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
Paule wrote vnto you so muche the more habundantly as God gaue him the more plenteous gyfte of wysedome and in almost all his epistles exhorteth you to loke for this daye sometyme speakinge after suche a sorte as though the daye of the lorde were already now at hande that he might the rather prycke you forwarde to the studye of godlynes where as that daye because it is vncertaine oughte to be loked for so as thoughe he woulde come this daye but yet after suche wyse that no man prescribe a tyme certaine These and some other matters Paule according to his high wisedom myngled in his Epistles And wheras he spake them most rightly that coulde be yet the ignoraunt and inconstaunt persons wrest them with a peruerse interpretacion as they doe the other scriptures to their owne destruccion that the thing whiche is healthe vnto the good maye be turned throughe their owne faulte in to venome vnto them Therfore brethren sence you are so many waies warned before hande bothe of me and of Paule take hede that you be not deceyued as other are with the fraude of abominable men and fall awaye from your substaunciall stedfastnes whiche you haue expressed yet hitherto but rather geue diligence that you maye continually encrease and goe forewarde in the giftes and knowledge of our lorde and sauiour Iesu Christe vnto whome be glorye bothe now in this lyfe and for euer worlde without ende Amen Thus endeth the Paraphrase vpon the seconde Epistle of thapostle S. Peter THE LYFE OF SAINCT IVDE after Saincte Hierome IVdas the brother of Iames lefte behynde him a litell epistle whiche is of the seuen catholike epistles And because be taketh witnesse in it out of the boke of Enoch which is Apocryphe that is to say without autoritie it is reiecte of many howbeit it hathe ben taken worthye autoritie bothe for the aunciencie and vse of it and is accompted among the holy scriptures ⧠THE ARGVMENT VPON the Epistle of Iude by D. Erasmus of Roterodame HE is vehemently displeased with many wordes agaynst them that being blynded in theyr owne couetous appetites were aduersaries to the Gospell whiche thyng notwithstanding ought to seme no newe matter inasmuch as they were predestinate to this ende and it was spoken of before by the Apostles that that kynde of men shall lutkingly crepe among the flocke of Christyanes Agaynste these sorte he so armeth them that they may forecast bothe to restrayne them eyther with blamyng or saue them by warnyng geuyng Which thing if they possiblye can not doo yet they prepare them selues readyly agaynst the commyng of Christ Thus endeth the Argument ⧠THE PARAPHRASE OF Erasmus vpon the Epistle of Sainct Iude thapostle The texte ¶ Iudas the seruaunt of Iesus Chryste the brother of Iames. To them which are called and sanctified in God the father and preserued in Iesu Christe Mercy vnto you and peace and loue be multiplied Beloued when I gaue all diligence to wryte vnto you of the commen saluacyon it was nedefull for me to write vnto you to exhorte you that ye should continually laboure in the faith whiche was once geuen vnto the saynetes For there are certayn vngodly men craftely crept in of whiche it was written afore tyme vnto suche iudgement They turne the grace of our God vnto wantonues and deuye God whiche is the onely Lorde and oure Lorde Iesus Christe My mynde is therfore to put you in remembraunce for as muche as ye once knowe thys how that the Lorde after that he had deiyuered the people out of Egypte destroyed them which afterward beleued nor The angels also which kepte not theyr first estate but lefte toeyr owne habitacion he hath reserued in euerlastynge chaynes vnder darckenes vnto the iudgement of the greate daye euen as Sodome and Gomor and the cyties aboute them which in lyke maner defiled them selues with fornycacion and folowed straunge sleshe are set forthe for an ensample and suffre the payne of eternall fyer Lykewise these beynge disceaues by dreames defyle the flesh despyse rulars and speake euill of them that are in auctorytie Yet Michael the archangell when he stroue agaynst the deuyll and disputed abouâ—e the body of Moses burst not geue raylynge sentence but sayde the Lorde rebuke the. But these speake euyll of those thynges which they knowe not and what thinges they knowe naturally as beastes which are without reason in those thinges they corrupte them selues Wo bee vnto them for they haue folowed the waye of Cayn and are vtterly geuen to the errour of Balam for lukers sake and perisshe in the treason of Chore. These are spottes whiche of youre kyndnes feaste together without feare fedynge them selues Cloudes they are without water caryed about of wyndes trees withoute frute at gatherynge tyme twyse deed and plucked vp by the rotes They are the ragynge waues of the sea fomynge out theyr owne shame They are wandring stertes to whome is reserued the myst of darckenes for euer Enoch the seuenth from Adam prophecyed before of suche saying Beholde the Lorde shall come with thousandes of saynctes to geue iudgement agaynst all menne and to rebuke all that are vngodly among them of all theyr vngodly dedes whiche they haue vngodly commytted and of all their cruell speakynges whiche vngodly sinners haue spoken agaynct hym These are mutmuters complayners walking after theyr owne lustes whose mouthes speake proud thynges They haue men in greate teuerence because of auauntage But ye beloued remembre the wordes whiche were spoken before of the Apostles of our Lorde Iesus Christ howe that they tolde you that there should be begylers in the laste tyme whiche shoulde walke after theyr vngodly lustes These are makers of sectes fleshly hauinge no spirite But ye dearely beloued editie your selues in your moste holy faythe prayinge in the holy ghoste and kepe your selues in the loue of God lokynge for the mercy of our Lord Iesus Christ vnto eternall lyfe And haue compassion of some seperatyng them and other saue with feare pullyng them out of the fyre and haue compassion on the other and hare the fylthy vesture of the slesh Vnto hym that is able to kepe you fte from synne and to presente you fautles before the presence of hys glory with ioye at the commyng of oure Lorde Iesu Christe to God oure sauiour thorow Iesus Christe our Lorde which onely is wyse be glory maiestie domynion and power before all worldes nowe and euer Amen I Iudas Thadeus the seruaunt of Iesu Christe the brother of Iames write this Epistle not to the Iewes onely nor to other newly conuerted but to all men in commune whome the render mercye of God the father hathe of his owne free will sanctified and hathe also without the helpe of the lawe made godly of vngodly and of Idolatours obedient folowers of true religion whom also the bounteous goodnes of God had preserued in Iesu Christ to this ende that they shoulde not auaunt with other into the dongeon of euerlasting damnacion whom
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
god tourned to our weale and aduauntage The texte ¶ And the gyfte is not ouer one synne as death came through one sinne of one that synned For damnation came of one synne vnto condemnation but the gyfte came to iustifie from many synnes For yf by the synne of one death raigned by the meanes of one muche more they whiche receaue aboundaunce of grace of the gyft of righteousnes shall raigne in lyfe by the meanes of one that is to saye Iesus Christe Agayne thoughe throughe Adams onlye offence damnation entred and through innoceÌ„t Christe saluation yet is not one equal to another For in suche sorte had damnacion her begynnyng that the synne of one man issued into al his posteritie by meane wherof it might in continuauÌ„ce of tyme at the last haue made the whole world thrall to synne but yâ— benefite of god coÌ„trarywyse is in suche sorte gyuen yâ— the sinnes of al the world then gathered together and growen strong are at once by Christes death wyped awaye and not only so but also righteousnes is gyuen And therfore albeit the synne of onlye one man had suche a power that it brought all men vnder the tyranny of death so that all suche as had offended as Adam did could not be but vnder the same yoke that he was yet muche more receaue we through the bountifull and ouer flowyng mercy of god whiche is that all suche as folowyng the example of Christ liue iustlye innocently shall not only be free from the tyranny of synne and death but also through him whiche is the onely authour of our felicitie and welthe raigne themselfes in lyfe euerlastyng The texte ¶ Lykewyse then as by the synne of one there sprang vp euell on all men to condâ—Ì„nation euen so by the righteousnes of one spryngeth good vpon all men to the righteousnes of lyfe For as by one mannes disobedience many became synners so by the obedience of one shall many be made righteouse But the lawe in the meane tyme entred in that synne shoulde encrease Neuerthelater where abouÌ„daunce of sinne was there was more plenteousnes of grace That as synne had raygned vnto death eueÌ„ so myght grace raigne through righteousnes vnto eternall life by the helpe of Iesus Christe Herein therfore are bothe lyke that as by the offence of one man syn came into the worlde by meane wherof all became thrall vnto death so through yâ— ryghteousnes of one whiche is deriued into al suche as beleue and submyt themselfe vnto the kyngdom of lyfe are all men of god made righteouse and partakers of the kyngdom of life For as by AdaÌ„ through his disobedience to goddes commaundement many became synners whiles they folowed theyr fyrst fathers traÌ„sgression so shal only Christ which euen vnto the death of the crosse obeyed god his father make many righteouse all suche I saye as are folowers of his obedience But to returne agayne vnto our former purpose yf by suche meanes as we before spake of it pleased god both to take awaye synne also to geue righteousnes lyfe to what purpose was it to geue a law vnable to do any good Whervnto to answer it is to be vnderstanden that in this the lawe dyd good yâ— therby the great mercy of God toward vs became more euident better knoweÌ„ For the more great outragious the power of synne is the more notable is his benefite whiche deliuereth vs from synne Now is by the lawe the tyranny of synne set foorth whiles the same albeit in vaine resisteth it Strong and mightie was this tyranny but muche more mightie was the mercye of God wherof we haue by so muche more perfite experience the greater dauÌ„ger of the sayd tyraÌ„ny we haue hitherto been in And certainly for this also are we bounden to thanke the lawe because therby we perceiue the greatnes of Gods benefite by meane wherof as the deuil through synne winnyng the dominion destroyed mannes soule whiche is very death in dede so should godly life through Gods gifte obteinyng the kyngdome and vpper hande geue life vnto all men through the help of Iesus Christ vnder whom as our lorde and capitaine we reioyce beyng now deliuered from the boÌ„dage of death vnder whose baner we wer not long ago souldiars The .vi. Chapter The texte ¶ What shal we say then Shal we continue in synne that there may be aboundance of grace God forbid How shall we that are dead as touchyng synne liue any longer therin Knowe ye not that all we whiche are baptised into Iesus Christ are baptised to dye with him We are buried then with him by baptisme for to dye that likewise as Christ was raised vp froÌ„ death by the glory of the father euen so we also should walke in a new life For if we be graft in death like vnto him euen so shal we be partakers of the resurreccion knowyng this that our olde man is crucified with him also that the body of synne might vtterly be destroyed that hensfoorth we should not be seruauntes vnto synne For he that is dead is iustified from synne BVt because we before sayd that through the lawe sinne encreased that of sinne this good came that the grace of God more encreased lest by so saying some take occasion to continue in synne and this wyse thynke with him selfe if synne auaunce and encrease Gods grace towardes maÌ„ well done wer it to synne more often that his fre gifte may more and more encrease Herevnto I answer that pitie were it that any man should so thinke When I so sayd I ment and spake of the synnes of our former life whiche God of his goodnes turned to our weale and profite But now after that we are ons brought froÌ„ the tyraÌ„ny of synne into the kyngdome of innocencie God forbid that we should againe departe from our redemer and fall againe headlong into our olde tyrannous subiection Lyfe and death are so quite contrarye one to another that eche one destroyeth the other nor can they after like consideracion stande together Therfore if that as soone as we begynne to liue to Christ warde we be dead towarde the deuil with what reason standeth it that we should still liue to him warde to whom we are already dead If we liue to Christ then liue we not to yâ— deuil And if we through sinne liue vnto the deuil then are we to Christwarde dead But nowe forasmuche as we liue to Christ it foloweth that we are dead to synne whiche he hath by his death vaÌ„quished For mete it is that ye should know since ye haue receiued the baptisme of Christ what the sayd baptisme in vs doth bothe worke and signifie What tyme we are in Christes name baptised we dye with him touchyng yâ— synnes of our former life which synnes are through his death abolished and not onely so but buried also are we with him that by the same baptisme that as he whiche neuer liued synfully diyng
whiche were not my people and her beloued whiche was not beloued and her to haue obtained mercy that had not obtained mercy And it shal come to passe that in the place where it was sayd vnto them ye are not my people there shal they be called the children of the liuyng God Of suche saiynges some deuilishe disposed person taketh occasion and sayeth if of whō soeuer he wyl he haue mercy and whō he wyl he maketh hard hearted what hath he then wherin to blame vs Syth his wyl and pleasure noman is able to resist let him laye it to him selfe not to vs if any sinne be cōmitted But heare now of the otherside what may be sayd Noman withstādeth his wyl I graunt yet is not therfore Goddes wyll cause of thy dānacion Nor did god in suche maner hardē y◠heart of Pharao that he wrought the vice of stubbernes therin but rather wheras he wel knew y◠the arrogāt tyran was wel worthy sodenly to be destryed yet vsed God toward him by litle litle suche encrease of punishment as he might therw t haue been amēded had not his malice been an impediment But through Gods gentle fauor vsed in punishyng of him his wicked mynde became worse worse And therfore the mans frowardnes God turned to his glory In this matter for the defēce of Gods righteousnes many thinges might be answered but briefly to say God hateth all hautnes arrogancie And what a greatter point of arrogancie can there be then that a man most vile abiecte should with God reason y◠matter encoūtryng with him as though he were his felowe For who I pray you could abide to heare the yearthen vessel quarel with his maker and say why hast thou made me after this fashion For as clay is in the hāde of y◠potter euen so are we in Gods hādes as by the prophet Esai y◠Lord him selfe sayeth The potter as his mynde standeth worketh some vessels to serue for vile vncleanly vses some other also appointeth he for honest seruice In whiche acte what reason soeuer the workeman folowe therin doeth he lawfully why he so doeth vnmete it is that the clay should requyre any cause The clay of it selfe is nothyng els but clay wherof if y◠potter worke a comly a welfauored cup for that his fayre shape ought he to geue thanke to the craftes man yet to the vile filthy clay is ther no wrong done at al if of it be made a chambre potte or some other vessel of more vile vse Lykewyse is it of God whiche leauyng mā in his sinne because so he was borne doeth him no wrong as callyng man to rightwyse life he therin sheweth his bounteous mercy goodnes In the forsaken person it pleaseth God to shewe his iustice to th entent he would be feared in y◠approued to th entent he would be loued sheweth he his fre mercy Nor besemeth it any mā of God for so doyng to exacte requyre a reason nor why he calleth some one lately some other more tymely nor why he draweth one whiche hath not so deserued and forsaketh another whiche hath deserued better A muche more base creature is mā beyng compared with god then is clay compared with the potter So that then if it be an vnsene and a hiddeous presumpcion that the clay should with the potter pratle reason his matter how muche greatter arrogancie is it for a man to talke of Gods counsels whiche so farre passe our capacities that we therof haue but euen as it were a shadowe or a dreame Begyn to beleue leaue thy reasonyng so shalt y◠muche rather vnderstād Besides this remēbre y◠the potter may be deceiued but in God none error can be foūd It is for y◠ynough to beleue this y◠God by reason of his almightie power may at his pleasure do what him liste and again forasmuche as he is wtout cōparyson beste do wyl he nothing but that whiche is beste Nor should he because our vngodlines he turneth to his honor therfore of vs be blamed but this rather shuld we take as a sure profe of his exceadyng goodnes y◠he suche mischief turneth to good It was not God whiche made the an vncleane vessell But thou thy selfe art he whiche hast made thy selfe filthy through appliyng of thy selfe to vngodly exercises Beside this if God accordyng to his wysdome both for the saluacion of the good and glory of his name abuse thy frowardnes cause hast thou none for y◠to complayne Lawfully art thou for thy sinne punished through thine example the good people wil y◠better take hede whiles through thy blindnes and destruction they the better perceiue how greatly they are bound to the goodnes of God they are with more mery chere encouraged to geue him thankes Nothyng had Pharao to wyte God withal but of his owne naughtynes only perished and yet did that his stubberne malice among the Hebrewes highly auaunce the glory of God And what can there be that they can reproue if as god at that tyme deferred the destruccion of Pharao so likewyse now for a season not without great fauour he beare with and suffre y◠vnbeleuyng and sturdy Iewes beyng vessels whiche haue right well deserued euen out of hand to be crushed in pieces to th entent that all the worlde shall more clearely perceiue that they are well worthy of damnacion whiche beyng so many wayes prouoked amende not to th ende y◠bothe through theyr punishment other should feare almightie God whom we may not through continuaunce in synne prouoke to sure vengeaunce also more plentifully to shewe the greatnes of his might and glory towarde good people whō he hath purged beyng before vncleane vessels and reserued them for holy vses not for theyr circūcision or y◠lawes sake but through the deserte of fayth for whose onely sake they are called to this honoure Called I say not only of y◠Iewes as we be but also of y◠gētiles because herein it is not byrthe whiche maketh inheritors but the choyse of God Nor ought the Iewes to meruaile that the gentiles whiche were before this tyme heathen straungers to God are now by adopcion receiued into the numbre of Gods children syth they them selfe long synce wer for theyr offences done against God dispised reiected and as disinherited when yet afterwarde beyng sory for theyr synnes and amendyng they wer through the great bountyfulnes of God receiued into his fauor That this should so be witnesseth theyr owne prophete Osee saying I wyll call them my people whiche wer not my people and her beloued whiche was not beloued her to haue obtained mercye whiche had not obtained mercye so that this shall come to passe that in the place where heretofore it was sayd ye are not my people there shal some be called the children of the liuyng God Why grudge reproue they that thyng in other whiche
