a goo or there vpon To fulfill the lawe to do the workes therof and what soeuer the lawe commaundeth with loue lust and inwarde affeccion and delectacion and to lyue godly and wel frely wyllingly and without compulsyon of the lawe euen as though there were no lawe at all Such lust and free libertie to the lawe cometh onlye by the workynge of the spirite in the herte as he saieth in the fyrst Chapter Nowe is the spirite none other wise geuen then by faithe onely in that we beleue the promises of God without wauering how that God is true and wyll fulfyll all his good promyses towarde vs for Christes bloudes sake as it is playne in the .i. Chapter I am not ashamed sayeth Paul of Christes gladde tydynges for it is the power of God vnto saluacion to as many as beleue For attonce and together euen as we beleue the glad tydynges preached to vs the holy goste entreth into our hertes and lowseth the bondes of the deuyl whiche before possessed oâ—â—e hertes in captiuitie helde them that we coulde haue no lust to the will of God in the lawe And as the spirite commeth by fayth only euen so faythe commeth by hearygne the worde or glad tydynges of God when Christe is preached how that he is Gods sonne and man also dead and risen again for our sakes as he saieth in the iii.iiii and .x. Chapters All our iustifying then commeth of fayth and fayth and the spirite come of God and not of vs. When we saye faythe bringeth the spirite it is not to bee vnderstande that faith deserueth the spirite or that the spirite is not present in vs before fayth For the spirite is euer in vs and faythe is the gyfte and workyng of the spirite But thorow preaching the spirite beginneth to worke in vs. And as by preachinge the lawe he worketh the feare of God so by preachynge the glad tydinges he worketh faythe And nowe when we beleue and are come vnder the couenaunt of God theÌ„ are we sure of the spirite by the promyse of God and then the spirite accompaineth fayth inseperablie and we begynne to fele his workinge And so faythe certifyeth vs of the spirite and also bringeth the spirite with her vnto the workynge of all other gyftes of grace and to the working oure of the rest of oure saluacion vntill we haue all to gether ouercome synne death hell and Satan and are come vnto the euerlastynge lyfe of glory And for thys cause saye we faythe bryngeth the spirite Hereof commeth it that faythe onely iustifieth maketh righteous and fulfilleth the law for it bryngeth the spirite thorow Christes deseruynges the spirite bryngeth luste looceth the hert maketh him free setteth him at libertie and geueth him strength to worke the dedes of the lawe with loue euen as the lawe requireth Then at the last out of the same faythe so workynge in the herte springe all good workes by their owne accorde That meaneth he in the thyrde Chapter for after he hath cast awaye the workes of the lawe so that he soundeth as though he woulde breake and disanull the lawe thorow faythe he aunswereth to that myght be layde agaynste saying we destroy not the lawe thorow faythe but mayntyene further or stablyshe the lawe thorow faythe That is to saye we fulfyll the lawe thorow faythe Synne in the scripture is not called that outwarde worke onely committed by the body but all the whole busynes and what soeuer accompanieth moueth or stereth vnto the outwarde dede and that whence the workes springe as vnbelefe pronenes and redines vnto the dede in the ground of the herte with all the powers affeccions and appetytes wherwith we can but synne So that we saye that a man then sumeth when he is caried awaye hedlonge into synne all to gether as muche as he is of that poyson inclynacion and corrupte nature wherin he was conceyued and borne For there is none outwarde synne committed excepte a manne be caryed awaye all together with lyfe soule herte bodye luste and mynde therunto The scripture loketh singularly vnto the herte and vnto the rote and originall fountayne of all synne whiche is vnbelefe in the botome of the herte For as faythe onely iustifieth and bryngeth the spirite and luste vnto the outwarde good workes euen so vnbelefe only damneth and kepeth out the spirite prouoketh the fleshe and stereth vp luste vnto the euyll outwarde workes as happened to Adam and Eua in Paradise Genesis .iii. For this cause Christ calleth synne vnbelefe and that notably in the .xvi. Chapter of sainct Iohn The spirite sayeth he shall rebuke the worlde of synne because they beleue not in me And Iohn .viii. he sayeth I am the lyght of the world And therfore in the .xii. of Iohn he byddeth them while they haue light to beleue in the light that ye may be the chyldren of light for he that walketh in darkenes woteth not whither he goeth Nowe as Christ is the light so is the ignoraunce of Christ that darkenes wherof he speaketh in whiche he that walketh woteth not whither he goeth that is he knoweth not howe to worke a good worke in the syght of god or what a good worke is And therefore in the .ix. he sayeth as longe as I am in the worlde I am the lyght of the worlde but there cometh nyght when no manne can worke which nyght is but the ignoraunce of Christ in which no man can se to do any worke that pleaseth God And Paul exhorteth Ephesi .iiii. that they walke not as other hethen whiche are straungers from the lyfe of god thorow the ignoraunce that is in them And agayne in the same Chapter Put of saieth he the olde man whiche is corrupt thorowe the lustes of erroure that is to saye ignoraunce And Rom .xiii. Let vs caste away the dedes of darckenes that is to say of ignoraunce vnbeleue And i. Pet .i. Fassion not your selues vnto youre olde lustes of ignoraunce And .i. Iohn .ii. He yâ— loueth his brother dwelleth in light he that hateth his brother walketh in darckenes and woteth not whither he goeth for darcknes hathe blynded his eyes By lyght he meaneth the knowledge of Christ and by darckenes the ignoraunce of Christe For it is impossyble that he that knoweth Christe truly shoulde hate his brother Furthermore to perceaue this thing more clearly thou shalt vnderstande that it is impossible to sinne any synne at all excepte a man breake the first commaundemente before Nowe is the first commaundement deuyded into two verses Thy Lorde God is one God and thou shalt loue thy Lorde God with al thine heart with al thy soule with al thy power with al thy might And the whole cause why I synne against any inferiour precepte is that this loue is not in mine hearte for wer this loue wrytten in my heart and were full and perfecte in my soule it would kepe mine heart from consentinge vnto any synne And the whole and onely cause why
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
this matier chalengyng nothyng to hymselfe as his own gaue ouer the whole prayse and glorie to god only whome he by his sure and constant fayth both testified to be true of promise as whiche woulde deceyue no man lykewyse to be almightye as whoÌ„ he thoughte able to perfourme his promise were the same neuer somuche passyng all worldly strength This is the glorie wherwith god is chieflye delighted whiche nedeth no seruice of ours and therfore as the scripture sayeth it was reckened vnto hym for ryghteousnes The texte ¶ Neuerthelesse it is not wrytten for hym onelye that it was reckened to hym for ryghteousnes but also for vs to whom it shal be coumpted for ryghteousnes so that we beleue in hym that raised vp Iesus our Lorde from the dead whiche was deliuered for our synnes and was raised agyue for our iustification Nor is it to be supposed that this was wryten onely for Abrahams sake when it is sayd yâ— his faith was reckened vnto hym for righteousnes for yâ— scripture laboreth not so muche for the auauÌ„cemeÌ„t of AbrahaÌ„s glory only but rather to gyue vs which are of AbrahaÌ„s posteritie an example wherby al the world might vnderstande that as Abraham for his faythe 's sake without healpe or ayde of the lawe obteyned before god to be coumpted for righteouse so should none of vs by kepyng of the law only thynke to haue the same AbrahaÌ„ theÌ„ was called righteouse because he beleued god And surely entry haue we none to ryghteousnes vnles we lykewise beleue in the same god whiche to vs hath brought to passe in Iesus Christ oure lorde whome he raysed from death to lyfe euen that he promised to Abraham in the fygure of Isaac therby declaryng that the fayth of Abraham was no vayne fayth whiche beleued yâ— god was suche one as coulde geue lyfe euen to the deade call agayne suche thinges as are not as thoughe they were Let vs not therfore for our righteousnes and cleannes of lyfe thanke Moses but Christ whiche gaue hymselfe to death to the entent he would freely through fayth forgyue our synnes whiche also rose agayne from death to the entent we shoulde abstayne from deadly synne nor displease hym by committyng agayne suche thynges for which his pleasure was to dye He dyed I saye to kyll synne in vs and rose agayne from death to th entent that by hym fyrst dying to oure olde synnes so furthe with hym and by hym beyng brought and restored into a newe kynde of lyfe we may hereafter lyue vnto yâ— ryghteousnes which we haue through his goodnes receyued