al men that you are the veraye ryghte chyldren of God and no bastardes nor vnlawfull chyldren but perfitelye resemblyng youre heauenlye father in youre heauenlye conuersacyon and so ordre youre lyfe in the myddes of a frewarde cruell corrupte nation that youre syncere vpryghtenesse be not spotted in any condicion but rather let youre innocencie of lyfe so shyne amonge their darkenesse as it were certayne lyghtes of the world set before all mennes eyes For you are they of whome Christe speaketh in the ghospell sayeng you are the lyghte of the worlde whiche holde vp the lyuelye woorde of the ghospell that euery bodye maye see and expresse the doctryne of Christe euen in your conuersacion so as I am in assured trust that at the coÌ„ming of Christ I shall also reioyce in you for your constaunt perseuerynge that I haue not laboured in vayne nor runne vnprofitablye in this rase of the ghospel in that I haue wonne suche disciples vnto Christe And I doo not onely not repente my labours whereby I haue offred you as a moste acceptable sacrifice vnto God but also incase I my selfe chaunce to be offred vpon the oblacion and sacrifice of your fayth I shal be gladly contente bothe on youre behalfe and myne owne On youre behalfe in that I haue conuerted you vnto the gospel and offered you as a most acceptable sacrifice vnto Christe and on myne owne behalfe that hauing fynished suche a sacrifice I shall also be offered vp all together my selfe For lyke as I see well that myne afflictions chaunced vnto the furtheraunce of you euen so I knowe that my deathe shall chaunce to the furtheraunce of the ghospell And for this cause sake death shal be euen hartely welcome to me And yf it be conueniente that you shoulde be equall parteners of my ioye you oughte in no wise to be sorye for my death whiche shal bee so pleasauntly welcome to me The texte I trust in the lorde Iesus for to sende Timotheus shortely vnto you that I also maye be of good comforte when I know what case ye stand in For I haue no man that is so lyke minded to me which with so pure affection will care for your matters For al other seke their own and not the thinges which are Iesus Christes Ye know the profe of him how yâ— as a sonne with the father so hath he with me bestowed his setuice in the gospel â–ª Him therfore I hope to send assone as I know how it wil go with me I trust in yâ— lorde that I also my selfe shall come shortly Nowe ye perceyue in what behalfe you are bounden to be glad of my state but I trust throughe the grace of the Lorde Jesu to see you shortly by Tymotheus inasmuche as I can not come my selfe as yet Therefore I sende him euen as it were my selfe to the intent lyke as you are glad now you know what state I am in so I maye be as glad whan Timotheus commeth hither agayne to knowe what state you are in For I thought him chieflye the most mete man to sende vpon this message seyng there is neuer a one of all the rest that contenteth my mynde so wel as he in the ghospelles businesse bicause in applyinge youre necessaries he wyll be as willinglye diligent and faithful as I my selfe For you must vnderstande I haue iuste cause to regarde hym as myne owne sonne There be other whose ministerye I might better sparâ— than his but I woulde sende neuer a one but of throughly tried integritie For all the rest almost seke to be sent on suche messages not to doo so muche good vnto other as to prouide for their owne gayne rather than to wynne vnto Iesus Christe And you knowe that I haue alwayes abhorted suche purposed intentes I thynke it not necessarie that I shoulde prayse hym vnto you bicause you haue all ready seen his demeanour and can remembre afterwhat sorte he behaued him selfe wyth me in the ghospelles affaires and as a ryght sonne did represent me his father in all thynges Hym therefore I truste to sende as soone as I see to what â—nde my matters wyll growe And I truste for all thys by the grace of the Lorde that I my selfe shall also shortely come vnto you The texte But I supposed it necessarie to sende brother Epaphroditus vnto you my companyon in labour and felowe souldier youre Apostle whych also ministreth vnto me at nede For he longed after you all and was full of heuynesse because that ye had hearde saye that he had bene sicke And no doubte he was sicke in somuche that he was nye vnto death But god had mercye on hym and not on hym onelye but on me also leste I shoulde haue sorowe vpon sorowe I sente hym therefore the more dylygently that when ye see hym ye maye reioyce agayne and that I maye be the lesse sorowfull Receynt hym therefore in the Lorde wyth all gladnesse and make muche of suche because that for the worke of Christ he weute so farre that he was nye vnto deathe and regarded not his lyfe to fulfyll that which was lackyng on your part towarde me Furthermore I thoughte thys also veray requisite that Epaphroditus who is bothe my brother and companyon and felowe souldier and youre Apostle shoulde beare Tymotheus companye vnto you to the entente he myghte be commendablye welcome vnto you bothe for my sake and for youre owne who also broughte vnto me youre louyng charitie wherwith you are wonte to releue me at my nedes He was a good while a goe muche desyrous to come see you and was wonderfully afrayed lest it greued you to sore to heare tell that he was so perylouslye sycke It was true that you hearde saye for he was so sooze sycke that he was in ieoperdye of hys lyfe and vearye lyke to haue dyed But God restored hym agayne and had compassyon vpon hys seruaunte and not vpon him onelye but also vpon me that was in ieoperdye whan he was in ieoperdye leste vpon the sorowe that I conceaued by his sickenesse I should haue had double sorowe for the death of so faythfull a felowsouldyour And therfore I was the more diligent to sende hym vnto you specyally that you myghte be glad to see hym well amended agayne and peraduenture not beleue the tale as it was tolde you than that all my sorowe maye be wyped cleane oute of my mynde yf I perceaue you vnfeynedlye ioyous and glad of hys welfare Receyue hym therefore with a louynge Christian affection in all ioyfulnes and haue not hym in price onely but all them also that are lyke him For he whan you sente hym hyther was not onelye nothyng afrayed of Neroes crueltie whome he knewe to be muche greued at me but also for the ghospell of Christe he put him selfe in suche haserde that he was verye lyke to haue died preferrynge the doctrine of the ghospell before his owne healthe for this consideracion that bycause of his beyng awaye he thoughte he
