y◠life to come measuring all the whole state of blysful life by worldly commodities say let vs eate drinke for to morow we shal dye That we toke in thys lyfe that and nothyng els is our owne for after death we be nothing The philosophers or false Apostles syng suche songes in your eares paraduenture but beware leste with theyr tales they deceyue you and bryng you into a perylouse erroure alwayes remembring what was truly sayd of a certaine poete of yours euyll woordes corrupte good maners Of idlenes and wanton lyuyng groweth this distruste whyles some knowing their owne enormities deny that there shall any resurreccion be in suche blyndenes of synne are they which lyue wyth out regarde of godly lyfe But awake ye through the study of ryghteousnes leauing your pleasures leste ye fal with other into the greate ieopardye of distrust For albeit there be some amonge you whiche swell and are proude of their worldely wysedome yet are they ignoraunt of the hyghest parte of wysedome in that they knowe not God nor beleue that by his might the dead can be restored to life againe not with standing his almyghtie power nor yet remembre that it is an easyer thing to restore that whiche is decayed than of nothing to make somewhat This tell I you not of any displeasure but to the entente ye should for shame hēcefurth nomore geue eare to such as labour to make you beleue such folishe and deuilishe poyntes The texte But some man wyll saye howe aryse the dead with what body shall they come Thou foole that whiche thou sowest is not quyckened excepte it dye And what sowest thou Thou sowest not that body that shal be but bare corne as of whete or of some other but God geueth it a body at his pleasure to euery sede his owne body All fleshe is not one maner of fleshe but there is one maner of fleshe of beastes another of fishes and another of byrdes There is also celestiall bodyes and there are bodyes terrestriall But the glory of the celestiall is one the glory of the terrestriall is another There is one maner glory of the Sunne and another glory of the Moone and another glory of the starres For one starre differeth from an other in glory So is the resurrecciō of the dead It is sowen in corrupcion it ryseth againe in incorrupcion It is sowen in dishonour it ryseth againe in honour It is sowen in weakenes it ryseth again in power It is sowen a naturall body it ryseth again a spiritual body There is a naturall body and there is a spirituall body as it is also wrytten the fyrst man Adam was made a lyuing soule and the last Adam was made a quickenyng spyrite Howbeit that is not fyrste whiche is spirituall but that whiche is naturall and then that whiche is spirituall The fyrste manne is of the earth erthy the seconde manne is the Lorde from heauen heauenly As is the erthy suche are they that are erthy And as is the heauenly suche are they that are heauenly And as we haue borne the image of the erthy so shal we beare the image of the heauenly This say I brethren that fleshe bloud cannot inherite the kyngdome of God Neither doeth corrupcion inherite vncorrupcion Beholde I shew you a misterie We shall not all slepe but we shall all be chaunged and that in a momente in the twinkling of an lye by the last trompe For the trompe shall blowe and the dead shall ryse incorruptible and we shal be chaunged For this corruptible muste put on incorrupcion and this mortall muste put on immortalytie When this corruptible hath put on incorrupcion and this mortall hath put on immortalytie then shal be brought to passe the saying that is wrytten Death is swalowed vp in victory Death where is thy styng Hell where is thy victory The styng of death is synne and the strength of synne is the lawe But thankes be vnto God whiche hath geuen vs victory thorowe our Lorde Iesus Christe Therfore my deare brethren be ye stedfast and vnmouable alwayes ryche in the worke of the Lorde for as muche as ye knowe howe that your labour is not in vayne in the Lorde But now synce it is certaine that a general resurrecciō shal be some curious persō wil aske after what sort shal it be in what kind of bodies shal men rise synce the bodies whiche we now haue are tourned into ashes earth or into some other thing more vile Thou foole which maruailest howe God can once doe in renyuing bodies again that nature dayly worketh in a sede cast into the grounde Thou sowest a drye dead sede into the earth there agayne thesame beyng putrified semeth to dye so finally growyng out of the earth as it were lyueth agayne and groweth nor coulde thesame in any wyse lyue agayne onlesse it be fyrste dead and buried But nowe groweth the sede vppe in another fourme that it had when it was cast into the earth Into the earth is cast a lytle vyle blacke and drye grayne which beeng by continaunce of tyme putrified there in due season groweth vp and becommeth fyrst a tender grasse and then a stalke and so at the laste an eare Of all whiche three there appeared none in that small grayne which thou before dydest cast into the earth Euery sede hath his power which when it is growen vp appeareth so that it may now seme vtterly to be an other where thou in dede knowest it to be the same saue that it is chaunged into a better forme Seest thou not of a lyttle kernell howe greate a tree groweth howe myghtye a stemme there is howe the rootes spreade howe large boughes what a noumbre of braunches howe pleasaunte blosomes and plentefulnes of fruyte there is Of all which there was nothyng when thou dyd cast that sealye small kernell into the grounde And yet at that tyme all these thinges didest thou hope for vpon trust conceiued of y◠workes of nature ▪ and darest thou not vpon trust of Gods almyghtye power surely looke for the lyke to be done by God A kernell it was that thou sowedste and not a tree and yet geueth God to that kernell once quickned a body suche as his pleasure is which geueth euery kynde of sede a speciall property that wheras all growe agayne yet haue they not in all poyntes thesame forme they had before And after lyke sorte is it in all kyndes of beastes wherof euery one hath his seueral sede so that of euery seed euery beaste can not be engendred And though this to all beastes be commen to haue a fleshy body yet is there betwixte one flesh and an other no small difference For the flesh of men is of one maner and the flesh of beastes fyshes and byrdes is of another Lykewise also though such creatures as lacke lyfe be called bodies yet is there a diuerse forme in heauenly bodies and in earthly as in stones water
and earth Yea and as there is of heauenly bodyes one beautie and comlynes and of earthly an other euen so a diuersitie is there among the heauenly bodyes them selfe Fyrste nether is there lyke glory and bryghtnes of the Moone with the sōne nor of other starres with the Moone and briefly euen the verie starres selfe in brightnesse diffre one from another for all are not as bryght as the day starre is Lykewyse at the resurrection all men shall ryse with theyr owne bodyes but yet in an vnlyke glory without doubte as it shal please God to gyue them and as they in this lyfe haue deserued For the vngodly shall rise in one fourme the good in an other Among them also that are good euerie one as he hath in this lyfe vsed hymselfe so shal he excell other in the gloriousnes of his new bodye Yet generally all good men shall haue a muche more actiue bodye than was that which they by death forsoke And as it is in nature to couer the seed vnder the earth the same is in the matier of resurrection the buriall of the deade bodye And that whiche in the seede is growyng agayne is in the bodye rysyng agayne And as in the one that is muche better which groweth vp than was that which was caste into the earth euen so here albeit it be thesame bodye that ryseth agayne yet is it farre vnlike There is sowen as it were a grayne into the earth a body subiect to corruption but thesame shall ryse againe without all corruption There is hydden in the earth a vyle body lothsome but there shall ryse againe a body both gloriouse and honourable There is buryed a bodye whiche euen when it lyued was weake but it shall ryse agayne full of power and myght There is buryed a bodye which albeit were alyue yet were it grosse and heauye and by the reason of that bourdaynouse to the soule gouernour of the same but there shall ryse agayne not a naturall but a spirituall bodye whiche shall to the soule be no let whither soeuer it moue For this is a difference of bodies also one is naturall whiche hath neede of meate and drynke and is weryed with labour whiche is diseased whiche with age weareth awaye which with his grosse and fautie instrumentes ofttimes letteth the intent of the soule which by reason of froward desyers oftentimes prouoketh to vyce to whome yf the soule be obedient and geue ouer the same is as it were tourned into the body and groweth out of his nature into fleshe another is spirituall which being in this lyfe by lytle and lytle purged from sensual appetites and desiers and after by resurrection renewed agayne is in maner transfourmed into the nature of the soule to whom it by godly desyre applyed it selfe that as oure soule obeyng the spirite of god is rauished and in maner transformed into him so maye our bodyes beyng ▪ obedient vnto the soule be pourged and shakyng of his grossenes be purified into such a body as is very lyke to the soule This grosse and earthly body receiued we of our first father Adā which as he was made of earth so was he subiect to earthly desiers But there is an other secōde Adam not somuche the begynner of our natiuitie as of our resurrection which as he hath an heauenly beginning so was he fre from al infeccion of earthly desyers And so reade we in Genesis The fyrste man Adam was made to lyue through y◠benefite of the soule but yet so that the soule beyng as it were bound to the grosse body should do nothing but by bodily instrumentes or at the leaste by some material meane But after him was geuen a seconde Adam which as he was conceaued by the holy gost so should he geue lyfe to his not this grosse lyfe whiche we haue in many poyntes common with beastes but a spirituall and a heauenly lyfe By Christ therfore are we repayred in al poyntes into a better state For that thing whiche is in time firste is also in substance more grosse and that by the order of nature We nowe beare about with vs a naturall bodye and in tyme to come we shall haue a spirituall bodye As the grosse parent of our stocke went before so folowed Christ the begynner of a newe generacion And what sorte of one the earthly parent was suche are his posteritie that is to saye men gyuen to earthly desyres And agayne what kynde of one the heauenly Adam was such are they which are borne agayne in hym that is to wete wholy delyted with heuenly thinges For we must for this state begyn that here which we intende herafter perfitely to enioye As before baptisme in vngraciouse maners we resemblyd the nature of our fyrst father so being borne agayne vnto Christ through baptisme we muste nowe in heauenly lyfe resemble oure heauenly father And yf we this do not neither shall we be here partes of Christes bodye nor in tyme to come gloriously ryse agayne In deede admitted are we into the kyngdom of god but this I tell you brethren that flesh and bloud that is to say men of the first generacion cannot come to the enheritaunce of the kyngdome of God nor the lyfe whiche is with synne corrupted shall haue the inheritaunce of lyfe immortall And because ye shall be ignoraunt of nothyng apertaynyng to the maner of resurreccion beholde I tell you a misterie We shall not all dye for the laste daye shall peraduenture fynde some of vs alyue but yet shall all we be chaunged to the glory of immortall lyfe whiche here after a sorte abstayning from the infeccion of synne through godly conuersacion beginne the immortal lyfe to come This chaunge shal not be made by lytle lytle as we see natural thinges chaunged but in a minute twynkling of an iye at the sounde of the laste troumpe For the troumpe shall blow at the voyce wherof suche as then are dead shall ryse immortall And we whiche shall at that day be found alyue beyng sodaynly chaunged shall lyue after an other sorte that is to say as they doe which are rysen again For necessary it is that before we perfitly possesse the kingdom of heauen we vtterly put of al earthlynes and that this our corruptible body be made incorruptible and this our mortal body become immortall When this is so than shal that verely be perfourmed which the Prophete O see foreseing sayth reioysing at the vtter destrucciō of death ▪ death is swalowed vp through victory Where is now death thy styng ▪ o hell where is thy victory The sting of death is sinne the strength of sinne is the lawe which by occasion geuing prouoketh vs to sinne When the law is taken away the power of sinne is faynt and feble when sinne is taken awaye the power of death ceaseth by reason that the styng is taken awaye wherwith she is wounte to stryke vs. Vnable were we vtterly to fyght
growe no apples but there is vnbelefe the deuels spirite and euyll workes Of thys Goddes spirite and hys frutes haue oure holy ypocrites not once knowen nether yet tasted howe swete they are though they fayne many good workes of theyr owne ymaginacions to be iustyfied with all in whiche is not one crum of true faythe or spirituall loue or of inwarde ioye peace and quyetnes of conscience for as muche as they haue not the worde of God for them that such woorkes please God but they are euen the rotten frutes of a rotten tre After that he breaketh forth and runneth at large and sheweth whence bothe synne and righteousnes deathe and lyfe come And he compareth Adam and Christe together thus wyse reasonynge and dysputynge that Christe muste neades comme as a seconde Adam to make vs heyres of hys ryghtewesnes thorowe a newe spyrytuall byrthe without oure deseruynges euen as the fyrste Adam made vs heyres of synne thorowe the bodely generacyon without oure deseruing Whereby is euidently knowen and proued to the vttermost that no man can bring him self out of synne vnto righteousnes nomore then he coulde haue withstande that he was borne bodely And that is proued herewith for as muche as the very lawe of God whiche of right shoulde haue holpe yf any thinge could haue holpen not onely came and brought no helpe with her but also encreased synne because that the euyll and poysoned nature is offended and vtterly displeased with the lawe and the more she is forbyd by the lawe the more is she prouoked and set a fyer to fulfill and satisfye her lustes By the lawe then we se clerely that we must nedes haue Christe to iustifye vs with his grace and to helpe nature In the .vi. Chapter he setteth forth the chiefe and principal worke of faith the battaill of the spirite against the fleshe howe the spirite laboreth and enforseth to kyll the remnaunt of syn and â—â—â— whiche remaine in the fleshe after our iustifiyng And this chapter teacheth vs that we are not so free from synne thorowe faythe that we shoulde hence forth go vp and downe ydle carelesse and sure of our selues as though there were nowe no more synne in vs yes ther is sin remaining in vs but it is not rekened because of faith of the spirite which fight against it Wherfore we haue ynough to do all oure life 's longe to tame our bodies and to compell the membres to obey the spirite and not the appetites that thereby we myght be like vnto Christes death refurreccioÌ„ and might fulfil our baptisme which signifieth the mortifyinge of synnes and the newe life of grace For this battayle ceaseth not in vs vntill the last birthe and vntill that sinne be vtterly staine by the death of the bodye This thing I meane to tame the body and so forth we are able to do sayeth he seyng we are vnder grace and not vnder the lawe what it is not to be vnder the lawe he hym selfe expoundeth For not to be vnder the lawe is not so to be vnderstande that euery manne maye do what him lusteth But not to be vnder the lawe is to haue a free hearte renewed with the spirite so that thou hast lust inwardly of thyne own accorde to do that which the law commaundeth without compulsion yea though there were no lawe For grace that is to saye Goddes fauoure bryngeth vs the spirit and maketh vs to loue the lawe so is there now no more synne neyther is the lawe nowe any more agaynst vs but at one and agreed with vs and we with it But to be vnder the lawe is to deale with the workes of the lawe and to worke without the spirite and grace â–ª for so longe no doubte synne raygneth in vs thorow the lawe that is to saye the lawe declareth that we are vnder synne and that synne hath power and dominion ouer vs seynge we cannot fulfyll the lawe namely within the hearte for as muche as no man of nature fauoreth the lawe consenteth there vnto and delyteth therein Which thyng is exceading great synne that we cannot consent to the law which lawe is nothyng els saue the will of God This is the ryght fredome and libertie from sinne and from the lawe wherof he writeth vnto the ende of thys Chapter that is a fredome to do good onelye with luste and to lyue well without compulcyon of the lawe wherfore thys fredome is a spirituall fredome whiche destoyeth not the lawe but ministreth that whiche the lawe requyreth and where â–ª with the lawe is fulfylled that is to vnderstande luste and loue wherwith the lawe is stylled and accuseth vs no more compelleth vs no more nether hathe ought to craue of vs any more Euen as though thou were in dette to an other man and were not able to paye two maner wayes myghtest thou be lowsed One waye yf he woulde require nothyng of the and breke thyne obligacion An other waye yf some other good man woulde paye for the and geue the as much as thou myghtest â—arâ—sâ—ie thyne obligacion with all Of this wyse hathe Christe made vs fre from the lawe and therfore is this no wylde fleshely libertie that shoulde do nought but that doeth all thinges and is fre from the crauyng and decre of the lawe In the .vij. Chapter he confyrmeth the same with a similytude of the state of matrimony As when the husband dyeth the wyfe is at her libertie and the one looced and departed from the other not that the woman should not haue power to mary vnto an other man but rather now fyrst of all is she fre and hath power to mary vnto an other man which she coulde not do before tyll she was looced from her fyrst housband Euen so are our consciences bound and in daunger to the law vnder old Adam the flesh as long as he liueth in vs. For the law declareth that our hertes are bounde that we cannot disconsent from him But when he is mortifyed and kylled by the spirite then is the conscience fre and at lybertye â–ª not so that the conscience shall nowe nought do but now fyrst of al cleueth vnto another that is to were Christ and bringeth forthe the frutes of lyfe So â—ow to be vnder the lawe is not to be able to fulfyll the lawe but to be detter to it and not able to paye that whiche the lawe requyreth And to be looce from the lawe is to fulfyll it and to pay that which the lawe demaundeth so that it can nowe hence forth are thee nought Consequently Paul declareth more largely the nature of synne and of the lawe how that thorow the lawe synne reuiueth moueth hir selfe and gathereth strength For the old man and corrupt nature the more he is forboden and kepte vnder of the lawe is the more offended and dyspleased therewith for as muche as he cannot paye that whiche is requyred of the lawe For synne is his nature and of hym selfe he cannot but synne Therefore
from our death by sinne walke furthe from vertue to vertue in this presente lyfe begynnyng the lyfe which is without ende and death asmuche as in vs lyeth Of righteousnes also two kyndes of god that is to saye and man of the iudgemente of God and manne of a double prayse before God and before manne After al whiche pointes disputed he passeth ouer to a commen place belongyng to good maners by the example of the partes in a mannes bodye especiallye exhortyng the Romaines to concorde and because peace and vnitie canne not be whereas pryde and malice raygneth he besecheth them with ready myndes eche one to beare with other and so to nourishe and mayntayne mutual loue and good wil. And desyreth the Romaines for a season to beare with the Iewes infirmitie whiche by reason of long custome in the lawe was rooted in them and on the other syde he requireth the Iewes not to enuye at the Gentiles called to the grace of the gospell but rather with godly mynde to folow their fayth christiā libertie wyllyng them synce y◠there is but one God of al one Christe one grace one rewarde to growe all into one bodye that none arrogantlye presume and take vpon hym but yf he haue anye gyfte wherin he surmounteth other to applye the same to the helpe of his neighbour This place handleth saincte Paule diuerslye instructyng theim howe they should vse themselfe towarde supersticious christians or as he calleth them weake and feble howe towarde theyr superioures howe to their inferioures and felowes towarde heathen princes and magistrates after a sorte yet doyng theyr duties and to be shorte howe they should behaue themselfe in prosperitie and howe in aduersitie After whiche sharpe monicion he apeaseth the matier with the Romaines prayse and auaunceth his authoritie and doth them to witte how muche more he had promoted the ghospell than other shewyng what a desyer he hadde to see them promising that he woulde come thither and what lette he had and why he was compelled to differ it praysing the fre liberalitie of y◠Macedonians and Corinthians bestowed vpon the poore and deuoute people couertlye and as it wer with a reuerence prouokyng the Romaines to do the lyke The laste chapiter almoste spendeth he in commendacions and yet this doth he not with names vnsauerly and at auenture heaped together but with euery mannes prayse maruaylously ioyned with hym Finally because he throughly knewe aswell the malapert wylynes of the false Apostles as also the readie simplicitie of the Romaines eftesones he biddeth them to beware of their fayre speache Albeit moste parte of matiers entreated of in this present epistle specially apertayne to that tyme wherin the churche beyng but young secretly encreased myngled with Iewes and Gentiles together subiect than to heathen rulers yet is there in euery place of it somwhat wherof holsome doctrine maye be learned for this our present tyme necessarie as to beware of supersticion the roote originall of dissencion whiche hauyng a colourable apparence of godlynes is to the same moste repugnante and contrarie herein also sumwhat is there of the vayne assuraūce whiche men haue in worldly wysedome and in theyr owne actes and desertes and of the deserte of fayth of auoydyng hyghnes of mynde of bearyng with sumtimes the weakenes of suche as are not yet fully learned of nouryshyng mutuall concorde throughe eche ones diligent seruice towarde another of suffering in some poyntes euyll rulers and vngodlye byshoppes leste by resistence the cōmen order myght be disquieted troubled of ouercomyng euyll dedes with good and charitable meanes to beware in iudgyng such thynges as belong not vnto vs to take well in worth al suche thynges as maye be done of a good minde with a right cōsciēce to beware of craftie flaterie with suche other lyke pointes wherwith this our cōmē lyfe is to ful But as profitable as this epistle is yet hath it asmuche or welnygh more difficultie than profite whiche principally happeneth for thre causes either through the confoundyng of the right order of speache or els by reason of long sentences not well hangyng together or finallye for that the same are oftetymes as a mā maye saye entriked or entangled and not fully finished but imperfect so that therupon Origen expoundyng this epistle many tymes complayneth here and there laboryng and wrastlyng with suche difficulties Whether this happened throughe Tercius which was sainct Paules scribe or els through Paule hymselfe or throughe the interpreter let therin other men be iudges certaynly Paule hymself confesseth his rudenes of speache albeit he denie that he is ignoraunt touching knowledge And besyde this so far was he from sekyng for suche piked speache as in any parte sauered worldly curiositie y◠he thought the same diligētly to be forborne auoyded leste any parte of the glorie of Christes crosse myght therby be deminished And for this cause Origen thinketh it labour loste for any man in his wrytinges to loke for eloquence Hierome in some place graunteth that he had the arte and craftie setting of wordes and sentences together in some place denieth it agayne saiyng affirming plainly y◠his language was greatly corrupted by the rude people of Cilicia where he was brought vp But Austen out of Paules epistles gathereth floures and ornamentes of Rhetoricke Yea and in the actes of the apostles he is called chiefe capitaine of the vvorde and in his fyrst epistle to the Corinthians he sayeth of hymselfe that he spake vvith languages aboue all other And albeit as sainct Hierome sayeth at the same tyme all the Easte parte of the worlde vsed the Greke toungue lykely yet is it that as the frenche men had not suche puritie of the Latine speache as was vsed in the citie of Rome so might there well be a great difference betwene one of Cilicia and another of Athens speakyng or wrytyng Greke Besyde all these difficulties there is another arysyng through the Hebrue speache whose properties Paule almoste in euery place vseth so wrytyng in Greke that yet a man maye by his wrytyng know that he was a Iewe. The second cause of difficultie is through the darkenes of suche matiers as cannot clearely be expressed because none other epistle is there more in tricate and entermedled with deeper priueye misteries insomuche that Paule hymselfe sometyme leauyng his purposed matier is compelled to make exclamacion and saye O the deapnes of treasures Yea for the nonce sometyme so toucheth he some misteries that he only sheweth thē a far of temperyng his oraciō accordyng to the tymes and as theyr capacities serued to whome he wrote He lawe and knewe certayne thynges whiche myghte be tolde to noman knowyng well how farfurth his disciples had nede of lyght meate as mylke is or of strong foode therwith also knew he the degrees of ages in Christe and what was for euerie age meete So dyd the apostle Peter also when he shoulde preache to the rude
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
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
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
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
commaundement came syn reuiued and I was dead And the very same commaundement whiche was ordayned vnto lyfe was found to be vnto me an occasion of death For syn toke occasion by the meanes of the commaundement and so deceyued me and by the same slew me Wherfore the lawe is holye and the commaundement holye and iust and good But nowe feare I leste here any captious persone thynke that I condemne the lawe as the authour of synne because we sayed that whyles we were vnder the lawe we ranne forwarde euen to synne and death For suche one wyll not let to reason the matier and saye that as righteousnes worketh lyfe so to sinne it properly appertayneth to worke death so that then yf the law in vs worketh death either semeth it that the same lawe is synne or at the leste ioyned with synne But god forbid that anye man should so thinke For the lawe is not authour of synne but the vtterer and apeacher therof wherof before the lawe gyuen we wer in manner ignoraunt because eche man fauoured his owne folye thynking that he might lawfully do what so hym lusted thinking it also wel done good to desyre that thyng whiche to haue semed pleasaunt This wyse therfore fauoryng my selfe I was in manner ignoraunt that to desyre any other mannes goodes was synne had not the law sayd vnto me thou shalt not luste And in dede the law was gyuen to suppresse synne but through our folye it chaunced otherwise For whyles the lawe shewed a man his sinnes and gaue no power to resist the same vpon that occasion it folowed y◠mānes desyre to syn was more prouoked euen as the propertie of menne is more to be prouoked to suche thynges as are forbidden Therfore forasmuche as before the lawe was gyuen certayne synnes I knewe not and certayne I knewe but yet in suche sorte that I thoughte I myghte lawfully vse them because they were not forbydden my mynde was but houerly and fayntlye moued to synne euen as we are wonte sklenderlye to loue suche thynges wherof we maye when we luste haue our pleasure But when that by the lawe so many wayes and manners of synne were declared the whole rable of naughtie desyres beyng prouoked throughe that prohibition begonne more vehemently to allure to synne And by this occasion synne toke strength and power whiche before the lawe geuen was but dull and in manner dead so that in the meane season I lyued without lawe or rather I thought that I lyued as one that might freely sinne and do as I lusted But after that I was by the commaundement of the law forbydden to syn my synful vsage was not onely not restrayned but also seemed quyckened and to take strength but as sone as synne was after this sorte quyckened I whiche before thoughte my selfe to lyue was deade by the lawe knowyng my synne and yet neuertheles continewyng in it stil Whervpon it folowed that the meane whiche was prouided and ordeyned for the healpe of oure lyfe tourned to my death not throughe anye faulte whiche the lawe had but throughe myne owne faulte For whereas I was of my selfe gyuen to synne my sycke and diseased mynde takyng occasion of sinne by reason of the prohibition of the law became more desyrous to synne And thus the deuill abusyng a good instrument by occasion ministred throughe the law enticed me to synne and by synne slewe me so that then I knewe my selfe gyltie and thrall vnto another No cause is there therfore why we shoulde reproue the law which as it was gyuen by a good god so layeth it before vs good lawful and holy commaundementes For nedes muste that be good whiche forbyddeth euell The texte Was that then which was good made death vnto me God forbid Naye it was syn that syn myght appeare by it whiche was good to worke death in me that synne by the commaundement myght be out of measure synfull For we knowe that the lawe is spirituall but I am carnall solde vnder synne because I allow not that whiche I doe For what I woulde that do I not but what I hate that do I. Yf I do now y◠whiche I would not I consent vnto the law that it is good so then nowe it is not I that doe it but syn that dwelleth in me For I knowe that in me that is to saye in my fleshe dwelleth no good thinge But some one will againe encounter and saye synce that lyke bryngeth furth his lyke yf the lawe be good how hath it wrought my death whiche is euell and wonte to be engendred of synne Wherunto the aunswer is easye that this reason were stronge were it so y◠the lawe wrought oure death But this is not so but as I nowe sayed farre otherwyse For it is not to be supposed that the lawe is authour of death but rather that synne is cause of our destruction whiche is a thing of suche infeccion and so full of poyson that it turned that whiche of it selfe is good to oure vndoyng by the which euery man maye euidently perceyue how pestilent a thyng syn is through whose contagion suche thynges as are best tourne to worste Wherof as y◠law gaue occasiō so was the same yet in no fault For the lawe as all we do knowe is spirituall and prouoketh vs to goodnes The cause why that commeth not to passe wherabout the lawe laboureth am I I I saye for example to speake of my selfe whiche am carnal and gyuen to synne and by reason of long custome and continuaunce in synne thral and bonde therto euen as the bondslaue bought for money is boūd to his maister so farfurthe that by reason of blyndnes of synne whiche I am in I wote not what I ought to do For I do not y◠whiche my minde and reason telleth me to be honeste though with my heart I desyre it but rather do that whiche is contrarye to honestie and hate as vnhonest beyng vndoubtedly ouercūmē with naughtie desyres And by this maye euen offenders and hurtefull persons vnderstande that the lawe is not to be reproued For yf through fleshlye desyres mouyng I do suche thynges as my mynde and reason condemneth and abhorreth withoute doubte I consente that the lawe is good as whiche forbad suche thynges to be done and vsed as I by the better parte of my reason condemned and disalowed For nedes muste that be good whiche dothe forbid suche thynges whiche though I do folowyng the fleshe yet knowe I well are euyll and nought But some one wyll saye why doest thou not obeye thyne owne reason then beyng suche as doth consent to honestie and feare the from dishonestie syn But nowe forasmuche as for playnes in teachyng to be vsed I haue taken vpon me y◠person of suche one as is yet subiect to vice and noughtie desyres ye muste in onely me by ymagination conceiue two men the one carnal and grosse the other more pure and not so grosse of whiche two the
one maye be called an outwarde manne the other an inwarde The one beyng subiecte to vnlawful desyres is wholly gyuen to synne the other hauyng yet some sparkes of goodnes remaynyng as it maye laboureth to honestiewarde and in the myddes of oure synfull lyfe asmuche as it maye relisteth and withstandeth Nowe in estemyng what we be rather are we that which we be according vnto the better part in vs. As often therfore as our mynde agreyng vnto the lawe endeuoureth towarde honestie and doth yet in dede the contrary me thynketh I do not that whiche I do for who doth that whiche he would not But in my grosser parte there is a forwardnes to synne and a certayne aptnes therunto by meanes wherof it cummeth to passe that thoughe we would well and godly yet do we the contrary And yf by this parte that is to wit my sensuall parte men esteme and measure me I graunt that in me ther is no goodnes The texte For to wyll is preâ—ent with me but I fynde no meanes to perfourme that which is good For the good that I woulde do I not but the euyll whiche I would not that do I. Yf I do that I would not â—hen is it not â— that do it but synne that dwelleth in me I fynde then by the lawe that when I would do good â–ª euyll is present with me For I delyte in the lawe of god after the inwarde manne â—ut I se an other law in my members rebellyng agaynst the lawe of my mynde and subduyng me vnto the lawe of syn whiche is in my members O wretch d man that I am who shall delyuer me froÌ„ this bodys subdued vnto death I thanke god through Iesus Christe our Lorde So then with the mynde I serue the lawe of god but with the fleshe the lawe of synne For albeit by the inclination of reason I desyre that which is honeste yet haue I not power to bryng to passe this my good desyer For whyles fleashly luste pluckyng to euyll and fylthy lyfe hath a greater stroke preuayleth more thaÌ„ doth reason prouokyng to goodnes it happeneth that I do not the good whiche I desyre but rather that I disalowe and condemne that is to saye euyll Nowe and yf a man be not thought to do that thyng whiche he dothe agaynst his wyll synce I do yâ— thing which after the better parte of a man I would not then seme not I the authour of that which I do but rather the readines to synne which is in my grocer parte This towardnes or readynes to synne is not taken from me by the lawe but yf at anye tyme I purpose to folowe and obeye her motion the lawe causeth me to vnderstande that my gryef is throughly rooted and fastened in my soule In dede delyghted am I with honestie and goodnes whiche I see and know by the lawe but of the other syde I fynde in the members of myne outwarde man another law whiche is to the lawe of reasoÌ„ quite contrary and continuallye rebelleth agaynst it So that thoughe reason call me one waye and wylful desyres another waye yet in me that beareth rule whiche is worse and that is ouercommen which is better For so depelye rooted in my fleshe is this towardenes and inclination to synne and of suche power is the custome therof beyng as it were now altered into nature yâ— whyther I wyl or not I am drawen to synne O wretched man that I am which am vnder suche a miserable painfull bondage Who shall delyuer me from this fleashe endaungered to so many synnes and contencions whereby I am continuallye drawen to death Maye not a manne whiche is vnder suche a violent and harde necessitie well and lawfully make suche exclamation Certaynely the greater this vnlucky bondage is the more are we bounde to the goodnes of god whiche hath from suche miseries deliuered vs neyther by the lawe nor yet by circumcision but through Iesus Christ our Lord. And had not god thus muche done for vs euen I which am one man shoulde continually haue bene lykewyse pluckte in sunder and deuided that with mynde I should haue serued the lawe of God desyrous of good thynges and with my fleshe the lawe of synne beyng ouer commen with wanton desyres and with the temptacions therof The .viii. Chapiter The texte There is then no damnacion to them whiche are in Christ Iesu whiche walke not after the fleshe but after the spirite For the lawe of the spirite of life through Iesus Christ hath made me free from the lawe of synne and death For what the lawe could not do forasmuche as it was weake because of the fleshe that perfourmed God and sent his sonne in the similitude of sinneful fleshe and by sinne damned sinne in the fleshe that the righteousnes of the lawe might be fulfylled in vs whiche walke not after the fleshe but after the spirite WHerfore though now yet some leauynges and dregges of the former bondage stil remaine in some christian men yet shal they through godly endeuour wel suppresse them nor against theyr wylles be drawen into any suche haynous offence by reason wherof suche might deserue to be dampned as are through fayth and baptisme once graffed into Christes body and haue now intended and purposed to liue no longer as wanton and carnal desyres moued ruled them syth that Christes lawe which is spiritual and an authour of life more effectual subduer of death hath deliuered vs froÌ„ synne also death ioyned thervnto All whiche when Moses lawe could not do inasmuche as it was carnal and therfore not effectual God meruailously prouided for our saluacioÌ„ And therfore as I before tolde you that in one maÌ„ there were as it were two men a carnal and a spiritual man so are there in Moses lawe as it wer two lawes the one grosse and carnal the other heauenly spiritual Of the fyrst part of the law was Moses maker whiche as it endured but for a season so was it not of strength and power sufficient to worke out saluacion The other parte of the lawe is spiritual effectual mightie suche as wyl neuer dye whom Christ beyng as it were a seconde Moses made in all pointes perfite And truely very mete was it that this wyse fleshe shuld abolishe fleshe synne should through synne be ouercomen that also death should subdue death For whiche entent God mercyfully beyng of mans saluacion desyrous sent his sonne though in dede farre from all corrupcion of synne endued yet with suche fleshe as other synners haue for he toke the comen nature of menne vpon him and as though he had bene a synner was among synners conuersaunt yea and was euen fastened vpon a crosse among heynous transgressours as though him selfe had been suche one also Insomuche that he in maner toke vpon him the person of synne to this end that he in the likenes of synne might fyrst ouercome synne foorthwith abolishe it beyng
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
knowledge that I haue of your condicions I partelye beleue the reporte It coulde not be auoyded but that there would suche sectes ryse among you Of whiche euill thyng yet this good groweth that by thesame it more playnly appeareth whiche are throughly perfite which whyles other are in a confusion and fyll theyr paunches myldly and so berlye accordyng vnto the Apostles ordinaunces and the olde custome of the churche kepe this holy feaste wherein we represent the laste souper of Christ with his disciples remembryng the league whiche he made with vs and for an exaumple of mutuall concorde of eche one of vs towarde another The texte When ye come together therfore into one place the Lordes supper cannot be eaten For euery man begynneth afore to eate his owne supper And one is hongry and an other is dronken Haue ye not houses to eaâ—e and drynke in Despyse ye the congregacion of God and shame them that haue not What shall I saye vnto you shall I prayse you In this prayse I you not That which I deliuered vnto you I receiued of the Lord. For the Lord Iesus thesame nyght in whiche he was betrayed toke breade and whan he had geuen thankes he brake it and sayed Take ye and eate this is my body which is broken for you This doe ye in the remembraunce of me But now is there creapt in amoÌ„g you a very vnsemely vsage that as oft as ye come together the Lordes souper semeth not to bee the great matter that is in hand suche as he made with his disciples but rather some troublous clamorous feast without equalitie because eche maÌ„ riotously and gloutonously not lokyng for other begynneth afore to eate his owne souper Wherupon it foloweth that the poore man is hongry either because he hath nothing to eate or because he cummeth not in season and the ryche man that hath begunne his souper is full and drounken by meanes whereof that spirituall feast is two maner of wayes dishonoured both because through pryde of the ryche men the poore are disdayned whom Christ disdaineth not also because the Lordes souper is with surfetting and excesse defiled At this souper is represented the misterie of christian concorde no bealy nor gut matter for whom prouision should haue been made priuately in mennes owne housen and not in the open assembly Yf ye delyted to fyll your paunches haue ye not housen wherin ye maye so doe out of syght Despise ye so farfurth the open congregacion of christians that in presence therof ye be not ashamed lyke glotons to vse your selfes euen of purpose in the meane seasoÌ„ goyng about to make the poore ones ashamed whiche haue nothing to set at table whyles ye openly setfurth your riottouse and costly fare What shall I herein saye vnto you ye Corinthians Shall I prayse you Certenly I would wyshe I had good cause so to doe for other thinges I much prayse you but in this I caÌ„not prayse you These maners far square froÌ„ that souper of the lord after whose example ye should among you kepe this holy feast I maruayle who they be that haue brought this euill custome amoÌ„g you for I as an Apostle receyued of the Lord that which I also haue taught you which is yâ— our Lord Iesus thesame nyght in which he was betrayed by his disciple and taken toke bread when he had geueÌ„ thankes to God he brake the bread and sayed take eate this is my body whiche is broken for you to be deuided among all The thyng whiche ye see me to doe thesame doe ye herafter in the remembraunce of me Note and marke here all the disciples syt together at table with theyr maister marke howe the table and meate was comon to all not somuche as the traytour Iudas excluded from thesame and one bread equally deuided among all This dyd the Lorde with his disciples and despise ye your brethren and suche as are your felowes in religion The texte After thesame maner also he toke the cup when supper was doen saying This cup is the newe testamente in my bloud This doe as oft as ye drinke it in remembraunce of me For as often as ye shall eate this bread and drinke this cup ye shall shew the Lordes death tyll he come Wherfore whosoeuer shall eate of this breade or drinke of the cup of the Lorde vnworthely shal be gyltie of the body and bloud of the Lord. But let a man examen himselfe and so let him eate of the bread and drink of the cup. For he that eateth or drinketh vnworthely eateth and drinketh his owne damnacion because he maketh no difference of the Lordes body For this cause many are weake and sycke among you and many slepe After thesame maner when he had distribute the bread he toke the cup also into his handes when the supper was already done saying this cup is the newe testamente through my bloud as often as ye drinke hereof doe it in remembraunce of me In this supper then all dranke of one cup and among you the ryche menne are dronke and the poore are athruste Christ would haue this feast to be kept among you in remeÌ„braunce of his death and as a token of his euerlasting testamente yet is it nowe kepte among you with ryot and dissencion It is a misticall bread wherof al men should in lyke sorte be partakers As the cup also is holy indifferently apertayning to all not prepared to apease mennes bodyly thruste but to represente a secrete matter leste ye myght forgette with what pryce ye were from the synnes of your former lyfe redemed As often therfore as ye resorte together to eate of this breade and to drinke of this cup ye goe about no bealy matter but mistically represent the death of the Lord Iesu whose continuall remembraunce shall cause you to doe your dueties vntyll the tyme he returne to iudge all the worlde Therfore whosoeuer eateth of this bread or drinketh of the Lordes cup otherwise than is worthy of Christ haynously offendeth as which hath otherwise vsed the body bloud of the Lorde than he commaunded it should be vsed for as muche as a thing whiche is moste full of misteries ought with all purenesse and reuerence to be vsed for auoydyng of whiche inconuenience let euery man first trye and examen his conscieÌ„ce before And vpon a through examinacion had let hym then eate of that breade and drinke of the cup. And let hym that vpon examinacion of hymselfe fyndeth an vnmetenesse abstayne rather and make sacrifice to his bealy at home For albeit the body and bloud of the Lord be a healthfull thing yet whosoeuer therof doeth eate or drinke vnworthily thesame turneth to his poyson and destruccion because he without reuerence and with an vnclensed conscience presumed to come vnto so great a misterie without due consideracion had with howe great reuerence the body of the Lorde ought to be receyued When Christe shall come then shall suche be
taught you also howe after that he was rysen agayne he shewed hym selfe playnly and euedentlye to many fyrst to Cephas then to the twelue after that was he sene of more than fyue hundred brethren gathered al together And lest any might doubt of the trewth of this history of all thys noumber many are alyue euen vntyll thys daye and some are dede After this was be sene of Iames whiche was called brother of the Lord and was fyrste byshope of Hierusalem Then was he sene of all the disciples not only of the twelue whiche were fyrste called apostles whiche name was after deriued into many The texte And laste of all he was seue of me as of one that was borne out of due tyme. For I am the leaste of the Apostles which am not worthy to be called an Apostle because I persecuted the congregacion of God But by the grace of God I am that I am And hys grace whiche is in me was not in vayne but I laboured more abundauntly then they all yet not I but the grace of God which is with me Therfore whither it were I or they so we preache and so haue ye beleued And last of al was he sene of me as of an vnseasonable borne apostle which after the full tyme was at the laste lyke an vnperfite chyld rather caste than wel borne I complaine not because I laste sawe the Lord but coumpte it a greate matter that I deserued to se hym For I am the leaste of the apostles and vnworthie to be called an apostle because I persecuted the churche of god whome the apostles stablysh Vnworthy therfore was I euen asmuche as at laste to be chosen into the felowshype of thapostles but the fre goodnes of god vouchsaued to gyue me this honoure notwithstandyng I deserued it not so that whatsoeuer I am al is of hys goodnes and not of my deseruynge And I suffered not hys grace in me to be either idle or baraine For albeit in order of time I be laste yet in preaching of the gospel am I not behynde thē but haue laboured more than any other of the apostles which I saye leste for thys any myght lesse esteme myne authoritie because I was laste chosen to bee an apostle Howebeit this labor of myne I vouche not as myne but gyue al to goddes goodnes by whose helpe all was wrought To retourne therfore to the matier whether in preachyng the gospell theyr authoritie bee more or myne it lytle forceth sure is it that we with one assent preache one thinge and that whiche we with one assente preached that beleued ye as a sure and an vndoubted doctrine We alwaye teache one thinge this remayneth that ye lykewyse continewe in one beliefe not nowe doubting agayne of that wherupon ye were once agreed The texte If Christ be preached how that he rose from the dead how saye some among you that there is no resurreccion of the dead If there be no rysing agayne of the dead thē is Christ not rysen agayne If Christ be not ryse agayne then is our preachyng in vaine and your fayth is also in vayne ye and we are founde false witnesses of God For we haue testifyed of God howe that he raysed vp Christ whom he raysed not vp yf it bee so that the deade ryse not agayne For yf the deade ryse not a gayne then is Christ not rysen agayne If it be so that Christe rose not agayne then is your fayth in vayne and ye are yet in your synnes Therfore they which are fallen aslepe in Christ are perysshed It in this lyfe onely we beleue on Chryste then are we of all men most miserable But nowe is Christe rysen from the dead and become the fyrst frutes of them that slept For by a mā came death and by a man came the resurreccion of the dead For as by Adam all dye euen so by Chryst shall all bee made alyue but euery manne in his owne order The firste is Christe then they that are Christes at hys commynge Then cometh the ende when he hath delyuered vp the kyngdome to God the father when he hath put downe all rule and all auctoryte and power Yf by all the apostles wytnesses it hath been and is styll preached that Christe the prince and author of resurreccion is rysen agayne from deathe what malapertnes is it that among you some saye that there is no resurreccion of the deade For yf there be none then foloweth it that not so muche as Christ hym selfe is rysen agayne For to what purpose is it that oure heade and capitayne shoulde ryse but to go before and prepare the resurrection of vs his members openyng the way to vs all And yf Christ be not rysen certaynly vayne is our preaching vayne is also your belefe and truste And yf we be certaynly perswaded that Christe is rysen agayne aswell perswaded and beleue must we that we shall ryse agayne for whose restoring to lyfe he rose Yf we ryse not this foloweth that bothe you and I haue not only loste our labors I in preachyng ye in beleuyng but are also founde wrongful agaynst god of whome we falsly reported that he raysed Christe from death whome he raysed not as he in dede raysed him not yf other dead menne ryse not againe For either muste ye beleue bothe or deny bothe because that of the heade and members there is but one resurreccion Yf the deade ryse not for whose sake Christe rose then Christe hymselfe rose not And yf Christe rose not vayne was your belefe that he is rysen and in vayne beleued ye that through a truste and confidence in him ye were made free from synne Wherupon it also foloweth that ye are styll subiecte to your former synnes nor hath baptisme wherby we in the meane season through Christ spiritually ryse agayne from syn wrought anythyng in vs. They also whiche haue dyed with this truste and with this hope haue paciently suffered cruel martyrdome and death are vtterly goen for euer yf there be no hope of resurreccion And yf all oure hope conceaued of Christe reache no further than for the terme of this present lyfe we be not onely wretched people but also more miserable than they whiche to Christ are straungers For they yet haue after a sorte the pleasures of this present lyfe wheras we are both here in trouble for Christes name and shall after this lyfe haue no rewarde yf we ryse not body and soule agayne But god forbyd that any manne to his owne destruccion haue any suche fonde belefe But rather yf ye beleue that Christ is rysen agayne as euery godly manne dothe therof foloweth necessaryly that we shall also ryse againe For in hym began resurreccion whiche shall in vs bee made perfyte and as he takyng agayne his bodye vpon hym rose from deathe so shal we bothe bodye and soule ryse agayne leste otherwyse the heade myght bee deuyded from his members He as prince and capitayne fyrste rose agayne as the
