losse of his onely begotten sōne If we loue our neighbour in a semblable wyse than the loue of God is perfite in vs declaryng also that God hymselfe is in vs. Lyke as all one spirite knytteth the membres of the body together and maketh them one body euen so the spirite of god doeth in a maner glue together and knytte bothe vs with hym and euery one to other and as it were dryueth perforce all into one And yf the spirite of god which inspireth into our heartes y◠loue of our neighbour be stronge in vs doubtles we knowe by thys token bothe that we abyde in God and God lykewyse in vs. Therefore he is an enemie vnto loue that denyeth Iesus to be the sonne of God whiche gaue hymselfe to redeme mankind But of this matter we were euen lookers vpō we sawe it with our eies we hearde it with our eares we handled it with our handes and of a matter so many waies prouedly knowē we beare witnes to the whole worlde that god sent his sonne to saue the world with his death in case it woulde repent from his olde errours and ordre the life of it from henceforthe accordyng to the rule of the gospell For he dyd not onely sende hym to saue the nacion of the Iewes but he gaue hym also to be a sauiour to al the whole worlde He therfore that confesseth that Iesus is the sonne of god whom the prophetes had prophecied before shoulde come he abydeth in God and god in him For he knoweth the trueth and embraceth loue He acknowlageth not the loue of God towarde him that doeth no expresse it in his neighbour But as for vs we haue both knowen by experience and beleue with our harte and confesse wyth oure mouthe and expresse in oure workes the dedes that God hath bestowed vnto vs. It remaineth that we shoulde perseuer in that whiche is begonne and not to offende so as God be not bothe plucked awaye from vs and wee drawen awaye from God God as I sayed before is loue Therfore he that continueth styll in loue continueth styll in God and God lykewyse in hym because the mutuall knotte of the spirite of God abideth Wyl you also haue an other token geuen you whereby you maye trye whether the loue of god bee perfite in you If we know our owne conscience to be good and that we dreade not the daye of iudgement wherein they shall be seperated from Christe that haue not folowed Christ They shall quake when they shal heare that horrible voyce Departe from me But we looke for that daye with a trusty boldenes that is to were knowyng to our selues y◠lyke as he was conuersaunt in the world euen so are we also in the worlde He toke no maner of spotte of the worlde but cleansed the worlde from it owne fylthynes and drewe it as muche as in hym was into hys purenes Euen so wee also to oure powers are not onely not mingled with y◠worlde but also we rather driue it with teachyng of the gospell and chaste examples of lyfe vnto Christe The dreade of goddes iudgemente spryngethe out of an euyll conscience Feare therfore agreeth not with loue For loue encreaseth assured confidence which yf it be perfite shal dryue quite out of minde al feare But it is glad as often as that daye of iudgemente commeth in his mynde first hauyng a very good opinion of the good God and hauing it selfe a good conscience Loue causeth gladnes feare causeth formentynge sorowefulnes Moreouer he that is afrayed declareth hymselfe therin not yet to be perfite in loue As much as wāteth vnto loue so much encreaseth to feare For he is afrayed lest he shall not fynde God the iudge mercyfull vnto hym seyng he shewed hymselfe vntractable vnto his neighbour That daye shal openly declare who hath bene a true louer in thys worlde We loue God and no meruaile seyng he first loued vs. For we coulde not be hable to loue hym excepte he drewe vs vnto hymselfe with hys loue Thys same therefore that we loue God is hys benefite Finally in that we loue God we testifie it in louinge oure neighbour in whome he wyll be loued If a man wyll saye I loue God when he hateth hys brother he is a lyar For when the wycked of whom for the moste parte they doe not onely not loue God but also they beleue not that God is yet for al y◠they after a sort loue their neighbour either because he is their kynsman or ailiaunce or because he is acquaynted and familiar with them or at the leaste because man seeth the other to be a man lyke as the very beastes loue euery one hys own kynd by the instincte of nature howe shall he loue God whome he hath not sene at any tyme whan he hateth hys neyghboure whom he seeth Furthermore howe standethe it together that he loueth God that passeth not vpon the commaundementes of God If a man woulde crye I loue the kyng and for al y◠setteth naught by the kynges proclamacions would there any man beleue hym we haue thys speciall commaundement of oure Emperoure that he whiche loueth God shoulde also loue hys brother whether he bee good or badde Yf he be good let hym loue Christ in hym yf he be badde let hym loue hym to thys ende that he maye be conuerted vnto Christ The .v. Chapter The texte Whosoeuer beleueth that Iesus is Christ is borne of God And euery one that loueth hym whiche begat loueth hym also whiche was begotten of hym By thys we knowe that we loue the children of God when we loue God and kepe his commaundementes For thys is the loue of God that we kepe hys commaundementes and hys commaundementes are not greuous For all that is borne of God ouercommeth the worlde And thys is the victory that ouercommeth the worlde euen our fayth Who is it that ouercommeth the worlde but he whiche beleueth that Iesus is the sonne of God This Iesus Christ is he that came by water and bloud not by water onely but by water and bloude And it is the spirite that beareth witnes because the spirite is trueth For there are thre whiche beare recorde in heauen the father the worde and the holy ghost And these thre are one And there are thre whiche beare recorde in earth the spirite and water and bloud and these thre are one Yf we receyue the witnes of men the witnes of God is greater For thys is the witnes of God that is greater whiche ▪ he testifie of his sonne He that beleueth on the sonne of God hath the witnes in himselfe He that beleueth not god hath made hym a lyar because he beleued not the record that god gaue of his son And thys is the recorde howe that God hath geuen vnto vs eternall lyfe and this lyfe is in hys sonne He that hath the sonne hath lyfe he that hath not the sonne of god hath not lyfe WHo soeuer beleueth that Iesus is
Christ that is to say him of whom we must nedes aske al the succoures of our salnacion and beleueth that in his hearte he is borne of god and is called alredy into the nūmbre of the sonnes of God In dede he can not chose but loue the is a sonne Thā whosoeuer loueth him heartely that is y◠father loueth him also the was borne of him that is to wete his brother with whome he hath all one commune father By this tokē we proue that we doe truly loue y◠children of God yf we first loue God him selfe heartely For there is nothing truely loued except it be loued for his sake Than that we loue God it shall euidently so appeare yf we kepe his commaundementes and kepe them chearfully and gladly for his commaundementes are none otherwyse greuous For what is greuous to the louer what is greuous to him that goeth post haste to suche maner rewardes The worlde obiecteth terrible appearaunces of euilies pouertie vanyshement slaunder enprisonmentes whippinges deathes It is a great fraye but the victorie is made readye For what soeuer is borne of God ouercommeth the worlde But with what furnitures doeth he ouercome y◠worlde with riches with garisons of men with engines of warre with worldly learning no no they ouercome the worlde as cruelly rageing as it is throughe a stedfast onely faithe wherwith they committe them selues wholy vnto God their protectour Thy riches are snatched awaye yea but what sayeth faithe to that Thou haste a treasure in heauen Thou art throwen out to be a vanished man yea but the countrey of heauen loketh for his countreyman Thy body is turmoyled with tormentes yea but with them are bought euerlasting ioyes Death is deuised for the yea but after it shall folowe lyfe that neuer shall dye Who is it than that ouercometh the worlde not a lorde not the riche man not a philosopher not a kyng but he who soeuer he be that beleueth verely that Iesus is the sonne of God Beleue that which he