Christe shall profite you nothing at all But this wyse peraduenture ye deceyue your selfe saying we renounce not Christ but because we would be of euerlasting saluacion in more assuraunce we ioyne Christe and the lawe together But I tell you that as Christe would haue this his whole benefite comen to all so woulde he onlye be thanked for all nor in this bounteouse gyfte of his wyll he haue any copartener But because ye shall the better vnderstande how great a ieopardy it is to turne backe to Iewishnes beholde I Paule the Apostell of the Gentiles whome ye well knowe yea and an apostle appointed by Christe hymselfe tell you playnly that yf ye be circumcised Christe shall nothyng at all profite you Yf ye perfitelye beleue that he is able to gyue all men healthe euerlastyng why seeke ye for circumcision I◠ye mistruste and feare leste he be not able then know ye not yet the benefite of Christe wherof suche as mistrust cannot be partakers synce that gyfte is giuen to suche as beleue and truste and not so muche for any desearte of oure workes Either muste ye whollye become Iewes forsake Christ or els christians wholly and forsake Iewyshnes ▪ As for suche as playe with both handes he cannot awaye with nor wyl haue newe wyne poured into olde bottels nor yet olde wyne into newe bottels Nor can he beare with to haue newe clothe sowed or patched to an olde garmente nor olde clothe to be patchedlye sowed into a newe If the bondage of Iewyshenes were easye it neded not peraduenture to be passed vpon yf the rewarde for it were great then should the payne therof in some parte be therby recompensed But nowe besydes that the burden is exceadyng paynful ye shal not only by takyng of it not haue auauntage but also great hurte The texte I testifie agayne to euery man whiche is circumcised that he is bounde to kepe the whole lawe Christ is become but in vayne vnto you as manye of you as are iustified by the lawe are fallen from grace Beware leste with suche standyng in your owne conceytes ye deceyue your selues saying we wyl not to the whole burden of the lawe be bound somewhat wyl we take of the lawe as for example circumcision onlye lest we seme vtterly to refuse it as for sacrificyng of beastes with suche other obseruaunces of the lawe them wyll we not medle with But because ye shall not be deceyued I tell all men playnlye whosoeuer doth circumcise hym selfe whether he be Iewe or Gentile the same man maketh hymselfe bonde to the kepyng of the whole lawe For as throughe baptisme menne wholy belong to Christe so whoso is circumcised byndeth hymselfe to all the law for circumcision is the marke wherby he becommeth a Iew. The vncircumcised Gentiles stande in libertie to gather here and there out of the lawe suche thinges as are nedefull but the circumcised are bounde to the whole lawe Whoso is content to receyue circumcision muste lykewise therwith receyue sacrifices kepyng of the Sabboth feastes of the newe Moone washynges choyse of meates standing fasting dayes with suche other lyke Now wylfully to submit youre selfe to so great a burden is it not a playne poynt of madnes speciallye for no other rewarde but to be vnder a moste paynful and vnprofitable bondage fallyng from Christ y◠only gyuer of libertie and saluacion For yf as I nowe haue ofte tymes tolde you ye looke to purchase perfite iustice by helpe of the law which by a confidence in workes promiseth a certayne perfecciō surely ye are gone and departed ferre from the felowshyp of Christe who woulde haue his gyfte to be free and not gyuen for desertes And then yf ye be once departed from Christes felowshyp the lawe wyll do you no good neither but rather be your confusion For yf there were of the lawe anye vse and profit before the lyght of the gospel as there was al that by the gospel preached and taught is quite gone Yf ye esteme the lawe Christe is abolyshed But if ye receiue Christ then muste the lawe gyue place When I speake of the lawe I vnderstande the groce and carnall parte of Moses lawe whome the Iewes stifly mayntayne by the corporal obseruaunces therof promysing themselues perfite righteousnes thinkyng that the bloud of beastes sprinkled vpon them pourgeth the soule from synne and that washyng in water scoureth out the filthines of soules that cleane or vncleane meat pourgeth or defileth the mynde The texte We looke for hope in the spirite to be iustified through faith For in Iesu Christ neither is circumcision any thyng worthe neither yet vncircūcision but fayth which worketh by loue We contrariwyse embracyng the spirituall parte of the lawe looke not for y◠righteousnes promised by any supersticiouse obseruaunces of corporall ceremonies but by that we throughe the gospel beleue that by Christes death we freelye receyue innocencie of lyfe and full saluacion Nothyng skylleth it whether ye come to Christe circumcised or vncircumcised synce all this mattier standeth not in kepyng of the lawe but in fayth whiche albeit be without the workes of Moses lawe yet is she not idle but secretly worketh a vehement onwardnes to all godlynes not so muche because the lawe so byddeth but for charities sake whiche withoute bydding euen of her owne accorde dothe muche more than is any law with manacing wordes or punishment able to get out Yf ye haue charitie what nede is there to haue the rules of the lawe If ye lacke her what auayleth you the kepyng of the lawe The texte Ye did runne wel who was a let vnto you that ye should not beleue the truthe cōsente vnto noman Euen the counsel whiche came not of hym that calleth you A lytle leauen dothe leauen the whole loumpe of dowe In the course of the gospell ye dyd once runne apace makyng hastye spede euen the very ryght waye towarde the chiefe game of euerlastyng blysse who was he that stayed your course why approue ye not continually that thing wherewith ye were once well pleased Why go ye frō your intended purpose folowing other mennes myndes an other whyle Beware that no mannes authoritie weyghe so muche with you y◠it make you drawe backe from your course apoynted It is a foule shame for you now to fall to shadowes after that ye once gaue credēce to the truthe I taught you nothing but that was commaunded me by god But they y◠labour to persuade you the contrarie lettyng therby the encrease of your fayth and callyng you from youre profession to a Iewyshenes folowe not god as theyr authour who through faythe hath called you into his fauour and not to a Iewyshnes through receyuing of circumcision but folow worldly desyres seekyng for theyr gaynes glorie and maynteynaunce of theyr tyrannie Diligently take hede and beware of theyr persuasions They are but fewe but onles ye auoyde the same fewes companie it is to be feared leste they corrupte the
of god vnto you frely without any thing And you are my witnesses and god himselfe is my recorde how holily how vprightelye and how vnblameablie we haue behaued oure selues towarde you that beleued as you know by proued experience with how syncere a loue we did al thinges that towardes euery one of you we were euen so affected as any father is towardes his owne children now beseching now comforting now chargyng you not to geue vs any thing but to leade a lyfe worthy of god whiche whan you were afore tyme voyde of all godlynesse hath called you through fayeth to the studie of true godlinesse and hathe also through temporall affliccions called you into his kingdome and glory Immortal Al is well you acknowlage the goodnesse of God and for that cause we also redet thankes vnto him continuallie for kendlyng your heartes after suche sorte that whan we came in a poore basse estate vnto you and hauyng no shewe of dignitie to set vs forwarde yet as soone as you had hearde the gospell preached of vs you receaued it not as a fable or the word of maÌ„ but as the word that came froÌ„ god himself as it was in dede for he himselfe spake eueÌ„ by vs. The texte For ye brethren became folowers of the congregacyons of God whiche in Iewry are in Chryst Iesu for ye haue suffered lyke thynges of your kyâ—smenne as we oure selues haue suffered of the Iewes Which as they kylled the Lord Iesus and theyr owne Prophetes euen so haue they persecuted vs and God they please not and are contrary to all men and hynder vs that we should not speake vnto the Gentiles that they myght be saued to fulfil theyr synnes alwaye For the wrath of God is come on them euen to the vtmost The word of man is weake vneffectual but the word of god is effectually mightie which as sone as you had dronken of it was not ydle but began to worke his power in you so as it might euidently ynough appeare yâ— you had receaued thesame spirite in yâ— you incontinently began to folow the exaÌ„ples of the other congregacioÌ„s of god yâ— professed Iesus Christ in Iewrie That which Christ that that we that that the rest of the Iewes whiche embrace the doctrine of the gospel haue suffred of their owne countrey menne vnto whome this doctrine is odious the like haue you also suffred of your owne townes men For like as they kylled the lorde Iesus slewe his prophetes before him bicause they could not abyde the trueth euen so do they also persecute vs that are the true gospel preachers with such blindnes of harte that they prouoke euen the wrath of god vpon themselues because they rebell against his will go against al men as the very enemyes of mankinde as men that enuie al mens saluacion which is offred through faith go about to draw al men with them into destruccioÌ„ For they do not let vs after this sort of any priuate displeasure but they enuy all the gentiles their wealthe and trouble vs for this intent that we should not preache the gospell vnto the gentiles wherby they myght be saued as though it were but a smal matter for theÌ„ to haue slayne the Prophetes before and byanby Christ after the Prophetes except they persecute and dispatch vs out of the waye also so as they may finish the whole heape of their mischeues and lay this as it were the SuÌ„me totall of their wickednesse alwayes to be like manered to themselues and neuer to repent from their madnesse By reason wherof they prouoke the wrathe of God so sore vpon them that they are to be despaired of forsomuch as of a purposed malice they spurne awaie the mercy of God from theÌ„ and by al possible meanes oppugne the gospel through whose onely helpe they myght be deliuered from destruccion The texte For as muche brethren as we are kept from you for a season as coÌ„cerning the bodely presence but not in the herte we enforced the more to see you personally with great desyre And therfore we would haue come vnto you I Paul once and agayne but Satan withstode vs. For what is ouâ— hope or ioy or crowne of reioysing are not ye it in the presence of our Lorde Iesus Christes at his cumming yes ye are our glory and ioy But the more I loue you brethren for the readinesse and promptitude of your faythe the more I am enflamed with the louyng desyre of you because beyng kepte from you for a tyme I coulde not haue the fruicion of your company wherof I was wondrefully desirous although we were neuer absent in minde And yet this could not satisfie yâ— lone that we beare towardes you except I should also presentlie se you euen with my bodylyeies Wherfore I thought it not ynough to send any bodye to you or to speake with you by letters but I Paul went about once and eftesones to come to you my selfe so as I myght the more throughly confirme your consciences But Satan withstode this purposed endeuour which by the wicked Iewes hyndred my cumyng vnto you And what maruayle is it though I bee so desirous of you For what other thyng is there in this world wherwith I can content myselfe wherof I may aduauÌ„ce myselfe wherof I maye perswade myselfe to enherite felicitie I defie all thinges incomparison of the gospel of Christ Than what is our hope or what is our ioye or what is our crowne Among others of the gentiles whom I haue wonne vnto Christ are not you also albeit not in the sight of the worlde yet veryly it is with the Lorde Iesus Christ Whan the enemyes of the gospell are throwen vnder foote and the triumphe openly kepte at his cuÌ„ming what ensignes and what other tokens of victory shal I bring forthe in that royall cumpany but you and suche other like as you be In the meane tyme I am inassured hope of these thinges You are the frute the matier of our glorye you are our ioye in case you perseuer vnto the ende in those thinges that you haue begonne The .iii. Chapiter The texte Wherfore sence we coulde no lenger forbeare we thought it good to remayne at Athens alone and sent Tymothe ouâ— brother minister of God and the helper forth of our labour in the gospel of Christe to stablishe you and to comforte you concerning oute faith that no man should be moued in these affliccyons For ye youre selues knowe that we are euen appoynted thereunto For when we were with you we tolde you before that we should suffer tribulacion euen as it came to passe and as ye knowe For thys cause when I coulde no lenger forbeare I sent that I might haue knowleage of your faith lest by some meanes the tempter had tempted you and lest ouâ—e labour had â—eue bestowed in vayne THerfore inasmuche as we coulde not suffre the wante of you any longer and seeyng I coulde not come my selfe to you I thought
of god whan he seeth his tyme accordynge as the person place requireth And therfore they bathe receyued one rewarde of saluacion and remayned as it were immortall and are prophecied to come againe in spirite before the latter day of iudgement to resiste and confounde the wycked Antichrist and to heale with the oyle of lenitie suche as are apte to receyue it or els with the fyre of feruente zeale to confounde the wycked enemyes of god bothe with worde deade as Enoche and Elyas dyd by the commaundement and ordinaunce of god in their tyme whan they were vpon the wicked earth Lyke as also suche men might be founde in our tyme with their names writynges and doynges not in one place of the earth moued with the same spirite with the same worde and lyke zeale of god euery one after the gyfte of grace geuen vnto him Moued I saye by the holy goost of a godly mynde and lyke purpose as the nacions people persons and other circumstances required Against these and suche lyke frendes and ministers of god shall many greuous troubles be alwayes deuised and attempted by the wicked malignant churche bothe against their good name bodye lyfe and also against their goodes And they haue no nother refuge succour comforte helpe nor weapon to defende them with but the onely holy eternall and inuyncible worde of god in their mouthes and handes whiche confoundeth all their aduersaries and deadly enemyes whiche euen them selues the longer they mainteyne their euyll and naughtye cause the worse they make it tyll at length they shall vtterly confounde and destroy themselues But these .ii. ministers of the spirite of god workynge in loue and feruentnes with all softnes burnynge zeale lyke vnto Enoche and Elyas they haue power thorowe the spirite of god whiche worketh all thinges in his ministers to procure and obteyne of god grace and vengeaunce accordynge to their faith and zeale to the furtherauÌ„ce of goddes glorye and to the profite and reformacion of the faythfull christen churche as necessitie and conueniencie shall require Euen lyke as Elyas had ouer the water whan as thorowe his prayer he obteyned of god that it shoulde not rayne vpon earth for the space of three yeares And agayne also fyre from heauen against those that mocked and contemned his offyce and testymonie The texte ¶ And when they haue fynisshed their testimonye the beast that came out of the bottomlesse pyt shall make warre against them and shal ouercome them and kyl them And their bodyes shall lye in the stretes of the great citee whiche spiritually is called zodom and Egipte where our Lord was crucified And they of the people and kynredes and tonges and they of the nacions shall se their bodyes thre dayes and an halfe and shall not suffer their bodyes to be put in graues And they that dwel vpon the earthe shall reioyce ouer them and be glad shal sende gyftes one to another for these two prophetes vexed them that dwelt on the earth It hath alwayes from tyme to tyme bene well sene howe this beast hathe behaued hymselfe towarde the messagiers and ministers of god whiche were sent vnto them And specially vnder Achab and Manasses and suche lyke kynges and ydolatrous and hethenysshe priestes whiche serued false goddes whiche persecuted the faythfull ministers of God cursed and contemned them burnt and drowned them so farre as god permytted them Whiche thing was for the best vnto the persons that suffered suche thinges and for the synguler profyte of the faythfull churche and congregacion And yet for all their persecucion the doctrine and workynge of the faythfull was euer vpright and lyuely and their good and holy name with the commendacion of their godly feruent zeale was also wonderfully preserued to the vtter shame and confusioÌ„ of the abhomynable and terryble beast and all his members and lymmes As the examples of the whole world doe testifye and beare wynes And specially euen in our tyme and also the moost true and infallyble storye of the prouydence and of the holy worde of god This citie where Christ is dayly crucified is in figure and symilitude the citie of Ierusalem whiche for sheadyng of the bloude of his Apostles hath receyued her iust and due rewarde as she deserued and lykewyse the wycked churche corrupte and poysoned of Sathan wherin he beareth rule murtheringe the faythfull frendes of God and ministers of the gospell whose holy zeale and truth of God whiche they haue preached they coulde not nor woulde not suffer nor abyde vntyll they were alwayes at length confounded and vtterly destroyed Whiche thinge shall vndoubtedly happen also vnto them whiche doe resist and withstande all christen reformacion of the churche in their state and order Yea they see already before their eyes and smell the indignacion of god his terryble iudgement wherof they haue bene earnestly and faithfully warned but they were neuer affrayd nor abasshed of it At that tyme the holy seruauntes and ministers of god shall be fayne to suffer muche trouble euen the very bytter and moost slanderous death But at length whan all thinges shall be truly discussed all the worlde shall see and perceyue the true doctrine and belefe of the faithfull godly the impietie of the wycked obstinate blinde and vngodly infydels whiche woulde neuer beleue And thus fayth and truth in god shall haue the victorye The texte ¶ And after thre dayes and an halfe the spirite of lyfe from God entred into them And they stode vp vpon their fete and a great feare came vpoÌ„ al them that saw them And they hearde a great voyce from heauen sayinge vnto them Come vp hyther And they ascended vp into heauen in a cloude and their ennemyes sawe them And the same houre was there a great earthquake and the â—enth parte of the citie fell and in the earthquake were slayne names of men seuen M. and the remnaunt wer feared gaue glorye to the god of heauen The seconde woo is past and beholde the thirde woo wyll come anone Howe this beast with her members the wycked hethenyshe prelates and their sworne adherentes haue alwayes in our tyme for a long season cruelly dealt with the ministers of gods word and with the preachers of the truth of the moost sacred gospell it is playne and euident ynoughe at this day vnto all the world and thorowe the cronicles whiche shall be publyshed shall not be hydden vnto our posteritie how whan and by whome dyuerse godlye men haue bene persecuted and murthered and moost shamefully handeled of the spirituall prelates and their sworne adherentes onely for the true doctrine and faythes sake But an other tyme wyll come by the very iudgement and grace of god whan as these holy men and faythfull witnesses of Christ shall be had in hyghe honour and estimacion and shall bryng more to passe with their preaching writinges and monumentes whiche they left behynde them to the profyte and edificacion
father of moste famous memory moste valeauntly begonne Certes whan I loke behinde me and call to remembraunce but euen the shorte daies of my tyme how sore we haue bene blynded seduced and hindred from the true waye of Christes doctrine how strongly the wicked delusion of Antichriste according to S. Paules prophecie hath preuailed what sectes of perdicion what deuelishe doctrines what straunge inuencions of corrupte menne what vayne pylgremages what offerynges and lyghtes to stockes and stones what costly deckyng lyckinge censinge and worshipping of ymages what horrible abusing of gods holy sacramentes and good creatures with thousandes moe inconueniences that moste wicked beast of Rome hathe brought specially in to thys youre realme howe shamefully and presumtuously euen after the nature of proude Lucifer he hathe vsurped the Imperiall power therof how horryblye he hathe abused the Maiestie of the kynges your highnesse moste noble progenitours in this your realme of Englande howe cruelly also and vnreuerently he and his hathe dealte with theyr moste Royall personnes yea and howe theâ—ishlye vnder the colour of gods seruyce he hath robbed both them and theyr good herted subiectes of theyr substaunce goodes Thus my moste deare soueraigne whan I remembre this moste lamentable case wherein your graces realme hath bene and considre now againe on the other syde the moste pleasaunt shape and bewtifull face of the same as conceâ—nynge the deare knowlege of god in your Maiesties most gracious proceadinges moste like vnto the prosperous raigne of the blessed kinge Iosias I fynde myselfe most dette bound and so doe all other youre graces trewe subiectes esteme them selues without doubte not onely with all thankefulnesse moste humbly to embrace suche inestymable kyndnesse of God but also to sprede the same abrode and that in suche a godly and quyet sorte as maye serue moste to the sainctifiyng and halowing of hys holy name to the furtheraunce of hys kingdome to the encoraging of other men to increase in the knowlage of his good pleasure and will and gladly to obeye the same Considering then that your Maiestie is in the saide most godlie worke of the Lordes Tabernacle all ready youre worthy counsaillours officers seruauntes and other your heauenly endewed subiectes bothe of the clargie of the laitie bringing to the same some gold some siluer some brasse sum other presentes c. according to the measure of such giftes as Almightie god hath richely reposed in them youre trew and faithfull subiectes the Translatours and Printer of this right fruteful volume coÌ„teining the Paraphrasis of the famous Clarke Erasmus vpon the Epistles of the holy Apostles moste humblye offre vnto your highnesse their trewe and faithfull diligence herein and that with such chereful hertes glad and good willes as they trust youre Royall Maiestie after the ensample of noble Moses will bothe blesse and graciously accepte According as your pryncely benignitie can not but fauoure those that desyre none other wyse to spende theyr time saue onely as may be moste to the glory of god and to the discharge of the duties of the vnfayned loue and obedience that they within hys feare do owe to your grace The comfortable remembraunce of the whiche moste vertuous disposicion in your Royall Maiestie hathe greatly encoraged me as I was desyred moste humblye to wryte thys litle epystle vnto the same and not so muche to be afrayed thus to doe at the respecte of myne owne greate vnworthynesse as I was moued therto thorowe the most plentifull grace of almightie god and incomparable clemencye whiche is so notablye placed in your highnesse For all we your graces trewe faythfull and louynge subiectes that beholde and se how lyke ye are vnto the auncient Kynges and Princes as Moses Iosua Dauid Iosaphat Ezechias Iosias and such other in the moste rightfull and wholesome administracion of your highe Imperiall office can not but as to oure greate comforte we finde it all ready euen so still to loke for like prosperous successe of welth felicitie with increase and contynuaunce Whiche in dede muste nedes ensue and folowe amongst vs yf thorowe the wicked perswasyon of Sathan and corrupte examples of the world we our selues increase not in vnthankfulnesse As for your moste Royall Maiestie like as it is called of God to thys supreme office of gouernyng his people and enclyned by the moste blessed mocion of his holy spirite still to excute the same in al gracious wise Euen so proceading therin your highnesse may be assured to haue the same most gracious defence from god with like prosperous increase of his moste excellent giftes that the sayd noble kinges were partakers of The eternall euerliuing god possessor of heauen and erthe strengthen and establish your highnesse in suche sorte as maye be moste to the glory of his holy name to the increase of his kyngdome to the cherefull perfourmynge of hys wyll to the honour and quietnesse of your Maiestie and fynallye to the comforte and welthe of all youre louynge subiectes Your Maiesties most humble and faithfull subiecte Myles Couerdall Amen ⧠A prologe vpon the Epistle of Sainct Paule to the Romaynes FOr as much as thys epistle is the principall and moste excellente parte of the newe testament and moste pure Euangelion that is to saye glad tydinges and that we call Gospell and also a light and a waye in vnto the whole scripture I thinke it mete that euery Christen man not only know it by rote and without the boke but also exercyse hym selfe therein euermore continually as with the dayly breade of the soule No man verely can rede it to ofte or studye it to well for the more it is studyed the easier it is the more it is shewed the pleasanter it is and the more groundely it is serched the precyouser thynges are founde in it so greate treasure of spirituall thynges lyeth hyd therin I will therfore bestowe my laboure and diligence thorow this lytel preface or Prologue to prepare a waye in there vnto so farforth as God shal geue me grace that it maye be the better vnderstande of euery man For it hathe bene hetherto euyll darckened with gloses and wonderfull dreames of Sophisters that no man coulde spie out the entent and meaning of it Which neuerthelesse yet of it selfe is a bryght lyght and sufficient to geue light vnto all the scripture Fyrst we muste marke diligentlie the maner of speaking of the Apostle and aboue all thing know what Paul meaneth by these wordes the Law Syn Grace Faith Righteousnes Flesh sprite such like or els rede thou it neuer so ofte thou shalt but lose thy labour This word Law may not be vnderstand here after the coÌ„mune maner to vse Paules terme after the maner of men or after mans waies that thou wouldest say the law here in this place wer nothing but learning which teacheth what ought to be done what ought not to be done as it goeth with mans lawe where the law is fulfilled with
a goo or there vpon To fulfill the lawe to do the workes therof and what soeuer the lawe commaundeth with loue lust and inwarde affeccion and delectacion and to lyue godly and wel frely wyllingly and without compulsyon of the lawe euen as though there were no lawe at all Such lust and free libertie to the lawe cometh onlye by the workynge of the spirite in the herte as he saieth in the fyrst Chapter Nowe is the spirite none other wise geuen then by faithe onely in that we beleue the promises of God without wauering how that God is true and wyll fulfyll all his good promyses towarde vs for Christes bloudes sake as it is playne in the .i. Chapter I am not ashamed sayeth Paul of Christes gladde tydynges for it is the power of God vnto saluacion to as many as beleue For attonce and together euen as we beleue the glad tydynges preached to vs the holy goste entreth into our hertes and lowseth the bondes of the deuyl whiche before possessed oâ—â—e hertes in captiuitie helde them that we coulde haue no lust to the will of God in the lawe And as the spirite commeth by fayth only euen so faythe commeth by hearygne the worde or glad tydynges of God when Christe is preached how that he is Gods sonne and man also dead and risen again for our sakes as he saieth in the iii.iiii and .x. Chapters All our iustifying then commeth of fayth and fayth and the spirite come of God and not of vs. When we saye faythe bringeth the spirite it is not to bee vnderstande that faith deserueth the spirite or that the spirite is not present in vs before fayth For the spirite is euer in vs and faythe is the gyfte and workyng of the spirite But thorow preaching the spirite beginneth to worke in vs. And as by preachinge the lawe he worketh the feare of God so by preachynge the glad tydinges he worketh faythe And nowe when we beleue and are come vnder the couenaunt of God theÌ„ are we sure of the spirite by the promyse of God and then the spirite accompaineth fayth inseperablie and we begynne to fele his workinge And so faythe certifyeth vs of the spirite and also bringeth the spirite with her vnto the workynge of all other gyftes of grace and to the working oure of the rest of oure saluacion vntill we haue all to gether ouercome synne death hell and Satan and are come vnto the euerlastynge lyfe of glory And for thys cause saye we faythe bryngeth the spirite Hereof commeth it that faythe onely iustifieth maketh righteous and fulfilleth the law for it bryngeth the spirite thorow Christes deseruynges the spirite bryngeth luste looceth the hert maketh him free setteth him at libertie and geueth him strength to worke the dedes of the lawe with loue euen as the lawe requireth Then at the last out of the same faythe so workynge in the herte springe all good workes by their owne accorde That meaneth he in the thyrde Chapter for after he hath cast awaye the workes of the lawe so that he soundeth as though he woulde breake and disanull the lawe thorow faythe he aunswereth to that myght be layde agaynste saying we destroy not the lawe thorow faythe but mayntyene further or stablyshe the lawe thorow faythe That is to saye we fulfyll the lawe thorow faythe Synne in the scripture is not called that outwarde worke onely committed by the body but all the whole busynes and what soeuer accompanieth moueth or stereth vnto the outwarde dede and that whence the workes springe as vnbelefe pronenes and redines vnto the dede in the ground of the herte with all the powers affeccions and appetytes wherwith we can but synne So that we saye that a man then sumeth when he is caried awaye hedlonge into synne all to gether as muche as he is of that poyson inclynacion and corrupte nature wherin he was conceyued and borne For there is none outwarde synne committed excepte a manne be caryed awaye all together with lyfe soule herte bodye luste and mynde therunto The scripture loketh singularly vnto the herte and vnto the rote and originall fountayne of all synne whiche is vnbelefe in the botome of the herte For as faythe onely iustifieth and bryngeth the spirite and luste vnto the outwarde good workes euen so vnbelefe only damneth and kepeth out the spirite prouoketh the fleshe and stereth vp luste vnto the euyll outwarde workes as happened to Adam and Eua in Paradise Genesis .iii. For this cause Christ calleth synne vnbelefe and that notably in the .xvi. Chapter of sainct Iohn The spirite sayeth he shall rebuke the worlde of synne because they beleue not in me And Iohn .viii. he sayeth I am the lyght of the world And therfore in the .xii. of Iohn he byddeth them while they haue light to beleue in the light that ye may be the chyldren of light for he that walketh in darkenes woteth not whither he goeth Nowe as Christ is the light so is the ignoraunce of Christ that darkenes wherof he speaketh in whiche he that walketh woteth not whither he goeth that is he knoweth not howe to worke a good worke in the syght of god or what a good worke is And therefore in the .ix. he sayeth as longe as I am in the worlde I am the lyght of the worlde but there cometh nyght when no manne can worke which nyght is but the ignoraunce of Christ in which no man can se to do any worke that pleaseth God And Paul exhorteth Ephesi .iiii. that they walke not as other hethen whiche are straungers from the lyfe of god thorow the ignoraunce that is in them And agayne in the same Chapter Put of saieth he the olde man whiche is corrupt thorowe the lustes of erroure that is to saye ignoraunce And Rom .xiii. Let vs caste away the dedes of darckenes that is to say of ignoraunce vnbeleue And i. Pet .i. Fassion not your selues vnto youre olde lustes of ignoraunce And .i. Iohn .ii. He yâ— loueth his brother dwelleth in light he that hateth his brother walketh in darckenes and woteth not whither he goeth for darcknes hathe blynded his eyes By lyght he meaneth the knowledge of Christ and by darckenes the ignoraunce of Christe For it is impossyble that he that knoweth Christe truly shoulde hate his brother Furthermore to perceaue this thing more clearly thou shalt vnderstande that it is impossible to sinne any synne at all excepte a man breake the first commaundemente before Nowe is the first commaundement deuyded into two verses Thy Lorde God is one God and thou shalt loue thy Lorde God with al thine heart with al thy soule with al thy power with al thy might And the whole cause why I synne against any inferiour precepte is that this loue is not in mine hearte for wer this loue wrytten in my heart and were full and perfecte in my soule it would kepe mine heart from consentinge vnto any synne And the whole and onely cause why
worke faith in thyne herte for else shalt thou remaine euermore faithlesse fayne thou ymagin thou enforce thou wrastle with thy selfe and do what thou wilt or canst Righteousnes is euen suche fayth and is called Goddes righteousnes or righteousnes that is of valoure before God For it is Goddes gyfte and it altereth a man and chaungeth him to a newe spirituall nature and maketh him fre and liberall to paye euery manne his duetie For thorow faith is a manne purged of his sinnes and obteineth luste vnto the lawe of God wherby he geueth God his honour and paieth him that he oweth him and vnto men he doeth seruice willingly wherwith soeuer he can and payeth euery man his dutie Such righteousnes can nature fre will and our owne strength neuer bring to passe For as no maÌ„ can geue him selfe fayth so can he not take away vnbelefe howe then can he take awaye any thyng at all Wherfore all is false ypocrisy syn what soeuer is done without faith or in vnbelefe as it is euident in the xiiiâ— Chap. vnto yâ— Romains though it appere neuer so glorious or beautifull outwardes Flesh spirite mayst thou not here vnderstand as though flesh were only that which pertaineth vnto vnchastitie the spirite that whiche inwardly pertaineth to the hearte but Paul calleth flesh here as Christ doth Iohn .iii. Al that is borne of flesh the is to were the whole man with life soule body witte wil reason whatsoeuer he is or doth within without because that these al and all that is in man study after the worlde and the fleshe Call fleshe therfore whatsoeuer as longe as we are without the spirite of God we thinke or speake of God of fayth of good workes and of spirituall matters Call fleshe also all workes whiche are done withoute grace and without the workynge of the spirite howsoeuer good holy and spirituall they seme to bee as thou mayest proue by the .v. Chap. vnto the Galathians wher Paul numbreth worshipping of ydols witchecrafte enuy and hate amonge the dedes of the fleshe and by the .viii. vnto the Romaynes where he sayeth that the lawe by the reason of the fleshe is weake Whiche is not vnderstande of vnchastitie onely but of all sinnes and moste specially of vnbelefe whiche is a vice moste spirituall and ground of all sinnes And as thou callest him which is not renewed with the spirite and borne againe in Christ flesh and all his dedes euen the very mocions of his heart and minde his learning doctrine contemplacion of hie thinges his preachinge teaching and study in the scripture bildinge of churches foundinge of abbeys geuyng of almes masse mattence whatsoeuer he doth though it seme spirituall after the lawes of God So contrary wyse call him spirituall which is renewed in Christ and al his dedes which springe of faith seme they neuer so grosse as the washynge of the disciples fete done by Christ and Peters fishing after the resurreccion yea and all the dedes of matrimony are pure spirituall yf they proceade of fayth and whatsoeuer is done with iÌ„ the lawes of God though it be wrought by the body as the very wiping of shoes such lyke how soeuer grosse they appeare outward Without suche vnderstandyng of these wordes canste thou neuer vnderstande this epistell of Paul nether any other place in the holy scripture Take hede therfore for whosoeuer vnderstandeth these wordes otherwise the same vnderstandeth not Paul whatsoeuer he bee Nowe will we prepare oure selues vnto the epistle For as muche as it becometh the preacher of Christes glad tydynges fyrst thorowe openinge of the lawe to rebuke all thinges and to proue all thinges synne that procede not of the spirite and of fayth in Christ and to proue all men sinners and children of wrath by inheritaunce and how that to synne is theyr nature and that by nature they cannot otherwise do then to synne and therwith to abate the pryde of man and to brynge hym vnto the knowledge of him selfe and of his miserye and wretchednes that he might desyre helpe Euen so doeth saynct Paul and beginneth in the fyrst Chapter to rebuke vnbelefe and grosse synnes whiche all men se as ydolatrye and as the grosse synnes of the hethen were and as the synnes nowe are of all them whiche liue in ignorance without fayth and without the fauoure of God and sayeth The wrathe of God of heauen appereth thorow the Gospell vpon all men for their vngodlynes and vnholye liuynge For though it be knowen and dayly vnderstande by the creatures that there is but one God yet is nature of her selfe without the spirite grace so corrupt so poisoned that men nether can thanke him nether worshippe him nether geue him his due honour but blinde them selues fall without ceasing into worse case euen vntyll they come vnto worshyppyng of ymages and workyng of shamefull synnes which are abominable and agaynst nature and moreouer suffre the same vnrebuked in other hauing delectacion and pleasure therin In the .ii. Chapter he proceadeth further and rebuketh all those holye people also whiche without luste and loue to the lawe lyue well outwardly in the face of the worlde and condemne other gladly as the nature of al ypocrites is to thinke them selues pure in respecte of open sinners and yet hate the lawe inwardly and are full of couetousnes and enuye and of all vnclennes Mat .xxiij. These are they whiche despise the goodnes of God and according to the hardenes of theyr heartes heape together for them selues the wrathe of God Furthermore saynct Paul as a true expounder of the lawe suffreth no man to be without sinne but declareth that al they are vnder synne whiche of fre wil and of nature will liue well and suffreth them not â—o be better then the open synners yea he calleth them harde herted and suche as cannot repente In the .iii. Chapter he mingleth both together both the Iewes and the gentiles and sayth that the one is as the other both sinners no difference betwene them saue in this onelye that the Iewes had the worde of God committed vnto them And though many of them beleued not theron yet is goddes trueth and promise thereby nether hurte nor minished and he taketh in hys waye and allegeth the sayinge of the L. Psal that God myght abyde true in hys woordes and ouercome when he is iudged After that he returneth to hys purpose agayne and proueth by the scripture that all men without difference or excepcion are synners and that by the workes of the lawe no man is iustified but that the lawe was geuen to vtter and to declare synne onely Then he beginneth and sheweth the righte waye vnto rightewesnes by what meanes men must be made righteous and safe and sayeth They are all synners and without prayse before God and muste without their own deseruinges be made righteous thorow faith in Christ whiche hathe deserued suche ryghteousnes for vs and is become vnto