fyrste fruites of all suche as dye with hope to ryse agayne He began resurreccion other straighte folowed as companyōs of the lordes resurreccion and we in time to come shal folowe them For it is not to be doubted but that he wyll lykewise doe in all his members as he hath done not onely in hym selfe alreadye but also in many holy menne For we muste by imaginacion conceaue two bodyes one subiecte to deathe whiche beganne in Adam another apoynted to lyfe immortall whiche had his beginnyng in Christe Therfore as at the begynnyng through one mannes synne deathe entred whiche being as it were from the heade deriued into the members rageth and infecteth all menne so by one manne whiche was vtterly free from all synne came in resurreccion of the dead For throughe only Adames offence all we that descended of hym are subiecte to deathe and throughe Chrystes only innocencie all suche shal be restored to lyfe immortall as haue desearued to bee ioyned into hys bodye All shall ryse agayne but yet euery manne in his order the fyrste of all is Christe then suche as cleaue vnto Chryste as the partes of the bodye cleaue vnto the heade of whome a certayne goynge out of theyr graues rose with Christe and the reste shall all ryse at hys laste commyng And when the resurreccion of the whole body is done and paste then shall nothynge remayne but an ende of thys worldly alteracions whiche shal not bee before the vtter abolyshment of y◠tyrannye of death what tyme Christe as a victoriouse conquerour shall delyuer vp a quiet and a peasyble kyngdome to god his father to whome by subduyug his enemies he restoreth his dominion and after that he hathe dryuen awaye vtterly from hys whole bodye and brought to nought all the power rule and authoritie of his aduersaries The texte For he muste raigne tyll he haue put all this enemyes vnder hys feete The last enemy that shal be destroyed is death For he hath put all thynges vnder hys feete But when he sayth all thynges are put vnder hym it is manyfeste that he is excepted whiche dyd put all thynges vnder hym When all thynges are subdued vnto hym then shall the sonne also hymselfe be subiecte vnto hym that put all thynges vnder him that God maye be all in al. Elles what do they which are baptised ouer the dead yf the dead ryse not at all Why are they then baptised ouer them yea and why stande we allwaye then in ieoperdye By oure reioysyng whiche I haue in Christe Iesu oure Lorde I dye dayly That I haue fought with beastes at Ephesus after the maner of men what auauntageth it me yf the dead ryse not agayne Let vs eate and drynke for to morowe we shall dye Be not ye deceaued euell woordes corrupte good manners Awake truely out of slepe and synne not For some haue not the knowledge of God I speake this to your shame For so long necessary is it that the sonne shoulde labor and trauayle about the recouery of the kyngdome to god his father vntyl that he haue vtterly subdued all hys enemies and so treade them downe vnderneyth hys feete that there bee no rebellion at all nor feare of euyll Through synne deathe raigneth and through death y◠deuyll When synne is extinguished then shall deathe raigne no longer And albeit in thys lyfe we to our power labour about it yet shal we not fully haue it vntyll that by the laste resurreccion al the power of death shal be quite abolyshed when our laste enemye of all whiche moste stubbernly rebelled shall bee vanquished for euer For by thys waye hathe the father decreed that all thynges shall become subiecte vnto hys sonne as it is wrytten in the psalmes thou haste put all thinges vnder hys feete But when scripture sayeth that all thynges shal be vnder the fete of the sonne it is not to be vnderstanden that the sonne shall only possesse that kyngdom the father being excluded for the kingdom of the father and the sonne is all one kyngdom This new and peculiar kyngdom wherin there shal be no rebellion of synfull desyres against the will pleasure of God the father recouereth vnto himselfe by his sonne which he in such sorte vseth with his sonne in cōmon that nethlesse in the father the authoritie remayneth as in him of whom the sonne receiued the same kingdom which is in suche sorte fully and wholy the sonnes that yet the father loseth nothyng synce of both there is but one will And then when all thinges shal be subiecte to the sonne then shall the sonne selfe wholy that is to saye with his bodye misticall yelde and submitte hymselfe to the father by whom as chiefe doer al thinges became subiecte to the sonne that thencefurth no not in the members shall there any thing be lefte whiche shall to Christe be contrarie but that the whole sonne shall consente with the father of whom as of the first begynner al thinges shall depende to whom as chiefe doer all men shall geue thankes for all that euer in any tyme and place hath been well done Nowe wheras I long synce taught you this and ye lykewyse learned the same what meaneth this that some no we doubt a freshe whether the dead shall liue againe Wherof if there be no hope vayne is their labour which albeit more supersticiously thā godly in steade of the dead receyue baptisme fearyng leste suche one as dyed without christenyng shall not ryse among ryghteouse people And to auoyde thys they prepare one which in steade of the dead maye aunswere that he beleueth and desyreth baptisme These mennes fayth I allowe but their doynges I allowe not For as it is folyshnes to thynke that another mans baptisme helpeth the dead so beleue they truely and well there shall a resurreccion be For yf they thought that the dead mā should nomore ryse againe neuer would they for his sake be so careful Yea we our selfes do folishly which for Christes doctrin dayly put our life in ieopardie if after such greuous tormētes no reward folow Nor are we only in ieopardie but also in maner dye dayly by that we oftetymes stād in some new ieopardie nor are dispached with one kinde of death And as in this my saying I lye not so may I alwaies glory in this reioysing which I haue through Iesus Christ our lorde to whose glory turne al the miseries which we suffer Wheras amōg the Ephesiās for Christes gospel I suffered so much trouble that I could not chose but fyght with be astes as one most surely apointed to dye what profite was there in or what gayned I therby if the dead ryse not again What madnes is it without compulsion to sustaine so many troubles if assone as a mā is once dead it nothing force howe he hath lyued Yf we after our death be paste all hope what remaineth there but y◠we as the wicked persons spake in Esai distrusting the promises of
not the grosse olde testament as the false Apostles teache it and standeth in the knowlege of the letter the administracion whereof was committed to Moses but the newe testamente whiche is heauenly and spirituall and standeth in affeccions of mynde and not in ceremonies The lawe and gospel haue both one maker but the ministerye â–ª of boothe is soondrye and of the two the apostles is of muche more excellencie For the letter committed vnto Moses by reasoÌ„ of certain rules lawes driueth men to death forasmuch as it by occasion both prouoketh to sin and also condeÌ„neth yâ— sinner to death whereas contrarie yâ— spirite whiche is geuen by preachyng the ghospel both forgeueth the offences of our former lyfe and to suche as haue deserued deathe offerethe lyfe Nowe and yf the fyrste lawe whyche beeyng grauen in stone wroughte deathe to the transgressour and gaue no grace was of such great maiestie and glorye that when Moses the seconde tyme broughte downe the tables the Hebrues coulde not beeholde his face by reason of the glorie and maiestie of that whiche was sure once yet to bee abolished why shoulde not muche rather the ministerye of the Gospell haue his honoure and maiestie whereby throughe faythe and the free gifte of the spirite euerlastyng saluacion is geuen Yf the lawe whiche coulde condemne and was not hable to saue hadde suche honoure certainelye muche more honoure desearueth the Gospel by preachyng whereof synne is not onely forgeuen â—ut also rihgteousnesse is geuen In whiche twoo thinges suche difference is there that if a manne more narowelye compare eche one of theym with other that whiche by it selfe is glorious wyll appeare but base beyng as it were darkened with the bryght and excellente glorie of the Gospel For if the lawe whiche was geuen but for a season and shoulde wythin a while after bee abrogate was among menne in suche honoure of muche more dignitie is the lawe of the Gospell whiche is bothe generallye geuen to all menne and shall neuer bee abolished For the newe testament whereby the olde is abrogate Christe hymselfe calleth an euerlasting testamente as I in my other epistle taught you Of whiche thyng wee beeyng moste certainlye perswaded and assured in oure â—eachynges vse no darke riddles but freelye and openlye sette furth the lyghte of the Gospell surelye beleuyng that bothe the glorye of this lawe is suche that it shoulde not bee hidden and ye of that â—ireyngthe and clearnesse of conscience that ye are hable to looke thereupon And therefore wee dooe not as it is read that Moses didde whiche when he broughte downe the seconde tables after that the fyrste were broken couered hys face with a vayle that the children of Israell shoulde not looke thereupon nor deaue thereto for euer synce that euen this was a proufe and significacion to them that the glorie of Moses lawe shoulde bee abolished whiche euen at that time when it was made was not verye glorious for in vayne is that thyng glorious whiche a manne canne not see In this figure was represented the grossenesse of that nacion whiche seeyng sawe not and hearyng hearde not insomuche that whiche was doone in Moses face the same was moste verelye done in theyr heartes whiche in them were blynded beeyng as it were ouercaste wyth the vayle of dulnesse Yea and in this daye the blyndenesse remayneth in that nacion stille so that when they reade the bookes of the lawe they vnderstande theym not and with stubberne myndes of a zeale towarde the lawe refuse hym at whose commyng the lawe selfe graunteth that she shall bee abolyshed Therefore when they in suche sorte reade the olde testament that they wyll not embrace the newe promysed therein holde they not faste Moses vayle nor see by faythe castyng of the same that thorowghe Christe all the darkenesse of the lawe is a brogate Stuâ—bernelye yet stycke they to theyr Moses when he is cumme to whome Moses bade them geue eare Hym reade they in theyr synagoges but they reade hym carnallye sekyng for nothyng but corporall thynges wheras the lawe if menne well loke thereupon is in deede spiritual â–ª Letted are thei doubtelesse euen vntyll this day wyth a vayle cast ouer theyr heartes which is remoued through fayth in the gospell But when the tyme shall come that they shall leaue theyr grosse myndes and receauyng the vniuersall fayth tourne vnto the Lorde then shall theyr vayle be taken away so that they shall see suche thynges as without the bryght eyes of fayth can not be seen â–ª Moses was grosse and carnall but the Lorde Iesus is a spirite not teachyng suche thynges as maye bee seene with oure bodyly iyes but thynges inuisible whiche are by fayth beleued Moses law because it with feare of punishemente kepte menne in ordre was a lawe of thraldome and the vayle also is a token of bondage But where the spirite of the Lorde Iesus is whiche secretelye moueth a manne withoute byddyng and compulsion to leadâ— a Godlye lyfe there is libertie No manne is compelled to beleue but he that beleueth as he shoulde of his own accorde auoydeth filthines and vncleanes of lyfe and foloweth al goodnesse dooyng more wyllinglye by the mocion of charitie than coulde euer begotten of the Iewes wyth feare of punishemente Blinde are they therefore that lacke the iyes of faythe when we throughe pure fayth without vayle beholde the glorye of the Lorde whose brightnes whiles we receyue as a glasse altered are we after a sorte into the same glorye plentifully powring vpon other that brightnes which we receyued of God And as then Moses face by that he talked with god shyned euen as glasse doothe layed againste the sonne so is oure soule euerye daye more and more secrâ—atelye enamoured encreasing from glory to glory by reason of the continual conuersacion of the spirite of God who inuisiblye nowe woorkethe in vs that whiche hereafter shal openlye bee accomplished The fourth Chapter The texte ¶ Therefore seeyng that we haue suche an office euen as God hath hadde mercye on vs wee goe not out of kynde but haue caste from vs the clokes of vnhonestie and walke not in craftines neyther handle we the woorde of God discreatefullye but open the trueth and reporte our selues to euerye mannes conscience in the sighte of GOD. If oure Gospell bee yet hydde it is hidde among them that are loste in whome the God of this worlde hath blinded the mindes of them whiche beleue not leste the light of the gospell of the glorie of Christe whiche is the image of God shoulde shyne vnto them SYnce then god of his mercy would haue vs to bee ministers and preachers of suche a blisfull state geuyng vnto vs the authoritie of an apostle we execute not oure commission â—louthfullye but as we preache a veraye gloriouse matter so refuse we all clokes whiche are meete for dishonestie and not for glorye neyther leadyng oure lyfe craftely nor with deceitfulnes of woorldely learning corruptyng the woorde of god
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
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
It is nede then that the simily tudes of heuenly thinges be purified wyth such thinges but that the heuenly thinges themselfes be purified wyth better sacrifices then are those For Christ is not entred into the holye places that are made with handes whyche â—e similitudes of true thinges but is entred into very heuen for to appere nowe in the sight of god for vs not to offre himself often as the hye priest entreth into the holy place euery yere wyth strange bloud for theÌ„ must he haue often suffred sence the worlde began But now in the ende of the worlde hath he apeted once to put synne to slyght by the offeryng vp of hymselfe And as it is apoynted vnto all men that they shall once dye and than coÌ„meth the iudgement euen so Christe was once offered to take awaye the synnes of many and vnto them that loke for hym shall he appere agayne withoute syune vnto â—â—luation And truely it was conuenient that suche thynges as in earth represented the similitude and shadowe of heauenly thynges shoulde be done with suche manour of grosse and carnall purifications But when veritie was once come to lyght then was it mete that the heauenly sacrifices them selfes should be made with better oblacions and cause a trewer puritie For as I haue sayde euen all that Christe did in earth is heauenly For trewely he entred not in to the holye places made with handes whiche are rather supposed holye then be holy in dede and maye be tourned vnto a prophane vse and were nothyng els but certayne shadowes and fygures of thynges that were verelye holye but entred into verye heauen where as dwellethe God immortall wyth hys holy angels before whom he as a leful Byshoppe maketh intercessyon for all mennes synnes purchasyng hymselfe fauourable audience wyth hys owne bloude whiche of his mere and free charitie he shedde for vs and that dyd he with so effectuall a sacrifice that it shall not be nedefull for hym euery yeare to do the same agayne as the hye pryest of the olde testamente entred in to the moste secrete parte of the temple yearely Nether is it anye marueyll that the sacryfice made by the hye prieste of Moyses was not of lyke efficacye sence he was bothe subiecte vnto synnes and offred vp a beastes bloud and not his owne If Christe had bene suche an hye prieste then sythe there hathe soo manye ages and yeares begonne agayne sence the creation of the worlde he shoulde of necessytye often tymes haue offred vp a sactifyce lyke as the priestes of the olde testament dyd Nowe was he suche a one that it was sufficieute for hym once to offre vp himselfe and once with the sprinkeling of his own blode to take awaye the synnes of all ages vntill the worldes ende And that was done not from the begynnynge of the woorlde but nye the ende of the same when it was openly knowen to euery man that al the world was defyled with synne and that there was no remeady but of God onelye bycause it shoulde manyfestly appeare howe effectuall a pryest and of what greate vertue and power he was who with one sacrifice pourged so greate an heape of synnes and lefte behynde him a ready and an easye remedye whych was that the same sacrifice shoulde be sufficient for al menne tyme once of measure that woulde not make them selfes vn worthye therof For he toke vpon hym not only their synnes who manye yeares byfore put hope of saluatyon in hym but also theyrs who would manye yeares after beleue his ghospel Wherefore there is not why the worlde shoulde loke after an other priest or an other sacrifice to pourge synnes but as it is appoynted to al men that they shall once dye without hope to retourne agayne into this lyfe wherein we ofttymes fall and ofttymes are pourged agayne and as there is nothynge loked for after euerye mannes deathe but that extreme iudgement wherby endelesse rewardes shal be adiudged bothe to good and badde so lyke wyse Christe who dyeng once was offered vp for all the world takyng vpon him as moch as in hym laye all mennes synnes bycause he woulde be punyshed for all woulde haue nothyng remayne after this lyfe but that last iudgement wherin he shall appeare agayne vnto the world not as before lyke a sacrifice appoynted to be slayne or lyke a worker of myschiefe and one worthy of punishement but as a glorious persone and one that knoweth no maner of synne he shall I saye appeare to their blysse and saluation who beyng nowe purified thorow his death perseuer in good and vertuous lyuyng tyll he come agayne not to be offred vp but a iudge desired of the good and dreadefull to the wicked ¶ The .x. Chapiter The texte For the lawe hauygâ— the shadowe of good thinges to come not the very fashion of the thinges themselfes can neuer with those sacrifices which they offer yere by yere comynually make the commers thereunto perfect For woulde then not those sacryfices â—â—â—â—eased to haue bene offered bicause that the offerers once purged shoulde haue had no more conscience of synnes Neuertheles in those sacrifyces is there no mencion made of synnes euery yere For the bloud of oxen and of goates cannot take a way synnes FVrthermore the cause why the hye priest of the olde testament coulde not do the lyke was by reason that that lawe forasmuche as it had not the lyuely and true fashion but onely a certayne shadowe of good thynges whiche rather sygnyfyed somewhat then brought anything to effecte could neuer wyth her vsuall sacrifice of beastes all though they were by those priestes contynually offred yeare by yeare make suche perfite as came to pacifie God wyth vneffectuall oblacions by the mediacion of weake priestes For yf perfeccyon myghte haue bene attayned thereby â–ª shoulde not the same sacrifices once offreo haue ceased tobe offred any more Now in these sacrifices when so euer they be offred agayne there is mention made a freshe of the former synnes whiche thyng playnly declareth that they haue no confydence in one sacrifyce Els for what purpose dyd they euerye yeare offre agayne newe sacrifices if one had so pourged from all synne that no conscience therof had remayned in those whiche had once offred and bene pourged For seyng that synne is the maladie of the soule and not of the bodie a grosse and bodely sacrifice as is the bloude of Oxen and Goates can in no wyse take awaye the dysease of the mynde The onely spirituall and heauenly sacrifyce of Christe is able to doe this thynge sufficiently the whiche thorowe fayth and Baptisme so taketh awaye at once all the synnes of our former lyte be they neuer so manye neuer so heynous that there remayneth no feate or reâ—â—orse in conscience so that we wyl only beware that we fal not agayne into out olde enormyties and detestable dedes For soo farre wyde is it from the trewth that God was made mercifull by reason that
them with the other For this is the will of the most hyghe God youre Prynce that you geue none occasion vnto their inconsiderate ignoraunce whereby they myghte proueably call the gospelles profession to blame if they perceaued you to set naught by their autoritie That whiche other doe for feare of the lawes do you willyngly of your owne accorde yea more habundauntlye than other doe that you maye declare youre selues to be ryght free men in dede For he is free that of his owne mind and willyngly doeth as he shoulde doe rightly God forbydde that you should abuse the pretence of the gospelles veritie to synne more licenciously You owe not bonde seruice vnto men but inasmuche as you are the seruauntes of God you shall submitte youre selues for his glories sake vnto all men gladlre and willynglye If any duetie therfore if any honour be duely belongyng euen to them that be heathens either for the publike office sake that they beare or for affinitie sake do that throughly vnto all men lest they being anye whit offended be broughte more farther of from the profession of the gospell yet for all that it is reason that you loue them specially whom the commune profession hath made brethren vnto you Feare God whose eies no man can begile And concernyng the kyng there is no cause why you should be afrayed of him seing he is dreadfull to none but to euyll doers but yet acknowledge hys autoritie in those thynges that he exacieth of you without hynderaunce of godlynes He demaundeth custome paye it him he exacteth tribute geue it him That which those that be free ought to do to the Magistrates thoughe they be heathens bonde seruauntes ought to do vnto their maisters from seruing of whoÌ„ baptisme maketh them not free But they ought rather with greater reuerence to acknowledge them not onely yf they be good and sobre men but also if they be sore men and harde sharpe men lest peraduenture beyng offended with your frowarde maners doyng otherwise than you ought to doe they laye the fauite vnto the profession and be dryuen the more farther of from it whereunto they ought rather to be encensed and allured by your honest behauiour Some wyl saye It is a sore mater to beare the tyrannye of Prynces it is a sore mater to abyde the crueltie of maisters For Prynces spoyle exacte and punyshe and maysters wyth whyppes and buffeâ—tes all to teare them that are faultles These maters woulde ryghtly seme not worthye to be borne if it were ascribed vnto them and not rather vnto God Their wickednes deserueth not thus muche that these thynges should be suffred at their handes but so is the wil of God that youre goodnes shoulde turne their maliciousnes in to the glorie of Christ For after suche sorte is your pacience acceptable to God whan beyng afflicted vndeseruedly you suffre neuertheles contentedly not for feare of men but for the glory of God Communely there is no despyght more impaciently taken than whan men are not faultye But among Christians it is ferre otherwise for among them like as euery one is the beste euen so doeth he couet to be mooste acceptable vnto God And the more inwaâ—â—â—ly he loueth God so muche the more chearfullye he suffreth whatsoeuer â—pperteyneth to the glorye of God But what garmercye were it yf you suffre whan you are buffetted for naughtye doynges The conscience of the faulte teacheth thys that euery man can abyde his deserued peynes and holde his peace But whan you suffre patiently the sorowes that are done vnto you for weldoinges you come in fauour with god for whose cause sake you suffre wyllynglye The texte For hereunto verely were ye called for Christ also suffered for vs leuinge vs an ensample that ye shoulde folowe his steppes which dyd no sinne nether was there gyle founde in his mouth â–ª which when he was reuiled reuiled not agayne when he suffered he thretened not but committed the vengeaunce to hym that iudgeth righteouslye whyche hys owne selfe bare our sinnes in his body â—n the tree that we beinge delyueted from synne shoulde lyue vnto righteousnes By whose stripes ye were healed For ye were as shepe going astray but are nowe turned vnto the shepherd and byshop of your solles Your innocencie might disdaynfully grudge at this but that Christe beyng innocent suffred greater haynous peines for your sake This is your profession vpon this condicion are you called into his body that you myghte folow the example of suffryng which he hath left vnto you and entring in by the same fotesteppes you might thrust in vnto euerlastyng glory by the same way that he atteyned vnto it What sorowe was it that he suffred not whiche was crucified with theues And what is more innocent than he which not only commytted no faulte at all but also there was no maner of gyle at any tyme found in his tongue whaÌ„ they bitterly reuiled him he gaue none euill wordes again but rather besought the father to forgyue them Whan he was bounden whan he was beaten whan he was nayled on the crosse he threatened no vengeaunce but referred all vengeaunce vnto the father whiche iudgeth not of affeccion but accordynge to iustice Christe in the meane tyme playng the intercessour and not the on settour As for vs albeit we now folowe innocencie yet with our naughtye synfulnes we had afore tyme iustely deserued the vengeaunce of God But Christe forasmuche as he was indaungered with no synne yet he caryed the burthen of our synnes vpon his owne bodye that he myghte ease vs of oure burthen and was offred on the tree of the crosse as a brent offerynge for oure synnes and by hys vndeserued death he put awaye the deathe that was due vnto vs that we shoulde in the meane tyme folowe the example of his death and resurreccion and that beyng dead vnto our olde synnes and lustes wherunto we were addicte and dyd seruice we shoulde lyue from henceforth vnto innocencie vnto the which he being the fountayne of all innocencie hath consecrated vs whiche hathe taken ouâ—e wickednes him selfe that he myght geue his righteousnes vnto vs. We had offended and he was beaten The fault was ours and the punyshement lyght cruelly vpon him So yâ— accordyng to Esayes prophecie we were made whole by his stripes Him therfore you are bounden to thanke for youre innocencie and in that God imputeth not the synnes of your former lyfe you are bounde to thanke his bondes his scourgeinges his woundes his crosse and his death For ye were scatred before tyme lyke shepe withoute a keper strayenge some one waye some an other as euerye mannes phantasye ledde him thynkyng you myghte lawfullye do whatsoeuer lyked youre selfe but you are nowe conuerted from youre olde erroure vnto Christe Iesus the shepehearde and Curate of youre soules Yf you folowe hym in sufferynge afflyecyons of sorowes wythoute deseruynge you shall throughe hys leadynge come vnto the glory of immortalitie ¶ The .iii. Chapter The texte
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
Christe what so euer he hathe he ascribeth it vnto the father and what so euer we haue it behoueth vs to ascribe it vnto Christe Christe is the true lyght that procedeth from the father of all lyght We canne not bee the membres of Christe except we bee bright nether canne we haue lyght onles we bee transformed into him and contynue stedfastly vnto the ende in his feloweship Trueth and Innocencye is the lyght of the mynde and synnes and wycked lustes are the darkenes where lyght is there is life where darkenes are there deathe is The texte And this is the tydinges which we haue hearde of hym and declare vnto you that God is light and in him is no darckenes at all If we saie that we haue felowship with him and walke in darckenes we lye and do not the trueth But and yf we walke in light euen as he is in light then haue we felowship with him the bloud of Iesus Christ his sonne clenseth vs from all synne If we saye that we haue no synne we deceaue our selues and the trueth is not in vs. If we knowledge our sinnes he is faythfull and iust to forgeue vs oure synnes and to clense vs from all vnrightewesnes If we say we haue not synned we make hym a lyar and hys worde is not in vs. What is the matter than whiche we shewe vnto you that you myght the more fully reioyce In dede it is that whiche we haue heard euen of him and hauing heard it we make it cōmune vnto you that God forasmuch as he is altogether and of his own nature good all wise al pure and al light life nether is ther any darkenes in him In vs the matter standeth not after such sorte but we haue muche darkenes euen of our selues in case we haue any light we are endebted in that all to gether vnto him by whose free liberality we are deliuered from our olde synnes and being deliuered from the darkenes of our former ignoraunce we haue learned by the Gospelles doctrine to liue godly after Christe our heades example If any manne boast that he is through baptisme engraffed to the body of Christe and hathe therby felowshippe with God the father where as in the meane while he liueth yet in errours vices of hys former lyfe dooeth playnly lye For seing as I sayed before God is farre from all maner felowship of darkenes how can he possibly haue any thynge a dooe with hym that lyueth yet still all together in errour and olde vices For he is clene out of the waye that thinketh he can atteyne Innocencie by any other meanes than by Christ agayne he is deceaued that thinketh it ynough for him to be washen in baptisme except he be answerably like vnto his professiō through Innocencie of life he that thinketh thus is deceaued and he lieth that sayeth it For Christe is the trueth whiche hathe nothing a doo with lyers The fyrste steppe vnto light is for a manne to acknowlage his darkenes and the fyrst stepping forthe of a manne vnto Innocencie is to acknowlage his sinnes Will ye heare therfore by what token we maye knowe that we haue true feloweshippe with God Doubtles euen by thie if like as he is light and voyde of all darkenes euen so shall we absteyne after his example from the darkenes of all errours and vices framyng all our conuersacion after the light of the Gospell and yf like as the sonne hathe most high concorde with the father euen so shoulde we also lyue Innocently and be all of one mynde amonge our selues The father will not laye the traunsgressions of our olde life vnto our charge whiche are ones doone awaye all the sorte of them by the precious blood of his sonne Iesu Christe so that we from henceforthe absteyne from all synne as muche as in vs lyethe The blood of Christe hathe washed awaye all fylthynes and hathe washen it away from all folkes yea but he hathe washen none but those that acknowlage theyr faultes Yf we saye that we are not endaungered with synne we deceaue our selues we lyue in errour we wandre in darkenes and Christe which is light whiche is trueth is not in vs. For if he were truly in vs in dede he would dispatche awaye thys darkenes of arrogaunt ignoraunce And if it shall chaunce vs after receyuing of baptisme to slyde backe agayne through mannes weaknes in to any synne and as it were a myste obscure our light we muste beware that arrogauncie withdrawe vs not farther and farther of and leade vs agayne from light in to our olde darkenes Yea we muste geue dilygence that through discrete sobrenes we maye be admoued vnto the light that shall dispatche awaye all darknes If the brother perchaunce doo trespasse agaynste the brother let eyther forgeue other hys trespasse that God maye forgeue them also the trespasses that are done agaynste him For in dede God hathe vpon this condicion promysed to forgeue vs what so euer we haue offended againste him if we forgeue our brothers fault and exacteth hys debte euen to the vttermoste farthinge of him whiche hauyng hys lorde mercifull vnto him shewed him selfe smally mercifull towardes his felowe seruaunt that is to saye he iudgeth him vnworthye the mercye of God seinge he ones frely forgaue him all his trespasses that will not pardone a smale offence vnto hym agaynst whome he eyther trespasseth euery daye or elles maye trespace That man wyll easyly forgeue hym that trespasseth agaynste hym whiche wyll remembre howe many wayes he offendeth both agaynst God and agaynst his neyghbour And as it is a very hard matter for a man to do so as he offende in nothing euen so is it a verye easye mater to amende suche offences with forgeuing one an other Forgeue thou thy neighbour and thy neyghbour shall forgeue thee agayne and God shall euen as it were of very couenaunt forgeue you both I speake of those faultes that chaunce euen among them that are good yea but among men and those faultes that obscure the lyght of the Gospelles veritie rather than extinguyshe it For God forbydde that manslaughter or whoredome or sacrilege shoulde chaunce vpon their life that are ones chosen among the chyldren of God There is nothing that allureth more the mercie of God and swageth his wrath than yf a man acknowlage his faulte to God If he that is a fearce cruel man forgeue him that acknowlageth his faulte how muche more shall God do so which is more mercifull than any man He is by nature readyly bent vnto mercie and hath promised vs forgeuenes vpon this condicion forgeue and it shal be forgeuen vnto you If he would not forgeue in that he is good yet he shuld forgeue because he is iust of faithful credence See that thou accomplyshe the prescribed condicion and he shal not forget his couenaunt If we with our whole harte forgeue our neighbour that offendeth vs God shall also forgeue vs not onely one synne or
Christ that is to say him of whom we must nedes aske al the succoures of our salnacion and beleueth that in his hearte he is borne of god and is called alredy into the nūmbre of the sonnes of God In dede he can not chose but loue the is a sonne Thā whosoeuer loueth him heartely that is y◠father loueth him also the was borne of him that is to wete his brother with whome he hath all one commune father By this tokē we proue that we doe truly loue y◠children of God yf we first loue God him selfe heartely For there is nothing truely loued except it be loued for his sake Than that we loue God it shall euidently so appeare yf we kepe his commaundementes and kepe them chearfully and gladly for his commaundementes are none otherwyse greuous For what is greuous to the louer what is greuous to him that goeth post haste to suche maner rewardes The worlde obiecteth terrible appearaunces of euilies pouertie vanyshement slaunder enprisonmentes whippinges deathes It is a great fraye but the victorie is made readye For what soeuer is borne of God ouercommeth the worlde But with what furnitures doeth he ouercome y◠worlde with riches with garisons of men with engines of warre with worldly learning no no they ouercome the worlde as cruelly rageing as it is throughe a stedfast onely faithe wherwith they committe them selues wholy vnto God their protectour Thy riches are snatched awaye yea but what sayeth faithe to that Thou haste a treasure in heauen Thou art throwen out to be a vanished man yea but the countrey of heauen loketh for his countreyman Thy body is turmoyled with tormentes yea but with them are bought euerlasting ioyes Death is deuised for the yea but after it shall folowe lyfe that neuer shall dye Who is it than that ouercometh the worlde not a lorde not the riche man not a philosopher not a kyng but he who soeuer he be that beleueth verely that Iesus is the sonne of God Beleue that which he hath promised and it shal nothing moue thee whatsouer the worlde purposeth against thee He ouercame the world first atteyned immortalitie he came into this world hauīg takē our mortal body to get the victorye for vs to shew the meane of victorye getting to cause y◠rewardes to be certaynely reckoned vpon But with what furnitures came he armed withall He came by water and bloude euen Iesus Christe by water that he myght washe vs cleane from our synnes by bloude that he myght geue vs immortall lyfe Hys owne wyll was to be baptised beinge cleane voyde from all synne that he myght frelye geue vnto vs innocencye hys owne wyll was to dye on the crosse that he myght open vnto vs the waye vnto immortalitie He dyd not onelye testifie by these two tokens that he was Christ and the sauiour of the worlde in that he receyued baptisme as a synfull man in that he dyed as a malefactour where he one onely none among all but he was Innocent from all synne but the spirite also appearynge in the likenes of a doue bare recorde of him that it was he whō the father had geuen to be the sauyour of the worlde For the spirite is also the trueth as the father and the sonne is there is one trueth of all like as there is one nature of all For there are three in heauen that beare recorde vnto Christ the father the worde and the spirite the father whiche sending once and eftsones a voice downe from heauen testified openly that he is his dearly beloued sonne in whom nothing coulde doe amisse the worde whiche hauing done so many miracles whiche in his death and resurreccion declared him selfe to be the true Christ bothe God and man the peacemaker betwene God and men the holy gooste whiche descended vpon his head whan he was baptised and that after his resurreccion fell vpon his disciples And of these three there is all one most perfite agrement the father is the autor the sonne the messanger the holy goost the remembrauncer There are three thinges also on earthe that beare recorde vnto Christ his humayne spirite whiche he put from him one the crosse the water and the bloode that ranne out of his syde whan he was deade And these three witnesses doe agree The other declared him to be God these recorde that he was man Iohn also bare witnesse And yf we receyue witnesse of men it is reason that the witnesse of God be of more importaunce with vs. For the testimonie of God the father is manifest Thys is my VVelbeloued Sonne in VVhom I am pleased heare him What thing can be spoken more plainly or more fully he that beleueth truly in goddes sonne Iesus Christ and hath reposed al the succours of his lyfe in him so that trusting in his promisses he contemneth all thinges that this worlde can make a shewe of whether they be amiable or dreadfull hathe a witnesse in him selfe and beareth witnesse vnto the sonne of God For whan throughe thinspiracion of the spirite of Christe he defieth euen deathes for his loue he beareth no trifling witnesse vnto mē that they are no vaine thīges that Christ hath taught and promised He that trusteth not in god but putteth his trust in the worlde he as muche as in him is maketh god a lyer whiche hath promised felicitie vnto them that woulde herkē vnto his sonne Iesu Christ where as he in his conuersaciō teacheth that felicitie is to be asked of the worlde cleaueth so vnto the cōmodities of this lyfe as thoughe nothing of a man remayned after the deathe of the bodye The father cryeth Heare him And his lyfe that beleueth not sayeth Heare the worlde For whan the sonne prayed the father that those whiche beleued or shoulde beleue in him might haue eternall lyfe the fathers voyce was heard testifiyng as by the sound of a trompet that his prayers should be allowed The father therfore hath geuen vs euerlastyng lyfe shewinge of whome it should be asked euen of his sonne Iesus Christe His doctrine who soeuer embraceth his example whosoeuer foloweth hys promises whosoeuer trusteth vnto he bothe possedeth the sonne and hath life the pledge wherof he kepeth in the meane time euen the spirite of god throughe the vndoubted confidence whereof he is bolde to call God father He that is a straunger from the sonne is estraunged also from lyfe The texte These thinges haue I written vnto you that beleue on the name of the sonne of god that ye maye knowe howe that ye haue eternall lyfe and that ye maye beleue on the name of the sonne of god And thys is the trust that we haue in hym that yf we aske any thyng accordinge to hys wyll he heareth vs. And yf we knowe that he heare vs whatsoeuer wee aske we knowe that we haue the peticions that we desire of hym If any man see his brother sinne a synne not vnto death let hym aske and he shall geue hym
lyfe for them that sinne not vnto death There is a synne vnto death for whiche saye I not that a man shoulde praye All vnrighteousnes is sin and ther is a synne not vnto death We knowe that whosoeuer is borne of god synneth not but he that is begotten of god kepeth himselfe and that wicked toucheth hym not We know that we are of god and the worlde is all together set on wickednes We knowe that the sonne of god is come and hath geuen vs a mynde to knowe hym whiche is true and wee are in him that is true through his sonne Iesus Christ This same is very god and eternal lyfe Babes kepe your selues from images Amen These thinges therfore doe I repete and beate vnto you with so many wordes lest any man shoulde persuade vnto you the contrarye But take it for a sure and an vndoubted certayntie that it is true whiche you haue beleued that euerlastynge lyfe is ordayned for you throughe Iesus Christe whose ioyned felowe heires you are You haue already the ryght clayme and gage and shall haue possession of the thyng selfe in hys tyme. Therefore you that beleue in the sonne of God beleue stedfastlye and put youre sure trust in hym daylye more and more He wyll not fayle you in the promyses of euerlastyng lyfe that fayleth you not nowe euen in thys lyfe For in dede the spirite of Christe geuethe this confidence vnto you that whatsoeuer you shal aske in y◠name of the sonne you should obtaine it if ye aske according to hys wyll that is yf you be suche when you come to praye as he woulde haue you to come that is to saye pure from all maner hate of your brother For he obteyneth nothyng at goddes hande of whom his neyghbour obteyneth not forgeuenes of his fault And if you aske those thinges that are auaileable to the lyfe of heauen and make to the glorye of Christ Or elles we for the moste parte knowe not what we shoulde aske of God and many tymes for holsome thynges we desire hurtfull thynges yf the spirite of Christe put vs not in mynde what were expedient for vs to aske but as ofte as we aske after thys sorte we are sure that god heareth oure prayers we are sure that he wyll frely geue vs whatsoeuer we shall aske So hath he promised vs and is hable to performe whatsoeuer he promiseth and wyll performe whatsoeuer is holsome for vs. Neither shall he onely encrease his giftes in vs being prouoked therunto by oure prayers but also he wyll pardon vs oure daylye offences without whome the feblenes of mans nature can scarcely be hable to endure longe and he shall not onely pardon euery one hys offences yf he desire pardon but he shall also heare the brother praying for the brothers offences so that the sinne bee of suche sorte that it doeth not quenche out brotherly loue althoughe it doe somewhat obscure it For there is a synne that cannot bee imputed vn to weakenes nor be healed with lyght and easye remedies as whan a manne vpon a sette malyce persecuteth the christen felowshyppe where he hymselfe hath professed Christe and in pretence of religion goeth aboute to subuert religiō The desperate frowardnes of suche a one deserueth not the prayer of godly menne and yet perfite charitie prayeth also for suche wyshynge for those thynges that cannot possiblye be done There is no manne that prayeth for the deuyll because he doeth wittynglye throughe malyce oppugne them whome God woulde well vnto Perhappes no prayer should also be made for them that are translated into hys affeccion and are rather to be shunned that they doe no harme than to bee releued with prayers excepte they shewe an hope of their repentaunce Suche a disease nedeth more strong remedies and is greater than can bee taken away by dayly praiers wherby lighter offences are taken away which are done of feble weakenes not of purposed frowardenes Whatsoeuer is committed besyde perfite righteousnes is sin but there be many differences of synnes There is some synne whiche althoughe it demynyshe and blotte innocencye yet it vtterlye quencheth not out christian charytye as whan by occasion we ouershote a worde agaynste oure frende whiche we are sory for by and by that it ouer shot vs whan a sodayne angre hath russhed out at a worde that wee woulde wyshe by and by myghte bee called backe agayne whan throughe the swetenes of meate or drynke receyuyng wee take somewhat more then the necessitie of nature doeth require And to pardon these offences God is easie yf he bee called vpon with mutual prayers Suche maner of faultes of children those that be gentyll parentes doe for the moste parte wynke at whiche woulde not suffre greater offences Albeit there is none so lyght a faulte that ought to be neclected Whatsoeuer is done amysse is euyll and to bee eschewed of godlye folkes and yf it bee neclected it drawethe by lytell and lytell vnto deathe But lyke as spedye remidy oughte to be had for these lighter offences whiche men are scarce hable to auoyde euen so god forbydde that he whiche hath once renounced the worlde and dedicated hymselfe vnto god shoulde be tombled backe agayne into anye greate notable cryme By professing of the gospel we are made the childrē of God and membres of Christ And it is not conuenient that the children should diffre so greatly from the father and the membres from the head Therfore he that throughlye vnderstandeth that he is borne of god taketh more hede that he doe no euyl than of deathe it selfe and kepeth hymselfe that he haue nothynge a doe with that naughtie lorde deuill whom he serued before together with the worlde Lyke as Christe beynge once dead rose agayne to lyfe and rose agayne to lyfe neuer to dye any more euen so he that throughe baptisme is once dead vnto the worlde and risen againe to newnes of lyfe with Christ it is not mete for hym to doe that thynge agayne for the whyche Christe must dye agayne Let them be affrayed of the worlde whiche are not truely borne againe of god which haue not with al the pith of their whole heartes receyued the seede of the gospelles doctrine We knowe that wee are truely of god whome neyther the euyll thynges nor the good thynges of thys world can seperate from Christe The whole world is set all together on naughtines Whiche waye soeuer a man turneth hym there is occasion offred of thynges to turne vs awaye quite from the innocent vpryghtnes of lyfe But from the worldes enchauntmentes the sonne of god hathe once delyuered vs whiche came into the worlde for thys cause to exempte vs out of the contagious infeccion of the worlde He hathe dryuen awaye the darkenes of oure former ignoraunce and hathe geuen vs an vnderstandyng that is lyghtened with the lyght of the gospell to thintent we should knowe the true god the free geuer of al righteousnes who onely had nothyng a doe
