not the grosse olde testament as the false Apostles teache it and standeth in the knowlege of the letter the administracion whereof was committed to Moses but the newe testamente whiche is heauenly and spirituall and standeth in affeccions of mynde and not in ceremonies The lawe and gospel haue both one maker but the ministerye â–ª of boothe is soondrye and of the two the apostles is of muche more excellencie For the letter committed vnto Moses by reasoÌ„ of certain rules lawes driueth men to death forasmuch as it by occasion both prouoketh to sin and also condeÌ„neth yâ— sinner to death whereas contrarie yâ— spirite whiche is geuen by preachyng the ghospel both forgeueth the offences of our former lyfe and to suche as haue deserued deathe offerethe lyfe Nowe and yf the fyrste lawe whyche beeyng grauen in stone wroughte deathe to the transgressour and gaue no grace was of such great maiestie and glorye that when Moses the seconde tyme broughte downe the tables the Hebrues coulde not beeholde his face by reason of the glorie and maiestie of that whiche was sure once yet to bee abolished why shoulde not muche rather the ministerye of the Gospell haue his honoure and maiestie whereby throughe faythe and the free gifte of the spirite euerlastyng saluacion is geuen Yf the lawe whiche coulde condemne and was not hable to saue hadde suche honoure certainelye muche more honoure desearueth the Gospel by preachyng whereof synne is not onely forgeuen â—ut also rihgteousnesse is geuen In whiche twoo thinges suche difference is there that if a manne more narowelye compare eche one of theym with other that whiche by it selfe is glorious wyll appeare but base beyng as it were darkened with the bryght and excellente glorie of the Gospel For if the lawe whiche was geuen but for a season and shoulde wythin a while after bee abrogate was among menne in suche honoure of muche more dignitie is the lawe of the Gospell whiche is bothe generallye geuen to all menne and shall neuer bee abolished For the newe testament whereby the olde is abrogate Christe hymselfe calleth an euerlasting testamente as I in my other epistle taught you Of whiche thyng wee beeyng moste certainlye perswaded and assured in oure â—eachynges vse no darke riddles but freelye and openlye sette furth the lyghte of the Gospell surelye beleuyng that bothe the glorye of this lawe is suche that it shoulde not bee hidden and ye of that â—ireyngthe and clearnesse of conscience that ye are hable to looke thereupon And therefore wee dooe not as it is read that Moses didde whiche when he broughte downe the seconde tables after that the fyrste were broken couered hys face with a vayle that the children of Israell shoulde not looke thereupon nor deaue thereto for euer synce that euen this was a proufe and significacion to them that the glorie of Moses lawe shoulde bee abolished whiche euen at that time when it was made was not verye glorious for in vayne is that thyng glorious whiche a manne canne not see In this figure was represented the grossenesse of that nacion whiche seeyng sawe not and hearyng hearde not insomuche that whiche was doone in Moses face the same was moste verelye done in theyr heartes whiche in them were blynded beeyng as it were ouercaste wyth the vayle of dulnesse Yea and in this daye the blyndenesse remayneth in that nacion stille so that when they reade the bookes of the lawe they vnderstande theym not and with stubberne myndes of a zeale towarde the lawe refuse hym at whose commyng the lawe selfe graunteth that she shall bee abolyshed Therefore when they in suche sorte reade the olde testament that they wyll not embrace the newe promysed therein holde they not faste Moses vayle nor see by faythe castyng of the same that thorowghe Christe all the darkenesse of the lawe is a brogate Stuâ—bernelye yet stycke they to theyr Moses when he is cumme to whome Moses bade them geue eare Hym reade they in theyr synagoges but they reade hym carnallye sekyng for nothyng but corporall thynges wheras the lawe if menne well loke thereupon is in deede spiritual â–ª Letted are thei doubtelesse euen vntyll this day wyth a vayle cast ouer theyr heartes which is remoued through fayth in the gospell But when the tyme shall come that they shall leaue theyr grosse myndes and receauyng the vniuersall fayth tourne vnto the Lorde then shall theyr vayle be taken away so that they shall see suche thynges as without the bryght eyes of fayth can not be seen â–ª Moses was grosse and carnall but the Lorde Iesus is a spirite not teachyng suche thynges as maye bee seene with oure bodyly iyes but thynges inuisible whiche are by fayth beleued Moses law because it with feare of punishemente kepte menne in ordre was a lawe of thraldome and the vayle also is a token of bondage But where the spirite of the Lorde Iesus is whiche secretelye moueth a manne withoute byddyng and compulsion to leadâ— a Godlye lyfe there is libertie No manne is compelled to beleue but he that beleueth as he shoulde of his own accorde auoydeth filthines and vncleanes of lyfe and foloweth al goodnesse dooyng more wyllinglye by the mocion of charitie than coulde euer begotten of the Iewes wyth feare of punishemente Blinde are they therefore that lacke the iyes of faythe when we throughe pure fayth without vayle beholde the glorye of the Lorde whose brightnes whiles we receyue as a glasse altered are we after a sorte into the same glorye plentifully powring vpon other that brightnes which we receyued of God And as then Moses face by that he talked with god shyned euen as glasse doothe layed againste the sonne so is oure soule euerye daye more and more secrâ—atelye enamoured encreasing from glory to glory by reason of the continual conuersacion of the spirite of God who inuisiblye nowe woorkethe in vs that whiche hereafter shal openlye bee accomplished The fourth Chapter The texte ¶ Therefore seeyng that we haue suche an office euen as God hath hadde mercye on vs wee goe not out of kynde but haue caste from vs the clokes of vnhonestie and walke not in craftines neyther handle we the woorde of God discreatefullye but open the trueth and reporte our selues to euerye mannes conscience in the sighte of GOD. If oure Gospell bee yet hydde it is hidde among them that are loste in whome the God of this worlde hath blinded the mindes of them whiche beleue not leste the light of the gospell of the glorie of Christe whiche is the image of God shoulde shyne vnto them SYnce then god of his mercy would haue vs to bee ministers and preachers of suche a blisfull state geuyng vnto vs the authoritie of an apostle we execute not oure commission â—louthfullye but as we preache a veraye gloriouse matter so refuse we all clokes whiche are meete for dishonestie and not for glorye neyther leadyng oure lyfe craftely nor with deceitfulnes of woorldely learning corruptyng the woorde of god
is the lawe death to him torment and martyrdome Not that the law is euill but because that the euyll nature cannot suffre that which is good cannot abyde that the law should require of him any good thinge Lyke as a sicke man cannot suffre that a man should desire of him to run to lepe and to do other dedes of an whole manne For whiche cause S. Paul concludeth that where the lawe is vnderstande and perceaued of the beste wise there it doeth no more but vtter synne and bring vs vnto the knowledge of our selues and thereby kyll vs and make vs bonde vnto eternall damnacion and detters of the euerlasting wrathe of god euen as he wel fealeth and vnderstandeth whose conscience is truely touched of the lawe In such daunger were we yer the law came that we knewe not what synne ment nether yet knewe we the wrathe of God vpon synners tyll the lawe had vttered it So seest thou that a man must haue some other thing yea and a greater and a more myghty thinge then the lawe to make hym ryghteous and safe They that vnderstande not the lawe on this wise are blinde and go to worke presumptuously supposyng to satisfie the lawe with workes For they knowe not that the lawe requireth a fre a willinge a lusty and a louynge hearte Therfore they see not Moses ryght in the face the vayle hangeth betwene and hydeth hys face so that they cannot beholde the glorye of hys countenaunce how that the lawe is spirituall requyreth the hearte I may of myne owne strength refraine that I do mine enemy no hurte but to loue hiÌ„ with al mine heart and to put awaye wrathe cleane out of my mynde can I not of myne owne strength I maye refuse money of myne owne strength but to put awaye loue vnto riches out of myne hearte can I not do of mine own strength To abstayne from adultery as concerning the outward dede can I do of myne owne strength but not to desyre in mine hearte is as vnpossible vnto me as is to chose whether I will honger or thurst and yet so the lawe requyreth Wherfore of a mans owne strength is the lawe neuer fulfilled we muste haue thereunto goddes fauoure and hys spyryte purchased by Christes bloude Neuerthelesse when I saye a man maye do many thynges outwardly clene againste his hearte we muste vnderstande that man is but dryuen of diuers appetites and the greatest appetite ouercommeth the lesse and carieth the man awaye violently with her As when I desire vengeaunce and feare also the inconuenience that is lyke to folowe yf feare be greater I absteyne yf the appetite that desireth vengeaunce be greater I cannot but prosecute the dede as we se by experience in many murtherers and theues which though they bee brought into neuer so great perill of death yet after they haue escaped do euen the same againe And commen wemen prosecute their lustes because fear and shame are awaye when other whiche haue the same appetites in theyr heartes abstayne at the lestewaye outwardly or worke secretly being ouercome of feare and of shame and so lykewyse is it of al other appetites Furthermore he declareth how the spirite and the flesh fight together in one manne and maketh an ensample of him selfe that we myght lerne to knowe that worke aright I meane to kyll synne in oure selues He calleth both the spirite and also the flesh a lawe because that lyke as the nature of Goddes lawe is to dryue to compell and to craue euen so the fleshe dryueth compelleth craueth and rageth agaynste the spirite and will haue her lustes satisfied On the other syde dryueth the spirite cryeth and fighteth agaynste the fleshe and wyl haue his luste satisfied And this strife duâ—eth in vs as longe as we lyue in some more and in some lesse as the spirite or the fleshe is stronger and the very man his owne selfe is both spirite and the flesh which fyghteth with his owne selfe vntyll synne bee vtterly slaine and we all together spirituall In the .viij. Chapter he comforteth such fighters that they dispaire not because of suche flesh either thinke yâ— they are lesse in fauour with God And he sheweth how that the synne remaining in vs hurteth not for there is no daunger to them that are in Christe whiche walke not after the fleshe but fyght agaynste it And he expoundeth more largely what the nature of the flesh and of the spirite is and how the spirite cometh by Christe which spirite maketh vs spyrituall tameth subdueth and mortifieth the fleshe and certyfieth vs that we are neuerthelesse the sonnes of God and also beloued though that synne rage neuer so moche in vs so long as we folowe the spirite and fyght against synne to kyll and mortifye it And because nothynge is so good to the mortifiynge of the fleshe as the crosse and tribulacion he comforteth vs in our passions and affliccions by the assistens of the spirite which maketh intercession to God for vs myghtely with gronynges that passe mans vtteraunce so that mans speche cannot comprehende them and with the