a chylde I spake as a chylde I vnderstode as a chylde and imagined as a chylde but assone as I became a manne I cast awaye chyldishnes then wholy applying my minde to such thinges as are better vntill that by lytle and lytle I attayne to the beste wherto though I in this present lyfe come not yet must I here doe my endeuour that I may haue it in the lyfe to come A small porciō is it of God which we now by these gyftes vnderstande and that not very clerely neyther but as it were in the glasse of fayth we see but euen shadowes of heuenly thinges and by scriptures as it were in a darke speakyng we haue of the will of God a coniecture But when the hygh perfeccion shall come then shall we behold the trueth selfe openly Now for this time know I God but euen vnperfectly then shall I being present know him presently euen as I am knowē of him For to be knowen of him is to be beloued of him and the more beloued any man is of God somuch more fully throughly shal he enioy the pleasure of that vnspeakable knowledge And albeit for this presēt time other giftes cease as vnprofitable not necessary by reason that the doctrine of fayth is sufficiently establyshed for whose enlarging settling they serued yet in the meane time abide the giftes of faith hope and charitie Fayth wherwith we see a farre of the immortall lyfe to come hope by the which we trust to be partakers therof and charitie whereby we both loue God agayne who hath so muche doen for vs and our neighbour also for Gods sake These thre gyftes excell al other but yet among these is charitie chiefe whom we ought eyther to thanke for our hope and faith or at leastwise without whom these are not to saluacion effectuall The .xiiii. Chapter The texte Laboure for loue and couete spirituall gyftes but moste chiefely that ye maye prophecye For he that speaketh with the tongue speaketh not vnto menne but vnto God For no man he heateth hym Howebeit in the spirite he speaketh mysteries But he that prophecyeth speaketh vnto menne for theyr edifying for theyr exhortacion and for theyr comforte He that speaketh with the tongue profiteth hymselfe he that prophecyeth edifieth the congregacion I woulde that ye all spake with tongues but rather that ye prophecyed BVt these thynges which we haue honourably rehearsed of the excellencie of charitie make not to this purpose either to shewe that other gyftes are to be despised or disdayned but rather to teache that ye shoulde in suche sorte laboure for charitie that ye yet neuerthelesse haue in reuerence and beare a fauour vnto the gyfte of diuersitie in languages and the gyfte also of interpretacion of the woorde moste of al yet endeuouryng to that of bothe whiche is more profitable that is to wete to prophecie declaryng the spirituall sense to the wealthe of the hearers For he that doeth but speake with a tongue speakethe not to men to whome with his voyce he doeth no good but speaketh to god whome he prayseth with wordes not vnderstande For as touchyng the edifying of other yf he be not vnderstande what maketh it mattier whether he holde his peace or speake Thesame manne as inspired with the spirite of god vttereth misteries whiche put case hymselfe vnderstande yet he bestoweth thesame vpon no bodye and put the case he doe good yet he dooeth good but to hymselfe onelye In vayne therfore speaketh he in the congregacion whome no manne heareth and hym heareth not a manne whome he vnderstandeth not and besyde this the spirituall worde of god is not vnderstanden vnlesse a manne perceyue the priueye and misticall sence which the heauenly spirite of God mente by thesame woordes whiche thyng no manne canne doe but by the speciall gyfte of the spirite Contrarie he that doeth the office of a prophete speaketh not onelye to God but also to menne by dyuerse and sondrye wayes profityng them whiles he bothe prouoketh euell lyuers to amendmente and suche as are slouthful to diligence and stiereth vp and comforteth them that are faynte hearted Marke howe great difference there is betwixte one gift and another He that speaketh but with tongues profiteth onely hymselfe But he that by the gifte of prophecie expoundeth the misteries of scripture edifyeth the whole congregacion Nowe then euerye good thyng the more common it is the better it is To rehearse agayne therfore that whiche I before sayed leste ye myghte paraduenture disdayne the gifte of tongues I tell you that it is of it selfe a great thyng and a gyfte of the holye ghoste and woulde wyshe that all ye spake with tongues yf it so seeme good but yet woulde I rather wishe that ye excelled in the other whiche is more perfite The texte For greater is he that prophecyeth then he that speaketh with tongues excepte he expounde it that the congregacion maye haue edifying Nowe brethren yf I come vnto you speakyng with tongues what shall I profite you excepte I speake to you other by reuelacion or by knowledge or by prophecying or by doctrine Moreouer when thynges without lyfe geue founde whether it be a pype or an harpe excepte they make a distinccion in the soundes howe shall it be knowen what is pyped or harped For yf the trompe geue an vncertayne voyce who shall prepare hymselfe to the warre Euen so lykewyse when ye speake with tongues excepte ye speake wordes that haue sygnificacion how shal it bee vnderstande what is spoken For ye shall but speake in the ayer Many kyndes of voyces are in the worlde and none of them are without significacion If I knowe not what the voyce meaneth I shal be vnto hym that speaketh an alient and he that speaketh shal be an alient vnto me Euen so ye for asmuche as ye couete spiritual giftes seke that ye maye excell vnto the edifying of the congregacion Wherfore let hym that speaketh with tonges praye that he maye interprete also For yf I praye with tongue my spyrite prayeth but my vnderstandyng doeth no good What is it then I will praie with the spirite and wyll praye with the vnderstandyng I wyll syng with the spirite and wyll syng with the vnderstandyng For els when thou blessest with the spirite howe shall he that occupyeth the roume of the vnlearned saye Amen at thy geuyng of thankes seyng he vnderstandeth not what thou sayest Thou verely geuest thankes wel but the other is not edifyed I thanke my god that I speake with tongues more then ye all yet had I leuer in the congregacion to speake fyue wordes with my vnderstandyng to the informacion of other rather then ten thousande wordes with the tongue More excellent is he that prophecieth than is he which with a language vttereth holye wordes but suche as no man vnderstandeth excepte peraduenture he that fyrste spake with tongues straight expounde what he sayd that the people maye yet thereby take some profite and be
