IN Chapiters before this chapiter the Apoſtle hathe exhorted men to fayth. Nowe he deſyreth them to garnyſſhe their fayth with good workes / and fyrſte of al he exhorteth thē to vnite and cōcorde for by cōcorde ſmal thynges do encreaſe / & by diſcorde greate thynges are ſcatered abrode and do peryſhe / for in the congregation of chriſtianes nothynge is better thē vnitie and concorde / nor nothynge worſe then diſcorde or debaite / ſtryfe or contention. Therfore it becōmeth euery man to eſchewe diſcorde and debate / and all vices that ſtyrreth vp cōtention / and to ſeke for vnitie yf it be by loſſe of temporall profites / and to gette all vertues that brynge vnitie / concorde / peace / and quietnes / and all ſuche be bleſſed / and ſhalbe called the chyldren of god. Math. 5. Sayeth Chriſt Bleſſed be you peace makers for you ſhall be called the children of god / and ſhal haue peace with god.

2 The maner of deſyryng helpeth much to perſuade men / as here Paule in pryſon for their ſake and their health by his praier did pearce their hertꝭ and mouyd them muche to graunte his peticion / & he ſpeaketh to them after this maner. Yf I do ſuffer priſonment and greuouſe affliccion for your ſake and your helth. I cā nat thynke no other but you wyll do ſome thynge at my requeſte / and ſpecially ſyth that thing I require of you / is nat for may profite / but for your profite / auauntage / glory / & helth and for the glory of god / and that thynge you be called to of god / and is your offyce to do withal diligence. Whiche is that you ſhulde walke as it becommeth chriſtianes to walke / yt is nat to be idle but to go forth wardes from one vertue to another / in all mekenes of herte and minde / no man thinkynge of him ſelfe more then becommeth hym to thynke / farre from pryde and hye mynde / for what ſhulde make vs proud or hye mynded / thynkynge our ſelfes better then other / and extolle our ſelfes aboue other / or thynke no man to be cōpared with vs / what haue we / that we haue nat receiued? And if we haue receyued? why do we glory and be proude as we had nat receyued it? it is in his wyll and pleaſure howe longe we ſhall haue it / of whom we receyued that we haue / and when he pleaſeth he may take it away from vs agayne. He wylleth alſo that we ſhall walke in mekenes / whiche is a vertue by the whiche / yre angry / fury / malyce / enuye / and other lyke paſſion or affection of the myndes is quenched and put away from the hart we muſt haue alſo patience by the whiche all aduerſitie / tribulation / affliccyon howe ſome euer they come they be patientely ſuffred / without murmure or grudge agaynſt god or man / without all deſyre to be auenged for iniuries done / but remlite the matter to god that wyl auenge iniuries and pray for them that hathe done iniuries that they might amende and ſo quenche the yre of god towardes them whiche god wyll powre vpon ſynners that wyll nat repent and amende and refourme theyr noughty lyuyng / make amendes for theyr iniuries 3 The Apoſtle ſheweth wherfore he exhorteth them to vnite of the ſpirite / for of vnite cōmeth many vertues / as mekenes patience / ſobernes▪ long ſufferaunce with other many mo / whiche be knyt togyther with charite the bounde of peace that coupleth and knytteth all vertues together & kepeth them that one ſhrynke nat from another. Of diſcorde commeth many great vyces and ſynnes / that bryngeth to death as yre / hatred / enuye / malyce / furye / madhaſtynes / cauelnes / pryde / dyſpyſynge of other / ſtryfe / contencyon and / debate and many other vices mo that bringeth death Gal. 5. Therfore fle diſcorde / ſeke for vnite and peace / if it be to loſſe of your temporal goodes or pleaſures. So doynge you ſhall wynne more heuenly riches then you leſe temporall goodes / ſekynge for vnitie and peace / and if you wil haue peace and other vertues / ſe that you ſtudye fyrſte to gette charite and haue hyr fauoure / whoſe fauoure yf you lacke / you ſhall lacke peace / vnite / and all other vertues and hauynge her fauour / you ſhall haue all vertues / and the ſpirite of god that moueth alway to al goodnes to workes of charite and mercy. 4. He ſheweth the reaſons why he hath exhorteth thē to concorde / and vntie of the ſpirite / and to kepe that vnite by charite the bonde of peace. One reaſon is this. It becommeth them nat to be at diſcorde to whome ſo many thynges be comon / yt becommeth them nat to be of diuers mindes and affections / at debarte and ſtryfe that be of one body / one ſpyryte one callynge / one hope / one lorde / one fayth / one baptyme / one God and father / whiche maketh al / in all / as who ſhulde ſay / it is nat mete that there ſhulde be variaunce amongeſte them that be membres of one body / al we be membres of Chriſtes body. Wherfore it is nat mete that amongeſte chryſten men ſhulde be diſcorde and debate / but vnitie & concorde and euery one to ſeke as well for the profyte of another as membres in the body ſpeketh & laboureth one for another howe deadly warre amongeſt chriſten mē for worldly honoures and pleaſures / doth agree with ſaynt Paule here in this place I wolde lerne of other. Alſo yf we haue the ſpirite of god / as I truſte we haue / or elles we be nat of Chriſt. Roma. 8. There ſhulde be no debate amongeſt vs / for thal ſpirite is nat the ſpirite of contencion / but of peace / we be called in one hope of ye heauenly inheritaunce / where as there ſhalbe no diſcorde nor contention. For contentiouſe men opteyne nat the kyngedome of god / we be ſeruauntes to one Lorde / it becommeth nat ſeruantes to be at contentiō amongeſt them ſelfes / there is one profeſſion of al chriſtians by the which they profeſſe to be ſeruauntes of god alone / to beleue and truſt in him to be obedient to his wyll alwaye / to loke for al neceſſary thynges / lyfe and ſaluacion of hym alone / and one baptyme by the which we be made his ſeruauntes / receyue name and lyueray by the whiche we be knowen to be ſeruantes onely to god / whiche is our Lorde god / & father it becommeth nat ſeruauntes nor brethren to ſtryfe / but to haue all loue / peace vnitie / and concorde and euery one for his parte to endeuer hī ſelfe with all his power myght and diligence to do the wyll & pleaſure of his lorde & father / that he may receyue the heuenly inheritaūce promiſed to obediente chyldren.

⚹Leaſte any man ſhulde thynke or ſaye that the diuers gyftes of the ſpirite ſhulde hurte or hynder the vnite of the ſpiryte & be cauſe of debate / and ſterre vp ſtryfe or contencion for the diuerſite of the gyftes of god / the Apoſtle ſayeth that theſe gyftꝭ gyuen frely ſhulde rather be cauſe of concorde / then of diſcorde / ſeynge nat al gyftes be giuen to one / but to euery one after ſuche a faſhyon and meaſure that euerye one hathe nede of the helpe of another. Therefore it becommeth euery man to be content with his gyfte and nat to contemne another that hathe nat ſo muche gyuen to him he that hathe muche / muche ſhall be requyred of hym / and he that hath leſſe / leſſe ſhalbe requyred of hym / and he that hath moſte / he hath nat ſo much but he hathe nede in ſome thynges the helpe of other / that none ſhulde contemne another.

2 The diſtribution of the gyftes of God is nat at mannes wyll / but at the wyl and pleaſure of God / whiche geueth them as he pleaſeth / to ſome more and ſome leſſe as he ſeyth it expedient for his glorye and our ſaluation therfore let none be diſpiſed becauſe he hath lytle / nor no man proude becauſe he hath much or more then other / let euery one exerciſe and vſe there gyftes gyuen them / to the glory of god and to the profyte of other and ſo be thankefull to god the gyuer of all goodnes / whiche gyuethe his giftes nat al to one man leaſt he ſhuld contemne all other men / and abuſe the gyftes of god to lucre / to vayne glorye to pryde and arrogancie.

3 The Apoſtle proueth by the teſtymonye and recorde of Dauyd the prophete in the Pſalme 67. That Chriſte hath ouercommen his enemyes. ſ. ſynne / death / hell and the deuyll / and hathe aſcended to heuen and hathe gyuen gyftes to men / as appereth more playnly. Roma. 12.1. Cor̄ 12. Here he alludeth and foloweth the maner of conquerours whiche conquere and ouercome theyr enemye & get ſpoyles and ryches of theyr enymies / which they ſhew and blaſe thē abrode that euery man may ſe them / and then dyſtrybute them to the people in a triumphe and prayſe of victorye. So Chriſte hauynge victory ouer his enemyes / ſynne / death / hell and the deuyll and robbed them of theyr captyues / he triumpheth ouer them and hath aſcended to heauen and gyuen many gyftes of the holy ghoſte to men / in laude and prayſe of his victory ouer his enemyes.

4 In that he aſketh / what is that aſcended and diſcended in to lowe partes of the earthe / he expoundeth it him ſelfe ſayenge it is he whiche diſcended before and aſcended aboue all to fulfyll all / that is to ſaye it is Chriſte whiche came frome heuen in to the earthe and toke the nature of man vpon hym / and was be come as man and as an abiecte perſone and ſuffred death / & aſcended to heauen and fulfylled all thynges / reſtored al thynges / and made al thinges perfyte / by whome we haue free paſſage to the father & be made heyres of the celeſtiall inheritaunce.

¶ Of this place we may lerne howe god hath diſtributed his gyftes and ſet in hys church diuers miniſters for diuers offices and wylleth that euery one ſhulde vſe him ſelfe in his office accordynge to his offyce / callynge and gyfte. Some he calleth Apoſtles / ſome Prohetes / ſome Euangelyſtes ſome Doctoures / ſome teachers. Apoſtles they were called whiche were nat fixed to one place to one people / but wente frome place to place preachyng the Goſpel both to the Iewes and the Gentyles. Prophetes were they that opened the myſteries of the ſcriptures and ſomtyme ſhewed thī nges to come. Euāgelyſtes were they that were deputed to teache the people the goſpell ſymply and and playnely. Doctours they taught the people the worde of God and dyd dryue a waye the wolfe frome the flocke of Chriſte / and ſo did Paſtures / but theſe offyces be nat ſo deuyded but one mā may be an Apoſtle / a Pprophete / an Euā gelyſte / a Paſtoure / a Doctour / they haue diuerſe names for the diuerſite of there offyces and of their gyftes.

2 In that God hathe in his Church ſo many miniſters / he wolde haue ſome to be heaters and nat all to be Paſtoures. And in this he reproueth them that wold haue euery man to be preachers. Some muſte be preachers and ſome hearers in the congregacion. The miniſters in the Church they ſhulde eyther be Apoſtles / Prophetes or Doctours / or els Leuites decaynes to prouyde for the pore / for Purgatorye preſtes or popiſhe preſtes that can do nothing elles but momble or patter ouer a payre of popyſhe Mattyns or Maſſe. I finde no place in the ſcripture / ignorant preſtes nat lerned in the ſcriptures / nat able to teache and to edyfye other by holy doctryne ar nat alowed of ſaynte Paule to be counted as preſtes or Byſhoppes / as appereth. 1. Timo. 3. &. Titum. 1.

3 For what ende was theſe miniſters in the Church ordayned is here ſhewed / that it was to inſtruct other in the trueth / and to edyfye other by holſome doctrine / and nat that they ſhulde deceyue any be errours / heryſes / ſuperſtitions / fayned holynes / falſe truſtes / backwarde or peruerſe iudgmētes / the Churche is edifyed when it is inſtructed in treu fayth & good workes approued by god / al erronious opinions / ſuperſtitions errours & heryſes put awaye / it is diſtroyed by falſe opynyons / ſuperſtitiouſnes / euyl iudgemētes errours and hereſyes of minyſters in the Churche that ſerue nat for the edyfycatyon of the bodye of Chriſte I can nat tell for what purpoſe they ſerue / as many Purgatorye popyſhe prieſtes that knowe nat Goddes word nor wyl nat lerne it to edifye them ſelfe & other in the trueth / but wyl hynder and let is as much as they can / and ſpeake euyll of Goddes worde as farre as they dare.