vs Goddes mercy stole for the remission of synnes that are paste therby prouing that Christes righteousnes which commeth on vs thorowe fayth helpeth vs onely Whiche righteousnes sayeth he is now declared thorow the gospell and was testified of before by the lawe and the Prophetes Furthermore sayeth he the lawe is holpe and furdered thorow faithe though that the workes therof with al theyr boste are brought to nought and proued not to iustifye In the .iiii. Chapter after that now by the .iii. fyrste Chapters the sinnes are opened and the waye of faythe vnto rigteousnes layde he beginneth to aunswere vnto certayne obieccions and cauillacions And fyrste he putteth forthe those blynde reasons whiche commonlye they that wil be iustifyed by their owne woorkes are wont to make when they heare that faythe onelye without woorkes iustifyeth sayinge shall menne do no good woorkes yea and yf faythe onelye iustyfye what nedeth a manne to studye for to do good workes He putteth forthe therfore Abraham for an ensample sayinge What dyd Abraham with hys woorkes was al in vaine came hys workes to no profyte And so coÌ„cludeth that Abraham without before all workes was iustified and made ryghteous In so muche that before the worke of circumcysion he was praysed of the scripture and called ryghteous by his fayth onely Genelis .xv. So that he dyd not the worke of circumcision for to be holpe therby vnto ryghteousnes which yet God coÌ„maunded him to do and was a good worke of obedience So in lyke wyse no doute none other workes help any thing at all vnto a mans iustifyinge but as Abrahams circumcysion was an outewarde signe whereby he declared his righteousnes which he had by faith and his obedience and redynes vnto the wyll of God euen so are all other good workes outwarde signes and outewarde frutes of fayth and of the spirit which iustifye not a man but that a man is iustifyed alredy before God inwardly in the herte thorowe faythe and thorowe the spirite purchased by Chrstes bloud Herewith nowe stablysheth Sayncte Paul his doctryne of fayth afore rehearsed in the .iij. Chapters and bringeth also testimony of Dauid in the xiij Psalme whiche calleth a manne blessed not of workes but in that hys synne is not reckened and in that faythe is imputed for ryghteousnes though he abyde not afterwarde without good workes when he is once iustifyed For we are iustifyed and receaue the spirite for to do good workes nether were it otherwyse possible to do good workes except we had fyrste the spirite For how is it possible to do any thynge well in the sight of God while we are yet in captiuitie and bondage vnder the deuyll and the deuyll possesseth vs all together and holdeth our hertes so that we cannot ones consent vnto the wil of God No man therfore can preuent the spirite in doing good but the spirite must fyrste come and wake hym out of hys slepe and with the thunder of the lawe feare him and shewe him hys miserable estate and wretchednes and make him abhorre and hate him selfe and to desyre helpe and then comforte hym againe with the pleasant rayne of the Gospell that is to saye with the swete promyses of God in Christe and stiere vp faithe in hym to beleue the promises Then when he beleueth the promises as God was mercifull to promyse so is he true to fulfyll them and will geue hym the spirite and strength bothe to loue the will of God and to worke thereafter So se we that God onelye whiche according to the scripture worketh all in all thinges worketh a mans iustifyinge saluacion and healthe yea and powreth faithe and belefe lust to loue goddes will and strength to fulfill the same into vs euen as water is powred into a vessell and that of his good will and purpose and not of our deseruinges and merites Goddes mercy in promisinge and trueth in fulfilling his promises saueth vs and not we our selues And therfore is al laude praise and glory to bee geuen vnto God for hys mercy and trueth and not vnto vs for oure merites and deseruinges After that he stretcheth hys ensample out agaynste all other good workes of the lawe and concludeth that the Iewes cannot be Abrahams heyres because of bloude and kynred onely much lesse by the workes of the law but must inheryt Abrahams fayth if they wil be the right heires of AbrahaÌ„ for as much as AbrahaÌ„ before the law both of Moses and also of circumcisioÌ„ was thorow faith made righteous called the father of all them that beleue not of them that worke Moreouer the law causeth wrathe in as much as no man can fulfil it with loue and usie And as longe as suche grudgynge hate and indignacyon agaynst the lawe remayneth in the herte and is not taken awaye by the spirite that commeth by fayth so longe no doute the workes of the lawe declare euidently that the wrath of God is vpon vs and not fauoure Wherfore faythe onely receyueth the grace promysed vnto Abraham And these ensamples were not written for Abrahams sake onely sayeth he but for ouâ—es also to whom yf we beleue faythe shal be rekened lykewyse for righteousnes as he sayth in the ende of the Chapter In the .v. Chapter he commendeth the frutes and workes of faythe as are peace reioysing in the conscience inwarde loue to God and man moreouer boldnes trust confydence and a strong and a lusty mynde and stedfast hope in tribulacion and sufferynge For all suche folowe where the ryghte fayth is for the aboundaunte graces sake and gyftes of the spirite whiche God hathe geuen vs in Iesu Christe in that he gaue him to dye for vs yet his enemyes Nowe haue we then that faythe only before al workes iustifyeth and that it foloweth not yet therfore that a man shoulde do no good workes but that the righte shapen workes abyde not behynde but accompanye faythe euen as bryghtnes doth the sunne and are called of Paul the frutes of the spirite where the spirite is there it is alwaies somer and there are alwaies good frutes that is to say good workes This is Pauls order that good workes springe of the spirite the spirit commeth by faith and fayth commeth by hearing the worde of God when the glad tydinges and promises which God hath made to vs iÌ„ Christ are preached truly and receaued in the grounde of the hearte without wauering or doutynge after that the law hath passed vpoÌ„ vs hath damned oure consciences where the word of God is preached purely and receaued in the hert there is faith and the spirite of God and there are also good workes of necessitie when soeuer occasion is geuen where goddes worde is not purely preached but mens dreames tradicions ymaginacions inuencions ceremonies and supersticion there is no faythe and consequentlye no spirite that commeth of God And where Goddes spirite is not there can be no good workes euen as where an apple tre is not there can
all ioye and concorde that through faythe that the hope whiche ye haue now already conceyued of god maye dayly more and more be enriched and encreased through a confidence of a good and a cleare coÌ„science throughe the mighty power of the holy ghost The texte ¶ I my self am full certified of you my brethren that ye also are ful of goodnes and filled with all knowledge are able to exhorte one another Neuerthelesse brethreÌ„ I haue sumwhat more boldely wrytten vnto you partly to put you in remembraunce through the grace yâ— is gyuen me of god that I should be the minister of Iesu Christe among the Gentiles and should minister the gospel of god â–ª that the offering of the Gentiles might be acceptable and sanctified by the holy ghost I haue therfore wherof I maye reioyce through Christe Iesu in those thynges whiche pertayne to god For I dare not speake of anye of those thinges which Christ hathe not wrought by me to make yâ— GeÌ„tiles obedient with worde and dede in mightie signes and wonders by the power of the spirite of god so that from Hierusalem and the coastes rounde about vnto Illiricum I haue fylled all countreyes with the gospell of Christe And this speake I not because I mistrust your goodnes as of whome I am thus ferfurth persuaded that ye of youre owne good wyll are ful of charitie and endewed with suche knowelege as are without my councell able to gyue eche other of you in these matiers good aduise But yet haue I sumwhat familiarly and liberally wrytten vnto you not to teache you as ignoraunte neither to commaunde you as people ylwylled but to put you in remembraunce what is beste to be done to th entent that it whiche ye well know muste be done and your selfes frely doe ye do the same more plentifullye throughe myne encoragyng in this behalf doing my duetie committed vnto me by god being therof vnworthy folowyng the wyl and pleasure of Iesus Christe whose worke I labour in to the vtterest of my power â–ª that by the auauncyng of the glorie of his ghospell among you whiche are Gentiles I maye vnto hym offer a pure sacrifice And this thynke I to hym a moste accepted sacrifice yf I offer you vnto hym in suche cleannesse as besemeth hym eueÌ„ as a holy sacrifice and pourged not wyth carnall cerimonies but with the holy ghost whiche is the onlye authoure of perfite holynes And synce I see that I haue alreadye in manye of you brought this to passe surely I maye lawfully glorie not bosting myselfe before the world but reioysing before god of my prosperouse preachyng for whiche yet neither thanke I my selfe nor my labour but Iesus Christ whose deputie I am by whose assisteÌ„ce I execute the office of preachyng coÌ„mitted vnto me My mynde can not abyde to make rehearsall of other mennes actes leste in so doyng I might seme to take vpon me the prayse which they haue deserued but only speake wyl I of suche thinges as Christ hath by my own ministerie done whiche is that the wycked Gentiles all gyuen to ydolatrie are nowe become obedient to the gospel moued therto partely by my wordes and deedes and partely by the great myracles and wonderfull workes by me shewed for the establyshment of my doctrine shewed I saye not so muche by my power and strength as by the myghtie power of the spirite of god to whome I am nothyng els but as an instrument and minister So that then whyles I thus glorie of the luckie successe of my preachyng I do not so muche auaunce my owne glorie as the glorie of Christe And in this behalfe do I lawfullye glorie whiche in suche sorte gyue the prayse of my preachyng to god that I yet therin gyue place to no manne The texte ¶ So haue I enforsed my self to preache the gospel not where Christ was named leste I shoulde haue buylte on another mannes foundacion but as it is written to whoÌ„ he was not spoken of they shall see and they that heare not shall vnderstande For this cause I haue â—ene ofte let and am let as yet that I coulde not come vnto you but now seyng I haue nomore to do in these countreyes and also haue bene desirouse many yeares to come vnto you whensoeuer I take my iourney into Spayne I wyll come to you for I trust to see you in my iourneye and to be brought on my waye thitherwarde by you after that I haue somewhat enioyed your aquaintaunce Nor haue I preached the gospell after a commen sorte but haue vntyl this tyme preached in suche countreies where Christes name was not yet hearde of and laboured busilye for that prayse at goddes hande that by me the foundacions of christian religion myght be more enlarged and the compasse of his dominioÌ„ more spread abrode Nor mynded I to build vpon the foundacions â–ª whiche other of the apostles had layde because as it is a harder poynte to sette vp the begynnynges of religion than to mayntayne that which is set vp already so thought I that this acte more belonged to the gospel specyally synce I perceyued that it was so long before sayde by the moste holy prophete Esai To whome sayth he he was not spoken of they shal see and they that hearde not of hym shall vnderstande And this desyre to enlarge the faythe of Christe hathe so greatlye troubled me that hitherto I coulde not see you albeit I was verye desyrouse to do so but wheras I oftentymes purposed to come thither vnto you â–ª busines styll hindered me I thinke the spirite of Christ so gouerning me But nowe after that I haue gone ouer all Achaia and Macedonia in whiche countreyes I see no place but that in it I haue set the foundacioÌ„s of christian fayth and am nowe this manye eares in great desyre to see you I truste I shall haue occasion to satisfye this my desyer that when I go into Spaine by the way thitherwarde I shal see you and by you be brought on my way thitherwarde and yet not before that I haue taryed with you for certaine daies haue with your good coÌ„pany partely satisfied my desyre And this I trust by yâ— fauor of Christ shal shortly be done The texte Now goe I to Ierusalem and minister vnto the saintes For it hath pleased them of Macedoâ—â—a and Achaia to make a certaine distribucion vpoÌ„ the poore saintes which are at Ierusalem It hath pleased them verely and theyr debters are they For if the gentyles be made partakers of theyr spiritual thinges theyr duetie is to minister vnto theÌ„ in bodily thynges When I haue perfourmed this haue brought them this fruite sealed I wyl come backe againe by you into Spaine I am sure that when I come vnto you I shal come with aboundaunce of the blessyng of the gospel of Christ But at this present tyme purpose I to go to IerusaleÌ„ to deliuer vnto the poore Iewes that there are are
very strength power and wisedome of God so that nowe neyther the Iewes nede to gape for myracles whiche fynde greater in Christe nor the gentyles for wysedome forasmuche as they haue nowe founde Christe the welspring of all wysedō God hath in maner from his hyghe and glorious maiestie submitted hymselfe to our vylenes and from his hygh wysedome is come downe to oure folyshnes and yet that whiche in hym semed but a folyshe poynt passeth all the wysedome of the worlde and that whiche in hym semed weake and feble ouerwayeth and surmounteth al worldly myght and puissaunce What can be more reprochefull than as a trespacer among trespacers to be hanged vpon a crosse and yet by this meanes he only conquered death whome before no man was able to withstande What is more plaine and homely than the learnyng of the ghospel And yet it homely as it is made newe al the world whiche before this tyme no phylosophers learnyng was euer able to bring about All whiche was done of god because hereof the world should clayme no parte as it myght haue doen yf it had been wrought either by menne of power or by ryches eloquence or by great and famouse clearkes Now syth all the worldly wysedome and glorie thereof is by sealy poore fyshers ouerthrowen and vanquished euery man easely seeth that al this glorious acte and y◠renoume therof must be gyuen to god onely whose secrete power hath wrought and brought to passe one contrarie by another That I nowe saye is not onely trewe in poore Christe and his apostles but in your owne company also called to god through his grace ye maye see thesame Howe fewe eloquente and wyse menne be of your noumbre howe fewe menne of power I meane after the common reputacion howe fewe menne of great bloude and parentage labour in the ghospell youre selues brethren see and vnderstande The glorie of the ghospell was by menne of lowe degree setfurthe and auaunced and enlarged by simple persons so that nowe euen the contrarie to that whiche was wonte to be simple menne and lowe vanquishe hygh rude playnes ouerthroweth craftines And therfore chose god furthe especially suche thinges as in worldly estimaciō seme rude and vnlearned to make worldly wyse men more ashamed of theyr vayne enterprise And chose suche meanes as are in the worldes opinion but feble and weake therby to mocke them which either by takyng of partes and ryches by tiranny or any other meanes thinke themselues mightie And vnto hym chose suche thynges as the world thinketh vyle and to be despised yea thinges of no reputacion at all to bryng to nought and abolyshe thynges of highe price to the intent that neither this fleshe of ours nor the worldly wisedome therof shoulde in the presence of god haue any thyng to reioyse of albeit it haue some vayne thyng to boaste vpō in the sight of the world synce that betwixt heauenly earthly thinges there can no cōparison be made And albeit in y◠iudgement of the worlde ye be rascalles outcastes yet haue ye through the great bounteousnes of god the father gotten the greatest honour that can be whiche hath called you into the inheritaunce of his sonne by whome he hath after a nother newe sorte geuen you all thinges whiche the rufflyng and proude worlde promised and was not able to perfourme By hym haue ye receyued the true and wholesome wysedome that ye nede not Philosophie nor suche worldly wisedome by hym haue ye receyued righteousnesse so that nowe ye nede not the helpe of Moses lawe By him haue ye obtayned holynes of lyfe leste any man thynke it came by his owne desertes By him haue ye receiued libertie as by whose bloud we are redemed from the tyranny of synne And to be briefe for al the weale that we stand in bounde are we to thanke only Christe and God the father the chiefe authour of al goodnesse that it may come to passe that is writtē by the Prophete Hieremye let neyther the wise man be proude of his wisedome nor the riche be to bolde vpon trust of his riches nor yet the strong man trust vpon his strength synce none of all these bryng men to the welthy state but yf any man will iustly glory and reioyce let him glory because he knoweth God the very fountayne and geuer of all good thynges but let him so reioyce that he assigne no parte therof to any worldly power and helpe ¶ The .ii. Chapiter The texte And I brethren when I came to you came not in gloriousnes of woordes or of wysedome shewing vnto you the testimony of God Neither shewed I my selfe that I knewe any thyng among you saue Iesus Christe euen thesame that was crucified And I was among you in weakenes and in feare and in muche trembling And my woordes and my preachyng was not with entising woordes of mannes wysedome but in shewyng of the spirite and of power that your fayth should not stande in the wisedome of men but in the power of God LEt them tell me then wherin they are better than you that thus are ashamed of Christes lowlines and crake among you of their lawe of their riches and wisdome I am assured that I conuerted you not to Christe by suche meanes For when I fyrste came vnto you to teache you the preuey and secrete wisedome of the gospell I came furnished neyther with any meruaylouse and gloryouse eloquence nor with any singuler knowledge of Philosophie whiche kynde of menne I knewe howe greatly ye regarded So farre abhorred I to take vpon me any of those thynges which in the face of the worlde are coumpted singular that I shewed my selfe among you to knowe nothyng els but Iesus Christe euen thesame that was crucified I preached of a manne but of suche a manne yet as was by God annoynted and promised by the Prophetes to come and redeme mannekynde From that whiche was in hym of lowest reputacion beganne I the preachyng of the gospell And albeit that my preachyng among you tooke effecte yet thereby claymed I no prayse at all lyuyng among you not lyke a manne of power but as a weake one and feble nor gaped for any greate dominion but as one that stoode in daunger and ieopardie to be assaulted of deuilyshe persones whose tyrannye we with pacience ouercame Looke after what sorte my lyuyng was and after thesame was my preachyng And as my lyfe was kepte in safegarde agaynste the violence of lewde and myscheuouse persons by no mannes hande but by the onely defence of God so lykewyse was my preachyng neyther garnyshed with the floures of thetoryke nor sette furthe with the argumentes of Philosophie thereby to shewe what I coulde in learnyng and eloquence and yet symple as it was of that power and myght was it that it quyte chaunged you not by any braggyng learnyng but by the spirite and myghtie power of God who by his secrete inspiraciō and miracles ayded and assisted my rude preaching that
whereas ye are from darkenesse and ignoraunce brought to the lyght of the ghospel beeyng a thyng so vnlyke and hard to bee perswaded in no manne should thinke thesame to bee doen by worldely wysedome or eloquence whiche we take not vpon vs but by the power of God by whom our preachyng was more effectuall and strong than euer was any disputacion of the Philosophers were it neuer so subtile were it neuer so wittye and well set in ordre At my beeyng among you whiche were proude of your worldely wysedome and ignoraunte of the wysedome of God I taught you but playne matters but yet suche were they as were to saluacion necessarie The texte We speake of wysedom among them that are perfecte not the wysedom of this worlde neyther of the rulers of this worlde which goe to naught but we speake the wysedom of God whiche is in secrete and lyeth hyd whiche God hath or deyned before the worlde vnto our glory whiche wysedome none of the rulers of this worlde knewe For had they hadde knowledge they would not haue crucified the Lorde of glory But as it is wrytten The iye hath not seen and the eare hath not heard neyther haue entred into the hert of man the thinges whiche God hath prepared for them that loue hym We haue of Christe deaper poyntes of wysedome but of them talke we among suche as are perfite Be diligente therfore and laboure to bee perfite that ye maye bee partakers of the secrete and hydden misteries of God Besyde this we that preache the crosse of Christe seme to the faythlesse to preache verye folyshnesse but to suche as stedfastly beleue seme we to preache an excellente wysedome muche differyng from that wysedome whiche laboureth in vayne to serche out by naturall reason the causes of this worlde and farre also from worldely policie wherof the greate estates of this worlde make greate crakes whose authoritie with all theyr wysedome is by Christe abolished and vanquyshed by vtteryng theyr folyshnesse but we preache of a heuenly wysedome whiche hath not an outwarde apparence of that which is not within it but is inwardly myghtie and effectuall There is in this wysedome no curiositie nor pompe and yet symple as it is all menne perceyue it not But as it is secrete so is it knowen by secrete inspiracion and that of none but of suche only as God vouchesaueth to make partakers thereof We lay not furth the priuities of this wysedome before the cōmen sort of people but vtter them secretly to suche as are able and mete to receyue them And albeit this wysedome be nowe at laste in oure tymes publyshed yet god before all tyme by his hygh counsel ordained for his that as the proude persons haue hitherto folyshly craked of theyr carnall wysedome so should henceforth the meke and lowlye haue a more excellente wysedome to reioyse and glorie of This wisdome delyteth to dwell in simple and cleane heartes and for this cause none of the great rulers of this worlde had it nor Magiciens nor Philosophers nor Pilate nor Annas nor Cayphas nor the phariseis nor the deuils themselues neither For had thei knowen that the lowe and folyshe preachyng of Christes crosse woulde with his glisteryng haue darkened the glory of the world and for all the weakenes and feblenes therof haue put to flight and vanquished the tyrannye of death and synne neuer woulde they haue fastened on a crosse the Lorde and capitayne of renoume and glorie For all the learnyng they had in visible thynges for all theyr pryde in knowleage of the lawe ignoraunt were they of this wonderfull misterie mete to bee vttered onely to suche as by humble and sobre myndes are made at one with God That it should so be Esai long before prophecied declaryng that this wysedome whereof we talke should into mens soules be secretely inspired saying suche thynges as neuer were seene with mannes iyes or by mannes eares hearde of or conceyued in any mannes thought hath god prepared for them that hartely loue hym and grounde all theyr disputacions vpon faythe and not vpon mannes reason The texte But God hath opened them vnto vs by his spirite For the spirite searcheth al thinges ye the botome of goddes secretes For what man knoweth the thynges of a man saue the spirite of man which is within him Euen so the thynges of god knoweth no man but the spirite of god And we haue not receyued the spirite of the worlde but the spirite whiche commeth of god for to knowe the thynges that are geuen to vs of God whiche thynges also we speake not with wordes that mannes wisedome teacheth but with wordes which the holy ghost doeth teache makyng spirituall comparisons of spirituall thinges The naturall man perceyueth not the thynges that belong to the spirite of god For they are but folyshnes vnto hym Neyther can he perceyue them because they are spiritually examined But he that is spirituall discusseth all thynges yet he hymselfe is iudged of no man For who hath knowen the mynde of the Lorde either who shall informe hym But we vnderstande the mynde of Christe Hygh minded rulers and proude phylosophers were not worthie to receyue this hydden mistery whiche yet god hathe opened to vs his frendes not by any worldly doctrine but by the secrete inspiracion of his holye spyrite Whiche spirite because it is of goddes nature and proceadyng from god searcheth foorth euen the deapest and mooste secrete priuities of God wherunto mannes busye brayne attayneth not Euery man may easily loke on an other mans face but what lieth hidden in the bottome of the hert that is no man able to see for that onely knoweth the spirite of god and a mans owne conscience After like sorte diuers men beholde and search out the properties of goddes creatures but such thinges as lye hidden in goddes counsel and prouidence no body knoweth sauing his euerlastyng spirite whiche beyng of one nature with hym knoweth all suche thynges as he doeth One mā sheweth another his secrete thoughtes by secrete whispering in his eare but god to the good openeth his counsell not by the spirite of man whiche teacheth nothyng but worldly phantasies but by the spirite of god so that of what sorte the spirite is suche doctryne it teacheth This worlde also hath his spirite with whome whosoeuer is rauished bothe sauereth of worldlynes and loueth worldly thynges but the inspiracion of the heauenly spirite of god bryngeth vs in mynde of heauenly treasures and maketh vs to vnderstande what god hath through Christes crosse doen for vs. And this is the phylosophie whiche as we receyued by the spirite of Christe so teache we it agayne to the godly and simple people not with floures and coloures of thetorike as the Philosophers are wonte to teache them that they take in hāde but with rude wordes and set out of ordre beyng yet suche as teache a spiritual doctrine For reason requyreth ▪ that forasmuche as this kynde of wysedome is far vnlyke the
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
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
glad tidynges vnto AbrahaÌ„ saying in the shal all nacions be blessed So then they whiche are of fayth are blessed with faythful Abraham Now marke and considre how this my saying scriptures many yeres gon testified and ment that is to wete that al men through fayth should loke for saluacion not onely a fewe Iewes by circumcision That now is preached vnto you by the gospel the same many hundreth yeres gone God promised to Abraham saying in the shal al nacions be blessed and wynne praise But now could it in no wyse be true that al nacions shuld be borne of Abraham and yet through him is the blessyng promised vnto all people as though all were his posteritie as they in dede be not because all are of his bloud and stocke but by resemblyng his fayth For it besemeth children to resemble their parentes Therfore suche as mistrustyng the ceremonies and workes of the lawe haue an vndoubted trust in the promises of the gospel as true children of AbrahaÌ„ shall with theyr faythful father enioy the blessyng promised vnto him from whiche suche shal be excluded as bastardes vnlawfully begotten more worthy to be cursed than blessed as by circumcision trust to be saued The texte For as many as are of the dedes of the lawe are subiecte to the curse For it is writteÌ„ Cursed be euery one that continueth not in all thinges whiche are written in the boke of the lawe to fulfil them For as many as hang vpon the obseruaunces of Moses law whoÌ„ they kepe not in dede but breake are vnder all Goddes indignacion curse The Iewes selfe cannot deny this forasmuche as in the boke of Deuteronomie this wyse it is written cursed be he that continueth not in all thinges whiche are written in the boke of the lawe and doeth not suche thinges as by the lawe are coÌ„maunded By whiche wordes ye see that suche as kepe the lawe ceremonial are not for that promised to be made righteous but the transgressers therof are threatened goddes curse What man is he that is able to perfourme the whole lawe specially synce it is suche a thyng whiche when through inhibicion it hath prouoked men to syn gyueth no strength nor ablenes to suppresse and ouercome desyers The texte That no man is iustified by the lawe in the syght of god it is euident For the iuste shall lyue by fayth The law is noâ— of fayth but the man that fulfilleth the thinges contayned in the lawe shall lyue in them But brieflye to graunt that a man maye throughlye kepe the lawe suche one happely shall among men be taken and accoumpted for ryghteouse but not be lykewyse coumpted before god at whose hande yf no man throughe keping the ceremonial lawe of Moses be iudged for righteous without doubte trewe is it that by the prophet Aâ—acuâ— is wrytten that the righteous lyueth by fayth For as syn is the seede wherof death groweth so is godlye lyfe the begynnyng and wel spryng of lyfe The law hangeth vpon keping of certayne prescript ceremontes and not vpon fayth which ceremonies who so obserueth and kepeth shall lyue in dede â–ª but not the euerlastyng lyfe wherof we are throughe faythe put in assuraunce Looke what righteousnes the lawe gyueth lyke kynde of lyfe gyueth it Among men so is it that whoso breaketh not the rules of the law he is ryghteous and lyueth among men oute of all feare of punishmeÌ„t but before god neither shall he be accouÌ„pted for righteous nor yet for lyuyng vnles he surely truste vpon the promises made in the gospell The texte Christe hath deliuered vs from the curse of the lawe inasmuche as he was made as cursed for vs. For iâ— is written cursed is euery one that haÌ„geth on tree that the blessing of Abraham might come on the gentiles through Iesus Christe that we might receyue the promise of the spirite through fayth Christe only among other was not vnder the curse of the lawe but as an innocente and hurtles lambe to the law nothing endaungered We were in daunger to it and by reason therof accursed whiche wretchednes and curse he delyuered vs from turnyng our offence into innocencie and oure curse into blessing So that muche lesse woulde he haue you nowe vnder the boÌ„dage of the carnal law But howe delyuered he vs Without doubte by that he beyng without all spot or syn vpon his bodye tooke the payne that was for oure trespaces dewe and the curse vnder whome we were toke vpon hymselfe whereas he was from that free and partaker of blessyng Toâ—e he not oure trespaces vpon hym whiche as an offender among offenders for oure redempcion suffered the shamefull vilanie of the crosse For iâ— the boke of Deuteronomie this we reade cursed is euery one that hangeth on a tree And why woulde god haue it so Surelye to the intente that the curse of the lawe beyng taken awaye the blessyng that once was promised to Abraham shoulde in steede of it throughe fayth take place Take place I saye not in the Iewes onlye but in the Gentiles to not throughe the benefite of the lawe whome Christâ— woulde haue abolyshed but by the free mercye of Iesus Christe by whose death we beyng brought agayne into goddes fauour delyuered from the burden of the grosse lawe maye throughe fayth obtayne the blessyng of the gospell promised to Abrahams posteritie the spirituall posteritie I meane and not the carnall Let vs surely truste in god for he wil of his promyse deceyue no manne but what he promised that wyll he perfourme The texte ¶ Brethren I speake after the maner of men though it be but a mannes testament yet yf it be allowed no manne dispiseth it or addeth any thyng therto To Abraham and his seede were the promises made he sayth not in his seedes as manye but in thy seede as of one whiche is Christe But to the intent ye shall the better vnderstand this loe a worldly and familiar example For thoughe betwixt god and man there be no comparison yet a mannes testamente and couenaunte when it is once allowed and ratified no manne either breaketh or putteth any thyng to it contrary to the wyll of the maker howe muche more stable and sure then should the couenauntes and promises of god be God promised Abraham a blessyng whiche by his seede all nacions of the worlde shoulde haue Wherin it is to be obserued and marked that scripture sayde not seedes but seede leste we by Dauid Moses or any other myght loke to haue goddes promise but in his wordes noted the only seede and the verye seede of the euerlastyng Abraham whiche is Iesus Christe into whome throughe baptisme and throughe the receyuyng of the spirite we throughe him loke for the same gyftes whiche god hath already gyuen vnto hym The texte This I saye that the lawe whiche began afterwarde beyonde foure hundred and thirtie yeares dothe not disanull the testamente that was confirmed afore of God vnto Christwarde to make the
