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
thinge that the soule is vnto the body the same is charitie vnto faythe so that if charitie be taken aware the worde of faythe is but a dead matter and vneffectuall Nether shall it do the any more good before God to professe an idle faythe with thy mouthe than fayre wordes do vnto the poore neighbour where he ought to be holpen with dede They thynke they are mocked whan a manne sayeth vnto them get you heate get youre bely full of meate whan they haue nether clothe nor meate geuen them Euen so he semeth to mocke God that rehearseth euery daye I beleue in God I beleue in God whan he she weth no tokens of faythfull belefe Like as he hath an vnprofitable charitie that loueth but from the lippes forewarde euen so hathe he a vayne faithe that beleueth not but in worde onely Nowe perchaunce some one starteth out that gooeth about to disseuer the thinges that by nature are moste faste ioyned together and of whom nether can be disseuered from the other and sayeth Thou haste fayth I haue dedes let vs bothe be contented with hys owne porcion Let thy faythe suffice the it is ynough for me to haue good dedes And yet nothers porcion shal be sufficient for him Thou boasteste of faythe and if thou haue true tyght faythe it is requisite that thou declare it wyth thy dedes yf thou haue a deade faythe thou arte neuer the better for it Thou crackest of thy dedes and yet they are not sufficient to get the crown of immortalitie onles they procede of charitie whiche is an vnseperable companyon of faith that bringeth saluacion The thing that flowers and boughes are in a tree the same are the offices of charitie in vs whiche if they breake forthe in theyr tyme they declare that the tree rote is quycke by whose sappe they are noryshed Therfore this is the whole profite of good dedes if they bee not done vpon vayneglory not for thanke at mannes handes not for feare or shame and not vpon hope of lucre but of a lyuely faythe whiche hathe perswaded vs that that is geuen vnto God what so euer is geuen for hys sake vnto our neyghbour and that the rewarde is to be hoped after at none other hande but of him Thou pleasest thy selfe in that thou art perswaded that there is but one God where as the errour of the painymes beleueth ther bee innumerable Goddes Thou doest ryght for in thys behalfe thou excellest them Howbeit it doeth the no good at all to beleue there is God that there is but one God onles thou so beleue that thou shalt of hym obteyne saluacion But that shalt thou not dooe excepte thou couple charytie vnto faythe and testifye by thy godly woorkes that thou bothe beleuest hym and that thou loueste hym If thou beleue there is God beleue also that he is the author of saluacyon beleue hys promyses and lyue after suche sorte that thou mayest appeare to be worthye of hys promyses He hathe promysed mercye yea but vnto them that in thys worlde exercise mercye towardes theyr neyghbour He hathe promysed eternall life yea but to them that despyse the pleasures of thys worlde Thys shalt thou not only beleue there is but one god but thou shalt also repose al thy whole trust in hym only or elles what frute shalt thou haue of thy beleuynge The deuilles do also beleue that God is they beleue that Iesus is the sonne of God and beleue it so muche that they tremble and quake But forasmuche as they beleue onelye and loue hym not they are afrayed of punnyshment at his hande and hope not after rewarde and where they fele hym to bee ryghteous they are not woorthye to fele mercye seynge they are cruell agaynste others But and if thou be so very a fole that thou yet standest in thyne owne conceate hauing but a vayne faythe gooe to I shall brynge the forthe a more famylyar and a more knowen example to teache the that the faythe whiche woorketh not through loue is vnprofitable and deade Abraham of whome as oure head auncetour we moste chyeflye make vaunte deserued the fyrste and pryncypall commendacyon of faythe with God of whome the reputacyon of ryghteousnes was attrybuted vnto hym but in hym faythe was not vnfrutefully baren For he did not onely professe with hys mouthe that he trusted in Goddes promysses but also he doubted not to laye hys onlye sonne Isaac vpon thaultar and slea hym at Goddes commaundement whereas after the ordre of nature there coulde no posterytie bee trusted vpon to hym by anye other but he laying hold on the promises of God whome he knew could raise euen the dead agayn to lyfe at hys pleasure sticked not to do that he was commaunded So that of his dedes he deserued the coÌ„mendacion of righteousnes yea but of those dedes that proceded of faith For ther are also workes of Moses law wherunto they trust in vayne that are without the faith of the gospel What is it that that noble patriarke would not haue done seing he went readily chearfully to the sleaynge of hys only sonne Isaac whome he loued so muche the more tenderlye because he was borne in hys extreme olde age and because that lucky posteryty was promised in his name He was pronounced righteous euen before he did the sacryfyce yea but of God that knewe the olde mannes lyuely workynge faythe woulde refuie nothynge if occasyon were oftred Therfore bothe the matters dyd helpe eyther other Faythe encouraged hym not to feare to offre vp hys sonne whome he doubted not shoulde by the commaundemente of Goddes power by and by lyue agayne but the notable dede set vpon as it were the fynall furnyture of the matter declarynge vnto menne also that Abrahams stedfaste faythe was neyther a deade nor a commune faithe For he nother fayneth nor doubteth whiche stackreth not to auenture in hys onely sonne whome he loued so syngularly Woulde it greue hym to set naught by money for Christes sake that is readye to leade hys sonne whome the father loued dearlier than he did hym selfe vnto death So than of thys so notable a document of faythe it manifestly appeareth to bee perfite that the scripture sayed Abraham beleued God and it was reckoned vnto hym for righteousnes and was called the frende of God And if Abraham should haue lost the frute of faithe and the commendacion of righteousnes if he had gtudged at Goddes commaundement to offre vp his sonne shall his faythe auaâ—le him that at Goddes commaundement grudgeth to geue a cote to hys neyghbour that starueth for colde and that grudgeth to geue meate to the hungrye and drinke to the thurstye as though God would suffre him to perishe for cold or hungre that geueth somwhat of hys substaunce to releue hys brothers necessitie And if the commendacion of righteousnes chaunced not to them of the olde tyme but to suche as tryed their faythe by theyr dedes muche lesse is it to be trusted vpon vnto
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
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
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
caused he Timothe to be circumcised as we reade in the xvi chapiter whiche yet had in deede a Iewe to his mother when that his father was a Gentile Suche a difficultie was it to make of a Iewe a christian This nacion beyonde all other hadde a speciall vntowardnes nor was there euer founde any that more stiffely abode in theyr religion as Iosephus wryteth in his boke of the defence of the Iewes antiquitie Moreouer as the Iewes were especially hated of al people of the world to of theyr syde abhorred they againe al other nacions as vncleane cursed and deuilishe so farrefoorth that they disdained to talke with them who thought also yâ— their temple was vtterly suspended if any vncircumcised had entered there into Suche proude lookes had they for a lytle skynnes paryng of Forasmuche as therefore there was no likelyhode that the Grecians and Romaines would receiue suche an odious lawe and that the Iewes on theyr side helde on styl Paule fearyng lest by suche deadly contencion and strife a great parte of the fruite of the gospel might perishe be lost lest also the glory of Christ might by minglyng of Moses name be darkned and defaced in euery place specially laboreth vtterly to abrogate abolishe the ceremonies of the lawe and to persuade them that all assuraunce of attainyng saluacion is through Christ onely And as he sharpely but yet louyngly rebuketh the Galathians for that they fell backe to Iewishnes againe so doeth he prepare fortifie the Romaines lest they might elswyse vnware through false Apostles be snared whoÌ„ he wel wyst neuer ceassed eftsones encouragyng theÌ„ styl to continue in that doctrine whiche they had once begunne heartely to enbrace and fauor There was at Rome a great noumbre of Iewes whether they were brought thether by Pompeius Magnus who spoyled Hierusalem and made them captiues orels whether it were because the prouince of Iury appertained to the Romaines it is vncertaine but sure it is that theyr supersticion is by Horace Iuuenale and Senec oftymes reproued With them also was Paule after his comyng to Rome muche troubled as in the last chapiter of thactes of the Apostles it doeth plainely appeare Paule therfore like a runnyng craftesman with a wonderfull discrecion tempereth his tale betwene these two people the Iewes I say and Gentiles labouryng by all meanes possible to allure them vnto Christ as muche as in them lay procuryng that noman at al should perishe to that capitaine whose souldiar he was One whyle therfore chydeth he one sorte another whyle another and anone after againe comfortably encourageth them bothe The Gentiles pride he abated declaryng that neither the lawe of nature nor their Philosophie wherof they were so proude auayled them so but that they fell nethelesse into all kyndes of mischief Checkyng againe and reprouyng the Iewes arrogant myndes whiche through theyr affiaunce in the law had lost the chiefe grounde therof that is to wete fayth in Iesus Christ he teacheth them that the ceremonies of Moses lawe are abolished through the bright beames of the gospell of Christ whom the shadowes of the lawe rudely represented with diuers other thynges as the reste of the sabboth day the displeasure and paine of circumciâ—ion the comyng about of the calendes the holy dayes whiche thrise yerely came againe theyr choyse of meates makyng foule agayne the bathes euerie daye the boucherye of hurtles beastes the religion of their temple polluted with continuall slaughter of beastes and that all these darke shadowes at the lyght of the truthe appearing vanished awaye and that suche onlye are Abrahams chyldren as expresse Abrahams fayth that suche are the righte and trewe Iewes as professe Christes name and that they were verelye circumcised whose myndes were clensed from filthy desyers That true iustice also perfite blisse is equally gyuen to al people through the gospell and onlye faythe in Christe wythoute helpe of the lawe and that notwythstandyng that saluacyon was specially promysed vnto the Iewes yet was it so promysed vnto them that theyr owne Prophetes letted not to prophecye that the same saluacion beyng refused by the Iewes the preachyng of Christes gospell should be spreade abrode among the Gentiles that no man throughe Moyses lawe whom the Iewes carnally obserued obtayned ryghteousnes but throughe faythe as he proueth as well by the example of Abraham as also by diuerse testimonies of the lawe And after that when he hath by this meanes abated yâ— pryde of both partes by taking away this theyr vayne confidences in the profession of the gospel he maketh them equalle in suche sorte ioyous of the Gentiles saluacion that yet lyke a tender father he bewayleth the blyndnes of hys owne countreye men whome toward hym alwayes he founde moste spitefull and so he doeth mitigate this matier whyche was of it selfe harde that he sayeth that all were not blynded promisyng that the tyme should come when they should be of a better mynde amend beyng through the faith of yâ— Gentiles prouoked so to do And here by the way toucheth Paul manye highe dyuerse poyntes of doctrine as of predestinacion of foreknowleage of vocacioÌ„ of grace and merites of fre wyll of the vnsearcheable counsell of god of the lawe of nature of Moses lawe and of the law of synne Lykewyse herein are sondrye allegories as when he maketh two Adams one in whome we are borne to dye another in whome we be regenerate and borne agayne to lyue euerlastyngly WheÌ„ he maketh also two men an inwarde and an outwarde man the inwarde obedient to the spyryte and reason the outwarde subiecte and thrall vnto lustes desyers of whyche two the fyrste he calleth sometyme the body or membres sometyme the fleashe sumtyme the lawe of synne the other sometime calleth he the spirite When he also maketh two deathes that is to wytte the deathe of the soule and of the bodye and the thryde deathe wherein we dye vnto synne and synfull desyres And when he maketh three kyndes of lyfe a bodyly lyfe a spirituall lyfe and a lyfe wherin we lyue eyther iustely or synfully Agayne when he maketh two kyndes of bondage or libertie one wherewith we beyng made free from synne lyue a godly lyfe or els forsakyng ryghteousnes we do seruyce to synne And when he maketh two sortes of Iewishenes two kyndes of circumcision two degrees of AbrahaÌ„s posteritie two partes of Moyses lawe one lyke vnto the body carnall another whiche is spirituall as it were the lyfe of the lawe Two baptismes also of whiche the fyrste is when we at the fontstone are washed froÌ„ oure olde synnes the seconde is wheÌ„ we renouncyng all worldly pleasures dye with Christe Two kyndes of buryinges a bodely sepuiture wherin Christe laye thre dayes buried and a spirituall wherin we sequestring and as it were withdrawyng our selues from worldly busines do reste in hym Two maners of resurreccion the one paste alreadie in Christe and shall folowe in vs the other wherin we beyng quickened agayne
from our death by sinne walke furthe from vertue to vertue in this presente lyfe begynnyng the lyfe which is without ende and death asmuche as in vs lyeth Of righteousnes also two kyndes of god that is to saye and man of the iudgemente of God and manne of a double prayse before God and before manne After al whiche pointes disputed he passeth ouer to a commen place belongyng to good maners by the example of the partes in a mannes bodye especiallye exhortyng the Romaines to concorde and because peace and vnitie canne not be whereas pryde and malice raygneth he besecheth them with ready myndes eche one to beare with other and so to nourishe and mayntayne mutual loue and good wil. And desyreth the Romaines for a season to beare with the Iewes infirmitie whiche by reason of long custome in the lawe was rooted in them and on the other syde he requireth the Iewes not to enuye at the Gentiles called to the grace of the gospell but rather with godly mynde to folow their fayth christiā libertie wyllyng them synce y◠there is but one God of al one Christe one grace one rewarde to growe all into one bodye that none arrogantlye presume and take vpon hym but yf he haue anye gyfte wherin he surmounteth other to applye the same to the helpe of his neighbour This place handleth saincte Paule diuerslye instructyng theim howe they should vse themselfe towarde supersticious christians or as he calleth them weake and feble howe towarde theyr superioures howe to their inferioures and felowes towarde heathen princes and magistrates after a sorte yet doyng theyr duties and to be shorte howe they should behaue themselfe in prosperitie and howe in aduersitie After whiche sharpe monicion he apeaseth the matier with the Romaines prayse and auaunceth his authoritie and doth them to witte how muche more he had promoted the ghospell than other shewyng what a desyer he hadde to see them promising that he woulde come thither and what lette he had and why he was compelled to differ it praysing the fre liberalitie of y◠Macedonians and Corinthians bestowed vpon the poore and deuoute people couertlye and as it wer with a reuerence prouokyng the Romaines to do the lyke The laste chapiter almoste spendeth he in commendacions and yet this doth he not with names vnsauerly and at auenture heaped together but with euery mannes prayse maruaylously ioyned with hym Finally because he throughly knewe aswell the malapert wylynes of the false Apostles as also the readie simplicitie of the Romaines eftesones he biddeth them to beware of their fayre speache Albeit moste parte of matiers entreated of in this present epistle specially apertayne to that tyme wherin the churche beyng but young secretly encreased myngled with Iewes and Gentiles together subiect than to heathen rulers yet is there in euery place of it somwhat wherof holsome doctrine maye be learned for this our present tyme necessarie as to beware of supersticion the roote originall of dissencion whiche hauyng a colourable apparence of godlynes is to the same moste repugnante and contrarie herein also sumwhat is there of the vayne assuraūce whiche men haue in worldly wysedome and in theyr owne actes and desertes and of the deserte of fayth of auoydyng hyghnes of mynde of bearyng with sumtimes the weakenes of suche as are not yet fully learned of nouryshyng mutuall concorde throughe eche ones diligent seruice towarde another of suffering in some poyntes euyll rulers and vngodlye byshoppes leste by resistence the cōmen order myght be disquieted troubled of ouercomyng euyll dedes with good and charitable meanes to beware in iudgyng such thynges as belong not vnto vs to take well in worth al suche thynges as maye be done of a good minde with a right cōsciēce to beware of craftie flaterie with suche other lyke pointes wherwith this our cōmē lyfe is to ful But as profitable as this epistle is yet hath it asmuche or welnygh more difficultie than profite whiche principally happeneth for thre causes either through the confoundyng of the right order of speache or els by reason of long sentences not well hangyng together or finallye for that the same are oftetymes as a mā maye saye entriked or entangled and not fully finished but imperfect so that therupon Origen expoundyng this epistle many tymes complayneth here and there laboryng and wrastlyng with suche difficulties Whether this happened throughe Tercius which was sainct Paules scribe or els through Paule hymselfe or throughe the interpreter let therin other men be iudges certaynly Paule hymself confesseth his rudenes of speache albeit he denie that he is ignoraunt touching knowledge And besyde this so far was he from sekyng for suche piked speache as in any parte sauered worldly curiositie y◠he thought the same diligētly to be forborne auoyded leste any parte of the glorie of Christes crosse myght therby be deminished And for this cause Origen thinketh it labour loste for any man in his wrytinges to loke for eloquence Hierome in some place graunteth that he had the arte and craftie setting of wordes and sentences together in some place denieth it agayne saiyng affirming plainly y◠his language was greatly corrupted by the rude people of Cilicia where he was brought vp But Austen out of Paules epistles gathereth floures and ornamentes of Rhetoricke Yea and in the actes of the apostles he is called chiefe capitaine of the vvorde and in his fyrst epistle to the Corinthians he sayeth of hymselfe that he spake vvith languages aboue all other And albeit as sainct Hierome sayeth at the same tyme all the Easte parte of the worlde vsed the Greke toungue lykely yet is it that as the frenche men had not suche puritie of the Latine speache as was vsed in the citie of Rome so might there well be a great difference betwene one of Cilicia and another of Athens speakyng or wrytyng Greke Besyde all these difficulties there is another arysyng through the Hebrue speache whose properties Paule almoste in euery place vseth so wrytyng in Greke that yet a man maye by his wrytyng know that he was a Iewe. The second cause of difficultie is through the darkenes of suche matiers as cannot clearely be expressed because none other epistle is there more in tricate and entermedled with deeper priueye misteries insomuche that Paule hymselfe sometyme leauyng his purposed matier is compelled to make exclamacion and saye O the deapnes of treasures Yea for the nonce sometyme so toucheth he some misteries that he only sheweth thē a far of temperyng his oraciō accordyng to the tymes and as theyr capacities serued to whome he wrote He lawe and knewe certayne thynges whiche myghte be tolde to noman knowyng well how farfurth his disciples had nede of lyght meate as mylke is or of strong foode therwith also knew he the degrees of ages in Christe and what was for euerie age meete So dyd the apostle Peter also when he shoulde preache to the rude
bounteouse goodnes or his long bearyng with the in deferryng thy punishement of the dispised as though he wer suche one as woulde either wynke at offences or fauored euyll dedes Nor vnderstandest thou that this goddes long sufferaunce shewed vpon the putteth not offenders in hope of escapyng punishment but fauorably leadeth the to penaunce amendment to the ende that vpon remembraunce of his great benefites towarde the thou shouldest at laste begyn for shame with thy selfe to be displeased The texte But thou after thy stubbernes and heart that can not repent heapest vnto thy selfe wrathe agaynst the daye of vengeaunce when shall be opened the righteouse iudgement of god whiche wyl rewarde euery manne accordyng to his dedes that is to saye prayse honoure and immortalitie to them whiche continewe in good doyng and seeke immortalitie But vnto them that are rebelles and that dothe not obeye the truth but folowe vnrighteousnes shall come indignation and wrath tribulation and anguyshe vpon the soule of euerie man that doth euell of the Iewe fyrst and also of the Gentile â—o euerie man that doeth good shall come prayse and honoure and peace to the Iew first and also to the Gentile For there is no respecte of personnes with god for whosoeuer hath synned wythout the lawe shall also peryshe without lawe And as many as haue synned in the lawe shall be iudged by the lawe For in the syght of god they are not righteouse whiche heare the lawe but the doers of the lawe shal be iustified For when the Gentiles whiche haue not the lawe doe of nature the thynges contayned in the lawe then they hauyng not the lawe are a lawe vnto themselfes whiche shewe the dedes of the lawe wrytten in theyr heartes whyle theyr conscience beareth wytnes vnto them and also theyr thoughtes accusyng one another or excusyng at the daye when the Lorde shall iudge the secretes of men by Iesus Christe accordyng to my gospell But thou thy selfe tournest the goodnes of god towardes the to the encreace of thy damnation For whyles thou through suche a stubberne mynde as canne by no meanes be mollified with repeÌ„taunce refusest and forsakest god prouokyng to yâ— amendment nothyng els therin doest thou but procure and laye vp the treasure of goddes wrathe agaynste the. And albeit the wrathe and vengeaunce of God be not nowe presentlye seene and perceyued yet shall it in tyme to come be founde doubtles in that fearefull daye when without al fauour synful people shall so muche more earnestly be punished by how muche more stubbernlye they refused goddes gentle callyng of them to amendement and when before all the worlde the exacte sentence of god shal be opened whiche shall neither erroniously nor parcially pronounce as men are wont to doe but as a most vprighte iudge and one that knoweth all thinge who shall as mennes desertes be gyue rewarde to some lyfe euerlastyng to them I saye whiche hauyng a confidence in the promyses of the ghospel continewe styll in godlye lyfe withoute desyre of transitorye thinges or the vayne pleasures of this present lyfe but are desirouse of lyfe euerlastyng in heauen for theyr shorte reproche here wyll he gyue glorie without ende for despite suffered honoure and for not regardyng theyr temporall lyfe immortalitie to other agayne whiche through frowarde rebellyon had rather obeye vnrighteousnes and falshed than the truthe rewarde shal be gyuen meete for suche desertes without doubt the indignation and wrath of god and therby tribulation and anguyshe of mynde whiche punishment shall indifferently be layed vpon all synfull offenders but specially vpon the Iewe and Gretian to the ende that such be fyrste punyshed to whome god fyrste offered his mercifull fauer on the other syde to euerie suche as throughe fayth hath lyued godlye shall prayse honour peace glorie equally be gyueÌ„ but to yâ— Iew first theÌ„ to yâ— Gretian after that to al other wylde and barbarouse nations For with god ther is of persons no suche respect as ther is among men syttyng in iudgement but he is one to all men and equally iuste Wherfore whosoeuer haue without the lawe synned shall also without the condemnacion of the lawe peryshe and suche shall by the lawe be iudged as receyuing the lawe haue agaynst the same transgressed For in the syght of god to be coumpted for righteouse it is not sufficient to haue ben onlye a hearer of the lawe whiche I saye because thou that art a Iewe shouldest not by so thynkyng deceyue thy self but suche as in workes and godly lyfe expresse and putte the lawe in vre suche I saye and none elles shall by the iudgement of God be taken for righteouse God is suche one as embraceth maketh of good workes albeit there be no law at al and muche more abhorreth suche as hauyng a lawe are not yet obedient therto howbeit in dede no manne is there that is vtterlye without a lawe For when the Gentyles beyng without Moses lawe euen by the course of nature do suche workes as are by the lawe commaunded notwithstandyng they be not put in remembraunce so to do by the rules of Moses lawe yet are they to them selfe in stede of a lawe as well appereth by that in theyr lyfe they expresse the very substaunce therof wryteÌ„ not in tables as the other was but in theyr heartes insomuche that whatsoeuer in the courte of iudgement amonge the Iewes is customablye wonte to be done the same is done in theyr heartes whyles thy conscience beareth wytnes either agaynste the or with the and thy alteryng thoughtes either accuse or excuse the. In tyme to come herafter by this lawe shall god iudge in whiche daye that shal be opened playnlye in the syghte of all men whiche is nowe in mennes heartes secretly wrought where he shal gyue sentence â–ª to whome nothing is vnknowen But yet this iudgement shall god execute by Christe his sonne for this presente tyme our Lorde and sauioure whiche shall than be the iudge of all the worlde And leste anye should thinke that this I nowe tel you is some fable or dreame assure your self that it is a parte of the ghospell whiche I preache vnto you The texte ¶ Beholde thou arte called a Iewe and trustest in the lawe and makest thy boaste of God and knowest his wyll and allowest the thynges that be excellente and arte infourmed by the lawe and beleuest that thou thy selfe arte a guyde of the blynde a lyght of them which are in darkenes an infourmer of them whiche lacke discrecion a teacher of the vnlearned whiche hast the ensample of knowledge and of the truthe by the lawe Thou therfore whiche teachest an other teachest not thy selfe Thou preachest a man shoulde not steale yet thou stealest Thou that sayest a man shoulde not commit aduoutrie breakest wedlocke Thou abhorest ymages and yet robbest god of his honour Thou that makest thy boste of the lawe through breakyng of the lawe dishonourest god For the name of god
that among all other nations vnto them onelye were delyuered the wordes of god as it maye appere eyther for that to them aboue other was committed the law and prophecies or for that to them god only vouchesaued to speake Of whiche bothe the fyrst coulde not be without the great bounteousnes of god whome it pleased so to magnifie that nacion and thē agayne muche more semeth he prepared to the faythe offered by the ghospell whiche knoweth the promyses of the lawe and nygher is he to the truthe whiche hath sumwhat therof albeit it be but a shadowe For the knowledge of Moyses lawe and of the darke sayinges of the Prophetes are as it were a steppe onwarde and a furtheraunce to the doctrine of Christes ghospel And albeit sum of the Iewes beyng to muche stubbernely gyuen to the carnall letter of the lawe woulde not gyue credence to the ghospell yet hurteth not theyr vnbelief suche as vnfaynedly credit it Shall the vnbelief of suche thinke you cause that the faythfull promise of god shall not take effecte so that he beyng therwith displeased wyl as men are comenly wont to do breake his promyse and disapoynt all men of y◠which he hath equally and indifferently promysed to euerie man God forbid it shoulde be so but rather looke surely that god will with all men kepe his promise sauing with suche as refuse to take his offer whiche he doth lest any manne myght at any tyme reproue the fidelitie of the promyse maker and leste it appere not sufficiently that god is trew and as he is trew in dede and cannot lye so is he ready to perfourme whatsoeuer he promised but falsehod and lying cum of men which through theyr own faultes are of the promises of god disapoynted God as he is faythful so neither canne he be deceyued nor deceyue but man in asmuche as he is but manne maye do bothe That the promyses of god ben moste certayne witnesseth also the misticall and heauenlye psalme of Dauid saying To the intente thou in thy sayinges myghteste appeare righteouse and trewe and in dede ouercum as often as menne shall accuse the for suche one as maketh vayne promises falsely and leudly thynking with themself that for myne offences sake thou wylte not perfourme thy promise made to the stocke of Dauid In dede I cannot denye but that I well deserued to be disapoynted of thy promyse but yet muche matier maketh it that thy fidelitie and truthe shoulde throughe my synnes be amōg men more commended and spoken of as it wil whē they shal see the holde on styll not chaungyng thy sentence notwithstandyng all myne vnrighteousnes The texte ¶ But yf our vnrighteousnes make the righteousnes of god more excellent what shall we saye Is god vnrighteouse which taketh vengeaunce I speake after the manner of men god forbid For how then shall god iudge the world for yf the truthe of god appeare more excellent through my ly vnto his prayse why am I hēcefurth iudged as a synner And not rather as men speake euyll of vs and as sum affirme that we saye let vs do euell that good maye cum therof whose damnacion is iuste But here sum man with himself wyll peraduenture thynke this yf by mennes vnrighteousnes the righteousnes of god be more aduaunced and set furthe what shall we thynke Shal we thynke god vnrighteouse and suche as would haue synne to continewe that his iustice maye more clearly appere and be more praysed But now speake I not in myne owne name but in the name of vngodlye people For god forbid that any suche thought shoulde at any tyme enter into any good mannes mynde Yf god be vnrighteouse as this reason semeth how can he be hyghe iudge of this worlde For yf this be goddes ordinaunce that I should be a sinfull lyar to the intent that through my lying his fidelitie truthe might the better be knowen more set furth and that my reprochefull lyfe also should auaūce his glory why is thē my sinful lyfe layed vnto my charge why thynk we not rather as foule tounged people falsly reporte takyng vs as though we this sayed let vs do vnhappely that good maye cum therof yf that through out vnrighteousnes the righteousnes of God be more magnified and praysed But god kepe all good folke farre frō suche frantyke imaginacions Al suche men for theyr vnbelefe are for iuste and lawfull causes by goddes sentence condemned For as they can not laye to goddes charge the synnes wherof themself be wylful workers so thākes shoulde there none be gyuen vnto them yf god of his goodnes turne theyr offences to his glorie The texte What then Are we better than they No in no wyse For we haue all redy proued howe that bothe Iewes and Gentiles are all vnder syn as it is written There is none righteouse no not one there is none that vnderstandeth there is none that seketh after god they are all gone out of the waye they are al vnprofitable there is none that doth good no not one Theyr throte is an open sepulchre with theyr tongues they haue deceyued the poyson of aspes is vnder their lyppes Whose mouth is full of cursyng and bitternes Theyr feet are swyft to shed bloude Destruction and wretchednes are in theyr wayes and the waye of peace haue they not knowen There is no feare of god before theyr eyes But now agayne to our purpose what shall we saye Are we that are Iewes in better case thā are y◠paynyms Not a whyt I meane touching gods grace promysed by the gospell though that in the prerogatiue of the lawe gyuen vnto vs by God we seme to passe them For nowe haue we already playnly proued that both Iewes and Gētiles are all subiect and thral vnto synne As for the gētiles y◠matier is more plaine than can be denied And y◠the Iewes are in like case theyr owne scriptures beare euidēt witnes For in the .xiii. psalme of Dauid this wyse is it wryten there is none righteous none is there that vnderstādeth or seketh for God all are wandered out of the waye and therewith also becomen vnprofitable no man is there that doeth well I say not somuche as one Againe in the .v. Psalme theyr shrote is an open sepulchre with theyr tonges haue they deceiued the poyson of the serpent Aspis is vnder theyr lippes In the ix Psalme likewyse whose mouth is ful of bitternes and cursyng With whiche testimonies the prophete Esai agreyng saieth theyr fete are swift to shed bloud destruccion and wretchednes are in theyr wayes the way of peace haue they not knowen there is no feare of God before theyr yies The texte We know that whatsoeuer thyng the lawe sayeth it sayeth it to them whiche are vnder the lawe that all mouthes may be stopped that all the worlde may be subdued to God because that by the dedes of the law there shal no fleshe be iustified in his sight For by the lawe cummeth the
knowledge of synne Nor can we now cauel say that suche sayinges touche not ne belong to the Iewes synce that whatsoeuer the lawe sayeth the same properly appertaineth vnto suche as the same was geuen vnto and are therfore to the same more bounden All whiche was of God for none other purpose done but generally to stoppe euerye mannes mouthe from proude auauncyng of them selues eftsones to declare that the whole worlde was endaungered to God synce that no not Moses lawe carnally kept was able to make any man righteous and innocent in the sight of God without whose commendacion among men to be accoumpted for righteous is but a vaine trifle But here wyll some one say if men by kepyng of the law become not righteous what good doeth it Certainly to this end auailed the lawe that by it eche man knewe his faulte And surely towarde the recouery of health no smal furtheraunce is it if a man knowe his owne disease The texte But nowe is the righteousnes of God declared without the lawe forasmuche as it is alowed by the testimony of the lawe and of the prophetes The righteousnes of God coÌ„meth by the fayth of Iesus Christ vnto all and vpon all them that beleue But as hitherto it specially apperteined to the lawe to shewe menne theyr offences whiche they before the lawe geuen knewe not so wel so is there nowe by preachyng of the gospel a righteousnes declared whiche nedeth no helpe of Moses lawe whiche righteousnes yet the lawe prophecies spoke of before A iustice I say there is declared not of the law but the iustice of God to be obtained neither by circuÌ„cision nor Iewishe ceremonies but through fayth and a sure trust in Iesus Christ who alone geueth true and perfite iustice not onely to the Iewes or to any other special nacion but without percialitie to all and euery man whiche hath a sure trust and confidence in him The texte There is no differeÌ„ce for all haue sinned and are destitute of the glory of God but are iustified freely by his grace through the redempcion that is in Christ Iesu whom God hath sette foorth to be the obteiner of mercye through fayth by the meanes of his bloud to declare his righteousnes in that he forgeueth the sinnes that are passed whiche God did suffre to shewe at this tyme his righteousnes that he might be coumpted iuste and the iustifier of him whiche beleueth on Iesus For as the disease is so general that all are this farre gone that before God they can of theyr owne iustice nothyng glory so must all of the same God whom they haue offended seke to be made righteous whiche righteousnes he geueth not as wages due for kepyng of Moses law or of the lawe of nature either but frely through the great mercy of God procured not by Moses but by Iesus Christ by whose bloud we are redemed from the tyranny of synne The Iewes as it cannot be denied had in tymes past theyr mercy table a shadowe and figure of that whiche should afterward folowe but no we hath God declared Christ to be vnto all people the very propiciatory mercie table and sacrifice to the entent that vpoÌ„ displeasure coÌ„ceiued fyrst with our synnes we might now be made at one with God not by the bloud of beastes as the Iewes wer but by the most blessed bloud of Christ him selfe whiche washeth awaye the synnes of all men therby declaryng his righteousnes to al yâ— world whiles he through his soÌ„ne in suche sorte forgeueth the sinnes of our former life yâ— he would yet haue vs nomore hensfoorth fal again vnto theÌ„ Nor yet doeth he this because men haue deserued so much but because his ê“â—ise was so to do Nor is it to be supposed that God hath vntil this time suffred his people to runne at ryote out of his lawes to continue in synne either because he wyst not what they did or fauoured theyr doynges but rather in this tyme long before appoineted to shewe his righteousnes that so it might clearely appeare that he is both throughly and in all pointes righteous of him self and the onely author of our iustice whiche he indiffereÌ„tly geueth to al suche as beleue the gospel of Iesus Christ The texte Where is then thy reioysyng It is excluded By what lawe Of workes Nay but by the lawe of fayth If this be so as it is then answere thou me whiche art a Iewe where be thy crakes become They are vndoubtedly taken from the and dispatched arte thou of them synce the tyme that it hath pleased God in the gospel of Christ to make all nacions equal For euen the very Gentiles haue now helth and saluacion offered vnto them But then by what law I pray you are they excluded Are they excluded by the olde ceremonial lawe of Moses No not so but by a newe lawe suche as nothyng els requireth but a liuyng fayth in the sonne of God The texte Therfore we holde that a man is iustified by fayth without the dedes of the lawe Is he the God of the Iewes onely Is he not also the God of the Gentiles Yes euen of the Gentiles also For it is God onely whiche iustifieth the circumcision that is of fayth and vncircumcision through fayth Do we then destroy the lawe through fayth God forbid But we rather mainteine the lawe For we hold as in dede the trueth is that euery man may hensfoorth through fayth be made righteous though he kepe not the workes ceremonies of Moses lawe The lawe righteousnes therof peculiarly heretofore appertained to the Iewes but the benefite of Gods mercy offered by the gospel God now generally offereth to al men Is he trowe ye only God of yâ— Iewes Is he not aswel God also of the gentiles Doubt there is none but that he is God of al nacions aswel I say of the gentyles as of the Iewes Then further sythe there is but one God ouer all good reason is it that his gifte be likewyse commen to all Whervpon it foloweth againe that it is not one God whiche iustifieth the circuÌ„cised Iew callyng him from his affiaunce in the lawe whiche promiseth a sauiour to the fayth of the gospel whiche perfourmeth the same another God whiche iustifieth the vncircumcised paynym by callyng him froÌ„ his idolatrie to the same fayth but it is euen one god whiche worketh righteousnes in bothe But here wyll some Iewe say what sayest thou Paule If through fayth as thou sayest all thynges be geueÌ„ vs then makest thou Moses lawe but a vaine thyng for none vse profite geueÌ„ to the Iewes God forbid Rather so farre are we froÌ„ thabolishement or thappayryng of the authoritie of the lawe that we muche more maintaine establishe it whiles we preache teache that thing to be doen in dede whiche yâ— law promised tel you of him to whoÌ„ as to a marke the lawe appointed directed Nor is that
this matier chalengyng nothyng to hymselfe as his own gaue ouer the whole prayse and glorie to god only whome he by his sure and constant fayth both testified to be true of promise as whiche woulde deceyue no man lykewyse to be almightye as whoÌ„ he thoughte able to perfourme his promise were the same neuer somuche passyng all worldly strength This is the glorie wherwith god is chieflye delighted whiche nedeth no seruice of ours and therfore as the scripture sayeth it was reckened vnto hym for ryghteousnes The texte ¶ Neuerthelesse it is not wrytten for hym onelye that it was reckened to hym for ryghteousnes but also for vs to whom it shal be coumpted for ryghteousnes so that we beleue in hym that raised vp Iesus our Lorde from the dead whiche was deliuered for our synnes and was raised agyue for our iustification Nor is it to be supposed that this was wryten onely for Abrahams sake when it is sayd yâ— his faith was reckened vnto hym for righteousnes for yâ— scripture laboreth not so muche for the auauÌ„cemeÌ„t of AbrahaÌ„s glory only but rather to gyue vs which are of AbrahaÌ„s posteritie an example wherby al the world might vnderstande that as Abraham for his faythe 's sake without healpe or ayde of the lawe obteyned before god to be coumpted for righteouse so should none of vs by kepyng of the law only thynke to haue the same AbrahaÌ„ theÌ„ was called righteouse because he beleued god And surely entry haue we none to ryghteousnes vnles we lykewise beleue in the same god whiche to vs hath brought to passe in Iesus Christ oure lorde whome he raysed from death to lyfe euen that he promised to Abraham in the fygure of Isaac therby declaryng that the fayth of Abraham was no vayne fayth whiche beleued yâ— god was suche one as coulde geue lyfe euen to the deade call agayne suche thinges as are not as thoughe they were Let vs not therfore for our righteousnes and cleannes of lyfe thanke Moses but Christ whiche gaue hymselfe to death to the entent he would freely through fayth forgyue our synnes whiche also rose agayne from death to the entent we shoulde abstayne from deadly synne nor displease hym by committyng agayne suche thynges for which his pleasure was to dye He dyed I saye to kyll synne in vs and rose agayne from death to th entent that by hym fyrst dying to oure olde synnes so furthe with hym and by hym beyng brought and restored into a newe kynde of lyfe we may hereafter lyue vnto yâ— ryghteousnes which we haue through his goodnes receyued The .v. Chapiter The texte Because therfore yâ— we are iustified by fayth we are at peace with god through our lord Iesus Christe by whome also it chaunced vnto vs to be brought in through fayth vnto this grace wherin we stande reioyse in hope of the glorye of the chyldren of god Not that only but also we reioyse in tribulatioÌ„ knowyng yâ— tribulatioÌ„ bryngeth pacieÌ„ce pacience bringeth experience experience bringeth hope and hope maketh not ashamed for the loue of god is shed abrode in our heartes by the holy ghost whiche is geuen vnto vs. COnsyderyng that only syn causeth variaunce betwixt god and man now are we certeynly at peace with god because that of wicked synful people we are made ryghteous that neither by Moses law whiche rather encreased oure offeÌ„ces nor for our workes but as our father AbrahaÌ„ was for oure faythe 's sake reconciled vnto god yâ— father whose frende also through fayth Abraham became that neither through Moses but through the only sonne of god our lorde Iesus Christ which with his bloud washed away our offences by his death reconcilyng vs vnto god beyng before yâ— tyme displeased with vs so opened for vs an entrye yâ— we through lyke fayth without either the lawe or circumcision mighte be brought into this grace of god promysed by the ghospell In whiche fayth we stande stedfaste and not only stande with good wyll couragiouslye but also reioyce not only because we are at peace with god but also for that we are pute in sure hope that through oure stedfastnes of fayth we shal in tyme to come enioye the glorie of heauen Nor enuye we the Iewes through the glory of their circumcision and as we enuye them not so mislike we not our fayth the brynger furthe of suche plentifull fruicte nor yet repent we our glory with hope wherof we for this present tyme are aduaunced vnderpyght Whiche glorie albeit it be suche as cannot yet be seene and thoughe without sufferyng of aduersities and troubles we attayne not therunto yet eueÌ„ the same troubles in the meane season recken we a thyng to reioyce and glorye of as whiche we suffer both to our hyghe prayse are also suche as open vnto vs the gate to life euerlasting For this new example hath Christ both geueÌ„ vs by him also taught are we this excellent doctrine that by sufferyng of tribulatioÌ„s the vertue of pacience is strengthened and as the fyer tryeth golde so throughe pacience become we better tryed and proued both of god man Agayne the more tribulatioÌ„s we suffer the surer hope of rewarde stande we in Nor is it to be feared leste this hope mysse disapoynt vs of our belief make vs ashamed before yâ— wicked people because we haue eueÌ„ now therof in hande a moste sure pledge and earnest penye whiche is the meruaylous and vnspeakeable loue of god towarde vs not onlye externally shewed vnto vs but most pleÌ„tifully printed in our heartes in manier coÌ„pellyng vs to loue hym agayne wrought by the holy ghost in steade of the watryshe letter of the lawe gyuen vnto vs as a gage assuryng vs of his promise herafter surely to be perfourmed The texte For when we were yet weake accordyng to the tyme Christ dyed for vs which wer vngodlye Yet scarce wyl any man dye for a ryghteouse man Peraduenture for a good man durste a man dye But god setteth but his loue towarde vs seyng that whyle we were yet synners according to the tyme Christ dyed for vs Muche more then nowe we that are iustified by his bloude shal be saued from wrathe through hym For had not god of his great mercy singulerly loued and pitied vs. Iesus Christ his only sonne had neuer by the wyl of his father descended into earth nor haue taken oure mortall fleshe vpon hym and so haue dyed namely what tyme we were weake thrall and subiecte to beastlye desyres whiche were by the lawe more lyke to be prouoked than to be brydelâ—d and suppressed Bad yet as we then were he loued vs in hope of saluacion yea he loued vs beyng wycked people and deuilyshe ydolaters and so loued vs that for our sakes he wyllyngly suffered death whiche was the greatest euident and moste singuler poynt of loue that euer could be shewed Among men scarcely shal any man fynde
loue haue they but yet not accordyng to knowledge and right iudgement Nor are they deceiued for lacke of a godly minde and purpose but in the choyse and practise of life they rūne farre awry Now better is it to haue some minde to religion then to be al without and of God wel worthy wer that minde of theyrs in goodnes to be encreased were it not that they to the grosse beginnynges of godly life so stubbernly cleaued that they refused the true and perfite religion and wer it not also they so vehemently requyred and auaunced euen shadowes and pictures of trueth that the verye fountayne of trueth they vtterly dispised For whiles they busyly in dede but yet vndiscretely defende and kepe Moses lawe resistyng him for whom the lawe was principally ordained they vtterly fal euen from the whole lawe selfe Kepyng of the sabboth day circumcision abstinence frō certayne kyndes of meates the shonnyng of dead carkasses fastyng dayes the keapyng of high feastes were for this purpose made and decreed for a time that frō suche rude beginnynges men might by litle and litle growe vpwarde to true perfite righteousnes and from a certaine worldly righteousnes encrease and growe vppe to that whiche is in all pointes godly and perfecte If an ordinaunce be purposed and made for a better ende vnseamyng is it for loue of suche a meane to dispise the ende for whiche the sayd meane was appointed But now frowardely so yet do the Iewes whom albeit after the publishyng of the righteousnes of God it besemed to forgoe the carnal iustice of the lawe yet so farrefoorth bolster they out defende theyr olde and at this tyme hurteful and not onely superfluous iustice of the lawe that they not onely wyll not knowledge the heauenly righteousnes of God but also hauyng a confidence in theyr ceremonies withstande and resist the gospel of Christ wherevnto they ought by fayth to submitte them selfe if they euer minded to be truely righteous For we must by imaginacion conceiue as it were twoo kyndes of iustice th one wherof Moses was author the other wherof Christ was beginner The one standeth in ceremonies the other in fayth and obedience And as the rude piece of timbre is matter wherof an image is wrought as bloud is the beginning of liuyng creatures to be brought foorth by generaciō so is the iustice of the lawe a rude grosse beginnyng of thother whiche is more perfite And certainly extreme folishenes is it after that a man is come to perfeccion curiously to sticke styl in rudimentes But now of all Moses law whiche is of it selfe rude vnperfite is Christ the fulfillyng and perfeccion by whom through fayth and not through circumcision we attaine righteousnes whiche way to righteousnes is not onely open for Iewes to entre therinto but also to all true and faythful beleuers The texte For Moses writeth of the righteousnes whiche commeth of the lawe how that the mā whiche doeth the thinges of the law shal liue therby But the righteousnes which cōmeth of fayth speaketh on this wyse say not thou in thine heart who shal ascende into heauen that is euen to fetche Christ doune from aboue either who shall descende into the depth that is euen to fetche vp Christ againe from death but what sayth he The worde is nigh the euen in thy mouth and in thy heart Both kyndes of iustice did Moses clearely expresse For the temporal iustice whiche rested in ceremonies to be kept but for a season plainly setteth he out in the boke of y◠Leuites saiyng kepe my lawes decrees this who so doeth shal liue therby But the true euerlastyng iustice whiche we by Christ through a liuely fayth obtaine in the boke of Deuteronomi expresseth he when he sayth neither say thou in thine heart who shall ascende into heauen for that is euen to fetche Christ doune from aboue Nor yet say thou who shal descende and goe doune into the deapth of the yearth for that were euen to fetche vppe Christ againe from death Of whiche bothe sortes of questioners forasmuche as they require of fayth to haue an experiment neither of both semeth to beleue well But whosoeuer vnfaynedly beleueth is in suche poyntes more surely and better persuaded thē is one which nedeth suche meanes to be taught with either of this I saye that Christe once descended from heauen or els of this that he nowe sytteth at his fathers ryghte hande thoughe he nomore shewe neither of bothe before mennes iyen And though it be of men sene nomore yet beleueth he also that Christ went downe to hell and the thyrde daye rose agayne to lyfe Sufficient is it for vs to beleue that this was once done So that this remayneth that we gyue credence vnto suche as sawe the same And to beleue this we nede not to seke ferre The Iewes sawe and yet beleued not Other heard whiche sawe not and yet gaue they credence The scripture recordeth the same whiche streight after saythe the worde is nyghe the euen in thy mouthe and in thy hearte The texte This same is the worde of faythe whiche we preache For yf thou knowledge with thy mouth that Iesus is the lorde and beleue in thy heart that god raysed hym vp frō death thou shalte be saued For to beleue with the hearte iustifieth and to knowledge with the mouthe maketh a man safe For the Scripture sayth whosoeuer beleueth on hym shal not be confounded And what worde is this whiche Scripture speaketh of Withoute doubt the worde of the gospel which we beyng publyshers of this righteousnes do preache worketh in mennes soules present saluacion so that menne by faythe onely apply theyr myndes therunto But howe is this worde of the gospell in thy mouthe and howe is it in thy hearte Yf thou with thy mouthe confesse and knowledge the Lorde Iesus and with thy heart vnfaynedly beleue that god from death raised hym agayne to lyfe that we through hym beyng restored to lyfe from the death of syn shoulde hereafter lyue in cleannesse of lyfe then shalt thou be saued For with hert beleue we whiche is to ryghteousenes the very entrey but for asmuche as when nede requyreth all men are bounde to glorifie Christe to euerlastyng saluacion it is not sufficient with heart onlye to beleue excepte thou the same with thy mouthe confesse By this seeye that this matter hangeth not vpon ceremonies but vpon fayth Whiche thyng Esai also speakyng of Christe recordeth saying whosoeuer beleueth on hym shall not be confounded The texte There is no difference betwene the Iewe and the Gentile For one is lorde of all whiche is riche vnto all that cal vpon hym For whosoeuer dothe call on the name of the Lorde shal be safe Howe then shall they call on hym on whome they haue not beleued Howe shall they beleue on hym of whome they haue not hearde Howe shall they heare withoute a preacher And how shall they
not the grosse olde testament as the false Apostles teache it and standeth in the knowlege of the letter the administracion whereof was committed to Moses but the newe testamente whiche is heauenly and spirituall and standeth in affeccions of mynde and not in ceremonies The lawe and gospel haue both one maker but the ministerye â–ª of boothe is soondrye and of the two the apostles is of muche more excellencie For the letter committed vnto Moses by reasoÌ„ of certain rules lawes driueth men to death forasmuch as it by occasion both prouoketh to sin and also condeÌ„neth yâ— sinner to death whereas contrarie yâ— spirite whiche is geuen by preachyng the ghospel both forgeueth the offences of our former lyfe and to suche as haue deserued deathe offerethe lyfe Nowe and yf the fyrste lawe whyche beeyng grauen in stone wroughte deathe to the transgressour and gaue no grace was of such great maiestie and glorye that when Moses the seconde tyme broughte downe the tables the Hebrues coulde not beeholde his face by reason of the glorie and maiestie of that whiche was sure once yet to bee abolished why shoulde not muche rather the ministerye of the Gospell haue his honoure and maiestie whereby throughe faythe and the free gifte of the spirite euerlastyng saluacion is geuen Yf the lawe whiche coulde condemne and was not hable to saue hadde suche honoure certainelye muche more honoure desearueth the Gospel by preachyng whereof synne is not onely forgeuen â—ut also rihgteousnesse is geuen In whiche twoo thinges suche difference is there that if a manne more narowelye compare eche one of theym with other that whiche by it selfe is glorious wyll appeare but base beyng as it were darkened with the bryght and excellente glorie of the Gospel For if the lawe whiche was geuen but for a season and shoulde wythin a while after bee abrogate was among menne in suche honoure of muche more dignitie is the lawe of the Gospell whiche is bothe generallye geuen to all menne and shall neuer bee abolished For the newe testament whereby the olde is abrogate Christe hymselfe calleth an euerlasting testamente as I in my other epistle taught you Of whiche thyng wee beeyng moste certainlye perswaded and assured in oure â—eachynges vse no darke riddles but freelye and openlye sette furth the lyghte of the Gospell surelye beleuyng that bothe the glorye of this lawe is suche that it shoulde not bee hidden and ye of that â—ireyngthe and clearnesse of conscience that ye are hable to looke thereupon And therefore wee dooe not as it is read that Moses didde whiche when he broughte downe the seconde tables after that the fyrste were broken couered hys face with a vayle that the children of Israell shoulde not looke thereupon nor deaue thereto for euer synce that euen this was a proufe and significacion to them that the glorie of Moses lawe shoulde bee abolished whiche euen at that time when it was made was not verye glorious for in vayne is that thyng glorious whiche a manne canne not see In this figure was represented the grossenesse of that nacion whiche seeyng sawe not and hearyng hearde not insomuche that whiche was doone in Moses face the same was moste verelye done in theyr heartes whiche in them were blynded beeyng as it were ouercaste wyth the vayle of dulnesse Yea and in this daye the blyndenesse remayneth in that nacion stille so that when they reade the bookes of the lawe they vnderstande theym not and with stubberne myndes of a zeale towarde the lawe refuse hym at whose commyng the lawe selfe graunteth that she shall bee abolyshed Therefore when they in suche sorte reade the olde testament that they wyll not embrace the newe promysed therein holde they not faste Moses vayle nor see by faythe castyng of the same that thorowghe Christe all the darkenesse of the lawe is a brogate Stuâ—bernelye yet stycke they to theyr Moses when he is cumme to whome Moses bade them geue eare Hym reade they in theyr synagoges but they reade hym carnallye sekyng for nothyng but corporall thynges wheras the lawe if menne well loke thereupon is in deede spiritual â–ª Letted are thei doubtelesse euen vntyll this day wyth a vayle cast ouer theyr heartes which is remoued through fayth in the gospell But when the tyme shall come that they shall leaue theyr grosse myndes and receauyng the vniuersall fayth tourne vnto the Lorde then shall theyr vayle be taken away so that they shall see suche thynges as without the bryght eyes of fayth can not be seen â–ª Moses was grosse and carnall but the Lorde Iesus is a spirite not teachyng suche thynges as maye bee seene with oure bodyly iyes but thynges inuisible whiche are by fayth beleued Moses law because it with feare of punishemente kepte menne in ordre was a lawe of thraldome and the vayle also is a token of bondage But where the spirite of the Lorde Iesus is whiche secretelye moueth a manne withoute byddyng and compulsion to leadâ— a Godlye lyfe there is libertie No manne is compelled to beleue but he that beleueth as he shoulde of his own accorde auoydeth filthines and vncleanes of lyfe and foloweth al goodnesse dooyng more wyllinglye by the mocion of charitie than coulde euer begotten of the Iewes wyth feare of punishemente Blinde are they therefore that lacke the iyes of faythe when we throughe pure fayth without vayle beholde the glorye of the Lorde whose brightnes whiles we receyue as a glasse altered are we after a sorte into the same glorye plentifully powring vpon other that brightnes which we receyued of God And as then Moses face by that he talked with god shyned euen as glasse doothe layed againste the sonne so is oure soule euerye daye more and more secrâ—atelye enamoured encreasing from glory to glory by reason of the continual conuersacion of the spirite of God who inuisiblye nowe woorkethe in vs that whiche hereafter shal openlye bee accomplished The fourth Chapter The texte ¶ Therefore seeyng that we haue suche an office euen as God hath hadde mercye on vs wee goe not out of kynde but haue caste from vs the clokes of vnhonestie and walke not in craftines neyther handle we the woorde of God discreatefullye but open the trueth and reporte our selues to euerye mannes conscience in the sighte of GOD. If oure Gospell bee yet hydde it is hidde among them that are loste in whome the God of this worlde hath blinded the mindes of them whiche beleue not leste the light of the gospell of the glorie of Christe whiche is the image of God shoulde shyne vnto them SYnce then god of his mercy would haue vs to bee ministers and preachers of suche a blisfull state geuyng vnto vs the authoritie of an apostle we execute not oure commission â—louthfullye but as we preache a veraye gloriouse matter so refuse we all clokes whiche are meete for dishonestie and not for glorye neyther leadyng oure lyfe craftely nor with deceitfulnes of woorldely learning corruptyng the woorde of god
to punishe with all The slaunderers of my name will saye I can doe nothing affirmyng that I coulde not for some lacke in me doe that thing whiche by reason of your integritie I coulde not doe But gladde am I as often as after this sorte ye be stronge though we be iudged weake yea we be not only gladde yf this so be but also moste heartely wyshe that I seme to lacke somewhat so that ye be perfecte And for this cause thought I it good more earnestly to warne you by letters leste when I come I myght be compelled to vse rigoure Muche more wyshe I to haue you amended with threatnynge woordes than to vse my power in punyshyng you geuen vnto me of the Lord for your weale and not to hurte you Against innocentes I canne doe nothyng but it maketh muche matter that suche as with haynouse vices corrupte your congregacion scape not alwaye vnpunished I haue nowe in aduertising you done my parte it remayneth that ye doe yours Diligently apply your selfe vnfaynedly to reioyce all occasions of sorowe sette a parte encreasing styll from better to better vntyll that ye become perfecte amending suche thynges as hurte your innocencie that when your faultes are sufficiently corrected ye may of your amendemente take comforte Agre together and striue not eche one with other of you through sondrye opinions lette there bee among you peace and mutuall loue Yf ye so do then wil the god of loue and auctour of peace alwayes fauour you and with you bee contented Greete eche one another of you in a holy kysse not after the common sorte but euen with your heartes All the sayntes whiche are here grete you The fauour of oure Lord Iesus Christ and the loue of god the father and the felowshyp of the holy ghost bee among you al that acknowlegyng the benefite of the sonne the charitie of the father towarde you whiche in suche sorte loued you that he gaue you his onely sonne to bee your redemer and the goodnes of the holye ghost by whome he alwaye geueth vs his giftes ye maye after the exaumple of the vndeuided trinite lyue in a lyke vnitie that is to witte in concord bothe pure perfite ¶ Thus endeth the Paraphrase vpon the latter Epistle of S. Paul the Apostle to the Corinthians The argument or vvhole matter of the Epistle of sainct Paule to the Galathians by Des Erasmus of Roterodame ALbeit the Galathiās are Greciās yet are they originally descēded of Frenchemen as s Hierome sayth in dulnes of witte resemble thē This thing also Hillary who was himself a Frenchmā borne in his hymnes testifyeth in the same callyng his countreymen dullardes Sainte Paule also in this present Epistle reprouing thē calleth them Anoetous that is to say witlesse or foolishe to whose capacitie temperyng his matter he more vehemently and sharpely reproueth then in other of his Epistles he doeth other rather checkyng then teachyng them to th entent that such as could not with reason be brought to a better mynde might yet at lestwyse with authoritie be called home againe and amended In this Epistle laboreth Paule about that matter whiche he els where in euery place doeth to cal men I say from the bondage of Moses lawe to the grace of the gospell whiche matter in his epistle to y◠Romaines he also entreateth of because both people were in like errour but yet after a sondry sorte fallenthervnto For the Romaines were fyrst brought to Iewishenes afterward amended but the Galathians contrarye beyng by the Apostle fyrst well taught were through the sleightie desceiptes of false apostles brought backe againe to Iewishe religion In the Romaines simplenes it was that they were through misteachyng begiled but of wysedome and discrecion it came that after warnyng they sone amended on the other side wheras the Galathians sone receiued and fauored Christes doctrin that was a point of easines but straight after to fal againe from it and to become Iewes was euen lightnes and folishnes To them there came false apostles takyng vpon them as though they had been sent from the chief Apostles Peter and Iames whiche labored to abate Paules authoritie teachyng them that to him there should no credence be geuen as whiche was inconstant sometymes obseruyng the ceremonies of the lawe as it appeared by that he made a vowe shauyng his head caused Timothe to be circumcised and sometymes with the Gentiles reprouyng and condemnyng the lawe bearyng them in hand also that suche rather ought to be beleued as had with Peter and Iames been conuersaunt and other whiche had seen Christ in his manhod whereas Paule had neither seen Christ nor was but a disciple of suche as were disciples and not the messenger of Christ Paule therfore vehemently and sharpely for none epistle is there more sharpe with a holsome earnestnes and fauorable sharpnes bothe cureth the Galathians errour and also defendeth his owne authoritie openyng the false apostles disceiptes at the beginnyng of the epistle makyng him selfe equal euen with the chiefe apostles yea and in this point aboue them because he was at that tyme by Christ put in authoritie to preache after that he was become immortall and vpon boldnes of this authoritie for a certain tyme both in Arabia and Damasco preached Christ before that he had talked with any of the Apostles after whiche enterprise he graunteth that he sawe in deede at Ierusalem for a fewe dayes Peter Iames of whom yet he was nothyng holpen after whiche tyme he sayeth he preached xiiii yeres in Syria and Cilicia vntyll suche tyme as he was by God commaunded to returne vnto Ierusalem with Barnabas and Titus wher Paule compared and examined his gospel with suche as wer Christes Apostles not because that he then beganne to doubt of his so many yeres preachyng but to the intent that by theyr approbacion and allowaunce whose authorities were chiefe among all men other might the more be confirmed at whiche tyme he so compared with Peter that of him he learned nothyng as touchyng the gospell and was not onely by Peter not compelled to charge the Gentiles with the burden of the lawe but what tyme Peter at Antioche eate in company of the gentiles suche meates as wer by the lawe forbidden after for feare of the Iewes that came withdrewe him selfe from that cōpany he checked him euen to his face declaryng that through fayth men obtaine the grace of God offred by the gospel not by kepyng of the law whiche was at that tyme abolished And though he begunne this disputacion as it were with Peter yet persueth he the same more at large turnyng his matter to the Galathians instructyng them and declaryng that Moses lawe was geuen but for a tyme and that al thynges taught therin appertained and directed to Christ onely that in the lawe was but fleshe in the gospel was the spirite in the lawe there were shadowes in the gospel light in the lawe images in the gospel
