knowledge of synne Nor can we now cauel say that suche sayinges touche not ne belong to the Iewes synce that whatsoeuer the lawe sayeth the same properly appertaineth vnto suche as the same was geuen vnto and are therfore to the same more bounden All whiche was of God for none other purpose done but generally to stoppe euerye mannes mouthe from proude auauncyng of them selues eftsones to declare that the whole worlde was endaungered to God synce that no not Moses lawe carnally kept was able to make any man righteous and innocent in the sight of God without whose commendacion among men to be accoumpted for righteous is but a vaine trifle But here wyll some one say if men by kepyng of the law become not righteous what good doeth it Certainly to this end auailed the lawe that by it eche man knewe his faulte And surely towarde the recouery of health no smal furtheraunce is it if a man knowe his owne disease The texte But nowe is the righteousnes of God declared without the lawe forasmuche as it is alowed by the testimony of the lawe and of the prophetes The righteousnes of God coÌ„meth by the fayth of Iesus Christ vnto all and vpon all them that beleue But as hitherto it specially apperteined to the lawe to shewe menne theyr offences whiche they before the lawe geuen knewe not so wel so is there nowe by preachyng of the gospel a righteousnes declared whiche nedeth no helpe of Moses lawe whiche righteousnes yet the lawe prophecies spoke of before A iustice I say there is declared not of the law but the iustice of God to be obtained neither by circuÌ„cision nor Iewishe ceremonies but through fayth and a sure trust in Iesus Christ who alone geueth true and perfite iustice not onely to the Iewes or to any other special nacion but without percialitie to all and euery man whiche hath a sure trust and confidence in him The texte There is no differeÌ„ce for all haue sinned and are destitute of the glory of God but are iustified freely by his grace through the redempcion that is in Christ Iesu whom God hath sette foorth to be the obteiner of mercye through fayth by the meanes of his bloud to declare his righteousnes in that he forgeueth the sinnes that are passed whiche God did suffre to shewe at this tyme his righteousnes that he might be coumpted iuste and the iustifier of him whiche beleueth on Iesus For as the disease is so general that all are this farre gone that before God they can of theyr owne iustice nothyng glory so must all of the same God whom they haue offended seke to be made righteous whiche righteousnes he geueth not as wages due for kepyng of Moses law or of the lawe of nature either but frely through the great mercy of God procured not by Moses but by Iesus Christ by whose bloud we are redemed from the tyranny of synne The Iewes as it cannot be denied had in tymes past theyr mercy table a shadowe and figure of that whiche should afterward folowe but no we hath God declared Christ to be vnto all people the very propiciatory mercie table and sacrifice to the entent that vpoÌ„ displeasure coÌ„ceiued fyrst with our synnes we might now be made at one with God not by the bloud of beastes as the Iewes wer but by the most blessed bloud of Christ him selfe whiche washeth awaye the synnes of all men therby declaryng his righteousnes to al yâ— world whiles he through his soÌ„ne in suche sorte forgeueth the sinnes of our former life yâ— he would yet haue vs nomore hensfoorth fal again vnto theÌ„ Nor yet doeth he this because men haue deserued so much but because his ê“â—ise was so to do Nor is it to be supposed that God hath vntil this time suffred his people to runne at ryote out of his lawes to continue in synne either because he wyst not what they did or fauoured theyr doynges but rather in this tyme long before appoineted to shewe his righteousnes that so it might clearely appeare that he is both throughly and in all pointes righteous of him self and the onely author of our iustice whiche he indiffereÌ„tly geueth to al suche as beleue the gospel of Iesus Christ The texte Where is then thy reioysyng It is excluded By what lawe Of workes Nay but by the lawe of fayth If this be so as it is then answere thou me whiche art a Iewe where be thy crakes become They are vndoubtedly taken from the and dispatched arte thou of them synce the tyme that it hath pleased God in the gospel of Christ to make all nacions equal For euen the very Gentiles haue now helth and saluacion offered vnto them But then by what law I pray you are they excluded Are they excluded by the olde ceremonial lawe of Moses No not so but by a newe lawe suche as nothyng els requireth but a liuyng fayth in the sonne of God The texte Therfore we holde that a man is iustified by fayth without the dedes of the lawe Is he the God of the Iewes onely Is he not also the God of the Gentiles Yes euen of the Gentiles also For it is God onely whiche iustifieth the circumcision that is of fayth and vncircumcision through fayth Do we then destroy the lawe through fayth God forbid But we rather mainteine the lawe For we hold as in dede the trueth is that euery man may hensfoorth through fayth be made righteous though he kepe not the workes ceremonies of Moses lawe The lawe righteousnes therof peculiarly heretofore appertained to the Iewes but the benefite of Gods mercy offered by the gospel God now generally offereth to al men Is he trowe ye only God of yâ— Iewes Is he not aswel God also of the gentiles Doubt there is none but that he is God of al nacions aswel I say of the gentyles as of the Iewes Then further sythe there is but one God ouer all good reason is it that his gifte be likewyse commen to all Whervpon it foloweth againe that it is not one God whiche iustifieth the circuÌ„cised Iew callyng him from his affiaunce in the lawe whiche promiseth a sauiour to the fayth of the gospel whiche perfourmeth the same another God whiche iustifieth the vncircumcised paynym by callyng him froÌ„ his idolatrie to the same fayth but it is euen one god whiche worketh righteousnes in bothe But here wyll some Iewe say what sayest thou Paule If through fayth as thou sayest all thynges be geueÌ„ vs then makest thou Moses lawe but a vaine thyng for none vse profite geueÌ„ to the Iewes God forbid Rather so farre are we froÌ„ thabolishement or thappayryng of the authoritie of the lawe that we muche more maintaine establishe it whiles we preache teache that thing to be doen in dede whiche yâ— law promised tel you of him to whoÌ„ as to a marke the lawe appointed directed Nor is that
god tourned to our weale and aduauntage The texte ¶ And the gyfte is not ouer one synne as death came through one sinne of one that synned For damnation came of one synne vnto condemnation but the gyfte came to iustifie from many synnes For yf by the synne of one death raigned by the meanes of one muche more they whiche receaue aboundaunce of grace of the gyft of righteousnes shall raigne in lyfe by the meanes of one that is to saye Iesus Christe Agayne thoughe throughe Adams onlye offence damnation entred and through innoceÌ„t Christe saluation yet is not one equal to another For in suche sorte had damnacion her begynnyng that the synne of one man issued into al his posteritie by meane wherof it might in continuauÌ„ce of tyme at the last haue made the whole world thrall to synne but yâ— benefite of god coÌ„trarywyse is in suche sorte gyuen yâ— the sinnes of al the world then gathered together and growen strong are at once by Christes death wyped awaye and not only so but also righteousnes is gyuen And therfore albeit the synne of onlye one man had suche a power that it brought all men vnder the tyranny of death so that all suche as had offended as Adam did could not be but vnder the same yoke that he was yet muche more receaue we through the bountifull and ouer flowyng mercy of god whiche is that all suche as folowyng the example of Christ liue iustlye innocently shall not only be free from the tyranny of synne and death but also through him whiche is the onely authour of our felicitie and welthe raigne themselfes in lyfe euerlastyng The texte ¶ Lykewyse then as by the synne of one there sprang vp euell on all men to condâ—Ì„nation euen so by the righteousnes of one spryngeth good vpon all men to the righteousnes of lyfe For as by one mannes disobedience many became synners so by the obedience of one shall many be made righteouse But the lawe in the meane tyme entred in that synne shoulde encrease Neuerthelater where abouÌ„daunce of sinne was there was more plenteousnes of grace That as synne had raygned vnto death eueÌ„ so myght grace raigne through righteousnes vnto eternall life by the helpe of Iesus Christe Herein therfore are bothe lyke that as by the offence of one man syn came into the worlde by meane wherof all became thrall vnto death so through yâ— ryghteousnes of one whiche is deriued into al suche as beleue and submyt themselfe vnto the kyngdom of lyfe are all men of god made righteouse and partakers of the kyngdom of life For as by AdaÌ„ through his disobedience to goddes commaundement many became synners whiles they folowed theyr fyrst fathers traÌ„sgression so shal only Christ which euen vnto the death of the crosse obeyed god his father make many righteouse all suche I saye as are folowers of his obedience But to returne agayne vnto our former purpose yf by suche meanes as we before spake of it pleased god both to take awaye synne also to geue righteousnes lyfe to what purpose was it to geue a law vnable to do any good Whervnto to answer it is to be vnderstanden that in this the lawe dyd good yâ— therby the great mercy of God toward vs became more euident better knoweÌ„ For the more great outragious the power of synne is the more notable is his benefite whiche deliuereth vs from synne Now is by the lawe the tyranny of synne set foorth whiles the same albeit in vaine resisteth it Strong and mightie was this tyranny but muche more mightie was the mercye of God wherof we haue by so muche more perfite experience the greater dauÌ„ger of the sayd tyraÌ„ny we haue hitherto been in And certainly for this also are we bounden to thanke the lawe because therby we perceiue the greatnes of Gods benefite by meane wherof as the deuil through synne winnyng the dominion destroyed mannes soule whiche is very death in dede so should godly life through Gods gifte obteinyng the kyngdome and vpper hande geue life vnto all men through the help of Iesus Christ vnder whom as our lorde and capitaine we reioyce beyng now deliuered from the boÌ„dage of death vnder whose baner we wer not long ago souldiars The .vi. Chapter The texte ¶ What shal we say then Shal we continue in synne that there may be aboundance of grace God forbid How shall we that are dead as touchyng synne liue any longer therin Knowe ye not that all we whiche are baptised into Iesus Christ are baptised to dye with him We are buried then with him by baptisme for to dye that likewise as Christ was raised vp froÌ„ death by the glory of the father euen so we also should walke in a new life For if we be graft in death like vnto him euen so shal we be partakers of the resurreccion knowyng this that our olde man is crucified with him also that the body of synne might vtterly be destroyed that hensfoorth we should not be seruauntes vnto synne For he that is dead is iustified from synne BVt because we before sayd that through the lawe sinne encreased that of sinne this good came that the grace of God more encreased lest by so saying some take occasion to continue in synne and this wyse thynke with him selfe if synne auaunce and encrease Gods grace towardes maÌ„ well done wer it to synne more often that his fre gifte may more and more encrease Herevnto I answer that pitie were it that any man should so thinke When I so sayd I ment and spake of the synnes of our former life whiche God of his goodnes turned to our weale and profite But now after that we are ons brought froÌ„ the tyraÌ„ny of synne into the kyngdome of innocencie God forbid that we should againe departe from our redemer and fall againe headlong into our olde tyrannous subiection Lyfe and death are so quite contrarye one to another that eche one destroyeth the other nor can they after like consideracion stande together Therfore if that as soone as we begynne to liue to Christ warde we be dead towarde the deuil with what reason standeth it that we should still liue to him warde to whom we are already dead If we liue to Christ then liue we not to yâ— deuil And if we through sinne liue vnto the deuil then are we to Christwarde dead But nowe forasmuche as we liue to Christ it foloweth that we are dead to synne whiche he hath by his death vaÌ„quished For mete it is that ye should know since ye haue receiued the baptisme of Christ what the sayd baptisme in vs doth bothe worke and signifie What tyme we are in Christes name baptised we dye with him touchyng yâ— synnes of our former life which synnes are through his death abolished and not onely so but buried also are we with him that by the same baptisme that as he whiche neuer liued synfully diyng
whiche were not my people and her beloued whiche was not beloued and her to haue obtained mercy that had not obtained mercy And it shal come to passe that in the place where it was sayd vnto them ye are not my people there shal they be called the children of the liuyng God Of suche saiynges some deuilishe disposed person taketh occasion and sayeth if of whō soeuer he wyl he haue mercy and whō he wyl he maketh hard hearted what hath he then wherin to blame vs Syth his wyl and pleasure noman is able to resist let him laye it to him selfe not to vs if any sinne be cōmitted But heare now of the otherside what may be sayd Noman withstādeth his wyl I graunt yet is not therfore Goddes wyll cause of thy dānacion Nor did god in suche maner hardē y◠heart of Pharao that he wrought the vice of stubbernes therin but rather wheras he wel knew y◠the arrogāt tyran was wel worthy sodenly to be destryed yet vsed God toward him by litle litle suche encrease of punishment as he might therw t haue been amēded had not his malice been an impediment But through Gods gentle fauor vsed in punishyng of him his wicked mynde became worse worse And therfore the mans frowardnes God turned to his glory In this matter for the defēce of Gods righteousnes many thinges might be answered but briefly to say God hateth all hautnes arrogancie And what a greatter point of arrogancie can there be then that a man most vile abiecte should with God reason y◠matter encoūtryng with him as though he were his felowe For who I pray you could abide to heare the yearthen vessel quarel with his maker and say why hast thou made me after this fashion For as clay is in the hāde of y◠potter euen so are we in Gods hādes as by the prophet Esai y◠Lord him selfe sayeth The potter as his mynde standeth worketh some vessels to serue for vile vncleanly vses some other also appointeth he for honest seruice In whiche acte what reason soeuer the workeman folowe therin doeth he lawfully why he so doeth vnmete it is that the clay should requyre any cause The clay of it selfe is nothyng els but clay wherof if y◠potter worke a comly a welfauored cup for that his fayre shape ought he to geue thanke to the craftes man yet to the vile filthy clay is ther no wrong done at al if of it be made a chambre potte or some other vessel of more vile vse Lykewyse is it of God whiche leauyng mā in his sinne because so he was borne doeth him no wrong as callyng man to rightwyse life he therin sheweth his bounteous mercy goodnes In the forsaken person it pleaseth God to shewe his iustice to th entent he would be feared in y◠approued to th entent he would be loued sheweth he his fre mercy Nor besemeth it any mā of God for so doyng to exacte requyre a reason nor why he calleth some one lately some other more tymely nor why he draweth one whiche hath not so deserued and forsaketh another whiche hath deserued better A muche more base creature is mā beyng compared with god then is clay compared with the potter So that then if it be an vnsene and a hiddeous presumpcion that the clay should with the potter pratle reason his matter how muche greatter arrogancie is it for a man to talke of Gods counsels whiche so farre passe our capacities that we therof haue but euen as it were a shadowe or a dreame Begyn to beleue leaue thy reasonyng so shalt y◠muche rather vnderstād Besides this remēbre y◠the potter may be deceiued but in God none error can be foūd It is for y◠ynough to beleue this y◠God by reason of his almightie power may at his pleasure do what him liste and again forasmuche as he is wtout cōparyson beste do wyl he nothing but that whiche is beste Nor should he because our vngodlines he turneth to his honor therfore of vs be blamed but this rather shuld we take as a sure profe of his exceadyng goodnes y◠he suche mischief turneth to good It was not God whiche made the an vncleane vessell But thou thy selfe art he whiche hast made thy selfe filthy through appliyng of thy selfe to vngodly exercises Beside this if God accordyng to his wysdome both for the saluacion of the good and glory of his name abuse thy frowardnes cause hast thou none for y◠to complayne Lawfully art thou for thy sinne punished through thine example the good people wil y◠better take hede whiles through thy blindnes and destruction they the better perceiue how greatly they are bound to the goodnes of God they are with more mery chere encouraged to geue him thankes Nothyng had Pharao to wyte God withal but of his owne naughtynes only perished and yet did that his stubberne malice among the Hebrewes highly auaunce the glory of God And what can there be that they can reproue if as god at that tyme deferred the destruccion of Pharao so likewyse now for a season not without great fauour he beare with and suffre y◠vnbeleuyng and sturdy Iewes beyng vessels whiche haue right well deserued euen out of hand to be crushed in pieces to th entent that all the worlde shall more clearely perceiue that they are well worthy of damnacion whiche beyng so many wayes prouoked amende not to th ende y◠bothe through theyr punishment other should feare almightie God whom we may not through continuaunce in synne prouoke to sure vengeaunce also more plentifully to shewe the greatnes of his might and glory towarde good people whō he hath purged beyng before vncleane vessels and reserued them for holy vses not for theyr circūcision or y◠lawes sake but through the deserte of fayth for whose onely sake they are called to this honoure Called I say not only of y◠Iewes as we be but also of y◠gētiles because herein it is not byrthe whiche maketh inheritors but the choyse of God Nor ought the Iewes to meruaile that the gentiles whiche were before this tyme heathen straungers to God are now by adopcion receiued into the numbre of Gods children syth they them selfe long synce wer for theyr offences done against God dispised reiected and as disinherited when yet afterwarde beyng sory for theyr synnes and amendyng they wer through the great bountyfulnes of God receiued into his fauor That this should so be witnesseth theyr owne prophete Osee saying I wyll call them my people whiche wer not my people and her beloued whiche was not beloued her to haue obtained mercye whiche had not obtained mercye so that this shall come to passe that in the place where heretofore it was sayd ye are not my people there shal some be called the children of the liuyng God Why grudge reproue they that thyng in other whiche