hath promised and it shal nothing moue thee whatsouer the worlde purposeth against thee He ouercame the world first atteyned immortalitie he came into this world hauīg takē our mortal body to get the victorye for vs to shew the meane of victorye getting to cause y◠rewardes to be certaynely reckoned vpon But with what furnitures came he armed withall He came by water and bloude euen Iesus Christe by water that he myght washe vs cleane from our synnes by bloude that he myght geue vs immortall lyfe Hys owne wyll was to be baptised beinge cleane voyde from all synne that he myght frelye geue vnto vs innocencye hys owne wyll was to dye on the crosse that he myght open vnto vs the waye vnto immortalitie He dyd not onelye testifie by these two tokens that he was Christ and the sauiour of the worlde in that he receyued baptisme as a synfull man in that he dyed as a malefactour where he one onely none among all but he was Innocent from all synne but the spirite also appearynge in the likenes of a doue bare recorde of him that it was he whō the father had geuen to be the sauyour of the worlde For the spirite is also the trueth as the father and the sonne is there is one trueth of all like as there is one nature of all For there are three in heauen that beare recorde vnto Christ the father the worde and the spirite the father whiche sending once and eftsones a voice downe from heauen testified openly that he is his dearly beloued sonne in whom nothing coulde doe amisse the worde whiche hauing done so many miracles whiche in his death and resurreccion declared him selfe to be the true Christ bothe God and man the peacemaker betwene God and men the holy gooste whiche descended vpon his head whan he was baptised and that after his resurreccion fell vpon his disciples And of these three there is all one most perfite agrement the father is the autor the sonne the messanger the holy goost the remembrauncer There are three thinges also on earthe that beare recorde vnto Christ his humayne spirite whiche he put from him one the crosse the water and the bloode that ranne out of his syde whan he was deade And these three witnesses doe agree The other declared him to be God these recorde that he was man Iohn also bare witnesse And yf we receyue witnesse of men it is reason that the witnesse of God be of more importaunce with vs. For the testimonie of God the father is manifest Thys is my VVelbeloued Sonne in VVhom I am pleased heare him What thing can be spoken more plainly or more fully he that beleueth truly in goddes sonne Iesus Christ and hath reposed al the succours of his lyfe in him so that trusting in his promisses he contemneth all thinges that this worlde can make a shewe of whether they be amiable or dreadfull hathe a witnesse in him selfe and beareth witnesse vnto the sonne of God For whan throughe thinspiracion of the spirite of Christe he defieth euen deathes for his loue he beareth no trifling witnesse vnto mē that they are no vaine thīges that Christ hath taught and promised He that trusteth not in god but putteth his trust in the worlde he as muche as in him is maketh god a lyer whiche hath promised felicitie vnto them that woulde herkē vnto his sonne Iesu Christ where as he in his conuersaciō teacheth that felicitie is to be asked of the worlde cleaueth so vnto the cōmodities of this lyfe as thoughe nothing of a man remayned after the deathe of the bodye The father cryeth Heare him And his lyfe that beleueth not sayeth Heare the worlde For whan the sonne prayed the father that those whiche beleued or shoulde beleue in him might haue eternall lyfe the fathers voyce was heard testifiyng as by the sound of a trompet that his prayers should be allowed The father therfore hath geuen vs euerlastyng lyfe shewinge of whome it should be asked euen of his sonne Iesus Christe His doctrine who soeuer embraceth his example whosoeuer foloweth hys promises whosoeuer trusteth vnto he bothe possedeth the sonne and hath life the pledge wherof he kepeth in the meane time euen the spirite of god throughe the vndoubted confidence whereof he is bolde to call God father He that is a straunger from the sonne is estraunged also from lyfe The texte These thinges haue I written vnto you that beleue on the name of the sonne of god that ye maye knowe howe that ye haue eternall lyfe and that ye maye beleue on the name of the sonne of god And thys is the trust that we haue in hym that yf we aske any thyng accordinge to hys wyll he heareth vs. And yf we knowe that he heare vs whatsoeuer wee aske we knowe that we haue the peticions that we desire of hym If any man see his brother sinne a synne not vnto death let hym aske and he shall geue hym
Christe shall profite you nothing at all But this wyse peraduenture ye deceyue your selfe saying we renounce not Christ but because we would be of euerlasting saluacion in more assuraunce we ioyne Christe and the lawe together But I tell you that as Christe would haue this his whole benefite comen to all so woulde he onlye be thanked for all nor in this bounteouse gyfte of his wyll he haue any copartener But because ye shall the better vnderstande how great a ieopardy it is to turne backe to Iewishnes beholde I Paule the Apostell of the Gentiles whome ye well knowe yea and an apostle appointed by Christe hymselfe tell you playnly that yf ye be circumcised Christe shall nothyng at all profite you Yf ye perfitelye beleue that he is able to gyue all men healthe euerlastyng why seeke ye for circumcision I◠ye mistruste and feare leste he be not able then know ye not yet the benefite of Christe wherof suche as mistrust cannot be partakers synce that gyfte is giuen to suche as beleue and truste and not so muche for any desearte of oure workes Either muste ye whollye become Iewes forsake Christ or els christians wholly and forsake Iewyshnes ▪ As for suche as playe with both handes he cannot awaye with nor wyl haue newe wyne poured into olde bottels nor yet olde wyne into newe bottels Nor can he beare with to haue newe clothe sowed or patched to an olde garmente nor olde clothe to be patchedlye sowed into a newe If the bondage of Iewyshenes were easye it neded not peraduenture to be passed vpon yf the rewarde for it were great then should the payne therof in some parte be therby recompensed But nowe besydes that the burden is exceadyng paynful ye shal not only by takyng of it not haue auauntage but also great hurte The texte I testifie agayne to euery man whiche is circumcised that he is bounde to kepe the whole lawe Christ is become but in vayne vnto you as manye of you as are iustified by the lawe are fallen from grace Beware leste with suche standyng in your owne conceytes ye deceyue your selues saying we wyl not to the whole burden of the lawe be bound somewhat wyl we take of the lawe as for example circumcision onlye lest we seme vtterly to refuse it as for sacrificyng of beastes with suche other obseruaunces of the lawe them wyll we not medle with But because ye shall not be deceyued I tell all men playnlye whosoeuer doth circumcise hym selfe whether he be Iewe or Gentile the same man maketh hymselfe bonde to the kepyng of the whole lawe For as throughe baptisme menne wholy belong to Christe so whoso is circumcised byndeth hymselfe to all the law for circumcision is the marke wherby he becommeth a Iew. The vncircumcised Gentiles stande in libertie to gather here and there out of the lawe suche thinges as are nedefull but the circumcised are bounde to the whole lawe Whoso is content to receyue circumcision muste lykewise therwith receyue sacrifices kepyng of the Sabboth feastes of the newe Moone washynges choyse of meates standing fasting dayes with suche other lyke Now wylfully to submit youre selfe to so great a burden is it not a playne poynt of madnes speciallye for no other rewarde but to be vnder a moste paynful and vnprofitable bondage fallyng from Christ y◠only gyuer of libertie and saluacion For yf as I nowe haue ofte tymes tolde you ye looke to purchase perfite iustice by helpe of the law which by a confidence in workes promiseth a certayne perfecciō surely ye are gone and departed ferre from the felowshyp of Christe who woulde haue his gyfte to be free and not gyuen for desertes And then yf ye be once departed from Christes felowshyp the lawe wyll do you no good neither but rather be your