now a seruaunt and Embassadour of Iesus Christ whose gospel euē as y◠day light wipeth and driueth awaye all the shadowes of the olde testament write vnto all maner of men without parciall excepcion either of people or religiō either of kynde or state or yet condicion For we esteme all people to be kynsfolkes and most nerely ioyned vnto vs whosoeuer haue deserued to be made like vnto vs in the profession of the faith of the gospel by the which we haue atteyned true rightuousnes not by circumcision or by sacrifices of the lawe but by the goodnes of our God and by the deathe of our sauiour Iesu Christ who hath frely pardoned vs our olde synnes to th entēt we should hence forthe folowe gospellyke righteousnes which dooeth not consiste in ceremonies but in true godlines of mynde hath a certaine farre greater perfecciō than the Iewes righteousnes whiche is nothinge but a shadowe of true righteousnes And I praye y◠lyke as you haue yet hitherto gon aboundantlye forwarde in the grace of y◠gospel alwayes somwhat augmentyng in thencreaces of godlynes drawinge nerer brotherly concorde amonge your selues daylye more and more so the liberall goodnes of God woulde vouchesafe to make perfite his gyftes in you which Iewelles encrease so much y◠more largely in you as you grow forewarde into y◠knowledge of God y◠father of his sonne our Lord Iesu Christ the acknowledginge of whome is eternall lyfe For it is the chiefe poynte of saluacion to acknowledge the autor of saluacion that we chalenge no parte therof to our owne desertes and strengthes or to the prescripcions of Moses lawe inasmuche as whatsoeuer is perteyninge to true lyfe and whatsoeuer belongeth vnto true godlynes his diuine power hath bestowed it vnto vs without helpe of circumcision onely by faithe wherby we acknowlage God the father from whome procede all thinges and Iesus Christ by whome onely we haue al thinges geuen vnto vs. These thinges are not geuen throughe our merites but by his free bounteouse gyfte whiche of his owne accorde hathe called vs vnto the benefite of saluacion and to them that were voyde of glory and vertue he hath bestowed bothe his owne glorye and vertue to thintent that wheras being addicte vnto our owne vicious naughtines lyke fylthye vyle slaues we scrued ydoles we shoulde be engraffed vnto Christe and be made bothe pure and glorious hauing y◠wickednes taken out of the waye wherin we were fylthily soyled He hathe translated our vyle naughtines vpon himselfe that he mighte choose vs of his owne free pleasure into the felowship of his glory Our trespasses he hath taken vpon himselfe that we might enioye his innocencye Nowe these same are very great matters but those are farre greater of muche more excellencie that are promissed vs in tyme to come not by the lawe of Moses as we haue often sayed before but by thacknowlageing of Iesu Christ But what is it that is promysed Forsoothe that albeit you perteyne not to the kynredde of the Iewes yet you maye be made with them companions of the diuine nature beyng chosen into the nomber of y◠children of god to possesse thenheritaunce of immortal lyfe so that you set your study vpon a certaine immortalitie by vncorrupte conuersacion in the meane season here in this worlde and flee from al corrupcion of vices and naughtie lustes wherwith a mynde that is infected tēdeth to euerlastinge deathe The texte ¶ And herunto geue all diligence in your faithe minister vertue in vertue knowledge in knowledge temperaunce in temperaunce pacience in pacience godlynesse in godlynesse brotherly kyndnesse in brotherly kyndnesse loue For yf these thinges be amonge you and be plenteous they wyll make you that ye nether shal be ydle nor vnfrutefull in the knowledge of our Lorde Iesus Christ But he that lacketh these thinges is blynde and gropeth for the waye with his hande and hath forgotten y◠he was pourged from his olde synnes ▪ God hathe once geuen innocencye frely and it is not inoughe to mainteine it but applyeng withall studious diligence endeuour your selues to be made riche in well doinges that your faithe be not ydle but that it be accompanyed with good behauiour that nothing be doone or sayed but that whiche is vertuous Than let good behauiour entreteyne knowlage that you maye not onely folowe the thinges that be vpright but also discerne what thinge in what place amonge whome after what sorte and by what meanes ought worthilye to be done Let knowledge be accompanied with temperaunce that the mynde beynge vnmoueably strong against all the wanton enticementes of the worlde maye constantlye without shrinkynge folowe the thing that it hathe iudged to be best Vnto temperaunce let pacience be ioyned that whan you doe wel you maye chearefully suffer sorowes For those men whom the flateringe pleasures of the worlde doe not bringe in to a fine fingred nicenes are somtymes broken with impacient suffring of sorowes with pacience let godlynes be present that what soeuer you doe or suffre you referre it to the glorye of God Let godlynes be accompanied with brotherly charitie that like as you loue God for himselfe euen so for his sake you maye loue all them that professe God And let brotherly charitie be augmented and vpheaped with loue to studye to doe good for all men not onely them that are godly and Christian folkes but also for them that are wicked These are the frutes of an euangelicall faithe whiche yf you haue them aboundauntlye shall brynge to passe that where you haue acknowledged our lorde Iesus Christ throughe faithe it should not be vnprofytable and vnfrutefull vnto you althoughe you haue nothing to doe with circumcision For in these thinges consisteth the whole summe of Christen godlynes and yf any mā want thē he hath professed Christ in vaine forasmuche as he slydeth backe from the light of the Gospell in to his olde former darkenes euen as it were a blynde man that groapeth the waye with his hande and is caried aboute hereawaye and therawaye throughe the mases of worldly lustes neither seeth he the waye to come to the felowship of Christ beynge vnthankefull also for the benefite of Christ of whome where he is once frely clensed from his olde transgressions yet as a man forgetfull of this so exceadynge a mercye he slydeth backe in to the same againe The texte ¶ Wherfore brethrē geue the more diligence for to make your callynge and eleccion sure by good workes For yf ye doe suche thinges ye shall neuer fall Yea and by this meanes an entringe in shal be ministre◠vnto you aboundantly into the euerlastinge kyngdome of our Lord and sauiour Iesus Christ Wherfore I wil not be negligent to put you alwayes in remembraunce of suche thinges thoughe ye knowe them your selues and he stablished in the present trueth Notwithstandynge I thinke it mete as longe as I am in this tabernacle to stere you vp by putting you in remembraunce for
loue haue they but yet not accordyng to knowledge and right iudgement Nor are they deceiued for lacke of a godly minde and purpose but in the choyse and practise of life they rūne farre awry Now better is it to haue some minde to religion then to be al without and of God wel worthy wer that minde of theyrs in goodnes to be encreased were it not that they to the grosse beginnynges of godly life so stubbernly cleaued that they refused the true and perfite religion and wer it not also they so vehemently requyred and auaunced euen shadowes and pictures of trueth that the verye fountayne of trueth they vtterly dispised For whiles they busyly in dede but yet vndiscretely defende and kepe Moses lawe resistyng him for whom the lawe was principally ordained they vtterly fal euen from the whole lawe selfe Kepyng of the sabboth day circumcision abstinence frō certayne kyndes of meates the shonnyng of dead carkasses fastyng dayes the keapyng of high feastes were for this purpose made and decreed for a time that frō suche rude beginnynges men might by litle and litle growe vpwarde to true perfite righteousnes and from a certaine worldly righteousnes encrease and growe vppe to that whiche is in all pointes godly and perfecte If an ordinaunce be purposed and made for a better ende vnseamyng is it for loue of suche a meane to dispise the ende for whiche the sayd meane was appointed But now frowardely so yet do the Iewes whom albeit after the publishyng of the righteousnes of God it besemed to forgoe the carnal iustice of the lawe yet so farrefoorth bolster they out defende theyr olde and at this tyme hurteful and not onely superfluous iustice of the lawe that they not onely wyll not knowledge the heauenly righteousnes of God but also hauyng a confidence in theyr ceremonies withstande and resist the gospel of Christ wherevnto they ought by fayth to submitte them selfe if they euer minded to be truely righteous For we must by imaginacion conceiue as it were twoo kyndes of iustice th one wherof Moses was author the other wherof Christ was beginner The one standeth in ceremonies the other in fayth and obedience And as the rude piece of timbre is matter wherof an image is wrought as bloud is the beginning of liuyng creatures to be brought foorth by generaciō so