4. Here he ſheweth howe longe it is neceſſarye to haue Apoſtles preachers & teachers of goddes worde in the Churche of god / they be neceſſarye tyll we come all to the vnitie of fayth and ful knoweledge of god / and tyll we come to be perfite men in Chriſte whiche is nat in this worlde / but in the worlde to come / for nowe we haue vnperfyte knoweledge / then we ſhal haue perfyte knowledge / nowe we knowe by fayth / then we ſhal knowe face to face. He willeth that we ſhal encreaſe dayly more & more in the knowlege of god / which knowledge encreaſeth as our fayth encreaſeth as there is encreaſynge in age / ſo there is encreaſynge in fayth / of the whiche encreſynge is here a ſimilitude taken. And he wylleth that men ſhulde encreaſe in fayth and in knoweledge of goddes worde / and go forwarde in good workes / as men do encreaſe in age / and this encreaſynge in fayth is by the preachynge of the worde of God whyche maye nat ceaſſe as longe as we ſhall lyue in this worlde.

☞ The Apoſtle declareth hym ſelfe and ſheweth when they ſhalbe made perfyte men & howe / that is / when they ſhall nat be chyldren and wauerynge with euerye blaſte of doctryne and be drawyng this way and that way he wolde nat haue thē chyldren that be vnconſtant / folyſhe / mutable and wauerynge hyther and thyther / but he wolde haue them children in malice and in knowledge men conſtante in the doctrine of trueth and in fayth / and that they wolde nat ſuffer them ſelfes to be deceyued by any doctryne of mē which ſhulde come in ſhepes clothynge and vnder pretence of holynes and vertue / whiche ſhulde be inwardly gredy wolfes. Here the Apoſtle reproueth theſe that be vnconſtance in doctrine and in fayth / and lyght of credence to euery doctryne nowe folowynge this waye / nowe that waye. Newe rather thē true doctrine pleaſeth better for a time and ſuche there is many / whiche be better pleaſed with the doctrine of falſed / then with the olde doctrine of trueth / and therfore they get them newe maſters of errour and beleueth them and contemneth the olde trueth. Mayſters of errour be they that hath preached pylgrimage / painting of blockes and ſtockes offerynge vp of candels to ymages / perdons / and other wyll workes neyther commaunded of God nor of man / leuynge the workes of God commaunded in holy ſcripture. And alſo theſe anabaptiſtes be maiſters of errour & haue deceyued ſome by theyr newe doctryne of falſed errour and hereſye.

2 He ſheweth howe theſe mayſters of errour haue deceyued men and broughte from the reueth of holy ſcripture / by falſed crafte and pretence of vertue and holynes / and of the worſhyp of God, but theſe by there pretenſed holynes haue deceyued many and brought from the trueth to errour and hereſy. Suche was the doctrine of them that wolde haue the Byſhoppe of Rome to be the heade corner of the Churche of Chriſte in earth makynge al holynes in faſtynge prayeng / halowynge / ryngynge / fyngynge / relygiouſnes / rites / ceremonies / cuſtomes / or otherwaies brought in by the byſhoppe of Rome / and nat ſpokyng of in ſcripture. Such deceyuable doctrine was the doctrine of them that moued men to put theyr truſte and confidence in creatures / in theyr owne workes dedes merites / in ſayntes. ye incarued and grauen ymages / in pardons / to pylgrimages in maſſes ad Scala celi / in cotes / coulles / habytes / voyſe / ſhowes / boutes / gyrldelles purſes / knyfes / and in other ſuch lyke bag gaſhe and inuentions of man inuented for lucre ſake. Whiche inuentions hathe bene profytable ſo Byſhoppes of Rome / inuentours and makers of this holines from al ſuche deceyuable doctrine the Apoſtle mouethe men to be waere / and take hede of theyr wylye craftynes and ſleeth •• glynge / by the whiche they haue deceyued ſimple men that truſted / no euyl nor falſed and wylleth that men ſhall take that truth and folowe the truthe by charite / and do forwardes by fayth and good workes approued and appointed of god in holy ſcripture and nat to leue theſe workes and to folowe our owne dreames or fantaſes inuention of man without goddes worde.

3 The Apoſtle here goeth furth in his metaphore of buyldynge / by the whiche he wylleth no other thynge but that he wolde mē buyldyng vpon Chriſt the ſure fundacion ſhulde go forth in true fayth in true knowledge of Chriſte and in al good workes in charite by the which al vertues be coupled and knyte together / that they myght be a perfyte buyldynge in Chriſte and come to his glorye / of the whiche alſo we may lerne that it is the office of a preacher nat onely to reproue vyce and ſynne / but alſo to ſhewe the remedye for thē / how men ſhall gette true vertue to moue to go forwardes in vertue and in all good workes and dedes commaunded in ſcripture / after the example of ſaynt Paule.

¶ That the Apoſtle maye more moue vs to holy lyfe / holy maners and conditions / he ſetteth before our eyes the fylthye and abominable lyfe of gentyles that knowe nat Chriſte nor his doctrine / and wylleth that we ſhulde walke no more after the wayes of gentyls which walke in vanite of theyr myndes folowynge theyr owne imaginaciōs phantiſes and dreames the luſtes and pleaſures of theyr owne myndes / whiche be blynded with ignoraunce of the trueth / full of ſuperſtitiouſnes / vayne holynes falſe truſtes and vayne hopes corrupt iudgementes / ſo blinded that they can nat or wyll nat ſe the trueth / but continewe ſtyll in blyndnes / in ignoraunce / in ſuperſticion and in al vyces vſed before and condempned by the holy ſcripture of God / and wyll nat admytte the trueth to entre theyre hartes / nor walke in the truth of goddes worde. They be alſo far frome god / frome eternal lyfe with god for ignoraunce that is in them / & blyndnes of hert by the whiche they knowe nat God nor yet wyll or deſyre to knowe hym / whiche is moſte blyndnes of al / and a greate tokē that god hathe vtterly reyected them and forſaken them / from the which ignorance I pray god ſaue vs / and from theyr ignorance & blyndnes they come to that point that they wyl nat repente of their ſynnes nat leue them / but contynewe ſtyll in all vnhappynes and myſchefe / gyuynge thē ſelfes to all vnclennes pollutynge them ſelues with al fylthynes / with vnſaciable gredines with ſuche degrees and ſteppes goeth euyl men to all wyckednes / impiete and vngracyouſnes / by the which we may knowe in what ſtate they be in that know nat god nor his worde / nor wyl nat folow goddes worde but them ſelfes in vanite of mynde ignoraunce of God and blyndnes of herte without repentaunce gyue them ſelfes to all vnclennes.

2 The Apoſtle here vſeth great wyſdome in that he ſetteth the fautes of other before theyr face and make them abhomynable in theyr fyght and worthy to be reproued and condēmned / although he might haue layde to theyr charge and haue reproued theſe Epheſyans for thē that they ſeynge theyr fautes condempned in other muche more ſhulde thynke them worthy condempnatyon in them ſelfe that they condemne in other.

3 Marke the gentylnes of ſaynt Paule in that he deſyred them when he myght haue commaunded thē / and his wyſdome in that he affraeth them from ſynne vſed amonges them by the example of other / & wylleth they ſhall nat folowe the vanite of theyr owne mynde / leaſte they runne in darkenes and in obſtinate blyndes euer deſyrynge to ſynne and contynewe in ſiue and neuer to forſake fynne and vnclennes whiche is the moſte perilous vice that can be & a ſure ſygne that all ſuche be vtterlye reiected of god and frome his fauoure for euermore of this place we may lerne that theſe that gyue thē ſelfe to vanitie of theyr mynde and carnall pleaſure and wyll do what fomeauer carnall luſte moneth them doth go frō one ſynne to another and heape vp ſynne vpon ſynne / and at the laſtes they come to this poynt that they wolde nat forſake ſynne / nor be ſory for it / nor repent / but euer contynewe with vnſaciable luſte and deſyre to ſynne. Therfore folow nat the vanitie of your owne mynde / but goddes worde. Walke nat in ignoraunce but in the lyght of the goſpell that ſo clerely ſhyneth that you may walke ſurelye / and in the truth.

¶ Before he ſheweth in what vyces euyll men dyd walke in / as in vanite of theyr myndes in ignorance & darkenes in blyndnes of harte without al feare of god / without ſory for ſynne or any repentaunce / but in luſte and pleaſure euer to contynewe in ſynne. Nowe he ſheweth that they haue nat lerned Chriſt ſo / that they ſhulde walke in ſīne but that they ſhulde forſake ſīne repente and ſynne no more / nor folowe no more theyr vanites of mynde or luſtes or vnclennes of body / nor other vnlawful deſyres of the olde man / but that they ſhulde put of the olde man and put on the newe mā / and be renued with the ſpirite of god whiche moueth to all vertu / as to fayth hope / charite / patience / mekenes / long ſufferynge / vnite / concorde / peace / rightuouſnes / equite / iuſtice / cleanes / and to all holy conuerſacion of lyfe in al trueth.

2 This place ſheweth / who hath truely lerned Chriſte / ſurely all they whiche be taught of Chriſt to forſake ſynne / to mortyfye theyr carnall affections / and do put away ſynne and the olde man with al his carnal luſtes and affections / and mortifye thē by the trueth / and walke in the trueth accordynge to the trueth / theſe that do ſo it is a ſygne that they haue lerned Chriſte and put awaye the olde man with all his concupiſcence and put on the newe man which is made after god by iuſtice and holynes of the whiche we maye lerne that it is of God that ſynners repente them of theyr olde euyl and nowe take a newe lyfe and leade an holy conuerſacion.

3 The true knowledge of Chriſt / which is the trueth / moueth vs to forſake ſynne in the whiche we haue walked in tymes paſte for lacke of knowledge and in that we haue obeyed our olde man and his concupiſcence to muche / whiche bryngeth to deathe. Gala. 5. and. Roma. 8. The affeccion of the fleſſhe is death. Therfore let vs put awaye the olde man with all his carnall deſyres or luſtes alway redy to ſynne and to ſwarne frome the trueth of goddes worde / and brynge to death / and let vs be renued in the ſpyryte and put on a newe man made after God in all iuſtice and vertue that moueth vs al alwaye to vertu and goodnes. By the putting away of the olde man he vnderſtandeth the puttynge away of al ſinne / as to put away vanite of minde darkenes / ignorance of god / blynde obſtynacye of harte vnſorowfulnes for ſynne / vncleanes and al other vices / and in their places to putte on vertues / and deſyre to folowe goddes worde / knowledge of it / redyneſſe to apply hī ſelfe to do goddes wyll and pleaſure in all trueth and iuſtice iuſtice / and ſuche doth appere to be renued by the ſpirite of god / whoſe olde lyfe in ſinne doth diſpleaſe and a newe lyfe in vertue doth pleaſe / whoſe mynde is wyllynge and glad to knowe the trueth and to lyue after the trueth of goddes worde in al vertue and goodnes.

☞ The Apoſtle here exhortethe men to to put awaye certayne vyces and to take in theyr places vertue. Fyrſt he exhorteth men to put away lyenge / by lyeng he vnderſtandeth all crafte / ſotteltye / falſed / deceyte / in worde or in dede / by the which crafty men deceyueth other that be ſimple or oſuche as feare no crafte / gyle or falſed / in bargaynynge / as in ſeilynge byenge or in other buſynes of the worlde neceſſarely to be vſed amongeſte men in this worlde / and vnderlyenge may be conteyned delayenge of matters to deceyue men / & to make them ſpende more monye for the expedytion of their matters. And in this is reproued lawers and all other that delaye matters for lucre ſake. Here is alſo reproued all them that falſlye accuſe and ſclaunder other / that go aboute to deceyue another by fayre ſpeakynge / goodly wordes or ꝓmyſes when they intende to do nothynge Here is alſo reproued all maner of flattery or diſſemblynge. ye all periury in ſellīge of theyr wayre / whiche vyce is ſo comonly vſed vnponyſhed of god or of man / that in a maner it is counted a vertue / and he to be beſt ſeruaunte that can with moſt periurye and greateſte ſwerynge deceyue his chapman. But let ſuche repent and amēde them ſelues / for god wyll nat ſuffre vnponyſhed his holy name ſo to be taken in vaine / ſo vnreuerently to be brought for a teſtimony in a falſe matter and a diſſembled purpoſe / God wyll nat ſuffre periurye vnponiſhed / but he wyl eyther punyſh it here in this world / or els in the worlde to come or in both / in this worlde / and alſo in the worlde to come. And in this worlde ſuche periured perſons god punyſheth ofte with corporall punyſhementes / as with pouertye ſickenes / diſeaſes / and with vnfaythfulnes that they be leaſte beleued / that be moſte ſwerers / men were wonte to cry out of them that dyd eate egges butter / mylk cheſe / and other lyke white meate in lente ſeſon / and helde their peace at periurye / vnreuerente takynge the name of God in vayne / and bryngynge in it to be wytneſſe or recorde in a falſe matter / for the whiche god threateneth punyſhemente Deulero. 5. Sayenge he that taketh the nayme of God in vayne ſhall nat be vnpunyſhed / at the breakynge of Goddes lawe / we holde our peace / at the breaken of mannes lawe we crye out / and call them looſers and heretykes that eate white meate in lent ſeaſon / whiche is a laweful thyng by goddes lawe / and maye lawfully be done / ſo it be nat done with contempte of the authoryte and with offendicle of wayke perſons / and agaynſte their conſcience / thynkynge that thynge vnlaweful / and yet eate it agaynſte conſcyence / to take the name of god in vayne is alway vnlaweful / and forbydden by goodes lawe.