the truth finally in the lawe bondage in the gospel libertie and that it was in the Galathians extreme folishnes after they had tasted of better thynges to fal to worse Whiche pointes saint Paule entreateth of in y◠fyrst the second the third and fourth chapiter then after that he hath very earnestly warned them that by receiuyng circumsicion they should not shamefully cast them selues into the bondage of the lawe he teacheth that christian libertie is not a libertie to do what a manne lust synnefully but a willyng and a ioyfull mynde to do well euen for loue and not because the lawe so cōmaundeth Finally he exhorteth the Galathians to christian concorde to helpe suche as are weake or fallen and to do for suche as haue taught vs christian fayth and that suche workes because they be workes of the spirite are with euerlasting glory rewarded whereas temporal ceremonies deserue but glory temporal incidently bringyng the false Apostles into displeasure and hatred as whiche for nothyng els labored to haue the Galathians circumcised but because they might therof glorye as bryngers to passe of suche an high arte Lyke diseases haue suche now a daies whiche fynde out newe straunge kindes of religions that it may be sayd suche a kynde of men made he All this epistle Paule as it semeth wrote with his owne hand to shewe how tenderly he loued the Galathians whereas in other epistles his maner is nomore but to subscribe The latine argumētes shew that it was written from the cytie of Ephesus but the greke titles reade that it was sent from Rome The paraphrase vpon the epistle of the Apostle sainct Paule to the Galathians by Des Erasmus of Roterodame The fyrst Chapiter The texte Paule an Apostle not of men neither by man but by Iesus Christ and by God the father whiche raised him vp from death and all the brethren whiche are with me PAule an Apostle and an Apostle of no meane sorte whiche I say lest either some dispise me as one of lesse reputacion or with the power authoritie of other Apostles abate and suppresse myne For neither was I of any man putte in this commission and office as other some haue been whiche either beyng but disciples vnderlynges to the Apostles auaunce them selues as thoughe they were of the highest sorte or els by vnlawfull meanes procuryng mens fauor violently breake into the office of an Apostle Nor was putte in authoritie to preache the gospel by any excellent person but by Iesus Christ him selfe the sonne of God who not with any mannes eleccion or consent had commaunded me to be the preacher of the gospel but by his owne mouth what tyme he was becomen immortal euen from heauen called me foorth to do this busynes vndoubtedly by the decrees and authoritie of God the father who raised his sonne Iesus from death For he is not therfore to be supposed dead because he is of vs no lenger seen But rather if suche be worthyly taken for high Apostles whom Christ appointed beyng as yet among mortal men mortal then surely should I not be coumpted theyr inferior whom he at that tyme from heauen not as man but euen God called to be his Apostle and messenger For as I am in this point equal euen to the highest Apostles in that I was of the same Iesus Christ institute so this preeminence may I lawfully chalenge that Christ chose them what tyme he was to our bodily infirmities subiect but me called he a sonder to be his preacher what tyme he had put of all condicions of mannes weakenes The texte Vnto the congregacion of Galacia Grace be with you and peace from God the father and from our lorde Iesus Christ whiche gaue him selfe for our synnes to deliuer vs from this present euil worlde accordyng to the will of God our father to whom be praise for euer and euer Amen Paule therfore euen I an Apostle and suche an Apostle write this Epistle to as many of you as through the whole countrey of Galacia consent and agre in Christes doctrine and lest one mans authoritie be of to smale weight not onely I but also as many as are here of whom there is a great numbre whiche with me professe the name of Christ which forsakyng Moses lawe embrace the fayth doctrin of the gospel fyrst wishe you grace and than peace and concorde grace that vpon fre deliueraūce from your old lynnes ye may hereafter liue an innocente and a pure life concord that ye neither dissent frō other congregacions nor yet frō your selues whiche both giftes we muste looke to receiue neither of Moses nor of any other mortal man but of God the father from whō as from a welspring al our welth cōmeth of his sonne our Lord Iesus Christ by whō it pleased God to geue vs all thinges whō we must both thanke for all the miseries that we haue escaped also for al the goodnes that we haue obtained vnto For Moses circumcision made no man innocent but Christ of his owne fre goodnes offred him self to death because he would for our synnes make amendes purposyng through the grace of the gospel to supply that which Moses law was not able to do that we through his onely benefite beyng deliuered from synne synfull myndes wherevnto the world is bound may neither be slauishely vnder vnclennes nor mans ceremonies For so hath it pleased God our father by whom beyng fyrst made when after through our foly we fell againe into the bondage of synne we were restored againe like men newe borne of yearthly becomen heauenly and of carnall made spiritual To him therfore of whom al our goodnes floweth honor and glory be geuen not transitory as Moses lawe had but suche as shal neuer haue an ende Amen The texte I meruaile that ye are so sone turned frō Christ whiche called you by grace vnto another gospel whiche is nothing els but that there be some whiche trouble you and intende to peruert the Gospel of Christ Wheras I lately preached this vnto you synce that ye once receiued the same I maruaile not a litle what hath chaūced that ye are fallen frō so good a father so sone fallen frō him which frely forgeuyng al your trespaces hath called prouoked you to euerlastyng saluacion not for your kepyng of the lawe but through the grace bounteous mercy and benefite of Iesus Christ that ye are sodenly fallen againe into the bondage of Moses lawe as it were into an other gospel when in dede beside that whiche we preached vnto you there is no other gospel at all Whence is this so great vnstablenes frō whence is this lightnes to chaunge suche fredome as is freely geuen vnto you with suche wylfull bondage As for your wittes I reproue not but thinke this fault rather to be layd to certain false Apostles whiche beyng rather the preachers of Moses than of Christ abuse your rudenes and trouble you with
the titles of high Apostles manacyng threatenyng you as though it so stode with you that ye could without circumcision not attaine vnto saluacion in so doyng not onely laboryng to renue the ceremonies of the olde lawe whoÌ„ it were meete were now abrogate and abolished but vnder this colour also vtterly peruertyng the gospel of Christ For synce that the same gospel through fayth godly life assureth al men that embrace it of perfite weale and saluacion well may it be coumpted a vayne a deceiptful doctrine if as they teache no man haue entrey to euerlastyng welth vnlesse he be circumcised as the custome of Moses lawe requireth God defende that any mannes authoritie should remoue you froÌ„ the purenes and sinceritie of the gospel The texte Neuertheles though we our selues or an Angel froÌ„ heaueÌ„ preache any other gospel vnto you then that whiche we haue preached vnto you let him be acursed As we sayd before so saye I nowe againe if any man preache any other gospell then that ye haue receiued let him be accursed Rather be so farre froÌ„ beyng moued through the names of Peter Iames Ihon be yâ— same neuer so great whiche names men abuse to bring you vnder the burdaine of the lawe that if euen an angel sent froÌ„ heauen preache vnto you any gospel other then that we preached let the same of you not onely not be heard but be also taken as one to be abhorred and accursed And lest any thynke that these my wordes are spoken either of hastynes or of vnpacience I reherse theÌ„ again again that whosoeuer whether he be an angel or an Apostle of high name preache vnto you otherwyse then ye haue learned of vs before accursed I saye be he abhominable The texte Do I now persuade men or God Either go I aboute to please menne For if I had hitherto studied to please men I were not the seruaunt of Christ For as often as men are in hand with the right line of Christes fayth neither mans authoritie no nor angels ought to preuail or take place Who so preacheth Christes gospel laboreth in no mans busynes but in Gods And if this be so why should I feare any mans authoritie I was by no man but by God put in trust to preache yâ— gospel In whiche office I pray you whether should I in suche wyse haÌ„dle my selfe to please men or God whoÌ„ onely I acknowledge for my author and maister The Iewes vpon a worldly zeale labor to set furth among al men theyr rites ceremonies to th entent that they may vnder this coloure be the more made of as the nature of men would haue euer suche waies seme best wherin them selfes were brought vp Wherfore some sekyng to haue the Iewes fauor labor to bryng men in minde to be circumcised preache of kepyng the sabboth day with obseruyng a difference in meates as though when they so reache they taught men a high a singular point But God forbid that I should so farfoorth labor to please the Iewes beyng rather carnal then spiritual that I should suffre with any Iewishe ceremonies the puritie of the gospel to be corrupted When I in tyme past was geuen to Iewishenes I pleased my countreymen by all wayes I could persewyng them that professed the name of Christ But whiles I went about to please men I displeased God who would haue Moses abolished the glory of his sonne Christ to be set foorth As long as I was bonde to the lawe al myne entent and endeuoure was to kepe Moses rules for that sought I praise at mens handes but now hath God called me an other way whose onely praise I desyre and loke for If I should hence foorth styl loke for the same praise of menne certainly I were not Christes seruaunt For how can any man thinke me his seruauÌ„t if I more apply my selfe to winne the fauor of men thaÌ„ to do his coÌ„maundemeÌ„tes if I more feare to displease the Iewes than God the father of Christ and author of the gospel I was neuer slauishely bonde to the ceremonies of Moses lawe whoÌ„ I well wyst were through the light of Christes gospel quite abolished after suche tyme as I had once wholy geuen my selfe to Christ For albeit once or twyse for appeasyng of a commocion whiche might elswyse haue been beyng among the Iewes I obserued certain of theyr customes yet neuer thought I in theÌ„ any hope of saluacion but for a tyme applyed my selfe to the myndes of my countreymen that I might therby bryng more vnto Christ But synce I perceyue that this submyssion of myne is by them wrest into a wrong meanyng so that nowe the matier is gone so ferre that they stycke not to charge with the burden of the lawe as a thing necessarie euen them whom the gospell founde free from that burden I thynke it hyghe tyme freely and playnly to speake agayne Moses rites and openly to deteste all that maketh to the derogacion of Christes glorie And from so doyng shall there none Apostles authoritie feare me be he neuer so notable assuryng my selfe wholye of Christe whose wyll and commaundement I folowe through thycke and thyn in all ieopardye The texte I certifie you brethren that the gospell whiche was preached of me was not after the maner of men For I neither receiued it nor learned it of man but by the reuel acâ—on of Iesus Christe But because ye shall the better vnderstande that I not without consideracion fell from Moses lawe and nowe with suche boldnes preache the libertie of the gospell Ioo you to wil brethren that the gospell whiche I taught you is no suche worldly ordinaunce as maye for any mannes pleasure be altered as that maye be whiche is made by man Suche as to you preache circumcision let them for theyr parte take hede whence they learned theyr gospell Surely the ioyfull tydynges which I taught you neither receyued nor learned I of man by meane wheroâ— I myght be coupelled either to leane to his authoritie or to folow other mennes interpretacions Christe hymself vouchesaued to shewe vnto me the misterie of the newe lawe and the abolyshment of the olde because no man shall thynke that I was without consideracion and rashely chaunged or els receyued the gospell whiche I preache of no person of graue authoritie Christe is in suche sorte man that yet he is no mortall man nor yet vnder suche delites as all men els are Christe is also in suche condicion man that he therwith is also God by whose secrete power and spirite I was sodenly chauÌ„ged into a new man being elswyse more stubbernly gyuen to Moses law taught vnto me by myne elders to be had in reuerence and honoure than was lyke by any worldly perswasion to be plucked out of my heade had not the holye ghost enspired myne hearte The texte For ye haue heard of my conuersacion in tyme paste in the Iewes waye how that beyond measure I
persecuted the congregacion of god and spoyled it and preuayled in the Iewes waye aboute many of my companions in myne owne nacion beyng a very seruent mainteiner of the tradicions of the elders Of this my tale I thynke you not ignoraunt who of lykelyhod by report knowe after what sorte I vsed my selfe vnder the Iewes lawe for loue borne therto so greatly abhorryng the gospell of Christ whose secret knowledge I had not yet receyued that by all the meanes I could I persecuted the new congregacion which at that tyme by the spirite of god began to be gathered to the doctrine of the gospell and with the moste tyrānie I could destroyed them thinking in the meane season that I dyd a noble acte suche an acte as hyghlye pleased god whyles in dede lyke a foole ignorauntly I fought agaynst god And surely the matier went well forwarde for in my Iewyshe profession whome onely at that tyme I thought good and godly among my companions I got the prayse that I passed well nyghe all that werre of my companions for that rekened more holy and religiouse because I more styfly cleaued vnto my forefathers lawes in so doyng being deceaued for lacke of ryght iudgemēt and knowledge and not for lacke of a good intēt purpose for a zeale borne to the law resisting the maker therof Which blyndnes it pleased god by his secrete counsel to suffer for a tyme to th entent that I beyng sodenly chaunged from so great a bolsterer of the lawe into a preacher of the gospel myght by myne example drawe and prouoke many to Christe The texte But when it pleased god which seperated me from my mothers wombe and called me hereunto by his grace for to declare his sōne by me that I should preache hym amōg the Heathen immediatly I communed not of the matier with fleshe and bloud neither returned I to Ierusalem to them whiche were apostles before me but went my wayes into Arabia and came agayne vnto Damasco Wherfore as sone as it pleased God whiche long before that euen frō my mothers wombe had purposed and chosen me out for his busines vpō me to declare and notifie his pleasure and whereas I no suche thyng deserued of his owne free goodnes to call me to this office that by me as by an instrument the glorie of his sōne Iesus myght be knowen whome as yet but verie fewe of the Iewes knewe and of the Gentiles almoste none among whō specially he would haue me to be preacher what thinke ye dyd I Dyd I styll cleaue vnto my forefathers lawes was I slacke to set vpon the busynes wherwith I was put in trust mistrusted I y◠worde of God compared I my gospell with anye of the Apostles that were my countreymen or went I to any man to aske his aduise went I to Hierusalem to haue my gospell stablyshed by theyr authoritie who because before me they were called to the dignitie of apostleship are highly estemed No I dyd not so Nor thought I it conuenient that it shoulde by mannes authoritie be confirmed whiche was by Christes commaundement immediatly commuted vnto me But furthwith as soone as I perceyued myne errour and had receyued from heauen this commission without any delaye went I into Arabia where I nothyng doubted to preache Christes name beyng as yet to the wylde and harbarouse people either vnknowen or hated with no lesse zeale preachyng then he grace of the gospel than I exste preached Moses lawe And from Arabia retourned I to Damasco where streyght frō my baptisme I had begun to professe Christes name The texte Then after thre yeares I retourned to Ierusalem to se Peter and abode with hym xv dayes Other of the Apostles saw I none saue Iames the Lordes brother The thinges therfore whiche I wryte to you beholde before god I lye not Thence after a thre yeares space came I to Hierusalem rather to see Peter than any thyng to compare with hym And with him abode I nomore but. xv dayes though he among the Apostles semed chiefe As for other of the Apostles laboured I to see none sauing Iames whose surname is Iustus who was for perfit holynes of lyfe called the Lordes brother he therfore became fyrste Byshoppe at Hierusalem So ferre as ye see was I from mistrustyng my gospell and sekyng for any mannes ayde and assistence Nowe that I in all these thynges saye trewe witnes is god hymselfe at whose commaundemente I haue taken vpon me to preache the gospell The texte ¶ After that came I vnto the coastes of Siria and Cicilia was vnknowen as touchyng my person vnto the congregacions of Iewrye whiche were in Christe But this they hearde only that he whiche persecured vs in tyme paste nowe preacheth the fayth whiche he before destroyed And they glorified god in me These thynges done I went into the countreyes of Syria Cilicia in euery place there preachyng the name of Christe For euen in these countreyes a certayne noumber of Iewes began to fauer Christes doctrine but to them yet was I by syghte vnknowen notwithstandyng I was a Iewe borne onelye this they knewe by reporte that I was he whiche by goddes wyll of a persecutor of the christian fayth was sodenly become a preacher of the same fayth so that the same I before to the vtterest of my power assaulted nowe euen with ieopardy of my lyfe I defended For whiche chaunge they two maner of wayes glorified god one for that they were from suche greuouse persecuciō deliuered and for that they had gotten suche a defender of theyr profession The .ii. Chapiter The texte Then fourtene yeares thereafter I went vp agayne to Hierusalem with Barnabas and toke Titus with me I went vp by reuelacion and commoned with them of the gospell whiche I preache among the Gentiles but specially with them whiche were coumpted chief leste I shoulde tunne or had runne in vayne BVt after I had fourtene yeares preached the doctrine of the gospell speacyally to the Gentiles then went I agayne with Titus and Barnabas to Hierusalem whome I minded to take with me as witnes of that whiche was done And this dyd I not nowe of humanitie as I dyd before but at goddes commaundement to the intent the Iewes shoulde better knowe when they should see so great a number of Gentiles without circumcisiō called to euerlastyng lyfe aswell as they that saluacion oughte to be loked for not for circumcisions sake but by fayth geuyng to the gospell With them therfore compared I my gospell whiche I by Christes wyll hitherto preache among the Gentiles and with them especially communed I whose authoritie was among the Iewes moste estemed least anye of them whiche styll beleued that Christes gospell should be myngled with Moses lawe might saye that either I in the course of the gospell had runne in vayne or do styll now yet runne in that through the gyfte of fayth without mencion makyng of circumcision I had promysed them the
same saluacion that we whiche are circumcised puttyng our confidence in Christe truste to haue and enioye The texte Also Titus whiche was with me though he were a Greke yet was not compelled â—o be circumcised and that because of incoÌ„mers beyng false brethren which came in priuely to spye ante our libertie whiche we haue in Christe Iesus that they myght bryng vs into bondage To whome we gaue no coume no not for the tyme as concernyng to be brought into subieccion because the trueth of the gospell myght continewe with you And so ferre were we from chargyng the Gentiles with the burden of circumcision that not somuche as Titus when he was bothe at HierusaleÌ„ and conuersaunt also among Iewes that styfly defended circumcision was by the chief apostles of the Iewes compelled to be circumcised because he was a Grecian and not a Iewe. And how muche lesse then should ye lo do there in Galacia by compulsion of any false apostle Suche as among the apostles were chiefe required not of vs to haue a Grecian circumcised therin vndoubtedlye intendyng that the bondage of the lawe shoulde by lytle and lytle weare quyte awaye and the libertie of the gospell be establyshed But into oure companye there crepte certayne false christian men whome I maye for good cause so call because they exacte that whiche Christe would should weare out of vse Trayterously and falsly came they within vs to espye oure lybertie gyuen vnto vs throughe the gospell of Christe wherat they enuied intendyng nothyng elles but through circumcison to bryng vs agayne backwarde into the bondage of the lawe Of them was it more lykely that we shoulde through theyr importune meanes be compelled leste by resistyng some commocion might be stiered vp And yet not so muche as to them gaue we so ferfurthe place no not for the tyme so satisfyeng theyr myndes by submitting oure selfes that Titus shoulde be circumcised which thinge was by vs done for your sakes leste that whiche was in Titus done of necessitie ye without necessitie folowyng the same myght fall from the truthe of the gospel into a Iewyshe supersticion The texte Of them whiche semed to be somewhat what they were in tyme passed it maketh no matier to me god loketh on the outwarde apparence of no man neuerthelesse they whiche semed great added nothyng to me But contrariwise when they sawe that the gospell ouer the vncircumcision was committed vnto me as the gospell ouer the circuÌ„cision was committed vnto Peter for he that was myghtie in Peter in the apostleshyp ouer the circumcision the same was mightie in me among the Gentiles when they perceyued the grace that was giuen vnto me then Iames Cephas and Iohn whiche semed to be pillers gaue to me and Barnabas the right haÌ„des of that felowshyp that we shoulde be apostles among the Heathen and they in the circumcision onlye yâ— we should remember the poore Wherin also I was diligent to do the same Now yf some of them whose authoritie is chiefe at any tyme either exacted of any other circumcision or elles permitted it whither they therin well dyd or not that lytle appertayneth vnto me this is for me sufficient that they haue forsaken theyr olde opinion and are nowe of the same that I am of Howe soeuer the matier goe it is among men a great mattier to be well estemed but with god are not regarded suche outwarde apparences but the very trouthe Be it so yâ— their authoritie is greater than myne yet as touchyng the pure preaching of the gospell they so lytle furthered me that they had rather by me therin some encrease and furtheraunce For after yâ— vpon declaracion and tryal had of my preachyng vnto them they perceyued that Christe had aswell put me in truste with preaching of his gospel among the Gentiles as he had done Peter among the Iewes and when they sawe also that my preachyng without circumcision was no lesse effectual than Peters was with circumcision ioyned with his and vpon oure reporte they vnderstode that god had gyuen vs with theÌ„ equall grace of the gospell so ferre were Peter Iames and Iohn who amonge them were thought principall pillers from reprouyng my preachyng that with me and Barnabas gyuyng vs theyr ryght handes they made alegue of felowshippe that we shoulde with one consent and mynde preache one gospel euery man in his portion we among the Gentiles and they among the Iewes Nor gaue they vs any iniunction to call anye of the Gentiles to circumcision Onely this desyred they of vs that what tyme we among the Gentiles preached the gospell we woulde remember the poore people whiche were at Hierusalem that they thereby myght by some of them be relieued In whiche poynte forasmuche as it well agreed with the doctrine of the gospel we diligently obeyed that theyr commauÌ„dement as we would not haue done had they gyuen vs in commaundement to circumcise the Gentiles For an vnmete thyng is it that with vs any mannes authoritie shoulde so take place that for fauer borne vnto hym we shoulde not after a ryght trade see vnto the ghospel For as at the begynnyng the matier required some thyng for a season to beare with suche as from Iewyshenes were turned to the gospel because they could not vtterly be brought from yâ— religion wherin accordyng to theyr elders lawes was they were nozeled euen from theyr youthe leste by that occasion many might from Christe be discouraged so was there a diligence to be vsed that through oure aduertisement suche people myghte be content to leaue any lenger to be borne with specially synce therin there was more ieopardy than auauntage For of them whiche of Iewes embrace the doctrine of the gospell a verye small noumber is there in comparison of them whom we of the GeÌ„tiles by our preachyng haue enryched Christ with And of theyr further encrease also stande we in great hope synce the Gentiles dwell so fer and wyde abrode in the worlde whereas the Iewes in comparison be contayned but within a very narow cumpace Nowe of the Gentiles the greatest parte in suche sorte abhorre circumcision that more lyke were they to forsake Christ his gospell then vpon them to receiue the yoke of suche an odiouse law Beside al this also this greater ieopardy is to be feared leste yf men longe in most places abrode vse suche kynde of sufferaunce and bearyng it come to passe that the free benefite of our saluacion for the whiche goddes goodnes and oure fayth shoulde be thaÌ„ked greatly seme to hang vpon the ceremonies of the law Which yf men se obserued by the chiefe apostles then wyll suche as are somwhat bent to supersticion take it as thoughe without them the fayth taught by the gospell to the attaynyng of euerlastyng saluacion were not sufficient For what is externally done all men se but with what myndes and purpose thynges are done that se they not And in matiers of suspicion it is a knowen thyng that men are
seke vpon the succour of the lawe specially synce we well knowe that through the benefite of the lawe no man before God is made righteous If menne were what nede were it to resorte to the fayth of the gospel The texte If while we seeke to be made righteous by Christ we our selues are found sinners is Christ then the minister of sinne God forbid And if after our once receiuyng the fayth of the gospel we be neuertheles found subiecte to synne so that we nede yet an other remedy as muche as we had nede of beyng vnder Moses lawe and beyng disapointed of the hope we stoode in so that we now againe are compelled to seke vpon the lawe that of vs was forsaken what shal we say shal we say that Christ whom we beleued to be the author of perfite iustice is the minister of vnrighteousnes who not onely deliuereth vs not from our olde vnrighteousnes but is also an occasion of encrease therof and not onely geueth vnto vs not the welthy state whiche we loked for but also causeth our coÌ„demnacion to be more grieuous forasmuche as vpoÌ„ hope of him we forsoke the lawe whervnto if we againe be compelled to returne we might seme not without fault vnaduisedly to haue forgone it of whiche fault Christ semeth the very occasion But God forbid that any man so iudge of Christ or thinke that the grace of his gospel doeth lacke any perfeccion so that towarde the attainement of saluacion we should nede to seeke somewhat out of Moses law The texte For if I haue builte againe the thinges whiche I destroyed then make I my selfe a trespacer For I through the lawe haue been dead to the lawe that I might liue vnto Christ For to returne againe to Moses after we once haue receiued the lawe of the gospel it is a certain fallyng away from Christ and reproche to the gospel yea what Iewe or straunger soeuer so doeth therin declareth he him selfe also to be a transgressour of Moses lawe For if the lawe any thyng made to saluacion why forsoke he it if it nothyng made why falleth he to it agayne If the buildyng throwen doune with myne owne handes I begynne euen from the foundacion to buylde the same againe whiche I erste destroyed shewe not I therin my foly whiche sette that vp againe whiche I vnaduisedly destroyed No cause is there then why after we haue once embraced the fayth of the gospel by whom the goodnes of Christ would we should receiue perfite righteousnes and saluacion to regarde the succour of the grosse lawe whervnto we are now no lenger bonde For as the death of either of the two maried deliuereth the partie that is left on liue froÌ„ the bonde of matrimony so had I whiche am a Iewe with the lawe somewhat to do as long as that mutual right endured that is to say as long as the lawe liued vnto me and I liued to the lawe The texte I am crucified with Christ Neuerthelesse I liue yet now not I but Christ liueth in me The life whiche I now liue in the fleshe I liue by the fayth of the sonne of God whiche loued me and gaue him selfe for me I dispise not the grace of God For if righteousnes come of the lawe then Christ died in vaine But assone as through the death of Christ and the sacrament of baptisme I became prentice to the spiritual lawe of fayth I was in maner to the grosse and carnal lawe dead yet not so dead that I liued not but so dead that I begunne to liue after a better way and condicion Hitherto liued I to Moses but now liue I to God For God is a spirite As Christ liued before a mortal man hauyng a body subiecte to miseries as ours is so he beyng now dead to the fleshe and also to the world liueth to God the father free from all corrupcion and miseries of death But I whiche through baptisme am crucifyed with Christ and also dead with him am so farre from beyng bonde to these grosse and carnal rather than spiritual and godly obseruaunces that to them I am dead For I liue not grosse and carnal as I once was subiect also to worldly desires Dead is Saule the stoute deâ—ender of the law persecutor of the gospel and yet through the spirite of Christ haue I receiued life now muche better Or rather I liue not my selfe whiche of my selfe am nothyng but carnal but in me liueth Christ whoâ—e holy spirite at his wyll and pleasure gouerneth all myne actes But wheras I am not yet free from all contagion of death but haue stil a body somewhat subiecte to mannes weakenes the discoÌ„modities of this mortall life yet in maner liue I a life immortal conceiued in my soule through sure hope assuryng my selfe vpoÌ„ the promise of the sonne of God through whose bounteous mercy I haue receiued yâ— gift of fayth through fayth righteousnes through righteousnes life euerlastyng not by keapyng of the grosse lawe but through the singular goodnes of Christ who of his owne good wyll loued me deseruyng no suche thyng so greatly that for my synnes he suffered the punishement of the crosse and for my welth gaue him selfe to death Free is all that he geueth His pleasure was that for our saluacion we should to him be beholdyng and not to the kepyng of the lawe He it is whiche frely geueth this benefite to all men He it is whiche taketh a way synne and geueth pure and innocent life Were not I most vnkynde yea were I not spitefull against Christ if I refused his offre And refuseth he not it who after baptisme receiued loketh backe againe for helpe of the lawe as though to abolishe al the synnes of the worlde and to geue euery manne euerlastyng saluacion Christes death were not sufficient If through innocent and hurtleslife we become immortal whence I pray you rather loke we to receiue both by confidence in the law or by the fre mercy of Christ If by his free mercy why hang we styl on the lawe If by keapyng of Moses then is Christ dead in vayne forasmuche as that for whiche his pleasure was to dye by his death we geate not The third Chapiter The texte O ye folishe Galathians who hath bewitched you that ye should not beleue the truth To whoÌ„ Iesus Christ was described before the eyes now among you crucified COmenly among men for your folishenes and childishnes are ye euil spoken of but this may I truely say O ye folishe Galathians whiche would be brought in to an opinion so farre from all reason that where the Iewes through the fayth of the gospel preached vnto them are deliuered froÌ„ the burden of the law ye beyng free menne borne wyl wilfully cast your selfe into bondage â–ª The harme whiche is herein done I lay not wholy to your charge but blame your lightenes to beleue easynes to be persuaded but much more blame I the malice
of certaine who haue altered your former mindes which would God ye would rather haue folowed simple as they are than the vngracious couÌ„sel of some other What was he that through an enuye and grudge borne against your weale vnder whiche ye haue hitherto continued through the libertie of the gospel hath bewitched you and charmyng out your christian mynde hath by enchauntment cast you into this frensye that ye as men mistrustyng Christ should seke for helpe of the colde and baraine lawe Where is that singular confidence become whereby through the death of Christ ye were in sure hope to haue perfite righteousnes and saluacion without healâ—e and ayde of the lawe Ye I say in whose heartes Iesus Christ the onely author of our saluacion was so farfoorth grauen and printed whoÌ„ with the iyen of your fayth ye in suche sorte sawe by his crosse recoÌ„cilyng all the worlde to his father as though he had been painted before your faces and as though your selues had been witnesses of that dede doyng whiche was in dede done at Ierusalem The Iewes that sawe him hangyng on the crosse and yet denied him sawe not so muche as ye did Among you whiche by his death trusted to receiue euerlasting saluacioÌ„ was he verely crucified Your iyen were alwaye vpon the brasen serpent hanged vp vpon the tree of whom onely ye trusted to receiue the holsome remedy of all your synnes And whither now sodainly cast ye your iyen The texte This onely would I learne of you whether ye receiued the spirite by the dedes of the lawe or by preachyng of the fayth Are ye so vnwyse that after ye haue begunne in the spirite ye now ende in the fleshe So many thinges ye haue suffered in vaine if it be also in vaine If there be in you yet any wytte lefte euen consider me this whiche vnlesse ye be blind ye may easily vnderstand and so do I because I wyl not subtily reason the matter with you nor seeke for farre fetched argumentes Ye remembre that lately at my preachyng of the gospel how through baptisme and puttyng of my handes vpon you ye receiued the spirite of Christ It was no vaine persuacion The wonderfull worke of God ensuyng thervpon as the gifte of languages of prophecie of healyng and other giftes made plaine profe that this came by the power of God and by no mannes craftie conueyaunce This spirite of God I say whether I pray you receiued ye it by Moses circumcision or els by that through my preachyng ye beleued the gospel of Christ NotwithstaÌ„dyng that ye to Moses were straungers yet gaue Christ vnto you through fayth his strong and mightie spirite as an ernest peny of the blissed state he promised vnto you And why should ye now elswhere of any other looke for saluacion than of him of whom ye haue receiued so plaine a gage of blisse to come If I to you preached circumcision and if by trust therin ye receiued the heauenly spirite of God then am I content that for some parte of your saluacion ye shal geue thankes to Moses lawe but if I nothyng taught you but Iesus Christ and that by puttyng your confidence in him onely ye found in your selfe euen the same giftes that the Iewes through baptisme receiue why should ye in dispite of Christ seeke for the heauye and paineful burden of Iewishnes Wyse and thriuyng scholers from rude beginnynges growe forwarde and encrease but ye from suche godly and commemdable rudimentes fal backe to the worse The Iewes borne vnder the bondage of the grosse lawe forsakyng the ceremonies of theyr elders repayre vnto the spiritual doctrin of the gospel Ye contrary from the godly beginnyng of the gospel and your heauenly profession growe out of kinde into a Iewishe supersticion They of Iewes become christian menne and labor ye of christians to become Iewes What neded vs to be indaungered and become debter to Christ if Moses law sufficiently worke our saluacion Why forsake ye now him for whose sake ye haue suffered suche affliccions euen of them that hated Christes name and glory For who so through circumcision thinketh to be saued the same man is fallen from Christ Wyll ye in suche sorte vse your selfe that menne of you shal thinke ye haue for Christes sake suffered in vaine suche great affliccions But God forbid that ye haue suffered them in vayne Out of the right way are ye but so are ye not for lacke of good wyl but for lacke of knowledge not of malice in your partie but rather staggeryng through the enticemeÌ„t of other Amende by tymes and feare not but that ye shall nethelesse enioye the fruite of your olde fayth The texte Moreouer he that ministreth to you the spirite and worketh miracles among you doeth he it through the dedes of the lawe or by the preachyng of the fayth euen as Abraham beleued God and it was ascribed to him for righteousnes Tell me now then whether God who geueth you his holy spirit who in meruailous workes by you sheweth his mightie power whether I say doth God this because ye haue through kepyng of Moses law woÌ„ne his fauor or els rather because at our preachyng ye gaue credence to the gospel If Gentiles when they become Iewes worke suche miracles assone as they be circumcised as ye do then some cause were there to be desyrous of the lawe but if these wonderfull workes be seen in none but suche as haue receiued the fayth in the gospel why should you elswhere looke for the ende then whence ye see the same begunne The beginnyng and author of circumcision is Abraham whose children the Iewes glory that they be and are circumcised as he was But not so muche as he obtained through circumcision the praise of perfite iustice but onely by credence geuyng to Goddes promise at what tyme he was not yet circumcised Nor reade we in Genesis Abraham was circumcised and thereby became righteous but Abraham beleued God that to him was coumpted for righteousnes The texte Ye knowe therfore that they whiche are of fayth the same are the children of Abraham The promise therfore made long since to Abrahams posteritie is none of theyrs nor belongeth to any of them that haue nothing els but Abrahams circumcision but to suche as by fayth geuyng to the gospel are his natural children They that of theyr circumcision are proude and boste them selfe to be Abrahams children make suche vaunte and crakes al in vaine synce they be bastardes and not the lawfull begotten children of AbrahaÌ„ For suche none els are natural children to him as faythfully and with all theyr heartes geue credence vnto God as Abraham did put theyr trust in him speakyng vnto vs by his gospel of what stocke so euer they be descended It is not carnal kynred that is herein regarded and estemed but like perfeccion of myndes The texte For the scripture seyng afore hande that God would iustifie the heathen through fayth shewed before hand
promise of none effecte For yf the inheritaunce come of the lawe it commeth not nowe of promise But god gaue it vnto Abraham by promyse But further to compare the former example the promise and couenaūt whiche god before the lawe was gyuen made with Abraham whiche promise he woulde haue to be stable the lawe whiche folowed and was gyuē after the same promise and couenaunt coulde not defete nor disanul And yet shoulde it restrayne and disapoynt the promise yf the inheritaunce of goddes blessing promised to Abrahams posteritie were due to suche only as kepe the lawe forasmuche as in the promyse there is no condicion of y◠lawe expressed For howe coulde therin of the lawe be any mencion made synce the lawe was not at that tyme gyuen For in case the lawe had not folowed the promise at all yet woulde god netheles with Abrahams posteritie haue kepte the couenaunt made with Abraham Nowe yf the promise of this blessed state be due by reason of goddes promise and the promise made before the law had no condicion of keping the law ioyned with it for what cause exclude we frō the promise suche as to y◠law are straūgers and not straungers to fayth For yf by the lawe men enioye thenheritaūce then is goddes promise and couenaunt frustrate and broken whiche god without kepyng of the lawe wyll not perfourme Euen lyke as when a man hath agreed with an other to gyue hym his doughter in mariage after that the bargayne is made he go from his worde denying that he will so do vnles the other agayne wyll promise hym his syster wheras at the bargayne makyng he had no syster borne nor at tyme of the couenaunte of mutual mariage no mencion made The promise of god was free and vpon the onlye condicion of fayth confirmed whom who so perfourmeth the same man hath right to the promise The texte Wherfore then serueth the lawe The lawe was added because of trangression vntyll the seede came to whome the promise was made and it was ordayned by angelles in the hande of a mediator But here some wyll saye yf by fayth in goddes promise euery manne must loke for saluacion for what ende and purpose made god the vnprofitable lawe afterwarde No saye not al vnprofitable for albeit it make not a manne vpright and innocent yet restrayneth it oure libertie to syn whyles it with ceremonies kepeth noughtie desyers and appetites within a due measure and compace of ryght reason And had not the vnrulye malice of men so required there had no lawe be gyuen at al and yet was not the same lawe gyuen neyther that all men shoulde therto wholye for euer be bounde but gyuen by god for a tyme shadowyng for the season Christe to come with punishementes fearyng men from synne and with promises prouokyng them to do well for this purpose made and ordayned by aungels at goddes commaundement to endure vntyll that after many eares the only seede shoulde come wherby the god of Abraham promised saluacion to all Abrahams lawfull chyldren In suche sorte was the law made by angels that yet the whole power and gouernaunce of it had Christe in his handes who in suche wyse was a meane and came betwixt Moses lawe and the grace of the gospell that he was the ende of the one and the begynner of the other in suche sorte also a meane betwixte god and man that to th entent he would betwixt both make atonement in hymselfe he comprised bothe natures The texte A mediatour is not a mediatour of one But god is one Is the lawe then agaynste the promyse of God God forbid Now a mediatour that is a meane betwixte must needes be a meane betwixte many For no man is there that with hymselfe is at dissencion Of them that disagreed god the father was one ▪ who with mākynde was at variaunce Wherfore necessarie was it that there shoulde a certayne thyrde parson be whiche in hymselfe contaynyng both natures shoulde bryng bothe at vnitie and concorde with his death fyrste pacifying gods wrath and then with his doctrine alluring all the worlde to the trewe honouryng of god Is the lawe then contrarie to goddes promises no not so Forasmuche as the lawe folowyng the promyse made by god made not the same promise vayne but kepte men in a continual expectacion loking for goddes promises that by so doyng they myght be more apte and readye to receyue the grace to be offered by the gospell Nor is not the lawe abolyshed because it was agaynst goddes promises but because it was conuenient meete that shadowes should gyue place to the truth and the vnfectuall to that whiche was mightie and effectuall The texte For yf there had bene a lawe giuen whiche coulde haue gyuen lyfe then no doubte righteousnes should haue come by the lawe But the scripture concludeth all thinges vnder syn That the promise by the fayth of Iesus Christe shoulde be gyuen vnto them that beleue But before fayth came we were kepte vnder the lawe and were shutte vp vnto the faythe that should afterwarde be declared For yf there had suche a lawe bene gyuen as coulde vnfaynedlye and truly haue giuen lyfe then should the same neuer haue bene abrogate nor shoulde we haue had any nede of the healpe and ayde of the ghospell for asmuche as then by the lawe euery man might haue attayned vnto perfite righteousenes Sufficient had it bene therfore in that case to truste vpon the lawe for all them that were of euerlastyng saluacion desyrouse But nowe leste men vpon boldenes of theyr workes myghte despise the grace of Christe for this purpose was the lawe gyuen declaryng and prescribyng what was to be done and what was to be auoyded that all men shoulde perceyue themself in daunger of syn whyles they shūne not that they by the lawe knewe was euyll being vndoubtedly ouercommen with theyr noughtie desyers and by these meanes knowyng theyr own disease myght more willyngly embrace the remedie to be offered by the grace of the gospell For before the lawe was gyuen menne without correccion fell to syn to whome all that lyked was streyght thought lawfull and in defence of mennes synfull lyfe some thyng had they to laye for theyr excuse But the lawe had them in suche a brake that they coulde not chuse but graunt that they had well deserued punishement for somuche as it could not be denied but that it was good and honeste whiche was by the lawe commaunded After that god therfore by his great wysedom had by suche meanes taken awaye our vayne confidence in our selfes and had sette before oure iyen our synfull lyuyng than declareth and perfourmeth he his promise made to Abraham and that whiche the Iewes only loked for as peculiarlye belongyng to them beyng as they sayed the only chyldren of Abraham generally to belong to all suche as were through fayth becommen Abrahams very chyldren not for theyr deserte of keapyng the lawe but because they
IerusaleÌ„ and is in bondage with her children But Ierusalem whiche is aboue is free whiche is the mother of vs all Nor is it to be supposed that this tale hath beside the trueth of the historie no secrete hidden misterie For comenly suche is Moses law that as in a maÌ„ne vnder the grosse fleshe and coueryng of the body is hidden the soule the ruler therof so vnder the letter and historie a more priuey thyng and higher mistery is couered Let vs then serche foorth what in the alligorie these two mothers and the two sonnes signifie Surely the twoo mothers represent the twoo testamentes of whom the one brought foorth a people subiecte to the bondage of the lawe the other brought foorth a people through fayth free froÌ„ that burdain For Sina is a mouÌ„taine in Arabia whiche in the Chaldees language hath the name of the bondmaiden Agar and bordereth vpon the mountaine of Sion wherin standeth the cytie that once was called Iebus and is now called Ierusalem Now are they that inhabite the mountaine Agar euen in these daies bonde in theyr state resemblyng the beginner of that nacion But Ierusalem whiche as inheritaunce fel to Isaacs posteritie is free This citie forasmuche as it standeth in a high place representeth heauen into whose freedome we be called That cytie is not onely mother to the Iewes but to all vs whiche beleue in Christ Moses lawe is yearthly the lawe of the gospel forasmuche as it came from heauen is heauenly As the body is seruaunt to the soule so that whiche is grosse is bonde and that whiche is spiritual is free Moses lawe brought foorth her childe fyrst the lawe of the gospel albeit it had issue after yet how many more children brought it to God Moses lawe brought foorth but one nacion the same of no great multitude neither the lawe of the gospel containeth all nacions of the worlde The texte For it is written reioyce thou barren that bearest no children breake foorth cry thou that trauailest not For the desolate hath many more children than she whiche hath an husband And lest some thinke that this was but a chaunce Esai long before sayd it should so be who by the spirite of prophecie foreseyng the great noumbre of Gentiles resortyng to the gospel of Christ reâ—oyseth by these wordes Be glad thou barren that bearest no children breake foorth and crye thou that trauailest not for many more children haste thou whiche semedst desolate and barren than hath she that hath a husbaÌ„d and semed to put men in a meruailous hope of posteritie In the Iewes state before tyme fewe were there that came through it vnto Gods fauor but fayth in the gospel hath brought in many and wil without ende bryng in more Thus see ye the twoo mothers and theyr twoo children the beginners of twoo nacions The texte Brethren we are after Isaac the children of promise But as then he that was borne after the fleshe persecuted him that was borne after the spirite Euen so is it now Suche as yet styfly cleaue to Moses lawe belong to Ismael whiche was borne of the handmayde But we whiche gyuyng ouer our coÌ„fidence in the lawe through perfite fayth hang only vpon Christ are Isaacs children who was borne of the free lawful wyfe not by the courâ—e of nature but by the promise of god Nor are we receyued into yâ— welthy state taught by the gospell because we were borne vnder the lawe but because god loÌ„g synce promised all them saluacion that thorough fayth woulde come into the felowshyp of his sonne Iesus Christ Yea and in this also the allegorie featly agreeth that bothe posterities sauer of theyr beginners For as thaÌ„ the elder sonne Ismael carnall sonne vnto Abraham persecuted the yonger called Isaac who was borne by goddes promise â–ª eueÌ„ at the tyme wheÌ„ they playeo together takyng more vpon hym than was mere so in this tyme they that cleaue faste to the carnall lawe hate suche as embrace the spiritual lawe of the gospel labouryng to be more esteamed chalengyng as theyrs the ryght of the fyrste begotten whiche is only dewe to Christe labouryng also by the title of aunciencie to make the free mothers chyldren bonde as they be to th entent that being elder seruauntes they maye ouer vs that are yonger beare rule The texte Neuerthelesse what sayeth the scripture â–ª putte awaye the bonde woman and her sonne For the sonne of the bond woman shal not be heyre with the sonne of the free woman so then brethen we are not chyldren of the bond woman â–ª but of the free woman â–ª But the free mother alloweth no suche alteracion nor wyl suffer these two borne after suche a diuerse sorte to be conuersaunt together But as yâ— scripture saythe with great indignacion cryeth out put awaye the bonde woman and her sonne for I wyl not suffer that the bond womaÌ„nes childe shal with my sonne Isaac be inheritour The Iewyshe Synagoge to muche hangeth by them whiche beleue the gospell The Iewes require to muche of christians whose libertie they enuye at Yt the bonde mother wyll not gladly depart let her rather be thrust out than with her slauyshe companye she corrupt my sonne The inheritaunce of euerlastyng lyfe is promised to Isaac and to hym is it dewe Let Agar yf she luste carye furthe with her the water potte of the vnsauery lawe whome she so greatly loueth But my sonne Isaac by drynkyng the effectuall lickor of the gospel shal styll with good lucke growe vp vntill he become a perfite man Wherfore suffer my brethren that the Iewes which to stubbernly delyte in the seruile lawe haue styl theyr owne bondage nor growe oute of kynde from theyr mother We which were sometime our selfe vnder the bondage of the law and lyke vnto the chyldreÌ„ of the bond womaÌ„ Agar persecuted the verie naturall childreÌ„ of yâ— churche are nowe delyuered froÌ„ that olde bondage and receyued into the title of Saraes chyldren And for this libertie thanke we Christ into whome through fayth we are so planted that we are become inheriters of the promised inheritauÌ„ce of heauen So that into what libertie Christe hath by his death after our falling from him restored vs that are Iewes into the same are ye that are Gentiles called through preaching of the gospell The .v. Chapiter The texte ¶ Stande faste therfore in the libertie wherwith Christe hath made vs free and wrappe not youre selues agayne in the yoke of bondage NOwe remayneth there nothyng but that ye stedfastlye continewe in that ye haue once gotten For what madnes is it to forsake the liberall gyfte and freedome wherin Christe of his especiall fauer hath sette you and to become bonde We which of that paynfull bondage haue had experience are glad and reioyse of oure libertie and are ye of youre libertie in suche sorte weaty that ye are content to become bonde The texte ¶ Beholde I Paule saye vnto you that yf ye be circumcised
whole multitude and deface the puritie of your religion euen as ye see a lytle leauen sowreth the whole batche wherwith it is myngled castyng by lytle the sournes of it self throughout the whole dowe whiche before was swete Be there neuer so smal a poynt of Iewishnes myngled with the gospel the same lytle wyll corrupte in you the purenes therof The texte I haue truste towarde you in the Lorde that ye shall be none otherwyse mynded But he that troubleth you shall beare his iudgement whatsoeuer he be But forasmuche as ye haue hitherto staggered throughe the enticement of other I despayre not but that ye wyll hencefurth stedfastlye continewe in youre olde godly purpose standyng in this truste muche vpon knowledge and triall of youre natures but speciallye vpon the helpe of Christe who wrought in you to begynne with a mery chere and wyll lykewyse worke in you grace manfully to continew But whosoeuer he be that hath with new learning troubled the quietnes and purenes of your faith albeit he deceyue menne yet shall he not escape goddes iudgement Hym at this tyme for certayne consideracions vtter I not nor vse extremitie agaynste hym but at goddes handes to whome he is not vnknowen he is sure to be punyshed who is without regarde of any mannes authoritie whome he hath muche rather offended than me Nor let this moue you though some saye that I abhorre not the kepyng of the law â–ª whiche haue with the Iewes lyued lyke a Iewe and caused Timothie to be circumcised I dyd so by compulsion and oftentimes resisting gyuyng yet place at that tyme wherin I sawe no greate ieopardie at hande in so doyng and contrarie yf I had not done it there had bene a great commocion But nowe vpon diuersities of the tyme and circumstaunce expedient it is to folowe another way And to tell you briefly herein my mynde it is not all one to suffer and permit circumcision and to preache it I suffered Timothie to be circumcised but I neuer taught that either he or anye els should be circumcised So lykewyse when I oftetymes was conuersaunt among the Iewes I abstayned from meates forbydden by the lawe but neuer enioyned I vnto anye man that suche choyse in meates shoulde be had but rather taught the contrarie that it forced nothyng what kynde of meates a maÌ„ eate so that he vse them soberly and with thankes geuyng to god The tyme was when it was nedefull to beare with the sinistre rooted persuasion of the Iewes but nowe synce the gospell is clearelye knowen and the Iewes stubbernely labour to drawe the Gentiles into theyr supersticion it is neither wel done nor ieopardiles to beare with it any lynger but rather besemeth it euery man boldely to preache that Moses lawe is expired and that all men ought to embrace the libertie of the gospell The texte Brethren yf I yet preache circumcision why do I then suffer persecucion Then is the sclaunder of the crosse ceased I woulde to god they were separated from you whiche trouble you For yf this were trewe that they reporte of me that I preache and set furth circumcision what cause is there then whye vntyll this daye the Iewes so maliciously and hatefully persecute me Thence is al my countrey mennes displeasure against me because I in suche sorte preache Christes gospell that therwith I teache that Moses lawe is gone and abolished The Iewes thynke that they among men should be more made of yf the rites of Moses law might be myngled with Christes doctrine But nowe great enuie haue they that all other people through fayth are receiued into goddes fauour whyles they vpon them carie about them the vnprofitable marke of circumcision And this is the cause why they without al pitie haue long tyme gone about my destruccioÌ„ because I euery where preache and promiâ—e all men perfite weale without any helpe of circumcision Yf it so were that I preached circumcisioÌ„ as some falsly report of me why do the Iewes styll persecute me synce the cause of al theyr displeasure borne towarde me is vtterly taken awaye Trust ye me ye people of Galacia my preachyng hath alwayes ben one and so shall it hencefurth continewe lyke On youre parte see lykewyse that your fayth be as myne is For so farre am I from the mynde to agree with them that teache circumcision that yf theyr stubbernes wyll not suffer them to forsake theyr lawe rather thaÌ„ they should vtterly withdrawe you from the gospell and with theyr persuasions plucke you out of the ryght waye I woulde wyshe them vtterly separate from the felowshyp of the gospell Yf they be so frowardly gyuen to circumcision god graunt them not only to be circumcised but also to be vtterly cutte of that they maye more plenteously haue theyr desyer Better is it that they only perishe than drawe so many other with them in to damnacion The texte Brethren ye were called into libertie only let not your libertie be an occasion vnto the fleshe but by loue of the spirite serue one an other â–ª For all the lawe is fulfylled in one worde whiche is this thou shalte loue thy neyghbour as thy selfe Yf ye byte and deuoure one another take hede leste ye be lykewyse consumed one of another Synce they are so content let them styll continewe on in theyr shamefull bondage But ye my brethren throughe the gospell are called to libertie and not to be bonde So that nothyng elles nowe remayneth but to take hede that the libertie gyuen vnto you by the spirite of Christe be not applyed to yâ— occasion of fleashlye lustes The bondage of the lawe is in suche sorte taken awaye that in her steede is come charitie taughte by the gospell whiche by fayre meanes obtayneth more than the lawe was able to do with compulsion And yet for all that among frendes of whome one is glad to do for an other there is nor may stershyp nor bondage The law byddeth noman to put his lyfe in ieopardye for defence of his frende nor that a man shoulde by defraudyng nature ease his brothers nede nor that thou whiche arte stronger shouldest beare with the weaker or the learned with the vnlearned or the better with the worse all whiche yet commaundeth charitie whiche so alwaye telleth that thynges are to be done not by force but euen of good wyll â–ª and voluntarily Besyde this onlye charitie comprisyng in her the whole strength and effecte of the lawe briefly bryngeth that aboute that the lawe with so many rules and threatnynges is not able to do For all that the brablyng law with so many rules laboreth to bryng to passe all that is in a shorte sentence concluded written in Liuiticum whiche is this thou shalt loue thy neyghbour as thy selfe Wherfore yf ye with charitie be knytte together ye shall one by an others diligent labour helpe an other and with mutuall seruice labour to comforte other But contrarye yf ye as carnal men are wont do disagree
goodnes it selfe That that is new vnto vs is not new with him For that that he shewed open to the world in sending his sonne now in the later dayes was eternally decreed with the father and the sonne albeit he would by his certayn vnspekable counsail haue it secretly hidden vntil his determined time were fulfilled to open this secret vnto mankynde Wherin the losses of tyme that the people in times past miâ—â—enâ— in vaine seking saluacion some by the outward obseruacion of Moses saw some by the studie of philosophie some by supersticyous religion wurshipping of deuils should be expelled and the whole suÌ„me of all thinges yâ— apperteine to true innocencie to true godlines should be ascribed only to Christ besides whom no man ought to desyre any thing for asmuch as he being the only foantayn is content to gratify our peticious â–ª with any good thyng that is eyther in heauen or earth For God the father hath appoynted him to be the head of all that all men should depend of hym onely and to trust to receiue at his hand whatsoeuer is rightly to be desired and to acknowelege that it cummeth of him whatsoeuer he of his bounteous liberalitie bestoweth vpon vs. By whome also such aboundant felicitie hath chaunsed vnto vs that we wer chosen vnto the lotte and enheritaunce of immortalitie not of our owne deseruinges but because we were predestinate to it by his decrâ— loÌ„g a go by whose arbitrement and power all thinges are ordred and disposed by his vnscarcheable counsel on our behalfe according to his owne wil who forasmuch as he is the best the most wise he cannot possibly wil any thyng but those thinges that are both best wisest Such was his determinate wil that we should be called vnto this enheritaunce felowship of Christ noâ— for our own desertes but of his frâ— benignitie we that through the monicyon of the prophetes sayinges had in a maner fixed our hope in Christ promised vnto vs yea eâ—â— afore the trueth of the gospelcame to light so that this benefit should not be ascribed to the obseruacion of Moses law but that al the praise should wholy redound to the glory of the goodnes of God who was content frely to geue it to vs by his sâ—â—â— Neuertheles we Iewes wer not called alone to the promised felowship of Christ although in distrusting the shadowes of Moses lawe we haue embraced the trueth of the ghospell wherof we trust assuredly to receiue true saluacion yea without any helpe of the lawe at all but you also albeit you are vncircumcised yet assone as ye beleued in the same gospell you were chosen inâ—â— thesame felowship For we are not debtours vnto CircuÌ„cisioÌ„ in yâ— we are receiued into the hope of immortalitle but vnto fayth which if you haue as wel as the Iewes what should let you froÌ„ the geÌ„tle goodnes of god The cutting a way of yâ— foreskin is a marke to discerne yâ— Iewe froÌ„ the Heathen But yâ— marke of the gospel exteÌ„deth further is not printed vpon the bodye but in the soule With this signe all are marked indifferentlye of what nacion soeuer they be that embrace the doctrine of the gospel and beleue his promisses Some will aske what token is it that discerneth the Christians from the wieked â–ª Truely the holy gost and the inward affect not a seruile bonde affect but such a one as is commonly in good children which maketh vs with al our hart to beleue the promisses of the gospel yea although they do not yet in this world presently appere For yâ— enheritaunce wherinto we are engraffed shal not be fully performed but at the resurreccion of yâ— bodyes How beit he geueth vs his spirite in the meane season as a pledge ernest of yâ— promised enheritaunce By thys token we are surely certified yâ— god accepteth vs for his childreÌ„ not doubting but he wil take his owne to himselfe whoÌ„ he hath redemed by yâ— deathe of his soÌ„ne For yâ— merciful geÌ„tilnesse of god is desirous to winne many wold haue his â–ª magnificence most specially knoweÌ„ notified to maÌ„kind whiche yâ— more it is opened abrode yâ— mo shall speake of it God in times past cared peculiarlye for yâ— Iewes in that he deliuered theÌ„ froÌ„ the seruitude of yâ— Egipcians But it was a small matter to haue yâ— goodnesse of god set forth only in one nacioÌ„ His wil is to be praysed extolled of al meÌ„ inaâ—nuche as he hath frely redemed al froÌ„ the bondage of sinne For yâ— he estemeth as pertinent to his glory yâ— not only the Iewes but al the nacions of yâ— who le world through beliefe of the gospel should be partakers of saluatioÌ„ The texte Wherfore I also after that I heard of the faith which ye haue in the Lord Iesu and loâ—â— vnto all the sainctes cease not to geue thankes for you making mencioÌ„ of you in my praieâ—â— that the God of our Lord Iesue Christ the father of glory maye geue vnto you the spiryte oâ— wisdoÌ„ reuelaâ—oÌ„ by the knowlage of him selfe lighteÌ„ the eyes of pour myndes yâ— ye may know what the hope is wherunto he hath called you and how riche the glory is â—t his inherytaunce vpon the sainctes and what is the excedyng greatenes of his power to vsâ—â—â—e which beleue accordig to the working of that his mightie power which he wrought in Christ when he raised hym from the dead and set him on his right hand in heauenly thinges about all rule and power and myght and domymon and aboue euery name yâ— is named not in this worlde onely but also in the world to come and hath pur all thinges vnder his fâ—â—e and hath made hym aboue all thinges the head of the congregacion whiche is his bodye and the fulnes of him that sylleth all in all For this coÌ„sideracioÌ„ I passe not whether you be circuÌ„cised or not whaÌ„ I seeuident tokens in you of euaÌ„gelical saluacioÌ„ first in that you haue reposed your whole trust in the lord Iesu thaÌ„ in that you declare your Christian charitie towardes al Saintes the meÌ„bers of Christ For this cause I ceasse not to geue thaÌ„kes for you For EuaÌ„gelicall sincerite is of suche efficacie yâ— it causeth vs to be glad of other mennes coÌ„modities no lesse thaÌ„ of our owne And I make alwaies meÌ„cion of you in my prayers wher with I daily call vpon God for yâ— aduauÌ„cement of the gospels businesse yâ— he which is god of al sortes of people indifferentile of Iesu Christ also after his humaine nature of whoÌ„ also Christ hath to be god vnto whoÌ„ as vnto the autor fouÌ„taine of al goodnes the sâ—â—â—e of al glory doth wholy beloÌ„g may geue vnto you more more yâ— ernest when of I haue spokeÌ„ his spirite to inspire into your mindes this heauenly wisedoÌ„ and the knowlage of this mysterie that you maye knowe hym that is thouly autor