confusion For yf there were of the lawe anye vse and profit before the lyght of the gospel as there was al that by the gospel preached and taught is quite gone Yf ye esteme the lawe Christe is abolyshed But if ye receiue Christ then muste the lawe gyue place When I speake of the lawe I vnderstande the groce and carnall parte of Moses lawe whome the Iewes stifly mayntayne by the corporal obseruaunces therof promysing themselues perfite righteousnes thinkyng that the bloud of beastes sprinkled vpon them pourgeth the soule from synne and that washyng in water scoureth out the filthines of soules that cleane or vncleane meat pourgeth or defileth the mynde The texte We looke for hope in the spirite to be iustified through faith For in Iesu Christ neither is circumcision any thyng worthe neither yet vncircūcision but fayth which worketh by loue We contrariwyse embracyng the spirituall parte of the lawe looke not for y◠righteousnes promised by any supersticiouse obseruaunces of corporall ceremonies but by that we throughe the gospel beleue that by Christes death we freelye receyue innocencie of lyfe and full saluacion Nothyng skylleth it whether ye come to Christe circumcised or vncircumcised synce all this mattier standeth not in kepyng of the lawe but in fayth whiche albeit be without the workes of Moses lawe yet is she not idle but secretly worketh a vehement onwardnes to all godlynes not so muche because the lawe so byddeth but for charities sake whiche withoute bydding euen of her owne accorde dothe muche more than is any law with manacing wordes or punishment able to get out Yf ye haue charitie what nede is there to haue the rules of the lawe If ye lacke her what auayleth you the kepyng of the lawe The texte Ye did runne wel who was a let vnto you that ye should not beleue the truthe cōsente vnto noman Euen the counsel whiche came not of hym that calleth you A lytle leauen dothe leauen the whole loumpe of dowe In the course of the gospell ye dyd once runne apace makyng hastye spede euen the very ryght waye towarde the chiefe game of euerlastyng blysse who was he that stayed your course why approue ye not continually that thing wherewith ye were once well pleased Why go ye frō your intended purpose folowing other mennes myndes an other whyle Beware that no mannes authoritie weyghe so muche with you y◠it make you drawe backe from your course apoynted It is a foule shame for you now to fall to shadowes after that ye once gaue credēce to the truthe I taught you nothing but that was commaunded me by god But they y◠labour to persuade you the contrarie lettyng therby the encrease of your fayth and callyng you from youre profession to a Iewyshenes folowe not god as theyr authour who through faythe hath called you into his fauour and not to a Iewyshnes through receyuing of circumcision but folow worldly desyres seekyng for theyr gaynes glorie and maynteynaunce of theyr tyrannie Diligently take hede and beware of theyr persuasions They are but fewe but onles ye auoyde the same fewes companie it is to be feared leste they corrupte the
haste a mynde desirouse to reuenge But nowe truely so farre are ye from being lyke to mylde christian men without reuenging to suffre losse or iniurye that euen wilfully ye dooe wrong to other maliciouslye deceaue and oppresse other not onely vnbeleiuers but also such as are by religion your brothers Sauer not suche doinges of the leauen of your olde life Square not suche pointes far both from your learnyng and your profession Whosoeuer professeth Christe professeth Innocencie and to such a lyfe is promised the kyngdome of heauen For neyther is it sufficient to bee dipped in water nor yet to bee graffed into Christe onlesse all youre life bee agreable to Christes doctryne And for none other purpose are ye taken out of this world and planted into the body of Christ but to the ende ye should hencefurthe in godlye lyfe bee lyke vnto Christe youre heade Knowe ye not this that vnrighteousse liuers bee they baptised neuer so muche shall bee excluded from the inheritaunce of the kyngdome of heauen And leste anye manne deceaue hymselfe I tell you agayne and agayne and geue you warnyng that neyther fornicatours nor idolators nor aduouterers nor weakelinges whiche growyng out of mannes kynde lyue after an horrible kynde of bodily luste nor suche as in steade of women abuse men nor theues nor couetous men nor dronkardes neither cursed speakers nor violente pillers of other mennes goodes shal be partakers of the kyngdome of God Nothyng shall your newe name or title auayle you if your life be with your olde vices defiled yea to such is Christe rather an occasion of more grieuous and painfull damnacion The texte And suche were some of you but ye are washed but ye are sanctified but ye are iustified by the name of the Lorde Iesus and by the spirite of our God I maye do all thynges but all thynges are not profitable I maye doe al thynges but I wyll be brought vnder no mannes power Meates are ordeined for the bellye and the belly for meates but God shall destroye both it and them Let not the bodye be applyed vnto fornicacion but vnto the Lord and the Lorde vnto the bodye God hathe raysed vp the Lorde and shall rayse vs vp by hys power Suche as I haue nowe rehersed were some of you before that ye were throughe Christ borne agayne I laye not to your charge that which ye were beefore so that ye fall nomore thereto Washed are ye and deliuered from youre olde synnes and that by Goddes free gyfte beeware that ye bee nomore defiled wyth thē By this washyng hath God not only by his bloud restored you to innocente and hurtlesse lyfe but geuen you also holinesse and righteousnes and that not by the power of the law nor for youre desertes but by Iesus Christe in whose name ye were baptised and by the spirite of oure god by whose secrete inspiraciō the sacramētes of Christes churche been effectual So much more then should euery of you endeuour lest ye through youre owne folye lose this benefite frelye geuen vnto you in so doyng neyther thankfull to the geuer nor yet frendelye nor louyng to your selfe In suche thynges as appertayne to naturall necessities I maye dooe all thynges For no man forbyddeth me to vse lyke authoritie as other apostles vse But it is not paraduenture for you alwayes profitable for me to vse my ryght Suche as are fedde and liue wyth youre meate suche as pyll and polle you beeyng euen as they were bondslaues bought wyth your moneye dare not freely warne you of youre faultes leste ye vpon dyspleasure conceaued there wyth bestowe your liberalitie otherwyse I myght also for my labours take rewarde namely since I tooke more paynes than anye other I wanted not authoritie this to dooe but I woulde not dooe that thyng whereby I myghte bee brought vnder any mānes power and subieccion and seame bounde to any of you to thyntente it myghte more clearely appeare bothe that yf I teache anye thyng that I therein seeke your weale and profite and not myne owne and that also yf I dydde with woordes anye thynge chastice you that ye shoulde pacientely heare me For it is a thyng commenlye seene that suche a mannes free speache offendeth not whiche is nothyng bounde to hym whome he reproueth Elles litell mattier maketh it whose meate a manne eate synce menne muste needes haue meate And synce meates are ordayned for the bealye and likewyse bealyes for meates lette euery manne for this tyme satisfye the presente necessitye and neede For wythin a shorte tyme wyll God destroye bothe bealye and meate whiche is that neyther oure bealyes shall wyth houngre trouble vs nor of meates shall there bee anye vse But as we whiche haue professed Christe muste obeye and serue naturall lackes euen as the heathen and vnchristened dooe so shoulde there yet betwene vs in vyce bee none agremente Of meates I forbydde none lette euerye manne eare what he wyll but filthye bodily luste I forbydde Nor is it lyke that as the bealye is appoynted for meate soe the bodye is prepared for carnall pleasure but rather oure bodye is consecrate vnto the Lorde Iesu and he agayne coupled vnto vs. For so hath it pleased hym that by vs as members and hym as heade hys spirituall and misticall bodye shoulde bee made and kyntte together This knotte holdeth not for a litell season Deathe in deede taketh awaye all necessitie of meates but it breaketh not the