entryng in of the tabernacle the aulter of burntsacrifice with his brasen gredyren his staues and all his vessels the lauer his fote the hangynges of the courte with his pyllers theyr sockettes the hangynge in the dore of the courte the pynnes of the habitacyon the pynnes of the courte w t theyr cordes the ministrynge garmentes to minystre in the holy place the holy vestimentes for Aaron the preest the vestimentes of his sonnes that they maye ministre in And all the companye of the chyldren of Israel departed from the presence of Moses And euery one came as many as theyr hertê couraged them as many as theyr spirites made them wyllyng brought a present for the Lorde to the makynge of the tabernacle of wytnesse for al his vses and for the holy vestimentes And they came bothe men and women euen as many as were wyllyng herted and brought bracelettes earynges cheynes whiche Iewels were all of golde â–ª al the men brought a waueofferyng of golde vnto the Lorde And euery man with whom was fouÌ„de yelow sylke purple scarlet whyte sylke gootes heere red skynnes of rammes tarus skynnes brought them Al that dyd heaue vp an oblacyon of golde brasse brought an heaueofferynge vnto the lorde And al men with whom was found Sethim wod for any maner worke of the ministracyoÌ„ brought it And al the women that were wyse herted dyd spyn with theyr handê brought the spon worke bothe the yelow sylke purple scarlet and whyte sylke And all the women whom theyr owne herte moued span gootes heete wysely And the Lordes brought Onix stones stones to be set in the Ephod and in the brestlap and spyce oyle for lyght for the anoyntyng oyle and for the swete sence And the chyldreÌ„ of Israel brought a wyllyng offeryng vnto the lorde both men women as many as had wyllyng hertes to bryng for all maner workes whiche the Lorde had coÌ„maunded to be made by the hande of Moses And Moses sayd vnto the chyldren of Israel beholde the lorde hath called by name Bezaleel the sonne of Ury the son of Hur of the trybe of Iuda hath fylled hym with the spirite of god in wysdome vnderstandyng in knowledge in all maner worke to fynde out curyous workes which are made in gold syluer and brasse In the crafte of stones to set them in caruyng of wood to make any maner of subtyll worke And he hath put in his herte ☞ that he may teache both he and Ahaliab the son of Ahisamach of the trybe of Dan. Them hath he fylled with wysdome of herte to worke all maner of grauen subtyl and nedle worke in yelowe sylke purple in scarlet and whyte sylke and in weuyng And to do all maner of worke subtyll feates ¶ The thynges that Bezaleel and Ahaliab made CAPI XXXVI ANd Bezaleel wrought and Ahaliab and all wyse herted men to whome the lorde gaue wysdome vnderstandyng to knowe howe to worke all maner worke for the seruyce of the Sanctuarye and all that the Lorde had commaunded And Moses called Bezaleel Ahaliab and al the wyse herted men and suche as the Lorde had gyuen wysdome vnto and as many as theyr hertes couraged to come vnto that worke to worke it And they receyued of Moses al the present whiche the chyldren of Israel had broughte for the worke of the seruyce of the Sanctuarye to make it â–ª And besyde that they brought gyftes vnto it euery day in the mornynge And all the wyse men that wrought all the holy worke came euery man froÌ„ his worke whiche they made and spake vnto Moses saynge The people brynge to moche and more then ynough for the seruyce and worke whiche the Lorde hath commaunded to be made And then Moses gaue a coÌ„maundement and they caused it to be proclaymed thorowout the hoost saynge Se that neyther man nor woman prepare any more worke for the present of the sanctuary so the people were forbydden to bryng for the stuffe they had was suffycyent for all the worke to make it and to moche All the wyse harted men therfore and they that wrought for the habitacyon made x. curteynes of whyte twyned sylke yelowe sylke purple and scarlet †with pyctures of brodered worke made he them The lengthe of one curteyne was xxviii â–ª cubytes and the bredth iiii and the curteynes were all of one syse And he coupled fyue curteynes by themselues and other fyue by themselues And he made lowpes of yelow sylke along by the edge of one curteyne euen in the seluege of the couplyng curteyu And likewyse he made on the syde of the couplynge curteyne on the other syde Fyftye lowpes made he in the one curteyne and fyftye in the edge of the couplynge curteyne on the other syde the lowpes helde one curteyne to an other And he made fyftie rynges of golde coupled the curteynes one to an other with the