eche one hating an other and not onlye helpe not eche one another but also backbite and gnawe one another and not onlye backbyte and gnawe but lyke outragiouse wylde beastes asmuche as in you is deuoure other great cause surelye haue ye to feare leste ye lyke beastes tearyng one another be with eythers woundes destroyed To this inconuenience fall they whiche beyng withoute the charitie taught by the gospell stycke styll to the carnall law whyles they measure al thynges by theyr priuate commodities wheras contrary christian charitie is in a readynes to do other men good The texte I say â–ª walke in the spirite and fulfill not the lustes of the fleshe For the fleshe lusteth contrary to the spirite and the spirite contrarye to the fleshe these are contrarye one to an other so that ye cannot do whatsoeuer ye would But and if ye be led of the spirite then are ye not vnder the lawe The whole effecte of my woordes drawe to this ende that forsomuche as ye are deliuered from the bondage of Moses carnal lawe ye should leade your life accordyng to the spiritual lawe of charitie as ye shall in dede do if ye neither esteme perfite righteousnes to stande in Iewishe ceremonies nor liue vnder carnal desires If ye liue vnder carnal lustes ye shal alway be vnder the lawe Endeuour ye therfore to leade a spiritual life if ye thus do then shal ye abstaine froÌ„ suche actes as the fleshe shal prouoke you vnto For as â–ª in one manne there is a grosse and heauy body and a soule that is heauenly and immortal and as in one law there is a grosse parte whom we call the letter and again a heauenly thyng whiche is called the spirite so in one mannes soule one power there is whiche styl calleth to goodnes and an other to this power contrary like vnto the body the letter of the law whiche prouoketh vs to dishonestie Betwene these partes there is a coÌ„tinual battaile whiles the fleshe fighteth against the spirite and the spirite against the fleshe Well may the fleshe be restrained froÌ„ her desyres but yet wyll it not be so oppressed but that it wyl labor and striue against the spirite And if the fleshe happen to haue the vpper hand it is sometyme seen that where a man hath a desyre to godlines yet beyng ouercomen by the fleshe he doth suche thinges as he knoweth should be auoyded And if the spirite of Christ sufficiently moue you to do willyngly suche thynges as are good godly then hath Moses lawe vpon you none authoritie The texte The dedes of the fleshe are manyfest whiche are these adultrie fornicacion vnclennes wantonnes worshippyng of idolles witchecrafte hatred variaunce zeale wrath strife sedicion sectes enuiyng murder droÌ„kennes glotonie and suche like of the whiche I tel you before as I haue tolde you in tyme past that they whiche committe suche thinges shal not be inheritors of the kyngdome of God But because ye shal not be ignorant the spirite wherof we now speake is a thyng that cannot be seen the fleshe may be seen And yet is it not hard to coniecture whether a man be seruaunt to the fleshe or be ledde by the spirite of God For as the welsprynges be suche are the waters and other that flowe from thence A mannes life maners doynges plainly shewe what a man is within But because we wyl not at this tyme speake of doubtful or hidden matters these be they that make plaine profe that a man is styl seruaunt to the fleshe notwithstannyng he be baptised and haue shaken of the bondage of the lawe aduoutry I say fornicacion vnclennes waÌ„tonnes idolatry witchecrafte hatred variance zeale wrath strise sedicion sectes enuy murder dronkennes glotony To these whosoeuer be bonde albeit the same man be baptised yet is he not throughly â–ª free but bondslaue to naughtie desyres Nor be ouer bolde because ye are baptised or for your workyng of myracles What tyme I was among you I warned you and now by my letter I earnestly warne you againe that al they whiche do suche thinges shal be excluded from the enheritaunce of the kyngdome of heauen The texte Contraryly the fruite of the spirite is loue ioy peace long sufferyng gentlenes goodnes faythfulnes mekenes temperancie Against suche there is no lawe They truely that are Christes haue crucified the fleshe with the affeccions and lustes On the othersyde suche as are perfitely free and ruled by the spirite of God are knowen by these fruites For with this spirite are ioyned charitie ioy peace long sufferyng gentlenes goodnes faythfulnes mekenes temperancie They that of theyr owne good wyll do these haue no nede to be pricked foorth with compulsories of the lawe for them theyr owne innocencie maketh free from it Besyde this they that truely are Christes as it besemeth spiritual people haue crucified the fleshe with all the vices and desires therof For by baptisme we dye with Christ and are buried also with him The texte If we liâ—e in the spirite let vs walke in the spirite Let vs not be desirous of vayne glory prouokyng one an other enuiyng one at an other We may not stande doubtfully betwene the fleshe and the spirite whether of both we should folowe If the spirite geue life to the body reason it is that the body be vnder the gouernaunce of the spirite If we haue receiued life through the spirite of Christ and not by the law let vs liue accordyng vnto the inclinacion of the same spirite If we haue truely tasted of the spirit of Christ let vs bryng foorth the fruites of it and abstaine from al carnal workes Let vs not be desyrous of vainglory for the same prouokyng eche one an other of vs to debate and strife enuiyng one an other of vs. For euen them that professe the rule of godly life these vices oftetymes trouble whiche yet are in very dede the pestilence and destruccion of true godlynes The vi Chapiter The texte Brethren if a man also be taken in any faulte ye whiche are spiritual healpe to amende him in the spirite of mekenes consideryng thy selfe lest thou also be tempted HItherto haue I shewed you brethren to what ende all they that haue taken Christes religion vpon them must enforce theÌ„ selfes Yet because baptisme taketh not from vs but that we are men styl if any among you by reason of weakenes fal into any offence your part is which are stroÌ„ger by the spirit of God haue not geueÌ„ place to fleshly desyres with gentle and meke wordes to restore him againe encouragyng him vp that he may rise againe not with rough speache causing him to despayre Hipocrites vse suche proud lokes and high wordes but Christes spirite forasmuche as it desyreth al mens saluacion with meke and gentle meanes calleth men to amendement And oftetymes it chaunceth that whoÌ„ a sharpe earnestnes withdraweth vtterly them gentle and brotherly correccion maketh humble and boweth Moses law after suche sorte
suppresseth synne that it destroyeth the siner but christiaÌ„ charitie so remedyeth vice that she yet saueth yâ— maÌ„ The better thou arte by so muche the more gentlely condescende thou to thy brothers weakenes If Christes owne example moue the not sufficiently so to do who most mercifully suffered his children vntil tyme they amended at lestwyse yet lette this encourage you because ye knowe that the like may chaunce vnto your selfes The texte Beare ye one an others burdaine and so fulfil the lawe of Christ For if any man seme to him selfe that he is somewhat when in dede he is nothing the same deceiueth his owne minde This man is fallen remember that thou art a fraile man also Let his fall be vnto the a lesson neither to be bolde vpon thy selfe nor yet to trust to muche in thine owne strength Vse thy selfe towarde him that is fallen as thou wouldest be glad to be vsed if the like chauÌ„ced to the. And a mischaunce may befal any worldly man Suche as at the mocion of certaine false Apostles haue staggered must not with cruelnes be banished out of your company but charitably be called againe to theyr olde stedfastnes The tyme may come that they beyng made strong may againe beare with your weakenes He that hath vpoÌ„ him a heauy burdain must be eased and not throwen doune Wherfore if eche of you beare others burdaines then shal ye in euery point fulfill the lawe of charitie whiche lawe is Christes owne lawe Christ wheras he neither was vnder synne nor nigh the ieopardye therof yet bare he vpon him our wickednes and of his great mercy healed vs condemned vs not as one without pitie Let no man thinke him selfe to be righteous and vpon confidence therin despise his brother that is with some kynde of synne entangled For a man to seame iust to him selfe is a profe of a fained righteousnes Wherfore if any man thinke him selfe somethyng when he in dede is nothyng he deceiueth him selfe The texte Let euery man proue his owne worke and then shal he haue reioysyng onely in his owne selfe and not in an other For euery man shal beare his owne burdaine For neither is any man therfore righteous because he auaunceth him selfe before the sinner nor is therfore one man defiled with other mennes synne if he submitte him selfe to restore him againe Nor is he therfore good because he coÌ„pareth him selfe to a worse Euery man shal be iudged by his owne dedes Yet must noman in his owne dedes haue a confideÌ„ce but euery manne must serche with him selfe whether that wherin he beareth him selfe in hand to do well be suche as of God shuld be allowed If thine owne conscience condemne the not yet glory not because other aâ—e weake but glory of thyne owne strength glory inwardly geuyng God thaÌ„kes for his giftes bestowed vpon the nor bost it among other ne dispise them that are not so strong as thou art Helpe him if thou be able if thou be not able let God his iudge alone with him Neither shal his synne diminishe thy rewarde nor thou for an other mannes offence be punished but before God euery man shal beare his owne burdaine The texte Let him that is taught in the worde minister vnto him that teacheth him in all good thinges Be not deceiued God is not mocked For what soeuer a man soweth that shal he also reape For he that soweth in his fleshe shal of the fleshe reape corrupcion but he that soweth in the spirite shal of the spirite reape life euerlastyng But as long as we be in this worlde we are bounde eche one to helpe an other And as it belongeth to them whose giftes are aboue others with teachyng comfortyng exhortacion to helpe their brothers weakenes so let suche as be holpen remembre that they be not vnthankeful to suche as haue done for them And so among you shal al good thinges be comen if they that can preache the gospel teache comfort beare vppe the rude and they againe that are taught of theyr substaunce geue theyr teachers and counsailours necessaries so that one do for an other Let them that teache take heede that theyr doctrine be christian and sauor of the spirite of Christ or els better wer it for a maÌ„ not to beleue his teacher at all Besyde that he that for corrupte teachyng the gospel receiueth mede of him whoÌ„ he so teacheth the man he deceiueth yea and him selfe to but God can not of him be deceiued Wherfore my counsail is that ye teache sincerely the gospel for God is not mocked with But suche seede as euery maÌ„ soweth suche shal he mowe Whoso teacheth carnal doctrin for his sede he shal reape fruit which is corruptible But he that teacheth spiritual doctrin shal for his spiritual and heauenly counsail receiue like rewarde whiche is life euerlastyng The texte Let vs not be weary of well doyng For when the tyme is come we shall repe without wearynes Whyle we haue therfore tyme let vs do good vnto all men and especially vnto them whiche are of the housholde of fayth Therfore let vs alwaye endeuoure to do for all men nor cease at any tyme to do good dedes whether we haue gentle scholers or vngentle whether we haue a rewarde of men or not For when the tyme shall come we shall gather fruite whiche shall neuer dye and receyue for our temporall labours wages euerlastyng Sowyng time shall not alwaye continew the tyme shall come when we shal neither with our owne dedes be holpen nor with other mennes For the tyme of this present lyfe we maye with good workes wyll goddes fauour and helpe other but at the daye of iudgemeÌ„t neither shall oure good workes haue place nor we be able to do for anye other Therfore let vs take the tyme whyle it serueth endeuouryng to do bothe for all men and specially for them that are of the same religion and fayth that we be of The Iewe fauoureth none but Iewes but the christian folowyng the example of Christe is desyrouse to do good for all men The texte ¶ Ye se howe large a letter I haue wrytten vnto you with myne owne hand As many as desyre with outwarde apparence to please carnally the same constrayne you to be circumcised only leste they shoulde suffer persecucion for the crosse of Christ For they themselues whiche are circumcised kepe not the lawe but desyre to haue you circumcised that they might reioyse in your fleshe Ye se ye people of Galacia how I am in this matier delited which with myne owne hand wrote vnto you â—o long an epistle Ye knowe my hande wryting No cause haue ye to thinke that it is a counterfaite letter it is all myne and a declaracion of my good wyl towarde you And looke that it with you be of more weight than anye false apostles doctrine Suche as endeuoure rather to please men than god suche I saye moue you to be circumcised
I meane all them to be triflers hynderours or sinistre resisters that are ordinaries curates or ministres For there are some of the chiefe Byshoppes ordinaries which with all their possible earnest labour and paynes tendre the gospelles affaires god be thanked for them And sondry other curates ministres whoÌ„ I know althoughe to fewe are honest and diligently well wyllynge towardes the trueth in diuerse shyres where I wayted vpon the kynges hyghnes visitours especyally in Lincolneshyre and in other shires of that Diocese And I verayly trust in God that the nombre of the honest sorte shall dayly encreace there aboute more and more by the industruous ministerie and vniforme concurrence in holsome doctryne of the Byshoppe and Deane of Lincolne and the rather by the helpynge forewardnes and forewardyng helpe of the deuoute woman of God the Duchesse of Suffolke But I meane onely certaine sortes of ministers whom ouâ— noble learned Paraphrast Erasmus paynteth notablye out in the person of the Euangelistes and apostles of whoÌ„ one sort are those that beyng altogether vnlearned had leauer coÌ„tinue styl like Horses and Mules without vnderstanding than to acknowlege their ignoraunces and blyndenes and laboure for better knowledge to become the chyldren of lyght These are dogges yâ— can not backe ouerseers that can not see These are also the blynde guydes whom whan the blynde doe folowe not the blynde guydes onely but the blynde folowers also as our sauiour Christ him selfe testifieth doe fall bothe in to the ditche of errour endles daÌ„nacion The seconde sorte are they which beyng noseled roted in worldly pelfe belycheare promocioÌ„ obteined by couÌ„trefaite crouching hipocritical lowting by meanes of their courtely freÌ„des wil rather obstinately resyst murmure agaynst yâ— kinges maiesties most godly trauailes procedinges as much as in theÌ„ lyeth with slauÌ„derous dissuasions perplexe impertineÌ„t interpretacioÌ„s go about to bryng the most pure playne worde of God in to contempte yea and to inceÌ„se the people to tumultes sedicions rumours and rebellions as practiced experience hath of late dayes mooste lamentably taughte vs than they woulde lose or forgoe any iote of their worldely wicked pompous Mammon or for conscience sake submytte theÌ„ selues to the trueth of yâ— scriptures or any syncere godly quietnes These are the cursed shepeherdes of Israell that eate vp the fatte of the shepe and clothe them selues with the wolle that slea the best â—edde and nourishe not the flocke These are the damnable hipocrites that shute vp the kyngdome of heauens before men in forbyddyng dissuading and discourageing them from readynge or meddlyng with the scriptures whiche be the breade of the soule and wyll nether entre â–ª in them selues ne suffre them that woulde These are yâ— false doctours that S. Peter prophecied of before hand which slyghtyly bryng in pernicious sectes amonge the people denyeng euen yâ— lord that bought them and throughe couetousnes by feyned woordes make marchaundise of men These are the incarnate angelles of Satan which with theyr fyne maner of crepe a bosome and outwarde pretence of holynes transforme them selues into the angeles of lyght These are the yâ—ching eared maisters and spirites of errour that teache doctrines of deuilles and inconuenient thynges for fylthy lucres sake hauing their consciences marked with an hoâ—e yron and teaching genealogies endles riedles that engendre questions more than edifie to Godwarde These are the Antichristes that against al the whole scripture to the vndenyable deâ—ogation of the merite dignitie of Christes death blodsheading done once for all take vpon theÌ„ dayly to sacrifice for the â—emyssion of synnes of the quycke and the deade teache swete to be sowre sowre swete lyght to be darknes darknes light These are also yâ— right sonnes of their right father the deuill that hath bene a murtherour alyer froÌ„ the begynnyng Finally these are the whelpes of the roaring Lyon the deuil yâ— goeth about sekyng by their ministery whoÌ„ he may deuour A thrid sorte there is whiche for the sauetie of their pelfe and promocion employe their studyes and forecastyng pollycies to please all partes thynkynge in their owne phantasies that to be possible to them that Christ our most true doctour sayth is impossible to serue both god MaÌ„moÌ„ These are they by whose occasion yâ— people halt betwene two opinioÌ„s not knowyng what is best for theÌ„ to folow whethâ—â— God or Baal These are the messagiers of Laodicia whose workes are nother colde nor whote but betwene bothe smellyng neither to muche of the ghospel nor to lytell of popeâ—ie And yet they must be called fauourours of the trueth for they woulde fayne all thynges were well so it were not long of them These woulde fayne haue Goddes corne to come vp but yet they dare sowe none longer than the worlde as they saye maketh faire wether And notwythstandyng the more parte yea and to muche the more parte of ecclesiastical parsons be of these three sortes that is to saye eyther of blockeheaded asses plaine professed enemyes or doublefaced frendes Yet God of the habundaunt riches of his exceding great mercies hath reserued vnto him selfe some syncere Bysshoppes and preachers in this Emperiall Realme to erecte and confirme the towardenes of the true meanyng fauourours to comforte the weakeharted to confounde the stowâ—e rebelles the golden cupped courteours of the prowde whore of Babylon with â—he myghtye swearde of the spirite whiche is the word of God And for theuidenter declaracion of his mercies to his Englishe flocke and for the glorouseâ— enhaunceyng of hys own kyngdome and glorie in thys Realme in forewardyng the godly labours and industruous trauailes of hys faythfull ploughmen the ministres in despighte of all hys enemyes God in whose hande all kynges heartes are hathe put in to the hearte of oure mooste Royall worthye kynge Edwarde the. vi not onely lyke a moste Christen Iosias by the ministerie trauaile and studious endeuours of his moste faythfull deare Vncle the lorde Protectours grace other of his most honorable CouÌ„sayle to abolyshe idolatrous sacrificeinges and supersticious customes and to restore the true worship religion and gospell of Christe in to his pristine sinceritie purenes and lybertie agayne but also lyke a moste prudent yong Salomon to buylde vp perfitely the Lordes house and to walke after thexample of the olde Salomon as it were before the porche of the temple lyke Goddes true minister to expell and kepe out all false worshyppinges popishe Goddes seruice vayne ceremonies pernicious sectes sedicious tumultes fylthye errours and noughtie lurkyng hereticall opinions from amonge hys Christen Englyshe subiectes whiche is the lyuing temple of God and to trayne ordre and gouerne them with the rule of holsome lawes to the banishemente of vngodly licencious libertie that men are nowe a dayes to muche geuen and bent vnto and to the nourishement of vertues whiche God requireth and also to kepe and defende them from all intestine tumultes daungers and
purposed in himselfe to haue it declared when the time was ful come that he might set vp al thinges perfitly by Christ both the thinges which are in heauen and the thinges whiche are in earth euen by him by whome we are made heyrs and were therto predestynaâ—e accordyng to the purpose of hym by whose power all thynges are wrought according to the purpose of his owne will that we which before beleued in Christ should be vnto the prayse of his glorie In whom also we beleue for asmuche as we haue heard the woorde of trueth euen the Ghospell of your saluacion wherin when ye had beleued ye were sealed with the holy spirite of promes which is the earnest of our enheritaunce forthe recouering or the purchased possession vnto the prayse oâ— his glory PAule an apostle not of Moses nor of any man but of Iesus Christe whose businesse I take in hande being sence not vpon myne owne head or by mennes Commissyon but by the Autoritie and commaundemente of God the father whiche by hys sonne hathe commannded me to preache the doctryne of the Ghospell among the Heathens I write this Epistle to al them that leade theyr lyfe at Ephesus and leade theyr lyfe after suche sorte that they applye theyr endeuoure to kepe them vnspotted from the vices and vncleanesses of this world and with a sincere conscience beleue the Ghospell of Iesus Christe not lookyng for rewarde of innocencye and holynesse any where elles than from whence they receiued the example nor waiting for the ende of their felicitie of any other than of whome sprong the beginnyng In the meane season I wish vnto you not as those vse to doe that measure their felicitie by the dignities of thys worlde but I wyshe that God the Autour of all goodnesse whome nowe we may call euen our father not for that that he created vs onely but muche rather that being engraffed vnto the body of Christe we are receaued into the enherytaunce of Chyldren maye daylye encrease in you hys beneficence wherwith he hathe frely deliuered you from the transgressyons of youre olde life and of vngodlye hathe made you folowers of Innocencye and righteousnes and so continue you in concorde that you maye bee of one mynde amonge your selues and that being reconsiled once to God you maye take hede that you breake not in fallyng to synnes agayne the promysse that you couenaunted with hym through Iesus Christ his sonne by whome and with whome he geueth vnto vs al thinges whom also we shal from hensfoorth woorthely call our lorde forasmuche as he hath set vs at libertie from the tirannye of the deuil with the pryce of his holy sacred bloud and taken vs to himselfe and hauing deliuered vs from the deuilles seruitude hath made vs his owne The seruitude is fortunate that vniteth vs to Christ How beit this thyng happened not vnto vs by chaunce nor by oure owne meryte But God the father of our lorde Iesus Christ is altogether to be praised on our behalfe that of hys free fauour hath powred all gentle kyndenesse vpon vs not bestowyng those thinges vnto vs that perteyne to the vse of this lyfe and bodelye susteynaunce onelye but also those excellent giftes that auayle to the saluacion of soule and lyfe immortall which lyfe abydeth vs in heauen through Christ by whome the father hath set heauen gate wyde open And because no manne shoulde be curious to aske how commeth this so an exceadyng fauour from whence cummeth such a wonderfull gentlenes It was so resolutelye determined throughe the goodnes of God by an eternall decree euen before the foundacions of the worlde were layed For euen than he had chosen vs that by hys sonne by whome he created gouerneth and restoreth all thynges our former vicious liuing should be wyped awaye and we be cummen holy and faultles not onely in the syght of men but also of God himselfe who estemeth man according to the secret affectes of the minde and that not with the terror of Moses lawe the seueritie wherof is tryed vnto thys purpose altogether vneffectuall but with the beliefe and loue required in the Ghospell whiche wynneth more of suche as be willyng than the lawe enforced by rigorous compellyng For it is not a perfite seruice that the seruauntes doe constrainedly for feare of inconuenience or for theyr maisters dyspleasure but that that children dooe vncompelled byloue and good affeccyon Which thyng was impossible to bee perfourmed by any strength of vs had not God by hys eternall decree chosen vs into the roume and heritage of children through onely Iesus Christe vnto whome he hath so incorporated vs through fayth and loue that beyng made his members we may be one with him so that by his participacion we attain that thyng that was not due to our deseruynges And therefore we may in no wyse attribute any thankes vnto our selues In asmuche as it stoode with the good pleasure of hym that is naturally good to declare and manifest his free liberalitie bestowed vpon vs more playne and open to the whole worlde We as concerning our own strength could not possibly be any thing els than the enemies of God and very abiect slaues but that he hath reconsiled vs to himselfe by Christ whome he loueth more than can be expressed and of damnable wretches hathe made vs acceptable deare children As long as beyng shared with the daunger of sinne we were meÌ„bers of the deuil we coulde neither loue God nor be loued of God But masmuch as his most dere sonne hath redemed vs with the price of his most holy bloud from the bondage of sin and encorporated vs as meÌ„bers vnto himselfe the father can not possibly choose but loue those whome it pleased him to make partners with hys sonne This benefite is surely inestimable but notwithstanding suche was the will bounteous largesse of almightie god which although it be manifestly appareÌ„t in euery thing yet it more peculiarely abounded vpon vs forasmuche as he openeth vnto vs as a merciful harted father vnto his children the secret mistery of his eternal wil so many long yeres hidden from the world the knowlage wherof is most hygh wisedome and chiefe prudence much more excellent than that knowlege wherin being singularely learned in humayne disciplines ye haue excelled other sortes of men euer vnto this day Mannes wit atteineth the knowlege of the secretes of nature yet whan they are knowen to the vttermost they make no man anything more godly at al. But this secret mistery that we here speake of no reason of mannes mynde coulde attaine onles God himselfe had opened it vnto our knowledge to bring vs to true perfite felicitie But if a man would aske for what cause hath God kept it close so long and now at length manifested it planiely I haue nothing to aunswer but that it so pleased the good wil of him that willeth al for the beste in asmuche as he is
that haâ—ed lawe that consisteth onely in the prescribed carnall ceremonies so that he would neyther alyenate the Iewes nor presse the Gentiles with the burthen of it For he beyng very God and very man after the fleshe obserued the commaundementes of the lawe and yet he testifyed that the saluacyon which he brought after the spirite belonged no lesse to the Gentiles than to the Iewes so that now you shoulde neyther be abhominable because of your vncircumcision nor the Iewes any stouter because of theyr circumcision but that in dispatchyng the olde cankerdnesse of bothe those nacions he mighte of two make one new to growe together into one new man Christ the common sauiour indifferentlye of them both And lyke as he made the Iewes and the Gentiles at one betwene themselues euen so he made them both at one with god that there should be nothing to breake the atonemeÌ„t but that the thinges in heauen and the thynges in earth shoulde bee ioyned together as it were into one body The death of Christe which he suffered for our sinnes hath vnited vs to God with whome no man is at peace that hath delyghte in synne And forasmuche as this peace is bestowed both to the Iewes and to the Gentiles indifferently there is no cause why eyther of them shoulde thinke them better than the other specially in asmuche as the pledge and gage of the holy ghost whereof we spake a litle before is geuen commonlye to them bothe without difference Now we se it come to passe that Esaye by inspiracyon prophecyed long agoe should come For Christ hath not offered the doctrine of the gospell to the Iewes onely vnto whome this blessed felicitie semed to be peculiarely promysed and whiche also after theyr sorte were the true wurshyppers of God but also vnto you whiche were ferre of bothe from the kinred of the people of Iewes and from the wurshippyng of the true God teaching thereby that throughe hys deathe bothe the flockes of shepe shoulde goe together into one shepefolde and knowe hym to bee theyr onely shepehearde He it is that hath opened vnto vs the entraunce to the father who before was displeased at our sinnes and none other hath opened this entraunce to the Iewes than he who hathe opened the same to the Gentiles but we are all bounden to him alone in that we are now bolde to approche bothe to that merciful father hauing confidence in that commune spirite which inspireth this assured trust indifferently into the heartes of vs bothe The texte ¶ Now therfore ye are not straungers and foreyners but citesens with the Saintes and of the houshold of God and are built vpon the foundacion of the Apostles and propheres Iesus Christ himselfe being the head corner stone in whome what building soeuer is coupled together it groweth vnto an holy temple in the Lorde in whome ye also are built together to be an habitacion of God thorowe the holy ghoste Now therfore to the intente you shoulde not thinke your selues the wurse because you came not of the stocke of Dauid or Abraham as concerning the kinred of the fleshe or because ye are without the lawe of Moses in asmuche as after the spirite ye are citezens and felowes of saintes perteining to the house of God which is builded not of the Iewes onely but of al them that purely beleue the Gospell The foundacions of this house are the Apostles the preachers of the Ghospel and the Prophetes who shewed long a goe in theyr prophecies that the gifte of the Ghospell should now be indifferently common to all men To thys foundacyon you are also faste layed And to be shorte Iesus Christe is the chiefe head stone of this building whiche being layed in the corner coupleth and kepeth the walle together on bothe sydes by whose power and couplyng all the buildyng of the beleuers compacted together on euerye syde dayly encreaseth and ryseth vnto a perfitely holy spirituall temple consecrated of the lord himself And of this holy building you are also parte whilest lyke lyuelye stones layed vpon the same foundacyons and holden togither of the same corner stone you make in purenes of mynde and spirite vnto God an holye habitacle vnspotted from all synnes and voyde of lustes There bee none receyued into Moses temple but Iewes but to this temple all they perteyne indifferentlye that embrace the fayth of the Ghospell ¶ The .iii. Chapiter The texte ¶ For this cause I Paule am a prisoner of Iesus Christe for you Deathen Yf ye haue heard the ministracion of the grace of God whiche is geuen me to youwarde For â—yteuelacion shewed he the mistery vnto me as I wrote afore in fewe woordes whereby when ye reade ye may vnderstand my knowlage in the mistery of Christ which mistery in times passed was not opened vnto the sonnes of men as it is now declared vnto his holy Apostles and Propheres by the spirite that the Gentiles should be inheritours also and of the same bodiâ— and partakers of his promes in Christe by the meanes of the Ghospell whereof I am made a minister according to the gift of the grace of God whiche is geuen vnto me after the working of hys power Vnto me the leaste of all Saintes is this grace geuen that I should preache among the Gentiles the vnsearcheable riches of Christe and to make all men see what the felowship of the mistery is which from the beginning of the worlde hath bene hid in God whiche made al thinges thorow Iesus Christ to the intent that nowe vnto the ruleâ—s and powers in heauenly thinges mighte be knowen by the congregacion the manifolde wisedome of God according to the eternall purpose whiche he wrought in Christe our lorde â–ª by whome we haue boldenes and enteraunce with the confidence whiche is by the fayth of him ANd that you maye geue the more constaunte credenâ—e hereunto vnderstande that I Paule am laden with these bondes for no cause els that is to say not for any naughtie dede but for Iesus Christes sake vnto whoÌ„e I trauayll to winne you Gentiles wherat the Iewes haue indignacion Yf ye haue heard tell that this office was committed to me of Christ himself that I should preache the saluacion of the Gospel whiche some afore tymeiudged to belong to none but to the Iewes in euery place yea euen among the Gentiles of whose noumber you are This secret mistery being hidden before to other Apostles Christ opened most chiefely to me lyke as we begonne to speake briefely of before in our writynges to other nacions by readyng whereof you may know that I am not ignoraunt of the secret counsel of Christ who whan he tolde Ananias beforehand that I carie his name among the Gentiles he commaunded me than to goe and dooe his message vnto the Gentiles that dwelled farre of Whiche thing before semed abhominable that wieked persones and Image wurshippers should be called to the felowship of the gospel Notwithstanding it was so decreed
daye you shal bee dysseuered from the coumpanye of the eiuyll And trewelye thys spyryte is dryuen awaye and dyspleased with all kynde of vncleanesse and canne not abyde to haue a dooe wyth wrathe wyth reuengement nor with filthye communicacion he is peaceable gentyll and bounteous and yf you haue truelye receyued hym let al bitternes swelling and fearcenes be ferre from your conuersacion Let angre loude speakyng and scoldyng be so fer from you that no leauen of malice remayne in youre stomake whereof these manner of myscheafes are woont to budde out But rather bee you tractable and gentill among youre selues readye to haue mercie to pardone and to forgeue euery one other yf any thyng chaunce to bee dooen amyste through errour and mannes imbecillitie to forgeue I saye for Christes sake forasmuch as God hath forgeuen you your offences by Christe once for al how beit the lord hath forgeuen his seruauntes vpon this condicion that after his exaumple we should also euery one forgeue oure felow seruauntes For concorde can not possibly in any wyse continue among men onles thei can beare paciently euery maÌ„ with the faultes of others The .v. Chapter The texte Be ye therfore folowers of God as dere chyldreÌ„ and walke ye â—â— loue euen as Christ loued vs and gaue hymselfe for vs an offeryng and a sacrifice of a swete sauer to God As for fornicacion and al vnclennesse or couetousnes let it not be once named among you as it be commeth sayntes or filthynesse or foolishe talkyng or testyng whiche are not comly but rather geuyng of thankes For this ye knowe that no whoremonger eyther vncleane persone or couetous persone whiche is a worshipper of ymages hath any inheritaunce in the kyngdome of Christe and of God Let no man deceyue you with vayne wordes For because of suche thynges commeth the wrath of God vpon the chyldren of disobedience Be not ye therfore companions of them Ye were sumtime darkenes but nowe are ye lyghtm the Lorde Walke as children of lyght For the fruite of the spirite consisteth â—â— al goodnesse and righteousnesse and trueth Accepte that which is pleasyng vnto the Lorde THan forasmuche as by the holy goste you are the children of God see that you bee lyke your father in holines of lyfe that you maye worthylye bee loued of hym for euer For truely thus shal he shewe hys loue towardes you perpetuallye yf you she we loue among your selues one vnto another And howe aboundauntelye greate the fathers loue was towardes vs it appeareth playnelye by hys sonne who loued vs so enteirlye muche that not onelye he hathe frely pardoned al our sinnes but also offred himself vnto death vpon the crosse to thintente where God the father was before displeased and angred with vs he should by meane of this sacrifice and offreyng of good sauour that smelleth swete in his prefence become louyng and mercifull vnto vs. This louyng charitie in case we folowe as it becommeth vs to doe we shal not onely be tractable yf any thyng shall chaunce to be committed agaynste vs but also we shall not drede if occasion so require for the commoditie of our neighboure to putte our lyues in daunger But nowe to what purpose neede we to speake earnestly vnto you touchyng suche vyces as be to filthye and to grosse as whoredome and al kinde of vncleanes and insaciable desyre of money from the which monstreous abominacions a Christian mannes conuersacion oughte to be so ferre alienate that it wer shame to haue theÌ„ once spoken of among theÌ„ For there be some thinges so execrable that an honeste pure harte woulde euen abhorte once to thinke of theÌ„ And it becoÌ„meth saynctes to be not only of honest cleane coÌ„uersacion but also to bee chaste mouthed of pure communicacion And we may not thinke it ynoughe to be pure of woorde and cleane of lyfe onely excepte we abhorte also to talke of foolishe friuolous fables and vayne flirtes and iestes whiche as in other they maye be tolerated or commended so truely in Christians they are nothyng â—â—â—â—e nor congeuenâ—e For Christians in theyr moste spedye Iournaye to heauen haue constinuall baâ—ayle with byees and so daungerous battayle that they canne haueno laysure to applye suche tryfles and sportes but rather they haue to wepe And whan the mynde woulde make merye because of good successe and well spedyng it oughte to make metye in hymnes and thankes geuyng to God Howebeit I knowe well ynough there be philosophers that teache Carnal copulacion out of mariage to be no sâ—â—â—â— because it is not punished by mannes lawe And that couetous besyre of money is no faulte because there is no temporall peyne appoynted vnto it But I woulde haue you vnderstande for a certayntye that whosoeuer is an who reâ—onger or spotted with any kynde of vncleanelustes or geuen to Couetousnes whiche forasmuche as he reposeth his principal felicitie in dumme transitorie substaunce is reckoned liteâ— better than a woorshipper of Images shal not be admitted into the enheritannce of Immortal lyfe that God hath promised his to â—nherite commoÌ„ly with Christ And if you thinke that this paine is but light than geue credence to them that goe aboute to perswade vnto you that those synnes are but lyght Suffer not your selues to be deceyued wyth sâ—che maner of vayne friuolous communicacion but take hede rather to the doctryne of the Gospell seyng that for suche maner of synnes althoughe they be not punished with mannes law yet the vengeaunce of God commonly falleth vpon the children of disobedience for distrusting the promysses of the heauenly father and â—â—posyng theyr felicitie in suche kynde of thinges Onte you diuorted youre selfes from suche mennes company and professed Christ It standeth you therfore in hande to beware that your conuersacion be not lyke vnto the â—â—â—ghtynesse of them that professe one waye and lyue ferre wyde an other waye The darkenes of Ignoraunce hath bene yet hitherto the occasion of erroure And the trueth of the Gospel is sprongen vp and wyped awaye all darkenes And you in tymes paste walked as in the darke night and committed the shameful vyces that are doen in the night But nowe God by the lyghte of the Gospel hath enlumined your hartes that you maye clerelye descerne howe a bominable the thynges are now that before appeared to be pleasaunt swete The nighte hath no shame and couereth many thynges that no man woulde bée bolde to dooe in the clere day Therefore see you ordre your conuersacion all together after suche sort as you forgette not to consider that you lyue in the daye and are alwayes seene to theiyes of God He that taketh a Iourneye in the night many tymes stombleth because he seeth not where he shoulde goe by And the daye on the other parte hath this commoditie it sheweth what is to be folowed and what is to be auoyded For it teacheth vs in euery condicion to flee from malice cursed speakyng and dissimluacion and in steede of