knotte wherewyth we are ioyned to Christe For as Godde the father raysed the Lorde Iesus oure heade from deathe so wyll he likewyse rayse vppe agayne vs his membres wyth hym with him rewarde vs with life euerlasting For hable is he of power this to dooe albeit some of you thynke the same vnlykelye As therefore oure soule shall not of that immortall lyfe bee partaker onlesse the same for this presente tyme throughe godlye and continuall meditacions haue hadde thesame lyfe in delygente remembraunce so the bodye raysed agayne shall of that glorye haue no parte onlesse thesame for this presente tyme haue beene free from the contagion of synne What a foule syght is it yf the members seame vnlyke the heade whiche is in euery pointe pure and cleane The texte Eyther konwe ye not that your bodyes are the membres of Christe shall I nowe take the members of Christe and make them the members of an harlot God forbid Do ye not know that he whiche coupleth hymselfe with an harlot is become one body For two saieth he shal bee one flesh But he that is ioyned vnto the Lord is one spirite Remembre ye not how that as I before tolde you your bodyes are the members of Christe What then Sal I nowe become so mad notwithstandyng I know this much with the great reproche of the head to take away the membre of Christe and make thereof the membre of an harlote God forbidde And yet what elles dooth he whiche is conuersaunte with an harlote Knowe ye
say not to be seen as thinges are seen in a dreame or vision so that a man might doubt whether it were so or not but openly before euery mannes iyen to be a man borne of a woman vnder the weakenes of our natures to the entent he would readyly heale our wretchednes whom God would haue to be circumcised suffre all the bondage of the lawe to th ende he would deliuer the Iewes from the burdaine of the lawe whom he founde therto subiecte that noman should thencefoorth like a childe within age liue vnder gouernours but be all called to the libertie of children for bondage is contrary to the name of a childe The texte Because ye are sonnes God hath sent the spirit of his sonne into our heartes which cryeth abba father And because God would of his goodnes euidently declare that we are restored into the fredome of children he puttyng away all feare of punishement hath powred euen into the bottome of our heartes the spirit of his only sonne who is to vs a most certaine witnes that we are Gods children The spirite of seruage sauoreth and cryeth out after one sorte the loue and good mynde of children after an other The one desireth to escape the displeasure of his maister thother with a great confidence crieth O father father The texte Wherfore now thou art not a seruaunt but a sonne If thou be a sonne thou arte also an heyre of God through Christ Wherin it is not to be doubted but that God doeth muche more thākefully knowledge the name of godly loue and charitie than the name of feare If this were not as I say neither would Christ haue called his scholers brethren nor haue taught menne to praye vnto God vnder the name of a father when he teacheth vs to say O our father whiche art in heauen To whom soeuer therfore God geueth the spirite of his sonne the same man is no lenger a seruaunt but a sonne And if he be through Christ his sonne by him likewyse must he be Gods heyre Namely synce whoso by adopcion receiueth an other into the name of his sonne he in so doyng geueth him a right to his inheritaunce The texte Notwithstandyng when ye knewe not God ye did seruice vnto them whiche by nature are no Gods But now after that ye haue knowen God yea rather are knowē of God how is it that ye turne againe vnto the weake and beggerly ordinaunces whervnto againe ye desyre afreshe to be in bondage Ye obserue dayes and monethes and tymes and yeres I am in feare of you lest I haue bestowed on you labor in vain But as the Iewes for a season were with a grosse religion or rather supersticion kept vnder because they should not vtterly slyde from al religion so what tyme the true God was vnknowen vnto you accordyng to the ordinaunces of your elders ye worshipped deuils beleuyng them to be Goddes whiche are in dede none because he semeth muche nigher true religion which is vnder a false than is he that thinketh there is no God at all dispisyng all religion God layeth not to the Iewes charge because they for a tyme liued vnder theyr elders lawes frō whom when they were taught better learnyng they turned to the very right trade of godly conuersacion Nor is your worshippyng of idolles whom ye erroniously supposyng to haue an heauenly power in them had in honour layde against you synce the tyme that by preachyng of the gospell ye knewe the liuyng God or els to speake it better synce the tyme ye were knowen of God ye found him not but he by his holy spirite drewe you vnto him euen as that whereas ye nowe tenderly loue him as a father cōmeth by none other meanes but because he fyrst loued you God fauorably and gentilly forgatte your olde errour but of your owne accorde from the trueth once knowen wylfully to returne againe to the same that offence is outragious and damnable The Iewes beyng taught the true religion forsake theyr ceremonies and wyll ye beyng called frō idolatrie taught by preachyng the gospell what perfite religion is after the receiuyng of the holy ghost cast your selfe againe headlong into a Iewishe bondage so that wheras ye are fre ye had rather to be vnder the grosse beginnynges of this worlde whiche neither are able to make you righteous nor been effectual to saluacion Fall ye not to them againe when Iewishely ye obserue daies monethes and yeres with other suche differences of tyme as though the Iewishe sabboth day the feastes of the newe moone holy dayes and other tymes wherin the Iewes either do certain thinges or abstaine from certaine other as from vnlawful actes any thyng healped onward to saluacion when to christian men all tymes are free to honour God in If ye haue in Christ a sure confidence whence is this supersticion If ye haue not then teare I lest I haue in vaine bestowed so muche labor vpon you for your instruccion Ye fall from Christ if ye myngle with him Iewishenes Suffer not that either I whiche haue by suche great and sundry troubles taught you the gospel lose therin my labor or that ye in vaine haue suffered for Christ sake suche affliccions The texte Brethren I beseche you be ye as I am for I am as ye are Ye haue not hurt me at all Ye knowe how through infirmitie of the fleshe I preached the gospel vnto you at the first And my tēptacion whiche was in the fleshe ye dispised not neither abhorred but receiued me as an angel of God euen as Christ Iesus But rather regarde not the ceremonies of the lawe as ye see me to do but put my trust in Christ onely My selfe sometyme was suche one as ye now he iudgyng that it was an high pointe of godlynes to be circumcised to kepe the Iewishe sabboth day to obserue differences in meates to sacrifice beastes for zeale of whō I then persecuted the churche of God all whiche pointes now reaken I for trifles Wheras I brethren somewhat vehemently complaine vpō you surely this may ye beleue me I seke not myne owne weale but yours I might with the quiet vprightnes of myne owne conscience be with my selfe contented I am not displeased with you for ye haue done me no wronge I pitie to see you go from suche good beginnynges looke rather that ye be stable and constant encreasyng styl from better to better rather than from better to worse What tyme I fyrst preached vnto you the gospell of Iesus Christ I submitted my selfe to your weakenes now an other while rise ye vppe to my strength lose not the gloriouse praise of your fayth Of late when I preached vnto you y◠gospel ye knewe I toke no great royal state vpō me but euen the behauour of a lowe simple and abiecte person I pray you what saw ye me but a sealy mā ready to take harme hated of many for Christes name vnder diuerse troubles and