rynges so was it made one dwellyng place And he made eleuen curteynes of gootes heere to be a tente ouer the tabernacle The length of a curteyne had thyrty cubytes and was foure cubytes brode and they all eleuen of one syse And he coupled fyue curteynes by themselues syx by themselues he made l. loupes alonge by the bordre of the vtmost couplynge curteyne and fyftie in the edge of the other couplynge curteyne †That they myght be ioyned togyther And he made l. rynges of brasse to couple the tent togyther that it myght be one And he made a couerynge vpon the tent of rammes skynnes red and yet another of taxus skynnes aboue that And he made standynge bordes for the Tabernacle of Sethym wood The length of a boorde was ten cubytes the bredth one cubyte and an halfe One borde had two fete wherby they were ioyned one to an other And thus made he for all the bordes of the Tabernacle And he made twenty bordes for the south syde of the habitacyon and fortye sockettes of syluer vnder the. xx bordes â–ª two sockettes vnder one borde for his two feete and two sockettes vnder an other boorde for his two feete †vvhere the sockettes of the sydes ende in the corner And for the other syde of the dwellynge whiche is towarde the north he made twentye boordes and theyr fourtye sockettes of syluer two sockettê vnder one boorde and two sockettes vnder the other And towarde the west ende of the tabernacle †That is to saye at the ende of the Tabernacle vvhich enclyneth tovvarde the see He made vi boordes and two other boordes made he in the corners of the habitacyon for eyther syde they were ioyned close benethe and aboue with a clampe and thus they dyd to both the corners And there were viii bordes and. xvi sockettes of syluer vnder euery boorde two sockettes And he made barres of Sethim wood v. for the boordes
haue not receyued the spyryte of bondage to feare any more but ye haue receyued the spyryte of adopcyon wher by we crye Abba father The same spyryte certyfyeth our spyryte that we are the sonnes of God Yf we be sonnes then are we also heires the heyres I meane of God and heyres anexed wyth Chryste yf so be that we suffre wyth hym that we may be also gloryfyed together with him ⊢ ✚ For I suppose that the afflyccyons of this lyfe are not worthy of the glory whiche shall be shewed vpon vs. For the feruent desyre of the creature abydeth lokyng when the sonnes of God shall appeare because the creature is subdued to vanyte agaynste the wyll therof but for his wyll whyche hathe subdued the same in hope For the same creature shall be delyuered from the bondage of corruptyon into the gloryous lybertye of the sonnes of god For we know that euery creature groneth with vs also and trauayleth in payne euen vnto this tyme. Not onely it but we also whiche haue ☞ the fyrst frutes of the spyryte mourne in ourselues also and wayte for the adopcyon âšœ of the chyldren of God euen the delyueraunce of our body ⊢ ✚ For we are sauyd by hope But hope that is sene is no hope For howe can a man hope for that which he seyth But and yf we hope for that we se not then do we with pacience abyde for it Lykewyse the spirite also helpeth our in firmyties For we knowe not what to desyre as we ought but the spyryte maketh intercessyon for vs with gronynges whyche can not be expressed And he that searcheth the hertes knoweth what is the meanynge of the spyryte for he maketh intercessyon for the Saynctes accordynge to the pleasure of God ⊢ ✚ We know that all thynges worke for the best vnto them that loue God whiche also are called of purpose For those whiche he knewe before he also ordayned before that they shuld be lyke fashyoned vnto the shape of hys sonne that he myght be the fyrste begotten sonne amonge many brethren More ouer whom he appoynted before them also he called And ☞ whom he hath called theÌ„ also he iustyfied and whom he iustyfied theÌ„ he also gloryfyed What shal we then say to these thinges yf God be on our side who can be agaynst vs which spared not his owne sonne but gaue him for vs al howe can it be that with him he shulde not gyue vs all thinges also Who shall lay any thynge to the charge of Goddes chosen it is God that iustyfyeth who is he that can condempne it is Christe whyche dyed yee rather whyche is rysen agayne whiche is also on the ryght hande of God and maketh intercessyon for vs. Who shall seperate vs from the loue of Gode shal tribulacion or anguyshe or persecucion eyther honger eyther nakednesse eyther parel eyther swearde As it is wrytten for thy sake are we kylled al day long and are counted as Shepe appoynted to be slayne