yet for our synnes was raised vppe again to life euerlastyng not by any worldely power but by the mightie power of his father so should we beyng through him raised out of the death of synne becomen dead to our former life leadyng hereafter a newe life walke in the trade of godly conuersacion continually encreasyng vpwarde from better to better For seyng that we are through baptisme planted into Christes bodye and in maner altered into him mete is it that whatsoeuer we see done in him whiche is oure head the same be of vs whiche are his membres either in life expressed or els loked for in tyme to come Rysen is he againe ascended into heauen and setteth in glorye at the right hande of his father All whiche thynges alreadye done in Christ we maye oure selues finally trust to enioye if for this present tyme as muche as in vs lyeth we folowe the same and diligently put them in vre Therfore if we through baptisme dye vnto our former synnes and fleashely lustes therin as we may resemblyng Christes death euen as mete and conuenient is it that we hensfoorth forsakyng the filthynes of synne and diligently exercisyng our selues in godly workes expresse in our liuyng his holy resurreccion To folowe Christes death is neither to kyl our selfes nor yet to hurt oure bodyes but then as ye well knowe dye we with him if to oure old frowarde appetites we haue suche a dull desyre yâ— to them we seame as dead For accordyng to our double generacion we must in our selfes coÌ„ceiue two menne th one olde grosse and like vnto the yearthly Adam thother newe desyrous of heauenly thynges as whiche hath by Christ sent from heauen his beginnyng Our olde man therfore is as it wer destroyed what tyme it was with Christ fastened vpon the crosse whervpon also were extinguished all oure desyres of transitorye pleasures whose whole rable maye well be called the body of synne This bodye of synne is then in vs effectually and holsomely slaine when hurtefull desyres are in suche sorte destroyed in vs that we no more do seruice vnto synne He that after this sorte as I haue now expressed foloweth Christes death is euen become a righteous man and is no longer subiecte vnto synne from whose tyranny he is already deliuered The texte Wherfore if we be dead with Christ we beleue that we also shall liue with him knowyng that Christ beyng raised from death dyeth nomore Death hath nomore power ouer him For as touchyng that he dyed he dyed concernyng synne once And as touchyng that he lyueth he liueth vnto God Lykewyse coÌ„sider ye also that ye are dead as touchyng synne but are aliue vnto God through Iesus Christ our lorde Let not synne raigne therfore in your mortal bodye that ye should thervnto obeye by the lustes of it Therfore if as we haue now oftentymes sayd we be to Christ dead so deliuered froÌ„ our former synnes our trust is hereafter through innocent holy life to liue with him so to liue with him that we shall neuer dye more in this also as farre as possible is resemblyng Christ who submitted not him selfe in suche sorte to death that in him death should haue any power after but rose againe to liue euerlastyngly For as touchyng that he dyed vnto synne he dyed but once but touchyng that he nowe liueth he liueth to God his father by whose might he was from death raised to life euerlastyng And as it was in Christ so thynke your selfes once dead to synne by that your olde vâ—cious desyres are destroyed and by that ye are nowe becomen newe men as thoughe ye were raised againe from death to liue a heauenly and an immortall life to Godwarde by whose benefite we are nowe made innocent and holy For if ye this do not ye liue not to Godwarde because that to God noman lyueth but suche as liue godly righteously and in other vertues For synce that we are planted into Christes body and becomen one with him mete is it that we as membres be like vnto our head whiche is Christ And synce that he nowe lyueth to Godwarde for euermore reason it is that we likewyse liue vnto him through the same Iesus Christ our Lorde And as he beyng once raised froÌ„ death suffereth nomore the tyraÌ„ny of death so must ye take hede lest synne beyng nowe once banished out of your soules recouer in you againe the tyranny whiche it hath loste and so renewe his olde title of death As it surely wyll if ye folowe suche beastly desyres with whiche the deuil is wont to allure and bryng vs into our olde bondage The texte Neither geue ye your membres as instrumentes of vnrighteousnes vnto synne but geue ouer your selues vnto God as they that of dead are aliue And geue ouer your membres as instrumentes of righteousnes vnto God For sinne shal not haue power ouer you because ye are not vnder the lawe but vnder grace And see that your membres beyng nowe consecrate vnto Christ do hencefoorth nomore seruice at the deuils mocion whom Christ hath subdued and so to worke vnrighteousnes but rather hereafter so vse your selues that by all your life it may appeare that ye with Christ haue forsaken all deadly synne and workes of death and to be altered into a new life And so shal ye in dede do if hencefoorth all your membres that is to say all the powers of your bodyes and soules be applyed not to vice in the deuils seruice but to righteousnes in the seruice of God For reason requireth that we wholly belong to him to whoÌ„ we haue once bouÌ„de our selues and with him to haue nothyng to do from whom we are now departed and whose yoke we haue once shaken of Nor is it to be feared leste synne wyll we or nil we bryng vs backe againe into our olde bondage because ye are nowe no longer vnder the lawe whiche rather prouoked wylfull desyres then suppressed but vnder Goddes grace whiche as it was able to deliuer vs from the bondage of synne so is it able to kepe and preserue vs that we nomore falle thervnto The texte What then shal we sinne because we are not vnder the law but vnder grace God forbid And yet nowe God forbid that in the meane season any manne should this wyse take my wordes when I sayd ye were free from the lawe either to thynke that forasmuche as the lawe is abolished ye may do as ye liste or that Goddes free goodnes whiche hath pardoned all our olde offences hath also therwith frely geuen vs libertie to do euil But rather so muche the more ought we to abstaine from synne because we are now nomore like slaues coÌ„pelled to do wel as by a law but are as childreÌ„ are wont to be with desertes loue prouoked therto So that your bondage is chaunged and not vtterly taken away In suche sorte haue ye geuen ouer the seruice of the lawe that ye nowe
giue some cleanesse and puritie For whatso euer was there done perteyned chiefly vnto the bodye for that it stode in choyse of meates drinke whereas in very dede meate neyther purifieth nor defileth the soule and stode also in diuerse washynges and pourgations of the fleshe whiche were not instituted for this intent that they shoulde gyue manne perfyte ryghtuousnesse but bycause the people shoulde by these rudimentes and fyrste principles fall in vre by lytle and litle with true religion and by shadowes bee brought to veritie and made receyuable of bettre thynges whyche shoulde be opened by the doctrine of the ghospell when tyme shoulde come Here haue ye hearde the effecte of all the religion by reason wherof the Iewes do stande so muche in their awne conceiptes Nowe let vs compare the dignitie of our hie priest with these foresayde thynges The texte But Chryste beyng an hye prieste of good thynges to come came by a greater and a more perfecte tabernacle not made with handes that is to say not of thys buildyng nether by yâ— bloud of goates and calues but by his own bloud he enteed in once into the holiplace founde eternal redempcion For if the bloud of oxen of goates the asshes of a â—â—ng cowe when it was sprinkled purifieth the vnclene as touching the purifing of the flesh howe much more shall the bloud of Christ which through the eternall spirit offred hymself wythou â—spot to god pourge your conscience from dead workes for to serue the lyuinge god For Christ beyng an hie priest a promiser and auctour not of corporal purificacion neither of the good thynges of this world whiche haue an ende but of euerlasting and heauenly good thinges entred not by the vayle wrought with mennes handes but by an other tabernacle not made wyth handes that is to saye not of this buyldynge the whyche as menne doe sette it vp so can they pull it downe agayne but by verie heauen entred I say into the places which are verely holy and verely farre from al infeccion of mortalitie not brynginge wyth hym the bloude of goates and calues therewith to pacifie Goddes wrath but his owne precious bloude whiche he shed for vs in the aulter of the crosse wherewyth he redemed not one nationalonelye but all mankynde from all synnes and that not one yeare but for euer vntyl the worldes ende so that they tournynge from their former myflyuynge know Christ and as muche as in them lyethe folowe hym in their lyfe and conuersation For what comparison is it to compare a domme beaste vnto Christe bothe God and man If so be that the bloud of Oxen and Goates or the brent asshes of a younge Cowe sprynkeled vpon vncleane persones clenseth them as touchynge a certayne carnall and figuratiue puritie and holynesse Howe muche more then shall the bloude of Christe who not by corporall fyre but thorowe the eternall spirite desirous of mannes saluation offered not a brute beaste but hym selfe a pure and vndefyled sacryfyce vnto almyghtye God the father puryfie not youre bodyes but youre conscyence from these workes whiche in very dede brynge death vnto the soule Hys death delyuereth vs from endlesse death and hys mooste pure spirite purifieth our spirite whiche was before vncleane In bothe purifications is bloude but yet is there a greate difference In bothe is death but an vnequall death In bothe is a spirite but the one is farre vnlyke the other For what thynge soeuer was there done by shadowes and certayne fygures the same Christ accomplished in dede The texte And for this cause is he the mediator of yâ— new testament that through death which chanced for the redempcion of those transgressyoÌ„s that were vnder the first testamente they whych are called myght receiue yâ— promise of eternal inheritance For where as is a testament there must also of necessytie be the death of hym that maketh the testament For the testament taketh aucthorite when men are dead for it is yet of no value as longe as he that maketh the testament is aliue for whyche cause also nether the first testameÌ„t was or dayned wythout bloude Bycause that he who in the olde testament made intercession and was a mediatour bytwene God and men broughte not the people to the perfyte state of innocencie therefore Christe succeded in his rowme and became a newe mediatoure of a newe testament to th entent that all synnes taken awaye thorow his death the whiche by that first testament coulde not be abolyshed and taken awaye but remayned in suche wise that they broughte vs oute of the fauoure of almyghtie God not onely the Iewes but also all tho whosoeuer haue bene called to Christes felowshippe maye nowe thorowe the doctrine of the gospell receyue the promyse and hope of theternall enheritaunce For wheresoeuer thys worde testament is hearde there must nedes be the death of him that maketh the testamente elles shoulde it be no testamente or yf it were it were of none auctoritie For the death of the testatoure makethe the same of auctoritie whiche hathe not as yet sure strengthe nor is ratifyed so longe as the sayde testatour is alyue Because it lyeth in hys power to altre it yf he wyll Wherefore forasmuche as that olde testament hadde also the name of a testament it was not ordeyned without bloude and death but of a beast and suche a beaste as elswise shoulde haue perished The texte For when Moses had declared all the commauÌ„dement to all the people according to the lawe he toke the bloud of calues and of goates wyth water and purple woolle and ysope and sprynkeled bothe the boke and all the people saying thys is the bloude of the testamente which God hath appoynted vnto you Moreouer he sprinkeled the tabernacle with bloud also and all the ministeryng vesselies And almoste all thynges are by the lawe purged wyth bloude and wythoute shedynge of bloude is no remyssyon For as it is reade in the boke of Exodus whan Moyses had read all the lawe of God vnto the people and declared vnto them what reward they shoulde loke after for kepyng the same and what punishement they should dreade yf they dyd not regarde it accordingly to th entent the couenaunt made betwene God and the people shoulde be confirmed he toke a cuppe and therein myngled the bloude of Calues and Goates wyth water and purple wâ—ll and sprynkled bothe the boke oute of the whiche he read the Lordes commaundementes and lykewyse all the people with â—sope sayeng Thys is the wytnessyng bloude and confirmer of that testament whiche God hathe commaunded you to kepe And was not onely contented thus to doe but sprynkeled also with bloude the tabernacle and all the holy vessels therein whyche they vsed in sacrifices Lykewyse in all other rites and approued customes what thinges so euer were purified accordynge vnto the prescription of Moses lawe were purified with bloude Neyther was there anye remyssion of synnes but by sheddyng of bloude The texte
caused he Timothe to be circumcised as we reade in the xvi chapiter whiche yet had in deede a Iewe to his mother when that his father was a Gentile Suche a difficultie was it to make of a Iewe a christian This nacion beyonde all other hadde a speciall vntowardnes nor was there euer founde any that more stiffely abode in theyr religion as Iosephus wryteth in his boke of the defence of the Iewes antiquitie Moreouer as the Iewes were especially hated of al people of the world to of theyr syde abhorred they againe al other nacions as vncleane cursed and deuilishe so farrefoorth that they disdained to talke with them who thought also yâ— their temple was vtterly suspended if any vncircumcised had entered there into Suche proude lookes had they for a lytle skynnes paryng of Forasmuche as therefore there was no likelyhode that the Grecians and Romaines would receiue suche an odious lawe and that the Iewes on theyr side helde on styl Paule fearyng lest by suche deadly contencion and strife a great parte of the fruite of the gospel might perishe be lost lest also the glory of Christ might by minglyng of Moses name be darkned and defaced in euery place specially laboreth vtterly to abrogate abolishe the ceremonies of the lawe and to persuade them that all assuraunce of attainyng saluacion is through Christ onely And as he sharpely but yet louyngly rebuketh the Galathians for that they fell backe to Iewishnes againe so doeth he prepare fortifie the Romaines lest they might elswyse vnware through false Apostles be snared whoÌ„ he wel wyst neuer ceassed eftsones encouragyng theÌ„ styl to continue in that doctrine whiche they had once begunne heartely to enbrace and fauor There was at Rome a great noumbre of Iewes whether they were brought thether by Pompeius Magnus who spoyled Hierusalem and made them captiues orels whether it were because the prouince of Iury appertained to the Romaines it is vncertaine but sure it is that theyr supersticion is by Horace Iuuenale and Senec oftymes reproued With them also was Paule after his comyng to Rome muche troubled as in the last chapiter of thactes of the Apostles it doeth plainely appeare Paule therfore like a runnyng craftesman with a wonderfull discrecion tempereth his tale betwene these two people the Iewes I say and Gentiles labouryng by all meanes possible to allure them vnto Christ as muche as in them lay procuryng that noman at al should perishe to that capitaine whose souldiar he was One whyle therfore chydeth he one sorte another whyle another and anone after againe comfortably encourageth them bothe The Gentiles pride he abated declaryng that neither the lawe of nature nor their Philosophie wherof they were so proude auayled them so but that they fell nethelesse into all kyndes of mischief Checkyng againe and reprouyng the Iewes arrogant myndes whiche through theyr affiaunce in the law had lost the chiefe grounde therof that is to wete fayth in Iesus Christ he teacheth them that the ceremonies of Moses lawe are abolished through the bright beames of the gospell of Christ whom the shadowes of the lawe rudely represented with diuers other thynges as the reste of the sabboth day the displeasure and paine of circumciâ—ion the comyng about of the calendes the holy dayes whiche thrise yerely came againe theyr choyse of meates makyng foule agayne the bathes euerie daye the boucherye of hurtles beastes the religion of their temple polluted with continuall slaughter of beastes and that all these darke shadowes at the lyght of the truthe appearing vanished awaye and that suche onlye are Abrahams chyldren as expresse Abrahams fayth that suche are the righte and trewe Iewes as professe Christes name and that they were verelye circumcised whose myndes were clensed from filthy desyers That true iustice also perfite blisse is equally gyuen to al people through the gospell and onlye faythe in Christe wythoute helpe of the lawe and that notwythstandyng that saluacyon was specially promysed vnto the Iewes yet was it so promysed vnto them that theyr owne Prophetes letted not to prophecye that the same saluacion beyng refused by the Iewes the preachyng of Christes gospell should be spreade abrode among the Gentiles that no man throughe Moyses lawe whom the Iewes carnally obserued obtayned ryghteousnes but throughe faythe as he proueth as well by the example of Abraham as also by diuerse testimonies of the lawe And after that when he hath by this meanes abated yâ— pryde of both partes by taking away this theyr vayne confidences in the profession of the gospel he maketh them equalle in suche sorte ioyous of the Gentiles saluacion that yet lyke a tender father he bewayleth the blyndnes of hys owne countreye men whome toward hym alwayes he founde moste spitefull and so he doeth mitigate this matier whyche was of it selfe harde that he sayeth that all were not blynded promisyng that the tyme should come when they should be of a better mynde amend beyng through the faith of yâ— Gentiles prouoked so to do And here by the way toucheth Paul manye highe dyuerse poyntes of doctrine as of predestinacion of foreknowleage of vocacioÌ„ of grace and merites of fre wyll of the vnsearcheable counsell of god of the lawe of nature of Moses lawe and of the law of synne Lykewyse herein are sondrye allegories as when he maketh two Adams one in whome we are borne to dye another in whome we be regenerate and borne agayne to lyue euerlastyngly WheÌ„ he maketh also two men an inwarde and an outwarde man the inwarde obedient to the spyryte and reason the outwarde subiecte and thrall vnto lustes desyers of whyche two the fyrste he calleth sometyme the body or membres sometyme the fleashe sumtyme the lawe of synne the other sometime calleth he the spirite When he also maketh two deathes that is to wytte the deathe of the soule and of the bodye and the thryde deathe wherein we dye vnto synne and synfull desyres And when he maketh three kyndes of lyfe a bodyly lyfe a spirituall lyfe and a lyfe wherin we lyue eyther iustely or synfully Agayne when he maketh two kyndes of bondage or libertie one wherewith we beyng made free from synne lyue a godly lyfe or els forsakyng ryghteousnes we do seruyce to synne And when he maketh two sortes of Iewishenes two kyndes of circumcision two degrees of AbrahaÌ„s posteritie two partes of Moyses lawe one lyke vnto the body carnall another whiche is spirituall as it were the lyfe of the lawe Two baptismes also of whiche the fyrste is when we at the fontstone are washed froÌ„ oure olde synnes the seconde is wheÌ„ we renouncyng all worldly pleasures dye with Christe Two kyndes of buryinges a bodely sepuiture wherin Christe laye thre dayes buried and a spirituall wherin we sequestring and as it were withdrawyng our selues from worldly busines do reste in hym Two maners of resurreccion the one paste alreadie in Christe and shall folowe in vs the other wherin we beyng quickened agayne
For as the body is one and hath many membres and all the membres of one bodye though they be many yet are but one body euen so is Christ For by one spirite are we all baptysed to make one bodye whether we be Iewes or Gentyles whether we be bond or fre and haue all droncke of one spirite For the body is not one member but many If the fote saye I am not the hande I am not of the body is he therfore not of the body And yf the care saye I am not the eye I am not of the body is he therfore not of the body If at the body wer an eye where wer thē the eare If al were hearing where wer the smelling But now hath God set the membres euery one seuerally in the bodye as it hathe pleased hym If they were al one member where were the body Now are there many membres yet but one body And the eye cannot saye vnto the hand I haue no nede of the. Agayne the heade cannot saye to the fete I haue no nede of you For as albeit euery mannes bodye bee one whole thinge yet is it made of diuerse members framed together but so yet that one spirite geueth lyfe to all the members of whome notwithstandinge euery one by hymselfe consydered are many and diuers yet is there of all made but one bodye euen so woulde Christe haue it to bee in hys bodye the churche wherof we bee because all we hauyng equallye receyued baptisme are through the selfe same one spirite framed into one bodye whether we be Iewes or Grecians bonde or fre men or women maried or single hygh or lowe And thesame spirite haue we all receyued not withstanding it haue in diuerse of vs didiuerse operacions Nor is our body made of one parte onely but of manye and diuerse Nowe and yf the foote abasyng it selfe saye I am not the hande I haue with the reste of the body nothyng to doe is it therfore no parte of the body Or yf the eare bewayling her condicion saye I am not the iye I haue with the reste of the body nothing to doe is it therfore not of the body The diuers placyng and vse is not to the member reprochful but this varietie rather apertayneth to the welth of the whole body And what office soeuer is geuen to any part thesame is geuen vnto it to helpe the whole body The iye is a goodly parte of the body but yf the whole body were an iye where were thē the eares Again if the whole body were aneare where were the nose God forseing this made y◠body of dyuerse members gaue euery mēber his proper place and office not as they deserued but as his pleasure was Now yf thys multitude and diuersitie of mēbers were al brought to one for example to a nose or an iey where were the armonie and comlynes of the bodye become But nowe so is it not but wheras euery member seuerally differeth from other yet by reasō they haue but one soule the same make but one body so that one member cannot lothe an other be it neuer so vile For neither can the iye as a more excellent parte of the body or as a more familiar instrument of the soule say vnto the hande as a more vile parte I haue no nede of thy helpe Nor yet can the head albeit it be the palace of our soules saye vnto the fete as lowest partes I care not for your seruice The texte Yea rather a great deale those membres of the body whiche seme to be more feble are necessary And vpon those membres of the body whiche we thynke leaste honeste put we more honestie on And our vngoodly partes haue more bewtie on For our honeste membres nede it not But God hath so disposed the bodye and hath geuen the more honour to that parte whiche lacked leste there should be any stryfe in the body but that the membres should indifferently care one for an other And yf one membre suffre all suffer with hym if one membre be had in honour all membres be gladde also So farre vnsemyng is it that any membre of the body should be despised that rather contrarie wyse suche as seme imperfiter partes of the body vpon them as necessarie haue we a speciall care and suche as in comen estimacion are thought partes of lesse honestie to them outwardly we geue great honour and suche as seme vngoodly to them ioyne we some comly vesture with our diligence recompensyng that whiche elswyse semeth vnperfite knowyng well that by the vncomlynesse of any parte the whole body is diswurshypped For suche partes as of themselfe are beautiful nede none outward ornament for example neither our faces nor handes when that yet our priuey partes must be couered with honest apparel And for this cause hath God the creatour of all so wondrefully tempered and disposed the whole body in a meruaylouse consent agrement of so sondry partes that to suche as semed to lacke some semelynes albeit by nature no parte of the body is there vnsemely by our diligence more honour should be adioyned leaste among the mēbres selfe there myght dissenciō rise among whom none is there whose vse is not necessarie but rather that eche one should indifferently care for and defende other leste yf whyles through dissencion eche of them pryuately fauoureth it selfe the whole bodye and hys membres decaye and peryshe But muche rather yf to any membre anye commoditie or discommoditie chaunce the reste thynke thesame to belong to themselfe or if any membre bee greued with thesame the rest also are greued or if anye one certayne membre bee honoured also the other be gladde and reioyce therof Wyll ye not at leastwise by this example leaue your stryuing one with an other you I say whiche are by the spirite of Christe more surely ioyned in one than the membres of one bodye are by the naturall spirite coupled to gether The texte Ye are the body of Christ membres one of an other And God hath also ordeyned in the congregacion first Apostles secondarily Prophetes thyrdly teachers then them that doe myracles after that the gyftes of healyng helpers gouerners diuersitie of tonges Are all Apostles Are all Prophetes Are all teachers Are all doars of myracles Haue al the gyftes of healyng Doe all speake with tonges Doe all interprete Couete after the beste gyftes And yet shewe I vnto you a more excellente waye Howe is it that nature can doe more than grace Are ye not the bodye of Christ or at the leaste some parte of his members whom he hath after suche sorte placed in his bodye whiche is the churche that he hath geuen euery of them a conuenient degree and office And in the firste and chiefe place hath he ordayned Apostles whiche beyng as stuardes of the grace of the gospell execute here Christes office Secondarely Prophetes eyther to shewe thinges to come or els to declare secret thinges Thrydly teachers whiche beeing
and am with the stronge bande of charitie so knytte vnto you that I am readie bothe to lyue and dye with you Suche a greate trust haue I in you that vpon youre head I dare waraute any thyng and greate cause haue I to glorye of you whome I haue in all poyntes founde obediente For your offence I letted not freely to reproue you but nowe I see you amended my harte is so coumforted and so full of gladnesse am I that in all myne affliccions whiche was elswyse in many daungerouse stormes it clearly wyped a waye all the sorowe of my mynde takyng it as a pleasure to suffer for suche mennes sakes For when we were commen into Macedonia my bodye hadde no reste but it was troubled on euery syde Outwardlye vexed by suche as aduersaries fought agaynste the ghospell inwardlye through feare leste false Apostles by some craftie meanes myght peruerte you of the aduersaries of the ghospell beaten were we for other were we afrayed leste they beeyng dismayed with oure miserable state myght despayre But God whiche coumforteth the lowe and abiecte persons coumforted and refreshed vs by the cummyng of Titus not onely because he was come whose companie I specially desyred but also because he came from you merye and gladde And as he was by you made merye so made he me gladde and merye lykewyse when he tolde me howe desyrouse ye were of me howe ye weapâ—e and wayled because that beeyng offended I came not yet vnto you and shewed me moreouer howe diligently ye obeyed my coÌ„maundementes insomuche that when I was of this enfourmed by Titus I toke more pleasure of your diligence in your amendement than I was sad through your offences Lothe am I at any time to make you sorye but yet synce that fortuned wel I repent me not for that in my other letters I made you sadde albeit I before dyd repente For althoughe thesame Epistle whiche was bothe to you and me sorowful for a season made you sorye yet am I nowe well therewith pleased not because we made you sorye but because that sorowe broughte you to repentaunce This worlde hathe in it a certayne kynde of sorowe vnfruitefull and hurtefull as when menne either for losse of money or for losyng theyr pleasures or for wrathe and enuye are disquieted in theyr myndes There is in Christian religion also a certayne sorowe but suche as is profitable and good by meane wherof ye are so farre from beyng the worse by me that by thesame ye are well amended and become godly For he that is for this sorye because he hath displeased god sheweth thereby that he is amended and sorowe after this sorte so bringeth one to repentaunce that it suffereth a manne no more to fall agayne vnto his olde faultes But contrarywise the sorowe whiche groweth of worldelye desyres worketh death and is hurtefull bothe to bodye and soule Dooeth not youre state declare this maner For what a diligence hathe this godlye sorowe of youres wroughte in you What speake I of diligence I myghte muche rather saye a satisfaccion wherewith to me ye haue cleared youre selues playnelye shewyng that ye approue not that vnhappie deede yea I mighte saye an indignacion as who were so sharpe agaynste the offender that I was compelled to moue you to bee fauourable and gentle yea a feare as thoughe one mannes leopardye hadde belonged to all yea a desyre foorthwith to amende the faulte yea a zeale and loue to folowe sin banishyng dishonestie and to bee shorte a desyre also to reuenge as it appeared by that he whiche dyd the faulte was straighte punished so that ye haue in all poyntes declared youre selues to bee cleare and free in that matter Wherfore â–ª thoughe I wrote vnto you all of the matter as thoughe it hadde belonged to all I wrote not onelye for his fake whiche dydde the faulte or for hym agaynste whome it was dooen but rather because ye shoulde all perceyue what great care I haue of you as god is my witnes whiche was sopensyfe bothe leste this infeccion myghte crepe among you and the faulte of one or two infecte the whole bodye and agayne leste it shoulde bee vnknowen what loue ye beare towarde me whose wyll ye so gladlye obeyed And synce this was vnto you coumfortable as whiche reioyse that suche are amended as it was meete shoulde be gladde am I also of youre gladnes but this pleasure of myne was by the gladnes of Titus encreased whiche vpon my commendacion was so receyued among you that his hearte was by all you refreshed when he sawe howeye esteemed me So that nowe yf I haue to hym any thyng bosted of youre vertue and obedience I haue for that taken no shame for in this ieopardye is he that prayseth any manne Hym praysed I vnto you and you I praysed to hym And bothe chaunced well for as ye in all poyntes founde Titus suche one as I tolde you he was euen so founde he all suche thinges true as I before of you had bosted vnto hym and therfore neither before hym nor before you am I ashamed of lying And whereas he heretofore loued you nowe yet vpon profe of youre gentlenes euen from the verye heart roote he loueth you whyles he bethinketh hymselfe and calleth to mynde how gladlye all ye obeyed oure mynde whiche he broughte vnto you and also with what feare and reuerence yo receyued hym at his cummyng And certaynlye glad am I that I fynde you suche as I maye in all thinges hereafter be bolde vpon you so that hencefurthe I wyll not feare to require any thyng of you The .viii. Chapter The texte I certyfy you brethren of the grace of God which was geuen in the congregacyoÌ„s of Macedonia how that the aboundaunce of theyr reioising is that they are tryed with much tribulacion And though they were exceading poore yet haue they geuen exceading richely and that in synglenes For to theyr powers I beate them record ye and beyond theyr power they were wyllyng of theyr owne accorde and prayed vs with great instauÌ„ce that we would receaue theyr benefyte and suffre them to be partakers with other in ministryng to the sayntes And this they dâ—d not as we loked for but gaue theyr owne selues first to the Lord and after vnto vs by the wyl of god so that we coulde not but desyre Titus to accomplyshe thesame beneuolence among you also euen as he had begonne THerfore because ye shoulde herein also satisfie bothe my desyre and resemble the godly deuocion of other congregacions I certifie you brethren â–ª howe god asisted me in the churches of Macedonia For with ready and ioyfull myndes receyued they the gospell and were so farre froÌ„ beeyng discouraged through the affliccions of Silas me whiche were with vs also in trouble that throughe a confidence in the gospell they ioyfully endured al persecucions And briefely the greater tormentes we suffered the more glad were they of oure deliueraunce And whereas they are needy
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
gloryes sake in stede of true godlynesse they teache Iewyshe obseruations circumcision of the foreskynne choyse of meates dyfference of dayes to the intent that other men beyng burthened with these wares they them selues maye reigne and lyue at ease for all that as though after this lyfe they loked after none other But let the ende of them fraye vs awaye from their condicions For lyke as through slaunderous reproche of man we drawe to eternall glorye and by afflictions of this world preace vnto immortall felicitie euen so they by transitorye pleasures of the worlde procure to them selues euerlastyng destruction bycause in stede of God they honour their belye that can not helpe them and by countrefaicte vayne glorye among men whiche they repose not in Christe but in thinges that they ought to be ashamed of they make spede to euerlastynge shame For what soeuer is earthly is but temporall and countrefayte and what so euer is heauenly is true and euerlastynge But they studye for nothynge elles but those thinges that are of the earthe In them they repose their glorye in them they set their pleasure in them they put theyr hope of helpe and so runne astraye ferre from the marke of the gospell But we that folowe Christ aright though our bodyes be deteyned vpon earthe yet in soule our conuersacion is in heaueÌ„ sighing continuallye thither as our head is gonne afore from whence also through faythe we loke for our lorde Iesus Christ whiche shall rayse vs from death and delyuer vs possession of those thinges that he promyseth vs and shall transforme this vyle naughtye bodye of ours and make it lyke vnto his owne glorious bodye for this consyderacion that the membres which wer felowes of his afflictions in this worlde shoulde be called there into the felowshyp of hys felicitye This matter shall not seme vncredible to any man that wyll dyligentlye pondre the great power of him that shall doo this dede For there is nothinge but he can brynge it to passe in whose hande it is also to subdue all thinges to himselfe at his owne pleasure This power he shall openlye shewe than vnto al men although in the meane season he doo many times kepe it close The .iiii. Chapter The texte ¶ Therfore my brethren dearly beloued and longed for my ioye and crowne so continue in the Lorde ye beloued I praye Euodias and beseche Sintiches that they be of â—ne accorde in the Lorde Yee and I beseche the faythfull rockefelowe helpe the wemen whiche laboured with me in the ghospell and with Clement also and with other my labourfelowes whose names are in the boke of lyfe INasmuche therfore as you are established with the hope of such great hyghe matters my dearly beloued brethren and longed for whose good successe I repute to be myne owne ioye whose victorye I take to be my crowne lyke as you haue begonne see yâ— you so continue suffre not your selues to be draweÌ„ away froÌ„ Iesus Christ Moreouer my welbeloued brethren I eftesones beseche Euodias and I desire Sintiches and eyther of them by them selues that they agree in one true concorde of myndes in promotynge the gospell of Christe And I also require the myne owne true naturall wyfe whiche agreist with me in the trauayle of the gospel helpe these women that were partetakers of my labours and daungers in the gospel and Clement also with the rest that wet my labourfelowes in yâ— gospell Whose names what nedeth me to rehearse inasmuche as they are wrytten in the boke of lyfe and shall neuer be scraped out In that boke are the names of all them wrytten that with their dilygences helpe forewarde the businesse of the gospell of whose nombre you are also The texte ¶ Reioyce in the Lorde alwaye and againe I saye reioyce Let youre softenesse be knowen vnto all men The Lorde is euen at hande Be careful for nothinge but in all prayer and supplycacion let youre pericyons be manifest vnto God with geuynge of thanckes And the peace of God whiche passeth all vnderstandynge kepe your hertes and myndes thorow Christ Iesu For these causes sakes reioyce alwayes euen in the myddes of your afflyctions Againe I eftesones saye reioyce and be of good cheare And how hottely so euer the iniquitie of the wicked rage against you yet let youre patience and modest softenes be knowen and seen vnto all maner of men not only vnto the brethren but to them also that are straungers from Christe so that they beyng prouoked the rather by your good demenoure maye be allured vnto the felowshyp of the gospell For gentilnesse of behauioure wynneth and breaketh the vngodly Couet not in any wise to reuenge you of theÌ„ nor yet enuy not them their pleasaunt delytes For the commyng of Christ is at hande whiche shall rendre vnto you the ioyes of immortalitie for contemnyng the commodities of this worlde And as for them they shall suffre the peynes of their owne fonde folyshenes Lyue you for your parte without care for any thinge But care for this onely that whan Christe shall come he maye fynde you readyly prepared of him depende you entierlye with all youre hartes Yf you haue nede of any thinge truste not to the helpe of the worlde but call vpon god with continuall supplicacions and make your moane to him with feruent desires whan you require any thing And geue him thankes what so euer chaunceth to you prosperitie or aduersite beynge certainlye assured that he wyll also turne your aduersitie into prosperitie For he knoweth well ynoughe what is profytable for you althoughe you aske nothynge But yet he loueth to be called vpon with suche manner of intercessions he loueth to be entreated and as it wer enforced with godly besechinges And so the peace wherby you are reconsyled vnto god beyng a thing of more gracious efficacie than mannes reason is hable to perceaue shall strengthen your hartes and your consciences against all terrouts that can possiblye happen in this worlde For what should that man be afraied of whiche knoweth that God loueth him dearly through Iesus Christ Therfore lyke as I woulde haue you without care of those thinges wherwith this worlde either flattereth or maketh afrayed â–ª euen so you must applye your selues with all your diligent endeuours to ware â—iche in vertues whiche maye make you acceptable to God The texte ¶ Furthermore brethren whatsoeuer thinges are true what soeuer thinges are honâ—â—â— whatsoeuer thinges are iust what soeuer thinges are pure what soeuer thinges are coÌ„â—â—nyent what soeuer thinges are of honeste reporte yâ— there be any vertue yâ— there be any prayse of lernynge those same haue ye in youre mynde whiche ye haue both learned and receaued hearde also and sene in me those thinges dâ— and the God of peace shal be with you I reioyce in the Lorde greatly that nowe at the last youre â—are is reuyued againe for me in that wherin ye were also carefull but ye lacked oportunitie I speake out because
suche a foundacion mete and conuenient And take hede that ye wauer not this waye or that waye as euery blaste of newe doctrine moueth you but staÌ„de stedfast and stable in that ye haue once learned and endeuour not only to stande stedfastly but also to encrease euery daye from better to better that your fayth and fruites of godly lyfe beyng dayly more and more augmented ye maye alwayes haue some newe thing to gyue god thankes for whoÌ„ ye must in dede thanke for all that is by you well done The texte Beware lest any man sporle you through Philosophy and disceitfull vanitie after the tradicion of men and after the ordinaunces of the worlde and not after Christe Suche as would bring you froÌ„ your simplicitie watche busely watche muste ye on the other syde lykewyse least beyng as it were enchaunted with the royall and glyttering appacences of theyr Phylosophie ye be â—roÌ„ your sound fayth altred and brought to the vayne deuties of men and so become as it were a spoyle or praye for your aduersaries as ye shall vn doubtedly be if ye turne from the truth of the gospell and beled with the rules of mennes onlye makyng whiche stande in suche thinges as maye with our carnal eyes be sene and in the grosse pointes of this world wher as Christes doctrine is heauenly and spirituall and teacheth the righte and trewe religion whiche standeth in myndes and not in meates and drinkes nor in bodily apparell no nor in keping of dayes nor yet in wasshyng of handes whiche thynges to trewe religion make nothing Suche pointes withdraw vs rather froÌ„ Christe and deuide vs froÌ„ the welspring from whence it were mete we sought for all grace and goodnes The texte For in hym dwelleth all the fulnes of the Godhead bodely and ye are complete in him whiche is the head of all rule and power â–ª by whome also ye are circumcised with circumcision whiche is done with out handes for asmuche as ye haue put of the synfull bodye of the fleshe through the circumcision that is in Christ in that ye are buried with hym through baptisme in whome ye are also tysen agayne through fayth yâ— is wrought by the operacion of God whiche raysed hym from death For into hym are not some certayne giftes deriued as oute of the ryuer a litle water runneth into the dyche but in hym resteth and dwelleth corporally the hole fulnes of the godhead so that yf ye haue hym ye nede not to seke either for the shadowes of Moses lawe or the subtile conueyaunce of worldly wisdome The trouth is playnly delyuered vs as al ouâ— sences beare recorde no nede haue we to seke for figures or doubtfull promises Synce ye are once graffed in Christe and framed into one bodye with hym why shoulde you elswher loke to haue any thyng For since he lacketh nothyng would haue all his treasure coÌ„men to al men through hym in hym needes must ye be made complet whither ye lacke wysdome or power For as he is the welspring of wysedome which can neuer be dryed vp so is he the heade of all power rule Nor is ther any power no not of the hyghest order of Aungels I say but that the same to hym boweth his knees Iewes paradueÌ„ture endeuoure to bring you in minde that it is a weightye matier to haue you circumcised as they be â–ª as though the state of mannes body and suche externe thinges brought vs into goddes fauour But rather be in this persuaded that whosoeuer haue Christ enioye with hym all the glorie and commendacion of circumcision And who so haue not Christe to them is all theyr circumcision vayne and vnprofitable They haue but the shadow of circumcision ye therof in your soules haue the verye truthe For sythe the Iewes circumcision meaneth that groce and carnall desyers should be cut out of al theyr soules which now loke for nothyng but heauenly thinges vncircumcised needes must they be whiche with couetous myndes styll labour to haue more which please their bealyes whiche with enuy malice pyne a way which vayngloriously seke for worldly prayse despayre of heauenly rewardes But ye contrarie are through Christ veryly circumcised not with that circumcisioÌ„ which is done with mannes handes but after a spirituall kynde of circumcision Nor haue ye a litle piece onlye of the carnall man pared awaye but from you is cut the whole bodye defyled with syn and all corrupted with carnal lustes that through the spirituall circumcision of Christ Iesus For as he dying forsoke his bodye that was subiect to death rysyng againe receyued a body whiche coulde not dye so are ye in baptisme throughe the spirite of god with hym spiritually dead castyng of all the synnes of your olde lyfe and not only deade with hym but also buried with hym For wheÌ„ synfull desyers are kylled perfite quyetnes of mynde foloweth And after suche forgoyng of your bodyes which were thral to sinne whiche sinne is the very death of the soule ye are through Christe with hym risen agayne free from synne nor for your desertes but only because ye stedfastly beleue in god who by his mightie power restored Christe agayne from death to lyfe and that he also in you by his power worketh that vpon free remissioÌ„ of all your sinnes through the death of his soÌ„ne ye shoulde hencefurthe liue with him subiect to no sin but through innocent vprighte life make haste forwarde to the life that shall neuer haue ende ThaÌ„kes then should god the father haue for all suche thinges whiche he through his soÌ„ne gyueth you Nothing auauntaged it the Iewes because they were circumcised and vncircumcision to you which are Gentiles was no hinderauÌ„ce But to be vncircumcised was therfore a deadly lacke because ye wer wholy gyuen to groce and wycked desyres and therby subiecte to death or rather because ye were without the grace of god who is the lyfe of mannes soule ye were spiritually deade The texte And ye when ye were dead through synne and through the vncircumcision of youre fleshe hathe he qâ—ickened with hym and hath forgyuen vs all oure trespaces and hath put out the hande wrytyng that was agaynst vs contayned in the lawe wryten that hathe he taken oute of the waye and hath fastened it to his crosse and hath spoyled rule and power and hath made a shewe of them openly and hath triumphed ouer them in his owne persone This kynde of vncircumcision I saye was to both sortes of vs comen whiche god hath with his holy spirite cutte of and taken away forgeuing vs all oure synnes and in suche sorte forgyuyng them that we are oute â—â— the ieopardie of hauyng the same offences any more hereafter to be layed vnto oure charge because we haue aduisedly sworne to be obedieÌ„t to Moses lawe for breache wherof oure aduersary the deuyll myght haue an action agaynste vs as agaynst men bounden by theyr owne hande wryting yea