one supplying and fulfilling by his ministers suche thynges as mighte in his affliccions seeme vnperfecte not that his death of it selfe is insufficient but because the affliccions and punishmentes of the head and members of the prince and ministers are in maner one These punishmeÌ„tes the greater and more vehemente they be the more redounde and make they to the fulnes and perfeccion of your saluacion And not for your saluacioÌ„ onely but for yâ— weale also of Christes whole body whiche is the churche do I the office committed vnto me for to me is committed the cure and ouer sight of the congregacion For Christe hath set and placed me in his stede and hath deliuered vnto me the custody of his owne bodye specially for that porcion whiche is of the Gentiles to be receyued to the gospell to the intente I should with my labour supply that whiche he semed to lacke and to publyshe yâ— which was so many hundred yeares before this tyme hidden from the Gentiles and to teache that not only the Iewes but the GeÌ„tiles also haue through fayth an entry into this welthy state of the gospel This to do was by god long since purposed but yet was this his purpose hidden vntill this tyme from the worlde and is nowe through my preachyng opened to all suche as forsakyng theyr former vngraciouse lyfe embrace yâ— doctrine of Christ to whome it hath pleased god to declare howe glorious his ryches is towarde vs when by publyshing this his so long hidden misterie the whole worlde perceyueth howe that free saluacion whiche men firste thoughte was offered onely to the Iewes is nowe commen vnto al nacions that the kepyng of Moses lawe is not requyred but fayth onelye so that men doubte not of the promises made in the gospell In stede of all suche thynges wherin the Iewes haue had a foolyshe confidence Christ onely is for you sufficient If he be in you ye haue no cause to be sorye of the hope ye stande in beyng both sure ynough and also through hym glorious who of hymselfe wyll vndoubtedly perfourme as muche as he hath promised Hym preache we of and not Moses nor aungels aduertisyng teaching not onely the Iewes but also all people of the world and in so doong leauyng nothyng vntouched which appertayneth to the wisdome of the gospell And this do we to the intent all men should vnderstand that whither they be circumcised or not circumcised theyr weale is in nothyng els to be set but in Christ Iesus To bryng whiche fayth into mennes myndes I in suche sorte labour that for auauncing therof I thynke it not paynfull to put my selfe in so many ieopardies and perilles which are in dede more weightie than our weakenes is able to abyde suffer But strong mightie is he by whose ayde and mayntenaunce I do these actes who also wheÌ„ nede requireth with working of myracles by vs bryngeth my preaching in eredence The ii Chapiter The texte For I woulde that ye knewe howe great care that I haue for you and for them that are at Laodicia and for as many as haue not sene my person in the fleshe that theyr hertes myght be comforted when they are knyt together in loue and in al riches of full vnderstanding for to knowe the misterie of God the father and of Christe in whome are hydde all the treasures of wysedome and knowledge ANd this muche haue I sayde ye Colossians not to boste my self vnto you but because I couete yâ— ye should knowe howe carefull I am and what ieopardies I put my selfe in not only for suche as I haue presently taught the gospell vnto but for them also whiche by syghte know me not especially for you and the Laodicians whom thoughe I neuer sawe with my bodely iyen yet see I them coÌ„tinuallye with the iyen of my hearte glad of your encrease furtheraunce fearful it I espye your entiernes and godly condicions either to be in ieoperdie or to be inconstant wauer Nor is it for my selfe so greatly anaylable that suche as neuer sawe me know what labours paynes I take for them as it dothe auauntage them For by my pensyfenes by my ieopardies and affliccions are they more pricked furth and enforced to consent and cleaue more together in godly charitie lyke yâ— members of one body knyt and surely mortised wherby also menne more clearely perceyue and more certaynely beleue the bountifull goodnes of god the father toward all mankynde yea toward al creatures aboundaÌ„tly flowyng abrode by openyng nowe throughe Iesus Christe the secrete misterie which hath hitherto bene hidden whiche is that besyde hym onely we should desyre no worldly wysdome be that neuer so great which the wyse Philosophers promisen or teachers of Moses lawe or anye suche as boste that they by speakyng with aungels are taughte forasmuche as in hym alone are contayned and hydden all the treasures of wysedome and fruytful knowledge Of this fountayne maye we easly drawe asmuche as is to perfite saluacion requyred The texte This I saye lesse any man should beguyle you with entising wordes For thoughe I be absent in the fleshe yet am I with you in the spirite ioying and beholding youre order and your stedfast fayth in Christe These poyntes for this ende thought I it good to warne you of because ye should with all diligence take hede least any beyng instruct with worldly wysdome agaynst the playnes of Christes gospel blynde and deceyue you with false tales beyng yet suche tales as haue a colourable apparence of trouth and lykelynes For so are the wyse men of this world with capâ—touse and subtile reasons of theyr inuencion wont to entangle simple people of whiche sorte I know that some there are among you watching how they maye corrupte your fayth For albeit I be absent from you and see not presentlye what is done there yet am I in mynde among you present with all my herte reioysyng to see the good order and condicion of your lyfe and therwith the soundnes and strength of the sure confidence whiche ye haue in Iesus Christe to whome ye haue once wholy commytted your selues The texte As ye haue therfore receyued Christ Iesu the lord euen so walkeye in hym so that ye be roted and buylte in hym and stablyshed through faythe as ye haue learned and therin be plenteous with geuyng thankes Nowe remayneth this that ye vpon this good beginnyug continue and profit more and more and as ye haue once receyued and beleued that Iesus Christe our lorde is all goodnes the head and welspring of our felicitie so set all your lyfe agree and consent with your fayth and profession prouiding alwayes that as ye are through baptisme graffed into him that ye lyke wyse abide in hym and gather strength And as the sure and strong foundacion of the doctrine of Christes gospell is once alredy layed in you so labour ye to buylde vp ther vpon suche a worke as is for
but for the weale also of Christes whole body whiche is the churche do I the office committed vnto me for to me is committed the cure and ouer light of the congregacion For Christe hath set and placed me in his stede and hath deliuered vnto me the custody of his owne bodye specially for that porcion whiche is of the Gentiles to be receyued to the gospell to the intente I should with my labour supply that whiche he semed to lacke and to publyshe y◠which was so many hundred yeares before this tyme hidden from the Gentiles and to teache that not only the Iewes but the Gētiles also haue through fayth an entry into this welthy state of the gospel This to do was by god long since purposed but yet was this his purpose hidden vntill this tyme from the worlde and is nowe through my preachyng opened to all suche as forsakyng theyr former vngraciouse lyfe embrace y◠doctrine of Christ to whome it hath pleased god to declare howe glorious his ryches is towarde vs when by publyshing this his so long hidden misterie the whole worlde perceyueth howe that free saluacion whiche men firste thoughte was offered onely to the Iewes is nowe commen vnto al nacions that the kepyng of Moses lawe is not requyred but fayth onelye so that men doubte not of the promises made in the gospell In stede of all suche thynges wherin the Iewes haue had a foolyshe confidence Christ onely is for you sufficient If he be in you ye haue no cause to be sorye of the hope ye stande in beyng both sure ynough and also through hym glorious who of hymselfe wyll vndoubtedly perfourme as muche as he hath promised Hym preache we of and not Moses nor aungels aduertisyng teaching not onely the Iewes but also all people of the world and in so doong leauyng nothyng vntouched which appertayneth to the wisdome of the gospell And this do we to the intent all men should vnderstand that whither they be circumcised or not circumcised theyr weale is in nothyng els to be set but in Christ Iesus To bryng whiche fayth into mennes myndes I in suche sorte labour that for auauncing therof I thynke it not paynfull to put my selfe in so many ieopardies and perilles which are in dede more weightie than our weakenes is able to abyde suffer But strong mightie is he by whose ayde and mayntenaunce I do these actes who also whē nede requireth with working of myracles by vs bryngeth my preaching in credence The .ii. Chapiter The texte For I woulde that ye knewe howe great care that I haue for you and for them that are at Laodicia and for as many as haue not sene my person in the fleshe that theyr hertes myght be comforted when they are knyt together in loue and in al riches of full vnderstanding for to knowe the misterie of God the father and of Christe in whome are hydde all the treasures of wysedome and knowledge ANd this muche haue I sayde ye Colossians not to boste my self vnto you but because I couete y◠ye should knowe howe carefull I am and what ieopardies I put my selfe in not only for suche as I haue presently taught the gospell vnto but for them also whiche by syghte know me not especially for you and the Laodicians whom thoughe I neuer sawe with my bodely iyen yet see I them cōtinuallye with the iyen of my hearte glad of your encrease furtheraunce fearful if I espye your entiernes and godly condicions either to be in ieoperdie or to be inconstant wauer Nor is it for my selfe so greatly auaylable that suche as neuer sawe me know what labours paynes I take for them as it dothe auauntage them For by my pensyfenes by my ieopardies and affliccions are they more pricked furth and enforced to consent and cleaue more together in godly charitie lyke y◠members of one body knyt and surely mortised wherby also menne more clearely perceyue and more certaynely beleue the bountifull goodnes of god the father toward all mankynde yea toward al creatures aboundātly flowyng abrode by openyng nowe throughe Iesus Christe the secrete misterie which hath hitherto bene hidden whiche is that besyde hym onely we should desyre no worldly wysdome be that neuer so great which the wyse Philosophers promisen or teachers of Moses lawe or anye suche as boste that they by speakyng with aungels are taughte forasmuche as in hym alone are contayned and hydden all the treasures of wysedome and fruytful knowledge Of this fountayne maye we easly drawe asmuche as is to perfite saluacion requyred The texte This I saye leste any man should beguyle you with entising wordes For throughe I be absent in the fleshe yet am I with you in the spirite ioying and beholding youre order and your stedfast fayth in Christe These poyntes for this ende thought I it good to warne you of because ye should with all diligence take hede least any beyng instruct with worldly wysdome agaynst the playnes of Christes gospel blynde and deceyue you with false tales beyng yet suche tales as haue a colourable apparence of trouth and lykelynes For so are the wyse men of this world with capciouse and subtile reasons of theyr inuencion wont to entangle simple people of whiche sorte I know that some there are among you watching how they maye corrupte your fayth For albeit I be absent from you and see not presentlye what is done there yet am I in mynde among you present with all my herte reioysyng to see the good order and condicion of your lyfe and therwith the soundnes and strength of the sure confidence whiche ye haue in Iesus Christe to whome ye haue once wholy commytted your selues The texte As ye haue therfore receyued Christ Iesu the lord euen so walke ye in hym so that ye be roted and buylte in hym and stablyshed through faythe as ye haue learned and therin be plenteous with geuyng thankes Nowe remayneth this that ye vpon this good beginnyng continue and profit more and more and as ye haue once receyued and beleued that Iesus Christe our lorde is all goodnes the head and welspring of our felicitie so set all your lyfe agree and consent with your fayth and profession prouiding alwayes that as ye are through baptisme graffed into him that ye lykewyse abide in hym and gather strength And as the sure and strong foundacion of the doctrine of Christes gospell is once alredy layed in you so labour ye to buylde vp ther vpon suche a worke as is for suche a foundacion mete and conuenient And take hede that ye wauer not this waye or that waye as euery blaste of newe doctrine moueth you but stāde stedfast and stable in that ye haue once learned and endeuour not only to stande stedfastly but also to encrease euery daye from better to better that your fayth and fruites of godly lyfe beyng dayly more and more augmented ye maye alwayes haue some newe thing
firste vnto you to open the Gospels doctrine and with what diligent readinesse you receyued vs â—etting al perils asyde that semed like to happen vnto you for our sakes and howe eaâ—ely you were trayned from the supersticion of your forefathers wherwith you wurshipped the images of deuils vnto the true wurshippe of God so as euer sence that tyme you abhorre false and dead Gods and serue the true liuing God and trusting vpon his promisses you passe nothing vpon yâ— pleasures of this lyfe no more than you do vpon the displeasures of it but looke that his sonne Iesus by whom he hath deliuered vs freely vnto saluacioÌ„ promised vs the rewardes of the lyfe to come shal come againe from heauen and geue opeÌ„ly vnto the world the thinges that he hath promised For God raysed hym vp againe vnto lyfe to this ende that we might also be raysed againe vnto lyfe by him and to haue the fruicion of the good thinges that neuer shall dye which in this life suffre the displeasures of this worlde for his sake And than his commyng shal be ioyfully welcome vnto vs inasmuche as he hath clensed vs from our sinnes in his owne bloude and reconciled vs vnto God and deliuered vs from the eternall punishemente that was due for our transgressions ¶ The. if Chapter The texte For ye your selues brethren knowe of our entraunce in vnto you howe that it was not â—â— vayne but euen after that we had suffred before and were shamefully entreated at Philippos as ye knowe then were we bolde in our God to speake vnto you the gospell of God in muche stâ—yuing For our erhortacion was not to bring you to errour nor yet to vnclennes neither was it with gyle but as we were alowed of God that the gospel should be committed vnto vs euen so we spake not as they that please menne but God whiche tryeth our hertes Neither led we our conuersacion aâ— any time with flattering woordes as ye knowe neither by occasion of couetousnesse God is recorde neither sought we prayse of menne neither of you nor yet of any other when we might haue been in autoritie as the Apostles of Christe but we were tendre among you euen as a norsse cherisheth her chrildren so were we affeccioned toward you ouâ— good will was to haue deaâ—te vnto you not the gospell of God only but also ouâ— owne soules because ye were deare vnto vs. WHat nedeth vs to make rehersall seing ye your selues knowe that albeit we came not vnto you with bragging and staring nor curiously mincing a sorte of great wordes nor setting out any high Philosophie Yet our entraunce vnto you was not vneffectuall But where as wee had suffred many thinges at Philippos before as you your selues knowe and were shamefully handled with many spightefull rebukes and so was Sâ—â—as also bicause of castyng the prophecieng spirite out of the Damsel that was possessed yet neuertheles through the helpe of our God we were not afraied euen to preache the gospel of Christ frelye among you also and not without excedyng great daungier wheras in case we had preached a forged vayne thyng we should neuer haue ben in daunger of our head for that matter For suche men as teache theyr owne doctrine and not that whiche they haue receaued of Christ and teache for theyr owne avauntage intending therby to disceaue others for theyr owne lucres sake those haue no autoritie of theyr doctrine at al and drawe themselues quite a way as sone as they drede any daungier of theyr lyues or substaunce But the doctrine wherunto we allured you was not couÌ„terfaicted ne fayned neyther purposed vnto disceate ne yet vnder colourable pretence of it we haue cloked impure sciences as the false apostles do nor haue doen any thing frauduleÌ„tlie â–ª pretending in outwarde apperaunce one waye and purposyng inwardly clene contrarie an other waye and vnder the title of Chryste go about our owne pelfe after the maner of them that make themselues Apostles but like as god by his sonne hathe chosen vs vnto this office that we shoulde syncerely preache the gospell committed vnto vs euen so do we preache vnto all men not to crepe in fauour or commendacion with menne but to do our office so as god may allowe it who seeth the inward secretes of our hartes and accordyng therto estemeth euery man For we haue not flatred any man as you know at least nether haue we turned the worde of the gospel nor your tractable beleuyng in to oure owne gayne god himselfe is witnesse vnto our consciences nether haue we hunted after the prayse of men by meanes of the gospell either at your handes or of any other wheras we myght haue vsed our autoritie and brag no lesse thaÌ„ the false Apostles which though they teache vayne thinges to their own gayne yet they require to be honoured waited vpon of you But we considering what becometh the apostles of Christe which humbled himself for our saluacions sake haue not taken vpoÌ„ vs to brag loke hygh but haue shewed our selues gentill sobre among you not eagrely abusing you as disciples but with al lenitie bearing with your weaknesse none otherwise than a mother nource would chearishe the tender age of her children so we being louingly affected towardes you wer hartely desirous to impart vnto you not onlye the ghospell of god as the foode of your soules but also to bestowe our owne life not that we loked for any reward at your handes but that we loued you entierly with all our hertes none otherwise than a mother loueth her owne children We vpbrayd you not of our diligence but we rehearse our louing affeccion The texte Ye remember brethren oure laboure trauayle For we laboured daye and nyght because we would not be chargeable vnto any of you preached vnto you the gospel of God Ye are witnesses so is god how holyly iustly and vnblameably we behaued our selues among you that beleued as ye knowe how that we bare suche affeccion vnto euery one of you as a father doth vnto children exhortyng confortynge and besechyug you that ye woulde walke worthy of God whiche hath called you vnto hys kyngdome and glory For thys cause thanke we God also without ceassynge because that when ye reaceaued of vs the woord wherewith ye learned to knowe God ye receaued it not as the worde of man but euen as it was in dede the word of God which worketh also in you that beleue You remembre brethren that we forsoke no laboure nor no trauaile for your sakes thyrsting nor mynding any other thyng els than your saluacion And we hunted so litell for rewarde at your handes that we wrought with our handelabour daye and night to get our lyuing withal because we would be a burthen to none of you all The false apostles cloute in their gospel among you and wrythe to them selues as muche as they can get and we haue preached the gospel
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
came into the worlde to saue synners of whome I am chefe Notwithstandynge for this cause obtayned I mercy that Iesus Christ shoulde fyrste she we on me all longe pacience to declare an ensample vnto them whiche shoulde beleue on him vnto eternall lyfe So then vnto God kynge euerlastinge immortall inuysyble wyse onely be vonoure and prayse for euer and euer Amen This commaundement commit I vnto thee sonne Tymotheus accordynge to the prophecyes whiche in tyme past were prophecyed of the that thou in them shouldest fyght a good fyght hauyng faith and good conscience which some haue put awaye from them â–ª â—nd as concernyng faith haue made shypwracke Of whose nombre is Hymeneus and Alexander whome I haue delyuered vnto Satan that they maye learne not to blaspheme The Iewes haue nothing to saye againste me althoughe I sayde that I am by the goodnes of god without the helpe of the law becommen of a wicked and a myscheuous man now that that I am But the thinge that semeth vnto them vncredible is by moost euident argumentes vndoubtedly true and the thing that they renounce is withal studious endeuoure to be embraced as they saye with meting armes that Iesus Christe seyng the lawe to be vneffectuall vnto perfite saluacion was made man and came in his owne person into the worlde to thintent that throughe his death he myght geue vs perfyte healthe and in suffring the peynes of our vnrighteousnes he myght geue vnto vs his owne ryghteousnes Fynally albeit I was an earnest mayntenoure of the law of the fathers yet I doe not onely not excepte my selfe out of the nombre of sinners but also I knowledge me to be euen the chiefest among them I wyll not denye myne vncleanesse for it redoundeth vnto the glorye of Christe The lesse that I deserue mercye the more excellent is his clemencye I was worthye punyshement And howe commeth it to passe than that Christ would not onely pardon myne offences and declare his excedynge gentilnes towardes me but also enriche me with so many great free gyftes For what other purpose but through this notable example to prouoke all men to hope after lyke forgeuenesse how fylthily soeuer they haue lyued before so that they put no trust in the ayde of Moses lawe and set all their whole faith in Christes goodnesse that continueth with vs styll vnto euerlastynge lyfe The promysses are great but the promyse maker is trustye and sure And no man shall put any mystrust in the promyses that considereth Christ to be the promyse maker And in case any man coulde contemne him as a man hauyng suffred vpon the crosse yet let him consydre that the moost highe euerlastyng kynge God the father immortall inuisible and onely wyse is the chiefe autor of this busines who by his sonne geueth vs all thinges Therfore nothyng ought to seme incredible that almyghtye God promyseth And as for men they can chalenge to themselues no parte of habilitie to geue this so singuler a treasure forasmuche as he ought to haue all honour and glorye not for a certayne of yeares as the glorye of Moses lawe was but in all ages for euermore For it besemeth the immortall God to haue immortall honour That that I haue sayed is true and as the matter is in dede Than lyke as I do faithfully behaue my selfe in the busynes appointed vnto me euen so doe I geue the this in commaundement my louyng sonne Timothye that thou folowe thy fathers example in accomplyshyng the offyce that thou haste taken vpon the throughly in all poynctes It is goddes busynes that thou takest in hande wherunto thou wast not called by any promocion of man but by the appoinctement and commaundemeÌ„t of god Vnder his baners thou arte a souldiour and of him thou shalte receaue the rewardes of victorie Thou seest what a bande of men thou hast committed to thy credence thou seest with what maner of aduersaries thou haste a doe there is none oportunitie for the to be neglygent or to slepe thy matters And it were the greatest shame in the worlde and a very wycked parte for the to shrynke from him whose wordes thou arte sworne vnto whose name thou hast once professed His iudgemeÌ„t was that thou wouldest proue a valeaunt and a faithful guide for so the spirite of Christ by his inspiracion shewed vnto vs at suc he tyme as we committed autoritie of priesthoode vnto the by layeng on of handes See therfore that thou constauntlye answer aswell the iudgement that God gaue before of the as the faythfull truste that we haue in the so as god maye bothe prayse the for a noble guyde and I maye reknowledge the to be myne owne sonne It is an excellent warre that thou arte occupied in see that thou applye it manfully And that shal be in case thou kepe a syncere perfite fayth and vnto faithe ioyne a good conscience that thou put no doubte in goddes promysses and frame thy selfe in vprightenesse of lyfe accordynge to the synceritie of thy iudgement The purenesse of lyfe ought to be of suche efficacie that it maye be not onely allowed with other men but also that the conscience maye be vpright before God The thinges that decaye the strength of faithe are humayne questions and the appetites of meÌ„ are the thinges that defile the conscience wheras those yâ— pretende to goe about Christes affaires haue respecte to other purposes than vnto Christ Fynallye these two clcaue so faste one to the other that yf the one be decayed the other is in ieoperdie For he that hathe not a syncere conscience can not possibly haue a syncere faithe For howe can the thing be called syncere that is dead Or how can the thinge endure that wanteth lyfe and spirite For it commeth to passe that those whiche haue a naughtie conscience in all thinges at length fall cleane awaye from beleuynge those thinges that the gospell teacheth concernynge the rewardes eyther of an innocent lyfe or of a naughtye lyfe An example of this matter we haue lately seene to muche true alas therfore in Alexander and Himeneus who inasmuch as in the preaching of the gospell they holde not faste the helme of an vpright conscience are fallen into the rockes of Infidelitie and beynge once fallen from the holsome profession of Christ they are so caryed awaye with the waues of naughtye lustes that they rayled with open spitefull wordes against the doctrine of the gospel so that they can not be possybly amended with gentyll monicions And therfore I haue with myne owne sentence geuing cutte them of from the rest of Christes bodye as rotten membres to thintent that beyng so corrected they maye learne throughe shame and reproche to ceasse from their wycked spyghtful railynges and to be lesse hurtefull to other thoughe they can not be good to themselues Those are to be pulled vnder with rigorous handlyng that are growen into so highe wickednes that there can be no good doone vpon them
Euangelicall religion he wyll euen excede hym selfe in vpryghtenes and paynfull diligence For euen Iesus Christes connnen wealthe in gouernaunce hath degrees of offycers and certayne ordres wherof the fyrste is of the Deacons the seconde is of the Elders or Byshoppes the hyghest of all is of the Apostles And lyke as in a seculer commen wealthe he is called to be a Mayor that before vsed himselfe stowtely in the wardenshyp and agayn he is promoted from beyng Mayor to be Iudge or the Alderman because he behaued hym selfe well in his Mayoraltye euen so the offyce of the Deacou declareth who is worthye the rowme of a superintendent or an Apostle The texte These thynes wryte I vnto the trustyng to come shortely vnto the but and yf I taty longe that then thou mayste yet haue knowledge howe thou oughtest to behaue thy selfe in the house of God whiche is the congregacion of the lyuyng God the pillar and grounde of trueth And without doubte greate is that mystery of godlynes God was shewed in the flesshe was iustifyed in the spirite was sene amonge the angels was preached vnto the Gentiles â–ª was beleued on in earth and receyued vp in glory These thynges write I vnto the derely beloued son not as though I thought I should not come vnto you agayne but my trust is that I shal shortely come agayne to see youre congregacion Neuertheles in case any thing chaunce that I be enforced to be longer ere I come than I trust I shall myne entente was to admonyshe thee in the meane season by my letters that thou shouldest not be ignoraunt howe to behaue thy selfe not in the Iewes temple but in the house of God For why shoulde not I thus call the Christian congregation which is consecrated and dedicared vnto the lyuyng God and shal neuer be destroyed with any stormes of errours and persecutions inasmuche as it is the pyller and sure post of the trueth The temple of Ierusalem had in tymes past his maner of veneration it had his priestes it had his rites and sacrifices But this is a temple much more holy than it that keapeth not misteries in couerte with shadowes and figures but for the Cherubin for the Pome granates for the Belles for the Arke and for suche like fygures it sheweth vs playnlye the whole summe and perfite trueth of the gospel Therfore maruayle not though thou hearest nothyng prescribed herein what maner thynges Moyses appointed with greate diligence vnto the leuites and priestes For there is no cause why we should passe vpon those shadowes in asmuche as God hath made the thynge playnely open vnto vs for whose sake all that misticall furniture was ordayned for a tyme. And there is no cause why the Iewes should haue in admiration or bragge of the Arke or of anye thynge that had the mooste holye thinges called sancta sanctorum locked in it if they be compared with the misteries that we haue And whether their hydde secretes deserue any speciall pretogatyue of worshyp or not leat them see them selues Certes this misterie of the ghospelles godlynes is out of all controuersie whiche maketh vs once free from all maner of supersticion and in this temple is the greatest thyng of all other that is openly declared through the whole vniuersall worlde In dede there is no shewynge of the table or of the Arke or of sacrificed beastes but Christe himselfe is shewed and preached whiche beynge before tyme vnknowen and not passed vpon is now become so manyfestly open that he is playnlye seen to be a man after the fleshe and handled of men and after the spirite hath receyued so great power that hauing done awaye the synnes of all men hathe throughe onely faythe geuen and doeth geue the righteousnes that the lawe was not hable to geue And this misterie of ours is so openly manifested that it was wonderfull euen in the eies of Aungelles that song glory to God on highe and peace vpon earth and vnto men a good wyll All other mysteries ceasse to be of any worshyppe yf they be publyshed â–ª but as for thys mysterye it is preached openly not onelye to the Iewes but also to the Gentyles And the preachyng therof was not vnfrutefull For the thynge that semed to all men agaynste the ordre of nature that no philosophie or mannes eloquence was hable to perswade the same did the symple playne preachyng of the gospel perswade to all the whole world with myraculous wondres witnessynge the same Finally after his death vpon the crosse he rose agayne to lyfe by his owne power and beyng openly accompanyed with Angelles he ascended into the heauens and shewed vs vndoubtedly whether all oure hope oughte to be addressed What is more holy than thys mysterie What is more excellente what is more certayne or euident This thyng yf we truely beleue this thinge yf we worthyly lyue for what purpose should we respecte from henceforth vnto Iewyshe constitucions We haue the misterie of true godlynes why doo we than slyppe backe vnto those thynges that haue more supersticion than godlynesse In case we be laden with syknes here is the mooste assured remyssyon of synnes If we require learnyng here is the rule of true godlynes that we ought to folowe yf we loke for rewarde here is immortalitie wherunto we maye be exalted Therfore leat vs be contented my Tymothee with this religyon and take our leaue of the Iewes vayne prescripcions The .iiii. Chapter The texte The spirite speaketh euydently that in the latter tymes some shall departe from the fayth and shal geue hede vnto spirites of errour and deuylishe doctrines of them which speake faise thorow ipocrisy and haue theyr consicences marked with auâ—hoâ—eyren forbiddynge to mary and commaunding to abstayne from meates which god hath created to be receaued with geuyng thankes of them which beleue and knowe the truth For al the creatures of god are good and nothynge to be refused yf it be receaued with thaÌ„kesgeuyng For it is sanctifyed by the word of god and prayer It thou put the brethren in yâ— remembraunce of these thinges thou shalt be a good minyster of Iesu Christ which hast ben norished vp in the wordes of the fayth and of good doctrine whiche thou hast contynually folowed But cast away vngestly and olde wiues fables THese thynges doe I beate in with so muche the more studyous diligence as I more drede peryll whiche is not nowe gathered by doubtful coniectures seyng the spirite himselfe foreknowyng thynges to come doeth clerely and certaynlye sygnyfye by them whom he hath enspired that in the later tymes some shall spring vp whiche shall departe from the synceritie of fayth that the ghospell teacheth and styde backe vnto a certayne Ieweship and repose the chief principle of godlynes in those thynges that doo not onely nothyng anayle vnto godlynes at all but also doo many tymes hurte and beyng rebelles agaynst the spirite of Christe shall rather take hede to deceauyng spirites and beynge turned awaye frome