2 Alſo the Apoſtle nat onely forbyddeth lyenge / but he cōmaundeth that men ſhall ſpeake the trueth / and that ſymply & plainly without all diſſemblyng in wordes and in dedes / and to kepe the profitable trueth towardes all men alwaye as well in bargaynes as without byenge and ſellynge choppynge or chanynge. And here the Apoſtle reachethe that it is the offyce of a faythfull preachers nat onely to reproue vyce vſed amongeſt men / but alſo to ſhewe a medſyne for euery vice / and to heale the vyce with his propre medſyne & to ſet vertu in the place of ſynne / ſynne clerely put awaye.

3 This place reproueth them that go aboute to deceyue theyr neyghboure by crafte / falſed ſurelty or by any crafty meanes / and ſpecially theſe that be ſymple / & truſteth no falſed, beleuynge that no man wolde deceyue them / yf they myght / but alacke for petie / that crafte / falſed / and periury / is ſuffred of rulers and Magiſtrates vnpunyſſhed / as they were nat forbyd of God / but at mannes pleaſure and wyll / ſo ſynne vnpunyſhed / is counted oftymes to be no ſynne / or ſmall ſynne / ye peraduē ture a vertue a worldely wyſdome / and a good wordly polycye / & a ſygne of a wyſe felowe that wylt thryue ſo to vſe crafte / & falſed is reckened to be thriſtey but howe ſomeuer ſuche ſhryue before the worlde / they thryue nat before God almyghtye that forbyddeth ſuche thryfte / and cō dempneth all ſuche thryuers / ye ieyrers & brekers of his lawe.

4 He ſheweth the cauſe why we ſhulde nat vſe crafte or falſed one to deceyue another / the cauſe is that we be membres of one body / one membre doth nat decyue another / nor wyll nat hurte another / but laboureth for another / as the hande dothe nat hurte the heade the legge or the foote but wyll laboure for them and prouyde that they wante nothynge or that they be nat hurte / or any other wayes nooed / and wyll in no wyſe deceyue them / ſo ſhuld we all do one to another / ſeynge we be membres of Cſtriſtes bodye / and one labour in trueth for another without deceyte / crafte or falſed as membres doth.

6 Be angry but ſynne nat. The Apoſtle wolde we ſhulde nat be angrye at all / but yf to be it that we be angry / as we be men obiecte to the infirmities of the fleſſhe / he moueth vs to pacyfie and put awaye this angrye / leaſt it bruſt out in chidyngꝭ / hraulynges / contenciouſnes / fyghtyngꝭ in hat bytynge / or detraction of other / or leſt by angry nat pacyfyed / it bryng to wordes / & from wordes multiplyed to fyghtynge / & ſo to murdre as oftymes we do ſe to come to paſſe. Therfore the Apoſtle wolde that we ſhulde pacify the ire / & put away anger ſterred vp by occaſion or infirmite of the fleſſhe: clere awaye from our myndes / that no parte of yre or wrathe ſhulde remayne in herte or mynde or at the leaſte it ſhulde nat remayne tyll ſonne ſet / or go downe. Therfore he ſayeth / let nat the ſonne go downe vpon your wrath / that is pacyfy & put away anger and wrath as ſone as cā be / by the helpe of God. and be reconcyled in loue with hym / with whome you were angry / and deſyre of hym no vengeaunce but leue all vengeaunce to God that wyll punyſhe al malefactours that wyl nat repente s. gyue no place to the backebyter. He ſheweth why we ſhulde pacify yt yre & anger of mynde / leaſte the deuyl ſeyng yre and anger remaynge in mynde or harte / ſhulde ſtyrte vp men to auenge them felfes or moue men to chydyng / brawlyng fyghtynge and ſo to murdre / for the deuyl doth nat ceaſſe / but he goeth beſylye about as a rampyng lyon ſearchynge whom he may deuoure and kyll / he ceaſſeth nat / but he diligently labours to brynge men to eternall deathe / and to death both of body and ſoule / therfore pacifye yre or wrath / leaſte yt bruſte vp and brynge mo euyls. To be angry ſome tymes it is lawfull / as with ſynne and euyll doers that they maye reſyſt from euyll doynge / repent and amēde ye nat to be anry with ſynne is vnlawefull / and oftymes chereſheth euyl doers in theyr noughty doynge and maketh them more bolde to contynewe in euilneſſe / and ſo wynkyng at mēnes fautes is as it were approuynge of euyll doynge.

7 He that hath ſtolen / let hym ſteale no more. He mouyth men to fle thefte or taken away other mennes goodes agaynſt the wyll of the mayſter. Theues be they nat onely that ſteale / and robbe openly by hye wayes / or other where taken away other mennes goodes / but alſo al they whiche by crafte / falſed / vſury / myght / power mayſterſhyppe take awaye other mennes goodes / the mayſters of theſe goodes nat knowynge or elles / nat wyllynge / and although all theſe be nat counted for theues before the worlde / nor be nat punyſhed of the worlde for theues / yet before god they be theues / and ſhalbe punyſſhed and hanged in hell if they do nat repent & amende. There be other that be theues before god all they that be idle and wyll nat laboure in their callynge / but take the profyte and pleaſure in idylnes fyllynge their belyes / whiche god wyl punyſhe as theues if they do nat repent and amende / for they be theues before god / although they be counted nat theues of the worlde but honeſte men or Goddes feruantes alwaye occupyed in goddes ſeruice / when god perauēture neyther knoweth them to be his ſeruantes / nor yet their ſeruice / to be his ſeruyce / to his honoure and glorye. Many ſuche bely beaſtes hath this realme founde and cheryſſhed / and yet dothe. And theues of this ſorte be in euery contrey / in euery ſtate of men which take the profyte dewe to them and do nat theyr deutye agayne to them to whome they ſhulde. Therfore let euery one amende / and be no more theues before god / that they may ſcape puniſhment due for theues / and the wrath of god.

8 Let euery man laboure in his callyng that he may haue to gyue to them that nedeth. Here is ſhewed one cauſe why we ſhuld labour / that we might haue ſo helpe them that haue nede. But he ſheweth nat howe we ſhulde laboure / in what workes after what facion / he wylleth euery one to worke in his callynge accordynge to hys gyftes giuen him of god. Some to labour with hande / ſome with mynde and ſtudye or counſel or any other way occupie them ſelfes to the glorye of God and to the profyte of theyr negyhbours / all ſuche do laboure. There is ſome that thynke no man doth labour but they that do occupy hādycraftes or workes / but theſe do nat thynke well of workers / for they be called labourers that do worke to the glory of God / to the profyte of other whether it be by hāde fote / tonge / mynde / ſtudye / counſell / or any other wayes in their callynge / for their is diuers membres in the body / and to euery one is gyuen his gyfte of god to the / profit of other / and to Goddes glorye. wherfore me thynke it is nat agaynſte goddes lawe that preſtes ſhulde laboure with hāde / ſpecially ſuch as cā nat preche goddes worde or if they coulde preache / it is nat agaynſt goddes commaundement to laboure with hande after the example of Paule whiche laboured with his handes to get neceſſaries for hym ſelfe & for other / leaſt he ſhuld be paynful to other / or be ſlaunder to the goſpell leſt any ſhulde thynke be preached for lucre ſake / or for to get him a lyuynge rather then to wynne and brynge men to Chriſt / and alſo that he wolde gyue other example to laboure and nat to be idle / for theſe cauſes & other Paule laboured with his hande and dyd get his lyuynge for hī ſelfe and for other / when he myght iuſtely haue taken it of them to whome he preached / but of his gentylnes and for other cauſes aboue ſhewed he remytted his deutye due to him / although a preeſt / ye a precher of goddes worde maye laboure with his hande and remytte his deuty dewe to him / yet ye ſpecialll labour of preeſtes ſhulde be to be exerciſed in the ſtudy of the ſcripture of god / whiche requireth al a mannes labour and diligence that they may haue lernyng / wherby they maye profyte other & ſhewe to the people on the ſabboth day. The ſtudy of the ſcripture is re que red of preſtes. 1. Timo. 4. rather then ſayeng or mū blynge vp of a popyſhe payre of Mattyns or Euynſonge without edyfyeng.

9 We muſte laboure that we may haue to gyue to them that haue nede / and nat onely to gette neceſſaries for our ſelfes / or to get vs a quyet or a pleaſante lyfe. This place maketh agaynſt them that ſay they wolde neuer labour if they might get their lyuynge other wayes / and agaynſt all thē that forſake laboure and giue them ſelfe to ydlenes / & wyl nat labour when they may labour to the glory of god & to the profyte of other. For what purpoſe and ende good workes are to be done it is ſhewed Ephe. 2 Where the Apoſtle ſayeth. We are nat iuſtifyed of workes / leaſte any ſhulde reioyſe but by grace through fayth. There yf you pleaſe you may ſe my mynde.

❧The Apoſtle exhorteth men to flee al vncleane ſpekynge and all fylthy communication / and wylleth thē to ſpeake clenly & honeſt wordes to the edyfyenge of other in Chriſte / and nat to make ſadde the holy gooſte whiche is greued at fylthy communication and vncleane wordes / whiche be ſygnes of a fylthy and vnlceane harte / for of abundaunce of harte the tonge ſpeaketh. The Apoſtle forbyddeth all fylthy communication or vncleane wordes in all companyes of men / as t dyner or ſouper or any other bankettes / and in theſe wordes he reproueth mynſtrels / geſters or raylers / that vſe fylthy or vncleane wordes / ſonges / raylynge or geſtynge to delyte the eares of the heaters / with baudye ſonges or rebaldry wordes / ye the Apoſtle reproueth all them that haue pleaſure in ſuche vncleane wordes or ſonges / in the whiche many haue pleaſure and can nat be mery without they haue a geſter that can make hym and al geſtes merye with fylthy wordes / and vncleane communycation / with the whiche great mennes rables be furnyſhed / and theyr geſtes made merye & glad at the whiche greate men do laughe. So the breakynge of goddes cōmaundemente is counted a paſtyme and a pleaſure. But let all ſuche take hede / for it wyl be no paſtyme at the laſt day / when we ſhall make anſwere for euery idle worde. Math. 12. Muche more we ſhall make aunſwere for euery nooſome worde / and vnprofytable / therfore let euery man refrayne his longe from ſpeakyng of fylthy wordes / and his eares from hearynge of vncleane commucacion / and from pleaſure in the ſame / & in this poynt we ſhal nat prouoke God to powre his vengeaunce vpon vs / nor yet feare the reckeynynge at the laſte daye for noſome and vncleane wordes / but let our cōmunication be to the glorye of god / & to the edyfyeng of another.

2 Fylthy communycatyon greueth the holy ghoſt gyuen to vs to be as ſurenes of the heauenly inheritaunce promyſed to vs of god. Yf we faythfully beleue & walke in goddes commaundementes / accordyng to his pleaſure.

3 He exhorteth men alſo to put awaye al bytternes / yre / wrathe / malyce / enuye / hatred / raylyng / and curſed ſpeakyng one of another and al blaſphemy agaynſt god and al other vices with the affections and concupyſcence of the fleſſhe / and wylleth that we ſhulde put vertue in theyr places as gētylnes / mekenes / mercifulnes & redynes one to forgyue another / yt they might opteyne of god mutuall mercy & forgyuenes of theyr ſinnes.