is the iustice of the lawe a rude grosse beginnyng of thother whiche is more perfite And certainly extreme folishenes is it after that a man is come to perfeccion curiously to sticke styl in rudimentes But now of all Moses law whiche is of it selfe rude vnperfite is Christ the fulfillyng and perfeccion by whom through fayth and not through circumcision we attaine righteousnes whiche way to righteousnes is not onely open for Iewes to entre therinto but also to all true and faythful beleuers The texte For Moses writeth of the righteousnes whiche commeth of the lawe how that the mā whiche doeth the thinges of the law shal liue therby But the righteousnes which cōmeth of fayth speaketh on this wyse say not thou in thine heart who shal ascende into heauen that is euen to fetche Christ doune from aboue either who shall descende into the depth that is euen to fetche vp Christ againe from death but what sayth he The worde is nigh the euen in thy mouth and in thy heart Both kyndes of iustice did Moses clearely expresse For the temporal iustice whiche rested in ceremonies to be kept but for a season plainly setteth he out in the boke of y◠Leuites saiyng kepe my lawes decrees this who so doeth shal liue therby But the true euerlastyng iustice whiche we by Christ through a liuely fayth obtaine in the boke of Deuteronomi expresseth he when he sayth neither say thou in thine heart who shall ascende into heauen for that is euen to fetche Christ doune from aboue Nor yet say thou who shal descende and goe doune into the deapth of the yearth for that were euen to fetche vppe Christ againe from death Of whiche bothe sortes of questioners forasmuche as they require of fayth to haue an experiment neither of both semeth to beleue well But whosoeuer vnfaynedly beleueth is in suche poyntes more surely and better persuaded thē is one which nedeth suche meanes to be taught with either of this I saye that Christe once descended from heauen or els of this that he nowe sytteth at his fathers ryghte hande thoughe he nomore shewe neither of bothe before mennes iyen And though it be of men sene nomore yet beleueth he also that Christ went downe to hell and the thyrde daye rose agayne to lyfe Sufficient is it for vs to beleue that this was once done So that this remayneth that we gyue credence vnto suche as sawe the same And to beleue this we nede not to seke ferre The Iewes sawe and yet beleued not Other heard whiche sawe not and yet gaue they credence The scripture recordeth the same whiche streight after saythe the worde is nyghe the euen in thy mouthe and in thy hearte The texte This same is the worde of faythe whiche we preache For yf thou knowledge with thy mouth that Iesus is the lorde and beleue in thy heart that god raysed hym vp frō death thou shalte be saued For to beleue with the hearte iustifieth and to knowledge with the mouthe maketh a man safe For the Scripture sayth whosoeuer beleueth on hym shal not be confounded And what worde is this whiche Scripture speaketh of Withoute doubt the worde of the gospel which we beyng publyshers of this righteousnes do preache worketh in mennes soules present saluacion so that menne by faythe onely apply theyr myndes therunto But howe is this worde of the gospell in thy mouthe and howe is it in thy hearte Yf thou with thy mouthe confesse and knowledge the Lorde Iesus and with thy heart vnfaynedly beleue that god from death raised hym agayne to lyfe that we through hym beyng restored to lyfe from the death of syn shoulde hereafter lyue in cleannesse of lyfe then shalt thou be saued For with hert beleue we whiche is to ryghteousenes the very entrey but for asmuche as when nede requyreth all men are bounde to glorifie Christe to euerlastyng saluacion it is not sufficient with heart onlye to beleue excepte thou the same with thy mouthe confesse By this seeye that this matter hangeth not vpon ceremonies but vpon fayth Whiche thyng Esai also speakyng of Christe recordeth saying whosoeuer beleueth on hym shall not be confounded The texte There is no difference betwene the Iewe and the Gentile For one is lorde of all whiche is riche vnto all that cal vpon hym For whosoeuer dothe call on the name of the Lorde shal be safe Howe then shall they call on hym on whome they haue not beleued Howe shall they beleue on hym of whome they haue not hearde Howe shall they heare withoute a preacher And how shall they
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
that haâ—ed lawe that consisteth onely in the prescribed carnall ceremonies so that he would neyther alyenate the Iewes nor presse the Gentiles with the burthen of it For he beyng very God and very man after the fleshe obserued the commaundementes of the lawe and yet he testifyed that the saluacyon which he brought after the spirite belonged no lesse to the Gentiles than to the Iewes so that now you shoulde neyther be abhominable because of your vncircumcision nor the Iewes any stouter because of theyr circumcision but that in dispatchyng the olde cankerdnesse of bothe those nacions he mighte of two make one new to growe together into one new man Christ the common sauiour indifferentlye of them both And lyke as he made the Iewes and the Gentiles at one betwene themselues euen so he made them both at one with god that there should be nothing to breake the atonemeÌ„t but that the thinges in heauen and the thynges in earth shoulde bee ioyned together as it were into one body The death of Christe which he suffered for our sinnes hath vnited vs to God with whome no man is at peace that hath delyghte in synne And forasmuche as this peace is bestowed both to the Iewes and to the Gentiles indifferently there is no cause why eyther of them shoulde thinke them better than the other specially in asmuche as the pledge and gage of the holy ghost whereof we spake a litle before is geuen commonlye to them bothe without difference Now we se it come to passe that Esaye by inspiracyon prophecyed long agoe should come For Christ hath not offered the doctrine of the gospell to the Iewes onely vnto whome this blessed felicitie semed to be peculiarely promysed and whiche also after theyr sorte were the true wurshyppers of God but also vnto you whiche were ferre of bothe from the kinred of the people of Iewes and from the wurshippyng of the true God teaching thereby that throughe hys deathe bothe the flockes of shepe shoulde goe together into one shepefolde and knowe hym to bee theyr onely shepehearde He it is that hath opened vnto vs the entraunce to the father who before was displeased at our sinnes and none other hath opened this entraunce to the Iewes than he who hathe opened the same to the Gentiles but we are all bounden to him alone in that we are now bolde to approche bothe to that merciful father hauing confidence in that commune spirite which inspireth this assured trust indifferently into the heartes of vs bothe The texte ¶ Now therfore ye are not straungers and foreyners but citesens with the Saintes and of the houshold of God and are built vpon the foundacion of the Apostles and propheres Iesus Christ himselfe being the head corner stone in whome what building soeuer is coupled together it groweth vnto an holy temple in the Lorde in whome ye also are built together to be an habitacion of God thorowe the holy ghoste Now therfore to the intente you shoulde not thinke your selues the wurse because you came not of the stocke of Dauid or Abraham as concerning the kinred of the fleshe or because ye are without the lawe of Moses in asmuche as after the spirite ye are citezens and felowes of saintes perteining to the house of God which is builded not of the Iewes onely but of al them that purely beleue the Gospell The foundacions of this house are the Apostles the preachers of the Ghospel and the Prophetes who shewed long a goe in theyr prophecies that the gifte of the Ghospell should now be indifferently common to all men To thys foundacyon you are also faste layed And to be shorte Iesus Christe is the chiefe head stone of this building whiche being layed in the corner coupleth and kepeth the walle together on bothe sydes by whose power and couplyng all the buildyng of the beleuers compacted together on euerye syde dayly encreaseth and ryseth vnto a perfitely holy spirituall temple consecrated of the lord himself And of this holy building you are also parte whilest lyke lyuelye stones layed vpon the same foundacyons and holden togither of the same corner stone you make in purenes of mynde and spirite vnto God an holye habitacle vnspotted from all synnes and voyde of lustes There bee none receyued into Moses temple but Iewes but to this temple all they perteyne indifferentlye that embrace the fayth of the Ghospell ¶ The .iii. Chapiter The texte ¶ For this cause I Paule am a prisoner of Iesus Christe for you Deathen Yf ye haue heard the ministracion of the grace of God whiche is geuen me to youwarde For â—yteuelacion shewed he the mistery vnto me as I wrote afore in fewe woordes whereby when ye reade ye may vnderstand my knowlage in the mistery of Christ which mistery in times passed was not opened vnto the