the doctrine of the true God shall geue theyr eares and myndes to the doctrine of deuylls that in outward she we of feyned godlynes shal speake those thynges that are cleane contrarie to the trueth of the ghospell and shall set out theÌ„ selues in the syght of the simple people in outwarde apperaunce of holynes where as in the syghte of God they haue an vncleane conscience defyled and marked and prynted with many markes of worldely lustes Those maner of men where as they swymme inwardly in malicious rancor hatred couetousnes ambicion and other diseases that are cleane contraryly repugnaunt vnto true godlynes yet for that to the intent they maye with a certayne newfangled wondrefull doctrine bryng them selues in opinion of godlynes they shall after the Essenes example forbydde lauful mariage as though wedlocke being chastlye kepte were not honorable before god and the bedde vndefyled and they shall requyre to be estemed for goddes because they liue single vnmaried being neuertheles infected with innumerable pestilent vices are not so free from fylthye luste as from wyues They shall also goo about to drawe men backe agayne to make difference of meates after the maner of the Iewes as thoughe meate it selfe had some impuritie in it where as God hath ordayned all kyndes of meates to thys ende that we shoulde vse them temperately to the necessarye reliefe of oure bodye and to kepe vp the sttength with all thankinge hym for hys gentilues as many of vs as haue embraced the fayth of yâ— Gospel in stedde of Moses law and hauyng wypped awaye the mystes of Iewyshe supersticions are broughte to the lyghte of the trueth knowynge that whatsoeuer is created of almyghtye God is of it owne nature good yf a man vse it as it oughte to be and to that ende that it was created for There is no kynde of meate to be abhorred or refused that is receyued as Goddes bounteous gyfte with thankes geuing Thys is a Iewyshe maner of sayeng and not a Christian Eate not this meate touche not thys bodye weare not this garment to daye do not this thyng nor that thyng There is no creature impure or vncleane yf the conscience of hym that vseth it be pure and cleane And albeit there were any impuritie in the meate yet with hunnes wherwith the larges of god is praysed before meate and with holy wordes and prayers it shoulde be made holy and pure that before was vncleane Those maner of vayne smokes are blowen vnto the people by suche as occupye Christes busines vnfaythfully yea rather go about their own gayne But see that thou auoyde suche maner of tryfles and teache the brethren those thinges that thou hast learned of me and playe the good and vpryght ministre of Christe disposing entierly and faythfully his doctrine that is ferre dyfferent froÌ„ these mennes prescribed appoyntementes And thus it standeth the in hande to doo so muche the rather bycause thou art called to be a teacher of the ghospel being not yet of full growen age whiche is not wonte easylye to swerue in to newe fangles but thou hast ben brought vp as it were euen from thy youth in the fayth of the ghospell and in good learnyng so as thy contynuaunce ought to make the more practiced strong and thou canst not chose but be lyke thy selfe in that thyng that thou hast hitherto constauntly folowed Therefore see thou teache thys doctrine worthy the ghospell vnto those that thyne are But as for other mennes fables and vayne olde wyues tales which as impertinent to the misteries of the Euaungelicall fayth I myght ryghtly cal lewde tales reiecte them rather applye thy selfe to yâ— exercise of true godlines than to contende in woordes with the moste bablyng and most frowarde kynde of men that is The texte Exercise thy selfe rather vnto godlynes For bodely exercyse profyteth lytell but godlynes is profitable vnto al thynges as a thynge which hath promyses of yâ— lyfe that is now and of the lyfe to come Thys is a sure sayinge and by all meanes worthy to be alowed For therfore we laboure and suffre rebuke because we beleue in yâ— lyuyng God which is the sauiour of all men specially of those that beleue Such thinges commaund and teache Let no man despyse thy youth but be vnto them that beleue an ensample in worde in conuersacyon in loue in spyrit in fayth in purenes True godlynes that is placed inwardly in the mynde can not possiblâ—e be diffyned nor sufficiently preseribed with externe grosse matters For fasting or choise of meates and suche other lyke albeit they seme somtyme to be somewhat profitable for the tyme and place in that they prepare the bodye to the dedes of godlines yet that profitablenes is nether perpetual nor of so weighty auaile if it be compared to the inwarde godlynes of the soule but rather of suche maner of obseruations springeth almoste the poyson of true and tyghte godlynes Fastyng is profitable in place and contrariwyse the same otherwise is pestiferous To some man watchyng is holseme and to some it is deadly and hurtfull Some tyme it is good to passe ouer the Sabboth daye with test from laboure And on the coutrary sorte a thyng maye be wherein it were wickedly done to be ydle whan a mannes neighbours nede requireth the dede of charitie But the godlynes that the ghospell teacheth whiche is grounded vpon a syncere faythe and a true charitie is profitable in euery tyme and in euery parte of a mans life and it declareth in a briefe summe what so euer thing is to be desired either in the lyfe presente or to be hoped for in the lyfe to come â–ª so muche that it is not necessarye for vs to seke for anye succour by anye other meanes The thyng that I saye is true and vndoubted and playne worthy to be receaued of all men We teache out of all peraduentures that we bothe fele it and that it is no fable whiche we speake of Or elles what thyng coulde petswade vs willyngly and gladly to suffer the sorowes of this lyfe to beare with a hartie stomacke punishementes done vnto vs by the wicked enprisonmentes and deathes onles that we hope after the heauenlye succour in this worlde and after this life immortalitie And thys hope we haue fexed not in Moses or any other man that myght fayle our hope but in the lyuyng God whiche can helpe euen theÌ„ that are deade of whoÌ„ saluation procedeth vnto al the vniuersall kynde of men but especyallye vnto suche as haue embraced the faith of the ghospell These thynges commaunde and teache constauntlye and boldelye â–ª so as thou mayest shewe in thy selfe the autoritie of a Byshoppe beynge assured that this doctrine proceded from Christ him selfe There is no cause why thou shouldest be afrayed in that thou art but a yonge man althoughe in a matter of so weightie importauÌ„ce or why thou shouldest geue place to the frowardnes of them that teache contrarye doctrine Let
wordes euer spoken or els this that is redde in an other Psalme Sytte on my ryght hand till I make thine enmies thy footestole Therfore neither autoritie to create neither the maiestie of a kindome is geueÌ„ vnto angels but they all howe greate so euer they be are spirites appoynted to serue the which are often tymes sente into the worlde to assiste suche as shal be thenheritours of euerlastyng saluacion Such vndoubtedly are the disciples and folowers of Christe The .ii. Chapter The texte Wherfore we ought to geue the more erneste heâ—e to the thynges that are spoken vnto vs leste at any tyme we peryshe For yf the worde which was spoken by angels was stedfaste And euery transgression and disobedience receyued a iuste recompence of rewarde howe shall we escape yf we despyse so greate saluacion whiche at the fyrst beganne to be preached of the Lorde hym selfe and was confirmed vnto vs warde by them that hearde iâ— God beating witnesse therto both with signes and wondres also with dyuers myracles gyftes of the holy ghost accordyng to hys owne will For vnto the aungels hath he not subdued the world to come wherof we speake but one in a certayne place witnesseth saing What is man that thou art mind full of him Or the sonne of man that thou visitest hym Thou madest hym a litell lower then the angels thou haste crowned hym wyth houour and glory and haste sette hym aboue the workes of thy handes Thou haste putte all thynges in subieccion vnder hys feete In that he put all thynges vnder hym he lefte nothing that is not put vnder him Neuertheles we se not yet al thinges subdued vnto him but hym that was made lesse then the angels we se that it was Iesus which is crowned with glory and honour for the suffering of death that he by the grace of God should taste of death for all men MOreuer that I haue so largely declared the dignytie of oure sauiour is for this entent that the greater he is whome the father hath sent into the worlde for our saluacion the more dilygent hede we maye geue to such thynges as he hath spoken vnto vs leste at any tyme we forgette those thynges which the father hath taught and shewed vs by hym Highest is he that sent hym and a greates ambassadoure coulde he not send Hys pleasure was that this shoulde be the last ambassade or legacion neyther is there any hope of saluacion if we despise this and sette it at naught as our elders and forefathers despised Moses the prophetes The greater that the ambassadour is the greater that the cleâ—encye and gentlenesse of God is towardes vs the greuouser shall the faute of oure dysobedience or els negligence be excepte we do after hys wordes and teaching For yf al that God hath hither to commaunded vnto our elders by hys Prophetes or aungels who shewed vnto Moses goddes commaundementes be of weight and autorytie And if those were worthely punyshed that dysobeyed suche thynges as were by them commaunded bycause he semeth to despyse God who so despyseth hys messengers howe shall we then escape punishmente if we despise and sette at naught not Moses coÌ„maundementes but so ready saluacion so notable so euydeut and suche as is frely brought vs not by Moses nor yet by aungels or Prophetes agaynst whome there may be some suspicion of vanitie or lying by one meanes or other ymagyned but by the sonne of God hym selfe who spakenot vnto vs a farre of out of a cloude either in a dreame or by any other waye wherin there myght be any suspicion of deceyte or legerdemayne but was openly heard seene handeled and conuersaunte alonge tyme amonge men declaryng by very many and moste euydente argumentes proofes that he was the very sonne of God and offeryng perfite saluacion vnto al the whole worlde thorowe faith of the gospel And where as the belefe of this so great a thing beganne first to be taught and preached vnto the worlde by our Lord Iesus Chryst him selfe who was not alonely the preacher of euerlasting saluacion but also yâ— autoure therof afterward the same was confirmed of them that were wytnesses of all thynges that he sayde and dyd whyles he was conuersaunte with them and leste theyr preachyng shoulde haue bene of small autorytie and litle regarded God him self coÌ„firmed theyr wordes with diuerse signes of miracles and wonders and other merueylous gyftes the whiche that heauenly spirite diuersly dystributed vnto hys as he thought expediente for mannes saluacion by all which thynges it appered very manyfestly that all thys that was done was nothing partayning to mannes power but to the vertue and power of God and that he who firste hym selfe afterwarde by his disciples shewed these thinges was not a man onely but God couered with the habite of mannes body And also that he was not an aungel the mistical Psalme playnly declareth witnessyng of Christ on this wise what is manne that thou art mindfull of hym or the sonne of manne that thou careste for him Thou haste humbled him a litle while lower then angels And streight wayes it foloweth Thou haste crouned him with glory honour and set him aboue the workes of thy handes Thou haste putte all thynges in subieccion vnder hys feete c. Or euer yâ— God created the eâ—rth it was then decreed by hys godly determynacion that whatsoeuer shoulde be â—â—erin the same shoulde be vnder the obeysaunce and subieccion of Iesu Christe It is not read that God gaue the seignory or Lordshippe of all the worlde in the which aungels are also conteined to any of the aungels For he that sayed All thynges are to be put vnder hym excepted nothyng that is not to be put in subieccion And the prophecie of thys Psalme is partely fulfylled and partely to be accomplished in the world to come For as yet we see not all thynges vnder his subieccion As yet the wicked do rebell and there is a greate conâ—â—ycte bytwene the churche and the worlde But thys we see nowe fulfylled that Iesus who when he was here afflycted wyth diuerse formentes and in conclusion suffred the punyshment of the crosse and for mans cause â—asted that whych by mannes iudgement is moste bytter and dyspleasauÌ„t but tasted it in such wyse yâ— he was not ouercome therwyth semed here by to be made lower then aungels who are neyther subiecte to death nor any greife or payne we see I saye that Iesus is nowe crowned wyth so great glory and honour that yâ— world perceiueth how he beyng a fauâ—elesse parsonne and free from all synne suffred punyshment of death accordyng to the wyl of God wylling by thys meanes to pronyde for mannes safetie For hys death was not a punyshment for any offence by hym commytted but was the mere fauour of God towardes mankynde whom he woulde of hys free beneficence and greate lyberalytie haue to be redemed by yâ— death of his moste innocent soÌ„ne Iesus Christ And as
his â—est should seme at any time to haue been disapointed For vnto vs is it declared as wel as vnto them But it profited not them that they heard the worde because thei whiche heard it coupled it not with fayth For we which haue beleued doe entre into his reste as he said Euen as I haue sworne in my wrath they shall not entre into my â—este And that spake he verely longe after yâ— the workes were made and the foundacion of thy world layde For he spake in a certaine place of the seuenth daye on this wise and god dyd rest the seuenth date from al his workes And in this place agayne They shal not entre into my reste THat Moses was vnto oure forefathers and elders thesame is Christe nowe vnto vs. And it was a worldely reste whereunto they hastened We goe vnto the reste celestiall Lette vs therfore feare to despise the voyce of God who daylye speaketh vnto vs by the ghospell leste lyke as many of them were through their owne defaulte disapointed of the hope and expectacion of the rest promised so may it chaunce that some of vs also seme to haue bene disappointed and not to haue attained th ende of hys iourney For vnto vs is shewed a muche more blisful rest and that by a more certayn and faithfull ambassadour then vnto them But it auayled them nothyng that thei receiued the promise of rest and hitherto heard the voice of the lord because thei beleued not the same after thei had heard it For we which haue geuen credence vnto the lordes voyce doe enter into the true rest that shal be free from the vnquiete busines and troubles of worldly euils as on the contrary parte he denieth that they shal enter in who haue not beleued saying As I haue sworne in my wrath they shall not entre into my rest wheras neuertheles the first rest of god had already bene many yeres before euen then when at the creacion of the worlde his woorkes were perfitely finished and in a memorial hereof the Iewes dooe celebrate their resting daye For scripture speakyng of the firste reste whiche chaunced on the seuenth daye after the creacion of the worlde sayth And the lord rested on the seuenth day from al his woorkes And agayne in this place that I alleaged out of the psalme he made mencion of the seconde reste whiche refreshed the Hebrues with the harborow of the lande of Palestine after they were weried with long trauail and iourneying saying they shall not entre into my rest The texte Seeing therfore it foloÌ„weth that shine muste enter therinto and they to whome it was first preached entred not therein for vnbeliefes sake he appointeth a certayn daye after so long a tyme saying in Dauid as it is rehearsed thys day if ye wil heare his voyce harden not your heartes For if Iosue had geuen them reste then woulde be not afterwarde haue spoken of an other day There remayneth therefore yet a reste â–ª to the people of God For he that is entred into his â—est hath ceased also from hys owne woorkes as God dyd from hys Sith therefore it foloweth of these authorities that God first entred in to his reste after he had made the worlde and fewe entred into the seconde reste for theyr vnbelefes sake and consideryng also that the promise shall yet be as voyde excepte some entre therein forasmuche as our forefathers are excluded therefro vnto whome reste was promised by figures and shadowes of the lawe the which reste thesame yet vnto whome it was promysed neuer intred into there is againe in the mistical psalme an other day appointed by the mouth of Dauid after so many yeares that the lande of Palestine was possessed the which day the sayed prophete calleth not the seuenth day butthis daye as it hath bene nowe oftentimes rehearsed before This daye if ye will heare hys voice harden not your hartes For yf that Iesus the sonne of Naue who beeyng capitayne certayne of them entred into Palestine had geuen trewe reste vnto the Israelites God woulde not afterwarde haue made mencion of an other day by the mouthe of Dauid els might they haue sayde what newe reste speakest thou of vnto vs fence we alreadye enioy the reste promised reyguyng in the lande of Iewrye Therefore there remaineth a certayne other restyng daye vnto the people of God there remaineth an other reste not in Palestine but in the countrey celestiall whitherto we hasten Iesu Christe beeyng our captayne but yet it shall neuer chaunce vs to attayne thesame excepte wee haue kepte here purely withoute violacion the resting day of the gospell abstayning from all the woorkes of this worlde For whosoeuer hath entred into this true rest of God hath nowe likewyse rested from his woorkes as God rested from hys after he had created and made the worlde For he is brought into that life where there is no vnquietnes neyther of labours nor of griefes or paynes The texte Let vs study therfore to enter into that rest lest eny man falle after the same ensample of vnbelefe For the worde of God is quyeke and myghty in operacion and sharper then any two edged swerde and entreth through euen vnto the diuiding a sunder of the soule the spirite and of the ioyntes and the marie And is a discerner oâ— the thoughtes and of the intentes of the herte neither is there any creature that is not manifest in the fight of him But all thinges are naked and open vnto the iyes of him of whome we speake Therefore whiles we as yet trauail as straungers in the wildernes of this lyfe let vs not stande still let vs not looke backe but with continuall endeuoyre and feruent desire hasten to that true rest whereunto our Capitayne Iesus calleth vs and let it not be long of vs that any of vs fall by the waye as our forefathers dyd For we shall haue no lesse punyshemente then they had if we doe likewise offende Neyther is that punishement litle to be regarded or passed on that Christ Iesu the woorde of god threarneth with For he is quicke and strong in operacion and sharper then any twoo edged swerde not onelye cuttyng the membres of the bodye but also the moste inwarde affeccions of the mynde insomuch that he cutteth a soondre the soule from the spirite and disseuereth the ioyntes and the marye beeyng a discerner of the secrete thoughtes and ententes of our harte and so trew is it that no parte of mans thought is vnknowen vnto him that there is no creature at all neyther in heauen nor vnder the yearth whiche is not manifeste vnto his syght but al thynges are naked and open to the iyes of hym vnto whoÌ„ we muste geue an accomptes of our lyfe As in times paste the mourmuryng of the Hebrues was not vnknowen vnto god and as there neded no swerde to destroye them but his onelye commaundemente so shall not that man be vnknowen vnto Christ who after he hath
Paule wrote vnto you so muche the more habundantly as God gaue him the more plenteous gyfte of wysedome and in almost all his epistles exhorteth you to loke for this daye sometyme speakinge after suche a sorte as though the daye of the lorde were already now at hande that he might the rather prycke you forwarde to the studye of godlynes where as that daye because it is vncertaine oughte to be loked for so as thoughe he woulde come this daye but yet after suche wyse that no man prescribe a tyme certaine These and some other matters Paule according to his high wisedom myngled in his Epistles And wheras he spake them most rightly that coulde be yet the ignoraunt and inconstaunt persons wrest them with a peruerse interpretacion as they doe the other scriptures to their owne destruccion that the thing whiche is healthe vnto the good maye be turned throughe their owne faulte in to venome vnto them Therfore brethren sence you are so many waies warned before hande bothe of me and of Paule take hede that you be not deceyued as other are with the fraude of abominable men and fall awaye from your substaunciall stedfastnes whiche you haue expressed yet hitherto but rather geue diligence that you maye continually encrease and goe forewarde in the giftes and knowledge of our lorde and sauiour Iesu Christe vnto whome be glorye bothe now in this lyfe and for euer worlde without ende Amen Thus endeth the Paraphrase vpon the seconde Epistle of thapostle S. Peter THE LYFE OF SAINCT IVDE after Saincte Hierome IVdas the brother of Iames lefte behynde him a litell epistle whiche is of the seuen catholike epistles And because be taketh witnesse in it out of the boke of Enoch which is Apocryphe that is to say without autoritie it is reiecte of many howbeit it hathe ben taken worthye autoritie bothe for the aunciencie and vse of it and is accompted among the holy scriptures ⧠THE ARGVMENT VPON the Epistle of Iude by D. Erasmus of Roterodame HE is vehemently displeased with many wordes agaynst them that being blynded in theyr owne couetous appetites were aduersaries to the Gospell whiche thyng notwithstanding ought to seme no newe matter inasmuch as they were predestinate to this ende and it was spoken of before by the Apostles that that kynde of men shall lutkingly crepe among the flocke of Christyanes Agaynste these sorte he so armeth them that they may forecast bothe to restrayne them eyther with blamyng or saue them by warnyng geuyng Which thing if they possiblye can not doo yet they prepare them selues readyly agaynst the commyng of Christ Thus endeth the Argument ⧠THE PARAPHRASE OF Erasmus vpon the Epistle of Sainct Iude thapostle The texte ¶ Iudas the seruaunt of Iesus Chryste the brother of Iames. To them which are called and sanctified in God the father and preserued in Iesu Christe Mercy vnto you and peace and loue be multiplied Beloued when I gaue all diligence to wryte vnto you of the commen saluacyon it was nedefull for me to write vnto you to exhorte you that ye should continually laboure in the faith whiche was once geuen vnto the saynetes For there are certayn vngodly men craftely crept in of whiche it was written afore tyme vnto suche iudgement They turne the grace of our God vnto wantonues and deuye God whiche is the onely Lorde and oure Lorde Iesus Christe My mynde is therfore to put you in remembraunce for as muche as ye once knowe thys how that the Lorde after that he had deiyuered the people out of Egypte destroyed them which afterward beleued nor The angels also which kepte not theyr first estate but lefte toeyr owne habitacion he hath reserued in euerlastynge chaynes vnder darckenes vnto the iudgement of the greate daye euen as Sodome and Gomor and the cyties aboute them which in lyke maner defiled them selues with fornycacion and folowed straunge sleshe are set forthe for an ensample and suffre the payne of eternall fyer Lykewise these beynge disceaues by dreames defyle the flesh despyse rulars and speake euill of them that are in auctorytie Yet Michael the archangell when he stroue agaynst the deuyll and disputed abouâ—e the body of Moses burst not geue raylynge sentence but sayde the Lorde rebuke the. But these speake euyll of those thynges which they knowe not and what thinges they knowe naturally as beastes which are without reason in those thinges they corrupte them selues Wo bee vnto them for they haue folowed the waye of Cayn and are vtterly geuen to the errour of Balam for lukers sake and perisshe in the treason of Chore. These are spottes whiche of youre kyndnes feaste together without feare fedynge them selues Cloudes they are without water caryed about of wyndes trees withoute frute at gatherynge tyme twyse deed and plucked vp by the rotes They are the ragynge waues of the sea fomynge out theyr owne shame They are wandring stertes to whome is reserued the myst of darckenes for euer Enoch the seuenth from Adam prophecyed before of suche saying Beholde the Lorde shall come with thousandes of saynctes to geue iudgement agaynst all menne and to rebuke all that are vngodly among them of all theyr vngodly dedes whiche they haue vngodly commytted and of all their cruell speakynges whiche vngodly sinners haue spoken agaynct hym These are mutmuters complayners walking after theyr owne lustes whose mouthes speake proud thynges They haue men in greate teuerence because of auauntage But ye beloued remembre the wordes whiche were spoken before of the Apostles of our Lorde Iesus Christ howe that they tolde you that there should be begylers in the laste tyme whiche shoulde walke after theyr vngodly lustes These are makers of sectes fleshly hauinge no spirite But ye dearely beloued editie your selues in your moste holy faythe prayinge in the holy ghoste and kepe your selues in the loue of God lokynge for the mercy of our Lord Iesus Christ vnto eternall lyfe And haue compassion of some seperatyng them and other saue with feare pullyng them out of the fyre and haue compassion on the other and hare the fylthy vesture of the slesh Vnto hym that is able to kepe you fte from synne and to presente you fautles before the presence of hys glory with ioye at the commyng of oure Lorde Iesu Christe to God oure sauiour thorow Iesus Christe our Lorde which onely is wyse be glory maiestie domynion and power before all worldes nowe and euer Amen I Iudas Thadeus the seruaunt of Iesu Christe the brother of Iames write this Epistle not to the Iewes onely nor to other newly conuerted but to all men in commune whome the render mercye of God the father hathe of his owne free will sanctified and hathe also without the helpe of the lawe made godly of vngodly and of Idolatours obedient folowers of true religion whom also the bounteous goodnes of God had preserued in Iesu Christ to this ende that they shoulde not auaunt with other into the dongeon of euerlasting damnacion whom
from the loue whereof he hathe delyuered you with so greate a price he alone is sufficient to accomplishe all thynges What is the cause than that you aske of the worlde parte of youre blessednes Doe you not knowe that God hateth them that halte on bothe sydes He can not abyde a seruaunte that is not contente to serue one onely maister What maried manne is so pacient that canne suffre hys enemye goynge about to wowe hys wyfe to come in her company And haue you thought it possyble for you to please bothe the worlde and God at ones Doe you not vnderstande that like as a wife if she couple her selfe to an whoremonger falleth quite awaye from the loue of her husbande euen so a Christian if â—e assaye to haue frendshyp agayne with the worlde doeth vtterly receaue vnfrendshyp with God who hathe no concord with the worlde This therfore take for a certayntye whosoeuer studyeth to be loued of this world in the same his so doing he maketh him selfe an enemye vnto God There is no concorde betwene lyght and darkenes nor betwene God and Belial A maried husbande can not abyde hys wyfe to be playing with an whoremonger he canne not suffre the loues of wedlocke to be deuyded in partes though he haue maryed a woman of greate possessyon though he haue maried a gentilwoman borne though he haue maryed a woman of neuer so greate wealthe in all thynges And wyll Chryste suffre hys spouse whome he hathe saued from destruccion whome he hathe set at libertye from bondage whome he hathe washen from the fylthynes of synne whome whan she was naked he hathe clothed whome whan she was poore he hathe richely endowed with so many free gyftes to haue a doo with the aduouterer the deuill Thinke you it is written in the holy scriptures for naught that the spirite whiche dwelleth in you lusteth vnto enuie In the lawe of Moses somwhat was geuen to mannes affeccyons they myght without punyshmente hate theyr enemye it was lawfull for them to set theyr forcastes vpon muckryng vp of riches he was taken for no vniuste manne that requitte violence with violence and one despightfull worde with an other But the spirite of the Gospell which now dwelleth in you is full of gelosie and as I may so speake enuious he requireth more for he wyll bee vehemently loued agayne so that for hys sake he will haue wife chyldern yea and euen lyfe contemned He canne not abyde to haue his resting house defyled with worldly lustes he requireth pure cleane thinges he requireth heauenly thynges he leapeth backe he runneth away he is offended if a manne bring the sluttish filthynes of thys world in to hys temple Howbeit like as he requireth of vs a certayne exceadynge greate loue and a greate deale purer loue than Moses lawe dooeth euen so it geueth a more plenteous grace It is a very hard matter to accomplysh that it requireth but it geueth strength to thys ende that we maye easylye doo it There is nothynge harde to the louing willer This same is hys gyfte that we shoulde loue him or rather loue him agayne He drewe vs with hys loue fyrst and whan we were turned from hym he reconciled vs agayn vnto hym He will encrease hys giftes in vs in case we geue our selues all together and wholy vnto him if we depend of hym onely and of none but him if we haue nothyng a doe with this worlde nor with the deuill the prynce of the worlde Whan I speake of the world I meane nothyng elles but wicked gredy lustes of vysyble thynges wherin thys worlde promyseth a certayne false feyned felicitie They are great matters that are required but thei be greater matters that are promised He that is hable lyberally to geue myghty greate thynges the same is hable also to geue encrease of strength he that wil largely geue excellent thinges to them that deserue naught the same will vouchesafe also to geue encrease of strength to them that bee weake Only let vs distruste oure owne helpes and the helpes of this worlde and repose all our whole hope and assured confidence in hym He forsaketh them that arrogauntly truste in theyr owne substaunce and he succoureth them that ascribe nothing to them selues but trust wholy to the goodnes of God In dede thys is the thynge that the lorde spake in tymes paste by Salomon God resisteth the stately hygh mynded and stoute but he bestoVVeth his fauour Vnto the meke and poore castaVVayes The texte Submyt youre selues therfore to God but resyste the deuyll and he wyll flye from you Drawe â—ye to God and he will drawe nye to you Clense youre handes ye synners and pourge your hertes ye wtâ—ueryng mynded Suffer afflyccions and mouâ—â—e and wepe Let poure laughter be tourned to mournynge and youre ioye to heuynes Dumble youre selues in the syght of the Lorde and he shall lyft you vp Backbyte not one another brethren He that backbyteth hys brother and he that iudgeth his brother backbyteth the lawe and iudgeth the lawe But and it thou iudge the lawe thou arte not an obseruer of the lawe but a iudge There is one lawe geuer and iudge whiche is able to saue and to destroye What art thou that iudgest another Go to now ye that saie to date and to moâ—owe let vs gooe into suche a cytye and contynue there a yeare and bye and sell and wynne and yet cannot ye tell what shal happen on the morowe For what thinge is your lyfe â–ª It is euen a vapour that apeareth for a lytell tyme and then vanisheth a waye For that ye ought to saye yf the Lorde wyll and yf we lyue let vs do this or that But nowe ye reioyce in youre boastinges All suche reioysing is euyll Therfore to hym that knoweth how to doe good and doeth it not to him it is synne God would haue you to be most fast ioyned to him shewe your selues obedient as the wife obeyeth her husbande And if the deuill gooe about to diuorce you from the loue of him dryue awaye the aduouterer deuill with his iuggling knackes and he shall geue ouer greuing you He shal be afraied of you if he see you stedfaste and constaunt in the loue of youre brydgrome Christ Therfore disseuer your selues from him whether he feare you or speake you faire and in godly studies and in holy and chast purposes apply your selues to God and he shall applie him selfe to you agayne Whiche waye so euer the lustes of mynde doo leane thider you goe If affeccions carie you vnto honestie and vnto heauenlynes you goo vnto God but and if they drawe you to the enticementes of the fleshe you ryde poste to the deuil You ought euermore to make haste to all one selfe same waye and not to wauer now hither nowe thider If you doo acknowlage Christe to be youre brydesgrome it is requysite that you be cleane Therfore you that yet hitherto are soyled in the filthie puddle of synnes make cleane your
him selfe from the felowship of the sonne he neither pertaineth to the body of Christ whiche is the catholike churche nor hath felowshippe with God the father whiche agreeth in all thinges with the sonne You see with what great Ieoperdie foles disseuer themselues from the sonne Therefore continue you styll in the gospelles trueth which you receiued first of the surely tried Apostles Let not the lyeng tales of the false Apostles drawe you awaye The texte If that which ye hearde from the begynnyngest all remayne in you ye also shall contynewe in the sonne and in the father And thys is the promes that he hath promysed vs euen eternall lyfe These thinges haue I written vnto you concerninge them that disceaue you And the anoyntyng which ye haue receaued of him dwelleth in you And ye nede not that anye manne teache you but as the anoynting teacheth you of all thynges and is true and no lye and as it hath taught you euen so byde therin And now babes abyde in him that when he shall appeare we may be bold and not be made ashamed of him at his comming if ye know that he is righteous know also that euery one which doth rightewisenes is borne of him Yf you continue stedfast in that thyng whyche we delyuered fyrst vnto you you shal abyde in the felowship of God the father and of his sonne Iesus If anye man thynke it an harde matter to perseuer in the professynge of the Gospell because of the affliccions of the wicked thinke vpon the rewarde God requireth an harde matter but the rewarde is greate that he promiseth For he promiseth nether riches nor kyngdome nether the pleasure of this worlde but lyfe euerlastynge He that byeth that byeth it good chepe although he lose his life for it These thinges doe I beate vpon and put you in remembraunce of with so many wordes beyng carefull lest the wicked that are gone from Christ shoulde chaunce to beguyle anye wyth theyr iugglynges Albeit without our warnynge I thynke the spirite of Christ him selfe teacheth you sufficiently whom you haue a continuall remembrauncer and teacher in youre heartes As longe as he continueth styll in you it is no nede that any man teache you what you ought to auoyde He is a secret teacher but he is the most sure teacher of all other He beinge once receyued of you teacheth you of all thynges like as the sonne hath also promysed For the spirite is true by nature and can not lye Therefore perseuer in that whiche he hathe ones taught you You holde the ryghte doctrine you remembre it there lacketh nothing but that you persist still in it vnto the commyng of Christe which I suppose is not farre to I beseche you eftesones agayne lytle children persist in the doctrine of the spirite that whan our prince and iudge shal appeare the conscience of a good conuersacion maye geue vs a sure trust in him and that we maye come forthe so as he be not ashamed to acknowledge vs for hys dysciples nor we ashamed to come in to his syghte For with what mouthe shall we call hym mayster and Lorde yf we haue neyther taken heede to hys teachynge nor obeyed his commaundement with what mouth shall we call God father yf we be out of kynde in all our life longe frō his ordinaunces It is not simple baptisme but the obserued righteousnes that maketh vs the children of God For what shall they heare that cast out deuilles in the name of Iesu that tolde thynges before hande that excelled in miracles I knoVVe you no◠He taketh thē for straūgers in whō he seeth not the righteousnes of the gospell And if you be persuaded y◠God is the autor of thys righteousnes know this also that whosoeuer not with wordes but with endeuours doynges and maners accomplysheth the ryghteousnes of the Gospell he is borne of God vnto whom he maye with a good conscience preace with that boldenes that obedient children are wonte to preace to a mercyfull father withall He wyll acknowlage them that are lyke hym but those that are not lyke hym he will not acknowlage The .iii. Chapter The texte Beholde what loue the father hathe shewed on vs that we shoulde bee called and be in dede the sonnes of God For this cause the world knoweth you not because it knoweth not hym Dearely beloued now are we the sonnes of God and yet it doeth not appeare what we shawe But we knowe that when it shall appeare we shal be lyke hym For we shall see hym as he is And euery man that hath this hope in hym pourgeth hym selfe euen as he also is pure Whosoeuer committeth sinne committeth vnryghteousnes also and sinne is vnrighteousnes And ye knowe that he appeared to take away oure synnes and in hym is no synne As many as byde in hym sinne not whosoeuer sinneth hath not sene hym neither knowen hym WHere syncere loue is there is a trusty confidence and feare is awaye See therefore what a notable loue he hath geuen vnto vs whiche hauing contemned the worlde with his entisementes and terrours perseuer styl in the gospelles doctrine that we shoulde be named and be not onely faythfull seruauntes not onely frendes but the children of God For so Christ taught that we should cal vpō the heuēly father yf we haue nede of any thynge It is a moste high honour to be called the children of God and a moste high felicitie to be the children of God And forasmuche as we cleaue vnto hym with a constaunt godlynes and are acknowlaged of hym the world acknowlegeth vs not but abhorreth and curseth vs as sedicious persons It is no meruayle though the world acknowlage not y◠childrē of God seing it acknowlageth not God himselfe in that it denieth his sonne Iesus let it nothing trouble your mindes dearely beloued that the world estemeth you as rascalles and abiecte persones For with God we haue euen nowe thys excellent dignitie that we are the sonnes of God and are glad at our heartes feling in our selues the spirite not of bondage but of children vpon assured confidence wherof we crye Abba father The dignitie is present but the dignitie hath not yet appeared As yet it is the time of batayle the daye of triumphe is not yet come That daye shall declare vnto all men howe greate a dignitie they haue howe greate a felicitie they haue that constauntly shewe themselues the children of God It is not yet come to lyght what we shal be in the comming of Christ howbeit we hold thys vpon a sure hope that as soone as he shall appeare to rendre vnto euery one rewardes accordinge to hys dedes we that were in this worlde companions of affliccions shall also be companions of the ioyes we that were lyke hym in the contempte of the worlde shal be lyke hym also in the maiestie of glorye We sawe hym here in thys world afflicted and of lowe estate then shal we see him as he is and euer was