mourning also of the creatures with vs of greate desire that they haue that we were looced from synne and corrupcion of the fleshe So se we that these thre chapters the vj.vii.viij do none other thing so muche as to dryue vs vnto the right worke of faithe which is to kil the olde man and mortify the fleshe In the ix.x and .xi. Chapter he treateth of Goddes predestinacion whence it springeth all together whether we shall beleue or not beleue be looced from synne or not bee looced By whiche predestinacion oure iustifying and saluacion are clene taken out of oure handes and put in the handes of God only which thinge is moste necessary of al. For we are so weake and so vncertaine that if it stode in vs there would of a truth no manne be saued the deuyll no doute would deceaue vs. But now is God sure that his predestinacion cannot deceaue him nether can any man withstande or let him and therefore haue we hope and trust agaynst synne But here must a marke be set vnto those vnquyet busye and hie clyming spirites howe farre they shall go whiche fyrste of al bringe hither their hye reasons and pregnant wyttes and begyn fyrst from an hye to serch the botomlesse secretes of Goddes predestinacion whether they bee predestinate or not These muste nedes ether caste them selues doune headlong into desperacion or else coÌ„mit them selues to fre chaunce carelesse But folow thou the order of this epistle and noosell thy selfe with Christe and lerne to vnderstande what the lawe and the gospell meane and the office of both two that thou mayest in the one knowe thy selfe and how that thou hast of thy selfe no strength but to sinne and in the other the grace of Christ And then se thou fight agaynste sinne and the fleshe as the .vii. fyrst Chapters teache the. After that when thou art come to the .viij.
Christe among them that are saued and â—mong them whiche perishe To the one parte are we the sauoure of death vnto death And vnto the other parte are wee the sauoure of lyfe vnto lyfe And who is meete vnto those thynges â—â— we are not as the moste parte are whiche chop and chaunge with the worde of God but â—â—â—â—â—â—â— of purenes and by the power of God in the sighe of God so speake we in Christe But after that I came to Troas there to preache the Gospell of Christ where there was by the fauoure of god a plentifull hope of encrease opened vnto me greately was my mynde disguieted becaused therwyse than I loked I found not my brother and felowe Titus there of whome I hadde greate neede to beare out that greate and weightie matter Leauing them therefore I went into Macedonia and that not without great ieopardye but thankes geue I vnto god whiche victoriously carrieth aboute by vs the triumphe of christian religion makyng it more glorious by that the glorye of hys Gospell dailye spreadeth more and more whiche by our preachyng enlargeth in all places abrode the knoweledge of hymselfe vsyng vs as though we were swete incense â–ª For when we preache in all places of the world the glorye of his gospell what elles dooe wee but spreade abrode the swete fauoure of Christe of it selfe in deede as I saye to all menne pleasaunte and holsome but yet to some throughe theyr owne faulte deadlye poyson holsom to suche as throughe fayth in the gospell obteyne saluacion vnholsome and deathlye to suche as refuse it thereby doublyng theyr damnacion to deathe euerlastyng as menne encreasyng theyr former offences wyth vnthankefulnes and stubbernesse of myndes But who is meete this to dooe and preache Whoso myndeth to laboure in this muste therein nothyng regarde but the onely glorye of Christe But some there bee whiche teachyng the gospell either for honoure or for aduauntage spreade not somuche abrode the swete sauers of Christe as theyr owne countrefaite deuises profityng themselfes and noâ— Christe whose manners wee abhorre Nor corrupte wee the woorde of God wyth worldlye doctryne sekyng oure own commodities but euen with a pure hearte teache it as a thyng that came from god and not of our selfes and that to the glorie of Iesus Christe as god hymselfe is witnesse ¶ The thyrde Chapter The texte ¶ We begin to praise our selues againe Neede we as some other of epistles of recommendacion vnto you or letters of recommendacion from you Ye are our epistle written in our hertes whiche is vnderstande and red of all men forasmuche as ye declare that ye are the epistle of Christ ministred by vs and written not with inke but with the spirite of the liuing God not in tables of stone but in fleshely tables of the hearte BVt this feare I leste anye manne thynke that we agayne prayse ourselfes vnto you to thyntente wee maye bothe of you other be had in price and more estemed But what nede hath any man to seke for commendacions when the matter self commendeth hym Nede we such letters of recommendacion as false apostles carrie about with them obteyned either of other vnto you or of you to other Nothing passe we vpon such letters The liuely epistle wherwyth we thinke our selfes sufficiently praised are ye Corinthians written in our heartes which I with muche lesse payne carrye aboute with me than they dooe theyrs This epistle in all places where I come euerye manne readeth and vnderstandeth so that I neede none other epistle synce that by youre Godlye lyfe all menne perfeitelye knowe what manner of apostles wee were and so farre foorth assure wee our selfes of youre good wyl towarde vs that seeyng that oure owne diligente labor doth aboundantly coÌ„mend vs wee nede no mens letters of commendacion whiles ye in perfite fayth and christian life declare that ye are Christes epistle written by hym in dede but yet by our ministerie and laboure Written I say not wyth yâ—ke as theirs are which teache humaine and carnall phantasies but with the spirite of the liuing god nor written agayne in tables of stone as mannes lawes are but in the