sonnes of men as it is now declared vnto his holy Apostles and Propheres by the spirite that the Gentiles should be inheritours also and of the same bodiâ— and partakers of his promes in Christe by the meanes of the Ghospell whereof I am made a minister according to the gift of the grace of God whiche is geuen vnto me after the working of hys power Vnto me the leaste of all Saintes is this grace geuen that I should preache among the Gentiles the vnsearcheable riches of Christe and to make all men see what the felowship of the mistery is which from the beginning of the worlde hath bene hid in God whiche made al thinges thorow Iesus Christ to the intent that nowe vnto the ruleâ—s and powers in heauenly thinges mighte be knowen by the congregacion the manifolde wisedome of God according to the eternall purpose whiche he wrought in Christe our lorde â–ª by whome we haue boldenes and enteraunce with the confidence whiche is by the fayth of him ANd that you maye geue the more constaunte credenâ—e hereunto vnderstande that I Paule am laden with these bondes for no cause els that is to say not for any naughtie dede but for Iesus Christes sake vnto whoÌ„e I trauayll to winne you Gentiles wherat the Iewes haue indignacion Yf ye haue heard tell that this office was committed to me of Christ himself that I should preache the saluacion of the Gospel whiche some afore tymeiudged to belong to none but to the Iewes in euery place yea euen among the Gentiles of whose noumber you are This secret mistery being hidden before to other Apostles Christ opened most chiefely to me lyke as we begonne to speake briefely of before in our writynges to other nacions by readyng whereof you may know that I am not ignoraunt of the secret counsel of Christ who whan he tolde Ananias beforehand that I carie his name among the Gentiles he commaunded me than to goe and dooe his message vnto the Gentiles that dwelled farre of Whiche thing before semed abhominable that wieked persones and Image wurshippers should be called to the felowship of the gospel Notwithstanding it was so decreed
Iesus Christ as it becoÌ„meth me so iudge I of you al because I haue you in my berte for asmuche as ye all are companyons of grace wyth me euen in my bondes and in the defendyng and stablyshynge of the gospel For God is my recorde howe greatlye I longe after you all from the very hart rote in Iesus Christ And this I pray that your loue may encrease yet more more in knowledge in all vnderstandyng that ye may accepte the thinges that are most excelleÌ„t that ye may be pure and such as hurte no mans coÌ„science vntyl yâ— day of Christ beyng filled with yâ— fruit of rightewisenes whiche fruit coÌ„meth by Iesus Christ vnto the glory and prayse of God Verely as often as I call vpon God in my prayers as I doo in dede with out ceassyng I make continuall mention of you all with rendryng of thankes and excedyng reioycyng on all your behalfes that euer synce the fyrst entraunce of your profession euen vnto this daye in that you haue releued me wyth your helpe and gentilnes you haue shewed youre selues to be of the felowshyppe of the gospel And my continuall prayer is that you maye encrease in those vertuous doynges more more not doubtyng but God which hath entred these godly partes in you wyl performe yâ— which he hath begon in you vnto the day yâ— Iesus Christ shall come recompence eternall rewarde to well done dedes For so it is conuenient the I should iudge of you through the helpe of God in asmuche as alwayes hitherto I haue had suche experience of youre constaunte and true gospellike loue to me warde as I may easyly gather that of a very good begynnyng shal come a very good ending For the which cause sake my minde is so affectuously set towardes you the euen in these bandes and whaÌ„ I am arraigned at Neroes barre wher I must pleade for my head giltie or not giltie in other mine afflictions through the which yâ— power of yâ— gospel is not hindred nor obscured but coÌ„firmed aduauÌ„ced I haue euer borne you a singuler good will bicause I haue alwayes perceiued you as glad as my self that the word of Christ doth florishe through my painful afflictioÌ„ For god him selfe knoweth froÌ„ whoÌ„ nothing is hiddeÌ„ how disirously affected I am towardes you all not after the maner of mannes affection either to the intente to get anye thyng of you or yet in anye wyse to flattre you for youre lyberalitie shewed to me but I loue you with a pure christiaÌ„ affectioÌ„ for none other purpose but bycause I see that you loue Iesus Christ constauntly purely I thanke God heartely for bestowynge hys gyftes vpon you I beseche hym that this youre charitie may encrease more and more in all knowledge and in all vnderstandyng that you maye knowe vnto whome youre dutie is to minister the offices of charitie For the commaundement of charitie is that you should mynde to doo good dedes And discretion sheweth howe and where you shoulde doo good dedes Than what so euer you shall bestowe for Christes sake vpon the preachers and promotours of the ghospell it is best bestowed of all other bycause you shall receyue it agayne with greate auauntage And for this cause I wyshe and praye that you may alwayes encrease in both these gyftes so as you maye be hable to proue what is best to be done and that you maye be of a sincere affection to geue respecte to nothyng but onelye to Christe and to set out the profession of the ghospell with suche vprightnes of lyfe that you geue not any man occasion to be offended but rather allute all men to the true wourshyppe of God and so perseuer styll vnto the daye of Christes commynge that you maye than appeare ryche and aboundauntlye ful of good workes wherof in this world you make as it wer a seedenesse and shall reape the frute therof at yâ— day with moste plenteous encrease by the meritours goodnes of Iesus Christ not to the glory of you me but to the glorye and praise of god to whoÌ„ as yâ— fouÌ„taine of al goodnes al thinges are to be referred The texte I would ye should vnderstande brethren that the thynges whiche happened vnto me chaunced vnto the great furtheraunce of the ghospell So that my bondes in Christe are manifest thorow out all the iudgement hall and in al other places In so much that many of the brethren in the lorde beyng encouraged thorowe my bondes dare more boldely speake the worde wythout feare Some preache Christ of enuye and stryfe and some of good wyll The one part preacheth Christ of strife and not sincerely supposyng to adde more aduersitie to my boÌ„des Agayne the other part preache of loue because they know yâ— I am set to defend the gospel What then So that Christe be preached anye maner of waye whether it be by occasion or of true meanyng I am glad therof yea and I will be glad For I know that this shall chaunce to my saluacion thorowe your prayer and ministrynge of the spirit of Iesu Christ accordyng to my expectation and hope that in nothyng I shal be ashamed but that with all bold nesse as alwayes euen so nowe also Christ shal be magnified in my body whether it be thorow lyfe or thorowe death For Christe is to me lyfe and death is to me auauntage If it chaunce me to lyue in the fleshe that thyng is to me frutefull for the worke and what I shal chose I wote nor â—or I am coÌ„strained of these two thynges I desyre to be loâ—ced to be with Christe which is moche farre better Neuerthelesse to abyde in the fleshe is more nedfull for you And this am I sure of that I shal abyde continue with you all for youre furtheraunce and ioye of your fayth that your reioysyng maye be the more aboundant thorow Iesus Christe in me by my commyng to you agayne Now to the intent ye may the more amplye be partakers of my ioye I would ye should vnderstand brethreÌ„ that yâ— emprisonmeÌ„t fetters arraignemeÌ„tes and my other calamities wher with I was tossed turmoyled for the gospel of Christ did not only not hinder the sitting abrod coÌ„firming of the doctrine of the gospel but also happened to the great furtheraunce of it did not only not withdraw the faythfull froÌ„ the profession yâ— they had taken vpon theÌ„ but also confirmed theÌ„ in it a greate deale the more made theÌ„ more hartie of a better courage so as they vnderstode yâ— to be most vndoubtedly true yâ— I preache for yâ— which I am not afraied to suffre these thinges made theÌ„ bold to entreprise yâ— lyke by myne exaÌ„ple For this for the most part is the coÌ„men chauÌ„ce that happeneth to matters of honestye of weightye importauÌ„ce the more they are holden vnder and turmoyled hereawaye and thereawaye so muche more they come forwarde appeare not withstaÌ„ding the