moued and are as farre as may staÌ„de with theyr blessed state sory for our miseries Appeareth it not by this that al natural thynges mourne with vs and like a woman trauailyng with chylde wyshe an ende of labor and sorowes The texte Not onely it but we also whiche haue the fyrst fruites of the spirit mourne in our selues also and wayte for the adopcion of the children of God euen the deliueraunce of our body For we are saued by hope But hope that is seen is no hope For how can a manne hope for that whiche he seeth But and if we hope for that we see not then do we with pacience abide it Now should it seme muche lesse meruaile if suche sorowe befal vnto other creatures syth that euen we also whiche after our sauiours commyng were fyrst of al replenished with the spirit of Christ and that after no meane sorte but fully are yet styl vnder so many miseries partely through diuerse necessities of this life partly through the obstinacie of vngodly people that we ofteÌ„tymes mourne with our selfe and are dayly compelled to be sorye euen for other mennes calamities also desyryng coÌ„tinually in our prayers made to God for that day wherein the whole body of Christ ful and perfite in al his membres shal be deliuered from all noysomnes and of grosse and carnal become spiritual heauenly and immortal In the meane season al the calamities that chaunce vnto vs we abyde suffre in hope of that blisse whiche is promised through Christ Of whom albeit we haue here receiued an earnest penye assuryng vs of saluacion to come yet hath he not presently geuen vs full saluacion but would haue vs to looke for it in the tyme to come Christian mennes perfite weale is in thinges to come wherof we haue a sure hope Now is there no hope in suche thynges as are already present and seen with our iyen but of suche as do not yet appeare If this be not so I pray you tel me of whom was it euer sayd that he hoped to see that whiche he sawe with his iyen already Nor were there in this our life any commendacion of fayth hope if we were euen now preseÌ„tly put in possession of suche thynges as Christ hath promysed vnto vs but then is our fayth well worthye prayse if through the clearenes therof we see suche thynges as with our carnal iyes cannot be perceiued in the meane season continuyng styl in sufferyng paynes with ful hope lookyng for that whiche was once promised And though in the meane season suche bodily affliccions be heauy and payneful yet is it perhapse expedient for vs so to be punished The texte Lykewyse also the spirite helpeth our infirmities For we knowe not what to desyre as we ought but the spirite maketh intercession for vs with grouynges whiche cannot be erpreâ—sed And he that sercheth the heartes knoweth what is the meanyng of the spirit for he maketh intercession for the saintes accordyng to the pleasure of God These troubles our spiritual and inwarde maÌ„ in dede taketh in good worth and striueth with bodily infirmities but the spirit of God stayeth with grace aydyng the weakenes of our fleshe with hope encouragyng vs to suffer al thinges euermore at hand shewyng vs what we ought to desyre and what we should refuse For we of our owne might inclinaâ—ion wote not what is to be desyred nor how we ought to desyre by meanes wherof it oftymes coÌ„meth to passe that in steede of holsome thinges we pray for hurteful euen as it fortuned vnto my self whiche beyng not content with myne affliccions bodily desyred importunely Gods helpe thrise makyng my prayer vnto him that satan by whom at that tyme I was troubled might nomore teÌ„pte me wherin because I desyred of God that whiche was not for me expedient to attaine my tequest toke not effecte And therfore in stede of pleasures receiued I holsome giftes In dede God heareth the peticions of his children so yet that they make no carnal prayer but pray vnto him accordyng vnto the mocion of his blessed spirite secretely mouyug our heartes The same spirite also though we hold our peace is yet a peticioner and meane to God praiyng for vs not as men are wont to do but with sighes vnspeakable The spirite of man sometyme with great mournyng desyreth god to preserue hym from bodely trouble and affliccion or els it desyreth worldlye pleasures and commoditeis muche esteming such thinges as are in very dede but trifles but the heauenly spirite graffed and planted in godly meÌ„nes heartes desyreth of god suche perticions whiche yâ— we lacke are to be desyred of god with syghes vnspeakeable forasmuche as the same obteyned and had bryng with them the verye trew perfit weale and blysse Of men must thou with wordes outwardely pronounced and spoken desyre that thou myndest to obtayne as whiche neither know what we would haue except they heare it nor yet sufficiently vnderstande what is best for vs to be asked but god whiche searcheth euen the moste secret parte oâ— mannes harte throughly loketh into it knoweth though we holde oure peace what oure spirite desireth and pitiyng mannes miseries as often as it maketh intercession for suche as are godly prayeth not as man woulde haue it to do but as goddes holy wil pleasure is And desyreth nothing but suche as apertayne to euerlastyng saluatioÌ„ â–ª and suche thynges as encrease gods honor glory Whosoeuer desyreth such thinges albeit he per adueÌ„ture erre in choyse electioÌ„ yet is his inteÌ„t purpose good Wherfore god graunteth not alwaye yâ— whiche is of hym desyred but yâ— rather which is most profitable to yâ— ende wherunto thou directedst al thy peticions The texte We know that al thynges worke for the best vnto them that loue god which also are called of purpose For those whiche he knewe before he also ordayned before that they shoulde be lyke fashioned vnto the shape of his sonne that he myght be the fyrste begotteÌ„ sonne amoÌ„g many brethreÌ„ Moreouer whoÌ„ he appoynted before theÌ„ also he called And whoÌ„ he hath called them also he iustified whoÌ„ he iustified theÌ„ he also glorified Nor ought meÌ„ to feare leste they beyng ouercoÌ„meÌ„ through the weightâ—nes of outragious persecution vtterly fal froÌ„ hym since we know this for most certayne yâ— what affliccion soeuer chaunce vnto deuoute godly people al the same shal be for the best Suche is gods fauer towardes theÌ„ whoÌ„ he hath of purpose choseÌ„ out and called to this welthy lyfe Endeuour must we and do what in vs lyeth â–ª but th ende of al hangeth of gods ordinaunce God without couÌ„â—el or vnaduisedly choseth none but wel knoweth al such as are his long before he cal them And not only knoweth them whom he calleth â–ª but had also euen at the same tyme surely purposed with himselfe to graffe and plante them into the bodye of his sonne Iesus yea and to