Neuerthelesse in all these thynges we ouercome thorowe hym that loued vs. For I am sure that neyther death neyther lyfe neyther Angels nor rule nether power neither thynges present neyther thinges to come neither heygth neither loweth nether any other creature shal be able to depart vs from the loue of God whiche is in Christe â—esu our Lorde ⊢ ¶ Paulâ— complayneth vpon the hard hertes of the â—ewes that wolde not receyue Chryste and howe the Heythen aâ—â— chosen in theyr slende CAPI IX I Saye the trueth in Chryste and lye not my canscyence also bearyng me wytnes by the holy ghoste that I haue great heuynesse and contynual sorowe in my hert For I haue wyshed my selfe to be cursed from Christ for my brethren my kynsmen as pertaynyng to the flesshe whiche are the Israelites To whome partayneth the adopcyon âšœ of the chyldren and the glory and the couenauntes and the lawe that was gyuen the seruyce of God and the promises whose also are the fathers and they of whome as concernyge the flesshe Christe came whiche is God in all thynges to be praysed for euer Amen I speake not these thynges as thought the wordes of god had take none effect For they are not all Israelytes whyche are of Israel neither are they al chyldren straight way that are the sede of Abraham But in Isaac shall thy sede be called that is to say they whiche are the chyldren of the flesshe are not the children of God But they which be the chyldren of promesse are counted the sede For this is a worde of promes aboute this tyme wyl I come and Sara shal haue a sonne Not onely this but also Rebecca was w t chylde by one euen by our father Isaac For er the chyldren were borne when they had neither done good neither bad that the purpose of God by eleccyon might staÌ„de it was sayde vnto her not by the reason of workes but by the caller the elder shall serue the yonger As it is wrytten Iacob haue I loued but Esau haue I hated What shall we say then is there any vnrightuousnes with God God forbyd For he sayeth to Moises I wyl shew mercy to whom soeuer I shew mercy and wyl haue compassyon on whomsoeuer I haue compassion So lyeth it not then in a mans wyll or cunnynge but in the mercye of God For the scripture sayeth vnto Pharao euen for thys same purpose haue I stered the vp to shewe my power on the and that my name myghte be declared thorowe out al the worlde So hath he mereye on whom he wyl and whom he wyll he maketh harde herted Thou wylte say then vnto me why then blameth he vs yet For who hath bene able to resyst his wyll But O man what arâ—e thou whiche disputest with God â–ª Shall the worke say to the worke man why hast thou made me on this fashyon Hath not the potter power ouer the clay eueÌ„ of the same â—oÌ„pe to make one vessel vnto honoure and another vn to dyshonoure Euen so God wyllyng to shew his wrath and to make his power knowen suffered wyth longe pacyence the vessels of wrathe ordayned to dampnacyon and to declare the ryches of his glorye on the vessels of mercye whiche he had prepared vnto glorye whom also he called not of the Iewes onely but also of the Gentyls As he sayeth also to Oseâ— I wyll call them my people whiche were not my people and her beloued whiche was not beloued her to haue optained mercy yhat had not optayned mercy And it shal come to passe that in the place where it was sayd vnto them ye are not my people there shall they be called the chyldren of the lyuyng god But doctryne Let hym that exhorteth gyue attendaunce to his exhortacion If any man gyue let hym do it with synglenes Let him that ruleth do it with dilygence If any maÌ„ shewe mercy let hym do it with
same spirit To another is geuen fayth by the same spirit To another the gyftes of healynge by the same spirit To another power to do myracles To another prophesye To another iudgemeÌ„t to â—â—cerue spyrites To another diuers tonges To another the interpretacyon of tonges But these all worketh euen the selfe same spirit diuydynge to euery man a seuerall gyfte euen as he wyll ⊢ For as the body is one and hath many membres and all the membres of one body though they be many yet are but one body euen so is Christe For by one spirit are we all baptysed to make one body whether we be Iewes or Gentyls whether we be bonde or fre and haue all droncke of one spyrit For the body is not one member but many If the foâ—e saye I am not the hande I am not of y â— body is he therfore not of the body And yf the eare saye I am not the eye I am not of the body is he therfore not of the body If all the body were an eye where were then the herynge If all were heryng where were the smellynge But