The .v. Chapiter The texte Because therfore yâ— we are iustified by fayth we are at peace with god through our lord Iesus Christe by whome also it chaunced vnto vs to be brought in through fayth vnto this grace wherin we stande reioyse in hope of the glorye of the chyldren of god Not that only but also we reioyse in tribulatioÌ„ knowyng yâ— tribulatioÌ„ bryngeth pacieÌ„ce pacience bringeth experience experience bringeth hope and hope maketh not ashamed for the loue of god is shed abrode in our heartes by the holy ghost whiche is geuen vnto vs. COnsyderyng that only syn causeth variaunce betwixt god and man now are we certeynly at peace with god because that of wicked synful people we are made ryghteous that neither by Moses law whiche rather encreased oure offeÌ„ces nor for our workes but as our father AbrahaÌ„ was for oure faythe 's sake reconciled vnto god yâ— father whose frende also through fayth Abraham became that neither through Moses but through the only sonne of god our lorde Iesus Christ which with his bloud washed away our offences by his death reconcilyng vs vnto god beyng before yâ— tyme displeased with vs so opened for vs an entrye yâ— we through lyke fayth without either the lawe or circumcision mighte be brought into this grace of god promysed by the ghospell In whiche fayth we stande stedfaste and not only stande with good wyll couragiouslye but also reioyce not only because we are at peace with god but also for that we are pute in sure hope that through oure stedfastnes of fayth we shal in tyme to come enioye the glorie of heauen Nor enuye we the Iewes through the glory of their circumcision and as we enuye them not so mislike we not our fayth the brynger furthe of suche plentifull fruicte nor yet repent we our glory with hope wherof we for this present tyme are aduaunced vnderpyght Whiche glorie albeit it be suche as cannot yet be seene and thoughe without sufferyng of aduersities and troubles we attayne not therunto yet eueÌ„ the same troubles in the meane season recken we a thyng to reioyce and glorye of as whiche we suffer both to our hyghe prayse are also suche as open vnto vs the gate to life euerlasting For this new example hath Christ both geueÌ„ vs by him also taught are we this excellent doctrine that by sufferyng of tribulatioÌ„s the vertue of pacience is strengthened and as the fyer tryeth golde so throughe pacience become we better tryed and proued both of god man Agayne the more tribulatioÌ„s we suffer the surer hope of rewarde stande we in Nor is it to be feared leste this hope mysse disapoynt vs of our belief make vs ashamed before yâ— wicked people because we haue eueÌ„ now therof in hande a moste sure pledge and earnest penye whiche is the meruaylous and vnspeakeable loue of god towarde vs not onlye externally shewed vnto vs but most pleÌ„tifully printed in our heartes in manier coÌ„pellyng vs to loue hym agayne wrought by the holy ghost in steade of the watryshe letter of the lawe gyuen vnto vs as a gage assuryng vs of his promise herafter surely to be perfourmed The texte For when we were yet weake accordyng to the tyme Christ dyed for vs which wer vngodlye Yet scarce wyl any man dye for a ryghteouse man Peraduenture for a good man durste a man dye But god setteth but his loue towarde vs seyng that whyle we were yet synners according to the tyme Christ dyed for vs Muche more then nowe we that are iustified by his bloude shal be saued from wrathe through hym For had not god of his great mercy singulerly loued and pitied vs. Iesus Christ his only sonne had neuer by the wyl of his father descended into earth nor haue taken oure mortall fleshe vpon hym and so haue dyed namely what tyme we were weake thrall and subiecte to beastlye desyres whiche were by the lawe more lyke to be prouoked than to be brydelâ—d and suppressed Bad yet as we then were he loued vs in hope of saluacion yea he loued vs beyng wycked people and deuilyshe ydolaters and so loued vs that for our sakes he wyllyngly suffered death whiche was the greatest euident and moste singuler poynt of loue that euer could be shewed Among men scarcely shal any man fynde
god tourned to our weale and aduauntage The texte ¶ And the gyfte is not ouer one synne as death came through one sinne of one that synned For damnation came of one synne vnto condemnation but the gyfte came to iustifie from many synnes For yf by the synne of one death raigned by the meanes of one muche more they whiche receaue aboundaunce of grace of the gyft of righteousnes shall raigne in lyfe by the meanes of one that is to saye Iesus Christe Agayne thoughe throughe Adams onlye offence damnation entred and through innoceÌ„t Christe saluation yet is not one equal to another For in suche sorte had damnacion her begynnyng that the synne of one man issued into al his posteritie by meane wherof it might in continuauÌ„ce of tyme at the last haue made the whole world thrall to synne but yâ— benefite of god coÌ„trarywyse is in suche sorte gyuen yâ— the sinnes of al the world then gathered together and growen strong are at once by Christes death wyped awaye and not only so but also righteousnes is gyuen And therfore albeit the synne of onlye one man had suche a power that it brought all men vnder the tyranny of death so that all suche as had offended as Adam did could not be but vnder the same yoke that he was yet muche more receaue we through the bountifull and ouer flowyng mercy of god whiche is that all suche as folowyng the example of Christ liue iustlye innocently shall not only be free from the tyranny of synne and death but also through him whiche is the onely authour of our felicitie and welthe raigne themselfes in lyfe euerlastyng The texte ¶ Lykewyse then as by the synne of one there sprang vp euell on all men to condâ—Ì„nation euen so by the righteousnes of one spryngeth good vpon all men to the righteousnes of lyfe For as by one mannes disobedience many became synners so by the obedience of one shall many be made righteouse But the lawe in the meane tyme entred in that synne shoulde encrease Neuerthelater where abouÌ„daunce of sinne was there was more plenteousnes of grace That as synne had raygned vnto death eueÌ„ so myght grace raigne through righteousnes vnto eternall life by the helpe of Iesus Christe Herein therfore are bothe lyke that as by the offence of one man syn came into the worlde by meane wherof all became thrall vnto death so through yâ— ryghteousnes of one whiche is deriued into al suche as beleue and submyt themselfe vnto the kyngdom of lyfe are all men of god made righteouse and partakers of the kyngdom of life For as by AdaÌ„ through his disobedience to goddes commaundement many became synners whiles they folowed theyr fyrst fathers traÌ„sgression so shal only Christ which euen vnto the death of the crosse obeyed god his father make many righteouse all suche I saye as are folowers of his obedience But to returne agayne vnto our former purpose yf by suche meanes as we before spake of it pleased god both to take awaye synne also to geue righteousnes lyfe to what purpose was it to geue a law vnable to do any good Whervnto to answer it is to be vnderstanden that in this the lawe dyd good yâ— therby the great mercy of God toward vs became more euident better knoweÌ„ For the more great outragious the power of synne is the more notable is his benefite whiche deliuereth vs from synne Now is by the lawe the tyranny of synne set foorth whiles the same albeit in vaine resisteth it Strong and mightie was this tyranny but muche more mightie was the mercye of God wherof we haue by so muche more perfite experience the greater dauÌ„ger of the sayd tyraÌ„ny we haue hitherto been in And certainly for this also are we bounden to thanke the lawe because therby we perceiue the greatnes of Gods benefite by meane wherof as the deuil through synne winnyng the dominion destroyed mannes soule whiche is very death in dede so should godly life through Gods gifte obteinyng the kyngdome and vpper hande geue life vnto all men through the help of Iesus Christ vnder whom as our lorde and capitaine we reioyce beyng now deliuered from the boÌ„dage of death vnder whose baner we wer not long ago souldiars The .vi. Chapter The texte ¶ What shal we say then Shal we continue in synne that there may be aboundance of grace God forbid How shall we that are dead as touchyng synne liue any longer therin Knowe ye not that all we whiche are baptised into Iesus Christ are baptised to dye with him We are buried then with him by baptisme for to dye that likewise as Christ was raised vp froÌ„ death by the glory of the father euen so we also should walke in a new life For if we be graft in death like vnto him euen so shal we be partakers of the resurreccion knowyng this that our olde man is crucified with him also that the body of synne might vtterly be destroyed that hensfoorth we should not be seruauntes vnto synne For he that is dead is iustified from synne BVt because we before sayd that through the lawe sinne encreased that of sinne this good came that the grace of God more encreased lest by so saying some take occasion to continue in synne and this wyse thynke with