leaue nothyng vnsayed what soeuer any suche parson shall demaunde of you do therin that thyng whiche is for the commen weale necessarie But among you beyng christians let there be no authoritie or debte but that ye to eche other owe mutuall charitie A charitable man nedeth not by exaction to be compelled but of his owne accorde preuenteth all monicions If ye paye vnto them theyr requeste ye are oute of theyr daunger but the charitable man thoughe he satisfie other yet neuâ—â— satisfieth he hymselfe but euermore heapeth vp one good turne vpon another Charitie therfore enbrace ye who breifly compriseth al lawes Whoso with pure and christian charitie loueth his neighbour he obserueth the whole effecte and purpose of Moses lawe if charitie lacke no lawes be they neuer so many are sufficient if it be had there neadeth none other lawe when charitie onely muche more effectually commaundeth all that is in so many and innumerable lawes comprehended Moses lawe forbiddeth men to do adultrye to commit murder to do any thefte to beare false witnes to desyre any other mannes gooddes to lende mony for vsury with many suche other like But in the compendious rule of charitie are all these preceptes contayned wherin it is briefly sayd Loue thy neighbour as thy selfe Charitie asmuche as it can doeth good to al men though they be euil and hurteth no man And then what neede is it with a long tale and special wordes to forbid so many thynges to hurt I say no maÌ„ this way or that way synce her nature is to hurte no man at all Wyl any man trow ye murder him whom he loueth wyll he vnchastly vse an other mannes wyfe whiche loueth his neighbour aswel as him selfe Wyll he robbe an other mannes gooddes whom he is ready to succour with his owne wyl he with false witnes oppresse his neighbour whom with his owne ieopardy he would haue saued wyll he lende any mony for vsurye to him with whom he thynketh all that he hath commen wyll he wyshe him harme whiche wisheth the same to another that he would to him selfe wyll he by any way hurte and displease him for whose sake he knoweth that Christ once dyed Charitie therfore as I sayd in a shorte lesson containeth the whole lawe By her rule we shortly learne what is to be auoyded what is to be folowed The texte This also we knowe the season how that it is tyme that we should now awake out of slepe For now is our saluacion nerer then when we beleued The night is passed the day is come nigh Let vs therfore cast away the deedes of darkenes and let vs put on the armour of light Let vs walke honestly as it wer in the day light not in eatyng and drinkyng neither in chamberyng and wantonnes â–ª neither in strife and enuiyng but put ye on the lorde Iesus Christ And make not prouision for the fleshe to fulfil the lustes of it To the desyre of charitie then euen the consideracion of the tyme exhorteth that we awake arisyng out of the slepe and darkenes of our olde life The night semeth a tyme which geueth occasion liceÌ„ciously to synne forasmuche as at that tyme shame is away But suche yet as in the night are wantonly occupyed and vse them selfe but lightly assone as the day once appeareth euen for very shame to the sight of menne they fashion them selfe better and as though they were becomen newe menne in stede of dronkardes come foorth abrode sobre in steede of lecherous chaste in stede of braulers moderate and colde in stede of sluggardes and heauye heades lusty and quicke Take therfore must we the tyme while it serueth whiche if we vse well our weale is not so farre of as it was when we vpon boldnes of Moses lawe kepyng thought it but euen at hande The night of our former life is gone and passed away that day draweth nigh wherin mennes actes be they neuer so secrete shal be disclosed Let vs be as our day is and cast away our euil maners nightly actes with all suche other wanton pointes as we ought to be ashamed of in the day If when the sunne riseth we vse to sette on more honest apparel leste for lacke of cumly aray mennes iyen be offended muche more nowe at the bright risyng of the gospel let our soules be garnished with thapparel of vertue meete for suche light and with suche as is not vncumly in the sight of God Hencefoorth let vs so frame all our life that all the worlde may see that we walke in the light euen in the sight of God his Angels and menne shakyng of the darkenes of our former life not geuyng our selfe to riottous bankettynges or drunkennes not beastly geuen to foule and fleshely lustes not with strife enuiyng vnsemely braulyng among our selues vnto whiche vices ye were thral whiles ye wandered in yâ— darknes of your former life This apparel belemeth not mans soule But rather synce ye are through baptisme graffed into Christ him put ye on Let it appeare in your life whom ye haue professed Expresse ye him whom ye haue receiued he is chastitie he is peace he is charitie suche apparel is mete for this light of the gospel Suche thynges as ye haue hitherto for your pleasures vsed heÌ„cefoorth vse them for bodily necessitie and suche thynges as heretofore ye haue filthyly geuen you vnto as wanton desyres moued hencefoorth in them let there a sobrenes be vsed and vse them no further than nature requyreth Norishe so the bodye that it liue and be in helth and not waxe wanton Let meate and drinke be vsed to driue away hunger and thyrst not in suche sorte that they prouoke and norishe vncleanly lustes The .xii. Chapiter The texte Him that is weake in the fayth receiue vnto you not in disputyng and troublyng his conscience Due beleueth that he may eate all thinges An other whiche is weake cateth hearbes Let not him that cateth dispise him that cateth noâ— And let not him whiche cateth not iudge him that cateth For God hath receiued him What aâ—t that iudgest an other mans seruauÌ„t whether he stand or fal that pertaineth vnto his owne maister yea he shal be holden vp that he may stand For God is able to make him stand BUt surely albeit in the vse of suche thinges there be no difference nor choyse among suche as are in the fayth of Christ throughly instructed so that they vse them not for pleasure but for neede as I before tolde you yet if there be peraduenture any suche among you as for exaÌ„ple a Iewe borne whiche by reason of his long continued custome and trade of life is some what sctupulous and not yet so growen vp to that ripenes of fayth that he can forgoe al the rules of his old law suche one may not by by disdainfully be reiected but rather with gentle and courtise maners allured and norished vntyl that he like wyse profite
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