to gyue god thankes for whoÌ„ ye must in dede thanke for all that is by you well done The texte Beware lest any man spoyle you through Philosophy and disceitfull vanitie after the tradicion of men and after the ordinaunces of the worlde and not after Christe Suche as would bring you froÌ„ your simplicitie watche busely watche muste ye on the other syde lykewyse least beyng as it were enchaunted with the royall and glyttering apparences of theyr Phylosophie ye be froÌ„ your sound fayth altred and brought to the vayne deuises oâ— men and so become as it were a spoyle or praye for your aduersaries as ye shall vn doubtedly be if ye turne from the truth of the gospell and be led with the rules of mennes onlye makyng whiche stande in suche thinges as maye with our carnal eyes be sene and in the grosse pointes of this world wher as Christes doctrine is heauenly and spirituall and teacheth the righte and trewe religion whiche standeth in myndes and not in meates and drinkes nor in bodily apparell no nor in keping of dayes nor yet in wasshyng of handes whiche thynges to trewe religion make nothing Suche pointes withdraw vs rather froÌ„ Christe and deuide vs froÌ„ the welspring from whence it were mete we sought for all grace and goodnes The texte For in hym dwelleth all the fulnes of the Godhead bodely and ye are complete in him whiche is the head of all rule and power â–ª by whome also ye are circumcised with circumcision whiche is done with out handes forasmuche as ye haue put of the synfull bodye of the fleshe through the circumcision that is in Christ in that ye are buried with hym through baptisme in whome ye are also rysen agayne through fayth yâ— is wrought by the operacion of God whiche raysed hym from death For into hym are not some certayne giftes deriued as oute of the ryuer a litle water runneth into the dyche but in hym resteth and dwelleth corporally the hole fulnes of the godhead so that yf ye haue hym ye nede not to seke either for the shadowes of Moses lawe or the subtile conueyaunce of worldly wisdome The trouth is playnly delyuered vs as al our sences beare recorde no nede haue we to seke for figures or doubtfull promises Synce ye are once graffed in Christe and framed into one bodye with hym why shoulde you elswher loke to haue any thyng For since he lacketh nothyng would haue all his treasure coÌ„men to al men through hym in hym needes must ye be made complet whither ye lacke wysdome or power For as he is the welspring of wysedome which can neuer be dryed vp so is he the heade of all power rule Nor is ther any power no not of the hyghest order of Aungels I say but that the same to hym boweth his knees Iewes paradueÌ„ture endeuoure to bring you in minde that it is a weightye matier to haue you circumcised as they be as though the state of mannes body and suche externe thinges brought vs into goddes fauour But rather be in this persuaded that whosoeuer haue Christ enioye with hym all the glorie and commendacion of circumcision And who so haue not Christe to them is all theyr circumcision vayne and vnprofitable They haue but the shadow of circumcision ye therof in your soules haue the verye truthe For sythe the Iewes circumcision meaneth that groce and carnall desyers should be cut out of al theyr soules which now loke for nothyng but heauenly thinges vncircumcised needes must they be whiche with couetous myndes styll labour to haue more which please their bealyes whiche with enuy malice pyne away which vayngloriously seke for worldly prayse despayre of heauenly rewardes But ye contrarie are through Christ veryly circumcised not with that circumcisioÌ„ which is done with mannes handes but after a spirituall kynde of circumcision Nor haue ye a litle piece onlye of the carnall man pared awaye but from you is cut the whole bodye defyled with syn and all corrupted with carnal lustes that through the spirituall circumcision of Christ Iesus For as he dying forsoke his bodye that was subiect to death rysyng againe receyued a body whiche coulde not dye so are ye in baptisme throughe the spirite of god with hym spiritually dead castyng of all the synnes of your olde lyfe and not only deade with hym but also buried with hym For wheÌ„ synfull desyers are kylled perfite quyetnes of mynde foloweth And after suche forgoyng of your bodyes which were thral to sinne whiche sinne is the very death of the soule ye are through Christe with hym risen agayne free from synne nor for your desertes but only because ye stedfastly beleue in god who by his mightie power restored Christe agayne from death to lyfe and that he also in you by his power worketh that vpon free remissioÌ„ of all your sinnes through the death of his soÌ„ne ye shoulde hencefurthe liue with him subiect to no sin but through innocent vprighte life make haste forwarde to the life that shall neuer haue ende ThaÌ„kes then should god the father haue for all suche thinges whiche he through his soÌ„ne gyueth you Nothing auauntaged it the Iewes because they were circumcised and vncircumcision to you which are Gentiles was no hinderauÌ„ce But to be vncircumcised was therfore a deadly lacke because ye wer wholy gyuen to groce and wycked desyres and therby subiecte to death or rather because ye were without the grace of god who is the lyfe of mannes soule ye were spiritually deade The texte And ye when ye were dead through synne and through the vncircumcision of youre fleshe hathe he quickened with hym and hath forgyuen vs all oure trespaces and hath put out the hande wrytyng that was agaynst vs contayned in the lawe wryten that hathe he taken oute of the waye and hath fastened it to his crosse and hath spoyled rule and power and hath made a shewe of them openly and hath triumphed ouer them in his owne persone This kynde of vncircumcision I saye was to both sortes of vs comen whiche god hath with his holy spirite cutte of and taken away forgeuing vs all oure synnes and in suche sorte forgyuyng them that we are oute of the ieopardie of hauyng the same offences any more hereafter to be layed vnto oure charge because we haue aduisedly sworne to be obedieÌ„t to Moses lawe for breache wherof oure aduersary the deuyll myght haue an action agaynste vs as agaynst men bounden by theyr owne hande wryting Yea the olde obligacion by ryght wherof the deuyll sued vs hath Christe rased oute assone as we professed the fayth of his gospell through whome the offences of our olde lyfe are forgyuen so that the â—ame are layed to no mannes charge For whatsoeuer myght of vs by ryghte of this wrytyng be requyred that same hath Christe for our sakes payed vpon the crosse where the wrytyng was rente torne and vtterly cancelled Nor haue we
sakes And yf they reproue you for your faultes at any tyme yet haue peace with them For he is not worthye to be hated that reproueth a man for his profite The texte We desyre you brethren warne them that are vnruelye comforte the feble mynded lyfte vp the weake be pacient towarde all men Se that none recompence euyll for euyll vnto any man but euer folowe that whiche is good both among your selues and to all men Reioyce euer Praye continually In all thynges geue thankes For this is the wyll of God thorow Christ Iesu towarde you Quenche not the spirite Despyse not prophecyinges Eramen all thynges kepe that whiche is good Abstayne from all euel apperaunce The very god of peace sanctifie you thorowe out And I praye God that youre whole spirite and soule and bodye maye be preserued so that in nothyng ye maye be blamed in the commyng of our Lorde Iesus Christ Faythfull is he whiche called you whiche will also do it Brethren praye for vs. Grete all the brethren with an holy kysse I charge you in the Lorde that this Epistle be red vnto all the holy brethren The grace of the Lorde Iesus Christ be with you Amen And thus I beseche you euerye man accordyng to his habilitie to laye your helpyng handes to the forewardyng of their offices Admonishe them that lyue after their owne lustes and disquiet the ordre that you obserue Comforte the weake harted releue the feble be gentill and paciēt towardes all men not onely towardes the Christians but also them that are straungers from Christ Beware that none recompense wrong for wrong nor requite euill dede for euill dede For truely it is vnsemyng to folowe the ecample of naughtie persones in a naughty matier and become lyke condicioned vnto them But rather geue diligence to do good vnto all folkes not onely the christians vnto christians but also vnto all maner of folkes whether they haue deserued it or not deserued it beyng certaynly assured that your diligence shall not be lost for Christ is your suertie In consideracion wherof whatsoeuer chaunceth vnto you reioyce alwayes so that godlynesse bee safe call vpon God with your prayers continually without ceassyng and geue thankes whatsoeuer befalleth you For so it standeth with gods pleasure that there shall be occasion alwayes to rendre thankes vnto the father for his bounteousnes to you warde by Iesus Christe And this furthermore standeth you in hande to take hede of that no variaunce rise among you by reason of euery ones sondrye sortes of giftes Vnto some one chaunceth the gift of tongues to syng in the spirite albeit it is but a gift of the basest sorte yet quenche it not in any wise but cherishe it rather that it maye profyte better and better Vnto some chaunceth the gifte of prophecie to declare the misticall sence of the scripture reiecte it not in any wyse whatsoeuer is spoken Suffre the one paciently that he maye go on forwarde heare the others setence with iudgement but after suche sorte that he be not to muche molested in his speakyng Let no mā make so muche of his owne giftes that he contemne another mannes Trye al thynges but let euery man holde the thing that he iudgeth requisite Whatsoeuer it be that hath the similitude of a good thyng is not to be despised Notwithstandyng it behoueth you to abhorre so muche from euil that you ought to absteyne euen from those thynges that haue the shewe of euill But vnto these matters it shall be your parte to applie all your diligent studies And god the auctor of peace vnto whō is acceptable both the lyke consent of mynde the like speache of wordes that mē do wholy vse together in suche thynges as be honest bryng to passe that you maye be perfitely holy vnspotted so as the soule maye be answerable vnto the spirite the body aunswerable to the soule the spirite selfe answerable to God y◠there be nothyng to fynde you faultie in that you maye styll perseuer in this state of holynesse continually vntil the cumming of our lord Iesus Christ There is no cause for you to distruste of For he is sure of his promyse that hath called you vnto this holynesse to the rewardes of the same he hymselfe shall finishe that he hath begonne and perfourme that he hath promised Brethren helpe you forewarde with your prayers the labours that we go aboute Salute all the brethren with a kysse not suche a one as the commune sorte of salutours doe geue but with an holye kysse and worthy Christian loue I charge you by the Lorde that this Epistle be rehearsed to al the holy brethren The grace and beneuolent fauour of our Lorde Iesu Christe be alwayes with you Amen Thus endeth the paraphrase vpon the first Epistle of S. Paul the Apostle to the Thessalonians The Argument vpon the seconde Epistle of S. Paul the Apostle to the Thessalonians by Des Erasmus of Roterodame FOrasmuche as Paul coulde not haue libertie to goe see the Thessalonians agayne he confirmeth their consciences by Epistle that they myght manfully suffre the affliccions layed vpon them for Christes sake seeyng that they shall not want reward nor the aduersaries escape punishmēt Againe concerning the daye of the Lordes cumming wherof he touched somewhat in the farther Epistle he warneth them that they be not styrred with the sayinges of some that affirme as though it were at hande and as some thinke signifieth closely that the Empire of Rome must be first dispatched and Antichriste to come after that Moreouer he beateth into theyr heades very earnestly to restrayne suche as with their idlenes nice curiositie haue been disturbours of the commune quietnes and ordre and to enforce them vnto labour in asmuche as Paul himselfe laboured among them with his owne handes This Epistle he wrote from Athens by thesame men that he sente the farther Epistle by as it is recorded by our argumentes The ende of the argumente The paraphrase of Erasmus vpon the. ii Epistle of S. Paul to the Thessalonians The fyrste Chapiter The texte Paul Syluanus Timothe Vnto the congregacion of the Thessaloniās in god our father and in the Lord Iesus Christ Grace be vnto you and peace from god our father from the Lord Iesus Christ We are bound to thanke God alwayes for you brethren as it is mete because that your fayth groweth exceadyngly and euery one of you swymmeth in loue toward another betwene your selues so that we our selues boast of you in the congregacions of God ouer your pacience and fayth in all your persecucyons and tribulacyons that ye suffer whiche is a token of the ryghtewes iudgement of God that ye are counted worthy of the kyngdome of God for which ye also suffer It is verely a ryghtewes thynge with God to recompence tribulacion to them that trouble you and to you which are troubled rest with vs when the Lord Iesus shal shewe hymselfe from heauen with
angrye with hym that counsailed you aright than to acknowlage your faulte you had rather haue folowed wicked outragious luste than ensue those thinges that bring saluacion Now my deare brethren who so will be coumpted a new man let him be slow to speake swyft to heare and ready to learne of any manne Howbeit let no manne rashly nor ouer hastyly take vpon him to be a teacher And like as he is not voyde of peril to fall that is hastye to speake euen so is that manne inclined to doe iniurie whiche is lightly moued in hys mynde For it is requisite that godly menne bee farre of not only from all reuengement but also from all euill speaking For he shal be the more safe from chyding that maketh no aunswer and he shal do no man wrong that whan he is prouoked is not angrye Among men peraduenture he shall seme a iuste man that requiteth one euil worde with an other one euell dede for an other but yet he shal be a greate deale wyde from the iustice of God who by hys sonne hathe taught vs to speake well of them that backbyte vs to wishe well to them that wishe euil to vs to doe good for them that doe euil vnto vs. These thinges he dooeth not that letteth his tongue runne at large whiche is a warbling membre and a slyppery nor he that hathe wrathe secretly These maner of lustes like as they ouerthrowe and cheoke the sede of Goddes woorde that whan it commeth vp it bring forthe no frute in you euen so doe they lette that it canne not bee sowen in to the fielde of the mynde It taketh no rote in a briery place ne in marice nether in the sande that fleeteth awaye but it requireth a pure a trymme and a substaunciall grounde Therfore if ye will that the sede of the worde of the Gospell that is once cast bring frute in you frute I say not for a season or a commune frute wherwith the bodyes may be refreshed but the eternall saluacion of your soules make cleane the fielde of your harte not onely from the tumulte of euil speaking and of wrathe but also from al gredy lustes wherwith mans mynde is defiled from the thornes of coueteousnes from the grauell of rashenes from the slyme of outragious lust from the stones of pride and wilfulnes For in dede the mynde that is burthened with thys geare is not hable to receaue the worde of the Gospell which knocketh in vayne at the tympane of the eares onles it light depe in to the inwarde partes of the harte And if it once settle in to your myndes it shall not bee baren but shote forthe and shewe it selfe with godly workes The texte ¶ And se that ye be doars of the worde and not hearers onely deceauing your owne selues For yf any man heare the worde and declareth not the same by hys workes he is like vnto a man beholdynge hys bodely face in a glasse For assone as he hath toked on him selfe he goeth his waye and forgetteth immediatly what hys fasshyon was But who so loked in the parfayr lawe of libertie and continueth therin yf he be nor a forgetfull hearer but a doar of the worke the same shal be happy in hys dede If any in an amonge you seme to be deuout and refrayneth not hys tongue but deceaueth his owne herte this mannes deuocion is in vayne Pure deuociō and vndefiled before God the father is this to visite the fatherles and widoowes in theyr aduersytie and to kepe hym selfe vnspotted of the worlde The Iewes haue their lawe by harte without boke and yet they expresse it not in their life The philosophers do learne perfitely the lessons howe to lyue wel thinke that to bee ynough farre deceauyng them selues where as the felicitie of manne is not in the speaking but in the lyuing But vnto you it ought not to be ynough that being newely instructed you haue heard the Gospelles doctrine that being baptised you are admitted vnto the harder hidden misteries of the Gospelles doctrine that you haue learned ouer and ouer all the whole philosophie of Christe and all hys life ne that you haue receaued the promysse of Immortall life That whiche Christe taught muste bee expressed in outwarde maners That whiche he did muste bee folowed of vs to the vttermoste of oure possible powers It behoueth vs to dye vnto the desires of this worlde and be buried with hym to rise agayne with hym vnto Innocencye to bee caryed with him in to heauen and finally we ought so to lyue vpon earthe as we appeare not vnworthie the rewardes of heauen Will you heare howe that he yeldeth no frute at all whiche heareth the worde of the Gospell but lightly and vnconfiderately He is moste like vnto a man that beholdeth hys face in a glasse He beholdeth but he doeth nothing els but beholde only For he can not chaunge his naturall face nether goeth he any other maner away from the glasse than he came to it Yea inasmuch as he went only for this purpose to see what fauour his face was of he thinketh not of the amending of the faultes of hys fauour but as sone as he goeth awaye from the glasse he remembreth nothing whiche a one he sawe him selfe to be But the glasse of the Gospelles doctrine sheweth not the blemyshes and outbreakinges of the body but it layeth all the diseases of thy soule before thyne eies nether doeth it only shewe them but also healethe them Moses lawe did rather vtter the sores of the soule than healed them For the lawe as concernyng the lettre was imperfecte and frayed menne from euyll by feare rather than caused menne willingly to folowe the thynges that were good But the lawe of the Gospell obteyneth more of the wyllyng and those that bee at lybertie through loue than the lawe of Moses gat perforce And the lawe of the Gospell maketh perfite that it begynneth where the other bryngeth nothyng to perfectyon Whosoeuer therfore will diligently behold bothe his mynde and his life at this glasse and that should he doe continually neuer mouing his eies from the example and doctrine of Christe that is to say whosoeuer heareth the holy word not after suche light sorte that turnyng him self backe by and by to the cares of this worlde he seme to forget that he hearde but frameth all hys life after the rule of it expressing by godly workes that which he sticked fast in the marye of the soule he shall surely be blessed not because he heard the worde but because he did after it in his affeccions and maners Thou hearest Christ saye that the tormente of hell fyre abydeth for him that sayeth vnto his brother thou foole And yet forgetting by and by what thou heardest thou arte ready for a lyght checking worde to fight with him Thou hearest that those riches are to be set naught by whiche are in daunger of mothes and theues and that true riches ought to be layed vp in
and of all thinges that he sawe Happye is he that readeth and they that heare the wordes of the prophesye kepe those thinges which are wrytten therin For the tyme is at hande VNto our sauiour Iesus Christe after his manhode was geuen of god his father not onely all sufficiencie and fulnes of grace but also the knowledge and reuelacion of all suche secret mysteries as shoulde happen from tyme to tyme in Christendome vntyll suche tyme as he shoulde come againe vnto the lattre iudgement whiche secretes our sauiour Christ dyd reuele and open throughe his angels vnto his electe seruauntes and specially vnto holy S. Iohn I meane vnto that Iohn whiche bare wytnes of the worde of god and of Iesus Christ and dyd recorde all suche matters and doctrine as he himselfe had sene and lerned Whiche doctrine shall be very profytable vnto euery one that shall reade vnderstande this prophecye so far as he shal endeuer himselfe to lyue therafter preparinge appointynge himselfe thorowe a true faith and a christen conuersacion to please the lorde in this lyfe whiche is shorte and transitorye and the ende therof vncerten ▪ The texte ¶ Iohn to the seuen congregacions in Asia Grace be vnto you peace from him whiche is and whiche was and whiche is to come and from the seuen spirites whiche are before his trone and from Iesus Christ whiche is a faythful witnes and first begotten of the dead and Lorde ouer the Kynges of the earth Vnto him that loued vs wasshed vs from our synnes in his awne bloude and made vs kynges and prestes vnto god his father be glorye and dominion for euermore Amen In lytle Asia were notable churches and congregacions set vp institute of the holy apostles speciallye of S. Paule vnto whiche also S. Peter wryteth confirmeth them in the faythe and vnto the same dothe S. Iohn wryte specially in consyderacion that this doctrine shoulde concerne all churches generally whiche were at that tyme standynge or shoulde afterwarde be institute thorowe out the whole world And he wysheth vnto them all as muche good as he can thincke or dyuyfe from god whiche is onely the gyuer of all good thinges is and remayneth for euer vnmutable ruleth gouerneth all thinges wherunto he vseth the ministraciō seruice of his angels which are infynyte in nombre whiche thing the nombre of seuen dothe sygnifye accordynge vnto the vse of holy scripture And with this eternall father holy spirite one god reygneth our lord Iesus Christ which is appointed to be the ruler of al thīges in heauen earth of al sensyble creatures both gostly as the spirites are bodily He in his mans nature for very loue toward mankinde was sēt for the comforte and wealth of y◠who le world testifyed most faithfully vnto al the world the wil of his father in the gospel accordyng as it was before promysed in all the prophetes that he shoulde be the founder and performer of the newe testament and should be offered vp and dye for the synnes of the whole world and in the resurrectiō or vprisynge againe of the bodye and soule he shoulde goe before all the resydue of the faythfull and be their guyde vnto euerlastynge lyfe whiche lyfe he onely hath meryted and purchaced thorowe his perfyte obedyence vpon the erosse vnto death And therefore is he exalted as concernynge his manhode aboue all creatures and hath receyued the moost worthiest and hyghest name and tytle that can be named eyther in this world or in the worlde to come And he hath purchaced and deserued for all the holy elect children of god the honour and glorye of the euerlastynge kyngdome and also grace to rule and gouerne our selues vertuouslye and to offre vp dayly and continually a pleasant sacryfyce of thanckes geuynge in true faith in god thorow Iesus Christ Vnto hym therfore alone parteyneth all honour and glorye The texte ¶ Beholde he commeth with cloudes and al eyes shal see him and they also which pearsed him And all kynreds of the earth shall wayle ouer him Euen so Amen Euen in despyte and against the wyll and mynde of all them that crucifyed Christ and woulde not take nor knowledge him for a kyng yet he commeth in the hyghest maiestye whiche excelleth all glorye and power of all otherkynges that euer were and nowe sheweth hym selfe and appeareth thorowe fayth vnto all his electe as the very messias and sauiour of the worlde whiche was so long desyered and loked for And whan he shal come at the latter daye to iudge the quycke and the deade than shall all the Iewes and vnfaythful whiche despysed him at his first commynge whan he came with suche humblenes crucyfyeng and putting him to death and woulde not receyue nor knowledge hym for a sauioure and a messias they shall than see him with feare and tremblyng and he shall appeare dreadfull vnto them The texte ¶ I am Alpha and Omega the begynnynge and the endynge sayeth the Lorde almighty whiche is and whiche was and whiche is to come I Iohn your brother and companion in tribulacion and in the kyngdome and pacience in Iesu Christe was in the yle that is called Pathmos for the word of god and for the witnessynge of Iesus Christ This doth Christ speake to declare his godly maiestye and his eternall substaunce his almyghtye power without ende or begynnynge And he speaketh after the maner of the grecians amonge the whiche Alpha is the first letter Omega the last And after this speaketh S. Iohn the Euangelist again of his owne parson without any worldly boasting reioysyng as it becommeth a Christē man not in any honour or ryches of the world nor yet in any holynes the is in himselfe but onely in the affliccions persecuciōs pacience mysery partycypacion of the rightuousnes in Christ wherof he is a witnes a partener in sufferyng for Christes sake which thing hapned vnto him for the gospel by the procurement commaundemēt of Domicianus the Emperour which would haue bene honoured for a God where as Iohn taught that the onely lyuynge god and none els ought to be honoured and called vpon For y◠whiche cause Iohn was banyshed sent into Pathmos where god dyd shewe this reuelacion vnto him bad him wryte it so by that meanes thorow his wryting to set furth to further the glorye of Christ in his banyshemēt more thā euer he had bene able to haue done with his wordes or preachinge onely yf he had styll remayned amonge his frendes in his countrey The texte I was in the spirite on a sondaye and hearde be hynde me a great voyce as it had bene a trempe saying I am Alpha and Omega the first and the sast That thou seest wryt in a booke and sende it vnto the seuen congregacions whiche are in Asia vnto Ephesus and vnto Smyrna and vnto Pergamos and vnto Thiatira and vnto Sardis and vnto Philadelphia
doctrine And haue made it as it were pale bleaked for very sorow heuynes And this myschiefe hath preuayled in very many landes and in the whole christendom which was at that tyme as great as euer it was And than were dyuerse godly byshops and other Christians persecuted to death in all places for the true faythes sake The trees ¶ And wheÌ„ he had opened the fyfte seale I sawe vnder the aulter the soules of them that were kylled for the word of god for the testimonye whiche they had they cryed with a loude voyce saying How long tariest thou Lorde holy true to iudge and to auenge our bloude on them yâ— dwel on the earth And long whyte garmentes were geueÌ„ vnto euery one of them And it was sayd vnto them yâ— they should rest yet for a lytle season vntyl the nomber of their felowes brethren of them yâ— should be kylled as they were were fulfylled The fyfte seale and the aulter with the soules vnder it maye sygnifye the ryght godly Christen men whiche syghe crye yâ— they might ones see the true honour of god shyne floryshe al rightuousnes to increase And yâ— to procede of yâ— very true fayth true vnderstandynge of the word of god and againe they crye also against the tyrannous gouernour of yâ— wycked magistrates Vnto them is geuen comforte of conscience stedfast trust coÌ„fidence in yâ— promyses of god which can not deceyue them yf they crye earnestly ferueÌ„tly For yâ— is a token of the redempcioÌ„ great comforte yâ— is at hande And in yâ— meane tyme yâ— very same doe obteyne saluacioÌ„ of their soules immediately after their death in yâ— ioyes of heauen wheras they doe wyllyngly and paciently wayte after the resurreccion of their bodyes at suche tyme as the nomber of their felowes shal be accomplisshed and fulfylled Whiche tyme and nomber is onely knowen vnto the lorde The texte ¶ And I beheld wheÌ„ he had opened the syxt seale and lo there was a great earth quake and the sunne was as blacke as sacke clothe made of heare And the mone wexed all euen as bloude the starres of heaueÌ„ fell vnto the earthe eueÌ„ as a fygge tree casteth from her her fygges when she is shaken of a myghtye wynde And heauen vanysshed awaye as a scroll when it is rolled together And al mountaynes yles were moued out of their places And the kynges of the earth the great men the ryche men the chefe captaynes the myghty men euery bondman euery free man hyd them selues in deÌ„nes in rockes of the hylles sayd to the hylles rockes fall on vs byde vs froÌ„ the preseÌ„ce of him that sytteh on the seate and from the wrathe of the lambe for the great day of his wrathe is come and who is hable to endure This syxte seale maye be vnderstande of the great mysery and affliccion which shal aryse be procured thorow anty christ which shal be a very enuy of Christ and of all true holynes whiche shal esteme make himselfe a god And he shall set furthe in al thinges his owne glorye honour pompe iust pleasure against the holy word of god And all this shall he doe with all wylfulnes tyrannye false doctrine hypocritical and supersticious holynes with mans ordinaunces and he shal haue wonderful successe ther with And therfore there shall great affliccions aryse in the world and terryble earthquakes shal be sene whiche shal euidently declare the greuous myseries whiche shal ensue ther vpon And all these thinges shal be knowne accordyng vnto the maner of the scripture the prophetes and of Christ himselfe also thorow yâ—â—â—lypse darckenyng of the sunne â–ª of the Moone and tokens of bloode thorow the fallynge of the starres WhaÌ„ as in the holy state vnderstande yâ— spiritualty standerous persons shal reygne whiche shall blemyshe that ordre state with wyckednes shal do muche hurt bothe vnto the bodyes and soules of them for whose welth and saluacions sake they ought by dutye and office wyllyngly and gladly to gyue and to loose their owne bodyes and lyues For truth it is yâ— after the tyme of the heretikes the enemye of Christ that hell hounde Mahomet dyd aryse in the East parties of the worlde And the maynteyners of ydols and ymages monkery false religions daÌ„nable perpetuall vowes purgatory byeng sellyng of masses for mony the pryde pompe of the spiritualtie specially of yâ— sea of Rome of her decrees cursyng of Emperors Kynges theft robberies warres murthers in finite without noÌ„ber which brought suche misery slaÌ„der heuines as no tong can expresse these I say did aryse in yâ— west partes of yâ— world And this wyl the holy goost sygnifye expresse in this place with suche wordes as men doe vse whaÌ„ they wyl expresse the hyghest sorowes perplexites myseries of any tyme. ¶ The .vii. Chapter The texte ¶ And after that I sewe foure Angels stande on the foure corners of the earth holdyng the foure wyndes of yâ— earth yâ— the wynde should not blowe on yâ— earth nether on the see nether on eny tree And I saw another angel ascende from the rysinge of the sunne which had the seale of the lyuynge god and he cryed with a loude voyce to the foure Angels to whome power was geuen to hurte the earth the sea saying hurte not yâ— earth nether the sea nether the trees tyll we haue sealed the seruauntes of our god in their forheades THis perteyneth also vnto the syxt seale as a syngular comforte vnto yâ— right faithfull whiche are tossed and persecuted in this worlde for the truthes sake and for godlynes By these iii.angelles are vnderstande noysome ministers whiche goe aboute to hynder bothe the lyfe and doctrine of the gospel and the true faith These are yâ— messengers of Antichrist scattrid thoroweout the whole worlde they doe great hurte vnto al men of euery degre whiche is sygnified by the earth the sea the trees The holy angel which ascendeth from the rysing of yâ— sonne hath the token or seale of the lyuyng god is our lord Iesus Christ which hath not onely coÌ„maunded the gospel to be preached vnto al creatures but also thorowe his godly power he doth hinder such as would stop or let it And this he doth thorow his ordinary ministers as wel of yâ— spirituall as also of the temporall sorte And for this cause some men haue vnderstanden by this angell the good Emperour Constantyne But it maye also be some other by whome out fauiour Christe dothe further and set for the the doctryne of the gospell and a Christen lyfe againste all tyannes and Antychrystes This angell therfore shall delyuer the electe children of god from the myddes of the wycked worlde and shall marke or seale them with the token or marke of the blessed whiche is fayth loue and innocency
of her selfe but of God with all heauenly graces and vertues and with the ornamentes of all perfeccion In this citie of the heauenly and eternall Ierusalem shall the lorde God in Christ dwell as it were with and among his people and deare beloued spowse and well garnyshed or floryshyng bryde with moste hyghe ioye and delyght and endles blisse and felycitie The texte And God shall wipe awaye all teares from their eyes And there shal be nomore death nether sorowe nether criyng nether shall there bee any more payne for the olde thinges are gone And he that sat vpon the seate sayed beholde I make al thinges newe And he sayed vnto me Write for these wordes are faythfull and true And he sayed vnto me it is doen I am Alpha and Omega the beginninge and the ende I wyll geue to hym that is a thirst of the well of the water of lyfe free He that ouercommeth shal inherite all thinges and I wylbe his God and he shal be my sonne Howe and what this blisse shall be can no man expresse But what thynges shall not be there that doeth he declare First there shall be no teares For there shall no maner of aduersitie trouble or vexacion happen vnto any man There is also no maner of decaye nor weakenes neither of the body nor of the soule no maner of sycknes nor infirmitie of complexions no bodyly hurte nor affliccion no dreade nor feare of death no heuy nor greuous temptacioÌ„ no lacke of any thing no myschanuce no weeping nor waylyng nor payne smart nor impediment For in the state of blisse and saluacion is no thought nor sorowe to be taken for any of these thinges For the first and originall occasion of all these miseries the synne of Adam and Eue for whose sake the worlde was created is altogether past and vtterly ceased ended and finyshed together with death and the deuyll thorowe the rightuousnes of our sauiour Christ Thorowe the whiche rightuousnes all mankynde so many as are faithful is reconciled vnto God for euermore Thus hath Christ syttyng vpon the stoole of his kyngdom and glorye ordeyned all thinges newe This must be stedfastlye confessed and beleued of all faithfull christians as an infallyble trueth therfore it is gods commaundement that it shoulde be wrytten for an euerlasting remembraunce for an holsome doctrine and consolacion that all men should beleue the trueth and so beleuynge obteyne blisse and saluacion For this is the ende of all thinges the blisse and saluacion of mankynde in God whiche wyll declare and dystribute his glorye mercye and louynge kyndnes vnto them whiche he hath chosen from euerlasting vnto his honour and glorye whiche is the begynnynge and ende of all thinges that are euer were or euer shal be Vnto all them which in this vale of mysery dyd thirst after rightuousnes and after the glory of god vnto them wyll the grace and fauorable mercye of God gyue the liuing wel and fountayne of all goodnes and the eternal springynge floode of refreshment vnto saluacion and to perpetuall ioy and felicitie in God But these giftes and rewardes must be obteyned with muche labour and trauell yet not properly as desert or merite for suche great euerlastynge rewarde the hyghest goodnes and felicitie can not be purchased with any labour or trauell of man but it must be obteyned and enherited of and by the free grace and mercye of God Vnto them all whiche shall be thus eternally blessed shall Christ the spouse bryde grome of the churche be their Iesus and sauiour and also their God and theyr perfyte satisfaccion in suche maner and wyse that they shall be as his deare children and louyng sonnes and he Christ shall be their father brother God and their euerlastinge kyng and captayne The texte ¶ But the fearfull and vnbeleuynge and the abhominable and murdrers and whormongers and sorcerers and ydolatres and all lyars shal haue their parte in the lake whiche burneth with fyre and brimstone whiche is the seconde death Here foloweth now also the contrary part what Christ the iudge shall ordeine and make with them whiche in this worlde were fearfull and cruell vnto all godly humble and lowly men hiche haue hurte and noyed all men whiche neuer woulde credite nor beleue the holy gospell the holy scripture the euerlastinge worde of God whiche haue handled and dealte abhominably against al kynde and nature and against al loue whiche euen against their natural kynd of very set purpose haue bene murtherers and shedders of innocent bloude whiche haue defyled and stayned the naturall state ordeyned of God with fylthy vnchastnes And haue practised sorcery and witchcrafte contrarye to yâ— honour and lawe of god not without makinge some bande or couenanut with the wicked spirite the arche nemny of God whome they haue serued and obeyed his pleasure and commaundement in setting vp of chapels and altares in seruing honouring worshippinge praying vnto and callynge vpon false goddes vnder the name of sainctes whome they haue sought farre and nere to make their oblacions vnto them against whom the holy prophetes haue alwaies cried out against the false teachers false prophetes and false apostles Theirs and all other lyars and wicked doers part shall be in eternall damnacioÌ„ where nothing is but sorowe angwishe weping and waylyng heuines dystresse delpaite with euerlasting contempt and hatred of God All whiche is the seconde death vnto the whiche men doe come thorowe these forenamed synnes and blasphemies coÌ„mitted in the world without repentance or amendmeÌ„t For the first death is the corporall death of the bodye layed vpon all men of almightye God by reason of synne The texte ¶ And there came vnto me one of the seuen Angels whiche had yâ— seuen vyalles ful of the seuen laste plages and talked with me sayinge come hither I wyll shewe â—hee the bryde the lambes wyfe And he caried me awaie in the spirite to a great and an hye mountaine and he shewed me the great citie holy Ierusalem descending out of heauen from God hauinge the brightnes of God And her shynyng was like vnto a stone most precious euen lyke a Iasper clere as Christ all and had walles great and hye and had twelue gates and at the gates twelue Angels and names wrytten whiche are the names of the twelue tribes of Israel on the East parte thre gates and on the Northsyde thre gates and towardes the Southe thre gates and from the west thre gates and the wall of the citie had twelue foundacions and in them the twelue names of the lambes .xii. apostles Christ is the angell of the great councell whiche thorowe his angels that serue him worketh and bringeth to passe the ordinances of God with punyshmentes and plages of the wicked and vnfaithfull whiche doe hynder and let his ordinances The rewarde dothe he pay him selfe For he him selfe is the rewarde and the crowne of the blessed This Christ our lorde and sauiour talketh here with Iohn his beloued and of a
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
wherwith we were to the fleshe endaungered Syth this is so God forbid that we hereafter liue as the fleshe ruleth whiche fleshe should rather to the spirite be obedient RemeÌ„bre that ye be called to life but if ye liue carnally then runne ye headlong to deathwarde but contrary if by the power of the spirit ye suppresse al fleshely desyres after suche mortifiyng of them ye shal liue Nor is it to liue after the gouernaunce of the spirite of God a paynefull profession For albeit the same call you foorth to great weightie enterprises yet are ye glad willyng to vndertake them because by it in you is enkienled a feruent charitie to whom nothyng can be hard nothyng can be but swete pleasaunt As the body liueth with his bodily spirite so dâ—eth the soule through a heauenly If our bodily spirites natural powers be weake and faint the wholle body is made dul heauye but if the same be quicke and lustie the wholle bodye is full of courage So likewyse al suche as are with the spirite of God ledde and moued are his childreÌ„ Suche as are towarde childreÌ„ resemble theyr fathers goodnes with a mery chere and frely doyng al suche thinges as they shal suppose wyll please them Bondslaues because there is betwene them and theyr maisters no natural knotte for feare of punishement abstaine froÌ„ euil beyng violeÌ„tly coÌ„pelled do theyr duties Iewes whiche are with yâ— bondage of the lawe delited this wyse do but ye whiche are once deliuered froÌ„ such boÌ„dage wyl nomore so fal to the same that with feare it be nedeful to compel you Endued are ye with the spirite of God through whom ye are by adopcion receiued into the nuÌ„bre not of seruauÌ„tes but of Gods owne children This spirit putteth vs in suche a sure trust and coÌ„fidence that in all our distresses we may boldly speake vnto God those wordes whiche fathers most gentilly fauourably are wont to geue eare vnto callyng vpoÌ„ him O father father Whiche worde we durst not be so bold in our troubles lameÌ„tably to speake vnto him were we not in assurauÌ„ce both that we are his children that he also is our merciful father as loÌ„g as we liue after his coÌ„maundement not by coÌ„pulsion I saye but of free wyl and gladly For were it so that he accoumpted vs not for his childreÌ„ neuer would he haue geuen vs this his holy spirit This benefite of God therfore whether ye cal it a pledge or token of fatherly loue wel assureth our consciences that we are his children whiche gaue vs this pledge Further then if we be his children not his seruauntes than are we also his heyres The heyres I say of God from whoÌ„ as author begynner al thinges come ioynte inheritors with Christ into whose body beyng graffed we now haue the same father that he hath through him enioy one comen enheritaunce It shal we yet none otherwyse possesse but by goyng the same pathe waye to it by whiche it pleased Christ him selfe to walke He by sufferauÌ„ce of miseries came to the possession of his glorious inheritauÌ„ce he by obedience came to his kyngdome he by reproche came to glory by death attained to life euerlastyng Suffer must we therfore with him that we may of his ioyes be partakers obedient must we be with him that we may with him raigne euerlastyngly suffre must we also worldely shame vilany that with him we in heauen may be glorifyed and finally for a season dye also with him that we may in his kyngdome liue for euer The texte For I suppose that the affliccions of this life are not worthy of the glorye whiche shal be shewed vpon vs. For the feruent desyre of the creature abideth lokyng when the sonnes of God shal appeare because the creature is subdued to vanitie against the wyl therof but for his wyl whiche subdued the same in hope For the same creature shal be deliuered froÌ„ the bondage of corrupcion into the glorious libertie of the soÌ„nes of God For we knowe that euery creature groneth with vs also and trauaileth in paine euen vnto this tyme. These be the wayes and condicions to wynne this inheritaunce by wherof since there shal neuer be an ende the thyng selfe so great that it passeth al mens capacities and estimacion surely if al the affliccions of this life were put vpon one mannes bodye all the same yet were of no weight but euen trifles beyng weighed and compared with the reward of the glory to come whiche men gette in maner bye with suche great displeasures and calamities And though we now already haue an ernest peny of this welthy life to come so that therof nomaÌ„ shuld dispayre yet by reason of oure bodyes subiecte to paynes and death the same is not in euery point perfite and full In the meane tyme by the spirite of God haue we therof inwardly a secrete taste geuen vs but then shall we haue it fully and wholy when our bodies are restored to life and all the miseries of our mortal state are shaken of at what tyme we shall with euerlastyng Christ raigne euerlastyngly For whiche ioyful tyme in the meane season the whole engyne of this worlde ernestly loketh in his maner wishyng for the day wherin after that the numbre of Gods children is fulfilled and restored theyr glory shal plainly appeare whiche beyng yet burdened with theyr mortal bodies are with huÌ„ger with thryst with diseases with diuers paynes and miseries punished yea euen the world selfe after a sorte semeth to be of mannes careful estate partaker because the yearth the water the ayre heauenly bodyes and to be briefe euen the very Angels selfe were by God especially made to helpe mannes necessities And therfore not so muche as the verye worlde selfe shal from suche miseries be free vntyl that Goddes children be sette in perfite fredome so that in the meane season it is in boÌ„dage vnwillyngly For euen in the very dead creatures which haue no life a natural desyre is ther to be made perfite yet abide they nethelesse this boÌ„dage therin obeiyng him at whose pleasure it became subiecte enduryng it so muche the more paciently because it knoweth it selfe not bonde for euer but vnder this coÌ„dicion that as sone as the children of God are fully deliuered from al infeccion of death than shal the worlde no lenger be thral and vnder the displeasures of corrupcion For syth that we see al the elemeÌ„tes of this world so diuersly altered vnder so many corrupcions and see that the Sunne and moone besyde that they almost seme in theyr continual renewyng of corruptible creatures to labor in vayne haue also theyr eclipses synce that the one starres power is also contrary to another synce there is no doubt also but that the whole coÌ„pany of Angels froÌ„ heauen beholdyng our wretchednes are by reason of a pitiful loue borne towarde vs greatly
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