him selfe if synne auaunce and encrease Gods grace towardes maÌ„ well done wer it to synne more often that his fre gifte may more and more encrease Herevnto I answer that pitie were it that any man should so thinke When I so sayd I ment and spake of the synnes of our former life whiche God of his goodnes turned to our weale and profite But now after that we are ons brought froÌ„ the tyraÌ„ny of synne into the kyngdome of innocencie God forbid that we should againe departe from our redemer and fall againe headlong into our olde tyrannous subiection Lyfe and death are so quite contrarye one to another that eche one destroyeth the other nor can they after like consideracion stande together Therfore if that as soone as we begynne to liue to Christ warde we be dead towarde the deuil with what reason standeth it that we should still liue to him warde to whom we are already dead If we liue to Christ then liue we not to yâ— deuil And if we through sinne liue vnto the deuil then are we to Christwarde dead But nowe forasmuche as we liue to Christ it foloweth that we are dead to synne whiche he hath by his death vaÌ„quished For mete it is that ye should know since ye haue receiued the baptisme of Christ what the sayd baptisme in vs doth bothe worke and signifie What tyme we are in Christes name baptised we dye with him touchyng yâ— synnes of our former life which synnes are through his death abolished and not onely so but buried also are we with him that by the same baptisme that as he whiche neuer liued synfully diyng
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
suche thynges as may with vs be conueied hence to that heauenly life And what thinges bene they Withoute doubte iustice peace ioye whiche are not gyuen by obseruyng differences of meates but by the holy goost Ianglyng for meates worketh malice and debate it worketh sorowe it worketh displeasures grudges But the spirite of god in stede of disseÌ„cioÌ„ worketh peace in stede of sorowe causeth gladnes for displeasure wroÌ„g perfyte ryghteousnes For as it belongeth to iustice to hurte noman so to peace belongeth it to stryue with noman and the office of charitie is to trouble and greue noman These are spiritual giftes of god in these who so serueth Christe bothe pleaseth god whyles he dothe suche thynges as to hym are moste acceptable and pleaseth also men whiles he by diligente wayes auoydeth all suspicion occasion of euyll Carnall they be whiche stryuen eche one with other for meates and dayes They serue the spirite of Christe that stande not in defence of theyr owne actes but rather suche as charitably please eche one another and chaunge themselfe into euery sorte to wynne all to Christe fashionyng themselues to all mennes vsuages to th entent they maye please euery man The texte Let vs therfore folowe those thinges whiche make for peace and thynges wherewith one maye edifie an other Destroye not the worke of god for a litle meates sake All thinges are pure but it is euyl for the man whiche eateth with hurte of conscience It is good neither to eate fleashe neither any thinge wherby thy brother stombleth either falleth or is made weake Haste thou fayth haue it with thy selfe before god Happye is he that condemneth not hymselfe in that thing whiche he alloweth For he that maketh conscience is damned yf he eate because he eatethe it not of fayth For whatsoeuer is not of fayth that same is syn We therfore that are spiritual leauyng suche contenciouse disputacions let vs folow suche thynges as make to peace suche thynges as nouryshe concorde suche thinges as encrease mutuall loue and to be briefe all such trade of lyfe as maye make vs better yâ— one maye the better helpe another not suche as other maye therwith be offeÌ„ded This is the chiefe and principall poynte of our religion Thou that arte stronger beware yâ— for thy meates sake thou destroye not the worke of God Muche rather lose thy meate than through occasion therof yâ— thing be destroyed whiche god redemed by the death of his sonne As for meate is a thing yâ— belongeth to man is requisite for the ayde of worldly necessitie but charitie is gods matier when both be in ieopardy let rather that gyue place whiche beareth lesse weight not because in the meate eatyng there is any synne or because one is pure another vnpure as the Iewes would haue it or because it is any offence to eate of euery kynde of meate but because therby occasion of stoumblyng and misdeming is giuen not because thou eatest it but because throughe eatyng therof thou greuest thy weake and feble brother by meane wherof the meate whiche by nature is cleane forsomuche as thou in vsyng it regardest not thy neyghbours ieopardye becommeth vncleane This poynte muste we so greatly take hede vnto and thynke that better it were altogether to abstayne from fleashe and to eate hearbes yea altogether to forbeare the drynkyng of wyne than by eating or drynkyng to gyue thy brother occasion of sclaunder Nor saye thou this agayne vnto me why feareth he where no nede is myne owne fayth and conscience condemneth me not nor saye thou what haue I with other mennes weakenes to do Doest thou couÌ„sel me to leaue myne owne mynde and to folowe his and so begynne to folowe and vse a certayne choyse and difference in meates No not so I require not of thee to folowe his weakenes but rather for a tyme to condescende vnto it vpon hope of his amendmente I allowe this confidence of thine in that thou despiseste suche differences of meates but yet hide and couer this thy boldnes yf thou see that thy brother be lyke to fall into ieopardye therby Be contente that god in the meane tyme knoweth and approueth the strengthe of thy conscience And yet muste the same for that tyme be dissembled whyles thou auoydeste the daunger and weakenyng of thy neighbours conscience by leanyng fashionyng thy selfe to his weaknes And in the meane tyme take hede of this that where thou sayest thou regardest no suche choyse of meates that this thy saying come furth and procede of a strong coÌ„science and not made for a colour to maynteine the pleasure whiche thou hast to eatyng and drynking nor for wantones Beware also leste whiles thou dispisest and reprouest another for his supersticion in abstaynyng from meates thy self in thy conscience doubte and so be more strong in worde than thou arte in fayth Blessed is that man whiche is of that strengthe in faythe that in the acte which he amoÌ„g men approueth and maynteneth he feele not within hym his conscience murmuring agaynst it and in his hearte secretly condemne that which in the face of the worlde it approueth For who soeuer doubteth iudgyng with hymself yâ— it is vnlawful to eate is euen by his owne conscience condeÌ„ned And why is he coÌ„demned Because the acte he doth coÌ„meth not of a stroÌ„g fayth and an vpright conscience but of a conscience grudgyng agaynste his doyng For what soeuer commeth not of fayth is ioyned with syn For when a manne doubtyng of an acte whether it be euyll or not whiche of it selfe is not euyll in dede doth it yet nethelesse he in so doyng declareth yâ— he woulde do a verie euyll thyng in dede yf occasion serued Perfite godlynes in whome it is surely auoydeth all suche thynges as haue but euen an apparence of euyll Whoso of malyce doth synfully is well worthy to be reproued yf suche one wyll not be refourmed euen his company must be auoyded also But when yâ— errour groweth by reason of infirmitie he that is in suche errour muche more deserueth to be taught and warned and not to be disdayned or mocked at The .xv. Chapiter The texte ¶ We whiche are stronge ought to beare the fraylnes of them whiche are weake and not to stande in oure owne conceites Let euâ—rie man please his neighbour vnto his welthe and edifieng For Christe pleaâ—ed not hymselfe â–ª but as it is written the rebukes of them â–ª whiche rebuked the fell on me What soeuer thinges are written afâ—re tyme they are wrytten for our learnyng that we through pacience and comfort of the scriptures myght haue hope NOwe then yf we be stronger than other as we in dede be in somuche yâ— we herein nede nomaÌ„ to giue vs counsel yet muste we take hede lest whyle we reproue an other mannes small erroure and call it supersticion we our selues fal into yâ— fer more haynous vice of arrogancie but rather the stronger we be the