dyd not the offices that were lackyng on youre parte toward me and that by meanes of him you myghte be in a maner presentlye here with me in that he broughte youre charitable tokens vnto me and with hys ministeries serued me in this daunger that he myghte one alone represente you all vnto me ¶ The .iii. Chapter The texte ¶ Moreouer brethren reioyce ye in the Lorde It greueth me not to wryte one thing often to you For to you it is a sure thing Beware of dogges beware of euyll worckers Beware of dissencion For we are circumcision whiche serue God in the spirite and reioyce in Christ Iesu and haue no confidence in the flesshe though I might also reioyce in the flesshe Yf eny other man thincketh that he hath wherof he might trust in the flesshe I haue more beyng circumcised the cyght daye of the kynred of Israell of the try be of Beniamin an Hebrue borne of the Hebrues as concernyng the lawe a Pharisaye as concernyng feruentnes I persecuted the congregacion as touchinge the right wysnes which is in the lawe I was vnrebukeable But the thinges that were vauntage vnto me those I counted losse for Christes sake Yee I thynke all thinges but losse for the excellencye of the knowledge of Christ Iesu my Lorde For whome I haue counted all thing losse and do iudge them but vyle that I maye wynne Christe and be founde in him not hauynge myne owne tyghtewesnes of the lawe but that which is thorow the faith of Christ euen that righte wesnes whiche commeth of God thorowe faith that I maye knowe him and the veriue of his resurreccion and the felowshyppe of his passions while I am conformable vnto his death yf by eny meanes I might attaine vnto the resurreccion of yâ— deed Not that I haue attained vnto it already or that I am already perfect but I folowe yf that I maye comprehende that wherin I am comprehended of Christ Iesu Brethren I counte not my selfe that I haue gotten it as yet but this one thing I saye I forget those thinges whiche are behynde and endeuoure my selfe vnto those thinges whiche are before and accordynge to the marke appoynted I preace to the rewarde of the hye callynge of God thorowe Christ Iesu Let vs therefore as many as be perfect be thus wyse mynded and yf ye be other wyse mynded God shall open the same also vnto you Neuerthelesse vnto that whiche we haue attayned vnto let vs proceade by one rule that we maye be of one accorde NOw brethren this remayneth moreouer that whan you knowe what thinges are doen here and hauing Epaphroditus sent to you againe in health you maye reioyce and neglectinge the affliccions wherwith the world hath turmoiled vs you may be glad yâ— our lord Iesus Christes busynesse goeth alwayes forwarde better and better On the behalfe wherof I am not so muche afrayed of them that be Ethnikes whiche impugne the gospell openly as of these halfe christians whiche preache Christe after suche wyse that they myngle the Iewes maner of doctrine in withall Of this matter I haue with muche carke and care oftentymes warned you but yet it shall be no payne vnto me to put the same in wryting that you maye be more sure For you can almoost neuer be ware ynoughe of these pestilent wycked shameles kynde of meÌ„ that alwayes lye in wayte in euery place They haue enuye at your lybertye they barke against syncere doctrine they depraue other mennes lyuinges they laboure in the gospelles busynesse howbeit to none other ende but to cortupte it They bragge of their foreskynnes circumcision whan their inwarde mynde is all together vncircumcised Beware brethren that they begyle you not take hede of such dogges take hede of naughtye workers beware of the vncircumcysed circumcision yea rather concision They haue no cause to bragge of them selues though they beare about the fylthy marke of their highe bragge wheras their conscience is vncleane and wicked If circumcision be worthye yâ— boasting we are circumcised in dede we are very Iewes in dede we are the ryghte children of Abraham that worshyp God not with beastes bloude but in spirite for so he woulde be wourshypped we boaste not in the lytell skynne cut from a parte of the bodye nor yet in Moses but in Christ Iesus who by his spirite hath cut awaye all our synnes from our soules and hathe prynted in our hartes a very excellente goodlye marke wherby it maye manifestlye appeare that we are the sonnes of God This nowe is a glorious and a true circumcision God from hence forthe estemeth not man after the state of his bodye But these men neclecting the care of the soule repose al their whole trust in the fleshe wherin yf any man maye boaste I for my parte wyll geue place in this behalfe to none of them all so as they can not haue to quarell that I set naught by circumcisioÌ„ because I haue it not If any man stande in his owne coÌ„ceite bicause of his circumcision I maye bragge of my selfe a greate deale more for I was lawfully circumcised the eyght daye accordynge to the commaundement of the lawe I am an Israelite not by engraffynge but by kyndred not a straunge foundlyng but a Iewe beynge borne of the Iewes and not of an vncertayne kyndred but of a special chiefe kynored that is of Beniamin whiche hath ben alwayes ioyned to yâ— tribe of Iuda wherof Kynges and Leuites and priestes also are ordayned wher as many suppose them selues Israelites bycause they descende of the kyndred of the concubines of Israel I am an Hebrewe of the Hebrewes after my birthe and after the sectes of the law a Pharisee whos 's ordre hathe had alwayes the highest dygnitie And yf they wyll esteme any man after the studye and obseruacion of the lawe they haue not also in any of these wherin to preferte themselues before me For I regarded the dyligent study of the lawe of my fathers so earnestlye muche that for the defence of it I persecuted the congregacion of Christ by all possyble meanes I coulde and I so entierlye obserued those thinges that the lawe commaundeth that there was nothinge wherin I coulde be iustlye founde withall as a transgressour And yf any of this geare deserued any prerogatyue I might with iuster cause boast than these men that woulde seme to be halfe goddes because they be circumcised At that time in dede forasmuch as I was not yet taught Christ I thought my selfe a iolye fortunate man aswell for the nobylitie of my kyndred and dignitie of my secte as also for my sitayte obseruyng of yâ— law But as sone as I leaâ—ned by the gospel of Christ in what thinges true righteousnesse coÌ„sisteth â–ª and that matters of ferre greater excelleÌ„cie wer signified by these figures and shadowes of Moses lawe by and by I cast awaye and renounced the thinges that I haunted before as matters of wonderous holynesse and thought it damage vnto me what soeuer it were that
giue some cleanesse and puritie For whatso euer was there done perteyned chiefly vnto the bodye for that it stode in choyse of meates drinke whereas in very dede meate neyther purifieth nor defileth the soule and stode also in diuerse washynges and pourgations of the fleshe whiche were not instituted for this intent that they shoulde gyue manne perfyte ryghtuousnesse but bycause the people shoulde by these rudimentes and fyrste principles fall in vre by lytle and litle with true religion and by shadowes bee brought to veritie and made receyuable of bettre thynges whyche shoulde be opened by the doctrine of the ghospell when tyme shoulde come Here haue ye hearde the effecte of all the religion by reason wherof the Iewes do stande so muche in their awne conceiptes Nowe let vs compare the dignitie of our hie priest with these foresayde thynges The texte But Chryste beyng an hye prieste of good thynges to come came by a greater and a more perfecte tabernacle not made with handes that is to say not of thys buildyng nether by yâ— bloud of goates and calues but by his own bloud he enteed in once into the holiplace founde eternal redempcion For if the bloud of oxen of goates the asshes of a â—â—ng cowe when it was sprinkled purifieth the vnclene as touching the purifing of the flesh howe much more shall the bloud of Christ which through the eternall spirit offred hymself wythou â—spot to god pourge your conscience from dead workes for to serue the lyuinge god For Christ beyng an hie priest a promiser and auctour not of corporal purificacion neither of the good thynges of this world whiche haue an ende but of euerlasting and heauenly good thinges entred not by the vayle wrought with mennes handes but by an other tabernacle not made wyth handes that is to saye not of this buyldynge the whyche as menne doe sette it vp so can they pull it downe agayne but by verie heauen entred I say into the places which are verely holy and verely farre from al infeccion of mortalitie not brynginge wyth hym the bloude of