he hath not onely not punished vs according to our desertes but also whan we were dead by reason of our sinnes he hath called vs agayne to lyfe together with Christ This I say was not of our deseruing but came of free gyft And he hath not only called vs agayne to lyfe with hys sonne but also he hath caryed vs vp froÌ„ these thinges that are benethe vnto the thinges that are in heaueÌ„ there hath placed vs through Christ Iesê° by whoÌ„ we haue indiffereÌ„tly together whatsoeuer he our head hath do possesse now in hope all that we shal shortly after possesse in very dede Thus it was his wil that at the resurreccion whan his promisses shal euidently appeare he may declare his most abouÌ„dant liberalitie which it pleased hi of his free goodnes to powre vpoÌ„ vs not for our own good dedes sakes but for the merites of Iesê° Christ For the thing is often to be rehearsed that ought to be fixed moste depely in your hartes It cuÌ„meth of fre grace I say that you haue obteined saluacion from the destruccioÌ„ wherin ye were tangled lest ye should folow the error of some of the Iewes which thinke to be saued for obseruing the prescriptes of Moses law You are endebted for your saluacion to fayth wherby ye beleued the gospell yet you may not brag of faith as though it come of your selfe Christ loued you first hauing drawen you to himselfe he hath geuen you power that you should loue hym agayne And he it is that hath freely powred into you the gift of fayth by the whiche you should set darkenes apart and see the lyghte of the Ghospels veritie It is wholy therfore to be ascribed vnto his fre gift so that no man hath thereof to boast as though it were of his owne In that we are created we are endebted to God Agayne in that we are regenerate by faythe and baptisme and as it were made a newe after an other maner we are diuorced from the felowshyp of our parent the sinfull Adam and engraffed in Christ the prince of innoceÌ„cie to the intent that by the helpe and exaumple of him we should from hensforth apply the offices of true godlinesse that renouncing the olde man we shoulde represent the new man in new dedes and become so ferre vnlike to oureselues in condicions that a man might iustly say it were not we For God by the doctrine of the ghospell hath opened vnto vs the rewarde of Immortalitie to the intent we should preace hard vnto it through innocencie of lyfe and well doing For the euangelical faith is not an idle mattier but hath an inseparable companion charitie whiche causeth moe dueties to be done of the willyng than the prescriptes of the lawe are hable to enforce of the constrayned The texte Wherfore remembre that ye being in tyme passed Gentiles in the flesh were called vncircumcisyon from that whiche is called circumcisyon in the flesh whiche circumcisyon is made by handes Remeâ—ber I saye that at that tyme ye were without Christ beyng aliantes from the commen welth of Israell and straungers from the testamentes of the promes and had no hope and were without God in this world But now by the meanes of Christ Iesu ye which somtime were farre of are made nye by the bloude of Christ For he is our peace whiche hath made of both one and hath broken downe the wal that was a stoppe betwene vs and hath also put away throw his fleshe the cause of hatred euen the lawe of commaundementes contayned in yâ— lawe written for to make of twayne one newe man in him selfe so making peace and to reconcyle both vnto God in one body thorow the crosse and slewe hatred therby and came and preached peace to you whiche were a farre of and to them that were nye For thorow hym we both haue an entraunce in one sprite vnto the father The yoke of Moses law is not layed vpon you For one onely law of Christian Charitie is sufficient to accomplishe all dueties The Iewes are not endebted to theyr lawe for theyr saluacion but yet you are so much more bounden to the goodnesse of god as you were more far of than they from the true wurshipping of god from true religioÌ„ Therfore yâ— ye may the more vnderstaÌ„de how muche you are bounden to the bountie of God for being nowe as ye are your duetie is to remember what ye haue bene afore tyme. For you were sumtyme Heathens after the corporall distinccion of kynred whome the nacyon of the Iewes bragging of their carnal circumcision that is done with handes name contumeliously vncircumcised and repute them for prophane persons and abhominable supposing this felicitie that was promised loÌ„g agoe by the oracles of the prophetes to belong peculiarely to themselues and not vnderstandyng that they be reputed as vncleane persones before God whose inward myndes are vncircumcised But you at that time were vncircumcised both in body and soule being so muche more abiect in miserable condicion than the Iewes in that ye had no hope of Christes benefite to youwarde that is to saye because you were vtterly astraunged aswell from the tytle and felowshyp of the nacion of Iewes vnto whome he semed to be peculiarly promised as also exileled from the couenauntes of God wherin he promised in saying to Abraham the father of that nacion In thy seede shall all nacyons bee blessed And to bee briefe there remayned no apparente hope of your saluacion in afmuche as being wurshippers of deuils ye had no knowledge in thys worlde of the true God where as the Iewes called him theyr God and he agayn called them hys people Neuerthelesse as soone as the trueth of the Ghospell shewed furth his lyght Christe turned the course of thynges vpsyde downe and broughâ—e so to passe that you whiche seemed nothyng to perteyne vnto God were no we knyt moste nere vnto him not by the circumcision of the foreskinne but by the bloud of Iesu Christ with the price wherof ye were not only deliuered from the sinnes of your olde conuersacion but also reconcyled vnto God the father In tymes paste you were at discorde with the Iewes yea you were at discorde with God but Christ the Autour of peace and concorde stroke away al the difference of circumcised and not circumcised he toke away the ceremonies of Moses law as it had bene a wall that deuyded the concord betwene the Iewes and the Gentiles so that two sortes of people beeyng afore most ferre different one from the other should agree and growe together in one vtterly expelling theyr olde grieues For before Christes cummyng the gentiles did wonderfully adhorre the Iewes obseruaunces as supersticious thinges and the Iewes contrariewise were in such conceipt with themselues by reason of their ceremonies that they held al such accursed as were without them Christ therfore by his woonderful deuise abolished and brought out of vse
hindred me neuer so litell from the doctrine of Christ not that I condemne the lawe yf a man vse it as it ought to be but that I attribute so muche vnto the gospell of Christe my lorde that I doo not onely set lesse by the carnall lawe of Moses wherin these men boast thaÌ„ the excellent knowledge of Christ but also I thinke it losse what soeuer this world hathe of how excellent or of howe glittering a shewe soeuer it be This knowledge therefore as sone as I begonne any whitte to taste there is no aduauntage of any thing how goodly so euer it be but I esteme it as losse yea I regarde it no more than the rubbyshe of a rotten wall or yf any thinge be more vyle than it so that with the losse of it I maye wynne Christe the fountayne of all good thinges that are truely good I take myne owne ryghteousnesse to be nothing worthe where in obseruyng of Moses lawe my ryghteousnesse was thought among men to haue ben muche auayleable so that I maye atteyne vnto true righteousnes which I may not call myne forasmuch as it is not gotten by our owne merites but frelye geuen to them yâ— dystrust them selues put their whole coÌ„fydence symplye in Christ Neuertheles there springeth a certaine ryghteousnes also of the lawe howbeit it is not auaylable to geue saluacion But that righteousnes whiche is geuen of god is so not ours that notwithstandynge it geueth vs true perfite saluacion in case we beleue the gospel and through faith come to the knowledge of Iesus Christ whose natiuitie is more wanderful than can be vnderstanden by any mortall mannes wysedom whose resurrection is of more power than can be perswaded by any argumentes of man Onlye faith is hable to perswade these vnto vs and hathe so perswaded in dede that beyng establyshed in the hope of the promysses I am gladly content to come vnto the felowshyp of his affliccions to be bounden and to dye for his gospelles sake lyke as he was beaten and crucified for vs that it maye by some meanes chaunce vnto me that lyke as I folowe the example of hys death so I maye come to the glory of his resurrection beyng raysed vp by him This moost certaine constaunt hope doeth so comforte me in these afflictions bycause I assuredly trust in the promysses of Christe who hath promysed the feloweshyp of his kyndome to them that wyll not shrynke from the felowshyp of his crosse Nothwithstandyng I ment not to speake thus as though it were in me to atteyne so hyghe a worthynesse For I am not come as yet to the ende of my race I haue not yet wonne the game the matche is not yet all together at an ende howbeit I preace vnto it to the vttermoste of my power that I maye atteyne the thing that I pursue after For euery bodye wynneth not the game how so euer he runneth but he that preaceth lustily and he that laboureth constauntlye I am in good hope that I shall catche it in asmuche as Christ hath catched me to this same ende that beyng pulled backe in the myddle of my race which in times past I purposed wickedly against his congregacion I might runne well in the race of the gospell and wynne the game oâ— immortalitie lest you should fall into slouthe and naughty securitie in trustyng to the promised game Brethren I doo not thinke that I haue yet atteyned the thinge that I goe about and hope to atteyne It is a very weightye matter of importaunce that I folowe and is not lyghtlye atteyned by any man I knowe that Christ is true but the nature of man is so frayle and so mutable that it wyll not suffre me as yet to be careles Wherefore by the meanes of this excellente greate hope I set all thinges a syde and goe about this one thing onely that in the race of the gospel I maye forget as it were the thinges that are behynde me and preace with all my possible endeuour to those thinges that are afore me howbeit I rushe not here awaye and there awaye rashely I care not whither for he loseth his game that runneth naught But I bende my selfe streyghte towardes the pricke of the gospel that is set before our eâ—es and to the rewarde of immortalitie wherunto God the maister of our game lokyng out of heauen vpon our endeuour calleth vs by the helpe of Christ Iesus Therfore what other thing goe those men about that myngle the lawe with the gospel than to hyndre vs in our race And for that cause as many of vs as be perfite let vs be of this affected mynde that wee set nothinge before vs to runne at but the very marke of the gospel And yf there be any amonge you that be somwhat weaker than can vtterly contemne the law of their fathers wherin they haue ben nousled let them be borne withall vntyll they waxe perfite also God hathe shewed vnto you that the ayde of the lawe is nothing necessarie and so peraduenture it shall come to passe that he wyll reuele the same also vnto them The texte ¶ Brethren be folowers together of me and loke on them whiche walke euen so as ye haue vs for an ensample For many walke of whome I haue tolde you often and nowe tell you wepynge that they are the enemyes of the crosse of Christe whose ende is damnacion whose bellye is their God and glory to their shame which are worldly minded But our conuersacion is in heauen from whence we lake for the sauiour euen the Lorde Iesus Christ whiche shall chaunge our vyle body yâ— he maye make it lyke vnto his glorious body accordyng to the workyng wherby he is able also to subdue all thinges vnto him selfe Now whyle we are in this worlde let vs goo on styll in the race that we haue taken in hande accordynge to the rule prescribed vnto vs and let vs truely agree in it that we suffre not oure selues to be drawne backe from that purpose but let vs make spedye haste euery man to his power to atteine the game of immortalitie Ther be some yâ— kepe not the race a right them it is not good to folowe But rather folowe me for I runne streyght to the gospelles game And marke them that you see treade forwarde after the example of vs. Christ hath set vs the best facion of example after the whiche you see me preace to the same place that he went vnto All they that runne in this race wyune not the game and therfore it is not good folowing of euery one that runneth before For there be very many whome I haue oftentymes tolde you of before and now I tell you againe with wepyng teares that preache Christ after such sorte that they are the enemyes of Christes crosse for all that For they wyll in no wyse folowe the example of his lyfe and deathe to the intent they may euerlastinglye lyue with him but for their owne lucre and vayne
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
to gyue god thankes for whoÌ„ ye must in dede thanke for all that is by you well done The texte Beware lest any man spoyle you through Philosophy and disceitfull vanitie after the tradicion of men and after the ordinaunces of the worlde and not after Christe Suche as would bring you froÌ„ your simplicitie watche busely watche muste ye on the other syde lykewyse least beyng as it were enchaunted with the royall and glyttering apparences of theyr Phylosophie ye be froÌ„ your sound fayth altred and brought to the vayne deuises oâ— men and so become as it were a spoyle or praye for your aduersaries as ye shall vn doubtedly be if ye turne from the truth of the gospell and be led with the rules of mennes onlye makyng whiche stande in suche thinges as maye with our carnal eyes be sene and in the grosse pointes of this world wher as Christes doctrine is heauenly and spirituall and teacheth the righte and trewe religion whiche standeth in myndes and not in meates and drinkes nor in bodily apparell no nor in keping of dayes nor yet in wasshyng of handes whiche thynges to trewe religion make nothing Suche pointes withdraw vs rather froÌ„ Christe and deuide vs froÌ„ the welspring from whence it were mete we sought for all grace and goodnes The texte For in hym dwelleth all the fulnes of the Godhead bodely and ye are complete in him whiche is the head of all rule and power â–ª by whome also ye are circumcised with circumcision whiche is done with out handes forasmuche as ye haue put of the synfull bodye of the fleshe through the circumcision that is in Christ in that ye are buried with hym through baptisme in whome ye are also rysen agayne through fayth yâ— is wrought by the operacion of God whiche raysed hym from death For into hym are not some certayne giftes deriued as oute of the ryuer a litle water runneth into the dyche but in hym resteth and dwelleth corporally the hole fulnes of the godhead so that yf ye haue hym ye nede not to seke either for the shadowes of Moses lawe or the subtile conueyaunce of worldly wisdome The trouth is playnly delyuered vs as al our sences beare recorde no nede haue we to seke for figures or doubtfull promises Synce ye are once graffed in Christe and framed into one bodye with hym why shoulde you elswher loke to haue any thyng For since he lacketh nothyng would haue all his treasure coÌ„men to al men through hym in hym needes must ye be made complet whither ye lacke wysdome or power For as he is the welspring of wysedome which can neuer be dryed vp so is he the heade of all power rule Nor is ther any power no not of the hyghest order of Aungels I say but that the same to hym boweth his knees Iewes paradueÌ„ture endeuoure to bring you in minde that it is a weightye matier to haue you circumcised as they be as though the state of mannes body and suche externe thinges brought vs into goddes fauour But rather be in this persuaded that whosoeuer haue Christ enioye with hym all the glorie and commendacion of circumcision And who so haue not Christe to them is all theyr circumcision vayne and vnprofitable They haue but the shadow of circumcision ye therof in your soules haue the verye truthe For sythe the Iewes circumcision meaneth that groce and carnall desyers should be cut out of al theyr soules which now loke for nothyng but heauenly thinges vncircumcised needes must they be whiche with couetous myndes styll labour to haue more which please their bealyes whiche with enuy malice pyne away which vayngloriously seke for worldly prayse despayre of heauenly rewardes But ye contrarie are through Christ veryly circumcised not with that circumcisioÌ„ which is done with mannes handes but after a spirituall kynde of circumcision Nor haue ye a litle piece onlye of the carnall man pared awaye but from you is cut the whole bodye defyled with syn and all corrupted with carnal lustes that through the spirituall circumcision of Christ Iesus For as he dying forsoke his bodye that was subiect to death rysyng againe receyued a body whiche coulde not dye so are ye in baptisme throughe the spirite of god with hym spiritually dead castyng of all the synnes of your olde lyfe and not only deade with hym but also buried with hym For wheÌ„ synfull desyers are kylled perfite quyetnes of mynde foloweth And after suche forgoyng of your bodyes which were thral to sinne whiche sinne is the very death of the soule ye are through Christe with hym risen agayne free from synne nor for your desertes but only because ye stedfastly beleue in god who by his mightie power restored Christe agayne from death to lyfe and that he also in you by his power worketh that vpon free remissioÌ„ of all your sinnes through the death of his soÌ„ne ye shoulde hencefurthe liue with him subiect to no sin but through innocent vprighte life make haste forwarde to the life that shall neuer haue ende ThaÌ„kes then should god the father haue for all suche thinges whiche he through his soÌ„ne gyueth you Nothing auauntaged it the Iewes because they were circumcised and vncircumcision to you which are Gentiles was no hinderauÌ„ce But to be vncircumcised was therfore a deadly lacke because ye wer wholy gyuen to groce and wycked desyres and therby subiecte to death or rather because ye were without the grace of god who is the lyfe of mannes soule ye were spiritually deade The texte And ye when ye were dead through synne and through the vncircumcision of youre fleshe hathe he quickened with hym and hath forgyuen vs all oure trespaces and hath put out the hande wrytyng that was agaynst vs contayned in the lawe wryten that hathe he taken oute of the waye and hath fastened it to his crosse and hath spoyled rule and power and hath made a shewe of them openly and hath triumphed ouer them in his owne persone This kynde of vncircumcision I saye was to both sortes of vs comen whiche god hath with his holy spirite cutte of and taken away forgeuing vs all oure synnes and in suche sorte forgyuyng them that we are oute of the ieopardie of hauyng the same offences any more hereafter to be layed vnto oure charge because we haue aduisedly sworne to be obedieÌ„t to Moses lawe for breache wherof oure aduersary the deuyll myght haue an action agaynste vs as agaynst men bounden by theyr owne hande wryting Yea the olde obligacion by ryght wherof the deuyll sued vs hath Christe rased oute assone as we professed the fayth of his gospell through whome the offences of our olde lyfe are forgyuen so that the â—ame are layed to no mannes charge For whatsoeuer myght of vs by ryghte of this wrytyng be requyred that same hath Christe for our sakes payed vpon the crosse where the wrytyng was rente torne and vtterly cancelled Nor haue we
holy scriptures whiche are able to make the learned vnto saluacyon thorowe the fayth whiche is in Christ Iesu All scripture geuen by inspiration of God is profitable to teache to improue to amend to instruct in righte wisues that the man of god maye be perfecte and prepared vnto all good workes But see that thou continue in those thynges whiche thou hast learned of me and be vpright in the office coÌ„mitted vnto the in asmuche as thou knowest the doctrine and ordinaunce that thou hast to be vndoubted in case thou remeÌ„brest both of what autor it proceded and of what teacher thou learnedst it and if thou hast not forgotten the holy scriptures which thou learnedst long a go of thine elders in the tender yeares of thy fyrst childehode whiche scriptures beyng rightly vnderstanden euen without our autoritie are hable to make the learned as ferre as belongeth to the obteynyng of saluation which the gospel promyseth vs not through the obseruacion of Moses lawe but throughe the assured faith wherby we beleue in Christe Iesu â–ª That whiche the gospel partly teacheth to be al ready done the same the olde testament telleth and expresseth before hande shall come And yet it teacheth none other thynge than the ghospell doeth howbeit after an other sorte if it haue a godlye a learned reader There is no reason why we should esteme the bokes of the Prophetes or Moses to be of none effecte after the gospel is published yf through a spirituall vnderstandyng they be applyed vnto Christe and vnto godlynes But al the whole scripture that is set forth vnto vs not by mans witte but by inspiration of the holy gost hath greate profyte eyther to teache the thynges whiche are not vnknowen but with perill of saluation or to reproue them whithe are agaynste the veritie or to correcte and call agayne them in to the waye that erre of ygnoraunce or elles to ordre and informe not in Iewishnes or humayne Philosophie but in true innocencie and vprightenes of lyfe and is so muche auaylable for al thinges that make to the offices of godlynes that the man dedicated to God can be behynde in nothing but to be perfite and fullye furnyshed to all the workes of a Christian lyfe The .iiii. Chapter The texte I testifie therfore before God and before the Lorde Iesu Christe whiche shall iudge the quicke and deade at his apperyng in his kyngdom preache thou the worde be ferueÌ„t in season and out of season Improue rebuke â–ª exhort with al long suffryng and doctrine For the tyme wyl come when they shall not suffre holsome doctryne but after theyr own lustes shall they whose eare itch get theÌ„ an heape of teachers â–ª shal wtdraw their eares froÌ„ the trueth shal be turned vnto fables But watche thou in al thinges suffre afflictions do the worke of an Euangelist fulfyll thyue office vnto the vtmost Be sobre MOreouer I beseche the eftesones by God the father and by Iesus Christ whiche shall iudge the quicke and the dead whose sentence no man shall escape and by his commyng where in he shall come to iudgement not in a lowe estate but myghtie and terrible whiche suffred him selfe here to be iudged and by hys kyngdome whiche no power shal be hable to resiste preache the worde of the ghospel stronglye nether beyng frayed with aduersitie nor lustles in prosperitie Be feruent and earnest in season and out of season For there shal be no tyme but it shall seme in season to the wherin thou mayest haue anye hope to do good in the ghospelles busines Reproue the offender exhorte the sluggarde checke him that still contynueth in errour so as he may be amended with seueritie whiche was not amended with curteous admonicion howbeit checke him so as with the sharpenes of chydyng thou myngle both all lenitie doctrine lest thou seme either to hate him in case thou thoÌ„dre at him with nothing but checkes or elles to chide him without aduisement if thou do nothynge but checke him and teache him not withal For with more ease he is obedient that is perswaded and with a better wyll a man doeth after him that loueth him than him that loueth him not This is rather to be had in vre that we confyrme the consciences of them that ours be forsomuche as herafter shal be as I sayed before a haynous and a perilous tyme wherin some shall departe from the profession of the ghospell and not suffre the true and holsome doctrine of Christe that is contrarie to the lustes of this worlde but lyke as they are of moste fylthie corrupt affeccions that of sondry sortes euen so shal they get lurkyng to themselues sondry new doctours not to teache godlines but that with Iewishe fables and mans inuentions shall â—icle their eares that shal itche with a folishe desyre rather to heare newfangles subtil fyne reasons than mater of profite Vnto their fables they shall conuerte theÌ„selues shal turne their eares froÌ„ the trueth of the gospel But endeuour thou thyself so muche yâ— more vnto yâ— cleane contrarie maner watche beare euery thing for yâ— ghospelles sake shewe thy selfe a right gospel preacher in dede For those that teache their own fantasies though they are named gospell preachers yet veryly they are none The texte For I am nowe ready to be offered and the tyme of my departyng is at hande I haue â—â—ught a good fight I haue fulfilled my course I haue kept the faith From hence forth there â—s layed vp for me a crowne of rightwysnes which the lorde that is a ryghteous iudge shall geue me at that day not to me onelye but vnto all them also that loue hys commyng Do thy diligence that thou mayest come shortely vnto me In the ministerie that thou exercisest in my rowme see thou behaue thy selfe so that thou mayest fullye perswade those matters that thou teachest and fasten them throughly in their consciences that they be not lyghtlye shaken out by them that shall goe aboute to teache contrarye thynges Whiche thynge standeth thee in hande so muche the more diligently to loke to in that I shall not helpe you in your trauaylles any longer For I as a sacrifice appoynted to Christ beginne euen now to be offered vp the day afmy death is not long to And I am willyng and glad to be offered vp bothe hauyng a good conscience of my former spent lyfe and beyng assured of my rewarde I haue foughâ—â—â— a ioylye fight I haue fynished a gospellike course I haue done that that was appoynted to the most throughly and faithfully I haue already played my partes nowe for that that is behynde I knowe it is in sauegarde I know that the crowne due to innocencie is layed vp in store for me which the Lorde â—â—all yelde vnto me euen the Emperour whose souldiour I haue bene But he shall not yelde â—â—â—o the in this lyfe wherein is the tyme of fyghtynge but in that daye
the mount that is touched and vnto burnynge fyer nor vnto storme and darkenes and tempestes of wether and sounde of a trompe and the voyce of wordes whych voyce they that heard it wished awaye that the communicacion should not be spoken to them For they could not abide that which was commaunded Yf a beast touche the mountaygne it shal be stoned or thruste thorowe with a darte so terryble was the syght whych appeared Moses said I feare quake But ye are come vnto the mount Syon and to the cyrie of the liuing god the celestial Dierusalem and to an innumerable syght of angeles and to the congregacion of the firste borne sonnes whych are wrytten in heuen to god the iudge of all and to the spirites of iust and perfecte men to Iesus the mediator of the new testamēt and to the sprinkeling of the bloud that speaketh better then the bloude of Abell For ye are not come vnto the mount of Syna whiche maye be touched with bodye as youre forefathers came once what tyme Moyses publyshed the lawe and vnto a burnynge fyre whiche is felte and perceyued with mannes senses nor vnto a storme and darkenesse and vnto tempestes of weddre and sounde of a trompe all the whiche thynges are perceyued with the cares and eyes nor to the voyce of wordes which although they myght haue bene hearde with mennes cares by reason they were pronounced with breath and dyd lytle or nothyng represent the true voyce of God yet had they suche a Maiestie in them that the people hearynge the terrible noyse of the same were greatly afeard and desyred almyghtie God that he would not him selfe speake anye more vnto them but that Moyses would with his voyce publyshe suche thinges as God had commaunded Els shoulde that voyce of God haue bene more terryble then the weakenesse of mannes eares had bene able to awaye with all Suche a reuerende feare and dreade had those thynges whiche were done onely to fygure the lawe of the gospell that the people was kepte a lofe not suffred to touche the mounte also a proclamation made by commaundement that what beast soeuer touched the same should be stoned or thrust thorowe with a darte For so terrible was the sight of the thinges which were shewed vnto the corporall senses that Moyses himselfe was abashed quaked for feare therof Howbeit you are not come to suche a sensible sighte whiche was a shadowe and figure of farre better thynges but to thinges that haue in thē more veritie then is conteyned herin forasmuche as they are perceiued with the mynd or soule not with bodely senses Ye are come I saye to the spirituall mounte of Syon which is touched with the spirite not with handes to heauenly Ierusalem the Citie of the lyuyng God where is peace euerlasting to an vnnumerable syght of angels the heade peares inhabitauntes thereof to the congregation of the children of god who haue not lost their byrthright with Csau but by cleauynge vnto Christe haue deserued to be regestred in heauen where they are made citizens to God the iudge of all who is the soueraigne personage of that common wealth to the spirites and soules of rightuous men who for their perfite godlynes and good lyuynge are ioyned to the companye and felowshyp of heauen and associat with the iudge to Iesus the hye priest of the newe testament who doth not destroy vs but restore vs vnto fauoure to his bloud by whose sprynklyng soules are pourged the whiche speaketh bettre then the bloud of Abel For y◠bloud desyred vengeaūce but this obteyneth pardon The texte Se that ye despyse not hym that speaketh For if they escaped not which refused him that spake on yerth muche more shall we not escape yf we turne awaye from hym that speaketh from heauen whose voice then shoke the yerth and now hath declared saying yet once more wyll I shake not the yearth onely but also heauen Where as he saith yet once more it signifieth the remouinge awaye of those thynges whiche are shaken as of thinges which haue ended their course that the thinges whiche are not shaken moye remayne Wherefore yf we receyue the kyngdom whyche can not be moued we haue grace wherby we may so serue God and that we may please hym with reuerence godly feare ▪ For our God is a consumyng fire The more mercifully louingly his bloud speaketh for vs the more oughte we to beware lest we despise him who speaketh so for vs. For if they escaped not punishment for despysyng of the worde who refused Moyses a man speakyng on earth then shall we suffre muche greuouser punishment yf we tourne awaye from Christ speakyng vnto vs from heauen whose voyce then shoke the earth to feare them by sensible feare from synnyng But what threateneth he nowe to do from heauen by the prophet Aggeus yet once more sayeth he will I shake not the earth only but also heauen to the entent thou not only earthly men but also heauenly thynges maye quake feare Now where he sayeth yet once more it signifieth the remouyng away of those thinges which are shaken of such thynges I saie as are made with mens handes as the temple and citie of Ierusalem to th ende that those thinges which are not made with mennes handes therfore inasmuche as they are eternall can not be shaken maye contynue The Iewes do glory take pride in their tēple they glorye in their holy citie but the time shall come when these thinges shal not be They loke after a kyngdome but we see it translated and remoued to an other place Let vs therfore who thorowe the benifite and grace of the holy gost haue begonne to endeuour our selfes to attayne the kyngdome of heauen the whiche can in nowyse be shaken perseuer in the benifite of almyghtie God Let vs continue in this heauenly temple serue God with suche reuerence and feare that we may with puritie of minde and conscience please him who requireth not from hence forth any other kynde of sacrifice If our forefathers were afearde to do any thyng whiles they were makyng of their sacrifices wher with they shuld offend the eyes of men how much more hede thē ought we to take in these spirituall sacrifices lest we do any thyng whyche maye offende the eies of almyghtie God If in tymes past he were in daunger who came vnto the holy places without due obseruation of certayne ceremonies how much greater peryll then shall we be in yf we presume to come with vncleane myndes vnto God who is not a bodely fyre the which as it is kyndled so may it be quenched agayne but a fyre ful of strengthe and efficacie and also suche a one as bryngeth to nought and destruction what thyng soeuer it lusteth ¶ The .xiii. Chapter The texte Let brotherly loue continue Be not forgetfull to lodge straungers For therby haue diuerse men lodged angels vnwates Remember them that are in
far other maner regenerate not of a mortall an earthly seede after the bodye but of an immortall and a heauenly sede by the worde of God which lyueth and endureth for euer whose gospel you haue beleued you shall loue the brethren with a heauenly loue Moses lawe was geuen for a tyme. But the worde of God hathe brought forthe the lawe of the gospel vnto vs whiche neuer shall perishe The thing that procedeth from men is but for a season but the thing that cometh from heauen is euerlasting as Esay sayd before Al fleshe is as grasse and all the glory of man as the floure of the fielde The grasse is wythered and his â—loure fallen awaye but the worde of the Lorde endureth for euer This is the eternall worde of the eternall father whom the shadowes of the former lawe in tymes past paynted out vnto vs but nowe he is openly declared by the preachers of the gospell and not onely vnto you but vnto all them that receyue Christe with a syncere vpright fayth ¶ The .ii. Chapter The texte Wherfore laye a syde all malicioushes and all gile and fayâ—ednesse and enuy and all backbytyng and as newe borne babes desyre ye that mylke not of the bodye but of the soule which is without disceite that ye may grow there by vnto saluacion yf so be that ye haue tasted howe gracyous the Lord is to whom ye come as vnto a liuing stone disaâ—â—wed of men but chosen of God and precyous and ye as â—â—ing stones are made a spirituall house an holy priesthood for to offer vp spirituall sacrifyces acceptable to God by Iesus Christe FOrasmuche as you are lately borne againe by an heauenly generacion through the doctrine of the gospell caste all the vices of your former conuersacion quyte away from you yf there were any malyce yf there were any deceite yf there were any holowe heartednesse yf there were any enuy yf there were any backebytyng or cursed speakyng and from henceforthe as babes newe borne gredely couete that mylke not of the body but of the soule the mylke that knoweth no deceyte and is fitte for your age which is more harmelesse than strong euen the mylke of the ghospels ordinaunce For the ghospels doctryne hath his principles it hathe his infancye it hathe his dyet mete for weake tendre age it hath also his farther growinges finally it hath his perfite groweÌ„ age Those first thinges are not to be supped lothesomly but gredily yea and thrustily neyther yet must you lyngre continually in them but to procede from them stil vnto thinges of more perfeccion For in dede it were euen a straunge thing if a man borne of his mother should be alwaies a babe and couet nothing els but mylke And it behoueth you also to ware bigge tyll you growe vnto perfite saluacioÌ„ and not alwaies to sticke still in making the foundacions but to ryse by lytle and lytle vnto the perfite buyldyng of the house For in case according to the psalme wryters counsell you haue tasted that the Lorde Iesus is swete it is requisite for you to bee prouoked with that taste to sette your appetites vpon greater thynges In humayne buyldynges the stones neyther chaunge theyr place ne grow any bigger But in this buyldyng which standeth vpon liuing stones the chiefe principall stone whereof and the stone that conteyneth all thynges is the liuyng and eternall Iesus Christe whiche of late after the psalme writers prophecying was cast away of menne that is to were of the phariseis who holding of their teÌ„ple that should go to naught had no knowledge of this heaueÌ„ly building howbeit he was chosen by the iudgement of God and had in muche price there is nothing to hinder but that it may procede forward to the perfite finishyng of the buildyng Therefore you must necessarily goe through forewarde encrease of vertues vnto Christ the liuing stone the chosen stone the stone preciously sette by in the sight of God that you also being grounded vpon suche a foundacion may be builded vpon by litle and litle vntyll you bee made spirituall temples muche more holy than the teÌ„ple that the Iewes brag of and in the which temples muche more wholy priesthood is exercised than was vsed in that temple For in it the leuites and priestes offered vp beastes but in these spirituall temples you your selues offer vp spirituall sacrifices moste acceptable to God who as he is a spirite and not a bodye so doeth he delyte in spirituall sacrifices that you should nothing mynde the rites of Moses now being worne out through the preachyng of the Gospell in stedde of sundrye kyndes of brute beastes you slea worldly and brâ—tish affectes lecherous lustes pryde wrath enuie desyre of reuengement ryot and couetousnes and in stedde of incense you offer pure prayers flying out of the aulter of a pure herte into heauen These are the sacrifices that are offered at al seasons in the spirituall temple and are at al tymes acceptably welcome vnto God For those sacrifices of Moses are now all ready growen in to a lothesomenes as the prophet Esaye beareth recorde But these maner of sacrifices are contynually allowed through Iesus Christ by whose commendacion the diligent seruice doinges of the Chrystians are acceptable vnto the father The texte Wherfore it is contayned also in the scripture behold I put in Sion a stone to be layed in the chiefe corner electe and precious and he that beleueth on him shell not he confouÌ„ded Vnto you therfore whiche beleue he is precious but vnto them whiche beleue not the stone whiche the buylders refused the same is begunne to bee the head of the corner and a stone that men stomble at and a rocke wherat they be offended whiche stomble at the woorde and beleue not that wheron they were set But ye are a chosen generacion a royall priesthod an holy nacioÌ„ a people which are wonne that ye shuld shew the vertues of hym that called you out of darkenes into his meruelous syght which in tyme past were not a people but are nowe the people of God which some tyme had not obtayned mercye but no we haue votayned mercye There is no cause why you should be in any mystrust as long as ye cleaue fast vnto the head Chryst as long as you stande harde vpon the noble and â—nmoueable ston Christ of whom god spake in tymes past by the mouthe of Esaye Beholde I put in Sion a ston to be placed in the chief corner tryed chosen â–ª and precious â–ª And he that shall put his trust in hym shall not be ashamed And that whiche he spake of before hand we se now al ready perfourmed For the selfe same one stone was precious and â—olsome vnto some and to some hurtfull and noysome vnto you he is iustly precious because you are grouÌ„ded surely vpoÌ„ him because you put your whole trust in him and are preserued by his ayde agaynste al stormes of tempestes But vnto them that had
rather sticke still vnto Moses than vnto him and haue reiected him not willyng to haue hym put in the buylding that they purposed to buylde he is contrary wise a reproche and a very destruccion For him that they disdeyned to haue in their buylding god wold haue to be head stone of the corner by whom he might knyt together and conteyne as it were the wall on eithersyde that is to saye both the sortes of people of the Gentiles and of the Iewes by whose strong defence the buylding should be safely preserued against all assaultes him should who so euer were aduersaries vnto this new buylding stumble at and â—â—ne against And they stumble whosoeuer be offended at the worde of the Gospell and beleue it not seing Moses lawe made them ready before hande to this ende that they shoulde beleue the gospell as sone as the thing was truly performed in dede that the lawe signified in shadow Therfore those that haue disallowed Christ god hathe also disallowed them agayne But as for you whom they reiecte with Christ he hath made that chosen kynred wherof Moses spake in tymes past that holy nacion and peculiar people whom god hath take to him selfe with an excellent price that like as the people of the Hebrues being deliuered in tymes paste by Moses leading from the tyranye of Egipt and conueied through so many daungerous matters into the lande that they had long hoped vpon preached vnto the worlde the goodnes of god shewed to them warde euen so you hauing in remembraunce his fre liberalitie towardes you also should glorifie among al men the wonderfull power of god which by a new meane hauyng conquered the enemies of your saluacion hathe deliuered you out of the darkenes of ignoraunce and vicious lyuing into his woÌ„derful light of the gospels trueth by the which all the errours of the gentiles and shadowes of the Iewes are cleane wyped away Vnto you therfore hathe chaunced this honour that they which persecuted Christ surely reckoned vpoÌ„ to them selues yet cleane contrary the matters being turned vpside downe the thing chaunced that Osee sayd before should come The people which before were the most abiectes that is to say far of from god is now a peculiar people vnto god And the people whom god had reiected as vnworthy of his mercy hath felt by experience the mercy of god without helpe of circâ—cision of the lawe and is receiued through the only gospel like faith into the felowship of the sonne of god The texte Dearlye beloued I beseche you as straungers and pylgrems abstayue â–ª from fleshly Iustes whiche fyght agayâ—ste the soule and se that ye haue honeste conuersacyon amonge the Gentyles that where as they backbyte you as ouyll docâ—s they maye se youre good woorkes and prayse God in the daye of disitacyon Submytte youre selues therfore vnto all manner ordynaunce of manne for the Lordes sake whether it â—ee vnto the Kynge as vnto the â—heâ—e heed other vnto rulars as vnto them that are sent of hym for the punishment of euel dowars but for the laude of them that do well For so is the wyl of God that with wel doyng ye maye stoppe the mouthes of foulyshe and ignoraunte men â–ª as fre and not as hauyng the libertye for a cloke of malicyousnes but euen as the seruauntes of God Honoure all men Loue brotherly felowshipe Feate God honoure the kyng Seruauntes obey your masters with feare not onely yf they be good and courteous but also though they be frowarde For this is thaÌ„ke worthy yf a man for conseyence towarde God endure grefe and suffer wronge vndeserued For what prayse is it yf whell ye be buffeâ—ed for your fautes ye take it paciently But and yf when ye do wel ye suffer wrong and take it paciently then is there thanke with God Than sence ye acknowlege the singular liberalitie of god towardes you whome he hathe redemed with the price of bloud whom he hathe reconsyled vnto himselfe by the deathe of his sonne whome his will was to haue to bee the membres of his onely begotten and the lyuyng stones of the heauenly buylding whome he hathe chosen into the right of children and called into the enheritaunce of immortalitie I beseche you deately beloued to frame youre selues in holynes of life like vnto your owne dignitie like vnto the gentil goodnes of god and vnto so high a rewarde You are regenerate vnto heauen being in this woorlde as foryners and straungers make spede thither where your countrey is where the enheritaunce of heauen is layed vp in stoare for you that you be not called away froÌ„ this desyre by earthlye and grosse appetites which with all manner of engynes make warre and â—atail agaynste the spirite which is gredyly desyrous of heauenly thinges Let your conuersacion accorde with your profession that your maners may allure vnto Christe other folkes also that are paganes among whome you lyue vnto whome it is so muche requisite for you to geue no maner of occasion that they maye rightfully iudge euil of the ghospelles doctrine yf they shoulde perceaue you in the commune custome of life to bee no whit better than other be that the entier vprightenes of your manners and wel doing towardes all menne may stoppe theyr backbyting reportes wherwith they speake euil of you for malice that they beare to Christ and for the hate of religion whiche they suppose to be wicked supersticion whiche thinges euidently perceaued they shal repent also and acknowlege their owne errour being inspired with the mercye of god whan it shal please him whiche hathe chosen you to draw them to him also and that they maye than by your godly workes glorifie him whome before they abhorred because they knew him not This worlde hathe also an order of his owne whiche by occasion of religioÌ„ ought not to be disturbed as much as may be sauing the glory of christ Euen so Christ would haue you to be free from synnes that you shoulde neuertheles suffer euery thing willingly for the gospelles busynes sake obeying and submytting your selues not only vnto Christian magistrates but vnto the heathen magistrates also whether he be a kyng you must obey him as most excellent in the publike autoritie whether they be rulers you muste obey them as by whom being sent to trauail abroade the king administreth the matters of the coÌ„mon wealth Nether let it moue you that they bee heathens that thei be Idolatours but acknowledge their office that is necessarye vnto the coÌ„mune wealthe which consisteth of sondry kyndes of men and religions For they beare rule with autoritie to restrayne offenders and wicked persones by feare of punyshement to allure those that bee good with rewardes to doe theyr duetie You haue not nede of their fearing inasmuch as you do of your owne accorde more than mans lawes require They haue no nede of mannes commendacion whom the rewarde of heauen maketh feruent and yet it is requisite also to acknowlege
right marke of the whole lawe appeareth as muche as in him is that he will â—â—â—e as ofte as occasion is offred As a man that walketh in the darke â–ª careth not whether he goo â—ute of the waye on the right hande or on the lefte so is he disposed to all manner of errour that hathe once swarued out of the light Therfore he yâ— hath through â—â—atâ—erie preferred the vndeseruing rich man before the deseruing pore man forasmuche as he hathe in thys behalfe broken the laâ—e of loue he is cousen geâ—â—ayn to all naughtynes that is commonly done againste the loue of the neyghbor Nether doeth he lyghtly offende God that is so hardy to defile his lawe in any parte He that ones commaunded charitie did with lyke diligence ones â–ª forbydde â–ª what so euer is repugnaunte againste the loue of the neyghboure For the selfe same that gaue thys lawe Commâ—â—â—ono VVhere â—â—ne ordayned thys Do no murther And if thou absteyne from whoredome and yet committeste murther haste thou not than broken all the whole lawe in that thou hast broken it in one parte The self same one God forbad bothe and forebad them for all one cause that is to saye because they are againste the loue of the neyghbour But he hath not only forbydden those thinges whiche are punnyshed by lawes as thefte murther and whoredome but all manner of thinges vtterly that are contrary to the loue of the Gospell The lawe of Moses would not punnyshe him that estemed lesse the soft sprited pore manne than the proude stately riche manne or him that would wishe euil to his neyghbour But yet the lawe of the Gospell punnysheth him Therfore according to the rule of it frame not only your dedes but also alyour coÌ„municacion and the thoughtes of youre harte that there be nothinge at any tyme that varieth from the loue of the neyghbour Loue is the lawe of libertie not that it is lawfull to synne by meanes of it but in that the euangelical loue causeth the wyllyng to doo of theyr owne accorde the thynge that mannes lawes constrayne the vnwyllyng to doe perforce for feare of peynes Accordynge to thys lawe therfore frame all youre life for somuche as you shall receyue moste high rewarde if you accomplyshe that whiche is prescribed vnto you and contrary wyle you shall suffre moste greuous sore punishmentes in case you ones fall from hym of whome all the whole lawe dependeth You are frely pardoned of the transgressions of your former lyfe The gifte of the heauenly spyrite is frely geuen you by whome you are not onely reconsiled vnto God but also glued together in mutuall charitie The more it is geuen vnto you and is frely geuen without your deserumges so muche the more sharpely shall they bee punnyshed whiche hauinge experyence in them selues of so exceadynge greate mercy of God doe not shew them selues agayne gentil and mercifull towardes theyr neyghbour With what countenaunce shall he aske mercye of God the iudge whiche being a seruaunt sheweth hym selfe vnmercifull towardes hys felowe seruaunt with what mouthe shall he desire to beloued of God whiche doeth not loue hys neyghbour if thou wilt obteyne iudgement myngled with mercy loke thou shewe thy selfe mercifull towardes thy neyghbour whether he be a trespasser or be in necessitie And in dede it is better to decline in to thys parte to leane vnto mercy than vnto iudgement For inasmuch as it is almost altogether of the mercye of God that we haue rather than of his righteousnes we ought to endeuour that we maye rather fynde God mercifull than seuerely strayte He hathe saued vs by hys mercye it is reason also that we be more ready to mercye towardes our neighbour than vnto straytenes For there are many moo wonne by softenes gentylnes and lyberall goodnes than with strayte straungenes that mercy aduaunceing it selfe aboue iudgement maye triumphe in thys behalfe that those whiche hauinge the experience of iudgement shoulde haue peryshed are saued through the benefite of mercy There is none of vs but he falleth daily and shall finde God such a one in condemnyng his faultes as he expresseth him selfe towardes his brother What auayleth it my brethren though a manne saye he hathe faythe yf he haue no dedes Can faythe saue hym If a brother or a sister be naked and destitute of dayly fode and one of you saye vnto them departe in peace God sende you warmnes and fode notwithstandynge ye geue them not those thynges whiche are nedefull to the bodye what shall it helpe Euen so faythe if it haue no dedes is dead in it selfe But some manne wil saye thou hast faythe and I haue dedes shewe my thy faythe by thy dedes and I wyll shewe the my fayth by my dedes Beleuest thou that there is one God Thou doest well The deuyls also beleue and tremble But wilt thou vnderstande O thou vayne manne that faythe without dedes is dead Was not Abraham oure father iustified thorow workes when he had offred Isaac hys sonne vpon the aulter Thou seest howe that faythe wrought with his dedes through the dedes was the faith made perfect the scripture was fulfylied whiche sayeth Abraham beleued God and it was reputed vnto hym for tighte wesnes and he was called the frende of God Ye se then howe that of dedes a man is iustifyed and not of faythe onely Likewise also was not Kaab the harlot iustyfyed thorow workes when she had receaued the messagers and had seut them out another waye For as the bodye without the spirite is dead euen so faythe without woorkes is dead also Is it to be thought that the only profession of faythe is ynough of it selfe to obteyne saluacion what is faythe without charytye Charitie is a lyuely thing it ceasseth not it is not idle it expresseth it selfe with good dedes dooing whersoeuer it is present And if they want my brethren shall the vayne name of faythe I praye you saue a manne The faythe is fruteles that worketh not by charitie yea it is no faythe but in title only That which I haue sayed shall more cierely appeare by conference of an example If a manne geue fayre wordes to a brother or a syster that wanteth clothynge or dayly sustenaunce and saye Goe your waye in peace get you heate and get youre bely full of meate and for all his so saying geueth none of those thynges that the bodye hathe nede of is not thys mannes fayre speakynge vnprofytable to the pore nedye folkes They shall starue for colde or bee an hyngred for al hys fayre tale that releueth not theyr necessitie He releueth the in his word of mouth but with his dede he doeth nothing at al. Of like sorte doubtles shall the profession of faith whiche consisteth only in worde and worketh nothynge in dede vee vnauayleable but lyeth slugging like as it were deade neither is it to bee called faythe any more than a deade corps of a manne is worthye to be called a manne The
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
growe no apples but there is vnbelefe the deuels spirite and euyll workes Of thys Goddes spirite and hys frutes haue oure holy ypocrites not once knowen nether yet tasted howe swete they are though they fayne many good workes of theyr owne ymaginacions to be iustyfied with all in whiche is not one crum of true faythe or spirituall loue or of inwarde ioye peace and quyetnes of conscience for as muche as they haue not the worde of God for them that such woorkes please God but they are euen the rotten frutes of a rotten tre After that he breaketh forth and runneth at large and sheweth whence bothe synne and righteousnes deathe and lyfe come And he compareth Adam and Christe together thus wyse reasonynge and dysputynge that Christe muste neades comme as a seconde Adam to make vs heyres of hys ryghtewesnes thorowe a newe spyrytuall byrthe without oure deseruynges euen as the fyrste Adam made vs heyres of synne thorowe the bodely generacyon without oure deseruing Whereby is euidently knowen and proued to the vttermost that no man can bring him self out of synne vnto righteousnes nomore then he coulde haue withstande that he was borne bodely And that is proued herewith for as muche as the very lawe of God whiche of right shoulde haue holpe yf any thinge could haue holpen not onely came and brought no helpe with her but also encreased synne because that the euyll and poysoned nature is offended and vtterly displeased with the lawe and the more she is forbyd by the lawe the more is she prouoked and set a fyer to fulfill and satisfye her lustes By the lawe then we se clerely that we must nedes haue Christe to iustifye vs with his grace and to helpe nature In the .vi. Chapter he setteth forth the chiefe and principal worke of faith the battaill of the spirite against the fleshe howe the spirite laboreth and enforseth to kyll the remnaunt of syn and â—â—â— whiche remaine in the fleshe after our iustifiyng And this chapter teacheth vs that we are not so free from synne thorowe faythe that we shoulde hence forth go vp and downe ydle carelesse and sure of our selues as though there were nowe no more synne in vs yes ther is sin remaining in vs but it is not rekened because of faith of the spirite which fight against it Wherfore we haue ynough to do all oure life 's longe to tame our bodies and to compell the membres to obey the spirite and not the appetites that thereby we myght be like vnto Christes death refurreccioÌ„ and might fulfil our baptisme which signifieth the mortifyinge of synnes and the newe life of grace For this battayle ceaseth not in vs vntill the last birthe and vntill that sinne be vtterly staine by the death of the bodye This thing I meane to tame the body and so forth we are able to do sayeth he seyng we are vnder grace and not vnder the lawe what it is not to be vnder the lawe he hym selfe expoundeth For not to be vnder the lawe is not so to be vnderstande that euery manne maye do what him lusteth But not to be vnder the lawe is to haue a free hearte renewed with the spirite so that thou hast lust inwardly of thyne own accorde to do that which the law commaundeth without compulsion yea though there were no lawe For grace that is to saye Goddes fauoure bryngeth vs the spirit and maketh vs to loue the lawe so is there now no more synne neyther is the lawe nowe any more agaynst vs but at one and agreed with vs and we with it But to be vnder the lawe is to deale with the workes of the lawe and to worke without the spirite and grace â–ª for so longe no doubte synne raygneth in vs thorow the lawe that is to saye the lawe declareth that we are vnder synne and that synne hath power and dominion ouer vs seynge we cannot fulfyll the lawe namely within the hearte for as muche as no man of nature fauoreth the lawe consenteth there vnto and delyteth therein Which thyng is exceading great synne that we cannot consent to the law which lawe is nothyng els saue the will of God This is the ryght fredome and libertie from sinne and from the lawe wherof he writeth vnto the ende of thys Chapter that is a fredome to do good onelye with luste and to lyue well without compulcyon of the lawe wherfore thys fredome is a spirituall fredome whiche destoyeth not the lawe but ministreth that whiche the lawe requyreth and where â–ª with the lawe is fulfylled that is to vnderstande luste and loue wherwith the lawe is stylled and accuseth vs no more compelleth vs no more nether hathe ought to craue of vs any more Euen as though thou were in dette to an other man and were not able to paye two maner wayes myghtest thou be lowsed One waye yf he woulde require nothyng of the and breke thyne obligacion An other waye yf some other good man woulde paye for the and geue the as much as thou myghtest â—arâ—sâ—ie thyne obligacion with all Of this wyse hathe Christe made vs fre from the lawe and therfore is this no wylde fleshely libertie that shoulde do nought but that doeth all thinges and is fre from the crauyng and decre of the lawe In the .vij. Chapter he confyrmeth the same with a similytude of the state of matrimony As when the husband dyeth the wyfe is at her libertie and the one looced and departed from the other not that the woman should not haue power to mary vnto an other man but rather now fyrst of all is she fre and hath power to mary vnto an other man which she coulde not do before tyll she was looced from her fyrst housband Euen so are our consciences bound and in daunger to the law vnder old Adam the flesh as long as he liueth in vs. For the law declareth that our hertes are bounde that we cannot disconsent from him But when he is mortifyed and kylled by the spirite then is the conscience fre and at lybertye â–ª not so that the conscience shall nowe nought do but now fyrst of al cleueth vnto another that is to were Christ and bringeth forthe the frutes of lyfe So â—ow to be vnder the lawe is not to be able to fulfyll the lawe but to be detter to it and not able to paye that whiche the lawe requyreth And to be looce from the lawe is to fulfyll it and to pay that which the lawe demaundeth so that it can nowe hence forth are thee nought Consequently Paul declareth more largely the nature of synne and of the lawe how that thorow the lawe synne reuiueth moueth hir selfe and gathereth strength For the old man and corrupt nature the more he is forboden and kepte vnder of the lawe is the more offended and dyspleased therewith for as muche as he cannot paye that whiche is requyred of the lawe For synne is his nature and of hym selfe he cannot but synne Therefore
is the lawe death to him torment and martyrdome Not that the law is euill but because that the euyll nature cannot suffre that which is good cannot abyde that the law should require of him any good thinge Lyke as a sicke man cannot suffre that a man should desire of him to run to lepe and to do other dedes of an whole manne For whiche cause S. Paul concludeth that where the lawe is vnderstande and perceaued of the beste wise there it doeth no more but vtter synne and bring vs vnto the knowledge of our selues and thereby kyll vs and make vs bonde vnto eternall damnacion and detters of the euerlasting wrathe of god euen as he wel fealeth and vnderstandeth whose conscience is truely touched of the lawe In such daunger were we yer the law came that we knewe not what synne ment nether yet knewe we the wrathe of God vpon synners tyll the lawe had vttered it So seest thou that a man must haue some other thing yea and a greater and a more myghty thinge then the lawe to make hym ryghteous and safe They that vnderstande not the lawe on this wise are blinde and go to worke presumptuously supposyng to satisfie the lawe with workes For they knowe not that the lawe requireth a fre a willinge a lusty and a louynge hearte Therfore they see not Moses ryght in the face the vayle hangeth betwene and hydeth hys face so that they cannot beholde the glorye of hys countenaunce how that the lawe is spirituall requyreth the hearte I may of myne owne strength refraine that I do mine enemy no hurte but to loue hiÌ„ with al mine heart and to put awaye wrathe cleane out of my mynde can I not of myne owne strength I maye refuse money of myne owne strength but to put awaye loue vnto riches out of myne hearte can I not do of mine own strength To abstayne from adultery as concerning the outward dede can I do of myne owne strength but not to desyre in mine hearte is as vnpossible vnto me as is to chose whether I will honger or thurst and yet so the lawe requyreth Wherfore of a mans owne strength is the lawe neuer fulfilled we muste haue thereunto goddes fauoure and hys spyryte purchased by Christes bloude Neuerthelesse when I saye a man maye do many thynges outwardly clene againste his hearte we muste vnderstande that man is but dryuen of diuers appetites and the greatest appetite ouercommeth the lesse and carieth the man awaye violently with her As when I desire vengeaunce and feare also the inconuenience that is lyke to folowe yf feare be greater I absteyne yf the appetite that desireth vengeaunce be greater I cannot but prosecute the dede as we se by experience in many murtherers and theues which though they bee brought into neuer so great perill of death yet after they haue escaped do euen the same againe And commen wemen prosecute their lustes because fear and shame are awaye when other whiche haue the same appetites in theyr heartes abstayne at the lestewaye outwardly or worke secretly being ouercome of feare and of shame and so lykewyse is it of al other appetites Furthermore he declareth how the spirite and the flesh fight together in one manne and maketh an ensample of him selfe that we myght lerne to knowe that worke aright I meane to kyll synne in oure selues He calleth both the spirite and also the flesh a lawe because that lyke as the nature of Goddes lawe is to dryue to compell and to craue euen so the fleshe dryueth compelleth craueth and rageth agaynste the spirite and will haue her lustes satisfied On the other syde dryueth the spirite cryeth and fighteth agaynste the fleshe and wyl haue his luste satisfied And this strife duâ—eth in vs as longe as we lyue in some more and in some lesse as the spirite or the fleshe is stronger and the very man his owne selfe is both spirite and the flesh which fyghteth with his owne selfe vntyll synne bee vtterly slaine and we all together spirituall In the .viij. Chapter he comforteth such fighters that they dispaire not because of suche flesh either thinke yâ— they are lesse in fauour with God And he sheweth how that the synne remaining in vs hurteth not for there is no daunger to them that are in Christe whiche walke not after the fleshe but fyght agaynste it And he expoundeth more largely what the nature of the flesh and of the spirite is and how the spirite cometh by Christe which spirite maketh vs spyrituall tameth subdueth and mortifieth the fleshe and certyfieth vs that we are neuerthelesse the sonnes of God and also beloued though that synne rage neuer so moche in vs so long as we folowe the spirite and fyght against synne to kyll and mortifye it And because nothynge is so good to the mortifiynge of the fleshe as the crosse and tribulacion he comforteth vs in our passions and affliccions by the assistens of the spirite which maketh intercession to God for vs myghtely with gronynges that passe mans vtteraunce so that mans speche cannot comprehende them and with the mourning also of the creatures with vs of greate desire that they haue that we were looced from synne and corrupcion of the fleshe So se we that these thre chapters the vj.vii.viij do none other thing so muche as to dryue vs vnto the right worke of faithe which is to kil the olde man and mortify the fleshe In the ix.x and .xi. Chapter he treateth of Goddes predestinacion whence it springeth all together whether we shall beleue or not beleue be looced from synne or not bee looced By whiche predestinacion oure iustifying and saluacion are clene taken out of oure handes and put in the handes of God only which thinge is moste necessary of al. For we are so weake and so vncertaine that if it stode in vs there would of a truth no manne be saued the deuyll no doute would deceaue vs. But now is God sure that his predestinacion cannot deceaue him nether can any man withstande or let him and therefore haue we hope and trust agaynst synne But here must a marke be set vnto those vnquyet busye and hie clyming spirites howe farre they shall go whiche fyrste of al bringe hither their hye reasons and pregnant wyttes and begyn fyrst from an hye to serch the botomlesse secretes of Goddes predestinacion whether they bee predestinate or not These muste nedes ether caste them selues doune headlong into desperacion or else coÌ„mit them selues to fre chaunce carelesse But folow thou the order of this epistle and noosell thy selfe with Christe and lerne to vnderstande what the lawe and the gospell meane and the office of both two that thou mayest in the one knowe thy selfe and how that thou hast of thy selfe no strength but to sinne and in the other the grace of Christ And then se thou fight agaynste sinne and the fleshe as the .vii. fyrst Chapters teache the. After that when thou art come to the .viij.