not this playne poynte that he whiche coupleth hymselfe with an harlote becommeth with the same one bodye For so reade we in Genesis of the manne and wyfe of bothe shall one fleshe and one bodye bee made So that then as in lawefull matrimonye the honeste and godlye consente of two myndes makethe one and the lawefull acte of matrimonye betwixte two maketh one so in vnlawefull coumpainying together euery manne beecommeth that wherwyth he is filthylye coupled As greate enormitie therefore as it is that the womanne deceauyng her housebande should with an aduouterer bee conuersaunte as foule an acte is it that the bodye whiche was once consecrate to Christe shoulde bee coupled with a vyle harlote for he whiche is coupled vnto the Lorde Iesu by reason of a commen consente betwyxte the head and the bodye is with hym made one spirite whiche forasmuche as it is moste pure and cleane is to fylthye and fleashelye luste moste contrarye as whiche from manne taketh awaye the vse of reason alteryng hym as it were into a brutishe and beastelye condicion The texte ¶ Fle fornicacion Euery sinne that a manne doth is withoute the bodye But he that is a fornicatour sinneth againste his owne bodye Either knowe ye not howe that youre bodies are the temple of the holy ghoste whiche dwelleth in you whome ye haue of God and howe that ye are not youre owne For ye are derely bought Therefore glorifie God in your bodies and in your spirites whiche are Goddes Dyligentelye therefore flee fornicacion All other synnes by synfull persones wrought and done albeeit they haue theyr beginnyng of the body seame yet ioyned with the harme and dyspleasure of an other mannes bodye nor pollute as it seamethe the whole manne But suche as committeth fornicacion doothe wrong and vilanie to his owne bodye whom he in that foule acte abuseth and defileth The adulterer defileth not the hores body except he also defile his own withoute which the offence is not committed The mannequeller that with his swerde kylleth another without hurte of his own body hurteth another mans seameth but in only one part polluted But fornicacion defileth the whole body as euē the cōmen sorte wel vnderstandeth For after suche acte thesame is woone to vse bathes therwith to washe away such filthines as is therby conceiued An hainouse offēce is it to do wrong or hurt to another mans body but a māto be to his own bodye vilainouse reprocheful semeth apointe of extreme madnes And albeit fornicacion do most specially defile the body yet thynke not therfore y◠the offence is smal For euē the body should also haue his honour forasmuch as it is the māsiō of the soule whiche is immortal which being cleansed with the holy water of baptisme is in suche sorte consecrate to God that it beecommeth the temple of the holye ghoste whiche ye in baptisme receyued whereby ye are so ioyned vnto Christe that ye from hym shall neuer bee soondred And if from fornicacion your owne reproche and hurte nothyng moue you yet lette this moue you that suche actes canne not bee do one without the greate iniurie of Christe Once were all ye his into whose bodye ye were coupled and ioyned He hath from deathe boughte you and made you his owne that ye shoulde be his seruauntes and not your owne men The right title of any bodye that is bought is in the byers hande thesame whoso eyther selleth or handeleth otherwyse than the owners will is dothe wrong to hym to whome thesame bodye beelongeth Nor is it to bee supposed that Christe for a litell boughte vs as he that for oure redempcion spente his moste precious bloude Wherefore synce ye are to God wholye consecrated defile not in reproche of hym youre bodies but beare aboute with you aswell in chaste bodies as in vnhurtefull myndes the holye ghoste and among menne auaunce his glorie Bothe are his keape both chaste leste for your filthines sake among eiuil people Christ whose name ye professe bee eyuill spoken of For as the nobilitee of maisters belongeth euen to the seruauntes so the dishonestie of seruauntes is to theyr maisters reprochfull Wherefore albeeit god bee neyther with prayse made more glorious nor with reproche defamed in dede yet is he after a sorte through his naughtye seruauntes dishonoured and with godly maners and holy life glorified whiles among the commen sorte he is by their lyfe esteamed The .vii. Chapter The texte As concernyng the thinges wherof ye wrote vnto me it is good for a man not to touch a woman Neuerthelesse to auoyde whordome let euerye man haue his wife let euery woman haue her husbande Let the husband geue vnto the wyse due beneuolence Likewyse also the wyfe vnto the husband The wife hath not power of her owne body but the husband And likewise the husbande hath not power of his owne body but the wyfe Withdrawe not your selues one from another except it be with consente for a tyme for to geue your selues to fastyng and prayer And afterwarde come to gether agayne left Satan tempte you for youre incontinencye This I saye of fauoure and not of commaundement For I woulde that all men were as I my selfe am but euery man hath his proper gyfte of God one after thys maner another after that I saye vnto them that be vnmaryed and wyddowes it is good for them yf they abyde euen as I do But and yf they cannot absteyne let them marye For i◠is better to mary then to burne Vnto the maryed commaunde not I but the Lorde Let not the wyfe be seperated frō the husbande If she separate her selfe let her remayn vnmaryed or be reconciled vnto the husband agayne And let not the husband put awaye hys wyfe from hym NOr haue I this muche sayed because I thinke that euery acte of generacion defileth the bodye as some laboure to bring you in mynde to the intente that they lyke hypocrites maye of you bee thoughte to bee holye There is in matrimonye a certayne chaste and lawefull vse but the vnlawefull acte muste generallye of all menne bee auoyded Lawefull matrimonie muste euerye manne so farfurth vse or not vse as is for the preferment of the gospell expediente Wherefore touchyng the questions wherein by letters ye aske myne aduyce these shall be briefly to answere you Fyrste what suche muste doe as are already maryed and then what they ought to doe that are single and widowes what they also muste doe whiche are eyther with paynefull or vnequall matrimony troubled and finally what should bee done in virgins to be maried or not maried Fyrste of all therefore for many causes as the time no we requireth it wer well doen of men wholy for this cause to absteyne from theyr wyues that they maye with more freedome applye Christes gospell and godly lyfe For albeit matrimonie be a holy thyng yet it wrappeth a man will he or not in worldlye care wherein howe muche more laboure is bestowed somuche the
lesse is god serued Besyde this the vse of matrimonye hath in it a grosse thyng whiche for the tyme swaloweth vppe and deuoureth the whole man whiche beeyng after restored to hymselfe is somewhat lesse a man than he was before I well see what were specially to be wished and yet dare I not so muche exacte of you as I would desire leste whiles ye vnluckely labour towarde the beste by occasion fall into worse I knowe howe vnruly and violente fleashelye desyre is and as sure am I howe ye specially among other are prone and muche geuen vnto it A surer waye therefore thynke I it that euery man haue his owne wyfe and euerye wife her housebande that by mutuall seruice eche one maye remeadye others intemperancie For albeeit elswise in other pointes the housebandes authoritie be more yet herein haue bothe equal power for neither is the housebād so farfurth lorde and maister of his owne bodye that touchyng the vse of matrimonie he can defraude his wyfe thereof and geue it to another nor the right of the wyues bodye agayne concerninge the vse of matrimonie is in such sorte her owne that she maye denye her husband the vse therof and geue it to another but hyr bodye is the husbandes ryghte The debte of eche towardes the other is lyke and when tyme requireth must of both parties be delyuered and payed as they haue made promise Let the housebande then geue that which he by the law of mariage is bounden to geue to his wife The wife likewyse geue to her housebande that she is by the lawe of wedlocke bounde to geue him In this eche one of them is in lyke sorte bounde to the other in other poyntes paraduenture the whole gouernaunce and autoritye is in the housebandes handes To denye this right yf eyther of bothe aske it is a defraudyng For not onelye suche defraude whiche paye not the money that they are bounde to paye but suche also as refuse to doe that they are bound to doe Let neither of both therfore for loue of chastitye defraude other excepte it bee with consente of bothe to absteine for a season that ye maye with more cleane myndes geue your selfes to fasting holye prayers and to the remembraunce of heauenlye thinges whose perfeite freashnes suche carnall conuersacion is greatly woonte to make dulle Let either bothe therefore or neither absteyne and that by comen consente not vpon euerye flyght occasion but for loue of heauenlye thynges nor to long neither but for a certayne tyme and so after that returne agayne to your olde custome not because I thinke it not beste to lyue in continuall prayer but because I knowe that there is ieopardy leste Satan which styll lieth in watche to destroye you perceauyng your toward disposicion to incontinencie by occasion thereof prouoke you to worse Rather had I haue in you that whiche is of lesse perfeccion so that it bee ieoperdlesse than that whiche is muche more commendable beeyng yet suche as is ioyned with no small perill But yet speake I not this because I woulde either compell any man to marie or forbyd any man to lyue continually chaste if he be able so to do and if there be a mutuall cōsente in matrimonie but I prouyde vpon knowledge that I haue of youre weakenes a remeadye agaynste your perilles Yf this were not yf it might be I woulde wyshe that all men were as my selfe whiche is that they were free from the bonde of matrimonye or els vsed theyr wyues as theyr sisters lyuyng with them in all purenes and chastitie But I dare not of you exacte that thyng whiche Christe neuer required of his disciples and hearers Blessed are they saith he that for the loue of the kingdom of god haue made themselues chaste but yet refuseth he not suche as chastlye and soberly liue vnder the lawe of matrimonie Continuall chastitie taken vpon anye man for the auauncement of Christes affayres is a highe thing And so is lawfull matrimonie an honeste state whose chiefe ordeyner and halower was God hymselfe But betwene bodyes and soules a meruaylous great difference is there nor are goddes gyftes in euerye manne lyke It is peraduenture a thyng aboue mannes power wholye to abstayne from the acte of matrimonie Blessed are they to whome god hath gyuen suche strength but god in his people hath loued this varietie that some in gyftes shoulde excelle other all whiche varietie shoulde wonderfullye make towarde the swete armonie and comlynes of the whole Lette no manne therfore reproue another mannes state nor be sorye for his owne but let euerye manne accordyng to his power godlye vse that gyfte whiche god hath geuen hym There is a chaste wedlocke and there is an vnchaste virginitie And this haue ye my counsel touchyng marying and kepyng youre wyues Nowe vnderstande my mynde lykewyse as touchyng youre question of seconde mariages For among you as I heare some are there whiche albeit denye not but that ye are in a fredome and maye marrye yet when one by the deathe of the other is made free they woulde not haue you marrye agayne Of these doubtes this thinke I. Yf any manne by reason of the death of his wyfe become single or yf anye womanne by reason of her husbandes death be wydowe very well doen were it if they be able thencefurth to lyue chaste yf neither he seeke for a wyfe nor she for another husbande but that bothe dedicate theyr freedome vnto goddes seruice That haue I for myne owne parte chosen whiche I thoughte beste because nothing shoulde lette me from preachyng gods worde whiche I so hartely fauoure that for loue thereof I litle set by suche pleasures as are in marriage Nowe and yf I knewe that all menne were of thesame mynde I woulde not lette to call and exhorte euery manne to doe as I doe But synce the disposicions of mennes myndes and bodyes are so vnlyke vnmeete is it to gyue all menne one kynde of counsell but in this rather lette euerye manne weyghe his owne strengthe and so folowe that kynde of lyfe whereunto by nature he thynketh hymselfe moost meete Lette suche one as vpon a profe had of Matrimonie feeleth hymselfe vnable to resiste the violente and burnyng assaultes of the fleshe rather marrye agayne that by lawfull matrimonie he maye remedye his vnchastnes than by lyuyng syngle through the vehemente desyre of the fleshe be in ieopardie of a more grieuouse offence So that in this neither compel I men to marie nor yet forbyd mariage but leaue euery man in fredome to weyghe with hymselfe what is expediente For nothyng haue I herein to prescribe vnto you as taught vnto me of the Lorde But this require I of you as commaunded by Iesus Christe Suche as are vnmaried stande free as I saye either to marie or not marye as they iudge best so that in theyr doinges they haue an iye to nothing but to Christes glorye But when a man is once maried I
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
taught you also howe after that he was rysen agayne he shewed hym selfe playnly and euedentlye to many fyrst to Cephas then to the twelue after that was he sene of more than fyue hundred brethren gathered al together And lest any might doubt of the trewth of this history of all thys noumber many are alyue euen vntyll thys daye and some are dede After this was be sene of Iames whiche was called brother of the Lord and was fyrste byshope of Hierusalem Then was he sene of all the disciples not only of the twelue whiche were fyrste called apostles whiche name was after deriued into many The texte And laste of all he was seue of me as of one that was borne out of due tyme. For I am the leaste of the Apostles which am not worthy to be called an Apostle because I persecuted the congregacion of God But by the grace of God I am that I am And hys grace whiche is in me was not in vayne but I laboured more abundauntly then they all yet not I but the grace of God which is with me Therfore whither it were I or they so we preache and so haue ye beleued And last of al was he sene of me as of an vnseasonable borne apostle which after the full tyme was at the laste lyke an vnperfite chyld rather caste than wel borne I complaine not because I laste sawe the Lord but coumpte it a greate matter that I deserued to se hym For I am the leaste of the apostles and vnworthie to be called an apostle because I persecuted the churche of god whome the apostles stablysh Vnworthy therfore was I euen asmuche as at laste to be chosen into the felowshype of thapostles but the fre goodnes of god vouchsaued to gyue me this honoure notwithstandyng I deserued it not so that whatsoeuer I am al is of hys goodnes and not of my deseruynge And I suffered not hys grace in me to be either idle or baraine For albeit in order of time I be laste yet in preaching of the gospel am I not behynde thē but haue laboured more than any other of the apostles which I saye leste for thys any myght lesse esteme myne authoritie because I was laste chosen to bee an apostle Howebeit this labor of myne I vouche not as myne but gyue al to goddes goodnes by whose helpe all was wrought To retourne therfore to the matier whether in preachyng the gospell theyr authoritie bee more or myne it lytle forceth sure is it that we with one assent preache one thinge and that whiche we with one assente preached that beleued ye as a sure and an vndoubted doctrine We alwaye teache one thinge this remayneth that ye lykewyse continewe in one beliefe not nowe doubting agayne of that wherupon ye were once agreed The texte If Christ be preached how that he rose from the dead how saye some among you that there is no resurreccion of the dead If there be no rysing agayne of the dead thē is Christ not rysen agayne If Christ be not ryse agayne then is our preachyng in vaine and your fayth is also in vayne ye and we are founde false witnesses of God For we haue testifyed of God howe that he raysed vp Christ whom he raysed not vp yf it bee so that the deade ryse not agayne For yf the deade ryse not a gayne then is Christ not rysen agayne If it be so that Christe rose not agayne then is your fayth in vayne and ye are yet in your synnes Therfore they which are fallen aslepe in Christ are perysshed It in this lyfe onely we beleue on Chryste then are we of all men most miserable But nowe is Christe rysen from the dead and become the fyrst frutes of them that slept For by a mā came death and by a man came the resurreccion of the dead For as by Adam all dye euen so by Chryst shall all bee made alyue but euery manne in his owne order The firste is Christe then they that are Christes at hys commynge Then cometh the ende when he hath delyuered vp the kyngdome to God the father when he hath put downe all rule and all auctoryte and power Yf by all the apostles wytnesses it hath been and is styll preached that Christe the prince and author of resurreccion is rysen agayne from deathe what malapertnes is it that among you some saye that there is no resurreccion of the deade For yf there be none then foloweth it that not so muche as Christ hym selfe is rysen agayne For to what purpose is it that oure heade and capitayne shoulde ryse but to go before and prepare the resurrection of vs his members openyng the way to vs all And yf Christ be not rysen certaynly vayne is our preaching vayne is also your belefe and truste And yf we be certaynly perswaded that Christe is rysen agayne aswell perswaded and beleue must we that we shall ryse agayne for whose restoring to lyfe he rose Yf we ryse not this foloweth that bothe you and I haue not only loste our labors I in preachyng ye in beleuyng but are also founde wrongful agaynst god of whome we falsly reported that he raysed Christe from death whome he raysed not as he in dede raysed him not yf other dead menne ryse not againe For either muste ye beleue bothe or deny bothe because that of the heade and members there is but one resurreccion Yf the deade ryse not for whose sake Christe rose then Christe hymselfe rose not And yf Christe rose not vayne was your belefe that he is rysen and in vayne beleued ye that through a truste and confidence in him ye were made free from synne Wherupon it also foloweth that ye are styll subiecte to your former synnes nor hath baptisme wherby we in the meane season through Christ spiritually ryse agayne from syn wrought anythyng in vs. They also whiche haue dyed with this truste and with this hope haue paciently suffered cruel martyrdome and death are vtterly goen for euer yf there be no hope of resurreccion And yf all oure hope conceaued of Christe reache no further than for the terme of this present lyfe we be not onely wretched people but also more miserable than they whiche to Christ are straungers For they yet haue after a sorte the pleasures of this present lyfe wheras we are both here in trouble for Christes name and shall after this lyfe haue no rewarde yf we ryse not body and soule agayne But god forbyd that any manne to his owne destruccion haue any suche fonde belefe But rather yf ye beleue that Christ is rysen agayne as euery godly manne dothe therof foloweth necessaryly that we shall also ryse againe For in hym began resurreccion whiche shall in vs bee made perfyte and as he takyng agayne his bodye vpon hym rose from deathe so shal we bothe bodye and soule ryse agayne leste otherwyse the heade myght bee deuyded from his members He as prince and capitayne fyrste rose agayne as the
y◠life to come measuring all the whole state of blysful life by worldly commodities say let vs eate drinke for to morow we shal dye That we toke in thys lyfe that and nothyng els is our owne for after death we be nothing The philosophers or false Apostles syng suche songes in your eares paraduenture but beware leste with theyr tales they deceyue you and bryng you into a perylouse erroure alwayes remembring what was truly sayd of a certaine poete of yours euyll woordes corrupte good maners Of idlenes and wanton lyuyng groweth this distruste whyles some knowing their owne enormities deny that there shall any resurreccion be in suche blyndenes of synne are they which lyue wyth out regarde of godly lyfe But awake ye through the study of ryghteousnes leauing your pleasures leste ye fal with other into the greate ieopardye of distrust For albeit there be some amonge you whiche swell and are proude of their worldely wysedome yet are they ignoraunt of the hyghest parte of wysedome in that they knowe not God nor beleue that by his might the dead can be restored to life againe not with standing his almyghtie power nor yet remembre that it is an easyer thing to restore that whiche is decayed than of nothing to make somewhat This tell I you not of any displeasure but to the entente ye should for shame hēcefurth nomore geue eare to such as labour to make you beleue such folishe and deuilishe poyntes The texte But some man wyll saye howe aryse the dead with what body shall they come Thou foole that whiche thou sowest is not quyckened excepte it dye And what sowest thou Thou sowest not that body that shal be but bare corne as of whete or of some other but God geueth it a body at his pleasure to euery sede his owne body All fleshe is not one maner of fleshe but there is one maner of fleshe of beastes another of fishes and another of byrdes There is also celestiall bodyes and there are bodyes terrestriall But the glory of the celestiall is one the glory of the terrestriall is another There is one maner glory of the Sunne and another glory of the Moone and another glory of the starres For one starre differeth from an other in glory So is the resurrecciō of the dead It is sowen in corrupcion it ryseth againe in incorrupcion It is sowen in dishonour it ryseth againe in honour It is sowen in weakenes it ryseth again in power It is sowen a naturall body it ryseth again a spiritual body There is a naturall body and there is a spirituall body as it is also wrytten the fyrst man Adam was made a lyuing soule and the last Adam was made a quickenyng spyrite Howbeit that is not fyrste whiche is spirituall but that whiche is naturall and then that whiche is spirituall The fyrste manne is of the earth erthy the seconde manne is the Lorde from heauen heauenly As is the erthy suche are they that are erthy And as is the heauenly suche are they that are heauenly And as we haue borne the image of the erthy so shal we beare the image of the heauenly This say I brethren that fleshe bloud cannot inherite the kyngdome of God Neither doeth corrupcion inherite vncorrupcion Beholde I shew you a misterie We shall not all slepe but we shall all be chaunged and that in a momente in the twinkling of an lye by the last trompe For the trompe shall blowe and the dead shall ryse incorruptible and we shal be chaunged For this corruptible muste put on incorrupcion and this mortall muste put on immortalytie When this corruptible hath put on incorrupcion and this mortall hath put on immortalytie then shal be brought to passe the saying that is wrytten Death is swalowed vp in victory Death where is thy styng Hell where is thy victory The styng of death is synne and the strength of synne is the lawe But thankes be vnto God whiche hath geuen vs victory thorowe our Lorde Iesus Christe Therfore my deare brethren be ye stedfast and vnmouable alwayes ryche in the worke of the Lorde for as muche as ye knowe howe that your labour is not in vayne in the Lorde But now synce it is certaine that a general resurrecciō shal be some curious persō wil aske after what sort shal it be in what kind of bodies shal men rise synce the bodies whiche we now haue are tourned into ashes earth or into some other thing more vile Thou foole which maruailest howe God can once doe in renyuing bodies again that nature dayly worketh in a sede cast into the grounde Thou sowest a drye dead sede into the earth there agayne thesame beyng putrified semeth to dye so finally growyng out of the earth as it were lyueth agayne and groweth nor coulde thesame in any wyse lyue agayne onlesse it be fyrste dead and buried But nowe groweth the sede vppe in another fourme that it had when it was cast into the earth Into the earth is cast a lytle vyle blacke and drye grayne which beeng by continaunce of tyme putrified there in due season groweth vp and becommeth fyrst a tender grasse and then a stalke and so at the laste an eare Of all whiche three there appeared none in that small grayne which thou before dydest cast into the earth Euery sede hath his power which when it is growen vp appeareth so that it may now seme vtterly to be an other where thou in dede knowest it to be the same saue that it is chaunged into a better forme Seest thou not of a lyttle kernell howe greate a tree groweth howe myghtye a stemme there is howe the rootes spreade howe large boughes what a noumbre of braunches howe pleasaunte blosomes and plentefulnes of fruyte there is Of all which there was nothyng when thou dyd cast that sealye small kernell into the grounde And yet at that tyme all these thinges didest thou hope for vpon trust conceiued of y◠workes of nature ▪ and darest thou not vpon trust of Gods almyghtye power surely looke for the lyke to be done by God A kernell it was that thou sowedste and not a tree and yet geueth God to that kernell once quickned a body suche as his pleasure is which geueth euery kynde of sede a speciall property that wheras all growe agayne yet haue they not in all poyntes thesame forme they had before And after lyke sorte is it in all kyndes of beastes wherof euery one hath his seueral sede so that of euery seed euery beaste can not be engendred And though this to all beastes be commen to haue a fleshy body yet is there betwixte one flesh and an other no small difference For the flesh of men is of one maner and the flesh of beastes fyshes and byrdes is of another Lykewise also though such creatures as lacke lyfe be called bodies yet is there a diuerse forme in heauenly bodies and in earthly as in stones water
and earth Yea and as there is of heauenly bodyes one beautie and comlynes and of earthly an other euen so a diuersitie is there among the heauenly bodyes them selfe Fyrste nether is there lyke glory and bryghtnes of the Moone with the sōne nor of other starres with the Moone and briefly euen the verie starres selfe in brightnesse diffre one from another for all are not as bryght as the day starre is Lykewyse at the resurrection all men shall ryse with theyr owne bodyes but yet in an vnlyke glory without doubte as it shal please God to gyue them and as they in this lyfe haue deserued For the vngodly shall rise in one fourme the good in an other Among them also that are good euerie one as he hath in this lyfe vsed hymselfe so shal he excell other in the gloriousnes of his new bodye Yet generally all good men shall haue a muche more actiue bodye than was that which they by death forsoke And as it is in nature to couer the seed vnder the earth the same is in the matier of resurrection the buriall of the deade bodye And that whiche in the seede is growyng agayne is in the bodye rysyng agayne And as in the one that is muche better which groweth vp than was that which was caste into the earth euen so here albeit it be thesame bodye that ryseth agayne yet is it farre vnlike There is sowen as it were a grayne into the earth a body subiect to corruption but thesame shall ryse againe without all corruption There is hydden in the earth a vyle body lothsome but there shall ryse againe a body both gloriouse and honourable There is buryed a bodye whiche euen when it lyued was weake but it shall ryse agayne full of power and myght There is buryed a bodye which albeit were alyue yet were it grosse and heauye and by the reason of that bourdaynouse to the soule gouernour of the same but there shall ryse agayne not a naturall but a spirituall bodye whiche shall to the soule be no let whither soeuer it moue For this is a difference of bodies also one is naturall whiche hath neede of meate and drynke and is weryed with labour whiche is diseased whiche with age weareth awaye which with his grosse and fautie instrumentes ofttimes letteth the intent of the soule which by reason of froward desyers oftentimes prouoketh to vyce to whome yf the soule be obedient and geue ouer the same is as it were tourned into the body and groweth out of his nature into fleshe another is spirituall which being in this lyfe by lytle and lytle purged from sensual appetites and desiers and after by resurrection renewed agayne is in maner transfourmed into the nature of the soule to whom it by godly desyre applyed it selfe that as oure soule obeyng the spirite of god is rauished and in maner transformed into him so maye our bodyes beyng ▪ obedient vnto the soule be pourged and shakyng of his grossenes be purified into such a body as is very lyke to the soule This grosse and earthly body receiued we of our first father Adā which as he was made of earth so was he subiect to earthly desiers But there is an other secōde Adam not somuche the begynner of our natiuitie as of our resurrection which as he hath an heauenly beginning so was he fre from al infeccion of earthly desyers And so reade we in Genesis The fyrste man Adam was made to lyue through y◠benefite of the soule but yet so that the soule beyng as it were bound to the grosse body should do nothing but by bodily instrumentes or at the leaste by some material meane But after him was geuen a seconde Adam which as he was conceaued by the holy gost so should he geue lyfe to his not this grosse lyfe whiche we haue in many poyntes common with beastes but a spirituall and a heauenly lyfe By Christ therfore are we repayred in al poyntes into a better state For that thing whiche is in time firste is also in substance more grosse and that by the order of nature We nowe beare about with vs a naturall bodye and in tyme to come we shall haue a spirituall bodye As the grosse parent of our stocke went before so folowed Christ the begynner of a newe generacion And what sorte of one the earthly parent was suche are his posteritie that is to saye men gyuen to earthly desyres And agayne what kynde of one the heauenly Adam was such are they which are borne agayne in hym that is to wete wholy delyted with heuenly thinges For we must for this state begyn that here which we intende herafter perfitely to enioye As before baptisme in vngraciouse maners we resemblyd the nature of our fyrst father so being borne agayne vnto Christ through baptisme we muste nowe in heauenly lyfe resemble oure heauenly father And yf we this do not neither shall we be here partes of Christes bodye nor in tyme to come gloriously ryse agayne In deede admitted are we into the kyngdom of god but this I tell you brethren that flesh and bloud that is to say men of the first generacion cannot come to the enheritaunce of the kyngdome of God nor the lyfe whiche is with synne corrupted shall haue the inheritaunce of lyfe immortall And because ye shall be ignoraunt of nothyng apertaynyng to the maner of resurreccion beholde I tell you a misterie We shall not all dye for the laste daye shall peraduenture fynde some of vs alyue but yet shall all we be chaunged to the glory of immortall lyfe whiche here after a sorte abstayning from the infeccion of synne through godly conuersacion beginne the immortal lyfe to come This chaunge shal not be made by lytle lytle as we see natural thinges chaunged but in a minute twynkling of an iye at the sounde of the laste troumpe For the troumpe shall blow at the voyce wherof suche as then are dead shall ryse immortall And we whiche shall at that day be found alyue beyng sodaynly chaunged shall lyue after an other sorte that is to say as they doe which are rysen again For necessary it is that before we perfitly possesse the kingdom of heauen we vtterly put of al earthlynes and that this our corruptible body be made incorruptible and this our mortal body become immortall When this is so than shal that verely be perfourmed which the Prophete O see foreseing sayth reioysing at the vtter destrucciō of death ▪ death is swalowed vp through victory Where is now death thy styng ▪ o hell where is thy victory The sting of death is sinne the strength of sinne is the lawe which by occasion geuing prouoketh vs to sinne When the law is taken away the power of sinne is faynt and feble when sinne is taken awaye the power of death ceaseth by reason that the styng is taken awaye wherwith she is wounte to stryke vs. Vnable were we vtterly to fyght
nothyng no not with ieopardye of oure lyfe to preache the trueth of the gospell vndoubtedly assuryng our selues that he whiche raysed the lorde Iesus from death wyll throughe hym rayse vs agayne dying for his sake and bryng vs all together to the generall glorie of resurreccion as we are here in lyke fayth knytte together But whether in the meane season we be troubled or deliuered from trouble all is done for your sakes that the trueth of the gospel maye be more spread abrode among you that the more amende theyr lyfe so manye more geue thankes not to vs but to god to whose glorie it appertayneth that his faithe which he would haue cōmen to all men be moste plentifully enlarged In hope and sure cōfidence that it will so be no troubles werye vs but through them we rather ware stronger knowing wel that albeit oure vtwarde body be by litle and litle worne awaye yet our inwarde and better parte in the dayely and continuall decaye of the body becometh more quicke and sustie as it were with miseries growyng yong agayne and beginnyng to taste of before the lyfe euerlastyng to come For albeit the bodely affliction whiche we for the gospelles sake abyde be lyght and transitory yet lyght as it is it prepareth in vs no small but an exceadyng and an vnspeakable weight of glory whyles both for suche transitory tormentes suffered for Christes sake we are made worthy of blysse euerlastyng and for temporall deathe sustayned for hym we receaue the rewarde of euerlastyng lyfe in hope wherof we lytle esteme oure bodyly lyfe not somuche passing vpon suche thynges as are seene with owre bodylye eyes as vpon suche as are not seene but only with the eyes of faythe For suche thinges as are sene here in this world beside that they are thinges neither throughly good nor throughly bad of whiche sorte are lucre honoure pleasure lyfe losse of godes reproche tormentes and deathe are also not continuallye abydyng whereas suche thinges as are sene with the eyes of faythe are bothe trewe ryches and suche as wyll endure for euer The .v. Chapiter The texte For we knowe that yf oute earthly mansyon of thys dwellyng were destroyed we haue a byldyng of God an habitacyon not made with handes but eternall in heauen For therfore sygh we desyryng to bee clothed with oure mansyon whiche is from heauen so yet yf that we be founde clothed and not naked For we that are in thys tabernacie sygh and are greued because we would not be vnclothed but would be clothed vpon that mortalitie myght be swalowed vp of lyfe He that hath ordeyned vs for thys thynge is God whiche very same hathe geuen vnto vs the erneste of the spirite ANd vpon thys sure truste certaynly lytle regarde we euen oure lyfe knowinge well that yf it chaunce our soules in this worlde to be chaced out of the mansion of oure bodye whiche I myght more properly call a tent than a mansion being suche as a manne maye not long tary in though nomanne dryue hym thence that we haue prepared for vs another howse in heauen from whence we shall neuer be excluded As for this howse of oures because it is made of claye and buylded by manne whether we wyll or not decayeth dayly albeit no man pull it downe euen as we see other buyldynges in continuaunce of tyme to be destroyed Mennes workmanshyp can not be of longe continuaunce but that whiche is repayred by god and once becomen heauenly is out of all suche ieoperdies as chaunce by reason of tyme. And so lytle feare we to departe out of this wretched body that vntyl that be we sygh here desyring to be discharged of the burdayne of our mortal carkas wherewith our soule is here in earth much burdeyned and kept downe desyrouse to flye hence to another place and to be clothed with the mansion of a gloryfied body which shall from heauen be gyuen vnto vs so that when we bee vnclothed of this bodye we bee not founde vtterlye naked but through a confidence of our good lyfe clothed with the hope of lyfe immortall For we grone in thys meane season for the heuynes of oure bodye thrall and subiecte to so manye miseries not because it is a thyng of it selfe to bee desyred of any man to departe hence but because we desyre to haue this bodye restored into a better fourme and for mortalitie by rysyng againe to receaue immortalitie so that we seme not vtterly spoyled of the bodye whiche we for a tyme forsoke but better clothed with the same as who for a corruptible bodye shall receaue an incorruptible And albeit this seme neuer so vnlikely that there shall for a mortall body ryse an immortall fre from all miseries yet muste we not mistruste the sonne It is god whiche hathe prepared vs to receaue the glory of lyfe immortall who hathe also in the meane season gyuen vs as a pledge or an earneste peny his holy spirite to confirme and establyshe vs with his present inspiracion in hope of that whiche is to come The texte Therfore we are alwaye of good cheare and knowe that as longe as we are at home in the body we are absent from God For we walke in fayth not after the outwarde appearaunce Neuerthelesse we are of good comforte and had leuer to be absent from the body and to be present with God Wherfore whether we be at home or from home we endeuour our selues to please hym For we must al appeare before the iudgement seate of Christ that euery man may receaue the workes of his body accordyng to that he hath done whether it be good or bad Seyng then that we knowe how the Lorde is to be feared we fate fayre with men For we are knowen wel inough vnto god I trust also that we are knowen in your consciences For we prayse not our selues agayne vnto you but geue you an occasyon to reioyce of vs that ye maye haue somewhat agaynst them which reioyce in the face and not in the hearte For yf we bee to feruente to God are we to feruent Or yf we kepe measure for your cause kepe we measure For the loue of Christ constrayneth vs because we thus iudge that yf one dyed for al then were all dead he dyed for al ▪ that they which lyue should not hence furth lyue vnto themselues but vnto him which dyed for them and rose agayne Wherfore henceforth knowe we no man after the fleshe In somuche though we haue knowen Christ after the flesh now yet hence forth know we him so nomore Therfore yf any man be in Christ he is a newe creature Olde thynges are passed away behold all thynges are become newe Neuertheles all thinges are of God whiche hathe reconcyled vs vnto hymself by Iesus Chryst and hathe geuen to vs the office to preache the attonement For God was in Chryste and made agrement betwene the worlde and hym selfe and imputed not theyr synnes vnto them hath commytted to
vs the preachyng of the attonement Now then are we messengers in the rowme of Christe euen as thoughe God dyd beseche you thorowe vs So praye we you in Christes stede that ye be reconcyled vnto God for he made hym to bee synne for vs whiche knewe no synne that we by hys meanes shoulde bee that rightewesnes which before God is alowed And therfore what tempestes soeuer befall vs alwayes are we of good there knowing that as longe as we are at home in thys bodylye mansion we straye abrode and are deuided from god to whome by departure out of it we are more nyghly ioyned not meanyng so that god is not for thys presente tyme with vs but that he is not yet so clearly sene as he shall bee then For albeit in the meane season he bee after a sorte seene by faythe yet is it as it were a farre of whiche shall then presently bee seene euen as he is end not obscurely And therfore yf the pleasure of god bee that we in this body shall yet suffer more afflictions in good hope stande we that we shal easyly suffer them in hope of the rewarde to come and yet is thys of vs muche more to bee desyred to departe I saye out of thys bodylye mansion that after suche departure we may be more nyghly ioyned to god Therfore whether we bee compelled to continewe in thys house orels as we muche more desyre to departe hence that is to saye whether we lyue or dye all our endeuoure is to bee allowed of god For vnles a manne departe hence in goddes fauer let hym not loke for the rewarde of immortall lyfe whiche poynte I gyue you warnyng of leste any thinke baptisme a meane sufficent therunto without godly lyuyng As for wycked synners to theyr damnacion they receaue agayne bodyes whiche they here abused in theyr owne synfull lustes and not to the glory of god And as euery mans deseartes haue been for this lyfe suche shall his rewarde be what euery manns deseartes are is a thyng as yet vnkowen but yet must al we in open syght of the worlde appeare before the iudgement seate of Christe where nothyng shal be hydden but euery man shal reape as he hath sowed in hys body and when body and soule are ioyned together enioy suche reward as his workes were whyles he here liued whether they were good or badde We therfore hauing alway that terrible daye before our iyes diligently laboure in all poyntes to please both God man For albeit we deceiue men with some counterfaite kynd of holynes yet doth God throughly knowe vs as which seeth euen the very bottome of our heartes whiche thyng no man can do Howbeit my trust is that I haue in such sort vsed my selfe amoÌ„g you that ye throughly knowe and perceaue the synceritie of my lyfe for with this glorye are we contented For we auaunce not our office agayne eyther because we would of you be more made of or because we seke for any aduauÌ„tage at your handes but forasmuch as I perceiue that some make greate boste for that they were assigned vnto theyr office by chiefe Apostles we geue you occasion to glory lykewyse of vs agaynste them whiche for this respect lytle set by you because ye haue but an abiect and a vile one to your Apostle which albeit sawe not the Lorde in his mortall bodye as other Apostles dyd yet sawe I hym immortall and of hym receiued myne Apostleshyp as other dyd and haue by hys helpe done no lesse than other haue This rehearse I for your sakes because ye shoulde haue some thing wherwith to aunswere them which being not contented with the prayse of their owne conscience for their good dedes with high proude lookes seke for worldly commendacion wheras their consieÌ„ces do inwardly coÌ„demnetheÌ„ Nothing speake we for our own sakes but whether we speake of our great actes and therby seame to be peuishe peuishe are we to godwarde to whose glory we rehearse such thinges as we by his helpe did or yf we kepe a measure in speakyng of our selfes therby seme wise to you are we wise to whose weaknes we teÌ„per our tale We make not our selfes equal with other Apostles by boastyng but the loue of Christ constrayneth vs openly to speake that thing which appertayneth to his glory For to his praise maketh it not to ours if there were by vs through his gyft any thing notable done that all people should the better knowe howe his death was not vnfruitfull forasmuch as it doth indifferentlye profite al people so farfurth that euen by vs whom thei despise it sheweth his power and not by them only which sawe Christ in his manhode nor by such only as haue carnal allyaunce with him But rather this wise reason we the matter with our selfe yf Christe alone indifferently dyed for al than foloweth it that generally all such people were before thrall and subiecte to death as his pleasure was by his death to redeame from death And because he woulde haue all men indifferentlye bounde vnto hym therfore dyed he for all that suche as by hys benefite lyue beyng through hym newe borne agayn shoulde no longer lyue to themselfes but to hym whiche boeth dyed and rose agayne for them By this should men be estemed and not by carnall affinitie Yea and albeit we maye glory our selfes of the stocke of Iewes yet synce that tyme we professed Christes religion we knowe no man because he is one of our stocke but coumpte suche of our kynred as are by lyke fayth ioyned vnto vs. A vayne crake is it therfore whiche some make that they be Christes owne countrey men or els because they are his kynsmen and lyued familiarly with him his fleshe was geuen but for a season presently but now synce that his body is taken awaye and his holy spirite sent his wil and pleasure is to be knowen after the spirite and coumpteth hym nyghest of his kynne whiche hath in his promisses moste affiaunce Nor let any man for this cause lesse esteme vs which are later Apostles because we knew not Christe lyuing here in earth in his mortal body synce that yf we had so knoweÌ„ hym in dede now yet would we haue forgone that knowledge as which hyndred the spirite and woulde nowe synce that he is become spirituall loue hym spiritually Whoso therfore is through baptisme graffed into Christ let hym forsake his olde phantasies nor thinke thys man is a Iewe that man is a Grecian this a bonde man and that is a fre man but remembre rather howe that euery man which is borne agayne to be a newe man is of a carnall man becomen a spirituall Olde thinges are paste and gone and beholde through Christ al thinges are so dayâ—ly made new Away therfore with these wordes this is a GreciaÌ„ this is an aliaunt this is a Iewe this is a worshypper of idoles this is a spoyler of holy places The man hath forsaken
yf we lusted to vse our ryght But whither am I plucked with the vehemence of this my tale So moued am I that I cannot refraine but vtter vnto you al my mynde For towarde you ye Corinthians my mouthe is open and my heart enlarged Suche a confidence haue I in you so bolde am I to glory of you Synce I lothe not my condicion repente ye not of yours Yf ye contente my mynde bothe haue I cause to glory of you and ye no lesse cause to reioyce of me and without cause are ye why ye should for my sake be of a straight and narrow mynde So that yf in you there be any straitnes the same groweth of your euyll myndes For your welth I leaue nothyng vndone and vnsuffered but ye towarde me agayne beare not lyke loue I in hope of resurreccion and of loue borne toward you manfully abyde and suffer all troubles and synce ye looke to haue thesame rewarde synce I haue hetherto loued you lyke a father meete is it that ye in strength of myndes resemble your father which vnreadines I lay not vnto your charges as to mine aduersaries but rehearse it as to my dearely beloued chyldren Despise the watryshe ceremonies of the Iewes Despise the worlde and trust to suche good thynges as are verely yours Of a vyle and straite mynde it cummethe to bee contente with presente thynges Of a straite mynde is it to desyre nothyng but these worldely vanities whiche wyll soone after peryshe Christe for you is aboundantly ryche aboundantly gloryouse aboundantly myghtie and welthy let hym be sufficient for you hym embrace ye with all your heartes Knowe your condicion and looke vpon your welthy state and coumpt your selfe greater than with vnbelieuers to haue any thing a doe There is betwixt you and them more difference than wyll suffre you to be yoked together For what agrement can there be betwixt ryghteousnes and vnrighteousnesse and vnryghteousnesse or what companie hathe lyght with darkenesse or what concorde hathe Christe with Beliall The goddes are diuerse the religions diuerse diuerse maners and diuerse hopes Howe agreeth the temple of God with heathen images For ye are the temple of the lyuyng God as God hymselfe in holy scriptures testifieth saying I wyll dwell among them and walke among them and wyl be theyr God and they againe shal bee a people specially consecrate and halowed vnto me Yf the Iewes then abhorre a Gentile as vnpure and cursed and flye his infeccion come ye good people which are veryly consecrate to the lyuyng God out of the companye of the vnreligious kepe your selfes out of theyr felowshyppes as the Lord by the Prophete Esai exhorteth you saying synce ye are holy touche no vncleane thyng Wycked maners are verily vncleane and full of ieopardouse contagion with whose company beware leste your cleannes be defiled But when I this counsell you to flie that standeth not somuche in chaungyng of your places as in chaungyng your myndes Yf ye this doe then wyll I knowledge you and receyue you holy as I am holy my selfe then shall ye fynde me as a father and I will embrace you as my sonnes so saieth the Lord almightye lesse ye myght mystruste the promise maker ¶ The .vii. Chapter The texte Seyng that we haue suche promyses dearly beloued let vs clense our selues from all â—lthynesse of the fleshe and spyrite and growe vp to full holinesse with the feare of God Vnderstande vs â–ª we haue hurte no manne we haue corrupte no manne we haue defrauded no manne I speake not this to condemne you for I haue shewed you before that ye are in our heartes to dye and lyue â–ª with you I am very bolde ouer you I reioyce greatly in you I am fylled with comforte and am eâ—ceding ioyous in all our tribulacion For when we were come into Macedonia our fleshe had no rest but we were troubled on euery syde Outwarde was fightyng inwarde was feare Neuerthelesse God that comforteth the abiecte comforted vs by the cummyng of Titus And not by his cummyng onely but also by the consolacion whiche we receyued of you when he tolde vs your desyre your feruente mynde for me so that I reioysed the more For though I made you sorye with a letter â–ª I repente notâ—th â—uch I dyd repente For I perceyue that thesame Epistle made you sorye thought it were but for a season But I nowe reioyce not that ye were sorye but that ye so sorowed that ye repented For ye sorowed godly so that in nothyng ye were hurte by vs. For godly sorowe causeth repentaunce vnto saluacion not to bee repented of â–ª contrary wyse worldely sorowe causeth death For beholde what diligenâ—â— this godly sorowe that ye tooke hathe wrought in you yea it caused you to cleare youre selues It caused indignacion it caused feare it caused desyre it caused punyshement For in all thynges ye haue shewed your selues that ye were cleare in that matter Wherefore though I wrote vnto you I dyd it not for his cause that had done the hurte neyther for his cause that was hurte â–ª but that your good mynde for vs myght appeare among you in the syght of God Therefore we are comforted because ye are comforted yea and erceadynglye the more ioyed we for the ioy that Titus hadde because his spyryte was refreshed of you all I am therefore not nowe ashamed though I â—â—â—sted my selfe to hym of you For as all thynges whiche we speake vnto you are true euen so our boasting that I made vnto Titus is founde true And his inwarde affeccion is more aboundant towarde you when he remembreth the obedience of you all howe with â—eare trembling ye receyued him I reioyce that I may be bolde ouer you in al thinges VPon sure trust of suche promyses of God therfore let vs so vse our selfes dearly beloued that we seme worthy thesame cleansyng our selfes not onely from all filthynesse of body but also of the soule that we both may leade a hurtlesse lyfe among menne and haue therwith an vpryght harte to God furnyshed with full and perfite holynesse agaynste the cummyng of Christe in the meane season doyng our dueties not of dissimulacion as Hypocrites doe but for feare of God who geueth euery manne reward accordyng to his deseartes So wyde and large is the loue whiche I beare towarde you that I claspe and embrace you all together with my whole harte receiue ye me lykewise as I am into your hartes specially synce that ye receyue other which both loue you lesse and are with theyr costly fyndyng and disdaynfulnesse chargeable vnto you and besyde this lode you also with ceremonies Neuer hurte we any of you nor with false learning corrupted any of you nor violently exacted ought of any man whiche ye muste not take as spoken to condemne or reiecte you but to make you the better For by that I haue alreadie wryten vnto you it may be clearly perceyued that I with all my harte loue you