is euyll spoken of among the gentiles through you as it is wrytten What cause then hast thou that arte a Iewe to glorie of the lawe Beholde thou whiche to be called a Iewe thynkest it a great matier and vpon the priuilege of the lawe gyuen vnto the by god bearyng thy selfe boldly bostest that god is author of thy religion whose mynde pleasure thou knowest by the holy wrytynges whiche came from hym whiche arte also infourmed by the lawe so that not onlye thy self art learned to knowe what is to be desyred what thynges are to be auoyded what is best to be done but standest also in a confidence that thou art able to be guyde to suche as are in blyndnes to gyue them lyght which wander in darknes that is to be a teacher of the vnlearned and an infourmer of them yâ— lacke discrecioÌ„ Because the lawe hath in the brought to passe to know the fourme and order of lyfe and the rule of truthe thinkest thou for this in the grace of the gospel to be preferred before the Gentile I thinke not so but rather thynke that the knowledge of the lawe wherof thou makeste suche boste shal before the iudgement seate of god make thy matier worse vnles thou frame thy lyfe therafter For the knowledge wherof thou makest suche boste shall sharpely be layed to thy charge Thou bragger vpoÌ„ the lawe what crakest thou thou I saye whiche teachest an other and teachest not thy selfe whiche preachest that a man shoulde not steale and thy selfe doest commit robbery whiche tellest other that aduoutrie muste not be done and thy selfe breakest wedlocke whiche abhorrest ydolatry thy selfe takest goddes honoure from hym whiche among men crakest gloriest of the lawe gyuen vnto the by god and by breaking the same dishonourest shamest god the author therof tournyng yâ— for which amoÌ„g other thou sekest for glorie to his reproche to whoÌ„ onely al prayse is dewe For this wyse to do what els is it but as far as in the lyeth to dishonoure god I saye as farre as in the lyeth for in dede vpon hym no reproache at all falleth Of suche long synce complayned the holy prophetes of god namely Esai and Ezechiel sayinge that through you the name of god is euyl spoken of reuiled and through your faulte couÌ„pted reprocheful eueÌ„ among the Gentiles gyuen to ydolatrie whyles ye bostyng youre selfes vpon the tytle of god and his lawe leade an vngodly lyfe The texte ¶ For circumcision verelye auayleth yf thou kepe the lawe But yf thou be a breaker of the lawe thy circumcision is tourned to vncircumcision Therfore yf the vncircuÌ„cised kepe the right thynges contayned in the lawe shall not his vncircumcision be couÌ„ted for circumcision And shall not vncircumcision whiche is by nature yf it kepe the lawe iudge the whiche beyng vnder the letter and circuÌ„cised doest transgresse the law He is not a Iewe whiche is a Iewe outwarde neither is it circumcision whiche is outward in the fleshe but he is a Iewe whiche is hyd within and the circumcision of the hearte is the true circumcision whiche consisteth in the spirite not in the letter whose prayse is not of men but of god For neyther is it sufficient to be onely a Iewe borne nor yet to be taken into theyr religion but to that ende auayleth circumcision yf thou put that thyng in vre and practise for whiche circumcision was gyuen in trade of lyâ—e exercise that whiche thou in ceremonies takeste vpon the. But yf thou transgresse the lawe thy circumcision wyll nothyng auayle forasmuche as before god it is as though thou wer not circumcised at al. Nowe then as thy circumcision is tourned into vncircumcision excepte thou therwith kepe other rules of the lawe whiche make to good manners so shall the Gentile for lacke of circumcision take no hurte but before god be accoumpted for circumcised yf he beyng ignoraunte nor regardyng the ceremonies of the lawe perfourme suche thynges wherin the whole perfetcion and ende of the lawe standeth that is to saye pure and innocent lyfe and haue therwith a sure confidence in Christe and be obedient vnto hym whiche is the ende of the lawe Yea I saye the Gentile shall not only in this behalfe be in as good state as thou arte but be also set before the therin in better case than thou arte because he knoweth not what circumcision is so that therfore his hurtles lyfe shal declare thy lyfe to be more damnable forasmuche as he not professyng the lawe in the order of his lyfe expresseth yet the ende and meanyng of the lawe wheras thou lenyng exactly to the bare wordes and small poyntes therof professing also the same with the marke of circumcision by refusyng Christ breakest that whiche in the law is chiefest Before god who iudgeth not men by bodely markes but by theyr godlye myndes loste hast thou the name of a Iewe onles thou lyue after thy profession For neyther is he Iewe whiche beareth vpon hym a Iewyshe outwarde marke nor is he circumcised that hath a lytle skyn pared from his secret parte but he and none elles is a verye Iewe whiche inwardly and in his conscience is a Iewe whome as god onlye regardeth so therbye iudgeth he euery maÌ„ To be briefe he is circuÌ„cised whose heart is circumcised rather thaÌ„ he whose priuie meÌ„ber hath some parte pared of nor trusteth somuche vpoÌ„ the law graueÌ„ in stone as vpon yâ— spiritual meanyng of it For whose only fleshe is circuÌ„cised among meÌ„ he may in dede glorie that he is a Iew but the very Iewe in dede is he whose conscience is pourged from synne hath wholly gyuen hymself to Christ which man albeit among men be defrauded of his prayse yet doeth god acknowledge and approue hym whose approbacion is perfite blysse and saluacion The .iii. Chapter The texte â–ª What preferment then hath the Iewe or what auauntageth circuÌ„cision Surely very muche For because that vnto them wer committed the wordes of god What then though sum of them did not beleue Shall theyr vnbelefe make the promise of god with out effect God forbid Let god be trewe euery man a lyar as it is written that thou myghtest be iustified in thy sayinges and ouercum when thou art iudged BVt here some one wyll saye yf the whole matier stande in godly lyfe and hurtles maners ioyned with fayth in Christe what preferment then hath the Iewe more than the Gentile or what aduauntageth circumcision at al yf faythe and godlye lyuyng make both the circumcised I say and the vncircumcised equall yea yf circumcision make the Iewes matier worse yf he transgresse the law and offend Truely touchyng the free gyft of goddes grace offred by the ghospell no poynte better is the Iewes state and condicion than is the Gentiles And yet in some consideracion surely a great preeminence is it to be a Iewe borne For herin fyrst maye they lawfully glorie
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