and of all thinges that he sawe Happye is he that readeth and they that heare the wordes of the prophesye kepe those thinges which are wrytten therin For the tyme is at hande VNto our sauiour Iesus Christe after his manhode was geuen of god his father not onely all sufficiencie and fulnes of grace but also the knowledge and reuelacion of all suche secret mysteries as shoulde happen from tyme to tyme in Christendome vntyll suche tyme as he shoulde come againe vnto the lattre iudgement whiche secretes our sauiour Christ dyd reuele and open throughe his angels vnto his electe seruauntes and specially vnto holy S. Iohn I meane vnto that Iohn whiche bare wytnes of the worde of god and of Iesus Christ and dyd recorde all suche matters and doctrine as he himselfe had sene and lerned Whiche doctrine shall be very profytable vnto euery one that shall reade vnderstande this prophecye so far as he shal endeuer himselfe to lyue therafter preparinge appointynge himselfe thorowe a true faith and a christen conuersacion to please the lorde in this lyfe whiche is shorte and transitorye and the ende therof vncerten ▪ The texte ¶ Iohn to the seuen congregacions in Asia Grace be vnto you peace from him whiche is and whiche was and whiche is to come and from the seuen spirites whiche are before his trone and from Iesus Christ whiche is a faythful witnes and first begotten of the dead and Lorde ouer the Kynges of the earth Vnto him that loued vs wasshed vs from our synnes in his awne bloude and made vs kynges and prestes vnto god his father be glorye and dominion for euermore Amen In lytle Asia were notable churches and congregacions set vp institute of the holy apostles speciallye of S. Paule vnto whiche also S. Peter wryteth confirmeth them in the faythe and vnto the same dothe S. Iohn wryte specially in consyderacion that this doctrine shoulde concerne all churches generally whiche were at that tyme standynge or shoulde afterwarde be institute thorowe out the whole world And he wysheth vnto them all as muche good as he can thincke or dyuyfe from god whiche is onely the gyuer of all good thinges is and remayneth for euer vnmutable ruleth gouerneth all thinges wherunto he vseth the ministraciō seruice of his angels which are infynyte in nombre whiche thing the nombre of seuen dothe sygnifye accordynge vnto the vse of holy scripture And with this eternall father holy spirite one god reygneth our lord Iesus Christ which is appointed to be the ruler of al thīges in heauen earth of al sensyble creatures both gostly as the spirites are bodily He in his mans nature for very loue toward mankinde was sēt for the comforte and wealth of y◠who le world testifyed most faithfully vnto al the world the wil of his father in the gospel accordyng as it was before promysed in all the prophetes that he shoulde be the founder and performer of the newe testament and should be offered vp and dye for the synnes of the whole world and in the resurrectiō or vprisynge againe of the bodye and soule he shoulde goe before all the resydue of the faythfull and be their guyde vnto euerlastynge lyfe whiche lyfe he onely hath meryted and purchaced thorowe his perfyte obedyence vpon the erosse vnto death And therefore is he exalted as concernynge his manhode aboue all creatures and hath receyued the moost worthiest and hyghest name and tytle that can be named eyther in this world or in the worlde to come And he hath purchaced and deserued for all the holy elect children of god the honour and glorye of the euerlastynge kyngdome and also grace to rule and gouerne our selues vertuouslye and to offre vp dayly and continually a pleasant sacryfyce of thanckes geuynge in true faith in god thorow Iesus Christ Vnto hym therfore alone parteyneth all honour and glorye The texte ¶ Beholde he commeth with cloudes and al eyes shal see him and they also which pearsed him And all kynreds of the earth shall wayle ouer him Euen so Amen Euen in despyte and against the wyll and mynde of all them that crucifyed Christ and woulde not take nor knowledge him for a kyng yet he commeth in the hyghest maiestye whiche excelleth all glorye and power of all otherkynges that euer were and nowe sheweth hym selfe and appeareth thorowe fayth vnto all his electe as the very messias and sauiour of the worlde whiche was so long desyered and loked for And whan he shal come at the latter daye to iudge the quycke and the deade than shall all the Iewes and vnfaythful whiche despysed him at his first commynge whan he came with suche humblenes crucyfyeng and putting him to death and woulde not receyue nor knowledge hym for a sauioure and a messias they shall than see him with feare and tremblyng and he shall appeare dreadfull vnto them The texte ¶ I am Alpha and Omega the begynnynge and the endynge sayeth the Lorde almighty whiche is and whiche was and whiche is to come I Iohn your brother and companion in tribulacion and in the kyngdome and pacience in Iesu Christe was in the yle that is called Pathmos for the word of god and for the witnessynge of Iesus Christ This doth Christ speake to declare his godly maiestye and his eternall substaunce his almyghtye power without ende or begynnynge And he speaketh after the maner of the grecians amonge the whiche Alpha is the first letter Omega the last And after this speaketh S. Iohn the Euangelist again of his owne parson without any worldly boasting reioysyng as it becommeth a Christē man not in any honour or ryches of the world nor yet in any holynes the is in himselfe but onely in the affliccions persecuciōs pacience mysery partycypacion of the rightuousnes in Christ wherof he is a witnes a partener in sufferyng for Christes sake which thing hapned vnto him for the gospel by the procurement commaundemēt of Domicianus the Emperour which would haue bene honoured for a God where as Iohn taught that the onely lyuynge god and none els ought to be honoured and called vpon For y◠whiche cause Iohn was banyshed sent into Pathmos where god dyd shewe this reuelacion vnto him bad him wryte it so by that meanes thorow his wryting to set furth to further the glorye of Christ in his banyshemēt more thā euer he had bene able to haue done with his wordes or preachinge onely yf he had styll remayned amonge his frendes in his countrey The texte I was in the spirite on a sondaye and hearde be hynde me a great voyce as it had bene a trempe saying I am Alpha and Omega the first and the sast That thou seest wryt in a booke and sende it vnto the seuen congregacions whiche are in Asia vnto Ephesus and vnto Smyrna and vnto Pergamos and vnto Thiatira and vnto Sardis and vnto Philadelphia
thryches of his goodnes Agaynste the daye of vengeaunce For whosoeuer hath sinned without lawe shall also c. Whan the the lorde shal iudge the secretes of meÌ„ c. A light of theÌ„ whiche wander in darkenes For the name of god is euil spoken of among the GeÌ„tyles But if thou be a breaker of the lawe the circumcision c. Neither is it circumcision whiche is outwarde in the fleshe c. Whaâ— prefermâ—nt then c. What then though sum of them dyd not c. For if the trueth of god appere more excellent thorough my ly That al mouthes may be stopped and that all the worlde c. WhoÌ„ God hath â—et fâ—rth to be the obteiner of mercy c. Therfore we holde that a man c. Do we then destroy the law through fayth c. If Abraham wee iustified by dedes theÌ„ hath he wherin to reioyce but not with God To him that worketh is the rewarde not reakened of fauer but of duetie c. Blessed are thei whose vnrighteousnes is forgeuen How was it then rekened And he receiued the signe of circumcision as a seale c. And he receiued the signe of circuÌ„cision That he should be the father of all tâ—em that beleue For yf they whiche are of the lawe bee heyres thaÌ„ is faythe but vayne c. Therfore by fayth is thinheritaunce geuen c. I haue made the a father of manye nacions c. And calleth those thynges which be not as thoughe they wer Which Abraham contrary to hope beleued in hope Accordyng to that whiche was spoken euen so shall thy seede be Neuertheles it is not written for hym onlye Because therfore that we are iustified by fayth â–ª we are at peace with god And reioyse in hope of yâ— glorie of the chyldren of god For when we were yet weake accordyng to the tyme Christe died for vs. Not onelye this but we also ioye in god c. wherfore as by one man â–ª syn entred in to the world But synne is not imputed where therâ— is no lawe But the gifte is not lyke as the synne For if by the synne of one death raigned by yâ— meanes of one muche more c. For as by one mannes disobedience many became synners so by the obedience c. That as syn raigned vnto death euen so c. Shal we continue in sine God forbid â—now ye not that all we whiche are baptised into Iesus Christ are baptised to dye with him Euen so shall we be partakers of his resurreccion That hence foorth we should not be seruantes vn to synne c. For as touchyng that he dyed he dyed concernyng synne once Let not sinne raigne therfore in your mortalbodies And geâ—e ouer your meÌ„bres as instrumeÌ„tes of righteousnes vnto God c. His seruauntes ye are to whom ye obey c. Ye haue yet obeyed with heart vnto yâ— rule of yâ— doctrine of that ye be brought vnto For when â—â— wer seruauntes of sinne ye wer voyde of all righteousnes For the ende of those thinges is death For the rewarde of syn is death but eternal life is the gifte of god c. Know ye not c. howe that the lawe hath power ouer the maÌ„ c. For the woman which is in subiection to a man c. So then if while the maÌ„ liueth she couple herselfe with an other c. EueÌ„ so ye also my brethreÌ„ are dead concerning yâ— lawe c. But now are we delyuâ—â—â—â— fâ—om th◠〈◊〉 deâ—◠〈◊〉 it Neuertheles I knewe not synne but by the lawe For sinne loke occasion by yâ— meanes of the commaundement c. wherfore the lawe is holye and the commaundement holy Naye it was synne yâ— syn might appere by it whiche was good c. But I am carnall solde vnder synne If I do now that which I would not I consent c. For I know that in me c. dwelleth no good thyng For to wyl is presente with me but I fide no meanes to perfourme c For I delyghte in the lawe of god c. O wretched man that I am who shal deliuer me c. For the lawe of yâ— spirit of life through Iesus Christ hath made me fre from the law of synne and death And sent his sonne in the similitude of sinfall fleshe To be carnally minded is death but to be spiritually minded is life and peace So then they that are in yâ— fleshe can not please God If any man haue not the spirit of christ the same is none of hâ—s c Wherfore if â— the spirite of him that raised vp Iesus Christ from death c. For if ye liue after the flesh ye shal dye c But ye haue receiued the spirite of adopcion â–ª c. This spirite certifieth our spirit that we are the sonnes of God For I suppose that the affliccions of this life are notworthy c. For yâ— ferneÌ„â— desyre of the creature abydeth lookyng when yâ— soÌ„nes of God shal appeare â–ª c. For we know that euery creature grâ—neth with vâ— also â–ª c. For we are saued by hope but hope that is seen is no hope For we know not what to desyre as we ought But yâ— spirit maketh intetcession c. And he that search â—â— the hertes knoweth â—â—â—at is the meanyng of the spirite â–ª For these wâ—â—che he knewe before he also ordâ—yâ—ned before And whome he hath called them also he iustified c. If god be on out side who caÌ„ be againste vs It is god yâ— iustifieth who is he yâ— can condeÌ„ne c. Who shal separate vs froÌ„ the loue of god Neuertheles in al theâ—e thiÌ„ges wâ— ouercum through hym that loued vs. Neyther heighte nor loweth c. I say yâ— truth â—n Christ and lâ—e not my coÌ„science also bearing me witnesse c. For I haue wishâ—dde my self â—â— be cursed froÌ„ Christ c. To whome pertayneth yâ— adopcion of the chyldren and the glory c. Whose also are the fathers and they of whom as coÌ„ceâ—nyng the fleshe Christe came They are not all Israelites whiche are of Israel c. But in Isaac shal thy seede bâ— called c. They whiche are yâ— chyldreÌ„ of the fleshe are not the chyldren of god c. Rebecca was with child by one euen by our father Isaac That the purpose of God by election might stande What shal we say then Is there any vnrighteousnes with god For yâ— scripture sayth vnto Pharao euen for this purpose haue I stered yâ— vp c. But O man what arte yâ— whiche disputest with god shal the work say to the workmâ—n c. Hath not the potter power ouer the claye euen of the same luÌ„pe c. Euen so God willyng to shewe his wrath and to make his power knowen suffered with long pacience the vessels of wrath c. I wyl cal theÌ„ my people whiche were not my people c. Though the numbre of yâ— children of Israel be as the sand
caused he Timothe to be circumcised as we reade in the xvi chapiter whiche yet had in deede a Iewe to his mother when that his father was a Gentile Suche a difficultie was it to make of a Iewe a christian This nacion beyonde all other hadde a speciall vntowardnes nor was there euer founde any that more stiffely abode in theyr religion as Iosephus wryteth in his boke of the defence of the Iewes antiquitie Moreouer as the Iewes were especially hated of al people of the world to of theyr syde abhorred they againe al other nacions as vncleane cursed and deuilishe so farrefoorth that they disdained to talke with them who thought also yâ— their temple was vtterly suspended if any vncircumcised had entered there into Suche proude lookes had they for a lytle skynnes paryng of Forasmuche as therefore there was no likelyhode that the Grecians and Romaines would receiue suche an odious lawe and that the Iewes on theyr side helde on styl Paule fearyng lest by suche deadly contencion and strife a great parte of the fruite of the gospel might perishe be lost lest also the glory of Christ might by minglyng of Moses name be darkned and defaced in euery place specially laboreth vtterly to abrogate abolishe the ceremonies of the lawe and to persuade them that all assuraunce of attainyng saluacion is through Christ onely And as he sharpely but yet louyngly rebuketh the Galathians for that they fell backe to Iewishnes againe so doeth he prepare fortifie the Romaines lest they might elswyse vnware through false Apostles be snared whoÌ„ he wel wyst neuer ceassed eftsones encouragyng theÌ„ styl to continue in that doctrine whiche they had once begunne heartely to enbrace and fauor There was at Rome a great noumbre of Iewes whether they were brought thether by Pompeius Magnus who spoyled Hierusalem and made them captiues orels whether it were because the prouince of Iury appertained to the Romaines it is vncertaine but sure it is that theyr supersticion is by Horace Iuuenale and Senec oftymes reproued With them also was Paule after his comyng to Rome muche troubled as in the last chapiter of thactes of the Apostles it doeth plainely appeare Paule therfore like a runnyng craftesman with a wonderfull discrecion tempereth his tale betwene these two people the Iewes I say and Gentiles labouryng by all meanes possible to allure them vnto Christ as muche as in them lay procuryng that noman at al should perishe to that capitaine whose souldiar he was One whyle therfore chydeth he one sorte another whyle another and anone after againe comfortably encourageth them bothe The Gentiles pride he abated declaryng that neither the lawe of nature nor their Philosophie wherof they were so proude auayled them so but that they fell nethelesse into all kyndes of mischief Checkyng againe and reprouyng the Iewes arrogant myndes whiche through theyr affiaunce in the law had lost the chiefe grounde therof that is to wete fayth in Iesus Christ he teacheth them that the ceremonies of Moses lawe are abolished through the bright beames of the gospell of Christ whom the shadowes of the lawe rudely represented with diuers other thynges as the reste of the sabboth day the displeasure and paine of circumciâ—ion the comyng about of the calendes the holy dayes whiche thrise yerely came againe theyr choyse of meates makyng foule agayne the bathes euerie daye the boucherye of hurtles beastes the religion of their temple polluted with continuall slaughter of beastes and that all these darke shadowes at the lyght of the truthe appearing vanished awaye and that suche onlye are Abrahams chyldren as expresse Abrahams fayth that suche are the righte and trewe Iewes as professe Christes name and that they were verelye circumcised whose myndes were clensed from filthy desyers That true iustice also perfite blisse is equally gyuen to al people through the gospell and onlye faythe in Christe wythoute helpe of the lawe and that notwythstandyng that saluacyon was specially promysed vnto the Iewes yet was it so promysed vnto them that theyr owne Prophetes letted not to prophecye that the same saluacion beyng refused by the Iewes the preachyng of Christes gospell should be spreade abrode among the Gentiles that no man throughe Moyses lawe whom the Iewes carnally obserued obtayned ryghteousnes but throughe faythe as he proueth as well by the example of Abraham as also by diuerse testimonies of the lawe And after that when he hath by this meanes abated yâ— pryde of both partes by taking away this theyr vayne confidences in the profession of the gospel he maketh them equalle in suche sorte ioyous of the Gentiles saluacion that yet lyke a tender father he bewayleth the blyndnes of hys owne countreye men whome toward hym alwayes he founde moste spitefull and so he doeth mitigate this matier whyche was of it selfe harde that he sayeth that all were not blynded promisyng that the tyme should come when they should be of a better mynde amend beyng through the faith of yâ— Gentiles prouoked so to do And here by the way toucheth Paul manye highe dyuerse poyntes of doctrine as of predestinacion of foreknowleage of vocacioÌ„ of grace and merites of fre wyll of the vnsearcheable counsell of god of the lawe of nature of Moses lawe and of the law of synne Lykewyse herein are sondrye allegories as when he maketh two Adams one in whome we are borne to dye another in whome we be regenerate and borne agayne to lyue euerlastyngly WheÌ„ he maketh also two men an inwarde and an outwarde man the inwarde obedient to the spyryte and reason the outwarde subiecte and thrall vnto lustes desyers of whyche two the fyrste he calleth sometyme the body or membres sometyme the fleashe sumtyme the lawe of synne the other sometime calleth he the spirite When he also maketh two deathes that is to wytte the deathe of the soule and of the bodye and the thryde deathe wherein we dye vnto synne and synfull desyres And when he maketh three kyndes of lyfe a bodyly lyfe a spirituall lyfe and a lyfe wherin we lyue eyther iustely or synfully Agayne when he maketh two kyndes of bondage or libertie one wherewith we beyng made free from synne lyue a godly lyfe or els forsakyng ryghteousnes we do seruyce to synne And when he maketh two sortes of Iewishenes two kyndes of circumcision two degrees of AbrahaÌ„s posteritie two partes of Moyses lawe one lyke vnto the body carnall another whiche is spirituall as it were the lyfe of the lawe Two baptismes also of whiche the fyrste is when we at the fontstone are washed froÌ„ oure olde synnes the seconde is wheÌ„ we renouncyng all worldly pleasures dye with Christe Two kyndes of buryinges a bodely sepuiture wherin Christe laye thre dayes buried and a spirituall wherin we sequestring and as it were withdrawyng our selues from worldly busines do reste in hym Two maners of resurreccion the one paste alreadie in Christe and shall folowe in vs the other wherin we beyng quickened agayne
Knowe ye not brethren I speake to them that knowe the lawe howe that the law hath power ouer a man as long as it endureth For the woman whiche is in subiection to a man is bounde by the lawe to the man as long as he lyueth But yf the manne be dead she is losed from the lawe of the manne So then yf whyle the man lyueth she couple her selfe with an other man she shal be coumpted a wedlocke breaker But yf the man be dead she is free from the lawe of the husbande so that she is no wedlocke breaker thoughe she couple her selfe with an other man ANd good reason is there why we should so doe for Christe hath not onely deliuered vs from the bondage of syn and death but also from the bondage of the lawe whiche was giuen but for a season and hath deliuered not only the gentiles whiche were not to this lawe subiecte but euen the Iewes selfe to which haue hitherto ben vnder Moses lawe That this whiche I haue sayed is trewe maye be proued euen by the wytnes of the lawe it selfe And fyrst what saye ye that are Iewes whiche by reason of the knowledge ye haue in the lawe well perceaue and vnderstande that a man is bounde to the obseruance and kepyng of any lawe euen as ye for example not long synce were bounde to Moses lawe as longe as the same lawe lyueth that is to saye as long as it endureth in his ful power and strength but yf the same be either growen out of vse or els abrogate a man is than no longer bounde therunto For the Iewes bonde towarde the lawe ought no further to be kept then in the bonde of the wyfe to her husbande the same lawe requyreth to be kepte Nowe is the maried woman whiche is vnder her husbandes dominion bounde vnto her husbande as long as he lyueth But as sone as he is once dead she is deliuered from the bonde of that matrimony and after the death of her former husbande straightway at hyr owne libertie Wherfore yf she duryng the husbandes lyfe to whome she belongeth go about to mary another she shal be coūpted a wedlocke breaker as whiche hath forsaken that husbande from whome she myght by no meanes saue onlye deathe be departed But contrary wyse yf she cōtinew in that bādevntyl her husbandes death she is no lēger bound vnto hym but is in suche sorte become her owne woman y◠she may lawfully mary any other whō she wyll For it is not to be supposed that as the maisters title descendeth to his heyre in suche sorte that the seruaunt by the death of his maister chaungeth not his state but his maister that lyke wyse the righte of a husbande vpon his wyfe falleth after his death to an other but the title of mariage reacheth no further than for a mannes owne lyfe Yf it so were that the husbande were immortall the woman shoulde for euer continew bond Now then because Moses lawe in figures and ceremonies was as it were a shadowe of Christ to come it was gyuen to be of force effectual but vntyll the tyme that to y◠bryght lyght shadowes shoulde gyue place vntyl that to the truthe the shadowes of truth shoulde gyue ouer and vanyshe awaye And therfore synce that Moses lawe was as a man might saye a mortall thyng meruayle it is none thoughe it be nowe dead in dede And for this cause as long as the tyme of the lawe continewed the same stode in full power and had full authoritie vpon them whiche had bounde them selfe vnto it The texte ¶ Euen so ye also my brethren are deade concernyng the lawe by the bodye of Christe that ye shoulde be coupled to another I meane to hym that is rysen agayne frō death that we shoulde bring furth fruite vnto god For when we were in the fleshe the iustes of synne whiche were stered vp by the lawe raigned in oure membres to bryng furth fruite vnto death But now are we deliuered from the lawe dead vnto it where vnto we were in bondage that we shoulde serue in a newe conuersation of the spirite and not in the olde conuersation of the letter But nowe haue ye with Moses lawe nothyng to do synce the same is become to you warde dead or yf she lyued styll as she doth not yet are ye at the least to her dead For synce that Christ whiche is the truthe hath shewed his glisteryng beames of the gospell abrogate and abolished is all Moses lawe at the leaste touchyng the carnall meanyng therof And forasmuche as ye are now planted into Christes body coupled vnto hym as y◠wyfe is to her husbande beyng made free frō your former bonde ye are belonging to your newe husbande suche one I saye as is immortal as whiche once rose from death to lyue hereafter for euer insomuche that ye cannot in tyme to come either loke to be maried agayne or to be deuorced for a shamefull vilanye and reproche were it to suche a new husbāde as ye haue gotten in any poynt to hang vpon the olde forasmuche as I saye ye are in this case diligently labour you that as by the lawe whiche for the tyme was as it were your husbande ye brought furth a certayne sorte of fruite not vnlike your husbande so endeuour ye to bryng furth nowe beyng muche better maried then ye before were fruite suche as is conueniente for God youre father in lawe and Christe youre spouse and husbande For as long as we were subiecte to the grosse and carnal law as it wer to a husbande the same seamed as husbandes do to beare rule ouer vs because carnall lustes beyng by reason of the lawe more prouoked had suche power in oure membres that euen lyke slaues we wer drawen to synne and so of that vnhappy mariage vnhappy chyldren had we when that whiche was borne was for nothyng good but to be destroyed and to dye But nowe synce we are delyuered out of y◠bondage of the lawe vnder whome we lyued before or rather because oure lyfe was synfull we lyued not at all but were dead and yet vnder it were we vntyll a certayne time appoynted agaynst reason is it that we shoulde anye longer obeye that carnal husbande that is to wete the letter of y◠law but rather serue oure newe spouse whiche is both heauenly and spirituall not seruyng hym in the olde conuersacion of the letter but in the newe conuersacion of the spirite whiche spirite we haue of hym receyued as a mariage token The texte ¶ What shall we saye then Is the lawe synne God forbid Neuerthelesse I knewe not synne but by the lawe For I had not knowen what luste had meante except the lawe had sayde thou shalte not luste But synne toke occasion by the meanes of the commaundemente and wrought in me all maner of concupiscence For verelye without the lawe syn was dead I once lyued without the lawe But when the
made a sacrifice for our synnes so diyng as touching the fleshe whiche he had taken he subdued death whiche through the desyres of the fleshe and the fleshely lawe bare rule vpon vs and caused that hencefoorth by abolishyng of the carnal meanyng of the lawe the better parte therof whiche we call the spiritual sence or spirite of it should in steade of the other take place and not worke Gods displeasure as the fyrst did but geue perfite righteousnes to them whiche lede not theyr life after y◠lawe carnally vnderstāden as the Iewes do but after the spiritual heauenly meanyng therof as men renued and through Christ new borne In the Iewes was there nothyng drawen painted but a shadowe of righteousnes but the vndoubted and perfite righteousnes is in vs through Iesus Christ throughly and perfitely wrought The texte For they that are carnal are carnally minded But they that are spiritual are gostly minded To be carnally minded is death But to be spiritually minded is life and peace Because that the fleshely minde is enemy against God for it is not obediente to the lawe of God neither can be So then they that are in the fleshe cannot please God The loue good wyll borne to thinges in vs beyng so greatly chaunged make plaine profe of a newe kynde of profession We se how y◠suche as styl holde on theyr Iewishe supersticion because they be yet carnal are with y◠same carnal vsuages muche delited Cōtrary suche as are graffed in Christ and haue now begunne to lede a spiritual life renouncyng all fleshely desyres are rauished enamoured with like conuersacion as is godly spiritual as we comenly see euery man fauour suche thinges as him selfe is bent vnto Mortall we be as touchyng our fleshe but yet hath Christ which is immortal called vs to life who is him self our life Now is the carnal lawe of the Iewes onely litterally obserued euen against Christ by reason therof worketh death kylleth forasmuche as it is against him whiche is the onely authour of life As in the Iewes thē selfes well appeared who for fauour zeale borne therto put to death y◠author of life righteousnes Of the other syde they whiche despisyng y◠carnal lettre of the lawe folowen the spiritual mocions of God fynde in Christ life nor striue for waterishe ceremonies of the law but gladly folowyng the inclinacions of charitie are with al men at peace concorde Supersticion is ful of ianglyng but true godly pytie is quiet peaceable And meruaile it is none that suche with men are at dissēcion whiche are not at peace with god For nothing els is it for a mā to cleaue stike fast to y◠carnal law whō God would through Christ shuld be abolished y◠in steade therof a spiritual law might ensue take place but to rebel agaist God whiche froward minde of any mā synce it squareth frō Gods pleasure cannot be but against him whiche calleth vs to farre vnlike cōtrary rules actes Let noman therfore thinke it a smal peril ieopardy stubbernly to hang vpō the lettre of the law therin to cōtinue And let vs assure our selfes that it is but a vayne thyng to please men vnles we please God also But suche as stubbernly mainteine Moses law litterally carnally vnderstāden except they forsaking the carnalnes therof fal from it to the spirite neither do please God nor can Let the Iewes exacte and requyre theyr feastes of the new moone and theyr sabboth daies kepyng neuer somuche they shal not attaine to that they loke for The texte But ye are not in the fleshe but in the spirite if so be that the spirite of God dwell in you If any man haue not the spirite of Christ the same is none of his If Christ be in you the body is dead because of synne but the spirite is aliue for righteousnes sake Wherfore if the spirite of him that raised vp Iesus Christ frō death dwel in you euen he that raised vp Christ from death shall quicken your mortal bodyes because of his spirite that dwelleth in you But to you whiche haue with the carnal law nothing to do these thinges nothing belong since y◠ye are becomen spiritual if ye after suche cōdicion lede your life that it please the holy spirite of God to be a dweller in your heartes For whoso is nothyng els but baptised styl belongeth to the carnal kyngdome of the fleshe excepte he taste also Christ be with his blessed spirite inspired Coupled are we vnto Christ not with ceremonies but with that spirite whō whoso lacketh is to Christ but a straunger But now then if Christ be in you syth he is nothyng els but chastitie but trueth but tēperaūce with other vertues how can in you synne haue any place Whoso hath receiued Christ him must the same mā nedes in suche vertuous pointes expresse He as I before sayd once dyed touchyng his fleshe māhed yet liueth he now a life euerlastyng Then fruitfully expresse resēble we him when the body y◠is to say our grosse part whiche with pleasaunt lustes allureth vs to all vnhappines is dead is without al desyre to synne if therwith our spirit also that is to say y◠better part in vs who alway moueth to goodnes and with his mightie power draweth vs to suche thinges as are good righteous be quicke and aliue Therfore if the spirite of God whiche raised Iesus Christ frō death vnfainedly dwel in you the same wyll not be idle A liuely an effectual thyng is the spirit of God wyll accordyng vnto your capacities in you likewise worke as it did in Christ Him it raised from death and suffereth not to dye againe And so wyl the same raise you frō sinne which is very death in dede to life extynguishyng your froward desyres appetites al whiche he wil do by his blissed spirit the author of life which now dwelleth in you The texte Therfore brethren we are detters not to the fleshe to liue after the fleshe For if ye liue after the fleshe ye shal dye But if ye through the spirite do mortifye the dedes of the body ye shal liue For as many as are led by the spirite of God they are the sonnes of God For ye haue not receiued the spirite of bondage to feare any more but ye haue receiued the spirite of adopcion wherby we crye Abba father The same spirite certifieth our spirit that we are the sonnes of God If we be sonnes then are we also the heires I meane of God and heires annexed with Christ If so be that we suffre with him that we may be also glorified together with him Vnder this spirit now therfore liue we his subiectes are we it must we obey not the fleshe whervnto we are now deade For assone as we once begunne to be one with Christ we cast of the bondage
wherwith we were to the fleshe endaungered Syth this is so God forbid that we hereafter liue as the fleshe ruleth whiche fleshe should rather to the spirite be obedient RemeÌ„bre that ye be called to life but if ye liue carnally then runne ye headlong to deathwarde but contrary if by the power of the spirit ye suppresse al fleshely desyres after suche mortifiyng of them ye shal liue Nor is it to liue after the gouernaunce of the spirite of God a paynefull profession For albeit the same call you foorth to great weightie enterprises yet are ye glad willyng to vndertake them because by it in you is enkienled a feruent charitie to whom nothyng can be hard nothyng can be but swete pleasaunt As the body liueth with his bodily spirite so dâ—eth the soule through a heauenly If our bodily spirites natural powers be weake and faint the wholle body is made dul heauye but if the same be quicke and lustie the wholle bodye is full of courage So likewyse al suche as are with the spirite of God ledde and moued are his childreÌ„ Suche as are towarde childreÌ„ resemble theyr fathers goodnes with a mery chere and frely doyng al suche thinges as they shal suppose wyll please them Bondslaues because there is betwene them and theyr maisters no natural knotte for feare of punishement abstaine froÌ„ euil beyng violeÌ„tly coÌ„pelled do theyr duties Iewes whiche are with yâ— bondage of the lawe delited this wyse do but ye whiche are once deliuered froÌ„ such boÌ„dage wyl nomore so fal to the same that with feare it be nedeful to compel you Endued are ye with the spirite of God through whom ye are by adopcion receiued into the nuÌ„bre not of seruauÌ„tes but of Gods owne children This spirit putteth vs in suche a sure trust and coÌ„fidence that in all our distresses we may boldly speake vnto God those wordes whiche fathers most gentilly fauourably are wont to geue eare vnto callyng vpoÌ„ him O father father Whiche worde we durst not be so bold in our troubles lameÌ„tably to speake vnto him were we not in assurauÌ„ce both that we are his children that he also is our merciful father as loÌ„g as we liue after his coÌ„maundement not by coÌ„pulsion I saye but of free wyl and gladly For were it so that he accoumpted vs not for his childreÌ„ neuer would he haue geuen vs this his holy spirit This benefite of God therfore whether ye cal it a pledge or token of fatherly loue wel assureth our consciences that we are his children whiche gaue vs this pledge Further then if we be his children not his seruauntes than are we also his heyres The heyres I say of God from whoÌ„ as author begynner al thinges come ioynte inheritors with Christ into whose body beyng graffed we now haue the same father that he hath through him enioy one comen enheritaunce It shal we yet none otherwyse possesse but by goyng the same pathe waye to it by whiche it pleased Christ him selfe to walke He by sufferauÌ„ce of miseries came to the possession of his glorious inheritauÌ„ce he by obedience came to his kyngdome he by reproche came to glory by death attained to life euerlastyng Suffer must we therfore with him that we may of his ioyes be partakers obedient must we be with him that we may with him raigne euerlastyngly suffre must we also worldely shame vilany that with him we in heauen may be glorifyed and finally for a season dye also with him that we may in his kyngdome liue for euer The texte For I suppose that the affliccions of this life are not worthy of the glorye whiche shal be shewed vpon vs. For the feruent desyre of the creature abideth lokyng when the sonnes of God shal appeare because the creature is subdued to vanitie against the wyl therof but for his wyl whiche subdued the same in hope For the same creature shal be deliuered froÌ„ the bondage of corrupcion into the glorious libertie of the soÌ„nes of God For we knowe that euery creature groneth with vs also and trauaileth in paine euen vnto this tyme. These be the wayes and condicions to wynne this inheritaunce by wherof since there shal neuer be an ende the thyng selfe so great that it passeth al mens capacities and estimacion surely if al the affliccions of this life were put vpon one mannes bodye all the same yet were of no weight but euen trifles beyng weighed and compared with the reward of the glory to come whiche men gette in maner bye with suche great displeasures and calamities And though we now already haue an ernest peny of this welthy life to come so that therof nomaÌ„ shuld dispayre yet by reason of oure bodyes subiecte to paynes and death the same is not in euery point perfite and full In the meane tyme by the spirite of God haue we therof inwardly a secrete taste geuen vs but then shall we haue it fully and wholy when our bodies are restored to life and all the miseries of our mortal state are shaken of at what tyme we shall with euerlastyng Christ raigne euerlastyngly For whiche ioyful tyme in the meane season the whole engyne of this worlde ernestly loketh in his maner wishyng for the day wherin after that the numbre of Gods children is fulfilled and restored theyr glory shal plainly appeare whiche beyng yet burdened with theyr mortal bodies are with huÌ„ger with thryst with diseases with diuers paynes and miseries punished yea euen the world selfe after a sorte semeth to be of mannes careful estate partaker because the yearth the water the ayre heauenly bodyes and to be briefe euen the very Angels selfe were by God especially made to helpe mannes necessities And therfore not so muche as the verye worlde selfe shal from suche miseries be free vntyl that Goddes children be sette in perfite fredome so that in the meane season it is in boÌ„dage vnwillyngly For euen in the very dead creatures which haue no life a natural desyre is ther to be made perfite yet abide they nethelesse this boÌ„dage therin obeiyng him at whose pleasure it became subiecte enduryng it so muche the more paciently because it knoweth it selfe not bonde for euer but vnder this coÌ„dicion that as sone as the children of God are fully deliuered from al infeccion of death than shal the worlde no lenger be thral and vnder the displeasures of corrupcion For syth that we see al the elemeÌ„tes of this world so diuersly altered vnder so many corrupcions and see that the Sunne and moone besyde that they almost seme in theyr continual renewyng of corruptible creatures to labor in vayne haue also theyr eclipses synce that the one starres power is also contrary to another synce there is no doubt also but that the whole coÌ„pany of Angels froÌ„ heauen beholdyng our wretchednes are by reason of a pitiful loue borne towarde vs greatly
transfourme thē lykewyse into the lykenes shape of hym whiche ouercōmyng the fleshe and death triumphantly went to immortalitie both to teache that al the members of his bodye should themself loke to haue the same which they see alreadie done in the head that by this waye and meanes through his onely sonne he myght to hymselfe geat manye chyldren amonge whome Iesus Christe should be head capitayne as the fyrste begotten departyng yet his inheritaunce with other and to put vs in assuraunce lykewyse that god wyll fully perfourme y◠thyng which he once purposed moreouer whom before al tyme he knew had chosē out being suche of whome he had already in his prophetes darke sayinges shewed his minde them called he also by the gospel that not in vaine but of his goodnes and fauer made them that wer so called of vngodly godly and of hurtful hurtlesse So that now only there remayneth glorifying wherof a great deale we haue already except we thinke it no glorious preeminence to be without syn to floryshe in the renoume of innocent lyfe to be without corrupt desyers to be so planted in Christ that thou arte become one with hym to haue his holy spirite as an earnest peny therof to be the enheritour of god and ioynte enheritour with Christ so that of the reste we can in no wyse doubt but that it shall in dewe tyme be fulfylled The texte What shal we than saye to these thynges Yf god be on our syde who can be against vs which spared not his owne sonne but gaue hym for vs all how can it be that with hym he should not gyue vs all thinges also Who shall laye any thyng to the charge of goddes chosen It is god that iustifieth who is he y◠can cōdemne it is Christ that dyed yea rather whiche is rysen agayne whiche is also on the right hand of god and maketh intercession for vs. Now syth all this is so wherfore shoulde any man mistrust it namelye synce god hath by so many and euident wayes shewed vnto vs his special loue and great fauer Who standing on oure syde what is anye aduersarie able to do What can mennes malice preuayle yf god be our defender Or what maye we not boldly looke for at his handes beyng now reconcyled vnto hym whiche what tyme we were out of his fauer for oure sakes spared not his only sonne but sent hym downe into this world for vs all Yea I saye brought hym in maner to nought and deposed hym al to exalte vs makyng hym wel nyghe syn to deliuer vs from syn deliuered hym to death to th entent we myght lyue And therfore syth he hath for vs delyuered his sonne in whom al goodnes is foloweth it not that with the same gyfte he hath gyuen vs all rightes that belong to the sonne vs I saye whome he hath put in lyke state of enheritaunce Or what is it that he wyll not gyue vs synce that he hath once gyuen hym whiche infinitely passeth all creatures And ieopardye ther is none least god thorough the crafty sleyghtes and temptacions of the deuill chaunge and withdrawe this his especiall fauer from vs. For who durst commense anye action agaynste them whome god of purpose and sure determinacion of mynde hath chosen out and taketh for his owne Wyl he heare thynke you anye accusers capciouse complayntes agaynst them all whose synnes he hath freely forgeuen God hymselfe whiche is iudge of all hath forgeuen vs the offences of oure olde lyfe and taketh vs nowe for ryghteous and who is he that can condemne vs beyng by him quited So that we take hede y◠we nomore fall to oure olde lyfe agayne Christe is he which loued vs so tenderly that for our welthe it pleased hym to dye yea he it is which lykewyse rose agayne for our sakes because he would healp and succoure vs his people This great procter iudge syttyng also at the right hand of god his father to whome he is in all poyntes egall entreateth our matier before his maiestie The texte Who shal seperate vs from the loue of god Shall tribulacion or anguishe or persecucion or hunger either nakednes either perill either swearde As it is written for thy sake are we kylled all daye long and are coumpted as sheepe appoynted to be slayne Neuerthelesse in all these thynges we ouercome through hym that loued vs. For I am sure that neither death neyther lyfe neither angels nor rule neither power neither thinges present neither thinges to come neither height neither loweth neither any other creature shal be able to depart vs from the loue of god which is in Christ Iesu our Lorde Synce therfore the father hath thorough the death of his sonne forgiuen vs al oure gyltes and offences sythe his sonne so tenderly loueth vs why shoulde men hencefurthe feare the deuyll or any man the diuels minister either accusyng vs or condemnyng Considering also with howe many benefites and speciall gages of loue we are bounde both to god Christ who is he that shal plucke withdraw vs awaye from louyng thē agayne whiche so tenderly loue vs Shall any storme of worldly aduersitie do it Shall any affliccion or distresse Shal hunger or nakeones Shal ieopardy of drownyng or any lyke peryl chaūcyng after lyke sort Shal persecucion of the wycked or the bloudy swearde of death For that suche thynges should in this worlde happē to innocentes the holy psalme wryter Dauid lightened with the spirite of god long before sawe what tyme he sayde that for thy sake o Lorde are we kylled al daye long and coumpted as sheepe appoynted to be slayne Al these troubles thoughe they seme greuouse cause yet is there none why they ought to make vs a frayd Chaunce maye they to vs in dede but yet oppresse vs they can not Yea I saye the more vehemētly they trouble vs the more shal they bothe strengthen oure burnyng charitie to Christward and Christes also to vs because we at al tymes departe hauyng the vpper hand not through any strength and power of oure owne but through his defence whome we are bounde to thanke for altogether Nor wil he whiche in suche sorte loueth vs suffer vs to be ouerthrowen nor we vpon remembraunce of his goodnes towarde vs through any assaultes of aduersities shrinke from louyng hym agayne But yet haue I rehearsed vnto you but lyghte and common mattiers but harken a bolder saying and suche wherof my selfe am moste certaine and am moste certaynly persuaded in More cause were there to feare suche ieopardies as hang ouer oure heade by reason of creatures whiche can not be seene as euil spirites whiche yet neuerthelesse assault mennes soules and not only their bodies whom yf we but once regarde not despise the ieopardies of the other can not make vs a fearde Nor in this haue we any cause to feare seyng that neither meane power of aungels of muche more myght yet
they them selfe haue already assayed Why stande they not rather in a watche take hede lest through theyr owne foly they become againe that they wer once Why enuy they at them whom they might folowe wer it not they had more pleasure to striue then to obeye The texte But Esai crieth concernyng Israel though the numbre of the children of Israel be as the sande of the sea yet the remnaunt shal be saued For he finisheth the worde verely and maketh it shorte in righteousnes For a shorte worde wyll God make in yearth And as Esai sayeth before excepte the lorde of Sabboth had left vs seede we had been made as Sodoma and had been likened to Gomorra Now if through mens owne stubbernes the greatest parte of y◠worlde perishe yet to the fewe that wyl beleue wyl God perfourme as muche as was promised to the whole numbre And neuer shal the tyme be but that this inheritaunce shal haue his successors This did the prophete Esai speakyng of the people of Israel without al colouryng clearely testifye saiyng If the numbre of the Israelites wer as many as the sand of the sea and though through theyr owne foly as many also perished yet shal there some alway remaine whiche shal through fayth be saued For be y◠numbre of them that falleth from God neuer so great yet shal not theyr fal make the promise of God vaine Men in promises are wont to breake theyr credence but God is he whiche wyl fully perfourme al that he promised and that briefely and cōpendiously not with deceite falsely but iustly and truely for as the same prophete Esai sayd the Lord in yearth wyl make a shorte worde Shadowes seme not cleare without suspicion of deceite the law selfe is ful of wordes promisyng grosly represētyng cōmaundyng threatnyng sometimes sometimes cōforting But Christ beyng sent into the worlde euen at once gaue al perfourmed y◠was promised opened al y◠was before hidden in figures brought the great multitude of rules contained in y◠law to y◠onely cōmaūdement of charitie of the gospel And thus spread he abrode the seede of his heauenly doctrine and gospel whiche albeit in many of my countreymen be vnfruitful yet some are there in whom it brought foorth fruit Againe the same prophet a litle before sayeth had not the Lord of sabboth left vs sede we had ben made as Sodoma and likened vnto Gomorra Wherfore though the most part of the Iewes fal from Christ yet wyl not Christ suffre the true and natural sede of Abraham vtterly to perishe The texte What shal we say then we say that the gentiles whiche folowed not righteousnes haue ouertaken righteousnes euen the righteousnes whiche cōmeth of fayth Contrarywise Israel whiche felowed the lawe of righteousnes could not attaine to the lawe of righteousnes Wherfore Euen because they sought it not by fayth but as it wer by the workes of the lawe For they haue stumbled at the stūblyng stone As it is written ▪ beholde I haue put in Sion a stumblyng stone and a rocke that men shal be offēded at And whosoeuer beleueth on him shal not be confounded Synce this is so what shal we say Surely nothyng but as the truth is that is to wete that the gentiles whiche semed farre from righteousnes and without the ceremonies of the lawe haue yet attained the true and perfite righteousnes and not a Iewishe whiche standyng in bodily thinges was nothing but a shadowe onely of christian perfeccion but a holsome an effectual iustice whiche suche haue not as for the workes of the lawe stande muche in theyr owne conceite but suche as through an vnfained fayth submit and yelde them selfes vnto God We may likewyse of the othersyde saye that whiles the people of the Iewes with all theyr power folowyng the iustice of the lawe carnally vnderstanden and stifly cleaue to it with all theyr labour they came not vnto the very law of iustice forasmuche as the same fel from Christ whervnto as to a marke al y◠darke sayinges of Moses law principally directed Here some wyl say how fortuned all this and how ended these purposes so diuersly Without al doubte because God abhorreth suche as are high minded and geueth him selfe his righteousnes to suche as are sobre lowly And therfore y◠gentiles vpō acknowledgyng of theyr owne disease an hūble submission of them selfe to God God receiued y◠proude Iewes of thothersyde whiche falsly vsurped y◠title of righteousnes as theyr owne bearyng them selfe bolde vpon theyr sabboth day kepyng washynges circūcision and suche other small obseruaunces disdainyng to receiue the yoke of fayth hath God set at naught and refused because they denied Christ and deliuered him which is the author of life to death whiche thyng Esai long before knowyng prophecied should be vnder this fourme that Christ whō the law promised should be a sauior by reason of vnbeleif should be vnto the Iewes an occasion of stumlyng and that the same stone whiche should be to the good a sure and a strong defēce shuld be theyr vtter vndoyng whiles they had rather by resistyng stumble at him then with beleif to rest vpon him For so by the prophete Esai speaketh God the father of Christ beholde I putte in Sion a stumblyng stone and a rocke that men shal be offended at but whoso beleueth in it shall neuer be confounded and put to shame as one disapointed of that he loketh for The .x. Chapiter The texte Brethren my hertes desyre praier to God for Israel is that they might be saued For I beare them record that they haue a feruent minde to God warde but not accordyng to knowledge For they beyng ignorant of Gods righteousnes and goyng about to stablishe theyr owne righteousnes haue not been obedient vnto the righteousnes of God For Christ is the fulfillyng of the lawe to iustifie all that beleue ALl whiche thinges brethren speake I with great heauynes because with all my heart I fauer and would them well if I were in any wyse able to do them good beyng in ieopardie of euerlastyng dānacion But now that whiche is the onely thyng I can do in my dayly praiers made vnto God my desyre peticion is that they may once yet amend and not alway continue in suche blyndnes I can not vtterly excuse theyr vnbeleif but yet in the defence of theyr fault some coloure may be made and pretēded As they are not in all pointes in suche sorte straungers to God as the gentiles be so muche the more wishe I that theyr rude beginnynges may once be made perfite that whose shadow they haue for a season borne about with them in theyr bodyes of the same they may now come to the very trueth For albeit they with extreme deuilishnes fastened to the crosse the Lord who was y◠foūtayne of al glorye yet this say I of them and deny not that to Godwarde a certaine zeale and