nowe hathe God set the meÌ„bers euery one seuerally in the body as it hathe pleased hym If they were all one meÌ„ber where were the bodye Nowe are there many meÌ„bers yet but one bodye And theeye can not saye vnto the hande I haue no nede of the. Agayne the heed cannot saye to the fete I haue no nede of you Yee rather agreat deale those meÌ„bres of the body which seme to be more feble are necessary And vpon those membres of the body whiche we thynke least honest put we more honestye on And oure vngoodly partes haue more beauty on For oure honest membres nede it not But God hath so disposed the body and hathe geuen the more honoure to that parte whiche lacked leste there shulde be any stryfe in the bodye but that the membres shulde indifferently care one for another And yf one member suffer all suffer with hym yf one member be had in honoure all members be glade also Ye are the body of Chryste meÌ„bres one of another And God hath also ordeyned in the coÌ„gregacyon fyrst Apostles secondarely prophetes thridly teachers then them that do myracles after y â— the gyftes of healing helpers gouerners diuersite of â—â—ges Are all Apostles Are all Prophets Are al teachers Are al doars of miracles Haue all the gyftes of healynge Do all speake with tonges Do all interprete Couet after the best gyftes And yet shewe I vnto you â— more excellent waye ¶ The natures and condicyons of loue CAPI XIII THough I speake with the tonges of men and of angels and haue no loue I am as soundynge brasse or as a tyncklynge cymball And though I coulde prophesy and vnderstande all secretes and all knowledge yee ☞ yf I haue all fayth â–ª so y â— I could moue mouÌ„taynes out of their places and yet haue no loue I am nothyng And though I bestowe al my goodes to fede the poore and though I giue my body euen that I burne and yet haue no loue it profyteth me nothynge Loue suffreth long and is curteous Loue enuyeth not Loue doth not frowardly swelleth not dealeth not dishonestly seketh not her owne is not prouoked to anger thiÌ„keth no euyl reioyseth not in iniquitie but reioyseth in the trueth suffreth all thynges beleueth all thynges hopeth all thynges endureth al thynges Though that prophesyinges fayle other tonges cease or knowledge vanysshe awaye yet loue falleth neuer awaye For ☞ our knowledge is vnperfect and our prophesyinge is vnperfecte But when that which is ê‘fect is come then that which is vnperfecte shal be done awaye When I was a chylde I spake as a chylde I vnderstode as a chylde I ymagyned as a chylde But assone as I was a man I put awaye chyldishnes Nowe we se in a glasse euen in a darcke speakyng but then shall we se face to face Nowe I know vnperfectly but then shal I knowe euen as I am knowen Now abydeth fayth hope and loue eueÌ„ these thre but the ☞ chefe of these is loue ⊢ ¶ Paule sheweth that the gyft of prophecye interpreting or prâ—achyng excelleth the gyfte of tonges and howe they both ought to be vsed CAPI XIIII LAboure for loue and couet spiritual giftes but most chefely that ye maye prophesy For he that ☞ speketh with the tong speaketh not vnto men but vnto God For no man heareth him Howbeit in the spyrite he speaketh mysteries But he that prophesieth speaketh vnto men for their edyfying for their exhortacion and for their comforte He that speaketh with the tonge profyteth hym selfe he that prophesyeth edifyeth the congregacion I wolde that ye all spake w t tonges but rather that ye prophesyed For greater is he that prophesyeth then he that speaketh with tonges excepte he expounde it that the congregacion may haue edifying Nowe brethren yf I come vnto you speakyng with tonges what shal I profyte you excepte I speake to you eyther by reuelacyon or by knoweledge or by prophesyinge or by doctryne Moreouer when thynges without lyfe gyue souÌ„de whether it be a pipe or an â—arpe except they make a distinccion in the souÌ„des howe shall it be knowen what is pyped or harped For yf the troÌ„pe giue an vncertayne voyce who shall prepare hym selfe to the warre Euen so lykewyse when ye speake w t tonges excepte ye speake wordes that haue signyficacion howe shall it be vnderstande what is spoken For ye shal but speake in the ayre Many kyndes of voices are in the world none of them are without significacioÌ„ If I knowe not what the voyce meaneth I shal be vnto him that speaketh an aleant he that speaketh shal be an aleaunt vnto me Euen so ye for as muche as yâ— couâ—â— spirituall gyftes seke that ye may excell vnto the edyfyinge of the congregacyon Wherfore let him that speaketh w t tong praye that he may interprete also For yf I pray