losse of his onely begotten sōne If we loue our neighbour in a semblable wyse than the loue of God is perfite in vs declaryng also that God hymselfe is in vs. Lyke as all one spirite knytteth the membres of the body together and maketh them one body euen so the spirite of god doeth in a maner glue together and knytte bothe vs with hym and euery one to other and as it were dryueth perforce all into one And yf the spirite of god which inspireth into our heartes y◠loue of our neighbour be stronge in vs doubtles we knowe by thys token bothe that we abyde in God and God lykewyse in vs. Therefore he is an enemie vnto loue that denyeth Iesus to be the sonne of God whiche gaue hymselfe to redeme mankind But of this matter we were euen lookers vpō we sawe it with our eies we hearde it with our eares we handled it with our handes and of a matter so many waies prouedly knowē we beare witnes to the whole worlde that god sent his sonne to saue the world with his death in case it woulde repent from his olde errours and ordre the life of it from henceforthe accordyng to the rule of the gospell For he dyd not onely sende hym to saue the nacion of the Iewes but he gaue hym also to be a sauiour to al the whole worlde He therfore that confesseth that Iesus is the sonne of god whom the prophetes had prophecied before shoulde come he abydeth in God and god in him For he knoweth the trueth and embraceth loue He acknowlageth not the loue of God towarde him that doeth no expresse it in his neighbour But as for vs we haue both knowen by experience and beleue with our harte and confesse wyth oure mouthe and expresse in oure workes the dedes that God hath bestowed vnto vs. It remaineth that we shoulde perseuer in that whiche is begonne and not to offende so as God be not bothe plucked awaye from vs and wee drawen awaye from God God as I sayed before is loue Therfore he that continueth styll in loue continueth styll in God and God lykewyse in hym because the mutuall knotte of the spirite of God abideth Wyl you also haue an other token geuen you whereby you maye trye whether the loue of god bee perfite in you If we know our owne conscience to be good and that we dreade not the daye of iudgement wherein they shall be seperated from Christe that haue not folowed Christ They shall quake when they shal heare that horrible voyce Departe from me But we looke for that daye with a trusty boldenes that is to were knowyng to our selues y◠lyke as he was conuersaunt in the world euen so are we also in the worlde He toke no maner of spotte of the worlde but cleansed the worlde from it owne fylthynes and drewe it as muche as in hym was into hys purenes Euen so wee also to oure powers are not onely not mingled with y◠worlde but also we rather driue it with teachyng of the gospell and chaste examples of lyfe vnto Christe The dreade of goddes iudgemente spryngethe out of an euyll conscience Feare therfore agreeth not with loue For loue encreaseth assured confidence which yf it be perfite shal dryue quite out of minde al feare But it is glad as often as that daye of iudgemente commeth in his mynde first hauyng a very good opinion of the good God and hauing it selfe a good conscience Loue causeth gladnes feare causeth formentynge sorowefulnes Moreouer he that is afrayed declareth hymselfe therin not yet to be perfite in loue As much as wāteth vnto loue so much encreaseth to feare For he is afrayed lest he shall not fynde God the iudge mercyfull vnto hym seyng he shewed hymselfe vntractable vnto his neighbour That daye shal openly declare who hath bene a true louer in thys worlde We loue God and no meruaile seyng he first loued vs. For we coulde not be hable to loue hym excepte he drewe vs vnto hymselfe with hys loue Thys same therefore that we loue God is hys benefite Finally in that we loue God we testifie it in louinge oure neighbour in whome he wyll be loued If a man wyll saye I loue God when he hateth hys brother he is a lyar For when the wycked of whom for the moste parte they doe not onely not loue God but also they beleue not that God is yet for al y◠they after a sort loue their neighbour either because he is their kynsman or ailiaunce or because he is acquaynted and familiar with them or at the leaste because man seeth the other to be a man lyke as the very beastes loue euery one hys own kynd by the instincte of nature howe shall he loue God whome he hath not sene at any tyme whan he hateth hys neyghboure whom he seeth Furthermore howe standethe it together that he loueth God that passeth not vpon the commaundementes of God If a man woulde crye I loue the kyng and for al y◠setteth naught by the kynges proclamacions would there any man beleue hym we haue thys speciall commaundement of oure Emperoure that he whiche loueth God shoulde also loue hys brother whether he bee good or badde Yf he be good let hym loue Christ in hym yf he be badde let hym loue hym to thys ende that he maye be conuerted vnto Christ The .v. Chapter The texte Whosoeuer beleueth that Iesus is Christ is borne of God And euery one that loueth hym whiche begat loueth hym also whiche was begotten of hym By thys we knowe that we loue the children of God when we loue God and kepe his commaundementes For thys is the loue of God that we kepe hys commaundementes and hys commaundementes are not greuous For all that is borne of God ouercommeth the worlde And thys is the victory that ouercommeth the worlde euen our fayth Who is it that ouercommeth the worlde but he whiche beleueth that Iesus is the sonne of God This Iesus Christ is he that came by water and bloud not by water onely but by water and bloude And it is the spirite that beareth witnes because the spirite is trueth For there are thre whiche beare recorde in heauen the father the worde and the holy ghost And these thre are one And there are thre whiche beare recorde in earth the spirite and water and bloud and these thre are one Yf we receyue the witnes of men the witnes of God is greater For thys is the witnes of God that is greater whiche ▪ he testifie of his sonne He that beleueth on the sonne of God hath the witnes in himselfe He that beleueth not god hath made hym a lyar because he beleued not the record that god gaue of his son And thys is the recorde howe that God hath geuen vnto vs eternall lyfe and this lyfe is in hys sonne He that hath the sonne hath lyfe he that hath not the sonne of god hath not lyfe WHo soeuer beleueth that Iesus is
Christ that is to say him of whom we must nedes aske al the succoures of our salnacion and beleueth that in his hearte he is borne of god and is called alredy into the nūmbre of the sonnes of God In dede he can not chose but loue the is a sonne Thā whosoeuer loueth him heartely that is y◠father loueth him also the was borne of him that is to wete his brother with whome he hath all one commune father By this tokē we proue that we doe truly loue y◠children of God yf we first loue God him selfe heartely For there is nothing truely loued except it be loued for his sake Than that we loue God it shall euidently so appeare yf we kepe his commaundementes and kepe them chearfully and gladly for his commaundementes are none otherwyse greuous For what is greuous to the louer what is greuous to him that goeth post haste to suche maner rewardes The worlde obiecteth terrible appearaunces of euilies pouertie vanyshement slaunder enprisonmentes whippinges deathes It is a great fraye but the victorie is made readye For what soeuer is borne of God ouercommeth the worlde But with what furnitures doeth he ouercome y◠worlde with riches with garisons of men with engines of warre with worldly learning no no they ouercome the worlde as cruelly rageing as it is throughe a stedfast onely faithe wherwith they committe them selues wholy vnto God their protectour Thy riches are snatched awaye yea but what sayeth faithe to that Thou haste a treasure in heauen Thou art throwen out to be a vanished man yea but the countrey of heauen loketh for his countreyman Thy body is turmoyled with tormentes yea but with them are bought euerlasting ioyes Death is deuised for the yea but after it shall folowe lyfe that neuer shall dye Who is it than that ouercometh the worlde not a lorde not the riche man not a philosopher not a kyng but he who soeuer he be that beleueth verely that Iesus is the sonne of God Beleue that which he hath promised and it shal nothing moue thee whatsouer the worlde purposeth against thee He ouercame the world first atteyned immortalitie he came into this world hauīg takē our mortal body to get the victorye for vs to shew the meane of victorye getting to cause y◠rewardes to be certaynely reckoned vpon But with what furnitures came he armed withall He came by water and bloude euen Iesus Christe by water that he myght washe vs cleane from our synnes by bloude that he myght geue vs immortall lyfe Hys owne wyll was to be baptised beinge cleane voyde from all synne that he myght frelye geue vnto vs innocencye hys owne wyll was to dye on the crosse that he myght open vnto vs the waye vnto immortalitie He dyd not onelye testifie by these two tokens that he was Christ and the sauiour of the worlde in that he receyued baptisme as a synfull man in that he dyed as a malefactour where he one onely none among all but he was Innocent from all synne but the spirite also appearynge in the likenes of a doue bare recorde of him that it was he whō the father had geuen to be the sauyour of the worlde For the spirite is also the trueth as the father and the sonne is there is one trueth of all like as there is one nature of all For there are three in heauen that beare recorde vnto Christ the father the worde and the spirite the father whiche sending once and eftsones a voice downe from heauen testified openly that he is his dearly beloued sonne in whom nothing coulde doe amisse the worde whiche hauing done so many miracles whiche in his death and resurreccion declared him selfe to be the true Christ bothe God and man the peacemaker betwene God and men the holy gooste whiche descended vpon his head whan he was baptised and that after his resurreccion fell vpon his disciples And of these three there is all one most perfite agrement the father is the autor the sonne the messanger the holy goost the remembrauncer There are three thinges also on earthe that beare recorde vnto Christ his humayne spirite whiche he put from him one the crosse the water and the bloode that ranne out of his syde whan he was deade And these three witnesses doe agree The other declared him to be God these recorde that he was man Iohn also bare witnesse And yf we receyue witnesse of men it is reason that the witnesse of God be of more importaunce with vs. For the testimonie of God the father is manifest Thys is my VVelbeloued Sonne in VVhom I am pleased heare him What thing can be spoken more plainly or more fully he that beleueth truly in goddes sonne Iesus Christ and hath reposed al the succours of his lyfe in him so that trusting in his promisses he contemneth all thinges that this worlde can make a shewe of whether they be amiable or dreadfull hathe a witnesse in him selfe and beareth witnesse vnto the sonne of God For whan throughe thinspiracion of the spirite of Christe he defieth euen deathes for his loue he beareth no trifling witnesse vnto mē that they are no vaine thīges that Christ hath taught and promised He that trusteth not in god but putteth his trust in the worlde he as muche as in him is maketh god a lyer whiche hath promised felicitie vnto them that woulde herkē vnto his sonne Iesu Christ where as he in his conuersaciō teacheth that felicitie is to be asked of the worlde cleaueth so vnto the cōmodities of this lyfe as thoughe nothing of a man remayned after the deathe of the bodye The father cryeth Heare him And his lyfe that beleueth not sayeth Heare the worlde For whan the sonne prayed the father that those whiche beleued or shoulde beleue in him might haue eternall lyfe the fathers voyce was heard testifiyng as by the sound of a trompet that his prayers should be allowed The father therfore hath geuen vs euerlastyng lyfe shewinge of whome it should be asked euen of his sonne Iesus Christe His doctrine who soeuer embraceth his example whosoeuer foloweth hys promises whosoeuer trusteth vnto he bothe possedeth the sonne and hath life the pledge wherof he kepeth in the meane time euen the spirite of god throughe the vndoubted confidence whereof he is bolde to call God father He that is a straunger from the sonne is estraunged also from lyfe The texte These thinges haue I written vnto you that beleue on the name of the sonne of god that ye maye knowe howe that ye haue eternall lyfe and that ye maye beleue on the name of the sonne of god And thys is the trust that we haue in hym that yf we aske any thyng accordinge to hys wyll he heareth vs. And yf we knowe that he heare vs whatsoeuer wee aske we knowe that we haue the peticions that we desire of hym If any man see his brother sinne a synne not vnto death let hym aske and he shall geue hym
and of all thinges that he sawe Happye is he that readeth and they that heare the wordes of the prophesye kepe those thinges which are wrytten therin For the tyme is at hande VNto our sauiour Iesus Christe after his manhode was geuen of god his father not onely all sufficiencie and fulnes of grace but also the knowledge and reuelacion of all suche secret mysteries as shoulde happen from tyme to tyme in Christendome vntyll suche tyme as he shoulde come againe vnto the lattre iudgement whiche secretes our sauiour Christ dyd reuele and open throughe his angels vnto his electe seruauntes and specially vnto holy S. Iohn I meane vnto that Iohn whiche bare wytnes of the worde of god and of Iesus Christ and dyd recorde all suche matters and doctrine as he himselfe had sene and lerned Whiche doctrine shall be very profytable vnto euery one that shall reade vnderstande this prophecye so far as he shal endeuer himselfe to lyue therafter preparinge appointynge himselfe thorowe a true faith and a christen conuersacion to please the lorde in this lyfe whiche is shorte and transitorye and the ende therof vncerten ▪ The texte ¶ Iohn to the seuen congregacions in Asia Grace be vnto you peace from him whiche is and whiche was and whiche is to come and from the seuen spirites whiche are before his trone and from Iesus Christ whiche is a faythful witnes and first begotten of the dead and Lorde ouer the Kynges of the earth Vnto him that loued vs wasshed vs from our synnes in his awne bloude and made vs kynges and prestes vnto god his father be glorye and dominion for euermore Amen In lytle Asia were notable churches and congregacions set vp institute of the holy apostles speciallye of S. Paule vnto whiche also S. Peter wryteth confirmeth them in the faythe and vnto the same dothe S. Iohn wryte specially in consyderacion that this doctrine shoulde concerne all churches generally whiche were at that tyme standynge or shoulde afterwarde be institute thorowe out the whole world And he wysheth vnto them all as muche good as he can thincke or dyuyfe from god whiche is onely the gyuer of all good thinges is and remayneth for euer vnmutable ruleth gouerneth all thinges wherunto he vseth the ministraciō seruice of his angels which are infynyte in nombre whiche thing the nombre of seuen dothe sygnifye accordynge vnto the vse of holy scripture And with this eternall father holy spirite one god reygneth our lord Iesus Christ which is appointed to be the ruler of al thīges in heauen earth of al sensyble creatures both gostly as the spirites are bodily He in his mans nature for very loue toward mankinde was sēt for the comforte and wealth of y◠who le world testifyed most faithfully vnto al the world the wil of his father in the gospel accordyng as it was before promysed in all the prophetes that he shoulde be the founder and performer of the newe testament and should be offered vp and dye for the synnes of the whole world and in the resurrectiō or vprisynge againe of the bodye and soule he shoulde goe before all the resydue of the faythfull and be their guyde vnto euerlastynge lyfe whiche lyfe he onely hath meryted and purchaced thorowe his perfyte obedyence vpon the erosse vnto death And therefore is he exalted as concernynge his manhode aboue all creatures and hath receyued the moost worthiest and hyghest name and tytle that can be named eyther in this world or in the worlde to come And he hath purchaced and deserued for all the holy elect children of god the honour and glorye of the euerlastynge kyngdome and also grace to rule and gouerne our selues vertuouslye and to offre vp dayly and continually a pleasant sacryfyce of thanckes geuynge in true faith in god thorow Iesus Christ Vnto hym therfore alone parteyneth all honour and glorye The texte ¶ Beholde he commeth with cloudes and al eyes shal see him and they also which pearsed him And all kynreds of the earth shall wayle ouer him Euen so Amen Euen in despyte and against the wyll and mynde of all them that crucifyed Christ and woulde not take nor knowledge him for a kyng yet he commeth in the hyghest maiestye whiche excelleth all glorye and power of all otherkynges that euer were and nowe sheweth hym selfe and appeareth thorowe fayth vnto all his electe as the very messias and sauiour of the worlde whiche was so long desyered and loked for And whan he shal come at the latter daye to iudge the quycke and the deade than shall all the Iewes and vnfaythful whiche despysed him at his first commynge whan he came with suche humblenes crucyfyeng and putting him to death and woulde not receyue nor knowledge hym for a sauioure and a messias they shall than see him with feare and tremblyng and he shall appeare dreadfull vnto them The texte ¶ I am Alpha and Omega the begynnynge and the endynge sayeth the Lorde almighty whiche is and whiche was and whiche is to come I Iohn your brother and companion in tribulacion and in the kyngdome and pacience in Iesu Christe was in the yle that is called Pathmos for the word of god and for the witnessynge of Iesus Christ This doth Christ speake to declare his godly maiestye and his eternall substaunce his almyghtye power without ende or begynnynge And he speaketh after the maner of the grecians amonge the whiche Alpha is the first letter Omega the last And after this speaketh S. Iohn the Euangelist again of his owne parson without any worldly boasting reioysyng as it becommeth a Christē man not in any honour or ryches of the world nor yet in any holynes the is in himselfe but onely in the affliccions persecuciōs pacience mysery partycypacion of the rightuousnes in Christ wherof he is a witnes a partener in sufferyng for Christes sake which thing hapned vnto him for the gospel by the procurement commaundemēt of Domicianus the Emperour which would haue bene honoured for a God where as Iohn taught that the onely lyuynge god and none els ought to be honoured and called vpon For y◠whiche cause Iohn was banyshed sent into Pathmos where god dyd shewe this reuelacion vnto him bad him wryte it so by that meanes thorow his wryting to set furth to further the glorye of Christ in his banyshemēt more thā euer he had bene able to haue done with his wordes or preachinge onely yf he had styll remayned amonge his frendes in his countrey The texte I was in the spirite on a sondaye and hearde be hynde me a great voyce as it had bene a trempe saying I am Alpha and Omega the first and the sast That thou seest wryt in a booke and sende it vnto the seuen congregacions whiche are in Asia vnto Ephesus and vnto Smyrna and vnto Pergamos and vnto Thiatira and vnto Sardis and vnto Philadelphia
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
shoulde all together be fulfylled that all prophetes dyd euer prophecye of the kyngdome of Messias the sauiour of the whole worlde whiche is the hyghest misterye Of the whiche thinges all patriarkes and prophetes yea and the apostles also and Christ him selfe dyd speake namely of the tyme of the kyngdome of heauen that was commyng and of the commynge of Christ in his highest honour and glorye whiche shal be manifest and knowen vnto all men and vnto the whole world The texte ¶ And the voyce whiche I hearde from heauen spake vnto me againe and sayde go and take the lytle boke whiche is open in the hande of the angell which standeth vpon the sea and vpon the earth And I went vnto the angell and sayde to him geue me the lytle boke and he sayd vnto me take it and eate it vp it shal make thy belly bytter but it shal be in thy mouthe as swete as hony And I toke the lytle boke out of his hande and eate it vp and it was in my mouthe as swete as â—onâ— and assone as I hade eaten it my bellye was bytter And he sayde vnto me thou must prophecye againe amonge the people and nacions and tongues and to many kynges At this place myght the begynnyng of the .xi. muche more conueniently haue bene appoincted but it is no matter Iohn in the person of all faithfull christians and specially in the person of them whiche should be teachers in the churche of god as the holy bysshops and other apostolicall men heareth the voyce of God speakinge thus vnto him If thou wylt doe and performe thy office and vocacion truly and iustly than goe thy waye and appointe thy selfe therunto withall thy might and power and take in thy hande the holy open and mooste cleare cronicle booke of the holy gospell and worde of God receyue the same and the holy vnderstandinge therof from the holy goost thorow feruent praier And reade therin with faythe loue and moost earnest zeale of Christ hym selfe But he telleth him before that he shoulde not onely reade or synge it wryte or endyte it but that he shoulde with a moost gredy desyre euen deuoure it vp as a foode from God and as the heauenly breade of all faythfull beleuers and that â—e dygest it in to his bowels as a moost cleane and holsome foode Whiche thing can not come to passe with out bytternes of repentaunce and of sorowe and heuynes of the hearte and conscience And specially vnto him that knoweth so muche of the wyll of God and feleth that his spirite is so weake and frayle and his fleshe so wylde and dysobedient and his mynde so stubbourne and obstinate against the spirite of god Or els it may be thus vnderstandeÌ„ that whan a man vnderstandeth the worde of god and knoweth that it ought to be spred furth vnto other that is to saye to the whole churche of God and that the truth ought to be spoken vnto the blynde worlde and that it can not yet be done with out great perell danger of bodye and lyfe than is it doutles bytter vnto him But yet not withstandinge it is swete in the mouthe thorowe the comforte and ioye of the truth and thorowe the ioyful promes of the gospell of rightuousnes and holynes thorow Christ the sauiour of the whole world in al tymes Al this did Iohn in a vision and toke also further instruccion thereof as foloweth ¶ The .xi. Chapter The texte ¶ And then was geuen me a rede lyke vnto a rodde and it was sayd vnto me Ryse meat the temple of god and the aulter and them that worshyp therin and the quier whiche is within the temple cast out and meate it not for it is geuen vnto the Gentiles the holy citie shall they treade vnder fote xiii monethes And I wyll geue power vnto my two witnesses and they shall prophesye a thousande two hundered and .ix. dayes clothed in sacke clothe These are two olyue trees and two candelstyckes standynge before the God of the earth And yf any man wyll hurte them fyre shall procede out of their mouthes and consume their enemies And yf any man wil hurte them this wyse must he be kylled These haue power to shut heauen that it rayne not in the dayes of their prophesyinge and haue power ouer waters to turne them to bloude and to smite the earth with all maner plages as often as they wyll THe lorde doth teuele and shewe vnto Iohn that he wyll vysyte and reforme his churche beyng so sore fallen and decaied whaÌ„ tyme shal be thorowe apostolical men and godly parsons which haue eaten vp and dysgested the booke of god and with great swetnes and plesantnes haue bene feruent and earnest to further and to set furth the wyl of God And thus he geueth hym a â—eâ—wande in his hande as he dyd also vnto Ezechiell to measure to serche out the rightuousnes of the churches and the state of euery one And specially of them whiche by reason of their office and vocacion ought to haue a speciall respecte and regarde to the seruyce of god among the whiche the bysshops and the highe most speciall doctors and teachers of the churche whiche are vnderstande and ment by the quiere for as muche as they are maisters and rulers of the quiere were the mooste wicked and vngodly And they are compared and lykened vnto the heathen and were geuen and delyuered vp vnto them to be punysshed For the heathen and vngodly and supersticious people geuen to al ydolatrie whether they be spiritual or secular they shal treade down destroy and defyle the churche of Christ a long time whiche is to be vnderstande by the xlii monethes the is to saye .iii. yeares an halfe whiche might well sygnifye .iii. hundreth yeares an halfe from the tyme that muche false doctrine many supersticious ceremonies came first into the churche against the manifest worde of God Whiche thinges sprang vp thorow yâ— pompe pryde couetousnes and presumpcion of the spiritual prelates watchmen as they named them selues and so ought to haue bene in dede by their office callyng The two witnesses of repentaunce amendement of lyfe which should take the gospel in hande againe and should restore bryng forthe the booke againe are Enoche Elyas For in the wicked tyme of the Cainites before Noes floode Enoche studyed went about without doubte bothe with word dede to reforme the world to reduce them vnto the true faith in God perfyght loue to their neyghboure againe Wherunto he was moued by the holy goost whiche did worke speake in him yea parauenture also did write thorowe him For there were once bokes of Enoche whiche nowe are not to be gotten And lyke wyse did Elyas also in yâ— time of the lawe but with a wonderfull zeale feruentnes both in word deed thorow the mocion of the holy goost whiche worketh in the ministers
of the churche and to the true vnderstandynge of the truth in all landes and nacions of the earth than euer they dyd in their lyfe tyme as it is euydent that it so happened vnto the holy prophetes and martirs And than shal all the wicked enemies and contemners of the worde of god and of Christes true religion treÌ„ble and feare the iudgement of god not vnworthely and they shall vndoutedly receiue their due rewarde that they haue deserued for the extreme cruelty whiche they haue shewed and declared against the faythfull ministers and seruauntes of God Whiche rewarde they shal receyue with feare tremblynge sorowe smart and paine despaire and with euerlasting shame and confusion folowing Whether any suche thinge hath hitherto or maye hereafter happen let euery true christen harte that trusteth in the mercye of god well consyder and wey by him selfe ¶ The .xii. Chapter The texte ¶ And the seuenth angell blewe and there were made great voyces in heauen saying the kyngdoms of this worlde are our lordes and his Christes he shall raygne for euer more And the .xxiiii. elders whiche syt before God on their seates fell vpon their faces worshipped God sayinge we geue the thankes O Lorde God almightye which arte and wast and art to come for thou hast receaued thy great might and hast raigned And the nacions were angry and thy wrath is come and the tyme of the dead that they shoulde be iudges and that thou shouldest geue rewarde vnto thy seruauntes the prophetes Sainctes and to them that feare thy name small and great and shouldest destroye them whiche destroye the earth AL this maye be well referred vnto the texte and vision that went before to this purpose that after all matters before mencioned once past there shoulde be an vniuersall godlynes and christen order eyther thorowe the generall preaching of the gospel thorow out yâ— who le world or els thorow the godly lyfe peace and felicitie whiche maye be at that tyme vpon earth As it is possible inoughe thorowe the grace of god and many good christen heartes doe trust and hope that it shall come to passe Or els it maye be vnderstande after the last iudgement of our sauiour Christ of the quietnes whiche shall than immediately folowe after the cruell persecucion of Antichrist as this blessed and comfortable angel preacheth and declareth with his trompet For sure it is that before the latter daye the kyngdome of Christ shall appeare and be receyued of all nacions and yles of the earth euen of the Iewes also whiche at length shal receyue knowledge of their errour and shall confesse their obstinacy and the wickednes of their belefe and conuersacion whaÌ„ they shall see the grace and knowledge of God manifestly reueled in all tongues and speches thorowe the holy worde of god and shal perceyue the kyngdome of Christ the true Messias not to consist in the strayght and narow corner of Canaan nor in the vnhappy citie of Ierusalem whiche is vnhappye by reason of the dyuision and vnquietnes that is in it but in the whole wyde worlde wherin shall be one onely felowshyp and congregacion of the seruauntes of the onely one and almyghtie god whom alone all the holy prophetes of whose faythe the Iewes haue alwayes made so highe boast haue honoured and praysed and lyke wyse the whole regiment and flocke of theirs and the whole worldes Messias and Sauiour whiche was before the creation of the worlde and hath appeared in the worlde in al humylite more than .xv. hundreth yeares almoost longer than the lawe of Moyses dyd endure and continue among the Iewes from the tyme of their delyueraunce out of Egipte vntyll the commynge of Christ whan he toke his manhode in the tyme of the reygne of Herode whan as their regiment and gouernaunce toke an ende What lyes soeuer they feyne of their lande and regyment in Vtopia whiche they name Caspâ—a wherof they must shortly be a shamed and holde their peace and confesse their deceyte falsehede presumpcion damnable lyes of their Talmude of all their false myserable blynde guydes and Rabbynes whose falsehede is nowe open and manyfest vnto all the worlde for as muche as their bokes are made common thorowe the benefyte of printynge vnto all men of learnynge and knowledge So that this myserable people as the holy apostle S. Paule prayeth hath that thing fulfylled vnto them whiche they hoped for and whiche was promysed of God in their tyme vnto their generacion Euen so maye it come to passe vpon earth and that right sone that the honour and glorye of the kyngdome of Christ and of God shall appeare which shal rule for a tyme vpon earth and after yâ— latter iudgement in heauen in euerlastynge blisse As than al holy patriarkes prophetes apostles and all the martirs that euer haue bene shall haue honour and glorye whiche they shall offre vp vnto the euerlastinge and very true God in the sight of all Goddes electe in euerlastinge blisse in yâ— kyngdome of God and of his Messias our sauiour Iesus Christ according to the doctrine of the infallyble moost true word of god But the wicked and vngodly heathen shall haue no part of this honour glorye and blisse but shall suffer and be damned euerlastingly in eternall wrath enuy hatred malyce and despayre For suche is the righteous iudgement of God ouer all men bothe quicke and deade good and bad Euery one shall be rewarded accordyng to his workes and desertes after the iust iudgement of almyghtye God without all maner of parcialytie or respecte of persons whether they be of high or lowe estimacion in the worlde whether they be riche or poore and of what lande or contrey so euer they be For than the holy and faithful shal receiue of Christ euerlasting saluacion for their trust faith and loue towarde God and contrarye wyse the wicked and vngodly tyrannes aduersaries persecutours of the faithfull seruantes of God for their obstinate blyndnes infydelitie and contemninge of Goddes holy wyll and worde shall peryshe for euer and shall remayne euerlastingly cursed and damned withal wicked spirites Thus farre as semeth vnto me doe the visions and prophecies reache that are hetherto past and mencioned in this boke But nowe that whiche foloweth is another reuelacion pertayning to an other tyme. For a man must not seeke any other order of yâ— scripture in this boke whiche is compact together of many and diuerse visions without any obserued order than in other writinges of the prophetes as they that are learned doe knowe well ynoughe The texte ¶ And the temple of god was opened in heauen and there was sene in his temple the arcke of his testament and there folowed lyghtnynges and voyces and thondrynge and earthquake and muche hayle Here might the .xii. chapter well begynne and these wordes myght be vnderstande and taken for a preparacion vnto the very glorious and newe reuelacioÌ„ which is nowe as I sayde before opened vnto