loue haue they but yet not accordyng to knowledge and right iudgement Nor are they deceiued for lacke of a godly minde and purpose but in the choyse and practise of life they rūne farre awry Now better is it to haue some minde to religion then to be al without and of God wel worthy wer that minde of theyrs in goodnes to be encreased were it not that they to the grosse beginnynges of godly life so stubbernly cleaued that they refused the true and perfite religion and wer it not also they so vehemently requyred and auaunced euen shadowes and pictures of trueth that the verye fountayne of trueth they vtterly dispised For whiles they busyly in dede but yet vndiscretely defende and kepe Moses lawe resistyng him for whom the lawe was principally ordained they vtterly fal euen from the whole lawe selfe Kepyng of the sabboth day circumcision abstinence frō certayne kyndes of meates the shonnyng of dead carkasses fastyng dayes the keapyng of high feastes were for this purpose made and decreed for a time that frō suche rude beginnynges men might by litle and litle growe vpwarde to true perfite righteousnes and from a certaine worldly righteousnes encrease and growe vppe to that whiche is in all pointes godly and perfecte If an ordinaunce be purposed and made for a better ende vnseamyng is it for loue of suche a meane to dispise the ende for whiche the sayd meane was appointed But now frowardely so yet do the Iewes whom albeit after the publishyng of the righteousnes of God it besemed to forgoe the carnal iustice of the lawe yet so farrefoorth bolster they out defende theyr olde and at this tyme hurteful and not onely superfluous iustice of the lawe that they not onely wyll not knowledge the heauenly righteousnes of God but also hauyng a confidence in theyr ceremonies withstande and resist the gospel of Christ wherevnto they ought by fayth to submitte them selfe if they euer minded to be truely righteous For we must by imaginacion conceiue as it were twoo kyndes of iustice th one wherof Moses was author the other wherof Christ was beginner The one standeth in ceremonies the other in fayth and obedience And as the rude piece of timbre is matter wherof an image is wrought as bloud is the beginning of liuyng creatures to be brought foorth by generaciō so is the iustice of the lawe a rude grosse beginnyng of thother whiche is more perfite And certainly extreme folishenes is it after that a man is come to perfeccion curiously to sticke styl in rudimentes But now of all Moses law whiche is of it selfe rude vnperfite is Christ the fulfillyng and perfeccion by whom through fayth and not through circumcision we attaine righteousnes whiche way to righteousnes is not onely open for Iewes to entre therinto but also to all true and faythful beleuers The texte For Moses writeth of the righteousnes whiche commeth of the lawe how that the mā whiche doeth the thinges of the law shal liue therby But the righteousnes which cōmeth of fayth speaketh on this wyse say not thou in thine heart who shal ascende into heauen that is euen to fetche Christ doune from aboue either who shall descende into the depth that is euen to fetche vp Christ againe from death but what sayth he The worde is nigh the euen in thy mouth and in thy heart Both kyndes of iustice did Moses clearely expresse For the temporal iustice whiche rested in ceremonies to be kept but for a season plainly setteth he out in the boke of y◠Leuites saiyng kepe my lawes decrees this who so doeth shal liue therby But the true euerlastyng iustice whiche we by Christ through a liuely fayth obtaine in the boke of Deuteronomi expresseth he when he sayth neither say thou in thine heart who shall ascende into heauen for that is euen to fetche Christ doune from aboue Nor yet say thou who shal descende and goe doune into the deapth of the yearth for that were euen to fetche vppe Christ againe from death Of whiche bothe sortes of questioners forasmuche as they require of fayth to haue an experiment neither of both semeth to beleue well But whosoeuer vnfaynedly beleueth is in suche poyntes more surely and better persuaded thē is one which nedeth suche meanes to be taught with either of this I saye that Christe once descended from heauen or els of this that he nowe sytteth at his fathers ryghte hande thoughe he nomore shewe neither of bothe before mennes iyen And though it be of men sene nomore yet beleueth he also that Christ went downe to hell and the thyrde daye rose agayne to lyfe Sufficient is it for vs to beleue that this was once done So that this remayneth that we gyue credence vnto suche as sawe the same And to beleue this we nede not to seke ferre The Iewes sawe and yet beleued not Other heard whiche sawe not and yet gaue they credence The scripture recordeth the same whiche streight after saythe the worde is nyghe the euen in thy mouthe and in thy hearte The texte This same is the worde of faythe whiche we preache For yf thou knowledge with thy mouth that Iesus is the lorde and beleue in thy heart that god raysed hym vp frō death thou shalte be saued For to beleue with the hearte iustifieth and to knowledge with the mouthe maketh a man safe For the Scripture sayth whosoeuer beleueth on hym shal not be confounded And what worde is this whiche Scripture speaketh of Withoute doubt the worde of the gospel which we beyng publyshers of this righteousnes do preache worketh in mennes soules present saluacion so that menne by faythe onely apply theyr myndes therunto But howe is this worde of the gospell in thy mouthe and howe is it in thy hearte Yf thou with thy mouthe confesse and knowledge the Lorde Iesus and with thy heart vnfaynedly beleue that god from death raised hym agayne to lyfe that we through hym beyng restored to lyfe from the death of syn shoulde hereafter lyue in cleannesse of lyfe then shalt thou be saued For with hert beleue we whiche is to ryghteousenes the very entrey but for asmuche as when nede requyreth all men are bounde to glorifie Christe to euerlastyng saluacion it is not sufficient with heart onlye to beleue excepte thou the same with thy mouthe confesse By this seeye that this matter hangeth not vpon ceremonies but vpon fayth Whiche thyng Esai also speakyng of Christe recordeth saying whosoeuer beleueth on hym shall not be confounded The texte There is no difference betwene the Iewe and the Gentile For one is lorde of all whiche is riche vnto all that cal vpon hym For whosoeuer dothe call on the name of the Lorde shal be safe Howe then shall they call on hym on whome they haue not beleued Howe shall they beleue on hym of whome they haue not hearde Howe shall they heare withoute a preacher And how shall they
to god agaynste Israel saying Lorde they haue kylled thy prophetes and haue digged downe thyne alters and I am lefte alone and they seeke my lyfe But what sayth the aunswer of god vnto hym I haue reserued vnto my self seuen thousand men which haue not bowed their knees to the image of Baal Euen so also at this tyme is there a remnaunt left accordyng to the eleccion of grace Yf it be of grace then is it not nowe of workes For then grace is no more grace But yf it be of workes then is it nowe no grace For then were deseruing no deseruing What then Israel hath not obtayned it whiche he seeketh but the eleccion hath obtayned it The rēnaunte are blynded accordyng as it is written God hath gyuē them the spirite of vnquietnes iyes that they should not see and eates that they should not heare euen vnto this daye And Dauid saithe Let their table be made a snare to take them with all and an occasion to fall and a rewarde vnto them let theyr iyes be blynded that they see not bowe thou downe theyr backe alwaye BVt to what ende drawe all these my wordes Be they to teache that the Gentiles whiche were before this tyme to god straungers are thoroughe fayth taken into goddes familie and that the people of the Iewes whiche was by god fyrste chosen oute is through vnbelief vtterly refused No not so for vnlykely is it that god hath nowe vtterly refused that nacion which he hath hitherto gentely gladly knowledged as his chosen people If god had throughly refused the whole nacion then should not my selfe by kinred an Israelite lineally descended of the stocke of Abraham and appertaynyng to the tribe of Beniamin at this tyme preache Christe So ferre are we from this that god hath refused vs that euen when I for zeale of the law persued good people then god called me furth to preache his gospel At lestwyse that ye forget not whiche is red in the thirde booke of the kynges where the prophete Helias speaketh vnto god complayning vpō and blamyng the Iewes wickednes sayinge Lorde they haue kylled thy prophetes and ouerthrowen thyne aulters I am left alone and they seke for my lyfe After whiche vnmercifull crueltie it myghte seme that god would vtterly haue caste of his people as desperate and paste all amendmente But what was by god aunswered to Helias I haue reserued vnto my self seuen thousande men whiche haue not bowed theyr knees vnto y◠ydoll of Baal As then at that tyme god refused not al his people but of so many euyll left a certayne noumber to honour him after the same sorte happeneth it nowe For the whole people of the Iewes hath not god suffered to be estraunged from him no more then he hath suffered the reste besyde to peryshe in theyr synnes albeit of bothe people very fewe are they whiche do belieue in comparison of them that refuse so to do But yet of his goodnes hath god saued some neither because they were Iewes borne nor yet because they kepte Moses lawe but because he of manye hath chosen them furthe vpon whome his pleasure was to shewe his bountiful grace and mercye Nowe yf he so dyd of his owne bountiful mercy and not for theyr desertes let it not be imputed vnto theyr workes For that whiche is gyuen a man for his labor is rather as hyrewages than a free gyfte But that whiche is gyuen to suche as deserue not that and none els is a free gift Yf the desertes of workes be once accoumpted then is a benefite no lenger a benefite but should muche more be called a rewarde What happened then Surelye this happened that the same whiche the people of Israel vpon confidence of the lawe intended to obtayne for lacke of belief they went there without so that suche onlye obteined as were of goddes eleccion and not they whiche belonged to the circumcised stocke To suche as were not chosen by god neither circumcisiō nor kepyng of the lawe auayled but they were with malyce so far furth blinded that vpon syghte of so many miracles they gaue no credence leyng with theyr bodely iyes Christ whome they had so long loked for yet with the iyes of theyr harte seyng hym not at al. And that we now see done and are for the same sorye the prophet Esai long before prophecied should be Because they refused the holy and humble spirite of Christ therfore hath god gyuen them the spirite of vnquietnes bothe roughe boysteouse and vnrulye so that the wonders they behelde with theyr iyes they deny styl as thoughe they sawe them not and that they heare with theyr eares no more moueth them than yf they hearde them not Suche were they in tyme paste to the prophetes suche were they to Christe hymselfe suche are they vntil this daye towarde the preachers of the gospell This also Dauid replenished with the spirite of prophecie sawe long before and for theyr great stubbernes in this behalfe agaynst the wyll of god prophecieth destruccion mete for suche frowarde people Let theyr table sayeth he become a snare to take them withal and an occasion to fall and into punishment dewe for suche dedes let theyr iyes be so blynded that they see not and alwaye bowe downe theyr backes because they woulde not pleasauntly vse that whiche was layd before them and refused suche thynges as they presently sawe and hearde and were without al godly regarde to loke vp to heauē warde and knowledge toward thē their makers benefite but gyuyng themself wholly to the grosse meaning of the lawe disdayne heauenly doctrine and in regarde of thynges transitory despisen that which is euerlasting The Iewes cary about in their handes the bokes of Moses and vnderstande them not they reade the prophecies and denie that in them is promised But wherto maketh this some man will saye they are blyndfolded they are snared they be bowed downe and become deafe The texte ¶ I saye then haue they therfore stumbled that they should vtterly fall awaye together God forbyd but through theyr fall is saluacion happened vnto the Gentiles for to prouoke them withall Wherfore yf the fall of them be the riches of the worlde and the minishyng of them the riches of the Gentiles howe muche more theyr perfitenes I speake to you Gentiles in asmuche as I am the apostle of y◠Gētiles I wyl magnifie myne office yf by any meanes I maye prouoke them whiche are my fleshe might saue some of them For yf the casting away of them be the recōcilyng of the world what shall the receiuyng of them be but lyfe agayne from death For yf one piece be holy the hole heape is holye And yf the roote be holy the braunches shal be holy also Are they so fallen from god that all hope of rysyng agayne is passed No not so But rather this fall of theyrs chaunced but for a tyme and for you whiche are Gentiles it luckelye
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„
shoulde haue been made of none effecte For the preachyng of the crosse is to them that peryshe folysnnesse but vnto vs whiche are saued it is the power of God For it is wrytten I wyll destroy the wysedome of the wyse and wyll cast awaye the vnderstandyng of the prudente Where is the wyse Where is the Scribe Where is the disputer of this worlde Hathe not God made the wysedome of this worlde folyshnesse And it is not to be doubted synce he of his free mercy hath called you vnto him and made you ioynte inheritoures with his onely sonne our Lord Iesus Christe but that he will also fauour you labouring to continew in this godly state that ye fall not frō that honourable inheritaunce wherof ye haue already receiued an earnest peny Hitherto haue I spokē of suche thinges in you for which in your behalfe I doe greatly reioyce wherin I would wishe ye should continew and goe forwarde alwaies as ye haue begūne Nowe harken what I mysselike in some of you what I would were amended and wherein my desyre is ye should be vnlyke your selfes I nede not to teache you what becommeth your profession ye knowe it your selfes sufficiently But onely I beseche you my moste dearly beloued brethrē for our Lord Iesus Christes names sake a name moste to be reuerenced and had in honoure of suche as haue once professed it that there be among you no diuision nor shamefull dissencion but that ye agree in hearte and woorde and through concorde becomeas one perfite bodye whose partes are steadfastly and fast knyt together Worldly wysedome by reason of sectes and dyuerse opinions is into soondrye partes deuided by reason whereof also perpetuall stryfe and contencion is among theyr scholers and folowers mayntayned But Christian wisedome should among al men haue like rules and determinacions of which as there is but one author and maister so fauoureth he not suche small by pathes of carnal sectes and mens opiniōs Mete is it therfore that as the professours of this Philosophie and learning be al of one consent and agrement in mindes so they abstayne also from suche woordes as soūde towardes stryfe and debate To be at an inwarde debate is wicked and vngodly to fyght and braule with woordes is agaynste honestie And leste peraduenture ye might thinke that I haue of this my saying but a vayne suspicion I assure you they were brought vnto me by suche godly and perfite lyuers as are well worthy to be beleued Ye knowe Chloe that notable and godly woman ye knowe her housholde and acquayntaunce whiche are all of thesame trade of lyfe as Chloe theyr ayder is knowen to be By them whiche bothe zeale your welth and in my necessities helpe me heard I that there is stryfe and contencion among you as though ye were a sedicion sorte of people quarellyng among them selfes What other thyng els I pray you meane these woordes whiche are comenly spoken among you whiles as for an example one sayeth I holde of Paul another agayne I holde of Apollo an other sayeth I holde of Cephas an other I holde of Christe What saye you are not these names of sedicions and sectes After lyke sorte such as professe the vayne wisedome of this worlde one boasteth Pithagoras an other Plato one boasteth Aristotle an other Zeno one boasteth Epicurus an other this maister and that maister and euery one of these eche for his owne maister is with other at continuall variaunce We haue but one maister one learnyng one ordinaunce but one purpose and intente and whence come then these diuersities of names Is Christe deuided or from hym selfe disagreyng Why parte and deale we the honoure of our religion whiche is onely dewe to one among menne in so doyng makyng of seruauntes maisters Who gaue you grace to lyue cyghteously Dyd not Christe whiche with his owne bloude washed you Why then forge ye to your selfes any other name than his whose benefite and free gifre this is Geue me leaue so to speake for example was Paul crucified for you Yf all menne and euery manne equally are for this benefite only bounde to Christe synce he generally dyed for all why seke you for the titles and surnames of diuerse menne inmaner geuyng that to them for whiche Christe onely should haue thankes Through baptisme we are planted in Christe and in his name are we baptized from whom all the power of baptisme springeth Why should ye rather than call your selfes Paules scholers than Christes synce ye wer baptized not in Paules name but in Christes Yf vpon such occasion the glory dew to God be taken from him and geuen to menne then thanke I God that I baptized none of you but Crispus and Caius whiche I trowe glory nothyng therof but knowledge me as a minister and Christe the chiefe doer It might haue chaunced yf I hadde baptized many that there would haue been some that would haue called themselfes in stede of Christes disciples Paules disciples But no we cometh it to my mynde that I baptized also Stephanas householde as for other that I baptized I remembre none At my being there my mynde more ranne vpon suche thinges whiche more aduaunced christianitie That whiche in baptisme is doen by man is the leaste parte of baptisme The vsuall and accustomed woordes euery man maye pronounce And an easye thyng is it and without ieopardie at all to dyp him in water that is bothe readie and willyng thereto but the very office of an Apostle is by the effectual preaching of Gods woorde to bring a man from his long accustomed lyfe from the lawes and ordinaunces of his countrey to a newe and quite contrarie religion and not to stycke this wyse to doe though he thereby stande in ieopardie of deathe Hereof myght we more lawfully glorye yf we myght chalenge in suche enterprises any thyng as our owne Nor yet speake I this to disalowe baptisme but to preferre that whiche is better and that whereunto I am specially assigned Christe neuer assigned me to this embassie among the Gentiles to be only the minister of baptisme but to setfurth and to publishe by my preaching the glory of his name and to wynne as many as I coulde by the gospell vnto hym Nor yet for so doyng haue I any cause carnally to glorie For God woulde not haue this feate done eyther by the conueyaunce of mannes witte or eloquence wherewith no suche woonder coulde be wrought but would haue this greate enterprise brought to passe by a rude simple and playne preachyng to the entente that all the prayse of this acte should be geuen to God only whom it pleased by the vyle lowe and reprochefull crosse of Christe and preachyng therof to renewe all the worlde Christes crosse semeth to be a lowe try flyng matter but yet such a vyle tryfle is it that it subdueth all the gloriouse maiestie and pompe of this worlde The rnde and wearysh preaching by which we declare to all the
worlde that Christe was fastened vpon a crosse therupon died semeth to be some folishe thing without any poynte of learnyng but tell me to whom semeth it so Vndoubtedly to them which beyng blynded with their sinfull lyfe receyue not in theyr heartes the preachyng of the gospell and therby perysh by forsakyng him by whom they might be saued But yet suche as hereby attayne to euerlasting saluacion well vnderstande and perceyue that it is no weake and feble thing but a thing of Gods owne doyng muche more mightie and effectuall than is any mans power and garrisons By this newe and vnknowen meane hath it pleased God to renewe all the worlde as he long before promised to doe by the mouthe of his Prophete Esai by whom he thus speaketh I wil destroy the wisedome of the wyse and wil cast awaye the vnderstandyng of the politique Hath he not perfourmed his promise See we not the worlde renewed see we not men mistrusting theyr old religion and casting away theyr affiaunce in Philosophie embrace the crosse of Christe Vnderstand not men nowe that thyng to be deuilysh and vngodly whiche they before thought good and godly and that nowe to be folysh which to fore they thought wittie Tell me now where is the wise man that was so proude of his knowledge in the lawe where is the Scrybe that was so proude an expounder of the lawe where is the Philosopher become which searcheth out the priuities of nature and forgetting God the maker of al thyng maruayleth at creatures Euery one of these made great crakes that they could doe wonderfull thinges but yet were they both deceyued themselfes and deceyued other too They promised righteousnesse and al wealth when in the meane tyme themselfes were miserable al to drowned in sinne God suffered thē for punishemēt of theyr arrogant mindes as they wel deserued through blindnes to runne on headlong into al kindes of dishonestie to make them knowe see their owne estate and in what takyng they were that they myght at length knowe their faulte and amende it and therwith also learne howe vayne a thyng vneffectuall their Philosophie was Hath not God declared then that the wysedome of this worlde is folysh God had before this time declared his wysedome likewyse by the beautifull spectacle of this worlde wrought by his wysedome to the entent that by wonderyng at suche a maruaylouse piece of worke men might be rauyshed to loue the workeman But that purpose of God through theyr owne foly chaūced quite contrary For they wurshypped creatures wonderyng at them and despised the maker of creatures as one vnknowen leading theyr lyfe after such sorte as though eyther God fauoured synfull liuyng or els gouerned not the worlde which he had made The texte For after that the worlde through wysedome knewe not God in the wysedome of God it pleased God through folyshenes of preachyng to saue them that beleue For the Iewes require a signe and the Grekes seke after wysedome But we preache Christe crucified vnto the Iewes an occasion of fallyng and vnto the Grekes folyshnes but vnto them whiche are called both of the Iewes and Grekes we preache Christe the power of God and the wysedome of God For the folyshnes of God is wyser than men and the weakenes of God is stronger than menne Brethren ye see your callyng howe that not many wise menne after the fleshe not many mighty not many of his degre are called but God hath chosen the foolishe thynges of the world to cōfoūd the wise And God hath chosē the weake thynges of the world to cōfoūd thynges which are mighty And vile thynges of the world and thynges which are despised hath God chosen yea and thynges of no reputacion for to bring to nought thinges of reputacion that no fleshe should reioyse in his presence And of hym are yt in Christ Iesu which of God is made vnto vs wisedome and righteousnes and sanctifiyng and redempcion That according as it is written he which reioyseth should reioyse in the Lorde Wherfore god to bryng thesame purpose of his to passe wente another waye to woorke myndyng that suche as throughe shewyng his wysedome in creatures became worse shoulde bee broughte home agayne and restored by preachyng of that whiche to men should seeme a lowe folishe trifle that suche as were Philosophers and politique menne in steede of God worshyppyng dumme stones shoulde nowe obtayne throughe fayth by the crosse of Christe perfecte saluacion and throughe faythe mistrustyng theyr worldelye wysdome haue a sure confidence in the mercye of God For hope of saluacion shoulde they haue none vnles they throughe faythe vnderstoode from whence they shoulde looke for theyr saluacion To bryng this aboute therfore the fyrste poynte was to plucke oute of mennes heades the vayne confidence that they hadde in themselues out of all mennes heades I saye not of the Iewes onelye but also of the Gentiles For as the faythles Iewes require signes and woondres and boaste themselues of the miracles shewed vnto theyr auncesters so studie the Greciās for the learnyng and knowledge of worldly wisedome therby assuryng themselues bothe blysse and glorye And yet were both deceiued of that they loked for For the Iewes vpon confidence of theyr lawe fell frō Christe and the wyse menne through a vayne pryde conceyued by worldlye knowledge receyue not the humble and as at the fyrste sight it appeareth the lowe preachyng of the crosse As for we preache neither of the familiar talke that Moses had with god nor of the aungels that Abraham harboured and shewed hospitalitie vnto nor howe the sunne was commaunded to stande styll nor no suche thyng whereof the Iewes make great boaste nor preache we on the other syde of the mouynges of heauenly bodyes nor of the influences of planetes and starres nor the causes of lightninges the knowledge of which thinges make the Grecians so proude What preach we thē surely a doctrine that at the fyrste brunte seemeth base and folyshe that is to wytte that Christe was crucified whiche base lowenes was to the Iewes an occasion of fallyng which Iewes wonder at the myracle of Ionas and yet fynde fault in Christes actes greater thā Ionas were he neuer so great The Grecians which by reason discusse and searche out all thynges thinke it a folyshenes to saye that a virgyn by any heauenly power should conceiue a childe that God should be incarnate and take mannes nature vpon hym that lyfe shoulde be restored by death and that he is rysen agayne whiche was once deade And by this meanes Christe to bothe sortes semeth but a vile thing but especiallye to suche as in theyr owne strengthe haue a lewde truste and confidence But they that by inspiracion of the holy ghost are called to faythe and are by preachyng of the ghospell throughly chaunged be they Iewes or be they Grecians clearelye perceyue and know that thesame lowly and meke Christ that was crucified is the
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
therfore this preachers or that preachers buylding endure and abyde in the fyer let suche one looke for no worldely prayse at mens handes but yet sure is he to haue reward of God for whose sake he toke payne but if eythers worke be with fyre destroyed the workeman shall lose his labour and be defrauded of his rewarde although himselfe escape free yet escapeth he as they that out of burnyng conuey themselfes naked for whom there aresteth nothing els to be doen but with charges to buylde agayne vpon the foundacion suche a worke as is meete for the same The chiefe and moste ready waye had been to teache suche as haue professed Christe nothing but that whiche is for a christian man necessarie But if teachers doe not so nor the hearers then must both take double paynes whiche must vnteache theyr scolers that they taught them and to vnlearne those thinges whiche they before learned For there is hope of saluacion as long as Christe the foundacion remayneth Howe agreeth vncleane lyfe with this profession Howe agree colde and waterishe ceremonies with the fyery and burning charitie of Christe Punishement shall they suffre at Gods hande as they haue well deserued whiche with theyr doctrine corrupte you The texte Knowe ye not that ye are the temple of God and howe that the sprete of God dwelleth in you If any man defyle the temple of God him shall God destroy For the temple of God is holy whiche temple ye are Let no manne deceyue himselfe If any manne seme wyse among you let him become a foole in this worlde that he may be wise For the wisedome of this worlde is folyshnes with God For it is written he compasseth the wyse in theyr craftinesse And agayn God knoweth the thoughtes of the wyse that they be vaine Therfore let no man reioyce in men For al thinges are yours whether it be Paul either Apollo either Cephas whether it be the worlde either lyfe either death whether they be presente thynges or thynges to come all are youres and ye are Christes and Christe is Gods Knowe ye not that ye are as a temple consecrate vnto God which the heauenly spirite of God possesseth sanctifieth Yf suche one be punished as doeth defile a temple that is halowed by manne will not God destroy him that defyleth his temple Endeuour must we dilygently that this temple be kepte pure and holy synce God hath once by his holy spirite cleansed and halowed it Kepe it cleane may ye by vnhurtefull lyfe with christian conuersacion and maners But if ye bee to muche desyrouse of honoure or yf ye bee leach â—rouse or geuen to stryfe and debate and to suche other wylfulnes then suspende ye and defile it Sythe then ye are the temple of god buylded with lyuelye stones verye wicked certaynely and vngodlye is he that prouoketh anye of your companye to suche maners condicions and learnynges as are not with Christe agreable Christe deceyueth no manne especiallye none of them that leane to hym Let euery manne beware that he deceyue not hymselfe whyles he vndiscretely trusteth vpon mannes helpe Looke ye not for blysse and felicitie either by your Philosophie or by the lawe Nor lette one manne presumptuously thynke hymselfe better than other because he is in worldlye learnyng excellente but lette hym rather that in worldly reputacion thinketh hymselfe wyse wyselye waxe folyshe that he maye bee wyse in deede Lette hym forsake to be the proude teacher of folyshe wysâ—dome and he shall be meete to be the scholer of verye wyse folyshnes For euen as the ryches of this worlde make not a manne truelye ryche as the honoures of the worlde make not a manne truelye noble and as the pleasures of the worlde make not a manne truely blessed euen so the wysedome of this worlde maketh not a man truely wyse before god whose iudgement no manne can deceyue be he neuer so wyse in the sighte of the worlde God mocketh at this wysedome whiles he declareth it not onely not to be that whereby we attayne saluacion but also to be that whiche hyndereth oure saluacion by reason that it maketh men to be proude and fyerse and therefore very harde to be taught This was long before spoken of in the booke whiche is intitled of the pacience of Iob when of God he speaketh on this wyse whiche compasseth the wise in theyr owne wilines And agayne in the lxiii Psalme the Lorde knoweth the thoughtes of menne that thinke themselues to be wyse that they be vayne and vnable to perfourme suche thynges as they promise Since therfore all the pythe of oure saluacion is altogether of god men maye of this vsurpe no porcion as theyr owne nor geue any parte of this glorye to man as the chiefe doer since the whole shoulde be surrendred to God And synce ye are one bodie ioyned together by mutuall charitie vnmete is it that one of you shoulde sticke to one phantasie and another to another phantasie when all thynges are youres indifferentlye Whether Paule or Apollo or Cephas be of anye authoritie or not this is sure by goddes free gifte they haue one equal authoritie for youre profite or if the worlde bee in a rore agaynste you it shall finallye bee for your profite or if we lyue any longer liue shall we to establyshe you in this learnyng or yf we dye then dye we to strengthen you by oure exaumple or yf we bee in presente pleasures we passe not muche vpon them because they are soone goen or yf thynges to come moue you laboure stoutelye and with a courage towarde them whiche albeit ye see not with youre bodelye iyes yet see ye them with the iyes of your fayth Awaye therfore with names of sectes and diuision since all thynges throughe one chiefe maister are youres equally albeit your selues are not your owne men in suche sorte yâ— ye can geue any man right title vpoÌ„ you but ye long to Iesus Christ to whoÌ„ al we together owe our selues and for Christ are we bounde to god the chiefe Lord and ruler of al thinges whiche by hym hath geuen vs all goodnes The .iiii. Chapter The texte Let a man this wyse esteme vs euen as the ministers of Christe and stewardes of the secretes of God Furthermore it is required of the stewardes that a man be found faithfull With me is it but a very small thyng that I should be iudged of you eyther of maâ—s iudgement No I iudge not myne owne selfe For I knowe â–ª nought by my selfe yet am I not thereby iustified It is the Lorde that iudgeth me Therefore iudge nothyng before the tyme vntill the Lorde come which will lighten thinges that are hid in darkenes and â—pen the councels of the hertes And then shall euery man haue prayse of God LEt euery man then that wyll vnfaynedly and truely reioyse glorie and reioyse in his name nor esteme vs as chiefe auctours and maysters but as reason woulde suche shoulde bee regarded
yet howe to be more worthe than his wyues dowrye was but holy geueth himselfe to Christe thinkyng that he hath al his desyre yf he onely please hym On the othersyde albeit that he whiche is maried partly serue God yet some seruice oweth he to his wyfe and to suche thinges as apertayne to matrimonie And lykewyse is it in the woman forasmuche as she is not wholy at her owne libertie she cannot wholy serue Christe but by reason that she is diuersly troubled partely serueth Christe and partely her housbande But the virgin or single woman hath no care els but to please Christe her spouse whom she canne none otherwyse please but by chaste lyuyng without corrupcion not in bodye onely but also in mynde But the maried woman muste nedes betwixte Christe and her husbande deuyde herselfe in suche sorte endeuouringe to please Christe that she yet displease not her husbande to whome she oweth obedience Nowe this is the ende of all that I haue sayd wherin I somuche prayse single life leste any man mistake it not to take from you the libertie to marie or not marye or by necessitie to compelle you to anye kinde of lyfe which ye cannot phantasie but with frendly counsell to tender your weale that when ye knowe that ye maye frely do ether of both ye incline thytherwarde and chose that rather whiche hath not onlye honestie in it but also therwith libertie annexed wherby it shall be lawfull for the single person in suche sorte wholy with all obedience and loue to gyue hym selfe to the Lorde Iesus Christ that no wordly trouble or care shal be able at any time to withdraw him from thesame But this let euery man vprightly weigh with himselfe whether that waye whiche he seeth honorable free he thinke the same ieopardles such as he is disposed vnto For he that feareth leste he fall into any reproch or infamie yf he ouer long kepe his daughter a virgine at home being already mariage able mynded to thesame the matter selfe requireth no lesse good leaue geue I him to doe as he shal thinke expedient to be done For albeit as I sayed matrimony haue bondage care adioyned yet is it without sinne both honest and lawfull also for some necessary Let therfore the father in syght of the worlde in season prouyde for his daughter a husbande leste she by stelth doe that shamfully which done in matrimonie standeth with honestie But yf the father seeyng hymselfe to stande in full freedom to mary his daughter or not mary and not to be compelled to eyther of both partes of necessitie purposed and surely in his harte decreed to kepe her a virgin styll in asmuche as she is not desyrouse to be maried he doth well For as it is not ieopardles to stay and lette one that is of mariage desyrous so is it not godly to discourage a maydens mynde from her loue and godly desyre of chastitie He therfore whiche for feare of peryll marieth his daughter beyng desyrouse of mariage doeth well But he that moueth not a maydens minde to mariage whiche is desyrouse to lyue continually chaste but is glad to please the godly desyre of the mayden doeth better For besyde the honestie of the profession this also shall the virgine gayne that she shall haue leysure wholy and without intermission to serue her spouse Christe For other intent and purpose is there none why any should seke for the lybertie of single lyfe In the syght of God a more cōmendable thyng is it in the state of matrimony to bestowe in Gods seruice as muche tyme as is lefte after necessarie busynesse done than to abuse the pretence of virginitie to ryote idlenes or licencious lyuyng So farre therfore am I from restrayning virgines from theyr fyrst mariage that wheras the worlde lytle estemeth the seconde mariage I let not euen wydowes to marry again What is for euery mā profitable it belongeth not to me particularly to prescribe and apoynte Herein let euery man with hymselfe take aduise What may be doen without offence that declare I. A virgine may lawfully marry because she is free A maryed woman is not in lyke freedome nor may so doe but hath bounde her selfe vnto her husbande with the bonde of matrimonie duryng the tyme of his lyfe This bonde is by nothyng broken but by onely death For whosoeuer maryeth for this purpose maryeth that the knotte made in mariage should not be broken But yf the husbande dye then is the wyfe free agayne so that yf she mynde to marry agayne she may marry whom she wyll so that it be a christian maryage that is to saye neyther desyred for filthy pleasures sake nor contracte with one that is of an other religion And yet as I graunt that she synneth not whiche maryeth agayne so iudge I her muche more happy whiche for desyre of godly life standeth and abydeth in the lybertie that to her is restored But this commaunde I not them as necessarie to be folowed but councell it as a thyng more commodiouse And this nowe heare you the councell of a man but yet such as is well agreing wyth the wyll of Christe whiche by his owne mouthe teacheth many thynges and muche also by his seruauntes And synce I am both his Apostle and haue as I verely thinke receyued his spirite as other Apostles haue my councell with you should not be of small weyght and authoritie ¶ The .viii. Chapter The texte ▪ As touchynge thynges offred vnto ymages we are sure that we all haue knowledge Knowledge maketh a man swell but loue edifyeth If any man thynke that he knoweth any thynge he knoweth nothynge yet as he ought to knowe But yf any man loue God the same is knowen of hym As concerning the eating of those thinges that are offred vnto ydols we are sure that the image is nothing in the worlde and that there is none other God but one And though there be that are called Gods whether in heauen other in erath as there be Goddes many and Lordes many yet vnto vs is there but one God which is the father of whom are all thynges and we for hym and one Lorde Iesus Christe by whome are all thynges and we by hym TOuchyng the questions concernyng matrimonie I thynke ye are sufficiently aunswered vnto because ye shall hencefurthe vpon suche matters with soundry opinions eche one of you nomore striue with other Now because I know that ye doubt whether it be lawfull for a christian manne to eate the flesh of any beast offered vnto idolles whiche fleshe the painyms take for holy in this question also this is my mynde Some there be among you which because they know that an idole is nothyng but eyther tymber or brasse or stone and that therfore the fleshe that vnto them is offered in very dede nothyng differeth from other fleshe and that a mannes conscience canne with no kynde of meate bee defiled abusyng
he had done in tymes past when he myght haue lawfullye done so And this doth Paule in the latter ende of the .xii. chapter and in the xiii The greeke titles declare yâ— this epistle was sent from Philippos by Titus and Lucas But the bryefe argumentes whiche are found in latine bokes without any autours name record and testifie that it was by thesame messangers sent from Troas for of this place Paule maketh mencion in the seconde chapter of this present epistle The ende of the Argument The pharaphrase of Erasmus vpon the second Epistle of Saint Paule to the Corinthyans ¶ The fyrste Chapter The texte â–ª Paule an Apostle of Iesu Christe by the wyll of god and brother Tymothye Vnto the congregacion of god whiche is at Corinthewyth all the Sayntes whiche are in al Achaia Grace be wyth you and peace from god our father and from the Lorde Iesus Christe â–ª PAule an ambassadoure in Iesus Christes behalfe authorized by god the father and Timothy in religion my brother and felowe in office vnto the christian companye not of them onelye whiche are at Corinthe but also to all the sayntes that thorowe the whole countreye of Achaia whereof Corinthe is the heade citie dooe faythfull searuyce to Christe Grace wyshe wee vnto you peace and concorde by the free gyfte of our Lorde Iesus Christe and God his father whiche is also father to vs all The texte Blessed be God the father of our Lorde Iesus Christe whiche is the father of mercy and the God of all coumforte whiche coumforteth vs in all oure tribulacion insomuch yâ— we are hable to comfort theÌ„ which are in any maner of trouble with thesame comfort wherwith we our selues are coÌ„forted of God For as the affliccions of Christe are plenteous in â—s euen so is oure consolacion plenteous by Christe With all good and luckye woordes blessed magnified and praysed bee God the father of oure Lorde Iesus Christe the very fountayne and autoure of all goodnes no fearefull God to the righteous and godly but one of whom all our comfort commeth whiche ceaseth not to aide and comforte vs his messangers in all suche troubles as maie any wayes befall vs whiche he doothe not onely for our sakes leste we myght happely through vehement persecucion fall from hym but for your sakes also whiche as through oure troubles for yâ— loue ye beare towarde vs are in greate heauinesse so are ye for oure reliefe and â—easte gladde and ioyfull and by our exaumple in hope of goddes healpe manfully continue in suffreyng persecucion and troubles standyng in a sure truste confidence that as god which as ye se aided and strengthned vs beyng oppressed with miseries and wellnygh deade so wyll hein your troubles healpe and succour you whose goodnes is suche as wyll accordyng to oure temptacions measure his mercifull comfort Nor loth we suche affliccions as we suffre and endure for Christes sake and as Christe gaue exaumple knowyng this that yâ— more greuous tormentes he suffered the more comforte and honoure is he in And the greater tormentynges we lykewyse for his glory suffered and a bode by his meane so muche more plentiouslye hath god relieued vs being deliuered out of trouble to the intent ye should lykewyse stande in hope and loke for that whiche ye see alreadye doone in vs. The texte Whether wee bee troubled for your consolacion and health or whether wee bee comforted â—â— is for your comforte and saluacion whiche saluacion sheweth her power in that ye fuâ—â—re thesame same afflicions whiche we also suffre or whether wee bee comforted for your consolacion and saluacion our hope also is stedfast for you in asmuch as we know how that as ye are partakers of the affliccions soâ—â— all ye be partakers also of the consolacion Therefore whether wee bee troubled with aduersities that doeth god to encourage you and for vs so to be is to your wealthe an expediente meane that ye beeyng throughe our exaumple strengthned may stoutly abyde euen the moste extreme violence that maye bee laied vpon you whose sufferaunce albeit ve paynfull yet is it verye holsome or els yf we be refreashed so that the storme of persecucion be paste and alayed euen this doth god also intendyng by relieuyng vs to refreashe youre courages leste ye myghte wyth sorowe and payne faynt and despayre but rather vpon a remembraunce how there is a chaunge from soro we to pleasure ye myght likewyse bee hable to suffre suche troubles as wee dooe And trewlye in greate hope are wee that ye wyll surelye dooe so that ye maye bee also of our ioyes partakers hereafter as ye are alreadye partakers of our affliccions and as ye were heretofore sorye for our affliccions so shoulde ye nowe reioyce of our deliueraunce synce it is meete and conueniente that frendes and louers shoulde bee in lyke condicion of paynes and pleasures The texte Brethren I woulde not haue you ignoraunte of our trouble whiche happened vnto vs in Asia For wee were greued oute of measure passing strengthe so greatlye that we despayred euen of life Also we receaued an answere of death in our selues that we should not put our truste in our selues but in god whiche raysed the dead to lyfe agayne and which deliuered vs from â—o great a death and doth deliuer On whome wee truste that yet hereafter he wil deliuer by the helpe of your prayer for vs that by the meanes of manye occasions thankes maye bee geuen of manye on our behalfe for the grace geuen vnto vs. And perfeitely knowe I ye woulde much more reioyce yf ye throwghlye wiste howe vehement a blaste of persecucion happened vnto vs in Asia For there suffered wee affliccions aboue al measure as which were more vehement than our strength was hable to beare by reason whereof we were broughte to that poynt that we despayred of our life as vtterly vnable to suffre so manye and such extreme troubles Yea and of such violence was that persecucion that not onely other despayred howe we shoulde bee hable to indure them but â—ummyne owne mynde vpon distruste conceaued of my strength had euer death presente so that my hearte gaue me to looke for nothyng but for my last daye To which extremitiâ— it pleased god we shoulde be brought because we shoulde in our own strength put none affiaunce but trust to his healpe which is coÌ„monly most wont theÌ„ to be at hand to succour wheÌ„ al worldly aides most disapoint vs and fayle whiche when his pleasure is not onely deliuereth yâ— oppressed froÌ„ the ieopardies of death but restoreth also suche as are dead to life agayne As for any thyng then that in me was euen than dead was I and destroyed from whiche death yet god than deliuered and dothe euen nowe styll deliuer me of whome also I stande in suche a confidence that he wyll hereafter deliuer vs specially yf ye healpe me with your prayer to procure and obteyne the fauoure of god to the intente that as we were