suppresseth synne that it destroyeth the siner but christiaÌ„ charitie so remedyeth vice that she yet saueth yâ— maÌ„ The better thou arte by so muche the more gentlely condescende thou to thy brothers weakenes If Christes owne example moue the not sufficiently so to do who most mercifully suffered his children vntil tyme they amended at lestwyse yet lette this encourage you because ye knowe that the like may chaunce vnto your selfes The texte Beare ye one an others burdaine and so fulfil the lawe of Christ For if any man seme to him selfe that he is somewhat when in dede he is nothing the same deceiueth his owne minde This man is fallen remember that thou art a fraile man also Let his fall be vnto the a lesson neither to be bolde vpon thy selfe nor yet to trust to muche in thine owne strength Vse thy selfe towarde him that is fallen as thou wouldest be glad to be vsed if the like chauÌ„ced to the. And a mischaunce may befal any worldly man Suche as at the mocion of certaine false Apostles haue staggered must not with cruelnes be banished out of your company but charitably be called againe to theyr olde stedfastnes The tyme may come that they beyng made strong may againe beare with your weakenes He that hath vpoÌ„ him a heauy burdain must be eased and not throwen doune Wherfore if eche of you beare others burdaines then shal ye in euery point fulfill the lawe of charitie whiche lawe is Christes owne lawe Christ wheras he neither was vnder synne nor nigh the ieopardye therof yet bare he vpon him our wickednes and of his great mercy healed vs condemned vs not as one without pitie Let no man thinke him selfe to be righteous and vpon confidence therin despise his brother that is with some kynde of synne entangled For a man to seame iust to him selfe is a profe of a fained righteousnes Wherfore if any man thinke him selfe somethyng when he in dede is nothyng he deceiueth him selfe The texte Let euery man proue his owne worke and then shal he haue reioysyng onely in his owne selfe and not in an other For euery man shal beare his owne burdaine For neither is any man therfore righteous because he auaunceth him selfe before the sinner nor is therfore one man defiled with other mennes synne if he submitte him selfe to restore him againe Nor is he therfore good because he coÌ„pareth him selfe to a worse Euery man shal be iudged by his owne dedes Yet must noman in his owne dedes haue a confideÌ„ce but euery manne must serche with him selfe whether that wherin he beareth him selfe in hand to do well be suche as of God shuld be allowed If thine owne conscience condemne the not yet glory not because other aâ—e weake but glory of thyne owne strength glory inwardly geuyng God thaÌ„kes for his giftes bestowed vpon the nor bost it among other ne dispise them that are not so strong as thou art Helpe him if thou be able if thou be not able let God his iudge alone with him Neither shal his synne diminishe thy rewarde nor thou for an other mannes offence be punished but before God euery man shal beare his owne burdaine The texte Let him that is taught in the worde minister vnto him that teacheth him in all good thinges Be not deceiued God is not mocked For what soeuer a man soweth that shal he also reape For he that soweth in his fleshe shal of the fleshe reape corrupcion but he that soweth in the spirite shal of the spirite reape life euerlastyng But as long as we be in this worlde we are bounde eche one to helpe an other And as it belongeth to them whose giftes are aboue others with teachyng comfortyng exhortacion to helpe their brothers weakenes so let suche as be holpen remembre that they be not vnthankeful to suche as haue done for them And so among you shal al good thinges be comen if they that can preache the gospel teache comfort beare vppe the rude and they againe that are taught of theyr substaunce geue theyr teachers and counsailours necessaries so that one do for an other Let them that teache take heede that theyr doctrine be christian and sauor of the spirite of Christ or els better wer it for a maÌ„ not to beleue his teacher at all Besyde that he that for corrupte teachyng the gospel receiueth mede of him whoÌ„ he so teacheth the man he deceiueth yea and him selfe to but God can not of him be deceiued Wherfore my counsail is that ye teache sincerely the gospel for God is not mocked with But suche seede as euery maÌ„ soweth suche shal he mowe Whoso teacheth carnal doctrin for his sede he shal reape fruit which is corruptible But he that teacheth spiritual doctrin shal for his spiritual and heauenly counsail receiue like rewarde whiche is life euerlastyng The texte Let vs not be weary of well doyng For when the tyme is come we shall repe without wearynes Whyle we haue therfore tyme let vs do good vnto all men and especially vnto them whiche are of the housholde of fayth Therfore let vs alwaye endeuoure to do for all men nor cease at any tyme to do good dedes whether we haue gentle scholers or vngentle whether we haue a rewarde of men or not For when the tyme shall come we shall gather fruite whiche shall neuer dye and receyue for our temporall labours wages euerlastyng Sowyng time shall not alwaye continew the tyme shall come when we shal neither with our owne dedes be holpen nor with other mennes For the tyme of this present lyfe we maye with good workes wyll goddes fauour and helpe other but at the daye of iudgemeÌ„t neither shall oure good workes haue place nor we be able to do for anye other Therfore let vs take the tyme whyle it serueth endeuouryng to do bothe for all men and specially for them that are of the same religion and fayth that we be of The Iewe fauoureth none but Iewes but the christian folowyng the example of Christe is desyrouse to do good for all men The texte ¶ Ye se howe large a letter I haue wrytten vnto you with myne owne hand As many as desyre with outwarde apparence to please carnally the same constrayne you to be circumcised only leste they shoulde suffer persecucion for the crosse of Christ For they themselues whiche are circumcised kepe not the lawe but desyre to haue you circumcised that they might reioyse in your fleshe Ye se ye people of Galacia how I am in this matier delited which with myne owne hand wrote vnto you â—o long an epistle Ye knowe my hande wryting No cause haue ye to thinke that it is a counterfaite letter it is all myne and a declaracion of my good wyl towarde you And looke that it with you be of more weight than anye false apostles doctrine Suche as endeuoure rather to please men than god suche I saye moue you to be circumcised
an other but all synnes so that we to our powers geue diligence that we may be once voyde of all vices And yf we be not able fully to attayne vnto that for the frayltie of mannes body yet he of his liberal free goodnes shal make good that is wantynge in our strengthes and shall cleanse vs from all our offences who perchaunce suffereth some tokens of our olde former lyfe to remayne stil in vs for this purpose that we should acknowlage our weakenes For in dede he is better content â–ª with a sinner that misliketh him selfe than with a righteous that maÌ„ standeth in his own conceite He would that yâ— saluacion of men shoulde be ascribed vnto his mercy and not to our merytes And nowe hathe he testified that there is no mortall manne on yearth but he offendeth in some thyng And yf we wyl say that we haue no synne in vs we make wod a lyar and say agaynst hym and he that gaynesayeth hym must nedes lye The .ii. Chapter The texte My lytle children these thynges wryte I vnto you that ye synne not And yf any manne sinne we haue an aduocate with the father Iesus Christ the righteous and he it is that obteyneth grace for our sinnes not for our sinnes onely but also for the synnes of all the worlde And hereby we are sure that we know hym yf we kepe his commaundementes He that sayeth I knowe hym and kepeth not his commaundementes is a lyar and the verytie is not in hym But whose kepeth his worde in hym is the loue of God parfecte in dede hereby we know that we are in hym He that sayeth he abydeth in hym ought to walke as he walked THese thynges do I wryte my lytle children not that synne should be coÌ„mitted the more licenciouslye vpon truste of the mercye that is ordayned but that no man shoulde synne at all as muche as in vs lyeth After that Christ hath once forgeuen vs all oure transgressions it is requisite for vs to applie al our studious endeuours to this ende that we may kepe innoceÌ„cie vndefiled And yet if it chaunce vs to slide backe agayne into any sinne ther is no cause why we should despayre of forgeuenes we haue God eÌ„treteable with him we haue a louing patrone a trusty who being the sonne obteyneth whatsoeuer he wyll of the father and wisheth hartylye wel vnto vs which gaue himselfe to saue vs so that we do vtterly and from the botome of our heartes mislike our selues and geue our diligence agayne to better He alone hath nothing to be pardoned of and he it is that maketh intercession for the synnes of his membres and reconcfleth the father whiche is offended vnto vs and causeth hym to bee mercyfull vnto vs not vnto vs onely which haue now embraced hs doctrine but also vnto all mankynde vniuersally yf they with a syncere hearte confesse themselues to be sinners and purpose to leade an innocente lyfe and so purposed go on forward and kepe it substauncially For baptisme doeth not make vs free from the obseruacion of Moses law for that purpose that we shoulde synne afterwarde licenciousâ—y without punishement but that we shoulde more fiâ—mely stycke to the loue of the Gospell whiche causeth more to bee done of the wyllynge than so many lawes of Moses gette perforce of the coÌ„strayned He coÌ„maunded many thinges in a smal rowme that coÌ„mauÌ„ded men to loue their neighbours euen as he dyd vs. He driueth not vs to loue hym agayne but he enticeth vs he prouoketh vs he kindleth vs. Whosoeuer knoweth God aryght cannot chose but loue hym behemeÌ„tly For euery one that professeth God with hys mouthe knoweth not God but he that is kyndled with the flame of gospellyke charitie and doeth wyllynglye and gladly that whiche he dyd perfitely before that we do good euen vnto our enemies and that for the saluacion of our neyghbour we wyll not stycke to staÌ„d in dauÌ„ger of our life he declareth hymselfe to know god But if a maÌ„ make hys boaste that he knoweth god in that that he beinge taught hys principles hath learned the misteries of the fayth in that beinge baptised he hath professed his name neither for al that foloweth the example of his charitie he is a lyar neither hath he yet fully learned to knowe God in asmuche as god is not knowen excepte faythe be garnyshed with charitie And whosoeuer is a lyar Christ whiche is the very trueth selfe dwelleth not in hym and whosoeuer hath not Christ dwellyng in hym is not a liuely membre of his body Faith without loue is a vayne matter and a deade To bee short loue is not idle it omitteth none of those thynges that it knoweth be acceptable vnto hym whoÌ„ it loueth Christ sayd he would not acknowlage hym to be his disciple that woulde not take vp his crosse and folow hym walkyng in yâ— foresteppes of perfite charitie Therfore he that obserueth his saying declareth in dede that he holdeth fast the perfiâ—e and ryght euangelical charitie By trial herof we shal know that we are in his body that we haue receyued hys spirit Wherto doest yâ— make thy vaunt as a meÌ„bre of Christe in that thou art through baptisme receyued into the flock of christiaÌ„s It is not an idle professioÌ„ it is a not fine fingred professioÌ„ It is not the profession that maketh a true membre of Christe but the imitacion He that professeth with his mouthe that he is regenerate in Christ must walke in his fotesteppes He lyued not to him selfe he died not for himselfe He gaue himselfe wholy for vs he dyd good to all folkes he gaue no reuilynge worde agayne to any man but whan he was nayled on the crosse he prayed to the father for them that spake reuilyngly agaynste him This is the gospellike and perfite charitie whiche they ought to folowe in their dedes that professe them selues to be Christes disciples The texte Brethren I write no newe commaundement vnto you but that olde commaundemeÌ„t which ye haue had from the beginning The olde commaundement is the worde which ye haue heard from the beginning Agayne a newe commaundement I write vnto you that is true in hym and the same is true also in you for the darkenes is past and the true lighte nowe shyneth He that saieth howe that he is in the lyght and yet hateth his brother is in darknes euen vntyll this tyme. He that loueth his brother abydeth in the lyght and there is none occasion of euill in him He that hateth his brother is in darkenes and walketh in darkenes and can not tell whither he goeth because that darkenes hath blynded his eyes Dearely beloued thys commaundement of charitie that I wryte vnto you is no newe commaundemente but euen Moses lawe declared it long agoe or rather Christe by it whiche renewed his commaundement in the gospell and so renewed it that he made it peculiarly his owne This quod he is my commaundement that you shoulde loue
