The seconde tome or volume of the Paraphrase of Erasmus vpon the Newe Testament conteynyng the epistles of S. Paul, and other the Apostles : wherunto is added a paraphrase vpon the reuelacion of S. John. — Paraphrases in Novum Testamentum. Vol. 2. English. 1549

The seconde tome or volume of the Paraphrase of Erasmus vpon the Newe Testament conteynyng the epistles of S. Paul, and other the Apostles : wherunto is added a paraphrase vpon the reuelacion of S. John. — Paraphrases in Novum Testamentum. Vol. 2. English. 1549

Table of contents

Title page

❧ To the moſt Excellent Prince, our moſte deare Soueraigne Lorde, Kyng Edwarde the ſixte, by the grace of God Kyng of England, Fraunce and Irelande, defender of the faith, and in erth vnder Chriſte, of the Churche of Englande and Irelande the ſupreme head.

Romans

❧A prologe vpon the Epiſtle of Sainct Paule to the Romaynes.

The vvhole matier and argument of ſainct Paules Epiſtle to the Romaines by Era•mus of Roterodame.

The parapraſe vpon the Epiſtle of the Apoſtle ſainct Paule to the Romaines, by Deſ. Eraſmus of Roterodame.

The firſt Chapiter.

The texte.

The texte.

The texte.

The texte.

The texte.

The texte.

The texte.

The texte.

The .ii. Chapter.

The texte.

The texte.

The texte.

The texte.

The .iii. Chapter.

The texte▪

The texte.

The texte.

The texte.

The texte.

The texte.

The texte.

The texte.

The .iiii. Chapter.

The texte.

The texte.

The texte.

The texte.

The texte.

The .v. Chapiter.

The texte.

The texte.

The texte.

The texte.

The texte.

The texte.

The texte.

The .vi. Chapter.

The texte.

The texte.

The texte.

The texte.

The texte.

The texte.

The texte.

The texte.

The .vii. Chapiter.

The texte.

The texte.

The texte.

The texte.

The texte.

The .viii. Chapiter.

The texte.

The texte.

The texte.

The texte.

The texte.

The texte.

The texte.

The texte.

The texte.

The texte.

The .ix. Chapiter.

The texte.

The texte.

The texte.

The texte.

The texte.

The texte.

The .x. Chapiter.

The texte.

The texte.

The texte.

The texte.

The texte.

The .xi. Chapiter.

The texte.

The texte.

The texte.

The texte.

The texte.

The texte.

The texte.

The .xii. Chapiter.

The texte.

The texte.

The texte

The texte.

The .xiii. Chapiter.

The texte

The texte.

The texte.

The .xii. Chapiter.

The texte.

The texte.

The texte.

The texte.

The texte.

The .xv. Chapiter.

The texte.

The texte.

The texte

The texte

The texte.

The texte.

The .xvi. Chapiter.

The texte.

The texte.

The texte,

1 Corinthians

The Argument and whole mattier of the firſt Epiſtle of thapoſtle ſaint Paule to the Corinthians by Eraſmus of Roterodame.

The paraphraſe of Eraſmus vpon the firſt Epiſtle of the Apoſtle S. Paule to the Corinthians.

The .i. Chapiter.

The texte.

The texte.

The texte.

¶The .ii. Chapiter.

The texte.

The texte.

The texte.

The .iii. Chapiter.

The texte▪

The texte.

The texte.

The .iiii. Chapter.

The texte.

The texte.

The texte.

The texte.

The .v. Chapter:

The texte.

The texte,

The texte.

The .vi. Chapter.

The texte.

The texte.

The texte

The texte.

The texte

The .vii. Chapter.

The texte.

The texte.

The texte.

¶ The .viii. Chapter.

The texte▪

The texte.

¶ The .ix. Chapter.

The texte.

The texte.

The texte.

The texte.

The texte.

¶ The .x. Chapter.

The texte.

The texte.

The texte.

The texte.

The texte.

¶ The .xi. Chapter.

The texte.

The texte.

The texte.

The texte.

The texte.

The texte.