be out of his faithful houshold congregacion whiles ye be receiued into it y◠they in tyme to come through the callyng of God amendyng theyr life may as ye do obtaine Gods mercy whiche God doeth because neither should reuile other but eche be of other gladde findyng like mercye at Goddes hande For so doeth God by his vnspeakable wysedome rule and ordre all thinges that no kynde of men should be fre from synne not that he is author of the same but that for a season he suffereth men through theyr owne faultes to fal into synne that when they know theyr owne offences they may wel perceiue how that they are saued not for theyr owne desertes but through the fre mercye of God leste they otherwyse might waxe proud And whiles he this doth so farre is he frō puttyng euil into mens mindes that of his goodnes in a meruailous sorte other mennes euil he turneth to our good The texte O the depnes of the riches both of the wisdome knowledge of God how vnsercheable are his iudgemētes and his wayes paste findyng out For who hath knowen the minde of the lorde Or who hath been his coūsailour either who hath geuen vnto him first and he shal be recom̄pensed againe For of him and through him and for him are all thinges To him be glory for euer Amen But into this secrete pointe happely I entre more deapely than is mete for any manne to do among men But am with consideracion of the vnspeakable way and counsel of God as one astonned that whereas I cannot expresse the same this exclamacion make I O the depenes of the most aboundaunt and ouerflowyng wysedome of God how vnable are mens wyttes to searche out and conceiue his iudgementes how vnmete are mens wittes to fynde out his wayes For who euer knewe the minde of the Lord or who was at any tyme his counsailour What mā is there that fyrst prouoked him with any good turne in suche sorte that the benefite of God geuen to him againe may seme a rewarde wages geuen for his well deseruyng In suche sorte prouideth God for our saluacion by suche meanes in dede as mennes wittes are not able to finde out but yet so wel that it cannot be amended in suche condicion his pleasure is we should of his benefite be partakers that for the same we should for no parte therof thanke our selues If any euil be for that may we thāke our selfe All the goodnes that euer is of him cōmeth it as from a fountaine by him as author are all thinges geuen in him be they as keper and defender of his giftes because no manne should of this praise presumptuously take vpō him any parte syth the beginnyng mydle and ende belong to him to whom for the same honour praise and glory is due for euer of whiche glory it is vnlawful for any man to chalenge any parte The .xii. Chapiter The texte I beseche you therfore brethren by the mercyfulnes of God that ye make your bodies a quicke sacrifice holy and acceptable vnto God whiche is your reasonable seruyng of God and fashion not your selues like vnto this worlde but be ye chaunged in your shape by the renuyng of your minde that ye may proue what thing that good acceptable and perfite wyl of God is For I say through the grace that vnto me geuē is to euery man among you that no man stande hye in his owne conceite more then it becōmeth him to esteme of him selfe but so iudge of him selfe that he be gentle and sobre accordyng as God hath dealte to euery man the measure of fayth SYth now then by the goodnes of God ye are from your olde supersticion brought to perfite religion and syth ye are deliuered from the burdain of Moses lawe I heartely beseche and pray you brethren for the great mercies sake whiche God hath diuersly shewed and styl sheweth towardes you whose free goodnes ye should thanke for the welthy state ye stande in that ye hencefoorth vnto him offre suche sacrifices as become your professiō not gootes shepe or oxen whiche as the Iewes and Paynyms custome is are chosen out as cleane beastes and meete for diuine sacrifice Ye haue in suche grosse sacrifices vntyll this tyme sufficiently had your wyll hencefoorth requireth God of you farre vnlike customes another kynde of worshippyng with other newe sacrifices that is to say that ye vnto him offre euen your owne bodyes not makyng them lame but subduyng your naughtie desyres in them not offeryng vnto him dead beastes but a liuyng sacrifice in al poinctes pure and holy thankeful and acceptable vnto God a reasonable sacrifice a sacrifice I say of the soule and of no brute beast As long as the carnal lawe continued God was contented that corporal beastes should be offered vnto him But after that the lawe once became spiritual with spiritual sacrifice worshippe him must we In stede of a calfe kyl thy proude thoughtes in stede of a ramme kyl thy feruent malice in stede of a goote burne vppe thy fylthy lust in stede of dooues and turtles sacrifice vnto God thy fraile and wanton thoughtes These and none els are mete sacrifices for christian men these are the sacrifices whom Christ gladly receiueth God is a spirite and with spiritual oblacions is his fauor wonne Nor requireth he so muche to be honoured with ceremonies as to be enbraced with a pure hearte and mynde In stede of circumcision cutte out of thy mynde superfluous and vnsemyng desyres In stede of kepyng thy sabboth kepe thy minde quiet frō troublous desyres Christ for our sakes once offered him selfe mete is it that we againe offre our selfes to him And then wyl this folowe that as ye are takē out of this worlde and haue betaken your selfes to an heauēly profession so shall ye in life and myndes dissent all together from your olde state and asmuche as maye be altered into newe and heauenly men though not with bodies immortall yet at lestwyse with newe desyres of myndes so that hencefoorth no suche thyng shal please you as cursed people and suche as are geuen to transitory pleasures doe greatly esteme but desyre onely suche thynges as please God nor be any lenger vnder the Iewishe rules of menne but in all your desyres and in all your doynges hang at the wyll and gouernaunce of God whiche regardeth no grosse thyng nor that whiche is vnperfite but that whiche is perfitely good and acceptable and for Goddes honour and godly religion mete and conuentent Among them that sette by the world a custome it is that suche as are welthy disdaine the poore he that is poore enuyeth the riche man But I commaunde euery one of you whosoeuer he be be he riche or of the cōmon sorte so that he be of the christian flocke and taken out of the felowshippe of this worlde that through pryde he thynke nomore of him selfe than is besemyng but that he be of
to Christe And yf eyther of bothe so doe is it not a great gayne But yf that come not to passe yet wyll God approue thy good wyll whiche intendest suche a thing In the meane season whyles it is vncertayne whether it wyll so be or not let the matrimonie vpon good hope continewe and holde on and let not the diuersitie in religion chaunge the state of your lyfe For neyther doeth baptisme delyuer the wyfe from the ryght of her husbande yf he vse it lawfully nor yet the seruaunte out of the dominion of his maister yf he vse hym as ryght and reason would The texte As the Lorde hath called euery man so let him walke and so ordeyne I in all congregacions If any man be called beyng circumcised let hym not adde vncircumcision If any be called vncircumcised let him not be circumcised Circumcision is nothyng and vncircumcsyon is nothyng but the keping of the commaundementes of God Let euery man abyde in the same callyng wherin he was called Art thou called a seruaunt care not for it Neuerthelesse yf thou mayest be fre vse it rather For he that is called in the Lorde beyng a seruaunt is the Lordes freman Lykewyse he that is called beyng fre is Christes seruaunt Ye are dearly bought be not ye the seruauntes of men Brethren let euery manne wherin he is called therin abyde with God As the Lorde hath geuen euery man in thesame let hym serue Christe In what state of lyuing at the tyme of preachyng the ghospell a manne is founde let hym in thesame continewe Our newe religion abolysheth our olde lyfe but it destroyeth not our olde state of lyfe because christian religion agreeth and standeth with euery condicion of lyfe nor was geuen by God to trouble the ciuile policie of the worlde but to the entente that in euery degree and state of lyfe euery manne myght lyue therin godly and deuoutly This is my councell whiche I not onely teache you but also all other congregacions Nor shall it be for you paynfull to folowe that whiche euery manne foloweth Wherfore yf the inspiracion of Gods holy spirite when he calleth fynde the maryed breake not therefore thy matrimony if it fynde the circumcised without cause art thou why thou shouldest loth thy condicion and seke to bee vncircumcised For nothyng eyther furdereth or hyndereth vncircumcision this newe religion Againe yf thesame fynde the vncircumcised no cause haste thou to wyshe to be circumcised For as touching this newe religion lytle force maketh it whether thou be circumcised or vncircumcised But to both sortes this egally belongeth that eche lyue henceforth after the commauÌ„dementes of God whose rule they haue professed not as carnal desyres moue them Sufficient is it to chaunge thy old euil maners as for to chaunge the condicioÌ„ of thy lyfe nothing neadeth because it is suche a thing as cannot be done without disquietnes and trouble And as I haue sayed that ye shoulde doe being called to god in the state of matrimonie or in the state of circumcision euen lyke wyse muste ye iudge of the state of bondage Suche as at the preaching and receuyng of the gospell are bonde let them bee content with theyr fortune nor thinke themselues delyueryd from theyr maisters dominion because they are delyuered from the tyranny of syn Agayn the fre man whiche is called to christian religion hath no cause to chaunge his state and become bonde But rather let euery man endeuoure yf occasion serue to embrace lyberty and chaunge hys bondage Yf the maister for displeasure borne to Christes name reiecte his seruaunt let the same seke no newe maister nor yet be at displeasure with him selfe because he is maisterles synce he hath Christe to his maister whose free seruaunt he is bee come of a bonde man On the other syde he that is borne fre and borne agayne by baptisme let hym for his state neither bee angrie nor pleassed with hym selfe synce that through baptisme he is become bonde seruaunt to Christ so that after sondrye sortes the bondman is made fre and the fremanne made bonde to th entent that eche of them shoulde with more sobrietie beare theyr fortune Fredome and bondage are such thinges wherof Christe hath in maner no regarde Embrace the better yf thou with bondage be oppressed thinke that albeit thy maister hath vpon thy bodie a certayne power and authority yet thy soule being delyuered from synne is to Christe warde fre Yf thy fredom any thyng make the prowde remember that thou were bought by Christe and bought for no smalle price Thou haste a maister to be had in all feare and honoure beware thou phantasie not that thou art fre and mayst lyue at thy pleasure And he that is to anye man bonde is this farfurthe by Christe made fre that yf hys maister commaunde hym to doe any vngodly seruice he is rather bounde to gyue eare to Christe hys newe Lorde and maister than to hys olde whiche by reason of abuse hath loste his tytle And yet reason it were that suche as Christe with the price of his bloud hath made fre shoulde not with any greuouse maister be oppressed I fauer lybertie yf it maye be had For Christes seruice is perfite libertie That a christian manne shoulde serue an heathen semeth an vnmete thinge And reason were it that suche as are to a christian maister seruauntes shoulde of them bee fauoured as brethren and chyldren because bothe haue one comon maister by whome bothe were with one price redeamed But yet leste vnder the coloure of christian religion the state of the comon weale bee disquieted let euery manne suffer hys condicyon and therein abyde and so abyde in it that in the meane season he remember that goddes commauÌ„dementes muste bee set before the commaundementes of menne Obey youre maisters but yet so that god therwith be pleased whiche payed more for you than they Suche poyntes as I haue taught you of freedome and bondage haue also place in the state of matrimonie and single lyfe For he that is vnder the lawe of matrimonie is after a sorte bound But he that is single is in a more fre state of lyfe Therfore menne muste alwaye folowe that whiche is more commodiouse if it maye be Yf it maye be I saye for we maye not so desyre libertie that for loue therof we fall into a greater ieopardie As concernyng virgins I haue no commaundement of the Lorde yet geue I counsell as one that hath obtayned mercye of the Lorde to be faythful I suppose therfore that it is good for the present necessyte For it is good for a man so to be Art thou bounde vnto a wyâ—e seke not to be loosed Art thou loosed from a wyfe seke not a wyfe But and yâ— thou marye a wyfe thou hast not synned Lykewise yf a virgin mary she hath not synned Neuerthelesse such shal haue trouble in theyr fleshe but I fauoure you Thys saye I brethreÌ„ the tyme is shorte It remayneth that they
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 all healthe that you may behold hym in the meane while as it were with iyes not with bodily eiyes but with the iyes of the harte and mynde that see through the light of faithe wherewith the thynges are also seen that are to come whiche cannot be seene with the grosse bodily iyes whereby you maye knowe that which no humayne philosophie teacheth how blissed the enheritaunce is whiche he hath called vs to truste vpon and how excellent yâ— dignitie of this most pleÌ„teous enheritauÌ„ce is which the saynctes shal receyue howe great the largenesse and how excedyng the greatnesse of his power is which he declareth eueÌ„ now in vs the which also as it were with a certain secrete enforcement yâ— cannot be expressed with tongue hath transformed alâ—red vs froÌ„ our olde trade after such sorte that we conteÌ„ne al other thiges trust onely to him coÌ„teÌ„ning those thinges which wese we hope after such thinges of him as we se not such as he hath openly declared before in our head Christ whoÌ„ of his mightie power hauing raised from death to life immortal he hath exalted vnto so high honor that he hath set him on his owne right hand in yâ— kingdoÌ„ of heauen geuen him autoritie ouer al other rule potestate power lordship and euery other name of dignitie or power how excellent so euer it be aboue these afore rehearsed eyther in this worlde or in the worlde to come that he may be lorde not onely ouer bodely and earthly thinges but also ouer spirituall and heauenly thynges So ferre hath he subdued al thinges without excepcion vnder his feete And to make our hope more stedfast and certayn that we shall also come to the felowship of the same glorye for asmuche as he hath made Christe lorde ouer all thinges his pleasure was also that he shoulde be the head vnto al the whole flocke of the beleuing that cleaue so fast to Christe as the whole body is coupled to the head that the one can not be disceuered froÌ„ the other Finally the glory of the head is common to the rest of the members wherunto the head is so set about that it powreth his good nourishment into euery one of them The bodye is not perfit onleÌ„s the head be at it and the head wanteth sum what if the body be not set to perfitly consummate in all his meÌ„bres wherunto Christ doeth seuerally powre his excellent giftes in such wise that by himselfe he fulfilleth all thiÌ„ges and liueth and reigneth now whole and entierely perfit hauing his members vnited vnto himselfe ¶ The .ii. Chapter The texte And you hath he quyckened wher as ye were dead in trespasses and synnes in the whiche in tyme passed ye walked according to the course of this worlde euen after the gouerner that ruleth in the ayre the spiryte that nowe worketh in the chyldren of vnbelefe emong whoÌ„ we all had out conuersacion also in tyme past in the lustes of oure fleshe and fuliâ—lled yâ— wyll of the fleshe and of the minde and were by nature the chyldren of wrath euen as well as other But God whiche is ryche in mercye for his greate loue wherwith he loued vs euen when we were deade by sinnes quickened vs together in Christ by grace arâ— ye saued and raysed vs vp together with hym made vs sytte together with hym emong them of heauen in Chryst Iesu That in tymes to come he myght shewe the exceding riches of his grate in kindnes to vs ward thorow Christ Iesu For by grate are ye made safe thorowe faythe and that not of your selues It is the gyite of God and coÌ„meth not of workes lest any man should â—â—ast hym selfe For we are his worckemaÌ„shyppe created in Christe Iesu vnto good workes whiche God ordeined that we should walke in them NOwe marke me this how the father hath begon in a maner to accomplish euen now in you that that is accomplished already in Christ shal be after ward accoÌ„plished in you Christ dyed and rose agayn shall neuer after dye any more Certes he was not subiecte to sinne albeit forasmuche as he tooke vpon him an humaine bodie he was subiecte to mortalitie To be briefe like as sin is a certain death of the soule and the forewarning of eternall death euen so is innocencie a certayne life of the soule and the beginning of eternal life But of this maner of lyfe God that geueth vs his spirite is the prince And the deuil is yâ— autor of death hauing also a spirite of his owne wherwith those that ve enspired are rapt vnto the pleasures of this world and plainely distrust the promisses of eternal lyfe Christ dyed for our offences and rose agayn to make vs sure of the immortalitie to come In the meane tyme after hys exaumple you also being engraffed to Christ through baptisme are dead to your sinnes and wickednes wherein as long as you liued vngodly you were dead in dede for asmuche as you had affyaunce in nothing but noysome shadowes of good thinges wherwith this worlde for a tyme disceaueth suche as wantyng the spirite of God are lead by the spirite of Satan whose tirannye in the meane while is permitted ouer this lower element His spirit I say and he himselfe setteth out as it were his own power in them that hauing no trust in the promisses of the Gospell set theyr whole felicitie in visible and transitory thinges and geue no eare to God the father that allureth them to true felicitie but had leauer serue that wieked cruell maister whome in tymes past you serued and not you alone but all we also For albeit the law restrayned vs from the wurshipping of Images yet our lyfe was altogether defyled with noysome lustes of corporall thynges by the enforcemente whereof we passed of the tyme not doyng those thynges whiche the holy ghoste commaunded but those that our owne mynde geuen to filthie affectes bad vs doe By reason wherof it came to passe that like as they which are encorporated to Christe through fayth appertayne to the enheritaunce that is promised to obedient children euen so we as disobedient children should haue belonged to a ferre contrary enheritaunce that is to say we should haue becomen the companions of hym to whome we had ioyned our selues That death is eternal that is appoynted to the wicked Wherunto we also were subiect asmuche as other touchyng our owne state and condicion We had addicted ourselues vnto it of our owne free choice but it was not in our power to wynde vs agayne out of that most miserable seruitude Nowe you haue heard of our death now you haue harde of our destruccion but whereof commeth lyfe whereof commeth saluacyon Truely not of our desertes nor yet by the benefite of Moses lawe Whence than Surely of the free largesse of God the father whose bounteousnesse and louyng affection is so plenteous and so exceadingly great to mankyndewarde that