this matier chalengyng nothyng to hymselfe as his own gaue ouer the whole prayse and glorie to god only whome he by his sure and constant fayth both testified to be true of promise as whiche woulde deceyue no man lykewyse to be almightye as whoÌ„ he thoughte able to perfourme his promise were the same neuer somuche passyng all worldly strength This is the glorie wherwith god is chieflye delighted whiche nedeth no seruice of ours and therfore as the scripture sayeth it was reckened vnto hym for ryghteousnes The texte ¶ Neuerthelesse it is not wrytten for hym onelye that it was reckened to hym for ryghteousnes but also for vs to whom it shal be coumpted for ryghteousnes so that we beleue in hym that raised vp Iesus our Lorde from the dead whiche was deliuered for our synnes and was raised agyue for our iustification Nor is it to be supposed that this was wryten onely for Abrahams sake when it is sayd yâ— his faith was reckened vnto hym for righteousnes for yâ— scripture laboreth not so muche for the auauÌ„cemeÌ„t of AbrahaÌ„s glory only but rather to gyue vs which are of AbrahaÌ„s posteritie an example wherby al the world might vnderstande that as Abraham for his faythe 's sake without healpe or ayde of the lawe obteyned before god to be coumpted for righteouse so should none of vs by kepyng of the law only thynke to haue the same AbrahaÌ„ theÌ„ was called righteouse because he beleued god And surely entry haue we none to ryghteousnes vnles we lykewise beleue in the same god whiche to vs hath brought to passe in Iesus Christ oure lorde whome he raysed from death to lyfe euen that he promised to Abraham in the fygure of Isaac therby declaryng that the fayth of Abraham was no vayne fayth whiche beleued yâ— god was suche one as coulde geue lyfe euen to the deade call agayne suche thinges as are not as thoughe they were Let vs not therfore for our righteousnes and cleannes of lyfe thanke Moses but Christ whiche gaue hymselfe to death to the entent he would freely through fayth forgyue our synnes whiche also rose agayne from death to the entent we shoulde abstayne from deadly synne nor displease hym by committyng agayne suche thynges for which his pleasure was to dye He dyed I saye to kyll synne in vs and rose agayne from death to th entent that by hym fyrst dying to oure olde synnes so furthe with hym and by hym beyng brought and restored into a newe kynde of lyfe we may hereafter lyue vnto yâ— ryghteousnes which we haue through his goodnes receyued The .v. Chapiter The texte Because therfore yâ— we are iustified by fayth we are at peace with god through our lord Iesus Christe by whome also it chaunced vnto vs to be brought in through fayth vnto this grace wherin we stande reioyse in hope of the glorye of the chyldren of god Not that only but also we reioyse in tribulatioÌ„ knowyng yâ— tribulatioÌ„ bryngeth pacieÌ„ce pacience bringeth experience experience bringeth hope and hope maketh not ashamed for the loue of god is shed abrode in our heartes by the holy ghost whiche is geuen vnto vs. COnsyderyng that only syn causeth variaunce betwixt god and man now are we certeynly at peace with god because that of wicked synful people we are made ryghteous that neither by Moses law whiche rather encreased oure offeÌ„ces nor for our workes but as our father AbrahaÌ„ was for oure faythe 's sake reconciled vnto god yâ— father whose frende also through fayth Abraham became that neither through Moses but through the only sonne of god our lorde Iesus Christ which with his bloud washed away our offences by his death reconcilyng vs vnto god beyng before yâ— tyme displeased with vs so opened for vs an entrye yâ— we through lyke fayth without either the lawe or circumcision mighte be brought into this grace of god promysed by the ghospell In whiche fayth we stande stedfaste and not only stande with good wyll couragiouslye but also reioyce not only because we are at peace with god but also for that we are pute in sure hope that through oure stedfastnes of fayth we shal in tyme to come enioye the glorie of heauen Nor enuye we the Iewes through the glory of their circumcision and as we enuye them not so mislike we not our fayth the brynger furthe of suche plentifull fruicte nor yet repent we our glory with hope wherof we for this present tyme are aduaunced vnderpyght Whiche glorie albeit it be suche as cannot yet be seene and thoughe without sufferyng of aduersities and troubles we attayne not therunto yet eueÌ„ the same troubles in the meane season recken we a thyng to reioyce and glorye of as whiche we suffer both to our hyghe prayse are also suche as open vnto vs the gate to life euerlasting For this new example hath Christ both geueÌ„ vs by him also taught are we this excellent doctrine that by sufferyng of tribulatioÌ„s the vertue of pacience is strengthened and as the fyer tryeth golde so throughe pacience become we better tryed and proued both of god man Agayne the more tribulatioÌ„s we suffer the surer hope of rewarde stande we in Nor is it to be feared leste this hope mysse disapoynt vs of our belief make vs ashamed before yâ— wicked people because we haue eueÌ„ now therof in hande a moste sure pledge and earnest penye whiche is the meruaylous and vnspeakeable loue of god towarde vs not onlye externally shewed vnto vs but most pleÌ„tifully printed in our heartes in manier coÌ„pellyng vs to loue hym agayne wrought by the holy ghost in steade of the watryshe letter of the lawe gyuen vnto vs as a gage assuryng vs of his promise herafter surely to be perfourmed The texte For when we were yet weake accordyng to the tyme Christ dyed for vs which wer vngodlye Yet scarce wyl any man dye for a ryghteouse man Peraduenture for a good man durste a man dye But god setteth but his loue towarde vs seyng that whyle we were yet synners according to the tyme Christ dyed for vs Muche more then nowe we that are iustified by his bloude shal be saued from wrathe through hym For had not god of his great mercy singulerly loued and pitied vs. Iesus Christ his only sonne had neuer by the wyl of his father descended into earth nor haue taken oure mortall fleshe vpon hym and so haue dyed namely what tyme we were weake thrall and subiecte to beastlye desyres whiche were by the lawe more lyke to be prouoked than to be brydelâ—d and suppressed Bad yet as we then were he loued vs in hope of saluacion yea he loued vs beyng wycked people and deuilyshe ydolaters and so loued vs that for our sakes he wyllyngly suffered death whiche was the greatest euident and moste singuler poynt of loue that euer could be shewed Among men scarcely shal any man fynde
another so frendlye as wyl for his good and wel deseruyng frendes sake suffer death But to graunt that some suche maye some where be founde as for his approued frende wyl paraduenture be contented to dye yet hath god shewed an example passyng all examples of suche earthly loues whom it pleased euen for wycked and vnworthy persons to delyuer his onlye sonne to death Now if god haue for vs beyng wycked people and offenders done thus muche how muche rather wyl he do for vs beyng nowe purged chastised and by the bloud of his sonne reconciled vnto hym that we through sinne fall no more into his displeasure and therby stande in ieopardy of more greuouse daÌ„nation not only for our synful lyfe but also because we should then be vnthankefull Christe dyed for vs but for a season but he rose agayn for euer And as he dyed for vs so arose he agayne for our sakes The texte ¶ For yf when we were enemies we were reconciled to god by the deathe of his sonne muche more seyng we are reconciled we shal be preserued by his lyfe Not onlye this but we also ioye in god by the meanes of oure lorde Iesus Christe by whome we haue nowe obtayned the attonement Now and yf by his death he haue this muche done for vs that where as before that tyme god was with vs highly offended and displeased we haue hym nowe gratiouse and merciful muche rather shal we so through his lyfe be preserued that we nomore fall into his displeasure By his death deliuered are we from synne his lyfe shal preserue vs in innoceÌ„cie his death hath delyuered vs from the power of the deuill his lyfe shall towarde vs continew the loue of his father These are suche euident sygnes of goddes loue towarde vs that they not only put vs in a quyet assuraunce and in a sure hope to be saued from the vengeauÌ„ce of god to come but also gyue vs a lustye courage euen to glorie not of oure deseartes but with thankes geuyng to god the father through whose bountefull mercy we haue receyued this welthy state promysed by hym to be geuen vnto vs neither for the lawes nor for circumcisions sake but through Iesus Christ his sonne by whose meanes we are restored into his fauour agayne to th entent that for all this benefite thankes should be gyuen to noman but to god hymself and to his only sonne Al whiche was done by the meruaylous secrete counsel of god to the ende yâ— the waye meanes of oure restoryng shoulde agree with the waye of oure damnation The texte Wherfore â–ª as by one man syn entred in the worlde and death by the meanes of syn euen so death also went ouer al men insomuche as all men synned For euen vnto the law was syn in the worlde but synne is not imputed where there is no lawe neuerthelesse death raigned from Adam to Moses euen ouer theÌ„ also that had not synned with lyke transgressioÌ„ as dyd Adam which beareth the similitude of hym that was to come Wherfore as by Adam whiche fyrste transgressed the commaundemente of god synne entred into the worlde and by the meanes of synne death because syn is as it were the poyson of mannes soule by whose occasion synne whiche had his begynning in the fyrst of our stocke issued furthe into all his posteritie whyles eche man folowed the exaÌ„ple of their fyrst parente so through Christe alone in whome by fayth al are borne agayne we receyue innocencie and therwyth lyfe whiche blessednes lykewyse hauyng his begynnyng in one fyrst and new authour of generacioÌ„ Christe is spread abrode amonge all them whiche are throughe faythe knyt vnto hym and in hurtlesse lyfe folowe his steppes But when synne had once ouergone the world and poysoned all mankynde suche was the strength therof that it coulde by no meanes neyther by the lawe of nature nor yet by Moses lawe be vanquyshed so that by the lawe nothyng was done but that suche as hadde offended knewe that they were gylty and worthy of damnation For as to chyldren in whoÌ„ the lawe of nature hath no place by reason of theyr teÌ„der age not able as yet to discerne what is good and what is not syn is not yet imputed no more was it layde vnto the Paynyms charge yf they ought dyd agaynst Moyses lawe Therfore before the lawe gyuen whiche shewed men theyr synnes by reason of the law of nature the world in dede was not vtterly without synne but yet bare men at that tyme with themselfes and as it wer without correctioÌ„ fell to all licenciousnes as though they had ben vtterly lawles Forasmuche as therfore he was not yet comen whiche should take awaye the synnes of the world and vanquyshe the tyrannye of death death which enteryng through Adams offence raygned without any resistence euen vpon them also whiche had not maliciously offended agaynst the coÌ„maundement of god as Adam dyd which euen than bare the ymage and fygure of Christ whiche should come loÌ„g after and yet meane I not that he is in euery poynte vnto Christe lyke but that he in some poyntes bare the ymage of Christ In this poynt lyke that both were the begynners of a generation the one of an earthly the other of an heauenly In this lyke also that a certayne thyng is frome both begynners deriued into theyr posterities but the difference is that from the earthly Adam was the begynnyng of vnrighteousnes and synne but by the heauenly Adam is gyuen all grace and goodnes The texte But the gifte is not like as the synne Fâ—â— if through the synne of one many be dead muche more plenteous vpon many was the grace of God and gift by grace whiche was gyuen by one man Iesus Christ But now as these two are partely like so wer they not equal For besides that elswyse of it selfe it is a thing more effectual to saue then to destroy muche more strong and mightye is Christ to saue then was Adam to condempne so that muche more effectual is Christes obedience to geue life then was the traÌ„sgression of Adam to worke death so that in all pointes Christes goodnes ouerwaigheth the offence of Adam which thyng I monishe you of and say leste any man might thynke the synne of our fyrst parent to be so outragious that he should dispaire of his restoryng again to saluacion For it one mannes synne was of suche power that it made so great a numbre of people thral vnto death of muche more power plentyfulnes more general shal the benefite of God be and his mercyful gift which he hath gyneÌ„ vs by one man lykewyse I meane Iesus Christ yâ— author of godly and innocent lyfe by whome he hath not onely taken awaye the tyranny of death and syn but hath also in steade of syn gyuen righteousnes and in the steade of the tyranny of death the kyngdoÌ„ of life so that the offeÌ„ce of Adam through the great mercy of
be out of his faithful houshold congregacion whiles ye be receiued into it y◠they in tyme to come through the callyng of God amendyng theyr life may as ye do obtaine Gods mercy whiche God doeth because neither should reuile other but eche be of other gladde findyng like mercye at Goddes hande For so doeth God by his vnspeakable wysedome rule and ordre all thinges that no kynde of men should be fre from synne not that he is author of the same but that for a season he suffereth men through theyr owne faultes to fal into synne that when they know theyr owne offences they may wel perceiue how that they are saued not for theyr owne desertes but through the fre mercye of God leste they otherwyse might waxe proud And whiles he this doth so farre is he frō puttyng euil into mens mindes that of his goodnes in a meruailous sorte other mennes euil he turneth to our good The texte O the depnes of the riches both of the wisdome knowledge of God how vnsercheable are his iudgemētes and his wayes paste findyng out For who hath knowen the minde of the lorde Or who hath been his coūsailour either who hath geuen vnto him first and he shal be recom̄pensed againe For of him and through him and for him are all thinges To him be glory for euer Amen But into this secrete pointe happely I entre more deapely than is mete for any manne to do among men But am with consideracion of the vnspeakable way and counsel of God as one astonned that whereas I cannot expresse the same this exclamacion make I O the depenes of the most aboundaunt and ouerflowyng wysedome of God how vnable are mens wyttes to searche out and conceiue his iudgementes how vnmete are mens wittes to fynde out his wayes For who euer knewe the minde of the Lord or who was at any tyme his counsailour What mā is there that fyrst prouoked him with any good turne in suche sorte that the benefite of God geuen to him againe may seme a rewarde wages geuen for his well deseruyng In suche sorte prouideth God for our saluacion by suche meanes in dede as mennes wittes are not able to finde out but yet so wel that it cannot be amended in suche condicion his pleasure is we should of his benefite be partakers that for the same we should for no parte therof thanke our selues If any euil be for that may we thāke our selfe All the goodnes that euer is of him cōmeth it as from a fountaine by him as author are all thinges geuen in him be they as keper and defender of his giftes because no manne should of this praise presumptuously take vpō him any parte syth the beginnyng mydle and ende belong to him to whom for the same honour praise and glory is due for euer of whiche glory it is vnlawful for any man to chalenge any parte The .xii. Chapiter The texte I beseche you therfore brethren by the mercyfulnes of God that ye make your bodies a quicke sacrifice holy and acceptable vnto God whiche is your reasonable seruyng of God and fashion not your selues like vnto this worlde but be ye chaunged in your shape by the renuyng of your minde that ye may proue what thing that good acceptable and perfite wyl of God is For I say through the grace that vnto me geuē is to euery man among you that no man stande hye in his owne conceite more then it becōmeth him to esteme of him selfe but so iudge of him selfe that he be gentle and sobre accordyng as God hath dealte to euery man the measure of fayth SYth now then by the goodnes of God ye are from your olde supersticion brought to perfite religion and syth ye are deliuered from the burdain of Moses lawe I heartely beseche and pray you brethren for the great mercies sake whiche God hath diuersly shewed and styl sheweth towardes you whose free goodnes ye should thanke for the welthy state ye stande in that ye hencefoorth vnto him offre suche sacrifices as become your professiō not gootes shepe or oxen whiche as the Iewes and Paynyms custome is are chosen out as cleane beastes and meete for diuine sacrifice Ye haue in suche grosse sacrifices vntyll this tyme sufficiently had your wyll hencefoorth requireth God of you farre vnlike customes another kynde of worshippyng with other newe sacrifices that is to say that ye vnto him offre euen your owne bodyes not makyng them lame but subduyng your naughtie desyres in them not offeryng vnto him dead beastes but a liuyng sacrifice in al poinctes pure and holy thankeful and acceptable vnto God a reasonable sacrifice a sacrifice I say of the soule and of no brute beast As long as the carnal lawe continued God was contented that corporal beastes should be offered vnto him But after that the lawe once became spiritual with spiritual sacrifice worshippe him must we In stede of a calfe kyl thy proude thoughtes in stede of a ramme kyl thy feruent malice in stede of a goote burne vppe thy fylthy lust in stede of dooues and turtles sacrifice vnto God thy fraile and wanton thoughtes These and none els are mete sacrifices for christian men these are the sacrifices whom Christ gladly receiueth God is a spirite and with spiritual oblacions is his fauor wonne Nor requireth he so muche to be honoured with ceremonies as to be enbraced with a pure hearte and mynde In stede of circumcision cutte out of thy mynde superfluous and vnsemyng desyres In stede of kepyng thy sabboth kepe thy minde quiet frō troublous desyres Christ for our sakes once offered him selfe mete is it that we againe offre our selfes to him And then wyl this folowe that as ye are takē out of this worlde and haue betaken your selfes to an heauēly profession so shall ye in life and myndes dissent all together from your olde state and asmuche as maye be altered into newe and heauenly men though not with bodies immortall yet at lestwyse with newe desyres of myndes so that hencefoorth no suche thyng shal please you as cursed people and suche as are geuen to transitory pleasures doe greatly esteme but desyre onely suche thynges as please God nor be any lenger vnder the Iewishe rules of menne but in all your desyres and in all your doynges hang at the wyll and gouernaunce of God whiche regardeth no grosse thyng nor that whiche is vnperfite but that whiche is perfitely good and acceptable and for Goddes honour and godly religion mete and conuentent Among them that sette by the world a custome it is that suche as are welthy disdaine the poore he that is poore enuyeth the riche man But I commaunde euery one of you whosoeuer he be be he riche or of the cōmon sorte so that he be of the christian flocke and taken out of the felowshippe of this worlde that through pryde he thynke nomore of him selfe than is besemyng but that he be of