other that it should haue another kynde of teachyng Worldly wysedome is taught after a worldly fashion but heauenly and spirituall thinges must be taught after a newe sorte and yet not to euery man indiffereÌ„tly but to suche onely as haue receiued the spirite of Christ and are by reason that they are spirituall themselues able to receyue spirituall learnyng It besemeth surely that spirituall learnyng should haue a spirituall hearer which hath bothe his vnderstandyng cleansed by faythe and wylfull desyres corrected by charitie For the grosse and naturall man whiche is proude and arrogant vpon the knowledge of thinges that maye be seene and is ruled by beastly lustes regardeth not suche thynges as apperteyne to the spirite of god but coumpteth for folyshnes and laugheth to skorne whatsoeuer soundeth contrary to that he thynketh Nor beleueth any thyng but that he hath eyther proued by experyence or concluded by natural reason and is without regarde of this learnyng and Phylosophie whiche teacheth that Christe was borne of a virgyn and that he was bothe very god and very man that by dying he ouercame death and after rose agayne to lyfe and wyll perfourme in his membres suche thynges as are already doen in hymselfe that tribulacions are the waye to true blysse and that by death a man shall come to euerlastyng lyfe Suche articles cannot by mannes reason be perceyued but by the inspiracion of the holy ghost To learne this thou nedeste no wylye and craftie wytte but rather haste nede of a simple and a pure fayth Suche an instrument is mete for the holye gooste to worke with as wholy geueth vp it selfe to be framed and wrought vpon by hym But the spirituall manne discusseth and iudgeth all thinge not passing vpon temporall matiers but studiouse of heauenly thinges and yet is he not iudged of any carnall man which hath no skyll vpon this heauenly and secrete wisdome Euen as a man iudgeth not goddes matiers so the carnal man iudgeth not the spirituall As for such poyntes as are by our preachyng taught are no mens inuencions nor phantasies but came furth out of the secrete counsell of god For as the prophete Esai sayde what man is there on liue which of hymself knoweth the mynde of god immortall that he can to him be as it wer one of his priuie counsel It pleased goddes prouidence to deliuer his out of thraldome after such straunge meanes to deceiue therby all mannes vayne curiositie But we knowe goddes wyl and mynde because we haue receaued his spirite The .iii. Chapiter The texte â–ª And I coulde not speake vnto you brethren as vnto spiritual but as vnto carnal euen as vnto babes in Christ I gaue you milke to drinke not meate For ye then wer not stroÌ„g nether are ye as yet For ye are yet carnal As long verely as there is amoÌ„g you enuying stryfe and sectes are ye not carnall and walke after the maner of men For whyle one sayeth I hold of Paule and another I am of Apollo are ye not carnal What is paul What thinge is Apollo Onely ministers are they by whome ye beleued euen as the Lorde gaue euery man grace I haue planted Apollo watred but God gaue the encreace So then nether is he that planteth eny thynge nether he that watreth but God that geueth the encreace He that planteth and he that watreth are one Euery man yet shall receaue hys rewarde accordynge to hys laboure Fore we are Goddes labourers ye are Goddes husbandrye ye are Goddes buylding Accordyng to the grace of God geuen vnto me as a wyse buylder haue I layde the foundacion And another buylt theron But let euery man take hede howe he buyldeth vpon For another foundacyon can no man laye then it that is layde which is Iesus Chryst THere are in this learning certayne poyntes mete for begynners certayne mete for them that are wel entred and goyng forwarde and certayne mete for suche as are verie perfite of whiche euerye sorte must be taught accordyng to their capacities Therfore wheÌ„ I fyrst came vnto you I coulde not teache you the deapest poyntes of our religioÌ„ as suche should be taught as are perfitely spiritual but submitted my preachyng to your weakenes amoÌ„g yâ— rude vsyng rudnes among yâ— grosse speaking grossely lisping stameryng with you as wemen doe with theyr chyldren For fayth also hath her encreasinges When I sawe you therfore in Christes learnyng but euen younglynges I fed you as it were with the mylke of grosse learnyng and not with the substancial foode of perfite doctrine not because I was not able to teach you greater poyntes but because ye by reason of carnall affections blyndnes of your former lyfe â—er not able to vnderstand higher learnynge as diuerse among you are not able yet For sum there be among you which albeit through baptisme are become Christes seruauntes haue not yet shaken of al fleshly affeccions Such as are in this case are surely carnal not spiritual What nede I many wordes or why should I feare to speake that of you yâ— the dede selfe speaketh The matier is knowen by your dedes For synce the spirite of Christ bredeth vnitie concorde on the contrarie syde enuy contentions debates ryse of nothing elles but of worldly desyers synce suche thynges are sene among you maye not a man saye to your reproche that ye are entangled with mannes grosse affections Yf ye denye it whence come these wordes that are talked among you sounding to debate and strife but of a corrupte mynde for wheras there is but one chiefe doer and ruler ouer all the world yet among you one sayeth I am of Paules secte another sayeth I am of Apollos secte after which sorte or lyke sorte of titles yâ— studentes in philosophie striue one with another whyles one sayeth I am Aristotles scholer another sayeth I am a Platoniste I am a Stoike I am an Epicure Whiche thinge yet I saye not because any suche strife and sectes are either in my name or in Apollos rysen but because I thought it good to put example in our persons to make you more plainly perceyue the haynousnes of this your offence For yf it be an vnseamly thing to giue vs which are the true apostles of god and suche as haue taught you nothing but that we receyued by the spirite of Christe suche glory and prayse as is onelye due to hym who can beare with you when ye chalenge to be of mennes sectes not moche passing what they bee parauenture false apostles and gyue ouer the gloriouse and myghtye woorke of youre saluacion and profession to vile persons whiche shoulde only be gyuen vnto Christ As yf one named Frangilius or Benotius or Angulius or Carmilius or sum other of any other name for these put I but for an example haue deuised sum worldlye order or rule of lyfe wyll ye straight vpon pride of theyr names be at shamfull variaunce among your selues and by extinguyshing Christes name