The texte.

The .xii. Chapter.

The texte.

The texte.

The texte.

¶ The .xiii. Chapter.

The texte.

The texte.

The texte.

The .xiiii. Chapter:

The texte.

The texte.

The texte.

The texte.

The texte.

The .xv. Chapter.

The texte.

The texte.

The texte.

The texte.

The texte.

The texte.

¶ The .xvi. Chapter.

The texte.

The texte.

The texte.

The texte.

The texte.

2 Corinthians

The Argument vpon the ſecond Epiſtle of the Apoſtle Saint Paule to the Corinthians, by Des. Eraſmus of Roterodame.

The pharaphraſe of Eraſmus vpon the ſecond Epiſtle of Saint Paule to the Corinthyans.

¶ The fyrſte Chapter.

The texte▪

The texte.

The texte.

The texte.

The texte.

The texte.

The ſeconde Chapter

The texte.

The texte.

The texte.

¶The thyrde Chapter.

The texte.

The texte

The fourth Chapter.

The texte

The texte.

The texte.

The .v. Chapiter.

The texte.

The texte.

¶ The .vi. Chapter. The texte.

¶ The .vii. Chapter. The texte.

The .viii. Chapter.

The texte.

The texte.

The texte.

The texte.

The texte.

¶ The .ix. Chapter.

The texte.

The texte

The .x. Chapter.

The texte▪

The texte.

The texte▪

The .xi. Chapter.

The texte.

The texte.

The texte.

The texte.

The texte.

The texte.

The .xii. Chapter.

The texte.

The texte.

The texte.

¶The .xiii. Chapter.

The texte.

The texte▪

Galatians

The argument or vvhole matter of the Epiſtle of ſainct Paule to the Galathians, by Deſ. Eraſmus of Roterodame.

The paraphraſe vpon the epiſtle of the Apoſtle ſainct Paule to the Galathians, by Deſ. Eraſmus of Roterodame.

The fyrſt Chapiter.

The texte.

The texte.

The texte.

The texte.

The texte.

The texte.

The texte.

The texte.

The texte.

The texte.

The .ii. Chapiter.

The texte.

The texte.

The texte.

The texte.

The texte.

The texte.

The texte.

The texte.

The third Chapiter.

The texte.

The texte.

The texte.

The texte.

The texte.

The texte.

The texte.

The texte.

The texte.

The texte.

The texte.

The texte.

The texte.

The texte.

The texte.

The fourth Chapiter.

The texte.

The texte.

The texte.

The texte.

The texte.

The texte.

The texte.

The texte.

The texte.

The texte.

The texte.

The texte.

The texte.

The texte.

The .v. Chapiter.

The texte.

The texte.

The texte.

The texte.

The texte.

The texte.

The texte.

The texte.

The texte.

The texte.

The texte.

The texte.

The vi. Chapiter.

The texte.

The texte.

The texte.

The texte.

The texte.

The texte.

The texte.

The texte.

Ephesians

To the Chriſtian reader, Iohn Olde wyſheth grace / mercye and peace / from God the father and from his ſonne Ieſu Chriſt our Lorde & onely ſauiour.

The argument vpon the Epiſtle of the Apoſtle Saynt Paule vnto the Epheſians by. D. Eraſmus of Roterodame.

The paraphraſe of Eraſmus vpon the Epiſtle of ſainct Paule the Apoſtle to the Epheſians.

¶ The .i. Chapter.

The texte.

The texte.

¶ The .ii. Chapter.

The texte.

The texte.

The texte.

¶ The .iii. Chapiter.

The texte.

The texte▪

The .iiii. Chapter.

The texte.

The texte.

The texte.

The texte.

The texte.

The texte,

The .v. Chapter.

The texte.

The texte;

The texte.

The texte.

¶ The .vi. Chapter.

The texte.

The texte.

The texte.

Philippians

¶ The Argument vpon the Epiſtle of Saint Paule the Apoſtle to the Philippians. By D. Eraſmus or Roterdaine.