to Christe And yf eyther of bothe so doe is it not a great gayne But yf that come not to passe yet wyll God approue thy good wyll whiche intendest suche a thing In the meane season whyles it is vncertayne whether it wyll so be or not let the matrimonie vpon good hope continewe and holde on and let not the diuersitie in religion chaunge the state of your lyfe For neyther doeth baptisme delyuer the wyfe from the ryght of her husbande yf he vse it lawfully nor yet the seruaunte out of the dominion of his maister yf he vse hym as ryght and reason would The texte As the Lorde hath called euery man so let him walke and so ordeyne I in all congregacions If any man be called beyng circumcised let hym not adde vncircumcision If any be called vncircumcised let him not be circumcised Circumcision is nothyng and vncircumcsyon is nothyng but the keping of the commaundementes of God Let euery man abyde in the same callyng wherin he was called Art thou called a seruaunt care not for it Neuerthelesse yf thou mayest be fre vse it rather For he that is called in the Lorde beyng a seruaunt is the Lordes freman Lykewyse he that is called beyng fre is Christes seruaunt Ye are dearly bought be not ye the seruauntes of men Brethren let euery manne wherin he is called therin abyde with God As the Lorde hath geuen euery man in thesame let hym serue Christe In what state of lyuing at the tyme of preachyng the ghospell a manne is founde let hym in thesame continewe Our newe religion abolysheth our olde lyfe but it destroyeth not our olde state of lyfe because christian religion agreeth and standeth with euery condicion of lyfe nor was geuen by God to trouble the ciuile policie of the worlde but to the entente that in euery degree and state of lyfe euery manne myght lyue therin godly and deuoutly This is my councell whiche I not onely teache you but also all other congregacions Nor shall it be for you paynfull to folowe that whiche euery manne foloweth Wherfore yf the inspiracion of Gods holy spirite when he calleth fynde the maryed breake not therefore thy matrimony if it fynde the circumcised without cause art thou why thou shouldest loth thy condicion and seke to bee vncircumcised For nothyng eyther furdereth or hyndereth vncircumcision this newe religion Againe yf thesame fynde the vncircumcised no cause haste thou to wyshe to be circumcised For as touching this newe religion lytle force maketh it whether thou be circumcised or vncircumcised But to both sortes this egally belongeth that eche lyue henceforth after the commauÌ„dementes of God whose rule they haue professed not as carnal desyres moue them Sufficient is it to chaunge thy old euil maners as for to chaunge the condicioÌ„ of thy lyfe nothing neadeth because it is suche a thing as cannot be done without disquietnes and trouble And as I haue sayed that ye shoulde doe being called to god in the state of matrimonie or in the state of circumcision euen lyke wyse muste ye iudge of the state of bondage Suche as at the preaching and receuyng of the gospell are bonde let them bee content with theyr fortune nor thinke themselues delyueryd from theyr maisters dominion because they are delyuered from the tyranny of syn Agayn the fre man whiche is called to christian religion hath no cause to chaunge his state and become bonde But rather let euery man endeuoure yf occasion serue to embrace lyberty and chaunge hys bondage Yf the maister for displeasure borne to Christes name reiecte his seruaunt let the same seke no newe maister nor yet be at displeasure with him selfe because he is maisterles synce he hath Christe to his maister whose free seruaunt he is bee come of a bonde man On the other syde he that is borne fre and borne agayne by baptisme let hym for his state neither bee angrie nor pleassed with hym selfe synce that through baptisme he is become bonde seruaunt to Christ so that after sondrye sortes the bondman is made fre and the fremanne made bonde to th entent that eche of them shoulde with more sobrietie beare theyr fortune Fredome and bondage are such thinges wherof Christe hath in maner no regarde Embrace the better yf thou with bondage be oppressed thinke that albeit thy maister hath vpon thy bodie a certayne power and authority yet thy soule being delyuered from synne is to Christe warde fre Yf thy fredom any thyng make the prowde remember that thou were bought by Christe and bought for no smalle price Thou haste a maister to be had in all feare and honoure beware thou phantasie not that thou art fre and mayst lyue at thy pleasure And he that is to anye man bonde is this farfurthe by Christe made fre that yf hys maister commaunde hym to doe any vngodly seruice he is rather bounde to gyue eare to Christe hys newe Lorde and maister than to hys olde whiche by reason of abuse hath loste his tytle And yet reason it were that suche as Christe with the price of his bloud hath made fre shoulde not with any greuouse maister be oppressed I fauer lybertie yf it maye be had For Christes seruice is perfite libertie That a christian manne shoulde serue an heathen semeth an vnmete thinge And reason were it that suche as are to a christian maister seruauntes shoulde of them bee fauoured as brethren and chyldren because bothe haue one comon maister by whome bothe were with one price redeamed But yet leste vnder the coloure of christian religion the state of the comon weale bee disquieted let euery manne suffer hys condicyon and therein abyde and so abyde in it that in the meane season he remember that goddes commauÌ„dementes muste bee set before the commaundementes of menne Obey youre maisters but yet so that god therwith be pleased whiche payed more for you than they Suche poyntes as I haue taught you of freedome and bondage haue also place in the state of matrimonie and single lyfe For he that is vnder the lawe of matrimonie is after a sorte bound But he that is single is in a more fre state of lyfe Therfore menne muste alwaye folowe that whiche is more commodiouse if it maye be Yf it maye be I saye for we maye not so desyre libertie that for loue therof we fall into a greater ieopardie As concernyng virgins I haue no commaundement of the Lorde yet geue I counsell as one that hath obtayned mercye of the Lorde to be faythful I suppose therfore that it is good for the present necessyte For it is good for a man so to be Art thou bounde vnto a wyâ—e seke not to be loosed Art thou loosed from a wyfe seke not a wyfe But and yâ— thou marye a wyfe thou hast not synned Lykewise yf a virgin mary she hath not synned Neuerthelesse such shal haue trouble in theyr fleshe but I fauoure you Thys saye I brethreÌ„ the tyme is shorte It remayneth that they
whiche regardeth nothyng but your weale nor is with any thyng more delighted than with your furtheraunce Suche then know ye bearyng towarde them your speciall fauour The texte The congregacions of Asia salute you Aquila and Priscilla salute you muche in the Lorde and so doth the congregacion that is in theyr house with whoÌ„ also I am lodged All the brethren grete you Grete ye one another with an holy kysse The salutacion of me Paule with myne owne hande If any man loue not the Lorde Iesus Christ thesame bee Anathema Maranatha The grace of the lord Iesus Christ be with you My loue be with you all in Christ Iesu Amen The congregacions of Asia salute you Aquila and Priscilla with all the companie of christians which are in theyr house salute you with all their hartes All suche as here professe the name of Christe salute you Beare ye also good wil eche one of you to another and salute one another of you with an holy and a chaste kisse the token of trewe concorde And I Paule salute you and that subscribed I with mine owne hande thereby bothe declaring my loue towarde you and that this epistle is not counterfayte Yf any man loue not the Lord Iesu thesame be Anathema Maranatha forasmuche as he refuseth hym by whome onely he might obtayne saluacion and denyeth that he is come whom euery man knoweth to be come to the great blisse and commoditie of suche as beleue in hym and to the damnacion of suche as beleue not The grace and mercie of the Lorde Iesus Christe be with you And I desyre that as I beare a christian loue towarde you that ye lykewyse vnfaynedlye loue eche one another with that charitie wherwith Iesus Christe hath ioyned and knytte you together Amen The Argument vpon the second Epistle of the Apostle Saint Paule to the Corinthians by Des. Erasmus of Roterodame AFter that Sainct Paule hath at the beginning of this epistle somewhat spoken of his great troubles and affliccions whiche he had suffered for Christes gospelles sake declaryng that in al them god was his coumfort firste he sheweth the causes why he came not agayne to the Corinthians as he had in his other epistle promysed And straight after that bringeth agayne in fauour with yâ— Corinthians the haynouse fornicatour whom he by his former epistle had commaunded to bee geuen ouer to Satan desyring them louyngly to receiue hym vpon hys amendement whome they had banished for his offence And this in maner is all that he doth in the firste and seconde chapter Then reherseth he his greate laboure in preachyng the Gospell by the waye checkyng and reprouyng other false Apostles whiche sekyng for theyr owne aduauntage and glorie in all tymes and places allured men to Moses lawe whiche they in such sort laboured to myngle with the law of Christe as though without it there were no hope of saluacion And therefore preferreth he the lyght of the gospell before the shadowes of Moses lawe eftsones exhortyng them not to the ceremonies of the lawe but to be vpryght of conscience and to leade a christian lyfe shewyng in the meane season how without corrupcion he had preached Christes gospell and what miseries he had suffered for the gospels sake in hope of heauenly reward And beside this declareth in what poyntes christianitie specially standeth Of all whiche matters Paule entreateth in the latter ende of the seconde chapter and in the thirde the fourth fyfte and in the begynnyng of the syxte For in the reste of this chapter and in the begynnyng of the nexte he exhorteth them to knowe theyr owne dignitie and the holines of theyr profession willyng them to absteyne wyth all diligence from the corrupcion and viciouse life of painyms as men with whom they had nothyng to dooe Fourthly he mollifieth the sharpenes vsed in his former epistle praysyng theyr obedience for that they in all poyntes obeyed his epistle notwithstandyng the sharpe earnestnes thereof reioysing that the short heauines wherein he had caste them by his letters had made both that is to weâ—e the Corinthians and hym mearye euen as men are wont to be when they by bitter medicines are restored to health Fyftlye he prouoketh euerye one of them as well by the exaumple of the Macedonians as by dyuers argumentes and recordes of scriptures to bestow according to theyr abilities and as their good wyll was some thyng towarde the reliefe of the sayntes that were at Hierusalem remembryng that he by Peter was commaunded so to doe for yâ— same purpose sending thither Tytus with a coumpanion whiche was as the more parte doth suppose Luke whome he commendeth vnto them and thys dothe Paule in the .viii. and in the .ix. chapter Sixtely the false apostles whom in his other epistle he but priuely checked and taunted he in this playnly opeÌ„ly reproueth which with proud highe lokes toke vpon theÌ„ the honour and dignitie of apostles bringing Paule into disâ—eine saiyng yâ— he was but a â—ase persone as whiche vsed shomakers crafte and that he was rude and vnlearned besyde this ofttymes wronged and beaten Againste them Paule defendeth his authoritie declaryng that at alttymes he had an apostles power and autority which yet he woulde not vse to other mens payne as some did but only to the coÌ„moditie of his hearers the glory of Christ Then because he was compelled somwhat to boast of himself he desireth them first to beare with his folishnes then fyrst he maketh himselfequal with the chief apostles and by an by setieth hymself before them al that for many causes eyther because he more enlarged the doctrine of yâ— gospel or els because he only taught thesame freely as which was nether by him self nor by any of his chargeable to the Achaians or finally because he had for the gospels sake suffered more persecucion than anye of them al coumpting such miseries and troubles as matter to glorie vpon for yâ— which other thought him more to be despised After which of an humble low mind he confesseth his rudenes and barbarousnes in language but yet knowlage and learnyng taketh he vpon him leste they myghte in hym for this finde any lacke Finally because the false apostles among the simple people made greate crakes of fayned visions of angels Paule shewethe them a verye notable and a trewe vision as who was taken vp into the thyrd heaueÌ„ and was there taught such thynges as passed all mennes capacities and of these thynges intreateth he in the x xi xii chapter Seuenthly lest through false apostles they myght fall agayne into theyr old vice he saieth that he purposed to se them agayn eftsones with threateningts warnyng them not to be founde suche in theyr ordre of lyfe as therby he myghte be compelled by vsyng extremitie to be vnlike hymselfe or els leste as he was compelled vehemently by letters to wryte vnto them so myght he beyng present be compelled to vse his autoritie otherwyse than
litle but he that soweth plenteouslye and with a good chere shall lykewise reape that he sowed so that he this doe not because we bad hym but because he in hys hearte hath so purposed For more largely and freely geueth he whiche geueth with a good will More sparingly geueth he whiche geueth with a heuie chere as one compelled But god loueth a chearefull geuer For he that dooeth hys duetie agaynste hys will before hym is coumpted as thoughe he dyd not hys duetie And cause is there none why ye should feare leste ye lose this your almes For God which coumteth that to bee doone vnto hym whiche is for hys loue bestowed vpon hys saintes is sufficiently able albeit ye receyue no recompence of menne to make your almes dedes gaynfully to returne vnto you in that he wil geue you substaunce inough for the mayntenaunce of your lyfe and also enryche and plentifully encrease you in all godlye woorkes For the almes dedes whiche are bestowed to relieue the poore saintes are a good parte of iustice and godlines EueÌ„ as the psalme writer testifieth also he dealed abrode and gaue to the poore for the whiche hys iustice continueth from tyme to tyme perpetually And my prayer is that he which ministreth sede vnto the sower and geueth him bread for hys nouryshmente and substaunce to helpe the poore people mayntayne alwayes your riches eftsones to helpe them and so multiplye your seede and increase the fruites of your righteousnes that ye may be eÌ„riched in al kindes of vertues and therewith alwayes growe forwarde into al synglenesse and gentle dysposicion of hert and that ye dayly regard your money lesse lesse which while they bee bestowed not vpon euerye rascall but vpon the saynctes dooe cause youre lyberalitie to auaunce Goddes glorye in that the Godlye people beeyng refreshed with youre almes doe through vs geue thankes vnto God so that I herein claime some rewarde whiche bryng this matter to passe For in the execucion of this office wee not onelye by youre liberalitie attayne the reliefe of poore men but also the greater your almes is the more geue thankes to God whiche hauyng an experience of youre Godlinesse for this your â—ounteousnesse prayse God in that they dooe perceaue youre obedience to the Gospell with one accorde by reason whereof ye dooe freelye and frankelye deale youre substaunce not onelye to them for whome wee sue at this presente tyme but also to all other For the poore muste bee holpen wheresoeuer they bee Finallye this ensueth that in theyr prayers whiche as thankefull menne they offre vnto God for you they wishe to see you that they maye euidentelye see before theyr face your singular godlinesse whiche they knowe to bee geuen you by god by the greatenesse of your almes wherewith they are refreashed But for this vnspeakeable gifte specially thankes ought to bee geuen to God whych both moueth your mind to geue and prouoketh them not to abuse your giftes to idlenes or riot but to prayse god The .x. Chapter The texte â–ª ¶ I Paule my selfe beseche you by the meekenes and softenes of Christe whiche when I am presente among you am of no reputacion but am bolde towarde you beeing absente I beseche you that I neede not to be bolde when I am presente with that same confidence where with I am supposed to haue bene bolde againste some which repute vs as though we walked carnally For though we walke in the flesâ— yet we â—o not warre fleshly For the weapens of our warrefare are not carnall thynges but thinges mighty in God to caste downe strong holdes wherewith wee ouerthrowe councels and euerye hye thyng that exalteth itselfe againste the knowledge of God and bring into captiuitie all imaginacion to the obedience of Christe are readye to take vengeaunce on all disobedience when your obedience is fulfilled Loke ye on thinges after the vtter appearaunce BVt to let passe these thinges to come to other I that am no meane apostle but the verye selfesame Paule whome ye knowe well whiche for your sake bothe haue suffered and dooe suffer so greate troubles doe beseche you for the mekenes softenes and mercie of Iesus Christ whose exaumple folowyng I dooe humble my selfe among you outwardelye so behauyng my self as though I were some rascall and an outcaste not taking vpoÌ„ me an apostles dignitie and authoritie which the false apostles thynke to stande in highe lookes and yet in myne absence as these caytifes quarell fraye you with roughe and cruell letters beeyng bolde vpon youre obedience I beseche you I saye so to redresse youre lyfe that at my cummyng I bee not compelled to execute the selfesame authoritie once agayne which I seame to haue vsed agaynst certaine false apostles which thinkyng me to bee suche as they bee reporte that I carnally lyue among you as a flatterer while I am presente to courye fauel for feare and beeyng absente bâ— letters boaste my selfe as though I feared nothyng Nothyng do I of any carnall minde but whatsoeuer I do â–ª alis for your weale and for the glory of the gospel For though we bee clothed with this mortall fleashe yet warre wee not vnder the rule and gouernaunce of the fleashe but holpen wyth the assistence of the spirite of god As lowe and weake as ye thinke vs yet are we not vnweaponed nor without strength to suppresse the aduersaries of the gospel For the weapons of our spiritual warrefare are not mighty by reason of yron or steele as worldlye mennes are wont to be but mighty by the power of god able to throwe downe all that euerseameth stronglye buylded agaynste hym â—ith these ouerthrow we and tourne vpsyd down al crafty deuises and euery high state of wicked people whiche exalte and auaunce themselfes vpon theyr worldly wisedome agaynst the wisedome of god which we by the gospel professe and not only suppresse but also subdue bryng into captiuitie al worldlye imaginacion to make the same hencefoorth obediente vnto Christe whome it before resisted But and yf any manne stubbernly rebelle readye are wee to reuenge vpon al disobedience which power for your sakes we haue hytherto forborne leste by vsing extremitie vpon such as are among you and such as some of you as yet fauoure supposyng that they bee excellente apostles we myghte trouble your commen quietenesse whiche I will yet hereafter vse paraduenture when I see your obedience growen to suche perfeccion that ye canne quietly be contented that suche shoulde bee excluded out of youre coumpanye as ye were with the punishemente of the haynous and incestuous fornicatoure I tell you that the dignitie and power of an apostle is not a bodily power but a spirituall Are ye yet no wiser but to iudge an apostle by suche thynges as are seene lyke as the commen people esteame a Lorde to bee a gaye felowe by his outewarde ambicious porâ—e gyftes of fortune and bande of men The texte Yf any manne truste in himselfe that he is