of certaine who haue altered your former mindes which would God ye would rather haue folowed simple as they are than the vngracious couÌ„sel of some other What was he that through an enuye and grudge borne against your weale vnder whiche ye haue hitherto continued through the libertie of the gospel hath bewitched you and charmyng out your christian mynde hath by enchauntment cast you into this frensye that ye as men mistrustyng Christ should seke for helpe of the colde and baraine lawe Where is that singular confidence become whereby through the death of Christ ye were in sure hope to haue perfite righteousnes and saluacion without healâ—e and ayde of the lawe Ye I say in whose heartes Iesus Christ the onely author of our saluacion was so farfoorth grauen and printed whoÌ„ with the iyen of your fayth ye in suche sorte sawe by his crosse recoÌ„cilyng all the worlde to his father as though he had been painted before your faces and as though your selues had been witnesses of that dede doyng whiche was in dede done at Ierusalem The Iewes that sawe him hangyng on the crosse and yet denied him sawe not so muche as ye did Among you whiche by his death trusted to receiue euerlasting saluacioÌ„ was he verely crucified Your iyen were alwaye vpon the brasen serpent hanged vp vpon the tree of whom onely ye trusted to receiue the holsome remedy of all your synnes And whither now sodainly cast ye your iyen The texte This onely would I learne of you whether ye receiued the spirite by the dedes of the lawe or by preachyng of the fayth Are ye so vnwyse that after ye haue begunne in the spirite ye now ende in the fleshe So many thinges ye haue suffered in vaine if it be also in vaine If there be in you yet any wytte lefte euen consider me this whiche vnlesse ye be blind ye may easily vnderstand and so do I because I wyl not subtily reason the matter with you nor seeke for farre fetched argumentes Ye remembre that lately at my preachyng of the gospel how through baptisme and puttyng of my handes vpon you ye receiued the spirite of Christ It was no vaine persuacion The wonderfull worke of God ensuyng thervpon as the gifte of languages of prophecie of healyng and other giftes made plaine profe that this came by the power of God and by no mannes craftie conueyaunce This spirite of God I say whether I pray you receiued ye it by Moses circumcision or els by that through my preachyng ye beleued the gospel of Christ NotwithstaÌ„dyng that ye to Moses were straungers yet gaue Christ vnto you through fayth his strong and mightie spirite as an ernest peny of the blissed state he promised vnto you And why should ye now elswhere of any other looke for saluacion than of him of whom ye haue receiued so plaine a gage of blisse to come If I to you preached circumcision and if by trust therin ye receiued the heauenly spirite of God then am I content that for some parte of your saluacion ye shal geue thankes to Moses lawe but if I nothyng taught you but Iesus Christ and that by puttyng your confidence in him onely ye found in your selfe euen the same giftes that the Iewes through baptisme receiue why should ye in dispite of Christ seeke for the heauye and paineful burden of Iewishnes Wyse and thriuyng scholers from rude beginnynges growe forwarde and encrease but ye from suche godly and commemdable rudimentes fal backe to the worse The Iewes borne vnder the bondage of the grosse lawe forsakyng the ceremonies of theyr elders repayre vnto the spiritual doctrin of the gospel Ye contrary from the godly beginnyng of the gospel and your heauenly profession growe out of kinde into a Iewishe supersticion They of Iewes become christian menne and labor ye of christians to become Iewes What neded vs to be indaungered and become debter to Christ if Moses law sufficiently worke our saluacion Why forsake ye now him for whose sake ye haue suffered suche affliccions euen of them that hated Christes name and glory For who so through circumcision thinketh to be saued the same man is fallen from Christ Wyll ye in suche sorte vse your selfe that menne of you shal thinke ye haue for Christes sake suffered in vaine suche great affliccions But God forbid that ye haue suffered them in vayne Out of the right way are ye but so are ye not for lacke of good wyl but for lacke of knowledge not of malice in your partie but rather staggeryng through the enticemeÌ„t of other Amende by tymes and feare not but that ye shall nethelesse enioye the fruite of your olde fayth The texte Moreouer he that ministreth to you the spirite and worketh miracles among you doeth he it through the dedes of the lawe or by the preachyng of the fayth euen as Abraham beleued God and it was ascribed to him for righteousnes Tell me now then whether God who geueth you his holy spirit who in meruailous workes by you sheweth his mightie power whether I say doth God this because ye haue through kepyng of Moses law woÌ„ne his fauor or els rather because at our preachyng ye gaue credence to the gospel If Gentiles when they become Iewes worke suche miracles assone as they be circumcised as ye do then some cause were there to be desyrous of the lawe but if these wonderfull workes be seen in none but suche as haue receiued the fayth in the gospel why should you elswhere looke for the ende then whence ye see the same begunne The beginnyng and author of circumcision is Abraham whose children the Iewes glory that they be and are circumcised as he was But not so muche as he obtained through circumcision the praise of perfite iustice but onely by credence geuyng to Goddes promise at what tyme he was not yet circumcised Nor reade we in Genesis Abraham was circumcised and thereby became righteous but Abraham beleued God that to him was coumpted for righteousnes The texte Ye knowe therfore that they whiche are of fayth the same are the children of Abraham The promise therfore made long since to Abrahams posteritie is none of theyrs nor belongeth to any of them that haue nothing els but Abrahams circumcision but to suche as by fayth geuyng to the gospel are his natural children They that of theyr circumcision are proude and boste them selfe to be Abrahams children make suche vaunte and crakes al in vaine synce they be bastardes and not the lawfull begotten children of AbrahaÌ„ For suche none els are natural children to him as faythfully and with all theyr heartes geue credence vnto God as Abraham did put theyr trust in him speakyng vnto vs by his gospel of what stocke so euer they be descended It is not carnal kynred that is herein regarded and estemed but like perfeccion of myndes The texte For the scripture seyng afore hande that God would iustifie the heathen through fayth shewed before hand
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