charitie as it hath done in you growyng styl from better to better euen synce that tyme wherin ye fyrst heard and knewe that through the free goodnes of God all their synnes are forgeuen whiche beleue the gospel if to theyr right fayth they adioyne pure vnfained charitie For so were ye taught by my dearely beloued felow in seruice and messenger of trust Epaphras who hath among you sincerely done myne office after suche sorte in Iesus Christes behalfe preachyng the gospel that he hath in all pointes been found without corrupcion As I therfore by him taught you so by him againe vnderstand I your good wyll againe towarde vs not meanyng suche vsuall good wyll as that is when men wishe well to to theyr frendes and acquaintaunce but a spiritual and heauenly fauor wherwith we vse to loue all suche by whom the glorye of the gospel is set foorth and stablished though we with our bodily iyen neuer sawe them The texte For this cause we also euer synce the day we heard of it haue not ceased to praye for you and to desyre that ye might be fulfilled with the knowledge of his will in all wisedome and spiritual vnderstandyng that ye might walke worthy of the lorde that in al thinges ye may please beyng fruitful in al good workes encreasyng of y◠knowledge of God strengthed with all might through his glorious power vnto al pacience and long sufferyng with ioyfulnes geuyng thankes vnto the father which hath made vs meete to be partakers of the inheritaūce of saintes in light Whiche hath deliuered vs from the power of darkenes hath translated vs vnto the kyngdome of his deare sonne By whō we haue redempcion through his bloud euen the forgeuenes of sinnes whiche is the image of the inuisible God fyrst begotten of al creatures for by him wer all thinges created that are in heauen and that are in yearth visible inuisible whether they be maiestie or lordship either rule or power All thinges were created by him and for him and he is before all thinges and by him all thinges haue their beyng And for this cause we againe not as one vnworthy of this your fauor heartely loue you againe though I neuer sawe you by and by euen frō that day wherin we were fyrst certifyed of your fayth and charitie in my dayly prayers callyng vpon God for you and with feruent peticions besechyng him that it may please him in you to make perfite and to bryng at full suche giftes as he hath begunne to geue that ye bothe may more throughly knowe his pleasure beyng taught neither by worldely wisedom nor yet by any supersticious and vaine persuasion of some men but by a spiritual wisedome and policie wherof as yehaue already gotten a good part so would I wishe that ye lacked nothyng that ye may in such godly perfeccion passe ouer your life that the same be to gods honor and in al pointes also please him lettyng no good thing vndone for so doyng is the meane to please him For to geue onely a credence to the gospel is but a beginnyng to saluacion but the same is with godly and holye workes made perfite and full Nor suffiseth it to haue learned through preachyng of the gospel that God through his sonne Iesus Christ is the author and worker of saluacion vnlesse by the same knowledge ye growe vppe and bring foorth the fruites of christian charitie continually profityng from better to better so surely constantly and manfully standyng in them that neither violence nor storme of persecucion driue you out of y◠right course for whose perfourmaūce surely ye nede great assistence and strength Of strength of oure owne powers we cannot assure our selfes God it is whiche must geue it to the ende that the whole glory of all suche thinges as are by vs valiauntly done may be geuen againe vnto him whiche of his goodnes enrycheth vs with great pacience and long sufferyng to endure abyde for Christes gospelles sake all suche troubles as may in the meane tyme befal vs. In whiche persecucions suffering it is not inough to be strong without all feare but rather besemeth it vs euen ioyfully with a good courage to vndertake suffer them geuyng thankes to God the father who hath vouchesaued to call you to suche honour that wheras heretofore ye worshipped deuils idols ye are now of his goodnes called vnto the felowshippe of the Iewes whiche by reason that they worshipped the true God were in comparison of you holy whiche hath also vouchsaued to cal you to the enheritaunce of life euerlastyng in hope wherof al thinges whiche in this world either feare or flatter vs must be despised both for that he hath geuen you wanderyng before in the deepe doungeon of ignoraunce the light of the gospel and for that also ye whiche heretofore were vnder a vile and stauishe bondage subiecte vnto the tyranny of the deuil prince of darkenes are deliuered thence and conueighed into the kyngdome of his most derely beloued sonne to th entent that ye beyng ioyned into his body should with him enioy one kingdome Wherin suche as are thral to synne haue no place and therfore hath God by his sonne made vs free by whō the sinnes of our olde life are forgeuē So that now his are ye becomen by whose benefite mercy ye are restored Consider now how good a chaunge ye haue made Before your reconciliacion ye were membres of the deuil now are ye planted into Christes body whose dignitie is so great that he is the image of God the father whiche father dwelleth in light whervnto no man can come whiche is suche as can be seen of no man though after a certaine sorte he be through the sonne seen whiche to the father is in all pointes verye like equal For neither is the sonne lesse wyse nor lesse of might or of lesse goodnes than is the father Nor of late daies receiued he these perfeccions but euerlastyngly before any thyng was made was he the image of his euerlastyng father not made but borne of him by whō all thynges are made and by him whiche onely hath no beginnyng He therfore of him selfe begotte his sonne and by his sonne and with his sonne made and create al that is either in heauen or yearth both that may be seen and not seen the verye angels selfe not excepted no not the chiefe of them whither they be maiesties lordshippes rules or powers And albeit these orders and powers farre excede all other creatures yet are they passing measure vnder him to whom ye are ioyned forasmuche as whatsoeuer is made must to his maker nedes be inferior Now are al thinges not onely made by Christ but also by him gouerned preserued in whiche pointe he is also to his father like equal Nor was the sonne begotten after other creatures but was before al other thinges by whō al thinges haue theyr beyng and should without
suche sorte in Iesus Christes behalfe preachyng the gospel that he hath in all pointes been found without corruption As I therfore by him taught you so by him againe vnderstand I your good wyll againe towarde vs not meanyng suche vsuall good wyll as that is when men wishe well to to theyr frendes and acquaintaunce but a spiritual and heauenly fauor wherwith we vse to loue all suche by whom the glorye of the gospel is set foorth and stablished though we with our bodily iyen neuer sawe them The texte For this cause we also euer synce the day we heard of it haue not ceased to praye for you and to desyre that ye might be fulfilled with the knowledge of his will in all wisedome and spiritual vnderstandyng that ye might walke worthy of the lorde that in al thinges ye may please beyng fruitful in al good workes encreasyng of y◠knowledge of God strengthed with all might through his glorious power vnto al pacience and long sufferyng with ioyfulnes geuyng thankes vnto the father which hath made vs meete to be partakers of the inheritaūce of saintes in light Whiche hath deliuered vs from the power of darkeues hath translated vs vnto the kyngdome of his deare sonne By whō we haue redempcion through his bloud euen the forgeuenes of sinnes whiche is the image of the inuisible God fyrst begotten of al creatures for by him wer all thinges created that are in heauen and that are in yearth visible inuisible whether they be maiestie or lordship either rule or power All thinges were created by him and for him and he is before all thinges and by him all thinges haue their beyng And for this cause we againe not as one vnworthy of this your fauor heartely loue you againe though I neuer sawe you by and by euen frō that day wherin we were fyrst certifyed of your fayth and charitie in my dayly prayers callyng vpon God for you and with feruent peticions besechyng him that it may please him in you to make perfite and to bryng at full suche giftes as he hath begunne to geue that ye bothe may more throughly knowe his pleasure beyng taught neither by worldely wisedom nor yet by any supersticious and vaine persuasion of some men but by a spiritual wisedome and policie wherof as yehaue already gotten a good part so would I wishe that ye lacked nothyng that ye may in such godly perfeccion passe ouer your life that the same be to gods honor and in al pointes also please him lettyng no good thing vndone for so doyng is the meane to please him For to geue onely a credence to the gospel is but a beginnyng to saluacion but the same is with godly and holye workes made perfite and full Nor suffiseth it to haue learned through preachyng of the gospel that God through his sonne Iesus Christ is the author and worker of saluacion vnlesse by the same knowledge ye growe vppe and bring foorth the fruites of christian charitie continually profityng from better to better so surely constantly and manfully standyng in them that neither violence nor storme of persecucion driue you out of the right course for whose