men that for haters we be made well wyllers euen to theÌ„ that hate vs thys haue we neither by Moses lawe nor yet by our owne merites but by the free goodnes of God by the which we coueite that all men yf it be possyble reioyse with vs in one commune saluation and that the verite of the gospel may shine and geue lyght to all men as it hath geuen lyght to vs. For afore we wandered lyke blynde men in darkenes as the vnbeleuers do styll But nowe after that it is made open thorow the ghospell howe greate the goodnes and charite of God the father which is autor of our saluation is to al men now after that the darkenes of our former lyfe is put away we haue obteyned true lyfe saluation not by the obseruation of the lawe which had a certayne righteousnes in it but yet of small efficacie to geue euerlastyng lyfe but we haue obteined it thorowe the mere mercie of the Godhed For by the holy fonte of baptisme we benewe borne agayne and graffed into Christ the sonne of the euerlastyng father and beyng renewed by his spirite we haue ceased to be carnall and haue begon to be spirituall Therfore what so euer we be we are altogether bounde to God for it whiche into vs nothyng deseruing it hathe shed aboundantlye his spirite whiche the lawe coulde not geue And he hath shed this his holye spirite into vs by Iesus Christ by whom it hath pleased him most liberally to geue vs all thynges that we beyng purged by hys benefite from oure olde synnes should endeuour our selfes by good workes to be made apte to receiue the inheritaunce of the lyfe that endureth for euer of the whiche the doctrine of the gospell doeth put vs in a sure hope Sence that we therefore were once miserable and beyng nowe thorow the onely mercy of the Lorde delyuered from synne we hope for the crowne of euerlastyng lyfe with Christe we muste haue pitie vpoÌ„ other go aboute by al meanes that God may also haue mercy on theÌ„ The texte This is a true saying Of these thinges I wyll that thou certifie that they whiche beleue in God myght be diligent to go forwarde in good workes For these thynges are good and profitable vnto men Let a christian Byshop in the steade of Iewishe fables tel these thynges to the people for they are certaine and not to be doubted of There remayneth nothing more for vs to do but that in all our coÌ„uersation froÌ„ hence forth we shew our selfes not vnmyndful of the great benefite that we haue receyued of God but that we lyue in all thinges accordyng to his godly pleasure or els the professioÌ„ of christiandome of the gospel wil nothyng aduaile vs. Wherfore I wil that thou assure al meÌ„ of these thinges which greatly perteyne vnto our purpose confirme theÌ„ therin also yâ— they whiche haue once beleued in God yâ— by his free mercifulnes they haue bene redemed from their synnes and that he will geue the crowne of immortalitie to all them whiche by vertuouse and godly liuinge do studye to folowe Iesu Christe as nere as they are able maye leade suche a lyfe as maye seme not vnworthy of so greate profession and so hir promisses Nowe they shall declare them selues to be true christians yf they curse not the Ethnikes and the Iewes nor saye euyl by them but yf they be beneficial to al men and by the affection that they haue to piety they reioyse to helpe all men For these thynges shall not onelye ornate and commende the professyon of the gospell as thynges of them selfes honeste but besyde that very profytable to drawe other to Christe and to helpe other whiche be oppressed with any calamitie The chiefe poynte of christiantie is to do good to all men and by benefites euen the very wylde beastes are ouercome and made tame Thou shalte therfore on suche wise speake and preache of these thynges and not as one that is in any dowte of them as some be whiche mouyng many questions seme to haue but a faynte beleue But teache thou with greate confydence of countenaunce and with greate stedfastnes of wordes that euery man maye right well perceyue that thou arte throwlye persuaded in that whiche thou doest laboure to perswade to other Out of these thinges commethe no small frute of true religion The texte Folyshe questyons and genealogies and braulyng thorowe sâ—tyuinges about the lawe auoyde for they are vnprofitable and superfluous But folyshe and vnconnyng questions and entangled genealogies and contenciouse disputacions or rather warre vpon Moses lawe whiche some folowyng the trade of the Iewes do styrre vp to gette them a name thereby and vantage caste them away as superfluous and vuprofytable to the lyfe that is after the gospell For what death it hurte good lyuynge yf I knowe not why Moses graue can no where be founde And whether it be as the Iewes do say lest he should be raysed vp agayne by enchaunters Or yf I knowe not howe many yeares Matusalem lyued Or of what age Salomon was whan he begate Roboam Why Moses did forbyd to eate the fleshe of swine Why the Iewes do suppose that the blode of a Wesell must with so great diligence be purged And many other more folyshe than these In the exposicion whereof what profiteth him to tary that hasteth to the rewarde of a true christian lyfe These thynges must rather â—e cutte awaye than declared and they which professe them as excellente thynges oughte more to be reproued and sharplye rebuked than to be ouercome with disputacion The texte A man that is an auctor of sectes after the firste and the seconde admonicion auoid â–ª knowyng that he that is suche is peruetted and synneth euen damned by him selfe If they whiche mayntaine suche supersticions as haue tofore bene mencioned erre by symplenes whan they be warned therof they wyll amende But yf they do it of a purposed malice eyther to get them a name or for lucre or for some other fylthy cause than wyll they be ready to defende euen those thynges whiche they knowe to be false These men whan thou hast once or twies rebuked them yf they amende not then auoyde them as sedicious and incurable persones leste they do more harme whan they be prouoked than they woulde doe yf they were let alone as men not regarded Yea and lest it may turne to a worse inconuenience that they whiche cannot be brought into a better mynde drawe him that goeth about to instructe them into the same errour that they be in For what auayleth it to geue any oftenar to them the medicine of cortectioÌ„ yf there be no hope of remedy An errour commynge onelye of the fraylenes of man is remedied by one or two warnynges but peruersitie is incurable and made worse by puttyng to of remedies Therefore he that beyng once or twyes rebuked abydeth neuertheles styffe in his opinioÌ„ let him alone in his froward