him But this temple of God is the holy christen churche and congregacion in this tyme of trouble dyscencion and batell and participacion of the blisse of heauen and euerlastinge lyfe vnto them that wynne and beare awaye the victorye The Arke of the testamente is the blessed and holy manhode of Christ vnited and knit in one with the godlye nature of the euerlasting word of God which is and euer hath bene yâ— Mercye stoole of all the worlde and of al men and the onely comforte refuge and ioye of the faythfull electe But the lyghtenynge the noyse of the voices the thonderynge and earthequake with the great hayle maye sygnifie the terryble damnacion of the wicked for euer or els it maye sygnifie a synguler ernest and wonderfull preparacion of the hearer or of the reader lyke as was of the holy Apostle S. Iohn whiche sawe it to marke and consyder it the more dilygentlye For it is necessarye to marke and consyder suche reuelacions and visions as doe folowe vpon suche tokens the lyke whereunto happened sometymes also vnto the prophetes as the holy scripture declareth The texte ¶ And there appeared a great wonder in heauen a woman clothed with the Sunne and the Moâ—e vnder her fete vpoÌ„ her heade a crowne of .xii. starres And she was with childe cried trauayling in birthe and pained ready to be delyuered And there appeared another wonder in heaueÌ„ for beholde a great red dragon hauing .vii. heddes ten hornes .vii. crounes vpon his heades his tayle drue yâ— thirde part of yâ— starres cast them to yâ— earth As in the prophetes of the olde testament the first dyd write more plainely and manifestly than the last whiche are muche harder to be vnderstanded as Ezechiel Daniel and zacharie are muche harder than Esaye and Ieremy EueÌ„ so in the new testament in this prophetycall boke the latter prophecies reuelacions and visions are more playne and easy to be vnderstanded thaÌ„ the first in so muche as this vision maye in manner be an interpretacioÌ„ of those visions that went before This heauen wherin this great token dyd appeare must nedes be the kyngdome of heauen the christen churche congregacion and felowshyp of all faithfull from the begynnynge of the worlde vntyll the ende therof as Christ him selfe doth interprete it The woman of whome the angell here speaketh is the euerlasting mighty and blissed worde of god whiche is bryght and mightye as the Sunne wherunto all the vnderstanding of man and of all fleshe is subiecte And it is clothed and garnysshed with the faith and confession of the patriarkes â–ª prophetes Apostles and martirs bothe of the olde and of the newe testament This word of God the holy gospel promised vnto vs from the begynnynge and beleued hath performed and thorowe the mercye and goodnes of God hath brought forthe and borne vnto vs Christe the sauiour of the worlde or the true faith in Christ But this came not to passe before suche time as nonother saluacion coulde in any wyse be founde thorow the workes of the lawe throughe the sacrifices nor throughe all other good workes For none of them all had power to satisfye or to make holy but onely the righteousnes of the worde of God that became man namely our sauiour Christe the sonne of God and of Marye whiche had bothe the nature of God and of man in one onely person whiche made satisfaccion for al mankynde This beyng with childe is in this place as muche as an earnest lust and desyre The cryeng is prayer As the holy prophetes dyd euermore desyre this saluacion trusted throughe belefe in yâ— worde of God vnto the promes yâ— was made vnto the whole worlde Against this holy worde of God and this christen faithe dyd appeare an other token in the congregacioÌ„ of the churche beyng called of God namely a bloudy dragon and enemye of mans saluacion and of the true faithe in Christ whiche is yâ— wicked spirite Lucifer his felowshyp by whose .vii. heades is sygnified all blasphemies and wickednes wherwith he worketh all myschiefe And the .x. hornes doe sygnifye his great and manyfolde tyrannye wherby he worketh to hynder and hurt the true faythe and the gospell of Iesus Christ the onely sauiour wherunto he is an enemye an aduersarye with all his might power so farre as almightye God wyll permyt and suffer him whiche he taketh to helpe him namely the louers frendes and gredy folowers of this worlde vngodlye tyrannes againste all godly innocencye and christen faithe This dragons tayle sygnifieth the might power and ministers of the deuell wherby he dysyreth to hurt the electe yf God woulde suffer it as it is possible that he maye that they shoulde fall from the heauenly vertue and godlines vnto the loue of this worlde and vnto earthly and fleshely lustes and affeccions The texte ¶ And the dragon stode before the woman whiche was readye to be delyuered for to deuourt her chylde as sone as it were borne And she brought forthe a man childe whiche shoulde rule all nacions with a rodde of yron And her sonne was taken vp vnto God and to his seate And the woman fled into wildernes where she had a place prepared of god that they shoulde fede her there a M.ii. hundred and .lx. dayes The wycked spirite dyd bestowe all his might and power that the promyse of God thorowe the dysobedience of the children of Israell whome he alwayes stirred vp might come to none effecte and that yâ— trueth of God might be dysappoynted and that the faythe in Christ in whome our saluacion dothe consyste might be blemysshed and confounded and also that the gospell might be myxed with mans doctrine interpretacions and errours But the goodnes truth mercye faythfulnes and loue of God is greater than the power and wickednes of the deuell and of al his subtilties and ministers For the childe was borne goddes worde became man truth had the victorye and falsehede laye on yâ— grounde vnder fote The craft and subtiltie of the deuell was defeated by the wysdome of God and was opened and dysclosed vnto the worlde This childe Christ the euerlasting worde of God whiche became man in the moost holy wombe of the virgin Marye was receyued and taken of God the father throughe grace for the satisfaccion of the synne of al the world and he dyd merite and deserue with his highe and most perfyte obedience and humblenes the glorye of yâ— heauenlye father and the kyngdome of heauen wherin he ruleth for euer and euer But the truth of the christen faith religion and of the gospell of Christ dyd alwaies suffre extreme sorowe and payne beyng persecuted euen at the first of the Iewes of the false Apostles of false and coloured christians of Emperours and Kynges of workemongers of false and wicked bysshops of Sorcerers and nigromansers of Sarasens of ydolaters and Epicures of philosophers of the louers
of this world of spiritual prelates and religious monkes and friers c. For all these and other suche lyke are the hornes crounes and the great tayle of this dragon whiche watcheth studieth and seketh all wayes and meanes to hurte and hynder the true faithe the christen lyfe and the holsome doctrine that is to saye our sauiour Christ in the faithfull And for this cause the doctrine of the gospell and the christen faithe hathe bene fayne to suffer muche continually euen from the beginnyng of the worlde and immediately after the christen faith was first taught preached And therfore many holy and faithfull christianes haue bene fayne to flee and yâ— trueth of the gospel in continuaunce of tyme was straunge and vnknowen vnto the moost parte of the hyghe learned doctours and potentates throughout the worlde Althoughe the true christen faithe was alwayes preserued thoughe it were in fewe and in abiecte persons of slender reputaâ—ion And this continued a longe space namely from the tyme of Constantine the Emperour whan as the christen churche semed in maner to haue escaped all daunger and perill of decaye and destruccion vntil our tyme wherin she appeareth againe wonderfully after a straunge maner in despite of al tirannes and of all the power of hell And nombring from that tyme of Constantine I meane vntyll our tyme euen this nomber of yeares shall euydentlye appeare reckenynge dayes for yeares as it is a commune thing in scripture If any man can finde out any plainer vnderstanding of this place for in suche darke and obscure places of scripture no man ought to be frowarde or contencious let them take it and folowe it The texte ¶ And there was a great batayle in heauen Michael and his Angels fought with the dragon and the dragon fought and his angels and preuayled not nether was their place founde any more in heauen And the great dragon that olde serpent called the deuell and Sathanas was cast out Whiche deceaueth all the worlde And he was cast into the earth and his angels were cast our also The power of God the holy worde of God and the spirite of Christ which we maye vnderstande by Mychaell who by interpretacion is who is lyke god and Gabriel the strength of God hath in all ages and tymes bene dryuen to holde batel with Lucifer and Sathan with the pryde of mans wysdome whiche haue hindred the true honour of God the true seruice religioÌ„ of God the true faith and haue euer withstanden the holy and pure gospell But this worde of God hath alwayes had the victorie althoughe with muche labour and daunger and sometyme not without harme and losse but not of the electe whiche thing shall continue vntyll suche tyme as our sauiour shall haue his wil and pleasure of this battell and with the breath of his mouthe shall slaye the sonne of the dragon the damnable Antichrist For the whiche thing we ought continuallye to call vpon the mercye and goodnes of God in a stedfast and perfight hope and confidence as he hath taught vs halowed bee thy name Thy kingdome come Thy wyll be done no lesse in earth than it is infalliblye in heauen For the haÌ„de of God is not shortened but is able to gyue whatsoeuer he hath commaunded vs to aske and â—o praye for The peace also and quietnes of the elect and faithfull to lyue in godlynes maye be wysshed to be more perfight as is also promysed thorowe the prophetes than it hath bene hitherto for lacke of the true sounde doctrine of the gospel no smal space althoughe the very perfyght peace can not be obteyned but onely in heauen in the eternall quiet kyngdome of Christe The texte ¶ And I hearde a loude voyce saying in heauen is nowe made saluacion and strength and the kingdome of our God and the power of his Christ For the accuser of oure brethren is caste downe whiche accused them before our God daie and night And they oeurcame him by the bloude of the lambe and by the worde of their testimonye and they loued not their lyues vnto the death Therfore reioyce heauens and ye that dwell in them Wo to the inhabiters of the earth and of the sea for the deuil is come downe vnto you whiche hathe great wrathe because he knoweth that he hath but a shorte tyme. Thus throughe the spirite of Christ with the continual and sincere preaching of the gospel Sathan and his champioÌ„ Antichrist are ouercome And thus shal the voyce prayse and thankesgeuing of the faythful be heard in the churche as it is here written now is Saluacion thorowe faithe and the strength thorow loue and the kyngdome or dominion in the churche become gods Nowe maye all men see the power of gods worde the iudgement of Christ against the deuel whiche would haue roted out yâ— rightuosnes of faith in Christ would haue directed and appointed christen men vnto the rightuosnes of workes and to the hope of their owne satisfaccion wherby he woulde alwayes haue founde occasion to accuse all men before God vnder a false pretence But the preachinge of the gospell hath disclosed this suttell falsehede and all suche lyke and declareth that onely the bloude of the lambe and nothing els can wype and washe awaye the synnes of all the worlde yf they trust in god thorowe Christ with a true lyuely faith thorowe the grace and mercye of God and the rightuousnes of Christ which he dystributeth vnto al his faithfull electe and maketh them partakers therof That by this meanes Sathan can haue no quarell against the workes of the faithfull whiche lyke thankfull parsons remayne and continue stedfastly in their true faith in al maner of affliccion aduersitie eueÌ„ vnto very death And therfore the true ioye of all godly consciences waxeth and increaseth in the churche And so their blisse and saluacion beginneth in this worlde thorow faith which faith worketh an innocent and a godly lyfe thus continueth euerlastingly in heauen But on yâ— contrarye parte woo vnto them whiche seeke their rightuousnes by men at certen places certaine times certaine workes and certaine meates for they can neuer fynde any true rightuousnes but thorowe the falsehede wickednes of yâ— deuil they fall eyther into desperacion or els into presumpcioÌ„ wherunto SathaÌ„ applieth al his study yâ— they fall not froÌ„ his kingdoÌ„ nor escape out of his fingers For he seketh nothing but yâ— damnacioÌ„ of such The texte ¶ And when the dragon saw that he was caste vnto the earth he persecuted the woman which brought forthe the man childe And to yâ— woman were geuen two winges of a great Egle yâ— she might flye into yâ— wildernes into her place where she is nourished for a tyme times and halfe a tyme from the presence of the serpent And the dragon caste oute of his mouthe water after the woman as it had bene a ryuer because she shoulde haue bene caught of the floude And the earth holpe the
woman and the earth opened her mouth and swalowed vp the ryuer which the dragon cast out of his mouth And y◠dragon was wroth with y◠woman wēt and made warre with the remnaunt of her sede which kepe y◠cōmaundementes of God and haue the testimonye of Iesus Christe And I stode on the sea sande After that Sathan whiche is a spirite of lyes marketh the power of faithe whiche commeth springeth of gods worde howe Christ beyng borne in the faithful doth waxe increase in them thorowe holy godly workes acceptable vnto god than he goeth about to persecute y◠gospel the true holsom doctrine and the spirite of Christ in the electe But the circumspecte quickesyghted and highe flyeng Eagle of gods spirite resisteth the dragō geueth might power with his grace vnto the Christen soule to flee into a sure place whiche is y◠contempt of this worlde the loue of the world to come the solitarines of a quiet conscience in y◠crosse of Christ the comfort in y◠remembraunce of gods word With these wynges she escapeth from Sathan and from al his spirites snares and suggestions This foode noryshment is geuē throughe the grace mercy of god vnto all the electe children of God from such time as the word was firste writen throughe Moyses and afterwarde declared throughe y◠prophetes and fulfilled through Christ preached in al y◠world throughe y◠apostles in our tyme throughe the mercye goodnes of God renewed againe for a thousande and .ii. thousande yeares y◠is .iii. thousande yet lōger how lōg so euer it please God which wil not haue it hidden vnknowen vnto vs. And for this cause the nombre of the yeares both in this boke in other is obscure not without a synguler cōsideracion As y◠disciples of Helyas receyuing it of their maister also sayde y◠.ii. thousande yeares were past before the lawe that the lawe of Moyses should continue lykewyse .ii. thousande yeares the kingdome of Messias vpō earth also about .ii. thousande yeares not so precisely reckened nor fullye accomplyshed as the Rabbines interpreters of y◠Iewes doe for the most part cōfesse declare But the serpēt which he named before a dragō doth neuer seace since y◠tyme of Adam Eue to persecute y◠faith in y◠worde of God the secret misterie of Christ For y◠merciful rightuous god taketh vseth y◠falsehede wickednes o◠Sathan euē for a game a sport as a mā may say And the more y◠Sathan goeth about to hinder the worcke grace of god the performaunce of his promises the more doeth his damnacion his wrath enuy and malyce increase and gods grace throughe his mercye is the more aboundantlye multiplyed in all men and the true rightuousnes of the holy and blessed seede our sauiour Christ is the more perfight and effectuous and maketh more hast to the full and perfyght blisse and saluacion of all faithfull electe Althoughe notwithstandinge the infinite wickednes of Sathan neuer ceaseth and is euer more angrye deuyseth continually one mischefe vpon anothers necke against the faithful but all to their furtheraūce honour profite at length yea to the preseruacion of y◠trueth of the eternal worde of God to the furtheraunce and confirmacion of y◠true faith loue hope against y◠whiche the olde serpente is wont continually to fight with al his felowship companie of wicked spirites and of all kyndes of blasphemies and vices whiche are his seede generacion lyke as all maner of vertues grace holynes innocencye saluaciō are y◠frutes of gods worde of the spirite of Christ out of the whiche dothe spring obediēce and obseruacion of the cōmaundementes of God so farre as the weakenes and imperfightenes of man is able The whiche weakenes y◠sauiour of mankynde and y◠first borne of y◠children of God doth accomplyshe helpeth the lacke of mans weakenes for y◠which cause he became man our brother y◠he might the better knowe our infirmitie and weakenes And thus was this vision reueled vnto me as I thought standinge vpon the sande of the sea ¶ The .xiii. Chapter The texte ¶ And I sawe a beast ryse out of y◠sea hauing seuen heades and ten hornes and vpon his bornes ten crownes and vpon his heade the name of blasphemye And the beaste whiche I saw was lyke a catte of the mountayne his fete were as the fete of a beare his mouth as y◠mouth of a lion And the dragon gaue him his power and his feare great auctorite BY this beast which was sene to ryse vp in the raging sea of this worlde is signified y◠kingdome of Rome vnder y◠dominion of whiche kingdom Christ was borne suffred his passion vnder y◠same kyngdōe also S. Iohn did write both this boke and his holy gospel For this kingdom obteyned power dominion ouer many nacions landes and ouercame very many kinges Whiche thinges came not to passe for y◠vertue godlines of y◠Romaynes for they knew not their Lord God much lesse did they honour him For they dyd ascribe their wealth good fortune successe their victorie not vnto y◠true lyuing God but vnto their false goddes And diuerse Emperours of Rome haue set out them selues also for goddes haue suffred oblacions sacrifices to be made done vnto them And thus haue they blasphemed y◠true god creatour gouernour of al thīges whose seruice religiō yea his temple priesthode and sacrifices they did vtterly abolishe subuert most spitefully contemptuously and set vp al false religiō ydolatrie to please y◠people For whose pleasure they buylded set vp a churche of Pantheon for y◠honour of all sainctes goddes whiche remaineth at Rome vntil this day The errours riches blasphemous vices of y◠who le world which wer gotten in batel are like vnto a cat of y◠mountayne with her many speckles spottes whiche with her smacke souour draweth many beastes vnto her which she destroieth Euē as the Romaynes vnder y◠pretēce of their glorious name title haue gottē great power auctoryte wherby they haue oppressed hurt y◠who le world in so much y◠at length it was intollerable The Beare hath a weake heade but very strōg feete which signifieth y◠power of his tyrannye the weakenes feblenes of their captaines of their Emperours which for y◠most part haue had shamful endes after their wicked shameful liues And it was as spoilful gredy to deuour as a Liō had his power might strēgth of all mighty god but yet they haue not cōfessed it nor ascrybed it vnto him but vnto their own ydolles and false goddes and vnto Lucifer the kyng and head of their false goddes whiche is here named a dragon and wyll be estemed and taken for a Lorde of
as muche as they dyd performe and obey his wyll transgressinge the seconde commaundement of ymages and strange goddes which is eueÌ„ as muche as to serue the deuil This euil and wounde was healed longe before of the godlye Emperour Constantine and of the holy bysshoppes throughout the whole christendome and nowe this deuyll bringeth it againe into the churche vnder a pretence of holines out of yâ— which pretence did spring departinge from the faithe and decaye of loue as the Chronicles testifie What wonderfull tokens haue bene wrought in the papacie and to what ende Christ him selfe dyd prophecye longe agoe vnto his disciples and gaue them warning of them Vnto this seconde beaste muste ymages be made euen accordinge vnto the pleasure of the dragon and as the papacye wyll haue it without any respecte whether it be conformable vnto the worde of God or good and profitable for the conscience and soule of man or no. The texte ¶ And he had power to geue a sprete vnto the ymage of the beast and that the ymage of the beaste should speake and should cause that as many as woulde not worship yâ— ymage of the beaste shoulde be kylled And he made all bothe small and great riche and poore fre and bonde to receaue a marke in their right handes or in their forheades And that no man might by or sell saue he that had the marke or the name of the beaste other the nomber of his name Here is wysdome Let him that hath witte counte the nomber of the beaste â—or it is the nomber of a man and his nomber is syxe hundred three score and syxe This bringethe the dragon to passe to establyshe and confirme the worshipping of ymages whiche began to doe miracles and dyd speake to the great wonder of all men somtyme with the helpe of nicromancie the science of the deuyll by the whiche science many of them came vnto the papacye as their owne stories doe testyfie Out of this dothe it folowe afterwarde that whoso euer wyll not worship this ymage the same must dye euen as the papacye wyll haue it yet vntyll this daye And with parcialite geue them markes that is excommunicate them and dysherite them of their kyngdomes and heretages suche as wyll not worshyppe and honour their ymages Here must men speake warely and circumspectly that they dysplease no man that they maye enioye lyfe bodye estimacion and goodes quietly But goddes worde and wyll commaundeth otherwyse and is an other maner of wysdome God willeth that this beastes nomber and errour shoulde haue an ende Reken from the yeare of our Lorde a thousande v. hundreth and .xx. backewarde this nomber of .vi. hundreth .iii. score and .vi. yeares and looke what tyme it was thaÌ„ with the popes and the Emperours ¶ The .xiiii. Chapter The texte ¶ And I loked and lo a lambe stoode on the mount Sion and with him an hundred and xliiii thousande hauing his name and his fathers name written in their foreheades And I heard a voyce from heauen as the sounde of many waters and as the voyce of a great thounder And I hearde the voyce of harpers harping with their harpes HEre foloweth what rewarde they shall haue whiche folowe not this horned beast nor them that worship it The lambe vpon the mount Sion is our Sauiour Christ rulinge and gouerning in his holy christen churche and sorowing for his faithful elect This great nomber after the customable vse of the scripture sygnifieth the infinite and exceadinge great nomber of gods elect from the beginninge of the worlde vntil the ende therof vnknowen vnto the whole worlde Althoughe the nomber of the wicked and damned sorte be also a great nomber These electe are they whiche without feare shame or compulsion haue confessed knowledged honoured spred furth noysed abrode preached and taught the name of the heauenly father before all the worlde against all the spyte and resistinge of the deuyll of all his ministers and of the wicked worlde The texte ¶ And they song as it were a new song before the seate before the foure beastes and the elders no man coulde learne yâ— song but the hondred foure fourtye thousande whiche were redemed from the earth These are they whiche are not defiled with wemen for they are virgins These folow the lambe whither soeuer he goeth These were redemed from men beynge the first frutes vnto God and to the lambe and in their mouthes was founde no gyle For they are without spot before the trone of god This heauenly voice and moost pleasaunt musycke is the incessaunt continuall and endles prayse thankesgeuinge reioysinge mirthe and ioye of all faithfull and blissed in eternall blisse in the kingdome of God and of our lord and sauiour Iesus Christ For they syng a new song of a newe benifite grace and acte of God whiche hathe fulfylled in Christ in tyme conuenient and before ordeyned and appointed that thing whiche from the beginninge of the worlde was promised vnto all holy patriarkes and olde fathers and loked for of all people and nacions and beleued vpon vnto saluacion of the electe whiche are redemed with the deare pryce of the most precious heart bloude of Christ shed vpon the crosse in the earth These electe confessours and singers of laudes and prayses vnto God are they whiche are not defyled with earthly vnsemely pleasures of this worlde more delighting in fleshly lustes and filthines than in any right godly and christen loue of gods worde and heueÌ„ly vertues chast thoughtes or right godly doctrine and ceremonies in the exercyse wherof they shoulde haue suffred no maner of pleasure care or loue of any transitorye thing to haue hyndred them For this cannot be vnderstanded of any suche bodily chastitie or virginitie as religious parsons Monkes Nonnes Priestes Deacons suche other haue pretented falsely made their boast of vnto the world whiche hath be founde to be so rare and so groslye broken and negligeÌ„tly kept and so wonderfull seldome geuen of God vnto the vowers therof And thoughe it were kept yet was it not profitable and necessarye vnto the right christen and godly relygion and gods seruice of the Apostles whiche is onely praysed and commended in yâ— gospel and of S. Paule Would God there were lesse of suche wylde grosse and wanton chastitie and virginitie but lytle praysed of the most auncient holy fathers Oh that it wer lykewyse lesse extolled and estemed of the fathers of our time seyng it hath bene so great a blot vnto Christes true religion Here might muche be said and muche more be lamented our Lord graunt that it may sone be amended and redressed These holy frendes of God as Enoche Noe Abraham Isaac Iacob Iudas Ioseph Dauid Moyses and Aaron These patriarkes and prophetes I saye yea and without doubt Peter and Paule with other infinite olde holy bysshops are also in this register withal the blissed elect and they are the most pleasaunt and acceptable frute
their wickednes without repentaunce and neuer returning backe vntil their last howre vntyll their very death than is it not possyble but that their damnacion begon here in this worlde in all myschefe wickednes and without sorowe repentance or amendment leauynge example vnto their posterite to committe and to maynteyne lyke wickednes it is not possible I saye but that the smoke of their payne torment shall ascende vp from euerlasting to euerlastinge without any maner of rest daye or night with all those which dyd euer helpe vnto suche vngodlynes or consent vnto it opened such a dore vnto wickednes and woulde be extolled and praysed therfore with their Antichristes marke contrarye to the holy token of gods electe whiche they haue in their foreheades namely the holy worde of God for the whiche they haue suffered muche payne and opprobrye but with excedynge great pacience for Iesus sake The texte ¶ And I hearde a voyce from heauen sayinge vnto me wryte Blessed are the deed which herafter dye in the Lorde euen so sayth the spirite that they rest from their laboures but their worckes folowe them In so great danger of the faithful vnder the iurisdiccion of Antichristes abhominacion with his .ii. hornes and vnlawfull vsurped power vpon bodye and soule vtterly against the worde of god whiche is the onely comforte of al faithfull soules is it necessary that some comforte come vnto them from heauen aboue whiche the lambe sendeth vnto all true christians thorowe the holy gospell which the spirite of God writeth in their hartes to beleue stedfastlye that it can not be otherwyse in this worlde but that all they whiche wyll folow Christ must beare the crosse euen vnto death as Christe the innocent lambe dyd but afterwardes shall they see nothing but euerlastinge saluacion merited purchased vnto them thorowe the passion and death of Christe to the iustificacion and merite of eternall saluacion of all the electe Whiche comforte shall be muche greater in their soules in the kynkdome of Christe than is possible for al the merites of man to deserue or obteyne And speciallye at suche tyme as the glorified bodye shall be ioyned and vnited againe vnto the blissed soule after the latter daie And therfore the good workes of the faithful as thei doe not goe before their faith and loue but are onely the frutes of them euen so shall they not preuent the merite of Christ for all electe from euerlastinge but as the spirit of Christ saythe they folowe and come after them whan they haue obteyned rest and peace thorowe the free grace and mercye of God and thorowe the merite of Christes rightuousnes after this I saye thorowe faithe haue folowed good workes out of an humble and obedient heart whiche workes the lorde wyl graciouslye crowne as his gyftes and receyue and rewarde them as acceptable vnto him The texte ¶ And I loked and beholde a whyte cloude and vpon the cloude one syttinge lyke vnto the sonne of man hauinge on his heed a golden crowne and in his hande a sharpe spckle And another angell came out of the temple cryinge with a loude voyce to him that sate on the cloude Christ in thy syckle and reape for the tyme is come to reape for the corne of the earthe is rype And he that sate on the cloude thrust in his syckle into yâ— earth and the â—arth was reaped Althoughe the right faithfull garnyshed with good workes after yâ— worde of God were euermore sure of their saluacion yet not withstandynge the iudgement of God whan his tyme is come goeth forwarde against all suche thinges as are set vp against the worde of God As it was readye at hande at one tyme by reason of the obscuringe and blyndinge of gods worde amonge yâ— Iewes thorowe the cursed Talmud wherunto they gaue more faith and credence and cleaued more earnestly vnto it than vnto the lawe of God and to the prophetes And lykewyse among the christians specially among the hyghe bysshops and prelates with their glorious tytles of Popes Patriarkes Cardinals Primates and suche other orders of the whiche one euer desiered to be aboue a nother sekyng alwayes their owne glorye lust pompe honour and dignitie and not the wil of God faithe godlynes of lyfe nor yet the gospell whiche they haue alwayes pretended falsely and craftilye to colour and cloke their myschefe and wickednes As concerninge the Turkes faithe we can saye but lytle what their greatest faut wickednes and beastlynes is we haue had more knowledge by writinges than by any profe or experience But it is to be feared yf God be not mercifull vnto vs we shall learne it soner than we woulde In the myddest of all this thorowe the trompet of the gospel beyng blowen out in our tyme after a wonderfull sorte thorowe the spirite of Helyas whiche appeareth commeth abrode plentuouslye and effectuouslye is rysen and daylye ryseth suche a mouynge and sterringe vp of mens hartes suche a knowledge of the truth such a lyght and lanterne of doctrine and such a iudgement of Antichristes workes suche a feare of the wrathe of God so that there is a good hope that yâ— holy and holsome seede of gods worde so plentiously sowne and spred abrode shall not returne againe without great frute and edifâ—enge of the faithe and the lyfe of men For as for the Iewes whether they wyll or no they must nedes despaire of their workinge their faithe their doctrine and of all their state whan as they see that the whole kyngdome of heauen whiche they take to be theirs peculiarely to be taken from them and to be made common vnto all them that feare God thorowe the whole worlde more than euer was founde by them Euen so also amonge the christians the doctrine and profession of the holy gospell true faythe and all godlye vertues shall waxe and increase in the heades and rulers of the christendome as it shall also be ioyfullye receyued of all true Christen subiectes notwithstandynge that the nomber of them shall alwayes be least And also the knowledge vnderstandinge lernynge and readynge of the holy scripture shall somwhat increase amonge the spirituall prelates as it shoulde be hoped for and with most earnest and feruent prayer desired and called for of god And it is well to be thought and to be beleued that the Lord wyll doe his parte also euen in suche wyse as is here promysed so yâ— Antichrist beyng thus put to shame but yet remayninge styll impenitent shall be reaped downe with the syckle of gods worde thorowe the spirite of Helyas and shall be cut downe thresshed not to the destruccion but to the profyte edificacion and saluacioÌ„ of the world This hath our Lorde and sauiour Christ brought to passe whiche is alwayes the heade of the churche who is not onely present therwith but also doth graciouslye rule and gouerne it edifieth and helpeth it and he with and roteth out the enemies and aduersaries with the sickle of his
his kyngdome wexed derke and they gnewe their tonges for sorowe and blasphemed the God of heauen for sorowe and payne of their sores and repented not of their dedes The fourthe plage went ouer the seconde regiment of Rome whiche had both the temporal spiritual gouernance and was twise worse than the first For as muche as thorow her .ii. hornes it had power bothe ouer bodye and soule ouer the doctrine and ouer the polytike lawes with mouthe and hande againste God and also against the temporall gouernaunce against Christe and all his ministers Howe it hath dealte with the Emperours and what rule they haue kepte amonge them selues one Romyshe Pope against another practising all wicked sciences of the deuil bothe with quicke and also with deade mē against many good and godly Kynges and Emperours and againe how ofte Rome and the Papacye hath bene greuously plaged of God with rebellyon treason murther poysonynge nigromancye and with suche other kindes of wickednes as are neuer herde of in any other storyes we maye reade in the storyes of the Popes and of the Emperours from the time of Charles the great vntyll late dayes That by this meanes the summe of christen vertue and godlynes is turned into very desceite fraude falsehede and hipocrisie And the moste parte of all the wicked Popes were religious men and mooste false traytours to the gospell of Christe As for repentaunce there is none founde by this deuilyshe flocke The fyfte angell with his fyfte plage fallen vpon the seate of pestilence is rebellyon and resistance against the gospell raysed vp thorow false teachers whiche haue preached bothe without and also against the holy lawe and scripture of the lorde and haue rayled against many godly and faithfull men leauynge and refusynge holy scripture and settynge vp the studye of Aristotle in the steade therof whiche in the papacye hath bene more regarded and estemed than the holy worde of God By the meanes wherof so many greuous errours are crepte into the churche as well in matters of faythe and relygion as of dyscipline and Christen behauour Muche deuision many sectes by the meanes of so many orders of religions and so many glorious names and tytles yea and heresyes also Of the which al stories are full from Emperour Fryderiche the first of that name vntyl y◠ende of the thirde Frydierche In the whiche tyme there was muche trouble raysed vp in the christendome in the seculer iurisdiccion thorowe the Turke and in the spirituall thorowe the beggyng orders of religious parsons and of the hyghe heathnyshe scholes and vniuersities Of the which times muche might be wrytten heuy inoughe to be red but to auoyde tediousnes vnto the reader it shall be intermitted at this tyme. The texte ¶ And the syxte angell poured out his vyall vpon the great ryuer Euphrates and y◠water dryed vp that the wayes of the kynges of the east shoulde be prepared And I saw thre vncleane spirites lyke frogges come out of the mouthe of the dragon and out of y◠mouthe of the beast and out of the mouthe of the false prophet For they are y◠spirites of deuyls workynge miracles to go out vnto the kynges of the earthe and of the whole worlde to gather them to the batayle of y◠great daye of God almighty Beholde I come as a thefe ▪ Happie is he that watcheth and kepeth his garmentes lest he walke naked and men see his fylthines And he gathered them together into a place called in the Hebrue tonge Armagedon Consyder and waye yf this angell maye not sygnifye the spirite of Helias in oure tyme whiche spreedeth abrode the gospell in to all the worlde bothe with worde and dede to the confusion and vtter destruccion of all errours and to the profyte and reformacion of the worlde in all states and degrees For this seede can brynge forthe no nother frute But the great Euphrates ▪ of the pretensed spiritualtye is so sore fallē from their first rule that it is become more worldly and secular than the very secular state in so muche that it is vtterly dryed vp and wythered from the gospel syncerely preached Which is not to be merueyled at for it is euen of very necessitie For falsehede deceyte lyes and Hypocrisye must be opened and dysclosed by the trueth of gods word and by the preachinge of the gospell that syncere loue trueth and faythe in the worde of God with a sure confydence of the harte in the lorde God myght be taught and prynted into the naturall wyt and vnderstandinge of man And therfore it is necessarie that suche wrestynge of the true knowledge and doctrine shoulde be dysclosed vnto suche as haue any vnderstandynge and are not vtterly corrupte euen vnto worldlye princes and hygher powers and that the innocencye and clearnes ▪ and also the synguler profyte of the doctrine of the gospell might come to lyght that they myght see and confesse that it is the very trueth and so acknowledge and imbrace this Sunne rysinge vp Althoughe this doctrine be to stronge for their bloude and fleshe and they beyng fleshlye ouer weake in strengthe to lyue after the gospell Nowe against this euangelicall Sunne and manyfest knowledge of the trueth shall aryse .iii. maner of enemyes whiche shall assaulte it First the deuyllyshe dragon the great enemye of God and of all goodnes the botomles pyt of all wyckednesse with whome the mercye and goodnes of God dalyeth and playeth to shewe and declare his mercye and goodnes manifestlye before men The seconde is the beaste at Rome of whome we spake before the very right Antichrist whiche speaketh and worketh all that he can against the gospell of Iesus Christe wherunto he preferreth his decretalles and wyll be Lorde ouer the scripture ouer the churche and ouer the whole world and yet he wyll be taken and estemed for the vycar and debyte of Christ and S. Peters frende and the most holy father and for the head of the whole holy christendome And whosoeuer contraryeth or gainesayth this he must dye and also be cursed and made the deuylles by the power of this beastes mouthe The thirde is the false prophete not one person but an whole order and multitude of byshops and relygions parsons monckes friers c. Whiche by their office and callynge ought to mainteine and supporte the true doctrine but haue appoynted and bent them selues their whole lyfe and state vtterly against the doctrine of the gospel that nothing can be more vnlike the state of the Apostles eyther in doctrine religion or lyfe than is their order and state Wherof it is not nedefull to make manye wordes howe they haue alwayes resisted the doctrine of the gospell These are suche .iii. foule vncleane spirites as none can be founde more vncleane whiche notwithstandynge doe worke great tokens and miracles The deuyll with great wonders bothe amonge the Turkes and the Christians The papacy by forcerye witchcrafte and nigromancie The monkes and religious spirituall sorte withall