IN the ende of the Chapiter that goeth before he exhorteth vs to mutuall forgyuenes by the example of god the father. Nowe goeth he forwardes with the ſame exhortacion mouyng vs to be folowers / nat of this world / the fleſhe or ye deuyl nat of ſayntes departed but in theſe thynges that they were folowers of God / but that we ſhulde be folowers of God and to folowe his fote ſteppes. This place reproueth al them that wyll nat be folowers of god / but of them ſelfe / of theyr owne mind wyl and pleaſure / folowers of the worlde of worldly honoures and pleaſures / and gyue them ſelfe holy to the worlde and to worldely facions and maners / or wyll folowe theyr ſenſual pleaſures of theyr fleſſhe and the luſtes or deſyres of it. This place reproueth all them that wyl nat folow God / nor his holy worde / but wyl folowe them ſelfes / there wyl workes / there owne good zeales / or intentes / or workes inuē ted of them ſelfe or of men / and leue the workes commaunded of God vndone / as many hathe done prefertynge pardons / pylgrimage / payntynge of ſtockes or ſtones / aboue workes commaunded of God to be done. This place alſo reproueth all them that wyll nat be folowers of God / but they wyll go before god or els wyll be felowes or rhecinat with god. Some their is that go before god / that preferreth men before God / or mennes lawe mennes decrees traditiōs / ſtatutes / religiouſnes / ceremonies or other lyke ordinaunces inuented by man preferrynge theſe thynges aboue goddes lawe / or goddes commaundemente / and wyll punyſſhe muche more greuouſly the breakyng of mannes lawe / mannes tradition / a dum ceremonye brokyng or omitted / thē the breakyng of goddes cammaundement / all ſuche do nat folow god / but go before god. There be ſome alſo that wyll go equall with god and be checkmate with hym / whiche he they that make mānes traditions / lawes or ceremonies inuented of man equall with goddes lawe / and thynke them ſelfe as well boūde to kepe mannes traditions or ceremonies as goddes lawe / ſuche there hath ben many in religion / and I feare there is as yet that ſo thynke / that thynk it is deadly ſine to omytte any part of mannes traditions ceremonies / or cuſtomes vſed / this thynge maketh me ſo to beleue / becauſe theyr is more punyſhement for a tradition of man omytted then for breakynge of goddes cō maundementes / and more cryeng out of a mannes law broken: then for the breking of Goddes lawe / and many that thynke mannes lawe byndeth as well the conſciē ce / as Goddes lawe / and all one thynge to omytte the one as the other. All ſuche folowe nat god / but go cheke by cheke with god and make man equal with god. Al ſuche the Apoſtle here reproueth / and al thē that wyl twyne to much on the ryght hād or left hāde & nat folowe Chriſte ſtreight forthe declynynge to nother hande.

2 He wylleth that we ſhulde walke in loue as dere beloued children / yt behoueth chyldren to folowe their father & to ſhewe their father in maners / conditions & in al goodnes / and it is a ſhame for the ſonne to ſhrynke frome the vertue of his father / in loue therfore it behoueth vs to folowe our father of heauen / whiche of his great loue to vs / dyd gyue his onely ſonne for vs / to brynge vs to euerlaſtynge ſaluacyon. And alſo his ſonne Chriſt Ieſus dyd ſhewe the loue of his father towardes vs which was obedyent to the wyll of his father and wyllyngly dyd ſuffer death to delyuer vs from death / hell / and eternall dampnacion / and brought lyfe to vs. And this ſame Chriſte did gyue him ſelfe an oblation and a thankefull ſacrifice for vs to the Lorde / by the which one ſacrifice he reconciled vs to the father and made vs wel beloued to hym. Here is alluſiō to the ſacrifices of the olde lawe whiche pacefied the yre or wrathe of god as Noe pacyfied the wrath of a god by an oblation or ſacrifyce offered vp to god Gene. 8. And this ſacrifice that Chriſt offered vp to god was a full and a ſuffycians ſacrifice to pacyfie the wrath of God and to take awaye all the ſynnes of the worlde ones for euer / as ſaynte Paule ſheweth.

Hebre. 10. By one ablation he hathe made them perfyte for euer that are ſanctifyed. Therfore they offende that by other ſacrifyces then by Chriſte Ieſu / go aboute to pacify the wrath of god / and to take away ſinnes as by Maſſes and Scala celt / of the holy ghoſt / of the fyue woundes / of requiē or other lyke wayes or meanes / or by any workes of man to be done to ſwage the wrath of god to deſerue the grace of God forgyuenes of ſynne and lyfe euerlaſtynge by the vertue of the worke in it ſelfe / for the which ende good workes are nat to be done / as I haue ſhewed before.

¶ The Apoſtle ſheweth here certayne vyces that chriſtiane men ſhulde flee and eſchewe. As whoredome / vnclennes / and couetouſnes / whiche be vyces nat to be named / muche leſſe to be done amongeſt chriſtianes / that ſhulde be ſayntes and al holy in conuerſation and lyuyng. The Apoſtle wolde haue bothe the names of theſe vyces and the vyces them ſelfe clerely abolyſhed and put away / that no man ſhulde do them / nor yet ſo muche as name them ones for the vengeaunce of god doth come vpon all fornicatours / vnlcennes / and couetouſnes. Example in them that peryſſhed in Noes floude / and at Sodome and Gomorrhe / and of other many of the Iſraelytes that peryſſhed in the wyldernes for theſe ſynnes. Nume. 25. The punyſhement of them may affraye all other frome theſe vices / leſt they be ponyſhed as theſe were with the plage of god.

2 He requyreth of vs an holy conuerſation of lyfe / as it becommeth Sayntes. 1. faythfull men in Chriſte Ieſu / whome it becommeth to be farre frome al whoredome / fornication / auoutrye or vnclennes in worde or in dede. And here the Apoſtle reproueth all them that hath great pleaſure to talke and ſpeake them ſelfes of whoredome / fornycation / baundrye / or that delyteth to here other ſpeake / talke or rayſe vnclenſy and ſo to make thē mery and there geſtes to laugh at fylthy and vnclean wordes or ſonges / & it is greatly to be lamented amōgeſt chriſten men / that ſuche ſauſe diſpleaſyng god / ſhulde pleaſe chriſten mē and that the diſpleaſure of god / ſhulde be a laughter amongeſt chriſtyans. But theſe that haue pleaſure in fylthy communycacion and delireth therin and wyl vſe it or ſuffer it to be vſed where they maye ſet it / that they be whoremongers and vnclean in theyr hartes before God. Therfore yf they wyl nat ſo be coōted before mē / whoremongers or vncleane / and laughers at goddes diſpleaſure / ye and auoyd the plage and punyſhement of god / let thē leue al fylthy cōmunication & filthy deyng / amēde and do no more ſo / haue pleaſure therin no more / ſuffer theſe vyces in no other / reproue them / ſtudye to amende youre ſelfe and other / that you maye auoyde the plage of god for theſe vyces.

3 The Apoſtle wolde chriſtianes ſhulde auoyd al vncomely behauer both in word and in geſture that none ſhulde be prouo / ked to vncleane doynges by vnclean wordes or geſtures by the which he reprouith many vnclean ſonges / louers ſonges called / that ſounde and prouoke to vncleane loue or fylthy pleaſure of the bodye he reproueth alſo vncomly daunces vſed of womē / and al ther indiſſolute geſtures that becommyth nat. He reproueth all folyſſhe ſpeakynge / ydle talkynge / and fayned fables of the whiche commyth no profyte / nor edifyeng to ye auditors. Alſo he reproueth all knauery in all ſcoldynge all raylynge / al vncomly geſtynge and al vncomly behauoure / that be nat to the glorye of god / nor yet to the edyfyenge of the hearers nor to helpe to amende euyll doers & make them better to ſeke goddes glorye / and the profyte of other.

4 He diſſuadeth chriſtians from whoredome vnclennes / couetouſnes / and fromē al vice that folowe of theſe / yf nat for loue of god / yet for feare of punyſhementes that folowe theſe vices / that they ſhulde abſtayne from them / He ſayeth that no whoremonger / no fornicatours no vncleane perſons / no couetous men ſhall haue the kingdome of heauen. This payne thretened whiche without doubte wyll fal vpon thē yf they do nat amende this payne ſhewed howe great ſynnes before god be fornicacion / whoredome vnclennes / couetouſnes vncomely raylynge or geſtynge for the whiche ſynnes men be excluded from the kyngedume of Chriſte & of god / they muſt nedes be great ſynnes / that ſhit out from the kyngdome of heauen / howe ſome euer they be eſtemed of men in the worlde / gret or ſmall.

5 The couetous man is called a worſhypper of Images or Idolles / for as the ydolater do whorſhyppe ydolles for God / & put hope and truſte in ydoles ſo dothe the couetouſmā worſhyp riches for his God / making more of ryches / then of God louynge ryches better then god / ſettyng his harte and mynde more vpon ryches then vpon god / puttynge truſte and confidence in ryches more then in the prouydence of of god / extollyng hym ſelfe aboue other by reaſon of his ryches / ſubſtance / or goodes he hath aboue other.

6 After that he had monyſhed them to flee vices / he byddeth them beware that they be nat deceyued by vayne wordes / of the whiche it aperethe that there was amōgeſt the Epheſyās ſome mē of corrupt myndes and iudgementes blynded with ſynne and obdurated in the ſame. As perauenture ſome deſperate noughtye felowes be amonges vs) that thought whoredome / fornycation / adultery / fylthye ſpeakynge and vncomly raylynge / vncomely geſture couetouſnes / to be no ſynnes / nor no diſpleaſure to god / but fornication or lechery to be man hed or propre to man / fylthy raylynge or geſtyng to be good paſtyme / and that God wolde nat be greately diſpleaſed with ſuche lytyl fautes / ſo they did extenuat and make lytle or no fautes theſe crymes and ſynnes that God called great fautes and obomynable ſynnes before him / and ſo cared nothynge for goddes inhibition of theſe ſynnes / but played it awaye / laughynge / mockynge and ſcornynge at goddes commaundemente / that no man ſhulde do ſo / or thynke fornicatiō adulterye whoredome / couytouſnes / to be no ſynnes before god but to knowe them for greate ſynnes for the whiche God threateneth ſo greuouſe punyſhemente as expulſion frome heauen and that none ſhulde thynke theſe vices / to be no ſynne before God. The Apoſtle ſayeth that the vengeaūce of god to come for fornication adulterye / whoredome / couetouſnes / and ſuche lyke vyces aboue reherſed / he threateneth payne and puniſhment that none ſhulde haue pleaſure any more in thē / that none ſhulde commyt them for feare of punyſhement / and that none ſhulde commyt theſe ſynnes / and thynke to eſcape vnpunyſſhed / or that God wyll wynke at theſe fautes and ſuffer them vnpunyſſhed. And nat onely the vengeaunce of god wyl com vpon all them that commyt theſe fautes and vyces / but alſo vpon all them / that do conſente or approue them any wayes / for lucre vantage / profyte / pleaſure / or for feare of man / or that do knowe them to be vſed / and wyl nat correcte and reproue / and ſtudye to amende them that in theſe damnable ſynnes offende god / & punyſhemente vpon theſe ſinners and conſēters to them for doers and conſenters are worthy lyke payne. Roma. 1.

7 Let vs learne here for what thynges commeth the wrath of god vpon diſobedient chyldren. Nat for egges eatynge vpō the fryday / for eatyng of fleſhe vpon ſame Laurence euen / for breakyng of Thomas Beckectes daye in Chriſtenmaſſe / nat for eatynge whyte meate in lent / but for fornication adulterye / whoredome / vnclennes / couetouſnes fylthy ſpeakyng / and folyſhe ſpeakynge whiche often tymes be cauſe of noughtye maners / for by euyll ſpeakynge the good is corrupted & made euyl by euyll cōpany or cōmunication of euyl.