all manour of euils and aduersities should geue vnto his a rule of perfite obedience euen to the punyshement of the crosse Do ye aske what auayled thys pacience of oure priest He was so proued and tryed euery waye that nothyng shoulde bee lackyng in hym he saued not onely hymselfe but was the cause of saluacioÌ„ to all that folowe thys ensample of obedyence For he obtayned of the father that all those whiche woulde de hys felowes in suffryng affliccions shoulde also be partakers with hym of hys kyngdome And for this sacrifyce duely made he was called of the father an hye prieste after the ordre of Melchisedech The texte Wherfore we woulde speake many thynges but they are harde to be vttered seyng ye are dull of hearinge For when as concernyng the tyme ye ought to be reachers yet haue ye neade agayne that we teache you the firste princyples of the worde of God and are become suche as haue neade of mylke and not of stronge meate for euery man that is fed with mylke is â—â—expert in the worde of ryghtewesnes for he is but â–ª a babe But strong meate belongeth to them that are parfecte euen those which by reason of vse haue theyr wyttes exercysed to discerue both good and euyll Nowe who was this Melchisedech and howe conueniently he figured the sonne of God I would largely entreate but it shal be very harde for me to declare all thynges vnto you because your eares are not receyuable of this matter but to weake to awaye with a sermon of suche length and difficultie And herein I am constrained to requyre in you more diligence and feruent desyre to goe forwarde who notwithstandyng you haue so many yeares professed Christe that for the quantitie and space of tyme ye should be teachers of other men yet haue you nede to bee taught of me agayne the first principles and as a man would saye the. A. B. C. of holy scripture the whiche is wonte to be taught vnto those as vnto children who thorowe baptisme are borne agayne vnto the gospell and you whome it behoued nowe to be strong and stablished in euangelicall Philosophie haue nede as yet lyke tendre babes to be fed with the mylke of lowest doctryne rather then be meete to receyue the strong meate of higher learnyng As yet you continewe styll and as one would saye crepe in the historye of holy scripture and ryse not vp to the more hydde and mysticall vnderstandyng therof Nowe he that is such a one that he hath nede as yet to be nourished with mylke is ignoraunt and not strong ynough to heare the ryghteousnesse of the gospell whiche is not founde in thistorye but in allegories And therfore he is not receyuable of that preachyng wherby we are taught perfitte ryghteousnesse because he is as yet a babe in Christ lately graffed in his body in such wise that he may by litle litle aspire to greater thinges Furthermore the strong meate of more profounde misticall vnderstandyng pertayneth to those whiche are growen and become perfitte euen to those who by long and coÌ„tinuall practise haue their wyttes exercised to discerne both good and euyll He that is a chylde and nouryshed with mylke lyueth verely but yet he hathe not gotten hymselfe that strength by eustome and age wherby he is able to choose out for himselfe of euery thyng the best and loketh not to haue an other to put mylke or chyldes meate chawed before into his mouthe The .vi. Chapter The texte Therfore leaÌ„uing the doctrine that pertayneth to the beginning of christen men let vs go fourthe vnto perfeccion not laying agayne the foundacion of repentaunce from dead workes and of faith towarde God of baptisyng of doctrine and of laying on of handes and of resurrection from death and of eternall iudgemente And so will we doe if God permytte For it cannot be that they which were once lyghted and haue tasted of the heauenly gyfte and were become partakers of the holy ghost and haue tasted of the good worde of God and of the power of the worlde to come yf they fal awaye and as concernyng them selues crucifye the sonne of God a freshe and make a moâ—ke of him that they â—â—ouâ—d be renued againe by repentaunce Wherfore let vs who ought nowe to haue ceased to be any lenger children in christian Philosophie omytting the processe wherwith the ignoraunt are wonte to be taught their first prynciples go forth vnto perfeccion and not euer to stande styll aboute the often laying of the foundacion of repentaunce For the fyrst degre vnto christendome is to be repentauÌ„te for our former lyfe and to forsake sinne Next of all it is requyred that we be taught that true innocencie a soule helth is to be hoped for of God then forthwyth that we be pourged by holy baptisme from the filthynesse of oure synnes and restored agayne vnto the state of innocencie then that we receiue the holy gost by laying on of haÌ„des and beleue the resurreccion of the dead to come and also that last iudgement which shal awarde some to eternall felicitie and other some to euerlastyng paynes and damnacion It is endughe for vs to haue once learned once professed and once beleued these thynges It shoulde be a thyng dysagreable to all reason if that after we haue been taught these forsaide principles we so behaue our selfes hereafter that it be nedefull to haue the same often tymes repeted and taught vs agayne the which are taught for this purpose that they shoulde be the foundacion of the edifice whiche is to be buylded there on But after we haue learned suche principles it shal be our partes to do our dilygente endeuoyre that we may by daily encrease of vertue godlinesse become great and perfite that the noble building of golde syluer and precious stones of vertues and godly workes maye ryse and be rered vp from the foundacion once layed euen to the hyghest toppe It is our duetie to employe our diligence to thys ende that we maye fynishe the thyng we go aboute if God be fauorable vnto our attemptes without whose ayde mannes endeueyre is able to bryng nothyng toÌ„ effecte After that we haue once begun this course or trade of lyfe we ought not to turne our backes not to make resistence not to returne vnto the thinges once forsaken but still to goe foy warde to greater thynges and of higher perfeccion It were the greatest folye that myght be for a manne to haue recourse vnto that thyng whiche neyther ought ne can be repeted and ministred agayne For it is not possible for them whych haue once forsaken the darckenesse of theyr former life lyghtned by the doctrine of the gospell and now hauing theyr synnes forgeuen thorowe baptysme haue felt the free beneficence and greate liberalitie of God and the gyfte of heauen wherby he releaseth at once all our synnes and geueth vs grace to lyue well and afterwarde by laying on of the priestes hand haue bene