I meane all them to be triflers hynderours or sinistre resisters that are ordinaries curates or ministres For there are some of the chiefe Byshoppes ordinaries which with all their possible earnest labour and paynes tendre the gospelles affaires god be thanked for them And sondry other curates ministres whoÌ„ I know althoughe to fewe are honest and diligently well wyllynge towardes the trueth in diuerse shyres where I wayted vpon the kynges hyghnes visitours especyally in Lincolneshyre and in other shires of that Diocese And I verayly trust in God that the nombre of the honest sorte shall dayly encreace there aboute more and more by the industruous ministerie and vniforme concurrence in holsome doctryne of the Byshoppe and Deane of Lincolne and the rather by the helpynge forewardnes and forewardyng helpe of the deuoute woman of God the Duchesse of Suffolke But I meane onely certaine sortes of ministers whom ouâ— noble learned Paraphrast Erasmus paynteth notablye out in the person of the Euangelistes and apostles of whoÌ„ one sort are those that beyng altogether vnlearned had leauer coÌ„tinue styl like Horses and Mules without vnderstanding than to acknowlege their ignoraunces and blyndenes and laboure for better knowledge to become the chyldren of lyght These are dogges yâ— can not backe ouerseers that can not see These are also the blynde guydes whom whan the blynde doe folowe not the blynde guydes onely but the blynde folowers also as our sauiour Christ him selfe testifieth doe fall bothe in to the ditche of errour endles daÌ„nacion The seconde sorte are they which beyng noseled roted in worldly pelfe belycheare promocioÌ„ obteined by couÌ„trefaite crouching hipocritical lowting by meanes of their courtely freÌ„des wil rather obstinately resyst murmure agaynst yâ— kinges maiesties most godly trauailes procedinges as much as in theÌ„ lyeth with slauÌ„derous dissuasions perplexe impertineÌ„t interpretacioÌ„s go about to bryng the most pure playne worde of God in to contempte yea and to inceÌ„se the people to tumultes sedicions rumours and rebellions as practiced experience hath of late dayes mooste lamentably taughte vs than they woulde lose or forgoe any iote of their worldely wicked pompous Mammon or for conscience sake submytte theÌ„ selues to the trueth of yâ— scriptures or any syncere godly quietnes These are the cursed shepeherdes of Israell that eate vp the fatte of the shepe and clothe them selues with the wolle that slea the best â—edde and nourishe not the flocke These are the damnable hipocrites that shute vp the kyngdome of heauens before men in forbyddyng dissuading and discourageing them from readynge or meddlyng with the scriptures whiche be the breade of the soule and wyll nether entre â–ª in them selues ne suffre them that woulde These are yâ— false doctours that S. Peter prophecied of before hand which slyghtyly bryng in pernicious sectes amonge the people denyeng euen yâ— lord that bought them and throughe couetousnes by feyned woordes make marchaundise of men These are the incarnate angelles of Satan which with theyr fyne maner of crepe a bosome and outwarde pretence of holynes transforme them selues into the angeles of lyght These are the yâ—ching eared maisters and spirites of errour that teache doctrines of deuilles and inconuenient thynges for fylthy lucres sake hauing their consciences marked with an hoâ—e yron and teaching genealogies endles riedles that engendre questions more than edifie to Godwarde These are the Antichristes that against al the whole scripture to the vndenyable deâ—ogation of the merite dignitie of Christes death blodsheading done once for all take vpon theÌ„ dayly to sacrifice for the â—emyssion of synnes of the quycke and the deade teache swete to be sowre sowre swete lyght to be darknes darknes light These are also yâ— right sonnes of their right father the deuill that hath bene a murtherour alyer froÌ„ the begynnyng Finally these are the whelpes of the roaring Lyon the deuil yâ— goeth about sekyng by their ministery whoÌ„ he may deuour A thrid sorte there is whiche for the sauetie of their pelfe and promocion employe their studyes and forecastyng pollycies to please all partes thynkynge in their owne phantasies that to be possible to them that Christ our most true doctour sayth is impossible to serue both god MaÌ„moÌ„ These are they by whose occasion yâ— people halt betwene two opinioÌ„s not knowyng what is best for theÌ„ to folow whethâ—â— God or Baal These are the messagiers of Laodicia whose workes are nother colde nor whote but betwene bothe smellyng neither to muche of the ghospel nor to lytell of popeâ—ie And yet they must be called fauourours of the trueth for they woulde fayne all thynges were well so it were not long of them These woulde fayne haue Goddes corne to come vp but yet they dare sowe none longer than the worlde as they saye maketh faire wether And notwythstandyng the more parte yea and to muche the more parte of ecclesiastical parsons be of these three sortes that is to saye eyther of blockeheaded asses plaine professed enemyes or doublefaced frendes Yet God of the habundaunt riches of his exceding great mercies hath reserued vnto him selfe some syncere Bysshoppes and preachers in this Emperiall Realme to erecte and confirme the towardenes of the true meanyng fauourours to comforte the weakeharted to confounde the stowâ—e rebelles the golden cupped courteours of the prowde whore of Babylon with â—he myghtye swearde of the spirite whiche is the word of God And for theuidenter declaracion of his mercies to his Englishe flocke and for the glorouseâ— enhaunceyng of hys own kyngdome and glorie in thys Realme in forewardyng the godly labours and industruous trauailes of hys faythfull ploughmen the ministres in despighte of all hys enemyes God in whose hande all kynges heartes are hathe put in to the hearte of oure mooste Royall worthye kynge Edwarde the. vi not onely lyke a moste Christen Iosias by the ministerie trauaile and studious endeuours of his moste faythfull deare Vncle the lorde Protectours grace other of his most honorable CouÌ„sayle to abolyshe idolatrous sacrificeinges and supersticious customes and to restore the true worship religion and gospell of Christe in to his pristine sinceritie purenes and lybertie agayne but also lyke a moste prudent yong Salomon to buylde vp perfitely the Lordes house and to walke after thexample of the olde Salomon as it were before the porche of the temple lyke Goddes true minister to expell and kepe out all false worshyppinges popishe Goddes seruice vayne ceremonies pernicious sectes sedicious tumultes fylthye errours and noughtie lurkyng hereticall opinions from amonge hys Christen Englyshe subiectes whiche is the lyuing temple of God and to trayne ordre and gouerne them with the rule of holsome lawes to the banishemente of vngodly licencious libertie that men are nowe a dayes to muche geuen and bent vnto and to the nourishement of vertues whiche God requireth and also to kepe and defende them from all intestine tumultes daungers and
chalenge to hymselfe any prayse The texte ¶ Charge them whiche are riche in this worlde that they be not hyemynded nor trust in vncerten riches but in the lyuyng God whiche geueth vs abound auntlye all thinges to enioye them that they doe good that they be riche in good workes that they be readye to geue and gladlye to dystribute laynge vp in store for themselues a good foundacion as gainst the tyme to come that they maye obtaine eternal lyfe O Timothe saue that which is geuen the to kepe and a voyde vngostly vanities of voyces and opposicions of science falsly so called whiche science whyle some professed they erred as concernynge the faith Grace be with the. Amen I haue declared how parilous noysome a matter it is for them that professe Christ to set their studie vpō riches And yf there be among our sorte any that haue chaunced vpon those riche substaunces for the whiche this presente worlde recōneth men ryche and fortunate and reuerenceth and honoureth them as halfe goddes commaunde them that they be not as the commune sorte is hyghe mynded in trustyng vpon their ryches nor that they repose their chiefe helping felicitie in thinges that are fyrste vayne than so incertain that yf casualtie take them not awaye yet at lest death despatcheth vs from them But let them rather trust surely in the lyuynge god that neuer forsoke mē eyther quicke or dead inasmuche as he is vnchaungeable of whose lyberalitie commeth whatsoeuer this worlde yeldeth vnto vs plenteouslye of yearely reuenues for oure presēt vse and not to hoorde vp riches And let them rather conuerte their study to this ende that they maye exercyse them selues vnto good workes wherby they maye be made truly ryche and let them be wealthye rather in good dedes thā in lordely possessions that that they haue let them so possede as thoughe it were commune and not their owne and let them therwith be glad to geue vnto the nedye and not dysoayne the rest that are but of small substaunce and let them shewe them selues gentyll and frendly in the company and familiaritie of the commune sorte of lyfe For wealthe hathe commonly these companyons with her dysdeyne statelynes Let them not put their trust in their gorgious great buyldinges for nothing in this world is longe durable But rather with true vertues let them laye for them selues a stronge and a good foundacion againe y◠worlde to come that they maye atteyne to the true lyfe that is to saye the lyfe that euer lasteth For what other thing is this lyfe than a race vnto death we must laye all carefulnes of transitorie thinges asyde and make spedye haste vnto it with all dilygent studye O Tymothie I eftesones desyre beseche the againe kepe faithfully this doctrine as it is committed vnto thee and suffre it not to be defyled with humayne learnynges And that thou canst not possyblye doe onles as I watned the before thou reiecte the chattring vayne byblebable of those mē that goe about to bryng them selues in a false estimacion of knowledge by reason of humayne questions and sophisticall quiddities inasmuche as mans knowledge consistyng of opinions contrarylye repugnaunt amonge them selues is not worthye to be called knowledge We know nothīg more certainlye than that whiche the doctrine and belefe of the gospel hathe perswaded vnto vs. Furthermore some men whyleft they goe aboute to seme learned and wyse throughe humayne reasons throughe sophistical wragglinges through new learnynges whiche they themselues haue deuysed haue wandred astraye frō the spnceritie of y◠faythe of the gospel whose propertie is to beleue not to dyspute nor is caryed awaye with mens decrees from the prescripte commaundementes of god And to thintent thou mayest perceaue that this Epistle is not countrefaicte I wyll subscribe these wordes with myne owne hande that thou well knowest Grace be with the. Amen Thus endeth the paraphrase vpon the fyrst Epistle to Tymothie ¶ The Argument vpon the latter Epistle vnto Tymothee by Erasmus of Roterodame FOrasmuche as in the former Epistle Paule put Tymothee beyng at Ephesus in hope of his comming agayne vnto him could not perfourme it bicause he was holdē in bondes at Rome he coufirmeth him with lettres that he be not discouraged with stormes of persecutions but after his example to prepare his mynde vnto martirdō For there are perilous times at hande quam he by reason of some that vnder pretence of godlynes turne true godlynes vp syde downe and so prate boastynglye of them selues as thoughe the Christian Religion consisted in wordes and not rather in purenesse of herte Than tellyng that the daye of his death draweth nere and that the moste part haue now forsaken him he byddeth Timothee and Marcus to come to Rome spedely vnto him This Epistle he wrote at Rome whan he was eftesones arraigned at Neros barre Thus endeth thargument The paraphrase of Erasmus vpon the seconde Epistle of S. Paule to Timothee ¶ The first Chapter ▪ The texte Paule an Apostle of Iesu Christ by the wyll of God accordynge to the prompyse of lyfe which is in Christ Iesu To Timothee hys beloued sonne Grace mercy and peace from God the father and from Iesu Christ oure Lorde I thanke god whom I setue frō myne elders with pure conscience that without any ceasynge I make mencion of the in my prayers nyght and day desyryng to se the myndefull of thy reares so that I am filled of ioye when I call to remēbraunce the vnfeyned fayth that is in thee which dwelt fyrste in thy graundemother Loys and in thy mother Eunica and I am assured that it dwelleth in the also PAule an Embassadour of Iesu Christ called therunto by the will of God the father to declare howe greate the felicitie of the lyfe to come is whiche he promiseth vnto vs by his sonne Iesus Christe that we should not care much for the losse of this life To Tymothee my dearebeloued sonne grace mercie and peace from God the father and from Iesus Christ oure Lorde I thanke God whose seruaunte I begonne not of a late tyme to be but kepte his relygion after the tradicions of myne elders continually with an vpright and a pure conscience and doe kepe styll For I serue all one God now beynge a christian the I lately serued a Iewe though after an other sort throughe whose goodnes we chaunced vpō such a man as thou arte in that thou folowest the exāple of me in sincere preaching of the ghospelles doctrine so as for thine owne deserte I can no lesse hartelye loue thee than mine own very sonne in so muche that I can not forget thee euen whan thou arte absent For in my prayers night and daye wherwith I am accustomed to call vpon God and to commende vnto him suche as I tenderlye loue thou commest alwayes in my mynde and I am very muche desirous to see thee especially as often as I remembre thy teares that thou sheddest at my departyng