perfourmaūce surely ye nede great assistence and strength Of strength of oure owne powers we cannot assure our selfes God it is whiche must geue it to the ende that the whole glory of all suche thinges as are by vs valiauntly done may be geuen againe vnto him whiche of his goodnes enrycheth vs with great pacience and long sufferyng to endure abyde for Christes gospelles sake all suche troubles as may in the meane tyme befal vs. In whiche persecucions suffering it is not inough to ve strong without all feare but rather besemeth it vs euen ioyfully with a good courage to vndertake suffer them geuyng thankes to God the father who hath vouchesaued to call you to suche honour that wheras heretofore ye worshipped deuils idols ye are now of his goodnes called vnto the felowshippe of the Iewes whiche by reason that they worshipped the true God were in comparison of you holy whiche hath also vouchsaued to cal you to the enheritaunce of life euerlastyng in hope wherof al thinges whiche in this world either feare or flatter vs must be despised both for that he hath geuen you wanderyng before in the deepe doungeon of ignoraunce the light of the gospel and for that also ye whiche heretofore were vnder a vile and slauishe bondage subiecte vnto the tyranny of the deuil prince of darkenes are deliuered thence and conueighed into the kyngdome of his most derely beloued sonne to th entent that ye beyng ioyned into his body should with him enioy one kingdome Wherin suche as are thral to synne haue no place and therfore hath God by his sonne made vs free by whō the sinnes of our olde life are forgeuē So that now his are ye becomen by whose benefite mercy ye are restored Consider now how good a chaunge ye haue made Before your reconciliacion ye were membres of the deuil now are ye planted into Christes body whose dignitie is so great that he is the image of God the father whiche father dwelleth in light whervnto no man can come whiche is suche as can be seen of no man though after a certaine sorte he be through the sonne seen whiche to the father is in all pointes verye like equal For neither is the sonne lesse wyse nor lesse of might or of lesse goodnes than is the father Nor of late daies receiued he these perfeccions but euerlastyngly before any thyng was made was he the image of his euerlastyng father not made but borne of him by whō all thynges are made and by him whiche onely hath no beginnyng He therfore of him selfe begotte his sonne and by his sonne and with his sonne made and create al that is either in heauen or yearth both that may be seen and not seen the verye angels selfe not excepted no not the chiefe of them whither they be maiesties lordshippes rules or powers And albeit these orders and powers farre excede all other creatures yet ace they passing measure vnder him to whom ye are ioyned forasmuche as whatsoeuer is made must to his maker nedes be inferior Now are al thinges not onely made by Christ but also by him gouerned preserued in whiche pointe he is also to his father like equal Nor was the sonne begotten after other creatures but was before al other thinges by whō al thinges haue theyr beyng and should without 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
seconde tome that is to wyte the paraphrase vpon the Epistles of saincte Paule and the other Apostles Wherefore wyllynge to helpe to the furtheraunce of so godly an entente and to bryng in at the lâ—â—ste my farthinge into the treasorye of the lorde I haue loked ouer againe my sayde translacion and haue amended the places that wer faulty And besyde â–ª I haue so annexed the paraphrase to the texte that the readers shall I trust easyly atteyne therby to the true vnderstandynge of saincte Paules mynde Whiche my labour I do dedycate vnto your mastershyp whome I knowe to loue gods worde synceretly and vnto whome I knowledge my selfe to be moste hyghlye bounde of all men as vnto the chefe and onely socourer of myne olde age humbly beseching you to accepte this lytle gyfte as a token of my faithfull harte and I trust with goddes helpe or it be long to sende vnto you other monimentes of myne industrye which I trust shal be no lesse pleasynge vnto you and no lesse profytable to the readers ¶ The Argument vpon the Epistle of S. Paule vnto Cyâ—us By Erasmus of Roterodame THe apostle Paule had made his dysciple Titus ouersear of the christian congregacioÌ„ in the noble I le of Crete now named Candye whome for the excellent gyftes that were in him Paul loued as tenderly as yf he had bene his owne naturall sonne And at his departinge out of that contrey he made hym the head ouersear of the faythfull that were there Afterwarde he wrote this Epistle or lettre vnto him from a citye of Epirus called Nicople lyinge on the sea coaste in a clyffe named of the olde Cosmographers Leucate or the clyffe of Aâ—tâ—um â–ª at whiche tyme all thinges as it semeth were quiet with the christians for here is no mencion made of any persecucion In this Epistle he putteth Tâ—tus in remembraunce to fynishe and perfyte tho thinges whiche he hymselfe had begone among the same men of Crete and that in euery citie of the Ne whiche as writers doe testifye were an hundred he shoâ—lde ordeyne ouersears whiche we nowe call byshoppes and here they are of the Apostle named elders And for this cause Paule prescribeth vnto him the true forme of a Byshop or Shepherd of Christes flocke Furthermore bycause false apostles were come also into that partes whiche went aboute to put theyr Iewyshe ceremonies into mennes heddes Paule here geueth him a courage strongly to confute and reiecte them After these thinges he sheweth what is the dutye of euery persone and age lyke as he dyd to Tymothie addyng this that no man ought to resiste prynces and magistrates executynge their office and power yea though they were infidels but rather to tolerate them paciently that they maye the sooner by suche our modestye be called to yâ— folowyng of the gospell Laste of all he wylleth Tytus to come to him at Nicopli but not afore yâ— he had sent Artemas or Tychicus whiche were his dysciples into Crete to him least paraduenture the Cretians woulde els thinke them selfes destitute of the conforte of an heade or chiefe ouersear whome we call an Archebysshope The paraphrase of Erasmus vpon the Epistle of S. Paule to Titus The first Chapter The texte ¶ Paule the seruaunte of God and apostle of Iesu Christ accordyng to the faithe of goddes electe and accordynge to the knowledge of the trueth whiche is after godlynes in the hope of eternall lyfe whiche god that cannot lye promysed afore the worlde began but hathe opened his worde at the tyme appoynted thorowe preaching whiche is committed vnto me accordynge to the commaundement of god our saueour to Titus his naturall sonne after the continue faythe Grace mercy and peace from god the father and from the lorde I esu Christ our saueoure I Paule my selfe the addict seruaunt obeyer not of Moses lawe as I was once but of God yâ— father ambassadour of his sonne Iesus Christ of the which my message the whole summe is that suche as god hath electe to attayne to euerlastynge saluacion thorowe the gospel them I should exhorte not to the obseruacioÌ„ of the law or to put their confideÌ„ce in workes but vnto faythe which onely openeth to al meÌ„ yâ— entryng into euerlasting saluacioÌ„ thorowe yâ— fre beneficence of Iesus Christ And my coÌ„mission is to call them not to faythe onely but also to yâ— knowledge of trueth which among yâ— Ethnikes was ouer heaped with the inuencions of mans wysedom among the Iewes it was hydde wrapped vp in the shadowes of mysticall figures ceremonyes I am charged I saye to call meÌ„ to the knowledge of the trueth not yâ— whiche the philosophers of this worlde do teache disputinge on the causes of natural thinges but to the knowledge of that trueth which coÌ„pendyously sheweth in what thinges a ryght christian lyfe consisteth yâ— ende rewarde wherof is lyfe euerlastynge to folowe after this shorte lyfe that we leade here in the worlde whiche euerlastynge lyfe men ought with the more truste to hope for how great troubles soeuer they endure while they be here First because he that promysed this euerlastynge lyfe was not a mortall man that myght bothe be deceyued him selfe also deceyue other but it is god that doeth it Who as it cannot be chosen but he must neades abyde alwayes god so can nothing surely procede froÌ„ him but onely the mere trueth And again bycause this yâ— he promysed he dyd not promes it by a chauÌ„ce or but now of late but afore the the world was made it was fully determined by the diuine vnchauÌ„geable decree of his mynde to do yâ— which he now doeth There is no newe thing that hath altered his purpose but yâ— thing which for secret causes onely knowen to his godheed he would haue to be couered hyd hitherto yâ— would he haue to be opened to al the world at this tyme the which he had afore by his eternall wysedome appointed to yâ— reuelyng therof Neither would he that there should be onely shewed to the Iewes a shadowe darkened with the mystes of figures but his wil is that yâ— cleare trueth should by the preaching of yâ— gospel be declared to al meÌ„ withoute any dyffereÌ„ce of nacion or language This is yâ— who le effecte of yâ— doctrine of yâ— gospel yâ— preaching wherof I haue not takeÌ„ vpoÌ„ me of myne own head but it was coÌ„mitted to me not coÌ„mitted by men but by out saueour god who dyd not onely cal me to the occupieng of an apostles office but besyde that he enioyned it to me and so charged me therwith that it was not lawful for me to refuse that whiche he so earnestly commaunded me to do These wordes haue I spoken that no man shoulde thynke myne autoritie or els the autoritie of him whome I haue put in my stede to be but of lyghte estimacion I therfore the same Paule beyng beyng in suche autorite do wryte this Epistle or lettre to Titus my very