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
IerusaleÌ„ and is in bondage with her children But Ierusalem whiche is aboue is free whiche is the mother of vs all Nor is it to be supposed that this tale hath beside the trueth of the historie no secrete hidden misterie For comenly suche is Moses law that as in a maÌ„ne vnder the grosse fleshe and coueryng of the body is hidden the soule the ruler therof so vnder the letter and historie a more priuey thyng and higher mistery is couered Let vs then serche foorth what in the alligorie these two mothers and the two sonnes signifie Surely the twoo mothers represent the twoo testamentes of whom the one brought foorth a people subiecte to the bondage of the lawe the other brought foorth a people through fayth free froÌ„ that burdain For Sina is a mouÌ„taine in Arabia whiche in the Chaldees language hath the name of the bondmaiden Agar and bordereth vpon the mountaine of Sion wherin standeth the cytie that once was called Iebus and is now called Ierusalem Now are they that inhabite the mountaine Agar euen in these daies bonde in theyr state resemblyng the beginner of that nacion But Ierusalem whiche as inheritaunce fel to Isaacs posteritie is free This citie forasmuche as it standeth in a high place representeth heauen into whose freedome we be called That cytie is not onely mother to the Iewes but to all vs whiche beleue in Christ Moses lawe is yearthly the lawe of the gospel forasmuche as it came from heauen is heauenly As the body is seruaunt to the soule so that whiche is grosse is bonde and that whiche is spiritual is free Moses lawe brought foorth her childe fyrst the lawe of the gospel albeit it had issue after yet how many more children brought it to God Moses lawe brought foorth but one nacion the same of no great multitude neither the lawe of the gospel containeth all nacions of the worlde The texte For it is written reioyce thou barren that bearest no children breake foorth cry thou that trauailest not For the desolate hath many more children than she whiche hath an husband And lest some thinke that this was but a chaunce Esai long before sayd it should so be who by the spirite of prophecie foreseyng the great noumbre of Gentiles resortyng to the gospel of Christ reâ—oyseth by these wordes Be glad thou barren that bearest no children breake foorth and crye thou that trauailest not for many more children haste thou whiche semedst desolate and barren than hath she that hath a husbaÌ„d and semed to put men in a meruailous hope of posteritie In the Iewes state before tyme fewe were there that came through it vnto Gods fauor but fayth in the gospel hath brought in many and wil without ende bryng in more Thus see ye the twoo mothers and theyr twoo children the beginners of twoo nacions The texte Brethren we are after Isaac the children of promise But as then he that was borne after the fleshe persecuted him that was borne after the spirite Euen so is it now Suche as yet styfly cleaue to Moses lawe belong to Ismael whiche was borne of the handmayde But we whiche gyuyng ouer our coÌ„fidence in the lawe through perfite fayth hang only vpon Christ are Isaacs children who was borne of the free lawful wyfe not by the courâ—e of nature but by the promise of god Nor are we receyued into yâ— welthy state taught by the gospell because we were borne vnder the lawe but because god loÌ„g synce promised all them saluacion that thorough fayth woulde come into the felowshyp of his sonne Iesus Christ Yea and in this also the allegorie featly agreeth that bothe posterities sauer of theyr beginners For as thaÌ„ the elder sonne Ismael carnall sonne vnto Abraham persecuted the yonger called Isaac who was borne by goddes promise â–ª eueÌ„ at the tyme wheÌ„ they playeo together takyng more vpon hym than was mere so in this tyme they that cleaue faste to the carnall lawe hate suche as embrace the spiritual lawe of the gospel labouryng to be more esteamed chalengyng as theyrs the ryght of the fyrste begotten whiche is only dewe to Christe labouryng also by the title of aunciencie to make the free mothers chyldren bonde as they be to th entent that being elder seruauntes they maye ouer vs that are yonger beare rule The texte Neuerthelesse what sayeth the scripture â–ª putte awaye the bonde woman and her sonne For the sonne of the bond woman shal not be heyre with the sonne of the free woman so then brethen we are not chyldren of the bond woman â–ª but of the free woman â–ª But the free mother alloweth no suche alteracion nor wyl suffer these two borne after suche a diuerse sorte to be conuersaunt together But as yâ— scripture saythe with great indignacion cryeth out put awaye the bonde woman and her sonne for I wyl not suffer that the bond womaÌ„nes childe shal with my sonne Isaac be inheritour The Iewyshe Synagoge to muche hangeth by them whiche beleue the gospell The Iewes require to muche of christians whose libertie they enuye at Yt the bonde mother wyll not gladly depart let her rather be thrust out than with her slauyshe companye she corrupt my sonne The inheritaunce of euerlastyng lyfe is promised to Isaac and to hym is it dewe Let Agar yf she luste carye furthe with her the water potte of the vnsauery lawe whome she so greatly loueth But my sonne Isaac by drynkyng the effectuall lickor of the gospel shal styll with good lucke growe vp vntill he become a perfite man Wherfore suffer my brethren that the Iewes which to stubbernly delyte in the seruile lawe haue styl theyr owne bondage nor growe oute of kynde from theyr mother We which were sometime our selfe vnder the bondage of the law and lyke vnto the chyldreÌ„ of the bond womaÌ„ Agar persecuted the verie naturall childreÌ„ of yâ— churche are nowe delyuered froÌ„ that olde bondage and receyued into the title of Saraes chyldren And for this libertie thanke we Christ into whome through fayth we are so planted that we are become inheriters of the promised inheritauÌ„ce of heauen So that into what libertie Christe hath by his death after our falling from him restored vs that are Iewes into the same are ye that are Gentiles called through preaching of the gospell The .v. Chapiter The texte ¶ Stande faste therfore in the libertie wherwith Christe hath made vs free and wrappe not youre selues agayne in the yoke of bondage NOwe remayneth there nothyng but that ye stedfastlye continewe in that ye haue once gotten For what madnes is it to forsake the liberall gyfte and freedome wherin Christe of his especiall fauer hath sette you and to become bonde We which of that paynfull bondage haue had experience are glad and reioyse of oure libertie and are ye of youre libertie in suche sorte weaty that ye are content to become bonde The texte ¶ Beholde I Paule saye vnto you that yf ye be circumcised
eche one hating an other and not onlye helpe not eche one another but also backbite and gnawe one another and not onlye backbyte and gnawe but lyke outragiouse wylde beastes asmuche as in you is deuoure other great cause surelye haue ye to feare leste ye lyke beastes tearyng one another be with eythers woundes destroyed To this inconuenience fall they whiche beyng withoute the charitie taught by the gospell stycke styll to the carnall law whyles they measure al thynges by theyr priuate commodities wheras contrary christian charitie is in a readynes to do other men good The texte I say â–ª walke in the spirite and fulfill not the lustes of the fleshe For the fleshe lusteth contrary to the spirite and the spirite contrarye to the fleshe these are contrarye one to an other so that ye cannot do whatsoeuer ye would But and if ye be led of the spirite then are ye not vnder the lawe The whole effecte of my woordes drawe to this ende that forsomuche as ye are deliuered from the bondage of Moses carnal lawe ye should leade your life accordyng to the spiritual lawe of charitie as ye shall in dede do if ye neither esteme perfite righteousnes to stande in Iewishe ceremonies nor liue vnder carnal desires If ye liue vnder carnal lustes ye shal alway be vnder the lawe Endeuour ye therfore to leade a spiritual life if ye thus do then shal ye abstaine froÌ„ suche actes as the fleshe shal prouoke you vnto For as â–ª in one manne there is a grosse and heauy body and a soule that is heauenly and immortal and as in one law there is a grosse parte whom we call the letter and again a heauenly thyng whiche is called the spirite so in one mannes soule one power there is whiche styl calleth to goodnes and an other to this power contrary like vnto the body the letter of the law whiche prouoketh vs to dishonestie Betwene these partes there is a coÌ„tinual battaile whiles the fleshe fighteth against the spirite and the spirite against the fleshe Well may the fleshe be restrained froÌ„ her desyres but yet wyll it not be so oppressed but that it wyl labor and striue against the spirite And if the fleshe happen to haue the vpper hand it is sometyme seen that where a man hath a desyre to godlines yet beyng ouercomen by the fleshe he doth suche thinges as he knoweth should be auoyded And if the spirite of Christ sufficiently moue you to do willyngly suche thynges as are good godly then hath Moses lawe vpon you none authoritie The texte The dedes of the fleshe are manyfest whiche are these adultrie fornicacion vnclennes wantonnes worshippyng of idolles witchecrafte hatred variaunce zeale wrath strife sedicion sectes enuiyng murder droÌ„kennes glotonie and suche like of the whiche I tel you before as I haue tolde you in tyme past that they whiche committe suche thinges shal not be inheritors of the kyngdome of God But because ye shal not be ignorant the spirite wherof we now speake is a thyng that cannot be seen the fleshe may be seen And yet is it not hard to coniecture whether a man be seruaunt to the fleshe or be ledde by the spirite of God For as the welsprynges be suche are the waters and other that flowe from thence A mannes life maners doynges plainly shewe what a man is within But because we wyl not at this tyme speake of doubtful or hidden matters these be they that make plaine profe that a man is styl seruaunt to the fleshe notwithstannyng he be baptised and haue shaken of the bondage of the lawe aduoutry I say fornicacion vnclennes waÌ„tonnes idolatry witchecrafte hatred variance zeale wrath strise sedicion sectes enuy murder dronkennes glotony To these whosoeuer be bonde albeit the same man be baptised yet is he not throughly â–ª free but bondslaue to naughtie desyres Nor be ouer bolde because ye are baptised or for your workyng of myracles What tyme I was among you I warned you and now by my letter I earnestly warne you againe that al they whiche do suche thinges shal be excluded from the enheritaunce of the kyngdome of heauen The texte Contraryly the fruite of the spirite is loue ioy peace long sufferyng gentlenes goodnes faythfulnes mekenes temperancie Against suche there is no lawe They truely that are Christes haue crucified the fleshe with the affeccions and lustes On the othersyde suche as are perfitely free and ruled by the spirite of God are knowen by these fruites For with this spirite are ioyned charitie ioy peace long sufferyng gentlenes goodnes faythfulnes mekenes temperancie They that of theyr owne good wyll do these haue no nede to be pricked foorth with compulsories of the lawe for them theyr owne innocencie maketh free from it Besyde this they that truely are Christes as it besemeth spiritual people haue crucified the fleshe with all the vices and desires therof For by baptisme we dye with Christ and are buried also with him The texte If we liâ—e in the spirite let vs walke in the spirite Let vs not be desirous of vayne glory prouokyng one an other enuiyng one at an other We may not stande doubtfully betwene the fleshe and the spirite whether of both we should folowe If the spirite geue life to the body reason it is that the body be vnder the gouernaunce of the spirite If we haue receiued life through the spirite of Christ and not by the law let vs liue accordyng vnto the inclinacion of the same spirite If we haue truely tasted of the spirit of Christ let vs bryng foorth the fruites of it and abstaine from al carnal workes Let vs not be desyrous of vainglory for the same prouokyng eche one an other of vs to debate and strife enuiyng one an other of vs. For euen them that professe the rule of godly life these vices oftetymes trouble whiche yet are in very dede the pestilence and destruccion of true godlynes The vi Chapiter The texte Brethren if a man also be taken in any faulte ye whiche are spiritual healpe to amende him in the spirite of mekenes consideryng thy selfe lest thou also be tempted HItherto haue I shewed you brethren to what ende all they that haue taken Christes religion vpon them must enforce theÌ„ selfes Yet because baptisme taketh not from vs but that we are men styl if any among you by reason of weakenes fal into any offence your part is which are stroÌ„ger by the spirit of God haue not geueÌ„ place to fleshly desyres with gentle and meke wordes to restore him againe encouragyng him vp that he may rise againe not with rough speache causing him to despayre Hipocrites vse suche proud lokes and high wordes but Christes spirite forasmuche as it desyreth al mens saluacion with meke and gentle meanes calleth men to amendement And oftetymes it chaunceth that whoÌ„ a sharpe earnestnes withdraweth vtterly them gentle and brotherly correccion maketh humble and boweth Moses law after suche sorte
goodnes it selfe That that is new vnto vs is not new with him For that that he shewed open to the world in sending his sonne now in the later dayes was eternally decreed with the father and the sonne albeit he would by his certayn vnspekable counsail haue it secretly hidden vntil his determined time were fulfilled to open this secret vnto mankynde Wherin the losses of tyme that the people in times past miâ—â—enâ— in vaine seking saluacion some by the outward obseruacion of Moses saw some by the studie of philosophie some by supersticyous religion wurshipping of deuils should be expelled and the whole suÌ„me of all thinges yâ— apperteine to true innocencie to true godlines should be ascribed only to Christ besides whom no man ought to desyre any thing for asmuch as he being the only foantayn is content to gratify our peticious â–ª with any good thyng that is eyther in heauen or earth For God the father hath appoynted him to be the head of all that all men should depend of hym onely and to trust to receiue at his hand whatsoeuer is rightly to be desired and to acknowelege that it cummeth of him whatsoeuer he of his bounteous liberalitie bestoweth vpon vs. By whome also such aboundant felicitie hath chaunsed vnto vs that we wer chosen vnto the lotte and enheritaunce of immortalitie not of our owne deseruinges but because we were predestinate to it by his decrâ— loÌ„g a go by whose arbitrement and power all thinges are ordred and disposed by his vnscarcheable counsel on our behalfe according to his owne wil who forasmuch as he is the best the most wise he cannot possibly wil any thyng but those thinges that are both best wisest Such was his determinate wil that we should be called vnto this enheritaunce felowship of Christ noâ— for our own desertes but of his frâ— benignitie we that through the monicyon of the prophetes sayinges had in a maner fixed our hope in Christ promised vnto vs yea eâ—â— afore the trueth of the gospelcame to light so that this benefit should not be ascribed to the obseruacion of Moses law but that al the praise should wholy redound to the glory of the goodnes of God who was content frely to geue it to vs by his sâ—â—â— Neuertheles we Iewes wer not called alone to the promised felowship of Christ although in distrusting the shadowes of Moses lawe we haue embraced the trueth of the ghospell wherof we trust assuredly to receiue true saluacion yea without any helpe of the lawe at all but you also albeit you are vncircumcised yet assone as ye beleued in the same gospell you were chosen inâ—â— thesame felowship For we are not debtours vnto CircuÌ„cisioÌ„ in yâ— we are receiued into the hope of immortalitle but vnto fayth which if you haue as wel as the Iewes what should let you froÌ„ the geÌ„tle goodnes of god The cutting a way of yâ— foreskin is a marke to discerne yâ— Iewe froÌ„ the Heathen But yâ— marke of the gospel exteÌ„deth further is not printed vpon the bodye but in the soule With this signe all are marked indifferentlye of what nacion soeuer they be that embrace the doctrine of the gospel and beleue his promisses Some will aske what token is it that discerneth the Christians from the wieked â–ª Truely the holy gost and the inward affect not a seruile bonde affect but such a one as is commonly in good children which maketh vs with al our hart to beleue the promisses of the gospel yea although they do not yet in this world presently appere For yâ— enheritaunce wherinto we are engraffed shal not be fully performed but at the resurreccion of yâ— bodyes How beit he geueth vs his spirite in the meane season as a pledge ernest of yâ— promised enheritaunce By thys token we are surely certified yâ— god accepteth vs for his childreÌ„ not doubting but he wil take his owne to himselfe whoÌ„ he hath redemed by yâ— deathe of his soÌ„ne For yâ— merciful geÌ„tilnesse of god is desirous to winne many wold haue his â–ª magnificence most specially knoweÌ„ notified to maÌ„kind whiche yâ— more it is opened abrode yâ— mo shall speake of it God in times past cared peculiarlye for yâ— Iewes in that he deliuered theÌ„ froÌ„ the seruitude of yâ— Egipcians But it was a small matter to haue yâ— goodnesse of god set forth only in one nacioÌ„ His wil is to be praysed extolled of al meÌ„ inaâ—nuche as he hath frely redemed al froÌ„ the bondage of sinne For yâ— he estemeth as pertinent to his glory yâ— not only the Iewes but al the nacions of yâ— who le world through beliefe of the gospel should be partakers of saluatioÌ„ The texte Wherfore I also after that I heard of the faith which ye haue in the Lord Iesu and loâ—â— vnto all the sainctes cease not to geue thankes for you making mencioÌ„ of you in my praieâ—â— that the God of our Lord Iesue Christ the father of glory maye geue vnto you the spiryte oâ— wisdoÌ„ reuelaâ—oÌ„ by the knowlage of him selfe lighteÌ„ the eyes of pour myndes yâ— ye may know what the hope is wherunto he hath called you and how riche the glory is â—t his inherytaunce vpon the sainctes and what is the excedyng greatenes of his power to vsâ—â—â—e which beleue accordig to the working of that his mightie power which he wrought in Christ when he raised hym from the dead and set him on his right hand in heauenly thinges about all rule and power and myght and domymon and aboue euery name yâ— is named not in this worlde onely but also in the world to come and hath pur all thinges vnder his fâ—â—e and hath made hym aboue all thinges the head of the congregacion whiche is his bodye and the fulnes of him that sylleth all in all For this coÌ„sideracioÌ„ I passe not whether you be circuÌ„cised or not whaÌ„ I seeuident tokens in you of euaÌ„gelical saluacioÌ„ first in that you haue reposed your whole trust in the lord Iesu thaÌ„ in that you declare your Christian charitie towardes al Saintes the meÌ„bers of Christ For this cause I ceasse not to geue thaÌ„kes for you For EuaÌ„gelicall sincerite is of suche efficacie yâ— it causeth vs to be glad of other mennes coÌ„modities no lesse thaÌ„ of our owne And I make alwaies meÌ„cion of you in my prayers wher with I daily call vpon God for yâ— aduauÌ„cement of the gospels businesse yâ— he which is god of al sortes of people indifferentile of Iesu Christ also after his humaine nature of whoÌ„ also Christ hath to be god vnto whoÌ„ as vnto the autor fouÌ„taine of al goodnes the sâ—â—â—e of al glory doth wholy beloÌ„g may geue vnto you more more yâ— ernest when of I haue spokeÌ„ his spirite to inspire into your mindes this heauenly wisedoÌ„ and the knowlage of this mysterie that you maye knowe hym that is thouly autor
he hath not onely not punished vs according to our desertes but also whan we were dead by reason of our sinnes he hath called vs agayne to lyfe together with Christ This I say was not of our deseruing but came of free gyft And he hath not only called vs agayne to lyfe with hys sonne but also he hath caryed vs vp froÌ„ these thinges that are benethe vnto the thinges that are in heaueÌ„ there hath placed vs through Christ Iesê° by whoÌ„ we haue indiffereÌ„tly together whatsoeuer he our head hath do possesse now in hope all that we shal shortly after possesse in very dede Thus it was his wil that at the resurreccion whan his promisses shal euidently appeare he may declare his most abouÌ„dant liberalitie which it pleased hi of his free goodnes to powre vpoÌ„ vs not for our own good dedes sakes but for the merites of Iesê° Christ For the thing is often to be rehearsed that ought to be fixed moste depely in your hartes It cuÌ„meth of fre grace I say that you haue obteined saluacion from the destruccioÌ„ wherin ye were tangled lest ye should folow the error of some of the Iewes which thinke to be saued for obseruing the prescriptes of Moses law You are endebted for your saluacion to fayth wherby ye beleued the gospell yet you may not brag of faith as though it come of your selfe Christ loued you first hauing drawen you to himselfe he hath geuen you power that you should loue hym agayne And he it is that hath freely powred into you the gift of fayth by the whiche you should set darkenes apart and see the lyghte of the Ghospels veritie It is wholy therfore to be ascribed vnto his fre gift so that no man hath thereof to boast as though it were of his owne In that we are created we are endebted to God Agayne in that we are regenerate by faythe and baptisme and as it were made a newe after an other maner we are diuorced from the felowshyp of our parent the sinfull Adam and engraffed in Christ the prince of innoceÌ„cie to the intent that by the helpe and exaumple of him we should from hensforth apply the offices of true godlinesse that renouncing the olde man we shoulde represent the new man in new dedes and become so ferre vnlike to oureselues in condicions that a man might iustly say it were not we For God by the doctrine of the ghospell hath opened vnto vs the rewarde of Immortalitie to the intent we should preace hard vnto it through innocencie of lyfe and well doing For the euangelical faith is not an idle mattier but hath an inseparable companion charitie whiche causeth moe dueties to be done of the willyng than the prescriptes of the lawe are hable to enforce of the constrayned The texte Wherfore remembre that ye being in tyme passed Gentiles in the flesh were called vncircumcisyon from that whiche is called circumcisyon in the flesh whiche circumcisyon is made by handes Remeâ—ber I saye that at that tyme ye were without Christ beyng aliantes from the commen welth of Israell and straungers from the testamentes of the promes and had no hope and were without God in this world But now by the meanes of Christ Iesu ye which somtime were farre of are made nye by the bloude of Christ For he is our peace whiche hath made of both one and hath broken downe the wal that was a stoppe betwene vs and hath also put away throw his fleshe the cause of hatred euen the lawe of commaundementes contayned in yâ— lawe written for to make of twayne one newe man in him selfe so making peace and to reconcyle both vnto God in one body thorow the crosse and slewe hatred therby and came and preached peace to you whiche were a farre of and to them that were nye For thorow hym we both haue an entraunce in one sprite vnto the father The yoke of Moses law is not layed vpon you For one onely law of Christian Charitie is sufficient to accomplishe all dueties The Iewes are not endebted to theyr lawe for theyr saluacion but yet you are so much more bounden to the goodnesse of god as you were more far of than they from the true wurshipping of god from true religioÌ„ Therfore yâ— ye may the more vnderstaÌ„de how muche you are bounden to the bountie of God for being nowe as ye are your duetie is to remember what ye haue bene afore tyme. For you were sumtyme Heathens after the corporall distinccion of kynred whome the nacyon of the Iewes bragging of their carnal circumcision that is done with handes name contumeliously vncircumcised and repute them for prophane persons and abhominable supposing this felicitie that was promised loÌ„g agoe by the oracles of the prophetes to belong peculiarely to themselues and not vnderstandyng that they be reputed as vncleane persones before God whose inward myndes are vncircumcised But you at that time were vncircumcised both in body and soule being so muche more abiect in miserable condicion than the Iewes in that ye had no hope of Christes benefite to youwarde that is to saye because you were vtterly astraunged aswell from the tytle and felowshyp of the nacion of Iewes vnto whome he semed to be peculiarly promised as also exileled from the couenauntes of God wherin he promised in saying to Abraham the father of that nacion In thy seede shall all nacyons bee blessed And to bee briefe there remayned no apparente hope of your saluacion in afmuche as being wurshippers of deuils ye had no knowledge in thys worlde of the true God where as the Iewes called him theyr God and he agayn called them hys people Neuerthelesse as soone as the trueth of the Ghospell shewed furth his lyght Christe turned the course of thynges vpsyde downe and broughâ—e so to passe that you whiche seemed nothyng to perteyne vnto God were no we knyt moste nere vnto him not by the circumcision of the foreskinne but by the bloud of Iesu Christ with the price wherof ye were not only deliuered from the sinnes of your olde conuersacion but also reconcyled vnto God the father In tymes paste you were at discorde with the Iewes yea you were at discorde with God but Christ the Autour of peace and concorde stroke away al the difference of circumcised and not circumcised he toke away the ceremonies of Moses law as it had bene a wall that deuyded the concord betwene the Iewes and the Gentiles so that two sortes of people beeyng afore most ferre different one from the other should agree and growe together in one vtterly expelling theyr olde grieues For before Christes cummyng the gentiles did wonderfully adhorre the Iewes obseruaunces as supersticious thinges and the Iewes contrariewise were in such conceipt with themselues by reason of their ceremonies that they held al such accursed as were without them Christ therfore by his woonderful deuise abolished and brought out of vse
with God long ago yea euen afore the world was made and in a maner opened vnto the prophetes by inspiracion albeit it was not playnly opened to the world as it is now by me that the Gentiles through onely fayth of the Gospel without helpe of Moses law should attayn saluacion yea in so much that the chiefest of the Apostles durst not admit suche as were not circumcised vnto baptisine But nowe it is playnely opened vnto the holye Apostles of Christe and to hys prophetes by inspiracion of the holy goste that the Gentiles through faith are so vnited vnto the Iewes that they are comen in to the felowship of yâ— selfe same enheritaunce and growe in to all one bodye reioycyng in theyr common head Christe and by reason therof are becomen partiners of all the proinisses that abyde suche as beleue the Ghospel of Christ to preache the which Ghospell autoritie is commytted vnto me and I ceasse not to dooe my commaunded office labouring constauntly hitherto in the Ghospels busines euen vnto emprisonmeÌ„tes and fetters not that I am any thing mete of mine owne strength for so painful a busines but he that appoynted that office to me hath laied his owne helping hande to the same And so it is that I being as concerning myne owne habilitie feble and weake am by his benefite strong and full of courage agaynst the stormes of al mischiefes I boast not myne own worthines for I coÌ„fesse that I am the least of Saintes but yet as litle as I am it hath pleased the goodnes of God to putte me in trust with this businesse of moste weightie importaunce that I shoulde publishe and preache among the Gentiles whiche before this time knewe nothyng of God the vnsearcheable richesse of Christ which he offereth plenteously to all men and bryng to lyght the thyng that before was hidden that the benefit of the ghospell is to be dispensed and ministred to all maner of nacions whiche beefore was supposed to be geuen onely to the Iewes although it was otherwyse decreed eternally of God the maker and gouernour of all thynges notwithstanding his will was to haue thys Counsayll of hys diuyne intente to be yet hitherto kepte secrrete whiche in these tymes he woulde so openly manifeste and that by the congregacion wherinto he powred suche aboundaunce of spirituall giftes that his manifolde wisedome whiche with wounderfull deuises disposeth all thinges through death geuyng life through shame exaltyng to glorye through humilitie aduauncyng Goddes maiestie whiche no man in times paste coulde haue Imagined shoulde nowe bee brought to lyght not onely to the brode worlde but euen to prynces and chiefeste of Angelles and deuilles that haue to dooe in the skyes and in the vppermoste parte of the ayer whiche thynges albeit they myght gesse should come to passe that mankynde should once be redemed yet this was not knowen by what reason the wisedome of God had eternallye decreed to bringit to passe whiche thing now at length was openlye knowen whan he sent his sonne into the world who hauing taken vpon him an humain bodye would by vnspeakeable meanes vnite and couple the congregacion to hymselfe whereof our lorde Iesus Christe should bee the head by whome like as Innocencie chaunced vnto vs in that that our sinnes were doen a waye euen so chaunced vnto vs an assured truste also that as children we shoulde not be afraied to approche vnto the father whose displeased countenaunce we durst not afore beholde For what shoulde we bee afrayed of hauyng suche a heade that in no wise suffreth any of his membres to perishe albeit here in the meane season we suffre sum affliccion The texte â–ª Wherfore I desire that ye faint not because of my tribulacions that I suffre for your sakes whiche is your praise For this cause I bowe my knees vnto the father of our lorde Iesus Christ which is father ouer all that is called father in heauen and in earth that he would graunt you accordyng to the riches of his glorie that ye maye bee strengthed with might by his spirite in the â—â—â—er man that Christe maie dwell in your hertes by faith that ye beyng rooted and grounded in loue mighte bee hable to comprehende with al sayntes what is that bredth aâ—d length depth and height and to knowe the excellente loue of the knoweledge of Christ that ye mighte bee fulfilled with all fulnes which cummeth of God Vnto him yâ— is hable to doe exceading aboundantly aboue al that we aske or thinke according to the power that worketh in vs be prayse in yâ— congregacion by Christe Iesus thorowâ—â—t al generacious from tune to tyme. Amen This secrete counsayle of God forasmuch as I preache boldely in euery place I suffre exceadyng punishemente of such as yet cannot possibly be perswaded of this matter But I beseche you let not myne affliccions whiche I suffre for your sakes anythyng disquiete or dismaye you For there is no cause why you shoulde be ashamed of suche an Apostle though I bee laden with fetters For like as the crosse of Christe is our glorie euen so my fetters which I we are not for any euill dedes but for the sinceritie of the Ghospel are for your honestie and no rebuke For the more displeasures we suffre with a constaunt mynd for the Ghospell of Christe the more entierly we cause the people to beleue that the promises of Christe are not vayne inasmuch as through assured hope of them we faint not for any displeasures of this life And it is not Ioyous to me onely to suffre for the ghospelles businesse but it also becommeth al men that are entred vnto Christe to folowe the example of their autour and head And truely for this cause sake I bowe my knees and praye earnestly euen from the botome of myne harte vnto God our father and the same the father of our lorde Iesus Christe of whome as the supreme head dependeth all spirituall kynred wherby by are incorporated together whether they bee angelles in heauen or faithfull people vpon earth and of whome onely as of the fountaine springeth whatsoeuer is belongyng to true felicitie that like as he hath begonne to declare hys aboundaunte glorye in you so he maye more and more augmente his liberall goodnesse to you ward that as you are engraffed to Christ through baptisme and as it were borne newe agayne so you maye gather courage and strengthe with daylye encrease not accordong to the bodye but accordyng to the mynde and soule that is to saye by the gyfte of the spirite of the father continually encreacyng in vs by whome we are made stronge and valiaunt to withstande al dredes of persecucion and that the constancie of your fayth maye be suche that you thynke surelye that Christe will neuer fayle you but rather dwelle in wardly in your hertes for the faythful trustes sake wherwith you commit your selues wholy vnto him For with such is he most specially presente as distruste theyr owne
all thynges Ye housebandes loue your wyues euen as Christe also loued the congregacion and gaue hymselfe for it to sancrifye it and clensed it in the fountayne of water throughe the woorde to make it vnto hymselfe a glorious congregacion withoute spot or wrinkle or anye suche thyng but that it should he holye and withoute blame So ought menne to loue their wyues as theyr owne bodyes He that loueth his wyfe loueth hymselfe For no manne euer yet bāted his owne fleshe but nouryshéth and cherisheth it eue◠as the Lorde dooeth the congregacion For we are membres of his bodye of hys flesh of his bones For this cause shal a man leaue father mother shal be ioyned vnto his wife and of two shal be made one fleshe This is a great secret but I speake of Christ of the congregaciō Neuerthelesse dooe ye so y◠euery one loue his wife euē as himselfe And lette the wyfe feare her husbande Let the wyues therefore acknowledge the autoritie of theyr housebandes and be in subieccion vnto them none otherwyse than the congregacion is in subieccion to the Lorde Iesu For lyke as Christe is the heade of the congregacion euen so is euery housband the head of his own wife Neuertheles like as y◠head hath preeminence ouer the bodye to the entent the health of the body should depende of it euen so is the housebande in autoritye ouer the wyfe not to thintente to vse her cruelly like a tyranne but to prouide for her wealth because hys witte is more substanciall than hers And yet the wife maye not bristle against her housebande because he seeketh at her handes to bee more loued than feared But her duety is to be somuch more in subieccion in al pointes like as the congregaciō is so much the more in subieccion vnto Christ as he hath more lowly submitted himself for the saluacion of her his spouse And on the other parte you that be housbādes a buse not your autoritie lyke tyrannes ouer your wiues but rather vse them with like louyng charitie as Christ hath and doeth loue his congregacion whome beyng an aduouterer and an obstinate rebel he did not onely not caste of but also gaue hymselfe vnto death for the redemyng of her saluacion and so of adefiled one he made her pure and holye and where she was vncleane and foule he made her fayre and goodlye and yet caste her not in the teeth with her vyle filthinesse but washed her cleane with the streame of his own bloud and scoured her in the fountaine of lyfe that worketh profitably by the inuocacion of the name of God so as through his owne diligent goodnes he myght prepare for hymselfe a glorious wife euen the congregacion whiche nowe should neyther haue spotte nor wrincle nor any suche lyke that might be displeasaunt in the housebandes iye but in euery point both fayre and faultles And so it becommeth the housebandes to be lykewise affected to wardes theyr wiues that they leaue nothing vndone whereby they maye make theyr wines perfite Christian woomen and to bee no lesse carefull for their wyues healthe than the head is carefull for the health of the bodye For the wyfe is the housebandes body Admitte thy wyfe be of croked condicions or a nyce wanton or geuen to other vnthriftynesse destroyeher not with ragyng crueltie but heale her and amende her with so bre lenitie Correcte the faulres so as thou loue thy wife neuerthelesse for all that For what would the head doe yf it see his bodye be full of sickenes or disease would it beginne to hate it and for sake it or rather heale it if it coulde and if it coulde by no meanes heale it yet at least beare with it and cherishe it Might it not be thought a great absurditie if the head would wishe euill to his owne bodye He that loueth his wyfe loueth hymself for she is parte of hymselfe what man had euer so litle felyng of the senses of nature to hate his owne bodye What man dooeth not rather nourishe and cherishe hys bodye what a maner a one so euer it bee to make it better and lustier Seyng that the very Ethnikes doe naturally no lesse than so why doeth not Christian charitie worke the same in vs a great deale more inasmuche as we are moued thereunto by the exaumple of Christe who did not forsake his wife the congres gacion though she was disteyned before tyme many sondry wāyes and a very whorishe naughty packe but he clensed her he pyked her and made her perfectly trimme in euery poynt Therefore you house bandes doe the same vnto your wyues that Christe hath dooen vnto vs that are the membres of his body whiche is the congregacion lyke as the wyfe is the bodye of the housebande of whose fleshe and bones she is made to thintente it maye be manifestlye knowen that that thyng oughte in no wyse to bee diuorced asondre that is all one selfe same thing For thus we reade in the booke of Genesis For the wyues sake man shal rather forsake father and mother than forsake his wyfe vnto whom he shall so kepe hymselfe that of twoo there bee made one in moste perfite coupling together both of bodies and soules Nexte after God we are most bounden to father and mother yet the wife is preferred a boue them Herin is ment a certain vnspeakeable great misterie howe that the thyng that was doen in Adam Eue vnder a figure should be performed in effect mistically in Christ and in the congregacion This inseparable cōiuncciō whosoeuer wil wel weigh shal perceiue that there lyeth hidde a great mistery For lyke as Christ is one with the father euen so would he haue all his to be al one with him And albeit this mistery importeth greater circumstaunce than can be nowe presently expressed yet it is inough to haue applyed the exaumple to this ende that euery man should loue his wife none otherwise than he loueth himselfe and considre that both he and she are al one selfesame thing euen as Christ loued his congregacion whome he vnited entierely to himselfe Finally it shall be the wyues parte not only to loue her husband agayn as her companion to liue together but also reuerence him for the autoritie sake that he hath ouer her And than shall hartie loue continue long together goodly in case both parties doe theyr dueties accordingly ¶ The .vi. Chapter The texte Children obey your fathers and mothers in the Lorde for that is right Honoure thy father and mother the same is the firste cōmaundement in the promes that thou mayest prosper and liue long on the earthe Ye fathers moue not youre children to wrathe but ye shall bryng them vp through the norter and informacion of the Lorde Ye scruauntes bee obedient vnto them that are your bodely masters with feare and tremblyng euen with the synglenes of youre hearte as vnto Christe not dooyng seruice vnto the eye
And hys will is that you care for youre seruauntes commoditie through reasonable commaunding and not to presse theÌ„ with tirannie These thynges that we haue hitherto treated of tend to this end that you should aswel be lyke vnto your head Christ in holines of life as to agree together among your selues in mutuall concorde The texte Finally my brethren be stronge through the Lorde and through the power of his might Put on all the armoure of God that ye maye stande againste the assaultes of the deuill For we wrestle not against bloode and fleshe but againste rule against power against worldly rulers euen gouernoures of the darckenes of this worlde against spirituall craâ—tyues in heueÌ„ y thinges Whertore take vnto you the whole armoure of God that ye maye be hable to resist in the euell daie and stande perfecte in all thynges Stande therfore and your loynes girde with the trueth hauyng on the brestplate of righteousnes and hauing shoes on youre â—ere that ye maye bee prepared for the Gospell of peace Aboue all take to you the shilde of faithe where with ye maye quenche all the ficrie dartes of the wicked And take the helmet of saluacion and the â—â—â—â—de of the spirite whiche is the woorde of God Now this remayneth for a finall conclusyon that forasmuche as the wieked doe lay sundry engines to ouerthrowe your tranquillitie you must also bee armed with a strong lustie inward conscience to resist them not with the ayde of your owne powers but by the meane of the lorde Jesus your defendour who will not suffer hys bodye to be destitute Verely as for vs we are feble members but he is valeaunt and mightie that hath taken vpon him to be our protectour Desyre therefore of him all maner of spirituall armour and weapons that therwith being in euery poynt surely harnessed you may be hable to stand valeauntly agaynst the assaultes of the deuil For we haue not warre and battayl with men whose wronges our duetie is to ouercome with pacyence But our battayl is with wicked spirites the enemyes and foes of Christe whose champions and instrumentes those are that ragingly assault vs. And by their ministery the princes and powers of deuils geue battail against vs froÌ„ aboue and exercise theyr tirannye vpon suche as bee addycte vnto them throughe the naughtinesse of thys worlde and lay wayte in the darkenes of this worlde for those that loue the lyght of the Gospel Agaynste those I say we must necessarily abyde battayll and they are not onely mightye of strength but also exceadingly perfite in spirituall pollicie and that in the coastes of the ayre so as they may the easelier come vpon vs and so as it is the harder for vs to apprehende them To warre agaynst this kinde of enemies no humayne weapons nor armour can doe any good But it is the onely armour of God that must defende vs from harme Therefore as often as you must entre battayl with your aduersaries doe alwayes as noble warriers are accustomed whan they haue a doe with a daungerous enemie Get on all your harnesse and doe euery thyng accordyngly that whan the daunger of the battayl shal be you may be hable to kepe your place and stedfastly stand vpon the sure rocke Christ Whan menne goe to warre one agaynst an other fyrste they couer themselues on euery syde that they lye not open any way to theyr enemies ordinaunce Than they make ready to beaâ—e backe the inuader The middle partes of theyr bodies because of the tendernes they girde with an Apron of maile The vpper partes they harnesse with a brest plate Upon the legges and feete they weare bootes and an helmet vpon the head Than on the lefte syde a shylde is buckled to kepe of all arowe shot And so in like case you that haue spiritual battayl with wicked spirites continually in steede of the girdle put on trueth to girde vp the loines of your mynde so as you stande vpryghte and shrynke not at any naughtie enticement of false goodes and false opinions For the breste plate put on innocencie and righteousnes to kepe the inward partes of your mynd safe and sure with the mayles of vertue and godlines For bootes to put on the legges and fete loke you haue a sincere affeccion that coueteth after nothing but such thinges as be heauenly and is afrayde of nothyng but onely of vngodlines so as you may be alwayes readilye prepared to defende the Gospell whose defence consilieth not in styrryng of tumulte but in patience and quietnesse And for that cause sake it is called the gospel of peace The preachers wherof the prophete in times past respecting was in an admiracion to considre howe excellently fayre their feete were But we must diligently see yâ— we haue in continual readinesse on euery syde yâ— buckeler of faythe wherby we maye assuredly trust to all the promyses of God What larum so euer happeneth with this buckeler it shal be vaynquished what fyrie dartes so euer our subtill aduersary shall throwe at vs this buckeler shal kepe theim of so as none of theim shal pearce any parte of oure liuely membres For what thing can wounde the soule that defieth death it selfe And if you haue also with this buckler the helmet of a vigilaunt mynde that can take good circumspect hede you nede not in any wise to be afraid of your health Finally haue alwaies in your right hand the sword of the spirite aswel to cut of naughtie lustes from your mindes and to pearce to the inwarde partes of the harte as also to kepe of the resistours of the gospels veritie and to suppresse false head that trueth may preuayle This sworde is the worde of God that pearceth with a constaunt power of fayth not after the maner of mannes cutting reason but rather renneth through than cutteth For the woorde of man is but a weake watrishe woorde forasmuche as it entreateth onely of vayne transitorye matters But the woorde of god is effectual and can skil of nothing out of heauenly thinges and pearceth through vnto the ioyntes of the soule and searcheth euen to the inwarde boanes and marye These be the enemies that Christians haue battail withal wheras with men they are at peace And these are the weapoÌ„s wherwith they defend themselues and get the vietorie not with their own powers but by the helpe of Christ the mightie Captayn through whose luckie ayde theyr batayl hath good successe The texte And praye alwayes with all maner of praier and supplication in the spirite watche therunto with all instaunce and supplicacion for all sainctes and for me that vtteraunce maye bee geuen vnto me that I maye open my mouthe frely to vtter the secretes of my gospet whereof I am messenger in bondes that therein I may speake frely as I ought to speake But that ye may also knowe what condicion I am in and wher I dooe Tichicus the dere brother and faythfull minister in the Lorde shall shewe