mercye wyth the Lorde at that daye And in howe many thinges he ministred vnto me at Ephesus thou knowest very well The thynge that I receyued of Christe I haue lykewise commytted vnto thy fydelitie therefore seyng thou haste the forme and example of dispensynge the ghospell and of syncere doctrine whiche thou learnedst of me not beynge grounded of tryflynge and doubtefull questions but of faythe and charitie whiche Christ Iesus hath bothe taught and exhibited vnto vs loke diligentlye thou kepe that whyche is commytted vnto thee The thynge that I commytted vnto thee is sincere and pure see that it be not defyled throughe thy negligence I know that many goe aboute and shall goe aboute to corrupte the doctrine of the ghospell but loke that thou stowtely and constauntlye maynteyne that whiche thou haste taken in hande through the helpe of the ghospellike spirit that dwelleth in vs By whose ayde we shal be hable easylie to contemne and also to put to flyght what so euer daungiers shall fall And those that wante that spirite are frayed with the storme of displeasures geue ouer the gospels busines For I suppose it is not vnknowen vnto thee that all the others that cleaued vnto me in Asia afterwarde forsoke me and inasmuche as they were with me but with faynt holowe hartes by and by throughe occasion their countrefaicte gospellinge beganne to appere and they beganne also at Rome to geue me ouer And among other there was Phigellus and Hermogenes I will not vtter all their names But as for them both their names euen by the sounde of the wordes declare them inconstaunt The forther hathe his name of his rennynge awaye and the other of subtill Mercurie It is not my parte to wishe them that they haue deserued But this it standeth me in hande to praye for that God the rewarder of wel done dedes whose pleasure is to recken it doone to him selfe what so euer is bestowed vpon his seruauntes blesse Onesiphorus housholde For he hathe oftentymes other wayes bothe comforted and refreshed me in these hoote affliccions and euen at that tyme was not ashamed of my bondes perceauinge that it is a glorious thynge to be afflicted for Christes sake nor was any thyng afrayed to be in the same peryll wyth me by reason of the ghospelles promysses but whan he was at Rome he dyd not onely not refuse to speake with me whan I was in pryson but also with greate diligence soughte me and woulde not rest tyll he had founde me In dede he founde matier to exercise mercie the Lorde Iesus graunte him that he maye likewyse fynde mercie with him in that daye wherin euerye one shal be rewarded accordyng to their dedes and that he may fynde God benefyciall to him that was diligent to be beneficial to me in myne affliccion For I wyll not here make rehersall in howe many thynges he dyd for me at Ephesus seyng thou knowest it better than I. And lyke as he shewed himselfe there the same was he towardes me also at Rome For true charitie is not frayed with any stormes of affliccions ¶ The .ii. Chapter The texte Thou therefore my sonne be strong in the grace that is thorow Christ Iesu and in yâ— thinges that thou hast heard of me by many witnesses The same coÌ„myt thou to faythful men which shal be apte to teache other also Thou therfore suffer afflyctions as a good souldier of Iesu Christ No man that warreth entangleth him selfe with worldly busines and that because he maye please him which hath chosen him to be a souldier And though a man stryue for a mastery yet is he not crowned except he stryue lawfully The husbandman that laboureth must fyrst receaue of the fruites Consyder what I saye The lorde geue the vnderstandyng in all thynges â–ª THerfore acccordyng to Onesiphorus example and myne take thou a strong stomake vnto thee laying hold vpon the goodnes of God whiche we haue by Christe Iesus and beyng prepared and armed agaynst all periles that syncere doctrine of the ghopell whiche I delyuered vnto thee not in hucker mucker but openly before manye wytnesses see that thou dearelye beloued sonne delyuer likewise by handes vnto others to be published abrode not to euery bodye at auenture but to those that thou shalt thynke wil be faithfull ministres and that shall appeare apte not only to folowe that thyng them selues that they haue receiued but also to powre it purely abrode vnto others Thou seest that suche as be appoyntedto the ministeries of warre set all matters aparte and leaue nothing vnwrought or vndone that they maye vse their feates with commendacions And Christe hath euen his maner of warre also And he it is in to whose boke thy name is written and to serue hym thou haste taken thyne othe and he hath made the Captayne of his armyes Se therefore that as it becometh a valiaunt captayne agaynst al sorowes that fortune thou shewe thy selfe hartie and worthy thyne Emperour Iesu Christ whiche contynued stedfastly in the offyce commytted vnto hym euen vnto the crosse Be not careful for the pelfe that man lyueth by in this world Cast yâ— care al together vpon the emperour be thou altogether in this mind that what he hathe coÌ„mauÌ„ded the go hertely about it It behoueth not vs to appeare more slacke in the warefare of Christ thaÌ„ we see yâ— coÌ„men sort of souldiours be in yâ— seculat warres For which of theÌ„ is it yâ— whan he hath once appoynted himself to the kyng or Emperours warres is carefull for clothe or meate The prouision of these maters the Emperour taketh vpon hymselfe A souldiour hath nothyng to â—are for but to make hys trauil acceptable to the Emperour of whom he was chosen as a valiaunt and a faythfull souldiour vnto thys busynes For he knoweth hys rewarde is ready in thempoerurs handes in case he deserue it Also among suche as haue gyuen them selues to wrastle for Mastries it is not ynoughe for euery one that wrastleth to wrastle it maketh no mater howe so that he wrastle but he stryueth to wynne the victorie beyng assured that there is a crowne readily prepared yea but for him that behaueth hym selfe hartilye and stowtelye in wrastlyng After the same sorte a diligent husbandeman whan he breaketh vp his ground whan he donggeth it whan he soweth it whan he wâ—â—deth it he is all together in his worke and thinketh no labour paynefull to him in hope of the frute that he knoweth the good grounde wyll yelde in his season Howe muche more behoueth it vs to doe the same whiche are occupied in the ghospelles affaires that being prouoked with the rewarde of immortalitie we should suffer all thynges willynglye in this worlde speciallye forasmuche as we haue an Emperour that nother wil nor can deceaue vs Considre what I meane by these similitudes The lord geue thee vnderstandyng not only in these but also in all other thinges Hereof coÌ„meth no losse at all but rather whan affliccyons encreace
loue their husbandes to loue their children to be dyscret chaste housewyfely good obedyente to their husbandes that the word of god be not euyil spoken of Yong men lykewyse exhorte that they be sobre mynded On the same maner thou shalt warne olde wemen that they go apparayled after suche maner as becommeth them that wylbe named christian persones they must not fynde fautes with the lyuyng of other whiche faulte is peculiare to this sex and age They must not be geuen to ouermuche drinkynge of wyne How be it the vse of wyne must not be denyed to age so yâ— it be moderate They must teache maydens and yong wemen suche thinges as be honest no nycenes neyther euyll fasshions and so instruete them that they be wyse and loue theyr husbandes and childreÌ„ that they be sobre and chaste and kepars of their house and playe the good housewyfes For this is the hyest prayse yâ— can be in wemen to be knowen to be subiecte and obedyent to their husbandes that the name of God whose religion they professe be not flaundered thorowe their lewde maners For sithen we see the wyues of heathen men to behaue them selfes â—yghte womanly in suche poyntes belongyng to womanhed what shall the vnfaithful say whan they see our christen wemen worse in this behalfe theÌ„ their wemen are seyng it becometh them in al good maners to excell other Now what thing olde wemen must by thyne instruccion teache yong maydens and yong wyfes that same shalte thou thy selfe teache yong men exhortynge them to be sobre and of moderate affeccions that the heate of youthe ouerthrowe them not hedlonge into vice The texte ¶ In all thinges shewe thy selfe an ensample of good worckes in thy doctrine with honestye grauitie and with yâ— wholsome worde which cannot be rebuked that he whiche withstandeth maye be a shamed hauyng no euyll thinge to saye of you And that thou mayest the more effectuousely perswade these thinges firste of all be thou thy selfe an example vnto them of honest doynges in al that is the dutie of a true christian man to do For no man doeth soner perswade men to folowe his doctrine then he that doeth the same that he byddeth other men to do Thou shalte therfore so teache the youthe that together with thy doctryne thou shewe â–ª thy selfe a lyuely example of a pure and vpright lyfe corrupte with no maner of vyce at al. And that thou kepe suche grauitie that they haue theyr teacher in reuerence and be afeared to offende him Se therfore that thou moderate all thy lyfe and also thy wordes that there maye nothinge be founde in the that maye be contemned that not onely they whiche be vnder thy lore maye obey the but also they whiche afore were against the gospell maye be ashamed of their euyll saying whan they shall se all thinges in the so withoute blame that euen they that lye in wayte for the and seke all the meanes they can to get some occasion to laye somwhat against the can fynde nothing at all to brynge their entent to passe neyther in the nor in thyne The texte ¶ Exhorte seruauntes to be obedyent vnto their owne masters and to please them in all thinges not answerynge againe neyther to be pyckers but yâ— they shewe all good faithfulnes that they maye doe worshyp to the doctrine of god our saueour in all thinges Exhorte seruauntes that they be obediente to their masters and seruiceable in al thinges leste they maye seame thorowe the profession of yâ— christian faithe to be made worse than they were afore and so by them the naughtines of euyll parsons shal be reproched to yâ— gospell Let them not therfore be full of answers against their maysters and euyll wylled to do their commaundementes neither must they be pyekers as the commune sorte of vnthrifty seruauntes be that as they professe the faythe of Christe lykewyse they declare them selfes in all seruice to be done to their maysters to be dyligent and true yea thoughe theyr maisters do but lytle deserue it of them So that thorowe their honeste behauoure they commende and set forthe the doctrine of our saueoure god and that by them mo men maye be drawen to the folowynge therof whan theyse suche as knowledge themselfes to be christians to be more gentle and amyable then other in all their conuersacion The texte ¶ For the grace of god that bryngeth saluacion vnto all men hath appered and teacheth vs that we shoulde deny vngodlynes and wordlye lustes and that we should liue sobrely and righteously and godlye in this presente worlde lokynge for that blessed hope and appearynge of the glorye of the great god and of oure saueour Iesu Christe whiche gaue him selfe for vs to redeme vs from all vnrighteousnes and to purge vs a peculyar people vnto him selfe feruently geuen vnto good workes For in this thorowe the gospell hath shyned the bountefulnes and exceading great mercy of god our saueour whiche was afore vnknowen And it hath not shyned onely to the Iewes but egallye to all men not that nowe beyng delyuered from the burden of Moses lawe we shoulde lyue after our owne wyll but we be taught that after that by baptisme the faultes of our lyfe afore passed be forgeuen vs and that we swerynge to abyde in Christes doctrine haue ones renounced and geuen vp wyeked relygion and worshypping of images and al worldly desires we shoulde so lyue hereafter in this worlde that it may appere manifestly that we be truly new borne againe in Christe and made altogether other meÌ„ than we were afore And where as we tofore were the seruantes of wickednes synne anâ— fylthye concupiscence we must from hence forthe kepe suche moderacion that we be in no wyse oppressed with the desyres of worldly thinges Let vs so obserue the iustyce of liuynge that we do good to euery man as muche as lyeth in vs and that we hurte no man that we maye nowe with a pure conscience geue that honour and worshyp to god that we gaue afore to deuyls And thoughe paraduent are we be punished with pouertie infamie reuilynges enprisonement tormentes and dyuerse other euyls â–ª yet let vs not thynke yâ— oure faith and godly lyuyng is baraine and vnfrutefull nether let vs hunte after rewardes of this worlde whiche in comparison of thinges to come be neyther greate nor of any contynuaâ—ce but let vs â—oke for that greater rewarde of euerlastyng lyâ—e which shall then chaunce when after the ende of this worlde in the whiche the membres of Christ be vexed with many afflictions and ignomies god the father shall open his glorye and magnificence in them that be his true worshyppers all their miseries beyng cleane expussed At the whiche tyme he shal not appeare humble but gloriouse terrible to the wycked And together with yâ— father shal appeare in the same glorie our lord saueouer Iesus Christ geuyng vnto his membres yâ— glorye of immortalitie in yâ— which he now shyneth He bycause
no maÌ„ should mistruste his promyse for this entente wittyngly and willingly came downe to bye amonge vs and gaue him selfe wholly vnto vs beyng himselfe without any spote of synne he redemed vs with the pryce of his blode from the tyrannye of the deuyll to whome we were thorowe our synfulnes made bonde so abolyshing our olde iniquites he would make vnto him a newe peculyar people which after his owne example should contemne yâ— euyls of this world treade downe yâ— entysemetes giftes of it vnder their fete thorow the worckes of faythe get them the enheritaunce of euerlastynge glorye which the same our redemer doth promyse to al that do sincerly kepe his most holy worde The texte ¶ These thinges speake and exhorte and rebuke with all feruentes of commaundynge â—e that no man despyse the. These thinges my Titus whiche be a great deale wyde from the fables of the Iewes speake them openly Exhorte men to the folowing of them and such as declyne and fall againe a syde reproue them with most great autoritie that whome doctryne dothe not perswade whome faire exhortacion dothe not moue them a sharpe and earnest reprehension maye kepe in For there be some faultes that must be healed by seuerite Here therfore shewe forthe the grauitie autorite of a Byshop and so behaue thy selfe that no man maye haue a iuste cause to despyse the. Dysdayne and hye countenaunce must not be in the but yet as often as neade requireth thou must shewe thy selfe to be of autorite ¶ The thirde chapter The texte ¶ Warne them that they submitte theÌ„ selues to rule power that they obey the officers that they be readye to euery good worke that they speake euyl of no man that they be no fighters but gentle shewynge all mekenes vnto all men AS I would yâ— al seruauntes should be to their Maysters yea though they be vnfaithful euen suche I would haue christeÌ„ men to be by thy monicioÌ„ to their princes vnto them the are magistrates vnder them though suche rulars vnder whoÌ„ they be are theÌ„ selfes vnchristened For this must in any wyse be takeÌ„ hede vnto the no maÌ„ may by our maners take occasioÌ„ to alyenate him selfe fro the gospel But it would so come to passe yf they which be head rulars shoulde perceyue yâ— we by reason of yâ— professioÌ„ yâ— we haue takeÌ„ wer the more sediciouse and fierse les obedyeÌ„t to their coÌ„mauÌ„demeÌ„tes For they would by by lay yâ— thing to the faulte of the gospel so more withdrawe their myndes froÌ„ yâ— professioÌ„ therof â–ª Warne them therfore yâ— beleue in Christ yâ— they be neuer yâ— more for al yâ— fre from the lawes of princes other magistrates but they must yâ— rather â–ª bicause thei be christiaÌ„s be obedieÌ„t gladly do as thei be coÌ„mauÌ„ded And to be ready prompt to euery good worke yâ— meÌ„ may se them do yâ— which is honest wyllingly not coÌ„strayned for feare of punyshement If yâ— gouernours do coÌ„maunde yâ— whiche is rightful it is great iniquitie â—â— very euyl ensample to disobey him yâ— is the â—â—â— ouer al the other But yf they coÌ„mauÌ„de rule otherwyse then right is yf they oppresse their subiectes ouer hardly yf they cal to sore vpoÌ„ them yet softenes and sufferauÌ„ce is more comely for no man theÌ„ it is for them that be the folowers of Christ Whatsoeuer they coÌ„mauÌ„de yâ— is not against yâ— very true religioÌ„ of god we must therin gladly obey They wil peraduenture take awaye our goodes â–ª what then for them groweth â—s a greater treasour of vertuous lyuing The wil banyshe vs out of yâ— controy It maketh no mater for Christ is euery where ready to coÌ„forte him seruantes Here ê‘aduenture some maÌ„ wil say what yf our princes be heathen meÌ„ worshippers of ydolles coÌ„taminate with open vices â–ª enemyes to Christes faith They yâ— be suche be such to their owne harme ieopardye It is not our parte to coÌ„demne them But yf we can to amende them And better they maye be induced to ameÌ„demeÌ„t by obedieÌ„ce sufferauÌ„ce exaumples of good lyuyng thaÌ„ by rebellioÌ„ opprobrious wordes Let vs leaue theÌ„ to theâ—â— iudge let vs remembre what is semely for vs. Christ did praye for them yâ— reuyled him so far wyde was it yâ— he would geue checke for checke How is it thâ—n conuenieÌ„t yâ— his dysciples for al christiaÌ„s be yâ— dysciples of Christ should be contumeliouse against any maÌ„ as louers of stryfe debate Nay they ought rather after yâ— example of him whose name they professe to be gentle shewyng all myldenes not onely vnto honeste men such as do wel deserue it but also vnto euery maÌ„ To good meÌ„ bicause they deserue it to euyl meÌ„ that they may amende againe yâ— they haue not thorough our impacience a worse opinion of our belefe â–ª and whan we geue them iust occasion to be moued with vs. Christian charitie suffereth all thinges and in all thinges it hath good hope The texte ¶ For we our selfes also wer somtyme folishe dysebedieÌ„t deceiued seruyng diuerse lustes and voluptuosnes lyuing in maliciousnes enuye full of hate hating one another And whaÌ„ we se any suche that be out of yâ— waye we must more pitie them thaÌ„ abhorte them Which we shal yâ— soner do yf we call to remeÌ„brauÌ„ce yâ— we were sometyme such as they be now Let vs not refuse theÌ„ bicause they be euyl lyuers and wycked meÌ„ but let vs helpe yâ— best yâ— we can yâ— they cease to be as they be begin to be lyke vs. Who called vs froÌ„ our blyndenes was it not yâ— fre clemeÌ„cie and great mercifulnes of god The same may also chauÌ„ge them whan it shal be his pleasure And howbeit yâ— we which of Iewes enbrased yâ— gospel became christiaÌ„s wer no worshippers of idolles yet wer we afore our coÌ„uersioÌ„ subiecte to other greuouse vices beyng fooles inobedieÌ„t erring froÌ„ yâ— trueth geueÌ„ to diuerse appetites lustes ful of enuye ful of malyce grudging one at an other hating on another To those so great euyls we were subiecte euen vnder Moses lawe The texte But after that the kyndnes and loue of our sauiour god to manwarde appeared not by the deades of righteousnes which we wrought but accordyng to his mercye he saued vs by the fountayne of the newe brythe renewing of the holy ghost which he shedde on vs aboundantly thorow Iesus Christ our sauiour that we iustified by hys grace should be made heyres according to the hope of eternall lyfe But that now for foles and dulleheddes we be made sobre and wise that for rebelles we are meke and tractable that for men erryng outt of the way we are made knowars of the trueth that for the seruauÌ„tes of iustes and voluptuousnes we be made glad kepers of ryghtuousnes that for maliciouse we be made symple and courteouse that for enuiouse men we be made glad to do good to all