goates and calues therewith to pacifie Goddes wrath but his owne precious bloude whiche he shed for vs in the aulter of the crosse wherewyth he redemed not one nationalonelye but all mankynde from all synnes and that not one yeare but for euer vntyl the worldes ende so that they tournynge from their former myflyuynge know Christ and as muche as in them lyethe folowe hym in their lyfe and conuersation For what comparison is it to compare a domme beaste vnto Christe bothe God and man If so be that the bloud of Oxen and Goates or the brent asshes of a younge Cowe sprynkeled vpon vncleane persones clenseth them as touchynge a certayne carnall and figuratiue puritie and holynesse Howe muche more then shall the bloude of Christe who not by corporall fyre but thorowe the eternall spirite desirous of mannes saluation offered not a brute beaste but hym selfe a pure and vndefyled sacryfyce vnto almyghtye God the father puryfie not youre bodyes but youre conscyence from these workes whiche in very dede brynge death vnto the soule Hys death delyuereth vs from endlesse death and hys mooste pure spirite purifieth our spirite whiche was before vncleane In bothe purifications is bloude but yet is there a greate difference In bothe is death but an vnequall death In bothe is a spirite but the one is farre vnlyke the other For what thynge soeuer was there done by shadowes and certayne fygures the same Christ accomplished in dede The texte And for this cause is he the mediator of yâ— new testament that through death which chanced for the redempcion of those transgressyoÌ„s that were vnder the first testamente they whych are called myght receiue yâ— promise of eternal inheritance For where as is a testament there must also of necessytie be the death of hym that maketh the testament For the testament taketh aucthorite when men are dead for it is yet of no value as longe as he that maketh the testament is aliue for whyche cause also nether the first testameÌ„t was or dayned wythout bloude Bycause that he who in the olde testament made intercession and was a mediatour bytwene God and men broughte not the people to the perfyte state of innocencie therefore Christe succeded in his rowme and became a newe mediatoure of a newe testament to th entent that all synnes taken awaye thorow his death the whiche by that first testament coulde not be abolyshed and taken awaye but remayned in suche wise that they broughte vs oute of the fauoure of almyghtie God not onely the Iewes but also all tho whosoeuer haue bene called to Christes felowshippe maye nowe thorowe the doctrine of the gospell receyue the promyse and hope of theternall enheritaunce For wheresoeuer thys worde testament is hearde there must nedes be the death of him that maketh the testamente elles shoulde it be no testamente or yf it were it were of none auctoritie For the death of the testatoure makethe the same of auctoritie whiche hathe not as yet sure strengthe nor is ratifyed so longe as the sayde testatour is alyue Because it lyeth in hys power to altre it yf he wyll Wherefore forasmuche as that olde testament hadde also the name of a testament it was not ordeyned without bloude and death but of a beast and suche a beaste as elswise shoulde haue perished The texte For when Moses had declared all the commauÌ„dement to all the people according to the lawe he toke the bloud of calues and of goates wyth water and purple woolle and ysope and sprynkeled bothe the boke and all the people saying thys is the bloude of the testamente which God hath appoynted vnto you Moreouer he sprinkeled the tabernacle with bloud also and all the ministeryng vesselies And almoste all thynges are by the lawe purged wyth bloude and wythoute shedynge of bloude is no remyssyon For as it is reade in the boke of Exodus whan Moyses had read all the lawe of God vnto the people and declared vnto them what reward they shoulde loke after for kepyng the same and what punishement they should dreade yf they dyd not regarde it accordingly to th entent the couenaunt made betwene God and the people shoulde be confirmed he toke a cuppe and therein myngled the bloude of Calues and Goates wyth water and purple wâ—ll and sprynkled bothe the boke oute of the whiche he read the Lordes commaundementes and lykewyse all the people with â—sope sayeng Thys is the wytnessyng bloude and confirmer of that testament whiche God hathe commaunded you to kepe And was not onely contented thus to doe but sprynkeled also with bloude the tabernacle and all the holy vessels therein whyche they vsed in sacrifices Lykewyse in all other rites and approued customes what thinges so euer were purified accordynge vnto the prescription of Moses lawe were purified with bloude Neyther was there anye remyssion of synnes but by sheddyng of bloude The texte
in the meane tyme goe whither Christe hath opened vs the waye let vs goe I saye not with bodely feete into a temple made of stones but with a pure hearte and a very sure belefe to obtayne our peticion entre into the heauenly temple but fyrst sprinkled not touchyng the body with the bloud of a beast but touchyng the mynde and spirite with the bloud of Iesu Christ therby purified froÌ„ the coÌ„science of oure olde synnes furthermore washed in our bodyes too with the pure water of Baptysme that scoureth and washeth awaye all the fylthe of the soule Then remayneth it that we perseuer in the thynges we haue once begonne and kepe stedfastly and wythout any wauerynge the hope of immortall lyfe whiche we haue professed in Baptisme trustyng in this one thynge that God who promysed is faythfull and sure of his promyse and cannot deceaue if he would so that we contynue styll in fayth Furthermore bycanse we are made the membres of one bodye let vs cleaue together by mutuall charitee and agrement consideryng with out selues how muche eche of vs hath profited in the profession of the ghospell not bycause to enuye hym who hath ouergone vs or to despise him that is ouergone or left behynde but to prouoke to charitie and good workes by good example and exhortactions gyuyng one to an other The whiche thyng shall come to passe if the goyng forewarde of oure brother do make vs more desyrouse to lyue well and vertuouslye and also yf we perceyuynge anye to be slacke in goyng forewarde doe then with a brotherly carefulnes prycke him forthe to better thynges alwayes reioysynge at them whyche goo before and makynge moche of those that do their diligence not suffring any one to perishe from our flocke by reason he is forsaken as some occasion seruynge thereunto are wont to leaue of from their good begynnynges But let one of vs by al manoure of wayes and meanes possible styre and encourage an other to go forthe to the ende in that we fyrst beganne And thys thynge ought ye so muche the more earnestly to doe bycause ye see that the daye of the Lorde is at hande whiche will gyue euery man rewardes accordyng vnto his desertes and leaue no place or oportunitie to amende what hath bene done amisse but whatsoeuer hath-bene done shall be then examyned with exacte iudgement And suche trespases as are coÌ„mitted by erroure or frayltie of man shall easlye be pardoned The texte For if we sinne wilfully after that we haue receyued the knowledge of the truth there remayneth no more sacrifice for sinnes but a fearfull lokinge for iudgement vyolent fyre whyche shall deuoure the aduersaries Be that despyseth â—oses lawe dieth wythout mercye vnder two or three wytnesses howe muche soret suppose ye shal he bâ— punished whych treadeth vnder â—ote the sonne of gods coâ—â—â—eth the bloude of the testamente where with he was sancrified as an vnholy thing and doeth dishonour the spirite of grace For we know hym that hath said it belongeth vnto me to take vengeancé I wil recompence sayth the Lord. And agayne the lorde shall iudge hys people It is a fearfull thinge to fall into the handes of the lyuynge god But after we haue once knowen the trueth by the ghospel beyng taught what we must hope after and what we ought to eschewe and what rewardes good menne shall haue and what yuell yf we then wyllyngly fall agayne into deadly synnes whiche Christ hath once washed away with his preâ—â—â—â—s blouâ— in that he dyed once alonely and neuer wyll dye agayne there remayneth theâ— no Hooste or sacrifice for vs whiche haue so eftesones fallen to oure olde