the angels of hys power with flaminge fyre whiche shall rendre vengeaunce vnto them that knowe not God and that obey not the Gospell of our Lord Iesus Chryst whiche shal be punyshed with euerlastinge damnacyon from the presence of the Lorde and from the glorye of his power when he shall come to be glorifyed in hys saynctes and to become maruelous in al them that beleue because our testimonye that we had to you was beleued euen thesame daye Wherfore also we praye alwayes for you that our God wyll make you worthy of thys callyng and fulfyll all delectacyon of goodnes and the woorke of fayth with power that the name of our Lorde Iesus Christ maye be glorifyed by you and ye by hym accordynge to the grace of our God and of the Lord Iesus Christ PAul and Siluanus and Tymothe vnto the company of the faithfull that are assembled in spirite at Thessalonica and be of one mynde towardes god our father and the Lord Iesus Chryst We are bounden to render aboundaunt thankes alwayes to god for his aboundaunt liberalytie to you warde in that you dooe not onelye through his helpe continue stedfaste in those thinges that you haue begon but also for that you daylye encreace excedinglye more and more in faythe and loue among your selues one to an other so muche that I thynke it not necessarie now to kyndle you vnto the applyeng of godlynes by the examples of other seyng we rather make boaste of you to the other coÌ„gregacions of god and enflame other vnto vertue by your example in rehearsing your pacience stedfastenes of faythe in all your persecucions and affliccions which you suffer that the iuste iudgemeÌ„t of god may be declared in you hereafter at suche tyme as whan you haue suffred vexacioÌ„ in this world for yâ— glory of his name he shal admit you into the felowshipe of hys kingdome And contrary wyse shall commit them vnto eternal punnyshement that haue persecuted you for malice of him For certaynly thys shall be the dealing of goddes righteousnes to pay vnto either parte rewarde worthie their dedes to them that punnyshe the innocent affliccion and to bestowe vnto you that are troubled with vs refreshing and comforte with vs in that daye whan the promisses of the gospel shall appeare and whan the Lorde Iesus shal shew himselfe out of heauen openly vnto the world not than after a lowe base degre as he did at his first commyng but waited vpon with the companyes of angelles as it is comelye for a myghtie prince nor than gentill and tractable to heale the wicked but armed with an horrible fierie flame to rendre vengeaunce vnto them that would not knowe god in this world nor obeye the gospel of our Lorde Iesus Chryste so as they shall fele by experience that he is righteous and mightie whom being mercifull and gentill they set naught by and so as at leaste they maye learne by their owne punyshmentes perforce to confesse the thinges to be true that the gospel spake of For they inasmuch as they neuer made end of their wicked doing shal suffer paines yâ— neuer shal haue ending whan they haue loked vpon the diuine face of the lorde and the maiestie of his power whoÌ„ thei coÌ„temned in this world as a rascal or a vile persone For at his first commyng he came to saue al men but than he shal come to shewe him selfe gloryous not in himselfe onely but in al his membres also that are godly people to the intent he may appeare wonderful in al them that beleue his gospel For in that daye the thinges shal be openly seen of al men in you which trusted in Christ at our recorde bearing where yâ— vngodly contemned them and would not beleue which daye that it maye be prosperous and ioyfull vnto you we ceasse not to praye to the lord continually for you that forasmuche as it hath pleased him to call you vnto the hope of thys glorye the same maye vouchesafe also to bee presentlye ready to helpe you in your trauaile thitherwarde that your conuexsacion be agreable to your profession and to consuÌ„mate and fynishe perfitely that which of his goodnesse he hath begonne in you and to geue strength vnto your soules that in manfullye bearing the vexations of the vngodly you maye declare howe myghtye the assured hope of eternal felycitie is in you for whose sake you passe not euen vpon the life of your bodies to the intent yâ— like as Christ glorified the father by his death was glorified of hym agayne by his resurreccion so the name of the lord Iesu Christ maye be glorified now by your sufferaunce and you glorified agayn by him in the daye of his commyng not accordyng to your owne desertes but according to the mercy of our god and of the Lorde Iesu Christe without whose helpe all that you go about were of none effect The. ii Chapiter The text We beseche you brethren by the commyng of oure Lord Iesu Chryste and in that we shal assemble vnto him that ye be not sodenly moued from your mynde nor be troubled nethâ—r by spirite neyther by wordes nor yet by letter which shulde some to come from vs as though thâ— daye of Chryst were at hande Let no man deceaue you by any meanes for the Lorde shal not come except ther come a departyng fyrst and that the synful man be opened the soone of perdicyon which is an aduersary and is eralted aboue al that is called God or that is worshipped so that he doth syt in the temple of God boastynge hymselfe to bee God Remember ye not that when I was yet with you I tolde you these thynges And nowe ye know what with holdeth euen that he myght be vttered at his tyme. For the mistery of the unquite doeth all ready worcke tyll he which now onelye letteth be taken out of the waâ—e And thâ—n shall that wycked bevttred whom the Lorde shal consume with the spirite of hys mouth and shall destroye with the appeareaunce of his commynge FVrthermore brethren we besech you by this coÌ„myng of our Lorde Iesu Christ wherof we spake a littell afore and by the felowship of the glory wherby we being the membres shal be fastened vnto our head that you be not sodaynlye moued from the mynde you are in though his commyng be prolonged and be not astonyed in your myndes nether by feyned prophecie ne by probable assercioÌ„ nor by Epistle seÌ„t in our name as though the commyng of the Lorde were all ready at hand Let no maÌ„ deceaue you by any meanes For the lorde shal not come onles a departing come first not afore the wicked man appeare the childe of perdicion who like as he is much vnlike vnto Christe so muche is he his enemy is exalted aboue the soÌ„ne of God aboue al that is called God or power that is deuoutly wurshipped so muche that he shall sitte in the temple of God shewing himselfe as God Doe you not
which ye reioyce though now for a season if nede requyre ye are in â—euâ—nes thorow manyfold temptacions that â—he tryall of your fayth being muche more precious then golde that perysheth though it be tryed with fyre might be founde vnto laude glory and honour at the appering of Iesus Christe whom ye haue not seen and yet loue hym in whom euen nowe though ye see him not yet doe you beleue and reioyce with say vnspeakable and gloryous receiuing the ende of your fayth euen the saluacion of your soules For this so passing a great benefite his liberalitie is to be praysed of whom by Christ coÌ„meth vnto vs whatsoeuer it be that maketh vs truly blessed And that is not Moses but God himselfe the same the father of our Lord Iesus Christ which whan we were lytle fortunately borne of Adam that is to say borne to synne borne to death hath begotten vs new againe into innocencie and hath begotten vs vnto life that neuer shall dye being prouoked by no merites of ours but stiered frely of his owne mercye wherin he most chiefly exceadeth and this hath he done not by yâ— ayde of Moses lawe but by the costeous gyft of his owne soÌ„ne Iesus Christ whom he would haue to suffre death to thintent where we were els desperate wretches he might diliuer vs froÌ„ the tyranny of synne death And him he called anon froÌ„ death to lyfe that we beyng in this worlde dead to worldly lustes hauing remembraunce as it were before our tyes of the resurreccioÌ„ after his exaÌ„ple in vprightnes of conuersacion might haue an assured a ready hope that we also shal once be exempt out of these sorowes atteine with Christ vnto yâ— euerlasting enheritaunce whiche lyke as he beyng our head hath already atteyned so shal al we also folowe as many as be engraffed to yâ— meÌ„bres of Christ are made worthy by folowing of his craÌ„ple to be called his brethren the chyldreÌ„ of yâ— selfe same father that he is that like as we suffre commune affliccions with him so should we haue reward also together with him As long as we were the sonnes of the synful Adam an infortunate enheritauÌ„re abode vs. But as sone as we were made yâ— sonnes of God we make spedy haste to yâ— enheritauÌ„ce of heauen For it besemeth yâ— seing we are borne from heauen we should behold heaueÌ„ly thinges seing we are borne of God we should folo we nothing but godlines They yâ— serue the world goe about to haue rewardes yâ— are transitory wage that is slyppery but for vs there remayneth yâ— happyâ— enheritaunce after these temperal affliccioÌ„s which can neither be corrupted with death ne defited with wearines or heauines ne yet fade a way by age or sluttishnes There is no cause for vs to be afrayed of leste any man should in the meane whyle take this so plenteous an heritage out of our handes We haue an assured fayth full promyse maker And in his haÌ„des it is safely kept layed vp in stoare for vs in heauen howbeit after suche sort that for al that there must an assured hope and as it were a certayne pledge remayne in the meane time with men vpoÌ„ earth not with al maner of men but with you such like as you are buto whom the spirite of Christ is geuen in stede of a gage which albeit ye are for yâ— time tossed on euery syde with condry stormes of sorowes yâ— the frailtie of maÌ„is vtterly vnhable of himselfe to beare out yet by the succour of God which is mighty in al thinges you are preserued not through your owne merites but by fayth vnfained trust wherby you dout not but froÌ„ the last time after yâ— which there shal be no more of this confusion of humayne matters but the euill meÌ„ being appointed to their tormeutes shal be hable to do no body harme the good being safe froÌ„ al inuasions of sorowes shal haue the fruicioÌ„ of euerlasting rest For now yâ— rewardes lye hiddeÌ„ many times after the coÌ„mune peoples estimacioÌ„ thei are in wurse condicioÌ„ yâ— be of yâ— better those seme to perish which are most specially in sanegarde thei seme to florish which most chiefly goe to naught In this worlde there is time to exercise godlines the reward hath his time prescribed vnto it which it behoueth not to preueÌ„t In yâ— meane seasoÌ„ let it be ynough for vs yâ— euerlasting felicitie is kept in safegarde for vs which neither mannor deuil can be hable to take away froÌ„ vs before haÌ„d so yâ— we shrinke not from yâ— fayth wherby we ought to condeÌ„ne mortal mens matters depende wholy of heauen Let there be in yâ— meane seasoÌ„ fearce folkes which being rebels to god trust to the aydes of yâ— world let theÌ„ for yâ— time stampe stare ouer you as though you wer ouercomeÌ„ left succoutles But whan yâ— day shal come the discourse of thiges turned vp side down they shal be tormeÌ„ted you shal reioyce like coÌ„querours yea you ought to reioyce eueÌ„ now also through yâ— vndoubted lokiÌ„g for of so passig a great felicitie For it ought not to seme vnto you a greate or a greuous matter though by affliccions and griefes that are but shorte and shall soone haue an ende you come to the blissed that neuer shall decaye And perchaunce these persecucions also shall once haue an end which notwithstanding as often as they come in vre are to be borne with a myghtye stoute stomake and without dismaying for the glory of God in hope of the lyfe to come For after suche wyse doeth the wysedom of God in prouiding for your commodities permitte that the sinceritie and stedfastnes of your faith may be tried through sondry assaultes of sorowes For yf golde which elles were a thing both lost and would goe to naught be tryed out not only by the touche stone but also is assayed by the fire to thintente it maye thenceforth bee had in so muche the more price as it is the more exactely fyned much more wil God haue your faith wherunto so high honour of duetie belongeth to be tried with sondry experimentes to thintent that whan it shal glister out of these flames of sorowes and affliccions and being farre more pure and more glittering than any golde though it be neuer so fyne it may be precious in the syght of God and that all the matter at length may grow in to cleane contrary condicion that is to were that the thyng which semed to be layed vpon you in this worlde vnto reproche may chaunce vnto prayse and that which semed vnto vilany may be turned vnto glory that whiche semed to be layed vpon you to put you to dishonestie may be turned in to habuÌ„daunce of honour in that day whan Iesus Chrst whose power worketh nowe in you by secrete meanes shal she we forth him selfe openly vnto all men and rendre vnto euery man rewarde
thys loue is not wrytten in our heartes is that we beleue not the fyrste parte that our Lorde God is one God For wist I what these wordes one Lorde and one God meaneth that is to saye yf I vnderstode that he made all and ruleth all and that what soeuer is done to me whether it bee good or bad is yet his will and that he onely is the Lorde that ruleth and doeth it and wist thereto what this worde myne meaneth that is to saye yf myne heart beleued and felte the infinite benefytes and kyndenes of God to me warde and vnderstode and ernestly beleued the manyfolde couenauntes of mercy wherwith God hathe bounde him selfe to be mine wholy and all together with all his power loue mercye and might then shoulde I loue him with all myne heart soule power and myght and of that loue euer kepe his commaundementes So se ye now that as faythe is the mother of al goodnes and of al good workes so is vnbelefe the grounde and rote of all euyll and all euyll workes Finally yf any man that hath forsaken sinne and is conuerted to put hys trust in Christe and to kepe the lawe of god doth fall at a time the cause is that the fleshe thorowe negligence hathe choked the spirite and oppressed her and taken from her the foode of her strength whiche fode is her meditacion in God and in his wonderfull dedes and in the manyfolde couenauÌ„tes of his mercye Wherfore then before all good workes as good frutes there muste nedes be faythe in the heart whence they springe And before al bad dedes as bad frutes there muste be vnbelefe in the hearte as in the roâ—e fountayne pith and strength of all synne Which vnbelefe and ignoraunce is called the head of the serpent and of the olde dragon which the womans seed Christ must treade vnder fote as it was promysed vnto Adam Grace and gyft haue this difference Grace properly is Goddes fauoure beneuolence or kinde mind which of his owne selfe without desecuyng of vs he beareth to vs wherby he was moued and enclined to geue Christ vnto vs with all his other gyftes of grace Gyfte is the holy goost his working whome he powreth in to the heartes of them on whome he hath mercy and whome he fauoureth Though the gyftes of the spirite encrease in vs daylye and haue not yet their full perfeccion yea and though there remayne in vs yet euyil lustes and synne whiche fight against the spirite as he sayeth here in the .vii. Chapter and in the .v. to the Galathians and as it was spoken before in the .iii. Chapter of Gene. of the debate betwene the womans seed and the sede of the serpent yet neuerthelesse Gods fauoure is so great and â—o strong ouer vs for Christes sake that we are counted for full whole and perfecte before God For Goddes fauour towardes vs deuydeth not her selfe encreasinge a lytell and a lytell as do the gyftes but receaueth vs whole and al together in full loue for Christes sake our intercessor and mediatour and because that the gyftes of the spirite and the batayle betwene the spirite and euyll lustes are begonne in vs al ready Of this now vnderstandest thou the .vii. Chapter where Paul accuseth him selfe as a synner and yet in the .viii. Chapter sayeth there is no damnacioÌ„ to them that are in Christ and that because of the spirite and because the giftes of the spirite are begonne in vs. Sinners we are because the fleshe is not full kylled and mortified Neuerthelesse in as muche as we beleue in Christ and haue the earnest and beginning of the spirite and woulde fayne be perfecte God is so louinge and fauourable vnto vs that he will not loke on suche synne nether will counte it as sinne but will deale with vs according to oure belefe in Christ and according to his promyses which he hath sworne to vs vntyll the synne be full slaine and mortified by deathe Faythe is not mans opynyon and dreame as some ymagin and fayne when they heare the storie of the gospell Which when they se that there folow no good workes nor mendement of liuing though they heare yet can bable many thinges of fayth then they fall from the right waye and saye fayth only iustifyeth not a manne must haue good workes also yf he will be righteous and safe The cause is when they heare the Gospell or glad tydinges they fayne of theyr owne strength certayne ymagynacyons and thoughtes in theyr hertes saying I haue hearde the Gospell I remembre the storie â—o I beleue And that they counte righte faythe which neuerthelesse as it is but mans ymaginacion and faininge euen so profiteth it not nether folow there any good workes or mendement of liuyng But right fayth is a thinge wroughte by the holy gooste in vs whiche chaungeth vs turneth vs in to a newe nature and begetteth vs a newe in God and maketh vs the sonnes of God as thou redest in the fyrst of Iohn and killeth the olde Adam and maketh vs altogether newe in the hearte mynde will lust and in al oure affeccions and powers of the soule the holy gost euer accompanying her and rulinge the hearte Faith is a liuely thing mightie in working valiaunt and stronge euer doing euer frutefull so that it is vnpossible that he whiche is endued therewith shoulde not worke alwayes good workes without ceasing He axeth not whether good workes are to be done or not but hathe done them all redy yeâ— mencion be made of them and is all waye doinge for suche is his nature nowe quicke faithe in his herte and liuely mouinge of the spirite driue him and stere him therevnto Whosoeuer doeth not good workes is an vnbeleuynge person and faythlesse and loketh round about gropinge after fayth and good workes wotteh not what fayth or good workes meane though he babil neuer so many thinges of fayth and good workes Faithe is then a liuely and stedfast truste in the fauoure of God wherewith we committe oure selues all together vnto God and that truste is so surely grounded and stycketh so faste in our heartes that a manne woulde not once doute of it though he shoulde dye a thousande tymes therfore And suche trust wrought by the hooly goost throughe faith maketh a man glad lusty cherefull and true herted vnto God and to all creatures By the meanes whereof willingly and without compulcion he is glad and redy to do good to euery man to do seruice to euery man to suffer all thinges that God may be loued and praysed which hathe geuen him suche grace so that it is impossible to separat good workes from faithe euen as it is impossible to seperate heere and burninge from fyre Therfore take hede to thy selfe and beware of thine owne fantasies and ymaginacions whiche to iudge of faith and good workes will sâ—me wyse when in dede they are starke blinde and of al thinges most folysshe Praye God that he wyll witesafe to
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
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