The paraphraſe of Eraſmus vpon the Epiſtle of S. Paule the Apoſtle to the Philippians▪

The .i. Chapter,

The texte.

The texte.

The texte.

The texte.

¶ The .ii. Chapter.

The texte.

The texte.

The texte.

The texte.

The texte.

¶ The .iii. Chapter.

The texte.

The texte.

The .iiii. Chapter.

The texte.

The texte.

The texte.

The texte.

Colossians

The argument of the Epiſtle of ſainct Paule to the Coloſſians by Deſ. Eraſmus of Roterodame.

The paraphraſe of Eraſmus vpon the Epiſtle of the Apoſtle ſainct Paule to the Coloſſians,

The fyrſt Chapiter.

The texte.

The texte.

The texte.

The texte.

The texte.

The texte.

The texte.

The texte.

The: ii. Chapiter.

The texte.

The texte.

The texte.

The texte.

The texte.

The texte.

The texte.

The texte.

The texte.

The .iii. Chapiter.

The texte.

The texte.

The texte.

The texte▪

The texte.

The texte.

The texte.

The texte.

The texte.

The texte.

The texte.

The .iiii. Chapiter.

The texte.

The texte.

The texte.

The texte.

The texte.

The texte.

The texte.

The texte.

The texte.

The texte.

Colossians

The argument of the Epiſtle of ſainct Paule to the Coloſſians by Deſ. Eraſmus of Roterodame.

The paraphraſe of Eraſmus vpon the Epiſtle of the Apoſtle ſainct Paule to the Coloſſians.

The fyrſt Chapiter.

The texte.

The texte.

The texte.

The texte.

The texte.

The texte.

The texte.

The texte.

The .ii. Chapiter.

The texte.

The texte.

The texte.

The texte.

The texte.

The texte.

The texte.

The texte.

The texte.

The .iii. Chapiter.

The texte.

The texte.

The texte.

The texte,

The texte.

The texte.

The texte.

The texte.

The texte.

The texte.

The texte,

The .iiii. Chapiter.

The texte.

The texte.

The texte.

The texte.

The texte.

The texte.

The texte.

The texte.

The texte;

The texte.

1 Thessalonians

The Argument vpon the firſt Epiſtle of S. Paule the Apoſtle to the Theſſalonians by Deſ. Eraſmus of Roterodame.

The paraphraſe of Eraſmus vpon the firſt Epiſtle of the Apoſtle S. Paule to the Theſſalonians.

The .i. Chapiter.

The texte.

The texte.

¶ The. if. Chapter.

The texte.

The texte.

The texte.

The texte.

The .iii. Chapiter.

The texte.

The texte.

¶ The .iiii. Chapter.

The texte.

The texte.

The texte.

The .v. Chapter.

The texte.

The texte.

The texte.

The texte.

2 Thessalonians

The Argument vpon the ſeconde Epiſtle of S. Paul the Apoſtle to the Theſſalonians by Deſ. Eraſmus of Roterodame.

The paraphraſe of Eraſmus vpon the. ii. Epiſtle of S. Paul to the Theſſalonians.

The fyrſte Chapiter. The texte.

The. ii Chapiter.

The text

The texte.

The texte.

The .iii. Chapter.

The texte.

The texte.

The texte.

1 Timothy

Eraſmus of Roterodame to the Ryght reuerende Byſhop and mooſte excellent Prynce of Traiecte / Philip of Burgundye / ſendeth gretyng.

¶ The Argument vpon the firſt Epiſtle of S. Paule vnto Tymothie / by D. Eraſmus of Roterodame.

The paraphraſe of Eraſmus vpon the fyrſt Epiſtle of S. Paule the Apoſtle to Timothee.

The firſt Chapter.

The texte.

The texte.

The texte.

The .ii. Chapter.

The texte.

The texte.

¶ The .iii. Chapter.

The texte.

The texte.

The texte.

The .iiii. Chapter.

The texte.

The texte.

The texte.

The .v. Chapter.

The texte.

The texte.

The texte.

The texte.

The vi. Chapter.

The texte.

The texte.

The texte.

The texte.