fleashye tables of the hearte Your heartes wherin wee printed the doctrine of the gospell â–ª vsed we in steade of parchmente my tongue was in steade and serued for a penne but Christe himselfe with his holye spirite indited that thing whiche we wrote The texte Suche truste haue we thorowe Christe to Godwarde not that we are sufficient of ouâ— selues to thynke any thing as of oure selues but if we be hable vnto any thyng the same cummethe of God whiche hathe made vs hable to ministre the newe Testamente not of the letter but of the spirite For the letter killeth but the spirite geueth lyfe If the ministracion of death thorowe the letters figured in stones was glorious so that the children of Israel could not beholde the face of Moses for the glorie of his countenaunce whiche glorye is done awaye why shall not the ministracion of the spirite bee muche more glorious For if the ministryng of condemnacion bee glorious muche more dooth the ministracion of righteousnesse excede in glorye For no doubt that which was there glorified is not once glorified in respecte of this exceadyng glorie For if that whiche is destroyed â–ª was glorious muche more that whiche remayneth is glorious Seeyng then that wee haue suche truste wee vse greate boldenesse and dooe not as Moses whiche putte a vayle ouer his face that the children of Israell shoulde not see for what purpose that serued whiche is putte awaye But theyr myndes were blinded For vntill thys daye remaineth the same coueryng vntaken awaye in the lecture of the olde testament whiche vayle shal bee putte awaye in Christe But euen vnto this daye when Moses is reâ—ad the â—aâ—â— hangeth before theyr heartes Neuerthelesse when they tourne to the Lorde the vayle shall be taken awaye The Lorde no doubte is a spirite And where the spirite of the Lorde is then is libertie But we all beholde in a mirroure the glorye of the Lorde wâ—th his face open and aâ— chaunged vnto the same similitude from glorye to glorye euen as of the spyâ—yte of the Lorde But asmuche as the doctrine of the gospell passeth and is better thaâ— Moses lawe somuche more fruitfull and better is our laboure than his Nor yet take we thus muche vpon vs arrogantlye but speake the trueth as God is my recorde whiche by our seruice through Christe perfourmed it that wee speake of For had not his healpe bene certainly farre were we euen from thinkyng vpon any suche thyng of our owne power and muche farther from doyng it But yf we be eyther hable or haue bene hable to doe anye thynge al that came of the free bounteousnesse of God whyche as he hathe healped vs â—â— oure labours so hath he committed vnto vs this ministerye and dispensacion of the newe testamente to th entent wee should bestowe among you
but frealy and playnly and without all deceyte declaryng to al men the bare trouthe without any cloud in this office so vsing our selfes that though no manne prayse vs yet oure lyfe commendeth vs to all menne whiche knowe and are witnesse of oure perfectnes and not onelye to menne whiche maye bee deceyued but also to God whiche seethe all thynges By vs therefore in al places shyneth the trueth of the gospel so that euerye man may see it euedently And yf there be some yet to whome it is not knowen and therefore geueth not them saluacion the faulte is theirs and not ours nor the gospels for as I tolde you of the Israelites so haue they likewyse a vayle caste ouer the eyes of theyr hearte by reason wherof they see not suche thinges as are verye bright but are blynde in the middes of the sonne light For they bryng with them vncleare iyen and suche as are corrupte with worldlye desyres whose vnfaythfull myndes Satan the God of this worlde for theyr God make they hym whiche to hym geue more eare than to the true God hathe blynded couering theyr iyes that to them the bryghtnes of the gospell can geue no light whereby the glory and maiestie is declared not of Moses but of Christe whiche is the image of god the father so that by the sonne which is egall to the father a man maye knowe the father The texte For we preache not oure selues but Christe Iesus to be the Lord and our selues your seruauntes for Iesus sake For it is God that coÌ„maunded the lyght to shyne out of darknes whiche hath stâ—yned in our hertes for to geue the lyght of the knowledge of the glory of god in the face of Iesus Chryst But we haue this treasure in erthen vessels that the excellency of the power myght be Gods and not oures We are troubled on euery iyde yet are we not without shyfte We are in pouerty â–ª but not vtterly without somewhat We suffer persecucion but are not forsaken therein We are cast downe neuerthelesse we peryshe not We all wayes beare aboute in the body the dying of the Lorde Iesus that the lyfe of Iesu myght also appeare in our body For we whiche â—â—ue are alwayes delyuered vnto death for Iesus sake that the lyfe also of Iesu might appeare in our mortal flesh So then death worketh in vs but lyfe in you Nor auaunce we oure selues by preachyng as some doe teachyng the gospell for our aduauntage or glorie but we preache Iesus Christe oure Lorde his doctrine teache we and not ours for hym labour we as for oure Lorde and mayster what payne soeuer we take so farre from takyng anye thyng arrogaÌ„tly vpon vs that we graunt our selues to be your seruauntes and to ministre the ghospell vnto you neither for feare of you nor yet for hope of auauntage but for Iesus sake for whose loue whereas we are free we euen as seruauntes submitte our selues to all men After lyke sorte were we once in the same blyndnes wherewith some are now diseased stil Nor yet gotte we this light to our selues but god at whose commaundement lyght was fyrste made from whome all light procedeth after that he had expelled the darknes of oure vnderstandyng commaunded that in it the lighte of trueth shoulde appere or rather as he is lighte