another so frendlye as wyl for his good and wel deseruyng frendes sake suffer death But to graunt that some suche maye some where be founde as for his approued frende wyl paraduenture be contented to dye yet hath god shewed an example passyng all examples of suche earthly loues whom it pleased euen for wycked and vnworthy persons to delyuer his onlye sonne to death Now if god haue for vs beyng wycked people and offenders done thus muche how muche rather wyl he do for vs beyng nowe purged chastised and by the bloud of his sonne reconciled vnto hym that we through sinne fall no more into his displeasure and therby stande in ieopardy of more greuouse daÌ„nation not only for our synful lyfe but also because we should then be vnthankefull Christe dyed for vs but for a season but he rose agayn for euer And as he dyed for vs so arose he agayne for our sakes The texte ¶ For yf when we were enemies we were reconciled to god by the deathe of his sonne muche more seyng we are reconciled we shal be preserued by his lyfe Not onlye this but we also ioye in god by the meanes of oure lorde Iesus Christe by whome we haue nowe obtayned the attonement Now and yf by his death he haue this muche done for vs that where as before that tyme god was with vs highly offended and displeased we haue hym nowe gratiouse and merciful muche rather shal we so through his lyfe be preserued that we nomore fall into his displeasure By his death deliuered are we from synne his lyfe shal preserue vs in innoceÌ„cie his death hath delyuered vs from the power of the deuill his lyfe shall towarde vs continew the loue of his father These are suche euident sygnes of goddes loue towarde vs that they not only put vs in a quyet assuraunce and in a sure hope to be saued from the vengeauÌ„ce of god to come but also gyue vs a lustye courage euen to glorie not of oure deseartes but with thankes geuyng to god the father through whose bountefull mercy we haue receyued this welthy state promysed by hym to be geuen vnto vs neither for the lawes nor for circumcisions sake but through Iesus Christ his sonne by whose meanes we are restored into his fauour agayne to th entent that for all this benefite thankes should be gyuen to noman but to god hymself and to his only sonne Al whiche was done by the meruaylous secrete counsel of god to the ende yâ— the waye meanes of oure restoryng shoulde agree with the waye of oure damnation The texte Wherfore â–ª as by one man syn entred in the worlde and death by the meanes of syn euen so death also went ouer al men insomuche as all men synned For euen vnto the law was syn in the worlde but synne is not imputed where there is no lawe neuerthelesse death raigned from Adam to Moses euen ouer theÌ„ also that had not synned with lyke transgressioÌ„ as dyd Adam which beareth the similitude of hym that was to come Wherfore as by Adam whiche fyrste transgressed the commaundemente of god synne entred into the worlde and by the meanes of synne death because syn is as it were the poyson of mannes soule by whose occasion synne whiche had his begynning in the fyrst of our stocke issued furthe into all his posteritie whyles eche man folowed the exaÌ„ple of their fyrst parente so through Christe alone in whome by fayth al are borne agayne we receyue innocencie and therwyth lyfe whiche blessednes lykewyse hauyng his begynnyng in one fyrst and new authour of generacioÌ„ Christe is spread abrode amonge all them whiche are throughe faythe knyt vnto hym and in hurtlesse lyfe folowe his steppes But when synne had once ouergone the world and poysoned all mankynde suche was the strength therof that it coulde by no meanes neyther by the lawe of nature nor yet by Moses lawe be vanquyshed so that by the lawe nothyng was done but that suche as hadde offended knewe that they were gylty and worthy of damnation For as to chyldren in whoÌ„ the lawe of nature hath no place by reason of theyr teÌ„der age not able as yet to discerne what is good and what is not syn is not yet imputed no more was it layde vnto the Paynyms charge yf they ought dyd agaynst Moyses lawe Therfore before the lawe gyuen whiche shewed men theyr synnes by reason of the law of nature the world in dede was not vtterly without synne but yet bare men at that tyme with themselfes and as it wer without correctioÌ„ fell to all licenciousnes as though they had ben vtterly lawles Forasmuche as therfore he was not yet comen whiche should take awaye the synnes of the world and vanquyshe the tyrannye of death death which enteryng through Adams offence raygned without any resistence euen vpon them also whiche had not maliciously offended agaynst the coÌ„maundement of god as Adam dyd which euen than bare the ymage and fygure of Christ whiche should come loÌ„g after and yet meane I not that he is in euery poynte vnto Christe lyke but that he in some poyntes bare the ymage of Christ In this poynt lyke that both were the begynners of a generation the one of an earthly the other of an heauenly In this lyke also that a certayne thyng is frome both begynners deriued into theyr posterities but the difference is that from the earthly Adam was the begynnyng of vnrighteousnes and synne but by the heauenly Adam is gyuen all grace and goodnes The texte But the gifte is not like as the synne Fâ—â— if through the synne of one many be dead muche more plenteous vpon many was the grace of God and gift by grace whiche was gyuen by one man Iesus Christ But now as these two are partely like so wer they not equal For besides that elswyse of it selfe it is a thing more effectual to saue then to destroy muche more strong and mightye is Christ to saue then was Adam to condempne so that muche more effectual is Christes obedience to geue life then was the traÌ„sgression of Adam to worke death so that in all pointes Christes goodnes ouerwaigheth the offence of Adam which thyng I monishe you of and say leste any man might thynke the synne of our fyrst parent to be so outragious that he should dispaire of his restoryng again to saluacion For it one mannes synne was of suche power that it made so great a numbre of people thral vnto death of muche more power plentyfulnes more general shal the benefite of God be and his mercyful gift which he hath gyneÌ„ vs by one man lykewyse I meane Iesus Christ yâ— author of godly and innocent lyfe by whome he hath not onely taken awaye the tyranny of death and syn but hath also in steade of syn gyuen righteousnes and in the steade of the tyranny of death the kyngdoÌ„ of life so that the offeÌ„ce of Adam through the great mercy of
to be suche as he was is by the workmanshyp of Christ altered into a newe creature so vnlyke to that he was that no beast is there more vnlyke a man But whatsoeuer is geuen vs by him al that came froÌ„ the father which reconciled vs vnto himselfe vaÌ„quishing sinne by his sonne Iesus Christ the preaching of which recoÌ„ciliacion the same father hath put vs in trust with that as the soÌ„ne among men dyd his fathers message so should we execute and doe Christes message For albeit Christ when he was here mortall in earth among mortall men semed but a simple man yet was God the father in him reconciling by his ministery the worlde vnto himselfe by him making it new again by whom once he made the worlde and with such mercy receyued men into his fauer that he not onely toke no vengeaunce vpon vs for the sinnes of oure for merlyfe but also would not asmuch as laie vnto any mannes charge hys synnes done before baptisme as thoughe he nowe were not the same manne he was before This fauourable reconciliacion it pleased God the father to gyue by his sonne and woulde haue the same to bee preached by vs. We therfore in Chrstes behalfe executing the ambassage commytted by hym vnto vs euen as God exhorted you by vs beseche you in Christes name to leaue your olde vyces and to bee reconcyled to God For he to the intente he would once delyuer vs from sinne where his sonne is verie iustyce selfe altered him in maner into sinne that he rakyng our flesh vpon hym which in vs is subiecte to synne should become a sacrifice to purge our sinnes and as a hainous offender among offenders was fastened to the crosse to the entente that by hym he myght chaunge vs whiche were nothyng els but synne into ryghteousnesse not into our ryghteousnesse nor yet the ryghteousnesse of the law neither but of God by whose fre goodnes our sinnes are forgeuen that he hencefurth myght take vs for righteouse being planted in Christe who for our sakes vsed Christe as a synner ¶ The .vi. Chapter The texte We also as helpers exhorte you that ye receyue not the grace of God in vayne For he sayeth I haue heard the in a time accepted and in the day of saluacion haue I suckered the. Behold now is that accepted time behold now is that day of saluacion Let vs geue no occasion of euyll that in out offyce be founde no faute but in all thynges let vs behaue our selfes as the ministers of God In much pacience inafflicciâ—s in necessities in anguisshes in stripes in prisoÌ„mentes in stryâ—es in labours in watchinges in fastinges in purenesse in knowledge in long sufferyng in kyndenesse in the hoy ghost in loue vnfayned in the woorde of trueth in the power of God by the armour of rightewesnes of the right hand and on the leaft by honour and dishonour by euil reporte and good reporte as deceyuers and yet true as vnknowen and yet knowen as dying and beholde we lyue as chastened and not kylled as sorowyng and yet alwaye mery as poore and yet make many ryche as hauing nothing and yet possessing al thinges O ye Corinthians our mouth is open vnto you Our herte is made large ye are in no strayte in vs but are in a strayte in your owne bowelles I promyse vnto you lyke rewarde as vnto chyldren Sâ—tte your selfes at large beare not the yoke with the vnbeleuers For what feloshyp hath rightewesnes with vnrightewesnes Or what coÌ„pany hath light with darkenes Or what concord hath Christ with Belial Either what part hath he that beleueth with an infidel Or how agreeth the temple of God with images For ye are the temple of the liuing God as sayed God I wil dwell among them walke among them wylbe their God and they shal be my people Wherfore come out from among them and sepatate your selfes from them sayeth the Lord and touche none vncleane thyng so will I receyue you wyll be a father vnto you and ye shal be my sonnes and daughters sayeth the Lorde almyghtie SO would Christ and so would God ye should do that his benefite should in you take effecte We therfore as helpers both executyng Gods wil and also prouiding for your weale beseche you that synce your sinnes are once freely forgeuen that ye nomore falle to your olde lyuyng and thereby shewe that ye haue receyued the grace of God in vayne Yf it chaunce vs for this present tyme to fall we may amende but we shall not alwaye be able so to doe For in the Prophete Esai this speaketh God in a tyme accepted haue I heard the and in the daye of saluacion haue I suckered the. Beholde now is the accepted tyme promysed by God and fauourable wherin God refuseth not the synner that repenteth with all his herte beholde nowe is the daye wherein we may lyuyng godly obtayne saluacion After this tyme wyll folowe that terrible daye wherin we shall in vayne seke to be reconciled We therfore in this behalfe laboryng to doe our dueties take hede that we in no poynt geue any man occasion of euil leste by our fault the gospell of Christ wherof we are ministers be reproued and blamed as it might be if we leade our liues as men not beleuing such thinges as we teache other but in al poyntes shew our selfes to be such in dede as it is conuenient they be which labour in Gods seruice and not in their own And howe proue we our selfes to be suche in dede surely neither with high lokes nor with baÌ„des of men nor with gaynes taking nor by chargeyng menne with ceremonies as some doe but euen as Christ approued hymselfe that is to saye with muche pacience with dayly affliccions necessities distreasses with sufferaunce of stripes enprisonmentes sufferyng sedicions fastyng cleanesse of lyfe with apostolique knowledge courteousnesse kyndnesse with the holy ghoste with pure and vnfayned charitie and with the woorde of trueth bolde in all enterpryses not vpon any worldly strength but vpon the power of God not furnished with weapons nor with any worldely defence but on euery syde surely fensed with the armoure of iustice on the ryght hande with an vpryght conscience that we in prosperitie waxe not proude and with thesame on the leafte syde also that we be not in aduersities dismayed And vpon trust of this helpe of God we through all ieopardies thruste and breake in to preache the ghospell through honoure and dishonour through good reporte and euyll coumpted for deceyuers whereas we tell trueth taken for menne vnknowen whereas we are knowen lyke to suche as are a dying when as ye see we lyue as menne chastened and not kylled as menne beyng sorie whereas we are alwayes meary as poore menne when yet we euryche many as menne that haue nothyng and yet by Christe possesse all thynges and shoulde through the peoples charitie bee more enryched than are other with all theyr patrimonie
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
suppresseth synne that it destroyeth the siner but christiaÌ„ charitie so remedyeth vice that she yet saueth yâ— maÌ„ The better thou arte by so muche the more gentlely condescende thou to thy brothers weakenes If Christes owne example moue the not sufficiently so to do who most mercifully suffered his children vntil tyme they amended at lestwyse yet lette this encourage you because ye knowe that the like may chaunce vnto your selfes The texte Beare ye one an others burdaine and so fulfil the lawe of Christ For if any man seme to him selfe that he is somewhat when in dede he is nothing the same deceiueth his owne minde This man is fallen remember that thou art a fraile man also Let his fall be vnto the a lesson neither to be bolde vpon thy selfe nor yet to trust to muche in thine owne strength Vse thy selfe towarde him that is fallen as thou wouldest be glad to be vsed if the like chauÌ„ced to the. And a mischaunce may befal any worldly man Suche as at the mocion of certaine false Apostles haue staggered must not with cruelnes be banished out of your company but charitably be called againe to theyr olde stedfastnes The tyme may come that they beyng made strong may againe beare with your weakenes He that hath vpoÌ„ him a heauy burdain must be eased and not throwen doune Wherfore if eche of you beare others burdaines then shal ye in euery point fulfill the lawe of charitie whiche lawe is Christes owne lawe Christ wheras he neither was vnder synne nor nigh the ieopardye therof yet bare he vpon him our wickednes and of his great mercy healed vs condemned vs not as one without pitie Let no man thinke him selfe to be righteous and vpon confidence therin despise his brother that is with some kynde of synne entangled For a man to seame iust to him selfe is a profe of a fained righteousnes Wherfore if any man thinke him selfe somethyng when he in dede is nothyng he deceiueth him selfe The texte Let euery man proue his owne worke and then shal he haue reioysyng onely in his owne selfe and not in an other For euery man shal beare his owne burdaine For neither is any man therfore righteous because he auaunceth him selfe before the sinner nor is therfore one man defiled with other mennes synne if he submitte him selfe to restore him againe Nor is he therfore good because he coÌ„pareth him selfe to a worse Euery man shal be iudged by his owne dedes Yet must noman in his owne dedes haue a confideÌ„ce but euery manne must serche with him selfe whether that wherin he beareth him selfe in hand to do well be suche as of God shuld be allowed If thine owne conscience condemne the not yet glory not because other aâ—e weake but glory of thyne owne strength glory inwardly geuyng God thaÌ„kes for his giftes bestowed vpon the nor bost it among other ne dispise them that are not so strong as thou art Helpe him if thou be able if thou be not able let God his iudge alone with him Neither shal his synne diminishe thy rewarde nor thou for an other mannes offence be punished but before God euery man shal beare his owne burdaine The texte Let him that is taught in the worde minister vnto him that teacheth him in all good thinges Be not deceiued God is not mocked For what soeuer a man soweth that shal he also reape For he that soweth in his fleshe shal of the fleshe reape corrupcion but he that soweth in the spirite shal of the spirite reape life euerlastyng But as long as we be in this worlde we are bounde eche one to helpe an other And as it belongeth to them whose giftes are aboue others with teachyng comfortyng exhortacion to helpe their brothers weakenes so let suche as be holpen remembre that they be not vnthankeful to suche as haue done for them And so among you shal al good thinges be comen if they that can preache the gospel teache comfort beare vppe the rude and they againe that are taught of theyr substaunce geue theyr teachers and counsailours necessaries so that one do for an other Let them that teache take heede that theyr doctrine be christian and sauor of the spirite of Christ or els better wer it for a maÌ„ not to beleue his teacher at all Besyde that he that for corrupte teachyng the gospel receiueth mede of him whoÌ„ he so teacheth the man he deceiueth yea and him selfe to but God can not of him be deceiued Wherfore my counsail is that ye teache sincerely the gospel for God is not mocked with But suche seede as euery maÌ„ soweth suche shal he mowe Whoso teacheth carnal doctrin for his sede he shal reape fruit which is corruptible But he that teacheth spiritual doctrin shal for his spiritual and heauenly counsail receiue like rewarde whiche is life euerlastyng The texte Let vs not be weary of well doyng For when the tyme is come we shall repe without wearynes Whyle we haue therfore tyme let vs do good vnto all men and especially vnto them whiche are of the housholde of fayth Therfore let vs alwaye endeuoure to do for all men nor cease at any tyme to do good dedes whether we haue gentle scholers or vngentle whether we haue a rewarde of men or not For when the tyme shall come we shall gather fruite whiche shall neuer dye and receyue for our temporall labours wages euerlastyng Sowyng time shall not alwaye continew the tyme shall come when we shal neither with our owne dedes be holpen nor with other mennes For the tyme of this present lyfe we maye with good workes wyll goddes fauour and helpe other but at the daye of iudgemeÌ„t neither shall oure good workes haue place nor we be able to do for anye other Therfore let vs take the tyme whyle it serueth endeuouryng to do bothe for all men and specially for them that are of the same religion and fayth that we be of The Iewe fauoureth none but Iewes but the christian folowyng the example of Christe is desyrouse to do good for all men The texte ¶ Ye se howe large a letter I haue wrytten vnto you with myne owne hand As many as desyre with outwarde apparence to please carnally the same constrayne you to be circumcised only leste they shoulde suffer persecucion for the crosse of Christ For they themselues whiche are circumcised kepe not the lawe but desyre to haue you circumcised that they might reioyse in your fleshe Ye se ye people of Galacia how I am in this matier delited which with myne owne hand wrote vnto you â—o long an epistle Ye knowe my hande wryting No cause haue ye to thinke that it is a counterfaite letter it is all myne and a declaracion of my good wyl towarde you And looke that it with you be of more weight than anye false apostles doctrine Suche as endeuoure rather to please men than god suche I saye moue you to be circumcised
so diligent to coÌ„tinue aduaunce their popyshe pryuate masses other straunge tounged seruice to passe awaye the tyme to kepe both theÌ„selues the people blynde styll yet myne vnfeyned hope trust is that lyke as yâ— almyghtie euerlyuing God the father of our lorde Iesu Christe by Christe of al perfite christians hath of his owne vnspeakeable mercye to this mooste Emperiall Realmewarde geuen so gracious so godly so vertuous so learnedly toward and so faythful a Christen Kyng and most worthy supreme head eueÌ„ our most soueraine lord king Edward yâ— .vi. to rule gouerne nourishe defend it who by thaduise ministery and trauaile of his victorious most noble vncle the Lorde Protectours grace other of his moste honourable Counsayll seketh the kyngdome of heauen and the righteousnes therof aswell in free settyng forth of the most holy sacred scriptures by iniunccions and visitoures as in diligent placeing and sendyng abroade of moste excellently learned readers and preachers to instructe his subiectes in the true knowledge of them selues and of God and in theyr bounden dueties to theyr superiors and also in christian charitie to their neighbours so he will also of his moste haboundaunte ryches of mercye and inscrutable power contynue wyth daylye encreace suche forewarde hertynes and hertye forewardenes of earnest godly procedynges in the Kynges moste Roial Maiestie by the aduise ministerie and trauayle foresayed as the ignoraunt ministers being charitably amoued from their ecclesiasticall cures hauyng competent in other trades of lyfe to rest vpon and reasonable necessarie prouision for the honest mayntenaunce of learnyng good ministers beyng had that father of mercies and Lorde of glorye whose waies are vnsearcheable and iudgementes incomprehensyble by whose wisedome all thynges are swetely disposed and ordred wyll in case we be seruent in hearâ—â—e prayer and not slacke in rendryng thankes vnto him for his excedynge manifolde benefites sende conuenient wâ—llyng and lâ—stye forewarde workemen into this his most copious great haruest of Englande aswel to the extirpacion banyshement and â—oâ—yng out of popyshe faythe false religion cankred opinions heathnyshe rites idoiatrous worshyppynges supersticious deuoucions disguysed myssall sacrificeinges aduouterous conuersacion and other grosse vile iniquities arysyng and growing to the contempt and dishonour of the liuyng God as braunches out of the roote of the Romyshe Antichristian religion as also to the plantyng settyng forth and glorifyeng of the moste vndefyled lawe of the Lorde that conuerteth soules from naughtynes to godlynes to the syncere teaching of the most sacred religion of Christ and the true wourshyp of God to the reformacion of maners and also to the expressyng of godly behauiour in outwarde conuersacion both in the ministre and parisheneâ— to walke in loue as Christ hathe loued vs in Christen almose dedes in scripturely fastyng in ghospellike prayer in rendryng thankes in lifting vp pure handes in pacience long suffryng perfite charitie temperaunce sobrietie chastitie brotherly compassion and true obedience towardes the Kynges maiestie and all other set in autoritie vnder hym and in other offices workes dedes and vertues that God requireth and commaundeth by his actes proclamacions and decrees most earnestlye and straightely mentioned in his mooste holy perfite boke the Byble so as God I doubt not shall vouchesafe long to preserue vnto thys Realme yâ— most vnspeakable worthy Iewel yâ— kynges hyghnes and defendyng it froÌ„ the daungerous plagues curses due vnto the wicked children of vnbelefe shall vouchesafe also to powre vpon it the mercies blessynges in most pleyntuous habundaunce that he hath promised by the same boke to the beleuing chyldren of obedience Vpon these respectes hope consideracion and seing thaforenamed