yf throughe repentaunce they would haue aswaged yâ— wrath of god which they had prouoked vpon theÌ„selues by theyr own wickednes And so let your vpryghtenes be ynoughe vnto you let it be ynough for you to haue declared vnto other what rewarde iâ— prepared for them that beleue the gospel what peyne abideth the vnbeleuers If there be but a fewe saued by fayth it shall not be layed to your charge If a great part of men perishe throughe vnbelefe they perishe through their owne faulte After this sorte it was the wyll of God to vtter the difference betwene the good and the badde Baptisme receiued as it ought to be preserueth agaynst destruccion and wassheth awaye the fylthynes not of bodyes but of soules But baptisme beyng broken promisse withall destroyeth for euer and wyndeth into so muche the more haynous rageing streames of wickednessâ— Therfore the thing that is saluacion to some hauing faythe doth bringe destruccion to the vnbeleuers and suche as are rebellions agaynst fayth Notwithstandynge it is not ynough for you that through the floude of baptisme your sinnes are perished and that wicked lustes of the former conuersacion are lost onles ther be present a good conscience also in all the lyfe after correspondent to the benefit of God Christ died howbeit but only once he is risen again neuer to dye and vnto vs the synfulnesses of oure former olde lyfe are in lyâ—â— sort slayne by the death of Christ that we shoulde afterwarde lyue agayne to innocencie and neuer slyde backe agayne in to synnes as muche as lyeth in vs. That shall come to passe if we shall as it were settyng inortalytie apart desiâ—ou sly aspire vnto yâ— countrey of heauen with al our whole hertes the enheritauÌ„ce whâ—rof abydeth them that obey the gospel For so Iesus Christe rose agayne thaâ— he would not make long taringe after that vpon earth but coÌ„ueyed him selfe out of mortall mennes companye vp into heauen and there hauynge the fruicion of the glory of immortalitie sitteth on the fathers right hande not wtout a body but suche a body as death hath now no title to it at all And whyle death goeth about the swalowe vp the innocente it is vtterly swalowed vp it selfe and while death surely reconeth to haue gotten a great praye it became a praye it selfe Finally Christes victorie is our victorye and the glory that went before in him is shewed vnto vs in case we continue styll in the thyng that we haue begon and sticke harde in his fotesteppes Againste him the tormentes of the wicked preuailed nothing at all but in his pacient suffryng of them he gate the victorie he trihumpheth and raigneth alofte sittyng in heauen aboue all aungelles or whatsoeuer vertue and power there is besydes Vnto you he hathe opened the waye into heauen that by the same way that he entred in you maye also thrust in thycke and treefolde into the same place The enheritaunce is ready and certaine the possession wherof he hath also entred for your sakes so that you expresse your selues worthy of it that is to saye if you set your studies vpon the innocencie which he hath frely geuen to do good vnto all men yea euen to the euyll and those that punyshe you as much as vnto you perteyneth ¶ The .iiii. Chapter The texte For as much then as Christ hath suffred for vs in the fleshe arme ye your selues lykewyse with the same mynde for he which suffereth in the fleshe ceaseth from sinne that he hence forwarde shoulde lyue as muche tyme as he remayneth in the fleshe not after the lustes of men but after the wyl of God For it is suffycient for vs that we haue spent the tyme that is past of the life after the will of the Gentils walkyng in wantones lustes in excesse of wines in excesse of eating in excesse of drinking in dronkennes and in abhominable idolatry And it semeth to them an inconuenient thing that ye runne not also with them vnto the same excesse of riot and therfore speake they euil of you which shall geue accomces to him that is ready to iudge quicke dead For vnto this purpose verelie was the Gospel preached also vnto the dead that they shoulde be iudged lyke other men in yâ—â—â—she but should liue before God in the spirit The end of al thinges is at hand â–ª FOr as muche than as Christe your Prynce and head folowed not the pleasures of thys lyfe but throughe suffrynge of afflyceions for a tyme came vnto the glorye of heauen and seing that he hath conquered the aduersaries with the weapons of paciente sufferaunce it is reason that you which professe your selues to be his disciples shoulde arme your selues with the lyke purpose of mynde Innocencie of lyfe is the most surest armour and christian pacience is the fortresse that can not be beaten downe He that is gyrded with pacience is sure that no man can be hable to hurt him Whosoeuer is deade together with Christ after the fleshe hath so geuen ouer the synfulnes of his former conuersacion that he is playnly deade to humayne desyres so that nowe he is not tickled with gredynes of renowme he is not prouoked with desyre of reuengemente but all the reste of hys tyme that is geuen hym in thys sely carkas lyueth all together whole to the wyll of God whom onelye his â—esyre is to please of whom also he lokethe for the rewarde of a good conscience and vnto him he referreth the vengeaunce takyng of the wycked Whosoeâ—er is readily prepared to suffre martyrdome is not touched with the pleasure â— of this worlde For thys he thynketh with him selfe God forbydde that I beyng once done vpon the crosse with my Christ shoulde goe downe to the vices that I haue forsaken and that I beyng once appointed vnto euerlastyng felicitie shoulde be tombled backe agayne to this worldes delices whiche are not only shorte but also folyshe It is euen large ynough that I being a straunger froÌ„ Christe haue spent the tyme past in folyshe lustes whiche the prophane Heathens do filthiely serue beyng addicte and geueÌ„ to wantones to fleshly lustes to dronkenes to excessyue bankettynges and to abomynable image worshyppynges These prankes we are glad we haue left behynde vs by the goodnes of Christe and as often as we loke backe at them we shrugge for feare to remembre suche fylthynes of lyfe and so great blynde darkenes of ignoraunce Nowe in stedde of outragious luste chastitie is pleasaunte for â—iote temperate fare for wynnebybbyng sobrietie for supersticious worshypping of images true godlynes and deuoute worshyppyng of the lyuyng God vnto whoÌ„ the mooste acceptable sacrifice that maye be is a mynde pure and vnspotted from all vncleanes of synne Those that haue theyr blynde darkenes yet styll haue maruaile at this so great a chaungeing of myndes and lyfe in you and thynke scorne that their riotousnes is condemned by your temperate faâ—e and that their lyfe whiche floweth ouer with all kyndes of