dyd not the offices that were lackyng on youre parte toward me and that by meanes of him you myghte be in a maner presentlye here with me in that he broughte youre charitable tokens vnto me and with hys ministeries serued me in this daunger that he myghte one alone represente you all vnto me ¶ The .iii. Chapter The texte ¶ Moreouer brethren reioyce ye in the Lorde It greueth me not to wryte one thing often to you For to you it is a sure thing Beware of dogges beware of euyll worckers Beware of dissencion For we are circumcision whiche serue God in the spirite and reioyce in Christ Iesu and haue no confidence in the flesshe though I might also reioyce in the flesshe Yf eny other man thincketh that he hath wherof he might trust in the flesshe I haue more beyng circumcised the cyght daye of the kynred of Israell of the try be of Beniamin an Hebrue borne of the Hebrues as concernyng the lawe a Pharisaye as concernyng feruentnes I persecuted the congregacion as touchinge the right wysnes which is in the lawe I was vnrebukeable But the thinges that were vauntage vnto me those I counted losse for Christes sake Yee I thynke all thinges but losse for the excellencye of the knowledge of Christ Iesu my Lorde For whome I haue counted all thing losse and do iudge them but vyle that I maye wynne Christe and be founde in him not hauynge myne owne tyghtewesnes of the lawe but that which is thorow the faith of Christ euen that righte wesnes whiche commeth of God thorowe faith that I maye knowe him and the veriue of his resurreccion and the felowshyppe of his passions while I am conformable vnto his death yf by eny meanes I might attaine vnto the resurreccion of yâ— deed Not that I haue attained vnto it already or that I am already perfect but I folowe yf that I maye comprehende that wherin I am comprehended of Christ Iesu Brethren I counte not my selfe that I haue gotten it as yet but this one thing I saye I forget those thinges whiche are behynde and endeuoure my selfe vnto those thinges whiche are before and accordynge to the marke appoynted I preace to the rewarde of the hye callynge of God thorowe Christ Iesu Let vs therefore as many as be perfect be thus wyse mynded and yf ye be other wyse mynded God shall open the same also vnto you Neuerthelesse vnto that whiche we haue attayned vnto let vs proceade by one rule that we maye be of one accorde NOw brethren this remayneth moreouer that whan you knowe what thinges are doen here and hauing Epaphroditus sent to you againe in health you maye reioyce and neglectinge the affliccions wherwith the world hath turmoiled vs you may be glad yâ— our lord Iesus Christes busynesse goeth alwayes forwarde better and better On the behalfe wherof I am not so muche afrayed of them that be Ethnikes whiche impugne the gospell openly as of these halfe christians whiche preache Christe after suche wyse that they myngle the Iewes maner of doctrine in withall Of this matter I haue with muche carke and care oftentymes warned you but yet it shall be no payne vnto me to put the same in wryting that you maye be more sure For you can almoost neuer be ware ynoughe of these pestilent wycked shameles kynde of meÌ„ that alwayes lye in wayte in euery place They haue enuye at your lybertye they barke against syncere doctrine they depraue other mennes lyuinges they laboure in the gospelles busynesse howbeit to none other ende but to cortupte it They bragge of their foreskynnes circumcision whan their inwarde mynde is all together vncircumcised Beware brethren that they begyle you not take hede of such dogges take hede of naughtye workers beware of the vncircumcysed circumcision yea rather concision They haue no cause to bragge of them selues though they beare about the fylthy marke of their highe bragge wheras their conscience is vncleane and wicked If circumcision be worthye yâ— boasting we are circumcised in dede we are very Iewes in dede we are the ryghte children of Abraham that worshyp God not with beastes bloude but in spirite for so he woulde be wourshypped we boaste not in the lytell skynne cut from a parte of the bodye nor yet in Moses but in Christ Iesus who by his spirite hath cut awaye all our synnes from our soules and hathe prynted in our hartes a very excellente goodlye marke wherby it maye manifestlye appeare that we are the sonnes of God This nowe is a glorious and a true circumcision God from hence forthe estemeth not man after the state of his bodye But these men neclecting the care of the soule repose al their whole trust in the fleshe wherin yf any man maye boaste I for my parte wyll geue place in this behalfe to none of them all so as they can not haue to quarell that I set naught by circumcisioÌ„ because I haue it not If any man stande in his owne coÌ„ceite bicause of his circumcision I maye bragge of my selfe a greate deale more for I was lawfully circumcised the eyght daye accordynge to the commaundement of the lawe I am an Israelite not by engraffynge but by kyndred not a straunge foundlyng but a Iewe beynge borne of the Iewes and not of an vncertayne kyndred but of a special chiefe kynored that is of Beniamin whiche hath ben alwayes ioyned to yâ— tribe of Iuda wherof Kynges and Leuites and priestes also are ordayned wher as many suppose them selues Israelites bycause they descende of the kyndred of the concubines of Israel I am an Hebrewe of the Hebrewes after my birthe and after the sectes of the law a Pharisee whos 's ordre hathe had alwayes the highest dygnitie And yf they wyll esteme any man after the studye and obseruacion of the lawe they haue not also in any of these wherin to preferte themselues before me For I regarded the dyligent study of the lawe of my fathers so earnestlye muche that for the defence of it I persecuted the congregacion of Christ by all possyble meanes I coulde and I so entierlye obserued those thinges that the lawe commaundeth that there was nothinge wherin I coulde be iustlye founde withall as a transgressour And yf any of this geare deserued any prerogatyue I might with iuster cause boast than these men that woulde seme to be halfe goddes because they be circumcised At that time in dede forasmuch as I was not yet taught Christ I thought my selfe a iolye fortunate man aswell for the nobylitie of my kyndred and dignitie of my secte as also for my sitayte obseruyng of yâ— law But as sone as I leaâ—ned by the gospel of Christ in what thinges true righteousnesse coÌ„sisteth â–ª and that matters of ferre greater excelleÌ„cie wer signified by these figures and shadowes of Moses lawe by and by I cast awaye and renounced the thinges that I haunted before as matters of wonderous holynesse and thought it damage vnto me what soeuer it were that
of al such thinges as we tolde you before and testified For God hath not called vs vnto vnclennes but vnto holynes He therfore that despiseth despiseth not man but God whiche hath sente his holy spirite among you MOreouer brethren we beseche and exhorte you by the Lorde Iesus forasmuche as you are nowe sufficiently taught of vs after what sorte you ought to behaue your selues and with what endeuours to please God geue your diligence not only to perseuer still in that you haue learned but also to excede your selues in dayly encreaces of forewardenesse For you knowe and remembre what preceptes I gaue not by the autoritie of my selfe but by the autoritie of our Lorde Iesus Christe I gaue none of these thynges in commaundement that the false Apostles cloute in among you of the ceremonies of Moses lawe of the excellencie and visions of Angels as though there were entraunce by them vnto saluacion but those thynges only that I knewe certaynly to be acceptable vnto God For this is the wyll of God that you kepe your selues holy and vnspotted and not onely to be chaste in soule but also in body that you may abstayne from whoredome wherwith the bodies are defiled The body is the dwellyng house of the soule and the soule is the Inne of God Than lyke as it is necessarie for the soule to be pure because of the geaste God so is it decente for the bodye to be pure because of the enhabitour the soule Therfore let euery one knowe howe to geue this honoure to his sely carcas as a frayle vessel that he kepe it cleane and vndefiled and not suffre it to be spotted with the disease of filthy desyres and lustes whiche thyng is so farre vnworthy the state of Christians that it is the state of no nacion of people but of them that haue no knowlage of God but thinke that euery one may lawfully doe what he lusteth without punishment and that all is honest that is pleasaūt to the body But the mischiefe of lust doubleth his mischiefe in case a man Ioyne it with the Iniurie of his brother as whan a man vsurpeth an other mannes wyfe Let no manne therfore eyther in this case or in other matters in vsurpyng ouermuche to hymselfe defraude his brother inasmuche as God wil suffer none of these thinges vnreuenged and seyng that baptisme shal not onely not availe them that commit these offences but also make to their more greuouse punishemente lyke as we haue tolde recorded vnto you before For God hath not called vs from the ordinaunce of our former lyfe to the entente that beyng once washen cleane we should be walowed into the same filthinesse again but to mainteyne in holynesse and puritie of lyfe the innocencie that was once freely geuen vs. And that we should not through filthy desyres cast awaye from vs the holy ghoste whiche is the louer of Chastitie These matters I say I haue both recorded and doe recorde again that they are not the preceptes of me but of God so that whosoeuer contemneth them contemneth not man which is the warning geuer but God that is the commaundement maker who hath emparted his holy spirite vnto you for this purpose that you should by his inspiracion embrace godlinesse Against this holy spirite euery one worketh dispite that through filthy lustes polluteth his owne body The texte But as touchyng brotherly loue ye nede not that I wryte vnto you For ye are taught of God to loue one an other ye and that thing verily ye doe vnto all the brethren whiche are in all Macedonia We beseche you brethren that ye encrease more and more that ye study to be quiete and to medle with your owne busines and to worke with your handes as we commaunded you that ye may behaue your selues honestly toward them that are without and that nothing be lackyng vnto you Furthermore as concernyng the loue that christians owe to christians I thinke it not necessarie for me to admonishe you by these my letters For you are taught immediatelye from heauen by the spirite of Christ whereof you haue tasted that ye should loue one another Whiche thing you declare in very dede in that you loue all the brethren with a christian loue not onelye that are at Thessalonica but also in al Macedonia Myne exhortacion therfore shall not be vnto you to do the thyng that you do of your owne accorde but in that that you do by admonicion of the spirite to excede your selues and go forwarde alwayes better and better And looke you geue circumspect hede that your quietnesse be not interrupted by meanes of idle persōs and suche as be curious meddlers of other mennes mattiers but let euerye one applie his owne businesse And yf any want substaunce wherof to lyue let hym prouide with his owne handes so as he maye bothe helpe hymselfe and releue them that be nedie like as we commaunded you before to the intent ye mighte behaue your selues honestlye towardes them that haue not professed Christ at whose handes it were shame for your profession either to begge or to do any vncomelier thyng for nede But rather let euery one get with his handes so as he want no necessary thyng And that man is easely satisfied that is content with a litell The texte I woulde not brethren that ye shoulde be ignoraunte concernyng them whiche are fallen aslepe that ye sorowe not as other do whiche haue no hope For yf we beleue that Iesus dyed and rose agayne euen so them also whiche slepe by Iesus wyll God bryng agayne with hym For this saye we vnto you in the worde of the Lorde that we which shal lyue and shall remayne in the commyng of the Lorde shall not come ere they which slepe For the Lorde hymselfe shall descende from heauen with a showte and the voyce of the Archangell and trompe of God And the dead in Christ shall aryse fyrst then we whiche shall lyue eucn we which shal remayne shall be caught vp with them also in the cloudes to meete the Lorde in the ayer And so shall we euer be with the Lorde Wherfore comforte your selues one another with these wordes Finally as touchyng the mistery of the resurreccion I cannot be contēt to haue you ignoraunt leste you should make importune sorowfull mourning for them that slepe in the truste of the promyses of the ghospell as thoughe they perished that you should not mourne I saye after the example of the gentiles whiche bewayle the death of theyr frendes because they haue no hope of theyr resurreccion But the death of christians is nothyng els but a slepe from the whiche they shall awake agayne at the commyng of Christ to lyue a great deale more blissefully For why shoulde we not truste the same thyng to come to passe in the membres that we knowe alreadye perfourmed in the head For if we beleue verely that Iesus was deade after y◠manier of man rose agayne to
immortall life it foloweth of necessitie that we ought to beleue also that god the father whiche raysed vp Iesus wil also bring with him those that professed Iesus and slept in the assured truste of his promyses alyue agayne at the commyng of his sonne so as the heade shal not wante his membres We bable not vnto you an humayne fable but we tell you the thyng that we learned of Christe hymselfe that is to wete that we whiche shall be founde remaining aliue in this world at the lordes cōming shal not be presented in the sight of Iesus before that they whiche were dead afore be presented also Some wil saye how shall it be possible for them to be presented that were buried and turned into duste Euen the Lorde Iesus himselfe by the voyce of the aungell soundyng out of heauen with the trompette of God shal rayse them vp and warne them to awake and come quickly And than suche as had slept in this hope shall returne agayne vnto lyfe and ryse out of theyr graues And that doen we that shall remayne and bee founde alyue in the cumming of Christ shall be sodainly taken vp together with them that are raised againe vnto life through the cloudes that wē may mete the Lorde in the ayer And from thence he shal carrye vs with him into heauen to liue with him perpetuallie Now therfore see you comfort euery one another with these sayinges so as the death of the godly vere you not to sore inasmuche as it is more worthy gratulacions and reioycinges than your sorowfull lamentacions The .v. Chapter The texte Fynally of the tymes and seasons brethren it is no neade that I wryte vnto you ▪ for ye your selues knowe perfectly that the daye of the Lorde shall come euen as a thefe in the nyght For when they shal saye peace and al thynges are safe then shal soden destruccyon come vpon them as sorow commeth vpon a woman trauaylyng with chylde they shal not scape But ye brethren are not in darcaenes that that daye should come on you as a thefe NOw you haue the manier and ordre of the resurreccion inasmuche as it was conuenient for you to knowe it But as for the tymes and the very seasons whan these thinges shal be it is no parte of our office to write vnto you And it is so vnauayleable that euen the lord himself would open no suche thyng vnto his disciples whan they demaunded it of hym For you knowe playnlye and we haue taught you before that the daye of the Lorde shal come sodaynely vpon the world vnloked for euen as a thefe in the night breaketh in vpon them that are aslepe and shall ouerlaye them that are careles than moste chiefely whan it shall be the least loked for For whan suche as beleue not the ghospel shal saye in theyr moste Ioylytie there is no daungier but all is peace and safe the Lord wyll not come than theyr destruccion shall come sodainlye vpon them like as a woman with childe is sodainly payned with sorowe in her trauayle before the daye commeth that she loked for And they shall haue no waye to escape oppression before they fele it sodainly vpon them That daye shall be a dreadful daye to them that beyng blynded in theyr owne viciousnes leade their lyfe as it were in the night but vnto you brethren it is not so dreadefull leste it should take you vnprouyded The texte Ye are all the chyldren of lyght and the chyldren of the daye We are not of the nyght nether of darkenes Therfore let vs not slepe as do other but let vs watche and be sober For they that slepe slepe in the night and they that be drōcken are droncken in the nyght But let vs whiche are of the daye be sober armed with the brest place of fayth and loue with hope of saluacion for an helmet For God hath not appoynted vs to prouoke wrath vnto oure selues but to obtayne saluacyon by the meanes of oure Lord Iesu Chryst which dyed for vs that whether we wake of slepe we should lyue together with hym Wherfore comforte your selues together and edifye euery one another euen as ye do For all you that folowe Christe belong not to the kyngdome of darkenes but to the kyngdome of light and of god namely yf oure diligence of godlynesse be aunswerable to our profession and yf we lyue so as it maye appere that we watche in the dayelight and not lye snourtyng in darkenesse Therfore if we wil not be taken vnwares let vs not sleape as other do that haue no knowlage of Christes lyght but let vs watche and be sobre taking alwayes circumspect hede that we cōmit nothing through vnaduisednesse that maye offende the iyes of God and men For like as they that slepe after the bodie sleape in the night and those that are wynedrunken are drunken in the night euen so those that yawne and slumbre in naughtinesse are occupied in darkenesse of the soule and those that are drunken with the lustes daliaunces of the worlde are entangled with darkenes of the mynde But as for vs vnto whom the daie of the gospel hath cast his light it standeth vs in hande to be sobre and watchyng alwayes prepared and ready agaynst the sodayne assaulte of the enemie that kepeth continuall watche for oure destruccion and to be harnessed with spirituall armour In steade of a breste plate to put on fayth and charitie for the helmet hope of eternall saluacion And than shall you not nede to distruste God will be ready himselfe to defend those that be watching For god hath not called vs to the doctrine of the gospell for this purpose that lyuing otherwyse than it maketh mencion we should double the wrathe and vengeaunce of God vpon vs but that in obeying hym we might obteyne saluacion by the helpe of our Lorde Iesus Christ who suffred death for vs to the intēt that if it chaunce vs to lyue we maye lyue with hym through godlynesse and hope of immortalitie and if it chaunce vs to dye we maye lyue with hym neuer to dye To thintent that you maye so do more and more encourage euery one other with mutuall exhortacions and styrre one another to goe on forwarde like as you do alreadye euen of your owne accorde The texte We beseche you brethren that ye knowe them which laboure among you and haue the ouersight of you in the Lorde and geue you exhortacion that ye haue them in hye repucacion thorow loue for theyr workes sake and be at peace with them Furthermore we beseche you brethren to haue cōsideracion of them that labour among you and haue ouersight of you in teachyng of the ghospell and do admonishe you with what thynges you ought to please Christ that where you are bounden to geue honoure vnto all men yet haue them in regarde aboue others requiting thē the loue that they bestowe vnto you in susteynyng so many laboures and daungiers for your
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
the doctrine of the true God shall geue theyr eares and myndes to the doctrine of deuylls that in outward she we of feyned godlynes shal speake those thynges that are cleane contrarie to the trueth of the ghospell and shall set out theÌ„ selues in the syght of the simple people in outwarde apperaunce of holynes where as in the syghte of God they haue an vncleane conscience defyled and marked and prynted with many markes of worldely lustes Those maner of men where as they swymme inwardly in malicious rancor hatred couetousnes ambicion and other diseases that are cleane contraryly repugnaunt vnto true godlynes yet for that to the intent they maye with a certayne newfangled wondrefull doctrine bryng them selues in opinion of godlynes they shall after the Essenes example forbydde lauful mariage as though wedlocke being chastlye kepte were not honorable before god and the bedde vndefyled and they shall requyre to be estemed for goddes because they liue single vnmaried being neuertheles infected with innumerable pestilent vices are not so free from fylthye luste as from wyues They shall also goo about to drawe men backe agayne to make difference of meates after the maner of the Iewes as thoughe meate it selfe had some impuritie in it where as God hath ordayned all kyndes of meates to thys ende that we shoulde vse them temperately to the necessarye reliefe of oure bodye and to kepe vp the sttength with all thankinge hym for hys gentilues as many of vs as haue embraced the fayth of yâ— Gospel in stedde of Moses law and hauyng wypped awaye the mystes of Iewyshe supersticions are broughte to the lyghte of the trueth knowynge that whatsoeuer is created of almyghtye God is of it owne nature good yf a man vse it as it oughte to be and to that ende that it was created for There is no kynde of meate to be abhorred or refused that is receyued as Goddes bounteous gyfte with thankes geuing Thys is a Iewyshe maner of sayeng and not a Christian Eate not this meate touche not thys bodye weare not this garment to daye do not this thyng nor that thyng There is no creature impure or vncleane yf the conscience of hym that vseth it be pure and cleane And albeit there were any impuritie in the meate yet with hunnes wherwith the larges of god is praysed before meate and with holy wordes and prayers it shoulde be made holy and pure that before was vncleane Those maner of vayne smokes are blowen vnto the people by suche as occupye Christes busines vnfaythfully yea rather go about their own gayne But see that thou auoyde suche maner of tryfles and teache the brethren those thinges that thou hast learned of me and playe the good and vpryght ministre of Christe disposing entierly and faythfully his doctrine that is ferre dyfferent froÌ„ these mennes prescribed appoyntementes And thus it standeth the in hande to doo so muche the rather bycause thou art called to be a teacher of the ghospel being not yet of full growen age whiche is not wonte easylye to swerue in to newe fangles but thou hast ben brought vp as it were euen from thy youth in the fayth of the ghospell and in good learnyng so as thy contynuaunce ought to make the more practiced strong and thou canst not chose but be lyke thy selfe in that thyng that thou hast hitherto constauntly folowed Therefore see thou teache thys doctrine worthy the ghospell vnto those that thyne are But as for other mennes fables and vayne olde wyues tales which as impertinent to the misteries of the Euaungelicall fayth I myght ryghtly cal lewde tales reiecte them rather applye thy selfe to yâ— exercise of true godlines than to contende in woordes with the moste bablyng and most frowarde kynde of men that is The texte Exercise thy selfe rather vnto godlynes For bodely exercyse profyteth lytell but godlynes is profitable vnto al thynges as a thynge which hath promyses of yâ— lyfe that is now and of the lyfe to come Thys is a sure sayinge and by all meanes worthy to be alowed For therfore we laboure and suffre rebuke because we beleue in yâ— lyuyng God which is the sauiour of all men specially of those that beleue Such thinges commaund and teache Let no man despyse thy youth but be vnto them that beleue an ensample in worde in conuersacyon in loue in spyrit in fayth in purenes True godlynes that is placed inwardly in the mynde can not possiblâ—e be diffyned nor sufficiently preseribed with externe grosse matters For fasting or choise of meates and suche other lyke albeit they seme somtyme to be somewhat profitable for the tyme and place in that they prepare the bodye to the dedes of godlines yet that profitablenes is nether perpetual nor of so weighty auaile if it be compared to the inwarde godlynes of the soule but rather of suche maner of obseruations springeth almoste the poyson of true and tyghte godlynes Fastyng is profitable in place and contrariwyse the same otherwise is pestiferous To some man watchyng is holseme and to some it is deadly and hurtfull Some tyme it is good to passe ouer the Sabboth daye with test from laboure And on the coutrary sorte a thyng maye be wherein it were wickedly done to be ydle whan a mannes neighbours nede requireth the dede of charitie But the godlynes that the ghospell teacheth whiche is grounded vpon a syncere faythe and a true charitie is profitable in euery tyme and in euery parte of a mans life and it declareth in a briefe summe what so euer thing is to be desired either in the lyfe presente or to be hoped for in the lyfe to come â–ª so muche that it is not necessarye for vs to seke for anye succour by anye other meanes The thyng that I saye is true and vndoubted and playne worthy to be receaued of all men We teache out of all peraduentures that we bothe fele it and that it is no fable whiche we speake of Or elles what thyng coulde petswade vs willyngly and gladly to suffer the sorowes of this lyfe to beare with a hartie stomacke punishementes done vnto vs by the wicked enprisonmentes and deathes onles that we hope after the heauenlye succour in this worlde and after this life immortalitie And thys hope we haue fexed not in Moses or any other man that myght fayle our hope but in the lyuyng God whiche can helpe euen theÌ„ that are deade of whoÌ„ saluation procedeth vnto al the vniuersall kynde of men but especyallye vnto suche as haue embraced the faith of the ghospell These thynges commaunde and teache constauntlye and boldelye â–ª so as thou mayest shewe in thy selfe the autoritie of a Byshoppe beynge assured that this doctrine proceded from Christ him selfe There is no cause why thou shouldest be afrayed in that thou art but a yonge man althoughe in a matter of so weightie importauÌ„ce or why thou shouldest geue place to the frowardnes of them that teache contrarye doctrine Let
thinges and thinges of small worthe vnto him that geueth a thinge of ferre greater price The labourour ought of duetye to haue his lyuing in somuche that Moses lawe forbyddeth the oxe mouthe to be mousâ—ed as longe as he is occupied in treadynge out the corne And doubtles it is more besydes humanitie to suffre him that trauailleth in the gospel preachinge to hungre or thurste He hunteth not after his hyre but the workeman is so muche the more worthye his hyre It is to the commendacion of his godlynes yf he labour without hyre but for all that the people are in great faulte yf they grudge to releue the necessitie of him that deserueth good and maye be succoured with a liâ—ell Moreouer thou shalte geue this prerogatyue to the autoritie of the Elders that thou receyue not lyghtly enformacion against them of those whome it becommeth to stande in awe to them lest a wyndowe be opened also vnto them rashelye to depraue the lyfe of the Elders againste whome ther ought no light sinistre suspicioÌ„ to be receyued wherby their autoritie myght be dyminisshed He ought not to be herde that maketh the informacion onles he proue his obiection with two or thre witnesses But in case it be to apparent and to muche playne that it can not be cloked but they haue offended their correccion must be so moderated that thou nether geue place to the accusours crueltie ne yet that their escaping without punishement ministre a pernicious example to the commen multitude But reproue thou them with thine owne mouthe openlye that the rest maye be more in drede of a bysshoppes checke yf they perceiue therby that euen the elders be not pardoned in case they doe any thing worthye correccion The texte ¶ I testifye before god and the Lord Iesus Christ and the electe angels that thou obserue these thinges without hastynesse of iudgement and do nothinge parcially La ye handes sodeÌ„ly on no maÌ„ nether be partaker of other mennes sinnes kepe thy selfe pure Drincke no lenger water but vse a lytell wyne for thy stomackes sake and thine often dyseases Some mennes synnes are open before hande and goe before vnto iudgemente and some mennes synnes folow after Lykewyse also good workes are manifest before hande and they that are otherwyse cannot bee hyd Prophane Iudges are boundeÌ„ by their prophane lawes in relygion that they be not corrupte with affeccions and so geue wronge iudgement Howe muche more vprightenes besemeth a Byshop either in iudgementes or in puttinge magistrates in office They are monyshed of their othe whan they shall sytte on gementes and are afrayed with the religion of false goddes But I charge the Tymothie by God the father who beyng witnesse and autour this matter is practised and by Iesus Christe whose ministres we are and by the electe angelles arbitrours and lokers on of those thinges that we goe aboute that in practisynge of iudgementes thou obserue those thinges that I prescribe vnto the so as thou maiest come to the hearing of causes vpryghtlye and vncorruptelye not bryngynge the sentence with the that fauoure or malyce or dyspleasure or any other affeccion hath secretlye sowked into thee but of the thing selfe in dede knowen takynge matter to geue right sentence of declynynge nether to this parte nor that parte This vprightenes it is necessarye to expresse not onely in hearing of causes but also in chosynge those men that thou coÌ„mittest ecclesiasticall administracion vnto For an hyghe speciall myschiefe springeth vnto Christian people of none other fountayne than whan vnprofytable or elles pestilent hurtfull men be put in office Therfore laye not handes vpon any man without delyberate aduisement It standeth the in hande to trye and searche that man muche and long whome thou muste committe thautoritie of a bysshop vnto who yf he vse the honour committed to hun otherwyse than he ought to doe it shal be imputed vnto thee whatsoeuer he doeth amysse For thou shalte seme to haue fauoured his naughtines seyng thou knewest him whan thou committedest suche a trauayle vnto him But and yf he haue deceaned the yet thou shalte not be hable to escape the blameworthines of negligeÌ„ce by cause thou committedest so ieoperdous a matter vnto one whome thou hadest not tryed For it ought not to be ynoughe in chosing of a byshop thoughe he be not euyll reported of but it behoueth him to be excellentlie commended many wayes for his wel doinges It is not ynoughe also for a byshop to set forthe his owne innocencie but his duetie is also to make good the integritie of them whome he ordeyneth In these thinges therfore see thou kepe thy selfe chaste and pure vnto the Religion wherof thou hast charge Thy temperate diet is more notably perceaued vnto me than I nede to warne the from delicatenes Howbeit this thou arte to be warned of that abstinence ought so to be mesured as the feblenes of the bodye be not suche that it be not hable to goe aboute the offices of godlynes Lyke as a fatte and vnreasonable lustye bodye dothe many tymes holde downe the soule from myndynge heaueÌ„ly thinges euen so sycklines of bodye oftentymes hyndreth the strength of the soule that it can not expresse nor set forthe it selfe frely by workes of charitie I thincke it therfore ynough for the to haue kepte abstinence to this tyme hitherto From henceforthe drincke not water but vse rather moderate wyne Concernynge thyne abstynence from wyne vnto this tyme let that be practised bycause of the heate of thy freshe youthe but nowe thy healthe must be loked vnto that thou maiest be hable to accomplyshe and doe all the partes of a byshop The stomake is refreshed with moderate drinkyng of wyne and with drinking of water it is chiefely decayed To th entent therfore thou mayest bothe helpe thy stomake and fail seldomer in to sycklynes than thou arte wonte to doe vse wyne in stedde of medycine lest afterwarde whan thy strenght is gone thou be inforced to seke helpe of phisicians But to returne to the purpose that I nowe beganne bycause thou shouldest not thinke that all the synnes of those that thyne are shoulde be imputed to the some mens synnes are so manifest that they tary not the last iudgemeÌ„t of god but runne before the iudgement of theyr owne swynge beyng damned by themselues before they be broughte in to that iudgement For bothe the lyfe and doctrine of suche men dyffereth manifestlye from the doctrine of Christe For in steade of gospellyke godlynes they teache Iewyshe supersticion and as for their lyfe it is infecte with ambicion hastyng hande makyng and other myscheuous desyres As for these maner of men lyke as thou mayest lawfully iudge of them so must thou rendre accompte of them Moreouer some folkes naughtines is so closely hydden that it can not be deprehended by mans iudgement but is reserued to the iudgement of god wherin all thinges shal be made naked for those mens faulte thou shalt not be in daungier before
his â—est should seme at any time to haue been disapointed For vnto vs is it declared as wel as vnto them But it profited not them that they heard the worde because thei whiche heard it coupled it not with fayth For we which haue beleued doe entre into his reste as he said Euen as I haue sworne in my wrath they shall not entre into my â—este And that spake he verely longe after yâ— the workes were made and the foundacion of thy world layde For he spake in a certaine place of the seuenth daye on this wise and god dyd rest the seuenth date from al his workes And in this place agayne They shal not entre into my reste THat Moses was vnto oure forefathers and elders thesame is Christe nowe vnto vs. And it was a worldely reste whereunto they hastened We goe vnto the reste celestiall Lette vs therfore feare to despise the voyce of God who daylye speaketh vnto vs by the ghospell leste lyke as many of them were through their owne defaulte disapointed of the hope and expectacion of the rest promised so may it chaunce that some of vs also seme to haue bene disappointed and not to haue attained th ende of hys iourney For vnto vs is shewed a muche more blisful rest and that by a more certayn and faithfull ambassadour then vnto them But it auayled them nothyng that thei receiued the promise of rest and hitherto heard the voice of the lord because thei beleued not the same after thei had heard it For we which haue geuen credence vnto the lordes voyce doe enter into the true rest that shal be free from the vnquiete busines and troubles of worldly euils as on the contrary parte he denieth that they shal enter in who haue not beleued saying As I haue sworne in my wrath they shall not entre into my rest wheras neuertheles the first rest of god had already bene many yeres before euen then when at the creacion of the worlde his woorkes were perfitely finished and in a memorial hereof the Iewes dooe celebrate their resting daye For scripture speakyng of the firste reste whiche chaunced on the seuenth daye after the creacion of the worlde sayth And the lord rested on the seuenth day from al his woorkes And agayne in this place that I alleaged out of the psalme he made mencion of the seconde reste whiche refreshed the Hebrues with the harborow of the lande of Palestine after they were weried with long trauail and iourneying saying they shall not entre into my rest The texte Seeing therfore it foloÌ„weth that shine muste enter therinto and they to whome it was first preached entred not therein for vnbeliefes sake he appointeth a certayn daye after so long a tyme saying in Dauid as it is rehearsed thys day if ye wil heare his voyce harden not your heartes For if Iosue had geuen them reste then woulde be not afterwarde haue spoken of an other day There remayneth therefore yet a reste â–ª to the people of God For he that is entred into his â—est hath ceased also from hys owne woorkes as God dyd from hys Sith therefore it foloweth of these authorities that God first entred in to his reste after he had made the worlde and fewe entred into the seconde reste for theyr vnbelefes sake and consideryng also that the promise shall yet be as voyde excepte some entre therein forasmuche as our forefathers are excluded therefro vnto whome reste was promised by figures and shadowes of the lawe the which reste thesame yet vnto whome it was promysed neuer intred into there is againe in the mistical psalme an other day appointed by the mouth of Dauid after so many yeares that the lande of Palestine was possessed the which day the sayed prophete calleth not the seuenth day butthis daye as it hath bene nowe oftentimes rehearsed before This daye if ye will heare hys voice harden not your hartes For yf that Iesus the sonne of Naue who beeyng capitayne certayne of them entred into Palestine had geuen trewe reste vnto the Israelites God woulde not afterwarde haue made mencion of an other day by the mouthe of Dauid els might they haue sayde what newe reste speakest thou of vnto vs fence we alreadye enioy the reste promised reyguyng in the lande of Iewrye Therefore there remaineth a certayne other restyng daye vnto the people of God there remaineth an other reste not in Palestine but in the countrey celestiall whitherto we hasten Iesu Christe beeyng our captayne but yet it shall neuer chaunce vs to attayne thesame excepte wee haue kepte here purely withoute violacion the resting day of the gospell abstayning from all the woorkes of this worlde For whosoeuer hath entred into this true rest of God hath nowe likewyse rested from his woorkes as God rested from hys after he had created and made the worlde For he is brought into that life where there is no vnquietnes neyther of labours nor of griefes or paynes The texte Let vs study therfore to enter into that rest lest eny man falle after the same ensample of vnbelefe For the worde of God is quyeke and myghty in operacion and sharper then any two edged swerde and entreth through euen vnto the diuiding a sunder of the soule the spirite and of the ioyntes and the marie And is a discerner oâ— the thoughtes and of the intentes of the herte neither is there any creature that is not manifest in the fight of him But all thinges are naked and open vnto the iyes of him of whome we speake Therefore whiles we as yet trauail as straungers in the wildernes of this lyfe let vs not stande still let vs not looke backe but with continuall endeuoyre and feruent desire hasten to that true rest whereunto our Capitayne Iesus calleth vs and let it not be long of vs that any of vs fall by the waye as our forefathers dyd For we shall haue no lesse punyshemente then they had if we doe likewise offende Neyther is that punishement litle to be regarded or passed on that Christ Iesu the woorde of god threarneth with For he is quicke and strong in operacion and sharper then any twoo edged swerde not onelye cuttyng the membres of the bodye but also the moste inwarde affeccions of the mynde insomuch that he cutteth a soondre the soule from the spirite and disseuereth the ioyntes and the marye beeyng a discerner of the secrete thoughtes and ententes of our harte and so trew is it that no parte of mans thought is vnknowen vnto him that there is no creature at all neyther in heauen nor vnder the yearth whiche is not manifeste vnto his syght but al thynges are naked and open to the iyes of hym vnto whoÌ„ we muste geue an accomptes of our lyfe As in times paste the mourmuryng of the Hebrues was not vnknowen vnto god and as there neded no swerde to destroye them but his onelye commaundemente so shall not that man be vnknowen vnto Christ who after he hath
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
that whensoeuer nede requireth he may make intercessioÌ„ for his vnto god For he hath not so offered a sacrifice that it should profite a fewe a short while but that it should be auaylable to all men and at al times hable to pacifye gods wrath Therfore sens the lawe was heauenlye and perfite it was meete that oure hye prieste shoulde also be such a one that is to say godly without deceyte vndefyled farre seperate from the coumpanye of synners lyfted vp aboue all the heauens who needeth not dayly to offer oppe sacrifice as Moses priestes did first for his own sinnes and then for the peoples sinnes For what manour of atonemakers were they who themselfes had nede to be made at one with god vnto whome they made intercession for other mennes offences what manour a sacrifice was that which for sundrie sinnes was of necessitie ofte tymes to be made again Our hye priest who had no sinne of his owne toke vnto him the sinnes of the whole worlde and once offered vp a sacrifice for all menne not a beast but hys owne proper persone For Moses lawe as it was weake and vnperfite so dyd it ordayne suche hye priestes as were subiect to infirmitie But the worde of the othe that I spake of right now which declareth that a better lawe shall succede in stede of the olde ordeineth not euery man indifferently but the very sonne of god a priest for euer more ready at all times and mete to make intercession for vs for that neyther death can take him away neither any infirmitie let hym to be a conueniente and perfite besecher for vs. The .viii. Chapter The texte Of the thynges whiche we haue spoken this is the pith that we haue suche an hye prieste as sitteth on the ryght hande of the seate of maiestie in heauen and is a mynister of holye thynges and of the trewe tabernacle whiche God pyght and not manne For euerye hye prieste is ordeined to offer giftes and sacrifices wherfore it is of necessitie that this man haue somewhat also to offer For he were not a priest if he were on the earth where are priestes that according to the lawe offer giftes which serue vnto thensaumple shadow of heauenly thynges euen as the answer of God was geuen vnto Moses when he was about to finishe the tabernacle Take hede said he that thou made al thynges accordyng to the patron whiche is shewed to thee in the mount OF the thynges whiche we haue so largelye entreated of before the chiefe poynte and effecte is that hereafter we haue not in admiracion Moses hye prieste synce wee haue one soe excellente in all poyntes that he sytteth on the ryght syde of the royall seate of god in heauen to the entente he maye duely make not those figuratiue sacrifices prescribed by Moses but the trewe and heauenly sacrifices and bee within the tabernacle I meane not that figuratyue tabernacle pytched of man but in the secrete places of the true tabernacle pitched by almightie God disseuering heauenly thinges from earthly Furthermore sens that euery hye priest is wonte to be ordeyned for this intente that he may offer giftes and sacrifices to God howe were it possible for him to be a lawful hie prieste whiche hath nothyng to offer Nowe if it so be that an earthly priesthood were geuen to Christ after lyke manour as vnto other then were he no priest for that he neuer offered ne offereth any of those sacrifices whiche are accustoinably offered of other priestes according to the prescripcion of the lawe the whiche sacrifices are nothing els but shadowes and certayne figures of the heauenly temple and celestiall sacrifyces For whatsoeuer Christe did euen in earth because it was not done after the fleshe but after the spirite came from heauen and thither reÌ„deth thesame compared vnto the grossenes of Moses priesthood is woorthely called heauenly And this god seemeth to haue signifyed when prescrybyng vnto Moses a forme to buylde a temple he speaketh in thys wise Se thou make all thinges according to the patron whiche was shewed thee in the mounte For Moses sawe with his spiritual iyes an other holyer manour of temple an other manour of sacrifyces and priesthood after the patron whereof â—edrew out in the meane season a certayn grosse figure of thinges till the tyme should come that god woulde haue shadowes geue place vnto trew thynges Nowe is the same tyme already presente The texte But nowe hath he obtained a priesthode so much the more eâ—cellente as he is the mediatour of a better testamente whiche was confirmed in better promises For yf that first testamente had been such that no faute coulde haue bâ—â—e found in it then should no place haue bâ—ne sought for the seconde For in rebukyng them he saieth vnto them Behold the daies come sayth the Lorde and I will finishe vpon the house of Israell and vpon the house of Iuda a newe testamente not lyke the testament that I made with they fathers in that daie when I toke them by the handes to leade them out of the lande of Egypte For they continued not in my testamente and I regarded them not saith the Lorde For this is the testament that I wyll make with the house of Israel After those dayes saith the lorde I wyl put my lawes in theyr myndes and in theyr hertes I wyll write them and I will be there God and they shal be my people And they shall not teache euery man his neighboure and euery man his brother saying â–ª knowe the lorde For they shall knowe me from the leaste to the moste of them For I wil be merciful ouer theyr vnrighteousnes and their sinnes and theyr iniquities wyll I thinke vpon nomore In that he sayth a nowe testamente he hath worne oute the olde For that whiche is worne out and weâ—ed olde is readye to vanishe awaye We haue an heauenly hye priest and a priesthood worthie and conueniente for hym so much more excellent then this other priesthood as the new testamente of the gospell excelleth the olde of Moses and as the promises of the new be more magnificeÌ„te and greater then the promises of the olde There the bodyes were cleansed with the bloude of beastes here soules are purified with the bloude of Christe There a lande is promised here are promised heauenly rewardes And in this testament our heauenly hye priest is a mediatoure betwene god and manne after an heauenly manoure If that fyrst testamente had bene suche a one that nothing hadde lacked therein as the Iewes dooe suppose then should there no place haue beene soughte for the seconde For it was but superfluous to adde anything where al thinges were perfite Nowe God complayneth that that fyrste testamente was vnprofitable and promyseth a better and of more efficacie speakynge in the Prophete Ieremye on thys wyse Beholde the dayes come layeth the Lorde I wyll fynishe vpon the house of Israell and vpon the house of Iuda a newe