¶Of the vocation of men / nowe he exhorteth them to holynes of lyfe / ſayenge you were ſome tyme darkenes / nowe you belyght in the lorde / and delyuered frome darkenes and from ſynne. Walke therfore as it becōmeth children of lyght to walke in all goodnes / iuſtice / equite / and trueth / whiche be fruites of the ſpirit of god / the Apoſtle willeth alway that we ſhuld haue before our eies / what we were / and what we are oure ſelfe without the grace of God / that we are darkenes of the whiche no lyghte dothe come but by the grace of God / we be made lyght in the Lorde and nat by our owne merytes or deſeruynges that we ſhulde brynge furthe workes of lyght to the glorye of god / and to the profyte of other. Math. 5.

2. He ſheweth howe we ſhulde walke as chyldren of lyght / that is to brynge forth fruites of the ſpirite / in al goodnes / iuſtice and trueth / ſekynge alway theſe thynges that maye pleaſe god / hauynge no cōpany with workes of darkenes / but reprouyng them and the doers of euyl that they may repent and amende.

3 He ſheweth that he is aſhamed to tell all there fautes that they ſecretly do thinkynge thē to be no ſynne / but after warde they be examined by the lyghte / they be knowen to be ſynne / and theſe that hathe done them are aſhamed and repent & ſtudy to refourme and amende themſelfes.

4 He moueth men to ariſe from ſleepe and from ſynne and from deadly workes by repentaunce and amendemente of lyfe and he promyſeth that God wyll be mercyfull to all penytente perſons and that wyll amende theyre lyfe and lyue a newe lyfe.

⚹The Apoſtle moniſheth mē to take hede with whome hey walke / with whom they vſe company or be conuerſaunt / and that the walke circumſpectely nat as vnwyſe men, but as wyſemen / and as it becommeth wyſe men to do / yf they wyl reproue men / loke that they reproue thinges worthy to be reproued / and that in tyme and place / as becommeth wyſemen to do / and as for there workes / loke they be ſuche as pleaſe God / nat of mannes inuention / but ordinated of god for vs to walke in.

2 Redemyng the tyme / that is watchīg all oportunite of tyme to do good / to reproue ſynne in tyme and place conuenient / or elles amendynge tyme paſte / euyll ſpente in idlenes / in wyl workes omyttynge goddes workes / or in ſynnes and pleaſures of the fleſſhe or in other euyll workes to the whiche moueth / the worlde / the fleſhe / and the noughtye tyme / whiche moueth men to euyll.

3 For the dayes be euyl / the dayes be called euyll / becauſe of the malyce of mā whiche is done vpon dayes / for the dayes are good for they are the creaturꝭ of god / and ſo are good.

4 Therfore be nat vnwyſe / but vnderſtande what the wyll of the lorde is. They are vnwyſe that do nat ſeke tyme & place to ſpeake well and to do good / that ſeke more the glory of man then of God / that deſyre to knowe the wyl of man more thē of god. This place ſheweth many to be foles that thynke them ſelfe wyſe men / that be more diligent to knowe the law of man then of God / that be well learned in mannes lawe / and ignoraunt in goddes lawe / that be wyſemen in mānes lawe / & ideote fooles in goddes lawe. This place reproueth all them that be very diligente in the ſtudye and knowledge of mannes lawe to knowe the wyll of man and howe they ſhulde come to ryches and goodes in the worlde / but to knowe the wyll of god / and his lawe they be nothyng diligent / ye nor deſyrous of yt / it is well yf they be nat aduerſaries to Goddes worde / but all ſuche ſhewe them ſelues what they be / perauenture wyſe men to the worlde but fooles before god / men that loue more this preſente lyfe thē the lyfe to come. This place ſhulde moue al lawyers and iudges to be deligēt to knowe goddes lawe / leaſt in there iudgementes they do iudge other wayes then goddes lawe wyll / by the whiche al mannes lawe ſhulde be ruled / & yf goddes lawe ſhulde be the rule of mannes lawe (as it is in dede) howe ſhall they rule well mannes lawe that be ignoraunce in Goddes lawe. Surely after my mynde there is nothynge more to the hynderaunce of Goddes worde or more to the deſtructyon of men ſoules in this realme thē that the nobilite and lawers and other that haue rule ouer the people both in the ſpiritualtye & in the temporalty be ignoraunte in goddes lawe / in the whiche it becommeth thē moſt cheifely to be lerned / that they might ordre all cauſes and matters accordynge to Goddes lawe / geltylmen and a greate parte of lawyers be ignoraunt in Goddes lawe. And therefore ſeldome they do loue goddes worde / or the true teachers of yt / and the laye people folowe the gentylmen or rulers. As touchynge the ſpyrytualtye vnder the Byſhoppes / rulers be lawyers brought vp in the Byſhop of Romes law and for the moſt parte ſuche men that be ignoraunt in goddes worde be Chauncellours / Comyſaries / Officials / which oftymes do hate Goddes worde and the true preachers of it / and fauoureth as muche as they darre the byſhop of Romes lawes and his waies. It is a very ſeldome thing to haue a lawyer a Chancellour / a Commyſſary / a Preacher of Goddes worde / a ſetter forth of it / howe by thē that be ignoraunte it hathe ben hyndered and letted we haue experience enoughe. I pray God that all Byſhoppes with al there offycers vnder them may be true fauourers of goddes worde / and erneſtly ſet forwardes and moue and exhorte al men to goddes word and to lyue after yt that God may more & more be glorified of al men. Amen.

⚹The Apoſtle here forbiddeth dronkēnes as a cauſe of fornication or adultry / he monyſheth to ware of drinkyng wyne whiche prouoketh to adultery or fornication. In theſe wordes he forbyddeth alſo al exceſſe and ryot in eatyng and drynkyng or other bankettynge of the whiche cōmeth many incoueniences and greate diſeaſes bothe to the body and ſoule / of vnreaſonable drynkynge or riotynge we ſe daylye greate ſyckenes to come to the bodye / as the goute / dropſy / palſey / & other diſeaſes many of the body. Alſo dronkennes / adultry / fornication / chydynge / fyghtyng mā ſlaughter dothe come of greate drynkyn-whiche be deſtructyon and deathe of the ſoule. The Apoſtle here nat onely forbyddeth ſynne and vyce / but alſo he forbyddeth the occaſion and cauſes of them.

2 Dronkennes oughte to be eſchewed for many cauſes that commeth of it / that bryngeth men to deathe oftymes bothe of the body and of the ſoule it depriueth men of wytte wiſdome and reaſon and maketh them worſe then a brute beaſte / yee then aſwyne that walters ouer and ouer in the myre. Drokennes it cauſeth many deſeaſes in the body / it bringeth with it idelnes chydynge / braulynge / fyghtyng / murder / ye what myſcheife doth it nat bryng with it / death both to body & ſoule. It is therfore to be aborred of all men.

3 He nat onely reproueth vyce but he ſheweth vertue to be taken in the place of vyce / as here he reproueth dronkennes / & wylleth me not be fulfylled with the holy ghoſte and to ſynge in their hertes ſpiritual Pſalmes and Hymnes / gyuyng thā kes to god alwayes for his benefytꝭ / theſe ſpirituall Pſalmes and Hymnes he ſetteth for the fruytes of dronkennes. And in this me thinke the Apoſtle willeth that lay men and lay women ſhulde ſynge ſpyritual Pſlames and Hymnes as preeſtes and ſpirituall men / and gyue thankes to god for all his benefites gyuen to thē and and in this he ſheweth playnely that it is lawefull for laye men and laye women to reade the holy ſcriptures / to haue them by harte / that they may talke of them / ſpeke of them to theyr edyfieng / and ſynge ſpyrituall Pſalmes and Hymnes gyuynge thankes to the Lorde / howe ſhulde they ſynge ſpirituall Pſalmes and Hympnes excepte that they knewe them before / and had redde them or lerned them. This place euidently ſheweth that it is lawfull for laymen and lay womē to rede the ſcriptures of god / to talke of them to goddes glorye and to theyr edyfienge. The Apoſtle dothe nat heare ſpeake onelye to mynyſters in the Churche / but to all men / to whome he forbyddeth dronkennes and hꝭ fruites / and for them the holy gooſte and his fruytes to be receyued with ſpirituall thankes Pſalmes and Hymnes gloryfyenge god alwaye.

4. He wylleth that euery man ſhall be obediēt one to another in his ſtate and degree and that in the feare of God / that none ſhulde contemne another thynkyng hym ſelfe better then other / but euery one humyle him vnder other / and thynke hym ſelfe worſe in his owne ſyght / and in this he reproueth proude hartes and ſtomakes and moueth euerye one to mekenes and lowlynes in them ſelfe.

¶Before the Apoſtle hathe vniuerſally taught euery man. Nowe he commeth to perticular perſons as to the wyfe and the huſbande he ſheweth ther duetye on to ye other. But before I wyll ſhewe of their dewties. I thynke it expedient ſom thīge ſo entreate of matrymonye by the whiche the man and the wyfe be ioyned togyther and the one boūde to the other by the law of god / and that with ſuche knottes as cā nat be lowſed with out the breakynge of goddes law and diſpleaſure of god / except it be for ſuche cauſes as by the ſcriptures may lowſe the bounde of matrymony / as adultery whiche be a cauſe of deuource / as ſayeth Chriſt. Math. 5. Fyrſte it is to be ſhewed for what cauſes Matrimony was īſtituted and ordinated of god. One cauſe was that mankynde ſhulde be multiplied to the honour and glory of god by a lawefull meanes bytwene man and woman / thꝭ mene was by matrimony ordinated of god / as appereth. Gene. 1. where it is writen / that after god made man to his ſymylitude / he created ye male and the female & bleſſed them and ſayd / growe and be multiplied and fyll the earthe / and this was one of the cheife cauſes of matrymonye. Another cauſe wsa to auoyde adulterye & fornication / and that matrymonye ſhulde be a lawefull remedye agaynſte adultery forbodden in the generall cōmaundement Thou ſhalte nat cōmyt aduoutry. Exo. 20 This cauſe ſaynt Paule ſheweth. 1. Corin 7. Sayeng let euery mā haue his wyfe to auoyde fornication / & euery woman haue hyr huſbande. Aduoutery of the harte is as well forboddē / as adultery in outwarde dede or acte / to auoyde all maner of adultery both of the harte & of outwarde acte / and for a remedy lawfull for the ſame it is cōmaunded that they ſhall marye & take a wyfe / that haue nat the gyfte of chaſtyte and of continence. The thyrde cauſe of matrimony is the charite might more be enlarged and amonge ſtraungers more dilated and ſcatered / & that theſe that were ſtraungers ſhulde be more couple togyther by charite / as the frendes of the wyfe and the huſbande by affinite more ioyned togyther in loue and charite / and for that cauſe it doth appere that certaine degrees of kinred was forbodden to mary togither amongeſt whom was loue all redy opteyned & cōmaundemēt that mariage ſhulde be out of certayne degrees of kynne / to make more loue and to dylate charite as appereth. Leut. 18. and .10. And alſo this thing appereth in that / that there is more loue cōmaunded to be betwene the man & the wyfe / then bytwene the chyldren and the father. As it is wrytten. Gene. 2. and Nume. 18. For this (ſaieth god) let the mā forſake his father and mother / & cleaue to his wyfe / and they ſhalbe two in one fleſhe To theſe maye be added many other cauſes of matrymony / that the wyfe ſhulde be as an helper to the huſbande / and the huſbande to the wyfe / that they ſhulde lobour togyther to prouyde neceſſaries for them / and their houſholde / to brynge vp theyr chyldren vertuouſly in loue and dreade of god / and in other holſome doctrene or craft for theſe & diuerſe other cauſes that maye be gathered of ſcriptures was Matrymony ordinated of god / and nat of mā. Therefore he that ſpeaketh agaynſt Matrymony / or condemneth it as an euyl thyng / he ſpeaketh agaynſt goddes ordinaunce / and condemneth that / that God hym ſelfe ordynated.