euerlastyng lightened oure hearte yâ— by vs the glory of his maiestie might more be spread abrode among all meÌ„ beyng more notified by preachyng of the gospel wherein we preache the Lorde Iesus in whose face moste brightly shineth the image and glorie of the father But yet is this greate matier onlye wrought in our soules secretely for touchyng the bodye we seme but vyle abiectes so that we â—arie aboute with vs this preciouse and highe treasure in earthen vessels that is to saye in our sealye bodies subiecte to vilanye and punishment as it hathe pleased god it should be and good cause is there why it so pleased hym For he prouided yâ— we should not be proude by great high myracles wroughte by vs whereby we might clayme some parte therof but know our owne infirmitie and so vnderstande the selfe same highe power whiche is geuen to the apostles not to be wrought by our strengthe but by gods power onely for we touchyng our owne infirmitie are dayly greatly troubled and yet by gods helps we suffer al these troubles and continue not ouercomen we are on euery syde ouerlayed with aduersitie yet are we not withoute shifte we are brought to beggery and in oure beggerye we are not forsaken we suffer persecucion and yet in our persecucion we are not dismayed we are beaten downe and tredden vnder feete but yet so that we peryshe not in that behalfe folowyng the lorde Iesus â–ª as nyghe as we maye whome we preache and setfoorth He once dyed for all men we in that we are daylye and continuallye in ieopardie of death beare aboute in oure bodyes an image of his deathe ready to bestowe this lyfe for your sakes that as we dyeng for you folowe the death of Iesus so maye the lyfe of Iesus wherunto he rose from deathe in oure body be declared whyles we are either by hym delyuered from deathe or by despising oure temporal lyfe playnly testifie and affirme that the deade shall ryse agayne For yf we beleued that when our bodye is once dead it woulde neuer lyue more we woulde not so lytle regarde oure temporall lyfe By thys straunge waye therfore ye see howe the euerlasting lyfe of Christ through the affliccions of our corruptible body is to you the better knowen The difference is in that the violent ieoperdy of death falleth vpon oure body but the fruite of lyfe which groweth by our deathe is yours for whose sakes we put our selues in these ieopardyes The texte But seyng that we haue the same spirite of fayth accordyng as it is wrytteÌ„ I beleued therfore I spoken we also beleue and therfore speake For we know that he which raysed vp the Lorde Iesus shall rayse vp vs also by the meanes of Iesus and shall set vs with you For all thynges do I for your sakes that the plenteous grace by thanckes geuen of many maye redounde to the prayse of God Wherfore we are not weryed But though our vtward man peryshe yet the inwarde man is renewed daye by daye For out â—â—â—buiacyon which is momentany lyght prepareth an exceadyng and an eternal waight of glorye vnto vs whyle we loke not on the thynges whiche are sene but on the thynges whiche are not sene For the thynges whiche are seue are temporall but thynges whiche are not sene are eternall And yet for all this we repente vs not of preachyng the gospel for since we haue also euen the same gifte of faythe that ye haue whereby ye loke for life immortall by my preachyng powred into your heartes it foloweth that as Dauid in his misticall psalme sayeth that he therfore spoke because he beleued so feare we
loue their husbandes to loue their children to be dyscret chaste housewyfely good obedyente to their husbandes that the word of god be not euyil spoken of Yong men lykewyse exhorte that they be sobre mynded On the same maner thou shalt warne olde wemen that they go apparayled after suche maner as becommeth them that wylbe named christian persones they must not fynde fautes with the lyuyng of other whiche faulte is peculiare to this sex and age They must not be geuen to ouermuche drinkynge of wyne How be it the vse of wyne must not be denyed to age so yâ— it be moderate They must teache maydens and yong wemen suche thinges as be honest no nycenes neyther euyll fasshions and so instruete them that they be wyse and loue theyr husbandes and childreÌ„ that they be sobre and chaste and kepars of their house and playe the good housewyfes For this is the hyest prayse yâ— can be in wemen to be knowen to be subiecte and obedyent to their husbandes that the name of God whose religion they professe be not flaundered thorowe their lewde maners For sithen we see the wyues of heathen men to behaue them selfes â—yghte womanly in suche poyntes belongyng to womanhed what shall the vnfaithful say whan they see our christen wemen worse in this behalfe theÌ„ their wemen are seyng it becometh them in al good maners to excell other Now what thing olde wemen must by thyne instruccion teache yong maydens and yong wyfes that same shalte thou thy selfe teache yong men exhortynge them to be sobre and of moderate affeccions that the heate of youthe ouerthrowe them not hedlonge into vice The texte ¶ In all thinges shewe thy selfe an ensample of good worckes in thy doctrine with honestye grauitie and with yâ— wholsome worde which cannot be rebuked that he whiche withstandeth maye be a shamed hauyng no euyll thinge to saye of you And that thou mayest the more effectuousely perswade these thinges firste of all be thou thy selfe an example vnto them of honest doynges in al that is the dutie of a true christian man to do For no man doeth soner perswade men to folowe his doctrine then he that doeth the same that he byddeth other men to do Thou shalte therfore so teache the youthe that together with thy doctryne thou shewe â–ª thy selfe a lyuely example of a pure and vpright lyfe corrupte with no maner of vyce at al. And that thou kepe suche grauitie that they haue theyr teacher in reuerence and be afeared