with tonge my spiryt prayeth but my ☞ vnderstandyng doth no good What is it then I wyl pray with the spyrit and wyl pray with the vnderstandyng I wyll synge â—â—th the spiryte â–ª and wyll synge ☞ with the vnderstandyng For els when thou blessest with the spiryt howe shal he that occupyeth the rowme of the vnlearned saye Amen at the giuynge of thankes seyng he vnderstandeth not what thou sayest Thou verely gyuest thankes well but the other is not edyfied I thanke my God that I speake wyth tonges more then ye all Yet had I leuer in the congregacyon to speake fyue wordes w t my vnderstandynge to the infourmacion of other rather then ten thousaÌ„de wordes with the tonge Brethren be not ye chyldren in wytte Howebeit as concernynge maâ—â—ciousnes be chyldren but in wyt be perfecte In the lawe it is wrytten with sondrye tonges with sondry lyppes wyll I speake vnto this people and yet for all that wyll they not heare me
aboue many of my cōpaniōs in myne owne nacion beyng a very feruent mayntener of the tradicions of the elders But when it pleosed God which seperated me from my mothers wombe and called me hereunto by his grace for to declare hys sonne by me that I shuld preache hym among the heathen immediatly I commened not of the matter wyth flesshe and bloude neyther returned to Ierusalem to them whiche were Apostels before me but wente my wayes into Arabia and came agayne vnto Damasco Then after thre yeare I returned to Ierusalem to se Peter and abode wyth hym xv dayes Other of the Apostles sawe I none saue Iames the Lordes brother The thynges whyche I wryte vnto you beholde Before God I lye not After that came I into the coastes of Siria and Cilicia and was vnknowen as touchinge my person vnto the congregacions of Iewrye which were in Chryste But this they hearde onely that he which persecuted vs in tyme paste nowe preacheth the faythe which before he destroyed And they gloryfyed God in me ⊢ ¶ He withstandeth Peter in the face and proueth that the lawe and circumcision are not necessary to saluacion CAPI II. THen xiiij yeres therafter I wente vp agayne to Ierusalem with Barnabas and toke Titus with me I went vp also by reuelacyon and commened with them of the Gospel which I preache amonge the Gentyls but specially wyth them whyche were counted chefe leest I shulde runne or had runne in vayne Also Titus whiche was with me though he were a Greke yet was not compelled to be circumcysed and that because of incommers beinge false brethren which came in preuely to spy out our lybertye whiche we haue in Chryste Iesus that they myght brynge vs into bondage To whome we gaue no rowme no not for the tyme as concernynge to be brought insubieccyon because that the trueth of the Gospel myght continue with you Of them whiche semed to be somwhat what they were in tyme passed it maketh no matter to me God loketh on the outwarde apperaunce of no man neuertheles they which semed great added nothinge to me But contrary wyse when they sawe that the Gospell ouer the vncyrcumcysion was commytted vnto me as the Gospell ouer the circumcysyon was commytted vnto Peter for he that was myghtye in Peter in the Apostleshyppe ouer the cyrcumcysyon the same was myghtye in me amonge the Gentyles when they perceaued the grace that was geuen vnto me then Iames Cephas and Iohn which semed to be pyllers gaue to me and Barnabas the ryght handes of that feloshippe that we shulde be Apostles amonge the Heathen and they in the circumcisyon onely that we shulde remember the poore Wherin also I was diligent to do the same But when Peter was come to Antioche I withstode him opēly because he was worthy to be blamed For yet y ◠certayne came from Iames he dyd eate with the Gentyls But when they were come he withdrue and seperated him selfe from them fearynge thē whiche were of the circumcysyon And the other Iewes dissembled as well as he in so muche that Barnabas also was brought into theyr simulacyon But when I sawe that they went not the ryght waye after the trueth of the Gospel I sayde vnto Peter before them all yf thou beynge a Iewe lyuest after the maner of the Gentyls and not as do the Iewes why causest y u the Gentyls to lyue as do the Iewes For we whiche are Iewes by nature and not synners of the Gentyls knowe that a mā ‡ is not iustified by the dedes of the lawe but by the fayth of Iesus Christe And we haue beleued on Iesus Chryste that we myght be iustifyed by the fayth of Chryste and not by the dedes of the lawe because that by the dedes of the lawe no flesshe shall be iustifyed If whyll we seke to be made ryghtewes by Christ we our selues are founde