al men that you are the veraye ryghte chyldren of God and no bastardes nor vnlawfull chyldren but perfitelye resemblyng youre heauenlye father in youre heauenlye conuersacyon and so ordre youre lyfe in the myddes of a frewarde cruell corrupte nation that youre syncere vpryghtenesse be not spotted in any condicion but rather let youre innocencie of lyfe so shyne amonge their darkenesse as it were certayne lyghtes of the world set before all mennes eyes For you are they of whome Christe speaketh in the ghospell sayeng you are the lyghte of the worlde whiche holde vp the lyuelye woorde of the ghospell that euery bodye maye see and expresse the doctryne of Christe euen in your conuersacion so as I am in assured trust that at the coÌ„ming of Christ I shall also reioyce in you for your constaunt perseuerynge that I haue not laboured in vayne nor runne vnprofitablye in this rase of the ghospel in that I haue wonne suche disciples vnto Christe And I doo not onely not repente my labours whereby I haue offred you as a moste acceptable sacrifice vnto God but also incase I my selfe chaunce to be offred vpon the oblacion and sacrifice of your fayth I shal be gladly contente bothe on youre behalfe and myne owne On youre behalfe in that I haue conuerted you vnto the gospel and offered you as a most acceptable sacrifice vnto Christe and on myne owne behalfe that hauing fynished suche a sacrifice I shall also be offered vp all together my selfe For lyke as I see well that myne afflictions chaunced vnto the furtheraunce of you euen so I knowe that my deathe shall chaunce to the furtheraunce of the ghospell And for this cause sake death shal be euen hartely welcome to me And yf it be conueniente that you shoulde be equall parteners of my ioye you oughte in no wise to be sorye for my death whiche shal bee so pleasauntly welcome to me The texte I trust in the lorde Iesus for to sende Timotheus shortely vnto you that I also maye be of good comforte when I know what case ye stand in For I haue no man that is so lyke minded to me which with so pure affection will care for your matters For al other seke their own and not the thinges which are Iesus Christes Ye know the profe of him how yâ— as a sonne with the father so hath he with me bestowed his setuice in the gospel â–ª Him therfore I hope to send assone as I know how it wil go with me I trust in yâ— lorde that I also my selfe shall come shortly Nowe ye perceyue in what behalfe you are bounden to be glad of my state but I trust throughe the grace of the Lorde Jesu to see you shortly by Tymotheus inasmuche as I can not come my selfe as yet Therefore I sende him euen as it were my selfe to the intent lyke as you are glad now you know what state I am in so I maye be as glad whan Timotheus commeth hither agayne to knowe what state you are in For I thought him chieflye the most mete man to sende vpon this message seyng there is neuer a one of all the rest that contenteth my mynde so wel as he in the ghospelles businesse bicause in applyinge youre necessaries he wyll be as willinglye diligent and faithful as I my selfe For you must vnderstande I haue iuste cause to regarde hym as myne owne sonne There be other whose ministerye I might better sparâ— than his but I woulde sende neuer a one but of throughly tried integritie For all the rest almost seke to be sent on suche messages not to doo so muche good vnto other as to prouide for their owne gayne rather than to wynne vnto Iesus Christe And you knowe that I haue alwayes abhorted suche purposed intentes I thynke it not necessarie that I shoulde prayse hym vnto you bicause you haue all ready seen his demeanour and can remembre afterwhat sorte he behaued him selfe wyth me in the ghospelles affaires and as a ryght sonne did represent me his father in all thynges Hym therefore I truste to sende as soone as I see to what â—nde my matters wyll growe And I truste for all thys by the grace of the Lorde that I my selfe shall also shortely come vnto you The texte But I supposed it necessarie to sende brother Epaphroditus vnto you my companyon in labour and felowe souldier youre Apostle whych also ministreth vnto me at nede For he longed after you all and was full of heuynesse because that ye had hearde saye that he had bene sicke And no doubte he was sicke in somuche that he was nye vnto death But god had mercye on hym and not on hym onelye but on me also leste I shoulde haue sorowe vpon sorowe I sente hym therefore the more dylygently that when ye see hym ye maye reioyce agayne and that I maye be the lesse sorowfull Receynt hym therefore in the Lorde wyth all gladnesse and make muche of suche because that for the worke of Christ he weute so farre that he was nye vnto deathe and regarded not his lyfe to fulfyll that which was lackyng on your part towarde me Furthermore I thoughte thys also veray requisite that Epaphroditus who is bothe my brother and companyon and felowe souldier and youre Apostle shoulde beare Tymotheus companye vnto you to the entente he myghte be commendablye welcome vnto you bothe for my sake and for youre owne who also broughte vnto me youre louyng charitie wherwith you are wonte to releue me at my nedes He was a good while a goe muche desyrous to come see you and was wonderfully afrayed lest it greued you to sore to heare tell that he was so perylouslye sycke It was true that you hearde saye for he was so sooze sycke that he was in ieoperdye of hys lyfe and vearye lyke to haue dyed But God restored hym agayne and had compassyon vpon hys seruaunte and not vpon him onelye but also vpon me that was in ieoperdye whan he was in ieoperdye leste vpon the sorowe that I conceaued by his sickenesse I should haue had double sorowe for the death of so faythfull a felowsouldyour And therfore I was the more diligent to sende hym vnto you specyally that you myghte be glad to see hym well amended agayne and peraduenture not beleue the tale as it was tolde you than that all my sorowe maye be wyped cleane oute of my mynde yf I perceaue you vnfeynedlye ioyous and glad of hys welfare Receyue hym therefore with a louynge Christian affection in all ioyfulnes and haue not hym in price onely but all them also that are lyke him For he whan you sente hym hyther was not onelye nothyng afrayed of Neroes crueltie whome he knewe to be muche greued at me but also for the ghospell of Christe he put him selfe in suche haserde that he was verye lyke to haue died preferrynge the doctrine of the ghospell before his owne healthe for this consideracion that bycause of his beyng awaye he thoughte he
him perishe were they not by him mainteined Thus see ye the excellencie and preeminence of Christ whiche thing I tel you of lest any manne of Angels thinke more than he should The texte And he is the head of the body euen of the congregacion he is the beginnyng and first begotten of the dead that in all thinges he might haue the preeminence And lest perauenture his glorious and excellent maiestie so feare you away from him that to aspire and comevnto the fauor of God the father ye thinke it necessarie to seeke vpon some other meane heare againe and learne to knowe how good he is Christ is in suche sorte chiefe ruler and Lorde of Angels as I sayd that he nethelesse vouchesaueth also to be head of the churche whom he hath so ioyned vnto him that it cleaueth is coupled vnto him euen as the natural body cleaueth vnto the head Whatsoeuer therfore is alreadye done in the heade the same must to vs be coÌ„men He fyrst of all other rose againe from death not to the intent he would be immortall onely him selfe but to the ende he might enhaunce vs his membres to the felowship of his immortal life Loke what is in the fyrst fruites of grayne offered the same is generally in the whole heape He is in dede prince and author of resurreccion and so shall we through him also rise againe And as among thynges create he is chiefe in suche sorte yet that himself was not create and made so is he in testoryng creatures chiefe so that as we are for our beyng byrth bounde vnto his goodnes so should we for oure seconde byrthe baptisme to liue euerlastyngly be muche more beholdyng vnto him The texte For it pleased the father that in him should all fulnes dwell and by him to reconcile al thinges vnto him selfe and to set at peace by him through the bloud of his crosse both thinges in heauen and thinges in yearth For so hath it pleased the father that the sonne should with all fulnes of godly power and goodnes be replenished which shuld in him so abide and dwel that we should nede no where to borowe any thyng synce the father neither wyll nor can do any thing but that the sonne can do and will And syth the fathers pleasure was that so it should be it besemeth not vs curiously to demaunde and serche why fynce it can not be but best whatsoeuer his wysedome hath once decreed This wyse to do I say God the father thought beste bothe for oure weale and saluacion and most for his owne glory to reconcile al thinges vnto him not by the ministerie of Angels but by his owne sonne whiche with his bloud sheddyng and tourmentyng vpon the crosse should abolishe synne whiche broke the peace and concorde betwixte heauenly and yearthly creatures set all thinges at peace bothe heauenly yerthly makyng them in Christ to agre together and to be at an vnitie one with an other The texte And you whiche were sometyme farre of and enemies because your myndes were set in euil workes hath he now yet reconciled in the body of his fleshe through death in make you holy vnblameable without fault in his owne sight if ye continue grouÌ„ded and stablished in the fayth and be not moued awaye from the hoope of the gospel wherof ye haue heard how that it is preached among all creatures whiche are vnder heauen wherof I Paule am made a minister Of this numbre so reconciled are ye now becomen ye I saye whiche in yeres past were in suche sorte straungers to God that in steede of him ye worshipped images of deuils not only wilfully dissentyng from him but also