Iosephus of Ioseph This name Paule to them that vnderstande the Heorue toungue signifieth marueilous if we may be suffered to searche the interpretacion of a Latine or Greeke worde out of a straunge laÌ„guage in whiche enterprise albeit in other matiers sainct Hierome semeth to be scrupulous yet herein beareth he with him selfe I wene because the matter is not earneste nor muche weightie For in dede with the Grecians the name soundeth quiet with the Latin menne litle but Saul with the Hebrues signifieth required or if we geue â—redence to sainct Ambrose vnquietnes so doeth it signifie in deede as Ambrose sayth but that is with yâ— Grecians only by this worde Saulos And this muche haue I sayd of Paules name more at large I wene thaÌ„ the nature of an argument doeth wel beare This epistle endited Paule Tertius beyng his scribe as Tertius him selfe at th ende of the Epistle sayth And I tertius salute you also vvhiche vvrote this epistle in the lorde It appeareth that it was sent to Rome froÌ„ Corinthe by Phebe a womaÌ„ of Cenchris Now is Cenchris the Corinthians porte standeth not farre froÌ„ yâ— citie And if any maÌ„ be desirous to know the tyme when it was wryten to suche as weigh the matier diligently it may seme wryten after bothe the epistles to the Corinthians wherof some gather that in it aboue other epistles are coÌ„prised taught the ful perfite rules of ChristiaÌ„ religion wryten aboute the same tyme that he had preached throughout the whole couÌ„trey of Achaia wherin the citie of Corinthe staÌ„deth also through the countrey of Macedonia borderyng nigh thervnto euen vntil the coste of Slauone not only teachyng euery where Christes gospel in suche places where none of the other Apostles els had been but gatheryng also as Peter warned him money of his hearers for the reliefe of the poore people made him selfe ready to repayre vnto Ierusalem thence after that he had bestowed that whiche he had receiued mynded to goe into Spayne by the way to go through Rome there to salute christiaÌ„ men whose fayth godlynes he had onely heard of in dede yet had he not sene them Their state was somethyng vnlike the Galathians For the Galathians beyng at the fyrst well taught by sainct Paule were by fraude of false Apostles deceiued brought backewarde to Iewishnes againe The Romaines coÌ„trariwyse beyng fyrst misse taught by false preachers deceiued assone as they according to theyr wisdome perceiued it they ameÌ„ded theyr fault faste stedfastly after continuyng in suche a trade as they well wyst was good In the infancie fyrst chyldhod of Christes churche some there wer whiche thought that the grace promised by the gospel should not foorthw t be preached vnto the cursed Panymes geuen al to the worshippyng of idols deuils forsomuche as the same semed especially pinised to Abrahams posteritee stocke of the Iewes Of this mynde it appeareth that sainct Peter was as whiche would not haue receiued the capitayne Cornelius into Christes religion had he not been warned by a vision so to do For whiche dede he was troubled at IerusaleÌ„ what tyme they that of Iewes were conuerted to Christ layde vnto his charge that he had been in company among them that wer not circumcised And likely it is that some of them whiche so accused Peter were of thapostles them selfe For in the xi chapiter of the Actes so is it wryten And the Apostles and brethren that were in Iurie heard that the heathen had also receiued the worde of god And when Peter was come vppe to Hierusalem they that were of the circumcision contended against him saiyng why wentest thou in to suche as were not circumcised and diddest eate with them Againe some there were of this mynde which albeit thought not that the Panyms should from the felowship of the gospel vtterly be excluded yet thought they therwith also that suche should not be receiued vnlesse they wer like Iewes circumcised as though it so were that Christ had nede of Moses lawe therby as appeareth laboryng to transpose and alter the glory of Christes gospel in to the glory of theyr owne nacion Agreable with this is that whiche is wryten in the .xi. chapiter of thactes when it is sayd that suche as for the persecucion ensewyng shortely vpon Stephens death were fledde into Phaenicia Cipres and Antioche preached Christ to none but to Jewes onely Againe in the .xv. chapiter certaine Jewes came to Antioche whiche openly preached against Paule and Barnabas that men were without hope of saluacion if they were not as Moses lawe teacheth circumcised By meane whereoâ— there was luche a commocion stirred vp that it was by a commen counsail decreed and appointed that Paule and Barnabas with theyr aduersaries should repayre vnto Ierusalem to the entent that there this contencion might by the Apostles and elders arbitrement be determined where againe through the vehement and contencious labour of some of suche specially as were of Phariseis become christians of whiche secte Paule himself was too there was called a couÌ„sel of Apostles elders wherin by the authoritie of Peter James it was decreed that the Gentiles should not be burdained with the obseruaunces of Moses lawe but onely abstaine from eatyng of strangled beastes from bloud from fleshe offered to idols and from fornicacion whiche pointes were for a tyme onely condescended vpon by reason of the great and stubburne scrupulositie of the Iewes as by this it doeth wel appeare that we now see that thre of them are in these dayes vtterly taken away and abolished Vpon this occasion arose also yâ— notable and famouse coÌ„tencion at Antioche betwene Peter Paule what tyme Paule the Gentiles Apostle seyng his flocke through Peters dissemblyng to be in ieopardye reproued him openly as himselfe in the seconde chapiter of his epistle to the Galathians wryteth Againe at Ierusalem by the counsel of Iames to pourge the rumour than spread among the Iewes for that he semed to drawe men backe froÌ„ Moses law he with other of his company shaued him self and beyng purified as the Iewes custome was made his oblacion in the temple as Luke in the .xxi chapiter of thactes reherseth By the whiche place it appeareth that Iames albeit he before had enfraunchised the Gentiles welnigh from the burdaine of Moses lawe abode styll yet in this opinion that the Iewes should be bounde to the obseruacion of the whole lawe if it were for nothyng els but to appeace suche as had not yet so far profited in the truth of the gospel that they could be content to despise theyr auncestres rites and vsages For so speaketh Iames and all shall knowe that those thinges whiche they haue heard concernyng the are false but that thou thyselfe also walkeâ—t and kepest the lawe And for the same cause I wene shaued he his head at Cenchris accordyng vnto his vowe as appeareth in the .xviii. chapiter And for like consideracion
people Christe whome without any mencion makyng of his godhed he calleth a man The thyrde cause of difficultie maketh I weene the often and soden chaunge of persones whyles he one whyle hath regard of the Iewes speakyng in their persons another while of the Gentiles suÌ„tyme of bothe parties nowe the ryght beleuers and then the faythles takyng vpon him sumtyme the weake sumtyme the strong persones parte sumtyme of the godly and sumtyme of the vngodly By meane wherof it coÌ„meth to passe that the reader wandering vppe and downe as it wer in wrenches or as some call it in a mismase diuersly tournyng and wyndyng neither seeth where he came in nor yet wel knoweth which waye to go out Insomuche that Origen both truly and properly me seameth lykeneth Paule to a man which bryngeth his frende into a very riche princes palace by tournyng of wayes secrete chambers very doubtfull and cumberouse and sheweth hym the great treasures and heapes of goodes sumwhat a farre of and some thinges setteth before his iyen and would haue sum thinges not sene at all oftetymes when he went in by one doore he goeth out at another so that the straunger his frende maruayleth whence he came where he is and whiche waye to get out This knew also sainct Peter in his seconde epistle saying that there wer in Paules epistles certayne pointes harde to be vnderstanden which the vnlearned and vnstable peruerted to theyr owne destruccion Herein haue we asmuche as in vs laye labored to exclude suche difficulties sauyng that sumthynges so peculiarly belong to Paules touÌ„gue that in some places they could not be chauÌ„ged of whiche sorte these be fayth grace the body the fleshe the members the spirite the mynde the sence to edifie with suche other lyke whiche as they should not vtterly be chauÌ„ged so haue we labored to molifie the hardnes of them asmuche as myght be But now let vs heare Paule hymself speakyng to the Romaynes or rather in them more grossely and playnlye to vs all The paraprase vpon the Epistle of the Apostle sainct Paule to the Romaines by Des Erasmus of Roterodame The first Chapiter The texte ¶ Paule the seruaunt of Iesus Christ called to the office of an Apostle put aparte for the gospel of God whiche he had promised afore by his prophetes in the holy scriptures of his sonne whiche was borne vnto him of the seede of Dauid after the fleashe and hath bene declared to be the sonne of god with power after the spirit that sanctifieth synce the tyme that Iesus Christ our lorde rose againe from death by whom we haue receiued grace Apostleship that obedience might be geuen vnto the fayth in his name among all heathen of whose numbre you be the electe of Iesus Christ PAule euen I the very same so becomen of Saule that is to say of an vnquiet person a peacemaker of late subiect to Moses lawe now made fre therof and becomen the seruaunt of Iesus Christ not like a false souldiar that falleth from his capitain or one that like a truant forgoeth his olde profession but called foorth to do this message muche more to my coÌ„tentacion deuided now than at that tyme whaÌ„ I was a mainteiner of the deuided Pharisaical secte vpoÌ„ an vngodly zeale and light persuasion wanderyng out of the right way now and neuer before meete to be called by the surname of vnfained diuision as one deuided and chosen out by Christ him self to labour and trauaile in a muche more weyghtie matâ—er to preache I say the ioyfull tidynges of God whiche is no new found phaÌ„tasie but promised many yeres synce in his owne prophecies whiche remayne still in bookes of no smal credence but in suche as are of an holy and moste vndoubted trueth of his sonne whiche was touchyng his frayle manhed borne in tyme of the seede of Dauid and was neuerthelesse declared to be the euerlastyng sonne of God euerlastyng by the holy gooste as well appeared bothe by diuerse other profes as moostâ— specially by that he ouercame death and rose againe from the dead now becomen to al suche as in him are borne againe the prince and chiefe authour of resurreccion I meane Iesus Christ our Lord by whom we haue obtayned not onely suche fauer as the kepyng of the lawe could not help vs to but also in suche sorte to be his messagier that as by other Apostles Christes gospel hath bene spread abroad among the Iewes so may it by me likewyse be set foorth among all heathens whatsoeuer they be not to trouble them with the burdaine of the lawe but to make them yelde and submit them selfes obediently to the doctrine of Christes fayth stedfastly cleauyng therto not to the vaine wysedome of Philosophers of whiche noumbre of heathens ye Romaines are also touchyng your nacion but by adopcion fatheryng called all to the right title of inheritaunce surname of Iesus Christ whiche point I incidently geue you warnyng of leste either sectes or names of countreys put you now at square whiche through a fauorable and gentle fatheryng are now made one mans children The texte ¶ To all you that be at Rome beloued of God and called sainctes grace be with you and peace from God our father and from the Lord Iesus Christ To al you therfore as many as be at Rome the dearely beloued children of God and to suche as from your former synful life are called to godlynes grace and peace wyshe I vnto you not suche as the worlde coÌ„monly wysheth but a substancial and a new grace that is to wete the fre gift of fayth taught by the gospel perfectly iustifiyng and by it through the vtter abolishement of al the offeÌ„ces of your former life a quiet peace of conscience and a stedfast peace and frendship with God whiche twoo are neither gotten by any helpe of worldly wysdome nor yet by keapyng of Moses lawe but are obteined of al menne by the free gifte of God the father and his sonne Iesus Christ our Lord. The texte First verely I thanke my God through Iesus Christ for you all that your fayth is spoken of in all the worlde For God is my wytnes whom I serue with my spirite in the gospel of his sonne that without ceasyng I make mencion of you praiyng alwayes in my prayers besechyng that by some meane at laste one tyme or other a prosperouse iourney by the wyl of god might fortune me to cum vnto you For I long to see you â— I might bestowe among you some spiritual gifte to strength you withal that is that I might haue consolacion together with you through the common fayth whiche bothe ye and I haue And fyrst of all verely in all your names I rendre thankes to God the father whiche through Christ his sonne hath geuen you this that ye whiche heretofore wer faythles are now through your fayth in great renoume in all the worlde and muche spoken of Whiche reporte certaynly for
is euyll spoken of among the gentiles through you as it is wrytten What cause then hast thou that arte a Iewe to glorie of the lawe Beholde thou whiche to be called a Iewe thynkest it a great matier and vpon the priuilege of the lawe gyuen vnto the by god bearyng thy selfe boldly bostest that god is author of thy religion whose mynde pleasure thou knowest by the holy wrytynges whiche came from hym whiche arte also infourmed by the lawe so that not onlye thy self art learned to knowe what is to be desyred what thynges are to be auoyded what is best to be done but standest also in a confidence that thou art able to be guyde to suche as are in blyndnes to gyue them lyght which wander in darknes that is to be a teacher of the vnlearned and an infourmer of them yâ— lacke discrecioÌ„ Because the lawe hath in the brought to passe to know the fourme and order of lyfe and the rule of truthe thinkest thou for this in the grace of the gospel to be preferred before the Gentile I thinke not so but rather thynke that the knowledge of the lawe wherof thou makeste suche boste shal before the iudgement seate of god make thy matier worse vnles thou frame thy lyfe therafter For the knowledge wherof thou makest suche boste shall sharpely be layed to thy charge Thou bragger vpoÌ„ the lawe what crakest thou thou I saye whiche teachest an other and teachest not thy selfe whiche preachest that a man shoulde not steale and thy selfe doest commit robbery whiche tellest other that aduoutrie muste not be done and thy selfe breakest wedlocke whiche abhorrest ydolatry thy selfe takest goddes honoure from hym whiche among men crakest gloriest of the lawe gyuen vnto the by god and by breaking the same dishonourest shamest god the author therof tournyng yâ— for which amoÌ„g other thou sekest for glorie to his reproche to whoÌ„ onely al prayse is dewe For this wyse to do what els is it but as far as in the lyeth to dishonoure god I saye as farre as in the lyeth for in dede vpon hym no reproache at all falleth Of suche long synce complayned the holy prophetes of god namely Esai and Ezechiel sayinge that through you the name of god is euyl spoken of reuiled and through your faulte couÌ„pted reprocheful eueÌ„ among the Gentiles gyuen to ydolatrie whyles ye bostyng youre selfes vpon the tytle of god and his lawe leade an vngodly lyfe The texte ¶ For circumcision verelye auayleth yf thou kepe the lawe But yf thou be a breaker of the lawe thy circumcision is tourned to vncircumcision Therfore yf the vncircuÌ„cised kepe the right thynges contayned in the lawe shall not his vncircumcision be couÌ„ted for circumcision And shall not vncircumcision whiche is by nature yf it kepe the lawe iudge the whiche beyng vnder the letter and circuÌ„cised doest transgresse the law He is not a Iewe whiche is a Iewe outwarde neither is it circumcision whiche is outward in the fleshe but he is a Iewe whiche is hyd within and the circumcision of the hearte is the true circumcision whiche consisteth in the spirite not in the letter whose prayse is not of men but of god For neyther is it sufficient to be onely a Iewe borne nor yet to be taken into theyr religion but to that ende auayleth circumcision yf thou put that thyng in vre and practise for whiche circumcision was gyuen in trade of lyâ—e exercise that whiche thou in ceremonies takeste vpon the. But yf thou transgresse the lawe thy circumcision wyll nothyng auayle forasmuche as before god it is as though thou wer not circumcised at al. Nowe then as thy circumcision is tourned into vncircumcision excepte thou therwith kepe other rules of the lawe whiche make to good manners so shall the Gentile for lacke of circumcision take no hurte but before god be accoumpted for circumcised yf he beyng ignoraunte nor regardyng the ceremonies of the lawe perfourme suche thynges wherin the whole perfetcion and ende of the lawe standeth that is to saye pure and innocent lyfe and haue therwith a sure confidence in Christe and be obedient vnto hym whiche is the ende of the lawe Yea I saye the Gentile shall not only in this behalfe be in as good state as thou arte but be also set before the therin in better case than thou arte because he knoweth not what circumcision is so that therfore his hurtles lyfe shal declare thy lyfe to be more damnable forasmuche as he not professyng the lawe in the order of his lyfe expresseth yet the ende and meanyng of the lawe wheras thou lenyng exactly to the bare wordes and small poyntes therof professing also the same with the marke of circumcision by refusyng Christ breakest that whiche in the law is chiefest Before god who iudgeth not men by bodely markes but by theyr godlye myndes loste hast thou the name of a Iewe onles thou lyue after thy profession For neyther is he Iewe whiche beareth vpon hym a Iewyshe outwarde marke nor is he circumcised that hath a lytle skyn pared from his secret parte but he and none elles is a verye Iewe whiche inwardly and in his conscience is a Iewe whome as god onlye regardeth so therbye iudgeth he euery maÌ„ To be briefe he is circuÌ„cised whose heart is circumcised rather thaÌ„ he whose priuie meÌ„ber hath some parte pared of nor trusteth somuche vpoÌ„ the law graueÌ„ in stone as vpon yâ— spiritual meanyng of it For whose only fleshe is circuÌ„cised among meÌ„ he may in dede glorie that he is a Iew but the very Iewe in dede is he whose conscience is pourged from synne hath wholly gyuen hymself to Christ which man albeit among men be defrauded of his prayse yet doeth god acknowledge and approue hym whose approbacion is perfite blysse and saluacion The .iii. Chapter The texte â–ª What preferment then hath the Iewe or what auauntageth circuÌ„cision Surely very muche For because that vnto them wer committed the wordes of god What then though sum of them did not beleue Shall theyr vnbelefe make the promise of god with out effect God forbid Let god be trewe euery man a lyar as it is written that thou myghtest be iustified in thy sayinges and ouercum when thou art iudged BVt here some one wyll saye yf the whole matier stande in godly lyfe and hurtles maners ioyned with fayth in Christe what preferment then hath the Iewe more than the Gentile or what aduauntageth circumcision at al yf faythe and godlye lyuyng make both the circumcised I say and the vncircumcised equall yea yf circumcision make the Iewes matier worse yf he transgresse the law and offend Truely touchyng the free gyft of goddes grace offred by the ghospell no poynte better is the Iewes state and condicion than is the Gentiles And yet in some consideracion surely a great preeminence is it to be a Iewe borne For herin fyrst maye they lawfully glorie
are become Christes seruauntes whose seruice is all weale and blisse The texte Knowe ye not howe that to whom soeuer ye commit your selues as seruauntes to obey his seruauntes ye are to whom ye obey whether it be of synne vnto death or of obedience vnto righteousnes Ye knowe both kyndes of seruice Now is it partly in your powers to chose whiche ye wyll for both together ye can not The tyme was when thou stodest in a fredome to kepe thy selfe out of bondage but synce thou hast freely made thy selfe another mannes and hast begunne to be obedient vnto him the same must thou onely obey whose seruaunt thou art become They therfore whiche geue them selues vnto synne and to synne become bondeslaues the fruite of that theyr bondage is death On the othersyde suche as to Christ haue dedicated and geuen them selues him must they obeye whiche they shal do to their owne great cōmoditie For by that theyr obedience nothyng shall Christ wynne but therby get they them slues righteousnes that is to wete the wel agreyng and pleasant company of all vertues knitte together The texte God be thanked that though ye wer the seruauntes of synne ye haue yet obeyed with heart vnto the rule of the doctrine that ye be brought vnto Ye are then made free from synne and are becomen the seruauntes of righteousnes I speake grosly because of the infirmitie of your fleshe Glad am I for your sakes and for this geue thankes vnto God that wheras heretofore ye were in this moste miserable bondage wholly geuen to idolatrie and filthy lustes ye are nowe departed from the tyranny of the deuil frely and gladly submittyng your selues to Christes kyngdome and gouernaunce purposyng hencefoorth to liue not as ye are either by wylful desyres or by the law moued but after the new rule of the gospel whervnto ye are brought from your olde errours so brought that ye are become vnder another lawe enfraunchised out of the dominion of synne and thence conueied to serue righteousnes and to do her behestes Nor thynke it harde and paynefull because ye are commaunded to serue righteousnes For as synne and godly life farre differ one from another so are theyr fruites quite cōtrary and the fruites of godly life infinitely more excellente so that if we weighe and consider but euen the thyng selfe muche more cause is there why men shuld more diligently serue God then the deuil For whoso serueth synne serueth the deuil but he that serueth innocencie serueth God But yet wyll not I for a whyle so muche require of you as I might lawfully do but rather temper and measure my writyng to y◠weakenes of them in whom the spirite of God is not yet fully ripe but are rather suche in whō yet the olde naughtie desyres labour to growe vp againe This onely require I that righteousnes be now with you in like condicion as synne before was The texte As ye haue geuen your membres seruauntes to vnclennes and to iniquitie from one iniquitie to another euen so now geue ouer your mēbres seruaūtes vnto righteousnes that ye may be sanctified For when ye were seruauntes of sinne ye were voyde of righteousnes And that as before this tyme you gaue your membres to serue vnclennes and iniquitie so that as blynd desyres led you ye fel frō one iniquitie to another euery day more filthy than other euen so now see that ye likewyse geue your membres to obey righteousnes whose seruauntes ye haue frely made your selfes therin styl encreasyng frō vertue to vertue euery day more pure and holy then other For it is to muche against al reason but that Christ should at lestwyse haue somuche seruice of you as the deuil had before this and as vnreasonable is it but that ye should now begynne to do as good seruice vnder your lady and maistres righteousnes as ye before in another sorte did vnto the tyranny of synne As touchyng your former synful life for your excuse after a sorte some thing may be sayd whiche is that as long as ye were heathens because ye wer bonde seruauntes to synne ye might seme with righteousnes to haue no thing to do nor to be any thyng bounde vnto her as to whom ye had not yet bounde and yelded your selues But now haue ye nothyng to lay for your defence But yet and if the excellent nature of righteousnes selfe moue you not consider and weigh yet the diuerse fruites and profite of bothe seruices you I speake vnto whiche haue of bothe seruices had experience The texte What fruite had ye then in those thinges wherof ye are now ashamed For the end of those thinges is death But now are ye deliuered from sinne and made the seruaūtes of God and haue your fruit to be sanctified and the ende euerlastyng life For the rewarde of synne is death but eternall life is the gifte of God through Iesus Christ our Lorde Cal to your remembraunce what tyme ye were seruauntes vnto sinne and as vile bonde slaues folowed wanton desyres what rewarde I pray you had ye at the laste Euen the synnes selfe haue theyr punishement ioyned vnto them because the same foorthwith all to defile and corrupt the whole man so vilanously and reprochefully defacyng him that since the tyme ye are amēded and as men awaked out of the dronkenes of syn ye are ashamed of your selfes so that your mindes abhorre to thinke vpō your olde noughtie pleasures And though this wages as ye see be not to be desyred yet besyde the last stipend hyre whiche the deuil payeth to suche as do him seruice is death euerlastyng Howbeit in very dede the life whiche in the meane leason is after this sorte ledde is a most shameful death in dede and not a life Nowe consider what a happye chaunge ye haue made whiche beyng deliuered from the tyranny of the deuil are now becomen the seruaūtes of God By this ye see I am sure how vnlike the maisters are But yf this content you not but that ye loke for a rewarde also fyrste of all wheras ye lyued before fylthy and wycked ye now lyue innocent pure and holy whiche only is the verye lyfe and besyde this after that this shorte tyme of your seruice is finished ye shall receyue your laste wages I saye lyfe euerlastyng Cōpare me nowe god with the deuil with vncleannes holynes with euerlastyng death lyfe euerlastyng Euen as I nowe tolde you so it is the rewarde of the deuyll is death whiche he geueth vnto menne for his fylthy and miserable seruice But contrarie for suche as accordyng to theyr abilities serue god is layde vp lyfe immortall not as hyre wages due for the same but as a free gyfte to be gyuen of God the moste mercifull father not for Moses but for Iesus Christes sake oure Lorde whome the father would haue thanked for all his gyftes geuen vnto vs rather then any lawe or circumcision The .vii. Chapiter The texte
Knowe ye not brethren I speake to them that knowe the lawe howe that the law hath power ouer a man as long as it endureth For the woman whiche is in subiection to a man is bounde by the lawe to the man as long as he lyueth But yf the manne be dead she is losed from the lawe of the manne So then yf whyle the man lyueth she couple her selfe with an other man she shal be coumpted a wedlocke breaker But yf the man be dead she is free from the lawe of the husbande so that she is no wedlocke breaker thoughe she couple her selfe with an other man ANd good reason is there why we should so doe for Christe hath not onely deliuered vs from the bondage of syn and death but also from the bondage of the lawe whiche was giuen but for a season and hath deliuered not only the gentiles whiche were not to this lawe subiecte but euen the Iewes selfe to which haue hitherto ben vnder Moses lawe That this whiche I haue sayed is trewe maye be proued euen by the wytnes of the lawe it selfe And fyrst what saye ye that are Iewes whiche by reason of the knowledge ye haue in the lawe well perceaue and vnderstande that a man is bounde to the obseruance and kepyng of any lawe euen as ye for example not long synce were bounde to Moses lawe as longe as the same lawe lyueth that is to saye as long as it endureth in his ful power and strength but yf the same be either growen out of vse or els abrogate a man is than no longer bounde therunto For the Iewes bonde towarde the lawe ought no further to be kept then in the bonde of the wyfe to her husbande the same lawe requyreth to be kepte Nowe is the maried woman whiche is vnder her husbandes dominion bounde vnto her husbande as long as he lyueth But as sone as he is once dead she is deliuered from the bonde of that matrimony and after the death of her former husbande straightway at hyr owne libertie Wherfore yf she duryng the husbandes lyfe to whome she belongeth go about to mary another she shal be coūpted a wedlocke breaker as whiche hath forsaken that husbande from whome she myght by no meanes saue onlye deathe be departed But contrary wyse yf she cōtinew in that bādevntyl her husbandes death she is no lēger bound vnto hym but is in suche sorte become her owne woman y◠she may lawfully mary any other whō she wyll For it is not to be supposed that as the maisters title descendeth to his heyre in suche sorte that the seruaunt by the death of his maister chaungeth not his state but his maister that lyke wyse the righte of a husbande vpon his wyfe falleth after his death to an other but the title of mariage reacheth no further than for a mannes owne lyfe Yf it so were that the husbande were immortall the woman shoulde for euer continew bond Now then because Moses lawe in figures and ceremonies was as it were a shadowe of Christ to come it was gyuen to be of force effectual but vntyll the tyme that to y◠bryght lyght shadowes shoulde gyue place vntyl that to the truthe the shadowes of truth shoulde gyue ouer and vanyshe awaye And therfore synce that Moses lawe was as a man might saye a mortall thyng meruayle it is none thoughe it be nowe dead in dede And for this cause as long as the tyme of the lawe continewed the same stode in full power and had full authoritie vpon them whiche had bounde them selfe vnto it The texte ¶ Euen so ye also my brethren are deade concernyng the lawe by the bodye of Christe that ye shoulde be coupled to another I meane to hym that is rysen agayne frō death that we shoulde bring furth fruite vnto god For when we were in the fleshe the iustes of synne whiche were stered vp by the lawe raigned in oure membres to bryng furth fruite vnto death But now are we deliuered from the lawe dead vnto it where vnto we were in bondage that we shoulde serue in a newe conuersation of the spirite and not in the olde conuersation of the letter But nowe haue ye with Moses lawe nothyng to do synce the same is become to you warde dead or yf she lyued styll as she doth not yet are ye at the least to her dead For synce that Christ whiche is the truthe hath shewed his glisteryng beames of the gospell abrogate and abolished is all Moses lawe at the leaste touchyng the carnall meanyng therof And forasmuche as ye are now planted into Christes body coupled vnto hym as y◠wyfe is to her husbande beyng made free frō your former bonde ye are belonging to your newe husbande suche one I saye as is immortal as whiche once rose from death to lyue hereafter for euer insomuche that ye cannot in tyme to come either loke to be maried agayne or to be deuorced for a shamefull vilanye and reproche were it to suche a new husbāde as ye haue gotten in any poynt to hang vpon the olde forasmuche as I saye ye are in this case diligently labour you that as by the lawe whiche for the tyme was as it were your husbande ye brought furth a certayne sorte of fruite not vnlike your husbande so endeuour ye to bryng furth nowe beyng muche better maried then ye before were fruite suche as is conueniente for God youre father in lawe and Christe youre spouse and husbande For as long as we were subiecte to the grosse and carnal law as it wer to a husbande the same seamed as husbandes do to beare rule ouer vs because carnall lustes beyng by reason of the lawe more prouoked had suche power in oure membres that euen lyke slaues we wer drawen to synne and so of that vnhappy mariage vnhappy chyldren had we when that whiche was borne was for nothyng good but to be destroyed and to dye But nowe synce we are delyuered out of y◠bondage of the lawe vnder whome we lyued before or rather because oure lyfe was synfull we lyued not at all but were dead and yet vnder it were we vntyll a certayne time appoynted agaynst reason is it that we shoulde anye longer obeye that carnal husbande that is to wete the letter of y◠law but rather serue oure newe spouse whiche is both heauenly and spirituall not seruyng hym in the olde conuersacion of the letter but in the newe conuersacion of the spirite whiche spirite we haue of hym receyued as a mariage token The texte ¶ What shall we saye then Is the lawe synne God forbid Neuerthelesse I knewe not synne but by the lawe For I had not knowen what luste had meante except the lawe had sayde thou shalte not luste But synne toke occasion by the meanes of the commaundemente and wrought in me all maner of concupiscence For verelye without the lawe syn was dead I once lyued without the lawe But when the
they them selfe haue already assayed Why stande they not rather in a watche take hede lest through theyr owne foly they become againe that they wer once Why enuy they at them whom they might folowe wer it not they had more pleasure to striue then to obeye The texte But Esai crieth concernyng Israel though the numbre of the children of Israel be as the sande of the sea yet the remnaunt shal be saued For he finisheth the worde verely and maketh it shorte in righteousnes For a shorte worde wyll God make in yearth And as Esai sayeth before excepte the lorde of Sabboth had left vs seede we had been made as Sodoma and had been likened to Gomorra Now if through mens owne stubbernes the greatest parte of y◠worlde perishe yet to the fewe that wyl beleue wyl God perfourme as muche as was promised to the whole numbre And neuer shal the tyme be but that this inheritaunce shal haue his successors This did the prophete Esai speakyng of the people of Israel without al colouryng clearely testifye saiyng If the numbre of the Israelites wer as many as the sand of the sea and though through theyr owne foly as many also perished yet shal there some alway remaine whiche shal through fayth be saued For be y◠numbre of them that falleth from God neuer so great yet shal not theyr fal make the promise of God vaine Men in promises are wont to breake theyr credence but God is he whiche wyl fully perfourme al that he promised and that briefely and cōpendiously not with deceite falsely but iustly and truely for as the same prophete Esai sayd the Lord in yearth wyl make a shorte worde Shadowes seme not cleare without suspicion of deceite the law selfe is ful of wordes promisyng grosly represētyng cōmaundyng threatnyng sometimes sometimes cōforting But Christ beyng sent into the worlde euen at once gaue al perfourmed y◠was promised opened al y◠was before hidden in figures brought the great multitude of rules contained in y◠law to y◠onely cōmaūdement of charitie of the gospel And thus spread he abrode the seede of his heauenly doctrine and gospel whiche albeit in many of my countreymen be vnfruitful yet some are there in whom it brought foorth fruit Againe the same prophet a litle before sayeth had not the Lord of sabboth left vs sede we had ben made as Sodoma and likened vnto Gomorra Wherfore though the most part of the Iewes fal from Christ yet wyl not Christ suffre the true and natural sede of Abraham vtterly to perishe The texte What shal we say then we say that the gentiles whiche folowed not righteousnes haue ouertaken righteousnes euen the righteousnes whiche cōmeth of fayth Contrarywise Israel whiche felowed the lawe of righteousnes could not attaine to the lawe of righteousnes Wherfore Euen because they sought it not by fayth but as it wer by the workes of the lawe For they haue stumbled at the stūblyng stone As it is written ▪ beholde I haue put in Sion a stumblyng stone and a rocke that men shal be offēded at And whosoeuer beleueth on him shal not be confounded Synce this is so what shal we say Surely nothyng but as the truth is that is to wete that the gentiles whiche semed farre from righteousnes and without the ceremonies of the lawe haue yet attained the true and perfite righteousnes and not a Iewishe whiche standyng in bodily thinges was nothing but a shadowe onely of christian perfeccion but a holsome an effectual iustice whiche suche haue not as for the workes of the lawe stande muche in theyr owne conceite but suche as through an vnfained fayth submit and yelde them selfes vnto God We may likewyse of the othersyde saye that whiles the people of the Iewes with all theyr power folowyng the iustice of the lawe carnally vnderstanden and stifly cleaue to it with all theyr labour they came not vnto the very law of iustice forasmuche as the same fel from Christ whervnto as to a marke al y◠darke sayinges of Moses law principally directed Here some wyl say how fortuned all this and how ended these purposes so diuersly Without al doubte because God abhorreth suche as are high minded and geueth him selfe his righteousnes to suche as are sobre lowly And therfore y◠gentiles vpō acknowledgyng of theyr owne disease an hūble submission of them selfe to God God receiued y◠proude Iewes of thothersyde whiche falsly vsurped y◠title of righteousnes as theyr owne bearyng them selfe bolde vpon theyr sabboth day kepyng washynges circūcision and suche other small obseruaunces disdainyng to receiue the yoke of fayth hath God set at naught and refused because they denied Christ and deliuered him which is the author of life to death whiche thyng Esai long before knowyng prophecied should be vnder this fourme that Christ whō the law promised should be a sauior by reason of vnbeleif should be vnto the Iewes an occasion of stumlyng and that the same stone whiche should be to the good a sure and a strong defēce shuld be theyr vtter vndoyng whiles they had rather by resistyng stumble at him then with beleif to rest vpon him For so by the prophete Esai speaketh God the father of Christ beholde I putte in Sion a stumblyng stone and a rocke that men shal be offended at but whoso beleueth in it shall neuer be confounded and put to shame as one disapointed of that he loketh for The .x. Chapiter The texte Brethren my hertes desyre praier to God for Israel is that they might be saued For I beare them record that they haue a feruent minde to God warde but not accordyng to knowledge For they beyng ignorant of Gods righteousnes and goyng about to stablishe theyr owne righteousnes haue not been obedient vnto the righteousnes of God For Christ is the fulfillyng of the lawe to iustifie all that beleue ALl whiche thinges brethren speake I with great heauynes because with all my heart I fauer and would them well if I were in any wyse able to do them good beyng in ieopardie of euerlastyng dānacion But now that whiche is the onely thyng I can do in my dayly praiers made vnto God my desyre peticion is that they may once yet amend and not alway continue in suche blyndnes I can not vtterly excuse theyr vnbeleif but yet in the defence of theyr fault some coloure may be made and pretēded As they are not in all pointes in suche sorte straungers to God as the gentiles be so muche the more wishe I that theyr rude beginnynges may once be made perfite that whose shadow they haue for a season borne about with them in theyr bodyes of the same they may now come to the very trueth For albeit they with extreme deuilishnes fastened to the crosse the Lord who was y◠foūtayne of al glorye yet this say I of them and deny not that to Godwarde a certaine zeale and
to god agaynste Israel saying Lorde they haue kylled thy prophetes and haue digged downe thyne alters and I am lefte alone and they seeke my lyfe But what sayth the aunswer of god vnto hym I haue reserued vnto my self seuen thousand men which haue not bowed their knees to the image of Baal Euen so also at this tyme is there a remnaunt left accordyng to the eleccion of grace Yf it be of grace then is it not nowe of workes For then grace is no more grace But yf it be of workes then is it nowe no grace For then were deseruing no deseruing What then Israel hath not obtayned it whiche he seeketh but the eleccion hath obtayned it The rēnaunte are blynded accordyng as it is written God hath gyuē them the spirite of vnquietnes iyes that they should not see and eates that they should not heare euen vnto this daye And Dauid saithe Let their table be made a snare to take them with all and an occasion to fall and a rewarde vnto them let theyr iyes be blynded that they see not bowe thou downe theyr backe alwaye BVt to what ende drawe all these my wordes Be they to teache that the Gentiles whiche were before this tyme to god straungers are thoroughe fayth taken into goddes familie and that the people of the Iewes whiche was by god fyrste chosen oute is through vnbelief vtterly refused No not so for vnlykely is it that god hath nowe vtterly refused that nacion which he hath hitherto gentely gladly knowledged as his chosen people If god had throughly refused the whole nacion then should not my selfe by kinred an Israelite lineally descended of the stocke of Abraham and appertaynyng to the tribe of Beniamin at this tyme preache Christe So ferre are we from this that god hath refused vs that euen when I for zeale of the law persued good people then god called me furth to preache his gospel At lestwyse that ye forget not whiche is red in the thirde booke of the kynges where the prophete Helias speaketh vnto god complayning vpō and blamyng the Iewes wickednes sayinge Lorde they haue kylled thy prophetes and ouerthrowen thyne aulters I am left alone and they seke for my lyfe After whiche vnmercifull crueltie it myghte seme that god would vtterly haue caste of his people as desperate and paste all amendmente But what was by god aunswered to Helias I haue reserued vnto my self seuen thousande men whiche haue not bowed theyr knees vnto y◠ydoll of Baal As then at that tyme god refused not al his people but of so many euyll left a certayne noumber to honour him after the same sorte happeneth it nowe For the whole people of the Iewes hath not god suffered to be estraunged from him no more then he hath suffered the reste besyde to peryshe in theyr synnes albeit of bothe people very fewe are they whiche do belieue in comparison of them that refuse so to do But yet of his goodnes hath god saued some neither because they were Iewes borne nor yet because they kepte Moses lawe but because he of manye hath chosen them furthe vpon whome his pleasure was to shewe his bountiful grace and mercye Nowe yf he so dyd of his owne bountiful mercy and not for theyr desertes let it not be imputed vnto theyr workes For that whiche is gyuen a man for his labor is rather as hyrewages than a free gyfte But that whiche is gyuen to suche as deserue not that and none els is a free gift Yf the desertes of workes be once accoumpted then is a benefite no lenger a benefite but should muche more be called a rewarde What happened then Surelye this happened that the same whiche the people of Israel vpon confidence of the lawe intended to obtayne for lacke of belief they went there without so that suche onlye obteined as were of goddes eleccion and not they whiche belonged to the circumcised stocke To suche as were not chosen by god neither circumcisiō nor kepyng of the lawe auayled but they were with malyce so far furth blinded that vpon syghte of so many miracles they gaue no credence leyng with theyr bodely iyes Christ whome they had so long loked for yet with the iyes of theyr harte seyng hym not at al. And that we now see done and are for the same sorye the prophet Esai long before prophecied should be Because they refused the holy and humble spirite of Christ therfore hath god gyuen them the spirite of vnquietnes bothe roughe boysteouse and vnrulye so that the wonders they behelde with theyr iyes they deny styl as thoughe they sawe them not and that they heare with theyr eares no more moueth them than yf they hearde them not Suche were they in tyme paste to the prophetes suche were they to Christe hymselfe suche are they vntil this daye towarde the preachers of the gospell This also Dauid replenished with the spirite of prophecie sawe long before and for theyr great stubbernes in this behalfe agaynst the wyll of god prophecieth destruccion mete for suche frowarde people Let theyr table sayeth he become a snare to take them withal and an occasion to fall and into punishment dewe for suche dedes let theyr iyes be so blynded that they see not and alwaye bowe downe theyr backes because they woulde not pleasauntly vse that whiche was layd before them and refused suche thynges as they presently sawe and hearde and were without al godly regarde to loke vp to heauē warde and knowledge toward thē their makers benefite but gyuyng themself wholly to the grosse meaning of the lawe disdayne heauenly doctrine and in regarde of thynges transitory despisen that which is euerlasting The Iewes cary about in their handes the bokes of Moses and vnderstande them not they reade the prophecies and denie that in them is promised But wherto maketh this some man will saye they are blyndfolded they are snared they be bowed downe and become deafe The texte ¶ I saye then haue they therfore stumbled that they should vtterly fall awaye together God forbyd but through theyr fall is saluacion happened vnto the Gentiles for to prouoke them withall Wherfore yf the fall of them be the riches of the worlde and the minishyng of them the riches of the Gentiles howe muche more theyr perfitenes I speake to you Gentiles in asmuche as I am the apostle of y◠Gētiles I wyl magnifie myne office yf by any meanes I maye prouoke them whiche are my fleshe might saue some of them For yf the casting away of them be the recōcilyng of the world what shall the receiuyng of them be but lyfe agayne from death For yf one piece be holy the hole heape is holye And yf the roote be holy the braunches shal be holy also Are they so fallen from god that all hope of rysyng agayne is passed No not so But rather this fall of theyrs chaunced but for a tyme and for you whiche are Gentiles it luckelye
cutte out of a natural wylde Oliue tree and waste graffed contrarye to nature in a true Oliue tree How much more shal the natural brauÌ„ches be graffed in theyr owne Oliue tree again Considre in God bothe his mercye and his exacte iustice and by the one learne to be thankefull to God and by the other forget to be proude and disdaineful Of Goddes exacte iustice the Iewes felte example whiche from theyr fyrst state fel to suche blyndnes that Christ for whom they so many yeares loked they maliciously and cruelly persecuted Of Goddes great goodnes hast thou whiche arte a Gentile a playne experience in that he of his goodnes made the of that blissefull life partaker whoÌ„ neither thy heathen stocke neither thy wicked life in any wise deserued Once hath God freely forgeuen the offences of thy former life once art thou through Goddes fauor receiued into the numbre of his childreÌ„ but yet art thou so receiued that as thou without thy deserte wert called vnto it so through thyne owne foly thou mayest againe fal from it God wyll froÌ„ the beyng vnthankeful withdrawe his gifte vnlesse thou knowledge his goodnes vnlesse thou mekely vse his benefite Thy vnkindnes wyl lose al that his goodnes gaue Thy pryde wyl destroye that thy obedience wonne In whiche pointes if thou be not ware thou shalt froÌ„ the true Oliue in whom thou art now planted be againe cutte our Lykewyse the Iewes if they chaunge and forsake that which deuideth them from God I say theyr vnbeleif they shall into that tree be new planted from whence they were cutte So that fayth shall to that place restore them againe from whence through vnbeleif they wer once deposed For if thou whiche wast prophane and cursed beyng as it were cut out of the wylde Oliue contrarye to nature be graffed into the true Oliue how muche rather wyll this be done that the Iewes whiche came of good pareÌ„tes come to theyr kynde and be planted into that good stocke againe from whence they were cut The texte I would not that this secrete should be hid from you my brethren lest ye should be wyse in your owne conceiptes that partly blindnes is happened in Israel vntyl the fulnes of the gentiles be come in and so al Israel shal be saued As it is written there shal come out of Sion he that doeth deliuer and shal turne away vngodlines from Iacob And this is my couenaunt vnto them when I shal take away their synnes As coÌ„cernyng the gospel they are enemies for your sakes but as touchyng the eleccion they are loued for theyr fathers sakes I wyll brethren open vnto you a hidden mistery whiche should parauenture not be spoken of at al wer it not that the same is for you very expedient to be knowen lest ye proudly take to muche vpoÌ„ you forsomuch as ye thinke your selfes to be sette before the Iewes The blyndnes I spake of whervnto the Iewes are fallen neither fell vpon the whole nacion nor shall continue styl Of them many knowledge Christ the rest shal so long coÌ„tinue in theyr blyndnes vntyl that the numbre of gentiles be throughly filled vp whiche through the Iewes fal haue had an entry into this condicion But when after long tyme they shal see all the whole worlde to florishe in the fayth of Christ that they in vaine looke for theyr Messias and that theyr cytie theyr temple theyr sacrifices and all theyr whole nacion is dispersed and scatered abrode through the light of vnderstandyng they wyll at the last begyn to knowledge theyr errour and wel vnderstande that Christ is the very true Messias So that albeit some of them are now growen out of kinde yet shal then the whole numbre of the Israelites be saued Then shal they for good skil be called right Israelites when with the light of fayth they shal begyn to se that Christ is bothe God and the sonne of God and through theyr strength in fayth more then vpon any confidence in workes wreste out with strong hande the benediccion of God And because ye shal beleue this the better the same was also by yâ— prophete Esai long before sayd Bothe were prophecied of that is to wete bothe that they should fall also rise againe and amende the one see we already done so yâ— and yâ— thyng self coÌ„firmeth establisheth yâ— prophecie thother with like fayth we loke hereafter to ensue The prophecie is this there shal come out of SioÌ„ he that shal deliuer and shal turne away vngodlynes froÌ„ Iacob and this is my couenaunt with them when I shal take away theyr sinnes With this nacion made God once a couenaunt whiche beyng surely made and decreed though some make them self vnworthy of Goddes promise yet for theyr vnworthynes God wyll not suffre his promise to be vtterly vayne Some shal yet remaine that shal receiue the whole stockes right For notwithstandyng they are fallen from the grace of God yet are they not so fallen that they can not be recoÌ„ciled As many of them as receiue not the gospel of Christ but cleaue styll faste to the letter of the law are eueÌ„ yâ— enemies of God that but be not proud of it turned you to good for vpon theyr refusal and forsaking of the gospel the same was to you by so muche yâ— rather offered But yet in asmuche as they are descended of godly and holy parentes and are that nacion whom among all other God chose out peculiarly for him selfe for theyr sakes God greatly regardeth them so that if they amende they shall the rather be receiued into his fauor because that whiche we now preache God long synce promised to theyr fore fathers The texte For verely the giftes and callyng of God are suche that it cannot repent him of them for lyke as ye in tyme passed haue not beleued God yet haue now obtained mercy through their vnbeleif euen so now haue they not beleued the mercy which is happened vnto you that they also may obtaine mercy For God â—â—th wrapped al nacions in vnbeleif that he might haue mercy on al. For God doth not in suche sorte promise to do any thyng nor in suche sorte fathereth his children yâ— he after forthinkyng him self wyl chaunge his purpose as men are wont to do God cannot be chaunged but rather as he cannot be deceiued so wyl he not be sory for that he hath done As sone as the Iewes no lenger refuse him then wyl he of his syde remembre his promise There is a chauÌ„ge in al thinges As at theyr fal therfore thou shouldest not reioyce if thou therby woÌ„ne so shouldest thou be glad of theyr amendment For yâ— ye were once the same al the Iewes welnigh are now that is to say vnfaythful to God yet did not God refuse you for euer synce we now of his mercye see it done yâ— as vpon theyr refusall made ye were receiued so now suffereth God them for a tyme to
leaue nothyng vnsayed what soeuer any suche parson shall demaunde of you do therin that thyng whiche is for the commen weale necessarie But among you beyng christians let there be no authoritie or debte but that ye to eche other owe mutuall charitie A charitable man nedeth not by exaction to be compelled but of his owne accorde preuenteth all monicions If ye paye vnto them theyr requeste ye are oute of theyr daunger but the charitable man thoughe he satisfie other yet neuâ—â— satisfieth he hymselfe but euermore heapeth vp one good turne vpon another Charitie therfore enbrace ye who breifly compriseth al lawes Whoso with pure and christian charitie loueth his neighbour he obserueth the whole effecte and purpose of Moses lawe if charitie lacke no lawes be they neuer so many are sufficient if it be had there neadeth none other lawe when charitie onely muche more effectually commaundeth all that is in so many and innumerable lawes comprehended Moses lawe forbiddeth men to do adultrye to commit murder to do any thefte to beare false witnes to desyre any other mannes gooddes to lende mony for vsury with many suche other like But in the compendious rule of charitie are all these preceptes contayned wherin it is briefly sayd Loue thy neighbour as thy selfe Charitie asmuche as it can doeth good to al men though they be euil and hurteth no man And then what neede is it with a long tale and special wordes to forbid so many thynges to hurt I say no maÌ„ this way or that way synce her nature is to hurte no man at all Wyl any man trow ye murder him whom he loueth wyll he vnchastly vse an other mannes wyfe whiche loueth his neighbour aswel as him selfe Wyll he robbe an other mannes gooddes whom he is ready to succour with his owne wyl he with false witnes oppresse his neighbour whom with his owne ieopardy he would haue saued wyll he lende any mony for vsurye to him with whom he thynketh all that he hath commen wyll he wyshe him harme whiche wisheth the same to another that he would to him selfe wyll he by any way hurte and displease him for whose sake he knoweth that Christ once dyed Charitie therfore as I sayd in a shorte lesson containeth the whole lawe By her rule we shortly learne what is to be auoyded what is to be folowed The texte This also we knowe the season how that it is tyme that we should now awake out of slepe For now is our saluacion nerer then when we beleued The night is passed the day is come nigh Let vs therfore cast away the deedes of darkenes and let vs put on the armour of light Let vs walke honestly as it wer in the day light not in eatyng and drinkyng neither in chamberyng and wantonnes â–ª neither in strife and enuiyng but put ye on the lorde Iesus Christ And make not prouision for the fleshe to fulfil the lustes of it To the desyre of charitie then euen the consideracion of the tyme exhorteth that we awake arisyng out of the slepe and darkenes of our olde life The night semeth a tyme which geueth occasion liceÌ„ciously to synne forasmuche as at that tyme shame is away But suche yet as in the night are wantonly occupyed and vse them selfe but lightly assone as the day once appeareth euen for very shame to the sight of menne they fashion them selfe better and as though they were becomen newe menne in stede of dronkardes come foorth abrode sobre in steede of lecherous chaste in stede of braulers moderate and colde in stede of sluggardes and heauye heades lusty and quicke Take therfore must we the tyme while it serueth whiche if we vse well our weale is not so farre of as it was when we vpon boldnes of Moses lawe kepyng thought it but euen at hande The night of our former life is gone and passed away that day draweth nigh wherin mennes actes be they neuer so secrete shal be disclosed Let vs be as our day is and cast away our euil maners nightly actes with all suche other wanton pointes as we ought to be ashamed of in the day If when the sunne riseth we vse to sette on more honest apparel leste for lacke of cumly aray mennes iyen be offended muche more nowe at the bright risyng of the gospel let our soules be garnished with thapparel of vertue meete for suche light and with suche as is not vncumly in the sight of God Hencefoorth let vs so frame all our life that all the worlde may see that we walke in the light euen in the sight of God his Angels and menne shakyng of the darkenes of our former life not geuyng our selfe to riottous bankettynges or drunkennes not beastly geuen to foule and fleshely lustes not with strife enuiyng vnsemely braulyng among our selues vnto whiche vices ye were thral whiles ye wandered in yâ— darknes of your former life This apparel belemeth not mans soule But rather synce ye are through baptisme graffed into Christ him put ye on Let it appeare in your life whom ye haue professed Expresse ye him whom ye haue receiued he is chastitie he is peace he is charitie suche apparel is mete for this light of the gospel Suche thynges as ye haue hitherto for your pleasures vsed heÌ„cefoorth vse them for bodily necessitie and suche thynges as heretofore ye haue filthyly geuen you vnto as wanton desyres moued hencefoorth in them let there a sobrenes be vsed and vse them no further than nature requyreth Norishe so the bodye that it liue and be in helth and not waxe wanton Let meate and drinke be vsed to driue away hunger and thyrst not in suche sorte that they prouoke and norishe vncleanly lustes The .xii. Chapiter The texte Him that is weake in the fayth receiue vnto you not in disputyng and troublyng his conscience Due beleueth that he may eate all thinges An other whiche is weake cateth hearbes Let not him that cateth dispise him that cateth noâ— And let not him whiche cateth not iudge him that cateth For God hath receiued him What aâ—t that iudgest an other mans seruauÌ„t whether he stand or fal that pertaineth vnto his owne maister yea he shal be holden vp that he may stand For God is able to make him stand BUt surely albeit in the vse of suche thinges there be no difference nor choyse among suche as are in the fayth of Christ throughly instructed so that they vse them not for pleasure but for neede as I before tolde you yet if there be peraduenture any suche among you as for exaÌ„ple a Iewe borne whiche by reason of his long continued custome and trade of life is some what sctupulous and not yet so growen vp to that ripenes of fayth that he can forgoe al the rules of his old law suche one may not by by disdainfully be reiected but rather with gentle and courtise maners allured and norished vntyl that he like wyse profite
the number of the. lxxii famouse in godly religion yea whiche go beyond me in this tytle of dignitie that they professed Christ before I dyd For yf we lawfully honoure suche as were fyrst borne of theyr parentes how muche more lawfully ought we to honoure them that are fyrst borne agayne in Christe Salute Amplia whome for his singular godlynes sake I loue with all my hearte Salute Vrban the felow and helper of my labours in suche thynges as apertayne to Christes gospell and Stachis his felowe whom I tenderly loue Salute Apelles whiche hath by many affliccions sufferyng for Christes sake bene well assayed tryed and founde sure Salute them that are of Aristobulus housholde Salute Herodion my kynsman Greete them that be of the house of Narcissus especially them that are new borne in Christe Salute Tryphena and Tryphosa whiche women with theyr busye labour and care promote the gospell Salute Persis whome I â—yngulerlye loue as one yâ— hath taken muche payne in auauncyng the gospel of Christ Salute Rufus a vertuouse and a religiouse man and his mother whome I coumpte euen as myne owne mother also Salute Asyncritus Phlegon Hermes Patrobas Herman and other brethren that are with them Salute Philologus and his wyfe Iulia Nereus and his syster and Olympa with al good people that lyue with them Salute eche one another of you with a holy kysse with a chaste kysse without dissimulacion and suche one as maketh a playne profe of perfite concorde All the coÌ„gregacions of Christ salute you whose good wyll and loue borne vnto you I well knowe And this thyng I desyre you brethren to beware of them which sowe deuision gyue occasion of euyll among you labouring to bryng you into a newe kynde of doctrine contrarie to that ye haue receyued laboryng to myngle christian religioÌ„ and Iewyshe ceremonies together Knowe suche that vpon the same ye maye auoyde them And it is not hard to know them For they teache not sincerely right doctrine nor go vnfaynedly aboute Christes busynes but go aboute theyr bealyes and other aduauntage whyles they with flatteryng and pleasaunt wordes rather than with holsome deceyue simple mennes myndes whom they easely deceyue vnder the coloure of holynes For your obedience is in euery place spoken of abrode for the whiche I am very glad For the fyrst step to godly lyfe is to be obedient But yet muste euery man diligently take hede whom he doth obeye Simplenes is a thyng worthy prayse but because the same suspecteth nothyng it is oftetymes deceyued Wherfore I would haue you in suche sort to be simple that ye neither hurt nor deceyue any man but yet be wyse well aduysed to folowe suche thynges as are good and to auoyde suche thynges as corrupt godly lyfe I am not ignoraunt that there be many yâ— resiste the gospell of Christ which by Satan labour to let mennes saluacion Some persecute some vnder a false coulour of religion drawe men from Christ allure them to Moses law Do ye nomore but continue on god wyl assiste your endeuoures who being your defeÌ„der no cause haue ye why to feare For as he is mightier so wyll he trede downe breake into pieces Satan your mortal enemie and wyth his power ouercome bryng hym vnder your feete and yâ— within short time The grace of our lord Iesus Christ be alway with you al. The texte Timothie my worke felowe and Lucius and Iason and Sosipater my kynsmen salute you I Tertius salute you whiche wrote this epistle in the lorde Caius my hoste the hoste of al the congregacions saluteth you Erastus the chamberlayne of the citie saluteth you And quartus a brother saluteth you The grace of our lorde Iesu Christe be with you all Amen Timothie of Derbe my companion in preachyng the gospel greteth you with him Lucius and Iason of Thessalonica Sosipater the sonne of Pyrrhus of Beroe my kynsmen And I Tertius salute you whiche for a charitable zeale borne towarde you wrote this epistle whyle Paule endyted it Caius also one among fewe of them that I baptized saluteth you at whose house I nowe lodge and not onlye I but all the congregacion of christiaÌ„ men to whoÌ„ all he is a gentill hoste when nede is And Erastus chamberlayne of the citie of Corinthe saluteth you And also Quartus a brother The fauer of our lorde Iesus Christ be alway with you al which my desyre god graunt to establishe and make sure The texte To hym that is of power to stablyshe you accordyng to my gospel and preachyng of Iesus Christ in vtteryng of the misterie whiche was kepte secrete synce the worlde began but nowe is opened by the scriptures of the prophetes at the commaundemente of the euerlastyng god to stere vp obedience to the fayth published among all nacions to yâ— same god whiche alone is wyse be honour prayse through Iesus Christ for euer Ame. To hym that without my helpe is of power and able to stablyshe confirme you in this kind of life which ye haue by my ghospel learned wherin I preache Iesus Christe by whiche gospell Moses lawe is not vtterlye abolyshed but the secrete purpose of god whiche many yeares paste hath ben hydden is now accordyng to the olde sayinges of prophetes through the brighte lyght of the gospell spreade abrode and opened and that by the ordinaunce and commaundement of god who hathe put vs in truste to preache and declare the same secrete misterie that when the secret point of religion expressed in the gospell is playnly shewed to all men wherby all worshipping of deuils is abrogate and the ceremonies of Moses law cease all shoulde through fayth be obedient and submit themselfe to god who only hath the true wysedoÌ„ to hym I saye geue we thankes through Iesus Christ to whom be glorie and prayse for euer Amen FINIS The Argument and whole mattier of the first Epistle of thapostle saint Paule to the Corinthians by Erasmus of Roterodame COrinthe once the chiefe Citie of Achaia was for the commodiouse hauens therof for it is almoste an Iland the moste famouse and richest marte towne of all Asia The maners of suche Cities are commonly wonte to be verie corrupte and bad partely by reason of the resorte of al nacions whiche bring in rather exaumples of vice than of good maniers and partely also because marchauÌ„â— men aboue other take vpon them to lyue licenciously Therfore albeit the Corinthians had by the preachyng of S. Paule alreadye receaued the gospelle yet remayned there in them some leauynges of theyr former lyfe and properties insomuche that it was to be feared leste they mighte from true christianitie be withdrawen either by Philosophers who disdayned the preachyng of Christes crosse as a base and an vnlearned doctrine or els by false Apostles prouokyng them to Iewishnes Suche a harde matier is it to alter and chaunge one man into a newe maÌ„ bothe from suche customes as the
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
How much more may we iudge thinges that pertayn to yâ— lyfe If ye haue iudgementes of worldly matters take theÌ„ which are despysed in the congregacion â— make them iudges This I say to your shame Is there vtterly no wyse man among you What not one at all that can iudge betwene brother brother but one brother goeth to lawe with another and that vnder the vndelieuers BEsides these faultes I espie also amoÌ„g you some dregges of your former life which sauer of the leauen of couetousnes As to you it nothyng belongeth to iudge of such as are not of the christian congregacioÌ„ so an vnsemely thing is it that christian men shoulde be iudged of suche as are not christians Fyrste of all this meruaile I at how anye christian maÌ„ can finde in his harte in strife for money matters to appeale to any iudge and that whiche maie worsse be borne with to appeale rather vnto a heathen iudge than to a christian Will he trowe ye geue righteous iudgement whose whole life and profession is vnrighteous Se ye not the frowardnes of this doyng that the world whose vngodlines shal in tyme to come by the fayth and godly life of good people be condemned shoulde now as thoughe it were more vpryghte and better geue sentence vpon good mennes mattiers and determyne theyr accions Yf ye wyth so greate a mattier bee putte in truste that by you the lyfe of the whole worlde that is to saye of all wycked people shall bee condemned thynke ye your selfes vnmeete to iudge of small lyghte tryfles Ye are the lighte of the worlde appoynted to reproue the erroures of suche as are vngodlye And howe canne this bee doone of you if in you there bee darkenes and such enormities as are wel woorthye reprofe But now remoue ye your accions and bryng them before wicked iudges as though they were eyther wyser than ye are or as though they were menne of more equitie than are ye Knowe ye not that in tyme to come ye shal not onely iudge menne geuen to the worlde but also wicked angelles the tyrannes of this worlde Thynke it no greate matter among youre selfes to finishe suche lowe quarelles of thynges appertayning to the vse of our bodyly lyfe Your fayth shall condemne theyr incredulitie your godly lyfe theyr vngodlines your vnhurtefulnes shal condemne theyr vnclennes and euen nowe condemneth yf ye bee good and lyue christianlye And forgette ye nowe your honour by makyng suche to bee iudges of your suites of al whose condeÌ„nacion by you in tyme to come sentence shal be geuen But yet if ye be so debatefull and contencious so desirous of transitorye thynges whose contempte ye take vpon you that ye for them are not onelye at dissencion but are in suche sorte at dissencion that youre matters muste needes bee heard of a iudge rather bryng them to the vyleste and loweste of youre congregacion than as ye do I speake not this because I would haue it to bee so but I speake it to make you ashamed of youre braulyng and suite among your selfes before heathen iudges Yf ye bee such as ye take vpon you to bee the moste vile among you is better than he that among the heathen is coumpted chiefeste Why dooe ye so greatlye despyse your selfes Is there among you none so wise as in lyght matters to sitte in iudgemente and to finishe strifes betwyxte christian menne among whom by reason of brotherlye loue and by reason that all thynges are commen it were conuenient that agremente shoulde easily bee made But nowe are ye so farre from agremente that one christian manne gooeth to lawe with an other christian manne and that whiche is more reprochful euen before them whiche to Christe are straungers as though suche were by the rule of mans lawes hable to geue iuste sentence and ye not hable to do thesame by the rule of the Gospell Marke howe many wayes ye offende herein The texte Now theâ—fore there is vtterly a faute among you because ye go to lawe one with another Why rather suffre ye not wrong why rather suffre ye not your selues to haue harme Nay ye yourselues do wroÌ„g and robbe and that the brethren Do ye not knowe how that the vnrighteous shal not inherite the kyngdom of god Be not disceaued For neither fornicatours neyther worshyppers of images neyther aduouterers neyther weakelynges neyther abusers of themselues wyth mankynde neyther theues neyther couetouse neyther drounkardes neyther cursed speakers neyther-pillers shall inherite the kyngdome of God Fyrste it is shame for you that ye among your selfes apease not suche smalle matters nor goe throughe them without greate busines or â—angling as ye myght eyther by geuyng place one to another or at the least ende your matters by arbytremente but are come to suche stoubernes that whiles nether geueth place to thother nor geueth ouer any thing to another the matter in syghte of the people muste bee trauersed before the commen officers Yf suche matters were brought and heard before christian iudges it were not all without faulte but to iangle and stryue at the law before heathen iudges euen for trifles howe foule a sight thynke ye it Our religion is peace and for asmuche as we are nowe through Christe planted and made one bodye we thereby are become more than brethren And beside this vnitie yâ— despising of these vile worldlye goodes for yâ— whiche the grosse people striue for one with another maketh vs verye christian menne But now when menne so eagerlye stryue eche one wyth other so that one christian manne is not ashamed to call another into the lawe and accuse hym beefore a wicked iudge what thynke ye iudge they that looke hereupon Wyll they not thys wyse thynke wyth themselfe where is among these christians shamefastenesse become where is brotherlye charitie Where is the peace that they somuche speake of where is the communitie of possession where is theyr despisyng of ryches where is the myldenesse of the Gospell where by they are commaunded euen gladly to forgoe theyr coate also yf any haue taken away theyr cloke Behold how shamefully for a smal matter thei striue not only with vs but also among theÌ„selfes How coÌ„meth it about ye Corinthians yâ— ye yet somuch set by money yâ— for thesame ye haue so greatly defamed christian name religion But here some one wil answer say onles I prosecute yâ— matter and laboure for my righte I am sure to take wrong onlesse I recouer myne owne title I shal bee in the losyng syde But I woulde aduyse you take hede leste whiles ye feare a small losse of money ye appayre both your Innocencie and good name and cause also the gospell to bee hindered Better were it neuer to winne youre goodes than with the recouerye of them to geue vn beleuers any occasion to mysreporte and speake euil of Christ Better were it not to passe vpon a smal wrong than whiles thou labourest for thy right openlye to declare that thou
ye offer vs but vnthankefull were you to denie vnto them a liuing which labor and trauil for your weal. But now and if some haue among you vsed this autoritie and if apostles such as they be for of theÌ„ for a while pronounce I nothing vse it stil how much more lawfully might we doe the same which both first among al other and most of all other haue for your weale taken paines The texte â—â—uâ—rthelesse we haue not vsed this power but suffer all thinges lest we should â—inder the gospel of Christ Doe ye not know how yâ— they which minister about holy thinges liue of the sacrifices They whiche waite of the temple are partakers of the temple Euen so also did the lorde ordain that they whiche preache the gospell should liue of the gospell But I haue vsed none of these thinges Neuerthelesse I wrote not these that it should be so doen vnto me For it were better for me to die then that any man should take this reioysing from me For it I preache the gospell I haue nothyng to reioyce of For necessitye iâ— put vnto me But wo is it vnto me if I preache not the gospel If I do it with a good wil I haue a rewarde But if I doe it against my will an office is committed vnto me What is my reward then Verely that when I preache the gospel I make the gospell of Christâ— free that I misuse not mine aucthoritie in the Gospell And yet wittingly and well aduised vsed we not among you our right not because it was vnlawful so to doe or because we had sufficiente otherwyse but rather in our great lacke of necessaries we suffered great hardnes leste otherwise some such thing might happen whereby the increase of Christes doctrine myght be hindred For had it not bene that we more regarded your weale than our own profite we well knew that ye were certainly assured that as among the grecians they whiche minister about holy thinges haue a liuing of the sacrifices euen so among the Iewes suche as wayte vpon the aulter are partakers of the aulter And euen so hath the lorde Iesus ordayned it that suche as preache and teache the gospell should by the gospel haue a liuyng geuen them And with a meane and a conuenient liuyng euen he that faythfully laboreth iâ— Christes seruice ought to be content For god forbid that any man shoulde by that growe ryche whereby we are taughte to despise riches And thys ye sâ—e for how many causes and consideracions I myght lawfully haue done as other doe and yet none of them moued me to take anye thyng of you Nor purpose I at any tyme hereafter to take ought of you lest any man suspect that I for this brought so many reasons because I woulde with more excuse dooe that hereafter whiche I heretofore neuer dyd Of wiche mynde I not onelye not repent my selfe but would also rather die for huÌ„ger than any man should take this glory from me whiche since I haue once embraced I intende steadfastly to kepe Nor sustayne we suche lackes with sorowfull cheare but take them for a pleasure rather coumptyng it my glorye freely to preache the gospell synce so to doe I see it for your weale expedient that ye also may by myne exaumple learne sumtyme to abstayne from that whiche is lawfull if it he for other mens weale profitable For if I preache the gospell as other doe cause haue I none to glorye of The Lorde hath geuen me thys offyce whome whether I will or not I muste obey Prayse then deserue I none if I execute and doe that office whiche is geuen vnto me in commission but on the other syde assured am I of punishement if I in preachyng the gospell be slacke Yf I willingly and without byddyng haue preached the gospell god shall for that my readye good will rewarde me and if I doe it against my wil yet must I nedes doe that whiche I am put in trust with The gospell is deliuered vnto me not to hyde and kepe it to my selfe but to preache it to the Gentiles Nowe if I bestowe it I bestowe the treasure of the lorde and not myne owne if I bestowe it not wrong doe I to the Lorde whiche with my selfe kepe that talent without fruite and â—arayn whiche he would haue encreased with vsury But here ye wil say if such one as doth not his duetie be sure to be punished he that doeth his duetie haue no rewarde what hast thou theÌ„ Paule to glory vpon Certainly therby shal euery maÌ„ haue praise if he do more then he was coÌ„mauÌ„ded The lorde gaue vs in commaundement to preache the gospel but he bade vs not so to doe for nothyng and at our owne fyndyng but rather gaue vs autoritie to eate and drynke of such thynges as those people offered to whome we preached the gospell That therefore whiche his pleasure was should for vs be lawfull I would not take and vse as lawfull and for thys vsed I not the autoritie geuen vnto me because I knew that so to doe was both more for your profite and for the auauncement of gods worde frely to preache vnto you the doctrine of the gospell to thintent I myghte with more libertie warne you of your dueties and also â—echuse it should now more clerely appere that I teache not for aduauntage as some doe whiche seke theyr owne profite and not the honour of Iesus Christe The texte For though I be fre from all menne yet haue I made my selfe seruaunt vnto all menne that I mighte win the moe Vnto the Iewes I became as a Iewe to win the Iewes To them that were vnder the lawe was I made as though I had bene vnder the law when I was not vnder the law to win them that were vnder the lawe To them that were without lawe became I as though I had bene without lawe when I was not without law as perteinyng to God but vnder the lawe of Christ to win them that were without law To the weake became I as weake to win the weake In all thynges I fashioned my selfe to all menne to saue at the leastway some And this I doe for the gospels sake that I might haue part therof And as in this point I vsed not my power autoritie so in some other pointes submitted I my selfe as though I had to such thinges bene bounde where I was in dede fre and might haue choseÌ„ For where as I am not vnder the gentiles lawes and am by the grace of the gospel made free from the law of Moses yet of myne owne accorde euen as one bounde therto I please all men to the ende I may wynne more vnto my lorde To the Iewes therfore fashioned I my selfe sometime making a vowe and shauing my head and causing also Timothie to be circumcised as though I had bene a very Iewe when in dede I well wist that Moses lawe was abrogate and this diâ— I to thintent that such