with het bodyly eies than he saw with yâ— eies of his mynde bicause he was strikâ— blynd through coueiousnes of money The texte These are welles without water cloudes that are caried with a tempest to whom the myst of darckenes is reserued for euer For when they haue spoken the greate swellynge wordes of vanyty they entyse thorowe lustes in the volupteousnes of the fleshe them that were cleane escaped euen them that now lyue in errour while they promes them libertie where as they themselues are the bonde seruauntes of corrupcion For of whom a man is ouercome vnto yâ— same is he brought in bondage For yf they after they haue escaped froÌ„ yâ— fylthines of the world thorow yâ— knowledge of yâ— Lord the sauiour Iesus Christe are yet tangled agayn therin ouercome then is yâ— latter ende worsse with them theÌ„ yâ— beginning For it had bene better for theÌ„ not to haue knowen yâ— way of rightewesnes then after they haue knowen it to turne froÌ„ the holy coÌ„maundement that was geuen vnto them But the same is hapened vnto them yâ— is vsed to be spoken by the true proâ—erbe The dogge is turned to his domet agayn yâ—â—ow yâ— was washed is turned agayn to her waloing in yâ— mier These are they that promyse a certayn wonderfull and news doctrine where as they bryng nothyng worthy the profession of the Gospel being like welles that lacke water whereunto if a manne come athurst he can fynde nothing but mudde and claye and like vnto mysly clowdes that are dryuen hither and thâ—ther with the storme of wyndes and seme as they would geue rayne vnto the thrustye grounde where as for all that not so much as one droppe of holsome doctrine falleth from them They promyse the lyght of the Gospelles doctrine and wrappe those folkes in darkenes of errours whom euerlastyng darkenesse abydeth for in hell For whan with their lyeng woordes they speake of certayn great hygh matters with that hope entice and snare them whiche begynne to amende theyr condicions they deceaue them and wrappe them in the delites of the flesh the voluptuous pleasures of this life promysing that they wil delyuer other froÌ„ errour whaÌ„ they them selues are occupied in the greatest errours of al and promysing other men deliueraunce from synnes whan they them selues are the very bonde slaues of filthynes For of whosoeuer a maÌ„ is ouercome and at whose appoyntement he lyueth his bonde seruaunt he is called by right For it auayleth theÌ„ nothyng at all to haue ben once frely delyuered froÌ„ the bondage of synnes if they fall to the same state agayn by their own accorde but the bondage is so much the more vile and so muche the more wretched bicause it is procured without coÌ„straynt after the tasting of libertie That which was done amysse before the Gospell preached is a great parte long of errour and long of Ignoraunce But they whiche hauing once acknowlaged by the preachyng of the Gospell oure lorde and sauiour Iesu Christe haue through Baptisme renounced the filthynes of this world and professed a pure and an heauenly life if they be ouercome agayn with lustes and wrapped in theyr olde vncleanesse theyr baptisme doeth not only nothing helpe theÌ„ at al but also they are in worse state than they were before they knewe Christe For his offence is the lesse that synneth through ignoraunce And they shal bee the more greuously damned whiche haue enlarged the cryme of wikednes with the vice of vnthankefulnes Therfore it had ben better for them to haue not knowen the Gospelles doctrine at al whiche teacheth Innocencye and purenes than after they knewe and receyued it to swarue from the holy commaundement that was once deliuered vnto them For what other thing is befallen them than that which is truly vsed to bee spoken by a commune prouerbe The dogge â—losseth vp agayn that he hath once caste vp and the washen sowe turneth agayn to walowe her selfe in the myre It is but a lost labour for the dogge to haue purged his stomake with vomite if he take agayn that he cast vp And the sowe hath washed awaye her fowle stynking myre in cleane water in vayne if she by and by after she is washen returne to the soylinges that she had gone from The .iii. Chapter The texte ¶ This is the seconde epistle that I now wryte vnto you beately beloued wherwith I stete vp your sincere mynde by puttyng you in remembraunce that ye maye be myndfull of the wordes which were tolde before of the holy prophetes and also the commaudement of vs whiche be Apostles of the Lorde and sauiour Thys fyrst vnderstande that were shall come in the laste dayes mockers in dysceatefulnes which wyll walke after theyr owne iustes and saye Where is the promes of his comming For sence the fathers â—yed all thinges continue in the same estate wherin they were at the beginnyng For thys they knowe not and that wylfully how that the heauens greate whyle ago were and the erth oure of the water appeared vp thorowe the water by the worde of God by the whiche thynges the worlde that then was peryshed beyng ouer runne with water But the heauens and erth which are now be kept by hys worde in store and reserued vnto fyre agaynst the daye of iudgement and perdicyon of vngodly men DEarely beloued these matters I beate in with many wordes vnto you and euen now in these myne other letters I warne you of the self same thing not that I doubt of the vprightnesse of your mynde but that you may haue in remembraunce more and more the thinge that you know and hold and do that you do with the more harty chearefulnes and constaunt stedfastnes You shall â—e in the lesse peril of hurting by their vngracious doctrine if you remeÌ„bre that it was spoken of by the holy prophetes in tymes paste whiche gaue warnyng to beware of this kynde of men And if you do remembre that we gaue the same precept whiche are the Apostles of the lorde and sauiour Iesu Christ who forhad that nomanne should geue eare to such as in stede of the Gospelles truth bring in pernicious doctrine This therfore knowe you fyrst of all that there shall come hereafter not preachers but mockers being connyngly furnyshed with sleightes and subtill deceates to beguyle the ignoraunt withall whiche shall not folowe those thynges that Christe taught vs but like as their life shall be after the lustes of their owne hart so shall they teache after their owne appetite those thinges that shal be fitte for suche a maner of life For inasmuche as theyr life is filthy they shall not be desyrous of the lordes commyng And for that cause sake shall they perswade bothe to them selues and others that he shal not come agayn and saye where is the promysed resurreccion where is the iudgement where are the sondrye sortes of rewardes according to the desertes of lyuing whan coÌ„meth he that is loked for