2 Nowe I wyl ſpeake ſumthinge of the duety bytwene the man & the wyfe / whoſe dueties Sayncte Paule here declareth. Fyrſte the duety of the wyfe towardes hyr huſbāde he ſheweth. He ſayth it is the deutye of the wyfe to be obedient to hyr huſbande in all lawfull and honeſt thynges / and to be redy and diligent at his lawful cōmaundement / and in no wyſe diſobediēt to him and his lawful cōmaundementes / neyther in word nor yet in dede / nor in any behauour / neyther in mynde nor thought diſobedient to hyr huſbande. And here he ryproueth all women that be diſobedient to theyr huſbandes / and wyll nat obey thē but wyll haue theyr huſbandes obediente to them / eyther for the nobylyte of theyr ſtocke they come of / or els for theyr riches or for proudnes of harte and mynde that they wyll 〈◊〉 the rule and domynyon ouer theyr huſbandes / contrary to goddes ordynaunce ••… d here peraduenture ſome 〈…〉 aſke / why ſhulde the woman 〈…〉 obedient to the man / then the mā 〈…〉 ? To this I make aunſwere & ſay that the wyfe ſhulde be obedient to hyr huſbande for many cauſes / & nat the huſbande to the wyfe. The fyrſt & cheife cauſe is / for the ordinaunce of god whiche hath ordinated that the wyfe ſhulde be obedyēt to hyr huſbande in all thynges lawefull. Eph. 5. And they that reſyſt the ordinaūce of God / they brynge iudgemente to them ſelf. Roma. 13. Wherfore it is no lytle taut the wyfe to be diſobedient to hyr huſbāde vs to deſyre the rule / domyniō / or maiſtery ouer hyr huſbande / althoughe hyr huſbād wold ſuffer it / for ſhe that ſo doth / ſhe doth reſyſte the ordinaunce of god / and taketh to hyr ſelfe dampnation. Therfore let womē beware they be nat diſobediēt to their huſbandes / nor deſyre to be mayſter ouer them / for in ſo doyenge they bryng iudgement & damnation to them ſelf / although that faute is counted but a lytle faute / before men / yet before god it is a great faute and it muſt nedes be a greate faute / for the whiche iudgement and dānation doth folowe. The ſeconde cauſe why that wemen ſhulde be obeidiente to men / is for the tranſgreſſyon of Eue / whiche was punyſhed and al hyr poſteryte after hyr / that is to ſaye all wemen / that they ſhulde be in ſubiection to men and the wyfe in obedience to the huſbande / for Eues thranſgreſſion / whiche payne remayneth ſtyll in wemen & ſhall do for euer / in a ſygne of Eues tranſgreſſyon as a payne for ſynne.

The thyrde cauſe is / for the infyrmite of wemen / whiche for the moſte parte be nat ſo wyſe / wyttye / conſtante / ſobre / dyſcrete / patient / ſad / well reaſoned / ſtronge in body and for other ſuche lyke infirmities of wemen / whiche be foolyſhe / lyght / vnconſtant / haſty / angry / bablynge / full or wordes lyght / of conditions / mutable / vnlerned & other ſuche like infirmities which for the moſt parte be more in wemen then in men. Therfore it becommeth the wemen to be obedient to men and be ruled by mē / as of more wytte wyſdome learnynge / iudgement / ſadnes ſobernes / and other good qualities / whiche for the mooſte parte be more in men then ī wemē / for theſe and other cauſes it becommeth the wyfe to be obedient to hyr huſbande / & for a decente order to be had amongeſt men.

3 He ſheweth howe the wyfe ſhulde be obediente to hyr huſbande / euen as to the lorde for the wyfes ſeruynge theyr huſbandes in al harty obedience with reuerēce / do ſerue the lord god / and do goddes ſeruyce / goddes cōmaundemente / and they pleaſe god ſo doyng / and no ſeruyce of the wyfe to god cā pleaſe god better / then when ſhe obeyth hyr huſbande lowely in harte / wyl mynde / worde and in dede / in all lawfull thinges. Therfore let the wyfe be obedyent to hyr huſbande nat onely in outward thynges / but alſo in all inwarde thynges as in wyll / in mynde / in harte / in thought and without al murmure / ſhewe hyr wyllynge and glad obedience to hyr huſbāde / as the wyll & cōmaundement of god is.

4 For the man is the heade of the womā. Here he ſheweth a cauſe why the woman ſhulde obeye the man / for the man is the head of the woman / it becōmeth euery one to be obedient to his heade / ſeyng the man is the heade of the woman / it becommeth the woman to be obedient to the mā as to hyr heade / the mā is called the heade of the woman / for as out of the head doth come all neceſſarye thynges to feade and cheryſſhe other partes of the bodye wherby they lyue / ſo it perteyneth to the man to prouyde all neceſſaryes for the woman that ſhew maye lyue / the heade hath nat rule ouer the other partes that it ſhulde vſe any tyranny or cruelnes ouer the other ꝓtes. So the man is the heade ouer the woman / nat that he ſhulde vſe tyranny or cruelnes ouer the woman or vſe the woman as they lyſte / other wayes then becōmeth or after an vngodly facyon or maner / but that he ſhulde prouyde all neceſſaries for the woman / defende hyr / kepe hyr / and ſaue hyr.

5 As the congregacion is in ſubiectyon to Chriſte / lykewyſe le the wyues be in ſubiection to their huſbandes in all thynges. The wyues muſt be obedient to their huſbādes as the cōgregation is to Chriſt The congregation onely cleaue to Chriſt and to none other / onely loueth Chriſte / heareth Chriſte and ſeruyth Chriſte / and ſtudyeth to pleaſe Chriſe. So muſte the wyfe onely cleaue to hyr huſbande / be obedyent to hyr huſbande / ſerue hyr huſbande pleaſe hyr huſbande / and kepe hyr ſelfe to hyr huſbande & to no mo. This place reproueth all thoſe that be diſobedient / to their huſbandes / do nat ſerue theyr huſbandes wyllyngely and gladly / do nat loue theyr huſbandes / but other better then them / or as well as them / that be complayners of their huſbandes / nor kepe them onely to theyr huſbandes / but wyll haue other beſydes theyr huſbandes. All ſuche the Apoſtle here reproueth and willeth they ſhuld amende.

☞: Nowe he ſheweth the duetye of the huſbande to his wyfe / whoſe deuty is nat to hapte to contemne or deſpiſe his wyfe / but to loue hyr as his owne fleſſhe and as his ſelfe to make of hyr / and cheryſhe hyr / kepe hyr honeſtly and ſe that ſhe want no thynge neceſſary. The Apoſtle preſcribeth a faction or a fourme howe the man ſhulde loue his wyfe / euen as Chriſte hath loued his Churche / for the whiche wyllyngely he dyd dye / that he myght pourge / make cleane / and ſanctyfie it to hym ſelf / & make it a glorious & an holy Churche / without all ſpot or wrykle / and without all faute or blame. So ought the man to loue his wyfe euen as him ſelfe / and ſo with loue to embraſe hyr that he wolde gladly dye / yf neceſſite ſo ſhulde conſtrayne hym for hyr ſake rather then he wolde ſuffer hyr to peryſhe / he wolde put his lyfe in al ieoperdie and peryll. And if he ſhall at any tyume perceyue his wyfe wrynkled / ſpotted / or with any vices poluted with ſyckenes diſeaſes or any other wayes troubled with vyce / ſynne / or ſyckenes. That then he ſhuld nat ſet at lytle or contemne his wyfe / ſeke to be ryd of hyr / and dyuorſed from hyr / but he ſhulde then ſeke all wayes and meanes for remedy for hyr / yf ſhe be diſeaſed with ſyckeneſſe / ſe that ſhe lacke nothynge neceſſarye for hyr / that hs is able eyther by labour or goodes to get for hyr. Prouyde remedies that maye be gotten by mannes helpe / conforte hyr in wordes and dedes / and ſay ſhe ſhall lacke nothynge that may do hyr good as longe as you haue one peny / or may get by your labour / yf ſhe be aged / wrinkled or nat fayre / ſhe is nat to be diſpiſed for hir age wrinckle or foulnes / but to be made of and cheryſſhed / becauſe ſhe is your wyfe gyuen to you of God / to be loued euē as you do loue your owne bodye / be ſhe yonge or aged / wrynkled for vnwrynkled / fayre or full / good or badde. No man deſpiſeth his owne body / be yt neuer So deſformed / aged / wrynkled / foule / fat / wayke ſyckly or any other wayes deſeaſed ſo man may nat diſpyſe his wyfe for hyr infirmities or diſeaſes / but ſtudy to remedye them yf it be poſſible. yf thy wyfe be euyll / euyl tonged / ſpotted with ſynne and noughty lyuynge other wayes then goddes lawe wyll / it is the deutye of the huſbande to correcte refourme and amende his wyfe by alwayes and meanes that is poſſible / & nat to contēne hir for hir noughtines / to forſake hyr and leue hyr and take another / to vpbrad hyr of hyr noughtines to blaſe abrode hyr ſynnes & vyces / to hyr and his rebuke and ſhame / but to couer & hyde hyr ſynnes and fautes as muche as ſhall lye in hym / to ſtudye howe & by what meanes he maye amende hyr and make of on euyll woman a good woman / whiche thynge may be by gentle exhortation / coū ſell and diſſuaſion frome ſynne yf nat for loue of god / yet for ſhame rebuke and confuſion of the worlde / for feare of punyſhemente of God eyther in this worlde or at leaſte in the worlde to come / or els in both So it is the offyce of the huſbande yf he haue an euyll wyfe / to ſtudye by his wyſedome to make hyr good / to correcte hyr fautes to remedye them / and to make hyr holy and vertuous as Chriſt pourgeth his churche ſpotted and polluted with ſynne, and made it holy and fautles in his ſyght 2 Here is ſhewed howe Chriſt hath purged his Churche / truely in the fountayne of water by his worde / althoughe God of his mere mercy and goodnes / without al mānes deſertes or merites / onely for Chriſtes ſake hath waſſhed and pourged man frome ſynne / yet he vſeth a meane by the whiche he clenſeth men frome ſine which is by baptyme in water by the worde of god / and ſo in baptyme is our ſinnes take awaye / and we frome ſynnes purged / clenſed and regenerated in a new man / to lyue an holy lyfe accordynge to the ſpirite and wyll of god / it is nat ye water that waſſhe vs frome out ſynnes / but Chriſte by his worde and his ſpirite gyuen to vs in baptyme that waſheth away our ſynnes that we haue of Adam by carnall nature.

3 In that the Apoſtle ſayth that Chriſt hath clenſeth his Church in the fountaine of water by the worde / he ſheweth playnely that baptyme is a mene wherby Chriſt taketh away origynall ſynne & maketh al them that be baptyſed in the name of the father / the ſonne / and the holy ghoſte / accordynge to chriſtes inſtitution. Math. 28. to be clenſed frome al ſynne of Adam and yf they be of age or they be baptyſed throughe fayth in the promyſe of God by his worde takyng vpon them baptyme as was many in the Apoſtles tyme / at the preachynge of the Apoſtles were conuerted frome theyr ſynnes beleued in Chriſte and were chriſtened / and ſo deliuered from theyre ſynnes and were ſaued.

This place of ſante Paul maketh againſt the Anabaptyſtes that wolde nat haue chyldren to be chriſtened / whiche is a deuyllyſſhe and a damnable hereſye worthy great punyſhement. yf we ve chriſten men our office is to bryng euery man as much as in vs is to Chriſte / & that ſynners may be clenſed from theyr ſynne and be ſaued. Chyldren be borne in ſynne and ſhall be damned yf they be nat clenſed from theyr ſynne / althoughe god do pourge vs frome ſynne onely / yet he vſeth meanes wherby he taketh and waſſheth away our ſynnes that meanes ſayeth ſaynte Paule here is by the fountayne of water in the worde of God / by the whiche meanes Chriſte purgeth his Church and his Congregacion. Chyldren are of the Churche or Congregation of God. Wherfore chyldren muſte nedes be chriſtened / or elles they are nat purged of theyr ſynnes / nor ſhall nat be ſaued without baptyme / whiche is the meane to purge and waſſhe them frome theyr ſynnes. And therfore baptyme is counted of ſaynte Paule to Tyt. 3. the fountayne of regeneration and renuynge of the holy ghoſte whiche god hathe powred vpon vs abundantly by Ieſus Chriſt our ſauiour. This ſaynge of ſaynt Paul proueth that chyldren of neceſſytie muſte be chriſtened or elles they can nat be pourged of theyr ſynnes / nor yet ſaued by Chriſt and come to lyfe euerlaſtynge. Wherfore the Anabaptiſtes that wolde nat haue chyldren to be chriſtened / they ſhewe them ſelfes that they wolde nat haue chyldren to be purged from their ſinne and be ſaued / yf they wolde haue chyldren ſaued / they wold nat denye to them the meanes wherby Chriſt purgeth his Churche frome ſynnes and ſaueth it / which is by baptyme as here appereth.