far other maner regenerate not of a mortall an earthly seede after the bodye but of an immortall and a heauenly sede by the worde of God which lyueth and endureth for euer whose gospel you haue beleued you shall loue the brethren with a heauenly loue Moses lawe was geuen for a tyme. But the worde of God hathe brought forthe the lawe of the gospel vnto vs whiche neuer shall perishe The thing that procedeth from men is but for a season but the thing that cometh from heauen is euerlasting as Esay sayd before Al fleshe is as grasse and all the glory of man as the floure of the fielde The grasse is wythered and his â—loure fallen awaye but the worde of the Lorde endureth for euer This is the eternall worde of the eternall father whom the shadowes of the former lawe in tymes past paynted out vnto vs but nowe he is openly declared by the preachers of the gospell and not onely vnto you but vnto all them that receyue Christe with a syncere vpright fayth ¶ The .ii. Chapter The texte Wherfore laye a syde all malicioushes and all gile and fayâ—ednesse and enuy and all backbytyng and as newe borne babes desyre ye that mylke not of the bodye but of the soule which is without disceite that ye may grow there by vnto saluacion yf so be that ye haue tasted howe gracyous the Lord is to whom ye come as vnto a liuing stone disaâ—â—wed of men but chosen of God and precyous and ye as â—â—ing stones are made a spirituall house an holy priesthood for to offer vp spirituall sacrifyces acceptable to God by Iesus Christe FOrasmuche as you are lately borne againe by an heauenly generacion through the doctrine of the gospell caste all the vices of your former conuersacion quyte away from you yf there were any malyce yf there were any deceite yf there were any holowe heartednesse yf there were any enuy yf there were any backebytyng or cursed speakyng and from henceforthe as babes newe borne gredely couete that mylke not of the body but of the soule the mylke that knoweth no deceyte and is fitte for your age which is more harmelesse than strong euen the mylke of the ghospels ordinaunce For the ghospels doctryne hath his principles it hathe his infancye it hathe his dyet mete for weake tendre age it hath also his farther growinges finally it hath his perfite groweÌ„ age Those first thinges are not to be supped lothesomly but gredily yea and thrustily neyther yet must you lyngre continually in them but to procede from them stil vnto thinges of more perfeccion For in dede it were euen a straunge thing if a man borne of his mother should be alwaies a babe and couet nothing els but mylke And it behoueth you also to ware bigge tyll you growe vnto perfite saluacioÌ„ and not alwaies to sticke still in making the foundacions but to ryse by lytle and lytle vnto the perfite buyldyng of the house For in case according to the psalme wryters counsell you haue tasted that the Lorde Iesus is swete it is requisite for you to bee prouoked with that taste to sette your appetites vpon greater thynges In humayne buyldynges the stones neyther chaunge theyr place ne grow any bigger But in this buyldyng which standeth vpon liuing stones the chiefe principall stone whereof and the stone that conteyneth all thynges is the liuyng and eternall Iesus Christe whiche of late after the psalme writers prophecying was cast away of menne that is to were of the phariseis who holding of their teÌ„ple that should go to naught had no knowledge of this heaueÌ„ly building howbeit he was chosen by the iudgement of God and had in muche price there is nothing to hinder but that it may procede forward to the perfite finishyng of the buildyng Therefore you must necessarily goe through forewarde encrease of vertues vnto Christ the liuing stone the chosen stone the stone preciously sette by in the sight of God that you also being grounded vpon suche a foundacion may be builded vpon by litle and litle vntyll you bee made spirituall temples muche more holy than the teÌ„ple that the Iewes brag of and in the which temples muche more wholy priesthood is exercised than was vsed in that temple For in it the leuites and priestes offered vp beastes but in these spirituall temples you your selues offer vp spirituall sacrifices moste acceptable to God who as he is a spirite and not a bodye so doeth he delyte in spirituall sacrifices that you should nothing mynde the rites of Moses now being worne out through the preachyng of the Gospell in stedde of sundrye kyndes of brute beastes you slea worldly and brâ—tish affectes lecherous lustes pryde wrath enuie desyre of reuengement ryot and couetousnes and in stedde of incense you offer pure prayers flying out of the aulter of a pure herte into heauen These are the sacrifices that are offered at al seasons in the spirituall temple and are at al tymes acceptably welcome vnto God For those sacrifices of Moses are now all ready growen in to a lothesomenes as the prophet Esaye beareth recorde But these maner of sacrifices are contynually allowed through Iesus Christ by whose commendacion the diligent seruice doinges of the Chrystians are acceptable vnto the father The texte Wherfore it is contayned also in the scripture behold I put in Sion a stone to be layed in the chiefe corner electe and precious and he that beleueth on him shell not he confouÌ„ded Vnto you therfore whiche beleue he is precious but vnto them whiche beleue not the stone whiche the buylders refused the same is begunne to bee the head of the corner and a stone that men stomble at and a rocke wherat they be offended whiche stomble at the woorde and beleue not that wheron they were set But ye are a chosen generacion a royall priesthod an holy nacioÌ„ a people which are wonne that ye shuld shew the vertues of hym that called you out of darkenes into his meruelous syght which in tyme past were not a people but are nowe the people of God which some tyme had not obtayned mercye but no we haue votayned mercye There is no cause why you should be in any mystrust as long as ye cleaue fast vnto the head Chryst as long as you stande harde vpon the noble and â—nmoueable ston Christ of whom god spake in tymes past by the mouthe of Esaye Beholde I put in Sion a ston to be placed in the chief corner tryed chosen â–ª and precious â–ª And he that shall put his trust in hym shall not be ashamed And that whiche he spake of before hand we se now al ready perfourmed For the selfe same one stone was precious and â—olsome vnto some and to some hurtfull and noysome vnto you he is iustly precious because you are grouÌ„ded surely vpoÌ„ him because you put your whole trust in him and are preserued by his ayde agaynste al stormes of tempestes But vnto them that had
the deuyll as a roarynge lyon walketh aboute sekynge whome he maye deuour whome resyst stedfast in the faithe knowynge that the same affliccions are appointed vnto your brerbren that are in y◠worlde But the God of all grace whiche hath called vs vnto his eternall glorye by Christ Iesus shall his owne selfe after that ye haue suffred a lytle afflicciō make you perfecte settle strength and stablyshe you To him be glorye and domintō for euer and euer Amen By Siluanus a faithfull brother vnto you as I suppose haue I written breffely exhortinge and testifying howe that this is the true grace of God wherin ye stande The congregacion of them whiche at Babilon are companions of your eleccion saluteth you and so dothe Marcus my sonne Grete ye one another with the kysse of loue Peace be with you al whiche are in Christ Iesu Amen Submitte your selues therfore not for dreade of men but because you trust in the mightie hande of God There is no peril leste you shoulde be troden vnder fote perpetually for euer for he shall aduance and exalce you a lofte whan the day of rewardes cōmeth Loke not waueringly about you haue no distrust be not aftayed lest you be tossed in the sourges of sorowes as thoughe you were vndefended and set naught by for he that is hable in all thinges and seeth all thinges hath charche of you wil not suffer any thing of you to peryshe It is the cōmune custoume of youthe to be bēt vnto pleasures vnto ryot vnto wantonnesse But be you sobre watche you in your myndes beyng alwayes readily attētiue and alwayes circūspecte For y◠aduersarie of your saluaciō y◠thursteth after mannes destrucciō sleapeth not but walketh about lyke an hungrye