in the meane tyme goe whither Christe hath opened vs the waye let vs goe I saye not with bodely feete into a temple made of stones but with a pure hearte and a very sure belefe to obtayne our peticion entre into the heauenly temple but fyrst sprinkled not touchyng the body with the bloud of a beast but touchyng the mynde and spirite with the bloud of Iesu Christ therby purified froÌ„ the coÌ„science of oure olde synnes furthermore washed in our bodyes too with the pure water of Baptysme that scoureth and washeth awaye all the fylthe of the soule Then remayneth it that we perseuer in the thynges we haue once begonne and kepe stedfastly and wythout any wauerynge the hope of immortall lyfe whiche we haue professed in Baptisme trustyng in this one thynge that God who promysed is faythfull and sure of his promyse and cannot deceaue if he would so that we contynue styll in fayth Furthermore bycanse we are made the membres of one bodye let vs cleaue together by mutuall charitee and agrement consideryng with out selues how muche eche of vs hath profited in the profession of the ghospell not bycause to enuye hym who hath ouergone vs or to despise him that is ouergone or left behynde but to prouoke to charitie and good workes by good example and exhortactions gyuyng one to an other The whiche thyng shall come to passe if the goyng forewarde of oure brother do make vs more desyrouse to lyue well and vertuouslye and also yf we perceyuynge anye to be slacke in goyng forewarde doe then with a brotherly carefulnes prycke him forthe to better thynges alwayes reioysynge at them whyche goo before and makynge moche of those that do their diligence not suffring any one to perishe from our flocke by reason he is forsaken as some occasion seruynge thereunto are wont to leaue of from their good begynnynges But let one of vs by al manoure of wayes and meanes possible styre and encourage an other to go forthe to the ende in that we fyrst beganne And thys thynge ought ye so muche the more earnestly to doe bycause ye see that the daye of the Lorde is at hande whiche will gyue euery man rewardes accordyng vnto his desertes and leaue no place or oportunitie to amende what hath bene done amisse but whatsoeuer hath-bene done shall be then examyned with exacte iudgement And suche trespases as are coÌ„mitted by erroure or frayltie of man shall easlye be pardoned The texte For if we sinne wilfully after that we haue receyued the knowledge of the truth there remayneth no more sacrifice for sinnes but a fearfull lokinge for iudgement vyolent fyre whyche shall deuoure the aduersaries Be that despyseth â—oses lawe dieth wythout mercye vnder two or three wytnesses howe muche soret suppose ye shal he bâ— punished whych treadeth vnder â—ote the sonne of gods coâ—â—â—eth the bloude of the testamente where with he was sancrified as an vnholy thing and doeth dishonour the spirite of grace For we know hym that hath said it belongeth vnto me to take vengeancé I wil recompence sayth the Lord. And agayne the lorde shall iudge hys people It is a fearfull thinge to fall into the handes of the lyuynge god But after we haue once knowen the trueth by the ghospel beyng taught what we must hope after and what we ought to eschewe and what rewardes good menne shall haue and what yuell yf we then wyllyngly fall agayne into deadly synnes whiche Christ hath once washed away with his preâ—â—â—â—s blouâ— in that he dyed once alonely and neuer wyll dye agayne there remayneth theâ— no Hooste or sacrifice for vs whiche haue so eftesones fallen to oure olde lyâ—â— and synfull lyuyng wherby our synnes maye be freely released agayne thorow baptisme What then remaineth Forsoth a certaine dreadful loking for of the laste iudgement and forthwith a cruell and tourmentyng fyre whiche in reueÌ„gement of the goodnes of God despised â–ª shal deuoure the aduersaries Thynkâ— you that he shall scape vnpunished that hath despysed the lawe of the ghospell The more mercifull and beneficiall that God is the more punyshemente shall he haue who wyllingly and wyttyngly hathe mocked therewith He mockethe with the gospel whiche after he hath bene once called to the nâ—bre of the chyldren of God wylfullye putteth himselfe into the numbre of the Deuels seruauntes If there were so greate punishement among the Iewes that whosoeuer obeyed not the pryest teaching the commaundementes of Moises lawe that is to wytte yf he that was commaunded to absteyne from swynes fleshe dyd notwithstandyng of a selfe wyl or dysobedient frowardenes eate the same and afterwarde beyng firste conuicted by two or three witnesses was done to death without mercye Howe muche greater punishement then deserueth he to haue who treadeth vnderfoâ—e not anye one priest of lowe estimacion but Iesus Christ the sonne of God Creuly he treadeth hym vnderfote whoso despifeth his so greate benefite whoso counteth I saye not the bloude of a beaste but his holye bloud wherwith the newe testament was sanctified as an vnholy thynge specially the same bloude wherwith he was once pourged and made cleane from all hys olde synnes fynallye whoso dyshonoureth the spirite by whom he hath obteyned the grace of the ghospell bycause that spirite once put awaye thorowe hys vycyousnesse he trayterouslye gyuethe vp the temple of God vnto the Dyuell Do we therefore assure our selfes that we shall escape vnpunished bycause men do not by and by take punishement on suche as doe swaâ—ue from the puritie of an euangelicall and christian lyfe We knowe hym that hath sayde It belongeth to me to take vengeaunce I wyll recompence fayth the Lorde And agayne in an other place The Lorde shall iudge the people Let not any synner flatter hym selfe and thynke that he is oute of danger yf he escape the handes of a man reuenger No man can escape the handes of God But it is a dreadfull thyng to fall into the handes of the lyuyng god Nowe the more that ye were to be praysed when ye fyrste began to professe the ghospell the more shame and rebuke shall it be for you to fall agayne into your former lyfe The texte Call to remembraunce the dayes that are passed in the which after ye had receiued lyght ye endured a great fight of aduersities partely whyle all men wondred and gased at you for the shame tribulacion that was doeâ— vnto you partely whyle ye became coÌ„paignions of them which so passes their time For ye became partakers also of the affliccions which happened through my bondes toke in worth the spoyling of your goodes and that with gladnes knowyng in your selfes howe that ye haue in heuen a better and an enduringe substaunce Cast not away therfore your confydence whych hath a greater recompence of rewarde And lest that come to passe cal vnto youre remembraunce the tymes passed in the whiche after ye had receiued lyghte by the doctrine of the ghospell and faythe
afflictions taughte true vertue and godly lyuyng yf you be free from suche fatherlye correction verely it is a manyfest proofe that ye are bastardes not true natural sonnes If we haue not onelye suffred but also gyuen reuerence to oure parentes of whome we are begotten as touchynge the fleshe onely whyles they dyd wyth checkes and lashes teache vs the common behauiour of this lyfe not striuinge agaynst their autoritie but so interpretyng their doynges as thoughe howsoeuer they dalte wyth vs they dyd all of a frendelye mynde and good zeale towardes vs shall not we then muche more submytte and yelde our selfes to the heauenly father who is not onely the auctour of bodyes but of spirites fullye persuaded with our selfes herein that what euyls and aduersities so euer he suffreth vs to be afflicted with all he doeth neuertheles with a fatherly mynde prouyde for our soule health and saluation As the corporall father is not so cruell agaynst his sonne as to sley him but to preserue him and make him better so God chasteneth vs in this worlde to thentente we maye lyue for euer in the worlde to come And those parentes enstructed vs as they would them selfes oftentymes abusyng their autoritie and enstructed vs for a shorte tyme in thynges transitorie and suche thynges as wyll soone perishe as in those which perteyne to the gettynge and mayntenaunce of worldlye substaunce yea and many tymes hauyng an eye to their owne profyte they enstructed vs to thys ende bycause they would be holpen with our obsequious and ready deligence But this father who hathe no nede of vs alwayes regardeth our commodities and that our singuler profites and commodities For he goeth not aboute to haue vs enryched with earthlye goodes neyther to haue vs succede in the lyuelod of a fewe acres of lande but to giue vs his heauenly gyftes that is to witte holynesse in this world and in the worlde to come euerlastyng blysse and felicitie Whoso wyll earnestly consydre with hym selfe this so greate and excellent profite shall easely awaye wyth the temporal grief of this present life For when other parentes do correcte their children that maner of chastysyng hath in it no pleasure but payne and grief for the tyme presente yet after the children be come to mannes state and begynne once to perceiue howe muche good that payne dyd them then do they greatly reioyse that euer they were beaten and chydde and with lawghynge countenaunce rendre them thankes whom they suffred before with wepyng eyes Euen so the calamytie and miserye of this worlde is in the meane tyme whiles it hangeth ouer oure heades and vexeth these mortall bodyes greuous to oure senses But this payne this vexation and trouble wherwith oure soules also by reason of the societie they haue with the body are dysquieted bryngeth forth the quyet and swete fruite of rightuousnes in due season Affliction teacheth godlynesse godlines bryngeth the ioyes of a good mynd or cleare conscience a good mind bryngeth forth immortalitie Therfore lette no mannes harte fayle him in this most godly raase The sweate and labour is greate but the rewardes are hygh and excellente but the rewarde gyuer is faythfull The texte Stretche furthe therfore the handes whych were let downe and the weake knees so that ye haue straight steppes vnto your fete leste any halting turne you out of the waye yea let it rather be healed Folowe peace with all men holynes without the whych no man shall se the Lord. And loke that no man be destitute of the grace of God lest any rote of bytternesse springe vp and trouble therby many be defyled that there be no fornicaâ—â—â—r or vncleane person as Esau whych for one messe of meate sold his birthright For ye know how that afterward when be would by inheritaunce haue obtayned blessynge he was put by For he founde no place of repentaunce though he sought it with teares Folowe you stout wrastelers and lustye runners bestyre youre werye handes plucke vp your weake and foltryng knees and runne streygth to the marke that is set before you Let not the foote tournynge hyther and thyther wander out of the streyght waye Yea rather yf you haue wandered anye whit at all yf ye haue bene heretofore slacke in runnyng see ye make amendes with a newe lustie courage and cherefulnesse Neither is it ynough for you that euery man runne for his own behofe takyng no care for other yea rather be you so conioyned in peace and concorde that by a coÌ„mon diligence one of you be carefull for an other and take hede lest anye runnynge in this common course fall from the grace of God lest any lackyng that holynesse whiche becommeth the membres of Christ to haue and wythout whiche no man shal see God be oneâ—ous vnto the bodye and vnworthye to haue the chief game or reward which is set before vs gyuen hym And fynally lest anye roote of bytternesse sprynge vp and trouble the godlye endeuours of other whiche hasten vnto heauenlye thynges and beyng suffred to spread abrode defyle a greate manye with hys infection Let there be no fornicatour amonge you or any person that is otherwise vncleane and gyuen vnto the bealy For suche lustes and beastly desyres do let you to runne and cause you to tourne out of the ryghte waye and thus commeth it to passe that whiles you regarde suche coloured apparent good thynges ye loose that chiefe game and euerlastyng rewarde So for a suretye chaunced it vnto Esau who beyng hongrey solde his byrthryght for the pleasure of one mease of meate purchasynge himselfe perpetuall repentaunce for a small pleasure that endured but a while For this must you remembre to th entent it maye be an exaumple for you howe that afterwarde when he wente aboute to haue his byrthryghte restored vnto him agayne by his fathers blessyng he was put by and was neuer the better for his late repentauÌ„ce althoughe he testifyed by greate abundaunce of teares that he was sorye for his deedes That byttrenesse whiche springeth of hatered enuye and arrogaunce breaketh brotherly concorde pleasure of the bodye superfluytie and other desyres of fylthy thynges do defyle pure and holy liuyng Nowe these two thynges that is to witte concorde and pure lyuing must not decaye amonge you Neither can the one of them be without the other For amonge vncleane persones and synners there is no concorde wherwith God is pleased neyther can there be any good and vpryght lyuyng where as discorde and debate rayneth Therfore we ought also to take good hede leste we most folyshely exchaunge thenherytaunce of the kyngdome of heauen with the pleasures of this worlde The thinges wherunto we hasten are heauenly wherfore we muste come pure and cleane we must continually walke in the lyght of the gospell Oure holye lyuing must agree with so holy a profession You must nedes be answerable vnto your hye priest and his lawe in your conuersation The texte For ye are not come vnto
bondes euen as though ye were bound with them your selues Be myndefull of them which are in aduersitie as ye whiche are yet in the body Wedlocke is to be had in honor among all men and the bed vndefyled As for whorekepers and aduouterers God shal iudge them Let your conuersacion be without couetcousnes be content with suche thinges as ye haut alredy For he hath sayd I wyl not faile the nether forsake the so that we may boldly say the Lorde is my helper and I will not feare what man maye do vnto me Remembre them whyche haue the ouersight of you which haue spoken vnto you the worde of God Whose fayth se that ye folowe and consider the ende of their conuersacion LEt brotherly loue contynue among you sens that ye are membres of the same bodye Loue ye not suche onely as are daylye conuersaunt with you but also those whiche resorte as straungers vnto you For hospitalitie is highlye commended before God in so much that hereby Abraham deserued to receyue vnwares Angels to lodgyng when he thought he had done that good tourne and pleasure vnto men Furthermore Christen charitie requireth also this that the calamitie of suche as are in prison and bondes for the professyng of Christe moue you no lesse then if your selfes were in lyke case and that their tourment and payne who are elswise afflicted with diuerse euels and aduersities so styre you to pitie and compassion that it maye hereby appeare that you haue a body subiect to the selfe same euils and are not compassionlesse for thâ—se paynes and sorowes whiche the membres of the same bodye do suffre Let wedlocke the whiche beyng kept as it oughte to be had due honour euen among the heathen people be lykewise had in honour and reuerence among you and let not the bed of matrimonye be defiled with any kynd of aduoutry As for whorekepers aduoutrers God shal iudge theÌ„ Let your conuersation be without couetousnes in such wise that you may contente your selfes with such thynges as you alreadye possesse as menne liuyng without prouision and care for any thyng to come For god made such a promise vnto Iosue in Iosue to al that put their coÌ„fydence trust in him I wil not faile the saith he neither forsake the so that trusting on him we maye boldly saye as the prophet saith in the mysticall psalme The lorde is my helper I will not feare what man may do vnto me Regarde you those yâ— haue the ouersight of you of whom you haue receyued not mannes doctrine but the worde of God and see that they lacke nothyng necessarie for them vnto whose wordes lyke as at the begynnyng you gaue credence so loke vpon their lyuynge as on a marke and folowe their faithe consyderyng how constauntly they abyde in the profession of the gospell vnto their lyues ende The gospell once taughte a ryghte is alwayes most stedfastly to be holden and obserued The texte Iesus Christe yester daye and to daye and the same continueth for euer Be not caried aboute wyth diuerse and strange lernynge For it is a good thynge that the heart be stablyshed with grace not with meates whych haue not profyted them that haue had their pastyme in them We haue an aulter whereof they maye not eate whych serue in the tabernacle For the bodies of those beastes whose bloude is broughte into the holye place by the hygh pryeste to pourge sinne are burnt without the tentes Therefore Iesus also to sanctifie the people with his owne bloude suffered without the gate Let vs go futthe therefore vnto by mout of the tentes and suffer rebuke wyth hym For here haue we no continuyng citie but we seke one to come For as Iesus Christ was yesterdaye and is to daye and euermore shal be tyme without ende and neuer shal be chaunged so shall his doctryne continue for euer Therefore abyde you stable and stedefast herein and be not as menne leanyng vpon no sure foundation caryed aboute with newe and diuerse learnyng The lawe of Moyses taught no other thyng then the gospell nowe teacheth but after an other fashion It is a poynte of foly to sticke styll vnto shadowes after that veritie is come to lyght And yet are there some which renewe agayne the olde iewyshe religion nowe abrogate and dysanulled holdyng opinyon that bettue and godlye lyuynge standeth in meates and corporall fode the whiche thynges suche as haue supersticiously obserued haue nothyng profited therby to thattaynyng of ryghtuousnesse Whoso desyreth to attayne perfyte and true godlynesse which hath not an onelye shadowe of ryghtuousnes but stablysheth the mynde with a cleare conscience before God lette hym cantinew in grace and fayth and leane vpon this foundacion whiche Christe hath layde and then shall he not wauer with Iewyshe superstions Let the Iewes counte it a holy thyng to absteyne frome certayne meates euen frome suche as are offred vp in sacrifice We also haue a muche holyer aulter wherof it is not lawfull for them to eate who beyng gyuen as yet vnto the ceremonies of the lawe knowe not the grace of the gospel wher by is gyuen true soule health and saluation For accordyng vnto the prescription of the law the carkases of those beastes whose bloude is accustomably offred for sinne by the hie priest in the tabernacles called holy are by commaundement burned withoute the tentes as though the bloude had in it some holy thyng notwithstandynge the bodies as thynges vncleane and defyled are caryed oute to be burned in vnholye places and therefore they absteine from them as from vncleane meates These folkes haue the shadowe but we embrace that which the shadowe hath signified They were neuer the holier in minde after they were sprynkled with bloud neither were they any whit the cleaner because they absteined from eatyng of yâ— bodies sens their soules were wholy dysteyned with sinne viciousnes We embrace Iesus our sacrifice hie priest who as it were alludyng to the figure of the lawe would be crucified without the gate of the citie of Ierusalem there to pourge his people with his most precious bloude whose exaÌ„ple we must not supersticiously but deuoutely folowe And this shall we do yf we also take vp our crosse folow him goyng out froÌ„ the coÌ„painye of men as froÌ„ a knot or felowship of mischeuous persons Let vs likewise go out departe froÌ„ meadlyng with this world take more pleasure to suffre reproch for Christes sake theÌ„ to take yâ— fruition of worldly glory Let vs byd this earthly cityfare well who haue not here a contynuyng citie but loke after one to come whiche is celestiall and euerlastynge Verely he goeth out of the citie who so putteth awaye and subdueth thaffections and lustes of the fleshe and wholye gyueth himselfe to heauenlye contemplation The texte By hym therefore do we offre sacrifice of laude alwaies to God that is to sayeâ— the frute of those lippes whych confesse his name To do good
to destribute forget not for with suche sacrifices God is pleased Obeye them that haue the ouersyght of you and submit your selfes vnto them for they watch for your soules euen as they that must geue accoÌ„ptes that they maye do it with ioye not with griefe For that is an vnprofytable thinge for you We offre not vp our sacrifyce within the walles but goe in lyke manoure out of the citie with oure hye priest Christe and contynuallye offre a certayne sacrifice pleasaunt and acceptable vnto God thorowe hym not any beast not corne of the fildes but the fruite of lyppes of lyppes I saye not alonelye of the bodye but also of the sowle by the whiche we acknowlage the benefytes of God towardes vs and hauynge Christes crosse in remembraunce tendre thankes for the remyssion of oure synnes and so manye gyftes as we are endued with all Of this aulter the Iewes are not partakers who abyde styll with in the walles and loue nothyng but that whiche is carnall Nowe learne you also an other kynde of sacrifice worthye to by a sacrifice of the ghospell whiche we muste continally make to please almyghtie God with all Oure neyghboure is to be holpen with our benefites and yf the same be in necessitie then ought we to succour him with â—haide of our goodes and substauÌ„ce For by suche sacrifices goddes fauour is sooner obteyned then by the triflyng obseruaunces and constitucions of the Iewes without regarde of our christian brother Obey you those whiche haue the ouersyghte of you submyttynge youre selfes vnto them althoughe they be euell persons so long as they go not aboute to enforce you to vngodlynesse For when they doe accordynge to their office and vocation they watche for youre soules inasmuche as they prouide for your soule health and saluacion and that with their owne peryll bycause they shall gyue an accomptes of their ministration vnto almyghtie God from whome all power commeth You shall greatlye ease them of their burthen yf you shewe your selfes obsequious and obedyent vnto them to thentente that what so euer they do they maye doe it with righte good will and gladly rather then with euell wyll and grudgyng For that is bothe greuous vnto them and also vnto you vnprofitable It greueth them that they haue taken so muche payne without any profite On thother syde it is not expedient for you to prouoke goddes wrath agaynst you thorowe your dysobedience The texte Praye for vs. For we â—eust we haue a good conscience among all men desire to lyue honestly But I desyre you the more that ye so do that I maye be restored to you the fâ—â—er The God of peace that brought agayn from death our Lorde Iesus the greate shepherd of the shepe through the bloude of the euerlasting testament make you perfecte in al good workes to do his will bryng to passe that the thing whych ye do maye be pleasâ—â— in his syght through Iesus Christ To whom be prayse for euer while yâ— world endureth Amen Praye ye vnto God for my brethren and me For as it semeth I ought to be nombred among your good pastours and byshoppes Whether I be alowed of all men or no I cannot tell yet I trust I haue demeaned my selfe as honestye and good conscience woulde amonge all those whiche are desyrous to lyue after the rule of the gospell And this do I the more earnestly desyre you to do to th entent I maye the soner be restored vnto you agayne In the meane season I lykewyse praye for you that it maye please God thauctour of peace whiche hath raysed agayne from death that chiefe shepeherd and pastour of his shepe our Lorde Iesus Christe who when he was relyued entred into heauen thorowe his bloude there to make intercession for vs vnto the father with the whiche bloude he hath hallowed the newe and euerlastyng testament I praye for you I say that it maye please him to make you perfite in all good workes to thentente you maye satisfie and accomplyshe hys will and that it maye further please him to bryng to passe that the thinge whiche ye do may be pleasaunt and acceptable in his sight and that thorow his sonne Iesus Christ who is alwayes present and setteth forth oure sacrifices vnto whom all glorie is due not onely in this present lyfe but also for euermore Amen There is nothyng that we can chaleÌ„ge and ascribe vnto our selfes for our well doinges It is his gyfte and commeth of him what so euer we doe wherewith God is pleased The texte I beseche you brethren suffre the worde of exortacion for we haue written vnto you in fewe wordes Ye knowe our brother Timothe that he is at lybertie with whom yf become shortly I wyll se you Salute them that haue the ouersyght of you all the saintes They of Italy salute you Grace be with you all Amen These thinges haue I written for your exhortacion desyryng you to take in good parte that I haue done of a good mynde and purpose I haue written vnto you in fewe wordes as he who purposeth shortly to see you You shal vnderstande that Timothe is not with me at this present For I haue sent him to an other place If he retourne shortly I wyll come with him and se you Haue me commended to all suche as haue the ouersyghtâ— of you and furthermore to the whole companye of saynctes or good christians The Italians salute you The grace and fauour of god be with you all Amen ¶ Thus endeth the Paraphrase vpon the Epistle to the Hebrues To the right Excellent and most vertuous Lady Anne Duchesse of Somerset her graces moste humble Orator Iohn olde wisheth true felicitie and continuaunce of health in Christ Iesu oure only saueour COnsyderyng moste vertuous and excelleÌ„t Ladye that the holy goste playnlie commendynge by the mouthes of the moste worthy kinges of famous memorie Dauyd and Salomon the myghtye effectuous working vertue and necessary holsomnes of the feare of God which is the right foundacion and groundworke of godly wysedome sayeth amonge other specyalâ—yes of sondry mencioned states of persones in a vehement admiâ—acy on of praise that the woman whiche feareth the Lorde shal be so muche commendacion worthie and be estemed for so excellent a treasour and Iewell that her price is farre beyonde the vttermoste coastes because that hauynge that sure grounde worke of wisedome she like a dyligent skilfull house wife employeth the stocke and whole substaunce of her qualities and trauaile in those necessatie â–ª dooinges from tyme to tyme which make to the furniture of true religion and the glory of God suppressing of vice aduauncement of christian vertue and to the reliefe of the nedy especially those of the householde of faithe so that in her labours and ordrely forcaste of well dooinges procedinge from vertue to vertue as thoccasion and necessitie of matter perswadeth the pillers and turâ—ettes of heauenly wisedome shynynge and glistringe in the eies of the beholders
accordyng to hys desartes For what is a more gloryous thyng than to be praysed of Christes owne mouthe whan you shall heare Come you blessed of my father what thyng is more honorable than to be receaued of God the father into the felowshippe of the kyngdome of heauen together with the sonne But thys glory although it shall be the comen glory of all godly folkes yet it shall chaunce more haboundauntly vnto them that haue suffered greater thynges vpon earth for Christes sake Whiche rewardes in case they were nome presently apparent the strength of faythe should bee no maruclous matter But nowe the special chiefe prayse of good folkes consisteth in this point that where you neuer sawe Christ with your bodyly eies yet with the eies of fayth you see him and loue him and wher as the violence of sorowes doeth openly presently grate vpon you but the rewardes which are kept till a daye doe not nowe appeare yet puttyng assured confidence in hys promisses you suffre these thynges with none other stomacke than yf the glory were presently furnyshed before your iyes neither doe you suffre only with boldenesse but also in the mydle of affliccions you reioyce with an vnspeakable ioy beyng ful of glory before God that is to say of a well hoping conscience and full of a certayne vnfeyned confidēce that where you suffre suche thynges vndeseruedly you shall by the will of God haboundauntly receyue a great fruyte of your fayth that is to wete the eternall saluacion of your soules For it is a great vauntage whan through the loosyng of the mortall body the immortall soule is preserued Thus it was decreed by the eternal counsayle of God that menne should atteyne saluacion by these meanes whereby euen Christe hymselfe came to euerlasting blessednesse The texte Of which saluacion haue the Prophetes enquired and searched which proheryed of the grace that should come vnto you searchyng when or at what tyme the spyryte of Christe which was in them should signifie which spyrite testified before the passiōs that should happen vnto Christ and the glory that should folow aftet vnto which Prophetes it was also declared that not vnto them selues but vnto vs they shoulde minister the thyuges which are nowe shewed vnto you of them which by the holy ghoste sent doune from heauen haue in the gospel preached vnto you the thinges which the Angels desyre to behold For these matters are not by chaunce brought to passe at all auentures but the selfe same thyng that we haue alreadye sene the olde Prophetes which prophecied before hand that you should be saued through faith and the grace of the gospell without the ayde of Moses lawe haue diligently sought and searched out not beyng contenteo to see as it were through a myste what shoulde be to come but they haue also with a godly curiositie searched out of the spirite of Christ which than presently signified vnto the by secret inspiracion what Christe should suffre and vnto what excellente glory he shoulde byanby be aduaunced vnto than what or what maner of tyme that shoulde come to passe forsomuche as theyr myndes were vehemently desirous of his sauing helth And vnto them it was also manifested that these thynges which they prophecied beforehand should come to passe should not be exhibited in their tymes but in yours and the thynges that they opened in their prophecies they opened vnto you not to them felues In dede they would haue wisshed to see that you haue chaunced to see but theyr prophecies were spoken before to thintent that we Apostles should be more certaynly credited which declare nowe vnto you the thynges already done that they had spoken beforehande should come to passe And that you shoulde also not stande in doubt the same spirite of Christe in tymes paste taught them with secret still inspiracions what he had determined to doe which lately cūmyng doune from heauen in fyrietongues instructed vs to thintent we should be preachers in al the whole worlde of the thinges that are come to passe For we preache Christ that became man foral our saluaciō sake was conuersaunt on earth was afflicted with reproches torments finally was nayled on the crosse suffered death for oure sakes and anon ratsed agayne to lyfe was exalted vnto heauen where now he glistreth in maiestie and glory with the father which before semed vpon earth to be but a vile rascall and an abiecte and thither also will he exalte those that his be These mattersinasmuch as they were done by the vnspeakable counsaill of God it is no maruell though the prophetes desired to see them seyng it is so excellently pleasant and acceptable a sight euen to the angels them selues to loke vpon with the beholding wher of they cannot be fulfilled The greater the benefite is which is offred vnto you the more gredyly you ought to embrace it that it be not through your owne fault that you atteyne it not The rewarde is certayn but it shal be your dueties for all that to behaue your selues so that you seme not vnworthy the promises The day that is loked for wil come which shal openly bryng forth the rewardes both of the godly and of the vngodly It wyll come once whansoeuer it shal be and it shal come pleasant and happy to suche as it shall fynde readyly prepared on the contrary parte it shall come fearfully to them that it shall fynde vnfaithfull sluggardes and carelesly mynded The texte Wherfore gyrde vp the loynes of your myndes be sobet trust pefectly on the grace that is brought vnto you by the declaryng of Iesus Christ as obedient chyldrcu that ye geue not your selues ouer vnto your olde lustes by whiche ye were led whau as yet ye were ignoraunte of Christe but as he which called you is holy euen so be yeholy also in all maner of conuersacion because it is writen ▪ Be ye holy for I am holy And if so be that ye call on the father which without respecte of person iudgeth accordyng to euery mannes worke se that ye passe the tyme of your pylgremage in feare And forasmuche as Chryst woulde haue that daye to be vncertayn vnto vs it behoueth you not to be in a securitie at any tyme but alwayes hauing the loynes of your myndes girded as menne readyly furnished to mete theyr Lordes comming watchyng and sober being alwayes stiered vp and put in mynde with the certayn and sure loking for of the euerlasting felicitie which now is offred vnto all men that obey the Gospell but yet it shal be possessed at length at suche tyme as our Lorde Iesus Christ shall openly shewe hys maiestie vnto al men and vnto angelles and deuiles howbeit they shall not come to that immortalitie but onely those that in a maner forecast the same in this worlde and according to the example of Iesus being deade to the lustes of this worlde lyue agayne agayne with him vnto innocencie and contynue stedfastly in it like laufull
and right true sonnes that trust in the promises of god the father and do after his prescribed commaundementes and neuer slyde agayne into their olde conuersacion whiche than through the ignoraunce of the Gospelles doctrine was endaungered with worldly concupiscences For it is conuenient that you diffre from them in affectes and maners from whom you dissent in profession The worlde is naught and from it you are already exempted and engraffed vnto Christ which is righteous holy and Innocent and to this ende are you chosen and called of the father the fountayne of al holines that like as you are in your profession so should you in al your life and doinges be pure vpright and vnblameable For the father will not acknowledge any to be his sonnes but those that be like manered vnto him For in dede this same thing he ment whan he spake to our auncetours Leuitici the xix Chapter Be you holy for I the lord your God am holy The puritie of Moses lawe could not haue ben ynough for you to absteine from touching of dead bodyes to haue your fete washen to absteine from the acte of matrimony God will haue all oure conuersacion and all our whole harte to be fre from al spottes of synnes For in dede these are the thinges that make vs playnly impure in the sight of god And although you cal vpon God by the name of a father crieng for his helpe in al thinges yet if you lyue in a filthy conuersacion you may not trust that he wil be mercifull vnto you or acknowledge you for his children seyng he estemeth noman eyther for his kynred or for his estates sake but onely after the merites of his conuersacion For nether shal the Iewe be pure if his conscience be defiled ne yet shall the vncircumcised be vnpure if he leade a godly and an innocent life The texte For as muche as ye knowe how that ye were not redemed with corruptible thynges as syluer and golde from youre vaine conuersacion whiche ye receauch by the tradicion of the fathers but with the precious bloude of Christe as of a lambe vndefiled and without spotte which was ordeyned before hande euen before the woorlde was made but was declared in the last tymes for your sakes which by his meanes do beleue on god that raysed him vp from death and glorifyed hym that ye myght haue faythe and hope towarde God euen ye whiche haue purifyed your soules thorowe the spirite in obeyng the truthe with brotherly loue vufayned se that ye loue one another with a pure herte feruently for ye are borne a newe not of mortall seed but of immortal by the word of god which lyueth and lasteth for euer For al flesh is grasse and all the glory of man is as the floure of grasse The grasse wyddereth and the floure falleth awaye but the worde of the Lorde endureth euer And this is the worde which by the gospel was preached vnto you Therfore it remayneth that you which are desirous to haue this father mercifull vnto you haue his vnauoydable iudgemēt alwayes before your eies while you liue in this exile so order your cōuersaciō that there be nothing wherfore the father may be offended iustly shut you out of the inheritaūce of the celestial countrey as vnnaturall disobedyent children The greater the price is wherwith Christe hath frely redemed you so muche the greater hede ought you to take lest for your wilfulnes and vnthankefulnes you be turned agayn into your former bonde thraldom There is none more myserable a bondage than to bee the slaue of synne Those that for a litle money are made fre frō theyr maisters bondage become of bondmē fre men watch about them by al meanes lest for theyr vnthankefulnes they may be drawen agayne into the bondage that they were in before and will you than commit that offence to fall again into y◠old tyranny to be willingly the bond slaues of Moses lawe had rather serue vaine obseruaunces that your elders deliuered from one to an other vnto you than to obey the gospel of God seing you knowe that you were deliuered once from them not with a commune tryfling price as golde or syluer but with an offring muche more holy than Moses lawe knoweth of For you are not made cleane with the bloud of a calfe sprinkled but with the precious bloud of Iesus Christe who like a lābe cleane without any spotte pure and vndefiled from all filthinesse of synne was offred for our synnes on the aultare of the crosse Nether yet was that done by chaunce at all auentures but the sonne of God was appointed to make this sacrifice from euerlastyng and before the makyng of the worlde that he might through his deathe reconcile the father vnto vs howbeit the secret deuice and decre of Goddes purposed mynde which was many long yeares vnknowen to the worlde is now at length in these later times openly manifested and a new matter is set forth before mennes eyes to loke vpon whiche in the purposed mynde of God was not new And it was geuen for your saluacion sake vnto whom Christe that was made man dyed and is preached bestoweth thus muche that wher as you had a vayne truste vpon the ceremonies of the lawe now distrusting your selues you must put your whole trust in God the father who like as he would haue Christe to dye to wype awaye your synnes euen so hathe he raysed him vp from death and for the paynfull trauailes of this life which he suffred he gaue him the glory of immortalitie to thentente that as you haue beleued that whiche he hath done in folowing his example you might also trust surely to haue the same reward to be bestowed on you in that you put your whole affiaūce in God which what he hath already perfourmed in his sonne the same also will he vndoubtedly performe in al them which lyue after suche sort that they may be worthyly accompted among the membres of Christ in to whose body you are engraffed synce that you were regenerate through baptisme in to hym Before that tyme you did after your owne lustes that is to say embraceing carnall shadowes of thinges in stede of true ryght thinges but now since you haue clensed your soules not with the obseruacion of Moses purgeing sacrifices but in that you haue through faith obeyed the trueth of the gospell whiche by the spyryte of Christe hath purged your consciences you must endeuour your selues both to be correspondente vnto the head Christe in vprightnes of life and be answerably like vnto the concorde of the body by an excedyng and a playne brotherly and an vnfeyned loue among your selues that lyke as Christ loued you not after a commen sort nor after a carnall maner of loue euen so should you loue euery one other with a spiritual loue New kynred requireth new affeccion Before this tyme you Iewes loued Iewes after a carnall affeccionate loue but now beyng by a
far other maner regenerate not of a mortall an earthly seede after the bodye but of an immortall and a heauenly sede by the worde of God which lyueth and endureth for euer whose gospel you haue beleued you shall loue the brethren with a heauenly loue Moses lawe was geuen for a tyme. But the worde of God hathe brought forthe the lawe of the gospel vnto vs whiche neuer shall perishe The thing that procedeth from men is but for a season but the thing that cometh from heauen is euerlasting as Esay sayd before Al fleshe is as grasse and all the glory of man as the floure of the fielde The grasse is wythered and his â—loure fallen awaye but the worde of the Lorde endureth for euer This is the eternall worde of the eternall father whom the shadowes of the former lawe in tymes past paynted out vnto vs but nowe he is openly declared by the preachers of the gospell and not onely vnto you but vnto all them that receyue Christe with a syncere vpright fayth ¶ The .ii. Chapter The texte Wherfore laye a syde all malicioushes and all gile and fayâ—ednesse and enuy and all backbytyng and as newe borne babes desyre ye that mylke not of the bodye but of the soule which is without disceite that ye may grow there by vnto saluacion yf so be that ye haue tasted howe gracyous the Lord is to whom ye come as vnto a liuing stone disaâ—â—wed of men but chosen of God and precyous and ye as â—â—ing stones are made a spirituall house an holy priesthood for to offer vp spirituall sacrifyces acceptable to God by Iesus Christe FOrasmuche as you are lately borne againe by an heauenly generacion through the doctrine of the gospell caste all the vices of your former conuersacion quyte away from you yf there were any malyce yf there were any deceite yf there were any holowe heartednesse yf there were any enuy yf there were any backebytyng or cursed speakyng and from henceforthe as babes newe borne gredely couete that mylke not of the body but of the soule the mylke that knoweth no deceyte and is fitte for your age which is more harmelesse than strong euen the mylke of the ghospels ordinaunce For the ghospels doctryne hath his principles it hathe his infancye it hathe his dyet mete for weake tendre age it hath also his farther growinges finally it hath his perfite groweÌ„ age Those first thinges are not to be supped lothesomly but gredily yea and thrustily neyther yet must you lyngre continually in them but to procede from them stil vnto thinges of more perfeccion For in dede it were euen a straunge thing if a man borne of his mother should be alwaies a babe and couet nothing els but mylke And it behoueth you also to ware bigge tyll you growe vnto perfite saluacioÌ„ and not alwaies to sticke still in making the foundacions but to ryse by lytle and lytle vnto the perfite buyldyng of the house For in case according to the psalme wryters counsell you haue tasted that the Lorde Iesus is swete it is requisite for you to bee prouoked with that taste to sette your appetites vpon greater thynges In humayne buyldynges the stones neyther chaunge theyr place ne grow any bigger But in this buyldyng which standeth vpon liuing stones the chiefe principall stone whereof and the stone that conteyneth all thynges is the liuyng and eternall Iesus Christe whiche of late after the psalme writers prophecying was cast away of menne that is to were of the phariseis who holding of their teÌ„ple that should go to naught had no knowledge of this heaueÌ„ly building howbeit he was chosen by the iudgement of God and had in muche price there is nothing to hinder but that it may procede forward to the perfite finishyng of the buildyng Therefore you must necessarily goe through forewarde encrease of vertues vnto Christ the liuing stone the chosen stone the stone preciously sette by in the sight of God that you also being grounded vpon suche a foundacion may be builded vpon by litle and litle vntyll you bee made spirituall temples muche more holy than the teÌ„ple that the Iewes brag of and in the which temples muche more wholy priesthood is exercised than was vsed in that temple For in it the leuites and priestes offered vp beastes but in these spirituall temples you your selues offer vp spirituall sacrifices moste acceptable to God who as he is a spirite and not a bodye so doeth he delyte in spirituall sacrifices that you should nothing mynde the rites of Moses now being worne out through the preachyng of the Gospell in stedde of sundrye kyndes of brute beastes you slea worldly and brâ—tish affectes lecherous lustes pryde wrath enuie desyre of reuengement ryot and couetousnes and in stedde of incense you offer pure prayers flying out of the aulter of a pure herte into heauen These are the sacrifices that are offered at al seasons in the spirituall temple and are at al tymes acceptably welcome vnto God For those sacrifices of Moses are now all ready growen in to a lothesomenes as the prophet Esaye beareth recorde But these maner of sacrifices are contynually allowed through Iesus Christ by whose commendacion the diligent seruice doinges of the Chrystians are acceptable vnto the father The texte Wherfore it is contayned also in the scripture behold I put in Sion a stone to be layed in the chiefe corner electe and precious and he that beleueth on him shell not he confouÌ„ded Vnto you therfore whiche beleue he is precious but vnto them whiche beleue not the stone whiche the buylders refused the same is begunne to bee the head of the corner and a stone that men stomble at and a rocke wherat they be offended whiche stomble at the woorde and beleue not that wheron they were set But ye are a chosen generacion a royall priesthod an holy nacioÌ„ a people which are wonne that ye shuld shew the vertues of hym that called you out of darkenes into his meruelous syght which in tyme past were not a people but are nowe the people of God which some tyme had not obtayned mercye but no we haue votayned mercye There is no cause why you should be in any mystrust as long as ye cleaue fast vnto the head Chryst as long as you stande harde vpon the noble and â—nmoueable ston Christ of whom god spake in tymes past by the mouthe of Esaye Beholde I put in Sion a ston to be placed in the chief corner tryed chosen â–ª and precious â–ª And he that shall put his trust in hym shall not be ashamed And that whiche he spake of before hand we se now al ready perfourmed For the selfe same one stone was precious and â—olsome vnto some and to some hurtfull and noysome vnto you he is iustly precious because you are grouÌ„ded surely vpoÌ„ him because you put your whole trust in him and are preserued by his ayde agaynste al stormes of tempestes But vnto them that had
yf throughe repentaunce they would haue aswaged yâ— wrath of god which they had prouoked vpon theÌ„selues by theyr own wickednes And so let your vpryghtenes be ynoughe vnto you let it be ynough for you to haue declared vnto other what rewarde iâ— prepared for them that beleue the gospel what peyne abideth the vnbeleuers If there be but a fewe saued by fayth it shall not be layed to your charge If a great part of men perishe throughe vnbelefe they perishe through their owne faulte After this sorte it was the wyll of God to vtter the difference betwene the good and the badde Baptisme receiued as it ought to be preserueth agaynst destruccion and wassheth awaye the fylthynes not of bodyes but of soules But baptisme beyng broken promisse withall destroyeth for euer and wyndeth into so muche the more haynous rageing streames of wickednessâ— Therfore the thing that is saluacion to some hauing faythe doth bringe destruccion to the vnbeleuers and suche as are rebellions agaynst fayth Notwithstandynge it is not ynough for you that through the floude of baptisme your sinnes are perished and that wicked lustes of the former conuersacion are lost onles ther be present a good conscience also in all the lyfe after correspondent to the benefit of God Christ died howbeit but only once he is risen again neuer to dye and vnto vs the synfulnesses of oure former olde lyfe are in lyâ—â— sort slayne by the death of Christ that we shoulde afterwarde lyue agayne to innocencie and neuer slyde backe agayne in to synnes as muche as lyeth in vs. That shall come to passe if we shall as it were settyng inortalytie apart desiâ—ou sly aspire vnto yâ— countrey of heauen with al our whole hertes the enheritauÌ„ce whâ—rof abydeth them that obey the gospel For so Iesus Christe rose agayne thaâ— he would not make long taringe after that vpon earth but coÌ„ueyed him selfe out of mortall mennes companye vp into heauen and there hauynge the fruicion of the glory of immortalitie sitteth on the fathers right hande not wtout a body but suche a body as death hath now no title to it at all And whyle death goeth about the swalowe vp the innocente it is vtterly swalowed vp it selfe and while death surely reconeth to haue gotten a great praye it became a praye it selfe Finally Christes victorie is our victorye and the glory that went before in him is shewed vnto vs in case we continue styll in the thyng that we haue begon and sticke harde in his fotesteppes Againste him the tormentes of the wicked preuailed nothing at all but in his pacient suffryng of them he gate the victorie he trihumpheth and raigneth alofte sittyng in heauen aboue all aungelles or whatsoeuer vertue and power there is besydes Vnto you he hathe opened the waye into heauen that by the same way that he entred in you maye also thrust in thycke and treefolde into the same place The enheritaunce is ready and certaine the possession wherof he hath also entred for your sakes so that you expresse your selues worthy of it that is to saye if you set your studies vpon the innocencie which he hath frely geuen to do good vnto all men yea euen to the euyll and those that punyshe you as much as vnto you perteyneth ¶ The .iiii. Chapter The texte For as much then as Christ hath suffred for vs in the fleshe arme ye your selues lykewyse with the same mynde for he which suffereth in the fleshe ceaseth from sinne that he hence forwarde shoulde lyue as muche tyme as he remayneth in the fleshe not after the lustes of men but after the wyl of God For it is suffycient for vs that we haue spent the tyme that is past of the life after the will of the Gentils walkyng in wantones lustes in excesse of wines in excesse of eating in excesse of drinking in dronkennes and in abhominable idolatry And it semeth to them an inconuenient thing that ye runne not also with them vnto the same excesse of riot and therfore speake they euil of you which shall geue accomces to him that is ready to iudge quicke dead For vnto this purpose verelie was the Gospel preached also vnto the dead that they shoulde be iudged lyke other men in yâ—â—â—she but should liue before God in the spirit The end of al thinges is at hand â–ª FOr as muche than as Christe your Prynce and head folowed not the pleasures of thys lyfe but throughe suffrynge of afflyceions for a tyme came vnto the glorye of heauen and seing that he hath conquered the aduersaries with the weapons of paciente sufferaunce it is reason that you which professe your selues to be his disciples shoulde arme your selues with the lyke purpose of mynde Innocencie of lyfe is the most surest armour and christian pacience is the fortresse that can not be beaten downe He that is gyrded with pacience is sure that no man can be hable to hurt him Whosoeuer is deade together with Christ after the fleshe hath so geuen ouer the synfulnes of his former conuersacion that he is playnly deade to humayne desyres so that nowe he is not tickled with gredynes of renowme he is not prouoked with desyre of reuengemente but all the reste of hys tyme that is geuen hym in thys sely carkas lyueth all together whole to the wyll of God whom onelye his â—esyre is to please of whom also he lokethe for the rewarde of a good conscience and vnto him he referreth the vengeaunce takyng of the wycked Whosoeâ—er is readily prepared to suffre martyrdome is not touched with the pleasure â— of this worlde For thys he thynketh with him selfe God forbydde that I beyng once done vpon the crosse with my Christ shoulde goe downe to the vices that I haue forsaken and that I beyng once appointed vnto euerlastyng felicitie shoulde be tombled backe agayne to this worldes delices whiche are not only shorte but also folyshe It is euen large ynough that I being a straunger froÌ„ Christe haue spent the tyme past in folyshe lustes whiche the prophane Heathens do filthiely serue beyng addicte and geueÌ„ to wantones to fleshly lustes to dronkenes to excessyue bankettynges and to abomynable image worshyppynges These prankes we are glad we haue left behynde vs by the goodnes of Christe and as often as we loke backe at them we shrugge for feare to remembre suche fylthynes of lyfe and so great blynde darkenes of ignoraunce Nowe in stedde of outragious luste chastitie is pleasaunte for â—iote temperate fare for wynnebybbyng sobrietie for supersticious worshypping of images true godlynes and deuoute worshyppyng of the lyuyng God vnto whoÌ„ the mooste acceptable sacrifice that maye be is a mynde pure and vnspotted from all vncleanes of synne Those that haue theyr blynde darkenes yet styll haue maruaile at this so great a chaungeing of myndes and lyfe in you and thynke scorne that their riotousnes is condemned by your temperate faâ—e and that their lyfe whiche floweth ouer with all kyndes of