seuen Epistles whiche in dede are as necessarye requisite pieces of scripture to the furtheraunce of Christes religion christen maners as yâ— rest of the newe testameÌ„t is to be left vntraÌ„slated I toke in haÌ„de to traÌ„slate theÌ„ at such seldome leasures as I possiblie could froÌ„ mine other prophane trauailes incideÌ„t to my drudging vocacioÌ„ spare now at last haue finished theÌ„ not doubting albeit I coÌ„fesse my self eueÌ„ froÌ„ yâ— botome of mine heâ—t as vnmete for this kinde of office as a cartes of husbaÌ„dry to be a caruer at a noble mans table yet yâ— this my rude traÌ„slacioÌ„ is bothe accordyng to yâ— texte in euerye sentence agreably to the Paraphrastes mynde and playnlye Englished to the vnderstandyng of the moste vnlearned Englyshe men for whose erudicion I did take vpon me thys laboure For althoughe curious soughte termes of Rhetoricall Englishe in thys translacion woulde better please the delicate eares and fyne wyttes of men fynely broughte vp in trickynge of termes and tounges yet in asmuche as these translated Paraphrases are set forth for the informacion and playne teaching of the Kynges maiesties playne Englyshe subiectes that vnderstande none other but theyr owne natiue barayne tongue I thoughte it rather better to seke the edification of the playne vnlearned by playne termyng of wordes than by tedious circumâ—ocucion to make a Paraphrase vpon a Paraphrase and by that meanes not onelye to leaue the simple vulgare people vntaught or neuer the better but also in vayne sekynge after curiositie to be iustly laught to scorne for bunglyng at the thyng that is ferre aboue my capacitie Therefore where vnnecessary fynesse wanteth accept true meanyng playnesse And good reader be not of the noÌ„bre of those men whiche leade and get an easye and a wealthye lyfe almoste altogether by deprauinge comptrollyng querellyng mysreportyng and fault fyndyng at other mennes doynges whose studye is to doe some good and loyter the tyme them selues and do no good at all But in case thou chauncest to fynde any notable faulte in this my grosse translacion whiche hathe escaped me either for lacke of leasure or learnynge I beseche thee correcte it charitably with aduysednes so as the readers and hearers thereof maye the better and more expressely perceaue the Paraphrastes mynde â–ª considrynge howe profitable doctrine for these oure present daungerous dayes the Paraphrases doe importe aswell in teachynge Christ sincerely and in settyng forthe of Christen manners playnlye as in rebukyng vice wicked customes sharpely I ment not by thys my translation to hunt after worldly commendacion or temporall rewardes God is my witnes but to do good to the best of my poore vnlearned talente vnto the symple vulgare sort who I perceiued by most euident experience at yâ— kynges highnes visitacion wherin I vnworthye was a wayting ministre were glad conformablye willyng to heare the pure word of God obedient to receyue the Kynges most godly iniuÌ„ccions traynyng them to yâ— same so they would contynue in case theyr ordinaries Curates ministers were not tryâ—lers and hynderours therof and if they were not seduced and taught by sedicious earewhisperours contrary to the worde of God the Kynges hyghnes mooste godly gracious procedinges onely for pelfe belycheare ease and lucre But take me not that
helpe of Christe I haue not onely not geuen place to these myscheuous troubles but also that I am preserued for the encrease of your best profite The texte Onely let your conuersacion be as it becommeth the gospel of Christ that whether I come and see you or els be absent I may yet here of your condicion that ye continue in one spirite and in one soule labourynge as we doo to mayntayne the faythe of ghospel and in nothyng fearynge your aduersaries whiche is to them a cause of perdicion but to you of saluacion and that of God For vnto you it is geuen of Christe that not onlye ye shoulde beleue on hym but also that ye shoulde suffre for hys sake hauynge euen suche a sight as ye sawe in me and nowe heare of me Doo you see nowe howe lytle I regarde myne owne feliâ—itie in comparison of youre commoditie What man is it that woulde not loothe the cares of thys worlde to be in the thyrde heauen Who woulde not desire to be in the vpper paradise and to be delyuered out of these miseries Who woulde not contemne the communication of man whan he remembreth the secrete wordes that were spoken to him aboue Who would not in stedde of so many daungiers so mani ieoperdies so many deathes rather chose to be in the quietnesse that neuer shall haue deathe Neuertheles I set so muche by brotherlye charitie that I regarde more the profyte of others than myne owne desyre And therefore it shal be youre partes to applye youre selues the more diligentlye that you maye doo lykewyse accordynge to my mynde in thys behalfe And that shal be in case you wyl frame your lyfe answerably vnto the ghospell of Christe for whose sake I abyde all these troubles that I be not frustrate of this frute for the whiche onelye thyng I woulde wyshe to be seperated from the moste blessed felowshyppe of Christe Therefore endeuoure youre selues that in case I see you agayne I maye fynde you suche as I woulde wyshe you to be or yf there be anye let that I can not see you agayne yet at least I maye here of you in myne absence that lyke as you haue done alwayes hitherto so continue styll in one spirite whiche you haue commonlye receyued and agree all in one mynde holdyng vp wyth your diligence and prayers the fayth of the ghospell that warreth agaynste the wycked and be not afrayed of any persecution to resiste the enemies of Christe manfullye in euery place whose wycked doynges shall worke nothyng elles but their owne destruction and your saluation and cause the glorye of the ghospell the more to flourishe and theyr owne wycked purposes to proue alwayes worse and worse It is a very goodly thyng to suffer for Christe but it is an excellent thyng by hym to conquere the aduersaries Howbeit we can in no wyse attribute that to oure selues For it is geuen you of God not onelye to beleue in the ghospell of Christ wythout dyssemblyng which I preache but also readyly to suffer for it as you see me doe And shrynke not to abyde the same conflicte for the ghospelles sake that you haue sene me suffer so manye wayes afore whan I was there and you haue harde of me beyng nowe in boundes and in haserd of my heade These thynges happen not by chaunce at all aduentures but are appointed by the goodnesse of God vnto them specially whose godlynes he will haue more notablye sene through the afflictions of this life ¶ The .ii. Chapter The texte If ther be therfore any consolacion in Christ if there be any comforte of loue if there be any felowshyp of the spirite yf there be any compassion mercy fulfyll ye my ioye yâ— ye be lyke mynded hauyng one loue beyng of one accorde and of one mind that no thing be done through strife or of vayne glory but in mekenes of mynd let euery man esteme another better then him selfe Loke not ye euery man on hys own thynges but euery man on the thynges that are other mennes NOwe therefore yf there be anye mutuall consolation among them that haue professed all one Christe If there be anye comfort of brotherly loue that maketh commune whether it be sadnesse or gladnesse among them that the spirite of Christe worketh his efficacye vnto yf there be anye commune louyng affections among you whereby men are commenly greued with their frendes heauynes yf there be any merciful compassions wherby we euen of very natural instincte mourne and be sory for the huâ—tes of them whoÌ„ we loue hartely and suffre for our sakes by all these I besâ—che you O Philippians make good this my ioye which I haue coÌ„ceyued of you Whatsoeuer you owe vnto me in any maner of behalfe I wyll acknowledge it for full paymente in case you sticke together in perfyte concorde of harte in case you haue loue among you one vnto an other in case you be all of one mynde and of one consent For peace and concorde can not possibly continue among them that are hote stomaked and hyghe mynded forasmuche as an hote mynde and a swellynge stomake causeth contention causeth ambition and causeth angre whiche are the very present poysons of brotherly loue and frendshippe that ought to be among men Seyng than you are made all one among your selues by the spirite of Christe and professe the doctrine of Christe see that no thyng be done by contention or vayne glorye that one prouoke not an other by fearce demeanour while none wyll gyue place to an other by meanes whereof among worldly disciples arise chydynges braulinges and dissension And therfore let not wrathe or ambition or pryde be of your counsail for they are very naughtye counsaillours but rather brotherly loue and her companyon modestie of minde so that no man preferre him selfe before an other but thinke euery other better than him selfe and withoute boastes of hys owne doynges be content and gentlye glad of other mennes better qualities And let not euery man respect his owne priuate commoditie for there as they doo so publique concorde is not lyke to continue But let euery man regarde the commodities of others before his own through christian charitie whose propertie is not to seke after the thinges that be her owne The texte Let the same mynde be in you that was also in Christe Iesu whiche whan he was in the shape of God thought it no robbery to be equall wyth God Neuerthelesse he made hym selfe of no reputacion takyng on hym the shape of a seruaunte and became lyke vnto men and was founde in hys apparell as a man He humbled hymselfe and became obedyente vnto the death euen the death of the crosse Wherfore God also hath eralted him on hye and gyuen hym a name which is aboue all names that in the name of Iesus euerye knee shoulde bowe bothe of thynges in heauen and thynges in earth and thynges vnder the earth and that all tonges shoulde confesse that Iesus Christe is the Lorde
charitie as it hath done in you growyng styl from better to better euen synce that tyme wherin ye fyrst heard and knewe that through the free goodnes of God all their synnes are forgeuen whiche beleue the gospel if to theyr right fayth they adioyne pure vnfained charitie For so were ye taught by my dearely beloued felow in seruice and messenger of trust Epaphras who hath among you sincerely done myne office after suche sorte in Iesus Christes behalfe preachyng the gospel that he hath in all pointes been found without corrupcion As I therfore by him taught you so by him againe vnderstand I your good wyll againe towarde vs not meanyng suche vsuall good wyll as that is when men wishe well to to theyr frendes and acquaintaunce but a spiritual and heauenly fauor wherwith we vse to loue all suche by whom the glorye of the gospel is set foorth and stablished though we with our bodily iyen neuer sawe them The texte For this cause we also euer synce the day we heard of it haue not ceased to praye for you and to desyre that ye might be fulfilled with the knowledge of his will in all wisedome and spiritual vnderstandyng that ye might walke worthy of the lorde that in al thinges ye may please beyng fruitful in al good workes encreasyng of y◠knowledge of God strengthed with all might through his glorious power vnto al pacience and long sufferyng with ioyfulnes geuyng thankes vnto the father which hath made vs meete to be partakers of the inheritaūce of saintes in light Whiche hath deliuered vs from the power of darkenes hath translated vs vnto the kyngdome of his deare sonne By whō we haue redempcion through his bloud euen the forgeuenes of sinnes whiche is the image of the inuisible God fyrst begotten of al creatures for by him wer all thinges created that are in heauen and that are in yearth visible inuisible whether they be maiestie or lordship either rule or power All thinges were created by him and for him and he is before all thinges and by him all thinges haue their beyng And for this cause we againe not as one vnworthy of this your fauor heartely loue you againe though I neuer sawe you by and by euen frō that day wherin we were fyrst certifyed of your fayth and charitie in my dayly prayers callyng vpon God for you and with feruent peticions besechyng him that it may please him in you to make perfite and to bryng at full suche giftes as he hath begunne to geue that ye bothe may more throughly knowe his pleasure beyng taught neither by worldely wisedom nor yet by any supersticious and vaine persuasion of some men but by a spiritual wisedome and policie wherof as yehaue already gotten a good part so would I wishe that ye lacked nothyng that ye may in such godly perfeccion passe ouer your life that the same be to gods honor and in al pointes also please him lettyng no good thing vndone for so doyng is the meane to please him For to geue onely a credence to the gospel is but a beginnyng to saluacion but the same is with godly and holye workes made perfite and full Nor suffiseth it to haue learned through preachyng of the gospel that God through his sonne Iesus Christ is the author and worker of saluacion vnlesse by the same knowledge ye growe vppe and bring foorth the fruites of christian charitie continually profityng from better to better so surely constantly and manfully standyng in them that neither violence nor storme of persecucion driue you out of y◠right course for whose perfourmaūce surely ye nede great assistence and strength Of strength of oure owne powers we cannot assure our selfes God it is whiche must geue it to the ende that the whole glory of all suche thinges as are by vs valiauntly done may be geuen againe vnto him whiche of his goodnes enrycheth vs with great pacience and long sufferyng to endure abyde for Christes gospelles sake all suche troubles as may in the meane tyme befal vs. In whiche persecucions suffering it is not inough to be strong without all feare but rather besemeth it vs euen ioyfully with a good courage to vndertake suffer them geuyng thankes to God the father who hath vouchesaued to call you to suche honour that wheras heretofore ye worshipped deuils idols ye are now of his goodnes called vnto the felowshippe of the Iewes whiche by reason that they worshipped the true God were in comparison of you holy whiche hath also vouchsaued to cal you to the enheritaunce of life euerlastyng in hope wherof al thinges whiche in this world either feare or flatter vs must be despised both for that he hath geuen you wanderyng before in the deepe doungeon of ignoraunce the light of the gospel and for that also ye whiche heretofore were vnder a vile and stauishe bondage subiecte vnto the tyranny of the deuil prince of darkenes are deliuered thence and conueighed into the kyngdome of his most derely beloued sonne to th entent that ye beyng ioyned into his body should with him enioy one kingdome Wherin suche as are thral to synne haue no place and therfore hath God by his sonne made vs free by whō the sinnes of our olde life are forgeuē So that now his are ye becomen by whose benefite mercy ye are restored Consider now how good a chaunge ye haue made Before your reconciliacion ye were membres of the deuil now are ye planted into Christes body whose dignitie is so great that he is the image of God the father whiche father dwelleth in light whervnto no man can come whiche is suche as can be seen of no man though after a certaine sorte he be through the sonne seen whiche to the father is in all pointes verye like equal For neither is the sonne lesse wyse nor lesse of might or of lesse goodnes than is the father Nor of late daies receiued he these perfeccions but euerlastyngly before any thyng was made was he the image of his euerlastyng father not made but borne of him by whō all thynges are made and by him whiche onely hath no beginnyng He therfore of him selfe begotte his sonne and by his sonne and with his sonne made and create al that is either in heauen or yearth both that may be seen and not seen the verye angels selfe not excepted no not the chiefe of them whither they be maiesties lordshippes rules or powers And albeit these orders and powers farre excede all other creatures yet are they passing measure vnder him to whom ye are ioyned forasmuche as whatsoeuer is made must to his maker nedes be inferior Now are al thinges not onely made by Christ but also by him gouerned preserued in whiche pointe he is also to his father like equal Nor was the sonne begotten after other creatures but was before al other thinges by whō al thinges haue theyr beyng and should without
suche sorte in Iesus Christes behalfe preachyng the gospel that he hath in all pointes been found without corruption As I therfore by him taught you so by him againe vnderstand I your good wyll againe towarde vs not meanyng suche vsuall good wyll as that is when men wishe well to to theyr frendes and acquaintaunce but a spiritual and heauenly fauor wherwith we vse to loue all suche by whom the glorye of the gospel is set foorth and stablished though we with our bodily iyen neuer sawe them The texte For this cause we also euer synce the day we heard of it haue not ceased to praye for you and to desyre that ye might be fulfilled with the knowledge of his will in all wisedome and spiritual vnderstandyng that ye might walke worthy of the lorde that in al thinges ye may please beyng fruitful in al good workes encreasyng of y◠knowledge of God strengthed with all might through his glorious power vnto al pacience and long sufferyng with ioyfulnes geuyng thankes vnto the father which hath made vs meete to be partakers of the inheritaūce of saintes in light Whiche hath deliuered vs from the power of darkeues hath translated vs vnto the kyngdome of his deare sonne By whō we haue redempcion through his bloud euen the forgeuenes of sinnes whiche is the image of the inuisible God fyrst begotten of al creatures for by him wer all thinges created that are in heauen and that are in yearth visible inuisible whether they be maiestie or lordship either rule or power All thinges were created by him and for him and he is before all thinges and by him all thinges haue their beyng And for this cause we againe not as one vnworthy of this your fauor heartely loue you againe though I neuer sawe you by and by euen frō that day wherin we were fyrst certifyed of your fayth and charitie in my dayly prayers callyng vpon God for you and with feruent peticions besechyng him that it may please him in you to make perfite and to bryng at full suche giftes as he hath begunne to geue that ye bothe may more throughly knowe his pleasure beyng taught neither by worldely wisedom nor yet by any supersticious and vaine persuasion of some men but by a spiritual wisedome and policie wherof as yehaue already gotten a good part so would I wishe that ye lacked nothyng that ye may in such godly perfeccion passe ouer your life that the same be to gods honor and in al pointes also please him lettyng no good thing vndone for so doyng is the meane to please him For to geue onely a credence to the gospel is but a beginnyng to saluacion but the same is with godly and holye workes made perfite and full Nor suffiseth it to haue learned through preachyng of the gospel that God through his sonne Iesus Christ is the author and worker of saluacion vnlesse by the same knowledge ye growe vppe and bring foorth the fruites of christian charitie continually profityng from better to better so surely constantly and manfully standyng in them that neither violence nor storme of persecucion driue you out of the right course for whose perfourmaūce surely ye nede great assistence and strength Of strength of oure owne powers we cannot assure our selfes God it is whiche must geue it to the ende that the whole glory of all suche thinges as are by vs valiauntly done may be geuen againe vnto him whiche of his goodnes enrycheth vs with great pacience and long sufferyng to endure abyde for Christes gospelles sake all suche troubles as may in the meane tyme befal vs. In whiche persecucions suffering it is not inough to ve strong without all feare but rather besemeth it vs euen ioyfully with a good courage to vndertake suffer them geuyng thankes to God the father who hath vouchesaued to call you to suche honour that wheras heretofore ye worshipped deuils idols ye are now of his goodnes called vnto the felowshippe of the Iewes whiche by reason that they worshipped the true God were in comparison of you holy whiche hath also vouchsaued to cal you to the enheritaunce of life euerlastyng in hope wherof al thinges whiche in this world either feare or flatter vs must be despised both for that he hath geuen you wanderyng before in the deepe doungeon of ignoraunce the light of the gospel and for that also ye whiche heretofore were vnder a vile and slauishe bondage subiecte vnto the tyranny of the deuil prince of darkenes are deliuered thence and conueighed into the kyngdome of his most derely beloued sonne to th entent that ye beyng ioyned into his body should with him enioy one kingdome Wherin suche as are thral to synne haue no place and therfore hath God by his sonne made vs free by whō the sinnes of our olde life are forgeuē So that now his are ye becomen by whose benefite mercy ye are restored Consider now how good a chaunge ye haue made Before your reconciliacion ye were membres of the deuil now are ye planted into Christes body whose dignitie is so great that he is the image of God the father whiche father dwelleth in light whervnto no man can come whiche is suche as can be seen of no man though after a certaine sorte he be through the sonne seen whiche to the father is in all pointes verye like equal For neither is the sonne lesse wyse nor lesse of might or of lesse goodnes than is the father Nor of late daies receiued he these perfeccions but euerlastyngly before any thyng was made was he the image of his euerlastyng father not made but borne of him by whō all thynges are made and by him whiche onely hath no beginnyng He therfore of him selfe begotte his sonne and by his sonne and with his sonne made and create al that is either in heauen or yearth both that may be seen and not seen the verye angels selfe not excepted no not the chiefe of them whither they be maiesties lordshippes rules or powers And albeit these orders and powers farre excede all other creatures yet ace they passing measure vnder him to whom ye are ioyned forasmuche as whatsoeuer is made must to his maker nedes be inferior Now are al thinges not onely made by Christ but also by him gouerned preserued in whiche pointe he is also to his father like equal Nor was the sonne begotten after other creatures but was before al other thinges by whō al thinges haue theyr beyng and should without 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