sinners is Christ then y ◠minister of synne God forbyd For yf I buylde agayne the thynges whiche I destroyed ▪ then make I my selfe a trespaser For ☞ I thorowe the lawe haue bene deed to the lawe that I might lyue vnto God I am crucifyed w t Christe yet do I lyue neuerthelesse nowe nat I but Chryste lyueth in me The lyfe whiche I nowe lyue in the flesshe I lyue by the fayth of the sōne of God whiche loued me and gaue hym selfe for me I despyce not the grace of God For yf ryghtewesnes come of the lawe then Chryste dyed in vayne ¶ He rebuketh the vnstedfastnesse of the Galathyans shewynge the vnparfectnesse of the lawe and declareth neuerthelesse that it was not geuen for nought CAPI III. OYe folysshe Galathyans who hathe bewitched you that ye shulde not beleue the trueth To whō Iesus Christe was described before the eyes now amōge you crucifyed This only wolde I learne of you whether ye receaued the spirit by the dedes of the lawe or by the prechynge of the fayth Are ye so vnwyse that after ye haue begone in the spyryte ye nowe ende in the flesshe So many thinges ye haue suffred in vaine yf it be also in vayne Moreouer he that ministreth to you the spyrite worketh myracles amonge you doth he it thorowe the dedes of the lawe or by prachyng of the fayth Euen as Abraham beleued God it was asscrybed to hī for ryghtewesnes ye knowe therfore that they whiche are of fayth the same are the chyldren of Abraham For the scripture seynge afore hande that God wolde iustifye the Hethē thorow fayth shewed before hande glad tydinges vnto Abraham sayenge In the shall all nacyons be blessed So then they whiche be of fayth are blessed withfaythfull Abraham For as many as are of the dedes of y ◠lawe are subiecte to the curse For it is wrytten cursed be euery one y ◠cōtynueth not in all thynges which are writen in the boke of the lawe to fulfyl them That no mā is iustifyed by the lawe in the syght of God it is euident For the iust shall lyue by fayth The lawe is not of fayth but the mā that fulfylleth the thinges contayned in the lawe shall lyue in thē Christ hath delyuered vs frō the curse of the lawe in as muche as he was made a curse for vs. For it is wrytten cursed is euery one that hāgeth on tree that the blessynge of Abraham myght come on the Gentyls thorowe Iesus Christ y e we myght receaue the promes of the spirit thorowe fayth Brethren I spake after the maner of mē Though it be but a mans testament yet no man despyseth it or addeth any thynge ther to yf it be alowed ✚ To Abraham and his seed were the promyses made He sayth not in the seedes as many but in thy seed as of one which is Christ. This I saye that the lawe whiche beganne after warde beyonde foure C. and thyrtye yeares doth not disanul the testamente that was
confermed afore of God vnto Chryste warde to make the promes of none effecte For yf the inheritaunce come of the lawe it commeth not nowe of promes But God gaue it vnto Abraham by promes Wherfore theÌ„ serueth y â— law The lawe was added because of traÌ„sgressioÌ„ tyl y â— seed came to whom the promes was made it was ordeyned by Angels in the hande of a mediator A mediator is not a mediator of one But God is one Is the lawe then agaynst the promes of God God forbyd For yf there had bene a lawe geuen whiche coulde haue geuen lyfe then no doute ryghtewesnes shulde come by the lawe But the scrypture ⧠The epystle of Saynt Paul the apostle vnto the Ephesyans ¶ The euerlastynge ordynaunce and eleccyon of God in sauynge all men thorowe Chryste Iesus his sonne we are ordened vnto good workes The dominion of Chryste CAPI I. PAul an apostle of Iesus Chryst by the wyl of God To the Saynctes whiche are at Ephesus and to them whiche beleue on Iesus Chryste Grace be with you peace from God oure father and from the Lorde Iesu Chryste Blessed be God the father of oure Lorde Iesus Chryst whiche hath blessed vs with all maner of spirituall blessynge in heuenly thynges by Chryste accordynge as he had chosen vs in him before the foundacions of the worlde were layde that we shuld be holy and without blame before him thorowe loue which ordeyned vs before thorow Iesus Christ to be heyres vnto him selfe ' accordynge to the good pleasure of hys wyll to the prayse of the glorye of his grace where with he hath made vs accepted thorow the beloued By whom we haue redempcyon thorowe his bloude euen the forgeuenes of synnes accordynge to the ryches of hys grace wher of he hathe ministred vnto vs aboundantly in all wysdome and prudence And hathe opened vnto vs the mystery of hys wyll accordynge to hys good pleasure whiche he had purposed in