are inspired with the holy gost are not theyr owne men no more then we see rauished men to be But thinke it muche otherwyse in madde men than in suche as haue receyued the spirite of Christe whiche in suche sorte rauysheth the minde that a man is nethlesse his owne man whether the matter require a man to speake or to holde his peace Sober is this inspiracion and nothing els but an enforcemente of a mannes godly mynde to suche thinges as make to Gods glory This spirite should so muche the more serue vnto the common quietnes and so muche be further from contencion because thesame commeth of God whiche is the author of peace and not of confusion and sedicion And synce this is in all congregacions of christian men obserued and kept mete is it also that it be kept in your metynges yf ye wyll haue men to thinke them good leste ye be thought to swarue from other in customes from whom ye dissente not in religion And for this cause lette your wemen in solemne assemblyes holde theyr peace leste yf as that kynde is to muche geuen to babling there aryse an vncomly confusion For wemen are not authorized to preache abrode as chiefe doers of matters but commaunded to be obedient vnto theyr husbandes For in Genesis this speaketh God vnto the woman thou shalt attend vpon thy husbandes will and he shall beare rule ouer the. Let wemen knowledge this lawe not only by coueryng theyr heades but also with silence wherwith womanhead is moste commended Some wyll saye doest thou so farfurth forbid women to speake that thou wylt not suffer them for theyr learnyng to aske a question Vtterly I forbid them in open places to speake but yf there be any thing which they vnderstand not sufficiently and are desyrouse to knowe it let them aske of theyr hushusbandes at home So shall they neyther be defrauded of teaching nor doe any thing vnsemely For surely an vnsemely syght is it to see a woman speake in the chrstian congregacion namely synce so to doe is coumpted a foule thing euen among the paynims What meaneth this ye CorinthiaÌ„s that ye should be greued to kepe that custome whiche is of al other kept The texte Sprong the woorde of God from you Either came it vnto you only If any man thinke himselfe to be a Prophete either spirituall let him knowe what thynges I wryte vnto you For they are the commaundementes of the Lorde But and if any man be ignoraunt let him be ignoraunt Wherfore brethren couete to prophecye and forbydde not to speake with tonges Let all thynges be doen honestly and in order among you Came the gospell fyrste from you that other muste be compelled to kepe your customes or is the gospell come only to you Yf ye neither be the fyrste that receaued the gospel nor the onely menne that professe it why disdayne ye to frame your selfes after the customes of other And yf anye among you be a prophete or seme otherwyse indued with spiritual gyftes let hym be assured that suche thynges as I wryte vnto you are no commaundementes of myne but the Lordes But yf any manne through contencion so vse hym selfe as though he were ignoraunte despising these thinges as though they were but mannes rules let suche one at his owne peryll be ignoraunt surely god wyll lykewyse be ignoraunt of hym and refuse hym I wyll not striue with you in this matier but thinke this sufficient for my parte that I haue giueÌ„ you warnyng To finishe therfore this matier labour brethren to haue the gyfte of prophecie being a gyfte of muche more excellency but so that in the meane season such be not restrayned to speake with tounges which haue no gyfte els so that all thynges bee done comly and in an order as I haue tolde you leste by the contrary any dishonesty or trouble chaunce The .xv. Chapter The texte Brethren as pertaynyng to the Gospell which I preached vnto you which ye haue also accepted and in the which ye contynue by the which also ye are saued I do â—ou to wyt after what maner I preached vnto you yf ye kepe it except ye haue beleued in vayne BVt now because I heare say brethren that some of you doubte of the rysynge agayne of the deade of suche I meane as through a pride in worldly knowledge styll remaynyng in them cannot yet herein bee persuaded touchyng this article I neede to teache you no newe thynge but onely call to your remembraunce the gospell whiche I fyrste taught you and which ye once receaued wherein hetherto ye continewe and by meane wherof ye obtayne saluacion insomuche that it is bothe for me superfluous to teache you thesame agayne whiche I once wel taught you for you also lytle honestie inconstantly to fal backe from that whiche ye once fauoured speaciallye synce ye haue experience that my preaching of the gospel is a doctrine effectuall to saluacion Now is this poynte to beleue the resurrection of the dead the chiefeste parte of the doctrine of the gospell Wherein ye ought so to be assured that ye therof doubte not onles ye haue gyuen credence thereto in vayne as god forbid ye shoulde For what auayled it to fauer and embrace the gospell yf ye denie the principall parte of thesame that is to wete that the deade shall lyue agayne The texte For fyrst of al I delyuered vnto you that which I receaued how that Christ died for our synnes agreing to the scriptures And that he was buried that he arose againe the thyrd day according to the scriptures that he was sene of Cephas theÌ„ of the twelue Aftâ—r that was he sene of mo then fyue hundred brethren at once of which many remayne vnto this day many are fallen aslepe After that appeared he to Iames then to al the Apostles Me thinketh ye should chiefly remember that thing which I fyrst taught you by mouth and nowe reherse vnto you the same by wrytinge being such also as ye once receaued which is that the Lorde Iesus Christe dyed and by hys deathe deliuered vs from synne makyng a mendes for our offences as the scriptures many hundred yeares before sayed shoulde bee that he should lyke a lambe bee led to the slaughter that through hys strypes he might heale our synnes and by his death vpoÌ„ the crosse raigne and suppresse the tyranny of the deuill Besyde thys ye muste also beleue that he not only verely dyed for you but was also buried and the thyrd daye rose agayne which also was long before prophecied in the darke sayinges of prophetes to th entent ye should the better beleue when that is done in dede whiche god by holy men promised should be For this speaketh O see after two dayes and the thyrd day will we ryse againe and lyue in the syght of hym Againe Dauid thys wyse speaketh thou shalt not leaue my soule in hell And because ye should more stedfastly beleue besyde thys I
whiche regardeth nothyng but your weale nor is with any thyng more delighted than with your furtheraunce Suche then know ye bearyng towarde them your speciall fauour The texte The congregacions of Asia salute you Aquila and Priscilla salute you muche in the Lorde and so doth the congregacion that is in theyr house with whoÌ„ also I am lodged All the brethren grete you Grete ye one another with an holy kysse The salutacion of me Paule with myne owne hande If any man loue not the Lorde Iesus Christ thesame bee Anathema Maranatha The grace of the lord Iesus Christ be with you My loue be with you all in Christ Iesu Amen The congregacions of Asia salute you Aquila and Priscilla with all the companie of christians which are in theyr house salute you with all their hartes All suche as here professe the name of Christe salute you Beare ye also good wil eche one of you to another and salute one another of you with an holy and a chaste kisse the token of trewe concorde And I Paule salute you and that subscribed I with mine owne hande thereby bothe declaring my loue towarde you and that this epistle is not counterfayte Yf any man loue not the Lord Iesu thesame be Anathema Maranatha forasmuche as he refuseth hym by whome onely he might obtayne saluacion and denyeth that he is come whom euery man knoweth to be come to the great blisse and commoditie of suche as beleue in hym and to the damnacion of suche as beleue not The grace and mercie of the Lorde Iesus Christe be with you And I desyre that as I beare a christian loue towarde you that ye lykewyse vnfaynedlye loue eche one another with that charitie wherwith Iesus Christe hath ioyned and knytte you together Amen The Argument vpon the second Epistle of the Apostle Saint Paule to the Corinthians by Des. Erasmus of Roterodame AFter that Sainct Paule hath at the beginning of this epistle somewhat spoken of his great troubles and affliccions whiche he had suffered for Christes gospelles sake declaryng that in al them god was his coumfort firste he sheweth the causes why he came not agayne to the Corinthians as he had in his other epistle promysed And straight after that bringeth agayne in fauour with yâ— Corinthians the haynouse fornicatour whom he by his former epistle had commaunded to bee geuen ouer to Satan desyring them louyngly to receiue hym vpon hys amendement whome they had banished for his offence And this in maner is all that he doth in the firste and seconde chapter Then reherseth he his greate laboure in preachyng the Gospell by the waye checkyng and reprouyng other false Apostles whiche sekyng for theyr owne aduauntage and glorie in all tymes and places allured men to Moses lawe whiche they in such sort laboured to myngle with the law of Christe as though without it there were no hope of saluacion And therefore preferreth he the lyght of the gospell before the shadowes of Moses lawe eftsones exhortyng them not to the ceremonies of the lawe but to be vpryght of conscience and to leade a christian lyfe shewyng in the meane season how without corrupcion he had preached Christes gospell and what miseries he had suffered for the gospels sake in hope of heauenly reward And beside this declareth in what poyntes christianitie specially standeth Of all whiche matters Paule entreateth in the latter ende of the seconde chapter and in the thirde the fourth fyfte and in the begynnyng of the syxte For in the reste of this chapter and in the begynnyng of the nexte he exhorteth them to knowe theyr owne dignitie and the holines of theyr profession willyng them to absteyne wyth all diligence from the corrupcion and viciouse life of painyms as men with whom they had nothyng to dooe Fourthly he mollifieth the sharpenes vsed in his former epistle praysyng theyr obedience for that they in all poyntes obeyed his epistle notwithstandyng the sharpe earnestnes thereof reioysing that the short heauines wherein he had caste them by his letters had made both that is to weâ—e the Corinthians and hym mearye euen as men are wont to be when they by bitter medicines are restored to health Fyftlye he prouoketh euerye one of them as well by the exaumple of the Macedonians as by dyuers argumentes and recordes of scriptures to bestow according to theyr abilities and as their good wyll was some thyng towarde the reliefe of the sayntes that were at Hierusalem remembryng that he by Peter was commaunded so to doe for yâ— same purpose sending thither Tytus with a coumpanion whiche was as the more parte doth suppose Luke whome he commendeth vnto them and thys dothe Paule in the .viii. and in the .ix. chapter Sixtely the false apostles whom in his other epistle he but priuely checked and taunted he in this playnly opeÌ„ly reproueth which with proud highe lokes toke vpon theÌ„ the honour and dignitie of apostles bringing Paule into disâ—eine saiyng yâ— he was but a â—ase persone as whiche vsed shomakers crafte and that he was rude and vnlearned besyde this ofttymes wronged and beaten Againste them Paule defendeth his authoritie declaryng that at alttymes he had an apostles power and autority which yet he woulde not vse to other mens payne as some did but only to the coÌ„moditie of his hearers the glory of Christ Then because he was compelled somwhat to boast of himself he desireth them first to beare with his folishnes then fyrst he maketh himselfequal with the chief apostles and by an by setieth hymself before them al that for many causes eyther because he more enlarged the doctrine of yâ— gospel or els because he only taught thesame freely as which was nether by him self nor by any of his chargeable to the Achaians or finally because he had for the gospels sake suffered more persecucion than anye of them al coumpting such miseries and troubles as matter to glorie vpon for yâ— which other thought him more to be despised After which of an humble low mind he confesseth his rudenes and barbarousnes in language but yet knowlage and learnyng taketh he vpon him leste they myghte in hym for this finde any lacke Finally because the false apostles among the simple people made greate crakes of fayned visions of angels Paule shewethe them a verye notable and a trewe vision as who was taken vp into the thyrd heaueÌ„ and was there taught such thynges as passed all mennes capacities and of these thynges intreateth he in the x xi xii chapter Seuenthly lest through false apostles they myght fall agayne into theyr old vice he saieth that he purposed to se them agayn eftsones with threateningts warnyng them not to be founde suche in theyr ordre of lyfe as therby he myghte be compelled by vsyng extremitie to be vnlike hymselfe or els leste as he was compelled vehemently by letters to wryte vnto them so myght he beyng present be compelled to vse his autoritie otherwyse than
Christe among them that are saued and â—mong them whiche perishe To the one parte are we the sauoure of death vnto death And vnto the other parte are wee the sauoure of lyfe vnto lyfe And who is meete vnto those thynges â—â— we are not as the moste parte are whiche chop and chaunge with the worde of God but â—â—â—â—â—â—â— of purenes and by the power of God in the sighe of God so speake we in Christe But after that I came to Troas there to preache the Gospell of Christ where there was by the fauoure of god a plentifull hope of encrease opened vnto me greately was my mynde disguieted becaused therwyse than I loked I found not my brother and felowe Titus there of whome I hadde greate neede to beare out that greate and weightie matter Leauing them therefore I went into Macedonia and that not without great ieopardye but thankes geue I vnto god whiche victoriously carrieth aboute by vs the triumphe of christian religion makyng it more glorious by that the glorye of hys Gospell dailye spreadeth more and more whiche by our preachyng enlargeth in all places abrode the knoweledge of hymselfe vsyng vs as though we were swete incense â–ª For when we preache in all places of the world the glorye of his gospell what elles dooe wee but spreade abrode the swete fauoure of Christe of it selfe in deede as I saye to all menne pleasaunte and holsome but yet to some throughe theyr owne faulte deadlye poyson holsom to suche as throughe fayth in the gospell obteyne saluacion vnholsome and deathlye to suche as refuse it thereby doublyng theyr damnacion to deathe euerlastyng as menne encreasyng theyr former offences wyth vnthankefulnes and stubbernesse of myndes But who is meete this to dooe and preache Whoso myndeth to laboure in this muste therein nothyng regarde but the onely glorye of Christe But some there bee whiche teachyng the gospell either for honoure or for aduauntage spreade not somuche abrode the swete sauers of Christe as theyr owne countrefaite deuises profityng themselfes and noâ— Christe whose manners wee abhorre Nor corrupte wee the woorde of God wyth worldlye doctryne sekyng oure own commodities but euen with a pure hearte teache it as a thyng that came from god and not of our selfes and that to the glorie of Iesus Christe as god hymselfe is witnesse ¶ The thyrde Chapter The texte ¶ We begin to praise our selues againe Neede we as some other of epistles of recommendacion vnto you or letters of recommendacion from you Ye are our epistle written in our hertes whiche is vnderstande and red of all men forasmuche as ye declare that ye are the epistle of Christ ministred by vs and written not with inke but with the spirite of the liuing God not in tables of stone but in fleshely tables of the hearte BVt this feare I leste anye manne thynke that we agayne prayse ourselfes vnto you to thyntente wee maye bothe of you other be had in price and more estemed But what nede hath any man to seke for commendacions when the matter self commendeth hym Nede we such letters of recommendacion as false apostles carrie about with them obteyned either of other vnto you or of you to other Nothing passe we vpon such letters The liuely epistle wherwyth we thinke our selfes sufficiently praised are ye Corinthians written in our heartes which I with muche lesse payne carrye aboute with me than they dooe theyrs This epistle in all places where I come euerye manne readeth and vnderstandeth so that I neede none other epistle synce that by youre Godlye lyfe all menne perfeitelye knowe what manner of apostles wee were and so farre foorth assure wee our selfes of youre good wyl towarde vs that seeyng that oure owne diligente labor doth aboundantly coÌ„mend vs wee nede no mens letters of commendacion whiles ye in perfite fayth and christian life declare that ye are Christes epistle written by hym in dede but yet by our ministerie and laboure Written I say not wyth yâ—ke as theirs are which teache humaine and carnall phantasies but with the spirite of the liuing god nor written agayne in tables of stone as mannes lawes are but in the fleashye tables of the hearte Your heartes wherin wee printed the doctrine of the gospell â–ª vsed we in steade of parchmente my tongue was in steade and serued for a penne but Christe himselfe with his holye spirite indited that thing whiche we wrote The texte Suche truste haue we thorowe Christe to Godwarde not that we are sufficient of ouâ— selues to thynke any thing as of oure selues but if we be hable vnto any thyng the same cummethe of God whiche hathe made vs hable to ministre the newe Testamente not of the letter but of the spirite For the letter killeth but the spirite geueth lyfe If the ministracion of death thorowe the letters figured in stones was glorious so that the children of Israel could not beholde the face of Moses for the glorie of his countenaunce whiche glorye is done awaye why shall not the ministracion of the spirite bee muche more glorious For if the ministryng of condemnacion bee glorious muche more dooth the ministracion of righteousnesse excede in glorye For no doubt that which was there glorified is not once glorified in respecte of this exceadyng glorie For if that whiche is destroyed â–ª was glorious muche more that whiche remayneth is glorious Seeyng then that wee haue suche truste wee vse greate boldenesse and dooe not as Moses whiche putte a vayle ouer his face that the children of Israell shoulde not see for what purpose that serued whiche is putte awaye But theyr myndes were blinded For vntill thys daye remaineth the same coueryng vntaken awaye in the lecture of the olde testament whiche vayle shal bee putte awaye in Christe But euen vnto this daye when Moses is reâ—ad the â—aâ—â— hangeth before theyr heartes Neuerthelesse when they tourne to the Lorde the vayle shall be taken awaye The Lorde no doubte is a spirite And where the spirite of the Lorde is then is libertie But we all beholde in a mirroure the glorye of the Lorde wâ—th his face open and aâ— chaunged vnto the same similitude from glorye to glorye euen as of the spyâ—yte of the Lorde But asmuche as the doctrine of the gospell passeth and is better thaâ— Moses lawe somuche more fruitfull and better is our laboure than his Nor yet take we thus muche vpon vs arrogantlye but speake the trueth as God is my recorde whiche by our seruice through Christe perfourmed it that wee speake of For had not his healpe bene certainly farre were we euen from thinkyng vpon any suche thyng of our owne power and muche farther from doyng it But yf we be eyther hable or haue bene hable to doe anye thynge al that came of the free bounteousnesse of God whyche as he hathe healped vs â—â— oure labours so hath he committed vnto vs this ministerye and dispensacion of the newe testamente to th entent wee should bestowe among you
commōly gyuen alway to suspecte the wurste Bye meane wherof that they shall do for the tyme gyuing place to the exceadyng supersticion of the Iewes and agaynst theyr conscience wyll other iudge as done of deuocion and not beare with theyr weakenes Men haue for a season borne with the Iewes ineuitable strupulositie from whome they must nowe by lytle and litle encrease to better But to exacte that of the Gentiles whiche was but for a tyme suffered in the Iewes that maye by no meanes be borne with The Iewes fyrste were excused by reason of a certayne perswasion receyued of theyr predecessours and besyde that by a long custome whose power is asmuche effectuall as is the power of nature agayne by that god was y◠authour of theyr lawe by dyuerse other thynges also of which none maye be brought for defence of the Gentiles yf they shoulde lykewyse myngle Moses lawe and Christes together But now am I specially put in trust with the Gentiles as Peters charge is ouer the Iewes And meete it is that eche of vs pryncypallye haue a regarde to his owne cure and charge The texte But when Peter was come to Antioche I withstoode hym openly because he was worthy to be blamed For yet that certayne came from Iames he dyd eare wyth the Gentiles But when they were come he withdrewe and separated hymselfe from thē fearing them whiche were of the circumcision And the other Iewes dissembled aswel as he in somuche that Barnabas also was brought into theyr simulacion Wherin surely I wyll gyue place to no mannes authoritie in somuche that when Peter came to Antioche albeit among the apostles I well wist that his autoritie was chiefe yet nothyng doubted I playnlye and euen at his face to withstand hym more esteamyng the gospell than the dignitie that he was in Nor letted I before all men to reproue his waueryng inconstancie and pretended feare synce the acte selfe was for this wel worthy reprofe because the same made to the great daunger of manye which were lykely otherwyse to take it than was by hym ment euen as thoughe he had so done vpon a conscience and not to beare with the Iewes infirmitie For where he before syttyng at dyner with certayne whiche of Gentiles wer come to the profession of the gospel with thē eating indifferently all kyndes of meates streyght when certayne Iewes sent from Iames came vpon them at diner tyme he withdrewe hymself from the table pretendyng as thoughe he had not with them indifferentlye eaten commen meates without doubte fearyng leste he shoulde offende theyr consciences whom he thought as yet somewhat more supersticiouse than coulde wholy forsake and leaue suche choyse of meates to be also suche whiche iudged that it coulde not well stande with godlynes that a Iewe shoulde with a Gentile asmuche as sytte at one table Whiche cloke and pretense of Peter albeit it came of a good mynde yet was it some thing vndiscrete and lyke to haue turned to the vtter destruccion of many because not onlye the rest of the Iewes that sate with vs fauored Peters dissemblyng but also my felowe Barnabas moued with Peters authoritie euen with Peter withdrewe hymself from that syttyng Whose dissemblyng there was no doubt but that all the rest welnigh would haue folowed had not remedye been founden with fierce and vehement resistence and contencions The texte But when I sawe that they went not the right way after the trueth of the gospel I sayd vnto Peter before them al If thou beyng a Iewe liuest after the maner of the Gentiles and not as do the Iewes Why causest thou the Gentiles to liue as do the Iewes For we whiche are Iewes by nature and not synners of the Gentiles knowe that a mā is not iustified by the dedes of the law but by the fayth of Iesus Christ And we haue beleued on Iesus Christ that we might be iustified by the fayth of Christ and not by the deedes of the lawe because that by the deedes of the lawe no fleshe shal be iustified When I perceiued therfore that certaine one while appliyng them to the gētiles fredome and other whiles to the Iewes weakenes haulted as it were betwixt both nor went the right way nor stedfastly forwarde as the trueth of the gospell would whiche at that tyme was so brymme that it was tyme without all clokyng stedfastly to professe the same that the ceremonies of the lawe were abolished and to saluacion offered by the gospel helpe nothyng to remedy the peril that euery manne was in plainly in euery mannes sight I resisted and gainsayed Peter that vpon correccion of the heade all might by his example amende as they would when they should see that euen he obeyed my reformacion And by these wordes resisted I him and sayd what meanest thou Peter for what purpose is it that thou this wyse withdrawest thy selfe Why doest thou whiles thou vndiscretely fearest for thy Iewes drawe these my Gentiles into a daungerous supersticion For if thou beyng a natural Iewe thy selfe yet not regardyng y◠supersticious vsages of thy coūtreymen liue euen as the Gentiles do coumptyng nothyng vncleane but that whiche is to Godwarde vncleane synce againe thou hast at other tymes heretofore done likewyse with Cornelius Cēturio and euen now at this tyme also here in our company why art thou now become vnlike thy selfe why doest thou inconstantly withdrawe the from diner euen as though it so were with the that wheras before this tyme thou shewedst thy self not to regard the differences in meates nor yet to be with gentiles conuersant that suche actes of thine were not done vpon any suche iudgement and discrecion but to please men withal nor semest thou to vnderstande that this thyne example not onely confirmeth the Iewes in theyr supersticion whiche were mete to be abolished but y◠the Gentiles also whiche are becomen christians are like to be compelled through thine example whiche arte among the Apostles chief to be charged with the ceremonies of the Iewes from whō Christ would haue men free not onely them whom the grace of the gospel found fre but also y◠Iewes selfe whō it found bonde We that are no Gentiles borne whom the Iewes cal synners vnpure whiche at the tyme of preachyng the gospel were in dede Idolaters but are by nature Iewes borne vnder the lawe whervnto for a season we wel obeyed beyng yet taught that through the kepyng of the lawe noman is iustified but rather by a certaine cōfidence wherby we trust through the fre mercy of Christ to haue remission of synnes ▪ mistrustyng the lawe of our elders we resorte to Christes religion trustyng by meane therof to obtaine righteousnes not suche as may bryng vs into mennes fauor but into the fauor of God whiche the kepyng of the ceremonial lawe as a thing not sufficient was not able to bryng aboute And shal we now be beginners and authors that the Gentiles mistrustyng Christ shall now
with all theyr heartes put theyr affiaunce in the ghospel and beleued also that through the death of Iesus Christe godly lyfe shal all people haue and receyue glory also and saluacion For this purpose lykewyse for a season serued Moses lawe that partly with manacyng of punishmentes partly with hope of promises made therin and partly with rude expressing of Christe to come the Iewes after suche sorte within theyr bondes leste Christe at his commyng should haue fouÌ„d them strayed out into all kyndes of mischiefe neither worthy nor yet apte to receyue the grace of his gospell By the promises then of the lawe had the Iewes a certayne rude knowledge of the misterie of the gospell By the obseruaunce of this lawe then were menne so long stayed and vnderpyght vntyll that was by the ghospell opened whiche the law in shadowes represented that yf men wyll nowe awake they maye clearlye see euen that put in vre wherof they before had but a dreame The texte ¶ Wherfore the lawe was oure scholemaister vnto Christe that we might be made ryghteouse by faythe But after that fayth is come we are no lenger vnder the scholemaister For ye are the chyldren of God because ye beleue in Christe Iesu For al ye that are baptised haue put on Christ The lawe therfore brought not men to perfite righteousnes but was as a scholemaister gyuen to the rude people that whome the regarde of honestie was not yet able to kepe in good order they myghte with feare of punishemente be kept from extreme noughtines that through suche meanes encreasyng by lytle and lytle they mighte be broughte from trustyng vpon theyr olde ceremonies vnto Christ of whome onely they should loke to receyue perfite righteousnes Nowe is not the chylde â—o vnder his scholemaister that the scholemaister with hym muste al waye be at hande but onlye vntyll suche tyme as they beyng more rype and growen vppe to better knowledge euen of theyr owne accorde fall to honestie nor haue nede with feare of punishemente to be kepte from euyll but by theyr fathers encouragyng freelye and wyllyngly study goodnes and honestie an other whyle nowe rulyng theyr scholemaister whose holsome and sharpe correction they for a tyme endured As the father therfore though he tenderly loue his chyldren compelleth them yet for a tyme to be vnder a scholemaister whose maister the chyldren in shorte tyme after shall be so hathe god with sharpenes of the lawe kepte vnder his rude and grosse people vntyll that they concerning the doctrine of his ghospel beyng made their owne menne should no lenger neede to be vnder correccion of theyr scholemaister but lyue freelye as free chyldren vnder theyr moste mercifull father And though it so were that god gaue vnto the Iewes onely a scholemayster yet toke he not them onelye for his chyldren but â—ather coumpted all suche as by faythe in the ghospell are graffed into the bodye of Iesus Christe and endued with his holye spirite to be goddes chyldreÌ„ as soone as they are with Christe made one Nowe yf that wherby we are ioyned vnto Christe generallye belong to all menne what lette shoulde there be why God shoulde not indifferently coumpte all for his chyldren Throughe baptisme haue ye receyued the spirite of Christe and not by circumcision As many then as are baptised are become with Christ ioynte enheriters in that behalfe no poynt inferior to the Iewes boast they themself of the priuelege of circumcision neuer somuche The texte There is no Iewe neither Gentile there is neither bonde neither free there is neither man nor woman for ye are all one in Christe Iesu Yf ye be Christes then are ye Abrahams seede and heyres accordyng to the promyse In thinges that hange vpon mennes fauer the condicion state and persons are regarded but god woulde this benefite of his to be bothe free and also commen to all men Throughe baptisme are we newe borne agayne and sodenly altered as it were into a newe creature And as touching this gyft it is layed to noman nor passed vpon whether he were before baptisme Iewe or Gentile bonde man or free manne or woman All ye through baptisme are belonging to Christes bodie equally partakers of this goddes gifte whiche is from the head conuayed into all the members And yf Christe be the very seede of Abraham by whom god promised his blessyng to all nacions of the worlde forasmuche as ye are planted in Christe nedes must ye be Abrahams posteritie Farther then yf ye be Abrahams posteritie euen lyke heyres ye haue ryght to yâ— promise of god Yf through the felowshyp of Christe ye become goddes chyldren and into it are all receyued through fayth and baptisme necessarily it foloweth that the inheritaunce equallye appertayneth to all men The fourth Chapiter The texte And I say that the heyre as long as he is a childe differeth not from a seruaunt through he be lord of all but is vnder tuters and gouernours vntil the tyme that the father hath appointed euen so we also when we were children were in bondage vnder the ordinaunces of the worlde LOng synce by Goddes promise due was the title of inheritauÌ„ce but now and not before are we receiued into it because as we before sayd as by mannes lawes and ordinauÌ„ces the heyre while he is within age vseth not his right yea he nothing differeth froÌ„ a seruauÌ„t where he is borne to be lorde ouer all but is kept vnder with feare and ruled as other men wyll passyng that tyme vnder creansers gouernours vntyl he be growen vp to that rypenes whiche either the lawe or his father hath appointed so likewyse in tyme past when we were yet not apt to receiue this gift whiche requireth euen heaueÌ„ly mindes our vnderstaÌ„dinges also therto not of streÌ„gth sufficient as yet we were like children with suche certaine grosse lawes as were mete for our infirmities kept in due ordre beyng suche at that tyme as could not sauor heauenly learnyng but rather suche as would with suche thinges be more moued as might with our fleshely iyen be seen as are the material thynges of this world for example differences of dayes differeÌ„ces of meates differeÌ„ces in apparel sacrificyng and killyng of beastes circumcision As long as we were not apt to receiue higher instruccions euen as seruauntes we for a season obeyed and were vnder these The texte But when the time was ful come God sent his sonne made of a woman and made bonde vnto the lawe to redeme them whiche were bonde vnto the lawe that we through eleccion might receiue the inheritaunce that beloÌ„geth vnto the natural soÌ„nes But assone as we came out of wardship and were growen vp to a ryper age when that tyme was paste whiche the euerlastyng father in â—â—s secrete couÌ„sel had appointed he suffered vs no leÌ„ger to be vnder the carnal rules of the lawe but sent for our deliueraunce neither Moses nor prophete but his onely sonne Iesus Christ He sent his sonne I
say not to be seen as thinges are seen in a dreame or vision so that a man might doubt whether it were so or not but openly before euery mannes iyen to be a man borne of a woman vnder the weakenes of our natures to the entent he would readyly heale our wretchednes whom God would haue to be circumcised suffre all the bondage of the lawe to th ende he would deliuer the Iewes from the burdaine of the lawe whom he founde therto subiecte that noman should thencefoorth like a childe within age liue vnder gouernours but be all called to the libertie of children for bondage is contrary to the name of a childe The texte Because ye are sonnes God hath sent the spirit of his sonne into our heartes which cryeth abba father And because God would of his goodnes euidently declare that we are restored into the fredome of children he puttyng away all feare of punishement hath powred euen into the bottome of our heartes the spirit of his only sonne who is to vs a most certaine witnes that we are Gods children The spirite of seruage sauoreth and cryeth out after one sorte the loue and good mynde of children after an other The one desireth to escape the displeasure of his maister thother with a great confidence crieth O father father The texte Wherfore now thou art not a seruaunt but a sonne If thou be a sonne thou arte also an heyre of God through Christ Wherin it is not to be doubted but that God doeth muche more thākefully knowledge the name of godly loue and charitie than the name of feare If this were not as I say neither would Christ haue called his scholers brethren nor haue taught menne to praye vnto God vnder the name of a father when he teacheth vs to say O our father whiche art in heauen To whom soeuer therfore God geueth the spirite of his sonne the same man is no lenger a seruaunt but a sonne And if he be through Christ his sonne by him likewyse must he be Gods heyre Namely synce whoso by adopcion receiueth an other into the name of his sonne he in so doyng geueth him a right to his inheritaunce The texte Notwithstandyng when ye knewe not God ye did seruice vnto them whiche by nature are no Gods But now after that ye haue knowen God yea rather are knowē of God how is it that ye turne againe vnto the weake and beggerly ordinaunces whervnto againe ye desyre afreshe to be in bondage Ye obserue dayes and monethes and tymes and yeres I am in feare of you lest I haue bestowed on you labor in vain But as the Iewes for a season were with a grosse religion or rather supersticion kept vnder because they should not vtterly slyde from al religion so what tyme the true God was vnknowen vnto you accordyng to the ordinaunces of your elders ye worshipped deuils beleuyng them to be Goddes whiche are in dede none because he semeth muche nigher true religion which is vnder a false than is he that thinketh there is no God at all dispisyng all religion God layeth not to the Iewes charge because they for a tyme liued vnder theyr elders lawes frō whom when they were taught better learnyng they turned to the very right trade of godly conuersacion Nor is your worshippyng of idolles whom ye erroniously supposyng to haue an heauenly power in them had in honour layde against you synce the tyme that by preachyng of the gospell ye knewe the liuyng God or els to speake it better synce the tyme ye were knowen of God ye found him not but he by his holy spirite drewe you vnto him euen as that whereas ye nowe tenderly loue him as a father cōmeth by none other meanes but because he fyrst loued you God fauorably and gentilly forgatte your olde errour but of your owne accorde from the trueth once knowen wylfully to returne againe to the same that offence is outragious and damnable The Iewes beyng taught the true religion forsake theyr ceremonies and wyll ye beyng called frō idolatrie taught by preachyng the gospell what perfite religion is after the receiuyng of the holy ghost cast your selfe againe headlong into a Iewishe bondage so that wheras ye are fre ye had rather to be vnder the grosse beginnynges of this worlde whiche neither are able to make you righteous nor been effectual to saluacion Fall ye not to them againe when Iewishely ye obserue daies monethes and yeres with other suche differences of tyme as though the Iewishe sabboth day the feastes of the newe moone holy dayes and other tymes wherin the Iewes either do certain thinges or abstaine from certaine other as from vnlawful actes any thyng healped onward to saluacion when to christian men all tymes are free to honour God in If ye haue in Christ a sure confidence whence is this supersticion If ye haue not then teare I lest I haue in vaine bestowed so muche labor vpon you for your instruccion Ye fall from Christ if ye myngle with him Iewishenes Suffer not that either I whiche haue by suche great and sundry troubles taught you the gospel lose therin my labor or that ye in vaine haue suffered for Christ sake suche affliccions The texte Brethren I beseche you be ye as I am for I am as ye are Ye haue not hurt me at all Ye knowe how through infirmitie of the fleshe I preached the gospel vnto you at the first And my tēptacion whiche was in the fleshe ye dispised not neither abhorred but receiued me as an angel of God euen as Christ Iesus But rather regarde not the ceremonies of the lawe as ye see me to do but put my trust in Christ onely My selfe sometyme was suche one as ye now he iudgyng that it was an high pointe of godlynes to be circumcised to kepe the Iewishe sabboth day to obserue differences in meates to sacrifice beastes for zeale of whō I then persecuted the churche of God all whiche pointes now reaken I for trifles Wheras I brethren somewhat vehemently complaine vpō you surely this may ye beleue me I seke not myne owne weale but yours I might with the quiet vprightnes of myne owne conscience be with my selfe contented I am not displeased with you for ye haue done me no wronge I pitie to see you go from suche good beginnynges looke rather that ye be stable and constant encreasyng styl from better to better rather than from better to worse What tyme I fyrst preached vnto you the gospell of Iesus Christ I submitted my selfe to your weakenes now an other while rise ye vppe to my strength lose not the gloriouse praise of your fayth Of late when I preached vnto you y◠gospel ye knewe I toke no great royal state vpō me but euen the behauour of a lowe simple and abiecte person I pray you what saw ye me but a sealy mā ready to take harme hated of many for Christes name vnder diuerse troubles and
vexacions beside this one of a simple and rude language I taught you nothyng but that Iesus Christ was for your sakes faste vpon the crosse at whiche tyme suche was the readynes of your fayth that ye with suche vilenes in my person beyng nothyng offended neither forsooke nor dispised my gospell what tyme by fayth therin I promised you life euerlastyng Yea I say ye receiued me heartely and with great honoure not as Paule but as the angel of God yea as Iesus Christ him selfe because ye perceiued that I brought vnto you no worldely doctrine but a heauenly and godly and that I went not aboute myne owne busynes but labored in Iesus Christes behalfe God therfore Christ worshipped ye in me The texte What is then your felicitie For I beare you recorde that yf it had been possible ye would haue plucked out your owne iyes and haue geuen them to me Am I therfore become your enemie because I tel you the trueth Whiche actes in you well declare the singular fayth ye once had whiche was so ready so sounde and constant that it abated not notwithstaÌ„dyng myne affliccions notwithstandyng my vilenes Ioyful was I for it blessed I iudged you my self lucky in that I had gotten suche good disciples But if ye of suche good beginnynges repeÌ„t you where is your felicitie becomen where is also mine whiche was what tyme I reioysed of you and ye likewyse of me This ought I truely to testifie of you such loue bare ye towarde me that if neede had been ye would haue plucked out euen your iyen out of your heades and haue geuen them vnto me And why now slide ye from me by callyng vnto you newe Apostles to learne of them Iewishnes With flatteryng and coloured wordes they allure and geat your fauor not preachyng suche thinges as helpe to saluacion but suche as make to theyr lucre and auauncement Am I therfore become your enemy because I both plainely and truely taught you suche thinges as I well wyst belonged to your saluacion The texte They are ielouse ouer you amisse Yea they entende to exclude you that ye should be feruent to them warde It is good alwayes to be feruent in a good thyng and not onely when I am present with you But I wel see GalathiaÌ„s wherabout they go some ielously wooe you and as it were enuiyng at me labor to wynne your fauor but yet so do they neither of good ne godly purpose For they do not this to profite but to plucke you backe from the libertie of the gospel into a Iewishnes vnder whiche them selfes are Busily labor they to make other like them to th ende they may seme both to folowe and teache a meruailous and a goodly kynde of doctrine Thinke not that in euery manne euery thyng must be folowed but folowe suche thinges as are good and that coÌ„stantly not onely while I am there present among you but also when I am absent Ye sawe me dispise the ceremonies of the lawe and to preache no thing vnto you but Christ and ye folowed my preachyng while I was present And if that were well done why folowe ye now in myne absence other in suche thinges as are not good The texte My lytle children of whom I trauaile in birth againe vntil Christ be fashioned in you I would I wer with you now and could change my voyce for I stande in a doubt of you Would God ye could with your iyen se the secrete partes of my heart there should ye clearely perceiue with how great griefe I write this O my litle children once begotte I you to Christ not without my great trauaile and paine and now after your swaruyng from Christ labor I to beare you againe vntyl that Christ in you be throughly fashioned I had sowed good seede wherof it was meâ—te that perfite christians should haue growen but by enchauntment I wote not how ye are turned into Iewes and chaunged into an other kynde Christ is heauenly and spiritual and will ye be carnal yearthly But this epistle expresseth not sufficiently the vehemencie of my minde Would God I might be now presently among you with liuely wordes to sette out that I after a sorte signifie by letters the vehemencie of whom would partely with my countenaunce partely with my teares and partely with my voice be encreased To bring you againe to Christ I would chaunge my selfe into all sortes and sometymes speake faire and sometimes require and sometimes chide And accordyng to the varieties of your natures necessitie of the matter would I better apply and temper my wordes And would assaye euery medicine vntyll the tyme I had brought all you to health But now forasmuche as I see some of you fallen to Iewishenes some other in ieopardie of fallyng and some I trust coÌ„stant in my doctrine my minde is in muche care and feare vncertaine with what kynde of letters to reamedie this great harme The texte Tell me ye that desyre to be vnder the lawe do ye not heare of the lawe For it is written that Abraham had two sonnes the one by a bonde mayde the other by a free moman Yea and he whiche was borne of the bonde woman was borne after the fleshe but he whiche was of the free woman was borne by promise But peculiarly to speake vnto suche of you as are contented to fall backe to Iewishnes I beseche you answere me If Moses lawe so greatly please you why folowe ye not the authoritie of it if ye distrust the gospel Euen very Moses lawe selfe would suche as are receiued into the felowship of Christ to be free from bondage of the lawe Ye receiued the lawe but ye geue none eare to that it sayd or if ye gaue eare vnto it ye vnderstande it not because ye cleaue to the litterall meanyng onely and pearce not to the spiritual sence therof For it is written in the booke of Genesis that Abraham the beginner and father of all right beleuers had two sonnes of whom the elder called Ismael he begatte of Agar the bonde maide the yonger called Isaac he had of his lawfull wife Sara He that was borne of the handemaide was borne as children are comenly wont to be and was nothing but Abrahams soÌ„ne euen as the Iewes be be they neuer so farre from Christ He that was borne of the free wife contrarye to the comon course of nature was borne of a barrain mother of an olde father accordyng as God had promised so that them whom age and weakenes of body put in desperacion of hauyng an heyre Gods promise put in perfite assurauÌ„ce to haue a child The fyrst childe therfore was the childe of nature the other was the childe of fayth The texte Whiche thinges are spoken by an alligorie For these are two testamentes the one from the mounte Sina whiche gendereth vnto bondage whiche is Agar for mounte Sina is Agar in Arabia and bordereth vpon the citie whiche is now called
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
to thintent they maye bryng you in hatred of the Gentiles for Christes sake and in displeasure with the Iewes for lacke of circumcision Iewes are they that so teache and feare the displeasure of theyr couÌ„treymen yf they shoulde without circumcision preache Christe as menne abolyshyng the lawe Suche rather stande in feare of men than of God and seeke for prayse at meÌ„nes handes rather than at goddes Suche feare leste the sincere profession of the crosse of Christe mighte stiere vp other yâ— hate Christes name to persecute them and feare also leste they shoulde be coumpted for vnlearned yf they shoulde nothyng elles teache but this simple lesson that Christ was crucified Nor do they this for a very zeale borne to the lawe of theyr countrey as I once erroniouslye dyd persecutyng the flocke of Christ forasmuche as no not the Iewes self kepe yâ— law notwithstandyng they be of theyr forefathers circumcised but abuse your rudenes chargyng you with circumcision to the ende that they among theyr companions maye vaunte themselfe that through theyr preachyng and teachyng ye are fallen to Iewyshnes This policie vse they to pacifie the enuie of theyr countrey men whiche coulde not abyde that throughe the gospell of Christe the lawe should be abrogate As for I neither so feare the hatred of the Iewes nor persecucion of the Gentiles yâ— I should with lesse â—inceritie preache Christes gospell The texte God forbid that I shoulde reioyse but in the crosse of our Lord Iesu Christ Wherby the world is crucified vnto me and I vnto the worlde For in Christ Iesu neither circumcision auayleth any thyng at all nor vncircumcision but a newe creature God forbid that I shoulde in anye thyng els reioyce but in the crosse of my lorde Iesu Christe The Gentiles I knowe coumpte his crosse for a vilanie and reproche the Iewes hate and enuie it yet therin onlye put I all my glorie whiche nothyng regarde worldly prayse as one to whome throughe baptisme beyng graffed into the bodie of Christe the worlde is deade and contrary wyse I to the worlde nor am I with aduersities therof a fearde nor with prosperities delited nor passe vpon the displeasure nor couet the commendacion without all feare of worldly reproche and without desyre of vaynglory Christe onlye is for me sufficient both for al and agaynst all To whose profession whether a man come circumcised out of the stocke of the Iewes or not circumcised out of the stocke of the Gentiles it forceth not Into whose bodye whoso through fayth is transfourmed is sodaynely in suche sorte chaunged that he is become a newe creature and called regenerate A button therfore for all worldely differences Whoso professeth Christe let him nothyng els remember but that he is a christian man The texte And as manye as walke acordyng to this rule peace be on them and mercye and vpon Israel that pertayneth to God From hencefurthe let no man put me to busynes For I beare in my body the markes of the lorde Iesu Brethren the grace of oure lorde Iesu Christ be with your spirite Amen Let this be a sure rule whiche rule whosoeuer folowe to them wyshe I peace and mercye â—or meete it is to wyshe them the same thing whiche Dauid wished to the Israelytes in the Psalmes where he saythe peace be vpon Israel But there be of Isralites two sortes one whiche is so acoumpted before men and an other before god For he is not streyght a vecie Israelite whiche is but circumcised but he whose mynde is circumcised and he that through fayth is strong to godwarde To suche Israelites then of whiche noumber ye also be wyshe I peace and mercie Away with false Israelites suche as stubbernly and maliciously stryue agaynst the gospell of Christe they shall neuer from this doctryne moue me but what I haue preached that wyll I euer preache And therfore in this matier let no maÌ„ here after trouble me So far am I from to be moued from the truthe of the gospell with any vilanye or affliccion that whether socuer I go I carie about in my bodye all the spite that I haue for Christe sustayned as emprisonmentes scourgynges chaynes stonynges with other aduersities suffered for Christes name as tokens and markes of my Lorde Iesus Christe blasyng them out as certayne sygnes of my victories coumptyng this for my glorie that I as farre as maye be deserue to folow the crosse of Christ whome I preache The grace and good wyll of our Lorde Iesus Christ brethren be euer with your spirite yâ— through his ayde ye maye continewe in the truthe of the gospell whiche desyer of myne that it maye take effecte he graunte by whose spirite I wrote these Finis To the Christian reader Iohn Olde wysheth grace mercye and peace from God the father and from his sonne Iesu Christ our Lorde onely sauiour FOrasmuche moost gentle reader as euery pryest vndâ—â— a certayne degree in scholes is bounden by the kynges Maiesties most gracious iniunctioÌ„s to haue prouided by a daye lymited for his owne study and erudicion yâ— who le Paraphrase of D. Erasmus vpon the newe testamente â—oth in Latine and Englishe And where I heard neuertheles in the begynnyng of this last somer by the Pryntout â–ª my very hertie good frend Edwarde Whitchurche that the Paraphrases vpon seuen of Paules Epistles that is to saye to the Ephesians Philippians both thepistles to yâ— ThessaloniaÌ„s both to Timothee and thepistle to Philemon were neither translated ready to the Prynte ne yeâ— appoynted certaynly to be translated of any man so as thafore mencioned iniunction should be lyke in this case to be frustrate of his due execucion the ignoraunt priestes iniunction breakers as they are in other thynges ynowe bebesydes that and the symple vulgare people hungryng and thirstynge after ryghteousnes by wantyng of these Paraphrases vnfedde and not onely vnfedde for lacke of suche liuely playne exposicions of the scriptures as the Paraphrases in most thynges are but also by reason of the continuaunce of accustomed vanities yea rather blasphemies in the churche they are broughte throughe the Popishe persuasions of the couetous gredye missal sacryficers into daylye encreace of errour and ignoraunce more and more And althoughe it myght be iustely answered vnto me that it is not the onelye lacke of the translated Paraphrases wherby the commune people communely contynue still in ignoraunce but muche rather the lacke aswell of good wyll as habilitie in the priestes and curates that reade the good Homylies al ready set forth and the scriptures with cuttyng hackynge hummyng cheopping and mynceyng after such sort as yâ— people are in most Parishes not only broughte into a great tedious wearynes bicause of the vnsauery imperfite readynge pronouÌ„ceing pointing of those good thinges but also into a certayne coÌ„teÌ„ptuous lothsomnes hatred therof seing their curates beare so lytell good wyl so vnto warde to the furtherauÌ„ce of gods worde glory to their parisheneâ—s erudicion
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
also these thynges equally with the father Certaynly this is the thyng that the Psalmiste by the inspiracion of the holy gost spake of so long agoe For Christe hauyng all ready conquered the helles is ascended alyue agayne into the hygh kyngdome of the father and hath caryed with him the ensigne of his conqueste euen the flocke of vs myserable captiues whom he hath frely deliuered from the tyranny of the deuyl and synne And from thence of the fathers liberalitie he hathe geuen throughe the holye ghoste soondrye kyndes of gyftes and bestowed them among menne as it is the solemne manner of suche as wynne the maistrye in a tryumphe to throwe downe tokens of tryumphe abrode among the people He sente downe giftes from heauen and heauenly thynges they were that he sente To be briefe where it is sayed he ascended doeth it not consequently folowe that he before descended And there is no descencion but from aboue so that the descencion is before and the ascencion after For none deserueth worthelye to bee exalted on hyghe but onelye throughe lowlinesse and humbleyng of hymselfe To conclude after moste lowe humblyng foloweth moste hygh aduauncing From the moste hyghe heauen than the whiche nothyng can be higher Christ deiected himself euen vnto the helles than the which nothyng can be lower And for this cause sake he was worthily exalted aboue the higheste of all the heauens and so tooke his bodily presence out of oure syghte to the intente to accomplishe all thynges from aboue wyth heauenly giftes and after an other maner of reason to be now more effectually presente with vs than whan he was conuersaunt emong vs vpon earth He forsoke not his body but deuyded his gyftes vnto euery of his membres after suche wyse as none of them all should want anye thyng albeeit some were endued with more excellent giftes than some For some he would haue to be chief as Apostles ryng leaders autours of the Gospel preahing some to be prophetes that coulde expounde the hidde meanynges of Moses lawe some to be euangelistes to occupye the Apostles roumes and to carrye aboute the gospell from place to place And some to be pastours and doctours as byshoppes to feede the flocke of Christe with the meate of holy doctryne and holsome example of goodlyfe And the teste he instructed some with one gyfte and some with an other to the intente that of all these conferred together the coumpanye of saynctes shoulde bee perfeitelye consummate and furnyshed to the vse of euerye good offyce and that the perfeit bodye of Christe beyng fully growen together in all his menbres shoulde so bee cherished one with the succour of an other and that the stronger membre shoulde beate for the tyme with the weaker and the weaker marke and folowe the exaumple of the stronger vntill we maye all at length cumme to equall strength of fayth and with lyke perfeccion knowe the sonne of God throughe whose helpe we maye waxe bygge and lustye in the secrete encrease of mynde after such sorte that at length we may growe vnto a perfeit manne and accordyng to oure measure frame oure selues aunswerably to our most perfite head In whome was neither imbecillitie nor erroure neyther yet any defaulte The texte That the hence forth should be nomore children waueryng caried about with euery winde of doctryne by the wylmes of men thorowe craftyues whereby they laye awayte tor vs to deceyue vs. But let vs folowe the trueth in loue and in all thynges growe in hym whiche is the head euen Christe in whome yf all the bodye be coupled and knitte together thorowoute euery ioynt wherwith one ministreth to an other accordyng to the operacion as euerye parte hath his measure he encreaseth the bodye vnto the edifiyng of it selâ—e thorowe loue There is an age of the bodye that geueth full strength to all the membres and putteth away the tendernesse of chyldehood And in semble ble wyse vnto this there is a lyke procedyng in the ordre of godlinesse whereunto we ought all to geue diligent endeuour that we be not from hencefoorth as we haue been waueryng lyke children in vncertayne opinious not addicte to any certayne decrees to attayne saluacion but as men voyde of trueth catryed about now into this nowe into that iudgemente with euery wynde of doctryne submittyng our selues as it were pieuishe chyldren to the subtiltie and crafte of some certayne men whiche trauayle not to teache vs Christe sincerely but to catche vs through theyr subtill artes and to snare vs with their craftie deceates or with philosophicall reasons to bryng vs in doubte of those thynges which by faith ought in no wise to be doubted of or elles in stede of the Gospelles veritye to set before vs the shadowes of Moses lawe But no we hauyng once embraced the veritie of the Gospel lette vs rather ioyne vnto it sincere charitable loue towardes al men enforcing our cominuall studye to this ende that we maye profite not onelye in the knowledge of the trueth but also in the continual diligente workes of charitie so as all we beyng membres maye be answerably like vnto our head And truely Christe is our head who also is the trueth selfe and hathe so loued vs that he hath geuen hymselfe to make vs safe To this head it is requisite that the membres be agreable Inasmuche as from hym the spirite of lyfe floweth into all the whole bodye beyng compacte and set together of sondrye membres ioyned ordrelye one to an other and pearcyng throughe euerye ioynt of the lymmes which coulde not be excepte the partes of the bodye were ioyned agreably one to an other that lyfe may haue passage into theÌ„ from one membre to an other For the hande or the fote beeyng cutte of cannot possiblye haue any parte of the vertue that commeth from the toppe of the heade But forasmuche as the whole bodye is perfeitly conglutinate in it self it commeth to passe that the spirite of Christe practiseth his efficacie in euerye membre accordyng to their seuerall capacitie and ordre and forasmuche as all the membres studye through mutuall loue to profite euerye one other the whole bodye wareth bygger and bygger and is made lustye and stronge so as it wyll not geue place in any condicion to the wyndes of false opinions alluryng this way and that ware to bryng it out of the trueth The texte This I saye therefore and testifie thorowe the Lord that ye hence forth walke not as other Beutiles walke in banitie of theyr minde while they are blinded in their vnderstanding being farte from a godly lyfe by the meanes of the ignorauncie that is in theÌ„ and because of the blindenes of their hartes whiche being paste repentaunce haue geuen themselues ouer vnto wantonnes to worke all maner of vnclennes euen with gredines But ye haue not so learned Christe If so bee that ye haue hearde of hym and haue beene taught in him as the trueth is in Iesu as
dyd not the offices that were lackyng on youre parte toward me and that by meanes of him you myghte be in a maner presentlye here with me in that he broughte youre charitable tokens vnto me and with hys ministeries serued me in this daunger that he myghte one alone represente you all vnto me ¶ The .iii. Chapter The texte ¶ Moreouer brethren reioyce ye in the Lorde It greueth me not to wryte one thing often to you For to you it is a sure thing Beware of dogges beware of euyll worckers Beware of dissencion For we are circumcision whiche serue God in the spirite and reioyce in Christ Iesu and haue no confidence in the flesshe though I might also reioyce in the flesshe Yf eny other man thincketh that he hath wherof he might trust in the flesshe I haue more beyng circumcised the cyght daye of the kynred of Israell of the try be of Beniamin an Hebrue borne of the Hebrues as concernyng the lawe a Pharisaye as concernyng feruentnes I persecuted the congregacion as touchinge the right wysnes which is in the lawe I was vnrebukeable But the thinges that were vauntage vnto me those I counted losse for Christes sake Yee I thynke all thinges but losse for the excellencye of the knowledge of Christ Iesu my Lorde For whome I haue counted all thing losse and do iudge them but vyle that I maye wynne Christe and be founde in him not hauynge myne owne tyghtewesnes of the lawe but that which is thorow the faith of Christ euen that righte wesnes whiche commeth of God thorowe faith that I maye knowe him and the veriue of his resurreccion and the felowshyppe of his passions while I am conformable vnto his death yf by eny meanes I might attaine vnto the resurreccion of yâ— deed Not that I haue attained vnto it already or that I am already perfect but I folowe yf that I maye comprehende that wherin I am comprehended of Christ Iesu Brethren I counte not my selfe that I haue gotten it as yet but this one thing I saye I forget those thinges whiche are behynde and endeuoure my selfe vnto those thinges whiche are before and accordynge to the marke appoynted I preace to the rewarde of the hye callynge of God thorowe Christ Iesu Let vs therefore as many as be perfect be thus wyse mynded and yf ye be other wyse mynded God shall open the same also vnto you Neuerthelesse vnto that whiche we haue attayned vnto let vs proceade by one rule that we maye be of one accorde NOw brethren this remayneth moreouer that whan you knowe what thinges are doen here and hauing Epaphroditus sent to you againe in health you maye reioyce and neglectinge the affliccions wherwith the world hath turmoiled vs you may be glad yâ— our lord Iesus Christes busynesse goeth alwayes forwarde better and better On the behalfe wherof I am not so muche afrayed of them that be Ethnikes whiche impugne the gospell openly as of these halfe christians whiche preache Christe after suche wyse that they myngle the Iewes maner of doctrine in withall Of this matter I haue with muche carke and care oftentymes warned you but yet it shall be no payne vnto me to put the same in wryting that you maye be more sure For you can almoost neuer be ware ynoughe of these pestilent wycked shameles kynde of meÌ„ that alwayes lye in wayte in euery place They haue enuye at your lybertye they barke against syncere doctrine they depraue other mennes lyuinges they laboure in the gospelles busynesse howbeit to none other ende but to cortupte it They bragge of their foreskynnes circumcision whan their inwarde mynde is all together vncircumcised Beware brethren that they begyle you not take hede of such dogges take hede of naughtye workers beware of the vncircumcysed circumcision yea rather concision They haue no cause to bragge of them selues though they beare about the fylthy marke of their highe bragge wheras their conscience is vncleane and wicked If circumcision be worthye yâ— boasting we are circumcised in dede we are very Iewes in dede we are the ryghte children of Abraham that worshyp God not with beastes bloude but in spirite for so he woulde be wourshypped we boaste not in the lytell skynne cut from a parte of the bodye nor yet in Moses but in Christ Iesus who by his spirite hath cut awaye all our synnes from our soules and hathe prynted in our hartes a very excellente goodlye marke wherby it maye manifestlye appeare that we are the sonnes of God This nowe is a glorious and a true circumcision God from hence forthe estemeth not man after the state of his bodye But these men neclecting the care of the soule repose al their whole trust in the fleshe wherin yf any man maye boaste I for my parte wyll geue place in this behalfe to none of them all so as they can not haue to quarell that I set naught by circumcisioÌ„ because I haue it not If any man stande in his owne coÌ„ceite bicause of his circumcision I maye bragge of my selfe a greate deale more for I was lawfully circumcised the eyght daye accordynge to the commaundement of the lawe I am an Israelite not by engraffynge but by kyndred not a straunge foundlyng but a Iewe beynge borne of the Iewes and not of an vncertayne kyndred but of a special chiefe kynored that is of Beniamin whiche hath ben alwayes ioyned to yâ— tribe of Iuda wherof Kynges and Leuites and priestes also are ordayned wher as many suppose them selues Israelites bycause they descende of the kyndred of the concubines of Israel I am an Hebrewe of the Hebrewes after my birthe and after the sectes of the law a Pharisee whos 's ordre hathe had alwayes the highest dygnitie And yf they wyll esteme any man after the studye and obseruacion of the lawe they haue not also in any of these wherin to preferte themselues before me For I regarded the dyligent study of the lawe of my fathers so earnestlye muche that for the defence of it I persecuted the congregacion of Christ by all possyble meanes I coulde and I so entierlye obserued those thinges that the lawe commaundeth that there was nothinge wherin I coulde be iustlye founde withall as a transgressour And yf any of this geare deserued any prerogatyue I might with iuster cause boast than these men that woulde seme to be halfe goddes because they be circumcised At that time in dede forasmuch as I was not yet taught Christ I thought my selfe a iolye fortunate man aswell for the nobylitie of my kyndred and dignitie of my secte as also for my sitayte obseruyng of yâ— law But as sone as I leaâ—ned by the gospel of Christ in what thinges true righteousnesse coÌ„sisteth â–ª and that matters of ferre greater excelleÌ„cie wer signified by these figures and shadowes of Moses lawe by and by I cast awaye and renounced the thinges that I haunted before as matters of wonderous holynesse and thought it damage vnto me what soeuer it were that
him perishe were they not by him mainteined Thus see ye the excellencie and preeminence of Christ whiche thing I tel you of lest any manne of Angels thinke more than he should The texte And he is the head of the body euen of the congregacion he is the beginnyng and first begotten of the dead that in all thinges he might haue the preeminence And lest perauenture his glorious and excellent maiestie so feare you away from him that to aspire and comevnto the fauor of God the father ye thinke it necessarie to seeke vpon some other meane heare againe and learne to knowe how good he is Christ is in suche sorte chiefe ruler and Lorde of Angels as I sayd that he nethelesse vouchesaueth also to be head of the churche whom he hath so ioyned vnto him that it cleaueth is coupled vnto him euen as the natural body cleaueth vnto the head Whatsoeuer therfore is alreadye done in the heade the same must to vs be coÌ„men He fyrst of all other rose againe from death not to the intent he would be immortall onely him selfe but to the ende he might enhaunce vs his membres to the felowship of his immortal life Loke what is in the fyrst fruites of grayne offered the same is generally in the whole heape He is in dede prince and author of resurreccion and so shall we through him also rise againe And as among thynges create he is chiefe in suche sorte yet that himself was not create and made so is he in testoryng creatures chiefe so that as we are for our beyng byrth bounde vnto his goodnes so should we for oure seconde byrthe baptisme to liue euerlastyngly be muche more beholdyng vnto him The texte For it pleased the father that in him should all fulnes dwell and by him to reconcile al thinges vnto him selfe and to set at peace by him through the bloud of his crosse both thinges in heauen and thinges in yearth For so hath it pleased the father that the sonne should with all fulnes of godly power and goodnes be replenished which shuld in him so abide and dwel that we should nede no where to borowe any thyng synce the father neither wyll nor can do any thing but that the sonne can do and will And syth the fathers pleasure was that so it should be it besemeth not vs curiously to demaunde and serche why fynce it can not be but best whatsoeuer his wysedome hath once decreed This wyse to do I say God the father thought beste bothe for oure weale and saluacion and most for his owne glory to reconcile al thinges vnto him not by the ministerie of Angels but by his owne sonne whiche with his bloud sheddyng and tourmentyng vpon the crosse should abolishe synne whiche broke the peace and concorde betwixte heauenly and yearthly creatures set all thinges at peace bothe heauenly yerthly makyng them in Christ to agre together and to be at an vnitie one with an other The texte And you whiche were sometyme farre of and enemies because your myndes were set in euil workes hath he now yet reconciled in the body of his fleshe through death in make you holy vnblameable without fault in his owne sight if ye continue grouÌ„ded and stablished in the fayth and be not moued awaye from the hoope of the gospel wherof ye haue heard how that it is preached among all creatures whiche are vnder heauen wherof I Paule am made a minister Of this numbre so reconciled are ye now becomen ye I saye whiche in yeres past were in suche sorte straungers to God that in steede of him ye worshipped images of deuils not only wilfully dissentyng from him but also vsing your selfes as his cruel aduersaries whom he hath yet to him selfe reconciled beyng suche as neither loked for so much at his haÌ„d and muche lesse deserued it and made of you his enemies his frendes sonnes not by the ministery of Aungels but by the bodily death of his onely begotten sonne whom for that purpose his pleasure was that he shuld take our mortal fleshe vpon him And because there can be betwixte God and synners no peace it hath pleased him frely to forgeue al the offences of our former liâ—e to th entent he would in his sight make you holy vnblameable and faultles Who I pray you can lay your olde debtes to your charge if he be once coÌ„tented And surely coÌ„tented wyl he be if once vpoÌ„ his fre receiuyng of you vnto the fayth of the gospel ye continually abide in your profession leanyng vpon this sure and sounde foundacion she we your selfes so stedfast and stable that neither man nor angel be able to moue you froÌ„ Christ of whoÌ„ ye must hope to receiue all suche giftes as the gospel promiseth whet vnto ye gaue credence whiche hath not onely been preached vnto you but also to all nacions contained vnder heauen Unstedfastnes it is to fal away froÌ„ that whiche ye haue once allowed an impudent and a shameles point to reken and coumpte that thing for vaine in belief wherof al the worlde agreeth and finally to flit from that whose preacher and minister I Paule am whiche would not leaue and forgoe infâ—â—e owne countreys law chaunge it with the gospel of Christ were I not fully persuaded that this geare is heauenly and commeth froÌ„ God The texte Now ioy I in my sufftynges for you fulfil that whiche is behynd of the passions of Christ in my fleshe for his bodies sake which is the coÌ„gregacion wherof I am made a minister accordyng to the ordinaunce of God which ordinaunce was geuen me vnto you warde to fulfil the worde of God yâ— ministerie whiche hath been hid synce yâ— world begunne and synce the beginnyng of generacions but now is opened to his saiutes to whoÌ„ God would make knowen what the glorious riches of this misterie is among the gentiles which riches is Christ in you the hope of glory whom we preache warâ—yng all men and teachyng all men in al wysedome to make all men perfite in Christ Jesu Wherin I also labor striue eueÌ„ as farfourth as his streugth worketh in me mightely Now am I so throughly persuaded yâ— the gospel is a thyng of trueth that I not onely am so farre from beyng ashamed or repentyng my selfe therof that I wyll also ioyfully suffre coumpte stripes emprisonment and chaynes euen matier to reioyse and glorie of which tormentynges I endure not for any offence of myne but suffer them for your weale whom I saye though the Iewes neuer so muche saye naye haue no lesse righte to the benefite of the gospell than haue the Iewes themselues And why should I not saye that I for your weale suffer for whom Christ suffered Why should the Apostle be lothe to do that whiche Christ our prince and maister disdayned not to do Christ suffered for vs not onelye in his owne body but also in maner suffereth in oures eueÌ„ as