roaringlion sekeyng in euery place whom he may snatche vp to deuour assaieng by all meanes entraunce vnto you sometyme layeng wayte for you by voluptuous pleasures sometyme openly oppugnyng you by persecucions Geue not place vnto him but resiste him with vnshrinkinge stronge hartes You wil say where haue we power against him that is so mightie He that hathe charge of you is mightier than he Put all the whole trust of your hartes vpon him and your aduersaries power shal be nothinge Against the faithles he is strong but against the faithfull he is feble Yf he shoulde assaulte this man or that man parchaunce it might rightly be takē for a sore greuous afflicciō but now doeth he impugne al the whole flocke of the godly with like malicious hatred He persecuteth Christ in you he enuieth all mens saluacion so that the cōmune afflicciō of all shal be the more easely hable to be borne to stande with agreable myndes agaist the cōmune enemy These matters shal shortly haue an ende Nether wil God from whome proceadeth all goodnes leaue you succourles in the meane season but wil throughly perfourme the thing that he hathe begonne in you He hath geuen you suche stomackes that for his sake you should not be afrayed to suffer tormētes wherby he hath called you vnto his glory that neuer shal haue ende He wyll not suffer you to mysse of the victorie yf you wrestle manfully he wil helpe you in your wrestlynge and wyll garnysshe strengthen and establyshe you that beynge tormented for a shorte season you maye atteine the crowne of immortalitie By his ayde we get the victorye of his free gyfte we shal receyue the rewarde For there is nothing wherin we may chalenge any prayse to our selues vnto God alone is al glorye due not onely in this worlde but also into al ages for euer Amē At this present I wil write no further vnto you For of this selfe same matter I suppose I wrote vnto you of late althoughe in fewe wordes by Siluanus a faithfull brother I doubte not but he delyuered the Epistle well and faithfully In it I desired and hartily besought you to perseuer styl in that which you haue begonne that nothing alter your mynde The waye that you haue entred is the very right true waye vnto saluacion Thus ferre you haue proceded forewarde by the goodnes of God Continue styll stedfastly throughe his helpynge ayde tyll you attayne vnto the victorious rewarde of lyfe that neuer shall dye The congregacion of the christianes commende them vnto you euen the congregacion whome God hath chosen out to himselfe together with you in Babilon whiche in the myddes of wicked ydolatrours folowe the godlynes of the gospell and in myddes of most sylthye corrupte lyuers embrace the purenes of cleane conuersacion You are not alone by your selues God hath his electe in euery place In dede those are but a very fewe howbeit they are a fynely tryed sede to encreace the congregacion in tyme commynge more latgely Marke saluteth you whiche is to me as it were my sonne Salute you euery one other with a kysse not after the sorte that is geuē more custumely than hartely but with an holy pure true christiā mynde which is not doone against the hearte but is the signe of a chaste and a pure vpright louer and not a lyeng countrefaicte token And to make an ende of myne Epistle in lyke sorte as I beganne it Grace and peace be alwayes present with you al which beyng engraffed vnto the bodye of Iesu Christ lyue by his spirite that grace maye couple you vnto God and peace maye glewe you together with mutual concorde whiche thing God that is best and most mightye brynge to passe Amen ¶ Thus endeth the paraphrase vpon the first Epistle of S. Peter thapostle ¶ The argument vpon the later Epistle of S. Peter thapostle by D. Erasmus of Roterodame THis Epistle as it appeareth Peter wrote whan he was greatly growē in age and almost at the pittes brinke for in dede he maketh mencion of his death He writeth generallye to all sortes of christianes exhortinge them to purenes of lyfe and by auncient examples and with the terrour of the laste iudgemēt frayeng them from fylthines and he doeth vehemently blame them whiche corrupte the myndes of the symple with peruerse doctrine in denyeng the commynge of Christ ¶ Thus endeth the Argument ¶ The paraphrase of Erasmus vpon the later Epistle of S. Peter thapostle ¶ The first Chapter The texte ¶ Simon Peter a seruaunt and an Apostle of Iesus Christ to them whiche haue obtained lyke precious faithe with vs thorowe the rightewesnes of our God and sauioure Iesus Christ Grace be vnto you and peace be multiplied thorow the knowledge of God and of Iesus our Lorde Accordynge as his godly power hath geuen vnto vs al thynges that pertayne vnto lyfe and godlynesse thorow the knowledge of him that hath called vs by glory and vertue by the which are geuē vnto vs excellent and most great promyses that by the meanes therof ye might be partetakers of the godlye nature yf ye flye the corrupcion of worldly luste I Simon Peter in tymes paste a diligent folower of Moyses law and
Christe what so euer he hathe he ascribeth it vnto the father and what so euer we haue it behoueth vs to ascribe it vnto Christe Christe is the true lyght that procedeth from the father of all lyght We canne not bee the membres of Christe except we bee bright nether canne we haue lyght onles we bee transformed into him and contynue stedfastly vnto the ende in his feloweship Trueth and Innocencye is the lyght of the mynde and synnes and wycked lustes are the darkenes where lyght is there is life where darkenes are there deathe is The texte And this is the tydinges which we haue hearde of hym and declare vnto you that God is light and in him is no darckenes at all If we saie that we haue felowship with him and walke in darckenes we lye and do not the trueth But and yf we walke in light euen as he is in light then haue we felowship with him the bloud of Iesus Christ his sonne clenseth vs from all synne If we saye that we haue no synne we deceaue our selues and the trueth is not in vs. If we knowledge our sinnes he is faythfull and iust to forgeue vs oure synnes and to clense vs from all vnrightewesnes If we say we haue not synned we make hym a lyar and hys worde is not in vs. What is the matter than whiche we shewe vnto you that you myght the more fully reioyce In dede it is that whiche we haue heard euen of him and hauing heard it we make it cōmune vnto you that God forasmuch as he is altogether and of his own nature good all wise al pure and al light life nether is ther any darkenes in him In vs the matter standeth not after such sorte but we haue muche darkenes euen of our selues in case we haue any light we are endebted in that all to gether vnto him by whose free liberality we are deliuered from our olde synnes and being deliuered from the darkenes of our former ignoraunce we haue learned by the Gospelles doctrine to liue godly after Christe our heades example If any manne boast that he is through baptisme engraffed to the body of Christe and hathe therby felowshippe with God the father where as in the meane while he liueth yet in errours vices of hys former lyfe dooeth playnly lye For seing as I sayed before God is farre from all maner felowship of darkenes how can he possibly haue any thynge a dooe with hym that lyueth yet still all together in errour and olde vices For he is clene out of the waye that thinketh he can atteyne Innocencie by any other meanes than by Christ agayne he is deceaued that thinketh it ynough for him to be washen in baptisme except he be answerably like vnto his professiō through Innocencie of life he that thinketh thus is deceaued and he lieth that sayeth it For Christe is the trueth whiche hathe nothing a doo with lyers The fyrste steppe vnto light is for a manne to acknowlage his darkenes and the fyrst stepping forthe of a manne vnto Innocencie is to acknowlage his sinnes Will ye heare therfore by what token we maye knowe that we haue true feloweshippe with God Doubtles euen by thie if like as he is light and voyde of all darkenes euen so shall we absteyne after his example from the darkenes of all errours and vices framyng all our conuersacion after the light of the Gospell and yf like as the sonne hathe most high concorde with the father euen so shoulde we also lyue Innocently and be all of one mynde amonge our selues The father will not laye the traunsgressions of our olde life vnto our charge whiche are ones doone awaye all the sorte of them by the precious blood of his sonne Iesu Christe so that we from henceforthe absteyne from all synne as muche as in vs lyethe The blood of Christe hathe washed awaye all fylthynes and hathe washen it away from all folkes yea but he hathe washen none but those that acknowlage theyr faultes Yf we saye that we are not endaungered with synne we deceaue our selues we lyue in errour we wandre in darkenes and Christe which is light whiche is trueth is not in vs. For if he were truly in vs in dede he would dispatche awaye thys darkenes of arrogaunt ignoraunce And if it shall chaunce vs after receyuing of baptisme to slyde backe agayne through mannes weaknes in to any synne