And hys will is that you care for youre seruauntes commoditie through reasonable commaunding and not to presse theÌ„ with tirannie These thynges that we haue hitherto treated of tend to this end that you should aswel be lyke vnto your head Christ in holines of life as to agree together among your selues in mutuall concorde The texte Finally my brethren be stronge through the Lorde and through the power of his might Put on all the armoure of God that ye maye stande againste the assaultes of the deuill For we wrestle not against bloode and fleshe but againste rule against power against worldly rulers euen gouernoures of the darckenes of this worlde against spirituall craâ—tyues in heueÌ„ y thinges Whertore take vnto you the whole armoure of God that ye maye be hable to resist in the euell daie and stande perfecte in all thynges Stande therfore and your loynes girde with the trueth hauyng on the brestplate of righteousnes and hauing shoes on youre â—ere that ye maye bee prepared for the Gospell of peace Aboue all take to you the shilde of faithe where with ye maye quenche all the ficrie dartes of the wicked And take the helmet of saluacion and the â—â—â—â—de of the spirite whiche is the woorde of God Now this remayneth for a finall conclusyon that forasmuche as the wieked doe lay sundry engines to ouerthrowe your tranquillitie you must also bee armed with a strong lustie inward conscience to resist them not with the ayde of your owne powers but by the meane of the lorde Jesus your defendour who will not suffer hys bodye to be destitute Verely as for vs we are feble members but he is valeaunt and mightie that hath taken vpon him to be our protectour Desyre therefore of him all maner of spirituall armour and weapons that therwith being in euery poynt surely harnessed you may be hable to stand valeauntly agaynst the assaultes of the deuil For we haue not warre and battayl with men whose wronges our duetie is to ouercome with pacyence But our battayl is with wicked spirites the enemyes and foes of Christe whose champions and instrumentes those are that ragingly assault vs. And by their ministery the princes and powers of deuils geue battail against vs froÌ„ aboue and exercise theyr tirannye vpon suche as bee addycte vnto them throughe the naughtinesse of thys worlde and lay wayte in the darkenes of this worlde for those that loue the lyght of the Gospel Agaynste those I say we must necessarily abyde battayll and they are not onely mightye of strength but also exceadingly perfite in spirituall pollicie and that in the coastes of the ayre so as they may the easelier come vpon vs and so as it is the harder for vs to apprehende them To warre agaynst this kinde of enemies no humayne weapons nor armour can doe any good But it is the onely armour of God that must defende vs from harme Therefore as often as you must entre battayl with your aduersaries doe alwayes as noble warriers are accustomed whan they haue a doe with a daungerous enemie Get on all your harnesse and doe euery thyng accordyngly that whan the daunger of the battayl shal be you may be hable to kepe your place and stedfastly stand vpon the sure rocke Christ Whan menne goe to warre one agaynst an other fyrste they couer themselues on euery syde that they lye not open any way to theyr enemies ordinaunce Than they make ready to beaâ—e backe the inuader The middle partes of theyr bodies because of the tendernes they girde with an Apron of maile The vpper partes they harnesse with a brest plate Upon the legges and feete they weare bootes and an helmet vpon the head Than on the lefte syde a shylde is buckled to kepe of all arowe shot And so in like case you that haue spiritual battayl with wicked spirites continually in steede of the girdle put on trueth to girde vp the loines of your mynde so as you stande vpryghte and shrynke not at any naughtie enticement of false goodes and false opinions For the breste plate put on innocencie and righteousnes to kepe the inward partes of your mynd safe and sure with the mayles of vertue and godlines For bootes to put on the legges and fete loke you haue a sincere affeccion that coueteth after nothing but such thinges as be heauenly and is afrayde of nothyng but onely of vngodlines so as you may be alwayes readilye prepared to defende the Gospell whose defence consilieth not in styrryng of tumulte but in patience and quietnesse And for that cause sake it is called the gospel of peace The preachers wherof the prophete in times past respecting was in an admiracion to considre howe excellently fayre their feete were But we must diligently see yâ— we haue in continual readinesse on euery syde yâ— buckeler of faythe wherby we maye assuredly trust to all the promyses of God What larum so euer happeneth with this buckeler it shal be vaynquished what fyrie dartes so euer our subtill aduersary shall throwe at vs this buckeler shal kepe theim of so as none of theim shal pearce any parte of oure liuely membres For what thing can wounde the soule that defieth death it selfe And if you haue also with this buckler the helmet of a vigilaunt mynde that can take good circumspect hede you nede not in any wise to be afraid of your health Finally haue alwaies in your right hand the sword of the spirite aswel to cut of naughtie lustes from your mindes and to pearce to the inwarde partes of the harte as also to kepe of the resistours of the gospels veritie and to suppresse false head that trueth may preuayle This sworde is the worde of God that pearceth with a constaunt power of fayth not after the maner of mannes cutting reason but rather renneth through than cutteth For the woorde of man is but a weake watrishe woorde forasmuche as it entreateth onely of vayne transitorye matters But the woorde of god is effectual and can skil of nothing out of heauenly thinges and pearceth through vnto the ioyntes of the soule and searcheth euen to the inwarde boanes and marye These be the enemies that Christians haue battail withal wheras with men they are at peace And these are the weapoÌ„s wherwith they defend themselues and get the vietorie not with their own powers but by the helpe of Christ the mightie Captayn through whose luckie ayde theyr batayl hath good successe The texte And praye alwayes with all maner of praier and supplication in the spirite watche therunto with all instaunce and supplicacion for all sainctes and for me that vtteraunce maye bee geuen vnto me that I maye open my mouthe frely to vtter the secretes of my gospet whereof I am messenger in bondes that therein I may speake frely as I ought to speake But that ye may also knowe what condicion I am in and wher I dooe Tichicus the dere brother and faythfull minister in the Lorde shall shewe