the olde obligacion by ryght wherof the deuyll sued vs hath ChristeÌ„ rased oute assone as we professed the fayth of his gospell through whome the offences of our olde lyfe are forgyuen so that the same are layed to no mannes charge For whatsoeuer myght of vs by ryghte of this wrytyng be requyred that same hath Christe for our sakes payed vpon the crosse where the wrytyng was rente torne and vtterly cancelled Nor haue we nowe anye cause to feare the tyrannye of Satan synce Christe hath in the crosse by his death vanquyshed the authour of death and thereby deliuered vs triumphantly subduyng all the powers and rules of deuylles carying vs into his heauenlye kyngdome as thoughe we had bene a ryche price or botye For then declared he them freely and playnly to be ouercoÌ„men and vnharâ—ysed â–ª when that in sight bothe of men and aungels he caryed vs about as it were in a triumphe shewyng that our enemyes were subdued and put to â—lyght not by the ayde of aungels or men but by his owne myghty power what tyme he vpon the crosse hanged vp so royall a sygne of victorye and that in suche a hyghe place whereas euery manne might see it Onely take hede to this poynt that ye no more fall into youre olde synnes The texte Let no man therfore trouble youre conscience about meate and drynke or for a piece of an holy daye or of the newe Moone or of the sabboth dayes which are shadowes of thinges to come but the bodye is in Christ Feare not least for dispâ—syng the ceremonies of Moses lawe any man condempne you either for meate or drynke be it cleane or vncleane or for not puttyng a difference betwixt holye daye and workyng daye or for not kepyng holy the feaste of the newe Moone or for breakyng the reste of the Sabboth daye For thiese obseruaunces were shadowes long before signifieng and rudely purtrahing such thynges as shoulde afterwarde vnfaynedly be exhibite by Christe Wherfore synce we haue nowe the bodye selfe and since we haue the very trouth selfe openly shewed vnto vs why should we any longer feare shadowes Whoso cleaueth to Christe beyng now in heauen regardeth nothyng els but heauenly thinges but walketh furth euen the ryght pathwaye to the rewarde of immortall lyfe The texte Let no man make you shote at a wrong marke by the humblenes and holynes of Aungels in the thynges whiche he neuer saw beyng causeles puft vp with his fleshly mynd and holdeth not the head whereof all the body by ioyntes and couples receyueth nouryshement and is knyt together and encreaseth with the encrasyng that commeth froÌ„ god Beware therfore lest any man by callyng you backe agayn to earthly thynges fasâ—y and sleyghtly deceyue you of that reward which ye haue already begon to labour for in stede of heauenly doctrine teachyng you small matters and in stede of Christes true religion a supersticious worshyppyng of Aungels and so auaunce and exalte hymselfe among the simple people of certayne fayned visions beyng desyrous of worldly glorye teachyng the people suche thynges as learned by aungels whiche he hath of his owne head by hymselfe forged and imagened withoute sure truste in him in comparison of whom it besemeth euery christian to despise al thynges be they neuer so hygh in the meane season so trustyng vpoÌ„ his aungels that he falleth from Christe his heauenly head of whome dependeth the whole bodye of the churche whiche is from it with all spirituall giftes deriued into euery member through the ioyntes and couplynges nouryshed and encreased vnto the hyghest perfeccion spiritual that can be and vnto suche perfeccion as besemeth god to haue to whome we are through Christ ioyned and coupled The texte Wherfore yf ye be dead with Christe from the ordinaunces of the worlde why as though ye yet lyued in the worlde are ye led with tradicions Touche not taste not haÌ„dle not whiche all peryshe through the verye abuse after the commaundementes and doctrines of men whiche thynges outwardly haue the similitude of wisedome by supersticion and humblenes of mynde and by hurtyng the bodye in that they do the fleshe no worshyp vnto the neede therof If Christe be to this visible and groce worlde dead and lyue nowe in heauen and if ye in your kynde of lyfe be lykewyse with hym deade to the vsuages of the worlde hauyng an eye to nothyng but to heauenlye thinges wherto maketh it to be subiect to mannes ordinaunces beyng suche as prescrybe no suche thynges as sauer of Christe but are groce and carnall ordinaunces of the worlde as though ye were not nowe deade to suche thinges but styll lyued worldlye Why gyue you eare to any Iew prescribyng suche thynges to be obserued accordyng to the carnall meanyng of Moses lawe Touche not this carkas it is not cleane taste not this meat it is not cleane touche not this thing it is holy and may lawfully be touched of no secular person So ready are ye to gyue eare vnto the tradicioÌ„s and doctrine of men whiche labour to bryng you in mynde that in difference of meates in obseruyng of dayes and in other Iewyshe rules godly religion standeth as though it so were that Christes doctrine were not for you sufficient Meate drynke or apparell bryng vs not into goddes fauour but are for bodely nedes vsed and with long longe abuse weare away and are not the stedfast perfeccions of soules which cannot be speÌ„t â–ª and yet suche as teache suche doctrine amoÌ„g fooles and vnlearned preteÌ„d a fayned colour of wysdome and with how muche more supersticion and faultie humilitie they fyl meÌ„nes myndes by so muche more are they made of For a plaine supersticion is it to make Angels equal with Christ And a faultie humblenes it is through Angels to loke for that whiche shuld of Christ him selfe be asked or at yâ— lestwyse through Christ of the father Meates drinkes with suche other visible thinges are geuen not to be compelled with hurt of our bodies to abstaine from them but to the ende that with them our bodyes may be holpen with any kynde of apparel against wynde and wether to be mainteined and succoured be â—ed with any kynde of meates and that in al tymes and places without any difference whansoeuer it be as muche as for the tyme shal be thought nedeful Iewes they been whose heartes are not yet circumcised froÌ„ the grosse and carnal meanyng of the lawe whiche put suche differences The .iii. Chapiter The texte If ye be then risen againe with Christ seke those thinges whiche are aboue where Christ sitteth on the right hande of God Set your affeccion on heauenly thinges and not on yearthly thinges BAse and lowe are these thinges vnbesemyng the true meÌ„bres of Christ But if ye to worldly affayres be verely dead risen againe with Christ to the desyre of high and euerlastyng treasures and commodities sette at naught suche vile matters and seeke for heaueÌ„ly pleasures and
feare you away from hun that to aspire and come vnto the fauor of God the father ye thinke it necessarie to seeke vpon some other meane heare againe and learne to knowe how good he is Christ is in suche sorte chiefe ruler and Lorde of Angels as I layd that he nethelesse vouchesaueth also to be head of the churche whom he hath so ioyned vnto him that it cleaueth is coupled vnto him euen as the natural body cleaueth vnto the head Whatsoeuer therfore is alreadye done in the heade the same must to vs be coÌ„men He fyrst of all other rose againe from death not to the intent he would be immortall onely him selfe but to the ende he might enhaunce vs his membres to the felowship of his immortal life Loke what is in the fyrst fruites of grayne offered the same is generally in the whole heape He is in dede prince and author of resurreccion and so shall we through him also rise againe And as among thynges create he is chiefe in suche sorte yet that himself was not create and made so is he in restoryng creatures chiefe so that as we are for our beyng byrth bounde vnto his goodnes so should we for oure seconde byrthe baptisme to liâ—e euerlastyngly be muche more beholdyng vnto him The texte For it pleased the father that in him should all fulnes dwell and by him to reconcile al thinges vnto him selfe and to set at peace by him through the bloud of his crosse both thinges in heauen and thinges in yearth For so hath it pleased the father that the sonne should with all fulnes of godly power and goodnes be replenished which shuld in him so abide and dwel that we should nede no where to borowe any thyng synce the father neither wyll nor can do any thing but that the sonne can do and will And syth the fathers pleasure was that so it should be it besemeth not vs curiously to demaunde and serche why synce it can not be but best whatsoeuer his wysedome hath once decreed This wyse to do I say God the father thought beste bothe for oure weale and saluacion and most for his owne glory to reconcile al thinges vnto him not by the ministerie of Angels but by his owne sonne whiche with his bloud sheddyng and tourmentyng vpon the crosse should abolishe synne whiche broke the peace and concorde betwixte heauenly and yearthly creatures set all thinges at peace bothe heauenly yerthly makyng them in Christ to agre together and to be at an vnitie one with an other The texte And you whiche were sometyme farre of and enemies because your myndes were set in euil workes hath he now yet reconciled in the body of his fleshe through death in make you holy vnblameable without fault in his owne sight if ye continue grouÌ„ded and stablished in the fayth and be not moued awaye from the hoope of the gospel wherof ye haue heard how that it is preached among all creatures whiche are vnder heauen wherof I Paule am made a minister Of this numbre so reconciled are ye now becomen ye I saye whiche in yeres past were in suche sorte straungers to God that in steede of him ye worshipped images of deuils not only wilfully dissentyng from him but also vsing your selfes as his cruel aduersaries whom he hath yet to him selfe reconciled beyng suche as neither loked for â—o much at his haÌ„d and muche lesse deserued it and made of you his enemies his frendes sonnes not by the ministery of Aungels but by the bodily death of his onely begotten sonne whom for that purpose his pleasure was that he shuld take our mortal fleshe vpon him And because there can be betwixte God and synners no peace it hath pleased him frely to forgeue al the offences of our former life to th entent he would in his sight make you holy vnblameable and faultles Who I pray you can lay your olde debtes to your charge if he be once coÌ„tented And surely coÌ„tented wyl he be if once vpoÌ„ his fre receiuyng of you vnto the fayth of the gospel ye continually abide in your profession leanyng vpon this sure and sounde foundacion shewe your selfes so stedfast and stable that neither man nor angel be able to moue you froÌ„ Christ of whoÌ„ ye must hope to receiue all suche giftes as the gospel promiseth whervn to ye gaue credence whiche hath not onely been preached vnto you but also to all nacions contained vnder heauen Vnstedfastnes it is to fal away froÌ„ that whiche ye haue once allowed an impudent and a shameles point to reken and coumpte that thing for vaine in belief wherof al the worlde agreeth and finally to flit from that whose preacher and minister I Paule am whiche would not leaue and forgoe mine owne countreys law chaunge it with the gospel of Christ were I not fully persuaded that this geare is heauenly and commeth froÌ„ God The texte Now ioy I in my suffrynges for you fulfil that whiche is behynd of the passions of Christ in my fleshe for his bodies sake which is the coÌ„gregacion wherof I am made a minister accordyng to the ordinaunce of God which ordinaunce was geuen me vnto you warde to fulfil the worde of God yâ— ministerie whiche hath been hid synce yâ— world begunne and synce the beginnyng of generacions but now is opened to his saintes to whoÌ„ God would make knowen what the glorious riches of this misterie is among the gentiles which riches is Christ in you the hope of glory whom we preache warnyng all men and teachyng all men in al wysedome to make all men perfite in Christ Iesu Wherin I also labor striue eueÌ„ as farfoorth as his strength worketh in me mightely Now am I so throughly persuaded yâ— the gospel is a thyng of trueth that I not onely am so farre from beyng ashamed or repentyng my selfe therof that I wyll also ioyfully suffre coumpte stripes emprisonment and chaynes euen matier to reioyse and glorie of which tormentynges I endure not for any offence of myne but suffer them for your weale whom I saye though the Iewes neuer so muche saye naye haue no lesse righte to the benefite of the gospell than haue the Iewes themselues And why should I not saye that I for your weale suffer for whom Christ suffered Why should the Apostle be lothe to do that whiche Christ our prince and maister disdayned not to do Christ suffered for vs not onelye in his owne body but also in maner suffereth in oures eueÌ„ as 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
vs all our sinnes and doeth one brother forgettyng this make battel againe his brother for a lytle displeasure Striue not among your selfe for preeminence in worldly wysedome Let the worde of Christ whiche teacheth thinges belongyng to perfite godlynes dwel and continue in you pleÌ„tifully that in him ye sauer growe wise so that not only your selfe knowe what is to Christ acceptable but be also able one to teache an other if any be out of the way and to geue an other warnyng if he in his dutie be slacke in yâ— meane season at all tyme mery and ioyful in hope of the blisse to come geuyng praise to God in Psalmes in Hymnes and in spiritual songes praisyng God not with our mouth onely but also more speacially with our heart For suche are the songes with whoÌ„ God is delited lest any thinke it a great praise to God onely with his mouth to make a noyse The texte And whatsoeuer ye do in worde or dede do all in the name of the lord Iesu geuyng thankes to God the father by him Fynally whatsoeuer ye do either in worde or dede do it so that it make to the glory of our lorde Iesus so that all your life and conuersacion sauer expresse and resemble him Whyles ye are this wyse doyng if any thing befal you whether it be prospetouse or other wyse be not therwith either proude or dismayed but for all geue thankes to God the father through his sonne by whom he turneth all suche chaunces to oure weale and auauntage The texte Ye wyues submitte your selues to your owne husbandes as it is comly in the lorde Ye husbandes loue your wyues and be not bitter vnto them Ye children obey your fathers and mothers in all thinges for that is well pleasyng vnto the lorde Ye wyues submitte your selues obediently vnto your husbandes so besemeth it suche as haue taken vpoÌ„ them Christes name for whom it is mete in all goodnes to go beyond other Ye husbandes againe loue your wyues whom ye must remembre in suche condicion to be subiecte vnto you that yet to them ye should not be sharpe and bitter Ye children be in all thinges obedient to your fathers and mothers though they commaunde you paineful busines so that the same be not vngodly For it is Christes wyll and pleasure that ye should so do The texte Ye fathers prouoke not your children to anger lest they be of a desperate mynde Ye seruauntes be obedient vnto them that are your bodily maisters in all thinges not with lye seruice as men pleasers but in singlenes of heart fearyng God And whatsoeuer ye do do it heartely as though ye did it to the lorde and not vnto men knowyng that of the lorde ye shal receiue the rewarde of inheritauÌ„ce for ye serue the lord Christ Againe ye fathers abuse not your authoritie vpon your children nor prouoke them so with cruelnes that they dispayre Ye seruauntes in all pointes obeye your maisters whom by the lawe oâ— man ye are bounde to serue not onely because they see and loke vpon you and for feare as the comen â—orte of heathen seruauntes are wonte to do thinkyng that they haue done theyr dueties if they offende not theyr master beyng but a maÌ„ but also with a simple and an vnfained heart doyng your duetie not only for feare of man but also for feare of God who seeth with what mynde ye do whatsoeuer ye do Nor consider in your seruice what your master beyng but a man deserueth but what seruice soeuer ye do vnto him what kynde of one soeuer he be coumpte it as done to Christ and not to men assuryng your selfe that of him ye shall receiue the rewarde of heauenly inheritaunce though your vnkynde maister geue you nothyng for your labor nor accoumpte you among his children For whiles ye for Christes sake do seruice to vnmete maisters ye serue Christ The texte But he that doeth synne shal receiue for his sinne Neither is there any respecte of persons with God For as the maister yf he against his seruauÌ„t any thing offende though he among men be not punyshed he shall not yet before god escape punishment so the seruaunt that well doth his duetie albeit he haue no rewarde of men whiche with themselues thynke that they to theyr seruauntes are nothyng bound when they haue done theyr dueties yet shal they not loose theyr rewarde at gods hand who putteth no differeÌ„ce betwixte persoÌ„s but betwixt myndes nor coÌ„sidereth a mannes condicion but how wel he doth â–ª The .iiii. Chapiter The texte Maisters do vnto your seruauntes that whiche is iuste and equall knowyng that ye also haue a maister in heauen AGayne ye that are maisters abuse not the authoritie gyuen you by mennes lawes not for any perfeccion of nature to exercise tyranny vpoÌ„ your seruauntes but gyue them that is iust and lawfull departyng with them sufficiently in suche thynges as are for naturall vses necessarye make not for your pleasure to muche of some intollerablye oppressing other assuring your selues that ye are rather with them felowes in seruice thaÌ„ maisters for asmuche as ye haue with them one commen maister in heauen at whose haÌ„de ye shal fiÌ„de like fauer as your selues haue shewed to your seruaÌ„tes The texte CoÌ„tinue in prayer watche in the same with thaÌ„kes giuing praying also for vs that god maye open vnto vs the doore of vtteraunce that we maye speake the misterie of Christe wherfore I am also in these boÌ„des that I maye vtter it as it becommeth me to speke And because I would ye should be more worthie meÌ„bres of Christes body continue in prayer not as dull heauy people by reason of any surfettyng but as sober wakefull in the same also geuyng god thankes so yâ— ye not only desyer of god thinges to saluacioÌ„ profitable but also gyue him thankes for his dayly giftes to the inteÌ„t that wheÌ„ he seeth you both thaÌ„kfull mindefull he maye be towarde you more beneficiall In the meane tyme ye shal also desyre god for vs that it maye please his goodnes in suche sorte to take awaye al impedimentes that his gospel maye freely be preached yâ— he through faith openyng mennes heartes the misterie maye enter into al mennes mindes which beyng hitherto hidden yâ— father would now haueknowen vnto all as touchyng Christe through whom without helpe of the law he offereth vnto al people saluacion for preaching wherof I lye in these bondes so that nothing lette me among al men to publish sprede abrode yâ— gospel of Christ which am desirouse so to do freely wtout feare eueÌ„ as he coÌ„mauÌ„ded me The texte Walke wysely towarde them that are without and lose no oportunitie Vse your selues soberly discretly with suche as are to Christes religioÌ„ straungers so that in your maners nothing appeare yâ— maye either moue them to persecute you or withdrawe theyr myndes fauer from the gospel For synce it can not be auoyded but that ye must nedes
remembre that whaÌ„ I was yet with you I told you these thinges And now you know what is the let that Christ cummeth not In dede that the wicked man as I saied afore may in his propre tyme openly practise his tyranny vpon the Sainctes For now wickednesse worketh his crueltie vnderhand by him and the deuill by wicked menne rageth against the professours of the gospell and as you perceyue by my tellyng there is nothyng that letteth the aduersarie of Christe from shewyng himselfe openly but only that in the meane while euery one should holde still that he holdeth vntil that kingdome wherwith all other are holden in subieccion be dispatched quyte out of the waye And as soone as that shall come to passe than shall that wicked one shew himselfe abrode openly furnished with al kynde of iuggling castes and wylie disceytes to bryng mankynde to destruccion But for all his rageing with his deuilish spirite the Lord Iesus shall cheoke him with the mightie blast of his mouthe and for all his bostyng of his false counterfaite shew of diuinitie the Lorde shall obscure and abolishe him with the excellente clearenes of his cummyng euen as monstreous sightes of the night time and vayne appearaunces of thinges vanishe and goe a waye at the shynyng out of the bright sonne beames The texte Euen hym whose cumming is after the workyng of Satan with all lying power signes and woonders and with all deceyuabâ—enes of vntyghtewesnes among them that perish because they receyued not the loue of the trueth that they might be saued And therfore God shall sende them strong delusion that they should beleue lyes that all they might be damned whiche beleued not the trueth but had pleasure in vnrightewesnes But we are bounde to geue thankes alwaye to God for you brethren beloued of the Lord for because that God hath from the begynnyng chosen you to saluacion thorow sanctifyeng of the spirite and thorow beleuyng of the trueth wherunto he called you by oure Gospel to obtayn the glory of our lorde Iesu Christ For that wylie deceiuer shall at his cuÌ„ming be furnyshed with the spirite of Satan for the Deuil shal practise his crueltie by him And to the intente he maye the more cruelly worke his myschiefe he shall not onely be armed with a puyssaunt great power to make mens consciences afrayed but also with lyeng countrefaict castes of signes and wondres wherin he shall pretende to folowe Christ euen as the learned enchauntours folowed the example of Moses among the Egipcians To be briefe there shall be no kynde of fraude but he shal be perfitely conyng in it to worke wickednesse Howbeit it shal not availe him in any wise but only to the hurting of such as perishe though he were not through their owne vnbelefe For thus their obstinate rebellion against Christ demeriteth this is a reward worthy their desertes that seing they receiued not Christ by whom they might haue been saued who for his charitie sake was desyrous to haue al meÌ„ne saued for his trueth sake opened playnly the thinges that belonged to saluacion now by the suffraunce of God falsehead taketh place with theÌ„ in stede of trueth tyranny for charite a destroyour for a saue our and so as thei shal beleue a wicked maÌ„s lyenges inasmuch as thei refused to beleue the sonne of God that preached nothing but truth Thus shal it come to passe that where thei should otherwise haue also perished because of their obstinate mysbelefe than it shall manifestly appeare in all mennes sight that they are iustly damned forasmuche as they spightfully forsoke Christe and gaue credence at the first woorde to a craftie deceiuour and a wicked person This stormy tempest lyke as it shal declare them worthy damnacioÌ„ so shall it sette forth your stedfastnesse more clearely By reason whereof we are bounde to rendre alwayes thankes vnto God my christianly welbeloued brethren in that he suffred you not to continue still in errour but chosed you vnto saluacion from the beginning not by the meanes of Moses law but by his owne spirite the geuer of holynes and by your obedience wherwith you beleued the trueth simply and playnly Besydes this lyke as he chosed you eternally from the begynning so dyd he call you by our gospell preaching to the intent the saluacion of you whiche beleued whan the Iewes beleued not should growe to the glorye of our Lorde Iesus Christe The texte Therfore brethren stande fast and kepe the ordinaunces which ye haue learned whether it were by oure preachynge or by Epistle Oure Lorde Iesu Christ hymselfe and God our father which hath loued vs and hath geuen vs euerlastyng consolacyon and good hope thorowe grace comforte youre hertes and stablyshe you in all good saying and doynge The gospell that I delyuered vnto you was the true and very right gospell so that there is none other that you ought to loke for Therfore stand fast in it brethren and holde the thinges that we delyuered vnto you and that you learned of vs eyther by our preachyng or by our Epistle Vnto those it shall be your parte to applie your endeuour with all watching diligence Moreouer the Lord Iesus Christ himselfe and god oure father which loued vs of his owne accorde and called vs vnto saluacion and by his spirite hathe geuen vs eternall consolacion euen in these affliccions to loke in good hope for the rewardes of the life in heauen not by meanes of our deseruinges but by his owne free mercie conforte your hartes more and more and establishe and confirme you to perseuer in all goodnes both in worde and in dede The .iii. Chapter The texte Furthermore brethren praye ye for vs that the worde of God maye haue passage and be gloryfyed as it is also with you and that we maye be delyuered from vnreasonable and froward men For al men haue not fayth but the Lord is faythfull which shall stablyshe you and preserue you from cuyll We haue confydence thorowe the Lorde to you warde that ye bothe do and wyl do the thynges which we commaunde you And the Lorde gyde your hertes to the loue of God and pacience of Chryste FVrthermore brethren like as we in oure supplicacions to god helpe foreward the busynesse of your saluacion euen so it is reasoÌ„ that you in semblable case set forward the thinges that I goe about with your prayers to him also that like as the doctrine of the gospel had spedy prosperous encrease among you so it may runne abrode and be published among all menne For the more spedynesse whereof praye you that we maye through his helpe be delyuered from suche men as be peruerse and frowarde whiche hyndre withall theyr possible meanes that the doctrine of Christe be not sowen without lette or hinderaunce For all they beleue not the Gospell that heare the Gospell and yet there is no cause why you should not beleue for all theyr wicked endeuours They spurne against the Gospell but they
lawe that interpreteth the lawe contrary to Christes mynde Howbeit we speake not thus as though we condemned the law of Moses The texte ¶ We knowe that the lawe is good yf a man vse it lawfully knowynge this how that the lawe is not geuen vnto a ryghteous man but vnto the vnryghteous and dysobedient to the vngodly and to synners to vnholy and vncleane to murtherers of fathers murtherers of mothers to mansâ—ears to whormongers to them that defyle theÌ„selues which mankynde to menstealers to lyars to periured and yf there be eny other thing that is coÌ„trarye to the holsome doctrine accordynge to the gospel of the glorye of the blessed God whiche gospel is committed vnto me And I thancke Christe Iesus our Lorde with hath made me stronge for he counted me true and put me in offyce where as before I was a blasphemer and a persecuter and a syraunt But I obtayned mercy because I dyd it ignorauntlye thorowe vnbelefe Neuerthelesse the grace of our Lorde was exceadynge aboundaunt with faith and loue whiche is by Christ Iesu We doe bothe knowe and acknowledge that the law is good onles it be vnlawfully vsed And he is an abusour of the lawe that expoundeth it otherwyse than it meaneth it selfe The chiefest purpose of the lawe was to lede vs vnto Christ So that he turneth the lawe whiche is good into his owne destruccioÌ„ that by the lawe draweth folkes awaye from Christ And he that dyscerneth and espieth in what behalfe the law that was geuen but for a tyme must geue place to the gospell and in what parte it oughte to continue in his perpetuall strenght he that vnderstandeth after what sorte to applye the grosse lettre of the lawe vnto the spirituall doctrine of the gospel and he that perceaueth how they whome Christ hath redemed with his bloude from the tyrannye of synne and doe more vpon their owne accorde at the mocion of loue than Moses law appointeth haue no nede of the feare nor admonicion of the lawe eyther to be restrayned from naughtines or stiered to their duetye doyng to him in dede the lawe is good For he vnderstandeth that the lawe belongeth not to him that hathe learned by the gospell not onely to hurte no bodye but also to doe good vnto his enemyes Wherto shoulde an horse nede brydle or spurre that runneth frely and well as he shoulde doe They that are ledde and ordred by the spirite of Christ runne vncompelled and doe more than al the whole law requireth and hauyng once frely atteyned ryghteousnes abhorte from all vnryghteousnes Therfore the lawe that by feare restrayneth from euyll doinges is not geuen in any wyse vnto them that doe wyllynglye and gladly that whiche the lawe requireth althoughe they haue not the wordes of the law For whom thaÌ„ is the lawe ordayned Veraylye vnto them that turne the deafe eare towardes the lawe of nature and beyng without loue readyly enclyned to al myscheafe are guyded by their owne lustes onles they be holden backe with the barre of the lawe And in case the lawe suffre them to synne vnpunished thaÌ„ they returne by and by to their owne dysposicion and become the same openly that they wer inwardelye that is to saye vniuste rebelles wycked and vngodlye dysobedieÌ„t impure kyllers of fathers and mothers horemongers defylers of themselues with mankynde man robbyng theues lyers and periured persons The threatnynges of the lawe were iustlye obiected against the Iewes because they were prone to these myschiefes to restraine their slauyshe vyle natures from these wicked dooinges before rehearsed for feare of punyshement all other maner of naughtines that is againste the excellent lawe of the gospell whiche Moses gaue vs not but the blessed god him selfe delyuered vs by his onely sonne Iesus The Iewes make boaste that their law is glorious the lawe that we haue is muche more glorious They bragge of their autor Moses and wee with a great deale iuster cause boaste of our autor god and Christ They preache the lawe of Moses yâ— restrayneth a certaine sorte of great notable crymes through punyshement and I preache the lawe of the gospell whiche dyspatcheth all lustes at once that are contrarye to true godlynes And who is their autour of preachynge Moses lawe leat them loke to that them selues But in dede I am put in trust to preache this honourable myghtye puyssaunte gospell that nedeth none ayde of the law and it was not coÌ„mitted vnto me by men but by god him selfe not that I thinke me worthye in any condicion to haue so weightye a matter committed vnto me It was not of my deseruynge but of the goodnesse of god vnto whome I rendre thankes for geuing strenght vnto suche a wretched bodye as I am so ferre vnmete for this office to glorifye Iesus Christe our Lorde whose busynes I doe faithfully lyke a faithfull seruaunt and yet I chalenge none other commendacion to my selfe but that lyke as he hathe thought me a faithfull minister to preache the gospell euen so doe I syncerelye and vnfeynedlye laboure in the office that he hathe put me in trust withal without any folowynge of their example that preache Moses lawe to Christes reproche onely seruyng their owne gayne and the glorye of them selues and not of Iesus Christ I confesse that in tymes past I was ledde in the same blyndenes that they are as long as I continued in the zeale of the lawe of the fathers I was a blasphemer against the name of Christ I was so cruell a persecutour that I coulde neuer lynne doynge of vyolence For I persecuted the springing glorie of yâ— gospel not onely with braulinges but also eueÌ„ vnto enprisonynge and murtherynge Yet hitherto I am behynde these men in nothing peraduenture in this case I am to be preferred before them inasmuche as I dyd these thinges by the onely symple stickyng to the lawe throughe errour and ignoraunce inasmuche as I was not yet called to the feloweshyp of the gospell But they haue once professed Christ and yet beyng enemyes of his glorye and to muche desyrous of their owne doe of a malicious obstinacie cloute in the vnprofitable burthen of Moses lawe And for this cause sake seyng I dyd thus onely of ignoraunce God had mercye vpon me wher as they are blynded euery daye more and more The more feruentlye that I fought than for the lawe agaynst Christ the more hartylye do I nowe defende the doctrine of Christ against the affirmours of the law For in stede of that earnest vehement studye of the law whiche is to be put awaye grace hathe succeded haboundauntly And in stedde of the trustyng of the lawe the faithfull trustyng in Christ is commen in place In stede of the malicious hatred of the Iewes charitie towardes all men is entred whiche we haue obteyned bothe by the example and gyfte of Christ The texte ¶ This is a true sayinge and by all meanes worthye to be receaued of vs that Christ Iesus
with gentyll remedyes Therfore not onely the iudgement of god touching thy synceritie not onely myne example not onely thyne owne profession and in yâ— thou arte a souldiour of Christ but also suche mennes abominable example ought to kyndle thy harte to doe thyne offyce throughly as thou shouldest doe The .ii. Chapter The texte ¶ I exhorte therfore that aboue all thinges prayers supplicacions intercessions and geuyng of thankes be had for all men for kynges and for all that are in auctorite that we maye lyue a quiete and a peaceable life with all godlynes auâ— honesty For that is good and accepted in the syght of god our sauioure whiche wyll haue all men to be saued and to come vnto the knowledge of the trueth For there is one God and one mediatoure betwene God and man euen the man Christ Jesus whiche gaue hym selfe a raunsome for all men that it shoulde be testifyed at his tyme whenunto I am ordeyned a preacher and an Apostle I tell the trueth in Christ and lye not beynge the teacher of the Gentyls wiâ—â— faith and veritie IT is not ynoughe for the to be without fault thy selfe but it is the parte of a byshop to prescriâ—e also vnto other what is necessarye for them to doe And those ought to be suche thinges as maye appeare worthy an Euangelical conscience To be briefe it standeth them in hande that professe Christ to be moost ferre of â—â—om desyre of reuengement from desyre of hurte doing and from all kynde of dyspleasure Therfore see thou exhorte those that thyne are to begynne the first thing they doe in the mornynge to vse godlynes and to worshyp Christ And first of al let them praye to god to put awaye all thinges that trouble and disquiet the state of Religion and of the commune wealthe Than let them aske of him those thinges that are auayleable to godlye doyng and to the tranquillitie of the commune wealth This doen let them beseache Christe nothing elles against suche as persecute his flocke but his ayde and succoure Laste of all let thankes be rendred vnto him for those thinges that by goddes goodnes haue happened and earnest supplicacions made for the thinges that haue not yet happened And let these be doen not onely for the Christians but for all maner of men also lest Christian loue shoulde appeare to be but a straite laced loue as though it fauoured none but of his owne sorte but set it be extended abrode in moost large maner after thexample of god bothe to the good and to the badde lyke as he beyng parfitely good and beneficiall to all as much as in him is bestoweth his sonne to shyne vnto the iuste and also to the vniust And in asmuche as god geueth vs publique quietnesse by meanes of Ethnike rulers it is reason that thankes be rendâ—ed also for them â–ª And it is vncertayne to vs whether that ruler beyng a wycked ymage worshypper shall in shorte space receyue the gospel For that cause Christian loue wyssheth the saluacioÌ„ of al. The Iewe loueth the Iewe the newly entred into a secte loueth his lyke the Greke loueth the greke the borther loueth the brother the kynsman loueth the kynsman This is not a Gospellyke loue but that is a gospellyke loue that loueth the godlye for Christ and loueth the wycked that they maye once re pente and turne vnto Christ They doe sacrifice vnto deuylles and curse y ou bytterlye And you contrary wyse cleaue harde to the fotesteppes of Christe who whan he was exalted vpon the crosse and was reuiled with such spyght full rebukes as were more greuous than the punyshemente of the crosse selfe he gaue none euyll wordes againe he cursed not bytterly againe but with an excedynge great crye besought the father to forgeue them And praier is to be made not onely for yâ— who le general sorte of meÌ„ but also especially for kinges yea though they be Ethnikes and straungiers from the profession of Christe and for all them that after the publique ordre of the worlde are set in any autoritie And let not this moue you that of them we be afflicted we be beaten we be caste in pryson we be put to death Rather theyr blyndenes is to be pitied and not malyce requitte with malyce Or elles they shalbe neuer the better and we shall ceasse also to be Christians This waye pleased Christe as a waye of mooste speciall efficacie wherwith he woulde haue all dryuen to him selfe And thoughe there be some vpon whom our loue is lost yet wee wyll not geue ouer to be lyke oure selues for al that This world hath his ordre which it is not expedyent that we shoulde dysquyet seyng it is our duetye to procure peace in euery place Their power and autoritie in some purpose doeth seruice vnto the iustyce of God in that they holde vnder the euyll doers with punishementes in that they kept the naughtye ones in their duetie doing in that they put awaye robberyes in that with their martiall powers they defende the publique peace in that they gouerne the commune wealthe with their lawes These thinges albeit they doe not for the loue of Christ yet in a generaltye it is not expedient that the state of the commune wealth shoulde be dysturbed by meanes of vs lest the doctrine of the gospell shoulde seme a sedicious doctrine and than we shoulde begynne to runne in a hatered not bycause we professe Christe but bycause we hynder the publique peace And in case they abuse their power vpon vs at any tyme it is a Christian mans parte to forget the euyll turnes and remembre the good turne In this we are bounden to their autoritie in this we are boundeÌ„ to their defence and marciall powers yea we are rather bounden to God by them in this that we maye be safe from sedicions safe from robbynge safe from battayles and leade a quiet lyfe without trouble It woulde doe well to haue in remembraunce what a greate sea of myschiefes the hurly burly of warre bryngeth in with it and what coÌ„modities peace hath in it Many are the myschiefes that beggerly nede of necessarie thinges procureth Peace bryngeth plentie In peace there is oportunitie to vse godlynesse and warre teacheth all maner of wyckednes Our profession loueth chaste behauiour and in warre who can be safely chaste as he shoulde be And thoughe men for the moost parte abuse the benefyte of peace to wycked sensuall purposes yet for all that let vs vse the publique peace to the seruing of god and integritie of honest manners obeying princes in the meane season in al thinges that they eyther commaunde vs rightely accordinge to their office or elles doe nothing vnto vs but make vs punyshed persons and not wicked persons They take awaye our substaunce but yet no parte of our honestye is dyminished They lade vs with fetters but they drawe vs not away from Christ They slea the body and sende vs ouer to the hauen of immortalitie
thinges and thinges of small worthe vnto him that geueth a thinge of ferre greater price The labourour ought of duetye to haue his lyuing in somuche that Moses lawe forbyddeth the oxe mouthe to be mousâ—ed as longe as he is occupied in treadynge out the corne And doubtles it is more besydes humanitie to suffre him that trauailleth in the gospel preachinge to hungre or thurste He hunteth not after his hyre but the workeman is so muche the more worthye his hyre It is to the commendacion of his godlynes yf he labour without hyre but for all that the people are in great faulte yf they grudge to releue the necessitie of him that deserueth good and maye be succoured with a liâ—ell Moreouer thou shalte geue this prerogatyue to the autoritie of the Elders that thou receyue not lyghtly enformacion against them of those whome it becommeth to stande in awe to them lest a wyndowe be opened also vnto them rashelye to depraue the lyfe of the Elders againste whome ther ought no light sinistre suspicioÌ„ to be receyued wherby their autoritie myght be dyminisshed He ought not to be herde that maketh the informacion onles he proue his obiection with two or thre witnesses But in case it be to apparent and to muche playne that it can not be cloked but they haue offended their correccion must be so moderated that thou nether geue place to the accusours crueltie ne yet that their escaping without punishement ministre a pernicious example to the commen multitude But reproue thou them with thine owne mouthe openlye that the rest maye be more in drede of a bysshoppes checke yf they perceiue therby that euen the elders be not pardoned in case they doe any thing worthye correccion The texte ¶ I testifye before god and the Lord Iesus Christ and the electe angels that thou obserue these thinges without hastynesse of iudgement and do nothinge parcially La ye handes sodeÌ„ly on no maÌ„ nether be partaker of other mennes sinnes kepe thy selfe pure Drincke no lenger water but vse a lytell wyne for thy stomackes sake and thine often dyseases Some mennes synnes are open before hande and goe before vnto iudgemente and some mennes synnes folow after Lykewyse also good workes are manifest before hande and they that are otherwyse cannot bee hyd Prophane Iudges are boundeÌ„ by their prophane lawes in relygion that they be not corrupte with affeccions and so geue wronge iudgement Howe muche more vprightenes besemeth a Byshop either in iudgementes or in puttinge magistrates in office They are monyshed of their othe whan they shall sytte on gementes and are afrayed with the religion of false goddes But I charge the Tymothie by God the father who beyng witnesse and autour this matter is practised and by Iesus Christe whose ministres we are and by the electe angelles arbitrours and lokers on of those thinges that we goe aboute that in practisynge of iudgementes thou obserue those thinges that I prescribe vnto the so as thou maiest come to the hearing of causes vpryghtlye and vncorruptelye not bryngynge the sentence with the that fauoure or malyce or dyspleasure or any other affeccion hath secretlye sowked into thee but of the thing selfe in dede knowen takynge matter to geue right sentence of declynynge nether to this parte nor that parte This vprightenes it is necessarye to expresse not onely in hearing of causes but also in chosynge those men that thou coÌ„mittest ecclesiasticall administracion vnto For an hyghe speciall myschiefe springeth vnto Christian people of none other fountayne than whan vnprofytable or elles pestilent hurtfull men be put in office Therfore laye not handes vpon any man without delyberate aduisement It standeth the in hande to trye and searche that man muche and long whome thou muste committe thautoritie of a bysshop vnto who yf he vse the honour committed to hun otherwyse than he ought to doe it shal be imputed vnto thee whatsoeuer he doeth amysse For thou shalte seme to haue fauoured his naughtines seyng thou knewest him whan thou committedest suche a trauayle vnto him But and yf he haue deceaned the yet thou shalte not be hable to escape the blameworthines of negligeÌ„ce by cause thou committedest so ieoperdous a matter vnto one whome thou hadest not tryed For it ought not to be ynoughe in chosing of a byshop thoughe he be not euyll reported of but it behoueth him to be excellentlie commended many wayes for his wel doinges It is not ynoughe also for a byshop to set forthe his owne innocencie but his duetie is also to make good the integritie of them whome he ordeyneth In these thinges therfore see thou kepe thy selfe chaste and pure vnto the Religion wherof thou hast charge Thy temperate diet is more notably perceaued vnto me than I nede to warne the from delicatenes Howbeit this thou arte to be warned of that abstinence ought so to be mesured as the feblenes of the bodye be not suche that it be not hable to goe aboute the offices of godlynes Lyke as a fatte and vnreasonable lustye bodye dothe many tymes holde downe the soule from myndynge heaueÌ„ly thinges euen so sycklines of bodye oftentymes hyndreth the strength of the soule that it can not expresse nor set forthe it selfe frely by workes of charitie I thincke it therfore ynough for the to haue kepte abstinence to this tyme hitherto From henceforthe drincke not water but vse rather moderate wyne Concernynge thyne abstynence from wyne vnto this tyme let that be practised bycause of the heate of thy freshe youthe but nowe thy healthe must be loked vnto that thou maiest be hable to accomplyshe and doe all the partes of a byshop The stomake is refreshed with moderate drinkyng of wyne and with drinking of water it is chiefely decayed To th entent therfore thou mayest bothe helpe thy stomake and fail seldomer in to sycklynes than thou arte wonte to doe vse wyne in stedde of medycine lest afterwarde whan thy strenght is gone thou be inforced to seke helpe of phisicians But to returne to the purpose that I nowe beganne bycause thou shouldest not thinke that all the synnes of those that thyne are shoulde be imputed to the some mens synnes are so manifest that they tary not the last iudgemeÌ„t of god but runne before the iudgement of theyr owne swynge beyng damned by themselues before they be broughte in to that iudgement For bothe the lyfe and doctrine of suche men dyffereth manifestlye from the doctrine of Christe For in steade of gospellyke godlynes they teache Iewyshe supersticion and as for their lyfe it is infecte with ambicion hastyng hande makyng and other myscheuous desyres As for these maner of men lyke as thou mayest lawfully iudge of them so must thou rendre accompte of them Moreouer some folkes naughtines is so closely hydden that it can not be deprehended by mans iudgement but is reserued to the iudgement of god wherin all thinges shal be made naked for those mens faulte thou shalt not be in daungier before
the gayne of saluation whiche is preached by the ghospel encreaceth also For so is it Goddes pleasure to declare his myghtye power We haue sene in the heade what we maye trust vpon in our selues The texte Remember that Iesus Christ of the sede of Dauid tose a gayne from death according to my gospell wherin I suffte trouble as an euyll doaâ— euen vnto bandes But the word of god was not bounde Therefore I suffre all thynges for the electes sakes that they myght also obtayne that saluacion which is in Christ Iesu with eternal glory It is a true sayinge for yf we be dead with hym we shall also lyue with hym If we be pacient we shall also reigne with him If we d eny hym be al so shal denye vs. If we beleue not yet abyderh he faythful He cannot denye himself Of these thinges put them in remembraunce and testifye before the Lorde that they folowe no contencious wordes whiche are to no profite but to the peruerting of the hearers It is requisite to haue in remembraunce as thou knowest that Christe Iesus beyng made mortall man of the sede of Dauid hath enhaunced the glorye of the ghospell throughe suffrynge of rebukes and after the punishemente of the crosse was exalted to the rewarde of immortalitie This is the ghospell that I preache yet hitherto without shrynkynge beyng neyther afrayed of the Iewes malice nor of the Gentyles feare And for the ghospelles sake I am afflicted with many displeasures of them both yea euen vnto pryson and bondes as thoughe I were an euyll dooer And for all that I doo not so geue ouer the preachyng of the ghospell My bodye is bounden yetto but â—â— toungue that preacheth Christ could not be bounden And beyng a prysoner as muche as doeth possyblie lye in me I allure as many as I can vnto Christ of what sorte so euer they be It maketh no matier to me what I suffre so that I maye encrease some gaynes to the ghospell of Christ For this cause sake I suffre all thynges wyllynglye beyng assured of mine owne saluacion and that they also throughe preachynge of the ghospell shall atteyne saluation whoÌ„ God hathe appoynted to this felicitie whiche saluation is offered to all men not throughe Moses lawe but throughe Iesus Christe who lyke as he hathe suffred for vs so lykewise it becometh vs to suffre for his gospelles sake and for the saluacion of our brethren and lyke as he throughe sondry afflictions and spyghtefull entreatyng was exalted to the glorye of heauen euen so muste we preace to the same ende by the same waye This matier vnto manye semeth hard vncredible but vnto vs it ought to be vndoubted For yf we bethrough baptisme dead together with Christ vnto the lustes of this world or also yf we perseuer in the professyon of baptisme so it chaunce vs to be turmoyled with the sorowes of this world it shal come to passe that we shal also liue with Christ yâ— is to wete we shall be coÌ„panions of immortalitie with him whiche were coÌ„panyons of death with him And yf we suffer wyth hym and for his glorie we shall vndoubtedly reigne with him also For god is of most perfite equitie wil not suffre those to be shut out from the felowshippe of reygnyng whom he would haue to be felowes of sorowes suffryng Yf we professe him boldely in this worlde before men he shall acknowlege vs also in his Maiestie But and if we shall denye him for he denyeth him that refuseth his crosse it shall come to passe that in the laste daye we shall heare that terrible voice I knowe you not It we put our trust in him we do for our owne wealthe but if we distrust him he shall haue no losse For concernyng our opinion of him there commeth neyther wynnyng nor losyng to him therof He of his owne nature is true and can not chose but be lyke hymselfe Whether we beleue or beleue not that shall come to passe that he hath promysed to the godly lyfe that neuer shal dye and to the vngodlye deathe that shall neuer haue ende Thys is the foundacion of the ghospelles doetrine Of this see thou warne all men wythoute disputyng and wrangglyng with humayne argumentes but charge them by the Lord Iesus the autor of this doctrine and the witnesse of thy monicion yea and the reueÌ„get of vngodlynes excepte they will repent beyng warned By this manner of sadde earnest charge geuyng thou shalt doo more good than with disputing Mynde not in any wise to stryue with wordes after the maner of Sophisters nor couet with humayne reasones to affirme the thinge that oughte to be perceaued by faythe For that matter doeth not onely auayle nothyng to the furtheraunce of godlynes but also it weakeneth the strength of faythe and at length subuerteth the myndes of the hearers that euerye thinge is called in to question and with philosophicall reasones the thyng now set vp now throwen â—â—â—ne whereof it is not lawfull to doubte and so ariseth question vpon question that there is nether ende nor measure of questionyng The texte â–ª Study to shew thy selfe laudable vnto god a workeman that neadeth not to be ashamed destributyng the word of truth iustly As for vngostly vanites of voyces passe thou ouer them for they wylencreace vnto greater vngodlynes and their wordes shall frete euen is both the disease of a Cancre of whose nomber is Dimeneus and Philetus which as â—â—â—â—nyng the truth haue erred saying that the resurteccion is past already and doe â—â—â—roy the fayth of some But the sure ground of god standeth styl and hath this scaâ—e the Lord knoweth them that are hys And let euery man that calleth on the name of christ depart from iniquitie Notwithstandyng in a great house are not onely vesselles of gold and of sâ—â—uer but also of wood and of yerth some for honoure and some for dishonour If a man therfore purge hym selfe from suche men he shal be a vessel sanctified vnto honouer mete for the vses of the Lorde and prepared vnto all good workes See that thou rather let suche maner of wranglynges passe and studye to shewe thy selfe a ghospellyke workeman not a disputour but a woorkeman laudable not vnto men but vnto God and behaue thy selfe so in the ghopels affayres as he that hath chosen thee nede not to be ashamed of thee And that shalte thou doe in case thou wylte thwyte of vayne fonde disputacions and teache faith to be the summe total of the ghospels doctrine and yf thou brushe awaye the brambles of doubtefull questions and deuyde and dystribute the worde of God wyth vprighte iudgemente propoundyng onely those thynges that properlye belong to the matier of saluation and of Godlynes Moreouer reiecte boldely vayue brablyng of wordes whiche yf they be once receyued venome appeareth by lytle and lytle and they shall growe alwayes to wickednes more and more and at length the mater shall come to that ende that mans
seconde tome that is to wyte the paraphrase vpon the Epistles of saincte Paule and the other Apostles Wherefore wyllynge to helpe to the furtheraunce of so godly an entente and to bryng in at the lâ—â—ste my farthinge into the treasorye of the lorde I haue loked ouer againe my sayde translacion and haue amended the places that wer faulty And besyde â–ª I haue so annexed the paraphrase to the texte that the readers shall I trust easyly atteyne therby to the true vnderstandynge of saincte Paules mynde Whiche my labour I do dedycate vnto your mastershyp whome I knowe to loue gods worde synceretly and vnto whome I knowledge my selfe to be moste hyghlye bounde of all men as vnto the chefe and onely socourer of myne olde age humbly beseching you to accepte this lytle gyfte as a token of my faithfull harte and I trust with goddes helpe or it be long to sende vnto you other monimentes of myne industrye which I trust shal be no lesse pleasynge vnto you and no lesse profytable to the readers ¶ The Argument vpon the Epistle of S. Paule vnto Cyâ—us By Erasmus of Roterodame THe apostle Paule had made his dysciple Titus ouersear of the christian congregacioÌ„ in the noble I le of Crete now named Candye whome for the excellent gyftes that were in him Paul loued as tenderly as yf he had bene his owne naturall sonne And at his departinge out of that contrey he made hym the head ouersear of the faythfull that were there Afterwarde he wrote this Epistle or lettre vnto him from a citye of Epirus called Nicople lyinge on the sea coaste in a clyffe named of the olde Cosmographers Leucate or the clyffe of Aâ—tâ—um â–ª at whiche tyme all thinges as it semeth were quiet with the christians for here is no mencion made of any persecucion In this Epistle he putteth Tâ—tus in remembraunce to fynishe and perfyte tho thinges whiche he hymselfe had begone among the same men of Crete and that in euery citie of the Ne whiche as writers doe testifye were an hundred he shoâ—lde ordeyne ouersears whiche we nowe call byshoppes and here they are of the Apostle named elders And for this cause Paule prescribeth vnto him the true forme of a Byshop or Shepherd of Christes flocke Furthermore bycause false apostles were come also into that partes whiche went aboute to put theyr Iewyshe ceremonies into mennes heddes Paule here geueth him a courage strongly to confute and reiecte them After these thinges he sheweth what is the dutye of euery persone and age lyke as he dyd to Tymothie addyng this that no man ought to resiste prynces and magistrates executynge their office and power yea though they were infidels but rather to tolerate them paciently that they maye the sooner by suche our modestye be called to yâ— folowyng of the gospell Laste of all he wylleth Tytus to come to him at Nicopli but not afore yâ— he had sent Artemas or Tychicus whiche were his dysciples into Crete to him least paraduenture the Cretians woulde els thinke them selfes destitute of the conforte of an heade or chiefe ouersear whome we call an Archebysshope The paraphrase of Erasmus vpon the Epistle of S. Paule to Titus The first Chapter The texte ¶ Paule the seruaunte of God and apostle of Iesu Christ accordyng to the faithe of goddes electe and accordynge to the knowledge of the trueth whiche is after godlynes in the hope of eternall lyfe whiche god that cannot lye promysed afore the worlde began but hathe opened his worde at the tyme appoynted thorowe preaching whiche is committed vnto me accordynge to the commaundement of god our saueour to Titus his naturall sonne after the continue faythe Grace mercy and peace from god the father and from the lorde I esu Christ our saueoure I Paule my selfe the addict seruaunt obeyer not of Moses lawe as I was once but of God yâ— father ambassadour of his sonne Iesus Christ of the which my message the whole summe is that suche as god hath electe to attayne to euerlastynge saluacion thorowe the gospel them I should exhorte not to the obseruacioÌ„ of the law or to put their confideÌ„ce in workes but vnto faythe which onely openeth to al meÌ„ yâ— entryng into euerlasting saluacioÌ„ thorowe yâ— fre beneficence of Iesus Christ And my coÌ„mission is to call them not to faythe onely but also to yâ— knowledge of trueth which among yâ— Ethnikes was ouer heaped with the inuencions of mans wysedom among the Iewes it was hydde wrapped vp in the shadowes of mysticall figures ceremonyes I am charged I saye to call meÌ„ to the knowledge of the trueth not yâ— whiche the philosophers of this worlde do teache disputinge on the causes of natural thinges but to the knowledge of that trueth which coÌ„pendyously sheweth in what thinges a ryght christian lyfe consisteth yâ— ende rewarde wherof is lyfe euerlastynge to folowe after this shorte lyfe that we leade here in the worlde whiche euerlastynge lyfe men ought with the more truste to hope for how great troubles soeuer they endure while they be here First because he that promysed this euerlastynge lyfe was not a mortall man that myght bothe be deceyued him selfe also deceyue other but it is god that doeth it Who as it cannot be chosen but he must neades abyde alwayes god so can nothing surely procede froÌ„ him but onely the mere trueth And again bycause this yâ— he promysed he dyd not promes it by a chauÌ„ce or but now of late but afore the the world was made it was fully determined by the diuine vnchauÌ„geable decree of his mynde to do yâ— which he now doeth There is no newe thing that hath altered his purpose but yâ— thing which for secret causes onely knowen to his godheed he would haue to be couered hyd hitherto yâ— would he haue to be opened to al the world at this tyme the which he had afore by his eternall wysedome appointed to yâ— reuelyng therof Neither would he that there should be onely shewed to the Iewes a shadowe darkened with the mystes of figures but his wil is that yâ— cleare trueth should by the preaching of yâ— gospel be declared to al meÌ„ withoute any dyffereÌ„ce of nacion or language This is yâ— who le effecte of yâ— doctrine of yâ— gospel yâ— preaching wherof I haue not takeÌ„ vpoÌ„ me of myne own head but it was coÌ„mitted to me not coÌ„mitted by men but by out saueour god who dyd not onely cal me to the occupieng of an apostles office but besyde that he enioyned it to me and so charged me therwith that it was not lawful for me to refuse that whiche he so earnestly commaunded me to do These wordes haue I spoken that no man shoulde thynke myne autoritie or els the autoritie of him whome I haue put in my stede to be but of lyghte estimacion I therfore the same Paule beyng beyng in suche autorite do wryte this Epistle or lettre to Titus my very
of this malyciouse secte whiche be Iewes conuerted to Christ but not syncerely For they so professe the gospell that they mengle Moses lawe therwith and wyll not cleane forsake their Iewyshe supersticion The texte ¶ One of them selues euen a prophet of their owne sayde the Cretyans are alwayes â—lyats euil beastes sâ—owe belyes This witnesse is true Wherfore rebuke thou them sharply that they maye be sounde in the faithe not takynge hede to Iewes fables and coÌ„maundementes of men that turne awaye the trueth Vnto yâ— pure are all thinges pure but vnto them that are defyled and vnbeleuynge is nothinge pure but euen the mynde and conscience of them is defyled Nether is it any meruayle to haue suche men founde in Crete that feade their belyes with vaine wordes and naughtye wayes sythen many yeares agone a poete called Epimenedes whiche was a Cretian him selfe dyd speake these wordes of his owne countreymen Men of Crete be alwayes â—â—ars euyl beastes and slowe belyes This wytnesse is so trew that it myght be taken for a worde of goddes owne mouthe Be not they naturaly lyars which feare not to darken the most cleare lyght of the trueth of the gospell with their fables Be not they noyfull beastes whiche is euery place blowe their venome on symple persones that be not ware of them Be not they slowe belyes whiche had leauer by false doctryne lyue in ydlenes and rankly then for the defence of the gospell to suffre hungre and be many tymes shrewdely handled as I am Wherfore rebuke such naughtypackes earnestly that they may ones waxe good and leuyng the trust that they haue in the ceremonies of the olde lawe they maye geue them selfes wholy to yâ— truethe of the gospel and that they geue not them selfes to such lewde tales of the Jewes throughe the whiche the commaundementes of Christ be let go and constitucions of men brought in in the steade of them As the obsetuacions of newe Mones the kepinges of the sabbothe circumsicion wasshynges choyse of meates dyuersyte of clothing to beware that they touche not certayne thinges and of the house to be seuen dayes vncleane with many other lyke to these Whiche god for a tyme commaunded to be kepte of the Jewes partely that that nacion beyng rebellious and vnweyldy to be ordered might be holden and kepte vnder by the multitude of preceptes partely that those thiÌ„ges should be as shadowes of true thinges to come But they are nowe of none effecte at al insomuche that yf any man wyll contynewe to kepe them styll after the maner of the Jewes nothing can turne him more awaye from the veritie of the gospel For there is no nacion that more stubbornely dothe rebell againste the gospell than the Jewes do which can in no wyse leue these vayne thinges This meate saye they is vncleane eate it not This bodye is vncleane touche it not Thus speake they but awaye with these dyffereÌ„ces eyther of meates or clothinges among them that be trew Christians to whoÌ„ beyng cleane all thinges be cleane Neyther ought they to thynke any thinge that god hathe made to the vse of maÌ„ to be holyar or vnholyar one than an other whether it be meate clothinge or any suche lyke thing And as to them yâ— be pure christians nothing is vncleane so to the Jewes whose myndes are fylthye nothinge is pure and cleane not so muche as those that the lawe permytteth to them for cleane For seynge they haue not trust in him who after the openyng of the gospel would not haue these thinges to be obserued after the fleshly and lyterall sense but to be referred to the workes of the soule what thing can be pure to them whose myndes are infected with mysbeleue and their lyfe defyled with inordinate waste ambicion couetyse and other vices The texte ¶ They confesse that they knowe god but with the deades they denye him seyng that they are abominable and dysobedient and vnapte to euery good worke They vpholde the lawe with to the and nayle and yet they wote not what the lawe meaneth They haue their prepâ—ce circumcysed but the mynde within is vncircumcysed They go into yâ— temple with handes and fete wasshed but the soule and conscience is vnwassed They kepe their Sabbothe holy froÌ„ bodyly workes but in the meane time they haue their breaste vnquieted with hatered anger and other infections of the sowle They feare to be contaminate yf they eate eyther porke or pigge but they thinke themselues cleane whan they with gredy eares â—eaâ—e foule communication and back byting of other They thinke them selfes defyled yf they touche caren but yet they abhorre not to touche an hoore or a thing that is stolen They thinke it a fowle synne yf they vse any garment of lynen and woleâ— mengled together but they stande not amysse in their owne conceite whan they haue theyr breast ouercouered with so many foule vyces It is a great shame therfore to them to boaste them selues that they alone knowe god seyng that they deny him in their deedes more thaÌ„ any other Do they not deny him whan they are so spotted with the fylthynes of the soule that vnto moste men they are abominable yea and for their vnbelefe vntractable And fynally whan in all the deades of true faythe wherby we should cause god to be mercifull to vs they be farre worse than all other men be The seconde Chapter The texte ¶ But speake thou the thinges whiche become wholsome learnyng That the elder men be sobrr sage dyserete sounde in the faithe in loue in pacieuce BBut let them go with their fables let the naughtynes of these men moue the nothing at all but that thou remembre thy dutie and that thou speake those thinges that be in very deade mete for the iernynge of the gospell that is to saye yâ— whiche maye make vs commendable before god for our pure myndes manners declare that we be yâ— disciples of Christ Here thou wilt aske me what thiges theiâ—e yâ— I would haue theeso to speake and to instructe other in them Thou shalt warne the elders of the people yâ— they be sobre watchfull dilygent to all godly workes And that they ouercome the vnlustynes of their age with yâ— couragiousnes of faith Besyde that they be graue not playing the fooles lyke yonge men in their olde age but that they vse sage maners that the youthe maye haue them in renerence and awe Teache them to moderate them selfes that they be not way warde and soone angry as the commune sorte of olde men is but greatly commended not onely for the integrite of their faithe but besyde for their charitable deades and pacience in suffrynge of all aduersities in especiall suche as happen to them for the gospell of Christ The texte ¶ The elder wemen lyke wyse that they be in suche raymente as becometh holynes not beyng false accusats not geuen to muche wyne but that they teache honeste thinges to make the yonge wemen sobre mynded to
men that for haters we be made well wyllers euen to theÌ„ that hate vs thys haue we neither by Moses lawe nor yet by our owne merites but by the free goodnes of God by the which we coueite that all men yf it be possyble reioyse with vs in one commune saluation and that the verite of the gospel may shine and geue lyght to all men as it hath geuen lyght to vs. For afore we wandered lyke blynde men in darkenes as the vnbeleuers do styll But nowe after that it is made open thorow the ghospell howe greate the goodnes and charite of God the father which is autor of our saluation is to al men now after that the darkenes of our former lyfe is put away we haue obteyned true lyfe saluation not by the obseruation of the lawe which had a certayne righteousnes in it but yet of small efficacie to geue euerlastyng lyfe but we haue obteined it thorowe the mere mercie of the Godhed For by the holy fonte of baptisme we benewe borne agayne and graffed into Christ the sonne of the euerlastyng father and beyng renewed by his spirite we haue ceased to be carnall and haue begon to be spirituall Therfore what so euer we be we are altogether bounde to God for it whiche into vs nothyng deseruing it hathe shed aboundantlye his spirite whiche the lawe coulde not geue And he hath shed this his holye spirite into vs by Iesus Christ by whom it hath pleased him most liberally to geue vs all thynges that we beyng purged by hys benefite from oure olde synnes should endeuour our selfes by good workes to be made apte to receiue the inheritaunce of the lyfe that endureth for euer of the whiche the doctrine of the gospell doeth put vs in a sure hope Sence that we therefore were once miserable and beyng nowe thorow the onely mercy of the Lorde delyuered from synne we hope for the crowne of euerlastyng lyfe with Christe we muste haue pitie vpoÌ„ other go aboute by al meanes that God may also haue mercy on theÌ„ The texte This is a true saying Of these thinges I wyll that thou certifie that they whiche beleue in God myght be diligent to go forwarde in good workes For these thynges are good and profitable vnto men Let a christian Byshop in the steade of Iewishe fables tel these thynges to the people for they are certaine and not to be doubted of There remayneth nothing more for vs to do but that in all our coÌ„uersation froÌ„ hence forth we shew our selfes not vnmyndful of the great benefite that we haue receyued of God but that we lyue in all thinges accordyng to his godly pleasure or els the professioÌ„ of christiandome of the gospel wil nothyng aduaile vs. Wherfore I wil that thou assure al meÌ„ of these thinges which greatly perteyne vnto our purpose confirme theÌ„ therin also yâ— they whiche haue once beleued in God yâ— by his free mercifulnes they haue bene redemed from their synnes and that he will geue the crowne of immortalitie to all them whiche by vertuouse and godly liuinge do studye to folowe Iesu Christe as nere as they are able maye leade suche a lyfe as maye seme not vnworthy of so greate profession and so hir promisses Nowe they shall declare them selues to be true christians yf they curse not the Ethnikes and the Iewes nor saye euyl by them but yf they be beneficial to al men and by the affection that they haue to piety they reioyse to helpe all men For these thynges shall not onelye ornate and commende the professyon of the gospell as thynges of them selfes honeste but besyde that very profytable to drawe other to Christe and to helpe other whiche be oppressed with any calamitie The chiefe poynte of christiantie is to do good to all men and by benefites euen the very wylde beastes are ouercome and made tame Thou shalte therfore on suche wise speake and preache of these thynges and not as one that is in any dowte of them as some be whiche mouyng many questions seme to haue but a faynte beleue But teache thou with greate confydence of countenaunce and with greate stedfastnes of wordes that euery man maye right well perceyue that thou arte throwlye persuaded in that whiche thou doest laboure to perswade to other Out of these thinges commethe no small frute of true religion The texte Folyshe questyons and genealogies and braulyng thorowe sâ—tyuinges about the lawe auoyde for they are vnprofitable and superfluous But folyshe and vnconnyng questions and entangled genealogies and contenciouse disputacions or rather warre vpon Moses lawe whiche some folowyng the trade of the Iewes do styrre vp to gette them a name thereby and vantage caste them away as superfluous and vuprofytable to the lyfe that is after the gospell For what death it hurte good lyuynge yf I knowe not why Moses graue can no where be founde And whether it be as the Iewes do say lest he should be raysed vp agayne by enchaunters Or yf I knowe not howe many yeares Matusalem lyued Or of what age Salomon was whan he begate Roboam Why Moses did forbyd to eate the fleshe of swine Why the Iewes do suppose that the blode of a Wesell must with so great diligence be purged And many other more folyshe than these In the exposicion whereof what profiteth him to tary that hasteth to the rewarde of a true christian lyfe These thynges must rather â—e cutte awaye than declared and they which professe them as excellente thynges oughte more to be reproued and sharplye rebuked than to be ouercome with disputacion The texte A man that is an auctor of sectes after the firste and the seconde admonicion auoid â–ª knowyng that he that is suche is peruetted and synneth euen damned by him selfe If they whiche mayntaine suche supersticions as haue tofore bene mencioned erre by symplenes whan they be warned therof they wyll amende But yf they do it of a purposed malice eyther to get them a name or for lucre or for some other fylthy cause than wyll they be ready to defende euen those thynges whiche they knowe to be false These men whan thou hast once or twies rebuked them yf they amende not then auoyde them as sedicious and incurable persones leste they do more harme whan they be prouoked than they woulde doe yf they were let alone as men not regarded Yea and lest it may turne to a worse inconuenience that they whiche cannot be brought into a better mynde drawe him that goeth about to instructe them into the same errour that they be in For what auayleth it to geue any oftenar to them the medicine of cortectioÌ„ yf there be no hope of remedy An errour commynge onelye of the fraylenes of man is remedied by one or two warnynges but peruersitie is incurable and made worse by puttyng to of remedies Therefore he that beyng once or twyes rebuked abydeth neuertheles styffe in his opinioÌ„ let him alone in his froward
mynde as a man quite ouerturned and paste all remedy Neyther hast thou any neade to laboure in the condemnynge of him sythen he is condemned by his owne iudgement If he peryshe he is lost and cast awaye by his owne faulte For he cannot laye this excuse for him I was deceyued and went oute of the waye thorowe ignoraunce no man warned me of myne â—â—â—oure This excuse it but vayne For what shal one do to a sicke man that wil take no medicine peraduenture yf he were contemned and not passed on he woulde wexe wyser If he wyll not yet the fewer resorte vnto him the fewer shall the contagion of his madnes infecte The texte When I shall sende Artemas vnto the or Tithycus be diligente to come to me vnto Nicâ—â—opolis For I haue determined there to wynter Bryng zenas the lawear Apollos en theyr iorney diligently that nothynge be lackyng vnto them And let oures also learne to â—â—cell in good woorkes as farforth as nede requireth that they be not vnfruteful All that are with me saluâ—e the. Grete them that loue vs in the fayth Grace be with you all Amen I woulde fayne haue the with me a fewe dayes but I woulde not it should be to the damage of the christian congregacions in Crete which haue bene but late conuerted to the faith and therefore they haue the more nede of a diligente ouerseat whiche maye buylde vpon the foundacion nowe all ready layed Se therefore that thou mete with me at Nicopole But come not afore I send Artemas or Tichicus to thee to be there for thee in my steade leste thy departing shoulde leue Crete destitute and as it were an Orpheline Thou shalte not neade to feare that I wyll in the meane tyme go any where els and so thou to lese thy laboure For I am purposed all this nexte wynter to be at Nicopole whiche is a citie of Trace Whan Zenas sometyme a doctor of Moses law but nowe a noble preacher of the ghospell and Apollos whiche is a man greatlye approued in the doctrine of Christe wyll departe from the bryng them forthward with all the humanite that maye be and see that they lacke nothyng that shal be necessary for their iornaye If these offices of humanitie be exhibited of the Ethnikes that they doo for good maners sake brynge their frende onwarde on his iorney and gyue him at his departyng sufficiently bothe of vytayles and otherthynges necessarye for him in his way I thynke it very right that our men also whiche profelse Christe do learne to vse suche gentyle fashions and to gyue due thankes to them that do deserue it Not that they shuld make them riche with greate gyftes but to geue them suche thinges as be necessarye for their lyuing whan nede shall requyre For seyng that they whiche do not knowe Christe be yet taught of nature to geue them thankes whiche haue done for them truly it is very vnsemely that christian men should be barayne and vnfruteful to them of whom they haue receiued any good turne As many as be here with me commende them vnto the. Do thou agayne coÌ„mende me to as many there as loue me not with worldely affeccion but with Euangelicall and christian loue whiche the commune profession of faythe doeth engendre in vs. The free beneficence of Goddes mercy be with you all for euer Amen ¶ Thus endeth the paraphrase vpon the Epistle of S. Paule to Titus ¶ The Argument vpon the Epistle of S. Paule to Philemon by Erasmus of Roterodame â–ª THis Philemon after the Grekes writing was a Phrigiâ— borne whiche nacion of people is vntractable â—â—anyshe as the Greekes owne prouerbe maketh often mencion Stripes make the Phrigian to amende And yet Paul reconned this Philemon one of hys speciall frendes bycause of his godlynes diligence done to yâ— sayntes And a seruaunt of his one Onesimus had runne away froÌ„ him to Rome and had theuishlye stollen somwhat from him as seruauntes are for the moste parte vsed to doe There whan he had hearde Paule who at that tyme was in bondes he receiued the doctrine of the gospel and serued Paule in prison But lest the maister should be vexed in his mynde for his seruauntes runnynge awaye he sendeth him home agayne with a wonderfull diligence and ciuilitie he reconsileth vnto the Maister his seruaunt that had bene both a runneagate and a piker and offreth him selfe to be suertie to make good what soeuer he had piked at his runnyng awaye This Epistle he wrote from the prison by the sayd Onesimus whom he also calleth his sonne Thus endeth the Argument ¶ The paraphrase of Erasmus vpon the Epistle of S. Paule to Philemon ¶ The .i. Chapter The texte Paule the prysoner of Christe brother Timothee Vnto Philemon the beloued and oute helper and to the beloued Appia and to Archippus oure felowe souldier and to the congregacion that is of thy house Grace be vnto you and peace from God oure father from the Lorde Iesus Christe PAule before this tyme an Apostle and seruaunte of Iesu Christ and nowe his prysoner also for why shoulde not I be glad to be hys prysoner for whose ghospelles sake I weare these bondes not for the punyshement of any euyil that I haue done but as a notable badge of a free valeaunt preacher and also my felowe ghospellpreacher brother Timothee vnto Philemon in the profession of the commune faith a brother singulerly worthye to be beloued and not a brother onely but also my companion in very many affaires partaker in the office of the gospel to his wyfe Appia my moste welbeloued syster as concernyng the kynred of fayth to Archippus our felowe souldier and to the rest of the congregacion whiche is at his house Grace be vnto you and peace from God oure coÌ„mune father froÌ„ his sonne the lord Iesu Christ The texte I thanke my god making mencioÌ„ alwayes of the in my prayers when I heare of thy loue and fayth whiche thou haste towarde the Lorde Iesu and towarde all sayntes so that the fellowshyppe of thy fayth is fruteful in the knowledge of euery good woorke whiche is in you towarde Iesus Christe For we haue great ioye and consolacion in thy loue because that by thee brother the sayntes hertes are comforted In my prayers wherwith I am accustomed to sacrifice daylye vnto God I undre thankes vnto him alwayes on thy behalfe For I ascribe it thankefully vnto him that I heare spoken openly of all men that is to say both the purenesse thy ryght gospelling charitie which thou bearest towardes the lord Iesus not towardes hym only but also towardes al saintes yâ— is to were his meÌ„bres vnto whoÌ„ what so euer is bestowed hys wyl is to reckeÌ„ it done to him self And this I also beseche him to augment his mercifulnes vpon thee that this thy faith whiche is not idle in the may expresse his power dayly more more to enforce