Secondly / yt may be prouid by many places of the holy ſcripture that chyldrē muſt nedes be chryſtened / or elles they can nat be ſaued / except god of this abſolute power do ſaue them. Beſides theſe places of Paul all redy brought whiche hath euydentely proued that chyldren muſte nedes be chriſtened / it alſo proueth ſayncte Iohan. 3. ſayenge. Excepte a man be borne agayne of the holye ghoſt and of water / he can nat enter into the kyngdome of heauen. To be borne againe of the holy ghoſte and of water / it is to be chriſtened / as Paul ſheweth to Titū. 3. where as baptyme is called the fountaine of regeneration and of renuyng of the holy ghoſt. Chryldren therfore muſt be chriſtened / yf they ſhall entre in to the kyngedome of heauen / and be partakers of lyfe celeſtial. The thyrde reaſon to proue this ſame thynge as there was none ſaued in the tyme of Noes flode / that was out of the ſhyppe of Noe / but onely thoſe that w •• within the ſhyp / ſo in our tyme none is ſauyd with out baptyme / this ſymilitude vſeth S. Peter. 1. Pe. 3. Therfore chyldren yf they ſhal be ſauyd muſt be baptiſed.

The fourth reaſon / what was the ſee and the cloude to the iſraelites when Moyſes was theyr captayne and paſſed throughe the reade ſee / the ſame thynge to vs nowe is baptyme / as ſayeth Paule. 1. Corin. 10. thyſe was a figure of our baptyſme / but none of the iſriaelites was ſaued that dyd nat goo throughe the reade ſe and entred the cloude with Moyſes / ſo ſhall none be ſaued nowe that haue nat ben chriſtened / it pertayneth therfore to the ſaluacion of chyldren that they ſhalbe chriſtened.

The fyfte reaſon he that hath nat the ſpirite of god he is nat of god / nor of Chriſte Roman̄. 3. Chyldren haue the ſpirite of Chriſte / yf they be of Chriſt and ſhalbe ſaued / the ſpirite of Chriſte / and Chriſt him ſelfe they receyue by baptyme / wytneſſing ſaynte Paule. Gala. 3. where he ſayethe. Who ſoeuer are chryſtened they haue put on Chriſte fyrſt he ſayeth ye that are chriſtened / and then ye haue put on Chriſte ſo that chriſtening goeth before the putting on of Chriſt / chyldren therfore before they receyue Chriſte they muſte be chriſtened.

♣The ſyxt reaſon. They that wyl nat be obedient to the ordinaunce of God ſhalbe damned. Roma. 13. Chriſte hathe ordinated that all people and reaſonable creatures ſhalbe chriſtened. Math. 28. Marc. 16 chyldren are people and reſonable creatures. Wherefore it foloweth that children muſte be chriſtened or elles they ſhall be damned ī hel for euermore. But that children ſhall nat dāned / it appereth. Mat 19. where Chriſte reproueth his diſciples that wolde nat ſuffer chyldren to come to hym / where he ſayeth to his dyſciples / let nat theſe chyldren to come to me / he toke theſe chyldren in his armes and layde his hande vpon theyr heades and bleſſed thē and ſayde / of ſuche is the kyngedome of god. Here is tokens that god loued theſe children / that they pleaſe him / & that they had fayth / for with out fayth no man can pleaſe god. Hebru. 11.

❧The ſeuenth reaſon. Circumciſion in the olde law as a neceſſary ordinaūce wt out ye which no mā maſculine was ſaued Gene. 17. baptyme for vs in the newe law is counted in the ſteade of circumciſion / & as no man chylde was ſaued without circumciſion / ſo none amongeſt vs ſhal be ſaued without baptyme. Chyldren therfore muſt of neceſſitie be chriſtened / that baptyſme to vs in the lawe is in the ſtede of circumciſion / it appeareth in manye places of ſcripture / as Philippē. 3. where S. Paule ſaythe: that we are circumciſion / which worſhyp god in the ſprete. This circumciſiō is that outwarde ſigne / whereby we ſhewe our ſelues to all the worlde that we be ſeruauntes of god / and that we wyll ſerue none other but god and Chriſte Ieſus / whoſe bagge and name we haue / and promyſed in baptyſme onely to ſerue hym.

The eyght reaſon. No man can be partaker of Chriſte reſurreccion / aſcenſion / and glory / except he dye with Chriſt and be buryed with him / and ryſe with Chriſt. We can not dye with Chriſt / excepte we be fyrſt chriſtened in Chriſt / as ſayth Saynt Paule. Roma. 6. Do you not knowe that all we that are chriſtened in Chriſte Ieſus / that in his deathe we are chriſtened / buryed with Chriſte by baptyſme in to death / that we myght aryſe with Chriſt / and be partakers of his glory. Marke the ordre of Saynte Paule / and then ſe howe it foloweth conſequently / that we muſt be chriſtened of neceſſitie / yf we wyll be partakers of his glorye and kyngdome.

The nynth reaſon. The Apoſtles chriſtened hole houſeholdes / as Paule chriſtened Lydiā a ſeller of purple and hyr hole houſeholde. Actu. 18. He chriſtened Chripum an hye ruler of the Synagoge / with his hole houſeholde. Actu. 19. & Stephe houſeholde. 1. Cor. 1. It is very lyke that amonges theſe hole houſeholdes he chriſtened chyldren / ſeynge chyldren be of the houſeholdes. The Apoſtles with all inwardes inſtructions and outward ſignes dyd brynge men to Chriſte / as moche as laye in them / and wolde that euerye man ſhulde knowe them that were the ſeruauntes of God / and that ſeruauntes ſhulde be made certayne / that they were the ſeruauntes of Chriſte by ſome outwarde token whiche was by baptyſme. And therfore the Apoſtles baptyſed all them that wolde become the ſeruauntes of Chriſte / and beleue in Chriſt / and take Chriſte for theyr Lorde and Mayſter / whoſe outwarde bagge was baptyſme / as appereth by Saynte Paule. Ephe. 4. wher he moueth men to vnitie by reaſon of baptyſme / ſayeng: One god / one fayth / one baptyme / one Lorde god and father of all that worketh all in all.

The tenth reaſon. The trouth of goddes wordes / and the true vſe of them hath ben alwayes in his churche / and in the cō gregacion of god / that chyldren ſhulde be chriſtened hath euer ben vſed in Chriſtes church ſence Chriſtes tyme / tyl theſe Anabaptiſtes dyd come / wherfore theſe Anabaptiſtes denyenge baptyſme to chyldren / greatly are to be blamed / ſeynge ther be ſo many ſcriptures that proueth euydentely that chyldren muſt be chriſtened / as I haue here ſhewed by ſome ſcripture / and 〈◊〉 places maye be brought for the purpoſe to proue the baptyme of childrē.

Nowe I wyll brynge in the reaſons of the Anabaptiſtes / that they brynge for theyr purpoſe / and ſhewe howe weake and ſlender reaſons they be / & how farre diſagreynge from the ſcriptures / that no man ſhulde be ouer come and broughte ī an erroure or hereſy by ſuch reaſons / that be of no weghtynes and withoute ſcripture / ye contrary to holy ſcripture. They ſay that theſe that ſhalbe chriſtened muſt fyrſte beleue / and then be chriſtened. Chyldrē they ſaye can not beleue / for fayth is gotten by hearynge / and hearynge by the worde of god. So chyldrē can not haue fayth / ſayth theſe Anabaptiſtes / wherfor they ſay that chyldren ſhulde not be chriſtened. To this reaſon I anſwere and ſaye / that chyldren maye haue fayth / althoughe they haue it not by hearynge / yet they haue faythe by infuſion of the holy ghoſt as the holy prophetes hadde / and many holy men in the olde lawe had. Alſo ſaythe is the gyfte of God & the worke of the holy ghoſte. Who ſhulde let God to gyue his gyftes where he wyll / ſeynge faythe is the gyft of God. Ephe. 2. Philip. 1. He maye gyue fayth aſwell to chyldren as to olde men. Fayth alſo is the worke of God. Ihon. 6. & not of man of mannes wyll or reaſon. Who ſhall let god to worke where he • yſt / therfore it is not vnpoſſible for chyldrē to haue fayth as theſe anabaptiſtes falſely ſuppoſe. Alſo god regardeth no perſons / but geueth his gyftes withoute all regarde of peroſonnes / to be a chylde or olde man be counted as perſonnes in ſcriptures / wherfore it foloweth playnely that god gyueth not fayth to an olde mā / or denyeth fayth to a chyld / becauſe he is a chylde / for then god ſhuld regarde perſōnes / which he doth nat. And where they ſay that they muſt expreſſe their fayth before they be chriſtened what wyl they do with deie and dōme mē that get nat fayth by hearinge? nor cā nat expreſſe theyr fayth by wordes? wyll they exclude thē from baptyſme / & condēne thē to hel pyt? And alſo ſū aged peraduenture wyll diſſēble and ſay they haue fayth / whē they haue nat fayth / and yf they wyl chriſten none without they be certayn of ther fayth / then ſhal they chryſtē none / neyther yonge nor olde / ſeynge that olde may diſſēble / and ſaye they haue faythe when they haue nat fayth. And where they ſay there is no exāple in ſcripture by expreſſed wordes that children ſhuld be chriſtenned. To this I anſwere that it is ynoughe that it may be iuſtly gathered of the holy ſcriptures truely vnderſtanded / as of the ſcriptures I haue ſhewed before / & of many mo / as of that the Apoſtles chriſtened hole houſoldes that they chryſtened ſome chyldren I ſuppoſe the Scripture doth nat brynge forth example of chyldren chryſtened / nat becauſe there was no chyldren chryſtened of the Apoſtles / but becauſe the ſcripture dothe nat muche ſpeake of wemen nor of chyldren but vnderſtande them in the mā For I ſuppoſe there was many mo womē chriſtened of the Apoſtles then is mention made of in the ſcripture. Wemen and chyldren are vnderſtande in men of the maſculyne kīde / as Roma. 5. He ſayth ſīne came vpon all men by Adam / and by chriſt were all men iuſtified / that is all men / all womē al chyldren / were deade by the ſynne of Adam / And all men / all women / all chyldrē made ryghtuous and iuſtified by Chriſte although it is ſpokē after the Greke tong in the maſculyne gender and no mention made of the femynyne gender / nor of children / but they be bothe vnderſtande in the maſculyne gender / euen as well as mention were made of them bothe / and wemen / and chyldren be as wel redemed by Chriſt and waſſhed from ſinnes by Chriſt as mē So I thīke that ſcripture doth nat ſpeke of chyldren / when it commaundeth baptyme but includeth all men of the maſculyne gendre al wemen / and chyldren to be chriſtened / when it commaundeth that al creatures ſhuld be chriſtened / chyldren are to be coūted amongeſt creatures / and people of God. Theſe thinges I haue ſpoken as touchynge the baptyme of yonge chyldren / whoſe baptyme the ſcriptures dothe approue and allowe and codempneth the deuyllyſhe & erronious opinion of the Anabaptiſtes whiche be fallen into an errour and an hereſie / and hath brought other to theyr errour be reaſons of no ſtrength nor weyght / folyſhe and contrary to the ſcripture / whiche at the fyrſt hath peraduēture ſemed apparentet to the ignoraunte in the Scripture / but to them that be learned in the ſcripture they be of no pythe nor effect nor proue the thīg they go about / therfore let euery man bewarre of theſe Anabaptiſtes and flee their errours / hereſyes / and deceyuable doctrine / that brīgeth to death and receyue the true doctrine of Chriſte that brīgeth to lyfe. Now I wyl retourne agayne to ſaynt Paule.