vsing your selfes as his cruel aduersaries whom he hath yet to him selfe reconciled beyng suche as neither loked for so much at his haÌ„d and muche lesse deserued it and made of you his enemies his frendes sonnes not by the ministery of Aungels but by the bodily death of his onely begotten sonne whom for that purpose his pleasure was that he shuld take our mortal fleshe vpon him And because there can be betwixte God and synners no peace it hath pleased him frely to forgeue al the offences of our former liâ—e to th entent he would in his sight make you holy vnblameable and faultles Who I pray you can lay your olde debtes to your charge if he be once coÌ„tented And surely coÌ„tented wyl he be if once vpoÌ„ his fre receiuyng of you vnto the fayth of the gospel ye continually abide in your profession leanyng vpon this sure and sounde foundacion she we your selfes so stedfast and stable that neither man nor angel be able to moue you froÌ„ Christ of whoÌ„ ye must hope to receiue all suche giftes as the gospel promiseth whet vnto ye gaue credence whiche hath not onely been preached vnto you but also to all nacions contained vnder heauen Unstedfastnes it is to fal away froÌ„ that whiche ye haue once allowed an impudent and a shameles point to reken and coumpte that thing for vaine in belief wherof al the worlde agreeth and finally to flit from that whose preacher and minister I Paule am whiche would not leaue and forgoe infâ—â—e owne countreys law chaunge it with the gospel of Christ were I not fully persuaded that this geare is heauenly and commeth froÌ„ God The texte Now ioy I in my sufftynges for you fulfil that whiche is behynd of the passions of Christ in my fleshe for his bodies sake which is the coÌ„gregacion wherof I am made a minister accordyng to the ordinaunce of God which ordinaunce was geuen me vnto you warde to fulfil the worde of God yâ— ministerie whiche hath been hid synce yâ— world begunne and synce the beginnyng of generacions but now is opened to his saiutes to whoÌ„ God would make knowen what the glorious riches of this misterie is among the gentiles which riches is Christ in you the hope of glory whom we preache warâ—yng all men and teachyng all men in al wysedome to make all men perfite in Christ Jesu Wherin I also labor striue eueÌ„ as farfourth as his streugth worketh in me mightely Now am I so throughly persuaded yâ— the gospel is a thyng of trueth that I not onely am so farre from beyng ashamed or repentyng my selfe therof that I wyll also ioyfully suffre coumpte stripes emprisonment and chaynes euen matier to reioyse and glorie of which tormentynges I endure not for any offence of myne but suffer them for your weale whom I saye though the Iewes neuer so muche saye naye haue no lesse righte to the benefite of the gospell than haue the Iewes themselues And why should I not saye that I for your weale suffer for whom Christ suffered Why should the Apostle be lothe to do that whiche Christ our prince and maister disdayned not to do Christ suffered for vs not onelye in his owne body but also in maner suffereth in oures eueÌ„ as
feare you away from hun that to aspire and come vnto the fauor of God the father ye thinke it necessarie to seeke vpon some other meane heare againe and learne to knowe how good he is Christ is in suche sorte chiefe ruler and Lorde of Angels as I layd that he nethelesse vouchesaueth also to be head of the churche whom he hath so ioyned vnto him that it cleaueth is coupled vnto him euen as the natural body cleaueth vnto the head Whatsoeuer therfore is alreadye done in the heade the same must to vs be coÌ„men He fyrst of all other rose againe from death not to the intent he would be immortall onely him selfe but to the ende he might enhaunce vs his membres to the felowship of his immortal life Loke what is in the fyrst fruites of grayne offered the same is generally in the whole heape He is in dede prince and author of resurreccion and so shall we through him also rise againe And as among thynges create he is chiefe in suche sorte yet that himself was not create and made so is he in restoryng creatures chiefe so that as we are for our beyng byrth bounde vnto his goodnes so should we for oure seconde byrthe baptisme to liâ—e euerlastyngly be muche more beholdyng vnto him The texte For it pleased the father that in him should all fulnes dwell and by him to reconcile al thinges vnto him selfe and to set at peace by him through the bloud of his crosse both thinges in heauen and thinges in yearth For so hath it pleased the father that the sonne should with all fulnes of godly power and goodnes be replenished which shuld in him so abide and dwel that we should nede no where to borowe any thyng synce the father neither wyll nor can do any thing but that the sonne can do and will And syth the fathers pleasure was that so it should be it besemeth not vs curiously to demaunde and serche why synce it can not be but best whatsoeuer his wysedome hath once decreed This wyse to do I say God the father thought beste bothe for oure weale and saluacion and most for his owne glory to reconcile al thinges vnto him not by the ministerie of Angels but by his owne sonne whiche with his bloud sheddyng and tourmentyng vpon the crosse should abolishe synne whiche broke the peace and concorde betwixte heauenly and yearthly creatures set all thinges at peace bothe heauenly yerthly makyng them in Christ to agre together and to be at an vnitie one with an other The texte And you whiche were sometyme farre of and enemies because your myndes were set in euil workes hath he now yet reconciled in the body of his fleshe through death in make you holy vnblameable without fault in his owne sight if ye continue grouÌ„ded and stablished in the fayth and be not moued awaye from the hoope of the gospel wherof ye haue heard how that it is preached among all creatures whiche are vnder heauen wherof I Paule am made a minister Of this numbre so reconciled are ye now becomen ye I saye whiche in yeres past were in suche sorte straungers to God that in steede of him ye worshipped images of deuils not only wilfully dissentyng from him but also vsing your selfes as his cruel aduersaries whom he hath yet to him selfe reconciled beyng suche as neither loked for â—o much at his haÌ„d and muche lesse deserued it and made of you his enemies his frendes sonnes not by the ministery of Aungels but by the bodily death of his onely begotten sonne whom for that purpose his pleasure was that he shuld take our mortal fleshe vpon him And because there can be betwixte God and synners no peace it hath pleased him frely to forgeue al the offences of our former life to th entent he would in his sight make you holy vnblameable and faultles Who I pray you can lay your olde debtes to your charge if he be once coÌ„tented And surely coÌ„tented wyl he be if once vpoÌ„ his fre receiuyng of you vnto the fayth of the gospel ye continually abide in your profession leanyng vpon this sure and sounde foundacion shewe your selfes so stedfast and stable that neither man nor angel be able to moue you froÌ„ Christ of whoÌ„ ye must hope to receiue all suche giftes as the gospel promiseth whervn to ye gaue credence whiche hath not onely been preached vnto you but also to all nacions contained vnder heauen Vnstedfastnes it is to fal away froÌ„ that whiche ye haue once allowed an impudent and a shameles point to reken and coumpte that thing for vaine in belief wherof al the worlde agreeth and finally to flit from that whose preacher and minister I Paule am whiche would not leaue and forgoe mine owne countreys law chaunge it with the gospel of Christ were I not fully persuaded that this geare is heauenly and commeth froÌ„ God The texte Now ioy I in my suffrynges for you fulfil that whiche is behynd of the passions of Christ in my fleshe for his bodies sake which is the coÌ„gregacion wherof I am made a minister accordyng to the ordinaunce of God which ordinaunce was geuen me vnto you warde to fulfil the worde of God yâ— ministerie whiche hath been hid synce yâ— world begunne and synce the beginnyng of generacions but now is opened to his saintes to whoÌ„ God would make knowen what the glorious riches of this misterie is among the gentiles which riches is Christ in you the hope of glory whom we preache warnyng all men and teachyng all men in al wysedome to make all men perfite in Christ Iesu Wherin I also labor striue eueÌ„ as farfoorth as his strength worketh in me mightely Now am I so throughly persuaded yâ— the gospel is a thyng of trueth that I not onely am so farre from beyng ashamed or repentyng my selfe therof that I wyll also ioyfully suffre coumpte stripes emprisonment and chaynes euen matier to reioyse and glorie of which tormentynges I endure not for any offence of myne but suffer them for your weale whom I saye though the Iewes neuer so muche saye naye haue no lesse righte to the benefite of the gospell than haue the Iewes themselues And why should I not saye that I for your weale suffer for whom Christ suffered Why should the Apostle be lothe to do that whiche Christ our prince and maister disdayned not to do Christ suffered for vs not onelye in his owne body but also in maner suffereth in oures eueÌ„ as one supplying and fulfilling by his ministers suche thynges as mighte in his affliccions seeme vnperfecte not that his death of it selfe is insufficient but because the affliccions and punishmentes of the head and members of the prince and ministers are in maner one These punishmeÌ„tes the greater and more vehemente they be the more redounde and make they to the fulnes and perfeccion of your saluacion And not for your saluacioÌ„ onely