am an Apostle he is bothe a brother and most derely beloued brother for the commune faithes sake which maketh vs elike in Christ for the commune enheritaunce sake wherunto we are called indifferently elike for the commune fathers sake for the commune redemers sake in whiche all there is no difference betwene the lorde and the seruaunt betwene the maister and the scholar And yf he for these causes be vnto me most dearely beloued with whome I haue nothyng commune sauyng the kynred of the spirit how much more ought he to be most dearly beloued vnto the vnto whom besydes the boÌ„des of the spirit he is also ioyned after yâ— fleshe Thou wouldest loue a strauÌ„gier if thou seest him become suche a one as Onesimus is But nowe thou shalte loue him for this respecte that where he is of thine owne householde he is proued suche a one as he is And yf thou vouchesafe to haue me to be thy coÌ„panion in the ghospels affaires thou must take him agayne as it were I my selfe For I loue him as my most deare sonne as my highly beloued brother as partaker of my bondes and of the ghospell Other thou must cast of both or hertyly loue both What he hath bene afore tyme it besemeth not to reherse after he is baptised Suppose him to be a newe man newly borne againe vnto the. But if the losse of any thing greue the wherof thou woldest haue ameÌ„des before thou forgeue hym take me suertye for him Requyre it of me whatsoeuer he hath eyther hurt thee or oweth thee I bynde my fidelitie vnto the by this my hande writynge Loe thou haste this Epistle written with my verye owne hande Yf thou thinke me a trustye suertie leate Onesimus alone goe to lawe with me I shal paye the agayne in his behalfe whatsoeuer he oweth the. Thus muche I coulde obteyne I thinke yf I had to do with any other man I am not disposed to reherse at this preset what I might iustly require of the by myne owne autoritie For I wyl not make rehersall here that inasmuch as thou arte become a christian man by my doctrine thou owest me not only that that thyne is but also thine owne selfe Muche lesse wrong thou oughtest to recken it yf I woulde require the to forgyue me what soeuer losse it be that Onesimus oweth thee howbeit I desyre not that onles thou wilte wyllyngly and of thyne owne mynde forgeue it not so muche to set my promise at libertie as that thou shouldest declare thy charitie Wel goe to my brother Onesimus hath his name of fruition who lyke as I loue hym derely and as I woulde with al myne hert haue him praysed vnto the so let it be my chaunce to haue yâ— fruicion of thee not after the maner as among the commune people a frend is glad of his frende but so as an Apostle is ioyous of his disciple that expresseth the doctrine of Christ Thou seest how hartely I loue Onesimus and he hath wel deserued that I should loue him Therfore receyue hym make my herte mery Herein I trouble the with to muche a doe not that I put any distrust in thy charitie but I do it vpona certaine abundaunce of loue that I beare vnto my sonne For in dede I knowe thyne obedience so throughlye â–ª well by thyne olde diligent doinges that I doubt not but thou wilte doe more in this behalf than I require of the. And in the meane whyle receyue Onesimus gentlie eueÌ„ as my pledge and also prepare me lodgyng agaynst I come whiche shall not be long after For I trust that God throughe your prayers wil once restore me agayne vnto you And than I shall presently thanke the for thy gentill receyuyng of Onesimus Epaphras thy countreyman saluteth thee whiche is my felow in pryson and in bondes for Christ Iesus sake Moreouer Marcus Aristarchus Demas Lucas my felowes in office And imagine that they all beseche the for Onesimus as I doe The grace of oure Lorde Iesus Christ be alwayes wyth your spirite Amen ¶ Thus endeth the Paraphrase vpon the Epistle to Philemon The argument of the Epistleto the Hebrues gathered by Des Erasmus of Roterodame NO nacion resisted the gospel of Christe with more obstinate mindes then the Iewes which bare also a speciall malyce agaynste Paule partly for that that he openly professed himselfe to be an Apostle of the heathen whome the Iewes aborred as vnreligious and godles and partly because he semed to abolishe Moses lawe which they conÌ„pted most holy desired the same to be published thorough all the worlde in the stede of the gospell Insomuche that there were some euen amonge them that had receyued Christes doctrine which thought that the obseruacon of the lawe ought in any wyse to be ioyned and coupled with the gospell Wherfore the faythfull at Hierusalem were sondrie wayes vexed and iniured by such as resisted the gospel For the aduersaries beeing commen officers and hauing the publike autoritie in their handes the sincere professours of the gospel were caste into prison were scourged and suffred spoyle and losse of theyr goodes Paul therfore coÌ„forteth these good men by yâ— example of the old sainctes which for the moste parte were exercised with such like or greuouser calamities that their vertue therby might be tried and made more excelleÌ„t But chefely he conforteth them with the example of Christe and hope of the heauenly reward After this he declareth that now that Christes gospell hath shewed furth hir shyning lyght the shadowes of Moses lawe haue vanished awaie and continue no longer And in this place he repeteth many thynges out of the olde testament and applieth them vnto Christ He teacheth further that we ought not to hope for saluacion by kepyng of the lawe which was geuen but for a tyme was vnperfit but by fayth by which those olde notable holy men whose remeÌ„braunce the Iewes had in great veneracion chiefely pleased God In the ende he teacheth certayne rules pertaining to christian maners ¶ The ende of the Argument The paraphrase of Erasmus vpon the Epistle of the Apostle saincte Paule to the Hebrewes The fyrst Chapter The texte God in tyme past diuersly and many wayes spake vnto the fathers by Prophetes but in these laste dayes he hath spoken vnto vs by his owne soune whome he hath made heâ—â—e of all thynges by whome also he made the worlde Whiche sonne being the bryghtenes of hys glory and the very ymage of hys substaunce rulynge all thynges with the worde of hys power hath by hys owne persone pourged ouâ—e synnes and sytteth on the ryghte hande of the maiesty on bye beyng so muche more excellent then the Angels as he hath by in heritaunce obtayned a more excellent name then they WHere as in tymes past almyghtie God desyrous for the tender loue he bare towardes vs to prouyde for the health and saluacion of mankynd spake ofterymes diuerslye and many wayes by his Prophetes vnto whome he appeared
yâ— mystical psalme should be said to be instituted not after the ordre of Aaron but after the order of Melchisedech For seeyng the auctoritie and fourme of the lawe is ioyned with the fourme of priesthood it is nedefull if priesthood be translated into an other fourme that the fourme of the lawe bee lyke wyse translated and chaunged Certes the chaunging of the tribe sufficiently declareth that the manour or fourme of priesthood must nedes be chaunged For he whome the prophecie of the psalme speaketh of was none of the tribe of Leut but of thatâ—â—â—be wherof neuer man as yet serued at the aulter because it is euydent that our lorde Iesus sprong of the trybe of Iuda But when Moses did institute the rite and auctoritie of priesthood he made no mencion of thys priesthoode whiche shoulde bee of the same kynred with the tribe of Iuda Furthermore that the priesthood whereof the psalme speaketh is not the same manoure of priesthood that Moses priesthood is of it doeth appeare more manifestly in that the prophecie playnely addeth these woordes folowing After the order of Melchisedech signifying therby a priest vnly â—e vnto Aaron and like to Melchisedech to thentente we shoulde vnderstande that there is no lesse difference betwene the one persone and the other then is betwene the rite or ceremonte and efficacie of priesthood What meaneth this after the ordre of Melchisedech nothing els but which doeth not sacrifice beastes prescrybed â—y the grosse and carnall lawe but can by heauenlye grace bryng vs to lyfe euerlasting For the law did purifie the fleshe by washinges and diuers purgacions but grace purifieth our soules with a sacrifice of more strength and efficacy For as Aaron contineweth not for euer so his priesthood was not euerlastyng and as it is sayde of Melchisedech that he continueth for euer so hys priesthoode shall haue no ende And that these thynges verelye agreeth with Christ the mistical psalme declareth saying Thou art a priest for euer after the ordre of Melchisedech The priesthood that contineweth but for a season geueth place to the euerlastyng priesthood and the mortall hye prieste geueth place vnto the immortall Certes as the vâ—â—perfiter priesthood geueth place vnto the perfiter euen so the vnperfit lawe geueth place to the perfiter lawe of the gospell wherby the constitucions and lawes of Moses conteyned in the olde testament be as it were dyssanulled for that they were not of strength sufficiente nor so profitable as they shoulde haue been The texte For the lawe brought nothyng to perfeccion but was an introduccion to a better hope by the whiche we drawe uye vnto god And therefore is it a better hope because the thyuge was not done without an oth For those priestes wer made without an othe but this priest with an othe by him that sayde vnto hym The Lorde sware and will not repente Thou art a priest for euer after the ordre of Melthisedech And for that cause was Iesus a stabliâ—her of a better testamente For god woulde vs to be made perfite but that lawe broughte nothyng to perfeccion neyther was it geuen for that purpose yet was it not geuen in vayne Truelye it was geuen for a season to thentente it shoulde be a certaine griece or stayre to bring vs at the length to a better hope For it promysed a fruitfull lande wherein they shoulde lyue a quietlyfe who had kepte the commaundementes of Moses lawe The law was grosse and so was the rewarde but thus god prouided for the grosse capacities of menne that by sensible thinges they shoulde by litle and litle fall in vrewith thinges spiritual It was coÌ„maunded that they should not sâ—ey that they should not steale that they shoulde pourge the handeling of carayne with certayne ceremonies A lande was promised them wherein they should liue quietly a few yeres but vnto vs heauen is promised where we may liue in euerlasting ioye and felicitie and in the meane while we are commaunded to loue euen oure very enemies Theyr prieste when he was most deuoutly occupyed about sacrifice to make intercession vnto God for the people went into the inwarde partes of the vayle But our priest entred euen into the very heauens there to pleade our cause before god the father whome we are made nye vnto by our ambassadour Christ Iesu who is the head of the churche For it is not possyble that the bodye be awaye where the head is present And by reason of suche an hye prieste we haue a surer hope then the Iewes had by meanes of theyr hye priestes because theyr priestes were ordeined without an othe and ours with an oth the which god would haue made to thentente we shoulde haue a more sure confidence in hys promises if the priest by whose mediacion we hope after the immortall felicitie promised vs were by an othe approued an euerlastyng hye prieste and that of god which elsewise can not lye For thus speaketh he in the propheticall psalme The lorde sware and will not repent thou art a priest foreuer after the ordre of Melchisedech Therefore looke howe muche difference there is betwene heauen and yearth betwene thynges that lasteth for a tyme and thinges eternall betwene those that are mortal and such as are immortal betwene worldlye thynges and heauenlye of so muche a better testamente was oure hye pryeste Iesus made promiser and so much the certayner promyser as the promyse among men confyrmed with an othe is of more certaintye then a simple promyse The texte And among them manye were made priestes because they were not suffered to endure by the reason of death But this man because he endureth euer hath an euerlasting priesthode Wherfore he is able also euer to saue them to the vttermost that come vnto God by hym seyng he euer lyueth to make intercession for vs. For suche an hye Priest it became vs to haue which is holy haemiesse vndefiled separate from sinners made hier then heauen Which nedeth not dayly as yoâ—der hye priestes to offer vp sacryfyce Fyrst for his owne synnes and then for the peoples synnes For that did he once when he offered vp himselfe For the lawe maketh menne priestes whiche haue infirmitie but the worde of the oth that came synce the lawe maketh the sonne prieste whiche is perfecte for euermore Moreouer vnder the law of Moses it was needefull to haue manye priestes instituted eyther because they shoulde execute the priestes offyce by tournes appoynted eyther because that death woulde not suffer them alwayes to continue in theyr ministracion and by that meanes the promiser oftentymes chaunged was verye vncertayne of hys promise But thys our prieste is one for all and needeth not anye successoure but by reason he endureth for euer he hath a continuall priesthood Wherfore he is hable to bring those vnto saluacioÌ„ whom he hath begun to saue because they haue hym alwayes a redy prieste by whose meanes they may come vnto god For Christ liueth euer to thinteÌ„te
giue some cleanesse and puritie For whatso euer was there done perteyned chiefly vnto the bodye for that it stode in choyse of meates drinke whereas in very dede meate neyther purifieth nor defileth the soule and stode also in diuerse washynges and pourgations of the fleshe whiche were not instituted for this intent that they shoulde gyue manne perfyte ryghtuousnesse but bycause the people shoulde by these rudimentes and fyrste principles fall in vre by lytle and litle with true religion and by shadowes bee brought to veritie and made receyuable of bettre thynges whyche shoulde be opened by the doctrine of the ghospell when tyme shoulde come Here haue ye hearde the effecte of all the religion by reason wherof the Iewes do stande so muche in their awne conceiptes Nowe let vs compare the dignitie of our hie priest with these foresayde thynges The texte But Chryste beyng an hye prieste of good thynges to come came by a greater and a more perfecte tabernacle not made with handes that is to say not of thys buildyng nether by yâ— bloud of goates and calues but by his own bloud he enteed in once into the holiplace founde eternal redempcion For if the bloud of oxen of goates the asshes of a â—â—ng cowe when it was sprinkled purifieth the vnclene as touching the purifing of the flesh howe much more shall the bloud of Christ which through the eternall spirit offred hymself wythou â—spot to god pourge your conscience from dead workes for to serue the lyuinge god For Christ beyng an hie priest a promiser and auctour not of corporal purificacion neither of the good thynges of this world whiche haue an ende but of euerlasting and heauenly good thinges entred not by the vayle wrought with mennes handes but by an other tabernacle not made wyth handes that is to saye not of this buyldynge the whyche as menne doe sette it vp so can they pull it downe agayne but by verie heauen entred I say into the places which are verely holy and verely farre from al infeccion of mortalitie not brynginge wyth hym the bloude of goates and calues therewith to pacifie Goddes wrath but his owne precious bloude whiche he shed for vs in the aulter of the crosse wherewyth he redemed not one nationalonelye but all mankynde from all synnes and that not one yeare but for euer vntyl the worldes ende so that they tournynge from their former myflyuynge know Christ and as muche as in them lyethe folowe hym in their lyfe and conuersation For what comparison is it to compare a domme beaste vnto Christe bothe God and man If so be that the bloud of Oxen and Goates or the brent asshes of a younge Cowe sprynkeled vpon vncleane persones clenseth them as touchynge a certayne carnall and figuratiue puritie and holynesse Howe muche more then shall the bloude of Christe who not by corporall fyre but thorowe the eternall spirite desirous of mannes saluation offered not a brute beaste but hym selfe a pure and vndefyled sacryfyce vnto almyghtye God the father puryfie not youre bodyes but youre conscyence from these workes whiche in very dede brynge death vnto the soule Hys death delyuereth vs from endlesse death and hys mooste pure spirite purifieth our spirite whiche was before vncleane In bothe purifications is bloude but yet is there a greate difference In bothe is death but an vnequall death In bothe is a spirite but the one is farre vnlyke the other For what thynge soeuer was there done by shadowes and certayne fygures the same Christ accomplished in dede The texte And for this cause is he the mediator of yâ— new testament that through death which chanced for the redempcion of those transgressyoÌ„s that were vnder the first testamente they whych are called myght receiue yâ— promise of eternal inheritance For where as is a testament there must also of necessytie be the death of hym that maketh the testament For the testament taketh aucthorite when men are dead for it is yet of no value as longe as he that maketh the testament is aliue for whyche cause also nether the first testameÌ„t was or dayned wythout bloude Bycause that he who in the olde testament made intercession and was a mediatour bytwene God and men broughte not the people to the perfyte state of innocencie therefore Christe succeded in his rowme and became a newe mediatoure of a newe testament to th entent that all synnes taken awaye thorow his death the whiche by that first testament coulde not be abolyshed and taken awaye but remayned in suche wise that they broughte vs oute of the fauoure of almyghtie God not onely the Iewes but also all tho whosoeuer haue bene called to Christes felowshippe maye nowe thorowe the doctrine of the gospell receyue the promyse and hope of theternall enheritaunce For wheresoeuer thys worde testament is hearde there must nedes be the death of him that maketh the testamente elles shoulde it be no testamente or yf it were it were of none auctoritie For the death of the testatoure makethe the same of auctoritie whiche hathe not as yet sure strengthe nor is ratifyed so longe as the sayde testatour is alyue Because it lyeth in hys power to altre it yf he wyll Wherefore forasmuche as that olde testament hadde also the name of a testament it was not ordeyned without bloude and death but of a beast and suche a beaste as elswise shoulde haue perished The texte For when Moses had declared all the commauÌ„dement to all the people according to the lawe he toke the bloud of calues and of goates wyth water and purple woolle and ysope and sprynkeled bothe the boke and all the people saying thys is the bloude of the testamente which God hath appoynted vnto you Moreouer he sprinkeled the tabernacle with bloud also and all the ministeryng vesselies And almoste all thynges are by the lawe purged wyth bloude and wythoute shedynge of bloude is no remyssyon For as it is reade in the boke of Exodus whan Moyses had read all the lawe of God vnto the people and declared vnto them what reward they shoulde loke after for kepyng the same and what punishement they should dreade yf they dyd not regarde it accordingly to th entent the couenaunt made betwene God and the people shoulde be confirmed he toke a cuppe and therein myngled the bloude of Calues and Goates wyth water and purple wâ—ll and sprynkled bothe the boke oute of the whiche he read the Lordes commaundementes and lykewyse all the people with â—sope sayeng Thys is the wytnessyng bloude and confirmer of that testament whiche God hathe commaunded you to kepe And was not onely contented thus to doe but sprynkeled also with bloude the tabernacle and all the holy vessels therein whyche they vsed in sacrifices Lykewyse in all other rites and approued customes what thinges so euer were purified accordynge vnto the prescription of Moses lawe were purified with bloude Neyther was there anye remyssion of synnes but by sheddyng of bloude The texte
in the meane tyme goe whither Christe hath opened vs the waye let vs goe I saye not with bodely feete into a temple made of stones but with a pure hearte and a very sure belefe to obtayne our peticion entre into the heauenly temple but fyrst sprinkled not touchyng the body with the bloud of a beast but touchyng the mynde and spirite with the bloud of Iesu Christ therby purified froÌ„ the coÌ„science of oure olde synnes furthermore washed in our bodyes too with the pure water of Baptysme that scoureth and washeth awaye all the fylthe of the soule Then remayneth it that we perseuer in the thynges we haue once begonne and kepe stedfastly and wythout any wauerynge the hope of immortall lyfe whiche we haue professed in Baptisme trustyng in this one thynge that God who promysed is faythfull and sure of his promyse and cannot deceaue if he would so that we contynue styll in fayth Furthermore bycanse we are made the membres of one bodye let vs cleaue together by mutuall charitee and agrement consideryng with out selues how muche eche of vs hath profited in the profession of the ghospell not bycause to enuye hym who hath ouergone vs or to despise him that is ouergone or left behynde but to prouoke to charitie and good workes by good example and exhortactions gyuyng one to an other The whiche thyng shall come to passe if the goyng forewarde of oure brother do make vs more desyrouse to lyue well and vertuouslye and also yf we perceyuynge anye to be slacke in goyng forewarde doe then with a brotherly carefulnes prycke him forthe to better thynges alwayes reioysynge at them whyche goo before and makynge moche of those that do their diligence not suffring any one to perishe from our flocke by reason he is forsaken as some occasion seruynge thereunto are wont to leaue of from their good begynnynges But let one of vs by al manoure of wayes and meanes possible styre and encourage an other to go forthe to the ende in that we fyrst beganne And thys thynge ought ye so muche the more earnestly to doe bycause ye see that the daye of the Lorde is at hande whiche will gyue euery man rewardes accordyng vnto his desertes and leaue no place or oportunitie to amende what hath bene done amisse but whatsoeuer hath-bene done shall be then examyned with exacte iudgement And suche trespases as are coÌ„mitted by erroure or frayltie of man shall easlye be pardoned The texte For if we sinne wilfully after that we haue receyued the knowledge of the truth there remayneth no more sacrifice for sinnes but a fearfull lokinge for iudgement vyolent fyre whyche shall deuoure the aduersaries Be that despyseth â—oses lawe dieth wythout mercye vnder two or three wytnesses howe muche soret suppose ye shal he bâ— punished whych treadeth vnder â—ote the sonne of gods coâ—â—â—eth the bloude of the testamente where with he was sancrified as an vnholy thing and doeth dishonour the spirite of grace For we know hym that hath said it belongeth vnto me to take vengeancé I wil recompence sayth the Lord. And agayne the lorde shall iudge hys people It is a fearfull thinge to fall into the handes of the lyuynge god But after we haue once knowen the trueth by the ghospel beyng taught what we must hope after and what we ought to eschewe and what rewardes good menne shall haue and what yuell yf we then wyllyngly fall agayne into deadly synnes whiche Christ hath once washed away with his preâ—â—â—â—s blouâ— in that he dyed once alonely and neuer wyll dye agayne there remayneth theâ— no Hooste or sacrifice for vs whiche haue so eftesones fallen to oure olde lyâ—â— and synfull lyuyng wherby our synnes maye be freely released agayne thorow baptisme What then remaineth Forsoth a certaine dreadful loking for of the laste iudgement and forthwith a cruell and tourmentyng fyre whiche in reueÌ„gement of the goodnes of God despised â–ª shal deuoure the aduersaries Thynkâ— you that he shall scape vnpunished that hath despysed the lawe of the ghospell The more mercifull and beneficiall that God is the more punyshemente shall he haue who wyllingly and wyttyngly hathe mocked therewith He mockethe with the gospel whiche after he hath bene once called to the nâ—bre of the chyldren of God wylfullye putteth himselfe into the numbre of the Deuels seruauntes If there were so greate punishement among the Iewes that whosoeuer obeyed not the pryest teaching the commaundementes of Moises lawe that is to wytte yf he that was commaunded to absteyne from swynes fleshe dyd notwithstandyng of a selfe wyl or dysobedient frowardenes eate the same and afterwarde beyng firste conuicted by two or three witnesses was done to death without mercye Howe muche greater punishement then deserueth he to haue who treadeth vnderfoâ—e not anye one priest of lowe estimacion but Iesus Christ the sonne of God Creuly he treadeth hym vnderfote whoso despifeth his so greate benefite whoso counteth I saye not the bloude of a beaste but his holye bloud wherwith the newe testament was sanctified as an vnholy thynge specially the same bloude wherwith he was once pourged and made cleane from all hys olde synnes fynallye whoso dyshonoureth the spirite by whom he hath obteyned the grace of the ghospell bycause that spirite once put awaye thorowe hys vycyousnesse he trayterouslye gyuethe vp the temple of God vnto the Dyuell Do we therefore assure our selfes that we shall escape vnpunished bycause men do not by and by take punishement on suche as doe swaâ—ue from the puritie of an euangelicall and christian lyfe We knowe hym that hath sayde It belongeth to me to take vengeaunce I wyll recompence fayth the Lorde And agayne in an other place The Lorde shall iudge the people Let not any synner flatter hym selfe and thynke that he is oute of danger yf he escape the handes of a man reuenger No man can escape the handes of God But it is a dreadfull thyng to fall into the handes of the lyuyng god Nowe the more that ye were to be praysed when ye fyrste began to professe the ghospell the more shame and rebuke shall it be for you to fall agayne into your former lyfe The texte Call to remembraunce the dayes that are passed in the which after ye had receiued lyght ye endured a great fight of aduersities partely whyle all men wondred and gased at you for the shame tribulacion that was doeâ— vnto you partely whyle ye became coÌ„paignions of them which so passes their time For ye became partakers also of the affliccions which happened through my bondes toke in worth the spoyling of your goodes and that with gladnes knowyng in your selfes howe that ye haue in heuen a better and an enduringe substaunce Cast not away therfore your confydence whych hath a greater recompence of rewarde And lest that come to passe cal vnto youre remembraunce the tymes passed in the whiche after ye had receiued lyghte by the doctrine of the ghospell and faythe
bondes euen as though ye were bound with them your selues Be myndefull of them which are in aduersitie as ye whiche are yet in the body Wedlocke is to be had in honor among all men and the bed vndefyled As for whorekepers and aduouterers God shal iudge them Let your conuersacion be without couetcousnes be content with suche thinges as ye haut alredy For he hath sayd I wyl not faile the nether forsake the so that we may boldly say the Lorde is my helper and I will not feare what man maye do vnto me Remembre them whyche haue the ouersight of you which haue spoken vnto you the worde of God Whose fayth se that ye folowe and consider the ende of their conuersacion LEt brotherly loue contynue among you sens that ye are membres of the same bodye Loue ye not suche onely as are daylye conuersaunt with you but also those whiche resorte as straungers vnto you For hospitalitie is highlye commended before God in so much that hereby Abraham deserued to receyue vnwares Angels to lodgyng when he thought he had done that good tourne and pleasure vnto men Furthermore Christen charitie requireth also this that the calamitie of suche as are in prison and bondes for the professyng of Christe moue you no lesse then if your selfes were in lyke case and that their tourment and payne who are elswise afflicted with diuerse euels and aduersities so styre you to pitie and compassion that it maye hereby appeare that you haue a body subiect to the selfe same euils and are not compassionlesse for thâ—se paynes and sorowes whiche the membres of the same bodye do suffre Let wedlocke the whiche beyng kept as it oughte to be had due honour euen among the heathen people be lykewise had in honour and reuerence among you and let not the bed of matrimonye be defiled with any kynd of aduoutry As for whorekepers aduoutrers God shal iudge theÌ„ Let your conuersation be without couetousnes in such wise that you may contente your selfes with such thynges as you alreadye possesse as menne liuyng without prouision and care for any thyng to come For god made such a promise vnto Iosue in Iosue to al that put their coÌ„fydence trust in him I wil not faile the saith he neither forsake the so that trusting on him we maye boldly saye as the prophet saith in the mysticall psalme The lorde is my helper I will not feare what man may do vnto me Regarde you those yâ— haue the ouersight of you of whom you haue receyued not mannes doctrine but the worde of God and see that they lacke nothyng necessarie for them vnto whose wordes lyke as at the begynnyng you gaue credence so loke vpon their lyuynge as on a marke and folowe their faithe consyderyng how constauntly they abyde in the profession of the gospell vnto their lyues ende The gospell once taughte a ryghte is alwayes most stedfastly to be holden and obserued The texte Iesus Christe yester daye and to daye and the same continueth for euer Be not caried aboute wyth diuerse and strange lernynge For it is a good thynge that the heart be stablyshed with grace not with meates whych haue not profyted them that haue had their pastyme in them We haue an aulter whereof they maye not eate whych serue in the tabernacle For the bodies of those beastes whose bloude is broughte into the holye place by the hygh pryeste to pourge sinne are burnt without the tentes Therefore Iesus also to sanctifie the people with his owne bloude suffered without the gate Let vs go futthe therefore vnto by mout of the tentes and suffer rebuke wyth hym For here haue we no continuyng citie but we seke one to come For as Iesus Christ was yesterdaye and is to daye and euermore shal be tyme without ende and neuer shal be chaunged so shall his doctryne continue for euer Therefore abyde you stable and stedefast herein and be not as menne leanyng vpon no sure foundation caryed aboute with newe and diuerse learnyng The lawe of Moyses taught no other thyng then the gospell nowe teacheth but after an other fashion It is a poynte of foly to sticke styll vnto shadowes after that veritie is come to lyght And yet are there some which renewe agayne the olde iewyshe religion nowe abrogate and dysanulled holdyng opinyon that bettue and godlye lyuynge standeth in meates and corporall fode the whiche thynges suche as haue supersticiously obserued haue nothyng profited therby to thattaynyng of ryghtuousnesse Whoso desyreth to attayne perfyte and true godlynesse which hath not an onelye shadowe of ryghtuousnes but stablysheth the mynde with a cleare conscience before God lette hym cantinew in grace and fayth and leane vpon this foundacion whiche Christe hath layde and then shall he not wauer with Iewyshe superstions Let the Iewes counte it a holy thyng to absteyne frome certayne meates euen frome suche as are offred vp in sacrifice We also haue a muche holyer aulter wherof it is not lawfull for them to eate who beyng gyuen as yet vnto the ceremonies of the lawe knowe not the grace of the gospel wher by is gyuen true soule health and saluation For accordyng vnto the prescription of the law the carkases of those beastes whose bloude is accustomably offred for sinne by the hie priest in the tabernacles called holy are by commaundement burned withoute the tentes as though the bloude had in it some holy thyng notwithstandynge the bodies as thynges vncleane and defyled are caryed oute to be burned in vnholye places and therefore they absteine from them as from vncleane meates These folkes haue the shadowe but we embrace that which the shadowe hath signified They were neuer the holier in minde after they were sprynkled with bloud neither were they any whit the cleaner because they absteined from eatyng of yâ— bodies sens their soules were wholy dysteyned with sinne viciousnes We embrace Iesus our sacrifice hie priest who as it were alludyng to the figure of the lawe would be crucified without the gate of the citie of Ierusalem there to pourge his people with his most precious bloude whose exaÌ„ple we must not supersticiously but deuoutely folowe And this shall we do yf we also take vp our crosse folow him goyng out froÌ„ the coÌ„painye of men as froÌ„ a knot or felowship of mischeuous persons Let vs likewise go out departe froÌ„ meadlyng with this world take more pleasure to suffre reproch for Christes sake theÌ„ to take yâ— fruition of worldly glory Let vs byd this earthly cityfare well who haue not here a contynuyng citie but loke after one to come whiche is celestiall and euerlastynge Verely he goeth out of the citie who so putteth awaye and subdueth thaffections and lustes of the fleshe and wholye gyueth himselfe to heauenlye contemplation The texte By hym therefore do we offre sacrifice of laude alwaies to God that is to sayeâ— the frute of those lippes whych confesse his name To do good
not their husbandes though they be heathens but study by their owne maners to prouoke them vnto better He warneth the husbandes to beare with their wyues and to absteyne somtymes from hauing to do with them so as they may the more apply them selues to praier Than he prouoketh men alter the example of Christ to suffre displeasures and not to ymagine howe to requyte wronge with wronge but to deuise howe to ouercome their euyll doers with softenes and well doynges And these matters he treateth of in the thre first Chaptres and in the beginning of the fourth After these he exhorteth men vnto newenesse of life and dissuadeth from the heathens vices He allureth men vnto sobrenesse vnto watching to continual prayers and aboue other vnto mutuall charytie vnto hospitalitie and to do good turnes one for an other Agayne he enticeth men paciently to suffer persecucions layed vpon them for Christes name sake Than he informeth bishops and in them the people vnder their charge In the ende he reporteth that he wrote an other epistle vnto them by Siluanus which was loste This epistle it appeareth he wrote from BabiloÌ„ for in the name of that churhe he saluteth them if any man allowe not the vnderstanding of Rome by Babylon The paraphrase of D. Erasmus of Roterodame vpon the first Epistle of S. Peter Peter an Apostle of Iesu Christ to them that dwell here and there as strangers thorow out Pontus Galacia Cappadocia Asia and Bithinia electe accordyng to the â—oreknowledge of God the father thorowe the sanctifying of the spirite vnto obedience and spriâ—eâ—lyng of the â—loude of Iesus Christe Grace be with you and peace be multiplyed PEter somtyme a disciple and a contynuall gâ—â—st but nowe an Embassadour and Apostle of Iesu Christ to all them that dwell here and therein the coastes of litell Asia at Pontus Galacia Cappadocia and in that parte that is properly named Asia whiche the Ephesians haue and Bithiâ—â—a whome either the stormy tempestes of warres haue in tymes paste scatred abroade some to on place some to an other or elles whome the rageing cruellie of them which hated the name of Christe hathe giltelessy dryuen out of the places where their fathers dwelt before them and â—re by that meanes nowe comfortles amonge straâ—nge nacions as it were danyshed men beyng in dede for feare of men thrust out of their natyue countrey but yet not excluded ne banyshed neither depryued frome the offyce of Ghospell preathing which God the prince of al men bestowed chiefly vnto the lande and nacion of Iewes after suche a sorte that he woulde for al that haue it commune to all them whome soeuer he hath chosen For lyke as those are neuer the better for being borne and leading their life at Hierusalem which fet naught by the doctrine of Iesus Christ euen so shal it defâ—aâ—de no man in that he dwelleth amonge the vncircumcised and prophane Gentiles so that in stede of Moses lawe he embrace the grace of the ghospell For it is not the obseruacion of the lawe whâ—t with the Iewes are commonely puffed vp that bringeth true saluacion neither kynredde or place but the free eleccion of God He is a ryght Iewe in dede wihche what countrey soeueâ— he dwell in or what kynred soeuer he is borne of acknowledgeth Iesus Christe to be the aâ—tour of true saluacion which dyed not for one nacion of people alone but for the whole vniuersall worlde But in yâ— we so acknowlege him we are not endebted to the meâ—tte of obseruing the lawe but vnto the free goodnesse of God whiche choseth out of al maner of nacions calleth vnto the lyberal fredome of the gospell whome soeuer it standeth with hys pleasure to â—all vntoit For it neither came of late sodaynly in to hys mynde to saue al maner of mortal men by thys meane ne yet enforced with our wel doinges helayth this vp as a reward for vs as though we had so merited but this was deâ—reed of god the father by his eternal couÌ„saill that he would opeÌ„ the porte of saluacioÌ„ not to the Iewes only but to al nacions vniuersally not by circuÌ„cision not by keping yâ— custome of the sabboth neither by choise of meates ne yet by other ceremonies of Moses lawe which are corporal matters nothing but certain shadowes of spiritual thinges that were geueÌ„ for a time but by true sanctificacion of the spirite which the spiritual lawe of yâ— gospel geueth vnto vs by yâ— which we are truly purged in dede from all oure synnes not for because we haue obserued the prescriptes of the olde law but because we playnly readily put our trust in the promisses of the ghospell not by sprinkling of the bloud of a calfe as it hath been hitherto wont to be done according to the custome of the law but by the sprinking of the precious bloud of the vndefiled and most acceptable sacrifice to God Iesus Christ whose vndeserued death wypeth cleane awaye from vs all the transgressions of oure former conuersacion once for al and after we be borne a new as it were into him through baptisme it restoreth vs vnto a new life And forasmuch as baptisme hath exempted vs from this world engraffed vs into the participacion of heauenly rewardes I will not pray for those goodes in getting and heaping together wherof the toylers of the world thinke theÌ„selfes fortunate but those goodes rather which purge vs cleane from erthly contagious infeccions and make vs worthy the prince of heauen Christ that is to say Grace that in distrusting your owne merites and in putting no confideÌ„ce in the ceremonies of the lawe you may looke for true saluacion of the freÌ„ bounteous liberalitie of God and in purtyng vnfayned trust in the ghospell And besides this I wishe Peace that beyng frely reconsiled to God by the bloud of Christe you may haue concorde both among your selfes and with all other not only hurting no body but also perdonyng other mennes fanites and requityng good turnes for euill the chaunce of which goodes lyke as you haue frely receyued of God euen so it staÌ„deth you in hand to apply your selfes vnto godly studies that you may waxe riche in the encreasing vsury of good workes more and more not onely persisting stedfast in that you haue begonne but also going forward dayly better and better vntill the day come wherin the rewarde of immortalitie shal be openly geuen wherof you haue now conceiued a certaine assured hope out of the ghospell of Christe that we should therby chalenge no prayse vnto our selues The texte Blessed be God the father of our Lorde Iesus Christe which according to his aboundant mercy begatte vs agayne vnto a lyuely hope by that that Iesus Christs rose agayne from death to an iuheritaunce immortall and vndefyled and that perisheth not referâ—ed in heauen for you whiche are kept by the power of God thorowe fayth vnto saluacion which is prepared already to be shewed in the last time in the
and right true sonnes that trust in the promises of god the father and do after his prescribed commaundementes and neuer slyde agayne into their olde conuersacion whiche than through the ignoraunce of the Gospelles doctrine was endaungered with worldly concupiscences For it is conuenient that you diffre from them in affectes and maners from whom you dissent in profession The worlde is naught and from it you are already exempted and engraffed vnto Christ which is righteous holy and Innocent and to this ende are you chosen and called of the father the fountayne of al holines that like as you are in your profession so should you in al your life and doinges be pure vpright and vnblameable For the father will not acknowledge any to be his sonnes but those that be like manered vnto him For in dede this same thing he ment whan he spake to our auncetours Leuitici the xix Chapter Be you holy for I the lord your God am holy The puritie of Moses lawe could not haue ben ynough for you to absteine from touching of dead bodyes to haue your fete washen to absteine from the acte of matrimony God will haue all oure conuersacion and all our whole harte to be fre from al spottes of synnes For in dede these are the thinges that make vs playnly impure in the sight of god And although you cal vpon God by the name of a father crieng for his helpe in al thinges yet if you lyue in a filthy conuersacion you may not trust that he wil be mercifull vnto you or acknowledge you for his children seyng he estemeth noman eyther for his kynred or for his estates sake but onely after the merites of his conuersacion For nether shal the Iewe be pure if his conscience be defiled ne yet shall the vncircumcised be vnpure if he leade a godly and an innocent life The texte For as muche as ye knowe how that ye were not redemed with corruptible thynges as syluer and golde from youre vaine conuersacion whiche ye receauch by the tradicion of the fathers but with the precious bloude of Christe as of a lambe vndefiled and without spotte which was ordeyned before hande euen before the woorlde was made but was declared in the last tymes for your sakes which by his meanes do beleue on god that raysed him vp from death and glorifyed hym that ye myght haue faythe and hope towarde God euen ye whiche haue purifyed your soules thorowe the spirite in obeyng the truthe with brotherly loue vufayned se that ye loue one another with a pure herte feruently for ye are borne a newe not of mortall seed but of immortal by the word of god which lyueth and lasteth for euer For al flesh is grasse and all the glory of man is as the floure of grasse The grasse wyddereth and the floure falleth awaye but the worde of the Lorde endureth euer And this is the worde which by the gospel was preached vnto you Therfore it remayneth that you which are desirous to haue this father mercifull vnto you haue his vnauoydable iudgemēt alwayes before your eies while you liue in this exile so order your cōuersaciō that there be nothing wherfore the father may be offended iustly shut you out of the inheritaūce of the celestial countrey as vnnaturall disobedyent children The greater the price is wherwith Christe hath frely redemed you so muche the greater hede ought you to take lest for your wilfulnes and vnthankefulnes you be turned agayn into your former bonde thraldom There is none more myserable a bondage than to bee the slaue of synne Those that for a litle money are made fre frō theyr maisters bondage become of bondmē fre men watch about them by al meanes lest for theyr vnthankefulnes they may be drawen agayne into the bondage that they were in before and will you than commit that offence to fall again into y◠old tyranny to be willingly the bond slaues of Moses lawe had rather serue vaine obseruaunces that your elders deliuered from one to an other vnto you than to obey the gospel of God seing you knowe that you were deliuered once from them not with a commune tryfling price as golde or syluer but with an offring muche more holy than Moses lawe knoweth of For you are not made cleane with the bloud of a calfe sprinkled but with the precious bloud of Iesus Christe who like a lābe cleane without any spotte pure and vndefiled from all filthinesse of synne was offred for our synnes on the aultare of the crosse Nether yet was that done by chaunce at all auentures but the sonne of God was appointed to make this sacrifice from euerlastyng and before the makyng of the worlde that he might through his deathe reconcile the father vnto vs howbeit the secret deuice and decre of Goddes purposed mynde which was many long yeares vnknowen to the worlde is now at length in these later times openly manifested and a new matter is set forth before mennes eyes to loke vpon whiche in the purposed mynde of God was not new And it was geuen for your saluacion sake vnto whom Christe that was made man dyed and is preached bestoweth thus muche that wher as you had a vayne truste vpon the ceremonies of the lawe now distrusting your selues you must put your whole trust in God the father who like as he would haue Christe to dye to wype awaye your synnes euen so hathe he raysed him vp from death and for the paynfull trauailes of this life which he suffred he gaue him the glory of immortalitie to thentente that as you haue beleued that whiche he hath done in folowing his example you might also trust surely to haue the same reward to be bestowed on you in that you put your whole affiaūce in God which what he hath already perfourmed in his sonne the same also will he vndoubtedly performe in al them which lyue after suche sort that they may be worthyly accompted among the membres of Christ in to whose body you are engraffed synce that you were regenerate through baptisme in to hym Before that tyme you did after your owne lustes that is to say embraceing carnall shadowes of thinges in stede of true ryght thinges but now since you haue clensed your soules not with the obseruacion of Moses purgeing sacrifices but in that you haue through faith obeyed the trueth of the gospell whiche by the spyryte of Christe hath purged your consciences you must endeuour your selues both to be correspondente vnto the head Christe in vprightnes of life and be answerably like vnto the concorde of the body by an excedyng and a playne brotherly and an vnfeyned loue among your selues that lyke as Christ loued you not after a commen sort nor after a carnall maner of loue euen so should you loue euery one other with a spiritual loue New kynred requireth new affeccion Before this tyme you Iewes loued Iewes after a carnall affeccionate loue but now beyng by a
intemperaunce is blamed by youre honest vprightnes They woulde loue the companions of their fylthynes but nowe they rayle vpon you because youre lyfe is not suche as theirs is but yet there is no cause why ye shoulde be moued at their raylynlynges neither are they to be rayled at agayne Let it be ynough for you that you haue a good conscience before God Yf you can by any possible waye conuerte them vnto better you ought to do your diligeÌ„ce howbeit after such sort that you goe not backe from your own syncere vprightnes If they do repent it is to be ioyed at yf their hertes be hardened they rayle and scolde euen agaynst them that wyshe them well referre you the vengeaunce to God whose iudgement no mortall man is hable to escape For he in tyme shall iudge all men not onely the quycke but also the deade the quycke whom Christ at hys commyng shall fynde lyuinge in the bodye the deade whiche before Christes commyng are departed out of this lyfe Notwithstandyng none lyueth in dede but he that lyueth vnto godlynes Those that serue vices and fylthye lustes are dead vnto God And vnto him at his iudgement those that be dead in dede shal rendre accoÌ„pt yf they wil not repent from theyr vices For he that most equall indyfferent iudge shall punyshe them for youre sakes and paye you the full rewardes of your pacient suffraunce In dede he is desirous that all men reuiue vnto gospellike godlynes and for that cause sake he woulde haue the grace of the gospell pâ—â—ached not onelye vnto the Iewes that lyued deuoutly after Moses lawe not onely vnto the Gentiles that lyued honestlye after the lawe of nature but also vnto the dead and vtterly buried in all kyndes of naughtines And vnto theyr darkenes he woulde haue the lyght of the gospell to be layed them he woulde haue taughte with all myldenes and pacience that they also awaking at length myght contemne those thynges wherin being nowe blynde they repose their felicitie and be reputed as dead in bodye with men in that they are not entangled with any affeccioÌ„s of the body but with God they myght lyue in spirite For none is alyue in dede in Goddes iudgement but he that is after this sorte deade There is nothyng of long continuaunce in this worlde and the ende of all thynges shall shoretly come And their voluptuous pleasures shall sone forsake them and your paynefull punishement shall sone haue an ende And also euerlastyng ioye abydeth for you and euerlasting cormentes abyde for them The texte Be ye therfore sobre and watche vnto prayer But aboue all thynges haue feruente loue among your selues For loue shal couer the the multitude of synnes Be ye her berous one to another without grâ—d gynge As euerye man hath receyued the gyfte euen so minister the same one to another as good ministers of the manifolde grace of God If any man speake let hym talke as the wordes of God If any man minister let hym do it as of the habilytie whych God ministreth vnto hym That God in al thynges maye bec glorified through Iesus Christ to whom be prayse and dominion for euer euer Amen Therfore it stondeth you in hande by all meanes that that daye fynde you not slugishly napping nor carelesly snourting by riot and slouthfulnes But rather prepare your selues alwayes ready agaynst that daye and be sobre and watching in continuall prayers For it shall come vnloked for so it is the will of Christ but if it shall fynd thee in them it can not chose but come happyly Sobrietie is an acceptable thyng to God it is a sure mater to watche for God doeth gladlye heare the prayers that are set forthe by temperaunce and watchyng But this is a thyng a greate deale most acceptable of all that you embrace euery one other with continuall and vehement loue releuing euery one other with mutuall good turnes So as he that is the more watchefull maye rayse vp the drowsye snourtour he that is the better learned may instructe the lesse learned he that is yâ— more diligente may warne the sluggarde he that is the more feruente maye prycke vp the colde one and he that is the more perfit maye forgeue him that doeth amysse through infirmitie For this brynnynge charitie towardes the neighboure couereth the multitude of sinnes wherwith we are endaungered to God That whiche we offende agaynste hym is verye well washen awaye by doyng good turnes vnto our neighbours Lyke as euery one hath the fortune of habilitie so lette hym studye to be good vnto hys brother Let him that hath substaunce to do withal shewe himselfe herberous and bestowe vnto them that haue nede not grudgingly nether with murmuryng but gladly and chearefully estemyng himselfe to receyue a good turne whan he geueth and that suche maner of losse of substaunce is a greate gayne with God whiche shal repaye al with vpheaped mesure And thinke this moreouer that whatsoeuer you spende to the helpynge of youre neyghboure is the good gyfte of God geuen to this ende that as it were hauing that chaunce of â—iches commytted to youre credence you shoulde waxe riche in the vsurye of godly workes Vnto some God hath distributed some sondry giftes vnto some other gyftes Let no man take vpon him to haue that whiche he hath of hym selfe let him thynke it to be Gods gyfte whiche he would haue distributed by you vpon other that of doynge good turnes one for an other mutuall loue maye be glewed together amonge youre selues more and more and that there might encreace by occasion vnto euery one the rewarde of godlynes Let no man be discoÌ„tent with him selfe in that he is not endued with this or that gift Let no man also stonde in his owne conceit in that he hath mo qualities geuen vnto him than other haue For so it was the will of the ryche and lyberall gentill God to bestowe his gyftes after sondry sortes No man is Lorde of that whiche he hath receaued he is nothing but the dispoler For the thyng that he disposeth is the lordes And yf he do that faithfully chearefully and desirouslye lette hym not loke for rewarde of man inasmuche as he shall receaue it of God If holsome doctrine chaunce vnto a man if any man haue the gyfte of a fyne learned tongue let him not abuse it vnto gayne vnto pompous statelynes and vayne glorye but vnto the commoditie of his neighboure and to the glory of Christe Let the hearers perceyue his wordes to be the wordes of God and not of men and that he whiche speaketh is nothyng els but the instrumeÌ„t of the voyce of God If any man be more hable to haue ministracion of office than of Doctrine let him administre his gyft so as he chalenge not thautoritie vnto him selfe but ascribe it vnto God that geueth him power and strength to goe aboute the thynge effectually that he taketh in hande And that shall be done to the
in like manner his free liberall goodnes hathe nowe called vnto the saluacion of the Gospell Ther is nothing that I can wishe vnto you more fortunate than that the goodnes of God would alwayes multiplie in you his giftes mercie peace and charitie Mercie that you may absent your selues dayly more and more from the vices of your former olde life Peace that you may through godlynes of life nourish the concorde which you haue with God and Charitie that you may through mutuall concorde be all of one mynde and eche one bounteously good to other Dearely beloued forasmuche as the loue of the Gospell maketh all thinges commune whether it bee good that chaunce or whether it be badde namely in those matters that perteyne to eternall saluacion I had so great a defier to write vnto you concernyng your saluacion wherof I am no lesse carefull than if it were myne owne forsomuch as brotherly loue pricketh me forwarde therunto so as I could not forbeare but I must exhorte you in this Epistle to stande harde against the false Aposties for the defence of the sincere faythe whiche was once deliuered of the holye Apostles And not onely to labour in this that you contynue stedfaste in youre faythe but also to laye youre helping handes vnto other that they bee not begyled of the deceauours For it is not possible to thinke what a Iewell the treasour of faythe is and it standeth vs in hande to watche so muche the more warely about vs that it be not turned awaye from vs. For where as we deliuered the Gospelles docttyne vnto you purely and syncerely euen as we receyued it of Christe yet there haue a sorte of wiked ones thruste in them selues among in the meane season vnder pretense of religion and like woolues haue crepte into the lordes shepefold settyng them selues out in a shewe of godlynes where in dede they are very enemyes of true godlines And that thys gayre should not disturbe youre myndes as though it were a newe matter it was thus decreed long a goe by the secret counsail of God thus was it spoken before that there shoulde ryse men which with theyr wiked myschieuousnes shoulde bothe exercise youre godlynes and pull condemnacion vpon them selues they turne the free liberall gifte of our God wherewith he hathe once frely pardoned vs our synnes and set vs at free liberty from the sharpenes of the lawe in to an occaâ—ioÌ„ of wantones where as they ought rather to be prouoked through his beneficyall goodnes bothe to maynteyne and furnyshe the Innocencie frely geuen them with godly studious endeuours and being enflamed with the charitie of the Gospel to do with a good wyll the workes of ryghteousnes more plentiously and more exactely than Moses lawe had appoynted beefore But nowe these men abuse the libertye that is geuen them vnto filthynes and licenciousnes to synne and fall of theyr owne accord backe agayne in to theyr olde bonde seruitude from the which Iesus Christ had redemed theÌ„ with his owne bloud denye God whom they once professed where as he is the onely lord maister of all thinges that are in heauen and in earthe and denye also our lorde Iesus Christ which hathe made vs free to him selfe with the price of his owne sacred bloude It auaileth vs nothing to bee redemed onles we contynue stedfaste to th ende in those thinges wherunto we are called I thinke it not necessary that I should teache you seing you forgette nothing but I only put you in remembraunce lest the thing that you knowe should slyppe out of mynde It auailed the Hebrues in tymes past nothyng at all whom being the figure of the tymes that nowe are Iesus trained out of the hard and miserable bondage of the Egipcians through the reade sea in to libertie but euen the same whome he mercifully presetued whan they cryed vnto him he destroyed agayn after a worse sorte whan they distrusted and murmured againste God in the deserte That which the bondage of Egipte was vnto them the bondage of synnes was vnto vs that whiche Pharao that straight and intolerable lorde was vnto them the deuil was thesame vnto vs vnder whose tyranny for our owne synnes sake we were intangled They puttyng theyr truste in God escaped safely through the myddes of the waters in to libertye and we in beleuing the Gospell haue through Baptisme escaped Satans enterest But like as some of them made not spede with all one fayth in to the lande of promise and vnto them the goodnes of God was not onely vnauaylable but also it turned in to the heape of theyr damnacion euen so vnto vs it auayleth nothyng to haue once set aparte our synnes onles we also growe forwarde with constaunt myndes in to better and better and preace to the enheritaunce of the life of heauen Moreouer I would haue you to remembre this also that it profited not euen the aungelles them selues to be so created that they were companions of the Godhead but assone as they had chaunged that moste fortunate nature through theyr owne wickednes and persisted not still in the condicion they were in he threwe them downe headlong out of heauen and hauyng depryued them of the light of heauen he damned them in euerlasting darkenes in hel And there they are reserued in cheynes that can not be loced vnto the day of the last iudgement wherin beyng condemned they shall be commaunded to euerlastyng paynes Nowe Sodome and Gomorre and the residue of the cities therunto adioynyng where as they florished in all pleynteous wealthe of thynges because they abused the liberall bounteousnes of God vnto riot and outragious luste defilyng them selues with wiked and abominable sortes of filthines are dispatched by the wrath of God being consumed with fyre from heauen to thintente they myght bee an example vnto other that abuse the benefites of Christ vnto the filthynes of life For they shall not escape the like peyne that synne after like sorte Doe not they sinne after like sorte which being deluded with slouening dreames of false pleasures doe not only defile theyr owne bodies but also set naught by theyr rulers and those that are in autorytie and are not afrayed to rayle agaynst them vnto whoÌ„ for thautoryties sake they are in they ought to do reuereÌ„ce But Michael tharchangel whan he had disputacioÌ„ with the deuil coÌ„cerning the body of Moses was yet afrayed opeÌ„ly to speake raylingly to the deuill though he were the moste filthye feende But where he could not abyde his wicked talkyng he moderately tempred his curse after this wyse The lorde quod he rebuke thee Than if Michael were afrayed to speake cursedly to the deuill â–ª howe muche more intolerable a thyng do they that are not afrayed to curse or speake euyl of men that are set in autoritie and dignitie ouer them But these mennes peruersitie is so great that where they haue no cause yet they speake euyl to the and nayle agaynst those thynges
with feare as if you catched them out of the fire and hate not yâ— meÌ„ but this carcas defiled with yearthy affectes wherwith mans mynde is burthened and defiled as it were a cote soyled in filthe And it is conuenient to amende other mens faultes so much the more gentlie in that no man being conuersaunt in this sely body can chose but bee vncleane For that is not in the power of man leste any manne should boastingly chalenge prayse to him selfe but all glorye might empire and power bee onely vnto God our sauiour through Iesus Christ our lord not onely in this world but before all worldes and in all ages to come for euer euer For in dede there is none but god alone that is hable to geue thys vnto those that labour for it that although being enuironed with the sely frayle body the world calleth you on euery side away froÌ„ the purpose of godlynes yet you kepe your selues Innocent still to the ende that not onely meÌ„ can fynd nothing in your maners to fynde faulte at but also that you are ordayned such in the sight of Goddes Maiestie that he is displeased with nothyng in you whiche seeth the moste inwarde passages of your myndes And whan that shall come to passe you shall reioyce and be glad in the commyng of our lorde Iesu Christ whan other shall make heauy cheare whiche seme in the meane space to lyue swetly And that thys maye so be prayer ought to bee made with all earnest desyres Thus endeth the Paraphrase vpon Iude. The Argument of Erasmus vpon the Epistle of Sainct Iames thapostle IAmes forasmuche as he was the bishop of Hierusalem writeth also to the residue of the Iewes that wer scattred abroade and dwelt throughout al nacions enformyng and instructing them with sondry preceptes howe to ordre their lyues The paraphrase of Erasmus vpon the canonicall Epistle of S. Iames. The fyrste Chapter The texte ¶ Iames the seruaunt of God and of the Lord Iesus Christe sendeth gretinge to the xii trybes whiche are scatered abroade My brethren count yt for an exceadynge â—oye when ye fall into diuers remptacions knowyng thys that the trying of your faithe gendreth pacience and let pacience haue her parfecte worke that ye maye be parfect sounde lackynge nothynge If eny of you lacke wysoome let him aske of hym that geueth it euen God which geueth to all men indifferently and casteth no man in the teeth and it shal be geuen him But let hym aske in fayth and wauer not For he that douteth is lyke a waue of the sea whiche is tost of the wyndes and caryed with vyolence Nether let that manne thynke that he shall receaue eny thynge of the Lord. A wauerynge mynded man is vnstable in all his wayes Let the brother whiche is of lowe degre reioyce whan he is eralted Agayne let hym that is ryche reioyce whan he is made lowe For euen as the flower of the grasse shal he passe away For as the sunne ryseth with heat and the grasse widdereth and his flower falleth awaye and the beawâ—y of the fassion of it perysheth euen so shall the ryche manne peryshe in hys wayes Happy is the manne that eudureth temptacion for when he is tryed he shall receaue the crowne of lyfe whiche the Lorde hathe promysed to them that loue hym IAmes that in tymes paste was a worshipper of Moses lawe and now the worshipper and seruauÌ„t of God the father who after the Gospell is set forthe requireth to bee worshipped in spirite and of his sonne Iesu Christe out lorde writeth this Epistle bothe to all them that are reconed to be of Christes profession and namely to those whoÌ„e the storme of persecucion which was raised after the death of Stephane scattred abroade some one waye some another of all the kynreddes of the people of the Iewes which were dryuen awaye out of theyr auncetours possessions but not dryuen downe from the feloweship of the Gospell which were cast out of theyr owne houses but not caste out of the congregacion of Christ wishing vnto them true healthe not this health of the bodye only which the worlde wisheth for but that healthe which Christe geueth vnto those that his are euen in the myddle of destruccions and deathes Forasmuche as the commune profession of the Gospell forasmuche as all one baptisme maketh vs very brethren seing that amonge those that be brethren in dede there ought to bee a feloweship bothe in matters of gladnes and of sadnes this sorowfull calamitie which you abyde woulde greue my mynde exceadingly sore if I had not an assured confidence of youre godlynes For I am not ignoraunt that vnto theÌ„ whtch measure their felicity by the pleasures of this life banyshment is more paynfully greuous than deathe and that it serueth to be the wretchedest thing that may be for a man to be plucked from his moste deare frendes and being driuen out of their olde auncient possessions to be straungers in forayn countryes But as for you whiche haue reposed wholy all blessednes in only Christe and loke for your felicitie not in thys worlde but in the worlde to come it behoueth you to bee moste farre of from their iudgement For God sendeth not these thinges vpon displeasure but vpon hys exceading moste pitie for this purpose doubtles that through temporall affliccions whiche you suffre vndeseruedly your pacience myght bothe become the more notable and youre rewarde the more abundaunte to thyntent that as ofte as you are tossed on euery syde with sondry stormes of sorowes you shoulde not only vnderstande that you ought not to caste downe your hartes as though God had forsaken you but rather that you ought with all youre harte to reioyce that by this euident token God loueth you and cateth for you in that he tryeth youre pacience whiche if it contynue stedfast and geue not place to any assaultes of sorowes it shall doubtles euidently appeare to bee a sure grounded foundacion of a Gospellike faithe For excepte you were vtterly perswaded that the reward of Immortalitie is ordayned for them that here in this worlde are afflicted for the glory of Christes sake you would not willingly and with mery chearefull stomakes suffre so much sorowes Than seing that God woulde haue our saluacion to be moste chiefly ascribed vnto faithe this apperteyneth to the glory of the Gospell that men maye throughly perceaue by sure argumentes that your faithfull truste is no commune tryflyng nether wauering faithe but a strong stedfaste and an inumctble faithe For the thinge that is counterfaicte or vayne or feble is moued out of place whan the storme of sorowes cometh blustreing in But that muste nedes be true and of a sure grounde that is nether ouercome nor beaten awaye with banyshmente nor with pouertie ne with despitefull entreating ne with priâ—oninges ne with whippes nether yet with deathe it self It is counpted a wouderful constancye of â—uynde if a man paciently suffer vnlucky fortune with an
angrye with hym that counsailed you aright than to acknowlage your faulte you had rather haue folowed wicked outragious luste than ensue those thinges that bring saluacion Now my deare brethren who so will be coumpted a new man let him be slow to speake swyft to heare and ready to learne of any manne Howbeit let no manne rashly nor ouer hastyly take vpon him to be a teacher And like as he is not voyde of peril to fall that is hastye to speake euen so is that manne inclined to doe iniurie whiche is lightly moued in hys mynde For it is requisite that godly menne bee farre of not only from all reuengement but also from all euill speaking For he shal be the more safe from chyding that maketh no aunswer and he shal do no man wrong that whan he is prouoked is not angrye Among men peraduenture he shall seme a iuste man that requiteth one euil worde with an other one euell dede for an other but yet he shal be a greate deale wyde from the iustice of God who by hys sonne hathe taught vs to speake well of them that backbyte vs to wishe well to them that wishe euil to vs to doe good for them that doe euil vnto vs. These thinges he dooeth not that letteth his tongue runne at large whiche is a warbling membre and a slyppery nor he that hathe wrathe secretly These maner of lustes like as they ouerthrowe and cheoke the sede of Goddes woorde that whan it commeth vp it bring forthe no frute in you euen so doe they lette that it canne not bee sowen in to the fielde of the mynde It taketh no rote in a briery place ne in marice nether in the sande that fleeteth awaye but it requireth a pure a trymme and a substaunciall grounde Therfore if ye will that the sede of the worde of the Gospell that is once cast bring frute in you frute I say not for a season or a commune frute wherwith the bodyes may be refreshed but the eternall saluacion of your soules make cleane the fielde of your harte not onely from the tumulte of euil speaking and of wrathe but also from al gredy lustes wherwith mans mynde is defiled from the thornes of coueteousnes from the grauell of rashenes from the slyme of outragious lust from the stones of pride and wilfulnes For in dede the mynde that is burthened with thys geare is not hable to receaue the worde of the Gospell which knocketh in vayne at the tympane of the eares onles it light depe in to the inwarde partes of the harte And if it once settle in to your myndes it shall not bee baren but shote forthe and shewe it selfe with godly workes The texte ¶ And se that ye be doars of the worde and not hearers onely deceauing your owne selues For yf any man heare the worde and declareth not the same by hys workes he is like vnto a man beholdynge hys bodely face in a glasse For assone as he hath toked on him selfe he goeth his waye and forgetteth immediatly what hys fasshyon was But who so loked in the parfayr lawe of libertie and continueth therin yf he be nor a forgetfull hearer but a doar of the worke the same shal be happy in hys dede If any in an amonge you seme to be deuout and refrayneth not hys tongue but deceaueth his owne herte this mannes deuocion is in vayne Pure deuociō and vndefiled before God the father is this to visite the fatherles and widoowes in theyr aduersytie and to kepe hym selfe vnspotted of the worlde The Iewes haue their lawe by harte without boke and yet they expresse it not in their life The philosophers do learne perfitely the lessons howe to lyue wel thinke that to bee ynough farre deceauyng them selues where as the felicitie of manne is not in the speaking but in the lyuing But vnto you it ought not to be ynough that being newely instructed you haue heard the Gospelles doctrine that being baptised you are admitted vnto the harder hidden misteries of the Gospelles doctrine that you haue learned ouer and ouer all the whole philosophie of Christe and all hys life ne that you haue receaued the promysse of Immortall life That whiche Christe taught muste bee expressed in outwarde maners That whiche he did muste bee folowed of vs to the vttermoste of oure possible powers It behoueth vs to dye vnto the desires of this worlde and be buried with hym to rise agayne with hym vnto Innocencye to bee caryed with him in to heauen and finally we ought so to lyue vpon earthe as we appeare not vnworthie the rewardes of heauen Will you heare howe that he yeldeth no frute at all whiche heareth the worde of the Gospell but lightly and vnconfiderately He is moste like vnto a man that beholdeth hys face in a glasse He beholdeth but he doeth nothing els but beholde only For he can not chaunge his naturall face nether goeth he any other maner away from the glasse than he came to it Yea inasmuch as he went only for this purpose to see what fauour his face was of he thinketh not of the amending of the faultes of hys fauour but as sone as he goeth awaye from the glasse he remembreth nothing whiche a one he sawe him selfe to be But the glasse of the Gospelles doctrine sheweth not the blemyshes and outbreakinges of the body but it layeth all the diseases of thy soule before thyne eies nether doeth it only shewe them but also healethe them Moses lawe did rather vtter the sores of the soule than healed them For the lawe as concernyng the lettre was imperfecte and frayed menne from euyll by feare rather than caused menne willingly to folowe the thynges that were good But the lawe of the Gospell obteyneth more of the wyllyng and those that bee at lybertie through loue than the lawe of Moses gat perforce And the lawe of the Gospell maketh perfite that it begynneth where the other bryngeth nothyng to perfectyon Whosoeuer therfore will diligently behold bothe his mynde and his life at this glasse and that should he doe continually neuer mouing his eies from the example and doctrine of Christe that is to say whosoeuer heareth the holy word not after suche light sorte that turnyng him self backe by and by to the cares of this worlde he seme to forget that he hearde but frameth all hys life after the rule of it expressing by godly workes that which he sticked fast in the marye of the soule he shall surely be blessed not because he heard the worde but because he did after it in his affeccions and maners Thou hearest Christ saye that the tormente of hell fyre abydeth for him that sayeth vnto his brother thou foole And yet forgetting by and by what thou heardest thou arte ready for a lyght checking worde to fight with him Thou hearest that those riches are to be set naught by whiche are in daunger of mothes and theues and that true riches ought to be layed vp in