right marke of the whole lawe appeareth as muche as in him is that he will â—â—â—e as ofte as occasion is offred As a man that walketh in the darke â–ª careth not whether he goo â—ute of the waye on the right hande or on the lefte so is he disposed to all manner of errour that hathe once swarued out of the light Therfore he yâ— hath through â—â—atâ—erie preferred the vndeseruing rich man before the deseruing pore man forasmuche as he hathe in thys behalfe broken the laâ—e of loue he is cousen geâ—â—ayn to all naughtynes that is commonly done againste the loue of the neyghbor Nether doeth he lyghtly offende God that is so hardy to defile his lawe in any parte He that ones commaunded charitie did with lyke diligence ones â–ª forbydde â–ª what so euer is repugnaunte againste the loue of the neyghboure For the selfe same that gaue thys lawe Commâ—â—â—ono VVhere â—â—ne ordayned thys Do no murther And if thou absteyne from whoredome and yet committeste murther haste thou not than broken all the whole lawe in that thou hast broken it in one parte The self same one God forbad bothe and forebad them for all one cause that is to saye because they are againste the loue of the neyghbour But he hath not only forbydden those thinges whiche are punnyshed by lawes as thefte murther and whoredome but all manner of thinges vtterly that are contrary to the loue of the Gospell The lawe of Moses would not punnyshe him that estemed lesse the soft sprited pore manne than the proude stately riche manne or him that would wishe euil to his neyghbour But yet the lawe of the Gospell punnysheth him Therfore according to the rule of it frame not only your dedes but also alyour coÌ„municacion and the thoughtes of youre harte that there be nothinge at any tyme that varieth from the loue of the neyghbour Loue is the lawe of libertie not that it is lawfull to synne by meanes of it but in that the euangelical loue causeth the wyllyng to doo of theyr owne accorde the thynge that mannes lawes constrayne the vnwyllyng to doe perforce for feare of peynes Accordynge to thys lawe therfore frame all youre life for somuche as you shall receyue moste high rewarde if you accomplyshe that whiche is prescribed vnto you and contrary wyle you shall suffre moste greuous sore punishmentes in case you ones fall from hym of whome all the whole lawe dependeth You are frely pardoned of the transgressions of your former lyfe The gifte of the heauenly spyrite is frely geuen you by whome you are not onely reconsiled vnto God but also glued together in mutuall charitie The more it is geuen vnto you and is frely geuen without your deserumges so muche the more sharpely shall they bee punnyshed whiche hauinge experyence in them selues of so exceadynge greate mercy of God doe not shew them selues agayne gentil and mercifull towardes theyr neyghbour With what countenaunce shall he aske mercye of God the iudge whiche being a seruaunt sheweth hym selfe vnmercifull towardes hys felowe seruaunt with what mouthe shall he desire to beloued of God whiche doeth not loue hys neyghbour if thou wilt obteyne iudgement myngled with mercy loke thou shewe thy selfe mercifull towardes thy neyghbour whether he be a trespasser or be in necessitie And in dede it is better to decline in to thys parte to leane vnto mercy than vnto iudgement For inasmuch as it is almost altogether of the mercye of God that we haue rather than of his righteousnes we ought to endeuour that we maye rather fynde God mercifull than seuerely strayte He hathe saued vs by hys mercye it is reason also that we be more ready to mercye towardes our neighbour than vnto straytenes For there are many moo wonne by softenes gentylnes and lyberall goodnes than with strayte straungenes that mercy aduaunceing it selfe aboue iudgement maye triumphe in thys behalfe that those whiche hauinge the experience of iudgement shoulde haue peryshed are saued through the benefite of mercy There is none of vs but he falleth daily and shall finde God such a one in condemnyng his faultes as he expresseth him selfe towardes his brother What auayleth it my brethren though a manne saye he hathe faythe yf he haue no dedes Can faythe saue hym If a brother or a sister be naked and destitute of dayly fode and one of you saye vnto them departe in peace God sende you warmnes and fode notwithstandynge ye geue them not those thynges whiche are nedefull to the bodye what shall it helpe Euen so faythe if it haue no dedes is dead in it selfe But some manne wil saye thou hast faythe and I haue dedes shewe my thy faythe by thy dedes and I wyll shewe the my fayth by my dedes Beleuest thou that there is one God Thou doest well The deuyls also beleue and tremble But wilt thou vnderstande O thou vayne manne that faythe without dedes is dead Was not Abraham oure father iustified thorow workes when he had offred Isaac hys sonne vpon the aulter Thou seest howe that faythe wrought with his dedes through the dedes was the faith made perfect the scripture was fulfylied whiche sayeth Abraham beleued God and it was reputed vnto hym for tighte wesnes and he was called the frende of God Ye se then howe that of dedes a man is iustifyed and not of faythe onely Likewise also was not Kaab the harlot iustyfyed thorow workes when she had receaued the messagers and had seut them out another waye For as the bodye without the spirite is dead euen so faythe without woorkes is dead also Is it to be thought that the only profession of faythe is ynough of it selfe to obteyne saluacion what is faythe without charytye Charitie is a lyuely thing it ceasseth not it is not idle it expresseth it selfe with good dedes dooing whersoeuer it is present And if they want my brethren shall the vayne name of faythe I praye you saue a manne The faythe is fruteles that worketh not by charitie yea it is no faythe but in title only That which I haue sayed shall more cierely appeare by conference of an example If a manne geue fayre wordes to a brother or a syster that wanteth clothynge or dayly sustenaunce and saye Goe your waye in peace get you heate and get youre bely full of meate and for all his so saying geueth none of those thynges that the bodye hathe nede of is not thys mannes fayre speakynge vnprofytable to the pore nedye folkes They shall starue for colde or bee an hyngred for al hys fayre tale that releueth not theyr necessitie He releueth the in his word of mouth but with his dede he doeth nothing at al. Of like sorte doubtles shall the profession of faith whiche consisteth only in worde and worketh nothynge in dede vee vnauayleable but lyeth slugging like as it were deade neither is it to bee called faythe any more than a deade corps of a manne is worthye to be called a manne The
the seuen starres and is the gouernoure of heauen and earth is all one thinge Namely yâ— Messias whiche was before the beginninge of the world the sauiour of al the faithfull our Lorde Iesus Christ Thiatira is a Cathedrall churche and one of the most notable cities in Lydia This churche dothe yâ— spirite of Christ commende and prayse as well for dyuerse vertues as also for waxing bygge and increasyng in them But he rebuketh the synne of the heades and ouerseets which are so neglygent that they doe not roote out nor reforme certen wyckednes As are the seruice and honouring of ydols and fals goddes and other hyghe blasphemies which doe alwayes accompany and wayte vpon ydolatrye Whiche thing is sygnified by the wycked and supersticious woman Iesabell Of this woman reade more in the first of the kynges in the. xviii and. xxii Chapter and in the. ii of the kynges in the. ix and. x. Chapter How she al her posteritie were so greuously punished of god And againe reade the. xiiii Chapter of ye. v. boke of Eusebyus concernynge Montanus his heresies and than shalte thou vnderstande this place muche better The texte And all the coÌ„gregacyons shal knowe that I am he which searcheth yâ— reynes and hertes And â— wyll geue vnto euery one of you accordinge vnto his worckes Vnto you I saye and vnto other of them of Thyatira as many as haue not this learnynge and which haue not knowen the depâ—nes of Satan as they saye I wyl put vpon you none other burthen but that whiche ye haue alreadye Holde fast tyll I come and whosoeuer ouercommeth and kepeth my worckes vnto the ende to him wyl I geue power ouer nacions and he shal rule them with a rodde of yron and as the vessels of a porter shal they be brokeÌ„ to sheuers â—â—uen as I receaued of my father so wyll I geue him the mornynge starre Let him yâ— hathe eares heare what the sprete sayth to the congregacions This rightuous dreadfull and seuere iudgement of god shall the faithfull knowledge and prayse And shal kepe them selues from suche blasphemies and preuent the wrath and indignacioÌ„ of god and obey folowe his wel for as muche as they heare and parceaue that god is one that knoweth the pryuities of all hartes and all the wycked frutes that spryng out of them and that they shall with all iustyce and equite be punyshed But those whiche eyther at Thiatira or els where do stycke and cleaue stedfastly vnto the worde and wyll of god forsakynge the wycked fynde and refusynge to haue any thing with hym to doe those woulde I not haue ouerladen sayeth god with outwarde ceremonyes and with Iewyshe ordinaunces For faith and loue accordynge vnto the doctrine of the gospell and agreable vnto the same shall be sufficient for them before me bothe for their saluacion and also for a christen and a godly lyfe For that is the seruice which pleaseth me and whiche I wil rewarde Whiche seruice also the very heathen whan they see it shal confesse and knowledge it to be good and godly and to be the very true and ryght gods seruice and beyng ouercome in their infidelyte and mysbelefe they shall fynde in their hartes to consent vnto it and to receyue it and so shall be obedient vnto the gospell forsakynge all their heathnysshe maners and al false gods seruice Euen as the holy prophetes haue sayde long synce that it should come to passe and that the grace and mercy of god was also promysed vnto the heathen thorowe Christe that was to come That they also at length with one harte and mynde should beholde yâ— mornyng starre Christ and his holsome gospell and shoulde in this lyfe thorowe faithe and after this lyfe in the euerlastynge kyngdome of Christ in the heauenly Ierusalem receyue the fruicion of euerlastynge and eternall riches with god and al his electe And in the ende he geueth them an earnest exhortacion to doe good and to esche we euyll that they maye obteyne saluacion and auoyde damnacion as he dothe lykewyse in other places The .iii. Chapter The texte ¶ And wryte vnto the messenger of the congregacion that is at Sardis this sayeth he that hathe the seuen spirires of god and the seuen starres I know thy worckes thou hast a name that thou lyuest and thou art dead Be awake and strength the thinges whiche remayne that are readie to dye For I haue not founde thy worckes perfecte before my god Remember therfore how thou hast receaued and hearde and holde fast and repente If thou shalt not watche I wyll come on the as a theâ—e and thou shalte not knowe what houre I wyll come vpon the. AL this dothe Christe speake which is ful of al gyftes of yâ— holy goost without measure dystributeth the same gyftes thorow his spirite vnto all churches to all faythfull ouerseers of the christeÌ„ congregacioÌ„ No hipocrisye nor outwardeshyne of godnes thoughe it be neuer so ful of pompe or solemnitie is of any value before god He wyll haue faith and loue whiche are the pythe and strength of lyfe as infydelitie is of death But this faythe loue must no man vse nor haue for him selfe a lone but he must also moue and further other men vnto the same thorow his instruccioÌ„ good example of lyfe and thorow praier But alas there is great lacke of true faith in the churche whiche thynge maye well be perceyued by the workes and fruites which are sene and appeare For there is but lytle earnest zeale and feruentnes sene in furtherynge of true vertue and godlynes and of the true honour of god done of a pure conscience or in folowynge and practisynge the doctrine of the gospell receyued of the apostles There is but lytle zeale I say in professynge folowynge of this gospell in worde and lyfe together There are but fewe whiche whan they spye any thing amysse in them selues doe earnestlye studye to reforme and amende it or inforce them selues with dilygence to lyue in all godlynes and continuallye to be founde wakynge in vertuous exercyses as it were necessarye for al faythfull to be seyng the glorious commynge of Christ shal sodenly come vpoÌ„ them they can not tell howe soone The texte ¶ Thou hast a few names in Sardis whiche haue not defyled theyr garmentes and they shall walke with me in whyte for they are worthye He that ouercometh shal be thus clothed in whyte araye and I wyll not put out his name out of the booke of lyfe and I wyl confesse his name before my father and before his angels Let him that hathe eares heare what the spirite sayth vnto the congregacions There is but a small nomber amonge you whiche doe lyue innocently and godlye studyeng dyligently to lyue after my wyll and pleasure But this small nombre is worthye of great honour wherwith I shal also indewe them as with blessed immortalitie eternall saluacion of my mere grace mercye aboue al desertes
looke for Suche men are the very true seruauntes of god fully stablysshed in the right faythe and true loue From the whiche thorowe the grace of god they shall neuer fall For as muche as god is their father and ouerseâ—r whose deare and louynge children they are And they can lacke no treasure neyther corporall nor spirituall eyther in this worlde or in the worlde to come And they lyue blessedly in peace and quientnes of conscience before god readye at the pleasure of god to goe thorowe welthe and woo in this worlde whome no maner of creature can hurte for as muche as the lorde fauoreth them vnto whome they haue vtterly geueÌ„ and committed them selues and haue offred vp vnto him a pleasant sacrifice oblacion in faythe in true Christen loue and perfyght hope For Christ that suffered death for them and redemed them with his bloude will not forsake them but graciously rule gouerne them and thorowe the holy gospel wil instructe them in all rightuousnes which they begynne here in this world and shal enioye the frute therof in the lyfe euerlastyng And thus thorowe yâ— grace mercye of god they shal ouercome al woe and vexacion and remayne pacient in persecucion yea and mery and ioyfull also in him that can strengthen and comforte them whiche dystrybuteth his plentifull grace vnto them to worke al holy vertuous workes For the which also beyng his owne workes he wyll yet crowne and rewarde them as S. Austen sayeth in the kyngdome of heauen eternaliy The .viii. Chapter The texte ¶ And when he had opened the seuenth seale there was sylence in heauen about the space of halfe an houre And I sawe vii angelles standynge before god to them wer geuen seuen trompertes And another angel came and stode before the aulter hauinge a goldeÌ„ senser and muthe of odoures was geuen vnto him that he should offce of the prayers of all saâ—â—â—res vpon the golden aulter which was before the seate And yâ— smoke of the odoures whiche came of the prayers of all saâ—â—â—res ascended vp before god out of the Angelles hande And the Angell toke the senser and fylled it with fyre of the aulter and caste it into the earth and voyces were made and thondrynges and lyghtnynges and earthquake IT hathe ofte bene sene that after great troubles and muche vexacion thorowe the prouysion of god rest and quietnes hath folowed in all tymes And thus shall it continue euen from the ascencion of Christe vntyll the worldes ende that after rayne the sunne shal shyne and afterwarde it wyll be cloudye darcke againe Euen so whan the faythfull haue once ioy in god after the victorye of the dragon then commeth a new dysquietnes and perplexite whan as the wycked Angels and spirites thorowe their membres mynisters shall set vp all abhominacion synne wyckednes hurtefull and noysome vnto the soule as Sathan dyd vnto Iob what tyme he came and accompanyed him selfe with the