and as it were a myste obscure our light we muste beware that arrogauncie withdrawe vs not farther and farther of and leade vs agayne from light in to our olde darkenes Yea we muste geue dilygence that through discrete sobrenes we maye be admoued vnto the light that shall dispatche awaye all darknes If the brother perchaunce doo trespasse agaynste the brother let eyther forgeue other hys trespasse that God maye forgeue them also the trespasses that are done agaynste him For in dede God hathe vpon this condicion promysed to forgeue vs what so euer we haue offended againste him if we forgeue our brothers fault and exacteth hys debte euen to the vttermoste farthinge of him whiche hauyng hys lorde mercifull vnto him shewed him selfe smally mercifull towardes his felowe seruaunt that is to saye he iudgeth him vnworthye the mercye of God seinge he ones frely forgaue him all his trespasses that will not pardone a smale offence vnto hym agaynst whome he eyther trespasseth euery daye or elles maye trespace That man wyll easyly forgeue hym that trespasseth agaynste hym whiche wyll remembre howe many wayes he offendeth both agaynst God and agaynst his neyghbour And as it is a very hard matter for a man to do so as he offende in nothing euen so is it a verye easye mater to amende suche offences with forgeuing one an other Forgeue thou thy neighbour and thy neyghbour shall forgeue thee agayne and God shall euen as it were of very couenaunt forgeue you both I speake of those faultes that chaunce euen among them that are good yea but among men and those faultes that obscure the lyght of the Gospelles veritie rather than extinguyshe it For God forbydde that manslaughter or whoredome or sacrilege shoulde chaunce vpon their life that are ones chosen among the chyldren of God There is nothing that allureth more the mercie of God and swageth his wrath than yf a man acknowlage his faulte to God If he that is a fearce cruel man forgeue him that acknowlageth his faulte how muche more shall God do so which is more mercifull than any man He is by nature readyly bent vnto mercie and hath promised vs forgeuenes vpon this condicion forgeue and it shal be forgeuen vnto you If he would not forgeue in that he is good yet he shuld forgeue because he is iust of faithful credence See that thou accomplyshe the prescribed condicion and he shal not forget his couenaunt If we with our whole harte forgeue our neighbour that offendeth vs God shall also forgeue vs not onely one synne or
and of all thinges that he sawe Happye is he that readeth and they that heare the wordes of the prophesye kepe those thinges which are wrytten therin For the tyme is at hande VNto our sauiour Iesus Christe after his manhode was geuen of god his father not onely all sufficiencie and fulnes of grace but also the knowledge and reuelacion of all suche secret mysteries as shoulde happen from tyme to tyme in Christendome vntyll suche tyme as he shoulde come againe vnto the lattre iudgement whiche secretes our sauiour Christ dyd reuele and open throughe his angels vnto his electe seruauntes and specially vnto holy S. Iohn I meane vnto that Iohn whiche bare wytnes of the worde of god and of Iesus Christ and dyd recorde all suche matters and doctrine as he himselfe had sene and lerned Whiche doctrine shall be very profytable vnto euery one that shall reade vnderstande this prophecye so far as he shal endeuer himselfe to lyue therafter preparinge appointynge himselfe thorowe a true faith and a christen conuersacion to please the lorde in this lyfe whiche is shorte and transitorye and the ende therof vncerten ▪ The texte ¶ Iohn to the seuen congregacions in Asia Grace be vnto you peace from him whiche is and whiche was and whiche is to come and from the seuen spirites whiche are before his trone and from Iesus Christ whiche is a faythful witnes and first begotten of the dead and Lorde ouer the Kynges of the earth Vnto him that loued vs wasshed vs from our synnes in his awne bloude and made vs kynges and prestes vnto god his father be glorye and dominion for euermore Amen In lytle Asia were notable churches and congregacions set vp institute of the holy apostles speciallye of S. Paule vnto whiche also S. Peter wryteth confirmeth them in the faythe and vnto the same dothe S. Iohn wryte specially in consyderacion that this doctrine shoulde concerne all churches generally whiche were at that tyme standynge or shoulde afterwarde be institute thorowe out the whole world And he wysheth vnto them all as muche good as he can thincke or dyuyfe from god whiche is onely the gyuer of all good thinges is and remayneth for euer vnmutable ruleth gouerneth all thinges wherunto he vseth the ministraciō seruice of his angels which are infynyte in nombre whiche thing the nombre of seuen dothe sygnifye accordynge vnto the vse of holy scripture And with this eternall father holy spirite one god reygneth our lord Iesus Christ which is appointed to be the ruler of al thīges in heauen earth of al sensyble creatures both gostly as the spirites are bodily He in his mans nature for very loue toward mankinde was sēt for the comforte and wealth of y◠who le world testifyed most faithfully vnto al the world the wil of his father in the gospel accordyng as it was before promysed in all the prophetes that he shoulde be the founder and performer of the newe testament and should be offered vp and dye for the synnes of the whole world and in the resurrectiō or vprisynge againe of the bodye and soule he shoulde goe before all the resydue of the faythfull and be their guyde vnto euerlastynge lyfe whiche lyfe he onely hath meryted and purchaced thorowe his perfyte obedyence vpon the erosse vnto death And therefore is he exalted as concernynge his manhode aboue all creatures and hath receyued the moost worthiest and hyghest name and tytle that can be named eyther in this world or in the worlde to come And he hath purchaced and deserued for all the holy elect children of god the honour and glorye of the euerlastynge kyngdome and also grace to rule and gouerne our selues vertuouslye and to offre vp dayly and continually a pleasant sacryfyce of thanckes geuynge in true faith in god thorow Iesus Christ Vnto hym therfore alone parteyneth all honour and glorye The texte ¶ Beholde he commeth with cloudes and al eyes shal see him and they also which pearsed him And all kynreds of the earth shall wayle ouer him Euen so Amen Euen in despyte and against the wyll and mynde of all them that crucifyed Christ and woulde not take nor knowledge him for a kyng yet he commeth in the hyghest maiestye whiche excelleth all glorye and power of all otherkynges that euer were and nowe sheweth hym selfe and appeareth thorowe fayth vnto all his electe as the very messias and sauiour of the worlde whiche was so long desyered and loked for And whan he shal come at the latter daye to iudge the quycke and the deade than shall all the Iewes and vnfaythful whiche despysed him at his first commynge whan he came with suche humblenes crucyfyeng and putting him to death and woulde not receyue nor knowledge hym for a sauioure and a messias they shall than see him with feare and tremblyng and he shall appeare dreadfull vnto them The texte ¶ I am Alpha and Omega the begynnynge and the endynge sayeth the Lorde almighty whiche is and whiche was and whiche is to come I Iohn your brother and companion in tribulacion and in the kyngdome and pacience in Iesu Christe was in the yle that is called Pathmos for the word of god and for the witnessynge of Iesus Christ This doth Christ speake to declare his godly maiestye and his eternall substaunce his almyghtye power without ende or begynnynge And he speaketh after the maner of the grecians amonge the whiche Alpha is the first letter Omega the last And after this speaketh S. Iohn the Euangelist again of his owne parson without any worldly boasting reioysyng as it becommeth a Christē man not in any honour or ryches of the world nor yet in any holynes the is in himselfe but onely in the affliccions persecuciōs pacience mysery partycypacion of the rightuousnes in Christ wherof he is a witnes a partener in sufferyng for Christes sake which thing hapned vnto him for the gospel by the procurement commaundemēt of Domicianus the Emperour which would haue bene honoured for a God where as Iohn taught that the onely lyuynge god and none els ought to be honoured and called vpon For y◠whiche cause Iohn was banyshed sent into Pathmos where god dyd shewe this reuelacion vnto him bad him wryte it so by that meanes thorow his wryting to set furth to further the glorye of Christ in his banyshemēt more thā euer he had bene able to haue done with his wordes or preachinge onely yf he had styll remayned amonge his frendes in his countrey The texte I was in the spirite on a sondaye and hearde be hynde me a great voyce as it had bene a trempe saying I am Alpha and Omega the first and the sast That thou seest wryt in a booke and sende it vnto the seuen congregacions whiche are in Asia vnto Ephesus and vnto Smyrna and vnto Pergamos and vnto Thiatira and vnto Sardis and vnto Philadelphia