Christe among them that are saued and â—mong them whiche perishe To the one parte are we the sauoure of death vnto death And vnto the other parte are wee the sauoure of lyfe vnto lyfe And who is meete vnto those thynges â—â— we are not as the moste parte are whiche chop and chaunge with the worde of God but â—â—â—â—â—â—â— of purenes and by the power of God in the sighe of God so speake we in Christe But after that I came to Troas there to preache the Gospell of Christ where there was by the fauoure of god a plentifull hope of encrease opened vnto me greately was my mynde disguieted becaused therwyse than I loked I found not my brother and felowe Titus there of whome I hadde greate neede to beare out that greate and weightie matter Leauing them therefore I went into Macedonia and that not without great ieopardye but thankes geue I vnto god whiche victoriously carrieth aboute by vs the triumphe of christian religion makyng it more glorious by that the glorye of hys Gospell dailye spreadeth more and more whiche by our preachyng enlargeth in all places abrode the knoweledge of hymselfe vsyng vs as though we were swete incense â–ª For when we preache in all places of the world the glorye of his gospell what elles dooe wee but spreade abrode the swete fauoure of Christe of it selfe in deede as I saye to all menne pleasaunte and holsome but yet to some throughe theyr owne faulte deadlye poyson holsom to suche as throughe fayth in the gospell obteyne saluacion vnholsome and deathlye to suche as refuse it thereby doublyng theyr damnacion to deathe euerlastyng as menne encreasyng theyr former offences wyth vnthankefulnes and stubbernesse of myndes But who is meete this to dooe and preache Whoso myndeth to laboure in this muste therein nothyng regarde but the onely glorye of Christe But some there bee whiche teachyng the gospell either for honoure or for aduauntage spreade not somuche abrode the swete sauers of Christe as theyr owne countrefaite deuises profityng themselfes and noâ— Christe whose manners wee abhorre Nor corrupte wee the woorde of God wyth worldlye doctryne sekyng oure own commodities but euen with a pure hearte teache it as a thyng that came from god and not of our selfes and that to the glorie of Iesus Christe as god hymselfe is witnesse ¶ The thyrde Chapter The texte ¶ We begin to praise our selues againe Neede we as some other of epistles of recommendacion vnto you or letters of recommendacion from you Ye are our epistle written in our hertes whiche is vnderstande and red of all men forasmuche as ye declare that ye are the epistle of Christ ministred by vs and written not with inke but with the spirite of the liuing God not in tables of stone but in fleshely tables of the hearte BVt this feare I leste anye manne thynke that we agayne prayse ourselfes vnto you to thyntente wee maye bothe of you other be had in price and more estemed But what nede hath any man to seke for commendacions when the matter self commendeth hym Nede we such letters of recommendacion as false apostles carrie about with them obteyned either of other vnto you or of you to other Nothing passe we vpon such letters The liuely epistle wherwyth we thinke our selfes sufficiently praised are ye Corinthians written in our heartes which I with muche lesse payne carrye aboute with me than they dooe theyrs This epistle in all places where I come euerye manne readeth and vnderstandeth so that I neede none other epistle synce that by youre Godlye lyfe all menne perfeitelye knowe what manner of apostles wee were and so farre foorth assure wee our selfes of youre good wyl towarde vs that seeyng that oure owne diligente labor doth aboundantly coÌ„mend vs wee nede no mens letters of commendacion whiles ye in perfite fayth and christian life declare that ye are Christes epistle written by hym in dede but yet by our ministerie and laboure Written I say not wyth yâ—ke as theirs are which teache humaine and carnall phantasies but with the spirite of the liuing god nor written agayne in tables of stone as mannes lawes are but in the fleashye tables of the hearte Your heartes wherin wee printed the doctrine of the gospell â–ª vsed we in steade of parchmente my tongue was in steade and serued for a penne but Christe himselfe with his holye spirite indited that thing whiche we wrote The texte Suche truste haue we thorowe Christe to Godwarde not that we are sufficient of ouâ— selues to thynke any thing as of oure selues but if we be hable vnto any thyng the same cummethe of God whiche hathe made vs hable to ministre the newe Testamente not of the letter but of the spirite For the letter killeth but the spirite geueth lyfe If the ministracion of death thorowe the letters figured in stones was glorious so that the children of Israel could not beholde the face of Moses for the glorie of his countenaunce whiche glorye is done awaye why shall not the ministracion of the spirite bee muche more glorious For if the ministryng of condemnacion bee glorious muche more dooth the ministracion of righteousnesse excede in glorye For no doubt that which was there glorified is not once glorified in respecte of this exceadyng glorie For if that whiche is destroyed â–ª was glorious muche more that whiche remayneth is glorious Seeyng then that wee haue suche truste wee vse greate boldenesse and dooe not as Moses whiche putte a vayle ouer his face that the children of Israell shoulde not see for what purpose that serued whiche is putte awaye But theyr myndes were blinded For vntill thys daye remaineth the same coueryng vntaken awaye in the lecture of the olde testament whiche vayle shal bee putte awaye in Christe But euen vnto this daye when Moses is reâ—ad the â—aâ—â— hangeth before theyr heartes Neuerthelesse when they tourne to the Lorde the vayle shall be taken awaye The Lorde no doubte is a spirite And where the spirite of the Lorde is then is libertie But we all beholde in a mirroure the glorye of the Lorde wâ—th his face open and aâ— chaunged vnto the same similitude from glorye to glorye euen as of the spyâ—yte of the Lorde But asmuche as the doctrine of the gospell passeth and is better thaâ— Moses lawe somuche more fruitfull and better is our laboure than his Nor yet take we thus muche vpon vs arrogantlye but speake the trueth as God is my recorde whiche by our seruice through Christe perfourmed it that wee speake of For had not his healpe bene certainly farre were we euen from thinkyng vpon any suche thyng of our owne power and muche farther from doyng it But yf we be eyther hable or haue bene hable to doe anye thynge al that came of the free bounteousnesse of God whyche as he hathe healped vs â—â— oure labours so hath he committed vnto vs this ministerye and dispensacion of the newe testamente to th entent wee should bestowe among you
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
nothyng no not with ieopardye of oure lyfe to preache the trueth of the gospell vndoubtedly assuryng our selues that he whiche raysed the lorde Iesus from death wyll throughe hym rayse vs agayne dying for his sake and bryng vs all together to the generall glorie of resurreccion as we are here in lyke fayth knytte together But whether in the meane season we be troubled or deliuered from trouble all is done for your sakes that the trueth of the gospel maye be more spread abrode among you that the more amende theyr lyfe so manye more geue thankes not to vs but to god to whose glorie it appertayneth that his faithe which he would haue cōmen to all men be moste plentifully enlarged In hope and sure cōfidence that it will so be no troubles werye vs but through them we rather ware stronger knowing wel that albeit oure vtwarde body be by litle and litle worne awaye yet our inwarde and better parte in the dayely and continuall decaye of the body becometh more quicke and sustie as it were with miseries growyng yong agayne and beginnyng to taste of before the lyfe euerlastyng to come For albeit the bodely affliction whiche we for the gospelles sake abyde be lyght and transitory yet lyght as it is it prepareth in vs no small but an exceadyng and an vnspeakable weight of glory whyles both for suche transitory tormentes suffered for Christes sake we are made worthy of blysse euerlastyng and for temporall deathe sustayned for hym we receaue the rewarde of euerlastyng lyfe in hope wherof we lytle esteme oure bodyly lyfe not somuche passing vpon suche thynges as are seene with owre bodylye eyes as vpon suche as are not seene but only with the eyes of faythe For suche thinges as are sene here in this world beside that they are thinges neither throughly good nor throughly bad of whiche sorte are lucre honoure pleasure lyfe losse of godes reproche tormentes and deathe are also not continuallye abydyng whereas suche thinges as are sene with the eyes of faythe are bothe trewe ryches and suche as wyll endure for euer The .v. Chapiter The texte For we knowe that yf oute earthly mansyon of thys dwellyng were destroyed we haue a byldyng of God an habitacyon not made with handes but eternall in heauen For therfore sygh we desyryng to bee clothed with oure mansyon whiche is from heauen so yet yf that we be founde clothed and not naked For we that are in thys tabernacie sygh and are greued because we would not be vnclothed but would be clothed vpon that mortalitie myght be swalowed vp of lyfe He that hath ordeyned vs for thys thynge is God whiche very same hathe geuen vnto vs the erneste of the spirite ANd vpon thys sure truste certaynly lytle regarde we euen oure lyfe knowinge well that yf it chaunce our soules in this worlde to be chaced out of the mansion of oure bodye whiche I myght more properly call a tent than a mansion being suche as a manne maye not long tary in though nomanne dryue hym thence that we haue prepared for vs another howse in heauen from whence we shall neuer be excluded As for this howse of oures because it is made of claye and buylded by manne whether we wyll or not decayeth dayly albeit no man pull it downe euen as we see other buyldynges in continuaunce of tyme to be destroyed Mennes workmanshyp can not be of longe continuaunce but that whiche is repayred by god and once becomen heauenly is out of all suche ieoperdies as chaunce by reason of tyme. And so lytle feare we to departe out of this wretched body that vntyl that be we sygh here desyring to be discharged of the burdayne of our mortal carkas wherewith our soule is here in earth much burdeyned and kept downe desyrouse to flye hence to another place and to be clothed with the mansion of a gloryfied body which shall from heauen be gyuen vnto vs so that when we bee vnclothed of this bodye we bee not founde vtterlye naked but through a confidence of our good lyfe clothed with the hope of lyfe immortall For we grone in thys meane season for the heuynes of oure bodye thrall and subiecte to so manye miseries not because it is a thyng of it selfe to bee desyred of any man to departe hence but because we desyre to haue this bodye restored into a better fourme and for mortalitie by rysyng againe to receaue immortalitie so that we seme not vtterly spoyled of the bodye whiche we for a tyme forsoke but better clothed with the same as who for a corruptible bodye shall receaue an incorruptible And albeit this seme neuer so vnlikely that there shall for a mortall body ryse an immortall fre from all miseries yet muste we not mistruste the sonne It is god whiche hathe prepared vs to receaue the glory of lyfe immortall who hathe also in the meane season gyuen vs as a pledge or an earneste peny his holy spirite to confirme and establyshe vs with his present inspiracion in hope of that whiche is to come The texte Therfore we are alwaye of good cheare and knowe that as longe as we are at home in the body we are absent from God For we walke in fayth not after the outwarde appearaunce Neuerthelesse we are of good comforte and had leuer to be absent from the body and to be present with God Wherfore whether we be at home or from home we endeuour our selues to please hym For we must al appeare before the iudgement seate of Christ that euery man may receaue the workes of his body accordyng to that he hath done whether it be good or bad Seyng then that we knowe how the Lorde is to be feared we fate fayre with men For we are knowen wel inough vnto god I trust also that we are knowen in your consciences For we prayse not our selues agayne vnto you but geue you an occasyon to reioyce of vs that ye maye haue somewhat agaynst them which reioyce in the face and not in the hearte For yf we bee to feruente to God are we to feruent Or yf we kepe measure for your cause kepe we measure For the loue of Christ constrayneth vs because we thus iudge that yf one dyed for al then were all dead he dyed for al ▪ that they which lyue should not hence furth lyue vnto themselues but vnto him which dyed for them and rose agayne Wherfore henceforth knowe we no man after the fleshe In somuche though we haue knowen Christ after the flesh now yet hence forth know we him so nomore Therfore yf any man be in Christ he is a newe creature Olde thynges are passed away behold all thynges are become newe Neuertheles all thinges are of God whiche hathe reconcyled vs vnto hymself by Iesus Chryst and hathe geuen to vs the office to preache the attonement For God was in Chryste and made agrement betwene the worlde and hym selfe and imputed not theyr synnes vnto them hath commytted to
delicates regardynge neyther ordre nor coÌ„mune wealth sparyng nether place nor time ne yet geuing god any thaÌ„kes at al ether for fleshe or fishe meate or drinke as it may appeare by their impudent abominable lyuinge couetous gredynes of worldly pleasures in swearyng whoring dyceing cardyng braullyng raylyng braggyng querelling fighting â–ª piking stealing robbing bawdy talkyng in al kyndes elles of hellishe iniquitie And so by that reason ouer their own daÌ„nable estate the poore symple vntaught weake brother for whom Christe died seyng thys lybertie and thys iniquitie ioyned together is by and by offended and defyeth the worde of God because of that rashe beastly bellyed mannes wyckednesse whiche prateth of the worde and lyueth cleane contrarie agaynst it Thus the deuyll I saye purchaseth to him selfe and to the fyre of hell as many or rather mo slaues by his countrefaite ghospellyng than he did before with open idolatrous popery mayntenyng Nowe therfore goe downe in to thy selfe good reader and see what case thou standest in for thou seest by experience that the dayes are euyll Loâ—e not the good oportunytie that God hath lent thee For all that saye Lorde Lorde shal not entre into the kyngdome of heauen but he that doeth the fathers wyll whiche is in heauen Althoughe we are made ryghteous before God throughe onely fayth yet we muste expresse our fayth by suche charitable workes before men as God commaundeth or els our faythe is deade and become no faythe And thoughe we are saued throughe grace yet we may not abide in synne stil that grace maye abounde For lyke as whan a synner repenteth there is a merye heauen the Angelles reioycing for gladnes euen so whan a man repenteth not but lyueth styll in infidelitie and synne he maketh the holy ghost sadde and a sorowfull heauen And thoughe we are quyckened together with Christe of his owne fre mercye without our deseruynges yet we are commaunded by his holy worde to mortyfie oure carnal membres vpon earth that lyke as we haue in tymes past made them seruauntes of vngodlynes from one naughtynes to an other so we shoulde henceforth make them seruauntes of puritie into santtification For he that gaue vs Christ to be our newe garmente badde vs by his Apostle Paule put of the olde Adam or elles Christe woulde not stycke cleane on our backes onlesse olde Adam be stryped cleane of wyth all his ragged rotten patches of infidelitie and sinfulnes And he that sayeth Let us put on the armour of lyghte sayeth fyrste Let us cast aâ—uaye the uuorkes of darknes For lyke as God loueth to be wourshypped onelye accordynge to his owne worde and byddyng so he curfeth all them that inuent or vse other kyndes of worshyppyng or seruyng of him besydes his worde And lyke as God filleth them with his grace that reuerently and truly vse his holy name so he fylleth them also full of wikednes that be swearours and maketh his plague of vengeaunce to hang styll ouer their houses that abuse Goddes name And lyke as God promyseth reward to them that helpe their pore neyghbours at their nede so he threateneth punishement to them also that hurte their neyghbours by worde or by dede And like as the holy goste alloweth chaste wedlocke for holy and honourable among all men so doeth he pronounce whoredom and bawldrye to be cursed and abominable among all men Christe that geueth the peny to the diligent workers byddeth auaunt I knowe you not to them that are loyterours The Prophete Dauid that sayeth Prope est dnÌ„s oiÌ„bus eum inuocantibus sayeth also Longe a peccatoribus salus And that ghospell which is the power of God to saue all that beleue it shall also be a witnesse at the last daye against all them that shewe them selues in this worlde vnbeleuers by the frutes of their vngodly behauyour Assure thy selfe of thys good reader that lyke as there is God so is there the deuyll As there is heauen so is there hel As there is lyfe and eternall saluation so is there death and eternall damnacion Therfore cast of careles securitie and be diligent in readynge or hearynge Goddes worde If Christe be thy sauiour make no moe mediatours for thee but onely him For lyke as he wyl not geue away the glory of his passion to any other so wyl he not geue awaye the glory of his intercession to any other Cast of feyned custome and laye holde vpon vnfailyng veritie Forsake blynde broade byewayes â–ª and folowe the streight narowe pathe way Awaye with fylthy whoremonging and take thee to chaste wedlocke If thou wilte be chosen make sure thy vocation If thou defyest the deuyll meddle not with false teachers and deuely she lyuyng If thou louest not the deuylles sauour dwell not vpon hys donghill of stynkyng ydolatrie and supersticioÌ„ If thou be the sonne of Abraham doe the workes of Abraham If thou be iustified throughe onely faythe in Christ leade the lyfe and doe the dedes of a faythfull iustifyed christen man If Christe be thy Lorde be thou his true seruaunt If thou wylte take vpon the to be Christes disciple see that thou weare his badge Christen charitie If Christe be thy good shepeherde herken to his voyce and none other If Christe haue borne the on his owne shoulders into his shepefolde whan thou wast runne astraye see thou runne not oute agayne lest thou droppe into the pitte and be drowned throughe thyne owne folye If thou wylte take God for thy father see thou be holy as he is holy If thou wylte haue the holy spirite of God to be thy comfortoure make him not sadde with the resisting waiwardnes of thy spirite And than mayest thou be surely bolde to preace vnto the throne of hys grace and shalte be sure to fynde mercye in conuenient tyme. Take hede by tyme for nowe is the tyme and verye howre for vs to ryse vp from sleape and therfore I saye take tyme of repentaunce whyle tyme is for tyme wyll awaye But and yf thou wylte not aryse and heare the voyce of thy Shepeherde Christ hauing the lybertie of Goddes woorde the rather by the ample enterpretyng of these Godly Paraphrases to teache thee and to be thy warraunt thexample of the Kynges Maiestie with hys gracious Vncle the lord Protectour the test of his most honorable Counsail to encourage ayde and defende thee but wylt tomble and walowe styll in wylful ignoraunce and errour stickyng to olde heathenyshe idolatrous worshippinges supersticious deuisinges masse meritinges beade droppinges popyshe customes disobedyence agaynst superiours and parentes blasphemous swearyng aduouterous lyuing theuyshe stealyng â–ª murder and robbynge couetous cloynynge bawdye talkyng holoweharted flateryng false witnesse bearyng vntrue dealyng craftye deceauyng dronken drinkyng paunche pampryng subtyl vnderminynge and other wyckednesses and vilanies against the wrytten word and commauÌ„dement of God and so differrest repentaunce from daye to daye and heapyng synne vpon synne sayest the mercye of God is greate Tushe let God sende me a mery lyfe
Iesus Christ as it becoÌ„meth me so iudge I of you al because I haue you in my berte for asmuche as ye all are companyons of grace wyth me euen in my bondes and in the defendyng and stablyshynge of the gospel For God is my recorde howe greatlye I longe after you all from the very hart rote in Iesus Christ And this I pray that your loue may encrease yet more more in knowledge in all vnderstandyng that ye may accepte the thinges that are most excelleÌ„t that ye may be pure and such as hurte no mans coÌ„science vntyl yâ— day of Christ beyng filled with yâ— fruit of rightewisenes whiche fruit coÌ„meth by Iesus Christ vnto the glory and prayse of God Verely as often as I call vpon God in my prayers as I doo in dede with out ceassyng I make continuall mention of you all with rendryng of thankes and excedyng reioycyng on all your behalfes that euer synce the fyrst entraunce of your profession euen vnto this daye in that you haue releued me wyth your helpe and gentilnes you haue shewed youre selues to be of the felowshyppe of the gospel And my continuall prayer is that you maye encrease in those vertuous doynges more more not doubtyng but God which hath entred these godly partes in you wyl performe yâ— which he hath begon in you vnto the day yâ— Iesus Christ shall come recompence eternall rewarde to well done dedes For so it is conuenient the I should iudge of you through the helpe of God in asmuche as alwayes hitherto I haue had suche experience of youre constaunte and true gospellike loue to me warde as I may easyly gather that of a very good begynnyng shal come a very good ending For the which cause sake my minde is so affectuously set towardes you the euen in these bandes and whaÌ„ I am arraigned at Neroes barre wher I must pleade for my head giltie or not giltie in other mine afflictions through the which yâ— power of yâ— gospel is not hindred nor obscured but coÌ„firmed aduauÌ„ced I haue euer borne you a singuler good will bicause I haue alwayes perceiued you as glad as my self that the word of Christ doth florishe through my painful afflictioÌ„ For god him selfe knoweth froÌ„ whoÌ„ nothing is hiddeÌ„ how disirously affected I am towardes you all not after the maner of mannes affection either to the intente to get anye thyng of you or yet in anye wyse to flattre you for youre lyberalitie shewed to me but I loue you with a pure christiaÌ„ affectioÌ„ for none other purpose but bycause I see that you loue Iesus Christ constauntly purely I thanke God heartely for bestowynge hys gyftes vpon you I beseche hym that this youre charitie may encrease more and more in all knowledge and in all vnderstandyng that you maye knowe vnto whome youre dutie is to minister the offices of charitie For the commaundement of charitie is that you should mynde to doo good dedes And discretion sheweth howe and where you shoulde doo good dedes Than what so euer you shall bestowe for Christes sake vpon the preachers and promotours of the ghospell it is best bestowed of all other bycause you shall receyue it agayne with greate auauntage And for this cause I wyshe and praye that you may alwayes encrease in both these gyftes so as you maye be hable to proue what is best to be done and that you maye be of a sincere affection to geue respecte to nothyng but onelye to Christe and to set out the profession of the ghospell with suche vprightnes of lyfe that you geue not any man occasion to be offended but rather allute all men to the true wourshyppe of God and so perseuer styll vnto the daye of Christes commynge that you maye than appeare ryche and aboundauntlye ful of good workes wherof in this world you make as it wer a seedenesse and shall reape the frute therof at yâ— day with moste plenteous encrease by the meritours goodnes of Iesus Christ not to the glory of you me but to the glorye and praise of god to whoÌ„ as yâ— fouÌ„taine of al goodnes al thinges are to be referred The texte I would ye should vnderstande brethren that the thynges whiche happened vnto me chaunced vnto the great furtheraunce of the ghospell So that my bondes in Christe are manifest thorow out all the iudgement hall and in al other places In so much that many of the brethren in the lorde beyng encouraged thorowe my bondes dare more boldely speake the worde wythout feare Some preache Christ of enuye and stryfe and some of good wyll The one part preacheth Christ of strife and not sincerely supposyng to adde more aduersitie to my boÌ„des Agayne the other part preache of loue because they know yâ— I am set to defend the gospel What then So that Christe be preached anye maner of waye whether it be by occasion or of true meanyng I am glad therof yea and I will be glad For I know that this shall chaunce to my saluacion thorowe your prayer and ministrynge of the spirit of Iesu Christ accordyng to my expectation and hope that in nothyng I shal be ashamed but that with all bold nesse as alwayes euen so nowe also Christ shal be magnified in my body whether it be thorow lyfe or thorowe death For Christe is to me lyfe and death is to me auauntage If it chaunce me to lyue in the fleshe that thyng is to me frutefull for the worke and what I shal chose I wote nor â—or I am coÌ„strained of these two thynges I desyre to be loâ—ced to be with Christe which is moche farre better Neuerthelesse to abyde in the fleshe is more nedfull for you And this am I sure of that I shal abyde continue with you all for youre furtheraunce and ioye of your fayth that your reioysyng maye be the more aboundant thorow Iesus Christe in me by my commyng to you agayne Now to the intent ye may the more amplye be partakers of my ioye I would ye should vnderstand brethreÌ„ that yâ— emprisonmeÌ„t fetters arraignemeÌ„tes and my other calamities wher with I was tossed turmoyled for the gospel of Christ did not only not hinder the sitting abrod coÌ„firming of the doctrine of the gospel but also happened to the great furtheraunce of it did not only not withdraw the faythfull froÌ„ the profession yâ— they had taken vpon theÌ„ but also confirmed theÌ„ in it a greate deale the more made theÌ„ more hartie of a better courage so as they vnderstode yâ— to be most vndoubtedly true yâ— I preache for yâ— which I am not afraied to suffre these thinges made theÌ„ bold to entreprise yâ— lyke by myne exaÌ„ple For this for the most part is the coÌ„men chauÌ„ce that happeneth to matters of honestye of weightye importauÌ„ce the more they are holden vnder and turmoyled hereawaye and thereawaye so muche more they come forwarde appeare not withstaÌ„ding the
endeuour of the wicked trauailling to the coÌ„trarie So in dede my bondes gaue occasion that the woorde of Christe came not onelye to a fewe and those but of the symple sorte of the commune people as it was afore but it floryshed also throughoute all Neroes hall and all the whole cytie so as sondrye of the brethren whyche professed the ghospell before that tyme as men halfe afrayed nowe beynge encouraged wyth my bondes as the Lorde Iesus ordreth the matter they begynne alid through myne example to professe the woorde of the ghospell more freely and boldelye all drede set aparte And albeit all men dyd it not wyth a lyke synceritie as they dyd not also wyth lyke dylygence yet the matter chaunced by occasion to the furtheraunce of the ghospell For there was among them some that dyd it of a maliciouse purpose to procure the greater hatred against me and to kyndle Neroes stomake so muche the more fearcely agaynste vs as he sawe thys secte encrease and come forwarde whiche in his erronious conceipte he iudgeth to be hurtefull to his Empire In consideration whereof they thoughte he woulde the soner haue dispatched me oute of the waye Perchaunce there be manye that hauynge disdeigne at my glorye whyche notwythstandynge I chalenge not to my selfe but resigne it whollye vnto Christe haue gone aboute throughe malicious enuye to obscure my commendacion if they myght seme to be more diligente than wee Agayne there be of them that preache Christe as I dooe with a syncere good conscience thoughe it be not throughly perfite For as concernynge fauoure after the outwarde maner of man I can not wante anye at theyr handes whyche loue me and see me endaungered for thys cause that I goe stedfastlye about accordyng to the offyce commytted vnto me to defende the ghospell agaynste the wycked althoughe that euen those that preache vpon the moste naughty purpose haue furthered the glorye of the ghospell also For they preache Christe but not of a Christian conscience nor of an vpryghte purpose but labour to the intente they myghte cause me nowe I am taken and bounden to be more greuouslye punyshed in case throughe theyr earnest hoote cockled ghospellyng they coulde haue broughte vs in to more haynous displeasure Thys how so euer it shal happen vnto me shall make no great matter so that it turne to the glorye of Christe vnto whome I owe suche entier hartie loue that I am glad to haue hym notified vnto all men by what occasion so euer it be They deserue the greatest commendation before God that preache Christe vpon the same intente that I doe And they are to be borne wythall that vpon a certayne pryuate affection towardes vs set forwarde the doctrine of the gospel But those yâ— preache Christ for displeasure of me in yâ— they hurte theÌ„selues I am sorye in yâ— they goe about to hurt me I defye theÌ„ in that their froward purpose turneth to the furtheraunce of the gospel I am veray glad so that they teache Christe truelye althoughe theyr entent be nothyng vpryght And I doo not onelye reioyce nowe presentlye but also I wyll reioyce hereafter in rase they goe on styl in despight of me to set out the doctrine of Christ It greueth not me that their intente is by thys meanes to destroye me seynge I knowe well ynoughe that wyth the helpe of youre prayers the spirite of Iesu Christe forwardynge and gouernyng this busines it shall proue vnto my best commoditie whether I dye or lyue And my faythfull truste that I haue coÌ„ceyued of hym shall neuer desceaue me whiche is that I am moste certaynly perswaded that he wil neuer leaue me destitute nor put to shame in preaching the gospell which he hathe coÌ„mytted vnto me so as I shal not be enforced wyth anye afflictions either to reâ—ante it as vayne or holde my tongue from speakyng the thyng that I am sure is mooste true but rather lyke as the afflictions whiche I haue suffered at mennes handes after the bodye haue alwayes hetherto turned to the aduauntage of the ghospell eyther whan I was stoned or whan I was scourged wyth whyppes or whan I was caste to wylde beastes euen so thys afflyction whereby I am in ieoperdye of my heade and lyfe shall proue also to the glorye and prayse of Christe whether I chaunce to lyue or dye For as the former stormes of myne afflictions althoughe they troubled thys caâ—cas dyd neuer for all that wythdrawe myne harte nor made me to shrynke from the stedfast preachyng of Christe no more shall also thys hoote tempest any thyng withdrawe me Yf I lyue I shall defende the trueth of the ghospell boldely yf I shall dye euen my deathe whiche I shall gladlye suffer for the ghospelles sake shall further the glorye of Christ Whether waye so euer happeneth vnto me I shal be in sure sauegarde And as for death I am not onely not afrayed of it but I thynke it also rather to be wyshed for yf it myghte be to the spedye furtheraunce of the ghospell And yet I am not wearye to lyue thoughe I lyue in thys payefull estate for I measure all the felicitie of my lyfe by the successe of the ghospell And on the other parte I am not affrayed of death For it shal be my vauntage and brynge me to the ioyes of heauen where after thys lyfe I shall truely lyue And yet in the meane tyme thys vyle corporall lyfe wanteth not his frute forasmuche as in amplyfyinge of good dedes the rewarde of immortalitie is amplyfyed also and besydes that whyle we lyue in thys worlde the ghospell of Christe is set forwarde and confirmed throughe oure trauayll And it is in the hande of Christe whether hys pleasure be rather that I lyue or dye For myne owne parte I am so readyly prepared for eyther waye that I can not tell whether is better for me to chose There is cause why I shoulde wyshe to dye and there is cause why I shoulde not refuse to lyue But whan I haue cast what is best for me â–ª and examyned myne owne hearte I perceyue it were a greate deale better for me to be losed frome the troublous toylynges of thys lyfe and to be in presente companye wyth Christe and to goe agayne vnto that vnspeakeable felicitie that I had a taste of whan I was â—apte into the thyrde heauen Agayne whan I consider what is best and moste expedyent for you I perceyue it profitable yea rather necessarie for you that I contynue yet for a whyle in thys myne office And I knowe this for a certayntie that I shall tarye styll yet in this life and tarye so as I shall once haue youre companye agayne and be at suche libertie as you shall goe forwarde more aboundauntlye in faithe and as I shall haue muche more cause to be glad of the encreace of your fayth and as you on the other parte maye be glad of my commyng vnto you agayne whan you shall see that by the
hindred me neuer so litell from the doctrine of Christ not that I condemne the lawe yf a man vse it as it ought to be but that I attribute so muche vnto the gospell of Christe my lorde that I doo not onely set lesse by the carnall lawe of Moses wherin these men boast thaÌ„ the excellent knowledge of Christ but also I thinke it losse what soeuer this world hathe of how excellent or of howe glittering a shewe soeuer it be This knowledge therefore as sone as I begonne any whitte to taste there is no aduauntage of any thing how goodly so euer it be but I esteme it as losse yea I regarde it no more than the rubbyshe of a rotten wall or yf any thinge be more vyle than it so that with the losse of it I maye wynne Christe the fountayne of all good thinges that are truely good I take myne owne ryghteousnesse to be nothing worthe where in obseruyng of Moses lawe my ryghteousnesse was thought among men to haue ben muche auayleable so that I maye atteyne vnto true righteousnes which I may not call myne forasmuch as it is not gotten by our owne merites but frelye geuen to them yâ— dystrust them selues put their whole coÌ„fydence symplye in Christ Neuertheles there springeth a certaine ryghteousnes also of the lawe howbeit it is not auaylable to geue saluacion But that righteousnes whiche is geuen of god is so not ours that notwithstandynge it geueth vs true perfite saluacion in case we beleue the gospel and through faith come to the knowledge of Iesus Christ whose natiuitie is more wanderful than can be vnderstanden by any mortall mannes wysedom whose resurrection is of more power than can be perswaded by any argumentes of man Onlye faith is hable to perswade these vnto vs and hathe so perswaded in dede that beyng establyshed in the hope of the promysses I am gladly content to come vnto the felowshyp of his affliccions to be bounden and to dye for his gospelles sake lyke as he was beaten and crucified for vs that it maye by some meanes chaunce vnto me that lyke as I folowe the example of hys death so I maye come to the glory of his resurrection beyng raysed vp by him This moost certaine constaunt hope doeth so comforte me in these afflictions bycause I assuredly trust in the promysses of Christe who hath promysed the feloweshyp of his kyndome to them that wyll not shrynke from the felowshyp of his crosse Nothwithstandyng I ment not to speake thus as though it were in me to atteyne so hyghe a worthynesse For I am not come as yet to the ende of my race I haue not yet wonne the game the matche is not yet all together at an ende howbeit I preace vnto it to the vttermoste of my power that I maye atteyne the thing that I pursue after For euery bodye wynneth not the game how so euer he runneth but he that preaceth lustily and he that laboureth constauntlye I am in good hope that I shall catche it in asmuche as Christ hath catched me to this same ende that beyng pulled backe in the myddle of my race which in times past I purposed wickedly against his congregacion I might runne well in the race of the gospell and wynne the game oâ— immortalitie lest you should fall into slouthe and naughty securitie in trustyng to the promised game Brethren I doo not thinke that I haue yet atteyned the thinge that I goe about and hope to atteyne It is a very weightye matter of importaunce that I folowe and is not lyghtlye atteyned by any man I knowe that Christ is true but the nature of man is so frayle and so mutable that it wyll not suffre me as yet to be careles Wherefore by the meanes of this excellente greate hope I set all thinges a syde and goe about this one thing onely that in the race of the gospel I maye forget as it were the thinges that are behynde me and preace with all my possible endeuour to those thinges that are afore me howbeit I rushe not here awaye and there awaye rashely I care not whither for he loseth his game that runneth naught But I bende my selfe streyghte towardes the pricke of the gospel that is set before our eâ—es and to the rewarde of immortalitie wherunto God the maister of our game lokyng out of heauen vpon our endeuour calleth vs by the helpe of Christ Iesus Therfore what other thing goe those men about that myngle the lawe with the gospel than to hyndre vs in our race And for that cause as many of vs as be perfite let vs be of this affected mynde that wee set nothinge before vs to runne at but the very marke of the gospel And yf there be any amonge you that be somwhat weaker than can vtterly contemne the law of their fathers wherin they haue ben nousled let them be borne withall vntyll they waxe perfite also God hathe shewed vnto you that the ayde of the lawe is nothing necessarie and so peraduenture it shall come to passe that he wyll reuele the same also vnto them The texte ¶ Brethren be folowers together of me and loke on them whiche walke euen so as ye haue vs for an ensample For many walke of whome I haue tolde you often and nowe tell you wepynge that they are the enemyes of the crosse of Christe whose ende is damnacion whose bellye is their God and glory to their shame which are worldly minded But our conuersacion is in heauen from whence we lake for the sauiour euen the Lorde Iesus Christ whiche shall chaunge our vyle body yâ— he maye make it lyke vnto his glorious body accordyng to the workyng wherby he is able also to subdue all thinges vnto him selfe Now whyle we are in this worlde let vs goo on styll in the race that we haue taken in hande accordynge to the rule prescribed vnto vs and let vs truely agree in it that we suffre not oure selues to be drawne backe from that purpose but let vs make spedye haste euery man to his power to atteine the game of immortalitie Ther be some yâ— kepe not the race a right them it is not good to folowe But rather folowe me for I runne streyght to the gospelles game And marke them that you see treade forwarde after the example of vs. Christ hath set vs the best facion of example after the whiche you see me preace to the same place that he went vnto All they that runne in this race wyune not the game and therfore it is not good folowing of euery one that runneth before For there be very many whome I haue oftentymes tolde you of before and now I tell you againe with wepyng teares that preache Christ after such sorte that they are the enemyes of Christes crosse for all that For they wyll in no wyse folowe the example of his lyfe and deathe to the intent they may euerlastinglye lyue with him but for their owne lucre and vayne
immortall life it foloweth of necessitie that we ought to beleue also that god the father whiche raysed vp Iesus wil also bring with him those that professed Iesus and slept in the assured truste of his promyses alyue agayne at the commyng of his sonne so as the heade shal not wante his membres We bable not vnto you an humayne fable but we tell you the thyng that we learned of Christe hymselfe that is to wete that we whiche shall be founde remaining aliue in this world at the lordes cōming shal not be presented in the sight of Iesus before that they whiche were dead afore be presented also Some wil saye how shall it be possible for them to be presented that were buried and turned into duste Euen the Lorde Iesus himselfe by the voyce of the aungell soundyng out of heauen with the trompette of God shal rayse them vp and warne them to awake and come quickly And than suche as had slept in this hope shall returne agayne vnto lyfe and ryse out of theyr graues And that doen we that shall remayne and bee founde alyue in the cumming of Christ shall be sodainly taken vp together with them that are raised againe vnto life through the cloudes that wē may mete the Lorde in the ayer And from thence he shal carrye vs with him into heauen to liue with him perpetuallie Now therfore see you comfort euery one another with these sayinges so as the death of the godly vere you not to sore inasmuche as it is more worthy gratulacions and reioycinges than your sorowfull lamentacions The .v. Chapter The texte Fynally of the tymes and seasons brethren it is no neade that I wryte vnto you ▪ for ye your selues knowe perfectly that the daye of the Lorde shall come euen as a thefe in the nyght For when they shal saye peace and al thynges are safe then shal soden destruccyon come vpon them as sorow commeth vpon a woman trauaylyng with chylde they shal not scape But ye brethren are not in darcaenes that that daye should come on you as a thefe NOw you haue the manier and ordre of the resurreccion inasmuche as it was conuenient for you to knowe it But as for the tymes and the very seasons whan these thinges shal be it is no parte of our office to write vnto you And it is so vnauayleable that euen the lord himself would open no suche thyng vnto his disciples whan they demaunded it of hym For you knowe playnlye and we haue taught you before that the daye of the Lorde shal come sodaynely vpon the world vnloked for euen as a thefe in the night breaketh in vpon them that are aslepe and shall ouerlaye them that are careles than moste chiefely whan it shall be the least loked for For whan suche as beleue not the ghospel shal saye in theyr moste Ioylytie there is no daungier but all is peace and safe the Lord wyll not come than theyr destruccion shall come sodainlye vpon them like as a woman with childe is sodainly payned with sorowe in her trauayle before the daye commeth that she loked for And they shall haue no waye to escape oppression before they fele it sodainly vpon them That daye shall be a dreadful daye to them that beyng blynded in theyr owne viciousnes leade their lyfe as it were in the night but vnto you brethren it is not so dreadefull leste it should take you vnprouyded The texte Ye are all the chyldren of lyght and the chyldren of the daye We are not of the nyght nether of darkenes Therfore let vs not slepe as do other but let vs watche and be sober For they that slepe slepe in the night and they that be drōcken are droncken in the nyght But let vs whiche are of the daye be sober armed with the brest place of fayth and loue with hope of saluacion for an helmet For God hath not appoynted vs to prouoke wrath vnto oure selues but to obtayne saluacyon by the meanes of oure Lord Iesu Chryst which dyed for vs that whether we wake of slepe we should lyue together with hym Wherfore comforte your selues together and edifye euery one another euen as ye do For all you that folowe Christe belong not to the kyngdome of darkenes but to the kyngdome of light and of god namely yf oure diligence of godlynesse be aunswerable to our profession and yf we lyue so as it maye appere that we watche in the dayelight and not lye snourtyng in darkenesse Therfore if we wil not be taken vnwares let vs not sleape as other do that haue no knowlage of Christes lyght but let vs watche and be sobre taking alwayes circumspect hede that we cōmit nothing through vnaduisednesse that maye offende the iyes of God and men For like as they that slepe after the bodie sleape in the night and those that are wynedrunken are drunken in the night euen so those that yawne and slumbre in naughtinesse are occupied in darkenesse of the soule and those that are drunken with the lustes daliaunces of the worlde are entangled with darkenes of the mynde But as for vs vnto whom the daie of the gospel hath cast his light it standeth vs in hande to be sobre and watchyng alwayes prepared and ready agaynst the sodayne assaulte of the enemie that kepeth continuall watche for oure destruccion and to be harnessed with spirituall armour In steade of a breste plate to put on fayth and charitie for the helmet hope of eternall saluacion And than shall you not nede to distruste God will be ready himselfe to defend those that be watching For god hath not called vs to the doctrine of the gospell for this purpose that lyuing otherwyse than it maketh mencion we should double the wrathe and vengeaunce of God vpon vs but that in obeying hym we might obteyne saluacion by the helpe of our Lorde Iesus Christ who suffred death for vs to the intēt that if it chaunce vs to lyue we maye lyue with hym through godlynesse and hope of immortalitie and if it chaunce vs to dye we maye lyue with hym neuer to dye To thintent that you maye so do more and more encourage euery one other with mutuall exhortacions and styrre one another to goe on forwarde like as you do alreadye euen of your owne accorde The texte We beseche you brethren that ye knowe them which laboure among you and haue the ouersight of you in the Lorde and geue you exhortacion that ye haue them in hye repucacion thorow loue for theyr workes sake and be at peace with them Furthermore we beseche you brethren to haue cōsideracion of them that labour among you and haue ouersight of you in teachyng of the ghospell and do admonishe you with what thynges you ought to please Christ that where you are bounden to geue honoure vnto all men yet haue them in regarde aboue others requiting thē the loue that they bestowe vnto you in susteynyng so many laboures and daungiers for your
the angels of hys power with flaminge fyre whiche shall rendre vengeaunce vnto them that knowe not God and that obey not the Gospell of our Lord Iesus Chryst whiche shal be punyshed with euerlastinge damnacyon from the presence of the Lorde and from the glorye of his power when he shall come to be glorifyed in hys saynctes and to become maruelous in al them that beleue because our testimonye that we had to you was beleued euen thesame daye Wherfore also we praye alwayes for you that our God wyll make you worthy of thys callyng and fulfyll all delectacyon of goodnes and the woorke of fayth with power that the name of our Lorde Iesus Christ maye be glorifyed by you and ye by hym accordynge to the grace of our God and of the Lord Iesus Christ PAul and Siluanus and Tymothe vnto the company of the faithfull that are assembled in spirite at Thessalonica and be of one mynde towardes god our father and the Lord Iesus Chryst We are bounden to render aboundaunt thankes alwayes to god for his aboundaunt liberalytie to you warde in that you dooe not onelye through his helpe continue stedfaste in those thinges that you haue begon but also for that you daylye encreace excedinglye more and more in faythe and loue among your selues one to an other so muche that I thynke it not necessarie now to kyndle you vnto the applyeng of godlynes by the examples of other seyng we rather make boaste of you to the other coÌ„gregacions of god and enflame other vnto vertue by your example in rehearsing your pacience stedfastenes of faythe in all your persecucions and affliccions which you suffer that the iuste iudgemeÌ„t of god may be declared in you hereafter at suche tyme as whan you haue suffred vexacioÌ„ in this world for yâ— glory of his name he shal admit you into the felowshipe of hys kingdome And contrary wyse shall commit them vnto eternal punnyshement that haue persecuted you for malice of him For certaynly thys shall be the dealing of goddes righteousnes to pay vnto either parte rewarde worthie their dedes to them that punnyshe the innocent affliccion and to bestowe vnto you that are troubled with vs refreshing and comforte with vs in that daye whan the promisses of the gospel shall appeare and whan the Lorde Iesus shal shew himselfe out of heauen openly vnto the world not than after a lowe base degre as he did at his first commyng but waited vpon with the companyes of angelles as it is comelye for a myghtie prince nor than gentill and tractable to heale the wicked but armed with an horrible fierie flame to rendre vengeaunce vnto them that would not knowe god in this world nor obeye the gospel of our Lorde Iesus Chryste so as they shall fele by experience that he is righteous and mightie whom being mercifull and gentill they set naught by and so as at leaste they maye learne by their owne punyshmentes perforce to confesse the thinges to be true that the gospel spake of For they inasmuch as they neuer made end of their wicked doing shal suffer paines yâ— neuer shal haue ending whan they haue loked vpon the diuine face of the lorde and the maiestie of his power whoÌ„ thei coÌ„temned in this world as a rascal or a vile persone For at his first commyng he came to saue al men but than he shal come to shewe him selfe gloryous not in himselfe onely but in al his membres also that are godly people to the intent he may appeare wonderful in al them that beleue his gospel For in that daye the thinges shal be openly seen of al men in you which trusted in Christ at our recorde bearing where yâ— vngodly contemned them and would not beleue which daye that it maye be prosperous and ioyfull vnto you we ceasse not to praye to the lord continually for you that forasmuche as it hath pleased him to call you vnto the hope of thys glorye the same maye vouchesafe also to bee presentlye ready to helpe you in your trauaile thitherwarde that your conuexsacion be agreable to your profession and to consuÌ„mate and fynishe perfitely that which of his goodnesse he hath begonne in you and to geue strength vnto your soules that in manfullye bearing the vexations of the vngodly you maye declare howe myghtye the assured hope of eternal felycitie is in you for whose sake you passe not euen vpon the life of your bodies to the intent yâ— like as Christ glorified the father by his death was glorified of hym agayne by his resurreccion so the name of the lord Iesu Christ maye be glorified now by your sufferaunce and you glorified agayn by him in the daye of his commyng not accordyng to your owne desertes but according to the mercy of our god and of the Lorde Iesu Christe without whose helpe all that you go about were of none effect The. ii Chapiter The text We beseche you brethren by the commyng of oure Lord Iesu Chryste and in that we shal assemble vnto him that ye be not sodenly moued from your mynde nor be troubled nethâ—r by spirite neyther by wordes nor yet by letter which shulde some to come from vs as though thâ— daye of Chryst were at hande Let no man deceaue you by any meanes for the Lorde shal not come except ther come a departyng fyrst and that the synful man be opened the soone of perdicyon which is an aduersary and is eralted aboue al that is called God or that is worshipped so that he doth syt in the temple of God boastynge hymselfe to bee God Remember ye not that when I was yet with you I tolde you these thynges And nowe ye know what with holdeth euen that he myght be vttered at his tyme. For the mistery of the unquite doeth all ready worcke tyll he which now onelye letteth be taken out of the waâ—e And thâ—n shall that wycked bevttred whom the Lorde shal consume with the spirite of hys mouth and shall destroye with the appeareaunce of his commynge FVrthermore brethren we besech you by this coÌ„myng of our Lorde Iesu Christ wherof we spake a littell afore and by the felowship of the glory wherby we being the membres shal be fastened vnto our head that you be not sodaynlye moued from the mynde you are in though his commyng be prolonged and be not astonyed in your myndes nether by feyned prophecie ne by probable assercioÌ„ nor by Epistle seÌ„t in our name as though the commyng of the Lorde were all ready at hand Let no maÌ„ deceaue you by any meanes For the lorde shal not come onles a departing come first not afore the wicked man appeare the childe of perdicion who like as he is much vnlike vnto Christe so muche is he his enemy is exalted aboue the soÌ„ne of God aboue al that is called God or power that is deuoutly wurshipped so muche that he shall sitte in the temple of God shewing himselfe as God Doe you not