before the iudgement seates Do not they speake euyll of that good name whiche is called vpon ouer you HE that loueth his neighbour for Goddes sake and he that loueth God in his neighbour doeth not in this case respecte him because he is a man of greate power or of riches or of nobilitie but in that he is abundauntlie full of diuine goodes But to thys maner of Iudgement a kyng or a riche man is not better of one Iote than any manne howe basse or poore so euer he bee Christe died for all indifferentlie and all are indifferentlye called to thenherytaunce of Immortalitie Therfore my brethren if you doe truly put your trust in the promisses of our Lord Iesu Christ make no difference of persones after the estimacion of worldly thinges For Christ him selfe as touchyng the world was basse and poore But yet it was the fathers will that he shoulde be prince of all glorye He promised the kingdome of heauen not to the wealthie but vnto the pore Now if there come in to youre company a Ioly felowe with a golde ring or ruffling in gaye apparaill and there come in withall a pore manne nether wearing ring on hys fyngers and clothed in pore homely araye and by and by you caste your eies vpon the riche man for none other respecte but that he obseureth the pore manne with hys gorgrous rayment and geue hym the more honourable place saying Sytte thou here VVell And agayne you saye vnto the pore manne as though you lothed him and for no cause elles but for his ouer homely apparaill Stande thou there or sitte thou there under my fote stole would not your harte by and by grudge and secretly condemne your doing in that through flattery you attribute vnto golde and galaunte aray the honour that is due vnto vertue contemnyng him for lacke of chose thinges whiche is muche more acceptable to God for the true riches of the soule than that riche manne The riche mannes fynger glisteryng with the ring and precious stone and his bodye decked in silke maketh you to regarde hym â–ª and doe not you regarde the pore man for hys synceritie of fay the modestie of mynde sobrenes chastitie and other giftes of virtue whiche make a man greate and gorgious in dede Why doeth your iudgement disagree from the iudgement of God Heare me indifferently my welbeloued brethren the thyng that euidentlie appeareth matter in dede to be certaynly true How muche sâ— euer the worlde setteth by the ryche God hym selfe hathe preferred the poore the poore I meane after the worlde whiche nether haue nor seke after autorâ—â—â—e nor kingdomes in this world God hathe let alone the riche with their statelynes and chosen these which are but sely pore folkes for lacke of present substaunce but yet riche and mightye in the lokynge for the kyngdome of heauen and theuerlastynge enherytaunce in that they put their truste in hym that promysed them â–ª whiche nether can deceaue if he woulde and is hable to performe what he will But vnto whome hathe he promised this wonderfull â—â—licitie â–ª â—â— kinges and wealthy folkes no in dede but to them whiche loue him trouly who soeuer they bee whether they be bonde seruauntes or free men whether they be riche or poore And you hauing desired the riche manne to the highest seâ—te and appoynting the pore man to the lowe fotestoles haue preferred hym whome God setteth the lesse by and contemned him that in the sight of God is bothe rich and honourable He hathe honour done vnto him that perchaunce hauyng gotten hys ryches by fraude or rauine auaunceth himselfe and this is contemned whiche had rather be poore than with losse of godlynes to bee riche and hauing spent vp his riches to the releuing of the pore is become poore of hys owne accorde that he myght bee riche in godlynes In dede euery one is not vngodly that is riche not withstanding the riche of this worlde are not very rashe in agreeing with the godlynes of the Gospell but they be of that kynde of men moste chiefly that repugne the Gospell of Christe For who are they that practice tyranny against you for malice of godlynes are they not the riche menne who are they that accuse you and drawe you before Iudgement seates are they not the riche for the moste parte Who are they that speake euill and curse the holy name of our lorde Iesu Christe by Inuocacion wherof you haue atteyned saluacyon and in whom you reioyce Are they not the riche Yea they hate your profession so muche chat the name whiche geueth saluacion and is honourable vnto you is euen deathe and abominable vnto them But the profession of this name is begonne to be healthesome vnto you so as for all that you may through your owne faulte fall from the saluacion that is promised The texte ¶ If ye fulfyll the royall lawe according to the scripture Thou shalt loue thyne neighbour as thy self ye do well But yf ye regarde one person more then another ye commit synne are rebuked of the lawe as transgressours Who soeuer shall kepe the whole lawe and yet fayle in one poynt he is giltie of all For be that sayde Thou shalt not commes adulterye say de also thou shalt not kyl Though thou do no adultery yet if thou â—â— thou arts become a traunsgressour of the lawe So speake ye and so do as they that shal be iudged by the lawe of libertye For he shal haue iudgement with our mercy that sheweth no mercy and mercâ—â— reioyceth against iudgement A kynge promiseth rewarde ycâ— but to him that in his dedes accomplysheth the lawe royall wherof no man can be ignoraunte seing it was expreste in writing long agooe and it is on this maner Thou shalt loue thy neighbour as thy selfe Doeth he loue his neighbor after this rule that preferreth the wicked rych manne before the godly pore man The lawe of the Gospell is the lawe of loue and what soeuer is done contracy to it although it be not forbydden by speciall name yet it is synne and that lawe doeth secretly reproue you which hath coinmauÌ„ded almen and in al thinges that thou oughtest to loue thy neyghbour as thy selfe Who soeuer swarueth from this rule is a conuicte transgressour of the lawe Nether yet let any manne â—urry fauell with him selfe after this wise The faule is but light the law is broken in nothing but in this parte But the law of the Gospell is suche a lawe that except it be kept in euery parte wholy it semeth to be broken all together on euery parte For inasmuche as the totall Sunnue of all the whole lawe is coutcyned in the loue of God of the neighbour who soeuer he be that swarueth from charitée which is the rote of all the whole lawe he hathe doubtles broken the whole lawe and offended the autor of the lawe vnto whome he is become giltie of all in that he whiche hathe eâ—â—ed from the
handes and absteyne from all kynde of euell dooinges clense your hartes that no maner of vngodly lustes kepe residence there you that are now of a double minde partely louing the thinges that are of God partly yâ— thinges that are of yâ— world dedicate your whole hart to Christ alone Why do you seke for the felicitie in this world which is promised in heauen Why are you sincared with the vaine pleasures of this world set naught by the ioyes that neuer shal haue end if you would be truly happy in dede suffre sorow in this world if you will haue ioye euerlastingly mourne here in thys worlde if you will bee mery for euer world endles wepe here in this worlde Let this folish and pernicious laughing be turned into holsome mourning Let outragious ioyousnes be chaunged in to holsoÌ„e sadnes let this high statelines be turned into lowe mekenes Let no manne exalt him selfe alofte but rather caste downe your selues in the sight of God and whan you are so deiected he shall set you vp and make you of a true highe estate The lesse you shall arrogauntly chalenge vnto your selues so much the greater thinges shall he frely geue vnto you Arrogaunce hathe enuye to her companyon and of enuye springeth backbytinge And the moste wicked kynde of pryde is to backbyte thy brothers name that thou mayest appeare the more honeste as though a manne woulde caste myre in an other mannes face that he hym selfe myght seme the fayrer and arraye an other mannes garment with fylthynes that he him selfe myght seme the more trym And what is a more fylthy thynge than the brother to backbyte the brother betwene whome all thynges ought to bee coÌ„mune Is it not euen as yf the right hand should mayme the lefte as though it shoulde be more happye if his felowe membre were in the worse case And yet they that auoyde aduouterie they that auoyde thefte and they that auoide periurie abhorre not backbyting as though it were a lyght faulte where as it is so muche the more hurtefull as it couereth it selfe with the cloke of relygyon For he that rayleth agaynste an other mans faultes appeareth fyrste of all to abhorre from those vices whiche he misâ—iketh in others and than he fayneth him selfe not to be moued of enuye nor of malice but of loue that he beareth to honestie And euen this venome â–ª hathe his fayre spoken flatterie Backbytynge one of an other maketh other folke to thinke the worse of them both nether is there any more present a poyson vnto christian concorde Nowe he that backbiteth his brother or condemneth his neyghbour dooeth wronge not onlye to him whome he backbiteth but also vnto the law whome he appeareth to backbite and condemne If thy brother be faultles if it be not forbydden by the law that he dooeth with what face dooest thou damne the thynge that the lawe of the Gospell damneth not but and if he be faultye why doest thou bewray with thy backbytynge tongue hym that ought to be punnyshed by the lawe The lawe of the Gospell byddeth that we iudge not one an other that we condemne not one an other and vnder pretense of the lawe we dooe after our owne affeccions He that is the offendour shall haue a iudge of his owne why dooest thou than take his office vpon thee before the tyme For thou goest not aboute to haue him amended but to be wondred vpon Therfore who so euer backbiteth his neighbour he either condemneth the lawe in that it correcteth not filthynes or backbiteth it as though it were to muche myngle mangled and walowyshe the office wherof the backbytour taketh vpon hym The worlde hathe here publike lawes to punnyshe faultes But it is the parte of christian softenes to endeuour the amendement of all menne rather than to iudge them There is but one lawe maker whiche is hable bothe to saue and to spill And thinkest thou that it is kepte secret from him that euery manne doeth offende perchaunce he suffreth the offendour that he maye ones repent and he suffreth hym that he maye in his time punnyshe him the more greuouslye Why dooest thou beinge but a rascall paisgent take vpon thee the iudges office Why dooest thou geue sentence before the tyme It is a brotherly parte to monyâ—h it is charity to desire it is the parte of a well wilâ—er to blame but to backbyte it is a pestilent thing and a very pride to iudge If thou obey the lawe why doest thou arrogauntly take vpon thee the office of the law If thou goest before the law thou art not a keper of the law but a iudge of yâ— lawe He that goeth before the lawe goeth before God the maker of the law God will not suffre any thinge to be vnreuenged he knoweth what ought to be punnyshed how to bee punnyshed he is out of daunger of al sinne and none but he Who arte thou that iudgest an other Thou condemnest thy brother where thou thy selfe arte more faultie than he For thou goest about to spill him that thou arte not hable to saue Fynally thou chalengeste to thy selfe aucorytie vpon an other mannes seruaunte and not without reproche of the commune maister of all Leaue him to his owne maister whiche only iudgeth according to right Thou perswadest to thy selfe that to be right which ambicion hate wrathe and malice beareth the in hande and arte many times offended at the moate in thy brothers eie whan thou haste a beame in thyne owne There is no man that more poysonly backbiteth an other mans name than he that is moste farre of from true praise worthynes And no manne beareth more easyly with an other mans weakenes than he that goeth moste forwarde in the studie of true godlynes Now they that with so great studie forcast those thinges that are of the worlde hauyng neclected heauenly goodes ought at lest to be monyshed by the incertayntie and shortenes of this life that it is a folye to set a mannes ioye in those maner of goodes whiche how so euer they chaunce yet they are somtyme sodaynely taken awaye by fortune or if fortune snatche not awaye those goodes frome the owner deathe snatcheth away the owner from the goodes And wher they learne by dayly examples that thus it is yet as cleane forgetting all thys gayre they dreame vpon long life and as though they shoulde alwayes lyue they heape vp to them selues riches for many yeares to lyue vpon whan thys is a thinge moste incertayn how long they shall lyue and a thing moste certain that they shall not lyue longe and they do not prepare for them selues vitayle rather for that life that neuer shall haue ende God to your fooles with what face than saye you to daye or to morowe we wyll gooe forthe in to thys cytie or that and passe the tyme there one yeare and get muche gayne to serue vs â–ª for many yeares whan you are incertayn what shall happen the nexte daye after
an other but all synnes so that we to our powers geue diligence that we may be once voyde of all vices And yf we be not able fully to attayne vnto that for the frayltie of mannes body yet he of his liberal free goodnes shal make good that is wantynge in our strengthes and shall cleanse vs from all our offences who perchaunce suffereth some tokens of our olde former lyfe to remayne stil in vs for this purpose that we should acknowlage our weakenes For in dede he is better content â–ª with a sinner that misliketh him selfe than with a righteous that maÌ„ standeth in his own conceite He would that yâ— saluacion of men shoulde be ascribed vnto his mercy and not to our merytes And nowe hathe he testified that there is no mortall manne on yearth but he offendeth in some thyng And yf we wyl say that we haue no synne in vs we make wod a lyar and say agaynst hym and he that gaynesayeth hym must nedes lye The .ii. Chapter The texte My lytle children these thynges wryte I vnto you that ye synne not And yf any manne sinne we haue an aduocate with the father Iesus Christ the righteous and he it is that obteyneth grace for our sinnes not for our sinnes onely but also for the synnes of all the worlde And hereby we are sure that we know hym yf we kepe his commaundementes He that sayeth I knowe hym and kepeth not his commaundementes is a lyar and the verytie is not in hym But whose kepeth his worde in hym is the loue of God parfecte in dede hereby we know that we are in hym He that sayeth he abydeth in hym ought to walke as he walked THese thynges do I wryte my lytle children not that synne should be coÌ„mitted the more licenciouslye vpon truste of the mercye that is ordayned but that no man shoulde synne at all as muche as in vs lyeth After that Christ hath once forgeuen vs all oure transgressions it is requisite for vs to applie al our studious endeuours to this ende that we may kepe innoceÌ„cie vndefiled And yet if it chaunce vs to slide backe agayne into any sinne ther is no cause why we should despayre of forgeuenes we haue God eÌ„treteable with him we haue a louing patrone a trusty who being the sonne obteyneth whatsoeuer he wyll of the father and wisheth hartylye wel vnto vs which gaue himselfe to saue vs so that we do vtterly and from the botome of our heartes mislike our selues and geue our diligence agayne to better He alone hath nothing to be pardoned of and he it is that maketh intercession for the synnes of his membres and reconcfleth the father whiche is offended vnto vs and causeth hym to bee mercyfull vnto vs not vnto vs onely which haue now embraced hs doctrine but also vnto all mankynde vniuersally yf they with a syncere hearte confesse themselues to be sinners and purpose to leade an innocente lyfe and so purposed go on forward and kepe it substauncially For baptisme doeth not make vs free from the obseruacion of Moses law for that purpose that we shoulde synne afterwarde licenciousâ—y without punishement but that we shoulde more fiâ—mely stycke to the loue of the Gospell whiche causeth more to bee done of the wyllynge than so many lawes of Moses gette perforce of the coÌ„strayned He coÌ„maunded many thinges in a smal rowme that coÌ„mauÌ„ded men to loue their neighbours euen as he dyd vs. He driueth not vs to loue hym agayne but he enticeth vs he prouoketh vs he kindleth vs. Whosoeuer knoweth God aryght cannot chose but loue hym behemeÌ„tly For euery one that professeth God with hys mouthe knoweth not God but he that is kyndled with the flame of gospellyke charitie and doeth wyllynglye and gladly that whiche he dyd perfitely before that we do good euen vnto our enemies and that for the saluacion of our neyghbour we wyll not stycke to staÌ„d in dauÌ„ger of our life he declareth hymselfe to know god But if a maÌ„ make hys boaste that he knoweth god in that that he beinge taught hys principles hath learned the misteries of the fayth in that beinge baptised he hath professed his name neither for al that foloweth the example of his charitie he is a lyar neither hath he yet fully learned to knowe God in asmuche as god is not knowen excepte faythe be garnyshed with charitie And whosoeuer is a lyar Christ whiche is the very trueth selfe dwelleth not in hym and whosoeuer hath not Christ dwellyng in hym is not a liuely membre of his body Faith without loue is a vayne matter and a deade To bee short loue is not idle it omitteth none of those thynges that it knoweth be acceptable vnto hym whoÌ„ it loueth Christ sayd he would not acknowlage hym to be his disciple that woulde not take vp his crosse and folow hym walkyng in yâ— foresteppes of perfite charitie Therfore he that obserueth his saying declareth in dede that he holdeth fast the perfiâ—e and ryght euangelical charitie By trial herof we shal know that we are in his body that we haue receyued hys spirit Wherto doest yâ— make thy vaunt as a meÌ„bre of Christe in that thou art through baptisme receyued into the flock of christiaÌ„s It is not an idle professioÌ„ it is a not fine fingred professioÌ„ It is not the profession that maketh a true membre of Christe but the imitacion He that professeth with his mouthe that he is regenerate in Christ must walke in his fotesteppes He lyued not to him selfe he died not for himselfe He gaue himselfe wholy for vs he dyd good to all folkes he gaue no reuilynge worde agayne to any man but whan he was nayled on the crosse he prayed to the father for them that spake reuilyngly agaynste him This is the gospellike and perfite charitie whiche they ought to folowe in their dedes that professe them selues to be Christes disciples The texte Brethren I write no newe commaundement vnto you but that olde commaundemeÌ„t which ye haue had from the beginning The olde commaundement is the worde which ye haue heard from the beginning Agayne a newe commaundement I write vnto you that is true in hym and the same is true also in you for the darkenes is past and the true lighte nowe shyneth He that saieth howe that he is in the lyght and yet hateth his brother is in darknes euen vntyll this tyme. He that loueth his brother abydeth in the lyght and there is none occasion of euill in him He that hateth his brother is in darkenes and walketh in darkenes and can not tell whither he goeth because that darkenes hath blynded his eyes Dearely beloued thys commaundement of charitie that I wryte vnto you is no newe commaundemente but euen Moses lawe declared it long agoe or rather Christe by it whiche renewed his commaundement in the gospell and so renewed it that he made it peculiarly his owne This quod he is my commaundement that you shoulde loue
hygh and excelleÌ„t and so seynge hym we shall also be transformed vnto hys iykenes not onely in myndes but also in bodyes And we see hym nowe howebeit as it were through a myst with the eyes of fayth But then we shal see hym after such maner as cannot be expressed But that thyng whiche we shal be than perfitely we must forcast nowe i the meane tyme to the vttermost of our possible power To thinteÌ„t we may be liÌ„ke hiÌ„ theÌ„ in glory let vs be pure here froÌ„ all fylthynes To thintent we maye see hym than lette vs clense our eies nowe leste when he shall appeare glisterynge bryght he bee vnto vs more dreadfull than amiable For he is not fortunatelye sene but of them that are lyke hym Therefore whosoeuer hath thys confidence in Christe that he shal than be a companion of his glory let hym in the meane time pourge hymselfe with godly studyes cleane from worldlye affeccions lyke as in hym was no maner of fylthynes of thys worlde but is all together pure and heauenlye Therefore it standeth vs in hande with all our possible powers to bend our endeuours to thys ende that nothyng remayne in vs of yearthye dregges And leite no manne flatter hym selfe sayinge It is ynough for me vnto innocency if I traÌ„sgresse in none of those thinges that Moses lawe forbyddeth nor in those thynges that are punyshed by the kynges lawes as felonye sacrilege adultrie murdre but all maner of synne is vtterly to be eschewed For whosoeuer offendeth by any meane although he offende not agaynst the prescriptes of Moses yet he synneth agaynst the lawe of the gospell whiche is a greate deale holyer than Moses law And for thys cause sake Christ came once into the world to shew the waye whereby his comming agayne shoulde become holesome and luckye vnto vs. He came to take awaye once for all not one synne or two but al our synnes where he onely was subiect vnto no maner of synne He once purged vs frely from all synne to make vs lyke manered vnto hymselfe whiche neither any lawe nor any mortall man coulde be hable to do Through baptisme we are engraffed into hys holy sacred body But it is our part for all that to endeuour in the meane tyme that we fall not from our head We are engraffed through his owne free mercy but we shal fall awaye if we slyde backe agayne into oure olde vices He that abydeth in Christ perseuereth in innocencye and is wonderous ware to shunne from all sinne that he may dayly more and more growe in vertues and be made more lyke hys head He that absteyneth not from sinnes although he bee baptised although he be called a christian hath not yet sene fully nor yet knowen hym For who is it yf he sawe with the eies of fayth what greate dignitie it is to be chosen into the numbre of the sonnes of God and what a fylthy shame it is to be geuen to the father deuyll that woulde abyde to be plucked awaye from suche a bodye to departe from suche a father and to go out of kynde vnto so fylthy a tirannye to slyde of his owne accorde awaye from so hygh rewardes vnto so greate miserie The text Babes lette no man deceyue you he that doeth righteousnes is righteous euen as he is righteous He that committeth sinne is of the deuil for the deuyl sinneth sence the beginning For thys purpose appeared the sonne of God to looce the workes of the deuyll Whosoeuer is borne of God synneth not for hys seed remayneth in hym and he can not synne because he is borne of God In this are the children of God knowen and the children of the deuyll Whosoeuer doeth not ryghteousnes is not of God neither he that loueth not hys brother Babes lette no man deceyue you flatteryng you for your professyng the name of christians as though that were ynoughe vnto felicitie He is not iust that speaketh iustice with his mouthe but he that in his lyfe and maners doeth iustice in dede is iuste lyke as Christe also shewed himselfe in his sayinges and doynges an example of all iustice And he that truely and wholy cleaueth fast vnto him absteyneth as much as he possible may from all vncleanes of sinnes and the purenes of maners selfe declareth hym to be the sonne of God whiche is good by nature and knoweth no synne But he that synneth although he haue receyued the sacramentes of Christe yet he is begotten of hys father the deuyl whiche is the prince and autor of all synne Him whosoeuer foloweth is lyke his father in that same thing that he synneth in declareth hymselfe to be his sonne God alloweth no felowshyppe with synnes for he sent his sonne for thys intent into this worlde to vanquisâ—he the woorkes of the deuyll that is to saye all thynges that are contrarye repugnaunt agaynst the charitie of the gospel Of Adam we are all borne endaungered with sinnes of God we are borne agayne by the sede of yâ— gospelles doctrine As longe as the strength of this seede abydeth in a man he synneth not neither can synne that is to wete because the loue of god byddeth hym naye whiche loue rauisheth hym to the studye of well doyng and calleth hym awaye from all desire of offendynge in that he is the very true sonne of God resembling playnly the behauiour and disposicion of his father and head It is not the title it is not baptisme it is not the sacramentes that descerne the children of God from the children of the deuyll but the puritie of lyfe and charitie expressyng and she wyng it selfe in wel doinges It is not idle if it be there He that sheweth not that neither sheweth in his dede that he loueth his brother he is not borne of God If he were alyuely membre of Christes body he woulde haue loued the other membres for whom Christe died The texte For thys is the tydinges that ye beard from the beginninge that ye shoude loue one another not as Cayn whiche was of that wicked and slewe hys brother And wherefore slewe he him Because his owne workes were euyll and hys brothers good Meruayle not my brethren though the worlde hate you We knowe that we are translated from death vnto lyfe because we loue the brethren De that loueth not his brother abideth in deathe Whosoeuer hateth hys brother is a man slear And â—e knowe that no man slear hath eternall life abyding in hym Hereby perceyue we loue â–ª because he gaue his lyfe for vs and we ought to gyue oure lyues for the brethren But whoso hath thys worldes good and seeth his brother haue nede and shutteth vp his compassion from hym howe dwelleth the loue of God in hym Thys is the summe of Christen iustice thys is it that Christe gaue first of all vnto vs this is it which we set forth before al thinges vnto you that you shoulde with louynge one an other declare youre selues to be the soÌ„nes of
God the disciples of Christ For in dede the hate of the neghbour is a step vnto murther And malice is cleane coÌ„trary repugnauÌ„t with charitie Cain was not the sonne of god but was borne of the deuyll why because he went out of kynde from his good maker and became lyke the deuill which beyng strycken with enuy was the first that slewe man with deadly stynge Cayn resembled the disposicion of his father in sleaing Abell hys brother But what was the cause of hys hate For so the because their lyfe was not alyke and therfore they were of a contrarye kynde albeit after their bodely kinred they were naturall borne brethren They did bothe resemble their father Abel was an innoceÌ„t man and kyndled to the studious mynde of well dooinge Cain contrariwyse hauinge conceaued an hate against his brother forcasted not howe to amende himselfe but how to slea his brother Lyke as in this case the wicked coulde not abyde the godlye and the deuilles childe coulde not abyde yâ— childe of god euen so you ought to take it for no maruaiâ—e brethren thoughe men geuen to the worlde forsake you They hate them that are giltles Let no man hate them againe They forsomuche as they are vowed vnto deathe and serue the autor of deathe imagine howe to put other to deathe It is our parte to pitie them and not to doe them one harme for an other For in dede the charitie of the gospell hath ledde vs awaye from the studye of harme dooinge vnto the â—â—udie of wel dooing by this token we know that we are predestinat vnto euerlasting life exempte from the tiranny of death in yâ— we loue the brethren He that loueth bothe wisheth well doeth well The body lyueth by the breathe the soule liueth by the spirite of Christ Wher brotherly loue is not there yâ— spirite of Christ is not Whosoeuer therfore hateth his neighbour he is deade lyueth not inwardly For although he haue a faithe yet he hath a dead faith where charitie is not present Doe you make a fliâ—te at the hating of your brother as though it were a light faulte he that hateth his brother is a manâ—lear He hath not thurst his sword in him he hath not poisoned hi he hath not flowen vpon him he hath not cursed him but onely wished him euyll â–ª Mans law doeth not damne him of man laughter but in gods sight he is already damned of manslaughter He yâ— hath receyued hate ones in to his brest as much as in him is he is a maÌ„sâ—ear There are many kyndes of manslaughter He that sleaâ—th with sworde suffreth punisshemeÌ„t euen by temporall lawes He that killeth with poyson is punisshed euen of them that are wicked But he that sticketh his brother with the darte of a venemous tongue although he be quitte by mannes lawes from the crime of manslaughter yet by the lawe of the gospel he is giltie of manslaughter He is as yet hitherto alyue that the hater wissheth euil vnto yet he him selfe is al ready dead That mans lyfe is safe this hath lost euerlastinge lyfe being his owne murtherour Wyll you see brethren howe muche we ought to be farre from the desire of harme dooing Turne your eies to the example of Christ He so loued vs whan we deserued nothinge yea whan we deserued deathe that he spent his lyfe for vs. Howe muche more ought we to put our lyfe in daunger for the saluacioÌ„ of our brethreÌ„ yf occasion so require namely we that succede into Christ our shepherdes rowme He coÌ„mitted not his shepe vnto Peters keping but whan he had thrise sayed he loued him by and by hâ— sheweth him yâ— kynde of death that he might vnderstonde that the saluacioÌ„ of the flocke coÌ„mitted vnto his charge must be defended euen with the losse of lyfe But wil he spende his lyfe that grudgeth to helpe with his money doeth a maÌ„ thinke it inoughe yf he hurt not his brother yf he speake to him gently Christ declared in his dedes howe muche he loued vs. He yâ— seeth his brother waÌ„t meate clothe drincke or lodging hath substaunce to releue his nede withal is not moued with coÌ„passioÌ„ but as thoughe it were no poynt of his charge letteth him alone vnsuccoured how caÌ„ it be beleued yâ— the loue of god is in him â–ª The heatheÌ„ suâ— coureth yâ— heatheÌ„ doest not yâ— being a ChristiaÌ„ succour thine eueÌ„ christened â–ª Thou haste professed brotherly loue and if thou haue it truly present with the why doeth it ceasse in this case whan thy brother is pyned with nede Thou callest him brother and shewest thou no token of brotherly affeccioÌ„ The texte My babes let vs not loue in word neither in tong but in dede in verytie Hereby we know that we are of the verytie can quyet our heartes before hym For if our hearte condemne vs God is greater then oure hearte and knoweth all thynges Dearâ—ly beloued if our hearte condemne vs not then haue we truste to God warde and whatsoeuer we aske we receyue of hym because we kepe hys commaundementes and do those thynges which are pleasant in hys sight And this is his commaundement that we beleue on the name of his sonne Iesus Christ and loue one another as he gaue commaundement And he that kepeth his commaundementes dwelleth in him and he â—â— him and hereby we knowe that he abydeth in vs euen by the spirite which he hath geuen vs. My babes let vs not loue one another in wordes onely Let the loue be in the hearte rather than in the tongue and let it expresse it selfe in dedes rather than in speaking Let this worde Brother be in our dayly communicacion yea but that we may be true let the dedes be answerably like to the communicacion as often as occasion serueth let vs declare a true brotherly loue to be in vs in dede Let not our brother want any thing yâ— we haue whether he desire coate or meate or lodging either coÌ„forte teaching or admonicion Thus if we doe with readie good willes we shall knowe by this token that we are the children of the trueth and that we loue not countrefaytlye but purely The trueth is Christe him selfe vnto whose eyes we shall proue oure conscience yâ— we be allowed bothe with God and men and by our dedes men shall knowe that there is no dissembled loue among vs god loketh vpoÌ„ the puritie of the harte We shal succour our brothers nede yea but so as we releue his necessitie not to maintene his riotous prodigalitie and we shal succour him willingly without hope of reward to returne vnto vs therfore nether for dayne glories sake Menne see not the mynde but the mynde knoweth it selfe and is seene vnto the eies of god If menne prayse vs and a naughtie conscience condemne vs howsoeuer we deceaue men we can not escape the iudgement of God Mans heart hathe secret passages to and fro and doubtefull lurking
vnto the lorde desierous of his mercye and grace and beloued of him from euerlastinge and ordeyned vnto his kingdome as ioyfull and desierous first frutes whiche men doe eate with a great lust desire and appetite with highe praise and thankes geuynge as it ought to be Their faithe is so acceptable and pleasant before God as it was geuen them of his plentifull grace that it beyng accompanyed with true loue and hope without the which it can not be decketh and hydeth all thâ—ir synnes howe many howe great and howe greuous so euer they were And vnto them all euyls and misfortunes euen their synnes also and all maner of thinges hapned and ended vnto the best As it hapned vnto Dauid Peter Paule and Marie Magdalene and vnto al holy sainctes and elect sanctified through the bloude of the innocent lambe Christ our sauiour For althoughe all men and all sainctes are synners before God yet for the lambes sake in whome they truste they are reputed without spot and blame before the iudgement seate of God The 〈◊〉 ¶ And I sawe another angell flye in the myddes of heauen hauinge the euerlastinge gospell to preache vnto them that syt and dwell on the earth and to all nacions kynredes and tonges and people saying with a loude voyce Feare God and geue honoure to him for the houre of his iudgement is come and worshyp him that made heauen and earth and the sea and fountaines of water And there folowed an other angell sayinge Babilon is fallen is fallen that great citie for she made all nacions drincke of the wyne of her fornicacion The true and faithfull preachers of the holy gospell are ofte called angels as they maye well be Of the whiche the kyng Christ sendeth manye in to the kingdome of heauen accordinge as the state of the worlde at dyuerse times requireth That the holy and sincere doctrine the gospell might sone and frutefully flye throughe the christen churche Whiche thing the wicked dragon doth sore haâ—e and is greuouslye dyspleased therwith and therfore he persecuteth it with muche falsehede and with great power throughe his ministers and deputies And yet notwithstanding the gospell of God remayneth euerlastinglye in his churche euen from the beginninge of the worlde vntyll the ende wherof no man in the worlde can excuse him selfe For the voyce and trueth therof is this bothe open and cleare that God onely is the lorde and that we must serue him in trueth and innocencye of lyfe and shewe all loue and trueth towarde our neighbour as the very naturall reason teacheth and all right and pure consciences lyghtned with gods worde do confesse And the loude voyce of the gospell soundeth thus Feare God as godly children doe their moost louynge father honour him onely for all grace and goodnes can come from none but from him onely and feare his iust and rightuous iudgement that it be not resisted against all wickednes vngodlines vngraciousnes And worship him onely with inuocacion that hath made heaueÌ„ and earth and al that is therin Against this gospell dothe the dragon euermore speake with his first borne and eldest sonne Antichristes whiche syns Caims tyme hath euer continued euen vntyll the aduersaries whiche at this tyme doe openly resist the manifest and open knowen trueth because they thincke and imagine that it wyll be an hinderauÌ„ce vnto their pompe pryde vngodly and abhominable lyuinge But this trueth and worde of God can not be hindered nor suppressed Soner and rather must all that fall and be destroyed whiche the dragon hath imagined and dyuised against this lambe the worde of God against this trueth and against all maner of right godlynes as well the Babilonicall confusion as all maner of wycked lawes and decrees and all maner of falsehede and tyrannye The holy gospell rightly vnderstande shall beate downe confounde and vtterly destroye that cursed and abhominable Babilon how mightye and strong so euer it hath bene for the great whoredome wherof she hath made all the worlde to drincke is nowe come to lyght and knowen The texte ¶ And the thirde angell folowed them saying with a loude voyce If any man worship the beast and his ymage and receaue his marke in his forheade or on his hande the same shall drincke the wyne of the wrathe of God whiche is powred in the cuppe of his wrath And he shal be punyshed in fire and brymstone before yâ— holy angels and before the lambe And the smoke of their tormente ascendeth vp euermore And they haue no rest daye nor night whiche worshyp the beast and his ymage and whosoeuer receaueth the print of his name Here is the pacience of sainctes Heare are they that kepe the commaundementes and the faith of Iesu Here foloweth the iudgement and sentence of God against all them whiche worship this beast of Antichrist resisting and withstandinge the gospell and enuye and hate the lambe and wil robbe him of his honour dewe vnto him and wyll dyffeate Christ of his kingdome whiche God the father hath geuen him that he shoulde be kynge of all kynges and also an euerlasting onely priest and immortall whome Antichrist with his .ii. hornes goeth aboute studieth to banysshe expell and ouerthrowe and to set him selfe vp in the temple of the christeÌ„ churche as thoughe Christ shoulde nothinge care for his churche but were absent and had forsaken it and had broken his promisse And as thoughe the gospell were in his I meane Antichristes power and in suche an hart as is rather possessed with a deuyll of pryde infydelitie and of abhominable presumpcion to condemne the holy gospel and to stablyshe and set vp al suche thinges as maye subuerte and ouerthrowe the gospell as ydolatreous and supersticious ymages to be honoured in the churche hethenishe ceremonies onely inuented for pompe couetousnes pleasure pastime and to bleare and deceaue the simple He geueth vnto his sworne champions his marke of supersticious orders wherwith he bewitcheth and inchanteth them wherof neyther S. Peter nor S. Paule neuer made mencion nor neuer knewe And besydes this he byndeth them with a wicked othe and a deuillyshe vowe against all godlynes and all to confirme and stablyshe his pompe and abhominable pryde against all heauenly and earthlye power institute and ordeyned of god without all maner of shame and feare Al they whiche consent vnto this damnable beast or eyther worship or maynteyne him they shall surely suffer the wrathe of God whiche is alreadye prepared in the Babilonicall cup powred out of God and redye at hande wherof they shall drincke not onely in the botomles pit of hell but also euen here in this worlde accordinge to the effecte and doctrine of gods worde and to the preachinge of the holy prophetes of Christ him selfe and of the apostles with as muche shame opprobry and destruccion as is possyble for them to haue in this worlde And yf their vnrepentant harte shall heape vnto them selues the treasure of yâ— wrath of God goyng forwarde in
also all that is abhominacion vnto the lorde as ydolatry abhominable blasphemies forged lyes false doctrine shall haue no place in the right churche For vnto the right holy churche which is knoweÌ„ onely vnto God and inuisible vpon earthe doe onely the electe children of God perteyne whose names are wrytten in heauen in the booke of the lyuynge ¶ The .xxii. Chapter The texte ¶ And he shewed me a pure ryuer of water of lyfe clere as Christ all procedyng out of the seate of God and of the lambe In the myddes of the strete of it and of eâ—her â—yde of yâ— ryuer was ther wood of lyfe which bare twelue maner of frutes gaue frute euery moneth and yâ—â—eues of the wood serued to heale the people with al. And ther shal be no more cuâ—se but the seate of God and the lambe shal be in it and his seruauntes shall serue him And they shal se his face his name shal be in their forheades And ther shal be no night there and they nede no candle nether lyght of the sunne for the Lorde geueth them lighte and they shall raygne for euermore CHrist openeth vnto Iohn his deare beloued disciple the secrete misteries of the kingdom of heaueÌ„ expoundeth the visions of the other prophetes as farre furth as is requisite necessary for the christen doctrine And thus Iohn seeth here a pure ryuer of water very clere whiche is the holy scripture the worde of god the doctrine of Christ the holy gospel of our saluacioÌ„ That same is clere vnto al them that haue a pure heart mynde not defyled nor blemished with transitorye loue care of yâ— worlde nor with any temptacions of the flesshe This holy doctrine procedeth commeth out froÌ„ the holy spirite of god and of Christ For he is one God with yâ— father the sonne He is the seate of glorye of omnipotencie of the godheade He procedeth out from the welspring of all wysedom grace mercye and floweth throughe the myddes of al streates of Christes churche which is the citie of god of the lambe And of both sides of yâ— riuer doe staÌ„de glorious bewtiful trees of lyfe which receyue their increase their leaues and frute of the moysture of the riuer And these trees are the holy fathers of the faithful christen churche of the olde new testament whiche by their faith and by their vnderstandynge and readyng of the holy scripture of the lawe of the prophetes and of the gospell haue lyued taught and wrought very frutefully in the holy citie of the churche and haue brought forthe twelue maner of frutes that is to saye many frutes and haue serued god without ceasynge with muche frute and profyte in right and true good woâ—kes and vertuous exercises The leaues frute and sappe of these holy trees were very holsome and soueraine as were also the frutes of the dysciples of the prophetes and apostles For the holy bysshops and preachers of Gods worde dyd make repentance faithfull holy and christen people by their preachinge â—eachinge wrytinge prayers and christen example of lyfe of them whiche were before very hethen And in this churche there is no cursed frute and no meate is vncleane vnto the faithfull For they shall receyue and inioy all maner of frutes and meates with thanckes geuynge and with all temperatenes and measure Neyther shall the holy goost be extingwysshed in the holy churche of God but he shall prouyde ministers of God and shall incorage and comforte them with his ayde and assystence that they shall profyte goe forwarde and procede frutefully in all goodnes and thorowe true faithe they shall knowe the face of God his gracious and mercifull wyll and pleasure in this militant warrfarynge churche but in the heauenly Ierusalem they shall knowe him face to face euen as he is and shall laude and prayse him euerlastingly And these ministers and seruantes of God shall not be ashamed to knowledge and to confesse the name of god the christen faith the holy gospel They shal beare about preache and glorifie the name of Christ openly with ioy delyght and pleasure And neyther Sunne nor Moone shal helpe or adde any thing to this cleare and bright daye of gods knowledge for the spirite of God shall doe all together And the blissed soules in heauen haue their Sunne and Moone the glasse of the godheade the excellent bewty of the glorified and exalted manhode of Christe wherby they shall reygne in blisse for euermore The texte ¶ And be sayde vnto me these sayinges are faithful and true And the Lorde God of saintes and prophetes sent his angell to shewe vnto his seruauntes the thinges whiche must shortly be fulfylled Beholde I come shortly Happy is he that kepeth the sayinge of the Prophecy of this boke I am Iohn whiche saw these thinges and hearde them And wheÌ„ I had hearde sene I fell downe to worship before yâ— fete of the angel which shewed me these thinges And he said vnto me sâ— thou â—â— it not for I am thy felow seruaunt the felowe seruaunt of â—hy brethren the prophetes and of them which kepe the saynges of this booke But worshippe God Christ speaketh vnto Iohn and geueth witnesse and testimonye vnto this booke of Reuelacion of secrete misteries that al whiche is written in this booke is certen and true and not to be contemned and taken as any trifle or fable For this booke was ordeyned of God to be spoken thorow an angell vnto Iohn that he should write it and should leaue it behynde him in yâ— faithfull and holy churche of Christ Euen yâ— same god whiche reueled vnto other holy prophetes and men of God thinges that were to come the very same God hath now sent his angel geuen him in commission to open reuele vnto Iohn these visions and prophecies of thinges to come whiche should happen come to passe be fulfilled very shortly yâ— is to say they should shortly begin so happen and come to passe one after another vntil they be all fulfylled Beholde with certen thinges wil I come very shortly The comming of Christ is prophecied vnto vs after suche sorte forme yâ— we should carfully diligently wayte for it continuallye lyke as true faithful seruantes doe waite watche vpoÌ„ yâ— returning of theyr masters doe neuer slepe as Christ teacheth in yâ— gospel And because this boke shoulde not be contemned nor lyghtly estemed in the christen churche therfore Christ sayethe by his messenger and angell that he is happye that is to saye he is the seruaunte of God and pleaseth the Lorde well and shall be partaker of grace and saluacion whiche beleueth this booke â–ª taketh all thinges that are written therin for true holy and estemeth yâ— prophecies of this boke whiche are many and diuerse no lesse than other holy bookes of the prophetes and euangelistes other holy prophecies And where as he saieth â–ª I
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 staÌ„de 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 to gyue god thankes for whoÌ„ ye must in dede thanke for all that is by you well done The texte Beware lest any man sporle you through Philosophy and disceitfull vanitie after the tradicion of men and after the ordinaunces of the worlde and not after Christe Suche as would bring you froÌ„ your simplicitie watche busely watche muste ye on the other syde lykewyse least beyng as it were enchaunted with the royall and glyttering appacences of theyr Phylosophie ye be â—roÌ„ your sound fayth altred and brought to the vayne deuties of men and so become as it were a spoyle or praye for your aduersaries as ye shall vn doubtedly be if ye turne from the truth of the gospell and beled with the rules of mennes onlye makyng whiche stande in suche thinges as maye with our carnal eyes be sene and in the grosse pointes of this world wher as Christes doctrine is heauenly and spirituall and teacheth the righte and trewe religion whiche standeth in myndes and not in meates and drinkes nor in bodily apparell no nor in keping of dayes nor yet in wasshyng of handes whiche thynges to trewe religion make nothing Suche pointes withdraw vs rather froÌ„ Christe and deuide vs froÌ„ the welspring from whence it were mete we sought for all grace and goodnes The texte For in hym dwelleth all the fulnes of the Godhead bodely and ye are complete in him whiche is the head of all rule and power â–ª by whome also ye are circumcised with circumcision whiche is done with out handes for asmuche as ye haue put of the synfull bodye of the fleshe through the circumcision that is in Christ in that ye are buried with hym through baptisme in whome ye are also tysen agayne through fayth yâ— is wrought by the operacion of God whiche raysed hym from death For into hym are not some certayne giftes deriued as oute of the ryuer a litle water runneth into the dyche but in hym resteth and dwelleth corporally the hole fulnes of the godhead so that yf ye haue hym ye nede not to seke either for the shadowes of Moses lawe or the subtile conueyaunce of worldly wisdome The trouth is playnly delyuered vs as al ouâ— sences beare recorde no nede haue we to seke for figures or doubtfull promises Synce ye are once graffed in Christe and framed into one bodye with hym why shoulde you elswher loke to haue any thyng For since he lacketh nothyng would haue all his treasure coÌ„men to al men through hym in hym needes must ye be made complet whither ye lacke wysdome or power For as he is the welspring of wysedome which can neuer be dryed vp so is he the heade of all power rule Nor is ther any power no not of the hyghest order of Aungels I say but that the same to hym boweth his knees Iewes paradueÌ„ture endeuoure to bring you in minde that it is a weightye matier to haue you circumcised as they be â–ª as though the state of mannes body and suche externe thinges brought vs into goddes fauour But rather be in this persuaded that whosoeuer haue Christ enioye with hym all the glorie and commendacion of circumcision And who so haue not Christe to them is all theyr circumcision vayne and vnprofitable They haue but the shadow of circumcision ye therof in your soules haue the verye truthe For sythe the Iewes circumcision meaneth that groce and carnall desyers should be cut out of al theyr soules which now loke for nothyng but heauenly thinges vncircumcised needes must they be whiche with couetous myndes styll labour to haue more which please their bealyes whiche with enuy malice pyne a way which vayngloriously seke for worldly prayse despayre of heauenly rewardes But ye contrarie are through Christ veryly circumcised not with that circumcisioÌ„ which is done with mannes handes but after a spirituall kynde of circumcision Nor haue ye a litle piece onlye of the carnall man pared awaye but from you is cut the whole bodye defyled with syn and all corrupted with carnal lustes that through the spirituall circumcision of Christ Iesus For as he dying forsoke his bodye that was subiect to death rysyng againe receyued a body whiche coulde not dye so are ye in baptisme throughe the spirite of god with hym spiritually dead castyng of all the synnes of your olde lyfe and not only deade with hym but also buried with hym For wheÌ„ synfull desyers are kylled perfite quyetnes of mynde foloweth And after suche forgoyng of your bodyes which were thral to sinne whiche sinne is the very death of the soule ye are through Christe with hym risen agayne free from synne nor for your desertes but only because ye stedfastly beleue in god who by his mightie power restored Christe agayne from death to lyfe and that he also in you by his power worketh that vpon free remissioÌ„ of all your sinnes through the death of his soÌ„ne ye shoulde hencefurthe liue with him subiect to no sin but through innocent vprighte life make haste forwarde to the life that shall neuer haue ende ThaÌ„kes then should god the father haue for all suche thinges whiche he through his soÌ„ne gyueth you Nothing auauntaged it the Iewes because they were circumcised and vncircumcision to you which are Gentiles was no hinderauÌ„ce But to be vncircumcised was therfore a deadly lacke because ye wer wholy gyuen to groce and wycked desyres and therby subiecte to death or rather because ye were without the grace of god who is the lyfe of mannes soule ye were spiritually deade The texte And ye when ye were dead through synne and through the vncircumcision of youre fleshe hathe he qâ—ickened with hym and hath forgyuen vs all oure trespaces and hath put out the hande wrytyng that was agaynst vs contayned in the lawe wryten that hathe he taken oute of the waye and hath fastened it to his crosse and hath spoyled rule and power and hath made a shewe of them openly and hath triumphed ouer them in his owne persone This kynde of vncircumcision I saye was to both sortes of vs comen whiche god hath with his holy spirite cutte of and taken away forgeuing vs all oure synnes and in suche sorte forgyuyng them that we are oute â—â— the ieopardie of hauyng the same offences any more hereafter to be layed vnto oure charge because we haue aduisedly sworne to be obedieÌ„t to Moses lawe for breache wherof oure aduersary the deuyll myght haue an action agaynste vs as agaynst men bounden by theyr owne hande wryting yea
of one body should among your selfes be of one mynde The texte And see that ye be thankeful Let the worde of Christ dwel in you plenteously with al wisedome Teache and exhorte your owne selues in Psalmes and Hymnes and spiritual songes syngyng with grace in your heartes to the lorde Be not vnthankeful and forgetful of Goddes great goodnes toward you With him should we not now haue been at peace had he not freely forgeuen vs all our sinnes and doeth one brother forgettyng this make battel againe his brother for a lytle displeasure Striue not among your selfe for preeminence in worldly wysedome Let the worde of Christ whiche teacheth thinges belongyng to perfite godlynes dwel and continue in you pleÌ„tifully that in him ye sauer growe wise so that not only your selfe knowe what is to Christ acceptable but be also able one to teache an other if any be out of the way and to geue an other warnyng if he in his dutie be slacke in yâ— meane season at all tyme mery and ioyful in hope of the blâ—sse to come geuyng praise to God in Psalmes in Hymnes and in spiritual songes praisyng God not with our mouth onely but also more speacially with our heart For suche are the songes with whoÌ„ God is delited lest any thinke it a great praise to God onely with his mouth to make a noyse The texte And whatsoeuer ye do in worde or dede do all in the name of the lord Iesu geuyng thankes to God the father by him Fynally whatsoeuer ye do either in worde or dede do it so that it make to the glory of our lorde Iesus so that all your life and conuersacion sauer expresse and resemble him Whyles ye are this wyse doyng if any thing befal you whether it be prosperouse or other wyse be not ther with either proude or dismayed but for all geue thankes to God the father through his sonne by whom he turneth all suche chaunces to oure weale and auauntage The texte Ye wyues submitte your selues to your owne husbandes as it is comly in the lorde Ye husbandes loue your wyues and be not bitter vnto them Ye children obey your fathers and mothers in all thinges for that is well pleasyng vnto the lorde Ye wyues submitte your selues obediently vnto your husbandes so besemeth it suche as haue taken vpoÌ„ them Christes name for whom it is mete in all goodnes to go beyond other Ye husbandes againe loue your wyues whom ye must remembre in suche condicion to be subiecte vnto you that yet to them ye should not be sharpe and bitter Ye children be in all thinges obedient to your fathers and mothers though they commaunde you paineful busines so that the same be not vngodly For it is Christes wyll and pleasure that ye should so do The texte Ye fathers prouoke not your children to aâ—get lest they be of a desperate mynde Ye seruauntes be obedient vnto them that are your bodily maisters in all thinges not with iye seruice as men pleasers but in singlenes of heart fearyng God And whatsoeuer ye do do it heartely as though ye did it to the lorde and not vnto men knowyng that of the lorde ye shal receiue the rewarde of inheritauÌ„ce for ye serue the lord Christ Againe ye fathers abuse not your authoritie vpon your children nor prouoke them so with cruelnes that they dispayre Ye seruauntes in all pointes obeye y our maisters whom by the lawe of man ye are bounde to serue not onely because they see and loke vpon you and for feare as the comen sorte of heathen seruauntes are wonte to do thinkyng that they haue done theyr dueties if they offende not theyr master veyng but a maÌ„ but also with a simple and an vnfamed heart doyng your duetie not only for feare of man but also for feare of God who seeth with what mynde ye do whatsoeuer ye do Nor consider in your seruice what your master beyng but a man deserueth but what seruice soeuer ye do vnto him what kynde of one soeuer he be coumpte it as done to Christ and not to men assuryng your selfe that of him ye shall receiue the rewarde of heauenly inheritaunce though your vnkynde maister geue you nothyng for your labor nor accoumpte you among his children For whiles ye for Christes sake do seruice to vnmete maisters ye serue Christ The texte But he that doeth synne shal receiue for his sinne Neither is there any respecte of persons with God For as the maister yf he against his seruauÌ„t any thing offende though he among men be not punyshed he shall not yet before god escape punishment so the seruaunt that well doth his duetie albeit he haue no rewarde of men whiche with themselues thynke that they to theyr seruauntes are nothyng bound when they haue done theyr dueties yet shal they not loose theyr rewarde at gods hand who putteth no differeÌ„ce betwixte persoÌ„s but betwixt myndes nor coÌ„sidereth a mannes condicion but how wel he doth â–ª The .iiii. Chapiter The texte Maisters do vnto your seruauntes that whiche is iuste and equall knowyng that ye also haue a maister in heauen AGayne ye that are maisters abuse not the authoritie gyuen you by mennes lawes not for any perfeccion of nature to exercise tyranny vpoÌ„ your seruauntes but gyue them that is iust and lawfull departyng with them sufficiently in suche thynges as are for naturall vses necessarye make not for your pleasure to muche of some intollerablye oppressing other assuring your selues that ye are rather with them felowes in seruice thaÌ„ maisters for asmuche as ye haue with them one commen maister in heauen at whose haÌ„de ye shal fiÌ„de like fauer as your selues haue shewed to your seruaÌ„tes The texte CoÌ„tinue in prayer watche in the same with thaÌ„kes giuing praying also for vs that god maye open vnto vs the doore of vtteraunce that we maye speake the misterie of Christe wherfore I am also in these boÌ„des that I maye vtter it as it becommeth me to speke And because I would ye should be more worthie meÌ„bres of Christes body continue in prayer not as dull heauy people by reason of any surfettyng but as sober wakefull in the same also geuyng god thankes so that ye not only desyer of god thinges to saluacioÌ„ profitable but also gyue him thankes for his dayly giftes to the inteÌ„t that wheÌ„ he seeth you both thaÌ„kfull mindefull he maye be towarde you more beneficiall In the meane tyme ye shal also deiyre god for vs that it maye please his goodnes in suche sorte to take awaye al impedimentes that his gospel maye freely be preached that he through faith openyng mennes heartes the misterie maye enter into al mennes mindes which beyng hitherto hidden the father would now haue knowen vnto all as touchyng Christe through whom without helpe of the law he offereth vnto al people saluacion for preaching wherof I lye in these bondes so that nothing lette me among al men to publish sprede abrode
the gospel of Christ which am desirouse so to do freely wtout feare euē as he cōmaūded me The texte Walke wysely towarde them that are without and lose no oportunitie Vse your selues soberly discretly with suche as are to Christes religiō straungers so that in your maners nothing appeare that maye either moue them to persecute you or withdrawe theyr myndes fauer from the gospel For synce it can not be auoyded but that ye must nedes with Heathēs be conuersaūt and with them liue familierly let them in you fynde that through your new profession ye are in all poyntes becommē therby better more courteyse namely yf any suche thing chaūce wherin wtout breache of religion ye maye do them pleasure Nowe must we specially for the present tyme endeuour that all be allured to the profession of the gospell The oportunitie wherof must not with ianglyng and vayne contencions be ioste but be bought rather with all the precious goodes and treasures that we haue For this gyue ouer your honoure departe with youre moneye for this awaye with your desyer to reuenge Yf with the losse of suche thinges the gospell be furthered then thinke as it is in dede that your aduauntage is great The texte Let your speache be alwayes well sauoured and poudred with salte that ye maye knowe howe ye ought to answere euery man Let not your speache to them be reprochefull and roughe but let it sauoure of courtesy and gentlenes be poudred with the salte of wysdome remēbryng that gentle speache rather soupleth fierse stomackes discrecion teacheth what to whome with what sobernes we ought to answer We must otherwise vse our selfe towarde princes and gouernours of the worlde otherwyse with meane men otherwise with lowe persons after one sorte with suche as are gentle after an other sorte with suche as are furnishe otherwise with learned otherwise with vnlearned After suche sorte muste oure language be tempered vnto euery mānes condicion that it may further promote the gospel Some time better is it to gyue place when he whome ye intende to teache with reprochefull wordes gaynsayth your teachyng or he whome thou speakest vnto goeth couertly aboute to hurte thy doctrine The texte Of all my busines shall ye be certified by Tychicus the beloued brother and faithfull minister and felowe seruaunt in the lorde whom I haue sent vnto you for the same purpose that he myght knowe what ye doe and that he might comfort your heartes with one Onesimus a faithfull and beloued brother whiche is one of you They shall shewe you of all thinges whiche are a doyng heree Of my state I wryte not vnto you but of that shal Tichicus the bearet of these letters certifie you through one cōmen profession my well beloued brother faithfull minister felowe seruaunt in preaching the gospel whome I for this purpose sente thither both to the intent that by hym ye shoulde knowe what is here done among vs and by hym to be certified howe ye doe that youre myndes maye through his communicacion be refreshed and myne also by his good reporte made of you And with Tychichus haue I sent Onesimus whome I would ye shoulde not esteme and iudge by his olde kynde of lyfe synce he is nowe my faythful and beloued brother whome for this cause ye oughte to make the more of because he is a Gentile as ye be and of an vncircumcised one tourned to Christe These two shall to you make faythfull reporte of suche thinges as are here done among vs as ferre as is expedient for you to knowe The texte Aristarchus my prison felowe saluteth you and Marcus Barnabas systers sonne touchynge whom ye receyued commaundementes Yf he come vnto you receyue hym and Iesus whiche is called Iustus whiche are of the circumcision These onely are my workefelowes vnto the kyngdome of god whiche haue bene vnto my consolacion Aristarchus saluteth you and albeit he be a Iew yet for his like faith ye should make muche of hym For hym haue I for Christes gospels sake of my enprisonment felow and pertaker Mareus also Barnabas systers sonne whom ye wel knowe saluteth you whome I at an other tyme commended vnto you cōmaunding you than as we nowe do that if he come to you that ye with al gentlenes receyue and enterteyne him Iesus also whose surname is Iustus greteth you These are in dede to you of a straunge nacion I saye of the Iewes and yet of you worthie to be fauoured because they in preachyng the kyngdō of god are my workefelowes and were vnto me in the affliccions whiche I suffer very cherefull The texte Epaphras the seruaunte of Christe which is one of you saluteth you and alwayes laboureth feruently for you in prayers that ye maye stande perfite and ful in al the wil of god For I beare hym recorde that he hath a feruēt mynde for you and them that are of Laodicia and them that are of Hierapolis Epaphras greeteth you whiche is one of you not only by the profession of Christes name but also one of the same countrey whose hartelye fauoreth you that he moste feruently for you maketh his prayer to god y◠ye y his helpe maye stedfastly continew in that ye haue begunne and not be vnperfit christiās but in doing al suche thinges as god requireth perfite and full For in this I beare hym recorde that he hath a feruent loue towarde you and not toward you onely but also towarde all them that are of Laodicia and Hierapolis whiche border nigh vnto you The texte Deare Lucas the physicion greteth you and Demas Salute the brethren whiche are of Laodicia and salute Nymphas and the congregacion whiche is in his house Lucas the physicion whō I singulerly loue greteth you so doth also Demas whiche as yet is with me Salute aswell other brethren that be at Laodicia as also especially Nympha with all the congregacion that is in his house The texte And when the epistie is red of you make that it be red also in the congregacion of the Laodicians and that ye lykewyse reade the epistle of Laodicia Assone as this epistle is rehearsed among you cause that the same also be read in the congregacion of the Laodicians and agayne read ye the Epistle which from Laodicia I wrote to Timothie that they maye profite more The texte And saye to Archippus take hede to thy office that thou haste receyued in the lorde that thou fulfyll it The salutacion by the hand of me Paule remember my bondes the grace of our lorde Iesu Christ be with you Amen Saye in my name these wordes to Archippus your ruler loke about and take hede what charge thou hast taken in hande It is no mannes busynes and cure but gods which is cōmitted vnto the. See thou perfourme that thou haste vndertaken as whiche shalte therof to the lorde yelde accoumpte But because this Epistle with you shoulde be of more credite lo I subscribe
the deuyll as a roarynge lyon walketh aboute sekynge whome he maye deuour whome resyst stedfast in the faithe knowynge that the same affliccions are appointed vnto your brerbren that are in y◠worlde But the God of all grace whiche hath called vs vnto his eternall glorye by Christ Iesus shall his owne selfe after that ye haue suffred a lytle afflicciō make you perfecte settle strength and stablyshe you To him be glorye and domintō for euer and euer Amen By Siluanus a faithfull brother vnto you as I suppose haue I written breffely exhortinge and testifying howe that this is the true grace of God wherin ye stande The congregacion of them whiche at Babilon are companions of your eleccion saluteth you and so dothe Marcus my sonne Grete ye one another with the kysse of loue Peace be with you al whiche are in Christ Iesu Amen Submitte your selues therfore not for dreade of men but because you trust in the mightie hande of God There is no peril leste you shoulde be troden vnder fote perpetually for euer for he shall aduance and exalce you a lofte whan the day of rewardes cōmeth Loke not waueringly about you haue no distrust be not aftayed lest you be tossed in the sourges of sorowes as thoughe you were vndefended and set naught by for he that is hable in all thinges and seeth all thinges hath charche of you wil not suffer any thing of you to peryshe It is the cōmune custoume of youthe to be bēt vnto pleasures vnto ryot vnto wantonnesse But be you sobre watche you in your myndes beyng alwayes readily attētiue and alwayes circūspecte For y◠aduersarie of your saluaciō y◠thursteth after mannes destrucciō sleapeth not but walketh about lyke an hungrye roaringlion sekeyng in euery place whom he may snatche vp to deuour assaieng by all meanes entraunce vnto you sometyme layeng wayte for you by voluptuous pleasures sometyme openly oppugnyng you by persecucions Geue not place vnto him but resiste him with vnshrinkinge stronge hartes You wil say where haue we power against him that is so mightie He that hathe charge of you is mightier than he Put all the whole trust of your hartes vpon him and your aduersaries power shal be nothinge Against the faithles he is strong but against the faithfull he is feble Yf he shoulde assaulte this man or that man parchaunce it might rightly be takē for a sore greuous afflicciō but now doeth he impugne al the whole flocke of the godly with like malicious hatred He persecuteth Christ in you he enuieth all mens saluacion so that the cōmune afflicciō of all shal be the more easely hable to be borne to stande with agreable myndes agaist the cōmune enemy These matters shal shortly haue an ende Nether wil God from whome proceadeth all goodnes leaue you succourles in the meane season but wil throughly perfourme the thing that he hathe begonne in you He hath geuen you suche stomackes that for his sake you should not be afrayed to suffer tormētes wherby he hath called you vnto his glory that neuer shal haue ende He wyll not suffer you to mysse of the victorie yf you wrestle manfully he wil helpe you in your wrestlynge and wyll garnysshe strengthen and establyshe you that beynge tormented for a shorte season you maye atteine the crowne of immortalitie By his ayde we get the victorye of his free gyfte we shal receyue the rewarde For there is nothing wherin we may chalenge any prayse to our selues vnto God alone is al glorye due not onely in this worlde but also into al ages for euer Amē At this present I wil write no further vnto you For of this selfe same matter I suppose I wrote vnto you of late althoughe in fewe wordes by Siluanus a faithfull brother I doubte not but he delyuered the Epistle well and faithfully In it I desired and hartily besought you to perseuer styl in that which you haue begonne that nothing alter your mynde The waye that you haue entred is the very right true waye vnto saluacion Thus ferre you haue proceded forewarde by the goodnes of God Continue styll stedfastly throughe his helpynge ayde tyll you attayne vnto the victorious rewarde of lyfe that neuer shall dye The congregacion of the christianes commende them vnto you euen the congregacion whome God hath chosen out to himselfe together with you in Babilon whiche in the myddes of wicked ydolatrours folowe the godlynes of the gospell and in myddes of most sylthye corrupte lyuers embrace the purenes of cleane conuersacion You are not alone by your selues God hath his electe in euery place In dede those are but a very fewe howbeit they are a fynely tryed sede to encreace the congregacion in tyme commynge more latgely Marke saluteth you whiche is to me as it were my sonne Salute you euery one other with a kysse not after the sorte that is geuē more custumely than hartely but with an holy pure true christiā mynde which is not doone against the hearte but is the signe of a chaste and a pure vpright louer and not a lyeng countrefaicte token And to make an ende of myne Epistle in lyke sorte as I beganne it Grace and peace be alwayes present with you al which beyng engraffed vnto the bodye of Iesu Christ lyue by his spirite that grace maye couple you vnto God and peace maye glewe you together with mutual concorde whiche thing God that is best and most mightye brynge to passe Amen ¶ Thus endeth the paraphrase vpon the first Epistle of S. Peter thapostle ¶ The argument vpon the later Epistle of S. Peter thapostle by D. Erasmus of Roterodame THis Epistle as it appeareth Peter wrote whan he was greatly growē in age and almost at the pittes brinke for in dede he maketh mencion of his death He writeth generallye to all sortes of christianes exhortinge them to purenes of lyfe and by auncient examples and with the terrour of the laste iudgemēt frayeng them from fylthines and he doeth vehemently blame them whiche corrupte the myndes of the symple with peruerse doctrine in denyeng the commynge of Christ ¶ Thus endeth the Argument ¶ The paraphrase of Erasmus vpon the later Epistle of S. Peter thapostle ¶ The first Chapter The texte ¶ Simon Peter a seruaunt and an Apostle of Iesus Christ to them whiche haue obtained lyke precious faithe with vs thorowe the rightewesnes of our God and sauioure Iesus Christ Grace be vnto you and peace be multiplied thorow the knowledge of God and of Iesus our Lorde Accordynge as his godly power hath geuen vnto vs al thynges that pertayne vnto lyfe and godlynesse thorow the knowledge of him that hath called vs by glory and vertue by the which are geuē vnto vs excellent and most great promyses that by the meanes therof ye might be partetakers of the godlye nature yf ye flye the corrupcion of worldly luste I Simon Peter in tymes paste a diligent folower of Moyses law and
now a seruaunt and Embassadour of Iesus Christ whose gospel euē as y◠day light wipeth and driueth awaye all the shadowes of the olde testament write vnto all maner of men without parciall excepcion either of people or religiō either of kynde or state or yet condicion For we esteme all people to be kynsfolkes and most nerely ioyned vnto vs whosoeuer haue deserued to be made like vnto vs in the profession of the faith of the gospel by the which we haue atteyned true rightuousnes not by circumcision or by sacrifices of the lawe but by the goodnes of our God and by the deathe of our sauiour Iesu Christ who hath frely pardoned vs our olde synnes to th entēt we should hence forthe folowe gospellyke righteousnes which dooeth not consiste in ceremonies but in true godlines of mynde hath a certaine farre greater perfecciō than the Iewes righteousnes whiche is nothinge but a shadowe of true righteousnes And I praye y◠lyke as you haue yet hitherto gon aboundantlye forwarde in the grace of y◠gospel alwayes somwhat augmentyng in thencreaces of godlynes drawinge nerer brotherly concorde amonge your selues daylye more and more so the liberall goodnes of God woulde vouchesafe to make perfite his gyftes in you which Iewelles encrease so much y◠more largely in you as you grow forewarde into y◠knowledge of God y◠father of his sonne our Lord Iesu Christ the acknowledginge of whome is eternall lyfe For it is the chiefe poynte of saluacion to acknowledge the autor of saluacion that we chalenge no parte therof to our owne desertes and strengthes or to the prescripcions of Moses lawe inasmuche as whatsoeuer is perteyninge to true lyfe and whatsoeuer belongeth vnto true godlynes his diuine power hath bestowed it vnto vs without helpe of circumcision onely by faithe wherby we acknowlage God the father from whome procede all thinges and Iesus Christ by whome onely we haue al thinges geuen vnto vs. These thinges are not geuen throughe our merites but by his free bounteouse gyfte whiche of his owne accorde hathe called vs vnto the benefite of saluacion and to them that were voyde of glory and vertue he hath bestowed bothe his owne glorye and vertue to thintent that wheras being addicte vnto our owne vicious naughtines lyke fylthye vyle slaues we scrued ydoles we shoulde be engraffed vnto Christe and be made bothe pure and glorious hauing y◠wickednes taken out of the waye wherin we were fylthily soyled He hathe translated our vyle naughtines vpon himselfe that he mighte choose vs of his owne free pleasure into the felowship of his glory Our trespasses he hath taken vpon himselfe that we might enioye his innocencye Nowe these same are very great matters but those are farre greater of muche more excellencie that are promissed vs in tyme to come not by the lawe of Moses as we haue often sayed before but by thacknowlageing of Iesu Christ But what is it that is promysed Forsoothe that albeit you perteyne not to the kynredde of the Iewes yet you maye be made with them companions of the diuine nature beyng chosen into the nomber of y◠children of god to possesse thenheritaunce of immortal lyfe so that you set your study vpon a certaine immortalitie by vncorrupte conuersacion in the meane season here in this worlde and flee from al corrupcion of vices and naughtie lustes wherwith a mynde that is infected tēdeth to euerlastinge deathe The texte ¶ And herunto geue all diligence in your faithe minister vertue in vertue knowledge in knowledge temperaunce in temperaunce pacience in pacience godlynesse in godlynesse brotherly kyndnesse in brotherly kyndnesse loue For yf these thinges be amonge you and be plenteous they wyll make you that ye nether shal be ydle nor vnfrutefull in the knowledge of our Lorde Iesus Christ But he that lacketh these thinges is blynde and gropeth for the waye with his hande and hath forgotten y◠he was pourged from his olde synnes ▪ God hathe once geuen innocencye frely and it is not inoughe to mainteine it but applyeng withall studious diligence endeuour your selues to be made riche in well doinges that your faithe be not ydle but that it be accompanyed with good behauiour that nothing be doone or sayed but that whiche is vertuous Than let good behauiour entreteyne knowlage that you maye not onely folowe the thinges that be vpright but also discerne what thinge in what place amonge whome after what sorte and by what meanes ought worthilye to be done Let knowledge be accompanied with temperaunce that the mynde beynge vnmoueably strong against all the wanton enticementes of the worlde maye constantlye without shrinkynge folowe the thing that it hathe iudged to be best Vnto temperaunce let pacience be ioyned that whan you doe wel you maye chearefully suffer sorowes For those men whom the flateringe pleasures of the worlde doe not bringe in to a fine fingred nicenes are somtymes broken with impacient suffring of sorowes with pacience let godlynes be present that what soeuer you doe or suffre you referre it to the glorye of God Let godlynes be accompanied with brotherly charitie that like as you loue God for himselfe euen so for his sake you maye loue all them that professe God And let brotherly charitie be augmented and vpheaped with loue to studye to doe good for all men not onely them that are godly and Christian folkes but also for them that are wicked These are the frutes of an euangelicall faithe whiche yf you haue them aboundauntlye shall brynge to passe that where you haue acknowledged our lorde Iesus Christ throughe faithe it should not be vnprofytable and vnfrutefull vnto you althoughe you haue nothing to doe with circumcision For in these thinges consisteth the whole summe of Christen godlynes and yf any mā want thē he hath professed Christ in vaine forasmuche as he slydeth backe from the light of the Gospell in to his olde former darkenes euen as it were a blynde man that groapeth the waye with his hande and is caried aboute hereawaye and therawaye throughe the mases of worldly lustes neither seeth he the waye to come to the felowship of Christ beynge vnthankefull also for the benefite of Christ of whome where he is once frely clensed from his olde transgressions yet as a man forgetfull of this so exceadynge a mercye he slydeth backe in to the same againe The texte ¶ Wherfore brethrē geue the more diligence for to make your callynge and eleccion sure by good workes For yf ye doe suche thinges ye shall neuer fall Yea and by this meanes an entringe in shal be ministre◠vnto you aboundantly into the euerlastinge kyngdome of our Lord and sauiour Iesus Christ Wherfore I wil not be negligent to put you alwayes in remembraunce of suche thinges thoughe ye knowe them your selues and he stablished in the present trueth Notwithstandynge I thinke it mete as longe as I am in this tabernacle to stere you vp by putting you in remembraunce for