suttyltie falsede crafte of suche miracles as are or haue ben done wherby as it hath ben is euident inoughe they haue begyled bothe riche kinges princes and yâ— who le world of their goods possessions thorow their false doctrine And they fight and kepe batel alwayes against yâ— holy gospel as Gog and Magog did against Ierusalem with dyuerse victories and triumphes but they shal be ouercome at length thorowe the power of gods worde and of yâ— gospell reueled and come to light thorowe the spirite of Enoche Helyas of the whiche is before mencioned in the great daye of God the almighty which shall come at suche tyme as no man is ware of and whan all men thincke to be most sure eueÌ„ at suche tyme as the wickednes of these .iii. spirites shal be most strong and at the highest As than shall the godly ministers of the gospel indewed and strengthned with the spirite of Helias ioyfully come furthe against these deuils and against al maner of errours bothe of the faith and of the outwarde lyfe As than shall those be happye whiche watche and are careful with great diligence for the christen doctrine and religion whiche are clothed with the power of the holy goost and with a right zeale whiche set furthe the workes of God as dyd Helyas not onely with wordes and wrytinges but also with lyfe deedes examples continuaunce and constantnes in goodnes without any pryde or desyre of vayne glorye that no man shall euer see any shame by them But the iudgemeÌ„t of God hath gathered the .iii. vncleane spirites into one place into the eternall fyre of damnacion and euerlastinge shame payne and confusion whiche is prepared and promysed to the deuyll and his angels For Harmagdon maye sygnifye as muche as the iudgement of curse The texte ¶ And yâ— seuenth angel powred out his vyalle into the ayre And there came a voyce out of heauen from the seate sayinge it is done And there folowed voyces thonderynges and lightninges and there was a great earthquake suche as was not sence men were vpoÌ„ the earth so mightye an earthquake and so great And the great citie was deuyded into thre parties and the cyties of al nacions fell And great BabiloÌ„ came in remembraunce before God to geue vnto her the cuppe of the wyne of the featcenes of his wrathe Euery yle also fled awaye and the mountaynes were not founde And there fâ—ll a great hayle as it had bene talentes out of heauen vpon the men and the men blasphemed God because of the plage of the hayle for it was great and the plage of it sore This seuenth angell is more harde vncerten to interprete and to expounde than all the other Lyke as it is more vncerten to wryte of thinges to come than of suche thinges as are alredy past It may wel be a great feare in tyme to come that yâ— kyngdom of the Turkes for a short space shal be a great plage sorow an heuy iudgemeÌ„t ouer the corrupte decayed christeÌ„dome Whiche plage may here be founde marked out of these wordes yâ— it shal happeÌ„ come to passe before suche tyme as the Lambe his ministers shal rule vpon yâ— earth that both Iewes heathen shal be conuerted vnto Christ yâ— it may be sayde it is al done and so vp yâ— the full end of the worlde to come the terrible iudgement of God to fal vpoÌ„ one sorte parte of men whiche shall than be a lyue whiche is yâ— first parte And the other part is of them whiche shall ryse vp vnto euerlastynge saluacion And yâ— thirde is of them which are already damned which is and shal be the greatest part Vnto whom this iudgemeÌ„t all that shal goe before or come after it shal be more fearful terrible thaÌ„ any hart can thincke or any toung expresse which terrible heuy thing is here sygnified as muche as is possyble by the terryble voyces thonders lightninges earthquakes ouerthrowing of the greatest mightiest cities kingdomes as BabiloÌ„ Rome were What thing can be thought or ymagined more terrible fearfull Whiche thing this cursed and damnable worlde shall and muste suffer by the rightuous iudgemente of God and it muste fele the great wrathe of God forasmuche as it hath alwayes despised the blessed gospel and Christ our sauiour and redemer And therfore the great and heauye stroke and plage of gods rightuous iudgement shal fal vpon the worlde and yet shall it not amende them but as damned parsons shall cast and set them into euerlastinge blasphemye of God wherin they are hardened and wil not amende Whiche is the highest greatest plage that the lorde God maye or wil sende vpon his enemies ¶ The .xvii. Chapter The texte ¶ And there came one of the seuen angels which had the seuen vialles talked with me saying vnto me come I wil shewe thee yâ— iudgement of the great whore that sytteth vpon many waters with whome haue committed fornicacion the kynges of the earthe and the inhabiters of the earth are droncken with the wyne of her fornicacion And the spirit caried me away into the wildernes And I saw a woman syt vpon a rose coloured beast full of names of blasphemye whiche had seuen heades and ten hornes And the woman was arayed in purple and rose coloure and decked with golde precious stone and perles and had a cup of golde in her hande full of abhominacions and fylthines of her fornicacion And in her forheade was a name wrytten a mistery great Babilon the mother of whordome and abhominacions of the earth And I saw the wyfe droncken with the bloude of sainctes and with the bloude of the witnesses of Iesu And when I sawe her I wondred with great marueyle ONe of the seuen angels whiche spake of the seconde kyngdome and iurisdiccion of Rome of yâ— beast with .ii. hornes commeth now againe wyll speake more largely sufficiently of Antichrist whiche is his chiefe pricke â–ª marke wherat he wil shote Whom he nameth here with a new name the great whore whiche wil be yâ— head chiefe gouernour of many nacioÌ„s whose special abiding is in yâ— lande named Italy which lieth in yâ— see in maner as yâ— lesser Asia dothe With this pompous suttil deceightfull shameles lecherous proude state of yâ— papacy haue kinges coÌ„mitted whordoÌ„ almost these thousaÌ„de yeares beyng sometyme frendes together and sometyme enemyes sometyme one in his chiefe fauour and sometyme another And thus haue all Christen kyngdoms suffred them selues to be ruled and ledde yea to be put in feare and againe in coÌ„forte and ioy by him what with his suspendinge and cursynge vntyll he crepte so farre into the churche of God and became the highest desolacion and decaye therof that euer was This woman vpon the rose coloured beast is not onely arayed with red scarlet robes â–ª lyke as his Cardinales are otherwyse than euer Christ or his
of Christ that the proud seate of Rome her adherentes Thus may yâ— be the eight beast as yâ— papacie or see of Rome is the seuenth but it shal sone be iudged vnto damnacion The .x. kynges receyue not yâ— kyngdome of God vntil they receyue the gospel of Christ not of Antichrist but of the spirite of Christe But in the meane tyme they shall receyue power and aucthorite of the beast whiche power they shall exercyse and practyse to ouercome yâ— lambe to oppresse the gospell for the pleasure of the. ii horned beast But yâ— lambe the worde of God yâ— reuelacion of yâ— holy and godly doctrine and truth the grace of God the lorde Christ shall ouercome them For they shall vnderstaÌ„de and beleue that there is a lorde of al lordes and a kyng of al kynges To whose kyngdome the electe which are called of God from euerlastinge doe apperteine And thus shal the. x. kynges shortly hate the whore with her court and shal turne her naked out of yâ— florishyng and bewtifull rayment wherwith they and their auncientries haue garnished annowrned this whore her harlottes by yâ— meanes haue geueÌ„ occasioÌ„ vnto suche pryde vnchristen pompe I might wel say vnto suche Luciferyshe pryde for as muche as he wyl be like and equall vnto Christ and the brydegrome of the holy churche where as he hath geuen a great offence and slander vnto the holy churche in maner hathe shamed her and oppressed her thorowe his tyrannye In as muche as they the kynges and princes them selues must cfoÌ„esse yâ— the grauntes whiche this whore receyued of the Emperours Constantine Charles and Lewes beyng deceyued by her was the poyson and confusion of the christen churche This hatred and enuye against suche an whore shall the spirite of Helias styre vp in the hartes of kynges to doe with one accorde as yâ— trueth beyng knowen shall require as they dyd before indewe her with suche power And thus shall the worde of God be fulfylled The woman in the great citye is he which hath exalted himselfe for a byshop ouer all byshops and a regent and Lorde ouer all Emperours and kynges sittinge also in the place and seate of Christ whiche onely alone hath receyued power of the father ouer heauen and earth whiche he neuer gaue vnto any other as it is written Et gloriam meaâ— Alterinon dabo I wyll geue my gloto no nother Esaye xlii ¶ The .xviii. Chapter The texte ¶ And after that I sawe another angell come from heauen hauynge greate power and the earth was lyghtened with his britnesse And he cried mightely with a stronge voyce sayinge Great Babilon is fallen is fallen and is become the inhabitacion of deuils and the holde of all foule spirites and a cage of all vncleane and hateful byrdes for al nacioÌ„s haue droncken of the wyne of the wrathe of her fornicacion And the kynges of the earthe haue committed fornicacion with her and the marchauntes of the earthe are wexed riche of the aboundaunce of her pleasures THis chapter maye be taken for a songe of triumphe of al faithfull against all tyrannous kyngdoms which haue contemned the faithe trueth religion and all godlynes and woulde not abyde any of them And speciallye against the kyngdome and power of Rome by reason of the tyrannes whiche from the beginninge haue martired tormented murthered the holy professours of the onely one God And moâ—t principally against the seconde regyment of Rome whiche vnder the pretence of the name of Christe hath dealte so cruellye against all faithful Christianes and against the euangelical kingdom of god And yâ— former chapter nexte goyng before being wel vnderstaÌ„de there is no great difficultnes nor hardnes in this For this chapter is as it were an exposicion and declaracion of the former Christ the angell of yâ— great councel lyke as at his first coÌ„mynge he came in the moost highest humilitie and lowlynes became man suffered and dyed euen so at his last commynge he shal come in most bright glorye not into a virgins bodye but into the whole worlde with mooste hyghe brightnesse and proclamynge his gospell vnto the whole worlde to riche and poore wyse and symple in euyll A ioyfull gospell is it Babylon yâ— great and worishe citie she is fallen she is fallen She hathe no suche honour more that she wyll take vpon her as she hath done Nowe is it knowen that she hath bene an habitacion for the wicked vnfaithful desceightfull and of Sodomites whiche haue made all the worlde druncken and mad with her poyson and infectuous drincke And hath committed Simony withal spirituall thinges whiche euen as the cursed Simon magus dyd she hath solde for muche monye and for great riches And as for the hyghe humilitie and lowlynes of Christ whose meryte she hath pretended to be her owne she hath chopped and changed it yea she hath solde it for princely and lordly honour to be exhibite done vnto her feete and with moost deuely she pryde receyued The texte ¶ And I hearde another voyce from heauen saye come a waye from her my people that ye be not partakers of her synnes and that ye receaue not of her plages For her synnes are gone vp to heauen and God hath remembred her wickednes Rewarde her euen as she rewarded you and geue her double accordynge to her workes And poure in double to her in the same cuppe whiche she fylled vnto you And asmuche as she glorified her selfe and lyued wantonly somuche poure ye in for her of punysshment and sorowe for she sayde in her selfe I syt beynge a quene and am no wyddowe and shal see no sorowe Therfore shal her plages come in one dayâ— death and sorow and honger and she shal be brente with fyre for stronge is the Lorde God whiche shall iudge her These wordes speaketh Christ thorowe his spirite from heauen vnto his people that they shoulde forsake the companye and felowshyp of Antichriste that they make not them selues partakers of yâ— horrible synne of the double indignacion and also of the plages whiche shall lighten vpon him For the synne is greater than that goddes rightuousnes coulde suffer it any longer vnpunisshed And therfore he wyll recompence her with punishment as she hath deserued and that by heapes one in a nothers necke For there woulde no long sufferyng of God nor no warninge of the word of God helpe Thus hapneth it vnto all vyolent and tyrannous kyngdoms euen from the Assirians vnto the last of the Romaynes Great pryde and pompe must be subdued and vanquysshed with great shame and bondage This prophecye is lyke vnto the holy prophetes Esay and Daniel although it perteineth vnto a nother kingdom but lyke vnto that bothe in wickednes and in punishment The texte ¶ And the kynges of the earthe shal bewope her and wayle ouer her which haue committed fornicacion with her and haue lyued want onlye with her when they shall se yâ— smoke of her burnynge
c Hath not God made the wisedom of this worlde folishnes For the Iewes require asigne c. We preach Christe crucified c. The folishnes of God is wyser theÌ„ mâ—n God hath chosen the foâ—yâ—â—e thinges of the worlde to confounde the wyse Wâ— haue not receyued the spirite of the worlde He that is spirituall discusseth al thynges I haue plaÌ„ted Apollo watered Let no man deceiue you He compasseth the wise in theyr craftimes Ye are Christes Christe is goddes It is the Lorde that iudgeth me What haste thou that thou haste not receyued Wherefore I desire you to folowe me as I folowe Christe The kindome of God is not in wordes yf any that is called a brother bee a fornicatoure I maie doâ— all thing But al thinges are not profitable Let not the bodye bee applied vnto fornicacion For ye are dearely boughte Let euery man haue his owne wife Wythdrawe not your selfes one froÌ„ another excepte it be with consent for a time Euery man hathe his proper gift of god If they cannot abstayne lette theÌ„ marry for it is better to marry than to burne Let not the wyfe be seperated froÌ„ the husbaÌ„d For the vnbeleuâ—ng husband iâ— sanctified by the wyfe c. But and yf the vnbeleuing depart let hym departe Ye are derely boughte be not ye the seruauntes of men Lykewyse if a virgine marrye she hathe noâ— synned I would haue you without care This speake I for your profite not to tangle you in a snare He that ioyneth his virgine in mariage doeth well Knowledge maketh a man swell but loue edifieth We are sure that an image is nothyng Meate maketh vs not acceptable to god Wherfore if meate hurte my brother â–ª c. Haue I not seene Iesus Christ our lorde But woe is it vnto me if I preache not the gospell Let rather him that thinketh he standeth c. For why is my libertie iudged c. The maÌ„ is yâ— womans head c. Neither was the maÌ„ created for the womaÌ„s sake Let a man eâ—amâ—â— hymselfe so let him eate of the breade and drinke of the cup. He that prophecieth speaketh vnto men for theyr edifying Let hym that speaketh with toÌ„gue pray that he may interprete also Prophecy serueth not for them that beleue not but for them which beleue For God is no causer of strife but of peace For yf the deade ryse not againe theÌ„ is Christ not rysen agayne By out reioysing whiche I haue in Christe Iesu out lorde I dye dayly All fleshe is not one maner of flesh The fyrste manne is of the earth earthly Death is swalowed vp in victorie c. For our preachyng to you was not yea and naye c. Not that we be lordes oâ—eâ— youre fayth But we haue this treaâ—ure in earthen vessels We are knowen wel ynough vnto God For if we be to feruente to God are we to feruente Therfore yf any man be in Christe he is a new creature God was in Christe and made agremente betwene the world and hymselfe By the armoure of ryghteousnesse I promise vnto you like rewarde as vnto children We haue huâ—t â—o maÌ„ we haue defrauded no man God that comforteth the abiecte comforted vs by the cuÌ„myng of Titus Godly sorowe causeth repentaunce vnto saiuacion There was geuen vnto me vnquietnesse thorowe the fleshe For my strengthe is made perfect thorow weakenesse For in nothing was I inferioure vnto the chiefe Apostles For I seâ—â— not yours but you Dyd I pyll you by any of them whoÌ„ I sent vnto you We can do nothyng againste the trueth but for the trueth But â—y Iâ—sê° Christ and by God the father Whiche called you by grace vnto an other gospel Either go I aboute to please men For if I had hitherto studied to please men c. For I neither receiued it nor learned it of man I communed not of yâ— matur with fleshe and bloude I wâ—t vp by reuelacion coÌ„muned â—â— them And that because of incuÌ„mers c. I withstode hym openâ—y He dyd eate with the GeÌ„tiles And yâ— other Iewes disseÌ„bled aswelas he If thou beyng a Iew. c A man is not iustifyed by the dedes of the lawe Is Christ theÌ„ the minister of synne Not I but Christ liueth in me c. I dispise not the grace of God c. That ye should not beleue yâ— truth To Abraham and his seede were the promises made For if the inheritaunce cuÌ„ of the law c. The lawe was addeâ— because of transgressioÌ„ But yâ— scripture concludeth all thinges vnder sinne That we mighte be â—â—de righteous through feyth For ye are yâ— chyldren of god because ye beleue it For ye are al one in Christ Iesu Thaâ— we through eleccion myghte receyue thinheritaunce But now after that ye haue knowen God c. How is it that ye turne againe vnto the weake beggerly ordinauÌ„ces c. Ye haue not hurt me at al. I would I wer with you now â— coâ—â—â— chaunge my voyce Abraham had two soÌ„nes c. For these are two testameÌ„tes â–ª c. But Ierusalem whiche is aboue â—s free c. Put awayâ— the bond womanne wtâ—â—â— sonne As manye of you as are â—â— stified by the lawe c. Who was a lette to you yâ— ye should not beleue the truthe Why do I thâ—n suffer persecucion For the lawe is fulfilled in one word c. The fleshe lusteth coÌ„trary to yâ— spirit The dedes oâ— the fleshe c. are thâ—se adultrie c. Consideryng thy selfe lest yâ— be tempted Beare ye one anothers burdaine Be not deceiued God iâ—m not mocked When the time â—o come we shâ—l reape without weâ—â—yn â— Wherby the worlde is cruâ—â—â—ified vnto me I vnto the world I beare in my bodye the markes of yâ— lorde Iesu Grace be vnto you â— peace Blessed bee God the father According as he had chosen vs. Through loue Which ordayned vs. To the praise of the glory of his grace In al wisdome and prudence According to his good pleasure That â—e may to his prayse In whome we also Which is yâ— earnest Vnto the praise of his glorye May geue vnto you yâ— spirite of â—â—sedome He hath wrought in Christe c. And hath made him aboue all thinges the head In the children of unbeliefe And were by nature the childreÌ„ of wrathe But God whiche is riche in mercie By grace are ye made safe Iâ— is the gift of god For we are his workemanship Vnto good workes whiche god ordayned Hauing no hope Gene .xxii. But nowe by the meanes of Christ Iesu For be is ouâ— peace Through his fleshe Making peace To you which were a ferre of By â—â—uelation shewed he this mestery vnto me Vnto me the least of al Saintes is this grace geuen c. That he â—â—ulâ— graunt you accordiÌ„g to yâ— riches oâ— his glory which is father of all Ye beeyng rooted and grounded in loue myght bee hable to coÌ„prehende Unto hym that is hable The houseband is the wiues head
euen as Christe is yâ— head of the congregacioÌ„ Ye housbaÌ„des loue your wiues as Christ al to hath louedtde congregacion He that Loueth his wife loueth himself Ye seruauÌ„tes be obedieÌ„t to your bodely masters c We haue heard of your fayth i Christ Iesu c. Of whiche hope ye heard before by the true worde of the gospel Whiche also declared vnto vs your loue which ye haue in the spirite Ye might be fulfilled with the knowledge c Strengthed with al might through his glorious power c. Whiche hath made vs mete to be partakers of the inheritaunce of sainctes in light For by him were all thinges created He is the begâ—nnyng and first begotten of the dead c That in him should all fulnes dwell c. Now ioye I in my suffâ—riÌ„ges for you c. For his bodies sake whiche is the congregacioÌ„ Whome we preache warnyns all men and teaching c. â— That theyr hertes might be comforted c. Thoughe I be absente in the fleshe c. And disceitfull van tie after the tradicion of meÌ„ c. In him dwelleth all yâ— fulnes of yâ— godhead bodelye â—c In whom ye are also râ—seÌ„ again through fayth â—â— And hath â—ut out the hâ—nâ—wryâ—ing â—â—â—t was agaâ—â—â—t vs c Whiche are shadowes of thynges to come c. In the thynges which he neuer sawe Touche not taste not haÌ„dle not whiche all â–ª c. And â—â—uetonsnes whiche is worshippyng of idols And image of him that made hâ—m Take hede to thy office We haue heard of your fayth i Christ Iesu c. Of whiche hope ye heard before by the trae worde of the gospel Whiche also declared vnto vs your loue which ye haue in the spirits Ye might be fulfilled with the knowledge c. Strengthed with al might through his glorious power c. Whiche hath made vs meâ—e to be partakers of the inheritaunce of sainctes in light For by him were all thinges created He is the beginnyng and first begotten of the dead â— That in him should all fulnes dwell c. Now ioyâ— I in my sufâ—â—riÌ„geâ— fo◠〈◊〉 c. For his bodies sake â— whiche is â—â—e congregacioâ— Whome we preache warnyng all men and teaching c. That theyr hertes might be comforted c. Thoughe I be absente in the fleshe c. And disceitfull vanitie after the tradicion of meÌ„ c. In him dwelleth all yâ— fulnes of yâ— godhead bodelye c. In whom ye ate also riseÌ„ again through fayth c. And hath put out the handwryting that was against vs. c. Whiche aâ—â— shadowâ—s â—â— thynges to come c. In the thynges which he neuer sawe Touche not taste not haÌ„dle not whiche all c. And couetousnes whiche is worshippyng of idols And image of him that made him Take hede to thy office Thessalonica God make vs Englishmen â—â—ght Thessalonians God sende vs suche preachers This is the will of god euen your holynesse By the coÌ„mission of god our sauiour To his natural sonne In the faith Grace mercy peace As I besought the. That thou commaunde some The ende of the lawe is loue The law is good The lawe is not geueÌ„ vnto a righteous man We haue the lyke aduersaries but not the lyke diligeÌ„t preachers Paul made a priest by layeng on of haÌ„des without anoputynge Faith and conscience The cause of the decay of faith and good conscience The chiefe pollicie that bringeth meÌ„ to Christ is christian charitie Elders as we in oure commen speche vse to cal them Aldermen All prelates maye learne diligence at this mooste diligeÌ„t preachinge prelate the deuyll The charitie of the Gospel maketh one to be as glad of an others good to be as sory for an others hurt as though it were to him self not al worldly suâ— staunce to be thinune as the â—hant asâ—icall Anabaptistes do wikedly dreame The tree of lyfe The seconde death The fyrste death Manna The whyte stone Iesabel The whyte araye The open dore To be in the spirite Gods seate The precious stones The raynebowe The .xxiiii. seates and the .xxiiii. elders The sea of glasse The foure sondry beastes The face of the man The calfe The lyon The Egle. The wynges The eyes Foure angels The earth the sea and the trees The holy angell A certen nomber put for to signifye an vncerten multitude The trees Locustes The raynebowe vii thonders The quier xlii monethes The .ii. witnesses The great citie The temple of God The Arke The lyghtnyng thondering c. Heauen The womaÌ„ with childe The crienge The dragoÌ„ The .vii. heades The .x. hornes â—â—e tayle The taile of the dragon or of the deuyll The wynges The catte The Beare Tabernacle Ludouicus pius .viii. hundreth lvi The lambe This name is nowe turned and called al sainctes
Chapter and arte vnder the crosse and suffring of tribulacion the necessitie of predestinacion will waxe swete and thou shalt well fele how preciouse a thinge it is For except thou haue borne the crosse of aduersitie and temptacion and haste felte thy selfe brought vnto the very brymme of desperacion yea vnto hell gates thou canst neuer medle with the sentence of predestinacion without thine owne harme and without secret wrathe and grudging inwardly agaynst God for otherwise it shal not be possible for the to thinke that God is righteous and iuste Therfore muste Adam be well mortifyed and the fleshely witte brought vtterly to nought yer that thou mayest awaye with this thinge and drynke so stronge wyne Take hede therfore vnto thy selfe that thou drinke not wyne whyle thou art yet but a suklinge For euery learnynge hath her tyme measure and age and in Christ is there a certayne chyldehod in which a man must be content with mylke for a season vntil he waxe stronge and growe vp vnto a perfecte manne in Christ and be able to eate of more strong meate In the .xii. Chap. he geueth exhortacion For this maner obserueth Paul in all his epistles fyrst he teacheth Christ and the faythe then exhorteth he to good workes and vnto contynuall mortifyinge of the fleshe So here teacheth he good workes in dede and the true seruynge of God and maketh al meÌ„ Priestes to offre vp not money and beastes as the maner was in the tyme of the lawe but their owne bodyes with kyllynge and mortifyinge of the lustes of the flesh After that he describeth the out warde conuersacion of Christen men how they ought to behaue them selues in spirituall thinges how to teache preach rule in the congregacion of Christ to serue one another to suffre all thinges pacientlye and to commyt the wrâ—ke and vengeaunce to God in conclusyoÌ„ how a Christen man ought to behaue him selfe vnto al men to frende to foo or what soeuer he be These are the right workes of a Christen man whiche springe out of faithe For faythe kepeth not holy daye nether suffereth anye man to be ydâ—e whersoeuer she dwelleth In the .xiii. he teacheth to honour the worldly and temporall swearde For though that mans lawe and ordinaunce make nor a man good before God nether iustify hi in the hert yet are they ordeyned for the furtherauÌ„ce of the commune welth to mayntene peace to punish the euyl and to defend the good Therfore ought the good to honoure the temporall swerde and to haue it in reuerence though as concerning them selues they nede it not but woulde absteyne from euyll of theyr owne accorde yea and do good with out maÌ„s law but by the law of the spirite which gouerneth the herte and gideth it vnto all that is the wyll of God Fynally he comprehendeth knitteth vp all in loue Loue of her owne nature bestoweth al that she hath and euen her owne selfe on that whiche is loued Thou nedest not to byd a kynd mother to be louyng vnto her only sonne Moche lesse spirituall loue which hath eyes geuen her of God neadeth mans lawe to teache her to do her dutye And as in the begynnynge he dyd put forthe Christe as the cause and auctor of our ryghtewesnes and saluacion euen so here setteth he him forth as an ensample to counterfayte that as he hathe done to vs euen so shulde we do one to another In the .xiiii. chapter he teacheth to deale soberly with the consciences of the weake in the fayth whiche vnderstand not yet the libertye of Christe perfectly ynough and to fauer them of Christen loue and not to vse the libertie of the fayth vnto hynderaunce but vnto the furderaunce and edifyinge of the weake For where suche consyderacion is not ther foloweth debate despising of the Goâ—pell It is better therfore to forbeare the weake a whyle vntyll they waxe stronge then that the learnynge of the Gospell should come al together vnderfote And such worke is the singular worke of loue and where loue is perfecte there must nedes be such a respecte vnto the weake a thynge that Christe commaunded and charged to be had aboue all thinges In the .xv. Chapter he setteth forthe Christe againe to be folowed that we also by hys ensample shoulde suffre other that are yet weake as them that are fraile open sinners vnlerned vnexperte and of lothesome maners and not to caste them awaye forthwith but to suffre them tyll they ware better and exhorte them in the meane time For so dealte Christ in the Gospell and now dealeth with vs dayly sufferyng our vnperfectnes weaknes conuersacion and maners not yet fassioned after the doctryne of the Gospel but smel of the fleshe yea sometime breake forth into outward dedes After that to conclude withal he wysheth them encreace of faith peace and ioye of conscience prayseth them and committeth them to God and magnifyeth his office and admynistracyon in the Gospell and soberly and with greate discrecion desyreth succoure and ayde of them for the poore saynctes of Ierusalem and it is al pure loue that he speaketh or dealeth with al. So fynde we in this epistle plenteously vnto the vttermost whatsoeuer a Christen man or woman ought to know that is to were what the Lawe the Gospell Synne Grace Faith Righteousnes Christ God good workes Loue Hope and the crosse are and euen wherein the pythe of all that pertayneth to the Christen fayth standeth and how a Christen manne ought to behaue him selfe vnto euery man be he perfect or a synner good or bad stronge or weake frende or foo and in conclusion how to behaue oure selues both toward God and toward our selues also And all thinges are profoundely grouÌ„ded in the scriptures and declared with ensamples of hiÌ„ self of the fathers of the prophetes that a man can here desyre nomore Wherfore it appereth euydently that Pauls mynde was to comprehende brefely in thys Epistle all the whole learnyng of Christes Gospell and to prepare an introduccion vnto all the olde testamente For without doute whosoeuer hath this pistle perfectly in his herte the same hath the lyght and the effecte of the olde testamente with him wherefore let euery man without excepcion exercyse him selfe therin diligently and recorde it nyght and daye continually vntyll he be full acquaynted therwith The last Chapter is a chapter of recoÌ„mendacioÌ„ wherin he yet mingleth a good monicion that we shulde beware of the tradicions and doctryne of men which begyle the simple with sophistry and lernynge that is not after the Gospel and drawe them from Christ and noosell them in weake and feble and as Paul calleth them in the pistle to the Galathyans in beggerly ceremonyes for the entent that they would lyue in fatte pastures and be in auctoritie and be taken as Christ yea and aboue Christe and syt in the temple of God that is to wit in the consciences of meÌ„ where God only his worde and his
Christ ought to sytte Compare therfore all maner doctrine of men vnto the scripture and se whether they agre or not And commytte thy selfe whole and all together vnto Christe and so shall he with his holy spirite and with all his fulnes dwell in thy soule The summe and whole cause of the wrytynge of thys epystle is to proue that a man is iustified by fayth onely which proposicion who soeuer denyeth to him is not onely this epistle and al that Paul wryteth but also the whole scripture so locked vp that he shall neuer vnderstande it to hys soules health And to bringe a man to the vnderstandinge and felynge that faith onely iustifyeth Paul proueth that the whole nature of manne is so poisoned and so corrupte yea and so dead concerning godly liuing or godly thinkinge that it is impossible for her to kepe the lawe in the sight of God that it to saye to loue it and of loue and lust to do it as naturally as a man eateth or drincketh vntill she be quickened again and healed thorow faith And by iustifying vnderstand none other thing then to be reconciled to God to be restored vnto his fauour to haue thy sinnes forgeuen the. As wheÌ„ I say God iustifieth vs vnderstaÌ„d therby that God for Christes sake merites deseruinges only receaueth vs vnto hys mercy fauour grace forgeueth vs our sinnes And when I say Christ iustifieth vs vnderstand therby that Christ onely hath redemed vs bought deliuered vs out of the wrath of God damnacioÌ„ hath with his workes only purchased vs the mercy the fauour grace of God the forgeuenes of our sinnes And wheÌ„ I say that faith onely iustifieth vnderstand therby that faith trust in the truth of God in the mercy promysed vs for Christes sake for his deseruing workes only doth quiet the coÌ„science certify her that our sinnes be forgeuen we in the fauour of God Furthermore set before thyne eyes Christes workes thine owne workes Christes workes only iustifie the make satisfaccion for thy sinne and thyne owne workes not that is to say quieteth thy conscyence and make the sure that thy synnes are forgeuen the and not thine owne workes For the promise of mercye is made the for Christes workes sake not for thine owne workes sake Wherfore seinge God hathe not promysed that thyne owne workes shall saue the therfore faithe in thine owne workes can neuer quyet thy conscience nor certifie the before God wheÌ„ God coÌ„meth to iudge to take a reconing yâ— thy sinnes are forgeuen the. Beyond all this mine owne workes caÌ„ neuer satisfie the law or pay her that I owe her For I owe the law to loue her with all mine heart soule power might Whiche thing to paye I am neuer able whyle I am compassed with fleshe No I cannot once beginne to loue the lawe excepte I be fyrste sure by fayth that God loueth me and forgeueth me Finallye that we saye fayth only iustifieth ought to offende no man For if this be trewe that Christ only redemed vs Christ only bare our synnes made satisfaccion for them purchased vs the fauour of God then must it nedes be true that the trust only in Christes deferning in the promyses of God the father made vs for Christes sake doth onely quiet the conscience certifie her that the sinnes are forgeuen And when they say a man must repent forsake sin haue a purpose to sin no more as nye as he can loue the lawe of God Ergo fayth alone iustifieth not I aunswere that al like argumentes are nought like to this I must repent be forye the Gospel must be preached me I must beleue it or els I cannot be partaker of the mercye which Christe hath deserued for me Ergo Christ only iustifieth me or not Christ onely hathe not made satisfaccion for my sinnes As this is a naughty argumeÌ„t so is the other Now go to reader according to the order of Paules wryting eueÌ„ so do thou Fyrst behold thy selfe diligeÌ„tly in the lawe of God se there thy iust damnacion Secondarely turne thyne eyes to Christe and se there the exceading mercy of thy most kynde and louinge father Thirdly remembre that Christe made not thys attonement that thou shouldest anger God againe nether dyed he for thy synnes that thou shouldest lyue styll in them nether clensed he the that thou shouldest retourne as a swyne vnto thyne olde puddell againe but that thou shouldest be a newe creature and lyue a newe lyfe after the will of God and not of the fleshe And be diligent least thorowe thine own negligence and vnthankfulnes thou lose this fauoure and mercy againe ¶ Fare well The vvhole matier and argument of sainct Paules Epistle to the Romaines by Eraâ—mus of Roterodame AL the beginnyng to make the matier more plaine this shal bee briefely to declare the summe and contentes of this presente Epistle And fyrst to beginne with the authors name albeit I knowe that sainct Hierome in his commentaries he wrote vpon the Epistle to Philemon is of the minde that Paul was fyrst called Saule and afterwarde called him self Paule in remeÌ„braunce of the great and victorious acte wherby he wonne vnto Christ Sergius Paule lieuetenaunt of Paphos in Cipres as it is wryten in the .xiii. chapiter of the Actes of thapostles And though againe I knowe that other some be of the mynde that Paule for the tyme wherin he liued vnder the Iewes lawe was called Saule that at the fyrst beginnyng of his newe religion he chaunged his name yet the one opinion semeth vnlikely forsomuche as S. Luke in the chapiter before rehersed then Saule vvhiche is also called paule beyng full of the holy goste plainly by these wordes declareth that he had two names before Sergius Paules conuersion the other opinion semeth more vnlikely as it appeareth as well by that some els where as especially in the same chapiter euen at that tyme when he preached Christes gospel he is called Saule the holy gooste speakyng these wordes deuide me Barnabas and saule Me thinketh therfore that Origens opinion is in this point nigher yâ— trueth For as in the bookes of the olde testament we fynde some whiche had diuers names as for exaÌ„ple one in one place is called Idida whiche in an other is called Salomon likewyse an other is in some place called Ozias whom scripture elswhere calleth Azarias in the gospel of Luke he is called Leui whiche in his owne gospel calleth him selfe Mathewe so is it to be supposed that Paule had two names though that in his Epistles he neuer vseth to call him selfe Saule but in euerye place Paule peraduenture because yâ— name of Paule was more familiar among them that he wrote vnto I meane the Romaines and Grecians Now is the Latine worde Saulus after like sorte deriued out of this Hebrue worde Saul as the Grecians fourme