the doctrine of the true God shall geue theyr eares and myndes to the doctrine of deuylls that in outward she we of feyned godlynes shal speake those thynges that are cleane contrarie to the trueth of the ghospell and shall set out theÌ„ selues in the syght of the simple people in outwarde apperaunce of holynes where as in the syghte of God they haue an vncleane conscience defyled and marked and prynted with many markes of worldely lustes Those maner of men where as they swymme inwardly in malicious rancor hatred couetousnes ambicion and other diseases that are cleane contraryly repugnaunt vnto true godlynes yet for that to the intent they maye with a certayne newfangled wondrefull doctrine bryng them selues in opinion of godlynes they shall after the Essenes example forbydde lauful mariage as though wedlocke being chastlye kepte were not honorable before god and the bedde vndefyled and they shall requyre to be estemed for goddes because they liue single vnmaried being neuertheles infected with innumerable pestilent vices are not so free from fylthye luste as from wyues They shall also goo about to drawe men backe agayne to make difference of meates after the maner of the Iewes as thoughe meate it selfe had some impuritie in it where as God hath ordayned all kyndes of meates to thys ende that we shoulde vse them temperately to the necessarye reliefe of oure bodye and to kepe vp the sttength with all thankinge hym for hys gentilues as many of vs as haue embraced the fayth of yâ— Gospel in stedde of Moses law and hauyng wypped awaye the mystes of Iewyshe supersticions are broughte to the lyghte of the trueth knowynge that whatsoeuer is created of almyghtye God is of it owne nature good yf a man vse it as it oughte to be and to that ende that it was created for There is no kynde of meate to be abhorred or refused that is receyued as Goddes bounteous gyfte with thankes geuing Thys is a Iewyshe maner of sayeng and not a Christian Eate not this meate touche not thys bodye weare not this garment to daye do not this thyng nor that thyng There is no creature impure or vncleane yf the conscience of hym that vseth it be pure and cleane And albeit there were any impuritie in the meate yet with hunnes wherwith the larges of god is praysed before meate and with holy wordes and prayers it shoulde be made holy and pure that before was vncleane Those maner of vayne smokes are blowen vnto the people by suche as occupye Christes busines vnfaythfully yea rather go about their own gayne But see that thou auoyde suche maner of tryfles and teache the brethren those thinges that thou hast learned of me and playe the good and vpryght ministre of Christe disposing entierly and faythfully his doctrine that is ferre dyfferent froÌ„ these mennes prescribed appoyntementes And thus it standeth the in hande to doo so muche the rather bycause thou art called to be a teacher of the ghospel being not yet of full growen age whiche is not wonte easylye to swerue in to newe fangles but thou hast ben brought vp as it were euen from thy youth in the fayth of the ghospell and in good learnyng so as thy contynuaunce ought to make the more practiced strong and thou canst not chose but be lyke thy selfe in that thyng that thou hast hitherto constauntly folowed Therefore see thou teache thys doctrine worthy the ghospell vnto those that thyne are But as for other mennes fables and vayne olde wyues tales which as impertinent to the misteries of the Euaungelicall fayth I myght ryghtly cal lewde tales reiecte them rather applye thy selfe to yâ— exercise of true godlines than to contende in woordes with the moste bablyng and most frowarde kynde of men that is The texte Exercise thy selfe rather vnto godlynes For bodely exercyse profyteth lytell but godlynes is profitable vnto al thynges as a thynge which hath promyses of yâ— lyfe that is now and of the lyfe to come Thys is a sure sayinge and by all meanes worthy to be alowed For therfore we laboure and suffre rebuke because we beleue in yâ— lyuyng God which is the sauiour of all men specially of those that beleue Such thinges commaund and teache Let no man despyse thy youth but be vnto them that beleue an ensample in worde in conuersacyon in loue in spyrit in fayth in purenes True godlynes that is placed inwardly in the mynde can not possiblâ—e be diffyned nor sufficiently preseribed with externe grosse matters For fasting or choise of meates and suche other lyke albeit they seme somtyme to be somewhat profitable for the tyme and place in that they prepare the bodye to the dedes of godlines yet that profitablenes is nether perpetual nor of so weighty auaile if it be compared to the inwarde godlynes of the soule but rather of suche maner of obseruations springeth almoste the poyson of true and tyghte godlynes Fastyng is profitable in place and contrariwyse the same otherwise is pestiferous To some man watchyng is holseme and to some it is deadly and hurtfull Some tyme it is good to passe ouer the Sabboth daye with test from laboure And on the coutrary sorte a thyng maye be wherein it were wickedly done to be ydle whan a mannes neighbours nede requireth the dede of charitie But the godlynes that the ghospell teacheth whiche is grounded vpon a syncere faythe and a true charitie is profitable in euery tyme and in euery parte of a mans life and it declareth in a briefe summe what so euer thing is to be desired either in the lyfe presente or to be hoped for in the lyfe to come â–ª so muche that it is not necessarye for vs to seke for anye succour by anye other meanes The thyng that I saye is true and vndoubted and playne worthy to be receaued of all men We teache out of all peraduentures that we bothe fele it and that it is no fable whiche we speake of Or elles what thyng coulde petswade vs willyngly and gladly to suffer the sorowes of this lyfe to beare with a hartie stomacke punishementes done vnto vs by the wicked enprisonmentes and deathes onles that we hope after the heauenlye succour in this worlde and after this life immortalitie And thys hope we haue fexed not in Moses or any other man that myght fayle our hope but in the lyuyng God whiche can helpe euen theÌ„ that are deade of whoÌ„ saluation procedeth vnto al the vniuersall kynde of men but especyallye vnto suche as haue embraced the faith of the ghospell These thynges commaunde and teache constauntlye and boldelye â–ª so as thou mayest shewe in thy selfe the autoritie of a Byshoppe beynge assured that this doctrine proceded from Christ him selfe There is no cause why thou shouldest be afrayed in that thou art but a yonge man althoughe in a matter of so weightie importauÌ„ce or why thou shouldest geue place to the frowardnes of them that teache contrarye doctrine Let
those that are wydowes not in tytle but very widowes in dede that is to saye those that beyng lefte comfortles without husbande and children lyue after suche sorte as they maye for their desertes worthylye be refresshed of the congregacions helpe the relyefe wherof ought to be bestowed not to mayntene delycatenes but to refreshe myserable necessities But in case any be so lefte wtout an husbande that she hathe children or childrens children there is no cause why she shoulde as thoughe she were succourles runne to be founde of the congregacion Inasmuche as she hathe them at home to fynde her a lyuinge as well as she had an husbande and suche as she oweth duetie vnto Let her not therefore dedycate her selfe to serue the congregacion before that she haue shewed a speciall token of godlynesse towardes her owne famylye For it muste nedes be out of ordre that the duetie of godlynes in the pretense of the congregacion shoulde refuse to doe the bounden duetie of nature For nature commaundeth vs to requite mutual good turues to our parentes being now destitute and decayed for age seyng we had oure begynnynge of lyfe of them And in case deathe haue taken them awaye from vs it shal be conuenient for vs to transpose that duetie vpon our children and childrens children and them it is our duetie to enforme after suche forte as they maye learne also with their duetie againe to releue suche as dyd them good This thing not onely the sense of nature doeth allowe but also it is so great and acceptable before the sight of god that those wydowes are double synners that are not onely rebelles vnto God but also are deafe whan they shoulde heare the commune iudgement of nature with the whiche euen those that haue no knowledge of God are moued But a man wyll saye who is a true wydowe thaÌ„â— yf this wydowe be not Doubtles she that beyng destitutely lefte without comforte of husbande â–ª of children of childrens children of all the worldes solacâ— bothâ— reposed all her whole hope in god and now loketh no more to be maryed â–ª â—e hunteth after any voluptuous pleasures but hathe dedycated her selfe wholy to god after the example of the wydowe Anna geuyng her selfe to prayers night and daye She it is that is worthye to be comforted and refreshed of the congregacion whiche hathe nowe nothinge a doe with the worlde For a wydowe that so absteyneth from beyng maried againe that she maye more frelye â—aâ—â—pre her selfe in deliciousnes liueth not in dede For she lyueth so to voluptuousnes that she is deade vnto Christe vnto whome none lyueth onles he lyueth a godlye lyfe Se thou commaunde them thetforc that â—f they loue wydowheade they doe so behaue them selues in it so as they geue none occasion vnto any man to suspecte euyl as thoughe they be lothe to marye againe not for loue of chastitie but to lyne more at lybertye beyng free from the subiectioÌ„ of a husbande and to take their ease at their owne pleasure But vpon what purpose euery wydowe choseth to contynue in her wydowhead or after what sorte she ledeth her life at home leaue that to the iudgemente of her owne conscience To be briefe yf any woman in pretence of wydowhead runne to the congregacion in suche wyse that she geueth ouer the care of her children or childrens children or suche as otherwyse belong vnto her famylie her I thynke all together not onely vnworthye the bysshoppes fauour but also I iudge her rather to be accompted among those that denyed yâ— faythe of the gospell and be worse than yâ— Ethnikes by so muche as it is more haynous to forsake the profession that a man hathe taken vpoÌ„ him than not to haue professed it Hathe not she denyed the faythe that abuseth the pretense of the faithe to doe the thinges that are repugnaunt to the doctrine of the gospell Truelye in her dedes she openlye denyeth it And in this behalfe she is doubtles to be accompted among yâ— heathen women that they where as they be straungiers from Christ doe by the onely gouernauÌ„ce of nature beare the charge of their families And this maner of wydowe that was bounden accordynge to the charitie of the gospel to be good to euery bodie to the vttermost of her power withdraweth her bounden duetie euen from them of her owne householde and is not allured by the godlynes of the gospell to doe yâ— thing that the prophane vngodly women doe throughe the affection of nature What soeuer sedes of vertue nature hath engraffed the gospelles doctrine taketh them not awaye but setteth them forewarde and maketh them perfite The texte ¶ Let no wyddowe be chosen vnder threscore yerâ— olde and suche a one as was yâ— wyfe of one man and well reported of in good workes yf she haue brought vp children yf she haue lodged stranngers yf she haue wasshed the sainctes fete yf she haue ministred vnto them which were in aduersytie yf she haue bene coÌ„tinually geueÌ„ vnto al maner of good workes The yonger wydowes refuse For whan they haue begâ—n to wexe wanton against Christ they wyl mary â–ª hauyng daÌ„pnacion because they haue cast away their first faithe And also they learne to goe from house to house ydle yet not ydle onely but also triflyuge besybodyes speakynge thinges whiche are not comly I wyll therfore that the yonger wemen mary to beare children to gyde the house and geue none occasion to the aduersarye to speake euyll For many of them are alreadye turned backe and are gone after Satan And yf any man or woman that beleueth haue wyddowes let them ministre vnto theÌ„ and let not the congregacion be charged that there maye be sufficient for them that are wyddowes in dede This is a thinge that vtterly besemeth the gentylnes of the Christian relygion to chearyshe and louynglye to susteyne those women that are comfortlesly lefte destitute howbeit I would not that should be done rashely and without aduysement lest there enâ—â—â—e a double incommoditie aswell in that the congregacion is durthened aboue their habilitie â–ª and the entreteynement bestowed vpon them that are not worthye To be bryefe in chosyng of wydowes two thinges are chiefely to be respected the age and the former spent lyfe lest whan they be ones entreteyned into the fyndynge of the congregacion they returne afterwarde againe vnto mariage with a great deale of shame And as for the age it is an easye mattier to decerne it Let none therefore be chosen to be a wydoâ—â— vnder three score yeares olde Forasmuche as that age ought not in the cleâ—gye to be suspecte of incontineneâ—â— and sheweth good hope that they wyll not laste to be maried againe Neuertheles that age is not all together throughlye to be trusted onles it be approued by former conuersacion of lyfe before So that is to be marked whether she haue bene coâ—ent with one husbande For some euen in their olde age are not all together boyde of incontinencie
chalenge to hymselfe any prayse The texte ¶ Charge them whiche are riche in this worlde that they be not hyemynded nor trust in vncerten riches but in the lyuyng God whiche geueth vs abound auntlye all thinges to enioye them that they doe good that they be riche in good workes that they be readye to geue and gladlye to dystribute laynge vp in store for themselues a good foundacion as gainst the tyme to come that they maye obtaine eternal lyfe O Timothe saue that which is geuen the to kepe and a voyde vngostly vanities of voyces and opposicions of science falsly so called whiche science whyle some professed they erred as concernynge the faith Grace be with the. Amen I haue declared how parilous noysome a matter it is for them that professe Christ to set their studie vpō riches And yf there be among our sorte any that haue chaunced vpon those riche substaunces for the whiche this presente worlde recōneth men ryche and fortunate and reuerenceth and honoureth them as halfe goddes commaunde them that they be not as the commune sorte is hyghe mynded in trustyng vpon their ryches nor that they repose their chiefe helping felicitie in thinges that are fyrste vayne than so incertain that yf casualtie take them not awaye yet at lest death despatcheth vs from them But let them rather trust surely in the lyuynge god that neuer forsoke mē eyther quicke or dead inasmuche as he is vnchaungeable of whose lyberalitie commeth whatsoeuer this worlde yeldeth vnto vs plenteouslye of yearely reuenues for oure presēt vse and not to hoorde vp riches And let them rather conuerte their study to this ende that they maye exercyse them selues vnto good workes wherby they maye be made truly ryche and let them be wealthye rather in good dedes thā in lordely possessions that that they haue let them so possede as thoughe it were commune and not their owne and let them therwith be glad to geue vnto the nedye and not dysoayne the rest that are but of small substaunce and let them shewe them selues gentyll and frendly in the company and familiaritie of the commune sorte of lyfe For wealthe hathe commonly these companyons with her dysdeyne statelynes Let them not put their trust in their gorgious great buyldinges for nothing in this world is longe durable But rather with true vertues let them laye for them selues a stronge and a good foundacion againe y◠worlde to come that they maye atteyne to the true lyfe that is to saye the lyfe that euer lasteth For what other thing is this lyfe than a race vnto death we must laye all carefulnes of transitorie thinges asyde and make spedye haste vnto it with all dilygent studye O Tymothie I eftesones desyre beseche the againe kepe faithfully this doctrine as it is committed vnto thee and suffre it not to be defyled with humayne learnynges And that thou canst not possyblye doe onles as I watned the before thou reiecte the chattring vayne byblebable of those mē that goe about to bryng them selues in a false estimacion of knowledge by reason of humayne questions and sophisticall quiddities inasmuche as mans knowledge consistyng of opinions contrarylye repugnaunt amonge them selues is not worthye to be called knowledge We know nothīg more certainlye than that whiche the doctrine and belefe of the gospel hathe perswaded vnto vs. Furthermore some men whyleft they goe aboute to seme learned and wyse throughe humayne reasons throughe sophistical wragglinges through new learnynges whiche they themselues haue deuysed haue wandred astraye frō the spnceritie of y◠faythe of the gospel whose propertie is to beleue not to dyspute nor is caryed awaye with mens decrees from the prescripte commaundementes of god And to thintent thou mayest perceaue that this Epistle is not countrefaicte I wyll subscribe these wordes with myne owne hande that thou well knowest Grace be with the. Amen Thus endeth the paraphrase vpon the fyrst Epistle to Tymothie ¶ The Argument vpon the latter Epistle vnto Tymothee by Erasmus of Roterodame FOrasmuche as in the former Epistle Paule put Tymothee beyng at Ephesus in hope of his comming agayne vnto him could not perfourme it bicause he was holdē in bondes at Rome he coufirmeth him with lettres that he be not discouraged with stormes of persecutions but after his example to prepare his mynde vnto martirdō For there are perilous times at hande quam he by reason of some that vnder pretence of godlynes turne true godlynes vp syde downe and so prate boastynglye of them selues as thoughe the Christian Religion consisted in wordes and not rather in purenesse of herte Than tellyng that the daye of his death draweth nere and that the moste part haue now forsaken him he byddeth Timothee and Marcus to come to Rome spedely vnto him This Epistle he wrote at Rome whan he was eftesones arraigned at Neros barre Thus endeth thargument The paraphrase of Erasmus vpon the seconde Epistle of S. Paule to Timothee ¶ The first Chapter ▪ The texte Paule an Apostle of Iesu Christ by the wyll of God accordynge to the prompyse of lyfe which is in Christ Iesu To Timothee hys beloued sonne Grace mercy and peace from God the father and from Iesu Christ oure Lorde I thanke god whom I setue frō myne elders with pure conscience that without any ceasynge I make mencion of the in my prayers nyght and day desyryng to se the myndefull of thy reares so that I am filled of ioye when I call to remēbraunce the vnfeyned fayth that is in thee which dwelt fyrste in thy graundemother Loys and in thy mother Eunica and I am assured that it dwelleth in the also PAule an Embassadour of Iesu Christ called therunto by the will of God the father to declare howe greate the felicitie of the lyfe to come is whiche he promiseth vnto vs by his sonne Iesus Christe that we should not care much for the losse of this life To Tymothee my dearebeloued sonne grace mercie and peace from God the father and from Iesus Christ oure Lorde I thanke God whose seruaunte I begonne not of a late tyme to be but kepte his relygion after the tradicions of myne elders continually with an vpright and a pure conscience and doe kepe styll For I serue all one God now beynge a christian the I lately serued a Iewe though after an other sort throughe whose goodnes we chaunced vpō such a man as thou arte in that thou folowest the exāple of me in sincere preaching of the ghospelles doctrine so as for thine owne deserte I can no lesse hartelye loue thee than mine own very sonne in so muche that I can not forget thee euen whan thou arte absent For in my prayers night and daye wherwith I am accustomed to call vpon God and to commende vnto him suche as I tenderlye loue thou commest alwayes in my mynde and I am very muche desirous to see thee especially as often as I remembre thy teares that thou sheddest at my departyng
the gayne of saluation whiche is preached by the ghospel encreaceth also For so is it Goddes pleasure to declare his myghtye power We haue sene in the heade what we maye trust vpon in our selues The texte Remember that Iesus Christ of the sede of Dauid tose a gayne from death according to my gospell wherin I suffte trouble as an euyll doaâ— euen vnto bandes But the word of god was not bounde Therefore I suffre all thynges for the electes sakes that they myght also obtayne that saluacion which is in Christ Iesu with eternal glory It is a true sayinge for yf we be dead with hym we shall also lyue with hym If we be pacient we shall also reigne with him If we d eny hym be al so shal denye vs. If we beleue not yet abyderh he faythful He cannot denye himself Of these thinges put them in remembraunce and testifye before the Lorde that they folowe no contencious wordes whiche are to no profite but to the peruerting of the hearers It is requisite to haue in remembraunce as thou knowest that Christe Iesus beyng made mortall man of the sede of Dauid hath enhaunced the glorye of the ghospell throughe suffrynge of rebukes and after the punishemente of the crosse was exalted to the rewarde of immortalitie This is the ghospell that I preache yet hitherto without shrynkynge beyng neyther afrayed of the Iewes malice nor of the Gentyles feare And for the ghospelles sake I am afflicted with many displeasures of them both yea euen vnto pryson and bondes as thoughe I were an euyll dooer And for all that I doo not so geue ouer the preachyng of the ghospell My bodye is bounden yetto but â—â— toungue that preacheth Christ could not be bounden And beyng a prysoner as muche as doeth possyblie lye in me I allure as many as I can vnto Christ of what sorte so euer they be It maketh no matier to me what I suffre so that I maye encrease some gaynes to the ghospell of Christ For this cause sake I suffre all thynges wyllynglye beyng assured of mine owne saluacion and that they also throughe preachynge of the ghospell shall atteyne saluation whoÌ„ God hathe appoynted to this felicitie whiche saluation is offered to all men not throughe Moses lawe but throughe Iesus Christe who lyke as he hathe suffred for vs so lykewise it becometh vs to suffre for his gospelles sake and for the saluacion of our brethren and lyke as he throughe sondry afflictions and spyghtefull entreatyng was exalted to the glorye of heauen euen so muste we preace to the same ende by the same waye This matier vnto manye semeth hard vncredible but vnto vs it ought to be vndoubted For yf we bethrough baptisme dead together with Christ vnto the lustes of this world or also yf we perseuer in the professyon of baptisme so it chaunce vs to be turmoyled with the sorowes of this world it shal come to passe that we shal also liue with Christ yâ— is to wete we shall be coÌ„panions of immortalitie with him whiche were coÌ„panyons of death with him And yf we suffer wyth hym and for his glorie we shall vndoubtedly reigne with him also For god is of most perfite equitie wil not suffre those to be shut out from the felowshippe of reygnyng whom he would haue to be felowes of sorowes suffryng Yf we professe him boldely in this worlde before men he shall acknowlege vs also in his Maiestie But and if we shall denye him for he denyeth him that refuseth his crosse it shall come to passe that in the laste daye we shall heare that terrible voice I knowe you not It we put our trust in him we do for our owne wealthe but if we distrust him he shall haue no losse For concernyng our opinion of him there commeth neyther wynnyng nor losyng to him therof He of his owne nature is true and can not chose but be lyke hymselfe Whether we beleue or beleue not that shall come to passe that he hath promysed to the godly lyfe that neuer shal dye and to the vngodlye deathe that shall neuer haue ende Thys is the foundacion of the ghospelles doetrine Of this see thou warne all men wythoute disputyng and wrangglyng with humayne argumentes but charge them by the Lord Iesus the autor of this doctrine and the witnesse of thy monicion yea and the reueÌ„get of vngodlynes excepte they will repent beyng warned By this manner of sadde earnest charge geuyng thou shalt doo more good than with disputing Mynde not in any wise to stryue with wordes after the maner of Sophisters nor couet with humayne reasones to affirme the thinge that oughte to be perceaued by faythe For that matter doeth not onely auayle nothyng to the furtheraunce of godlynes but also it weakeneth the strength of faythe and at length subuerteth the myndes of the hearers that euerye thinge is called in to question and with philosophicall reasones the thyng now set vp now throwen â—â—â—ne whereof it is not lawfull to doubte and so ariseth question vpon question that there is nether ende nor measure of questionyng The texte â–ª Study to shew thy selfe laudable vnto god a workeman that neadeth not to be ashamed destributyng the word of truth iustly As for vngostly vanites of voyces passe thou ouer them for they wylencreace vnto greater vngodlynes and their wordes shall frete euen is both the disease of a Cancre of whose nomber is Dimeneus and Philetus which as â—â—â—â—nyng the truth haue erred saying that the resurteccion is past already and doe â—â—â—roy the fayth of some But the sure ground of god standeth styl and hath this scaâ—e the Lord knoweth them that are hys And let euery man that calleth on the name of christ depart from iniquitie Notwithstandyng in a great house are not onely vesselles of gold and of sâ—â—uer but also of wood and of yerth some for honoure and some for dishonour If a man therfore purge hym selfe from suche men he shal be a vessel sanctified vnto honouer mete for the vses of the Lorde and prepared vnto all good workes See that thou rather let suche maner of wranglynges passe and studye to shewe thy selfe a ghospellyke workeman not a disputour but a woorkeman laudable not vnto men but vnto God and behaue thy selfe so in the ghopels affayres as he that hath chosen thee nede not to be ashamed of thee And that shalte thou doe in case thou wylte thwyte of vayne fonde disputacions and teache faith to be the summe total of the ghospels doctrine and yf thou brushe awaye the brambles of doubtefull questions and deuyde and dystribute the worde of God wyth vprighte iudgemente propoundyng onely those thynges that properlye belong to the matier of saluation and of Godlynes Moreouer reiecte boldely vayue brablyng of wordes whiche yf they be once receyued venome appeareth by lytle and lytle and they shall growe alwayes to wickednes more and more and at length the mater shall come to that ende that mans
men that for haters we be made well wyllers euen to theÌ„ that hate vs thys haue we neither by Moses lawe nor yet by our owne merites but by the free goodnes of God by the which we coueite that all men yf it be possyble reioyse with vs in one commune saluation and that the verite of the gospel may shine and geue lyght to all men as it hath geuen lyght to vs. For afore we wandered lyke blynde men in darkenes as the vnbeleuers do styll But nowe after that it is made open thorow the ghospell howe greate the goodnes and charite of God the father which is autor of our saluation is to al men now after that the darkenes of our former lyfe is put away we haue obteyned true lyfe saluation not by the obseruation of the lawe which had a certayne righteousnes in it but yet of small efficacie to geue euerlastyng lyfe but we haue obteined it thorowe the mere mercie of the Godhed For by the holy fonte of baptisme we benewe borne agayne and graffed into Christ the sonne of the euerlastyng father and beyng renewed by his spirite we haue ceased to be carnall and haue begon to be spirituall Therfore what so euer we be we are altogether bounde to God for it whiche into vs nothyng deseruing it hathe shed aboundantlye his spirite whiche the lawe coulde not geue And he hath shed this his holye spirite into vs by Iesus Christ by whom it hath pleased him most liberally to geue vs all thynges that we beyng purged by hys benefite from oure olde synnes should endeuour our selfes by good workes to be made apte to receiue the inheritaunce of the lyfe that endureth for euer of the whiche the doctrine of the gospell doeth put vs in a sure hope Sence that we therefore were once miserable and beyng nowe thorow the onely mercy of the Lorde delyuered from synne we hope for the crowne of euerlastyng lyfe with Christe we muste haue pitie vpoÌ„ other go aboute by al meanes that God may also haue mercy on theÌ„ The texte This is a true saying Of these thinges I wyll that thou certifie that they whiche beleue in God myght be diligent to go forwarde in good workes For these thynges are good and profitable vnto men Let a christian Byshop in the steade of Iewishe fables tel these thynges to the people for they are certaine and not to be doubted of There remayneth nothing more for vs to do but that in all our coÌ„uersation froÌ„ hence forth we shew our selfes not vnmyndful of the great benefite that we haue receyued of God but that we lyue in all thinges accordyng to his godly pleasure or els the professioÌ„ of christiandome of the gospel wil nothyng aduaile vs. Wherfore I wil that thou assure al meÌ„ of these thinges which greatly perteyne vnto our purpose confirme theÌ„ therin also yâ— they whiche haue once beleued in God yâ— by his free mercifulnes they haue bene redemed from their synnes and that he will geue the crowne of immortalitie to all them whiche by vertuouse and godly liuinge do studye to folowe Iesu Christe as nere as they are able maye leade suche a lyfe as maye seme not vnworthy of so greate profession and so hir promisses Nowe they shall declare them selues to be true christians yf they curse not the Ethnikes and the Iewes nor saye euyl by them but yf they be beneficial to al men and by the affection that they haue to piety they reioyse to helpe all men For these thynges shall not onelye ornate and commende the professyon of the gospell as thynges of them selfes honeste but besyde that very profytable to drawe other to Christe and to helpe other whiche be oppressed with any calamitie The chiefe poynte of christiantie is to do good to all men and by benefites euen the very wylde beastes are ouercome and made tame Thou shalte therfore on suche wise speake and preache of these thynges and not as one that is in any dowte of them as some be whiche mouyng many questions seme to haue but a faynte beleue But teache thou with greate confydence of countenaunce and with greate stedfastnes of wordes that euery man maye right well perceyue that thou arte throwlye persuaded in that whiche thou doest laboure to perswade to other Out of these thinges commethe no small frute of true religion The texte Folyshe questyons and genealogies and braulyng thorowe sâ—tyuinges about the lawe auoyde for they are vnprofitable and superfluous But folyshe and vnconnyng questions and entangled genealogies and contenciouse disputacions or rather warre vpon Moses lawe whiche some folowyng the trade of the Iewes do styrre vp to gette them a name thereby and vantage caste them away as superfluous and vuprofytable to the lyfe that is after the gospell For what death it hurte good lyuynge yf I knowe not why Moses graue can no where be founde And whether it be as the Iewes do say lest he should be raysed vp agayne by enchaunters Or yf I knowe not howe many yeares Matusalem lyued Or of what age Salomon was whan he begate Roboam Why Moses did forbyd to eate the fleshe of swine Why the Iewes do suppose that the blode of a Wesell must with so great diligence be purged And many other more folyshe than these In the exposicion whereof what profiteth him to tary that hasteth to the rewarde of a true christian lyfe These thynges must rather â—e cutte awaye than declared and they which professe them as excellente thynges oughte more to be reproued and sharplye rebuked than to be ouercome with disputacion The texte A man that is an auctor of sectes after the firste and the seconde admonicion auoid â–ª knowyng that he that is suche is peruetted and synneth euen damned by him selfe If they whiche mayntaine suche supersticions as haue tofore bene mencioned erre by symplenes whan they be warned therof they wyll amende But yf they do it of a purposed malice eyther to get them a name or for lucre or for some other fylthy cause than wyll they be ready to defende euen those thynges whiche they knowe to be false These men whan thou hast once or twies rebuked them yf they amende not then auoyde them as sedicious and incurable persones leste they do more harme whan they be prouoked than they woulde doe yf they were let alone as men not regarded Yea and lest it may turne to a worse inconuenience that they whiche cannot be brought into a better mynde drawe him that goeth about to instructe them into the same errour that they be in For what auayleth it to geue any oftenar to them the medicine of cortectioÌ„ yf there be no hope of remedy An errour commynge onelye of the fraylenes of man is remedied by one or two warnynges but peruersitie is incurable and made worse by puttyng to of remedies Therefore he that beyng once or twyes rebuked abydeth neuertheles styffe in his opinioÌ„ let him alone in his froward
And verely this vertuous godly man Moses is woorthy to be of great autoritie among vs because he behaued hymselfe faithfully in the same house but yet as a minister or stewarde and not as a sonne he was in an other mannes house and the other that is to saye Christ in his owne And Moses brought onely figures shadowes of those thynges which Christe should afterwardes dysclose and open But Christe as the maker and sonne guided his owne house whereof we all are members whiche thorowe fayth of the gospell bee assembled together vnto hys churche or congregacion so that we perseuer in that we beganne that is to wit if we dooe styll abyde in the concorde and agreaunce of the house and holde fast and stedfastely vnto the ende the faythe whiche the spirite of Christ hath geuen vs and also that glorious hope by the which as the true natural sonnes of god and brethren of Christ we looke for the enheritaunce of heauen For it shall nothyng auayle vs to haue heard the doctrine of the gospell excepte we continually liue thereafter Yea the greatter he is who dayned to speake vnto vs the grieuouser shall our punishment be The texte Wherefore as the holy ghoste saieth to daye yf ye will heare his voyce harden not your hartes as in the prouokyng in the daye of temptacion in the wildernes where youre fathers tempted me proued me and sawe my woorkes fourtye yeare Wherefore I was greued with that generacion and sayed They doe alwaye erre in theyr hartes they verely haue not knowen my wayes so that I sware in my wrath they shal not enter into my reste Take heade brethren leste at any time there bee in any of you a frowarde herye subiecte vnto vnbeliefe that he shoulde departe from the liuyng god but exhorte ye one another daylye while it is called to daye leste any of you wexe harde harted thorowe the deceitfulnes of sinne Wherfore ye must call vnto your remembraunce what the holy gost speaketh in the mistical psalme exhorting the people to obey the voice or wordes of god leste he being prouoked dooe grieuouslye punyshe them and seâ—lude them from the rest and quietnes promised Today sayeth he if ye wil heatâ— hys voice harden not your hartes as ye did when with your murmoâ—â—ing and rebellion ye prouoked God what tyme he proued your pacience in wildernes where sayeth he youre fathers tempted me as men that woulde proue whether I were he that were hable to punishe trespacers of the lawe and offenders and they felte my wrath and suche as woulde not beleue my woordes sawe my woorkes and that the space of fourtie yeres For so long were they ledde about in wildernesse what tyme they flying oute of Egipte went vnto the lande where I promised them quyetenes Wherefore I was not contented with that nacion and sayde with my selfe They doe alwaies erre in theyr hartes folowing theyr owne lustes neyther haue they knowen my wayes And for thys theyr dysobedience I sware in my wrath it shoulde neuer be that they should entre into the lande wherin I promised them rest from the trauayls of theyr iourneys Ye haue heard brethren God threatenyng our fathers that they should not come to the lande promysed them onlesse they woulde continually obey his commaundementes And we that thorowe baptisme are deliuered from oure former synnes and offences are vndoubtedly departed out of Egypte but yet we shall neuer come vnto the immortalitie promissed vs in heauen excepte we styll continue in the obseruaunce of fayth and christian charite If wee looke backe vnto Egypte forsaken that is yf we fall agayne to the lustes of oure olde lyfe we shal bee excluded from the felowshyp and participacion of the heauenly lyfe Se therfore that there bee not in any of you a frowarde harte and rebelling against the commaundementes of the gospell or subiecte vnto vnbelyefe in suche wyse that the same returnyng agayne vnto the vices once forsaken and the prynce of death the deuyll departe awaye from thy lyuyng god But rather with daylye exhortacions make ye one an other strong to suffer continually the paynes and trauayles of thys lyfe whereby God tryeth oure pure and trewe fayth so longe as the tyme is called to daye that is to saye so longe as we beare this mortall bodye and as yet doe trauayll as pilgrymes and straungers in the wildernesse of thys worlde alwayes in ieopardye lest any of vs weryed with the euilles of thys lyfe bee ledde asyde thorowe the alluremente of synne from the iourneye begonne lyke as in tymes paste the Hebrues our forefathers beeyng wery of theyr long trauailing longed after the â—auoure of the pottes whiche they lefte behynde them in Egypte The texte ¶ We are made partakers of Christ if we kepe sure vnto the cude the beginuing of the substaunce so long as it is far de to day if ye will heare hys voyce harden not your hartes as in the prouoking for some when they herde did prouoke howbeit not all that came out of Egipt by Moses But with whome was he displeased fourtie yeres Was he not dyspleased with them that had sinned whose carkases were ouerthrowen in the deserte To whome swaâ—e he that they should not enter into his rest but vnto them that were not obedient And we see that they coulde not enter in because of vnbelieâ—e Certeynly we are graffed in Christe by baptisme and the profession of faith but in such wise that we may thorow our owne defaut fall from him again neyther shall we otherwise come vnto the enheritaunce of mortalitie promised vs excepte we kepe sure and constauntely vnto the ende the beginnyng and foundation of that felicitie whiche was layed in vs by the gospell still goyng forewarde in that was begoonne monyshed thereto by thys saying whiche is continually spoken vnto vs To day if ye wil heare his voice harden not your heartes as in the prouokyng For some when they hearde the Lordes voyce did then by dysobeying the same moue hym prouokyng hys wrathe and indignacion agaynst them Howbeit al dyd not so whiche came out of Egipt vnder yâ— conducte of Moses And vnto these that were not disobediente it was geuen to come vnto the lande flowing with milke and hony With whome was he dyspleased fourtie yeres Was it not with them that had offended howbeit these entred not into rest but their carkases were ouerthrowen in wildernesse with whome elles was he so muche dyspleased that he sware they should neuer entre into the reste promised them but with those whiche obeyed not the voyce of god we see then that god was on both sydes trewe who bothe perfourmed to the obedyent what he promissed theÌ„ and to the disobedient that he manaced them with all The obediente came thereunto by their pacience the other coulde not entre in because of theyr vnbelyfe and incredulitie The .iiii. Chapter The texte Let vs feare therfore lest any of you forâ—aâ—yng the promise of euâ—eyng into
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
of his sonne Ioseph worshypped Christe in hym who should haue soueraigne auctoritie rule ouer all men of whoÌ„ the said Ioseph falsely accused betrayed of his brethren bare the figure Neither dyd Ioseph growe out of kynde become vnlike his auncestours in faith For when he should departe this world in the land of Egipt he foresawe how it should come to passe by gods helpe the whiche thing as then semed nothing lykely that the Israel it es shoulde remoue out of Egypt to come vnto the lande promysed of God and so true is it that he doubted not herof that he gaue then a commauÌ„dement of the translating of his bones to the same place The texte By fayth Moses when he was borne was hyd thre monethes of his father and mother bycause they saw he was a proper chylde nether feared they the kinges commauÌ„demente Moreouer Moyses when he was newly comen into the world was preserued by the fayth of his parentes For when the kyng had commaunded that al the men children borne of the Hebrues should streyght wayes be done to death his father mother after they had vewed the childe who semed anon as he was borne to be marked to do some greate and notable feate euen by the verie towardnes and lykelyhod that appeared in his countenaunce supposyng it to be an acceptable pleasure vnto God that it were preserued for the common weale of the people contemned the kynges commaundement hyd the sayde childe thre monethes in their house that done they put it in a lytle cofer and layde it oute vpon a ryuers banke nothyng doubtyng but God woulde preserue the yonglyng whom he had endued with so greate grace to conclude they feared more to displease God then the Kynge bycause they perceyued that suche as lyue well and vertuouflye can not howe soeuer the worlde go with them lacke theyr rewarde The texte By fayth Moses when he was great refused to be called the son of Pharaos daughter and chose rather to suffre aduersite wyth the people of god then to enioye the pleasures of synne for a season and estemed the rebuke of Christe greater riches then yâ— treasures of Egypt For he had respecte vnto the rewarde Howebeit the parentes of Moyses deserued to haue the prayse hereof lyke as this was his owne propre commendation that after he was shotte vp towardes mannes state and chosen of Pharaos dawghter to be her sonne he refused the honourable kynred of the bloud Royal hauyng leuer to confesse him selfe to be an Hebrue borne so to suffre coÌ„mon persecution with the people of God then by wycked disimulation to enioye the commodities and pleasures of thys worlde reckenynge it to be muche happier riches then all the Egiptians treasures at that tyme to suffre the rebukes of aduersities for the preseruation of the people therby to fygure Christ who in tyme to come should suffre greater euels for the sauetie of his nation Fynallye he contemned that he myghte haue had and was sure of and with the eyes of fayth regarded those thynges onely whiche are farre from the senses puttyng his affyaunce in God who suffreth not the vertue and goodnes of maÌ„ to be disapointed of worthy rewardes The texte By faith he forsoke Egypt feared not the fearcenes of the kinge For he endured euen as though he had sene hym whych is inuisible Through faith he ordayned the passeouer and the effusion of bloude left he that destroyed the first borne shoulde touche them The same Moyses puttyng his trust in the ayde of God boldlye attempted thynges of muche greater enterprise then these For he sticked not to flye oute of the lande of Egypte and thence to conuey with him the people of God nothyng fearyng the wrath of the fierce tyrante He contemned the kynge whom he sawe with his eies He regarded not the threatnynges of so myghtye a Prince whom he sawe in armes pursuynge his nation the Israelites at the heles and readie to sleye them Neyther did he with lesse boldnesse and courage of mynde trust vpon the inuisible socours of the inuisible God then yf he had openlye sene him with hys eyes Moreouer of the same fayth came it that when he vnderstode how it would come to passe yâ— the reuengyng Aungel would raunge thorowe the whole lande of Egypte and sley all the fyrstborne he was nothyng afrayde of his people the Hebrues vnto whom in those daies aboute the tyme of the same destruction he ordeyned the annuall vse or ceremonie to eate the Paschall Lambe with whose bloude they sprynkeled the thrasholde and haunse of the dore with both the postes of the house and trustyng vpon this sygne feared not them selues in the myddes of the slaughter of the Egipcians The texte By faith they passed through the red see as by drie lande which when the Egipcians had assaied to do they were drouned Anon after when the reed sea letted the Hebrues in their flyeng by vertue of lyke fayth it deuided asonder at the stroke of Moyses rodde and lefte suche a waie in the middes that they passed therby as wel as by drye lande And by this meanes all the people puttynge theyr truste in God fled a waie safe and without any harme But when the Egyptians beeyng rashe and ouer hastie thorowe wrathe were entred therin by and by the waters closed together and they all were drowned The texte ¶ By faith the walles of Ierico fell downe after they were compassed about seuen dayes What thyng made in tymes paste the walles of Iericbo after they were seuen tymes compassed aboute on the seuenth daye sodaynely to fall without any violence of engyns at the sounde of the priestes trompettes the crye or shoune of the people in suche wise that all the Hebrues who enuyroned the towne had entraunce made themeuery man in the place where he stode was it not the faith of the capitayne Iosua and the people he was thorowly persuaded with hym selfe that god was able to do all thynges and that the thyng woulde vndoubtedly come to passe whiche he had promised to do The texte By fayth the hatlotte Raab peryshed not with them that were disobed ieâ—t when she had receiued the spyes to lodgyng peaceably Furthermore it was also a notable example of fayth that the harlotte Raab whiche had before receyued the spies to lodgyng that were sent vnto the Citie by the Hebrues after she perceyued howe that people was dearly beloued and in the fauoure of God she was better wyllynge to prouide for them with the daunger of her owne lyfe then to get thanke of the wycked Citizens and therfore had she this rewarde for her faith that she and her familie onely were preserued froÌ„ death because they shuld not perishe with theÌ„ which trustyng to their own strength beleued not that god would destroye their Citie at his pleasute The texte And what shall I more say For the tyme wyll be to shorte for me to tell of Sedâ—â—â— of
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
now a seruaunt and Embassadour of Iesus Christ whose gospel euē as y◠day light wipeth and driueth awaye all the shadowes of the olde testament write vnto all maner of men without parciall excepcion either of people or religiō either of kynde or state or yet condicion For we esteme all people to be kynsfolkes and most nerely ioyned vnto vs whosoeuer haue deserued to be made like vnto vs in the profession of the faith of the gospel by the which we haue atteyned true rightuousnes not by circumcision or by sacrifices of the lawe but by the goodnes of our God and by the deathe of our sauiour Iesu Christ who hath frely pardoned vs our olde synnes to th entēt we should hence forthe folowe gospellyke righteousnes which dooeth not consiste in ceremonies but in true godlines of mynde hath a certaine farre greater perfecciō than the Iewes righteousnes whiche is nothinge but a shadowe of true righteousnes And I praye y◠lyke as you haue yet hitherto gon aboundantlye forwarde in the grace of y◠gospel alwayes somwhat augmentyng in thencreaces of godlynes drawinge nerer brotherly concorde amonge your selues daylye more and more so the liberall goodnes of God woulde vouchesafe to make perfite his gyftes in you which Iewelles encrease so much y◠more largely in you as you grow forewarde into y◠knowledge of God y◠father of his sonne our Lord Iesu Christ the acknowledginge of whome is eternall lyfe For it is the chiefe poynte of saluacion to acknowledge the autor of saluacion that we chalenge no parte therof to our owne desertes and strengthes or to the prescripcions of Moses lawe inasmuche as whatsoeuer is perteyninge to true lyfe and whatsoeuer belongeth vnto true godlynes his diuine power hath bestowed it vnto vs without helpe of circumcision onely by faithe wherby we acknowlage God the father from whome procede all thinges and Iesus Christ by whome onely we haue al thinges geuen vnto vs. These thinges are not geuen throughe our merites but by his free bounteouse gyfte whiche of his owne accorde hathe called vs vnto the benefite of saluacion and to them that were voyde of glory and vertue he hath bestowed bothe his owne glorye and vertue to thintent that wheras being addicte vnto our owne vicious naughtines lyke fylthye vyle slaues we scrued ydoles we shoulde be engraffed vnto Christe and be made bothe pure and glorious hauing y◠wickednes taken out of the waye wherin we were fylthily soyled He hathe translated our vyle naughtines vpon himselfe that he mighte choose vs of his owne free pleasure into the felowship of his glory Our trespasses he hath taken vpon himselfe that we might enioye his innocencye Nowe these same are very great matters but those are farre greater of muche more excellencie that are promissed vs in tyme to come not by the lawe of Moses as we haue often sayed before but by thacknowlageing of Iesu Christ But what is it that is promysed Forsoothe that albeit you perteyne not to the kynredde of the Iewes yet you maye be made with them companions of the diuine nature beyng chosen into the nomber of y◠children of god to possesse thenheritaunce of immortal lyfe so that you set your study vpon a certaine immortalitie by vncorrupte conuersacion in the meane season here in this worlde and flee from al corrupcion of vices and naughtie lustes wherwith a mynde that is infected tēdeth to euerlastinge deathe The texte ¶ And herunto geue all diligence in your faithe minister vertue in vertue knowledge in knowledge temperaunce in temperaunce pacience in pacience godlynesse in godlynesse brotherly kyndnesse in brotherly kyndnesse loue For yf these thinges be amonge you and be plenteous they wyll make you that ye nether shal be ydle nor vnfrutefull in the knowledge of our Lorde Iesus Christ But he that lacketh these thinges is blynde and gropeth for the waye with his hande and hath forgotten y◠he was pourged from his olde synnes ▪ God hathe once geuen innocencye frely and it is not inoughe to mainteine it but applyeng withall studious diligence endeuour your selues to be made riche in well doinges that your faithe be not ydle but that it be accompanyed with good behauiour that nothing be doone or sayed but that whiche is vertuous Than let good behauiour entreteyne knowlage that you maye not onely folowe the thinges that be vpright but also discerne what thinge in what place amonge whome after what sorte and by what meanes ought worthilye to be done Let knowledge be accompanied with temperaunce that the mynde beynge vnmoueably strong against all the wanton enticementes of the worlde maye constantlye without shrinkynge folowe the thing that it hathe iudged to be best Vnto temperaunce let pacience be ioyned that whan you doe wel you maye chearefully suffer sorowes For those men whom the flateringe pleasures of the worlde doe not bringe in to a fine fingred nicenes are somtymes broken with impacient suffring of sorowes with pacience let godlynes be present that what soeuer you doe or suffre you referre it to the glorye of God Let godlynes be accompanied with brotherly charitie that like as you loue God for himselfe euen so for his sake you maye loue all them that professe God And let brotherly charitie be augmented and vpheaped with loue to studye to doe good for all men not onely them that are godly and Christian folkes but also for them that are wicked These are the frutes of an euangelicall faithe whiche yf you haue them aboundauntlye shall brynge to passe that where you haue acknowledged our lorde Iesus Christ throughe faithe it should not be vnprofytable and vnfrutefull vnto you althoughe you haue nothing to doe with circumcision For in these thinges consisteth the whole summe of Christen godlynes and yf any mā want thē he hath professed Christ in vaine forasmuche as he slydeth backe from the light of the Gospell in to his olde former darkenes euen as it were a blynde man that groapeth the waye with his hande and is caried aboute hereawaye and therawaye throughe the mases of worldly lustes neither seeth he the waye to come to the felowship of Christ beynge vnthankefull also for the benefite of Christ of whome where he is once frely clensed from his olde transgressions yet as a man forgetfull of this so exceadynge a mercye he slydeth backe in to the same againe The texte ¶ Wherfore brethrē geue the more diligence for to make your callynge and eleccion sure by good workes For yf ye doe suche thinges ye shall neuer fall Yea and by this meanes an entringe in shal be ministre◠vnto you aboundantly into the euerlastinge kyngdome of our Lord and sauiour Iesus Christ Wherfore I wil not be negligent to put you alwayes in remembraunce of suche thinges thoughe ye knowe them your selues and he stablished in the present trueth Notwithstandynge I thinke it mete as longe as I am in this tabernacle to stere you vp by putting you in remembraunce for