lyâ—â— and synfull lyuyng wherby our synnes maye be freely released agayne thorow baptisme What then remaineth Forsoth a certaine dreadful loking for of the laste iudgement and forthwith a cruell and tourmentyng fyre whiche in reueÌ„gement of the goodnes of God despised â–ª shal deuoure the aduersaries Thynkâ— you that he shall scape vnpunished that hath despysed the lawe of the ghospell The more mercifull and beneficiall that God is the more punyshemente shall he haue who wyllingly and wyttyngly hathe mocked therewith He mockethe with the gospel whiche after he hath bene once called to the nâ—bre of the chyldren of God wylfullye putteth himselfe into the numbre of the Deuels seruauntes If there were so greate punishement among the Iewes that whosoeuer obeyed not the pryest teaching the commaundementes of Moises lawe that is to wytte yf he that was commaunded to absteyne from swynes fleshe dyd notwithstandyng of a selfe wyl or dysobedient frowardenes eate the same and afterwarde beyng firste conuicted by two or three witnesses was done to death without mercye Howe muche greater punishement then deserueth he to haue who treadeth vnderfoâ—e not anye one priest of lowe estimacion but Iesus Christ the sonne of God Creuly he treadeth hym vnderfote whoso despifeth his so greate benefite whoso counteth I saye not the bloude of a beaste but his holye bloud wherwith the newe testament was sanctified as an vnholy thynge specially the same bloude wherwith he was once pourged and made cleane from all hys olde synnes fynallye whoso dyshonoureth the spirite by whom he hath obteyned the grace of the ghospell bycause that spirite once put awaye thorowe hys vycyousnesse he trayterouslye gyuethe vp the temple of God vnto the Dyuell Do we therefore assure our selfes that we shall escape vnpunished bycause men do not by and by take punishement on suche as doe swaâ—ue from the puritie of an euangelicall and christian lyfe We knowe hym that hath sayde It belongeth to me to take vengeaunce I wyll recompence fayth the Lorde And agayne in an other place The Lorde shall iudge the people Let not any synner flatter hym selfe and thynke that he is oute of danger yf he escape the handes of a man reuenger No man can escape the handes of God But it is a dreadfull thyng to fall into the handes of the lyuyng god Nowe the more that ye were to be praysed when ye fyrste began to professe the ghospell the more shame and rebuke shall it be for you to fall agayne into your former lyfe The texte Call to remembraunce the dayes that are passed in the which after ye had receiued lyght ye endured a great fight of aduersities partely whyle all men wondred and gased at you for the shame tribulacion that was doeâ— vnto you partely whyle ye became coÌ„paignions of them which so passes their time For ye became partakers also of the affliccions which happened through my bondes toke in worth the spoyling of your goodes and that with gladnes knowyng in your selfes howe that ye haue in heuen a better and an enduringe substaunce Cast not away therfore your confydence whych hath a greater recompence of rewarde And lest that come to passe cal vnto youre remembraunce the tymes passed in the whiche after ye had receiued lyghte by the doctrine of the ghospell and faythe
and of all thinges that he sawe Happye is he that readeth and they that heare the wordes of the prophesye kepe those thinges which are wrytten therin For the tyme is at hande VNto our sauiour Iesus Christe after his manhode was geuen of god his father not onely all sufficiencie and fulnes of grace but also the knowledge and reuelacion of all suche secret mysteries as shoulde happen from tyme to tyme in Christendome vntyll suche tyme as he shoulde come againe vnto the lattre iudgement whiche secretes our sauiour Christ dyd reuele and open throughe his angels vnto his electe seruauntes and specially vnto holy S. Iohn I meane vnto that Iohn whiche bare wytnes of the worde of god and of Iesus Christ and dyd recorde all suche matters and doctrine as he himselfe had sene and lerned Whiche doctrine shall be very profytable vnto euery one that shall reade vnderstande this prophecye so far as he shal endeuer himselfe to lyue therafter preparinge appointynge himselfe thorowe a true faith and a christen conuersacion to please the lorde in this lyfe whiche is shorte and transitorye and the ende therof vncerten ▪ The texte ¶ Iohn to the seuen congregacions in Asia Grace be vnto you peace from him whiche is and whiche was and whiche is to come and from the seuen spirites whiche are before his trone and from Iesus Christ whiche is a faythful witnes and first begotten of the dead and Lorde ouer the Kynges of the earth Vnto him that loued vs wasshed vs from our synnes in his awne bloude and made vs kynges and prestes vnto god his father be glorye and dominion for euermore Amen In lytle Asia were notable churches and congregacions set vp institute of the holy apostles speciallye of S. Paule vnto whiche also S. Peter wryteth confirmeth them in the faythe and vnto the same dothe S. Iohn wryte specially in consyderacion that this doctrine shoulde concerne all churches generally whiche were at that tyme standynge or shoulde afterwarde be institute thorowe out the whole world And he wysheth vnto them all as muche good as he can thincke or dyuyfe from god whiche is onely the gyuer of all good thinges is and remayneth for euer vnmutable ruleth gouerneth all thinges wherunto he vseth the ministraciō seruice of his angels which are infynyte in nombre whiche thing the nombre of seuen dothe sygnifye accordynge vnto the vse of holy scripture And with this eternall father holy spirite one god reygneth our lord Iesus Christ which is appointed to be the ruler of al thīges in heauen earth of al sensyble creatures both gostly as the spirites are bodily He in his mans nature for very loue toward mankinde was sēt for the comforte and wealth of y◠who le world testifyed most faithfully vnto al the world the wil of his father in the gospel accordyng as it was before promysed in all the prophetes that he shoulde be the founder and performer of the newe testament and should be offered vp and dye for the synnes of the whole world and in the resurrectiō or vprisynge againe of the bodye and soule he shoulde goe before all the resydue of the faythfull and be their guyde vnto euerlastynge lyfe whiche lyfe he onely hath meryted and purchaced thorowe his perfyte obedyence vpon the erosse vnto death And therefore is he exalted as concernynge his manhode aboue all creatures and hath receyued the moost worthiest and hyghest name and tytle that can be named eyther in this world or in the worlde to come And he hath purchaced and deserued for all the holy elect children of god the honour and glorye of the euerlastynge kyngdome and also grace to rule and gouerne our selues vertuouslye and to offre vp dayly and continually a pleasant sacryfyce of thanckes geuynge in true faith in god thorow Iesus Christ Vnto hym therfore alone parteyneth all honour and glorye The texte ¶ Beholde he commeth with cloudes and al eyes shal see him and they also which pearsed him And all kynreds of the earth shall wayle ouer him Euen so Amen Euen in despyte and against the wyll and mynde of all them that crucifyed Christ and woulde not take nor knowledge him for a kyng yet he commeth in the hyghest maiestye whiche excelleth all glorye and power of all otherkynges that euer were and nowe sheweth hym selfe and appeareth thorowe fayth vnto all his electe as the very messias and sauiour of the worlde whiche was so long desyered and loked for And whan he shal come at the latter daye to iudge the quycke and the deade than shall all the Iewes and vnfaythful whiche despysed him at his first commynge whan he came with suche humblenes crucyfyeng and putting him to death and woulde not receyue nor knowledge hym for a sauioure and a messias they shall than see him with feare and tremblyng and he shall appeare dreadfull vnto them The texte ¶ I am Alpha and Omega the begynnynge and the endynge sayeth the Lorde almighty whiche is and whiche was and whiche is to come I Iohn your brother and companion in tribulacion and in the kyngdome and pacience in Iesu Christe was in the yle that is called Pathmos for the word of god and for the witnessynge of Iesus Christ This doth Christ speake to declare