to offende him Se therfore that thou moderate all thy lyfe and also thy wordes that there maye nothinge be founde in the that maye be contemned that not onely they whiche be vnder thy lore maye obey the but also they whiche afore were against the gospell maye be ashamed of their euyll saying whan they shall se all thinges in the so withoute blame that euen they that lye in wayte for the and seke all the meanes they can to get some occasion to laye somwhat against the can fynde nothing at all to brynge their entent to passe neyther in the nor in thyne The texte ¶ Exhorte seruauntes to be obedyent vnto their owne masters and to please them in all thinges not answerynge againe neyther to be pyckers but yâ— they shewe all good faithfulnes that they maye doe worshyp to the doctrine of god our saueour in all thinges Exhorte seruauntes that they be obediente to their masters and seruiceable in al thinges leste they maye seame thorowe the profession of yâ— christian faithe to be made worse than they were afore and so by them the naughtines of euyll parsons shal be reproched to yâ— gospell Let them not therfore be full of answers against their maysters and euyll wylled to do their commaundementes neither must they be pyekers as the commune sorte of vnthrifty seruauntes be that as they professe the faythe of Christe lykewyse they declare them selfes in all seruice to be done to their maysters to be dyligent and true yea thoughe theyr maisters do but lytle deserue it of them So that thorowe their honeste behauoure they commende and set forthe the doctrine of our saueoure god and that by them mo men maye be drawen to the folowynge therof whan theyse suche as knowledge themselfes to be christians to be more gentle and amyable then other in all their conuersacion The texte ¶ For the grace of god that bryngeth saluacion vnto all men hath appered and teacheth vs that we shoulde deny vngodlynes and wordlye lustes and that we should liue sobrely and righteously and godlye in this presente worlde lokynge for that blessed hope and appearynge of the glorye of the great god and of oure saueour Iesu Christe whiche gaue him selfe for vs to redeme vs from all vnrighteousnes and to purge vs a peculyar people vnto him selfe feruently geuen vnto good workes For in this thorowe the gospell hath shyned the bountefulnes and exceading great mercy of god our saueour whiche was afore vnknowen And it hath not shyned onely to the Iewes but egallye to all men not that nowe beyng delyuered from the burden of Moses lawe we shoulde lyue after our owne wyll but we be taught that after that by baptisme the faultes of our lyfe afore passed be forgeuen vs and that we swerynge to abyde in Christes doctrine haue ones renounced and geuen vp wyeked relygion and worshypping of images and al worldly desires we shoulde so lyue hereafter in this worlde that it may appere manifestly that we be truly new borne againe in Christe and made altogether other meÌ„ than we were afore And where as we tofore were the seruantes of wickednes synne anâ— fylthye concupiscence we must from hence forthe kepe suche moderacion that we be in no wyse oppressed with the desyres of worldly thinges Let vs so obserue the iustyce of liuynge that we do good to euery man as muche as lyeth in vs and that we hurte no man that we maye nowe with a pure conscience geue that honour and worshyp to god that we gaue afore to deuyls And thoughe paraduent are we be punished with pouertie infamie reuilynges enprisonement tormentes and dyuerse other euyls â–ª yet let vs not thynke yâ— oure faith and godly lyuyng is baraine and vnfrutefull nether let vs hunte after rewardes of this worlde whiche in comparison of thinges to come be neyther greate nor of any contynuaâ—ce but let vs â—oke for that greater rewarde of euerlastyng lyâ—e which shall then chaunce when after the ende of this worlde in the whiche the membres of Christ be vexed with many afflictions and ignomies god the father shall open his glorye and magnificence in them that be his true worshyppers all their miseries beyng cleane expussed At the whiche tyme he shal not appeare humble but gloriouse terrible to the wycked And together with yâ— father shal appeare in the same glorie our lord saueouer Iesus Christ geuyng vnto his membres yâ— glorye of immortalitie in yâ— which he now shyneth He bycause
asmuche as I am sure that shortly I must put of this my tabernacle â–ª euen as our Lorde Iesus Christ shewed me I wyll euer also geue my diligence that ye maye haue wherwith to stere vp the remembraunce of these thinges after my departinge And therfore brethren let it not make you to lyue in a securitie and to be careles in that the goodnes of God hathe whan you deserued nothing called you vnto the profession of the gospell hauynge once pardoned all the synnes of your former lyfe but endeuour your selues so muche the more that the goodnes of God wherwith he hath called you wherwith he hath chosen you be nâ—t turned to your destruccion and heape of damnacion in case beyng forgetful of his bounteous gentilues you be tombled backe in to yâ— same state from whence he raunsomed you with his owne death But procure rather with well doinges that God seine not to haue called and chosen you in vaine And some parte of this mater lyeth euen in you For yf you consyder from whence God hathe called you to what thinges he hath called you and what rewardes he hathe set forthe for you and yf you wyll preace therunto by these meanes whiche I haue declared a lytell before you shall neuer slyppe out of the right course of godlynes For yf you preace this waye Goddes assistinge helpe shal be plenteouslye present with you and shal succour you with his riche relyefe that at length beynge conquerours of this worlde you maye atteyne to the euerlastinge kyngdome of our Lorde and sauiour Iesu Christ to possesse with him the treasures of