you of all thynges whome I haue sente vnto you for the same purpose that ye mighte knowe what case we stande in and that he might coumforte your hartes Peace â—e vnto the brethren and loue with faith from God the father and from the lorde Iesus Christ Grace be with al them whiche loue our lorde Iesus Christ vnfaynedly Amen Therfore it standeth vs in hande to pray alway vnto him with continual supplicacions and to desyre this of him from the bottome of our hartes without ceassing in our praiers day and night that al saintes may haue the vpper hand by this sweorde of the spirite And it is also your duetie to helpe me with your prayers and to beseche God that he would geue me plenteous vtteraunce of the gospel whansoeuer I shall preache it and that it would please him to vse my mouth as an instrument vnto his owne glory and to your saluacion so as I may boldly and without shrinking declare vnto al men the mistical doctrine of the gospel wherunto all men are called indifferently And that I be not hindred by suche as labour by all possible meanes that the glorye of the Gospell should not be spred abrod for the doing wherof I am made an embassadour yea euen now being laden with chaynes and suffering excedingly that I may boldely goe about the office committed vnto me And that this mind may still perseuer with me vnto the ende and that by the helpe of Christe I may freely speake as it becummeth me to speake For it is a rebuke for a preacher of the gospel to be afrayd of anything that should hinder him from doyng the office of the gospell To conclude as concernyng the state of myne owne thinges howe the matter standeth with me here you shall knowe all of Tichicus my welbeloued brother and not a brother onely for the sinceritie of his fayth but also a minister and an helper in the gospels businesse whome I haue sent vnto you for this purpose that you might know certainly in what state we are and that you should be much couÌ„forted by his beyng there lest your hartes should be discouraged through myne affliccions For I am so tyed and bounde that the gospell of Christ doeth triumphe notwithstanding euen out of the prieson My prayer is that peace and mutual loue ioyned with sincere fayth may be vnto al the brethren Of faith springeth charitie charitie nourisheth concord These thre with prosperous procedyng graunt vnto you God the father and the lorde Iesus Christe The loue and merciful goodnesse of God be for euer with all them that with an vnfained conscience and vnspotted life loue the lorde Iesus Christe and despysyng the transitory tryfles of this worlde folowe the thynges that are eternall and heauenly And to confirme this mine hartie praier I beseche god grauÌ„t mercifully Amen Thus endeth the paraphrase vpon the Epistle of S. Paul the Apostle to the Ephesians ¶ The Argument vpon the Epistle of Saint Paule the Apostle to the Philippians By D. Erasmus or Roterdaine THe Philippians are in the first parte of Macedonia as it is declared in the. xvi of the Actes a people deducted oute of the citie of Philippos so called of Philip the buyldour of it And Thessalonica is the head citie of the Philippians whiche are worthilye muche praysed of the Apostle bicause they persisted constauntlie in the faythe after they once receyued it and woulde not allowe the false apostles among them wheras the Corinthians and Galathians had receyued them and geuen credence vnto them Unto these Philippians Paule beyng warned of the holy ghost wente and taried among them a good maynye of dayes not without greate trauayll For there Paule was scourged with whippes and was caste with Silas in to pryson â–ª at which tyme the keper of the prison and all his household were Baptized In this citie was also Lydia the purpleseller who fyrst beyng coÌ„uerted receaued Paule into her house There also the souldiours knowing that Paule was a cetezen of Rome desired him of theyr owne mynde to goo whither he woulde and so the name of Christe was notified abroade with luckye prosperous successe And also whan Paule was in prison at Rome these Philippians sent to hym suche thynges as were necessarie for him to lyue with by Epaphroditus as they had doon afore whan he was at Thessalonica as he him selfe witnesseth in this Epistle For the whiche hauyng set them forthe with prayses and commendacions he exhorteth them to perseuer and goo forewarde shewyng them that they ought to reioyce euen in those afflictions which make for the aduauÌ„cement of Christes gospel and that he was not onely not afrayed of death but also that he woulde gladlye wishe it yf Christ so would Than he gyueth them a speciall exhortacion to mutuall concorde whiche can not possible be amonge suche as be stoute stomaked And because they shoulde be the better content he promyseth to sende Tymotheus vnto them and that he will come againe to them shortlye him selfe In the meane tyme he sendeth Epaphroditus whiche was amended of his extreme daungerous sickenesse These he treateth of in the two first chapters for in the thyrd he confirmeth theyr consciences against the false apostles alluryng men euery where vnto the Iewyshe secte whom he calleth dogges the workers of wickednes the enemyes of Christes crosse and makyng their belyes their god and in no place he is more apertely stomaked against them than in this Epistle The fourth chapter is ful of coÌ„mendacions and salutacions but onely that he intermingleth certain monicions here and there by the way and thanketh the Philippians for their liberall gentilnesse shewed towardes him This epistle he wrote from the citie of Rome by Epaphroditus whaÌ„ he was layed the seconde tyme in prison for after his firste defense he was leadde agayne in to prison wherof he maketh reporte in his Epistle to Tymothee The ende of the Argument The paraphrase of Erasmus vpon the Epistle of S. Paule the Apostle to the Philippians â–ª The .i. Chapter The texte Paule and Tymothe the seruauntes of Iesu Christ To all the sayntes in Christe Iesu whiche are at Philippos with the Bishoppes and Deacons Grace be vnto you peace from God our father and from the Lorde Iesus Christ PAule and Timothe felowes in the office of the gospel and seruauntes of Iesus Christe To all the companye of the sayntes that purelye and entierlye professe the name of Christe and to them also that haue the ouersight ministracion of the ChristiaÌ„ flocke at Philippos We wishe grace and peace vnto you from god our father and from the Lorde Iesu Christ The texte I thanke my God with al remembraunce of you alwayes in al my prayers for you praye with gladnes because ye are come into the felowship of the gospel froÌ„ the frist day vnto now And am surely certified of this that he which hath begonne a good worke in you shall performe it vntil the day of