his godly maiestye and his eternall substaunce his almyghtye power without ende or begynnynge And he speaketh after the maner of the grecians amonge the whiche Alpha is the first letter Omega the last And after this speaketh S. Iohn the Euangelist again of his owne parson without any worldly boasting reioysyng as it becommeth a Christē man not in any honour or ryches of the world nor yet in any holynes the is in himselfe but onely in the affliccions persecuciōs pacience mysery partycypacion of the rightuousnes in Christ wherof he is a witnes a partener in sufferyng for Christes sake which thing hapned vnto him for the gospel by the procurement commaundemēt of Domicianus the Emperour which would haue bene honoured for a God where as Iohn taught that the onely lyuynge god and none els ought to be honoured and called vpon For y◠whiche cause Iohn was banyshed sent into Pathmos where god dyd shewe this reuelacion vnto him bad him wryte it so by that meanes thorow his wryting to set furth to further the glorye of Christ in his banyshemēt more thā euer he had bene able to haue done with his wordes or preachinge onely yf he had styll remayned amonge his frendes in his countrey The texte I was in the spirite on a sondaye and hearde be hynde me a great voyce as it had bene a trempe saying I am Alpha and Omega the first and the sast That thou seest wryt in a booke and sende it vnto the seuen congregacions whiche are in Asia vnto Ephesus and vnto Smyrna and vnto Pergamos and vnto Thiatira and vnto Sardis and vnto Philadelphia
rightuous iudgemente and shall vtterly banyshe and consume them accordinge vnto his moost victorious and muincible worde The texte ¶ And another angell came out of the temple which is in heauen hauynge also a sharpe syckle And another angell came out from the aultar whiche had power euer fyre and cryed with a loude crye to him that had the sharpe sickle and sayde thruste in thy sharpe sickle and gaddre the clusters of the earthe for her grapes are rype And the angel thruste in his syckle on the earth and cut downe the grapes of the vyneyarde of the earthe and caste them into the great wynefat of the wrath of god and the wynefat was troden without the cytie and bloude came out of the fat euen vnto the horse brydels by the space of a thousande and syce hundred furlonges Lyke as before the iudgement of Antichrist and his felowship was prophecied in this world with the spirite of Helias and with the syckle of the gospel euen so doth the spirite of god in this place prophecie further of y◠other iudgement which shal happē afterwarde at the latter daye vnto these obstinate impenitent and blynde contemners of gods iudgemēt in euerlastinge damnacion after the latter iudgement Whiche damnaciō or hell is here vnderstande and signified by the great fat of gods wrathe where all the wicked shall come together and with one stampe treadinge of gods iudgement sentence and rightuousnes shal be euerlastingly trodē as muche more greuouslye thā by y◠worldly and temporall punishement in this lyfe as the heate of the fyre is more painefull and intollerable vnto the bodye of man than are the cloudes vnto y◠earthe or any darkenes vnto the eyes Whiche so greuous damnacion and destrucciō is sygnified by the feareful bloude whiche floweth ouer the earth that the horses treade therin euen vnto their brydles Thus vseth the holy scripture to descrybe and paynt the greuous and terryble iudgement of God by suche greate vgsome and terryble figures ¶ The .xv. Chapter The texte ¶ And I sawe another sygne in heauen great and maruellous seuen angels hauynge the seuen last plages for in them is fulfylled the wrathe of god And I saw as it were a glassy see myngled with fyre and them that had gotten victorye of the beaste and of his ymage and of his marke and of the nomber of his name stande on the glassye sea hauynge the harpes of God and they songe the song of Moses the seruaunt of God and the songe of the lambe sayinge Greate and maruellous are thy workes Lorde God almightye iuste and true are thy wayes thou kyng of sainctes Who shall not feare O Lorde and glorifie thy name For thou onely art holy and al Gentiles shal come and worship before thee for thy iudgementes are made manifest THis is a nother prophecye of the holy apostle S. Iohn reueled and opened vnto him of god that against all the wyt and reason of man against al worldly power against the diuises ymaginacions and hinderances of all enemyes and of all the wicked the gospell shall ryse vp in the dominion of the Romaynes thorowe the dysciples of Christ thorow the holy goost and thorowe the wonderfull and meruelous power of God And also many heuy plages shall come vpon those wicked and vngodlye people and vpon the myghtie rulers of this worlde whiche studye and go about to hynder the procedynge of the gospell All these plages are rekened one after a nother thorowe the .vii. angels and the .vii. vyalles This sea of glasse myxed with fyre sygnifieth the wickednes of this worlde and al wicked enemyes and aduersaries of the trueth and doctrine of the gospell and of all Christen and innocent conuersacion and of all godlye liuynge Against whiche enemyes at all tymes in this worlde and specially at the first beginnynge and springynge vp of the gospell and christen religion the holy electe were fayne to lye in felde and to warre Against the Iewes with miracles against the heathen with holy scripture against the suttell Philosophers and worldlye wyse men with the faythe that the gospel teacheth and with an innocent and a godly lyfe against the tyrannes and the violence of the Romaines with pacience Against ydolatrye false seruice of God with stedfast constantnes euen vnto death cleauynge vnto the vnderstandynge and sentence of the trueth And thus thorowe the power of Christ and thorowe the spirite of Helias they haue gone thorowe them and gotten the victorye against the olde dragon and his wicked spirites and against all vnfaythfull in y◠who le worlde and in al nacions And the laude honoure and triumphe of this victorie they ascribed to no creature but onely to Christ whiche alone can ouercome the wickednes of the worlde all lyes and falsehede the deuyll with all infidels in spyte of all their tyrannye And therfore as Moyses dyd synge a song of prayse and thankes geuynge after the destruccion of Pharao after the ioyfull victorye of the children of Israell euen so also dyd they synge vnto him the song of the lambe whiche belongeth and is dewe vnto him onely sayinge It is gods worcke and not ours whiche the almightye hathe wonderfullye and graciously wrought for vs for his owne glorious sake whiche is rightuous in his iudgementes and true in his promyses whose wayes are iudgement grace rightuousnes and trueth whiche onely preserueth the faithfull electe as a puyssaunt and mighty lorde and as a faithfull and louynge father whome all men ought to feare with suche reuerence as godly childrē geue vnto their fathers and with all hartye obedience other wyse than the wicked whiche lyke vnfaithfull contemptuous children doe despyse and contemne their omnipotent and almightye God and father and rightuous Lorde and iudge whiche knoweth all thinges And therfore he is to be praysed and most highly exalted in the congregacion of the faithfull as he is euerlastingly hated and cursed of the wicked and damned sort to their vtter and eternal damnacion And no man can hynder or auoyde it howe strong and mightye so euer the Emperour of Rome is as Domicianus Nero and other but that al nacions shal heare beleue and receyue the holy gospel whan the tyme is ones come and shall honour and worship the onely eternall almightie God and his Messias promysed vnto them the sauiour of the whole worlde and the redemer of all faithfull electe The texte ¶ And after that I loked and beholde the temple of the tabernacle of testimony was opē in heauen and the seuen angels came out of the temple whiche had the seuen plages clothed in pure and bright lynnen and hauynge their brestes girded with golden girdels And one of the foure beastes gaue vnto the seuen angels seuen golden vyalles full of the wrath of God whiche lyueth for euermore And the temple was full of the smoke of the glorye of God and of his power and no man was able to enter into the temple til y◠seuen
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