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
chalenge to hymselfe any prayse The texte ¶ Charge them whiche are riche in this worlde that they be not hyemynded nor trust in vncerten riches but in the lyuyng God whiche geueth vs abound auntlye all thinges to enioye them that they doe good that they be riche in good workes that they be readye to geue and gladlye to dystribute laynge vp in store for themselues a good foundacion as gainst the tyme to come that they maye obtaine eternal lyfe O Timothe saue that which is geuen the to kepe and a voyde vngostly vanities of voyces and opposicions of science falsly so called whiche science whyle some professed they erred as concernynge the faith Grace be with the. Amen I haue declared how parilous noysome a matter it is for them that professe Christ to set their studie vpō riches And yf there be among our sorte any that haue chaunced vpon those riche substaunces for the whiche this presente worlde recōneth men ryche and fortunate and reuerenceth and honoureth them as halfe goddes commaunde them that they be not as the commune sorte is hyghe mynded in trustyng vpon their ryches nor that they repose their chiefe helping felicitie in thinges that are fyrste vayne than so incertain that yf casualtie take them not awaye yet at lest death despatcheth vs from them But let them rather trust surely in the lyuynge god that neuer forsoke mē eyther quicke or dead inasmuche as he is vnchaungeable of whose lyberalitie commeth whatsoeuer this worlde yeldeth vnto vs plenteouslye of yearely reuenues for oure presēt vse and not to hoorde vp riches And let them rather conuerte their study to this ende that they maye exercyse them selues vnto good workes wherby they maye be made truly ryche and let them be wealthye rather in good dedes thā in lordely possessions that that they haue let them so possede as thoughe it were commune and not their owne and let them therwith be glad to geue vnto the nedye and not dysoayne the rest that are but of small substaunce and let them shewe them selues gentyll and frendly in the company and familiaritie of the commune sorte of lyfe For wealthe hathe commonly these companyons with her dysdeyne statelynes Let them not put their trust in their gorgious great buyldinges for nothing in this world is longe durable But rather with true vertues let them laye for them selues a stronge and a good foundacion againe y◠worlde to come that they maye atteyne to the true lyfe that is to saye the lyfe that euer lasteth For what other thing is this lyfe than a race vnto death we must laye all carefulnes of transitorie thinges asyde and make spedye haste vnto it with all dilygent studye O Tymothie I eftesones desyre beseche the againe kepe faithfully this doctrine as it is committed vnto thee and suffre it not to be defyled with humayne learnynges And that thou canst not possyblye doe onles as I watned the before thou reiecte the chattring vayne byblebable of those mē that goe about to bryng them selues in a false estimacion of knowledge by reason of humayne questions and sophisticall quiddities inasmuche as mans knowledge consistyng of opinions contrarylye repugnaunt amonge them selues is not worthye to be called knowledge We know nothīg more certainlye than that whiche the doctrine and belefe of the gospel hathe perswaded vnto vs. Furthermore some men whyleft they goe aboute to seme learned and wyse throughe humayne reasons throughe sophistical wragglinges through new learnynges whiche they themselues haue deuysed haue wandred astraye frō the spnceritie of y◠faythe of the gospel whose propertie is to beleue not to dyspute nor is caryed awaye with mens decrees from the prescripte commaundementes of god And to thintent thou mayest perceaue that this Epistle is not countrefaicte I wyll subscribe these wordes with myne owne hande that thou well knowest Grace be with the. Amen Thus endeth the paraphrase vpon the fyrst Epistle to Tymothie ¶ The Argument vpon the latter Epistle vnto Tymothee by Erasmus of Roterodame FOrasmuche as in the former Epistle Paule put Tymothee beyng at Ephesus in hope of his comming agayne vnto him could not perfourme it bicause he was holdē in bondes at Rome he coufirmeth him with lettres that he be not discouraged with stormes of persecutions but after his example to prepare his mynde vnto martirdō For there are perilous times at hande quam he by reason of some that vnder pretence of godlynes turne true godlynes vp syde downe and so prate boastynglye of them selues as thoughe the Christian Religion consisted in wordes and not rather in purenesse of herte Than tellyng that the daye of his death draweth nere and that the moste part haue now forsaken him he byddeth Timothee and Marcus to come to Rome spedely vnto him This Epistle he wrote at Rome whan he was eftesones arraigned at Neros barre Thus endeth thargument The paraphrase of Erasmus vpon the seconde Epistle of S. Paule to Timothee ¶ The first Chapter ▪ The texte Paule an Apostle of Iesu Christ by the wyll of God accordynge to the prompyse of lyfe which is in Christ Iesu To Timothee hys beloued sonne Grace mercy and peace from God the father and from Iesu Christ oure Lorde I thanke god whom I setue frō myne elders with pure conscience that without any ceasynge I make mencion of the in my prayers nyght and day desyryng to se the myndefull of thy reares so that I am filled of ioye when I call to remēbraunce the vnfeyned fayth that is in thee which dwelt fyrste in thy graundemother Loys and in thy mother Eunica and I am assured that it dwelleth in the also PAule an Embassadour of Iesu Christ called therunto by the will of God the father to declare howe greate the felicitie of the lyfe to come is whiche he promiseth vnto vs by his sonne Iesus Christe that we should not care much for the losse of this life To Tymothee my dearebeloued sonne grace mercie and peace from God the father and from Iesus Christ oure Lorde I thanke God whose seruaunte I begonne not of a late tyme to be but kepte his relygion after the tradicions of myne elders continually with an vpright and a pure conscience and doe kepe styll For I serue all one God now beynge a christian the I lately serued a Iewe though after an other sort throughe whose goodnes we chaunced vpō such a man as thou arte in that thou folowest the exāple of me in sincere preaching of the ghospelles doctrine so as for thine owne deserte I can no lesse hartelye loue thee than mine own very sonne in so muche that I can not forget thee euen whan thou arte absent For in my prayers night and daye wherwith I am accustomed to call vpon God and to commende vnto him suche as I tenderlye loue thou commest alwayes in my mynde and I am very muche desirous to see thee especially as often as I remembre thy teares that thou sheddest at my departyng
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
once professed a christian lyfe priuely loueth worldly thinges and doth not with pure minde and affeccion hasten vnto the reste promised The texte Seyng then that we haue a greate hye priest which is entred into heauen euen Iesus the sonne of god let vs holde the profession of our hope For we haue not an hie priest which cannot haue compassion on our infirmities but was in all pointes â–ª tempted like as we are but yet without synne Let us therefore goe boldely vnto the seate of grace that we maye obtayne mercie and finde grace to helpe in tyme of nede Seeyng then we haue an hye priest who is verely great Iesus Christ the sonne of god whiche after the sacrifice made for our reconciliacion entred not into the moste secrete parte of the temple made with handes but into heauen to make the father mercifull vnto vs Let vs abide stil in our professioÌ„ folowing the way that he hath shewed vs and hastening to those thynges whiche he hath promised Let not his greatenesse feare vs but his mercye rather encourage vs. Trueth it is that he dwelleth in heauen but he was before a man conuersaunt in earth Let vs not therefore ymagyne that we haue an hye priest which caÌ„not take compassion on our infirmitie He was tempted withall kynde of euils the which oure lyfe ys combred with all howbeit he retourned agayne into heauen a conquerour to th entent yâ— we trustyng on hys ayde shoulde not be weried or ouercome with affliccions but couragiously goe thorowe vnto the reste of euerlastyng felicitie the whych he came vnto For he was for no other cause afflicted beaten spytte vpon and crucified as an harmfull person where he was innocent and gyltlesse but onely to pourge vs who are in very dede hurtfull caytifes and inners from al oure sinnes and iniquities He hath not thaâ—â—ged hys affeccion towardes vs so that we tourne hym not awaye from vs by oure owne vicyous behauioure and frowardnesse Therfore trustyng on hys mercy let vs goe vnto hys seate not hys terrible but appesable seate whych is ready to helpe and not to destroye vs let vs come boldly putting no doubtes to obtaine mercy at his handes wherby dure synnes maye be pardoned and grace also geuen that maye furnyshe vs with heauenly gyftes and helpe vs so ofte as nede shall require For we muste desire no aydes but of hym onely of whome we truste to haue ouâ— rewardes The .v. Chapter The texte For euery hye presâ—e that is taken from amonge men is ordained for men in thinges pertayning to God to offer giftes and sacrifrces for sinne which can haue compassion on the ignoâ—aâ—â—te and on them that erâ—e out of the waye â—oâ—asmuch as he hym selfe also is compassed with infyrmitie And for the same infyrmities sake he is bounde to offer for sinnes as well for hym selfe as for the people And no man taketh honoure vnto him selfe but he that is called of God as was Aaron FVrthermore it is an vsage amonge the Iewes that euery hye priest chosen from amonge men be ordayned for thys purpose yâ— in such businesses as chaunce betwene God and man he as a mediatoure betwene both maie make intercession for menne in such wise that yf God be any thyng dyspleased wyth mennes offences he may appease his wrath by giftes and sacrifices duely offred the which hie priest for the dignities sake of hye priesthoode canne in suche wise do muche with God that he is not yet free from mannes infirmitie to theâ—tent he maye be the readyer to take compassion on them who haue sinned thorowe erroure and ignoraunce in asmuche as he hym selfe is subiecte vnto the same infirmitie in that he is of the selfe same nature that they he of For suche are sooner sory for other mennes euils and dyspleasures as haue them selues learned mercy and compassion by the tastyng of lyke euils aduersities and he is gladder to reamedy other mennes errours and offences which falleth oftentymes hym selfe or at the leastwyse is in ieopardie to fall And for thys cause Moses priest ought as well to offre sacrifice for hys owne synnes as he offreth for the peoples offences Nowe Christ had so a tommune nature with vs subiecte vnto paynes and death that he was notwithstandyng with out all manour of synne He had experience of payne who neuer knewe any synne Furthermore accordyng to the ordinaunces of Moses lawe no man taketh vpon him and vsurpeth the honourable ministracion of hye priest hod of hys owne accorde but he onely taketh it in hande that is called thereunto by goddes commaundement lykewyse as Aaron was called For he semeth vn worthâ— of honour whoso by reason of ignoraunce ambiciously desireth digintie and that man is not meete for a rowme or ministracion whych intrudeth hym selfe into the same The texte Euen so Christ also glorifyed not him selfe to be made the hye prieste but he that safed vnto hym thou art my sonne thys daye haue I beâ—otten the gloryfyed hym As he saieth also in another place thou art a Prieste for euer after the order of Melchisedech Whâ—che in the dayes of his fleshe when he had offered vp praiers suppsicacions â–ª with strong criyng and teares vnto him that was able to saue â—iâ— from death and was heard because of his reuerence thoughe he were ehe sonne of God yet learned he obedience â–ª by those thynges whych he suffered anâ— he beyng perfecte was the cause of eternall saluacion vnto al them that obeyed hym and is called of God an hye priest after the order of Melchisedech And herein also Christ gaue vs an ensample of a lawfull bishop For he toke not vpon him of his owne accord the glorious dignitie of an hie priest but was allowed of hys father who firste acknowledged Iesus to be hys true sonne when he sayed Thou art my sonne thys daye haue I begotten the. And also he ordeâ—neth hunanon after a true and lawful hie priest when he sayeth Thou art a priest for euer after the ordre of Melchisedech Ye haue hearde howe he was ordeyâ—ed Nowe herken howe he was tempted and proued When as yet he had a mortall body in earth he offred prayers and supplicacions vnto god the father who could haue preserued him from the punyshment of the crosse excepte he had bene more desyrous to prouyde for mannes safetie by the death of hys sonne He offred them with seruent affeccion greate crying and plentifull teares and was hearde by reason of hys charytie and soueraygne dignitie with the father He obteyned hys desyre For hys wyll and desyre was not to escape the punyshment of the crosse but to procure vs soule health by hys death He felte greate feare he felte the torment anguyshe of death but the loue that he bare towardes mankynde preuayled He was the sonne and coulde haue obtayned any thyng of the father if he had desired it but thus was it thought to be more conuenyent for our health that he beyng afflicted with
Christe what so euer he hathe he ascribeth it vnto the father and what so euer we haue it behoueth vs to ascribe it vnto Christe Christe is the true lyght that procedeth from the father of all lyght We canne not bee the membres of Christe except we bee bright nether canne we haue lyght onles we bee transformed into him and contynue stedfastly vnto the ende in his feloweship Trueth and Innocencye is the lyght of the mynde and synnes and wycked lustes are the darkenes where lyght is there is life where darkenes are there deathe is The texte And this is the tydinges which we haue hearde of hym and declare vnto you that God is light and in him is no darckenes at all If we saie that we haue felowship with him and walke in darckenes we lye and do not the trueth But and yf we walke in light euen as he is in light then haue we felowship with him the bloud of Iesus Christ his sonne clenseth vs from all synne If we saye that we haue no synne we deceaue our selues and the trueth is not in vs. If we knowledge our sinnes he is faythfull and iust to forgeue vs oure synnes and to clense vs from all vnrightewesnes If we say we haue not synned we make hym a lyar and hys worde is not in vs. What is the matter than whiche we shewe vnto you that you myght the more fully reioyce In dede it is that whiche we haue heard euen of him and hauing heard it we make it cōmune vnto you that God forasmuch as he is altogether and of his own nature good all wise al pure and al light life nether is ther any darkenes in him In vs the matter standeth not after such sorte but we haue muche darkenes euen of our selues in case we haue any light we are endebted in that all to gether vnto him by whose free liberality we are deliuered from our olde synnes and being deliuered from the darkenes of our former ignoraunce we haue learned by the Gospelles doctrine to liue godly after Christe our heades example If any manne boast that he is through baptisme engraffed to the body of Christe and hathe therby felowshippe with God the father where as in the meane while he liueth yet in errours vices of hys former lyfe dooeth playnly lye For seing as I sayed before God is farre from all maner felowship of darkenes how can he possibly haue any thynge a dooe with hym that lyueth yet still all together in errour and olde vices For he is clene out of the waye that thinketh he can atteyne Innocencie by any other meanes than by Christ agayne he is deceaued that thinketh it ynough for him to be washen in baptisme except he be answerably like vnto his professiō through Innocencie of life he that thinketh thus is deceaued and he lieth that sayeth it For Christe is the trueth whiche hathe nothing a doo with lyers The fyrste steppe vnto light is for a manne to acknowlage his darkenes and the fyrst stepping forthe of a manne vnto Innocencie is to acknowlage his sinnes Will ye heare therfore by what token we maye knowe that we haue true feloweshippe with God Doubtles euen by thie if like as he is light and voyde of all darkenes euen so shall we absteyne after his example from the darkenes of all errours and vices framyng all our conuersacion after the light of the Gospell and yf like as the sonne hathe most high concorde with the father euen so shoulde we also lyue Innocently and be all of one mynde amonge our selues The father will not laye the traunsgressions of our olde life vnto our charge whiche are ones doone awaye all the sorte of them by the precious blood of his sonne Iesu Christe so that we from henceforthe absteyne from all synne as muche as in vs lyethe The blood of Christe hathe washed awaye all fylthynes and hathe washen it away from all folkes yea but he hathe washen none but those that acknowlage theyr faultes Yf we saye that we are not endaungered with synne we deceaue our selues we lyue in errour we wandre in darkenes and Christe which is light whiche is trueth is not in vs. For if he were truly in vs in dede he would dispatche awaye thys darkenes of arrogaunt ignoraunce And if it shall chaunce vs after receyuing of baptisme to slyde backe agayne through mannes weaknes in to any synne and as it were a myste obscure our light we muste beware that arrogauncie withdrawe vs not farther and farther of and leade vs agayne from light in to our olde darkenes Yea we muste geue dilygence that through discrete sobrenes we maye be admoued vnto the light that shall dispatche awaye all darknes If the brother perchaunce doo trespasse agaynste the brother let eyther forgeue other hys trespasse that God maye forgeue them also the trespasses that are done agaynste him For in dede God hathe vpon this condicion promysed to forgeue vs what so euer we haue offended againste him if we forgeue our brothers fault and exacteth hys debte euen to the vttermoste farthinge of him whiche hauyng hys lorde mercifull vnto him shewed him selfe smally mercifull towardes his felowe seruaunt that is to saye he iudgeth him vnworthye the mercye of God seinge he ones frely forgaue him all his trespasses that will not pardone a smale offence vnto hym agaynst whome he eyther trespasseth euery daye or elles maye trespace That man wyll easyly forgeue hym that trespasseth agaynste hym whiche wyll remembre howe many wayes he offendeth both agaynst God and agaynst his neyghbour And as it is a very hard matter for a man to do so as he offende in nothing euen so is it a verye easye mater to amende suche offences with forgeuing one an other Forgeue thou thy neighbour and thy neyghbour shall forgeue thee agayne and God shall euen as it were of very couenaunt forgeue you both I speake of those faultes that chaunce euen among them that are good yea but among men and those faultes that obscure the lyght of the Gospelles veritie rather than extinguyshe it For God forbydde that manslaughter or whoredome or sacrilege shoulde chaunce vpon their life that are ones chosen among the chyldren of God There is nothing that allureth more the mercie of God and swageth his wrath than yf a man acknowlage his faulte to God If he that is a fearce cruel man forgeue him that acknowlageth his faulte how muche more shall God do so which is more mercifull than any man He is by nature readyly bent vnto mercie and hath promised vs forgeuenes vpon this condicion forgeue and it shal be forgeuen vnto you If he would not forgeue in that he is good yet he shuld forgeue because he is iust of faithful credence See that thou accomplyshe the prescribed condicion and he shal not forget his couenaunt If we with our whole harte forgeue our neighbour that offendeth vs God shall also forgeue vs not onely one synne or