intent that of giftes diuersly distributed and of offices diuersly gone about God may be glorified on euery parte of whom as of the welspring we haue al thynges flowynge vnto vs not by Moses but by Iesus Chryste by whom whatsoeuer the father geueth he geueth it vnto vs as his only sonne Vnto God therfore shall he ascribe the dede that is holpen by his brothers good turne vnto God shall he rendre the thankes whiche is glad that his brother is holpen by his ministerie So that y◠totall summe of al glorie redoundeth on euery parte vnto God the father and the sonne vnto whom is continual glorie dominion for euer world without ende Amen We ought not in this behalfe to seke after glory but it behoueth vs to remembre our duetie wherwith we may please God Concerning the rewarde let hym alone with all that we put our truste in For he shall turne the persecutours malice into your good be shal change your paynful sorowes into gladnesse your reproche into glorie The texte Derely beloued maruaile not that ye are proued by fire which thing is to trie you as though some straunge thing happened vnto you but reioyce in asmuche as ye are partakers of Christes passion that when hys glorye appereth ye maye be mery and glad If ye be rayled vpon for the name of Christ happy are ye For the glorye and the spirite of God resteth vpon you On their part he is euil spoken of but on your parte he is glorified Se that none of you be punyshed as a murtherer or as a thefe or an euyll doer ▪ or as a busy body in other mens matters If any man suffre as a Christian man let hym not be a shamed but let hym glorifie God on his behalfe For the tyme is come that iudgement must begin at the house of god If it first begin at vs what shal the ende be of them which beleue not the gospel of God And if the righteous scarcely be saued where shall the vngodly and the sinner appere Wherfore let them that are troubled according to the will of God commyt their soules to hym with wel doing as vnto a faythfull creatour Therfore dearly beloued be not disquieted in y◠meane season as it were a newe matter though you which shal be the felowes to gether of the kyngedom heauen be tried with afliccions in this worlde as gold is with fire That thing ought to seme no newe matter vnto you whyche wente long a go before in the triedly proued prophetes and lately in Christe It ought to be the more easylye borne in asmuche as you see it happen cōmonly vnto you with all the tried people of god And seyng y◠in this behalfe you beyng disciples resemble your maister and beyng membres resemble your heade Iesus Christe ought to be glad and reioyce y◠lyke as now he doeth vouchesaue to haue you companions of his affliccions euen so afterwarde whā he shal open his maiestie vnto al men hauing made them ashamed astonied y◠afflicted him and you for malice of him you shal reioyce with vnspeakeable wirthe which may be felte but not expressed with wordes In the meane season yf men reuyle you howe sore soeuer you are afflicted in bodye not for your owne naughtye dedes but for the profession of Christ yet in this behalfe you are blessed that euen in y◠middes of your tormentes in the myddes of your dispightfull handlinge the glorious spirite of god is kyndled againe in you for your harmeles harte good conscience sake It is a swete thing to suffer with Christ and it is a glorious thing to suffer for Christ For as muche as in them lyeth they reuile euē Christ himselfe howbeit your innocencie your pacient suffraunce causeth it to chaunce vnto his glorye But God forbydde y◠any of you should be punished for manslaughter or theft eyther for naughty wordes speaking or for curious meddlynge of those thinges that perteine nothing to you For it is y◠cause not the tormenting y◠maketh a Marter And whosoeuer suffreth for none other cause but y◠he is called a Christian he nedeth not to be ashamed of his punishment It is a shame to be called a thefe but it is a glorious thīg to be called a Christiā Blessed are they whiche though it be after that painful sorte may escape the tormentes of hell fire and that through affliccions y◠shall endure but as it were y◠space of a moment haue passage geuen them vnto ioyes that shal neuer haue ende Wherunto God admitteth none but him that is notably proued and tried by muche suffring of sorowes Ones he shal practise dreadful iudgemēt whā the tyme of mercy is past wherat euery one shal be rewarded accordīg to his deseartes In y◠meane while y◠iudgemēt is more easye inasmuche as beyng purely tried by tēporal tormētes we are made worthy of y◠felowship of Christ whiche wil allow nothing but the thinge that is most pure and most perfitely scowred from drosse Nowe is the tyme that this iudgement be exercised to thintent it maye more euidently appeare who doe trulye put their truste in God and whoe doe trulye loue Christe in dede Thinges beynge in prosperous and quiet estate are not argumētes of true godlines As for Moses ceremonies euen a very hipocrite maye kepe them but as for losse of goodes reuilinges enprisonmentes stripes and death no man taketh paciently but he y◠hath an inuincible faith ioyned with a gospellyke charitie And vnto these let thē readily prepare them selues that wil in tyme cōming reigne with Christ This iudgemēt shal beginne at y◠house of god whiche is the congregacion Than yf it be nedefull for vs to be so clensed whiche beleue the gospell and liue vprightely what ende what iudgemēt what payne abideth them that haue no constaunt belefe in the gospel and continue styl in their owne wickednesses Yf they be so tryed whiche with single plaines obeye the gospell and hauynge forsaken all the pleasures of this worlde haue geuen ouer them selues to the studye of godlynes what shall become of them whome the preachinge of the gospell hath made worse And yf they whiche lyue iustly knowinge themselues giltie in none euyll atchieue not without peryll and muche a doe the porte of eternall saluacion In what hope shall the wicked and mischeuous doers shewe their face in so straight and so dreadefull a iudgement Therfore they maye in no wyse hope to get any saluacion there to thintent that they also whiche are tormented in this worlde not for euyll doynges but for the wyll of God must not trust to them selues but to their possible powers exercisinge y◠workes of godlynes they shoulde after this sorte put their soules in the handes of God their maker who of his goodnesse wyll not suffer it to peryshe that he hath made yf they continue in well doyng to deathe and yf they wyll haue none affiaunce in their owne merites but loke
them that professe the lawe of perfite charitie But mercie and liberalitie to the neyghbour is so muche auayleable with God that a woman that an harlot that a straunger was commended for keping of hospitalitie and deserued to be nombred in the regestre of Godly people in the regestre of citezens and in the regestre of the moste tryedlye proued Patriarkes Rhahab was not a Iewe she was maystres of a howse of baldrye and gate her lyuyng with no very honest gaynes of occupung and yet in Goddes boke she hathe a worthye commendacion of righteousnes not of faythe only in that she was persuaded that no mannes good dedes should be loste God being the rewarder namely that is bestowed vpon good folkes or at leste in the respecte of God but of that that she not regarding the daunger of her life prouided to saue the life of the spies in that she sent out the messangers whom the guide of yâ— Iewes had sente to spye by stealth an other way lest they should perish She might haue come in no smal fauour with her own couÌ„trey folkes if she had as it was in her hande to haue done betrayed the spyes But she had rather serue the wyll of God than her own gayne nether dystrusted she but that she should bee repayed a more pleynteous rewarde of hym than of menne Likewise than as Abraham had the worthy praise of righteousnes not of naked faithe but of faythe tried by dedes euen so Rhahab had beleued in vayne that the God of the Iewes is the true very God excepte whan occasion serued she had declared by her dedes that she had beleued with her whole harte otherwise faythe as I sayed that is colde of charitie and vttreth not it selfe whan matter requireth it is veryly no faythe at all but only a vayne name of faithe For like as the body being destitue of the soule is dead and vnprofitable euen so faithe if it want working charitie is dead and vneffectuall The .iii. Chapter The texte My brethren be not euery man a maister knowing howe that we shall receaue the greater damnacion for in many thinges we synne all If a manne synue not in worde the same is a perfecte man and able also to came all the bodye Beholde we put byttes into the horses mouthes that they may obey vs and we turne about all the body of them Beholde also the shippes whiche though they be so greate and are dryuen of fearce windes yer are they turned about with a very smal helme whyther soeuer the violente of the gouernour wyl Euen so the tongue is a lytell membre also and boasteth greate thynges GReate is the profitablenes of a mannes tongue if a man teache those thynges that pertaine to true godlynes but it is a perilâ—ous pece of woorke to take thoffice of a teacher in hande and fyrste it requireth that a manne bee excellently learned in the thynges that concerne the doctrine of the gospell and than to be of moste pure affeccions it is not ynough for euery man to teache vprightly but for him that respecteth nothing elles but to the glorye of God Such a teacher like as he may do very much good if he loue that he teacheth euen so whose doctrine is corrupte or whose minde is corrupt with wicked desires with hatred yre desire of reuengemeÌ„t couetousnes ambicion or lecherous lustes he occupieth the roume of a teacher to the greate marring of the people Therfore my brethren couet not euery where to be maisters It is more sure to herken than to speake And a few teachers are ynow to instructe many Therfore he that taketh vpon hym the rowme of a byshop and of a teacher muste often and manye tymes examyne him selfe whether he be mete to take that charge in hande and let hym thinke thys specially with him selfe that he taketh a trauaile in hande endaungered with myghtie peryl and shall rendre a moste streyght reconyng to the moste highe Iudge â–ª if he teache otherwise than becometh him For hys doctryne throweth abrode hys venome so muche the more wyder and perilouslier in that it is set forthe by autoritye of a speaker And there is nothyng of more difficultie than in euery poynt so to tempre the tongue that it neuer speake amysse For in asmuche as the infirmytie of mannes nature is suche that there is no manne but he dayly doeth amysse in many thynges if anye manne canne auoyde all escapes of the tongue he maye be thought a perfite and a mete manne to gouerne the whole bodye as it were with the brydie of reason after that he hathe beue hable to restrayne that moste slyppery membre that it offende not From thys daunger he is farther of that had rather beare the rowme of a scholar than of a teacher It is somwhat to rule the bely it is not nothynge to tempre the eyes and the eares it is somwhat to refrayne the handes but of all other it is the most harde matter to gouerne the tongue perfitely The tongue is a small membre yea but yet the whole bodye dooeth almoste all together depende of it The speche of a man is a certayn effectuous and an excellent thyng of importaunce either to the profite or to the destroying of many It pearceth into the myndes of the hearers it engraffeth or bryngeth forthe noysome opinions it stereth vp or aswageth displeasures it moueth vnto bataille it draweth vnto peace and it strayneth the hearer to thys waye or that waye So we do put brydles in horses mouthes that they maye obey vs and with a small bytte we turne about the horses whole bodye at our owne pleasure The thing that the brydled mouthe is to the sitter the same is the tameo tongue vnto the manne You see what houge weyghtie substaunce the shippes be of they where as whan the sayles are spredde abroade are carryed on the waters with a wonderous violence of wyndes yet are they turned about with a very litell stearne whither so euer the shippe maisters mynde that gouerneth the rother will set it He dryueth the stearne by a sleyght and that so great a weyghtie substaunce is gouerned of the leaste parte of it Therfore the temperate gouernaunce of the tongue is not to be contemned It is a small membre yea but it is a swellinge membre and ful of bragges and entermyngleth destruccion wyde and broade and stereth vp myghty tumultes onles it bee restrayned by the brydle of the mynde it setteth all people and all kyngdomes together by the eares one with an other The texte ¶ Beholde how great a thyng a lytell fyre kyndleth and the tongue is fyre euen a worlde of wyckednesse So is the tonge set amonge oure members that it defyleth the whole body and setteth a fyre all that we haue of nature and is it selfe set a fyre euen of hell All the natures of beastes of byrdes and of serpentes and thynges of the sea art meked and tamed of the nature of man But the
speake As ofte as you denye any thinge denye it with youre whole hearte nether let any thynge elles bee in youre hearte than youre mouthe speaketh that there be no counterfaictynge in you seing you are disciples of the trueth And if there bee any manne sore afflicted amonge you let hym not flee to the remedies of thys worlde to rynges to inchauntmentes to baynes and other easementes of sorowe but let hym turne hym to prayer and lyfte vp hys mynde to God with most assured faithfull trust and he shall fâ—â—de present releaâ—se of his mournyng Agayne if a manne be well content in prosperitie let him not enhaunce him selfe folishely nor behaue hym selfe madlye but let him praise the liberall goodnesse of God in holy songes of thankes geuing Nowe if any manne be punnyshed with syckenes let hym not flee to the remedies of witchecrafte let hym not spende a great sight of money vpon phisicions whose curing is many tymes of suche sorte that it were better pacientlye to departe out of the world but let hym call vnto him the elders of the christian congregacion Let them make theyr prayers to God for the dyseased and annoynte him with oyle not hauyng any prayers of wytchecrafte as the heathen are wont to doe but callyng vpon the name of oure lorde Iesu Christe then the which there is no kinde of enchauntmente more effectuall And let the prayers be done in a trusty faithe and God shall heare and preserue the diseased And there shall not only healthe of bodye bee restored vnto hym if it be expedient for the diseased but also if he bee endaungered with synnes as diseases of bodye spryng for the moste parte of the sorowes of the mynde they shal be forgeuen hym at the elders supplicacions so that the faith of them be commendable that doe praye and of hym for whome they dooe praye The texte Knowledge your fautes one to another and praye one for another yâ— ye may be healed For the feruent prayer of a ryghteous manne auayleth muche Helyas was a man mortall euen as we are and he prayed in hys prayer that it myght not rayne and it rayned not on the earthe by the space of tore yeares and sâ—â—e monethes And he praied againe and the heaueÌ„ gaue raâ—â—â— and the earth brought forth her frute Brethren if any of you do erre from the trueth and anoâ—her conueâ—â—e hym let the same knowe that he whiche conuerteth the synner from goâ—ng astraye out of his waye shal saue a soule from death and shall by de the multytude of synnes And forasmuche as the life of manne consisteth not without light and dayly offences it shal be conuenyentâ— to vse a dayly remedie that you maye bothe releue euery one other with your mutuall prayers and acknowlage euery one hys faulte to other And so shall the remedy be auayleable â–ª if thou acknowlage thy disease and desire helpe Supersticious folkes suppose a secret hydden efficacie to be in theyr enchauntmentes and prayers but in very dede the prayer of a righteous manne is muche worthe whiche through faithe obteyneth what so euer it desireth of God Vpon this condicyon Christe made couenaunt with vs that what so euer we shall aske in a faythfull trusty confidence we shoulde obteyne it onles it be suche a thynge as were beste not to be obteyned Would you fayne haue a doctrine of thys matter Helyas was a pure manne he was a mortall manne as we are and yet at his prayers it rayned not vpon the earthe thre yeares and sixe monethes He prayed agayne that it myght rayne and anone the heauens as hauynge hearde hys prayers gaue rayne and the earthe brought forthe his frute Incase the heauen be obedient to the prayers of one godly manne as though it were bewytched is it any maruayle if God beynge moste readye to forgeue be pleased at the prayers of many Now weight this brethren if it be godly if it be the partes of christyan loue to ease the sickenes of an other mannes bodye through commune prayers how muche more indifferent reason is it that we shoulde succour them that be diseased in mynde For it is no greate matter to obteyne this by prayer that it may be somwhat longer before deathe happen to this man or that man howbeit it muste nedes comme ones but it is a great matter to haue aboyded the disease of minde Therfore if there be any among you that erre from the Gospelles veritie ether to muche cleauyng to the lawe of Moses or be a stubburne folower of heathen relygion deliuered of the elders let no man thinke that he should be dryuen awaye with scoldyng but it behoueth rather to endeuour with all â–ª studies to this ende that he maye turne and reâ—ent from hys errour For who so euer doeth thus shall doo God a greate sacrifice who wisheth not the deathe of a synner but rather that he may turne and lyue For that man doeth a great feate that preserueth the soule from deathe delyuerynge hys brother from synnes wherby he was holden in subieccyon of deathe Nether in the meane â—yme shall he wante hys rewarde for Christe shall forgeue hym hys synnes agayne how many so euer they be that shall kepe his brother from destrucâ—yon ¶ Thus endeth the epistle of S. Iames the apostle The argument vpon the fyrst Epistle of thapostle S. John by Erasmus of Roterodam THat this is Saincte Iohn thapostles epistle whiche wrote the Gospell the very stile of the wordes selfe is a playne argument He maketh muche a dooe in the rehersall of light and darckenes life and deathe hare and loue in often repetinge the wordes as though they were taken out of the sayinge nexte before Of the whiche sorte to open my saying more plainly by example this is one Loue not the Vuorlde nether those thinges that are in the VVorld Yf any manne loue the VVorlde the loue of the father is not in hym for all that is in the VVorlde c. And anon after He is not of the father but of the VVorlde and the Vuorlde passeth aVuaye How often here is the worlde rehearsed Fynally in all hys sayinge there is lesse compendyous shortenes and more open plainesse than in the writynge of the reste of thapostles And as for thepistle it is more euidently plaine than nedeth any argumente like as the two Epistles folowinge are whiche are ascribed to one Iohn a certayne senior and not to Iohn the apostle Thus endeth the Argumente The paraphrase of Erasmus vpon the firste Epistle of Sainct Iohn The fyrste Chapter The texte That which was from the beginnyng which we haue herd which we haue sene with our eyes which we haue loked vpon and oure handes haue handled of the worde of the lyfe And â—he lyfe appeared and we haue sene and beare witnes and shewe vnto you that eternall life whiche was with the father and appeared vnto vs. That whithe we haue sene and hearde declare we vnto you that ye also maye haue felowshyp
God the disciples of Christ For in dede the hate of the neghbour is a step vnto murther And malice is cleane coÌ„trary repugnauÌ„t with charitie Cain was not the sonne of god but was borne of the deuyll why because he went out of kynde from his good maker and became lyke the deuill which beyng strycken with enuy was the first that slewe man with deadly stynge Cayn resembled the disposicion of his father in sleaing Abell hys brother But what was the cause of hys hate For so the because their lyfe was not alyke and therfore they were of a contrarye kynde albeit after their bodely kinred they were naturall borne brethren They did bothe resemble their father Abel was an innoceÌ„t man and kyndled to the studious mynde of well dooinge Cain contrariwyse hauinge conceaued an hate against his brother forcasted not howe to amende himselfe but how to slea his brother Lyke as in this case the wicked coulde not abyde the godlye and the deuilles childe coulde not abyde yâ— childe of god euen so you ought to take it for no maruaiâ—e brethren thoughe men geuen to the worlde forsake you They hate them that are giltles Let no man hate them againe They forsomuche as they are vowed vnto deathe and serue the autor of deathe imagine howe to put other to deathe It is our parte to pitie them and not to doe them one harme for an other For in dede the charitie of the gospell hath ledde vs awaye from the studye of harme dooinge vnto the â—â—udie of wel dooing by this token we know that we are predestinat vnto euerlasting life exempte from the tiranny of death in yâ— we loue the brethren He that loueth bothe wisheth well doeth well The body lyueth by the breathe the soule liueth by the spirite of Christ Wher brotherly loue is not there yâ— spirite of Christ is not Whosoeuer therfore hateth his neighbour he is deade lyueth not inwardly For although he haue a faithe yet he hath a dead faith where charitie is not present Doe you make a fliâ—te at the hating of your brother as though it were a light faulte he that hateth his brother is a manâ—lear He hath not thurst his sword in him he hath not poisoned hi he hath not flowen vpon him he hath not cursed him but onely wished him euyll â–ª Mans law doeth not damne him of man laughter but in gods sight he is already damned of manslaughter He yâ— hath receyued hate ones in to his brest as much as in him is he is a maÌ„sâ—ear There are many kyndes of manslaughter He that sleaâ—th with sworde suffreth punisshemeÌ„t euen by temporall lawes He that killeth with poyson is punisshed euen of them that are wicked But he that sticketh his brother with the darte of a venemous tongue although he be quitte by mannes lawes from the crime of manslaughter yet by the lawe of the gospel he is giltie of manslaughter He is as yet hitherto alyue that the hater wissheth euil vnto yet he him selfe is al ready dead That mans lyfe is safe this hath lost euerlastinge lyfe being his owne murtherour Wyll you see brethren howe muche we ought to be farre from the desire of harme dooing Turne your eies to the example of Christ He so loued vs whan we deserued nothinge yea whan we deserued deathe that he spent his lyfe for vs. Howe muche more ought we to put our lyfe in daunger for the saluacioÌ„ of our brethreÌ„ yf occasion so require namely we that succede into Christ our shepherdes rowme He coÌ„mitted not his shepe vnto Peters keping but whan he had thrise sayed he loued him by and by hâ— sheweth him yâ— kynde of death that he might vnderstonde that the saluacioÌ„ of the flocke coÌ„mitted vnto his charge must be defended euen with the losse of lyfe But wil he spende his lyfe that grudgeth to helpe with his money doeth a maÌ„ thinke it inoughe yf he hurt not his brother yf he speake to him gently Christ declared in his dedes howe muche he loued vs. He yâ— seeth his brother waÌ„t meate clothe drincke or lodging hath substaunce to releue his nede withal is not moued with coÌ„passioÌ„ but as thoughe it were no poynt of his charge letteth him alone vnsuccoured how caÌ„ it be beleued yâ— the loue of god is in him â–ª The heatheÌ„ suâ— coureth yâ— heatheÌ„ doest not yâ— being a ChristiaÌ„ succour thine eueÌ„ christened â–ª Thou haste professed brotherly loue and if thou haue it truly present with the why doeth it ceasse in this case whan thy brother is pyned with nede Thou callest him brother and shewest thou no token of brotherly affeccioÌ„ The texte My babes let vs not loue in word neither in tong but in dede in verytie Hereby we know that we are of the verytie can quyet our heartes before hym For if our hearte condemne vs God is greater then oure hearte and knoweth all thynges Dearâ—ly beloued if our hearte condemne vs not then haue we truste to God warde and whatsoeuer we aske we receyue of hym because we kepe hys commaundementes and do those thynges which are pleasant in hys sight And this is his commaundement that we beleue on the name of his sonne Iesus Christ and loue one another as he gaue commaundement And he that kepeth his commaundementes dwelleth in him and he â—â— him and hereby we knowe that he abydeth in vs euen by the spirite which he hath geuen vs. My babes let vs not loue one another in wordes onely Let the loue be in the hearte rather than in the tongue and let it expresse it selfe in dedes rather than in speaking Let this worde Brother be in our dayly communicacion yea but that we may be true let the dedes be answerably like to the communicacion as often as occasion serueth let vs declare a true brotherly loue to be in vs in dede Let not our brother want any thing yâ— we haue whether he desire coate or meate or lodging either coÌ„forte teaching or admonicion Thus if we doe with readie good willes we shall knowe by this token that we are the children of the trueth and that we loue not countrefaytlye but purely The trueth is Christe him selfe vnto whose eyes we shall proue oure conscience yâ— we be allowed bothe with God and men and by our dedes men shall knowe that there is no dissembled loue among vs god loketh vpoÌ„ the puritie of the harte We shal succour our brothers nede yea but so as we releue his necessitie not to maintene his riotous prodigalitie and we shal succour him willingly without hope of reward to returne vnto vs therfore nether for dayne glories sake Menne see not the mynde but the mynde knoweth it selfe and is seene vnto the eies of god If menne prayse vs and a naughtie conscience condemne vs howsoeuer we deceaue men we can not escape the iudgement of God Mans heart hathe secret passages to and fro and doubtefull lurking
deuysion in the churche betwene the rulers of the laytie and clergye hath bene the occasion of very great myseries betwene the grecians and yâ— Romaynes Emperors and Kynges Popes and byshops bothe in the spirituall and temporall regiment For this deuyllyshe burning fyre of pryde hathe bredde infynite and vnspeakeable hurte vnto yâ— churche of Christ For euen out of yâ— sprang so many warres battels burnynges and destroyng of landes And suche common harmes wyll the spirite of god sygnifye by the trouble losse and destruccion in all the elemeÌ„tes yâ— fyre water ayer the earth For there was no man sure and in safegarde The texte ¶ And the thirde angel blew and there fell a great starre from heauen burnyng as it weâ— a lampe and it fell into the thirde parte of the ryuers and into fountaines of waters and the name of the starre is called wormwod And yâ— thirde parte was turned to wormworde And many men dyed of the waters because they were made bytter And the fourth Angell blewe and the thirde parte of the sonne was smytten and the thirde parte of the mone and the thirde parte of starres so that the thyrde parte of them was darckned And yâ— daye was smytten that yâ— thirde parte of it shoulde not shyne and lykewyse the nyght And I behelde and hearde an angell flyinge thorowe the myddes of heauen saying with a loude voyce Woo woo woo to the inhabiters of the earth because of the voyces to come of the trompe of the thre angels whiche were yet to blowe The thirde plage came vpon yâ— starres of heauen that is vpon the most holyest people whiche were taken for the spirituall state and order as monckes fryers and priestes whiche thorowe their hypocrysye haue heaped vnto them selues money goodes and treasures and haue gotten landes and dominions for the whiche great dyuision was among them â–ª And wheras the world should haue learned of them faith loue and knowledge it was nothing but slandered offended deceyued seduced and sore hyndered by them bothe in faythe and in godly lyuynge and behaueour bothe whiche were vtterly decayed in these parsons â–ª to the great vndoyng and dystruccion bothe of bodye and of soule And thus the swete hony of christen loue and concorde among these orders is turned in to bytter wormewoode by the which many soules are destroyed The fourthe plage maye well be vnderstande to be the breakyng in of the Turkes Sarasens whiche is as it were a worthye and well deserued scourge or whyppe whiche shoulde scourge and punyshe the christendome fallyng into synne and dyssolutenes As it hath already happened in the .iii. partes of the earth Asya Europa and Africa All these hath he gotten wholy into his handes And hathe also dyuerse tymes attempted Italy and Spaine And hath alreadye gotten Austry Etschlande and parte of Hungry He yâ— thinketh not this a great losse and a wonderfull destruccion the same hath no vnderstandynge at all Suche great myseries perplexites and destruccions dothe the scripture sygnifye in diuerse places by the darcknes of the Sunne Moone and Starres And where as he sayth that onely the thirde parte was destroyed he syngnifyeth thereby that all this dyd not continue in dyuerse places For men addressyng theÌ„selues vnto repentaunce and amendement haue dysappoynted suche enemyes dyscharged them selues of them But not euery where nor at all tymes For all these myseries and plages returned againe afterwarde and were more dangerous hurtful and intollerable than they were before And bothe these and other plages dyd increase and get the ouerhande daylye more and more lykewyse also the synne against the worde of god against true loue againste peace and quietnes and against all vertue and godlynes dyd not cease but raged contynually against the manyfest and clere gospel euen by the spirituall sort which haue their lyuynge of the gospel wherunto they are the most extreme enemyes bothe in worde and deade a thousande partes more than the secular and laye sorte And yet all vnder the pretence coloure of a Christen good zeale wheras they seke nothing but their owne pryuate lucre as it is euydent manyfest ¶ The .ix. Chapter The texte ¶ And the fyfte angell blewe and I sawe a starre fall from heauen vnto the earth And to him was geuen the kaye of the bottomlesse pyt And he opened the botomlesse pyt and the smoke of the pyt arose as the smoke of a great fornace And the sunne and the ayer were darckned by the reason of the smoke of the pyt And there came out of the smoke locustes vpon the earth vnto them was geuen power as the scorpyons of the earth haue power And it was coÌ„maunded them that they shoulde not hurte the grasse of the earthe nether any grene thinge nether any tree but onely those men whiche haue not the seale in theyr foreheades And to them was commaunded that they should not kyll them but that they should be vexed fyue monethes their payne was as yâ— payne that commeth of a scorpion when he hath stoâ—ge a man LYke as in the openyng of the fourthe seale god is become man to washe away all synnes and wyckednes euen so the deuyll whiche is a counterfetter of gods workes imageneth by all meanes that he can to set vp and stablyshe all maner of intollerable errours and to augment his kyngdome And goeth about to make him selfe a god and to fyght and stryue againste the gospell and against all godlynes But thorowe the iudgement of god he is fallen downe from heauen vnto the earthe and hath receyued thorowe the iudgement of god and thorowe his permission the key of hell and of the botomles pyt of all wyckednesse euen lyke as Christ is ascended and gone vp and thorow his merites and rightuousnes hath opened the heauen and hath receyued the kyngdome of god for all the faithfull electe And out of this hellyshe botomles pyt arose a smoke of worldly wysdome of fleshly lustes by the whiche al godlynes planted of Christ and of the apostles thorow the preachyng of the gospel is obscured and darckened And there are rysen vp locustes that is to say false teachers heretykes and worldly suttell prelates sâ—olemen and sophisters which thorow their proude doctrine and mans ordinances pompe and couetousnes haue done muche harme in the churche in the heartes of the faythful thorow the permission of god And all this is suffered euen for the synne of contemnynge gods worde and for that men haue loued them selues muche more than Christ Whiche worde of god they haue made more to be contemned with their syngyng and fast or swyfte mumblynge vp therof without vnderstandynge than they haue profyted or edyfied eyther them selues or any other therby And also in their hyghe scoles and vniuersyties with their Aristotle and their Phylosophy they haue made yâ— worde of god darcke obscure And with their Philosophical dysputacions they haue made it vncerten and doubtfull and vnprofytable vnto
Euphrates muche vnlyke vnto the holy Iordan or vnto the flode Syloa that is to say the prymatyue churche of the Apostles And there is no hope of grace nor of recouerye or saluacion in her For in this Euphrates there is nothing that is sounde and good but all together full of death destruccion with yâ— helpe of his iii. or foure streames whiche went out from him It is easy to vnderstande what and who they were whiche went out after the decaye of the holy christen churche or after S. Austins or S. Ambrose tyme after the fyue monethes that is to saye after fyue hundreth yeares went out eueÌ„ at one tyme namely at the tyme of the councel holden at Laterane and were redy to murther and flaye the thirde parte of mankynde And they with their felowes dyd greuously hurte them in person in goodes in conscience in bodye and in the prosperyte and welth of their soules thorowe horryble errors in faithe relygion and outwarde ceremonies thorow mans ordinaunces and tradicions bothe against the manyfest holy worde of god also against the ordinaunce of the holy prymatiue churche of the Apostles And here the great nomber of these horsemen doth open the vnderstandinge vnto the reader that all men maye easyly perceyue what they are commyng vp in maner about one tyme. But their frutes shall shewe and declare that sufficiently Out from among these horsemen came their captains ridyng vpon hyghe horses and mules with highe pompe pretendinge highe wysdom gostly power But yet these holy brethren the maynteyners of Christes churche as they pretende do ryde with harnes and sallets armed and prepared with many ordinaunces decrees and statutes by the whiche alas what remedye the christen faythe is lytle furthered But it is well fensed and armed with habbergions one ryng folded in a nother fower folde These were set on fyre with a furious madnesse against the pure and syncere doctrine and profession of the gospell yelowe for very enuye hatered and malyce and also for very fylthye desyre and couetousnes of golde whiche thinges goe alwayes together And againe sauering of brymstone in their hipocritishe filthy chastitie vnmete odious for any christeÌ„ harte to thiÌ„cke vpon muche lesse for any christen eares to heare or any christen tong to speake Their pompe and power to subdue the symple and humble dysciples of Christ contemners of this wycked world is lyke vnto the power and myght of Lyons by the wytte of man not able to be resysted or withstanden And yet their power is not in their handes and armes but in their mouthes Out of the whiche commeth cursynge suspendyng excommunicating and threatenynge with fire and feare of hell and purgatorye with suche lyke firebrandes of brymstone Oh how many right godly and faythfull constant men and wemen haue bene murthered wtin these foure or fiue hundreth yeares of these horsemen whose power was onely in their mouthes For to the performauÌ„ce of their spiritual tirannie they dyuised spies serchers whiche they called inquisitores hereticae prauitatis to spye out suche as they toke for heretykes as Saule was one at suche tyme as he raâ—ed so spitefully against the faithfull from Ierusalem to Damasco Their tayle lyke vnto the tayle of a Scorpion or a Basiliske are those whiche goe after them and folow their example Princes Lordes and temporal Magistrates whiche are assistent vnto them to execute their tyrannye bothe otherwyse speciallye at general councels whiche for their pleasures euen thoughe they be Emperours yet they must breake their promyses of free pasporte and passage against bothe their honour and othes in any matters that concerne their spiritual state pompe lyberties ordinauÌ„ces be they neuer so much against the holy worde of God The texte And the remnant of the men which were not kylled by these plages repented not of the dedes of theyr handes that they shulde not worshyppe deuyls and ymages of golde and syluer and brasse and stone and of wood which nether can se nether heare nether go Also they repented not of theyr murther and of theyr sorcery nether of theyr fornicacyon nether of theyr thefte Howe heuy and terryble is the might and power of the deuil of Antichrist yea how many of the faithfull electe of God haue bene tormented and slayne by them bothe in their bodies and consciences And yet euen in their tyme there wer many that remayned alyue whiche the mercifull hande of God dyd preserue in all godlynes and thorow his ayde and helpe they escaped the handes of these tyrannes Euen in lyke maner as there dyd also many remayne in their wicked purposes in their cruel tyrannye in their godles blasphemous lyfe whiche not withstanding would be bothe called and also estemed taken for holy and spiritual men And yet they beleue not yâ— they haue any nede to repent therfore they procede goe forwarde with their tradicions of men yâ— transgressioÌ„ wherof they punishe more sharply than the transgression of any commaundement of God For yâ— doe they esteme in maner lyghter thaÌ„ nothing taking it for suche a synne as may well ynoughe be dyspensed with remitted And thus in the meane tyme they please serue and honour the deuel with their ydolatry supersticion and inuocacion of sayntes vnto whome they praye say Our father in heauen halowed by the name euen vnto the very images bothe of men wemeÌ„ Whiche thing the very lyuing deuyl taught them as thoughe the saintes shoulde desire any suche thing and not rather be dyspleased therwith vnto the whiche sainctes also they make and set vp images of golde syluer stone and woode euen vnto those true sainctes also which were martired and put to death for speakynge and preaching against suche heathnyshe customes and toke it for very wicked and abhominable supersticions and diuil lyshnes to inuocate and honour suche false goddes And they doe these thinges so manifestly that they can not nor wil not denie it No they haue no vnderstaÌ„ding therof For they theÌ„ selues are eueÌ„ lyke vnto their false goddes and become so madde and so farre out of their wittes that they can no more heare nor see thaÌ„ their ydols and false goddes can And they wil heare of no repentaunce at al muche lesse wil they performe any But they wyll rather confirme and mainteyne their deuillyshe ydolatrye and false religion with sword and fyre murther and poyson yea and sometime they are not ashamed to practyse sorcerye witchecrafte to mainteyne their wickednes againste yâ— true faith religioÌ„ And they wil lyue in whordom whosoeuer say nay eueÌ„ of force beyng extreme enemyes vnto holy matrimony And thus they bleare and blinde the whole worlde with their falsehede lyeng and all to mainteyne their possessions and infinite blasphemyes whiche â—â—â—eâ—e of their ydolatry with worldly force and tyrannye as they haue euer done ¶ The .x. Chapter The texte ¶ And I sawe another mightie Aungell come doune from heauen
their wickednes without repentaunce and neuer returning backe vntil their last howre vntyll their very death than is it not possyble but that their damnacion begon here in this worlde in all myschefe wickednes and without sorowe repentance or amendment leauynge example vnto their posterite to committe and to maynteyne lyke wickednes it is not possible I saye but that the smoke of their payne torment shall ascende vp from euerlasting to euerlastinge without any maner of rest daye or night with all those which dyd euer helpe vnto suche vngodlynes or consent vnto it opened such a dore vnto wickednes and woulde be extolled and praysed therfore with their Antichristes marke contrarye to the holy token of gods electe whiche they haue in their foreheades namely the holy worde of God for the whiche they haue suffered muche payne and opprobrye but with excedynge great pacience for Iesus sake The texte ¶ And I hearde a voyce from heauen sayinge vnto me wryte Blessed are the deed which herafter dye in the Lorde euen so sayth the spirite that they rest from their laboures but their worckes folowe them In so great danger of the faithful vnder the iurisdiccion of Antichristes abhominacion with his .ii. hornes and vnlawfull vsurped power vpon bodye and soule vtterly against the worde of god whiche is the onely comforte of al faithfull soules is it necessary that some comforte come vnto them from heauen aboue whiche the lambe sendeth vnto all true christians thorowe the holy gospell which the spirite of God writeth in their hartes to beleue stedfastlye that it can not be otherwyse in this worlde but that all they whiche wyll folow Christ must beare the crosse euen vnto death as Christe the innocent lambe dyd but afterwardes shall they see nothing but euerlastinge saluacion merited purchased vnto them thorowe the passion and death of Christe to the iustificacion and merite of eternall saluacion of all the electe Whiche comforte shall be muche greater in their soules in the kynkdome of Christe than is possible for al the merites of man to deserue or obteyne And speciallye at suche tyme as the glorified bodye shall be ioyned and vnited againe vnto the blissed soule after the latter daie And therfore the good workes of the faithful as thei doe not goe before their faith and loue but are onely the frutes of them euen so shall they not preuent the merite of Christ for all electe from euerlastinge but as the spirit of Christ saythe they folowe and come after them whan they haue obteyned rest and peace thorowe the free grace and mercye of God and thorowe the merite of Christes rightuousnes after this I saye thorowe faithe haue folowed good workes out of an humble and obedient heart whiche workes the lorde wyl graciouslye crowne as his gyftes and receyue and rewarde them as acceptable vnto him The texte ¶ And I loked and beholde a whyte cloude and vpon the cloude one syttinge lyke vnto the sonne of man hauinge on his heed a golden crowne and in his hande a sharpe spckle And another angell came out of the temple cryinge with a loude voyce to him that sate on the cloude Christ in thy syckle and reape for the tyme is come to reape for the corne of the earthe is rype And he that sate on the cloude thrust in his syckle into yâ— earth and the â—arth was reaped Althoughe the right faithfull garnyshed with good workes after yâ— worde of God were euermore sure of their saluacion yet not withstandynge the iudgement of God whan his tyme is come goeth forwarde against all suche thinges as are set vp against the worde of God As it was readye at hande at one tyme by reason of the obscuringe and blyndinge of gods worde amonge yâ— Iewes thorowe the cursed Talmud wherunto they gaue more faith and credence and cleaued more earnestly vnto it than vnto the lawe of God and to the prophetes And lykewyse among the christians specially among the hyghe bysshops and prelates with their glorious tytles of Popes Patriarkes Cardinals Primates and suche other orders of the whiche one euer desiered to be aboue a nother sekyng alwayes their owne glorye lust pompe honour and dignitie and not the wil of God faithe godlynes of lyfe nor yet the gospell whiche they haue alwayes pretended falsely and craftilye to colour and cloke their myschefe and wickednes As concerninge the Turkes faithe we can saye but lytle what their greatest faut wickednes and beastlynes is we haue had more knowledge by writinges than by any profe or experience But it is to be feared yf God be not mercifull vnto vs we shall learne it soner than we woulde In the myddest of all this thorowe the trompet of the gospel beyng blowen out in our tyme after a wonderfull sorte thorowe the spirite of Helyas whiche appeareth commeth abrode plentuouslye and effectuouslye is rysen and daylye ryseth suche a mouynge and sterringe vp of mens hartes suche a knowledge of the truth such a lyght and lanterne of doctrine and such a iudgement of Antichristes workes suche a feare of the wrathe of God so that there is a good hope that yâ— holy and holsome seede of gods worde so plentiously sowne and spred abrode shall not returne againe without great frute and edifâ—enge of the faithe and the lyfe of men For as for the Iewes whether they wyll or no they must nedes despaire of their workinge their faithe their doctrine and of all their state whan as they see that the whole kyngdome of heauen whiche they take to be theirs peculiarely to be taken from them and to be made common vnto all them that feare God thorowe the whole worlde more than euer was founde by them Euen so also amonge the christians the doctrine and profession of the holy gospell true faythe and all godlye vertues shall waxe and increase in the heades and rulers of the christendome as it shall also be ioyfullye receyued of all true Christen subiectes notwithstandynge that the nomber of them shall alwayes be least And also the knowledge vnderstandinge lernynge and readynge of the holy scripture shall somwhat increase amonge the spirituall prelates as it shoulde be hoped for and with most earnest and feruent prayer desired and called for of god And it is well to be thought and to be beleued that the Lord wyll doe his parte also euen in suche wyse as is here promysed so yâ— Antichrist beyng thus put to shame but yet remayninge styll impenitent shall be reaped downe with the syckle of gods worde thorowe the spirite of Helyas and shall be cut downe thresshed not to the destruccion but to the profyte edificacion and saluacioÌ„ of the world This hath our Lorde and sauiour Christ brought to passe whiche is alwayes the heade of the churche who is not onely present therwith but also doth graciouslye rule and gouerne it edifieth and helpeth it and he with and roteth out the enemies and aduersaries with the sickle of his