sakes And yf they reproue you for your faultes at any tyme yet haue peace with them For he is not worthye to be hated that reproueth a man for his profite The texte We desyre you brethren warne them that are vnruelye comforte the feble mynded lyfte vp the weake be pacient towarde all men Se that none recompence euyll for euyll vnto any man but euer folowe that whiche is good both among your selues and to all men Reioyce euer Praye continually In all thynges geue thankes For this is the wyll of God thorow Christ Iesu towarde you Quenche not the spirite Despyse not prophecyinges Eramen all thynges kepe that whiche is good Abstayne from all euel apperaunce The very god of peace sanctifie you thorowe out And I praye God that youre whole spirite and soule and bodye maye be preserued so that in nothyng ye maye be blamed in the commyng of our Lorde Iesus Christ Faythfull is he whiche called you whiche will also do it Brethren praye for vs. Grete all the brethren with an holy kysse I charge you in the Lorde that this Epistle be red vnto all the holy brethren The grace of the Lorde Iesus Christ be with you Amen And thus I beseche you euerye man accordyng to his habilitie to laye your helpyng handes to the forewardyng of their offices Admonishe them that lyue after their owne lustes and disquiet the ordre that you obserue Comforte the weake harted releue the feble be gentill and paciēt towardes all men not onely towardes the Christians but also them that are straungers from Christ Beware that none recompense wrong for wrong nor requite euill dede for euill dede For truely it is vnsemyng to folowe the ecample of naughtie persones in a naughty matier and become lyke condicioned vnto them But rather geue diligence to do good vnto all folkes not onely the christians vnto christians but also vnto all maner of folkes whether they haue deserued it or not deserued it beyng certaynly assured that your diligence shall not be lost for Christ is your suertie In consideracion wherof whatsoeuer chaunceth vnto you reioyce alwayes so that godlynesse bee safe call vpon God with your prayers continually without ceassyng and geue thankes whatsoeuer befalleth you For so it standeth with gods pleasure that there shall be occasion alwayes to rendre thankes vnto the father for his bounteousnes to you warde by Iesus Christe And this furthermore standeth you in hande to take hede of that no variaunce rise among you by reason of euery ones sondrye sortes of giftes Vnto some one chaunceth the gift of tongues to syng in the spirite albeit it is but a gift of the basest sorte yet quenche it not in any wise but cherishe it rather that it maye profyte better and better Vnto some chaunceth the gifte of prophecie to declare the misticall sence of the scripture reiecte it not in any wyse whatsoeuer is spoken Suffre the one paciently that he maye go on forwarde heare the others setence with iudgement but after suche sorte that he be not to muche molested in his speakyng Let no mā make so muche of his owne giftes that he contemne another mannes Trye al thynges but let euery man holde the thing that he iudgeth requisite Whatsoeuer it be that hath the similitude of a good thyng is not to be despised Notwithstandyng it behoueth you to abhorre so muche from euil that you ought to absteyne euen from those thynges that haue the shewe of euill But vnto these matters it shall be your parte to applie all your diligent studies And god the auctor of peace vnto whō is acceptable both the lyke consent of mynde the like speache of wordes that mē do wholy vse together in suche thynges as be honest bryng to passe that you maye be perfitely holy vnspotted so as the soule maye be answerable vnto the spirite the body aunswerable to the soule the spirite selfe answerable to God y◠there be nothyng to fynde you faultie in that you maye styll perseuer in this state of holynesse continually vntil the cumming of our lord Iesus Christ There is no cause for you to distruste of For he is sure of his promyse that hath called you vnto this holynesse to the rewardes of the same he hymselfe shall finishe that he hath begonne and perfourme that he hath promised Brethren helpe you forewarde with your prayers the labours that we go aboute Salute all the brethren with a kysse not suche a one as the commune sorte of salutours doe geue but with an holye kysse and worthy Christian loue I charge you by the Lorde that this Epistle be rehearsed to al the holy brethren The grace and beneuolent fauour of our Lorde Iesu Christe be alwayes with you Amen Thus endeth the paraphrase vpon the first Epistle of S. Paul the Apostle to the Thessalonians The Argument vpon the seconde Epistle of S. Paul the Apostle to the Thessalonians by Des Erasmus of Roterodame FOrasmuche as Paul coulde not haue libertie to goe see the Thessalonians agayne he confirmeth their consciences by Epistle that they myght manfully suffre the affliccions layed vpon them for Christes sake seeyng that they shall not want reward nor the aduersaries escape punishmēt Againe concerning the daye of the Lordes cumming wherof he touched somewhat in the farther Epistle he warneth them that they be not styrred with the sayinges of some that affirme as though it were at hande and as some thinke signifieth closely that the Empire of Rome must be first dispatched and Antichriste to come after that Moreouer he beateth into theyr heades very earnestly to restrayne suche as with their idlenes nice curiositie haue been disturbours of the commune quietnes and ordre and to enforce them vnto labour in asmuche as Paul himselfe laboured among them with his owne handes This Epistle he wrote from Athens by thesame men that he sente the farther Epistle by as it is recorded by our argumentes The ende of the argumente The paraphrase of Erasmus vpon the. ii Epistle of S. Paul to the Thessalonians The fyrste Chapiter The texte Paul Syluanus Timothe Vnto the congregacion of the Thessaloniās in god our father and in the Lord Iesus Christ Grace be vnto you and peace from god our father from the Lord Iesus Christ We are bound to thanke God alwayes for you brethren as it is mete because that your fayth groweth exceadyngly and euery one of you swymmeth in loue toward another betwene your selues so that we our selues boast of you in the congregacions of God ouer your pacience and fayth in all your persecucyons and tribulacyons that ye suffer whiche is a token of the ryghtewes iudgement of God that ye are counted worthy of the kyngdome of God for which ye also suffer It is verely a ryghtewes thynge with God to recompence tribulacion to them that trouble you and to you which are troubled rest with vs when the Lord Iesus shal shewe hymselfe from heauen with