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
and by these he shall make them to be knowen vnto the whole christen congregacion The tâ—â—â—◠¶ And I hearde the nombre of them whiche were sealed and there were sealed an C. and xliiii â— of at the crybes of the children of Israel Of the trybe of Iuda were sealed xii M. Of the trybe of Ruben were sealed xii M. Of the trybe of Gad were sealed twelue M. Of the trybe of Aser wer sealed xii M. Of the trybe of Neptalim were sealed twelue M. Of the trybe of Manasses were sealed xii M. Of the trybe of Symeon were sealed xii M. Of the trybe of Leuy were sealed xii M. Of the trybe of Isacar were sealed xii M. Of the trybe of Zabulon were sealed xii M. Of the trybe of Ioseph were sealed xii M. Of the trybe of Beniamin were sealed xii M. Thus hathe our sauiour Iesus Christ chosen into his churche coÌ„gregacion not onely out of the gentyles or heathen but also out of the Iewes of all trybes generacions Out of the whiche euen before the passion of Christ there were infynite noumbres scattered dyspersed abrode thorow out the whole world which were conuerted vnto the christen faithe receyued the baptisme or christendome As the holy Apostles also preached first vnto the Iewes the syncere pure christen faith And the nombre of those Iewes the were conuerted by them was doubtles greate throughout the whole world in continuaunce of tyme increased But here in this place after the customeable vse of the holy scripture is marked or sealed a certen appoynted prescribed nomber for an vncerten an vnprescrybed nomber but yet a full and a perfyght nomber For. xii times xii thousande doe make an hundreth and. xliiii thousande For what cause certen are not here rehersed amonge the. xii trybes it is not necessarye to searche For there are euen as many true christians more also thorowe yâ— wyll of god conuerted vnto the true faythe out of yâ— trybe or flocke of Iacob And more shal be dayly conuerted whan as the Christen religion shal be restored and reformed after the rule and square of holy scripture as it was first bylded of the Apostles bysshops of the prymatyue churche The texte◠¶ After this I behelde and lo a great multitude which no man coulde nombre of al nations people and tonges stooe before the seate and before the lambe clothed with longe whyre garmentes palmes in their handes cryed with a loude voyce saying saluacioÌ„ be assâ—râ—bed to him that sytreth vpon the seate of our god and vnto the lambe And all the angels stode in the compase of the seate of the elders of the foure beastes fell before the seate on their faces worshypped god saying Amen Blessing and glorye wysdom and thankes and honour and power and myght be vnto out god for euermore Amen As was before sayd there wer many turned vnto the christeÌ„ faith out of the tribes of the Israelites after yâ— fleshe But there were many more yea infynite nombres out of all other heatheÌ„ people tounges nacions which eueÌ„ froÌ„ the antyquyte as bothe Sybylla Mercurius also more euydeÌ„tly certeinly yâ— patriarke Iacob in ye. xlix of Genesis lykewyse all the prophetes doe testifie dyd looke and wayte for the sauiour Messias Out of the which the christendome did dayly increase waxe greater in yâ— who le worlde thus they became right children of Abraham Israel after the faith to yâ— glorye prayse of god Where vnto al the holy patriarkes had alwayes more respect thaÌ„ eyther to yâ— lande of Chanaan or to the temple of Ierusalem or yet to yâ— circumcision cuttyng of the foreskynne of their bodily but vnnaturall and dysobedient children and posterite Yea or fynally to all maner of Iewyshe ceremonies For those christians that were conuerted froÌ„ the heatheÌ„ in the whole world dyd imbrace receyue the gospel very desyrously feruently framing their lyues in euery condicion therafter reformyng forsakyng their olde heathnyshe synfull lyfe maners pacient in all maner of affliccions Constant and faythfull euen vnto deathe for the true saythe and relygions sake againste ydolatrye supersticion and false religion And for this they haue receyued euerlastyng blisse wherin they laude honour god in the ioyes of heauen euerlastyngly As they also doe no lesse so long as they remayne in the warrefare of this transitorye lyfe wherin they walke as beyng marked and chosen out in all innocencie vertue and godlynes thus euen vpon earth they possesse their soules with pacience in all maner of assaultes and temptacions with a true confidence in god and with a quiet conscience And by this meanes they take here a tast of the blissed hope and loue vntil they obteyue euerlastynge saluacion The texte ¶ And one of the elders answered saying vnto me what are these whiche are arayed in longe whyte gatmentes and whence came they And I sayde vnto him Lorde thou wotest And he sayde to me these are they whiche came out of great tribulacion and made their garmentes large and made them whyte by the bloude of the lambe therfore are they in the presence of the seare of god and serue him daye and nyght in his temple and he that sytteth in the seate wylld well amonge them They shall honger no more nether thirst nether shall the sunne lyght on them nether eny heate â—or yâ— lambe whiche is in the myddes of the â—eare shall fede them and shall leade them vnto fountaynes of lyuynge water and God shall wype awaye all teares from their eyes A certen elder asked S. Iohn to geue him occasion to teache and to instructe him what he iudged and thought of those blessed ones whiche he saw in suche honour with god garnysshed with whyte garmentes And Iohn made a quicke answer sayeng that all those whiche doe cleaue vnto Christe with a true and a perfyght faith and for the faithe and truthes sake suffer paciently wyllingly what aâ—â—lyctioÌ„ so euer god shal sende vnto them thei shal be in great honour and estimacioÌ„ with god And they are suche as asscâ—ybe al their perfightnes vertue and godlynes not vnto their owne workes nor yet vnto their owne fulfyllyng of the lawe wherin they must nedes knowledge them selues gyltye and synful but all together vnto the merytes of the healthsome passion of Christ whiche is and shall euer be their rightuousnes in whome they put their trust and confydence and for his sake they are readye to suffer whatsoeuer god shall lay vpon them These are the holy blessed whiche beginne in this lyfe to haue a delight in godlynes euen with a free spirite And thorowe faythe they are sure of the grace and mercye of god which shal continue for euer towarde them at length they shall haue the cleare fruicion of all goodnes and shall fully possesse that which they doe here hope and
looke for Suche men are the very true seruauntes of god fully stablysshed in the right faythe and true loue From the whiche thorowe the grace of god they shall neuer fall For as muche as god is their father and ouerseâ—r whose deare and louynge children they are And they can lacke no treasure neyther corporall nor spirituall eyther in this worlde or in the worlde to come And they lyue blessedly in peace and quientnes of conscience before god readye at the pleasure of god to goe thorowe welthe and woo in this worlde whome no maner of creature can hurte for as muche as the lorde fauoreth them vnto whome they haue vtterly geueÌ„ and committed them selues and haue offred vp vnto him a pleasant sacrifice oblacion in faythe in true Christen loue and perfyght hope For Christ that suffered death for them and redemed them with his bloude will not forsake them but graciously rule gouerne them and thorowe the holy gospel wil instructe them in all rightuousnes which they begynne here in this world and shal enioye the frute therof in the lyfe euerlastyng And thus thorowe yâ— grace mercye of god they shal ouercome al woe and vexacion and remayne pacient in persecucion yea and mery and ioyfull also in him that can strengthen and comforte them whiche dystrybuteth his plentifull grace vnto them to worke al holy vertuous workes For the which also beyng his owne workes he wyll yet crowne and rewarde them as S. Austen sayeth in the kyngdome of heauen eternaliy The .viii. Chapter The texte ¶ And when he had opened the seuenth seale there was sylence in heauen about the space of halfe an houre And I sawe vii angelles standynge before god to them wer geuen seuen trompertes And another angel came and stode before the aulter hauinge a goldeÌ„ senser and muthe of odoures was geuen vnto him that he should offce of the prayers of all saâ—â—â—res vpon the golden aulter which was before the seate And yâ— smoke of the odoures whiche came of the prayers of all saâ—â—â—res ascended vp before god out of the Angelles hande And the Angell toke the senser and fylled it with fyre of the aulter and caste it into the earth and voyces were made and thondrynges and lyghtnynges and earthquake IT hathe ofte bene sene that after great troubles and muche vexacion thorowe the prouysion of god rest and quietnes hath folowed in all tymes And thus shall it continue euen from the ascencion of Christe vntyll the worldes ende that after rayne the sunne shal shyne and afterwarde it wyll be cloudye darcke againe Euen so whan the faythfull haue once ioy in god after the victorye of the dragon then commeth a new dysquietnes and perplexite whan as the wycked Angels and spirites thorowe their membres mynisters shall set vp all abhominacion synne wyckednes hurtefull and noysome vnto the soule as Sathan dyd vnto Iob what tyme he came and accompanyed him selfe with the children of god Here come vii that is to saye very many and those mightye and stronge with power graunted and permitted vnto them to doe harme But Christ the true and faythfull kyng and father of his kyngdome churche and children commeth and standeth as an hyghe pryest at the alter of god with the oblacion of his owne bodye For Christ the lorde is bothe priest altar and the oblacion himselfe and he standeth for his faythfull electe with the golden censers the hyghest loue and humilyte thorowe the whiche he gaue him selfe for the synnes of al the world into the moost bytter and standerous death for a perpetuall reconciliacion for all those that beleue in him Vnto this onely one and eternall priest Christ doe all faythfull holy and blessed christians render and gyue their vnperfyte deuocion thanck es geuynge feruent peticions and prayers their hope loue and fayth All whiche he receyueth in good parte and maketh them acceptable vnto the father with the censers of his prayers and with his swete smellynge rightuousnes and holynes wherwith he is full and aboundant plentuous and sufficient for all the electe from the begynnynge of the worlde vntyll the ende therof And by this meanes and no nother wyse may the prayers of all the holy and faythfull come vnto god namely thorowe the handes and merites of his passioÌ„ so that they take the same with them pleating with god thorowe the same Whiche thing dilyghteth and pleaseth the lord god right well Nowe yf the holy electe shal thus offre vp their necessities praiers vnto god thorowe Christ whiche is the onely medyatour betwene god the father and mankynde than wyll the mercifull god heare them â–ª and shall punyshe the wycked tyrannes and oppressours of the faythfull with his fyerye dartes and thonderboltes and other plages whiche he can and is wont to vse dyuers wayes for the terryble punyshemeÌ„t of the wycked godlesse prynces tyrannes bothe bodely and gostly in so muche that Sathan with his whole kyngdome shal be amased therat The texte ¶ And the seuen Angels which had the seuen trompettes prepared them selues to blowe The first Angell blewe and there was made hadle and fyre whiche were myngled with bloude and they were caste into the earth and the thirde parte of yâ— earth was set on fyre and the thirde parte of trees was burnt and all greue grasse was brente And the seconde angell blewe and as it were a great mountayne burnyng with fyre was caste into the see and yâ— thirde parte of the sea turned to bloude and the thirde parte of the creatures which had lyfe dyed and the thirde parte of shyppes were destroyed Christ bringeth his punyshementes to passe thorowe good and euyll angels euen at his owne pleasure For vnto the lorde there is nothing euell nor vnprofytable for as muche as he onely can make good of euyll well ynoughe The first plage of the churche of Christ was in the vnderstandynge and interpretacion of holy scripture whiche euen at the first was assaulted with dyuerse dangerous heresyes whiche sprang vp by reason of yâ— dyuersytie of vnderstandyng amonge the wryters and teachers by reason wherof infynite Schisemes disseÌ„cions â–ª perels and dangerous vproures did sprynge aryse And for this cause were so many councels holden For the christendome suffred great decaye and many swarued there from at suche tyme as god of his mercye gaue peace and quietnes in the churche but for a small season as I sayde before By the trees we shall vnderstande people of all maner of nacions and degrees in yâ— christendome of no small nomber as in the tyme of Athanasius and after The seconde plage foloweth afterwarde against the whote and natural strength and fearcenes of men and specially that whiche was betwene princes and rulers that were assaulted of the wycked fyende with ambicion for power and dominion The whiche the wycked fyende dyd rayse vp after that the godly and holy teachers had rooted out all errours and heresyes This contencion and
him But this temple of God is the holy christen churche and congregacion in this tyme of trouble dyscencion and batell and participacion of the blisse of heauen and euerlastinge lyfe vnto them that wynne and beare awaye the victorye The Arke of the testamente is the blessed and holy manhode of Christ vnited and knit in one with the godlye nature of the euerlasting word of God which is and euer hath bene yâ— Mercye stoole of all the worlde and of al men and the onely comforte refuge and ioye of the faythfull electe But the lyghtenynge the noyse of the voices the thonderynge and earthequake with the great hayle maye sygnifie the terryble damnacion of the wicked for euer or els it maye sygnifie a synguler ernest and wonderfull preparacion of the hearer or of the reader lyke as was of the holy Apostle S. Iohn whiche sawe it to marke and consyder it the more dilygentlye For it is necessarye to marke and consyder suche reuelacions and visions as doe folowe vpon suche tokens the lyke whereunto happened sometymes also vnto the prophetes as the holy scripture declareth The texte ¶ And there appeared a great wonder in heauen a woman clothed with the Sunne and the Moâ—e vnder her fete vpoÌ„ her heade a crowne of .xii. starres And she was with childe cried trauayling in birthe and pained ready to be delyuered And there appeared another wonder in heaueÌ„ for beholde a great red dragon hauing .vii. heddes ten hornes .vii. crounes vpon his heades his tayle drue yâ— thirde part of yâ— starres cast them to yâ— earth As in the prophetes of the olde testament the first dyd write more plainely and manifestly than the last whiche are muche harder to be vnderstanded as Ezechiel Daniel and zacharie are muche harder than Esaye and Ieremy EueÌ„ so in the new testament in this prophetycall boke the latter prophecies reuelacions and visions are more playne and easy to be vnderstanded thaÌ„ the first in so muche as this vision maye in manner be an interpretacioÌ„ of those visions that went before This heauen wherin this great token dyd appeare must nedes be the kyngdome of heauen the christen churche congregacion and felowshyp of all faithfull from the begynnynge of the worlde vntyll the ende therof as Christ him selfe doth interprete it The woman of whome the angell here speaketh is the euerlasting mighty and blissed worde of god whiche is bryght and mightye as the Sunne wherunto all the vnderstanding of man and of all fleshe is subiecte And it is clothed and garnysshed with the faith and confession of the patriarkes â–ª prophetes Apostles and martirs bothe of the olde and of the newe testament This word of God the holy gospel promised vnto vs from the begynnynge and beleued hath performed and thorowe the mercye and goodnes of God hath brought forthe and borne vnto vs Christe the sauiour of the worlde or the true faith in Christ But this came not to passe before suche time as nonother saluacion coulde in any wyse be founde thorow the workes of the lawe throughe the sacrifices nor throughe all other good workes For none of them all had power to satisfye or to make holy but onely the righteousnes of the worde of God that became man namely our sauiour Christe the sonne of God and of Marye whiche had bothe the nature of God and of man in one onely person whiche made satisfaccion for al mankynde This beyng with childe is in this place as muche as an earnest lust and desyre The cryeng is prayer As the holy prophetes dyd euermore desyre this saluacion trusted throughe belefe in yâ— worde of God vnto the promes yâ— was made vnto the whole worlde Against this holy worde of God and this christen faithe dyd appeare an other token in the congregacioÌ„ of the churche beyng called of God namely a bloudy dragon and enemye of mans saluacion and of the true faithe in Christ whiche is yâ— wicked spirite Lucifer his felowshyp by whose .vii. heades is sygnified all blasphemies and wickednes wherwith he worketh all myschiefe And the .x. hornes doe sygnifye his great and manyfolde tyrannye wherby he worketh to hynder and hurt the true faythe and the gospell of Iesus Christ the onely sauiour wherunto he is an enemye an aduersarye with all his might power so farre as almightye God wyll permyt and suffer him whiche he taketh to helpe him namely the louers frendes and gredy folowers of this worlde vngodlye tyrannes againste all godly innocencye and christen faithe This dragons tayle sygnifieth the might power and ministers of the deuell wherby he dysyreth to hurt the electe yf God woulde suffer it as it is possible that he maye that they shoulde fall from the heauenly vertue and godlines vnto the loue of this worlde and vnto earthly and fleshely lustes and affeccions The texte ¶ And the dragon stode before the woman whiche was readye to be delyuered for to deuourt her chylde as sone as it were borne And she brought forthe a man childe whiche shoulde rule all nacions with a rodde of yron And her sonne was taken vp vnto God and to his seate And the woman fled into wildernes where she had a place prepared of god that they shoulde fede her there a M.ii. hundred and .lx. dayes The wycked spirite dyd bestowe all his might and power that the promyse of God thorowe the dysobedience of the children of Israell whome he alwayes stirred vp might come to none effecte and that yâ— trueth of God might be dysappoynted and that the faythe in Christ in whome our saluacion dothe consyste might be blemysshed and confounded and also that the gospell might be myxed with mans doctrine interpretacions and errours But the goodnes truth mercye faythfulnes and loue of God is greater than the power and wickednes of the deuell and of al his subtilties and ministers For the childe was borne goddes worde became man truth had the victorye and falsehede laye on yâ— grounde vnder fote The craft and subtiltie of the deuell was defeated by the wysdome of God and was opened and dysclosed vnto the worlde This childe Christ the euerlasting worde of God whiche became man in the moost holy wombe of the virgin Marye was receyued and taken of God the father throughe grace for the satisfaccion of the synne of al the world and he dyd merite and deserue with his highe and most perfyte obedience and humblenes the glorye of yâ— heauenlye father and the kyngdome of heauen wherin he ruleth for euer and euer But the truth of the christen faith religion and of the gospell of Christ dyd alwaies suffre extreme sorowe and payne beyng persecuted euen at the first of the Iewes of the false Apostles of false and coloured christians of Emperours and Kynges of workemongers of false and wicked bysshops of Sorcerers and nigromansers of Sarasens of ydolaters and Epicures of philosophers of the louers