his kyngdome wexed derke and they gnewe their tonges for sorowe and blasphemed the God of heauen for sorowe and payne of their sores and repented not of their dedes The fourthe plage went ouer the seconde regiment of Rome whiche had both the temporal spiritual gouernance and was twise worse than the first For as muche as thorow her .ii. hornes it had power bothe ouer bodye and soule ouer the doctrine and ouer the polytike lawes with mouthe and hande againste God and also against the temporall gouernaunce against Christe and all his ministers Howe it hath dealte with the Emperours and what rule they haue kepte amonge them selues one Romyshe Pope against another practising all wicked sciences of the deuil bothe with quicke and also with deade mē against many good and godly Kynges and Emperours and againe how ofte Rome and the Papacye hath bene greuously plaged of God with rebellyon treason murther poysonynge nigromancye and with suche other kindes of wickednes as are neuer herde of in any other storyes we maye reade in the storyes of the Popes and of the Emperours from the time of Charles the great vntyll late dayes That by this meanes the summe of christen vertue and godlynes is turned into very desceite fraude falsehede and hipocrisie And the moste parte of all the wicked Popes were religious men and mooste false traytours to the gospell of Christe As for repentaunce there is none founde by this deuilyshe flocke The fyfte angell with his fyfte plage fallen vpon the seate of pestilence is rebellyon and resistance against the gospell raysed vp thorow false teachers whiche haue preached bothe without and also against the holy lawe and scripture of the lorde and haue rayled against many godly and faithfull men leauynge and refusynge holy scripture and settynge vp the studye of Aristotle in the steade therof whiche in the papacye hath bene more regarded and estemed than the holy worde of God By the meanes wherof so many greuous errours are crepte into the churche as well in matters of faythe and relygion as of dyscipline and Christen behauour Muche deuision many sectes by the meanes of so many orders of religions and so many glorious names and tytles yea and heresyes also Of the which al stories are full from Emperour Fryderiche the first of that name vntyl y◠ende of the thirde Frydierche In the whiche tyme there was muche trouble raysed vp in the christendome in the seculer iurisdiccion thorowe the Turke and in the spirituall thorowe the beggyng orders of religious parsons and of the hyghe heathnyshe scholes and vniuersities Of the which times muche might be wrytten heuy inoughe to be red but to auoyde tediousnes vnto the reader it shall be intermitted at this tyme. The texte ¶ And the syxte angell poured out his vyall vpon the great ryuer Euphrates and y◠water dryed vp that the wayes of the kynges of the east shoulde be prepared And I saw thre vncleane spirites lyke frogges come out of the mouthe of the dragon and out of y◠mouthe of the beast and out of the mouthe of the false prophet For they are y◠spirites of deuyls workynge miracles to go out vnto the kynges of the earthe and of the whole worlde to gather them to the batayle of y◠great daye of God almighty Beholde I come as a thefe ▪ Happie is he that watcheth and kepeth his garmentes lest he walke naked and men see his fylthines And he gathered them together into a place called in the Hebrue tonge Armagedon Consyder and waye yf this angell maye not sygnifye the spirite of Helias in oure tyme whiche spreedeth abrode the gospell in to all the worlde bothe with worde and dede to the confusion and vtter destruccion of all errours and to the profyte and reformacion of the worlde in all states and degrees For this seede can brynge forthe no nother frute But the great Euphrates ▪ of the pretensed spiritualtye is so sore fallē from their first rule that it is become more worldly and secular than the very secular state in so muche that it is vtterly dryed vp and wythered from the gospel syncerely preached Which is not to be merueyled at for it is euen of very necessitie For falsehede deceyte lyes and Hypocrisye must be opened and dysclosed by the trueth of gods word and by the preachinge of the gospell that syncere loue trueth and faythe in the worde of God with a sure confydence of the harte in the lorde God myght be taught and prynted into the naturall wyt and vnderstandinge of man And therfore it is necessarie that suche wrestynge of the true knowledge and doctrine shoulde be dysclosed vnto suche as haue any vnderstandynge and are not vtterly corrupte euen vnto worldlye princes and hygher powers and that the innocencye and clearnes ▪ and also the synguler profyte of the doctrine of the gospell might come to lyght that they myght see and confesse that it is the very trueth and so acknowledge and imbrace this Sunne rysinge vp Althoughe this doctrine be to stronge for their bloude and fleshe and they beyng fleshlye ouer weake in strengthe to lyue after the gospell Nowe against this euangelicall Sunne and manyfest knowledge of the trueth shall aryse .iii. maner of enemyes whiche shall assaulte it First the deuyllyshe dragon the great enemye of God and of all goodnes the botomles pyt of all wyckednesse with whome the mercye and goodnes of God dalyeth and playeth to shewe and declare his mercye and goodnes manifestlye before men The seconde is the beaste at Rome of whome we spake before the very right Antichrist whiche speaketh and worketh all that he can against the gospell of Iesus Christe wherunto he preferreth his decretalles and wyll be Lorde ouer the scripture ouer the churche and ouer the whole world and yet he wyll be taken and estemed for the vycar and debyte of Christ and S. Peters frende and the most holy father and for the head of the whole holy christendome And whosoeuer contraryeth or gainesayth this he must dye and also be cursed and made the deuylles by the power of this beastes mouthe The thirde is the false prophete not one person but an whole order and multitude of byshops and relygions parsons monckes friers c. Whiche by their office and callynge ought to mainteine and supporte the true doctrine but haue appoynted and bent them selues their whole lyfe and state vtterly against the doctrine of the gospel that nothing can be more vnlike the state of the Apostles eyther in doctrine religion or lyfe than is their order and state Wherof it is not nedefull to make manye wordes howe they haue alwayes resisted the doctrine of the gospell These are suche .iii. foule vncleane spirites as none can be founde more vncleane whiche notwithstandynge doe worke great tokens and miracles The deuyll with great wonders bothe amonge the Turkes and the Christians The papacy by forcerye witchcrafte and nigromancie The monkes and religious spirituall sorte withall
and shall stande a farte of for feare of her punishmeÌ„t saying Alas alas that great citie BabiloÌ„ that mighty citie for at one houre is thy iudgemeÌ„t come And the merchauntes of the earth shal wepe and wayle in them selues for no man wyll bye theyr ware any more the ware of golde and syluer and precious stones nether of pearle raynes and purple and skarlet and al thynne wod and al maner of vessels of yuery and all maner vessels of moost precious wodâ—e and of brasse yron and synamon and odoures and oyntmentes and franckynsence and wyne and oyle and fyne â—â—ouâ—e and wheate beastes and shepe and horsses and charettes and bodyes and soules of men With this Babylon haue princes and prelates yea whole kyngdoms coÌ„mitted whordome For she hathe receyued and geuen them yea hathe set them in and out And all for worldly gayne and for honour sake without any respect of rightuousnes onely for money brybes For there was neuer founde more shamefull marchandyse than that whiche they of the Popes courte specially the Curtysans haue exercysed many yeares with other mennes goodes and with nothing els but with leade and syluer with parchement and byshoprikes with sellyng of their Pallium and Robes whiche shoulde be a spirituall iurisdiccioÌ„ and with first frutes c. Yea there is no ende of suche marchaundyse lyke as in the texte all thinges are named whiche are of any pryce So that in the Popes churche there was nothinge but for mony not so muche as the water or salte of the see nor oyle nor breade nor creame c. All must serue for holynes and for the maintenaunce of the couetousnes of the spiritualtye To be shorte reade but onely a boke that is called the Popes Fayre there is his marchandyse well descrybed and proued by the customes and lawes of the Romaynes The texte ¶ And the apples that thy soule lusted after are departed from the. And al thinges which were deâ—â—tie and had in pryce are departed from the and thou shalte fynde them nomore The maâ—ch aunâ—es of these thinges whiche were wexed ryche shall stande a farre of from her for feare of the punishment of her wepinge and waylinge and saying Alas alas that great cytie that was clothed in raines and purple and scarlet and decked wâ—tâ— golde and precious stones and pearles for at one houre so great riches is come to naught First of all there was muche holynes and muche good example and doctrine in the holy churche of Rome as S. Paule testifieth in his Epistle to the Romaynes and there were many holy byshops and martirs which loued yâ— trueth vnto whome the gospell was a synguler ioy delyght comforte and glorye But in processe of tyme it was turned vpsyde downe So yâ— there was nothing lefte in the rulers and heades of that churche but onely the name of the churche Al that was perfyght godlye and holy was lost and gone And at length their marchandyse whiche they inuented woulde no more be estemed amonge yâ— true godly christianes For they haue inoughe of those thinges whiche these marchauntes doe promyse of the grace and mercye of God and of his word And therfore the Romanystes doe meruell and frete againste the gospel because it bringeth no nother ware with it but her olde ware that is to saye humylite lowlynes pouertye sorowe contempte whiche all men doe flee and abhorte And it maketh an ende also of all worldlye pompe and honour ioy and pleasure ydlenes and wantonnes The outwarde and glorious supersticous wil bryng no more profyte or aduantage precious garmentes and perles wyll not become the professours of the gospell Coules and shauen crounes wyll no longer be taken for holynes of them that haue any vnderstandynge and knowledge Peter and Iohn and all the Apostolicall ministers of Christ wyll contemne and despyse golde and syluer For Christ hath taught them faith loue and truth pouertye and lowlynes The texte ¶ And euery shyppe gouerner and all they that occupyed shyppes and shypmen whiche worke in the see stode a farre of and cryed when they sawe the smoke of her burnynge sayinge what citie is lyke vnto this great citie And they â—ast dust on their heades cryed wepynge and waylynge and sayde Alas alas thaâ— great citye wherin were made riche all that had shyppes in the see by the reason of her costlynes for aâ— one â—oure is she made desolate Reioyce ouer her thou heauen and ye holy Apostles and prophetes for god hath geuen you iudgement vpon her Thus dothe the lorde God shewe and aduenge him selfe of all violent and tyrannous pryde and presumpcion of them whiche perswade them selues that there is no God but they or els that he hath no care of those thinges that are vpon earth Wheras it is euident and manifest out of gods worde what hathe alwayes bene the ende of all proude and presumptuous kyngdoms Whiche the spiritualtye should best haue knowen and haue taught other also And speciallye he that hath had and woulde haue suche a byshoprike And woulde also kepe it vntyll he shoulde peryshe together with it because he hathe not ordered him selfe therin after the wil of god nor after the right rule and square of gods worde and of holy scripture nor hath not done that thinge that his offyce and vocacion hath required as he ought to haue done as it is euident vnto all men They haue desyred and studyed onely to haue great power and dominion vpon yâ— who le earth in all nacions and yles onely for honour and gayne with very small studye or dilygence to rule the worlde well and godlye or to further gods honour and the saluacion of the soule onely And for this cause doeth all the worlde wonder at suche a great and horrible fall And they that seke study after dignite honour and auctorite after worldly lucre they tremble for feare and mourne and bewayle the heuy iudgement of God and their worldly hynderance But the holy and faithfull whiche not onely vpon earth regarde and seke the honour and glorye of God whiche they doe chefely desyre but also in heauen whiche haue the fruicion and perfyght syght and knowledge of the rightuousnes of God they prayse God hartely for the rightuous iudgement whiche is reueled vnto the worlde The texte ¶ And a mightie angell toke vp a stone lyke a great milstone and cast it into the see sayinge with suche violence shall that great citye Babilon be cast and shal be founde no more And the voyce of harpers and musicions and of pypers and tromperters shal be hearde no more in the and no craftes man of whatsoeuer crafte he be shal be founde any more in the. And the sounde of a myll shal be hearde no more in the and the voyce of the brydgrome and of the bryde shal be hearde no more in the for thy marchauntes were the great men of the earth And with thyne â—â—ch auntment were deceaued al ancions and in
after the manifest ioyfull preachinge of the gospell as muche as is possible in the whole world whan as both Iewes and Turkes shal become Christen shal prayse thancke the almighty God for suche syngular grace and mercie which hath hitherto bene hindered kept downe with such force and violence by Antichrist As thaÌ„ shal the glory prayse of god increase in yâ— christen churche which is the kingdome of Christ And thorow the gospell promysed vnto Christ the bridegrome â–ª which church as a faithful and deare beloued spouse which here in this world loueth honoureth Christ as muche as she can shall be fylled and satisfied with all goodnes in eternall blisse and saluacion The sylken aray is the innocency of lyfe in this world thorow yâ— grace of Christ and in heauen it is the immortal glorificacion of body soule For than shall man be right blissed whaÌ„ as he shal be fully satisfied in god thorow Christ with aboundaÌ„ce plentuousnes of all benefites and goodnes which can be desiered or wyshed That same is yâ— euerlasting supper of the mariage of Christ wherwith Christ shal honour his electe make them blissed And in al this whiche Iohn seeth in this vision it is said also vnto him yâ— al these thinges visions reuelacions came vnto him from God to the honour of God whiche he as a true faithfull minister should further with al diligence But as Iohn would haue worshipped yâ— parson of yâ— angel whiche spake vnto him yâ— angel would in no wyse suffer him like as no saint neither in heaueÌ„ nor in earth wil suffer any such thiÌ„g nor take it vpoÌ„ theÌ„ nor yet in good worth For god onely must be worshipped froÌ„ whoÌ„e onely al goodnes commeth and must be desired and looked for of him onely The angels wil be takeÌ„ estemed for nothiÌ„g els but for brethreÌ„ freÌ„des felow seruauÌ„tes of yâ— onely one coÌ„mon general lord felowes withal them yâ— beleue in Christ are ready for his sake vnto al goodnes to suffer al maner of thiÌ„ges eueÌ„ vnto death But this is the right perfyte and sure wysedome which the worldly wyse doe not knowe neyther desyre nor regarde The texte ¶ And I sawe heauen open and beholde a white horse and he that sat vpon hym was called faythfull and true in ryghteousnesse dyd iudge make barrell His eyes were as a frame of fire and on his head were many crownes he had a name written that noman knew but he himselfe And he was clothed with a vesture dypt in bloude and his name is called the worde of God And the warriers whiche were in heauen folowed him vpon whyte horses clothed with white pure raynes and out of his mouth went out a sharpe two edged swerde that with it he should smyte the hethen And he shall rule them with a rodde of yron and he trode the wynefat of fearsnes and wrathe of almightie God And hath on his vesture on his thighe a name writteÌ„ King of Kinges and Lorde of Lordes The spirite of God must speake with men after the maner of men yf he should be vnderstande And therfore he describeth the maiestie of Christ euen after the maiestie of an Emperour For the highe powers are wont to be honoured euen as Christ is here described with his honour laude and name For he is yâ— word of God wherwith this S. Iohn beginneth his gospel and wherby all thinges are made whiche is also God and manne the obiecte of faith that is to saye the thing wherunto yâ— faith of al electe hath her respecte And he is also the rightuous iudge ouer all that euer is in heauen or in earth whiche hath a fyerye and burning zeale and hate against all wicked whiche contemne and despyse his worde but crowneth all the godly and faithfull with the crowne of his rightuousnes His name is vnknowen vnto all the world the trueth wherof he would not expresse before Pilate and yet trueth gods worde is all one thing This rightuousnes of Christ is signified by the sworde althoughe the worde of God also doth perce thorowe the inwarde harte and mynde of the faithfull as it is written in the .iiii. to the Hebrues But here the sworde is taken for the rightuousnes in gods kyngdome wherwith Christ ruleth the kingdom whych hys father hath geuen hym for his herytage as Dauid sayth For like as he hath ioy in euerlastynge blisse with his wariers hoost that folowe him euen so doth he presse and treade downe all the wicked with eternall damnacion before whome also he trode yâ— presse vntil his vesture was blody But they toke it for a mocke and a folyshe yesâ— as it was vnto the Iewes a slander But yet their knees must bowe vnto him not onely the angels and men in heaueÌ„ and earth but also they that are in hell shall be troden of him with the wrathe of God almightie For without dout he is the king of all kynges and lorde of all lordes The texte ¶ And I sawe an Angel stande soche sonne and he cryed with a loude voyce saying to all the foules that flye by the myddes of heauen come and gather your selues together vnto the supper of the great God that ye maye eate the fleshe of kynges and the fleshe of â—ye captaines and the fleshe of mightie men and the fleshe of horses and of them that syt on them and the fleshe of all fre â—â—â— and bonde men and of small and great And I sawe the beast and the kinges of the earth and their warriers gathered together to make batayle against him that sat on the horse and against his souldiers And the beast was taken and with him that false prophet that wrought miracles before him with whiche he deceaued them that receaued the beastes marke and them that worshipped his ymage These bothe were cast into a ponde of fire burnynge with brimstone and the remnaunt wer slayne with the swearde of him that sat vpon the horse whiche swearde proceaded out of his mouthe â–ª and all the foules were fulfylled with their fleshe Lyke as Chryst maketh a supper vnto hys chyldren and seruauntes in heauen euen so doth he also beynge the sonne of ryghtuousnes make a supper vnto the deuylles to al dampned sowles In euerlasting supper of al bitternes vnblessydnes wherof they maye eate and be partakers altogether And there is than desperacion hate enuye wrathe and murmuringe againste God and all kyndes of euil whiche are sygnified by corporall thinges accordynge to our capacite and after suche wyse as men maye be most moued therby yâ— they must of necessitie marke and consyder it And it is to be noted that S. Iohn seeth these gestes of the deuell in hell that they are the destrâ—yers of yâ— worlde tyrantes of all maner of degrees the beast with .ii. hornes the dragon false prophete all enemyes of gods trueth religion and of all maner of
godlynes oppressours of the innocent frendes of God To be shorte all they whiche beare the marke token of the dragon of the beast whiche is infidelyte misbelefe in Christ lyke as faith in yâ— crucified Christ is the sure marke and token of al the electe These vnfaithfull must lyue eternally in the ponde of fyre and they shall be ponisshed vexed painfully with vnspeakeable sorowe and heuines euen yâ— deuel his seruaÌ„tes together And although some come out of this life with yâ— sworde without faith yet their damnacioÌ„ did begin here shal continue euerlastingly ¶ The .xx. Chapter The texte ¶ And I sawe an Angell come downe from heauen hauynge the kaye of the bottomlesse pit and a great chayne in his hande And he toke the dragon that olde serpent whiche is the deuil and Satanas he bounde him a thousande yeares cast him into yâ— bottomlesse pit he bounde him and set a seale on him that he shoulde deceaue the people nomore tyl the thousande yeares were fulfylled And after that he must be loced for a lytell season THis chapter maye be taken as it wer for a rehersal of the visions reuelacions that were before mencioned And by the waie it describeth againe yâ— honour and maiestie of Christ of gods worde and the power of the holy gospell and the benefites of Christ addeth therunto the last iudgemeÌ„t of the deade whiche shall dye .ii. deathes This angel that commeth from heauen is Christ whiche shoulde come in to this worlde as was promised vnto the firste man in the beginnynge of the worlde that he shoulde treade the old serpent vpon the heade Whiche is nothing els but that he shoulde take his power from him whiche the iust and rightuous God hath suffered him to exercise againste man for the synne of the first dysobedience and transgression Whiche power Sathan hath alwayes exercised and practised with all wicked disceyte and dyuerse errours and specially with ydolatrye after the whiche doe folow blindnes and all maner of synnes This power hath Christ mightily and with force taken from Sathan the deuyll thorowe his rightuousnes and humblenes euen vntyll the crosse satisfieng for all the pryde transgression disobedience and vnfaithfulnes of Adam and Eue. And thus he hath bounde him with the chayne of his well deserued power that is to say hath hindered him of his proude tyrannye shameful wicked power against the faithful electe of god This band should indure a thousande yeares yâ— is to say a long tyme namely euen yâ— tyme of the right Christen faith which after yâ— saying of yâ— olde fathers should indure for .ii. thousande yeares but it is vncerten from what tyme men should begin to teken these yeares that the faith in this tyme should be sore assaulted whiche hath alwayes bene at this point euen in the tyme of yâ— Iewes in yâ— olde testameÌ„t and amoÌ„g gods owne people hath sometime increased and somtime fallen dedecaied And according therunto might SathaÌ„ exercise his power at some tyme more thaÌ„ at a nother And thus thorow Christ Sathan is alwaies bonde vnto the right faithfull But whan the faithe decayeth and goeth backewarde and the falsehede desceite and dysobedience of man increaseth so that gods word is more and more contemned and forsaken than dothe Sathans power increase againe as it hath ofte come to passe that he maye deceyue the people the heathen the vnfaithfull againe and so vse his power and tyranny againe as loÌ„g as there is lacke and want of true faithe in this worlde The texte ¶ And I sawe seates and they sat vpon them and iudgement was geuen vnto them and I sawe the soules of them that were beheaded for the witnesses of Iesu and for the worde of God whiche had not worshipped the beast nether his ymage neyther had taken his marke vpon their forheades or on their handes and they lyued and raygned with Christ a M. yere but the other of the dead men lyued not againe vntyll the thousande yere were finysshed This is that first resurreccioÌ„ Blessed and holy is he that hath parte in the first resurreccion For on suche shall the seconde death haue no power but they shal be the Prestes of God and of Christ and shall raigne with him a thousande yeres The seates to iudge Sathan and his companye are appointed of Christ vnto the holy apostles and vnto other electe the soules of them whiche for the lambes sake wer beheaded that is to say after diuers maners and fasshions put to death for the gospelles sake whiche woulde not make any oblacions vnto ydols nor false goddes nor woulde not worship the beast that is to saye Antichrist nor woulde not feare nor honour his ymage but dyd manfully fight for the holy gospell and for the true doctrine and religion of the Apostles All these shall haue seates in the kyngdome of Christ to iudge the whole companye and courte of Sathan and to conuince them of their wickednes blasphemies and damnable errours whiche shal be open and manifest vnto the worlde thorowe the gospel And this their condemnacion beyng openly and manifestly knowen and their godles tyrannye shall â–ª be their death from the whiche they shall not ryse vp againe tyll a thousande yeares be past This manifest iudgement victory and honour obteyned with Christ is vnto them the first resurreccion namely a great honour and felicitie not onely in heaueÌ„ with Christ but also vpon earth in the kingdom of Christ which he hath vpon earth with his spirite in the congregacion of the holy electe And they are happy and blessed and their lyfe is euerlasting both in the heuenly company and also in the holy churche congregacion of the faithful godly soules vpon earth For they are the most deare beloued the most acceptable and of highest reputacion with Christ the lord and kynge of heauen as right prestes and ministers ought to be amonge vs and they shall rule and reigne with Christe vnto the ende of the worlde vntyll the last daye of the latter iudgement and in the seconde resurreccion and vntil the last and eternall iudgement of the wicked and damned blasphemers The texte ¶ And when the thousande yeares are eâ—piâ—ed SathaÌ„ shal be losed out of his preson and shal go out to beceaue the people whiche are in the foure quarters of the earth Gog and Magog togather them together to battayle whose nombre is as yâ— sande of the see they went vp in the playne of yâ— earth and compassed the centes of the sainctes about the beloued citie And fire came downe from God out of heauen and deuoured them and the deuyll that deceaued them was cast into a lake of fyre and brimstone where the beast and the false prophet shal be tormented daye and night for euer more A lytle tyme before the last day shall Sathan obteyne power againe tyll the ende of the worlde and shal exercyse and practyse it and
or in securitie after the lustes of the fleshe rightuously and vnrightuouslye For there shall no colour crafte lyes dissimulacion violence might anger or respecte of parsons auayle or helpe but euery man shall there be iudged accordynge to hys workes And thus shall hell with all suche that belong vnto it shall be damned be nothing els but a fyery lake a terryble and heuy state of damnacion ordeyned and prepared of all the myserie sorowe wickednes and euyll that can be thought or ymagyned This is the seconde death the rewarde punyshment and recompence of all them whiche are not founde writen in the boke of lyfe which shall remayne perpetually with Christ in heauen with all the holy angels and electe in the ioyfull perfyght and eternall blisse and fruicion of all the grace and goodnes that is prepared of God and of Christ our heuenly kynge for all faithfull beleuers But this is incomprehensyble vnto all reason wytte and sense of man onely to consyder it generallye as S. Austen saith saluacion is a state wherin is all perfyghtnes aboundantly of all those thinges that are good and to be desyred eyther in heauen or in earth wherunto God of his mercye will helpe and bryng vs. ¶ The .xxi. Chapter The texte And I sawe a newe heauen and a newe erth For the fyrst heauen and the fyrst erth were vanysshed away there was nomore See And I Iohn saw that holy cytie new Ierusalem come down from God out of heauen prepared as a bride garnisshed for her husband And I harde a great voyce out of heauen saying beholde the tabernacle of God is with men he wyll dwell with them And they shal be his people God himselfe shal be with them and be their God NOwe from this place forth the holy Apostle and Euangelyst S. Iohn describeth the saluation of al suche as are electe their state and the kyngdome of heauen and finally the euerlasting blisse wherof he wrote somewhat in the fyfte chapter but here he wryteth more playnely plentuosly and largely of it As concernynge the newe heauen and newe earth after what maner they shall be it is no place here to dyspute or to contende muche aboute it The testymony of the holy apostle S. Peter and of S. Iohn in thys place is suffycient for vs S. Peter in the thyrde chapter of hys seconde Epistle sayth as Iohn doeth here that thorow the worde of God wherby heauen and earth are created and made shall there be a newe heauen and a newe earthe agayne whiche the faithfull elect shall well see whyche had rather beleue the worde of God than all the weake and deceyueable reason of the phylosophers whiche haue taken in hande to dyspute and discusse such thynges but lytle to the purpose But S. Paule dyscusseth the matter with one worde saying we shal be alwayes with the lord in that same state where Christ our lord the euerlastyng kyng is namely with all them whiche shall be saued both angels and soules and also withal those men whiche dyd ryse and wente vp to heauē with Christ This is certen that like as thorow the synne of Adam thys world is corrupte and infect and the earth also with weedes and vnprofytable thynges whyche hynder and hurte the pleasaunt and good frutes whiche myght serue and be profitable vnto the worlde and the see lykewyse with hir vnquietnes and ragyng doth muche harme so shall the earth and water no more be but altogether with out faute lyke as mankynde shall lykewyse be without any maner of faute in perfyte ioye pleasure and blisse Euen so I saye shall the whole earth be garnyshed after suche a sort that it maye be a very paradyse wythout any maner of labor that the blessed shall wyshe to lyne vpon it but that they are in their contrye in heauen The same heauen whiche was made wyth one worde may likewise be prepared of God with one worde for the whole and persyte blisse of the faythfull electe Let vs content and satysfye oure selfes with this ▪ in this doubte and dysputacyon whiche can not be comprehended nor discussed with any reason of man But the holy citie that Iohn sawe is nothyng els but the state of all the faithfull electe in eternall and full saluation withoute anye maner of imperfeccion with aboundance of all goodnes where nothing more can be desired and with sure and quiet possessyon of all heuenly treasures in the syght and fruicion of God the hyghest and the onely goodnes and felicitie as he can gyue himselfe to be inioyed and that most louingly most cōmfortably and moste blissedly vnto all treatures of knowlege and vnderstandyng And that thorowe the cleare and blissed glasse of the excellent holy and excedyng blessed manhode of Christ the kyng of all honoure and blisse vnto all faithfull elect Whose blessed and sacred body and soule vnited and knytte in one with the holy godhed is a perfite and a cleare glasse wherin hys moste pleasaunte gloryfied manhode maye be beholden In whiche glasse all the blissed sayntes that is to say all that are saued doe beholde and haue the perfite fruicion of all that goodnes whiche the Lorde God is in him selfe and of all benefites that he will gyue vnto all his creatures euerlastyngly This glasse is sygnified by the tabernacle of God wherein God wyll abyde and remayne with man with all grace and louing kyndnes and that in the newe Ierusalem whiche is buylded altogether of moste precious stones of the blyssed frendes of God in whom God hath a pleasure and a delyght to dwell and to remayne and to deale and distribute his ioye felicitie and blisse vnto the faithfull elect For Ierusalem is not the myserable and wretched citie of the Iewes whiche is called Ierusalem and Iebus and I can not tell with howe manye more names besyde whiche was so ofte ouerthrowen for the rebellyon and disobedience of their citizens and for that they forsoke God in the whyche cytie the blynde proude frowarde and obstynace Iewys doe fyxe and set all their hope and felicitie where they hope and desyre to be lordes and to reigne ouer al men with their Messias whom they vaynely beyng grossely deceyued doe looke and gape for but it is that Ierusalem whiche is neyther heauenlye nor earthly but a spirituall Ierusalem a generall felowshyp and brotherhoode of all faythfull seruaūtes of God whiche haue a ryghte Christen fayth and a perfyte loue thorowly furnyshed with all good and holy workes the bondes and lymites whereof are thorout the whole compase of the earth wheresoeuer the Lorde God is rightly knowen and truely serued after his owne wyll expressed in his worde So that there are .iii. maner of Ierusalems But saynct Iohn speaketh in this place of the heauenly and newe cytie of those which are blissed in God whiche citie is in heauen prepared of God and made readye of Christ the brydegrome of all faythfull for them his spouse Whiche spouse is garnished not
the spirit and the bryde say come And let him that heareth say also come And let him that is a thirste come And let whosoeuer wyll take of the water of lyfe free Lyke as almightie God saieth vnto Moyses I am the God of thy fathers â–ª c. euen so saieth the angell here in the person of Christe by the inspiracion of Christes spirite that this prophecy was opened and reueled euen of Christ him selfe thorowe the angell vnto holy Iohn and therfore all men ought to credyte and beleue all these sightes visions and reuelacions And they ought also to be propouned and preached vnto the congregacions for their edifienge that the faithfull maye take diligent hede and beware of the terryble and shameful perels daungers and euyls which shal preuayle in the christen church and shortly aryse and beginne as is alredy happened and shall daylye be fulfylled more and more one after a nother as is before sayd But now howe Christ is yâ—â—oole of Dauid marke this wel for as much as for his sake Dauids kingdom was preserued and his posterite also was preserued in the extreme and troblesome affliccions of the Iewishe nacion vntyll suche tyme as Christ our lorde sautout was borne of the stocke and progeny of Dauid For not withstandynge all the synnes wherwith Dauid dyspleased God and dyd in maner greater and more heynous synnes than Saule dyd yet coulde he vse the helpe of no nother thing fauynge onely of faith in the promes of God whiche assured and promised him that Christ the lorde and promised Messâ—as should be borne of his seede wherin he might well reioyse bothe for him selfe and also for al his posteritie other Kynges and Lordes And therfore our lord sauiour Christ is the tooâ—e and generacion of Dauid by reason of his manhode but concernyng his godheade he hath an vnknowen rysinge vp and begynnynge and an vnknowen commynge furthe of an euerlastinge birthe And lykewyse Christ accordynge to his manhode is a bryght mornynge starre whiche should drawe and allure the eyes of al men vnto him as vnto the risyng vp vnto blisse and vnto all saluacion All this is the voyce of Christ â–ª the brydegrome And now foloweth the voyce and desyre of the bryde and spouse whiche out of a true faithe and an heartye desyre and zeale in all faithfull and electe desireth and wyssheth after the seconde comminge of Christ vnto the latter iudgement and so consequently to inioy the participacion of the blessed and perfyte kyngdome in heauen with all faithfull electe bothe with bodye and soule For all the electe children of God doe hunger and thirst after the honour and glorye of Christ in the kingdome of heauen as well they that are vpon earthe as they that are already in heauen â–ª for they wyshe and desyre in their spirite the fulfyllyng of gods wyll and pleasure wherunto with all humblenes and submission they doe vtterly submitte their wyll for they knowe that his wyll is best and moost perfyte And this desire and wyshe of the faithfull electe â–ª pleaseth God well And althoughe he wyl not heate them at suche tyme as they desyre euen at the very same Moment yet he dothe promyse vnto them his gracious ayde and mercye in the meane tyme whiche he wyll doutles performe And all of mere grace and mercye without any maner of deserte The texte ¶ I testifye vnto euery man that heareth the wordes of the prophecye of this booke yf any man shall adde vnto these thinges God shal adde vnto him the plages that are written in this booke And yf any man shall minishe of the workes of this prophecye God shal take awaye his patre out of the dooke of lyfe and out of the holy â—â—â—â—e and from the thinges whiche are written in this boke He whiche testifieth these thinges saithe be it I come quâ—â—ly Amen Euen so come Lorde Iesu The grace of our Lord Iesu Christe be with you all Amen In this place first after the speakynge of Christ and againe after the speakynge of the holy bryde and of the christen churche maye the holy Apostle S. Iohn speake these wordes in his owne parson as he dyd in the begynnynge of the booke to warne and exhorte al men there by yâ— no man adde any thing vnto this booke as a new vision no more than to any other booke of holy scripture nor take any thing there from as thoughe any thing might be mysunderstande therin and so refused as vnholy and not good For God wyll not suffer any suche thing to be vnpunysshed nor vnaduenged this is the very intent meanyng of these wordes And therfore such men doe amysse and synne very greatly whiche doe refuse this whole booke as thoughe it were not autentical where as it is euident yâ— it hath bene alwayes songe and reade in yâ— holy churche from the begynnynge to the ende Now are those bookes called Apocripha and vnautenticall whiche men might well reade out of the churche priuately by them selues but not in the churche and congregacion Nor it is not lawfull to confirme and mainteyne any maner of doctrine concerninge our faithe and relygion by the auctoritie of any suche vnautenticall bookes except it were in all pointes conformable vnto other holy scriptures And now that that foloweth here after where as he sayeth he which testifieth these thinges saieth c. These wordes maye be referred vnto that that goeth before where Christ speaketh of the callynge of the bryde Euen the same Christe sayeth here at the last ende againe yea I come without doubte take no thought nor thincke it not long the tyme is not long vnto me whiche am that I am Amen that is to saye without any doubt After this dothe holy S. Iohn conclude and ende this booke after the maner of the apostles desiring eâ—nestly the commynge of the kyngdome of Christ â–ª very quickely as all faithfull Christians doe The grace of our Lorde Iesus Christ be with all faithfull electe Christians whiche shall be vntyll the ende of the worlde and specially with them whiche reade this booke with faithe and an holy Christen desyre and mynde Amen ¶ The ende of the Reuelacion of S. Iohn thus brefely expounded by the seruaunt of Christ Leo Iude a minister in the churche of Tigury and translated out of the high Duche by Edmonde Alen. Num. xii Eccle. xlv Hebr. iii. Marke xii Luâ— xxi â— Cor. viii Put aparte for yâ— gospel By whoÌ„ we haue receiued grace and Apostleship c. Grace be with you c. For I loue to see you that I might c. I am debter bothe to the grekes and vngrekes For I am not ashamed of the gospel Abacuâ— â—â— Which withhold yâ— truthe â—n vnrighteousnes c. Because that whan they knew god c. And as they regarded not to knowe God c. Whiche men though they knewe the righteousnes of God c. But we are sure that the iudgement of God c. Either dispisest thou
testamente not lyke the testamente whiche I made wyth their fathers in the day when I toke them by the handes to leade them oute of the lande of Egipte bycause they contynued not in my testament I againe for my part regarded them not sayth the Lorde For thys is the couenaunte that I wyll make wyth the house of Israell sayeth the Lorde when I wyl not graue my lawes in stones or bokes as hath bene proued in vayne but wyll put them into theyr myndes and wryte them in their heartes And I wyl be verely theyr God and agayne they shall be vetely my people Neyther shall they gyue my doctrine by hande one to an other in suche wise that euery man shall be compelled to enstructe hys neyghboure and euery one his brother sayinge knowe the Lorde bycause that not onelye then a fewe Iewes but all the people of the worlde shall knowe me from the leaste vnto the greatest that I wyll be made mercyfull by thyntercessyon of my sonne and forgyue theyr synnes and trespasses neyther wyll I any more thynke vpon theyr wycked dedes Ye haue hearde hys wordes who promiseth a newe testament bycause the olde was vnprofytable Nowe that whiche is called new that is to say spiritual signifieth that the olde that is to wytte the carnall muste be taken awaye and dysanulled Elles coulde not thys testamente be called newe excepte that whiche was before were worne oute and waxen olde Nowe that that is worne oute and waxen olde is nye gone forasmuche as it draweth by lytle lytle to an ende ¶ The .ix. Chapter The texte The olde testament then had verâ—â—y ordinaunces and seruynges of God and worldly holynes For there was a foretabernacle made wherin was the lyght the table and the shew breade whych is called holye But wythin the seconde vayle was ther a tabernacle whyche is called holyest of all whyche had the golden seuser and the Arke of the testament ouerlayde rounde about wyth golde wherin was the golden pot wyth MaÌ„na and Aarons rodde that sprong and yâ— tables of the Testament Ouer the Arke were the Cherubins of glorie shadowyng the scate of grace Of whyche thynges we can not nowe particularly speake SOme man wyll here saye what was the religion of the olde temple a vayne religion Nay not so In tymes past that olde temple also whose religion is nowe at an ende and gonne by the succession of euangelicall veritie had certayne approued customes and prescribed ceremonies the whiche made an vtwarde shewe of iuste and perfyte liuyng It had also a certain holynesse but the same was a worldlye holynesse for that it stoode in vtwarde thynges and visible Of the whiche kynde of holynesse there semed also a great deale to be among the Paynyms and Gentiles But the buyldynge of the temple was suche that one parte therof was counted more holye then an other tyll a man came vnto that parte whiche semed holyest of all For in the fyrste place there was made a tabernacle wherin were kepte with much reuerence the lyght the table and the seuen holye lonues whiche they called the shewe bread by reason they were wonte to be set out for a shewe on the holy table And this parte of the temple they called onely holye bycause it was so seuered from vnholy thynges that it was yet verye farre from those thynges whiche were accompted moste holye But wythin the seconde vayle whiche parted this parte of the temple from other there was an other tabernacle that for the excellencye of holynesse was called holyest of all and in thys were conteyned certayne of the holyer sorte of relyques as the golden Censer the Arcke called the Arcke of the testamente couered townde about wyth plates of golde hauynge in it the golden potte wherin Manna was reserued a monument of an aunciente myracle wrought what tyme the Hebrues beyng very hongry there rayned a newe kynde of meate downe from heauen and Aatons todde the whiche by a wonderfull myracle neuer harde of before bare leaues after it was cut from the stemme and budded out into flowers wherof afterwarde came Almons There were in it also the tables called the tables of the testamente bycause in them were the commaundementes grauen with Goddes fyngre Ouer thys were ymages with wynges called Cherubynes representing the Maiestie and glorye of God whyche ouershadowed the mercy seate with their wynges all the whiche thinges had a certayne signification of holier thinges afterwardes dysclosed by the ghospell But it were to long to speake of euery of the premysses particularly and to shewe what was meante and sygnified by the same It shal be sufficient for vs to compare theffecte or pythe of the whole matter to the priesthode of Christe The texte When these thynges were thus ordayned the priestes went alwayes into the firâ—â— tabernacle which executed the seruice of the bolie thinges But into the second went the bye pryest alone once euerie yere Not wythout bloude whych he offred for hymselfe and for the ignorances of the people Wherewith the holy ghost this signified that the way of holye thynges was not yet opened whyle as yet the first tabernacle was standynge Whyche was a simily tude for the tyme then present in whyche were offred gyftes sacrifices that could not make the minyster perfect as pertaynyng to the conscience wyth only meates and drinkes and diuers washinges and iustifyenges of yâ— fleshe which men ordayned vntyl the tyme of reformacion Nowe when the temple was thus deuyded and the holy reliques bestowed in their places all priestes indifferently whiche executed the cetemouies belongynge vnto the sacrifices entred dayly into that fyrst tabernacle But into that seconde whiche was very holy went the hie prieste who was chiefe in dignitie among the priestes alone once euery yeare and no oftener and that not wythout the bloud of a beaste whiche he there offred first for his owne synnes and then for the synnes of the people edmmytted by errour and ignoraunce By the whiche thinges as it were by certayne darke fygures the holye ghoste sygnified that at that tyme there was as yet no open waye or entraunce vnto those places whiche are in verye dede holye and haue no manour of earthly infeccion For while the hie byshoppe entred into the most secrete parte of the temple and as yet that fyrst tabernacle was standynge whiche hadde a symylytude of those tymes in the whiche the people were by certayne grosse ceremonis kepte howe so euer it were in the Iewyshe religion lest they shoulde haue fallen to greater enormities there were certayne grosse and vulgare ceremonies done by the commen sorte of priestes in the sayd tabernacle Gyftes were offred beastes were kylled and offred vp in sacrifice the whiche thynges had so a certayne similitude of purificacion that they coulde not yet make those perfitly cleane as touching the conscience and soule wherby God estemeth vs who vsed them althoughe as concernynge the bodye and estymation of the worlde they semed to