one another as I haue loued you Therfore it is neither any new commaundement neither my commaundement that I geue now vnto you ne yet suche a one as you haue not heard of hitherto but it is the selfe same commaundemente that we gaue vnto you by and by in the begynnyng by thautorytie of Christe And yet agayne the same is newe that I write nowe vnto you It was an olde commaundement but it is brought out of vse through the maners of the people The Iewes learned by heart Thou shalte loue the Lorde thy God thou shalte loue thy neighbour but yet euery one serued his own gaine Christ renewed thys vnto vs yea and loued vs more than himselfe and â—e loued not his neighbours but he loued his enemies yea those that turned way wardly from him and that were worthy of euyll This albeit I knowe you haue heard of long ago yet it ought to be renewed from tyme to tyme with often rehersall that it maye sticke the more depely in youre mynde seing it is the chief matter of the gospelles profession This was a true commaundement in Christ which performed in dede the thyng that he taughte but it was not true in you as long as you hated your neighbour as long as you recompenced euill worde for euell worde and wrong for wrong But now it is true in you also synce the true sprong vp lighte of the gospelles doctrine hath dispatched awaye yâ— darkenes of your former life hath taught that none is acceptable but he that would loue the good for Christes sake loue theÌ„ also that are bad to this ende that they should be coÌ„uerted vnto Christ Those that folowe this doctrine walke in lyghte offende not in the darkenes of euill lustes The hate of the neighbour powreth darkenes into the mynd Therfore he that is so washeÌ„ and so hath professed Christ that he geueth not ouer to hate his brother he is deceaued in beleuynge that he walketh in light where he is yet in darkenes For God remitteth not him the forgeueth not his brother For it is not ynoughe to haue geuen ouer theft whoredom murdre in baptisme except al holowhartednes be also plucked quite out of yâ— mind in stede of hate charitie come in place He that contynueth styll in the loue of hys neyghbour abydeth in lyghte which is Christ Iesus and stombleth not as walking in darknes For true charitie is so farre of from hurtyng any body that it suffreth all thynges and turneth all thynges into good Contrarywyse he that hateth his brother although he haue geuen ouer to offer vnto images although he haue geueÌ„ ouer to be an vsurour or a churche robber yet he is styl in darkenes seruing his owne blynde lustes he walketh in darkenes neyther seeth he the strayght waye vnto saluacion althoughe the gospell shyne clearely vpon him And all is long of the darkenes of the hate of his brother that hath so blynded his eyes Where hate reigneth there is the iudgement blynde The text Babes I write vnto you howe that your sinnes are forgeuen you for his names sake I write vnto you fathers howe that you haue knowen him that is from the begynning I wryte vnto you yongmen howe that ye haue ouercome that wicked I write vnto you lytle children howe that ye haue knowen the father I haue written vnto you fathers howe that ye haue knowen him that is from the begynnyng I haue written vnto you yonge men how that ye are strong and the worde of god abydeth in you and ye haue ouercome that wicked Se that ye loue not the world nether the thinges that are in the worlde If any man loue the worlde the loue of the father is not in him For all that is in the worlde as the lust of the fleshe and the lust of the eies and the pride of life is not of the father but of the worlde And the worlde passeth awaye and the lust therof but he that fulfylleth the will of God abydeth for euer I loue you euen as a mother loueth her children and write for that purpose partlie reioycynge at your felicitie partly exhortyng you to goe foreward better and better I reioyce at you as my most deare children whom I haue begotten agayne by the sede of the gospels doctrine vnto Christ in that the synnes of your former lyfe are pardoned you and freely pardoned you for none other cause but because you haue professed the name of the lorde Iesu Christe that you shoulde also remembre after his example frelye to forgeue euerye one his neyghbour I write vnto you whom not so muche the processe of age as the grauitie of maners and godly carefulnesse towardes them that be yonger doeth make worthye the name of fathers reioyceing in you that you are not onely endued with a commune maner of wisdome wherby olde men are commended almost because of the experyence of thinges and geue the better counsel to the ignoraunte yong folkes but in that you haue reknowledged Iesus Christe the autor of saluacion whiche not onely is of a greate olde age but also hathe bene alwayes wyth the father You being of great age knowe him that is eternal and the more fully you knowe him so much the more diligently you preache him to them that be of slenderer age Olde folkes do remembre and kepe in mynde many olde auncient thynges and you kepe him in mynde that was before al age I write vnto you yongment which through the strength of faith haue ouercome that wicked vnruly Satan The coÌ„mune sorte of yongmen thinketh themselues happie in that they geue lightly place to no maÌ„ because of their bodyly strength But you are more happie that by reason of youre strength of mynd you could be ouercome neither with enticementes of voluptuous pleasures ne with any terrours of the world Other mens actiuitie florisheth in battail but your actiuitie hath florished more nobly against the assaultes of deuils the fleshe the world I write vnto you childreÌ„ which although for tendernes of your yeares you are not skilled as yet in yâ— knowlage of worldly matters yet you haue already atteined the thiÌ„g yâ— getteth you euerlastiÌ„g felicitie In other childreÌ„ it is yâ— first special tokeÌ„ of wit if they acknowledge their father but you knowe your heauenly father by whom you are regenerate vnto heauen Let euery one maynteyne that he hath and encrease in that he hath For this cause sake I bothe reioyce in euerye one and also warne all and euery orders and states of you that acknowledgeyng your felicitie you geue thankes to God youre autour and hauyng in remembraunce whither you must go preace alwayes forewarde vnto more perfeccioÌ„ I wil rehearse it vnto you therfore that ye can not forget it I haue written vnto you fathers for you knowe him whiche hath nother beginnyng nor endyng that the desyre of this lyfe should in no wyse stiere you seyng you make haste to the life