of theirs whiche are all vnperfyte yf they shoulde be tryed and examined by the iust iudgement of god althoughe thorowe grace they shal be taken for acceptable and worthye The whyte araye dothe sygnifye an innocent lyfe without all maner of blemyshe whiche neyther can be obteyned in this lyfe nor yet is it in the vertue or power of any man But the innocencye and purenes of Christ whiche hath the ouerhande in them that be his thorowe gods spirite shal be dystrybuted vnto the faithfull in suche wyse as they shal be partakers therof The texte ¶ And wryte vnto the angel of the congregacion of Philadelphia this saythe he that is holy and true whiche hathe the keye of Dauid whiche openeth and no man shutteth and shutteth no maÌ„ openeth I know thy worckes Beholde I haue set before thee an opeÌ„ dore and no man can shut it for thou hast a lytell strength and hast kept my sayinges and hast not denyed my name Beholde I make them of the congregacion of Sathan whiche call them selues Iewes and are not but doe lye Beholde I wyll make them that they shall come and worshpype before thy fete and shal knowe that I haue loued the. Because thou haste kepte the wordes of my pacience therfore I wyll kepe the from the houre of temptacion whiche wyll come vpon all the worlde to tempte them that dwell vpon the earthe Beholde I come shortly Holde that whiche thou haste that no man take awaye thy crowne Him that ouercommeth wyll I make a pyllar in the temple of my god and he shall go nomore out And I wyll wryte vpon him the name of my god and the name of the cytie of my god newe Ierusalem which commeth downe out of heauen from my god and I wyâ—â—â—yâ—â— vpon him my newe name Let him that hath eares heare what yâ— spirite sayth vnto the congregacions For the more perfyght vnderstanding of this booke we lacke dyuers stories which were eyther nothyng at all or elles littell regarded in the fyrste beginnyng of the chrystendome Els shoulde we haue hearde and read muche coÌ„mendacion written of this churche Whiche as it maye here be well perceyued dyd wonderfull excellentlye handle it selfe in the faithe and doctrine of the gospell and suffred muche also therfore But alwaies it ouercame yâ— assaultes of the Iewes heretykes and false teachers whiche at length it dyd confounde so thorowe the helpe of god proceded and went forwarde in godlynes For the whiche it is thus commended of Christe in this place But Christe himselfe onely hath power thorowe his spirite to assure and stablyshe the conscience of man in true doctrine and in the right faythe also in quietnes of mynde And all other vnto whome he hathe geuen the same spirite are to be taken as instrumentes ministers onely accordynge vnto the same spirite and no nother wyse For the which cause without the same spirite that onely doth serche and iudge the secretes of mans harte no suche matter parteynynge vnto the faythe and relygion of god and quietnes of mans conscience can well and rightly be determyned The open doore wherof he speaketh is the worde of god and the holy gospell by the whiche the churche maye worke and bryng to passe muche profyte and honour vnto our god and lorde by them whiche shall be conuerted thereby vnto yâ— true christen fayth as well out of the Iewes as also out of the heathen And that shall not all the enemyes of god be able to hynder withall theyr myghte and power how symple and weake soeuer the ministers of god in that behalfe shall seme and appeare to be For he that worketh in them is strong myghtie and can not be ouercome And he whan he shall see his tyme shall not onely humble and brynge downe the heathen and turne them vnto the true fayth but he shall also dysmaye the Iewes whan as they shall see theyr honour their temple and their gods seruyce vtterly destroyed and ouerthrowen and the word and knowledge of god yâ— onely creator of all thinges to be sprede abrode thorowout al yâ— world At that tyme shall they be compelled to confesse not onely those to be the children of Abraham whiche are circumcised in theyr bodyes but those that in true faith in spirite and trueth doe honour and inuocate god that is creator of heauen and earth and the god of yâ— Patriarkes offeringe vp vnto him euerywhere and at euerye season continually that sacrifice that is onely lefte to be offred namely the sacrifyce of thankes geuynge But this fayth beyng garnyshed with the workes of godlynes shall appeare and be made manyfest thorow the pacience of the holy martirs whiche in so many congregacions haue suffered and dayly are persecuted of the tyrannes for gods sake and for denyeng the false gods seruyce beyng greuouslye assaulted thorowout the whole world and not onely at Philadelphya whiche is mencioned and named onely for an example vnto all suche as are lyke vnto the same Wherefore whosoeuer hathe yâ— grace to be constant and stedfast in faythe let him praye vnto god for perseueraunce that he maye obteyne the croune whiche god hath promysed vnto him Suche stedfast postes that doe not onely stande fast and sure but also are able and wyllyng to vpholde the whole foundacion and byldyng of the churche they shall be set in the heuenly tabernacles of god and shal be garnyshed with names and tytles of honour in euerlastynge blisse whiche shall be the newe Ierusalem the heueÌ„ly golden citye where all the blyssed and holy citizyns shall dwell in the kyngdome of Christe The texte ¶ And vnto the messenger of the congregacion whiche is in Laodicia wryte This sayth Amen the faythfull and true wytnesse the begynnynge of the creatures of god I know thy worckes that thou art nether colde nor hotte I woulde thou were colde or hotte So then because thou arte betwene bothe and nether colde nor hotte I wyll spewe the out of my mouthe because thou sayest I am ryche and increasyd with goodes and haue neade of nothinge and knowest not how thou art wretched and myserable and poore blynde and naked I councell the to bye of me golde tryed in yâ— fyre that thou mayest be riche and whyte rayment that thou mayest be clothed that thy fylthy nakednesse do not appeare and anoynt thyne eyes with eye salue that thou mayest se As manye as I loue I rebuke and chasten Be feruent therfore and repent Beholde I stande at the dore and knocke If eny man heare my voyce and open the dore I wyll come into him and wyll suppe with him and he with me To him that ouercommeth wil I graunt to syt with me in my seate eueÌ„ as â— ouercame and haue sitten with my father in his seate Let him that hath eares heare what the spirite sayeth vnto the congregacions Our sauiour Christe hath many sondry names Here he is called Amen faithfulnes and trueth the refuge and safegarde