all manour of euils and aduersities should geue vnto his a rule of perfite obedience euen to the punyshement of the crosse Do ye aske what auayled thys pacience of oure priest He was so proued and tryed euery waye that nothyng shoulde bee lackyng in hym he saued not onely hymselfe but was the cause of saluacioÌ„ to all that folowe thys ensample of obedyence For he obtayned of the father that all those whiche woulde de hys felowes in suffryng affliccions shoulde also be partakers with hym of hys kyngdome And for this sacrifyce duely made he was called of the father an hye prieste after the ordre of Melchisedech The texte Wherfore we woulde speake many thynges but they are harde to be vttered seyng ye are dull of hearinge For when as concernyng the tyme ye ought to be reachers yet haue ye neade agayne that we teache you the firste princyples of the worde of God and are become suche as haue neade of mylke and not of stronge meate for euery man that is fed with mylke is â—â—expert in the worde of ryghtewesnes for he is but â–ª a babe But strong meate belongeth to them that are parfecte euen those which by reason of vse haue theyr wyttes exercysed to discerue both good and euyll Nowe who was this Melchisedech and howe conueniently he figured the sonne of God I would largely entreate but it shal be very harde for me to declare all thynges vnto you because your eares are not receyuable of this matter but to weake to awaye with a sermon of suche length and difficultie And herein I am constrained to requyre in you more diligence and feruent desyre to goe forwarde who notwithstandyng you haue so many yeares professed Christe that for the quantitie and space of tyme ye should be teachers of other men yet haue you nede to bee taught of me agayne the first principles and as a man would saye the. A. B. C. of holy scripture the whiche is wonte to be taught vnto those as vnto children who thorowe baptisme are borne agayne vnto the gospell and you whome it behoued nowe to be strong and stablished in euangelicall Philosophie haue nede as yet lyke tendre babes to be fed with the mylke of lowest doctryne rather then be meete to receyue the strong meate of higher learnyng As yet you continewe styll and as one would saye crepe in the historye of holy scripture and ryse not vp to the more hydde and mysticall vnderstandyng therof Nowe he that is such a one that he hath nede as yet to be nourished with mylke is ignoraunt and not strong ynough to heare the ryghteousnesse of the gospell whiche is not founde in thistorye but in allegories And therfore he is not receyuable of that preachyng wherby we are taught perfitte ryghteousnesse because he is as yet a babe in Christ lately graffed in his body in such wise that he may by litle litle aspire to greater thinges Furthermore the strong meate of more profounde misticall vnderstandyng pertayneth to those whiche are growen and become perfitte euen to those who by long and coÌ„tinuall practise haue their wyttes exercised to discerne both good and euyll He that is a chylde and nouryshed with mylke lyueth verely but yet he hathe not gotten hymselfe that strength by eustome and age wherby he is able to choose out for himselfe of euery thyng the best and loketh not to haue an other to put mylke or chyldes meate chawed before into his mouthe The .vi. Chapter The texte Therfore leaÌ„uing the doctrine that pertayneth to the beginning of christen men let vs go fourthe vnto perfeccion not laying agayne the foundacion of repentaunce from dead workes and of faith towarde God of baptisyng of doctrine and of laying on of handes and of resurrection from death and of eternall iudgemente And so will we doe if God permytte For it cannot be that they which were once lyghted and haue tasted of the heauenly gyfte and were become partakers of the holy ghost and haue tasted of the good worde of God and of the power of the worlde to come yf they fal awaye and as concernyng them selues crucifye the sonne of God a freshe and make a moâ—ke of him that they â—â—ouâ—d be renued againe by repentaunce Wherfore let vs who ought nowe to haue ceased to be any lenger children in christian Philosophie omytting the processe wherwith the ignoraunt are wonte to be taught their first prynciples go forth vnto perfeccion and not euer to stande styll aboute the often laying of the foundacion of repentaunce For the fyrst degre vnto christendome is to be repentauÌ„te for our former lyfe and to forsake sinne Next of all it is requyred that we be taught that true innocencie a soule helth is to be hoped for of God then forthwyth that we be pourged by holy baptisme from the filthynesse of oure synnes and restored agayne vnto the state of innocencie then that we receiue the holy gost by laying on of haÌ„des and beleue the resurreccion of the dead to come and also that last iudgement which shal awarde some to eternall felicitie and other some to euerlastyng paynes and damnacion It is endughe for vs to haue once learned once professed and once beleued these thynges It shoulde be a thyng dysagreable to all reason if that after we haue been taught these forsaide principles we so behaue our selfes hereafter that it be nedefull to haue the same often tymes repeted and taught vs agayne the which are taught for this purpose that they shoulde be the foundacion of the edifice whiche is to be buylded there on But after we haue learned suche principles it shal be our partes to do our dilygente endeuoyre that we may by daily encrease of vertue godlinesse become great and perfite that the noble building of golde syluer and precious stones of vertues and godly workes maye ryse and be rered vp from the foundacion once layed euen to the hyghest toppe It is our duetie to employe our diligence to thys ende that we maye fynishe the thyng we go aboute if God be fauorable vnto our attemptes without whose ayde mannes endeueyre is able to bryng nothyng toÌ„ effecte After that we haue once begun this course or trade of lyfe we ought not to turne our backes not to make resistence not to returne vnto the thinges once forsaken but still to goe foy warde to greater thynges and of higher perfeccion It were the greatest folye that myght be for a manne to haue recourse vnto that thyng whiche neyther ought ne can be repeted and ministred agayne For it is not possible for them whych haue once forsaken the darckenesse of theyr former life lyghtned by the doctrine of the gospell and now hauing theyr synnes forgeuen thorowe baptysme haue felt the free beneficence and greate liberalitie of God and the gyfte of heauen wherby he releaseth at once all our synnes and geueth vs grace to lyue well and afterwarde by laying on of the priestes hand haue bene
giue some cleanesse and puritie For whatso euer was there done perteyned chiefly vnto the bodye for that it stode in choyse of meates drinke whereas in very dede meate neyther purifieth nor defileth the soule and stode also in diuerse washynges and pourgations of the fleshe whiche were not instituted for this intent that they shoulde gyue manne perfyte ryghtuousnesse but bycause the people shoulde by these rudimentes and fyrste principles fall in vre by lytle and litle with true religion and by shadowes bee brought to veritie and made receyuable of bettre thynges whyche shoulde be opened by the doctrine of the ghospell when tyme shoulde come Here haue ye hearde the effecte of all the religion by reason wherof the Iewes do stande so muche in their awne conceiptes Nowe let vs compare the dignitie of our hie priest with these foresayde thynges The texte But Chryste beyng an hye prieste of good thynges to come came by a greater and a more perfecte tabernacle not made with handes that is to say not of thys buildyng nether by yâ— bloud of goates and calues but by his own bloud he enteed in once into the holiplace founde eternal redempcion For if the bloud of oxen of goates the asshes of a â—â—ng cowe when it was sprinkled purifieth the vnclene as touching the purifing of the flesh howe much more shall the bloud of Christ which through the eternall spirit offred hymself wythou â—spot to god pourge your conscience from dead workes for to serue the lyuinge god For Christ beyng an hie priest a promiser and auctour not of corporal purificacion neither of the good thynges of this world whiche haue an ende but of euerlasting and heauenly good thinges entred not by the vayle wrought with mennes handes but by an other tabernacle not made wyth handes that is to saye not of this buyldynge the whyche as menne doe sette it vp so can they pull it downe agayne but by verie heauen entred I say into the places which are verely holy and verely farre from al