am Iohn it is as muche to say as thus yf ye beleue my preaching of Christ in other matters because I am the same Iohn whiche was conuersaunte and lyued with Christ than beleue me in this booke also because of the visions syghtes and sayinges which I haue seene hearde my selfe and haue written in this booke And I knowe also and am assured that this angell was an holy angell and therfore I for feare and reuerence woulde haue worshipped him as a seruaunt and minister of God and I dyd also worship him and fell downe at his feete to worship him that I might seme to shewe thankefulnes vnto him for the infinite benefite and grace that he reueled and opened vnto me suche highe and holy secrete misteries But he woulde not accept and receyue suche honour and worship at my handes nor was not content therwith wherby I am taught that I should vtterly honour and worship none but onely the almighty God And althoughe the nature and dignitie of angels be higher than the state and dignite of man yet by the reason of the manhode of Christ and by the reason of the saluacion of mankynde thorowe Christ the nature of man is exalted aboue all angels And therfore from hence forthe the angell wyll not be hygher estemed than as a felowe seruaunt of all men vnto the lorde And lykewyse our sauiour Christ nameth himselfe a felow brother of his disciples and that also after the resurreccion And also the angel nameth Iohn in this place a brother and felow of yâ— apostles onely for this booke and sheweth how acceptable they are vnto the lorde namely reputed euen as the brethren of Christe whiche doe esteme this booke and beleue the wordes whiche are written therin And therfore no man ought to esteme this booke lightly nor to contemne it for as much as in many places it teacheth the misteries of Christ very euidentlye Althoughe in dyuerse thinges prophecied in this booke whiche haue not yet beue sene to be fulfylled because they concerne this tyme of ours the latter tyme it is somewhat darke and obscure The texte ¶ And he sayde vnto me seale not the sayinges of the prophecye of this boke For yâ— tyme is at hande He that doeth euyll let him do euil styll and he whiche is fylthye let him be fylthye styl and he that is righteous let him be more righteous and he that is holy let him be more holy And beholde I come shortly and my rewarde is with me to geue euery man according as his dedes shadie I am Alpha and Omega the begynnyng and the ende the first and the last Blessed are they that doe his commaundementes that theyr power maye be in the tree of lyfe and maye entre in thorowe the gates into the citie For without shal be dogges and inchaunters and whoremongers and murcherers and ydolaters and whosoeuer loueth or maketh leasynges In the olde testamente before the commynge of Christe the Prophetes were partly commaunded to seale their prophecyes for lyke as the fulfyllynge of suche thynges as were prophecyed and promised was fatte of euen so myght many dyuers opynyons be amonge the interpreters But here in this place the angell commaundeth Iohn that he should not seale the boke for as muche as suche matters as are prophecied therin shoulde be fulfylled very shortly As it is euydent that dyuerse of them were fulfylled immediately yea euen the great and notable vision of the subuersion and destruccion of the citie of Ierusalem and of the death and banyshment of the Iewes was alreadye fulfylled for the whiche cause he dyd prophecy nothing of it but of dyuerse other thinges which were yet to come he dyd prophecye And therfore also after this booke he wrote his holy gospel of the godheade of Iesus Christ against certen heretikes And therfore he saieth the tyme is at hande for the whiche cause men must suffer the wicked to worke accordynge vnto their wickednes for they shall not practyse it long Men must suffer the wicked Iewes and hethen whiche so wylfullye and maliciouslye doe noye and persecute the faithfull christians to take theyr pleasure Let the false apostles heretikes and hipocrites whiche pretende great holynes althoughe they be shamefully defyled as well inwardly as out wardlye let them remayne defyled and wicked it shall shortely haue an ende the iudgement of God hangeth ouer their heades But he that doeth well and rightlye nedeth not to feare the iudgement and comming of Christ He that is holy thorowe true faithe and loue towarde Christ the same desiereth ernestly from day to daye the commynge of Christ vnto the last and generall iudgement And as sone as he seeth any of those tokens happen which haue any lykelyhode of the approchinge of the end of the worlde and whiche shoulde come to passe before than he lyfteth vp his heade and sygheth and wysheth for the commynge of Christ most desierously that he might be sone rid and delyuered from yâ— myserp and wretchednes of this worlde But now thou Iohn marke and take good hede I wyll come shortly and bringe the rewarde with me for al them that haue laboured and done eyther good or euyll For the tyrannes and workers of iniquite wyll I punyshe with dystresse plages and all other blasphemers lykewyse I am the begynnynge of all thinges I haue created the worlde because I am the worde by the whiche God hath created all thinges And I am also the end for the last daye shall be my daye whan as I shall come to iudge the quicke and the deade They performe and doe gods commaundementes which in true faith and loue indeuour themselues with al diligence to doe the wil and pleasure of God with holy workes vertuous exercises whansoeuer they haue any trouble or a ouersite than they call and praye vnto god for grace and mercye for Christes sake whose rightuousnes they take for the oblacion and ransome for their synnes offerynge vp vnto him the sacrifice of thankesgeuynge with a true and perfyte faythe in the mercye of God thorowe Christ Iesus Suche true faithfull men are lyke vnto a frutefull tree that begynneth to budde out whiche in due tyme bryngeth furthe muche fruite And suche true faithfull beleuers can onely enter thorowe faythe into the Christen churche here vpon earthe and whan the tyme commeth they shall also enter in to the heauenly churche But the vnfaithfull doe shewe and declare also theyr frutes of all wyckednes and fleshely lustes wherin they defyle them selues euen lyke swyne and become shameles in theyr synnes lyke very dogges For the whiche cause they can not enter in to the righte christen churche and congregation neyther sorcerers inchanters whoremongers murtherers worshippers of ydols nor any suche as make lyes of malyce and of an euyll conscience The texte ¶ I Iesus sent myne angell to testifie vnto you these thinges in the congregacions I am the rote and the generacion of Dauid and the bright mornynge starâ—e And
But than they myght hurte vs in dede if they could make vs couetous yf they coulde make vs afrayed of deathe yf they coulde make vs desyrous of life if they could make vs ambicious if they could make vs desyrous of reuengement yf they coulde make vs to distrust Christ Therefore Prynces are neyther vnhonestly to be slattered nor sediciously repugned And in case it be godlye requisite at anye tyme in the ghospelles behalfe â—o contemne theyr commaundementes yet it muste be done with suche a temperauÌ„ce that they may perceaue vs to doe it not for the displeasure of them but for a good wyll vnto godlynes Notwithstandynge â–ª I geue not monicion hereof for this purpose that where wee are farre vnhable to matche them in worldlye powers we shoulde prouoke their puyssaunce vpon vs to our owne harme but that in this kinde of lenitie we shoulde resemble Christe oure prince who whan he coulde alone haue done more than all the Prynces and rulers of this worlde yet had leauer wynne the worlde to himselfe in sufferyng of euill than in repellyng or requityng of euyll he had leauer wynne the conquest with gentle dealynge than with reuengyng he had leauer heale than destroye â–ª he had leauer entice than oppresse By this waye wonne he the victorie of this fashion it was the fathers pleasure that the sonne shoulde beare the bell awaye â–ª His example it behoueth vs to folowe in case we wyll haue oure prayers in case we wyll haue our sacrifices welcome and acceptable vnto him He woulde rather be a sauioure vnto vs than a vengeaunce taker with greaâ—e gentilnes he suffred our impietie tyll we came to repentaunce And the thynge that is come to passe in vs the same lyke as he is of a passyng greate goodnes he woulde also haue come to passe in all men yf it were possible He is the sauiour of all he excludeth none from saluation he bryngeth the lyghte of the ghospell vnto all And he that refuseth it he that wythdraweth hymselfe leat hym blame hymselfe for his owne blyndnes and he that perisheth perisheth throughe his owne faulte For what can the Phisician doo yf the sicke doo refuse holsome medicines Verilye it is not long of him that men atteyne not saluation and suppressyng the blyndnesse of the lyfe paste come to the lyght of the euangelycall trueth Christe is the trueth and he that confesseth him â–ª shal be safe from what kynde of lyfe soeuer he come to hym Saluation is all one thynge and commeth all of one and by one alone it is offred vnto all Ther is no thyng in this behalfe that the Iewe maye chalenge to himselfe as his owne There is but one God not peculyaâ— to thys or that sorte of people but the commen God indifferently of all There is but one that reconsyleth mankinde vnto God God and man Christ Jesus For it was conuenient that he whiche shoulde make the arbitreuâ—ente of concorde bytwene God and menne shoulde haue some thynge commen wyth bothe the parties so as beyng God he myghte make intercessyon to God and beynge man myghte reduce men agayne into fauour Why than doeth any man chalenge him properly to hym selfe If the commune father of all sent him to saue al and if he gaue him selfe for the redemption of all it is mete for vs to endeuour by all meanes that hys death maye be indifferently auayleable vnto all In case he died euen for the Ethnikes why shoulde it yrke vs to offre sacrifices of prayers to God for theyr saluation And if it haue bene doubted of at any tyme that Christe came for the vniuersall saluation of the Gentiles nowe it is certaynly manifest and proued matier in dede that Christes death belongeth aswell to the gentiles as to the Jewes In tymes paste the Iewes partiâ—â—cie was somwhat borne withal bycause they should not fynd fault that they were contemned or caste of but anone gods will was to haue it most playnely protested that there is no difference at al of nation of supersticion or condicion of them that flee to the doctrine of the gospel Of this matier goddes pleasure was to haue me chiefely a preacher In this behalf he would haue me be a messagier where as the rest of the Apostles before slowlye wyth leasure and wyth muche a doe admytted the gentyles vnto the grace of the ghospell And at this daye there be not all wantynge that saye there is no entraunce vnto the ghospell but by the lawe of Moses Notwithstandyng Christe hathe appointed the office bothe of a preacher and of an Apostle vnto me that I shoulde preache vnto all men eternall saluation without ayde of the lawe and that we are all bounden to thanke hym for the same and none but him I doe not take this autoritie falslye to my selfe for Christe commaunded me to it And it is no vayne geare that I preache but the thinges that I speake are true and I preache lyke the doctor of the gentiles I vse not arrogauntly to set oute myselfe with vanyties of greate hyghe titles as the false Apostles are wont to do for I haue tryed my selfe vnfeynedly the apostle of yâ— Gentiles which haue not trust in Moses constitucions among them as they doo but the faithe of the ghospell nor castynge before their eies mystes of vayne questions but plaine symple pure veritie teaching those thynges onely that make auayleably vnto true godlynes rather than vnto priuate lucre or vayne ostentacion The texte I wil therfore that the men pray euery where liftyng vp pure handes without wrathe â–ª or doubtyng Likwyse also yâ— women that they araye themselfes in cumly apparel wyth shamefasâ—nesse and discreaâ—e behauiour not with broyded heare ether golde or pearles or rostlye araye but as becommeth women that professe godlynesse throughe good workes Let the wemen learne in silence with al subiection I suffre not a woman to teache neyther to vsurpe aurthoryte ouer the man but to be in sylence For Adam was fyrste fourmed and then Eue â–ª Adam also was not deaceaued but the woman was deceaued â–ª â— was subdued to the transgressyon â–ª Notwithstandynge thorow bearyng of chyldren she shal be saued yf they contynue in fayth and loue and holynes with discrecyon Nowe to thintent we maye returnâ— to the purpose that we communed of afore I woulde haue men to pray not onely in the congregacioÌ„ but also wheresoeuer occasion requyreth The Ieâ—es praye to god in no place but at Hierusalem The Samaritanes pray on mountaines and in groaues But vnto the Christians al places are pure and holy to offer vp sacrifices of prayers They esteme euery place to be an holy teÌ„ple to God and whan they offre as it were a sacrifice they lift vp pure haÌ„des euery where to heauen They haue no nede to wishe for yâ— mercy seate or most holy place called sanctuÌ„ sanctoruÌ„ of yâ— temple for God wyll graciouslye heare them in euery place wheresoeuer they be that pray vnto him They nede not to
passe vpon Iewyshe synne offrynges ether ceremonies or sacrifice For to offer the sacrifices of Christians euery man may be a sacrificer God respecteth not the offryng vp of beastes or perfumynge of swete odours for a pure earnest supplication procedyng from a pure harte is a sacrifice moste acceptable vnto God Leate the Iewes washe them selues as cleane as they can yet their oblacions are vncleane God alloweth the handes for clene though they be not washen so that the conscience be quiet in case he mynde no wronge yf he wyshe well to all men in case he be soyled with no spottes of fylthye lust couetousnes nor ambicion Thys is the puritie and cleanes that maketh a Christian mannes sacrifice acceptable in the syghte of God with this kynde of sacrifice he delighteth to be offred vnto Nowe let the women also praye after thexample of the men Yf there be any effemynate affection in their stomakes let them caste it out fyrst of all and bryng in innocencie of honest maniers in stedde of Iewyshe cleansynges to thys sacrifice doyng let them decke the soule cleanly and not the bodye nor entice mennes eies to phantisie them wyth the nakednes of theyr persones but leat them be couered with a vesture and that suche a vesture as representeth sobrenes bashfulnes and womanlines God forbydde that Christian women shoulde come forth among the holy congregacion in such maner of apparaill as the commen sorte of vnfaythfull women are wonte to goe forth vnto weddynges and may games trymmyng them selues fyrst with a greate a doo by a glasse with fynely rolled heare or enbrodryng of golde eyther with precyouse stones hangyng at their eares or neckes or otherwise in sylkes or purple aswell to set out theyr beautie vnto suche as loke vpoÌ„ them to playe the naughtye packes as also in shewyng their Iewelles and substaunce to vpbrayde suche as be poorer than they of their pouertie But rather leat the apparaill of Christian women be suche as maye be answerably like to their lyuyng as may worthyly besemethose womeÌ„ that professe true godlynesse and the true wourshyppe of God not in gorgyous shewyng of haboundaunce of ryches but in good woorkes whiche ryches God hath most syngulare delyght in In whose syght that thyng is vncleane that appeareth vnto the worlde to be excellente and gaye And for asmuche as the kynde of women is naturally geuen to the vyce of muche bablynge and there is nothynge wherein theyr womanlynesse is more honestely garnyshed than with sylence it is conuenient for them to accomplyshe in dede the thyng that they professe in apparayl to be learners in the open companye of menne and not teachers to be folowers and not foregoers and to shewe no manner of authoritie towardes theyr husbandes vnto whom they ought to be vndeâ— subieccion leste yf they once caste of the brydle of shamefastenes and begynne to make them a doo in the open congregacion youre assemblye that oughte to be vsed in moste sobre sorte be disordred wyth a busye hurlye burlye It is the mens offyce to speake in the congregacyon namely if they haue any thynge to teache auayleable vnto godlynes To coÌ„clude what libertie euery man geueth hys wife let him see to yâ— himselfe But I allowe not yâ— any womaÌ„ shal take vpoÌ„ her to preache in the coÌ„men asseÌ„blie of people yea although she haue habilitie to teach lest if such a wiket wer once opened â–ª yâ— weake sexe wold waxe to bold nor I admitte that they shall vsurpe anye kynde of autoritie vpon their husbandes whoÌ„ they are bounden so to loue that they stand in awe to theÌ„ neuertheles Therfore leat them kepe silence and seat them geue reuerente hede to that that theyr husbandes saye Leat them acknowlege the ordre of nature that lyke as it is the office of the mynde to commaunde and the body to obeye euen so is the wyfe bounden to depende of her husbandes commaundement For why doe we turne Goddes ordre vp syde downe Adam was made fyrste and than by and by was Eue made for his sake Than why is that shamelessye made the later that Goddes wyll was to haue the farther Than as concernyng the fall Eue was the fyrste deceaued in that she gaue credence to the serpent and beyng enticed with the fayrenes of the apple neglected the commaundemeÌ„t of God For the man could neither be deceyued with the serpentes promises nor enticement of the apple but the onely loue of his wife drewe him perniciouslye to do after her Nowe howe standeth it together that she whiche was once her husbandes maistres in committyng sinne should now take the superiortie vpoÌ„ her in teachyng of godlynesse But let her rather aduisedlie knowe the olde imbecillitie of that sexe the leauynges wherof are not all together done awaye althoughe the synne be perdoned through baptisme And let her also consyder the dignitie and power of a mannes harte and thynke it ynoughe for her that where afore tyme she was his leader vnto wickednes nowe to be his folower vnto godlynes And where in tymes past she went before him vnto destruction nowe let her folowe hym vnto saluation Neuerthelesse we do not thus babyshe wâ—mankynde as thoughe we woulde exclude them from the felowshyp of saluation For the woman also hathe her proper offyce wherein yf she vse her selfe vprightly she shal be companion of saluation In the congregation there is none offyce for her to doe but at home she hathe to doe and so to doe as she maye atteyne the rewarde of saluation For that that she offended afore tyme in deceauyng the husbande she must amende in bearyng and godly brynging vp of children And that shal be done in case she applye to the vttermost of her power to beare agayne vnto Christe throughe faythe those that she hath borne ones already to her husbande and yf she enforme them in their tendre age so as they maye seme worthy of Christ throughe charitie holynes shamefastenes and other vertues It is a greate matier that a woman shal doe in case she be a good circumspecte housewife That whiche I haue sayed ought to be regarded vndoubtedlye to be matier in dede ¶ The .iii. Chapter The texte This is a true saying If a man desyre the offyce of a Byshoppe he desyreth an honeste woorke A Byshoppe therefore muste be blamelesse the husbande of one wyfe dylygente sober discrete a keper of hospitalitie apte to teache not geuen to ouer much wyne no fyghter not gredy of fylthy lucre but gentle abhorrynge fyghtynge abhorrynge coueteousnes one that ruleth well his owne house one that hath chyldren in subiection with all reuerence For if a man can not rule his owne house howe shall be care for the congregacion of God He maye not be a yonge scholer lest he swell and fall into the iudgemente of the euyll speaker He muste also haue a good reporte of theym whyche are wythoute leste he fall into rebuke and snare of the euyll speaker THese be almost