♣ The Apoſtles here ſheweth howe the mā ſhuld loue his wife euē as his owne body / for the man and the wyfe be one body coupled togyther by matrymony a knot nat to be lowſed at mānes pleaſure / who hath euer ben ſo mad / of ſo lytle wyth that hath hated hys owne body / were it neuer ſo deforme or out of facyon / ſo wayke / ſo lene / ſo ſyckely / ſo fylthy / and ſo full of noughtynes / but hath euer cheriſhed & noriſhed his owne bodye and hyd the fautes of it / and redy to amende it / ſo ſhulde a man be affected towardes his wyfe / as towardes his owne bodye / ye euen as Chriſte hathe loued his Churche / whiche hath nat put it away when it was a brodel and polluted with fylthynes and ſynnes / but hath takē it to him and hath purged it and made it cleane holy and gay / and hath diſſembled many thinges in it / and at the laſte healed all hyr ſores and diſeaſes and waſſhed clere away hyr ſpottes and ſinnes. After the example of Chriſte towardes his churche let the huſbande do to the wyfe / and euer haue before his eies what thyng he wolde ſhulde be done to hꝭ owne body / & the ſame thynge let him do to his wyfe. This place reproueth thoſe huſbandes that loue nat their wifes / that contēne and diſpiſe their wyfes / whē they are ſycke / nat prouyding for them neceſſaries / nat comfortynge thē with all comforte they can / ye this place checketh all them that wyl nat couer and hyde the fautꝭ of their wyues if they be no table crimes and do nat ſtudy to refourme and amende theyre wyues / and to make them good / vertuouſe and holy.

2 For we are membres of one body / he ſheweth why he called the wyfe the fleſſhe of the man / it was becauſe the woman was made of the man / of a rybbe takē out of the ſyde of Adam / and the womannes bone was made of a bone of Adam as it is wryten. Gene. 2. to the whiche place ſaynte Paule dothe allude here. For this cauſe that the man ſhulde nat contēne the womā as a creature made of a vyler matter then he was of and to certifie the man that he ſhulde nat contemne his wyfe excepte he ſhulde contemne hym ſelfe & his owne fleſſhe this thynge he ſheweth that there ſhulde be more loue bytwene the mā and the wyfe / no ſtryfe / no contention / no debate / no contemnynge one another.

☞ Here the Apoſtle wylleth that there ſhulde be more loue bytwene the huſbande and the wyfe / then bytwene the chyldren and the parentes he wylleth the ſōne ſhall preferre the loue to his wyfe aboue the loue to father or mother.

2 The Apoſtle ſpeaketh here onelye of the loue that ſhulde be bytwene the man & the wyfe / of the other deuties of the man to the wyfe it is ſpoken in other place of ſcripture / as Peter. 1. Pe. 3. ſheweth that it is the offyce of the man to dwell with his wyfe / to entreate hyr after knowledge and to liue togither as perpetual felowes of good and euyl / for al theyr lyfe tyme / in peace / concorde / vnite / loue / and dewe obedience accordynge to goddes lawe / prouydynge togyther neceſſaryes / that they myght lyue holyly and godly and bringe vp their children vertuouſly in the knowledge of god in loue and feare of god / to order and rule theyr famylye accordynge to goddes wyll gyuynge them example of al goodnes to folowe. Peter addeth after knowledge / that is that the man ſhulde order his wyfe after knowledge & wyſedome whiche be more in men then in women / for men muſte beare the infirmitie of women / and many thīges to pardone ī them and ouer ſe and wynke at / and dyſſemble as they had nat knowē or elles there ſhal be lytle agremente betwene the man and the wyfe / and ſome tyme to exhorte gentylly / to rebuke ſharpely and ſome time clerely to remyt the matter as he for his wyſedome ſhall ſe mo he expedient to entreat hyr alway endeuerynge hym to make his wyfe gentle / lowly / obedient / louynge / honeſt / good / holye / and vertuouſe. In man it is to ſupply that lacketh in women / to haue more wytte / wyſedome / reaſon / prudence / counſell / lernyng wayes to prouyde neceſſaries for theyr lyuynges / and to ordre euery thynge well. Alſo it pertayneth to men ſayeth Peter there / to gyue to wemē deu honour / that is that the mā ſhulde nat contemne or deſpyce his wyfe / or vſe hyr as his hande mayde or ſeruaunte / but to take hyr as felowe of his perpetual lyfe and as ioynte heyres of God. This place of Peter reproueth thoſe men that contē ne and dyſpyſe there wyfes / wyll nat vſe theyr company at bed or at borde and other conuerſacion of lyuynge / but leue thē forſake them / put them away from them / Alſo if reproueth all them that vſe theyre wyfe as theyr hande mayde or ſeruaunte / that vſe muche chydynge or brawlynge or fyghtynge with theyr wyues / or vſe do bounch beate read vnder theyr fote their wyues as dogges or ſwyne / or any other vngodlye wayes do entreate are their wyfes / they be reproued of the Apoſtle. Therfore let all ſuche frowarde huſbandes amende leaſt the plage of god fal on thē for theyr vngodly entreatinge of their wyues / whō they ſhulde knowe to be felowes with thē and boughte with the precyous bloude of Chryſte / and called to be partakers of the heuenly kyngedome asſwell as they that be men. Fynally it is the offyce of huſbandes to vſe the company of theyr wyues & to paye deuty as ſaynt Paule calleth it. 1. Corin. 7. ſayeng. Let the man gyue deuty to his wyfe for the man hathe nat power of his bodye / but the wyfe / lykewyſe the wyfe hath nat power of hyr body / but the huſbande / Sayncte Paule reproueth all theſe maryed men / that do nat theyr deutye to theyr wyfes / but wyll take hoores / harlottes / and drabbes / and kepe beſydes theyr wyues / but let all ſuche aduiterers take hede / for the ſworde of the vengeaūce of god hangeth ouer theyr heades / & god wyll ſmyte peraduenture ſoner then they ſuppoſe or beleue.

3 This is a great ſecrete or myſtery as he ſhulde ſay this thinge that I haue here ſpoken of / is a great miſtery / and more thē can be ſhewed / by wordes / that is that the loue of Chriſt towardes his Churche can no tonge expreſſe / ne harte thinke it / it paſſeth farre al eloquence of tong or thought or mānes harte / euen ſo ſhulde the loue bytwene man & wyfe be more then any tong by eloquence were able to expreſſe.

4 The Apoſtle to make an ende of the deuties bytwene the mā and the wyfe / he ſayeth it is the deutye of the wyfe to be obedient to hyr huſbande / to feare him / to haue him in honour and reuerence / & eſteme him as hyr lorde & mayſter / as Saray called Abraham hyr huſbande lorde. 1. Pe 3. And this ſubiectyon of the wyfe to the huſbande muſte be with out murmure or grudge / but wyllyngly and with gladnes for it is inflicted to wemen of god / for the tranſgreſſion of Eue as a payne for ſinne Therefore let nat the woman loke at the huſbande or at his deuties to hyr or whether he be good or euyll / a Iewe or a Gentyle / a Scot or an Englyſheman / a Frēch man or Ducheman / a fre man / a bondemā ryche or pore / a gentylman borne or yomā gentle or vngentle / meke or frowarde / but do hyr deuty to hyr huſbande that god requireth of hyr handes / let hyr be obedient to him in all lawefull thynges / loue hym / feare him / haue him in honour and reuerence / be he neuer ſo euyl vnkīde / noughty and pore / let the wyfe be of honeſt conuerſacion and lyuing / that the huſbande may eſpye in hyr nothynge but that is chaſte / womanly / good / iuſte / vertuous / holy and godly / no finders of fautes with theyr huſbandes maners & conditions / but yf they fynde any thing to be reproued with their huſbandes / to monyſhe them of it ſecretly bytwene them alone / bearynge with patience the infyrmities of theyr huſbandes / nat wanton or lyght in wordes or condicions / no bablers or ſtrayers abrode / but of fewe wordes / kepers of theyre houſes at home / ſobre / ſad / & conſtant louers of theyr huſbandes ſtudyeng alway to pleaſe their huſbandes & none other / that by this holy and chaſte cōuerſacion / they myght bring theyr huſbandes that were heythen to the fayth of Chriſte / and by their goodnes refourme and amende the euylnes of euyll huſbandes. And ſo gyue no place to the deuyl yt moueth them meruaylouſly that be maryed / to contention ſtryfe and debate / the one to cōtemne / diſpiſe and abhorre the other and can nat beare the maners of the other / ne loue the other / nor do theyr deuties one to another / and ſo the wyfe deſyreth another huſbande / and the huſbande another wife / for the mā in his owne wife he ſeyth nothyng that pleaſeth him. So yt the deuyll blyndeth his eies and ſetteth before the eies of the man al the ſpottes and fautes of his wyfe (as theyr is no man / ne woman without all fautes) and at his wyues vertue / goodnes and good proptetes worthy cōmendation he neuer remēbres / this thynge worketh the deuyl in the ſtate of mariage oftymes bothe in the man and in the woman / and happy are they that do nat obey to the deuyll, nor gyue no place to thꝭ the deuyls worke / which thyng the deuyl worketh to make thē that be maried to breake goddes cōmaundemente and ſo to offende and diſpleaſe God Alſo to this helpeth the nature of mā whiche is neuer conſent with his ſtate or lotte / whiche ſetteth lytle by the thyng it hath at pleaſure and deſyreth euer the thynge it hath nat / or is nat lawfull to haue. Therfore it oftymes chaunces / that in the eye of the man euery woman is more fayrer / better / more pleaſaunt then his owne wyfe. And oftymes it chaunceth that the man is ſo blynded / that he forſaketh his owne lawefull wyfe gyuen hī of god / for whom he ſhulde forſake al other / and deſpyſeth hyr / and loueth an harlot a drabe that is foule and euyll fauoured and huglye / ſo the noughty nature of man deſpiſeth that it hathe and deſyreth that it hath nat / whiche to haue is vnlawfull / and againſt goddes lawe / ſo laboureth the deuyll to kyll men in euery ſtate / and no man or woman is ſure from the temptation of the deuyll / but gyue no place nor conſent to the deuyls temtation & thē his temtacion ſhal nat noy or hurte you. yf the deuyll ſhal tempte any man or woman as I haue ſayde before / let hī giue no conſent to the deuyll / let the man haue euer before his eies nat the fautes but the vertues of his wyfe / & hyr goodnes / what he is boūde to hyr by the law of god by reaſon of matrymony / let hym thynke euerye thing in his wyfe worthy to be cōmended Let hym thinke his wyfe aboue all other both better / fayrer / for ſo ſhe is to him / by the ordinaunce of god. Whiche hath boūde hī to his wyfe alone / that for hyr he ſhuld forſake al other as long as ſhe lyueth / yt he ſhulde loue none aboue hyr / or ſo wel / & put hyr away frō hī for none / or ſhuld kepe non other beſides hir / ye ſame thīg the wife muſt thīke & do. The huſbāde may vſe vꝭ laufull wyfe with a clere conſcience as a lawfull remedye agaynſte adulterye and fornycation / to vſe other women then hys owne wyfe he can nat with a cleane and a clere conſcience / for it is agaynſt Goddes lawe and he that dothe ſo offendeth God / diſpleaſeth God / his conſcience is ſpotted / for he commyt • eth deadely ſynne.

Therfore let the man thynke of his wyfe thus. This woman is ſhe whiche God hathe gyuen to me / that I ſhulde embraſe alone / that I ſhulde loue hyr as longe as we ſhall lyue togyther / that I ſhulde thynke hyr to me moſte fayreſt of all women / better and alone mete for me / gyuen of God to brynge forthe chyldren to contynewe the worlde to Goddes honoure and glorye / for a lawefull remedye agaynſte adulterye and all kynde of adultery / to dylate charytie bytwene hyr and me / hyr frendes and my frendes / hyr conſanquinitye and mynde. And lykewyſe the wyfe ſhulde thynke of hyr huſbande / that he is gyuen to hyr of God that ſhe ſhulde haue an eye nat to hys fautes / but to his vertues / to hyr deutye towardes him / that ſhe ſhulde loue hym aboue all other / onely ſhulde to pleaſe hym / to make hyr bodye free to none other / but to hyr huſbande alone / to be obedyente to hym with all lowelynes and gentylnes to haue him in feare / honour / and reuerē ce Thus I haue ſhewed accordyng to the doctryne of S. Paule part of the deuty of the man towardes his wife / & of the wife towardes hyr huſbande.