heauen for whose sake you haue set naught by the treasures of yâ— earthe The rewarde is exceadynge great but it must be procured with exceadynge greate diligence Wherfore I wyl neuer cease to geue you warnynge of these maters althoughe I suppose it not necessarie seynge you both doe and remembre what you ought to doe and are also confirmed nowe by longe processe of godlynes in the acquainted knowledge of the trueth a great while whiche hauynge embraced you constantlye folowe yet hitherto notwithstandyng to thintent you maye more and more watche styll in that you haue begonne I recken it my parte that remembringe my lordes precepte â–ª whiche commaunded me yâ— beynge conuerted my selfe I shoulde confirme my brethren as longe as I lyue among you beyng a straunger vpon earthe in yâ— tabernacle of this sely body I should stere vp pricke forewarde the studye of godlynes in you and in dede so muche the more because I knowe I shall shortly be stripped out of the dwellynge of this sely bodye and chaunge this exile of the earthe for yâ— fraunchised free citie of heauen For our Lorde Iesus Christ signified so vnto me whome I serue yet hitherto as a souldier in this tabernacle Nowe therfore I shall geue dilygence that these matters maye in the meane space be so surely fixed in youre hartes with often admonicion that you maye remembre them after my deathe whan I can not warne you by worde of mouthe For seyng the thinge is most certaine that you haue receyued of vs it behoueth you not to swarue from it The texte ¶ For we haue not folowed deccatfull fables when we opened vnto you the power and commynge of our Lorde Iesus Christ but with our eyes we sawe his maiestie euen then verely when he receaued of God the father honour and glory and when there came suche a voyce to him from the excellent glorye This is my deare beloued sonne in whome I haue delyte This voyce we hearde come from heaueÌ„ when we were with him in the holy mount We haue also a right sure worde of prophecie wherunto yf ye take hede as vnto a light that shyneth in a darcke place â–ª ye do well vntil the daye dawne and the day starre aryse in your heartes So that ye first knowe this that no prophecye in the scripture hath any priuace enterpretacion For the scripture came neuer by the wyll of man but holy men of God speake as they were moued by the holy ghost For our doctrine was not suche gayre as the philosophers teache whose drifte is to perswade by crafulye conueyed fables and humayne subtilties the thing that they them selues vnderstande not and dysagree also amonge them selues But we haue in no wyse folowed these wayes in openynge vnto you the power and comminge of our lorde Iesu Christ and in preachinge vnto you his maiestie whiche we haue sene with these iyes For he vouchedsafe to exhibite vnto certaine of his owne afore his death some special token with what mightie power and with what glorye he shall once come to iudge the quicke and the dead and what wonderfull felicitie he shal geue vnto them that loue him stedfastlye For where God the father endued him all wholy with glorye and honour insomuche that his countenaunce shoone as bright as the sunne and his clothes were more white than the snowe so farre that mannes iyes coulde not abyde to beholde the heauenly syght and there came also an exceadynge most honourable testimonie of the fathers voyce whiche was brought downe from highe vnto him from the glorious maiestie of yâ— father And it was after this sorte This is my welbeloued sonne whiche hathe delyghted my mynde heare him There coulde haue ben no witnesse geuen eyther more fully or more excellent And it was pronounced not of any prophet but of the fathers owne maiestie These thinges we haue sene with our iyes these haue we hearde with our eares whan we were present with him in the holy mount Thabor If so be that the prophetes playne oracles be in a great weightie estimacion among you which prophecied by figuratyue darke shadowes of Christ of much more grauitie ought so euident a declaracion by the father himselfe of his sonne be The prophetes agree with the fathers voice yf a man doe rightly interprete them They with their promisses prepare as it were mennes myndes to the trueth of his gospell in that they shadowe and as it were couertly poynt out the thing that the gospell doeth openly preache Therfore I doe not disallowe that the Iewes beyng vehementlye geuen to the prophetes prophecienges seke there for the commynge of Messias For it is a steppe somewhat vnto the faythe of the gospel to beleue that Christ shoulde come For a man shall the more soner beleue that Christe is come yf he be parswaded that he shoulde come Therfore there is good hope of him that beynge not yet lightened with the lyght of the Gospell is attentiue vnto the prophetes as to a candell appearinge in a darcke place For it is better to haue some lyght than no light tyll the sunne come and the daye dawne to dryue awaye all darkenes and to obscure euen that candell and that the daye sterre of gospell preachinge maye shyne bryght in your hartes whiche declareth that the sonne is at hande The sayinges of the prophetes are to this vse profytable yf