children of god Here come vii that is to saye very many and those mightye and stronge with power graunted and permitted vnto them to doe harme But Christ the true and faythfull kyng and father of his kyngdome churche and children commeth and standeth as an hyghe pryest at the alter of god with the oblacion of his owne bodye For Christ the lorde is bothe priest altar and the oblacion himselfe and he standeth for his faythfull electe with the golden censers the hyghest loue and humilyte thorowe the whiche he gaue him selfe for the synnes of al the world into the moost bytter and standerous death for a perpetuall reconciliacion for all those that beleue in him Vnto this onely one and eternall priest Christ doe all faythfull holy and blessed christians render and gyue their vnperfyte deuocion thanck es geuynge feruent peticions and prayers their hope loue and fayth All whiche he receyueth in good parte and maketh them acceptable vnto the father with the censers of his prayers and with his swete smellynge rightuousnes and holynes wherwith he is full and aboundant plentuous and sufficient for all the electe from the begynnynge of the worlde vntyll the ende therof And by this meanes and no nother wyse may the prayers of all the holy and faythfull come vnto god namely thorowe the handes and merites of his passioÌ„ so that they take the same with them pleating with god thorowe the same Whiche thing dilyghteth and pleaseth the lord god right well Nowe yf the holy electe shal thus offre vp their necessities praiers vnto god thorowe Christ whiche is the onely medyatour betwene god the father and mankynde than wyll the mercifull god heare them â–ª and shall punyshe the wycked tyrannes and oppressours of the faythfull with his fyerye dartes and thonderboltes and other plages whiche he can and is wont to vse dyuers wayes for the terryble punyshemeÌ„t of the wycked godlesse prynces tyrannes bothe bodely and gostly in so muche that Sathan with his whole kyngdome shal be amased therat The texte ¶ And the seuen Angels which had the seuen trompettes prepared them selues to blowe The first Angell blewe and there was made hadle and fyre whiche were myngled with bloude and they were caste into the earth and the thirde parte of yâ— earth was set on fyre and the thirde parte of trees was burnt and all greue grasse was brente And the seconde angell blewe and as it were a great mountayne burnyng with fyre was caste into the see and yâ— thirde parte of the sea turned to bloude and the thirde parte of the creatures which had lyfe dyed and the thirde parte of shyppes were destroyed Christ bringeth his punyshementes to passe thorowe good and euyll angels euen at his owne pleasure For vnto the lorde there is nothing euell nor vnprofytable for as muche as he onely can make good of euyll well ynoughe The first plage of the churche of Christ was in the vnderstandynge and interpretacion of holy scripture whiche euen at the first was assaulted with dyuerse dangerous heresyes whiche sprang vp by reason of yâ— dyuersytie of vnderstandyng amonge the wryters and teachers by reason wherof infynite Schisemes disseÌ„cions â–ª perels and dangerous vproures did sprynge aryse And for this cause were so many councels holden For the christendome suffred great decaye and many swarued there from at suche tyme as god of his mercye gaue peace and quietnes in the churche but for a small season as I sayde before By the trees we shall vnderstande people of all maner of nacions and degrees in yâ— christendome of no small nomber as in the tyme of Athanasius and after The seconde plage foloweth afterwarde against the whote and natural strength and fearcenes of men and specially that whiche was betwene princes and rulers that were assaulted of the wycked fyende with ambicion for power and dominion The whiche the wycked fyende dyd rayse vp after that the godly and holy teachers had rooted out all errours and heresyes This contencion and
his kyngdome wexed derke and they gnewe their tonges for sorowe and blasphemed the God of heauen for sorowe and payne of their sores and repented not of their dedes The fourthe plage went ouer the seconde regiment of Rome whiche had both the temporal spiritual gouernance and was twise worse than the first For as muche as thorow her .ii. hornes it had power bothe ouer bodye and soule ouer the doctrine and ouer the polytike lawes with mouthe and hande againste God and also against the temporall gouernaunce against Christe and all his ministers Howe it hath dealte with the Emperours and what rule they haue kepte amonge them selues one Romyshe Pope against another practising all wicked sciences of the deuil bothe with quicke and also with deade mē against many good and godly Kynges and Emperours and againe how ofte Rome and the Papacye hath bene greuously plaged of God with rebellyon treason murther poysonynge nigromancye and with suche other kindes of wickednes as are neuer herde of in any other storyes we maye reade in the storyes of the Popes and of the Emperours from the time of Charles the great vntyll late dayes That by this meanes the summe of christen vertue and godlynes is turned into very desceite fraude falsehede and hipocrisie And the moste parte of all the wicked Popes were religious men and mooste false traytours to the gospell of Christe As for repentaunce there is none founde by this deuilyshe flocke The fyfte angell with his fyfte plage fallen vpon the seate of pestilence is rebellyon and resistance against the gospell raysed vp thorow false teachers whiche haue preached bothe without and also against the holy lawe and scripture of the lorde and haue rayled against many godly and faithfull men leauynge and refusynge holy scripture and settynge vp the studye of Aristotle in the steade therof whiche in the papacye hath bene more regarded and estemed than the holy worde of God By the meanes wherof so many greuous errours are crepte into the churche as well in matters of faythe and relygion as of dyscipline and Christen behauour Muche deuision many sectes by the meanes of so many orders of religions and so many glorious names and tytles yea and heresyes also Of the which al stories are full from Emperour Fryderiche the first of that name vntyl y◠ende of the thirde Frydierche In the whiche tyme there was muche trouble raysed vp in the christendome in the seculer iurisdiccion thorowe the Turke and in the spirituall thorowe the beggyng orders of religious parsons and of the hyghe heathnyshe scholes and vniuersities Of the which times muche might be wrytten heuy inoughe to be red but to auoyde tediousnes vnto the reader it shall be intermitted at this tyme. The texte ¶ And the syxte angell poured out his vyall vpon the great ryuer Euphrates and y◠water dryed vp that the wayes of the kynges of the east shoulde be prepared And I saw thre vncleane spirites lyke frogges come out of the mouthe of the dragon and out of y◠mouthe of the beast and out of the mouthe of the false prophet For they are y◠spirites of deuyls workynge miracles to go out vnto the kynges of the earthe and of the whole worlde to gather them to the batayle of y◠great daye of God almighty Beholde I come as a thefe ▪ Happie is he that watcheth and kepeth his garmentes lest he walke naked and men see his fylthines And he gathered them together into a place called in the Hebrue tonge Armagedon Consyder and waye yf this angell maye not sygnifye the spirite of Helias in oure tyme whiche spreedeth abrode the gospell in to all the worlde bothe with worde and dede to the confusion and vtter destruccion of all errours and to the profyte and reformacion of the worlde in all states and degrees For this seede can brynge forthe no nother frute But the great Euphrates ▪ of the pretensed spiritualtye is so sore fallē from their first rule that it is become more worldly and secular than the very secular state in so muche that it is vtterly dryed vp and wythered from the gospel syncerely preached Which is not to be merueyled at for it is euen of very necessitie For falsehede deceyte lyes and Hypocrisye must be opened and dysclosed by the trueth of gods word and by the preachinge of the gospell that syncere loue trueth and faythe in the worde of God with a sure confydence of the harte in the lorde God myght be taught and prynted into the naturall wyt and vnderstandinge of man And therfore it is necessarie that suche wrestynge of the true knowledge and doctrine shoulde be dysclosed vnto suche as haue any vnderstandynge and are not vtterly corrupte euen vnto worldlye princes and hygher powers and that the innocencye and clearnes ▪ and also the synguler profyte of the doctrine of the gospell might come to lyght that they myght see and confesse that it is the very trueth and so acknowledge and imbrace this Sunne rysinge vp Althoughe this doctrine be to stronge for their bloude and fleshe and they beyng fleshlye ouer weake in strengthe to lyue after the gospell Nowe against this euangelicall Sunne and manyfest knowledge of the trueth shall aryse .iii. maner of enemyes whiche shall assaulte it First the deuyllyshe dragon the great enemye of God and of all goodnes the botomles pyt of all wyckednesse with whome the mercye and goodnes of God dalyeth and playeth to shewe and declare his mercye and goodnes manifestlye before men The seconde is the beaste at Rome of whome we spake before the very right Antichrist whiche speaketh and worketh all that he can against the gospell of Iesus Christe wherunto he preferreth his decretalles and wyll be Lorde ouer the scripture ouer the churche and ouer the whole world and yet he wyll be taken and estemed for the vycar and debyte of Christ and S. Peters frende and the most holy father and for the head of the whole holy christendome And whosoeuer contraryeth or gainesayth this he must dye and also be cursed and made the deuylles by the power of this beastes mouthe The thirde is the false prophete not one person but an whole order and multitude of byshops and relygions parsons monckes friers c. Whiche by their office and callynge ought to mainteine and supporte the true doctrine but haue appoynted and bent them selues their whole lyfe and state vtterly against the doctrine of the gospel that nothing can be more vnlike the state of the Apostles eyther in doctrine religion or lyfe than is their order and state Wherof it is not nedefull to make manye wordes howe they haue alwayes resisted the doctrine of the gospell These are suche .iii. foule vncleane spirites as none can be founde more vncleane whiche notwithstandynge doe worke great tokens and miracles The deuyll with great wonders bothe amonge the Turkes and the Christians The papacy by forcerye witchcrafte and nigromancie The monkes and religious spirituall sorte withall
of her selfe but of God with all heauenly graces and vertues and with the ornamentes of all perfeccion In this citie of the heauenly and eternall Ierusalem shall the lorde God in Christ dwell as it were with and among his people and deare beloued spowse and well garnyshed or floryshyng bryde with moste hyghe ioye and delyght and endles blisse and felycitie The texte And God shall wipe awaye all teares from their eyes And there shal be nomore death nether sorowe nether criyng nether shall there bee any more payne for the olde thinges are gone And he that sat vpon the seate sayed beholde I make al thinges newe And he sayed vnto me Write for these wordes are faythfull and true And he sayed vnto me it is doen I am Alpha and Omega the beginninge and the ende I wyll geue to hym that is a thirst of the well of the water of lyfe free He that ouercommeth shal inherite all thinges and I wylbe his God and he shal be my sonne Howe and what this blisse shall be can no man expresse But what thynges shall not be there that doeth he declare First there shall be no teares For there shall no maner of aduersitie trouble or vexacion happen vnto any man There is also no maner of decaye nor weakenes neither of the body nor of the soule no maner of sycknes nor infirmitie of complexions no bodyly hurte nor affliccion no dreade nor feare of death no heuy nor greuous temptacioÌ„ no lacke of any thing no myschanuce no weeping nor waylyng nor payne smart nor impediment For in the state of blisse and saluacion is no thought nor sorowe to be taken for any of these thinges For the first and originall occasion of all these miseries the synne of Adam and Eue for whose sake the worlde was created is altogether past and vtterly ceased ended and finyshed together with death and the deuyll thorowe the rightuousnes of our sauiour Christ Thorowe the whiche rightuousnes all mankynde so many as are faithful is reconciled vnto God for euermore Thus hath Christ syttyng vpon the stoole of his kyngdom and glorye ordeyned all thinges newe This must be stedfastlye confessed and beleued of all faithfull christians as an infallyble trueth therfore it is gods commaundement that it shoulde be wrytten for an euerlasting remembraunce for an holsome doctrine and consolacion that all men should beleue the trueth and so beleuynge obteyne blisse and saluacion For this is the ende of all thinges the blisse and saluacion of mankynde in God whiche wyll declare and dystribute his glorye mercye and louynge kyndnes vnto them whiche he hath chosen from euerlasting vnto his honour and glorye whiche is the begynnynge and ende of all thinges that are euer were or euer shal be Vnto all them which in this vale of mysery dyd thirst after rightuousnes and after the glory of god vnto them wyll the grace and fauorable mercye of God gyue the liuing wel and fountayne of all goodnes and the eternal springynge floode of refreshment vnto saluacion and to perpetuall ioy and felicitie in God But these giftes and rewardes must be obteyned with muche labour and trauell yet not properly as desert or merite for suche great euerlastynge rewarde the hyghest goodnes and felicitie can not be purchased with any labour or trauell of man but it must be obteyned and enherited of and by the free grace and mercye of God Vnto them all whiche shall be thus eternally blessed shall Christ the spouse bryde grome of the churche be their Iesus and sauiour and also their God and theyr perfyte satisfaccion in suche maner and wyse that they shall be as his deare children and louyng sonnes and he Christ shall be their father brother God and their euerlastinge kyng and captayne The texte ¶ But the fearfull and vnbeleuynge and the abhominable and murdrers and whormongers and sorcerers and ydolatres and all lyars shal haue their parte in the lake whiche burneth with fyre and brimstone whiche is the seconde death Here foloweth now also the contrary part what Christ the iudge shall ordeine and make with them whiche in this worlde were fearfull and cruell vnto all godly humble and lowly men hiche haue hurte and noyed all men whiche neuer woulde credite nor beleue the holy gospell the holy scripture the euerlastinge worde of God whiche haue handled and dealte abhominably against al kynde and nature and against al loue whiche euen against their natural kynd of very set purpose haue bene murtherers and shedders of innocent bloude whiche haue defyled and stayned the naturall state ordeyned of God with fylthy vnchastnes And haue practised sorcery and witchcrafte contrarye to yâ— honour and lawe of god not without makinge some bande or couenanut with the wicked spirite the arche nemny of God whome they haue serued and obeyed his pleasure and commaundement in setting vp of chapels and altares in seruing honouring worshippinge praying vnto and callynge vpon false goddes vnder the name of sainctes whome they haue sought farre and nere to make their oblacions vnto them against whom the holy prophetes haue alwaies cried out against the false teachers false prophetes and false apostles Theirs and all other lyars and wicked doers part shall be in eternall damnacioÌ„ where nothing is but sorowe angwishe weping and waylyng heuines dystresse delpaite with euerlasting contempt and hatred of God All whiche is the seconde death vnto the whiche men doe come thorowe these forenamed synnes and blasphemies coÌ„mitted in the world without repentance or amendmeÌ„t For the first death is the corporall death of the bodye layed vpon all men of almightye God by reason of synne The texte ¶ And there came vnto me one of the seuen Angels whiche had yâ— seuen vyalles ful of the seuen laste plages and talked with me sayinge come hither I wyll shewe â—hee the bryde the lambes wyfe And he caried me awaie in the spirite to a great and an hye mountaine and he shewed me the great citie holy Ierusalem descending out of heauen from God hauinge the brightnes of God And her shynyng was like vnto a stone most precious euen lyke a Iasper clere as Christ all and had walles great and hye and had twelue gates and at the gates twelue Angels and names wrytten whiche are the names of the twelue tribes of Israel on the East parte thre gates and on the Northsyde thre gates and towardes the Southe thre gates and from the west thre gates and the wall of the citie had twelue foundacions and in them the twelue names of the lambes .xii. apostles Christ is the angell of the great councell whiche thorowe his angels that serue him worketh and bringeth to passe the ordinances of God with punyshmentes and plages of the wicked and vnfaithfull whiche doe hynder and let his ordinances The rewarde dothe he pay him selfe For he him selfe is the rewarde and the crowne of the blessed This Christ our lorde and sauiour talketh here with Iohn his beloued and of a