hym selfe to haue it declared when the tyme was ful come that he myght set vp all thynges perfectly by Chryste bothe the thynges whiche are in heuen and the thynges which are in earth euen by hym by whom we are made heyres and were therto predestinate accordynge to the purpose of hym by whose power al thinges are wrought accordynge to the purpose of hys owne wyll that we whiche before beleued in Christ shulde be vnto the prayse of his glorye In whom also ye beleue for asmuche as we haue harde the worde of trueth euen the Gospel of your saluacyon wherin when ye had beleued ye were sealed with the holy spirit of promes which is the earnest of our in herytauÌ„ce for the recoueringe of the purchased possessioÌ„ vnto y â— prayse of his glory Wherfore I also after that I hearde of the fayth which ye haue in the Lorde Iesu and loue vnto all the Saynctes cease not to geue thanckes for you makynge mencyon of you in my prayers that the God of oure Lorde Iesus Christ the father of glory may geue vnto you the spyryte of wysdome and of reuelacion by the knowledge of him selfe and lyghten the eyes of youre myndes that ye maye knowe what the hope is where vnto he hathe called you and howe ryche the glory is of his inherytaunce vpon the sainctes what is y â— exceding greatnes of his power to vs warde which beleue according to the workyng of that his myghty power whiche he wrought in Christe when he raysed him from the deed and set hym on hys ryght hande in heauenly thynges aboue all rule and power and myght and domynyon and aboue euery name that is named not in this worlde onely but also in the worlde to come and hathe put al thynges vnder his fete and hathe made hym aboue all thynges the heed of the congregacyon whiche is hys body and the fulnes of hym that fylleth all in all ¶ Paul sheweth them what maner of people they were before theyr conuersyon and what they are nowe in Chryste CAPI II. AND you hathe he quyckened where as ye were deed in â—reaspasses synnes in the whiche in tyme passed ye walked according to the course of this worlde euen after the gouerner that ruleth in the ayer the spirit that nowe worketh in the chyldren of vnbelefe amonge whom we al had oure conuersacyon also in tyme past in the lustes of oure flesshe and fulfylled the lustes of oure flesshe and fulfylled the wyll of the flesshe and of the mynde and ☞ were by nature the chyldren of wrath euen as well as other But God which is rych in mercy for his great loue wherwith he loued vs euen wheÌ„ we were deed by synnes quickened vs together in Chryst by garce are ye saued and raysed vs vp together with hym and made vs sytte together with him amonge them of heauen in Christe Iesu. That in tyme to come he myght shewe y â— exceadynge ryches of hys grace in kyndnes to vs warde thorow Chryst Iesu. For by grace are ye made safe thorowe fayth that not of youre selues It is the gyfte of God and coÌ„meth not of workes lest any maÌ„ shuld boast him selfe For we are his worckmanshyppe created in Christ Iesu vnto good workes whych god ordayned that we shulde walke in them Wherfore remeÌ„bre that ye beyng in tyme passed Gentyls in the flesshe were called vncircumcysyon from that whiche is called circumcision in the flesshe whiche circumcisyon is made by handes Remembre I say that at that tyme ye were without Christe beyng alâ—aÌ„tes froÌ„ the coÌ„meÌ„ welth of Israel straungers froÌ„ the testamentes of the promes and had no hope were without God in this worlde But nowe by the meanes of Christ Iesu ye whiche somtyme were farre of are made nye by the bloude of Christ. For he is our peace whiche hath made of both one and hathe broken downe the wall that was a stoppe bitwene vs and hath also put awaye thorowe hys flesshe ☞ the cause of hatred euen the lawe of commaundemeÌ„tes coÌ„tayned in the law wrytten for to make of â—wane one newe man in hym selfe so makyng peace and to reconcile both vnto God in one body thorow the crosse slew hatred thereby and came preached peace to you whiche were a farre of to them that were nyâ— For thorow hiÌ„ we both haue an entrauÌ„ce in one spirite vnto the father ✚ Nowe therfore ye are not straungers foreners but cytesyns with the sayntes and of the housholde of God and are bylt vpon the foundacion of the Apostles and Prophetes Iesus Christ him selfe beynge the head corner stone in whom what buyldyng soeuer is coupled togyther it groweth vnto an holy temple in the Lorde in whom ye also are buylt togyther to be an habitacion of God thorow the âšœ holy ghost ⊢ ¶ He sheweth the cause of hys presonmente desyreth them not to saynte because of his