with feare as if you catched them out of the fire and hate not yâ— meÌ„ but this carcas defiled with yearthy affectes wherwith mans mynde is burthened and defiled as it were a cote soyled in filthe And it is conuenient to amende other mens faultes so much the more gentlie in that no man being conuersaunt in this sely body can chose but bee vncleane For that is not in the power of man leste any manne should boastingly chalenge prayse to him selfe but all glorye might empire and power bee onely vnto God our sauiour through Iesus Christ our lord not onely in this world but before all worldes and in all ages to come for euer euer For in dede there is none but god alone that is hable to geue thys vnto those that labour for it that although being enuironed with the sely frayle body the world calleth you on euery side away froÌ„ the purpose of godlynes yet you kepe your selues Innocent still to the ende that not onely meÌ„ can fynd nothing in your maners to fynde faulte at but also that you are ordayned such in the sight of Goddes Maiestie that he is displeased with nothyng in you whiche seeth the moste inwarde passages of your myndes And whan that shall come to passe you shall reioyce and be glad in the commyng of our lorde Iesu Christ whan other shall make heauy cheare whiche seme in the meane space to lyue swetly And that thys maye so be prayer ought to bee made with all earnest desyres Thus endeth the Paraphrase vpon Iude. The Argument of Erasmus vpon the Epistle of Sainct Iames thapostle IAmes forasmuche as he was the bishop of Hierusalem writeth also to the residue of the Iewes that wer scattred abroade and dwelt throughout al nacions enformyng and instructing them with sondry preceptes howe to ordre their lyues The paraphrase of Erasmus vpon the canonicall Epistle of S. Iames. The fyrste Chapter The texte ¶ Iames the seruaunt of God and of the Lord Iesus Christe sendeth gretinge to the xii trybes whiche are scatered abroade My brethren count yt for an exceadynge â—oye when ye fall into diuers remptacions knowyng thys that the trying of your faithe gendreth pacience and let pacience haue her parfecte worke that ye maye be parfect sounde lackynge nothynge If eny of you lacke wysoome let him aske of hym that geueth it euen God which geueth to all men indifferently and casteth no man in the teeth and it shal be geuen him But let hym aske in fayth and wauer not For he that douteth is lyke a waue of the sea whiche is tost of the wyndes and caryed with vyolence Nether let that manne thynke that he shall receaue eny thynge of the Lord. A wauerynge mynded man is vnstable in all his wayes Let the brother whiche is of lowe degre reioyce whan he is eralted Agayne let hym that is ryche reioyce whan he is made lowe For euen as the flower of the grasse shal he passe away For as the sunne ryseth with heat and the grasse widdereth and his flower falleth awaye and the beawâ—y of the fassion of it perysheth euen so shall the ryche manne peryshe in hys wayes Happy is the manne that eudureth temptacion for when he is tryed he shall receaue the crowne of lyfe whiche the Lorde hathe promysed to them that loue hym IAmes that in tymes paste was a worshipper of Moses lawe and now the worshipper and seruauÌ„t of God the father who after the Gospell is set forthe requireth to bee worshipped in spirite and of his sonne Iesu Christe out lorde writeth this Epistle bothe to all them that are reconed to be of Christes profession and namely to those whoÌ„e the storme of persecucion which was raised after the death of Stephane scattred abroade some one waye some another of all the kynreddes of the people of the Iewes which were dryuen awaye out of theyr auncetours possessions but not dryuen downe from the feloweship of the Gospell which were cast out of theyr owne houses but not caste out of the congregacion of Christ wishing vnto them true healthe not this health of the bodye only which the worlde wisheth for but that healthe which Christe geueth vnto those that his are euen in the myddle of destruccions and deathes Forasmuche as the commune profession of the Gospell forasmuche as all one baptisme maketh vs very brethren seing that amonge those that be brethren in dede there ought to bee a feloweship bothe in matters of gladnes and of sadnes this sorowfull calamitie which you abyde woulde greue my mynde exceadingly sore if I had not an assured confidence of youre godlynes For I am not ignoraunt that vnto theÌ„ whtch measure their felicity by the pleasures of this life banyshment is more paynfully greuous than deathe and that it serueth to be the wretchedest thing that may be for a man to be plucked from his moste deare frendes and being driuen out of their olde auncient possessions to be straungers in forayn countryes But as for you whiche haue reposed wholy all blessednes in only Christe and loke for your felicitie not in thys worlde but in the worlde to come it behoueth you to bee moste farre of from their iudgement For God sendeth not these thinges vpon displeasure but vpon hys exceading moste pitie for this purpose doubtles that through temporall affliccions whiche you suffre vndeseruedly your pacience myght bothe become the more notable and youre rewarde the more abundaunte to thyntent that as ofte as you are tossed on euery syde with sondry stormes of sorowes you shoulde not only vnderstande that you ought not to caste downe your hartes as though God had forsaken you but rather that you ought with all youre harte to reioyce that by this euident token God loueth you and cateth for you in that he tryeth youre pacience whiche if it contynue stedfast and geue not place to any assaultes of sorowes it shall doubtles euidently appeare to bee a sure grounded foundacion of a Gospellike faithe For excepte you were vtterly perswaded that the reward of Immortalitie is ordayned for them that here in this worlde are afflicted for the glory of Christes sake you would not willingly and with mery chearefull stomakes suffre so much sorowes Than seing that God woulde haue our saluacion to be moste chiefly ascribed vnto faithe this apperteyneth to the glory of the Gospell that men maye throughly perceaue by sure argumentes that your faithfull truste is no commune tryflyng nether wauering faithe but a strong stedfaste and an inumctble faithe For the thinge that is counterfaicte or vayne or feble is moued out of place whan the storme of sorowes cometh blustreing in But that muste nedes be true and of a sure grounde that is nether ouercome nor beaten awaye with banyshmente nor with pouertie ne with despitefull entreating ne with priâ—oninges ne with whippes nether yet with deathe it self It is counpted a wouderful constancye of â—uynde if a man paciently suffer vnlucky fortune with an
because it is not furnyshed with the same thinges anon as the hote sunne is broken out is destitute of his iuyce wherwith it nourished that fayrenes of the floure for the time And so whā it faynteth in the stalkes it doeth nether nourishe ne susteyne his floure but withereth ageth dyeth falleth away where as a litell before it delited mens eies with so greate a fauour Because therfore no christyan shoulde glorye in those thynges that are nether of sure grounde nor longe enduring let him rather respecte the thinges that are eternall and that are delectable in the sight of God let him rather studie to bee a braunche alwayes grene than a herbe that with a lyght hurte will by and by dye Doest thou see nowe the flower that is sprongen how fayre how goodly how pleasaunte of colour and how swete it is what a gorgiousnes of grene leaues what a glistring what a iuyce what youthe hathe it And anone at a blaste of the southe winde and with the heate of the sunne what fading what ageing what dieng hathe it The floure is sene to spring to come forewarde to be at the best to age and to dye all in one daye And like vnto it is riche mens felicitie He that nowe ruffleth in purple shyneth in gold glistereth in precious stones hathe a great trayne wayting on hym is caried in a charet and is honoured as it were a certaine God among men if fortune blowe backewarde he shall ether bee wyped besydes al his goodes be banished to goe on begging or lye crieng in prison or be trussed vp with a tyburne typper and fede rauens or if none of these thynges happen vnto him yet death shall come vnthought vpon and sodainly dispatche al his galaunt araye It is the parte of the heathens to measure felicitye by these maner of goods which ouer that chei depend vpon fortunes chaunce ouer that thei as nothing elles doeth forsake vs whan we departe hence if thei bee not set naught by bring destruccion It is the office of Christians to folowe those thinges wherby eternall goodes are gotten vpon which nether fortune nether age nether deathe hath any enterest For no manne is blessed because he is riche but he shall be surely blessed if for the profession of the Gospelles sake he haue ben spoyled of those thynges that he had in possession yf he haue defyed the pleasures of thys lyfe whiche he had abundaunce of and suffre tormentes and emprisonmentes for Christes sake if he endure for hys sake in all sorowes euen vnto death with an vnshrinkyng harte interpreting on thys wise that the more he is pressed with the sorowes of thys worlde so muche the more he is loued of God whiche tryeth the pacience of his obedient seruaunte to hys owne glorye that he maye bothe bee an example vnto other to de fie thys worlde and after he hathe valeauntly behaued hym selfe in the conflicte and hathe shewed a lesson of true vertue and of fayth he maye weare the Palme and crowne not of oken bowes and of laurell for they doe wither also after suche sorte as they receyue which hunt after rewarde and prayse of menne but the crowne of immortall lyfe whiche is promysed not of a man that canne deceaue but of God him selfe But he hath promysed it not to them that haue muckred vp the greatest substaunce of riches not to them that haue excelled other in bodyly strength not to them that haue shedde moste bloude but to them that for hys sake haue defied the goodes of thys worlde and haue valeauntly suffred the displeasures of this worlde The texte Let no man saye when he is tempted that he is tempted of God For as God cannot be tempted to euyll so neyther he hym self tempteth any man But euery man is tempted when he is drawne a way entysed of hys own concupiscence Then when lust hathe conceaued she bryngeth forth synne synne whē it is fynyshed bryngeth forth death Do not erre my deare brethren Euery good gyfte and euery parfecte gyfte is from aboue and commeth downe from the father of lyghtes with whome is no variablenesse nether is he chaunged vnto darkenes Of hys owne will begat he vs with the worde of trueth that we shoulde be the fyrste trutes of hys creatures Wherfore deare brethren let euery man be swyfte to beare slowe to speake slowe to wrath For the wrathe of man worketh not that whiche is ryghteous before God Wherfore laye aparte al fylthynes superfluytie of malicyousnes and receaue with mekenes the worde that is graffed in you which is able to saue youre soules Whether a man loue God purely the pleasures of this worlde dooe trye but muche more doeth the hurly burly of affliccions And it is in vs that being furnyshed with the helping ayde of God we maye nether become tendre nycelynges through vayne pleasures ne moued with terrible turmoylinges But if a manne be moued with the delices of the worlde from the right state of mynde or if a man be led by the sorow of afflicciōs out of true godlines he hath nothing to laie vnto Goddes charge He y◠getteth the victorie getteth the victory by the helpe of God and he that is ouercomme is ouercome through hys own faulte For God doeth not geue menne occasyon to synne but the thynge that he geueth according to his own goodnes for the nouryshment and encreace of godlines our mindes being corrupte and as it were cralled with affeccions turneth to thoccasyon of theyr owne destruccion For God doeth somtymes geue vs the vse of habundaunce of goodes and the commodities of life to the intent that being prouoked by his liberall goodnes we should tendre thankes vnto him Againe he suffreth vs somtymes to bee afflicted with aduersities that he may both make our godlines more notably seene encreace our rewarde And if the matter turne to the cotrary parte it is our faulte not his For like as he being by nature good can not bee prouoked with any euilles euen so doth he entice noman vnto euil The thing is of vs that turneth the goodnes of God vnto oure euil He geueth pleintie of meates he geueth the liquor of wyne that beyng moderately refreshed we shoulde geue prayses to the maker And shall he that is dronken with wyne call God vnto the lawe no in no wyse let him accuse his owne mynde whose vicious gredynes entised and drewe him to dronkenes Ther is a certayne readynes vnto vice graffed in oure hartes of our fyrste parentes vice and that is as it were a sede of synne And if it bee receaued in to the harte and receaue nourishment than the mynde hathe as it were all ready conceaued synne And onles the vicious desire be dryuen out of mynde the stynking smell of it groweth and waxeth strong by litell and litell till deadly synne be cōmitted Whiche whan it is in his nombres consūmately done beginneth to bring forthe frute it self agayne And the frute
stede of Goddes commaundementes teache the ceremonies and constitucions of menne they that in stede of the Gospelles philosophie set forthe a new Ieweship finally they that preach them selues rather than Christ those mennes wisedome is not that wisedome whiche the father sent downe vnto vs by hys sonne from aboue to call vs from the studie of earthely thynges and to exalte vs vp to heauen but it is a grosse fleshye wysedome and an earthye and therfore it sauoureth of the earthe yea it is a sensuall wisedome and therfore it respecteth more those thynges that are auayleable vnto thys lyfe than vnto the life euerlastyng yea it is a deuelyshe wisedome for it is not of thynspyracyon of the spyryte of God but of the instygacyon of deuylles which suggeste those thynges that maye estraunge vs from the syncerytie of the Gospell Among the professours of worldly wisedome you see how great enuy what braullynges what fallyng out what forcasting to haue the vpper hande what greate inconstauncye of opynyons and maners and in the meane season all the whole life how it is defiled with all kinde of vicious naughtines But contrary wise our wisedome whiche procedeth from aboue of the spirite of Christ is fyrst chaste pure defiled with no wicked affeccions Than it is peaceable and abhorreth from all studie of contencion Moreouer it is modeste not overtwharte besydes this it is tractable curteous not grudging to geue place vnto hym that teacheth better it is full of compassion and mercyfull towarde them that are fallen and deceaued them it studieth rather to saue than spil gently bearyng with them assaying euery way to bring them to amendemeÌ„t it is full of good frutes in that it neuer ceasseth doing good for al men coÌ„uerting the vngodly to godlynes callyng againe them that goe astraye teaching the vntaught releuing them that are fallen pricking forewarde the â—â—outhfull conforting the sorowfully afflicted Nether in the meane while dooeth it damne any body for it is more forcasting to heale than to daÌ„â—e hauing no maner of counterfaict ne simulacion but of an vpright syncere mind wishing wel to all After this sorte they that sowe the pure and quiet doctrine of the Gospell doo both reape vnto them selues the frute of euerlastyng lyfe and bryng other to the studye of the heauenly life whome with theyr striuinges and cruelty they shoulde haue caste awaye The worldely wisedome hathe also a frute of hys owne but it is either a vayne frute or a deathe bryngyng frute But the frute of ryghteousnes that geueth bothe innocencie in this worlde and afterwarde immortalitie is not sowed by contencion but in concorde and peace vnto them that embrace peace For it is not the parte of a good â—â—â—cher maliciously to skirmish with them that seme more obstinate than that they wil obey the doctrine of the Gospell Those it is better for hym to leaue vnto theyr owne stubburnes in case there bee no hope that they wyll comme to amendemente The .iiii. Chapter The texte From whence commeth warre and fightyng among you come thei not here hence euen of your lustes that fyght in youre membres ye luste haue not ye enuye and haue indignacyon and cannot obtayne ye fyght and warre ye haue not because ye aske not ye aske and receaue not because ye aske a mysse euen to consume it vpon your lustes Ye aduouterars and wemen that breke matrimony knowe ye not how that the frendshyppe of the worlde is enemyâ—â—c with God Whosoeuer therfore wylbe a frende of the worlde is made the enemie of God Ether do ye thynke that the scripture sayeth in vayne The spirite that dwelleth to vs lusteth euen contrary to enuy but geueth more grace wherfore he sayeth God resisteth the proude but geueth grace vnto the lowely IT standeth you in hand by al meanes to endeuour your selues that you lyue in one concorde of myndes But that can not bee possiblye done excepte you dryue worldly gredye lustes the poyson of concorde and occasion of debate vtterly out of youre myndes Will you saye that you are not endaungered with suche maner of lustes wherof than cometh warre wherof cometh fighting and stryuyng amonge you wherof come tumultes of contencions and debate Christe hathe taught you peace and concorde and wherof cometh discorde but of that that you serue the luste of humane gredynes more than the loue of the Gospell For if those gredy lustes dyd not kepe warre and were captaines in your membres your tongue should nether teare your neighbour ne your hande beguyle youre brother Yet hitherto the reliques of youre olde lyfe are deprehended in you you haue not yet all together caste of the olde manne one manne coueteth for glorye an other gapeth for gayne thys manne ymagyneth how he may reygne alofte that manne hunteth after voluptuous pleasures And whiles you atteine not the thing that euery one vehemently coueteth for you thrust out him that maketh sure for that that you doe you enuy him that hathe obteyned and stryue with him that semeth lyke to obteine You are vexed in your mynde and are toyled with sondrye tumultes of cares while you can not obteyne the thinge that you gredily seke for And so nether is any man at peace with him selfe nor with other Gredy desyres â—omble in the harte the tongue the hande and the other membres fight and kepe warre out wardlye with their neyghbour And yet in the meane whyle nether are your insacyable desires satisfyed and you youre selues fall from the thynges that are truly good You ought to aske of God if you haue nede of any thing or if any thing did apperteyne vnto true felicitie You aske of the worlde that whiche ought to be asked of God and of him either you aske not at all or if ye doe aske you aske not that you ought to do nor after such wyse as you ought to doe For in dede you either aske hurtfull thynges in stede of holsome thynges or you aske in a wauering distrust or elles you aske vnto a wicked vse that is to saye the thing that should liberally be bestowed to the relief of necessitie of life that you may spend to the satisfieng of your own voluptuous pleasures And seing you doe thus by what name shal I cal you Christianes your dedes say nay I heare the title of Christians but I see the deeds of whoremongers and whores You were ones addicte vnto the spouse Christ ones you were sworne in to hys wordes he it is that redemed you froÌ„ the tyranny of synnes he hathe made you cleane with his own holy sacred bloud to make vnto hym self a spowse vnspotted And how is it that you forget your profession forget the benefite of youre bridegrome forget your wedlocke trouthplight and slide backe againe into the whorysh loues of this world Doo you not know that God is a Ielous louer He wyll bee wholy loued he wylbee loued alone he maye not abyde the wowynge worlde to bee loued
handes and absteyne from all kynde of euell dooinges clense your hartes that no maner of vngodly lustes kepe residence there you that are now of a double minde partely louing the thinges that are of God partly yâ— thinges that are of yâ— world dedicate your whole hart to Christ alone Why do you seke for the felicitie in this world which is promised in heauen Why are you sincared with the vaine pleasures of this world set naught by the ioyes that neuer shal haue end if you would be truly happy in dede suffre sorow in this world if you will haue ioye euerlastingly mourne here in thys worlde if you will bee mery for euer world endles wepe here in this worlde Let this folish and pernicious laughing be turned into holsome mourning Let outragious ioyousnes be chaunged in to holsoÌ„e sadnes let this high statelines be turned into lowe mekenes Let no manne exalt him selfe alofte but rather caste downe your selues in the sight of God and whan you are so deiected he shall set you vp and make you of a true highe estate The lesse you shall arrogauntly chalenge vnto your selues so much the greater thinges shall he frely geue vnto you Arrogaunce hathe enuye to her companyon and of enuye springeth backbytinge And the moste wicked kynde of pryde is to backbyte thy brothers name that thou mayest appeare the more honeste as though a manne woulde caste myre in an other mannes face that he hym selfe myght seme the fayrer and arraye an other mannes garment with fylthynes that he him selfe myght seme the more trym And what is a more fylthy thynge than the brother to backbyte the brother betwene whome all thynges ought to bee coÌ„mune Is it not euen as yf the right hand should mayme the lefte as though it shoulde be more happye if his felowe membre were in the worse case And yet they that auoyde aduouterie they that auoyde thefte and they that auoide periurie abhorre not backbyting as though it were a lyght faulte where as it is so muche the more hurtefull as it couereth it selfe with the cloke of relygyon For he that rayleth agaynste an other mans faultes appeareth fyrste of all to abhorre from those vices whiche he misâ—iketh in others and than he fayneth him selfe not to be moued of enuye nor of malice but of loue that he beareth to honestie And euen this venome â–ª hathe his fayre spoken flatterie Backbytynge one of an other maketh other folke to thinke the worse of them both nether is there any more present a poyson vnto christian concorde Nowe he that backbiteth his brother or condemneth his neyghbour dooeth wronge not onlye to him whome he backbiteth but also vnto the law whome he appeareth to backbite and condemne If thy brother be faultles if it be not forbydden by the law that he dooeth with what face dooest thou damne the thynge that the lawe of the Gospell damneth not but and if he be faultye why doest thou bewray with thy backbytynge tongue hym that ought to be punnyshed by the lawe The lawe of the Gospell byddeth that we iudge not one an other that we condemne not one an other and vnder pretense of the lawe we dooe after our owne affeccions He that is the offendour shall haue a iudge of his owne why dooest thou than take his office vpon thee before the tyme For thou goest not aboute to haue him amended but to be wondred vpon Therfore who so euer backbiteth his neighbour he either condemneth the lawe in that it correcteth not filthynes or backbiteth it as though it were to muche myngle mangled and walowyshe the office wherof the backbytour taketh vpon hym The worlde hathe here publike lawes to punnyshe faultes But it is the parte of christian softenes to endeuour the amendement of all menne rather than to iudge them There is but one lawe maker whiche is hable bothe to saue and to spill And thinkest thou that it is kepte secret from him that euery manne doeth offende perchaunce he suffreth the offendour that he maye ones repent and he suffreth hym that he maye in his time punnyshe him the more greuouslye Why dooest thou beinge but a rascall paisgent take vpon thee the iudges office Why dooest thou geue sentence before the tyme It is a brotherly parte to monyâ—h it is charity to desire it is the parte of a well wilâ—er to blame but to backbyte it is a pestilent thing and a very pride to iudge If thou obey the lawe why doest thou arrogauntly take vpon thee the office of the law If thou goest before the law thou art not a keper of the law but a iudge of yâ— lawe He that goeth before the lawe goeth before God the maker of the law God will not suffre any thinge to be vnreuenged he knoweth what ought to be punnyshed how to bee punnyshed he is out of daunger of al sinne and none but he Who arte thou that iudgest an other Thou condemnest thy brother where thou thy selfe arte more faultie than he For thou goest about to spill him that thou arte not hable to saue Fynally thou chalengeste to thy selfe aucorytie vpon an other mannes seruaunte and not without reproche of the commune maister of all Leaue him to his owne maister whiche only iudgeth according to right Thou perswadest to thy selfe that to be right which ambicion hate wrathe and malice beareth the in hande and arte many times offended at the moate in thy brothers eie whan thou haste a beame in thyne owne There is no man that more poysonly backbiteth an other mans name than he that is moste farre of from true praise worthynes And no manne beareth more easyly with an other mans weakenes than he that goeth moste forwarde in the studie of true godlynes Now they that with so great studie forcast those thinges that are of the worlde hauyng neclected heauenly goodes ought at lest to be monyshed by the incertayntie and shortenes of this life that it is a folye to set a mannes ioye in those maner of goodes whiche how so euer they chaunce yet they are somtyme sodaynely taken awaye by fortune or if fortune snatche not awaye those goodes frome the owner deathe snatcheth away the owner from the goodes And wher they learne by dayly examples that thus it is yet as cleane forgetting all thys gayre they dreame vpon long life and as though they shoulde alwayes lyue they heape vp to them selues riches for many yeares to lyue vpon whan thys is a thinge moste incertayn how long they shall lyue and a thing moste certain that they shall not lyue longe and they do not prepare for them selues vitayle rather for that life that neuer shall haue ende God to your fooles with what face than saye you to daye or to morowe we wyll gooe forthe in to thys cytie or that and passe the tyme there one yeare and get muche gayne to serue vs â–ª for many yeares whan you are incertayn what shall happen the nexte daye after
where as lyfe is of it selfe moste shorte so manye casualties so many dyseases make it also moste incertayne and you as though you were at a compacte with death whiske about by sea and by lande to get pelfe for your olde age that peraduenture shall neuer come whan no manne can promyse hym selfe to lyue so much as to morow Whereto put you your confidence so in this life as though it were a stedfaste and a substaunciall matter And what a thyng is this life of yours for the which you set your only care for the which ye labour and forcast and for nothing elles Truelye it is a smoke appearing for a shorte tyme and quyckly vanyshing away Farre be therfore this maner of communicacion froÌ„ Christian folkes mouthes we will go we wil passe of a yeare we will buye and sell we wyll get wynnynge as though it were in your owne handes to knowe the chaunce to come Rather lyue you for the tyme dependyng of Goddes will and saye if the lorde will and if he lende vs life we will dooe this or that These thinges ought lightly to be cared for that make for the shorte and incertayn life of the body but all care ought to be set vpon those thinges that make for the lyfe that neuer shall dye And yet where thys lyfe hath nought to truste surely vnto seing it is subiecte to so many chaunces and so many diseases â—â—ig it is endaungered with so many casualties seinge it is so slyppery and so fugitiue yet you enhaunce your stomackes and are puffed vp with trusting vpon youthe and â—iâ—hes as though you should neuer dye It is right to bee stronge and hartie in the truste of Goddes helpe it is godly to bee chearefull in the loking for heuenly goodes but all thys bragging cheare that you stand in your owne conceate withall of goodes being fyrste false goodes and than goodes that muste shortly be taken from you is not only wycked but also folishe Peraduenture thys were more tolerable in those that were perswaded of theyr elders that there is nothing remaining of man after he is lapped in his wynding sheâ—e and were more excusable in them that gredely vse thys life and loke for none other As for you the Gospelles philosophye hathe taught you that this lyfe is to be contemned and that you ought with all studyous dilygence to make spede to that heauenly life whyche is not prepared by ryches but with godly doynges To conclude he is the more greuous synner whiche whan he knoweth by the Gospelles doctrine what ought to be doone yet being corrupte with euill affections foloweth after â–ª those thinges whiche those men folowe that knowe not Christe The .v. Chapter The texte ¶ Go to nowe ye ryche men Wepe and howle on youre wretchednes that shall come vpon you youre ryches is corrupte youre garmentes are motheaâ—en youre golde and siluer is â—ankâ—ed and the ruste of them shal be a witnes vnto you and shall eate youre fleshe as it were fyre ye haue heaped treasure together euen wrathe to youre selues in youre laste dayes Beholde the hyer of the labourers whiche haue reaped downe youre feldes whiche hyre is of you kepte backe by fraude â—â—yeth and the cries of them whiche haue reaped are entred into the eares of the Lorde Sabaoth Ye haue lyued in pleasure on the erthe and bene wanton ye haue nourished your heartes as in a daye of slaughter ye haue condemned and kylled the iuste and he hathe noâ— resisted you GOe to nowe you ryche men that occupye the felycitie and pleasures of lyfe whiche you ought to loke for eternall in heauen poste haste here in this worlde awaye with your synging laye awaye your voluptuousnes and madde pleasures If you haue any witte wepe and howle and thinke vpon those euerlastinge miseries that shortely hange ouer you Imagine that the time is now presently come that shal shortly come aâ— hâ—nde whan those riches wherin now you most folishly put your confidence being twitched awaye you shal be wise to late and acknowlage that those gaye possessions doe not now helpe you but for a counterfaict felicitie a right true and euerlasting sorow is come Where be now your riches that you haue gotten by hoke and by croke you cared not howe Your ryches are rotten youre clothes are endaungered with mothes Your golde and your siluer is maâ—â—ed with rust in the custody of a nygarde slouening heyre And yâ— rusting shal beare record of youre wickednes which had rather haue it be lost with mowling thaÌ„ to lay it out to the vse of the poore nedy With yâ— expense of these thinges you might haue bought euerlasting life now shall the reste of the money that you haue scraped out of the hard earthe gâ—awe out the guttes of your soules euen as it were fire It shall bee to late and in vayne for you to frette your selues with repentaunce of your naughtyly kept money It shall double youre sorowe that you haue naughtly kept that you haue naughtyly gotten In stede of the mercy of God whiche you might with losse of substaunce haue bought you haue heaped vp for your selues the wrathe and vengeaunce of God You were not only not liberall towardes your nedy brother but you haue also defrauded the symple body of hys due wages Beholde the â—eaper that swette with reapyng downe youre corne being defrauded of hys wages cryeth vnto God and asketh vengeaunce yea and he cryeth so that theyr voyce pearceth through in to the eares of the lorde Sabaoth whiche ought also to be dreadde of you They were not hable to reuenge them of them that are bigger thaÌ„ they they were not hearde of any manne that was a iudge whiche for the most parte fauoureth them that are moste wealthy and they them selues helde theyr peace but the wickednes it selfes cryeth out vnto the iudge God whiche is nether afrayed of the wealthie and also reckoneth the wronge of the poore oppressed to belong vnto him But you for all that are not moued with the sorowfull griefe of the hungrye and thurstye poore Other mennes swette hatched vp you Other mennes hunger and thurste made you fatte Theyr teeth hacked in theyr heade they were staruen for colde they were killed with hungre and thurst And you in the meane while passed your lyfe swetely and in pleasures vpon earthe you lyued wantonly fedde your soules with al kindes of voluptuous pleasures keping dayly feastes as gorgeously as other are wont to doe in a soleÌ„ne holy day whan meate offring is slayne Nether thought you it ynough to haue defrauded the poore manne but you haue condemned and killed the Innocente that made no resystence You thought you shoulde haue doone that without punnyshement alwayes whiche you might doo without punnyshment of men It is a kynde of manslaughter to defraude the symple of theyr lyuynge And yet for all that thys crueltie did not suffice your vnreasonable outragiousnes You thyrsted after theyr blood and whan the faultles people
speake As ofte as you denye any thinge denye it with youre whole hearte nether let any thynge elles bee in youre hearte than youre mouthe speaketh that there be no counterfaictynge in you seing you are disciples of the trueth And if there bee any manne sore afflicted amonge you let hym not flee to the remedies of thys worlde to rynges to inchauntmentes to baynes and other easementes of sorowe but let hym turne hym to prayer and lyfte vp hys mynde to God with most assured faithfull trust and he shall fâ—â—de present releaâ—se of his mournyng Agayne if a manne be well content in prosperitie let him not enhaunce him selfe folishely nor behaue hym selfe madlye but let him praise the liberall goodnesse of God in holy songes of thankes geuing Nowe if any manne be punnyshed with syckenes let hym not flee to the remedies of witchecrafte let hym not spende a great sight of money vpon phisicions whose curing is many tymes of suche sorte that it were better pacientlye to departe out of the world but let hym call vnto him the elders of the christian congregacion Let them make theyr prayers to God for the dyseased and annoynte him with oyle not hauyng any prayers of wytchecrafte as the heathen are wont to doe but callyng vpon the name of oure lorde Iesu Christe then the which there is no kinde of enchauntmente more effectuall And let the prayers be done in a trusty faithe and God shall heare and preserue the diseased And there shall not only healthe of bodye bee restored vnto hym if it be expedient for the diseased but also if he bee endaungered with synnes as diseases of bodye spryng for the moste parte of the sorowes of the mynde they shal be forgeuen hym at the elders supplicacions so that the faith of them be commendable that doe praye and of hym for whome they dooe praye The texte Knowledge your fautes one to another and praye one for another yâ— ye may be healed For the feruent prayer of a ryghteous manne auayleth muche Helyas was a man mortall euen as we are and he prayed in hys prayer that it myght not rayne and it rayned not on the earthe by the space of tore yeares and sâ—â—e monethes And he praied againe and the heaueÌ„ gaue raâ—â—â— and the earth brought forth her frute Brethren if any of you do erre from the trueth and anoâ—her conueâ—â—e hym let the same knowe that he whiche conuerteth the synner from goâ—ng astraye out of his waye shal saue a soule from death and shall by de the multytude of synnes And forasmuche as the life of manne consisteth not without light and dayly offences it shal be conuenyentâ— to vse a dayly remedie that you maye bothe releue euery one other with your mutuall prayers and acknowlage euery one hys faulte to other And so shall the remedy be auayleable â–ª if thou acknowlage thy disease and desire helpe Supersticious folkes suppose a secret hydden efficacie to be in theyr enchauntmentes and prayers but in very dede the prayer of a righteous manne is muche worthe whiche through faithe obteyneth what so euer it desireth of God Vpon this condicyon Christe made couenaunt with vs that what so euer we shall aske in a faythfull trusty confidence we shoulde obteyne it onles it be suche a thynge as were beste not to be obteyned Would you fayne haue a doctrine of thys matter Helyas was a pure manne he was a mortall manne as we are and yet at his prayers it rayned not vpon the earthe thre yeares and sixe monethes He prayed agayne that it myght rayne and anone the heauens as hauynge hearde hys prayers gaue rayne and the earthe brought forthe his frute Incase the heauen be obedient to the prayers of one godly manne as though it were bewytched is it any maruayle if God beynge moste readye to forgeue be pleased at the prayers of many Now weight this brethren if it be godly if it be the partes of christyan loue to ease the sickenes of an other mannes bodye through commune prayers how muche more indifferent reason is it that we shoulde succour them that be diseased in mynde For it is no greate matter to obteyne this by prayer that it may be somwhat longer before deathe happen to this man or that man howbeit it muste nedes comme ones but it is a great matter to haue aboyded the disease of minde Therfore if there be any among you that erre from the Gospelles veritie ether to muche cleauyng to the lawe of Moses or be a stubburne folower of heathen relygion deliuered of the elders let no man thinke that he should be dryuen awaye with scoldyng but it behoueth rather to endeuour with all â–ª studies to this ende that he maye turne and reâ—ent from hys errour For who so euer doeth thus shall doo God a greate sacrifice who wisheth not the deathe of a synner but rather that he may turne and lyue For that man doeth a great feate that preserueth the soule from deathe delyuerynge hys brother from synnes wherby he was holden in subieccyon of deathe Nether in the meane â—yme shall he wante hys rewarde for Christe shall forgeue hym hys synnes agayne how many so euer they be that shall kepe his brother from destrucâ—yon ¶ Thus endeth the epistle of S. Iames the apostle The argument vpon the fyrst Epistle of thapostle S. John by Erasmus of Roterodam THat this is Saincte Iohn thapostles epistle whiche wrote the Gospell the very stile of the wordes selfe is a playne argument He maketh muche a dooe in the rehersall of light and darckenes life and deathe hare and loue in often repetinge the wordes as though they were taken out of the sayinge nexte before Of the whiche sorte to open my saying more plainly by example this is one Loue not the Vuorlde nether those thinges that are in the VVorld Yf any manne loue the VVorlde the loue of the father is not in hym for all that is in the VVorlde c. And anon after He is not of the father but of the VVorlde and the Vuorlde passeth aVuaye How often here is the worlde rehearsed Fynally in all hys sayinge there is lesse compendyous shortenes and more open plainesse than in the writynge of the reste of thapostles And as for thepistle it is more euidently plaine than nedeth any argumente like as the two Epistles folowinge are whiche are ascribed to one Iohn a certayne senior and not to Iohn the apostle Thus endeth the Argumente The paraphrase of Erasmus vpon the firste Epistle of Sainct Iohn The fyrste Chapter The texte That which was from the beginnyng which we haue herd which we haue sene with our eyes which we haue loked vpon and oure handes haue handled of the worde of the lyfe And â—he lyfe appeared and we haue sene and beare witnes and shewe vnto you that eternall life whiche was with the father and appeared vnto vs. That whithe we haue sene and hearde declare we vnto you that ye also maye haue felowshyp
with vs and that oure felowship maye be with the father and his sonne Iesus Christ And thys wryte we vnto you that ye maye reioyce and that youre ioye may be full VVE write not vnto you dearely beloued brethren of stender or meane thinges or of thinges vnknowen but of a newe matter howbeit so newe vnto vs that with God it was from euerlasting This is the worde of God euen Iesus Christe bothe God and manne whiche where he was alwayes the sonne of God woulde of late be the sonne of a mayden and which after hys diuine nature was inuisible to mans eies vouchesafed to take vpon hym an humayne bodye and did vouchesafe to be famyliarly conuersaunte among men that he might â—arye vs vp from the darkenes of our ignoraunce to the lyght of Gospelliâ—â— knowlage and that we myght begynne to beholde him with the eies of our mynde whome we haue presentlye fâ—ne with the eies of our bodye In dede the vnbelefe of mannes harte required that the truthe shoulde bee credited by grosse outwarde experimentes but yet the godlynes of them is more preferred by his owne worde whiche where they neyther had sene him with theyr eyes nâ— handled him with theyr handes yet were moste certaynly perswaded and beleued that he is the sonne of God and thonly autor of mannes saluacyon It is our parte therfore to declare that whiche we haue moste certaynly proued by our bodyly sences vnto those that chaunced not to see it and yet it is expedient to beleue that none ought to trust to haue life nor euerlastinge saluacion but he that beleueth the Gospelles doctrine wherof we are both witnesses and preachers It is not the worde of manne nether of lyght importaunce but it is the worde of God and of heauen that geueth euerlastyng lyfe to them which geue obedient hearyng vnto it and deliueâ—ing from the deathe of sinnes from what so euer relygyon from what so euer kynde of lyfe they shall turne them selues vnto it Of this matter that we speake of we speake of most assured credence yâ— is to wete euen the thing which we yâ— were continual waitours heard with our eares saw with our eies nether sawe we afarre of or passinge by but we loked presently on to the full And to cause a thinge to be credited these are two princypall chief sences and if that also bee but a small matter we did not only heare hym teaching prayinge commaundyng wyndes and deuilles and the father sondry tymes bearing witnes vnto the sonne and we sawe hym not only worke myracles suffre deathe and ryse agayne but also we haue handled with these handes of oures For whan he was rysen agayne from deathe to thyntente to make vs beleue steofastlye that he was no vayne phantasie but euen the lame manne alyue agayne whome we had sene before dead he caused vs to handle him with our handes and laying to our fingres he shewed vs the places of his woundes Mannekynde was deade bycause it was in thraldome of vices and synnes and he suffred deathe for our wickednes that through his goodnesse we myght lyue vnto Innocencie We were in doubt also our selues whan we sawe hym dead whan we sawe hym buried but whan he rose again from death he gaue vs sure hope of life Mankynde had had no maner of hope of eternall life except he had caused vs to see him with oure cies and if he had not plucked awaye all doubtefulnes froÌ„ vs by most manifestly apparent experimentes He beinge manne suffred paynes for our synnes and the same being God dooeth frely gene immortall lyfe to them that put theyr faythfull trust in hym He lyued alwayes with the father and this life was alwayes determinately purposed for vs by the sonne howbeit this counsail was not yet publyshed vnto the world albeit the nacion of the Iewes and yet none but they loked for it by the prophetes oracles as it were in a dreame In the meane while deathe reigned lyfe laye hydden Some tixed theyr hope in Moses some in worldly wisedome but the saluacion and life of all people was Iesus Christe the worde of God the father the teacher of Innocencye and the geuer of Immortalitie For none lyueth but he that lyueth godly nether dooeth any escape deathe â–ª but he that atreyneth Immortalytie At leyngth thys Iesus christe manifested him selfe vnto the world by hym selfe shewing him selfe playnly to all the senses of man and so thrusting him selfe in to the consciences of menne And therfore he would haue vs to be lokers on and witnesses of all thinges that he did on earthe â–ª to thintent they myght be faithfully published by our preachinge throughout all the whole vniuersall worlde that like as we by Iesus haue obteyned lyfe and saluacion in case we perseuer still in the Gospelles doctrine euen so shoulde you also come with vs in to the felowshippe and company of this saluacion in case you geue credence to our witnesse bearing â–ª concernyng the thinge that you neither hearde nor sawe of hym but learne it by our preachinge We are nether vayne witnesses ne yet vncommaunded He had vs to bee faithfull witnesses and we recorde vnto all men with the greate daunger of our head none other thinge than we haue most euydent experience of with all the sences of the bodye We are happye in that our eares and eies haue made vs beleue and yet you are neuertheles happye if you geue credence vnto hys witnesse bearers Our faithe hathe glued vs vnto Christe and made vs the children of God and membres of Christe And your faith also shall engraffe you vnto the same bodye that being ioyned with vs in the feloweshippe of faithe you myght make one bodye And so shall it come to passe that we shall not only bee all of one mynde amonge our selues as the membres of one bodye but we shall also haue peace and league with Iesus Christe and by hym with God hys father from whome we were before farre different that like as the sonne is at moste perfite consent communion of al thinges with the father euen so we also by perfite agrement of the profession of the Gospell shoulde bee heaped togyther in to one bodye of Christe to be made partakers of all the goodes of our heade I know you are ioyous of so happye a feloweship but yet I put you in remembraunce agayne of these thinges in writing to thintent you myght reioyce more fully if euery manne be not all together ioyous of hys owne saluacion but all mens felicitie make euery one glad For thys dooeth christen charitie cause that euery manne must be as glad of other mennes commodities as of his owne The moe that this felicitie is commune vnto the more abundaunt shall euery ones ioye bee Among vs there shall no being of one mynde stande together substauncially excepte we be fast glued together with mutuall charitie We canne not possibly haue peace with God except we be answerably like vnto our head Iesus