and by these he shall make them to be knowen vnto the whole christen congregacion The tâ—â—â—◠¶ And I hearde the nombre of them whiche were sealed and there were sealed an C. and xliiii â— of at the crybes of the children of Israel Of the trybe of Iuda were sealed xii M. Of the trybe of Ruben were sealed xii M. Of the trybe of Gad were sealed twelue M. Of the trybe of Aser wer sealed xii M. Of the trybe of Neptalim were sealed twelue M. Of the trybe of Manasses were sealed xii M. Of the trybe of Symeon were sealed xii M. Of the trybe of Leuy were sealed xii M. Of the trybe of Isacar were sealed xii M. Of the trybe of Zabulon were sealed xii M. Of the trybe of Ioseph were sealed xii M. Of the trybe of Beniamin were sealed xii M. Thus hathe our sauiour Iesus Christ chosen into his churche coÌ„gregacion not onely out of the gentyles or heathen but also out of the Iewes of all trybes generacions Out of the whiche euen before the passion of Christ there were infynite noumbres scattered dyspersed abrode thorow out the whole world which were conuerted vnto the christen faithe receyued the baptisme or christendome As the holy Apostles also preached first vnto the Iewes the syncere pure christen faith And the nombre of those Iewes the were conuerted by them was doubtles greate throughout the whole world in continuaunce of tyme increased But here in this place after the customeable vse of the holy scripture is marked or sealed a certen appoynted prescribed nomber for an vncerten an vnprescrybed nomber but yet a full and a perfyght nomber For. xii times xii thousande doe make an hundreth and. xliiii thousande For what cause certen are not here rehersed amonge the. xii trybes it is not necessarye to searche For there are euen as many true christians more also thorowe yâ— wyll of god conuerted vnto the true faythe out of yâ— trybe or flocke of Iacob And more shal be dayly conuerted whan as the Christen religion shal be restored and reformed after the rule and square of holy scripture as it was first bylded of the Apostles bysshops of the prymatyue churche The texte◠¶ After this I behelde and lo a great multitude which no man coulde nombre of al nations people and tonges stooe before the seate and before the lambe clothed with longe whyre garmentes palmes in their handes cryed with a loude voyce saying saluacioÌ„ be assâ—râ—bed to him that sytreth vpon the seate of our god and vnto the lambe And all the angels stode in the compase of the seate of the elders of the foure beastes fell before the seate on their faces worshypped god saying Amen Blessing and glorye wysdom and thankes and honour and power and myght be vnto out god for euermore Amen As was before sayd there wer many turned vnto the christeÌ„ faith out of the tribes of the Israelites after yâ— fleshe But there were many more yea infynite nombres out of all other heatheÌ„ people tounges nacions which eueÌ„ froÌ„ the antyquyte as bothe Sybylla Mercurius also more euydeÌ„tly certeinly yâ— patriarke Iacob in ye. xlix of Genesis lykewyse all the prophetes doe testifie dyd looke and wayte for the sauiour Messias Out of the which the christendome did dayly increase waxe greater in yâ— who le worlde thus they became right children of Abraham Israel after the faith to yâ— glorye prayse of god Where vnto al the holy patriarkes had alwayes more respect thaÌ„ eyther to yâ— lande of Chanaan or to the temple of Ierusalem or yet to yâ— circumcision cuttyng of the foreskynne of their bodily but vnnaturall and dysobedient children and posterite Yea or fynally to all maner of Iewyshe ceremonies For those christians that were conuerted froÌ„ the heatheÌ„ in the whole world dyd imbrace receyue the gospel very desyrously feruently framing their lyues in euery condicion therafter reformyng forsakyng their olde heathnyshe synfull lyfe maners pacient in all maner of affliccions Constant and faythfull euen vnto deathe for the true saythe and relygions sake againste ydolatrye supersticion and false religion And for this they haue receyued euerlastyng blisse wherin they laude honour god in the ioyes of heauen euerlastyngly As they also doe no lesse so long as they remayne in the warrefare of this transitorye lyfe wherin they walke as beyng marked and chosen out in all innocencie vertue and godlynes thus euen vpon earth they possesse their soules with pacience in all maner of assaultes and temptacions with a true confidence in god and with a quiet conscience And by this meanes they take here a tast of the blissed hope and loue vntil they obteyue euerlastynge saluacion The texte ¶ And one of the elders answered saying vnto me what are these whiche are arayed in longe whyte gatmentes and whence came they And I sayde vnto him Lorde thou wotest And he sayde to me these are they whiche came out of great tribulacion and made their garmentes large and made them whyte by the bloude of the lambe therfore are they in the presence of the seare of god and serue him daye and nyght in his temple and he that sytteth in the seate wylld well amonge them They shall honger no more nether thirst nether shall the sunne lyght on them nether eny heate â—or yâ— lambe whiche is in the myddes of the â—eare shall fede them and shall leade them vnto fountaynes of lyuynge water and God shall wype awaye all teares from their eyes A certen elder asked S. Iohn to geue him occasion to teache and to instructe him what he iudged and thought of those blessed ones whiche he saw in suche honour with god garnysshed with whyte garmentes And Iohn made a quicke answer sayeng that all those whiche doe cleaue vnto Christe with a true and a perfyght faith and for the faithe and truthes sake suffer paciently wyllingly what aâ—â—lyctioÌ„ so euer god shal sende vnto them thei shal be in great honour and estimacioÌ„ with god And they are suche as asscâ—ybe al their perfightnes vertue and godlynes not vnto their owne workes nor yet vnto their owne fulfyllyng of the lawe wherin they must nedes knowledge them selues gyltye and synful but all together vnto the merytes of the healthsome passion of Christ whiche is and shall euer be their rightuousnes in whome they put their trust and confydence and for his sake they are readye to suffer whatsoeuer god shall lay vpon them These are the holy blessed whiche beginne in this lyfe to haue a delight in godlynes euen with a free spirite And thorowe faythe they are sure of the grace and mercye of god which shal continue for euer towarde them at length they shall haue the cleare fruicion of all goodnes and shall fully possesse that which they doe here hope and