infeccion of mortalitie not brynginge wyth hym the bloude of goates and calues therewith to pacifie Goddes wrath but his owne precious bloude whiche he shed for vs in the aulter of the crosse wherewyth he redemed not one nationalonelye but all mankynde from all synnes and that not one yeare but for euer vntyl the worldes ende so that they tournynge from their former myflyuynge know Christ and as muche as in them lyethe folowe hym in their lyfe and conuersation For what comparison is it to compare a domme beaste vnto Christe bothe God and man If so be that the bloud of Oxen and Goates or the brent asshes of a younge Cowe sprynkeled vpon vncleane persones clenseth them as touchynge a certayne carnall and figuratiue puritie and holynesse Howe muche more then shall the bloude of Christe who not by corporall fyre but thorowe the eternall spirite desirous of mannes saluation offered not a brute beaste but hym selfe a pure and vndefyled sacryfyce vnto almyghtye God the father puryfie not youre bodyes but youre conscyence from these workes whiche in very dede brynge death vnto the soule Hys death delyuereth vs from endlesse death and hys mooste pure spirite purifieth our spirite whiche was before vncleane In bothe purifications is bloude but yet is there a greate difference In bothe is death but an vnequall death In bothe is a spirite but the one is farre vnlyke the other For what thynge soeuer was there done by shadowes and certayne fygures the same Christ accomplished in dede The texte And for this cause is he the mediator of yâ— new testament that through death which chanced for the redempcion of those transgressyoÌ„s that were vnder the first testamente they whych are called myght receiue yâ— promise of eternal inheritance For where as is a testament there must also of necessytie be the death of hym that maketh the testament For the testament taketh aucthorite when men are dead for it is yet of no value as longe as he that maketh the testament is aliue for whyche cause also nether the first testameÌ„t was or dayned wythout bloude Bycause that he who in the olde testament made intercession and was a mediatour bytwene God and men broughte not the people to the perfyte state of innocencie therefore Christe succeded in his rowme and became a newe mediatoure of a newe testament to th entent that all synnes taken awaye thorow his death the whiche by that first testament coulde not be abolyshed and taken awaye but remayned in suche wise that they broughte vs oute of the fauoure of almyghtie God not onely the Iewes but also all tho whosoeuer haue bene called to Christes felowshippe maye nowe thorowe the doctrine of the gospell receyue the promyse and hope of theternall enheritaunce For wheresoeuer thys worde testament is hearde there must nedes be the death of him that maketh the testamente elles shoulde it be no testamente or yf it were it were of none auctoritie For the death of the testatoure makethe the same of auctoritie whiche hathe not as yet sure strengthe nor is ratifyed so longe as the sayde testatour is alyue Because it lyeth in hys power to altre it yf he wyll Wherefore forasmuche as that olde testament hadde also the name of a testament it was not ordeyned without bloude and death but of a beast and suche a beaste as elswise shoulde haue perished The texte For when Moses had declared all the commauÌ„dement to all the people according to the lawe he toke the bloud of calues and of goates wyth water and purple woolle and ysope and sprynkeled bothe the boke and all the people saying thys is the bloude of the testamente which God hath appoynted vnto you Moreouer he sprinkeled the tabernacle with bloud also and all the ministeryng vesselies And almoste all thynges are by the lawe purged wyth bloude and wythoute shedynge of bloude is no remyssyon For as it is reade in the boke of Exodus whan Moyses had read all the lawe of God vnto the people and declared vnto them what reward they shoulde loke after for kepyng the same and what punishement they should dreade yf they dyd not regarde it accordingly to th entent the couenaunt made betwene God and the people shoulde be confirmed he toke a cuppe and therein myngled the bloude of Calues and Goates wyth water and purple wâ—ll and sprynkled bothe the boke oute of the whiche he read the Lordes commaundementes and lykewyse all the people with â—sope sayeng Thys is the wytnessyng bloude and confirmer of that testament whiche God hathe commaunded you to kepe And was not onely contented thus to doe but sprynkeled also with bloude the tabernacle and all the holy vessels therein whyche they vsed in sacrifices Lykewyse in all other rites and approued customes what thinges so euer were purified accordynge vnto the prescription of Moses lawe were purified with bloude Neyther was there anye remyssion of synnes but by sheddyng of bloude The texte
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
of this world of spiritual prelates and religious monkes and friers c. For all these and other suche lyke are the hornes crounes and the great tayle of this dragon whiche watcheth studieth and seketh all wayes and meanes to hurte and hynder the true faithe the christen lyfe and the holsome doctrine that is to saye our sauiour Christ in the faithfull And for this cause the doctrine of the gospell and the christen faithe hathe bene fayne to suffer muche continually euen from the beginnyng of the worlde and immediately after the christen faith was first taught preached And therfore many holy and faithfull christianes haue bene fayne to flee and yâ— trueth of the gospel in continuaunce of tyme was straunge and vnknowen vnto the moost parte of the hyghe learned doctours and potentates throughout the worlde Althoughe the true christen faithe was alwayes preserued thoughe it were in fewe and in abiecte persons of slender reputaâ—ion And this continued a longe space namely from the tyme of Constantine the Emperour whan as the christen churche semed in maner to haue escaped all daunger and perill of decaye and destruccion vntil our tyme wherin she appeareth againe wonderfully after a straunge maner in despite of al tirannes and of all the power of hell And nombring from that tyme of Constantine I meane vntyll our tyme euen this nomber of yeares shall euydentlye appeare reckenynge dayes for yeares as it is a commune thing in scripture If any man can finde out any plainer vnderstanding of this place for in suche darke and obscure places of scripture no man ought to be frowarde or contencious let them take it and folowe it The texte ¶ And there was a great batayle in heauen Michael and his Angels fought with the dragon and the dragon fought and his angels and preuayled not nether was their place founde any more in heauen And the great dragon that olde serpent called the deuell and Sathanas was cast out Whiche deceaueth all the worlde And he was cast into the earth and his angels were cast our also The power of God the holy worde of God and the spirite of Christ which we maye vnderstande by Mychaell who by interpretacion is who is lyke god and Gabriel the strength of God hath in all ages and tymes bene dryuen to holde batel with Lucifer and Sathan with the pryde of mans wysdome whiche haue hindred the true honour of God the true seruice religioÌ„ of God the true faith and haue euer withstanden the holy and pure gospell But this worde of God hath alwayes had the victorie althoughe with muche labour and daunger and sometyme not without harme and losse but not of the electe whiche thing shall continue vntyll suche tyme as our sauiour shall haue his wil and pleasure of this battell and with the breath of his mouthe shall slaye the sonne of the dragon the damnable Antichrist For the whiche thing we ought continuallye to call vpon the mercye and goodnes of God in a stedfast and perfight hope and confidence as he hath taught vs halowed bee thy name Thy kingdome come Thy wyll be done no lesse in earth than it is infalliblye in heauen For the haÌ„de of God is not shortened but is able to gyue whatsoeuer he hath commaunded vs to aske and â—o praye for The peace also and quietnes of the elect and faithfull to lyue in godlynes maye be wysshed to be more perfight as is also promysed thorowe the prophetes than it hath bene hitherto for lacke of the true sounde doctrine of the gospel no smal space althoughe the very perfyght peace can not be obteyned but onely in heauen in the eternall quiet kyngdome of Christe The texte ¶ And I hearde a loude voyce saying in heauen is nowe made saluacion and strength and the kingdome of our God and the power of his Christ For the accuser of oure brethren is caste downe whiche accused them before our God daie and night And they oeurcame him by the bloude of the lambe and by the worde of their testimonye and they loued not their lyues vnto the death Therfore reioyce heauens and ye that dwell in them Wo to the inhabiters of the earth and of the sea for the deuil is come downe vnto you whiche hathe great wrathe because he knoweth that he hath but a shorte tyme. Thus throughe the spirite of Christ with the continual and sincere preaching of the gospel Sathan and his champioÌ„ Antichrist are ouercome And thus shal the voyce prayse and thankesgeuing of the faythful be heard in the churche as it is here written now is Saluacion thorowe faithe and the strength thorow loue and the kyngdome or dominion in the churche become gods Nowe maye all men see the power of gods worde the iudgement of Christ against the deuel whiche would haue roted out yâ— rightuosnes of faith in Christ would haue directed and appointed christen men vnto the rightuosnes of workes and to the hope of their owne satisfaccion wherby he woulde alwayes haue founde occasion to accuse all men before God vnder a false pretence But the preachinge of the gospell hath disclosed this suttell falsehede and all suche lyke and declareth that onely the bloude of the lambe and nothing els can wype and washe awaye the synnes of all the worlde yf they trust in god thorowe Christ with a true lyuely faith thorowe the grace and mercye of God and the rightuousnes of Christ which he dystributeth vnto al his faithfull electe and maketh them partakers therof That by this meanes Sathan can haue no quarell against the workes of the faithfull whiche lyke thankfull parsons remayne and continue stedfastly in their true faith in al maner of affliccion aduersitie eueÌ„ vnto very death And therfore the true ioye of all godly consciences waxeth and increaseth in the churche And so their blisse and saluacion beginneth in this worlde thorow faith which faith worketh an innocent and a godly lyfe thus continueth euerlastingly in heauen But on yâ— contrarye parte woo vnto them whiche seeke their rightuousnes by men at certen places certaine times certaine workes and certaine meates for they can neuer fynde any true rightuousnes but thorowe the falsehede wickednes of yâ— deuil they fall eyther into desperacion or els into presumpcioÌ„ wherunto SathaÌ„ applieth al his study yâ— they fall not froÌ„ his kingdoÌ„ nor escape out of his fingers For he seketh nothing but yâ— damnacioÌ„ of such The texte ¶ And when the dragon saw that he was caste vnto the earth he persecuted the woman which brought forthe the man childe And to yâ— woman were geuen two winges of a great Egle yâ— she might flye into yâ— wildernes into her place where she is nourished for a tyme times and halfe a tyme from the presence of the serpent And the dragon caste oute of his mouthe water after the woman as it had bene a ryuer because she shoulde haue bene caught of the floude And the earth holpe the
or in securitie after the lustes of the fleshe rightuously and vnrightuouslye For there shall no colour crafte lyes dissimulacion violence might anger or respecte of parsons auayle or helpe but euery man shall there be iudged accordynge to hys workes And thus shall hell with all suche that belong vnto it shall be damned be nothing els but a fyery lake a terryble and heuy state of damnacion ordeyned and prepared of all the myserie sorowe wickednes and euyll that can be thought or ymagyned This is the seconde death the rewarde punyshment and recompence of all them whiche are not founde writen in the boke of lyfe which shall remayne perpetually with Christ in heauen with all the holy angels and electe in the ioyfull perfyght and eternall blisse and fruicion of all the grace and goodnes that is prepared of God and of Christ our heuenly kynge for all faithfull beleuers But this is incomprehensyble vnto all reason wytte and sense of man onely to consyder it generallye as S. Austen saith saluacion is a state wherin is all perfyghtnes aboundantly of all those thinges that are good and to be desyred eyther in heauen or in earth wherunto God of his mercye will helpe and bryng vs. ¶ The .xxi. Chapter The texte And I sawe a newe heauen and a newe erth For the fyrst heauen and the fyrst erth were vanysshed away there was nomore See And I Iohn saw that holy cytie new Ierusalem come down from God out of heauen prepared as a bride garnisshed for her husband And I harde a great voyce out of heauen saying beholde the tabernacle of God is with men he wyll dwell with them And they shal be his people God himselfe shal be with them and be their God NOwe from this place forth the holy Apostle and Euangelyst S. Iohn describeth the saluation of al suche as are electe their state and the kyngdome of heauen and finally the euerlasting blisse wherof he wrote somewhat in the fyfte chapter but here he wryteth more playnely plentuosly and largely of it As concernynge the newe heauen and newe earth after what maner they shall be it is no place here to dyspute or to contende muche aboute it The testymony of the holy apostle S. Peter and of S. Iohn in thys place is suffycient for vs S. Peter in the thyrde chapter of hys seconde Epistle sayth as Iohn doeth here that thorow the worde of God wherby heauen and earth are created and made shall there be a newe heauen and a newe earthe agayne whiche the faithfull elect shall well see whyche had rather beleue the worde of God than all the weake and deceyueable reason of the phylosophers whiche haue taken in hande to dyspute and discusse such thynges but lytle to the purpose But S. Paule dyscusseth the matter with one worde saying we shal be alwayes with the lord in that same state where Christ our lord the euerlastyng kyng is namely with all them whiche shall be saued both angels and soules and also withal those men whiche dyd ryse and wente vp to heauē with Christ This is certen that like as thorow the synne of Adam thys world is corrupte and infect and the earth also with weedes and vnprofytable thynges whyche hynder and hurte the pleasaunt and good frutes whiche myght serue and be profitable vnto the worlde and the see lykewyse with hir vnquietnes and ragyng doth muche harme so shall the earth and water no more be but altogether with out faute lyke as mankynde shall lykewyse be without any maner of faute in perfyte ioye pleasure and blisse Euen so I saye shall the whole earth be garnyshed after suche a sort that it maye be a very paradyse wythout any maner of labor that the blessed shall wyshe to lyne vpon it but that they are in their contrye in heauen The same heauen whiche was made wyth one worde may likewise be prepared of God with one worde for the whole and persyte blisse of the faythfull electe Let vs content and satysfye oure selfes with this ▪ in this doubte and dysputacyon whiche can not be comprehended nor discussed with any reason of man But the holy citie that Iohn sawe is nothyng els but the state of all the faithfull electe in eternall and full saluation withoute anye maner of imperfeccion with aboundance of all goodnes where nothing more can be desired and with sure and quiet possessyon of all heuenly treasures in the syght and fruicion of God the hyghest and the onely goodnes and felicitie as he can gyue himselfe to be inioyed and that most louingly most cōmfortably and moste blissedly vnto all treatures of knowlege and vnderstandyng And that thorowe the cleare and blissed glasse of the excellent holy and excedyng blessed manhode of Christ the kyng of all honoure and blisse vnto all faithfull elect Whose blessed and sacred body and soule vnited and knytte in one with the holy godhed is a perfite and a cleare glasse wherin hys moste pleasaunte gloryfied manhode maye be beholden In whiche glasse all the blissed sayntes that is to say all that are saued doe beholde and haue the perfite fruicion of all that goodnes whiche the Lorde God is in him selfe and of all benefites that he will gyue vnto all his creatures euerlastyngly This glasse is sygnified by the tabernacle of God wherein God wyll abyde and remayne with man with all grace and louing kyndnes and that in the newe Ierusalem whiche is buylded altogether of moste precious stones of the blyssed frendes of God in whom God hath a pleasure and a delyght to dwell and to remayne and to deale and distribute his ioye felicitie and blisse vnto the faithfull elect For Ierusalem is not the myserable and wretched citie of the Iewes whiche is called Ierusalem and Iebus and I can not tell with howe manye more names besyde whiche was so ofte ouerthrowen for the rebellyon and disobedience of their citizens and for that they forsoke God in the whyche cytie the blynde proude frowarde and obstynace Iewys doe fyxe and set all their hope and felicitie where they hope and desyre to be lordes and to reigne ouer al men with their Messias whom they vaynely beyng grossely deceyued doe looke and gape for but it is that Ierusalem whiche is neyther heauenlye nor earthly but a spirituall Ierusalem a generall felowshyp and brotherhoode of all faythfull seruaūtes of God whiche haue a ryghte Christen fayth and a perfyte loue thorowly furnyshed with all good and holy workes the bondes and lymites whereof are thorout the whole compase of the earth wheresoeuer the Lorde God is rightly knowen and truely serued after his owne wyll expressed in his worde So that there are .iii. maner of Ierusalems But saynct Iohn speaketh in this place of the heauenly and newe cytie of those which are blissed in God whiche citie is in heauen prepared of God and made readye of Christ the brydegrome of all faythfull for them his spouse Whiche spouse is garnished not