hygh and excelleÌ„t and so seynge hym we shall also be transformed vnto hys iykenes not onely in myndes but also in bodyes And we see hym nowe howebeit as it were through a myst with the eyes of fayth But then we shal see hym after such maner as cannot be expressed But that thyng whiche we shal be than perfitely we must forcast nowe i the meane tyme to the vttermost of our possible power To thinteÌ„t we may be liÌ„ke hiÌ„ theÌ„ in glory let vs be pure here froÌ„ all fylthynes To thintent we maye see hym than lette vs clense our eies nowe leste when he shall appeare glisterynge bryght he bee vnto vs more dreadfull than amiable For he is not fortunatelye sene but of them that are lyke hym Therefore whosoeuer hath thys confidence in Christe that he shal than be a companion of his glory let hym in the meane time pourge hymselfe with godly studyes cleane from worldlye affeccions lyke as in hym was no maner of fylthynes of thys worlde but is all together pure and heauenlye Therefore it standeth vs in hande with all our possible powers to bend our endeuours to thys ende that nothyng remayne in vs of yearthye dregges And leite no manne flatter hym selfe sayinge It is ynough for me vnto innocency if I traÌ„sgresse in none of those thinges that Moses lawe forbyddeth nor in those thynges that are punyshed by the kynges lawes as felonye sacrilege adultrie murdre but all maner of synne is vtterly to be eschewed For whosoeuer offendeth by any meane although he offende not agaynst the prescriptes of Moses yet he synneth agaynst the lawe of the gospell whiche is a greate deale holyer than Moses law And for thys cause sake Christ came once into the world to shew the waye whereby his comming agayne shoulde become holesome and luckye vnto vs. He came to take awaye once for all not one synne or two but al our synnes where he onely was subiect vnto no maner of synne He once purged vs frely from all synne to make vs lyke manered vnto hymselfe whiche neither any lawe nor any mortall man coulde be hable to do Through baptisme we are engraffed into hys holy sacred body But it is our part for all that to endeuour in the meane tyme that we fall not from our head We are engraffed through his owne free mercy but we shal fall awaye if we slyde backe agayne into oure olde vices He that abydeth in Christ perseuereth in innocencye and is wonderous ware to shunne from all sinne that he may dayly more and more growe in vertues and be made more lyke hys head He that absteyneth not from sinnes although he bee baptised although he be called a christian hath not yet sene fully nor yet knowen hym For who is it yf he sawe with the eies of fayth what greate dignitie it is to be chosen into the numbre of the sonnes of God and what a fylthy shame it is to be geuen to the father deuyll that woulde abyde to be plucked awaye from suche a bodye to departe from suche a father and to go out of kynde vnto so fylthy a tirannye to slyde of his owne accorde awaye from so hygh rewardes vnto so greate miserie The text Babes lette no man deceyue you he that doeth righteousnes is righteous euen as he is righteous He that committeth sinne is of the deuil for the deuyl sinneth sence the beginning For thys purpose appeared the sonne of God to looce the workes of the deuyll Whosoeuer is borne of God synneth not for hys seed remayneth in hym and he can not synne because he is borne of God In this are the children of God knowen and the children of the deuyll Whosoeuer doeth not ryghteousnes is not of God neither he that loueth not hys brother Babes lette no man deceyue you flatteryng you for your professyng the name of christians as though that were ynoughe vnto felicitie He is not iust that speaketh iustice with his mouthe but he that in his lyfe and maners doeth iustice in dede is iuste lyke as Christe also shewed himselfe in his sayinges and doynges an example of all iustice And he that truely and wholy cleaueth fast vnto him absteyneth as much as he possible may from all vncleanes of sinnes and the purenes of maners selfe declareth hym to be the sonne of God whiche is good by nature and knoweth no synne But he that synneth although he haue receyued the sacramentes of Christe yet he is begotten of hys father the deuyl whiche is the prince and autor of all synne Him whosoeuer foloweth is lyke his father in that same thing that he synneth in declareth hymselfe to be his sonne God alloweth no felowshyppe with synnes for he sent his sonne for thys intent into this worlde to vanquisâ—he the woorkes of the deuyll that is to saye all thynges that are contrarye repugnaunt agaynst the charitie of the gospel Of Adam we are all borne endaungered with sinnes of God we are borne agayne by the sede of yâ— gospelles doctrine As longe as the strength of this seede abydeth in a man he synneth not neither can synne that is to wete because the loue of god byddeth hym naye whiche loue rauisheth hym to the studye of well doyng and calleth hym awaye from all desire of offendynge in that he is the very true sonne of God resembling playnly the behauiour and disposicion of his father and head It is not the title it is not baptisme it is not the sacramentes that descerne the children of God from the children of the deuyll but the puritie of lyfe and charitie expressyng and she wyng it selfe in wel doinges It is not idle if it be there He that sheweth not that neither sheweth in his dede that he loueth his brother he is not borne of God If he were alyuely membre of Christes body he woulde haue loued the other membres for whom Christe died The texte For thys is the tydinges that ye beard from the beginninge that ye shoude loue one another not as Cayn whiche was of that wicked and slewe hys brother And wherefore slewe he him Because his owne workes were euyll and hys brothers good Meruayle not my brethren though the worlde hate you We knowe that we are translated from death vnto lyfe because we loue the brethren De that loueth not his brother abideth in deathe Whosoeuer hateth hys brother is a man slear And â—e knowe that no man slear hath eternall life abyding in hym Hereby perceyue we loue â–ª because he gaue his lyfe for vs and we ought to gyue oure lyues for the brethren But whoso hath thys worldes good and seeth his brother haue nede and shutteth vp his compassion from hym howe dwelleth the loue of God in hym Thys is the summe of Christen iustice thys is it that Christe gaue first of all vnto vs this is it which we set forth before al thinges vnto you that you shoulde with louynge one an other declare youre selues to be the soÌ„nes of
God the disciples of Christ For in dede the hate of the neghbour is a step vnto murther And malice is cleane coÌ„trary repugnauÌ„t with charitie Cain was not the sonne of god but was borne of the deuyll why because he went out of kynde from his good maker and became lyke the deuill which beyng strycken with enuy was the first that slewe man with deadly stynge Cayn resembled the disposicion of his father in sleaing Abell hys brother But what was the cause of hys hate For so the because their lyfe was not alyke and therfore they were of a contrarye kynde albeit after their bodely kinred they were naturall borne brethren They did bothe resemble their father Abel was an innoceÌ„t man and kyndled to the studious mynde of well dooinge Cain contrariwyse hauinge conceaued an hate against his brother forcasted not howe to amende himselfe but how to slea his brother Lyke as in this case the wicked coulde not abyde the godlye and the deuilles childe coulde not abyde yâ— childe of god euen so you ought to take it for no maruaiâ—e brethren thoughe men geuen to the worlde forsake you They hate them that are giltles Let no man hate them againe They forsomuche as they are vowed vnto deathe and serue the autor of deathe imagine howe to put other to deathe It is our parte to pitie them and not to doe them one harme for an other For in dede the charitie of the gospell hath ledde vs awaye from the studye of harme dooinge vnto the â—â—udie of wel dooing by this token we know that we are predestinat vnto euerlasting life exempte from the tiranny of death in yâ— we loue the brethren He that loueth bothe wisheth well doeth well The body lyueth by the breathe the soule liueth by the spirite of Christ Wher brotherly loue is not there yâ— spirite of Christ is not Whosoeuer therfore hateth his neighbour he is deade lyueth not inwardly For although he haue a faithe yet he hath a dead faith where charitie is not present Doe you make a fliâ—te at the hating of your brother as though it were a light faulte he that hateth his brother is a manâ—lear He hath not thurst his sword in him he hath not poisoned hi he hath not flowen vpon him he hath not cursed him but onely wished him euyll â–ª Mans law doeth not damne him of man laughter but in gods sight he is already damned of manslaughter He yâ— hath receyued hate ones in to his brest as much as in him is he is a maÌ„sâ—ear There are many kyndes of manslaughter He that sleaâ—th with sworde suffreth punisshemeÌ„t euen by temporall lawes He that killeth with poyson is punisshed euen of them that are wicked But he that sticketh his brother with the darte of a venemous tongue although he be quitte by mannes lawes from the crime of manslaughter yet by the lawe of the gospel he is giltie of manslaughter He is as yet hitherto alyue that the hater wissheth euil vnto yet he him selfe is al ready dead That mans lyfe is safe this hath lost euerlastinge lyfe being his owne murtherour Wyll you see brethren howe muche we ought to be farre from the desire of harme dooing Turne your eies to the example of Christ He so loued vs whan we deserued nothinge yea whan we deserued deathe that he spent his lyfe for vs. Howe muche more ought we to put our lyfe in daunger for the saluacioÌ„ of our brethreÌ„ yf occasion so require namely we that succede into Christ our shepherdes rowme He coÌ„mitted not his shepe vnto Peters keping but whan he had thrise sayed he loued him by and by hâ— sheweth him yâ— kynde of death that he might vnderstonde that the saluacioÌ„ of the flocke coÌ„mitted vnto his charge must be defended euen with the losse of lyfe But wil he spende his lyfe that grudgeth to helpe with his money doeth a maÌ„ thinke it inoughe yf he hurt not his brother yf he speake to him gently Christ declared in his dedes howe muche he loued vs. He yâ— seeth his brother waÌ„t meate clothe drincke or lodging hath substaunce to releue his nede withal is not moued with coÌ„passioÌ„ but as thoughe it were no poynt of his charge letteth him alone vnsuccoured how caÌ„ it be beleued yâ— the loue of god is in him â–ª The heatheÌ„ suâ— coureth yâ— heatheÌ„ doest not yâ— being a ChristiaÌ„ succour thine eueÌ„ christened â–ª Thou haste professed brotherly loue and if thou haue it truly present with the why doeth it ceasse in this case whan thy brother is pyned with nede Thou callest him brother and shewest thou no token of brotherly affeccioÌ„ The texte My babes let vs not loue in word neither in tong but in dede in verytie Hereby we know that we are of the verytie can quyet our heartes before hym For if our hearte condemne vs God is greater then oure hearte and knoweth all thynges Dearâ—ly beloued if our hearte condemne vs not then haue we truste to God warde and whatsoeuer we aske we receyue of hym because we kepe hys commaundementes and do those thynges which are pleasant in hys sight And this is his commaundement that we beleue on the name of his sonne Iesus Christ and loue one another as he gaue commaundement And he that kepeth his commaundementes dwelleth in him and he â—â— him and hereby we knowe that he abydeth in vs euen by the spirite which he hath geuen vs. My babes let vs not loue one another in wordes onely Let the loue be in the hearte rather than in the tongue and let it expresse it selfe in dedes rather than in speaking Let this worde Brother be in our dayly communicacion yea but that we may be true let the dedes be answerably like to the communicacion as often as occasion serueth let vs declare a true brotherly loue to be in vs in dede Let not our brother want any thing yâ— we haue whether he desire coate or meate or lodging either coÌ„forte teaching or admonicion Thus if we doe with readie good willes we shall knowe by this token that we are the children of the trueth and that we loue not countrefaytlye but purely The trueth is Christe him selfe vnto whose eyes we shall proue oure conscience yâ— we be allowed bothe with God and men and by our dedes men shall knowe that there is no dissembled loue among vs god loketh vpoÌ„ the puritie of the harte We shal succour our brothers nede yea but so as we releue his necessitie not to maintene his riotous prodigalitie and we shal succour him willingly without hope of reward to returne vnto vs therfore nether for dayne glories sake Menne see not the mynde but the mynde knoweth it selfe and is seene vnto the eies of god If menne prayse vs and a naughtie conscience condemne vs howsoeuer we deceaue men we can not escape the iudgement of God Mans heart hathe secret passages to and fro and doubtefull lurking
faith doe spring want lacke of ryght good workes Euen so came it to passe at Ephesus by yâ— meanes of yâ— false apostles as Paule did before prophecye vnto them at Myletus For yâ— which cause yâ— Lorde requireth exhorteth them to ameÌ„de threatneth them before after yâ— maner of al the prophetes that he wyll els punyshe and condemne them As concernynge the secte of the Nycholaites reade yâ— xxix chapter of yâ— thirde booke of Eusebius Chronicle Whosoeuer thorow true faith loue shall ouercome yâ— teÌ„ptacions assaultes of the enemy the same shall receyue and enioy the euerlastinge reward of blisse yâ— fruicion of god yâ— heuenly father the pleasant sight of the countenauÌ„ce of Iesus Christ in euerlastinge ioye which he nameth in this place yâ— tree of lyfe The texte ¶ And vnto the angel of the congregacion of Smyrna wryte These thinges sayth he that is first and the laste which was dead and is alyue I knowe thy worckes and tribulacion and pouerâ—ie but thou art ryche And I knowe the blasphemy of them whiche call them selues Iewes and are not but are the congregacion of Satan Feare none of those thinges whiche thou shalt suffre Beholde the deuyll shall caste some of you into pryson to tempte you and ye shall haue tribulacion ten dayes Be faithfull vnto the death and I wyll geue the a crowne of lyfe Let him that hath eares heare what the spirite sayth to the congregacions He that ouercommeth shall not be hurte of the seconde death The false apostles whiche were conuerted from the Iewes vnto the faythe were also at Smirna very busye and vnquiet in maynteynyng the ciâ—cumcysion and other Iewyshe ceremonies Against the whiche the trew apostles and their dysciples as Paule and suche other were fayne to fyght and stryue by reason wherof all the churches in the world were in perplexyte and dysquieted In this place Christ speaketh vnto them of Smirna and calleth them poore in affliccions and ryche in faythe and vertue And thus he teacheth here that it is the worcke of the deuyll and not of man whansoeuer thou arte caste into any perplexyte vexacion or pryson for the faythe and truthes sake And therfore be the more pacient seyng the heauenly father permytteth suche power vnto Sathan against the. Euen so dyd it happen in this citye vnto yâ— good bishop Polycarpus one of Iohns dysciples whiche was burnt of the vnfaythfull for the truth and the christen faythes sake Of this ye maye reade more in the. xiiii and xv Chapter of the. iiii boke of Eusebius chronicle By the seconde deathe vnderstande euerlastynge deathe and damnacion as the first death is yâ— deathe of the bodye and of synne from the whiche we shall be delyuered and be raysed vp againe thorowe a trewe faythe and confydence in the mercye of god ioyned with a perfyght repentaunce The texte ¶ And to the messenger of the congregacion in Pergamos wryte This saythe he whiche hath the sharpe swearde with two edges I know thy worckes and where thou dwellest euen where Satans seate is and thou kepest my name and hast not deuyed my fayth And in my dayes Antipas was a faithfull wytnes of myne whiche was â—â—ayne amonge you where Satan dwelleth But I haue a fewe thinges against the because thou hast there them that maynteyne the doctrine of Balam whiche taught in Balake to put occasyon of synne before the children of Israell that they shoulde eate of meate dedycate vnto ydoles and commyt fornicacion Euen so hast thou them that maynteyne the doctrine of the Nicolaitans which thing I hate But be conuerted or els I wyl come vnto thee shortly and wyll fyght against them with the swearde of my mouthe Let him that hath eares heare what the spirite sayeth vnto the congregacions To him that ouercommeth wyl I geue to eat Manna yâ— is byd wyl geue him a whyte stone and in the stone a newe name written whiche no man knoweth sauynge he that receaueth it As coÌ„cerning this church we reade of no maner of accion or worke of faith therof But in al notable cities where right ChristeÌ„ meÌ„ were bothe yâ— christened vnchristened Iewes did styre vp cause much sedicion tumult as their accustomed maner was And they prouoked also the lyuetenauntes of Rome alwayes to hate persecute yâ— right true christiaÌ„s As it happened in this citie vnto the deare faithful seruant of god Antippe which with out doubt preached yâ— gospel truly syncerely therfore was faine to suffre death In such cities wher gods word is coÌ„demned al godly men in continual perell danger of their lyues goodes wher meÌ„ doe both blesse curse for money as Balaam did where abhominable fylthines whoredoÌ„ is mainteined suffered ydolatry set vp wher holy matrimonye is had in no estimacioÌ„ there without doubte dwelleth yâ— deuil For these are no small synnes but very odious and hateful vnto god But they maye repent and amende and so obteyne mercye of god and thorowe the grace and ayde of god they maye withstande and ouercome suche damnable and outragious enormyties whiche thing yf they doe not let them loke for nothinge more sure than eternall damnacion This ought to moue the hartes of all men and to feare and shrugge them that they maye repent and amende their lyues By Manna vnderstande the worde of god and true harty loue And to cleaue faste vnto Christ with a strong and a stedfast faith whiche thing is a syngular pleasure and delyght vnto the godly and faithfull and a very poyson vnto the vngodly vnfaithfull By the white stone is sygnified the eleccion and appoyntment vnto euerlastyng honour before god and all sainctes bothe in this worlde and in the worlde to come with the testimonye of a good conscience that feareth god and of a right harty ioye And also the euerlastynge peace rest and sure confydence in the grace and fauoure of god vnto euerlastynge lyfe The texte ¶ And vnto the messenger of the congregacion of Thiatira wryte This saith the sonne of god whiche hath eyes lyke vnto a flamme of fyre and hys fete are lyke brasse I knowe thy worckes and thy loue seruyce and fayth and thy pacieÌ„ce and thy dedes whiche are moo at the last then at the fyrst Notwithstandynge I haue a feawe thinges agaynste the because thou sufferest that woman Iesabell whiche called her selfe a prophetise to teache and to deceaue my seruauntes to make them commyt fornicacyon and to eate meates offered vp vnto ydoles And I gaue her space to repent of her fornicacyon and she repented not Beholde I wyll cast her in to a bedd and them that coÌ„myt fornicacyon with her into great aduersitye excepte they â—uâ—ue from theyr dedes And I wyll kyll her chyldren with death Here learne that the sonne of god whiche hath the two edged swearde the first and the laste whiche is deade and yet lyueth which hathe
the seuen starres and is the gouernoure of heauen and earth is all one thinge Namely yâ— Messias whiche was before the beginninge of the world the sauiour of al the faithfull our Lorde Iesus Christ Thiatira is a Cathedrall churche and one of the most notable cities in Lydia This churche dothe yâ— spirite of Christ commende and prayse as well for dyuerse vertues as also for waxing bygge and increasyng in them But he rebuketh the synne of the heades and ouerseets which are so neglygent that they doe not roote out nor reforme certen wyckednes As are the seruice and honouring of ydols and fals goddes and other hyghe blasphemies which doe alwayes accompany and wayte vpon ydolatrye Whiche thing is sygnified by the wycked and supersticious woman Iesabell Of this woman reade more in the first of the kynges in the. xviii and. xxii Chapter and in the. ii of the kynges in the. ix and. x. Chapter How she al her posteritie were so greuously punished of god And againe reade the. xiiii Chapter of ye. v. boke of Eusebyus concernynge Montanus his heresies and than shalte thou vnderstande this place muche better The texte And all the coÌ„gregacyons shal knowe that I am he which searcheth yâ— reynes and hertes And â— wyll geue vnto euery one of you accordinge vnto his worckes Vnto you I saye and vnto other of them of Thyatira as many as haue not this learnynge and which haue not knowen the depâ—nes of Satan as they saye I wyl put vpon you none other burthen but that whiche ye haue alreadye Holde fast tyll I come and whosoeuer ouercommeth and kepeth my worckes vnto the ende to him wyl I geue power ouer nacions and he shal rule them with a rodde of yron and as the vessels of a porter shal they be brokeÌ„ to sheuers â—â—uen as I receaued of my father so wyll I geue him the mornynge starre Let him yâ— hathe eares heare what the sprete sayth to the congregacions This rightuous dreadfull and seuere iudgement of god shall the faithfull knowledge and prayse And shal kepe them selues from suche blasphemies and preuent the wrath and indignacioÌ„ of god and obey folowe his wel for as muche as they heare and parceaue that god is one that knoweth the pryuities of all hartes and all the wycked frutes that spryng out of them and that they shall with all iustyce and equite be punyshed But those whiche eyther at Thiatira or els where do stycke and cleaue stedfastly vnto the worde and wyll of god forsakynge the wycked fynde and refusynge to haue any thing with hym to doe those woulde I not haue ouerladen sayeth god with outwarde ceremonyes and with Iewyshe ordinaunces For faith and loue accordynge vnto the doctrine of the gospell and agreable vnto the same shall be sufficient for them before me bothe for their saluacion and also for a christen and a godly lyfe For that is the seruice which pleaseth me and whiche I wil rewarde Whiche seruice also the very heathen whan they see it shal confesse and knowledge it to be good and godly and to be the very true and ryght gods seruice and beyng ouercome in their infidelyte and mysbelefe they shall fynde in their hartes to consent vnto it and to receyue it and so shall be obedient vnto the gospell forsakynge all their heathnysshe maners and al false gods seruice Euen as the holy prophetes haue sayde long synce that it should come to passe and that the grace and mercy of god was also promysed vnto the heathen thorowe Christe that was to come That they also at length with one harte and mynde should beholde yâ— mornyng starre Christ and his holsome gospell and shoulde in this lyfe thorowe faithe and after this lyfe in the euerlastynge kyngdome of Christ in the heauenly Ierusalem receyue the fruicion of euerlastynge and eternall riches with god and al his electe And in the ende he geueth them an earnest exhortacion to doe good and to esche we euyll that they maye obteyne saluacion and auoyde damnacion as he dothe lykewyse in other places The .iii. Chapter The texte ¶ And wryte vnto the messenger of the congregacion that is at Sardis this sayeth he that hathe the seuen spirires of god and the seuen starres I know thy worckes thou hast a name that thou lyuest and thou art dead Be awake and strength the thinges whiche remayne that are readie to dye For I haue not founde thy worckes perfecte before my god Remember therfore how thou hast receaued and hearde and holde fast and repente If thou shalt not watche I wyll come on the as a theâ—e and thou shalte not knowe what houre I wyll come vpon the. AL this dothe Christe speake which is ful of al gyftes of yâ— holy goost without measure dystributeth the same gyftes thorow his spirite vnto all churches to all faythfull ouerseers of the christeÌ„ congregacioÌ„ No hipocrisye nor outwardeshyne of godnes thoughe it be neuer so ful of pompe or solemnitie is of any value before god He wyll haue faith and loue whiche are the pythe and strength of lyfe as infydelitie is of death But this faythe loue must no man vse nor haue for him selfe a lone but he must also moue and further other men vnto the same thorow his instruccioÌ„ good example of lyfe and thorow praier But alas there is great lacke of true faith in the churche whiche thynge maye well be perceyued by the workes and fruites which are sene and appeare For there is but lytle earnest zeale and feruentnes sene in furtherynge of true vertue and godlynes and of the true honour of god done of a pure conscience or in folowynge and practisynge the doctrine of the gospell receyued of the apostles There is but lytle zeale I say in professynge folowynge of this gospell in worde and lyfe together There are but fewe whiche whan they spye any thing amysse in them selues doe earnestlye studye to reforme and amende it or inforce them selues with dilygence to lyue in all godlynes and continuallye to be founde wakynge in vertuous exercyses as it were necessarye for al faythfull to be seyng the glorious commynge of Christ shal sodenly come vpoÌ„ them they can not tell howe soone The texte ¶ Thou hast a few names in Sardis whiche haue not defyled theyr garmentes and they shall walke with me in whyte for they are worthye He that ouercometh shal be thus clothed in whyte araye and I wyll not put out his name out of the booke of lyfe and I wyl confesse his name before my father and before his angels Let him that hathe eares heare what the spirite sayth vnto the congregacions There is but a small nomber amonge you whiche doe lyue innocently and godlye studyeng dyligently to lyue after my wyll and pleasure But this small nombre is worthye of great honour wherwith I shal also indewe them as with blessed immortalitie eternall saluacion of my mere grace mercye aboue al desertes
and by these he shall make them to be knowen vnto the whole christen congregacion The tâ—â—â—◠¶ And I hearde the nombre of them whiche were sealed and there were sealed an C. and xliiii â— of at the crybes of the children of Israel Of the trybe of Iuda were sealed xii M. Of the trybe of Ruben were sealed xii M. Of the trybe of Gad were sealed twelue M. Of the trybe of Aser wer sealed xii M. Of the trybe of Neptalim were sealed twelue M. Of the trybe of Manasses were sealed xii M. Of the trybe of Symeon were sealed xii M. Of the trybe of Leuy were sealed xii M. Of the trybe of Isacar were sealed xii M. Of the trybe of Zabulon were sealed xii M. Of the trybe of Ioseph were sealed xii M. Of the trybe of Beniamin were sealed xii M. Thus hathe our sauiour Iesus Christ chosen into his churche coÌ„gregacion not onely out of the gentyles or heathen but also out of the Iewes of all trybes generacions Out of the whiche euen before the passion of Christ there were infynite noumbres scattered dyspersed abrode thorow out the whole world which were conuerted vnto the christen faithe receyued the baptisme or christendome As the holy Apostles also preached first vnto the Iewes the syncere pure christen faith And the nombre of those Iewes the were conuerted by them was doubtles greate throughout the whole world in continuaunce of tyme increased But here in this place after the customeable vse of the holy scripture is marked or sealed a certen appoynted prescribed nomber for an vncerten an vnprescrybed nomber but yet a full and a perfyght nomber For. xii times xii thousande doe make an hundreth and. xliiii thousande For what cause certen are not here rehersed amonge the. xii trybes it is not necessarye to searche For there are euen as many true christians more also thorowe yâ— wyll of god conuerted vnto the true faythe out of yâ— trybe or flocke of Iacob And more shal be dayly conuerted whan as the Christen religion shal be restored and reformed after the rule and square of holy scripture as it was first bylded of the Apostles bysshops of the prymatyue churche The texte◠¶ After this I behelde and lo a great multitude which no man coulde nombre of al nations people and tonges stooe before the seate and before the lambe clothed with longe whyre garmentes palmes in their handes cryed with a loude voyce saying saluacioÌ„ be assâ—râ—bed to him that sytreth vpon the seate of our god and vnto the lambe And all the angels stode in the compase of the seate of the elders of the foure beastes fell before the seate on their faces worshypped god saying Amen Blessing and glorye wysdom and thankes and honour and power and myght be vnto out god for euermore Amen As was before sayd there wer many turned vnto the christeÌ„ faith out of the tribes of the Israelites after yâ— fleshe But there were many more yea infynite nombres out of all other heatheÌ„ people tounges nacions which eueÌ„ froÌ„ the antyquyte as bothe Sybylla Mercurius also more euydeÌ„tly certeinly yâ— patriarke Iacob in ye. xlix of Genesis lykewyse all the prophetes doe testifie dyd looke and wayte for the sauiour Messias Out of the which the christendome did dayly increase waxe greater in yâ— who le worlde thus they became right children of Abraham Israel after the faith to yâ— glorye prayse of god Where vnto al the holy patriarkes had alwayes more respect thaÌ„ eyther to yâ— lande of Chanaan or to the temple of Ierusalem or yet to yâ— circumcision cuttyng of the foreskynne of their bodily but vnnaturall and dysobedient children and posterite Yea or fynally to all maner of Iewyshe ceremonies For those christians that were conuerted froÌ„ the heatheÌ„ in the whole world dyd imbrace receyue the gospel very desyrously feruently framing their lyues in euery condicion therafter reformyng forsakyng their olde heathnyshe synfull lyfe maners pacient in all maner of affliccions Constant and faythfull euen vnto deathe for the true saythe and relygions sake againste ydolatrye supersticion and false religion And for this they haue receyued euerlastyng blisse wherin they laude honour god in the ioyes of heauen euerlastyngly As they also doe no lesse so long as they remayne in the warrefare of this transitorye lyfe wherin they walke as beyng marked and chosen out in all innocencie vertue and godlynes thus euen vpon earth they possesse their soules with pacience in all maner of assaultes and temptacions with a true confidence in god and with a quiet conscience And by this meanes they take here a tast of the blissed hope and loue vntil they obteyue euerlastynge saluacion The texte ¶ And one of the elders answered saying vnto me what are these whiche are arayed in longe whyte gatmentes and whence came they And I sayde vnto him Lorde thou wotest And he sayde to me these are they whiche came out of great tribulacion and made their garmentes large and made them whyte by the bloude of the lambe therfore are they in the presence of the seare of god and serue him daye and nyght in his temple and he that sytteth in the seate wylld well amonge them They shall honger no more nether thirst nether shall the sunne lyght on them nether eny heate â—or yâ— lambe whiche is in the myddes of the â—eare shall fede them and shall leade them vnto fountaynes of lyuynge water and God shall wype awaye all teares from their eyes A certen elder asked S. Iohn to geue him occasion to teache and to instructe him what he iudged and thought of those blessed ones whiche he saw in suche honour with god garnysshed with whyte garmentes And Iohn made a quicke answer sayeng that all those whiche doe cleaue vnto Christe with a true and a perfyght faith and for the faithe and truthes sake suffer paciently wyllingly what aâ—â—lyctioÌ„ so euer god shal sende vnto them thei shal be in great honour and estimacioÌ„ with god And they are suche as asscâ—ybe al their perfightnes vertue and godlynes not vnto their owne workes nor yet vnto their owne fulfyllyng of the lawe wherin they must nedes knowledge them selues gyltye and synful but all together vnto the merytes of the healthsome passion of Christ whiche is and shall euer be their rightuousnes in whome they put their trust and confydence and for his sake they are readye to suffer whatsoeuer god shall lay vpon them These are the holy blessed whiche beginne in this lyfe to haue a delight in godlynes euen with a free spirite And thorowe faythe they are sure of the grace and mercye of god which shal continue for euer towarde them at length they shall haue the cleare fruicion of all goodnes and shall fully possesse that which they doe here hope and
rightuous iudgemente and shall vtterly banyshe and consume them accordinge vnto his moost victorious and muincible worde The texte ¶ And another angell came out of the temple which is in heauen hauynge also a sharpe syckle And another angell came out from the aultar whiche had power euer fyre and cryed with a loude crye to him that had the sharpe sickle and sayde thruste in thy sharpe sickle and gaddre the clusters of the earthe for her grapes are rype And the angel thruste in his syckle on the earth and cut downe the grapes of the vyneyarde of the earthe and caste them into the great wynefat of the wrath of god and the wynefat was troden without the cytie and bloude came out of the fat euen vnto the horse brydels by the space of a thousande and syce hundred furlonges Lyke as before the iudgement of Antichrist and his felowship was prophecied in this world with the spirite of Helias and with the syckle of the gospel euen so doth the spirite of god in this place prophecie further of y◠other iudgement which shal happē afterwarde at the latter daye vnto these obstinate impenitent and blynde contemners of gods iudgemēt in euerlastinge damnacion after the latter iudgement Whiche damnaciō or hell is here vnderstande and signified by the great fat of gods wrathe where all the wicked shall come together and with one stampe treadinge of gods iudgement sentence and rightuousnes shal be euerlastingly trodē as muche more greuouslye thā by y◠worldly and temporall punishement in this lyfe as the heate of the fyre is more painefull and intollerable vnto the bodye of man than are the cloudes vnto y◠earthe or any darkenes vnto the eyes Whiche so greuous damnacion and destrucciō is sygnified by the feareful bloude whiche floweth ouer the earth that the horses treade therin euen vnto their brydles Thus vseth the holy scripture to descrybe and paynt the greuous and terryble iudgement of God by suche greate vgsome and terryble figures ¶ The .xv. Chapter The texte ¶ And I sawe another sygne in heauen great and maruellous seuen angels hauynge the seuen last plages for in them is fulfylled the wrathe of god And I saw as it were a glassy see myngled with fyre and them that had gotten victorye of the beaste and of his ymage and of his marke and of the nomber of his name stande on the glassye sea hauynge the harpes of God and they songe the song of Moses the seruaunt of God and the songe of the lambe sayinge Greate and maruellous are thy workes Lorde God almightye iuste and true are thy wayes thou kyng of sainctes Who shall not feare O Lorde and glorifie thy name For thou onely art holy and al Gentiles shal come and worship before thee for thy iudgementes are made manifest THis is a nother prophecye of the holy apostle S. Iohn reueled and opened vnto him of god that against all the wyt and reason of man against al worldly power against the diuises ymaginacions and hinderances of all enemyes and of all the wicked the gospell shall ryse vp in the dominion of the Romaynes thorowe the dysciples of Christ thorow the holy goost and thorowe the wonderfull and meruelous power of God And also many heuy plages shall come vpon those wicked and vngodlye people and vpon the myghtie rulers of this worlde whiche studye and go about to hynder the procedynge of the gospell All these plages are rekened one after a nother thorowe the .vii. angels and the .vii. vyalles This sea of glasse myxed with fyre sygnifieth the wickednes of this worlde and al wicked enemyes and aduersaries of the trueth and doctrine of the gospell and of all Christen and innocent conuersacion and of all godlye liuynge Against whiche enemyes at all tymes in this worlde and specially at the first beginnynge and springynge vp of the gospell and christen religion the holy electe were fayne to lye in felde and to warre Against the Iewes with miracles against the heathen with holy scripture against the suttell Philosophers and worldlye wyse men with the faythe that the gospel teacheth and with an innocent and a godly lyfe against the tyrannes and the violence of the Romaines with pacience Against ydolatrye false seruice of God with stedfast constantnes euen vnto death cleauynge vnto the vnderstandynge and sentence of the trueth And thus thorowe the power of Christ and thorowe the spirite of Helias they haue gone thorowe them and gotten the victorye against the olde dragon and his wicked spirites and against all vnfaythfull in y◠who le worlde and in al nacions And the laude honoure and triumphe of this victorie they ascribed to no creature but onely to Christ whiche alone can ouercome the wickednes of the worlde all lyes and falsehede the deuyll with all infidels in spyte of all their tyrannye And therfore as Moyses dyd synge a song of prayse and thankes geuynge after the destruccion of Pharao after the ioyfull victorye of the children of Israell euen so also dyd they synge vnto him the song of the lambe whiche belongeth and is dewe vnto him onely sayinge It is gods worcke and not ours whiche the almightye hathe wonderfullye and graciously wrought for vs for his owne glorious sake whiche is rightuous in his iudgementes and true in his promyses whose wayes are iudgement grace rightuousnes and trueth whiche onely preserueth the faithfull electe as a puyssaunt and mighty lorde and as a faithfull and louynge father whome all men ought to feare with suche reuerence as godly childrē geue vnto their fathers and with all hartye obedience other wyse than the wicked whiche lyke vnfaithfull contemptuous children doe despyse and contemne their omnipotent and almightye God and father and rightuous Lorde and iudge whiche knoweth all thinges And therfore he is to be praysed and most highly exalted in the congregacion of the faithfull as he is euerlastingly hated and cursed of the wicked and damned sort to their vtter and eternal damnacion And no man can hynder or auoyde it howe strong and mightye so euer the Emperour of Rome is as Domicianus Nero and other but that al nacions shal heare beleue and receyue the holy gospel whan the tyme is ones come and shall honour and worship the onely eternall almightie God and his Messias promysed vnto them the sauiour of the whole worlde and the redemer of all faithfull electe The texte ¶ And after that I loked and beholde the temple of the tabernacle of testimony was opē in heauen and the seuen angels came out of the temple whiche had the seuen plages clothed in pure and bright lynnen and hauynge their brestes girded with golden girdels And one of the foure beastes gaue vnto the seuen angels seuen golden vyalles full of the wrath of God whiche lyueth for euermore And the temple was full of the smoke of the glorye of God and of his power and no man was able to enter into the temple til y◠seuen
shall worke with the wicked and vngodly in the whole worlde according to his nature wickednes And he shall styrte his wicked armye warriers Gog and Magog of whom the Prophetes do muche speake And they are the greate and infinite nomber of the enemyes of God of the holy doctrine of the ghospel and of all holy congregations of true and faythfull Christians whiche are called and are in dede the very true Ierusalem whiche dwell vpon earth as citizens of a fortunate holy quiet and honorable citie and comunaltie Agaynste this holye citie and comunaltie shal sathan fyght a newe batell with his armye and men of warre with all his power myght and wyckednes and shall attempte and goe aboute to ouercome theÌ„ to deceyue them and to make them to forsake the trueth of God and shall worke all meanes to destroye soules And thys shall he doe in the whole worlde He shall spare no laboure to compasse aboute and to besege not the stony citie of Ierusalem in Iewry but as it is sayde before the holye christendome vpon earth the cytie of the faythfull citizins namely the godlye elect But the grace and mercie of God towarde his beloued and the promesse of Christ towarde his churche is greater and stronger than the wickednes and power of Gog and Magog the wycked warrieis agaynst Christ which shall consume them with fyre euen as he did stryke Senacharibs army vpon an hundreth thousande and .iiii. score and .v. thousand in one night thorough one of his aungels and brought them into asâ—hes with the fyre of Goddes vengeaunce and ryghtuous iudgement And euen vpon that shall folowe the generall iudgement of God by the whiche the deuil with all his hoost coÌ„panye shall be throwen into euerlastyng payne damnation which is resembled vnto a lake graue of fyre and brymstone in the whyche the dragon the beast al false prophetes shal be tormented day and nyght that is to say perpetuallye without ende And that shall be the seconde death The texte And I sawe a great white seate and hym that sat on it from whose face fled awaye both the yearth and heauen their place was nomore founde And I saw the dead bothe great and smale stande before God And the bokes were opened another boke was opened which is the boke of lyfe and the dead were iudged of those thynges whyche were writen in the bokes accordyng to their dedes and the sea gaue vp her dead which were in her and death hel deliuered vp the dead which were in theÌ„ they wer iudged euery maÌ„ according to his dedes And death and hell were cast into the lake of fire Thys is the seconde death And whosoeuer was not founde writen in the boke of lyfe was cast into the lake of fyre The great general ryghtuous most iust and last iudgement of God whaÌ„ as yâ— who le world shal be iudged is here described by the great and whit stoole Which shall be greuous heuy and intolerable vnto the rebellious disobedyent wycked and obstinate contemners of Gods holy worde the euerlastynge ghospell of Christ But it shall be ioyfull swete pleasant delectable welcome and acceptable as most hartely desyred and loked for vnto the godly faythful humble elcte of God The iudge vpoÌ„ the stoole is our sauiour Iesus Christ dreadful and feareful vnto al the world vnto such earthly meÌ„ which haue set their marke ende loue hope felicitie vpon the earth in those thinges wherin the worlde deliteth as are fleshely lustes pride of life al wickednes lack of loue both toward god the neighbour And therfore the earth sygnifieth yâ— men that dwel vpoÌ„ the earth the deuils which remayne in earth in the ayer which is also called heaueÌ„ which are thrust out of their places habitacions no more found therin but in the place habitacioÌ„ which the iust iudgemeÌ„t omnipotencie of God hath prepared for theÌ„ in the earth that is most wide distant from the kingdom of heauen Vnto this dredfull and terrible iudgement of God shal come stand before the iudgemeÌ„t seate of God and Christ all those whiche were deade both masters and seruauntes great and small hyghe and lowe myghtie and vnmyghtie men and women yong and olde none excepte Than shal the heartes consciences thoughtes and secretes of al men be opened and dysclosed not onely vnto them whiche shal and must than knowledge them selues giltye and worthye of eternall damnacion but also vnto the other For as than shal all wickednes of the conscience be open euydent and manifest For they shall accuse and condemne them selues without any cloke or excuse whan as they shall beholde all men and shall reade with perfyte vnderstandynge and with feare and tremblynge the other great boke of gods rightuousnes and equite of his warnynges doctrine instruccions and threatnynges whiche they haue had sufficiently in this worlde euery one in their tyme thorowe gods mercyfull and fatherly prouision and sendynge but they haue vtterly contemned and despysed them with all the righteousnes godlynes that they haue taught And they woulde nothing regarde nor esteme the holy worde of God which was geuen vnto the worlde in the holy scripture for a perfyte rule and square but they would neuer credyte nor beleue it but rashly against their owne conscience haue refused and contemned it And therfore shall they be wyped out of the regyster booke of the faithfull and of them whiche shall lyue perpetually with God and withal his peculiar electe in eternal ioy blisse And thus they shal remaine continually in the eternall indignacion of God in euerlasting hate enuy most painfull tormentes and great impacience and continuall sorowe in so muche that their eternall death shall also be with corporall payne and tormente of the bodye euen with the whole felowship of the deuyll and that without any ende or ceasynge This iudgement and heuy daye shall no man be able to escape and auoyde whether he be consumed in the earth in the fyre or in the see For all this standeth in the hande of yâ— almightie power of God whiche with one word wyll and commaundement made all elementes heauen and earth and all that is therin And where he sayeth that the hell shoulde geue vp her deade vnderstande therby as in many other places of holy scripture the graues in yâ— earthe or wheresoeuer they be out of the whiche the deade shall ryse vp and they that shall be than alyue as S. Paule saieth shall be changed in a shorte space in the twincklynge of an eye to stande together before the iudgement seate of God with them whiche shall be iudged to euerlastinge lyfe or death But euery one of them whiche shal appeare and shall know them selues manifestly shal iudge them selues accordynge as they haue done after or against the wyll of God in faith or infydelite in loue or contempt of god in the feare of God
euen as Christe is yâ— head of the congregacioÌ„ Ye housbaÌ„des loue your wiues as Christ al to hath louedtde congregacion He that Loueth his wife loueth himself Ye seruauÌ„tes be obedieÌ„t to your bodely masters c We haue heard of your fayth i Christ Iesu c. Of whiche hope ye heard before by the true worde of the gospel Whiche also declared vnto vs your loue which ye haue in the spirite Ye might be fulfilled with the knowledge c Strengthed with al might through his glorious power c. Whiche hath made vs mete to be partakers of the inheritaunce of sainctes in light For by him were all thinges created He is the begâ—nnyng and first begotten of the dead c That in him should all fulnes dwell c. Now ioye I in my suffâ—riÌ„ges for you c. For his bodies sake whiche is the congregacioÌ„ Whome we preache warnyns all men and teaching c. â— That theyr hertes might be comforted c. Thoughe I be absente in the fleshe c. And disceitfull van tie after the tradicion of meÌ„ c. In him dwelleth all yâ— fulnes of yâ— godhead bodelye â—c In whom ye are also râ—seÌ„ again through fayth â—â— And hath â—ut out the hâ—nâ—wryâ—ing â—â—â—t was agaâ—â—â—t vs c Whiche are shadowes of thynges to come c. In the thynges which he neuer sawe Touche not taste not haÌ„dle not whiche all â–ª c. And â—â—uetonsnes whiche is worshippyng of idols And image of him that made hâ—m Take hede to thy office We haue heard of your fayth i Christ Iesu c. Of whiche hope ye heard before by the trae worde of the gospel Whiche also declared vnto vs your loue which ye haue in the spirits Ye might be fulfilled with the knowledge c. Strengthed with al might through his glorious power c. Whiche hath made vs meâ—e to be partakers of the inheritaunce of sainctes in light For by him were all thinges created He is the beginnyng and first begotten of the dead â— That in him should all fulnes dwell c. Now ioyâ— I in my sufâ—â—riÌ„geâ— fo◠〈◊〉 c. For his bodies sake â— whiche is â—â—e congregacioâ— Whome we preache warnyng all men and teaching c. That theyr hertes might be comforted c. Thoughe I be absente in the fleshe c. And disceitfull vanitie after the tradicion of meÌ„ c. In him dwelleth all yâ— fulnes of yâ— godhead bodelye c. In whom ye ate also riseÌ„ again through fayth c. And hath put out the handwryting that was against vs. c. Whiche aâ—â— shadowâ—s â—â— thynges to come c. In the thynges which he neuer sawe Touche not taste not haÌ„dle not whiche all c. And couetousnes whiche is worshippyng of idols And image of him that made him Take hede to thy office Thessalonica God make vs Englishmen â—â—ght Thessalonians God sende vs suche preachers This is the will of god euen your holynesse By the coÌ„mission of god our sauiour To his natural sonne In the faith Grace mercy peace As I besought the. That thou commaunde some The ende of the lawe is loue The law is good The lawe is not geueÌ„ vnto a righteous man We haue the lyke aduersaries but not the lyke diligeÌ„t preachers Paul made a priest by layeng on of haÌ„des without anoputynge Faith and conscience The cause of the decay of faith and good conscience The chiefe pollicie that bringeth meÌ„ to Christ is christian charitie Elders as we in oure commen speche vse to cal them Aldermen All prelates maye learne diligence at this mooste diligeÌ„t preachinge prelate the deuyll The charitie of the Gospel maketh one to be as glad of an others good to be as sory for an others hurt as though it were to him self not al worldly suâ— staunce to be thinune as the â—hant asâ—icall Anabaptistes do wikedly dreame The tree of lyfe The seconde death The fyrste death Manna The whyte stone Iesabel The whyte araye The open dore To be in the spirite Gods seate The precious stones The raynebowe The .xxiiii. seates and the .xxiiii. elders The sea of glasse The foure sondry beastes The face of the man The calfe The lyon The Egle. The wynges The eyes Foure angels The earth the sea and the trees The holy angell A certen nomber put for to signifye an vncerten multitude The trees Locustes The raynebowe vii thonders The quier xlii monethes The .ii. witnesses The great citie The temple of God The Arke The lyghtnyng thondering c. Heauen The womaÌ„ with childe The crienge The dragoÌ„ The .vii. heades The .x. hornes â—â—e tayle The taile of the dragon or of the deuyll The wynges The catte The Beare Tabernacle Ludouicus pius .viii. hundreth lvi The lambe This name is nowe turned and called al sainctes