2 Timothy

¶ The Argument vpon the latter Epiſtle vnto Tymothee / by Eraſmus of Roterodame

The paraphraſe of Eraſmus vpon the ſeconde Epiſtle of S. Paule to Timothee.

¶ The firſt Chapter▪

The texte.

The texte.

The texte▪

¶ The .ii. Chapter.

The texte.

The texte.

The texte▪

The texte.

¶ The .iii. Chapter.

The texte.

The texte.

The texte▪

The .iiii. Chapter.

The texte.

The texte.

The texte.

The texte.

The texte.

Titus

To the right worſhipfull maſter Iohn Hales / his ſeruaunt Leonarde Coxe wyſheth long and proſperouſe welfare.

¶ The Argument vpon the Epiſtle of S. Paule vnto Cy•us. By Eraſmus of Roterodame.

The paraphraſe of Eraſmus vpon the Epiſtle of S. Paule to Titus.

The firſt Chapter.

The texte.

The texte.

The texte.

The texte.

The texte.

The texte.

The texte.

The ſeconde Chapter.

The texte.

The texte.

The texte.

The texte.

The texte.

The texte.

¶ The thirde chapter.

The texte.

The texte.

The texte.

The texte.

The texte.

The texte.

The texte.

Philemon

¶ The Argument vpon the Epiſtle of S. Paule to Philemon: by Eraſmus of Roterodame▪

¶ The paraphraſe of Eraſmus vpon the Epiſtle of S. Paule to Philemon.

¶ The .i. Chapter.

The texte.

The texte.

The texte.

The texte.

Hebrews

The argument of the Epiſtleto the Hebrues, gathered by Deſ. Eraſmus of Roterodame.

The paraphraſe of Eraſmus vpon the Epiſtle of the Apoſtle ſaincte Paule to the Hebrewes.

The fyrſt Chapter.

The texte.

The texte.

The texte.

The .ii. Chapter.

The texte.

The texte.

The texte.

The .iii. Chapter.

The texte.

The texte.

The .iiii. Chapter.

The texte.

The texte.

The texte.

The texte.

The .v. Chapter.

The texte.

The texte:

The texte.

The .vi. Chapter.

The texte

The texte.

The texte.

The vii. Chapter.

The texte.

The texte.

The texte.

The texte.

The texte.

The .viii. Chapter.

The texte.

The texte.

¶ The .ix. Chapter.

The texte.

The texte.

The texte.

The texte.

The texte.

The texte.

¶ The .x. Chapiter.

The texte

The texte▪

The texte.

The texte.

The texte.

The texte.

The texte▪

¶ The .xi. Chapter.

The texte▪

The texte.

The texte.

The texte.

The texte.

The texte.

The texte.

The texte.

The texte.

The texte.

The texte.

The texte.

The texte.

The texte.

The texte.

The texte.

The texte.

¶ The .xii. Chapter.

The texte.

The texte.

The texte.

The texte.

The texte.

¶ The .xiii. Chapter.

The texte.

The texte.

The texte.

The texte.

The texte.

1 Peter

To the right Excellent and moſt vertuous Lady Anne, Ducheſſe of Somerſet, her graces moſte humble Orator Iohn olde wiſheth true felicitie and continuaunce of health in Chriſt Ieſu oure only ſaueour.

¶ The Canonicall Epiſtles.

The Argumente of D. Eraſmus of Roterodame vpon the firſte Epiſtle of S. Peter.

The paraphraſe of D. Eraſmus of Roterodame vpon the firſt Epiſtle of S. Peter.

The texte.

The texte.

The texte.

The texte.

¶ The .ii. Chapter.

The texte.

The texte.

The texte.

The texte.

¶ The .iii. Chapter.

The texte.

The texte.

The texte.

The texte.

The texte.

¶ The .iiii. Chapter.

The texte.

The texte.

The texte.

¶ The .v. Chapter.

The texte.

The texte.

2 Peter

¶ The argument vpon the later Epiſtle of S. Peter thapoſtle / by D. Eraſmus of Roterodame.

¶ The paraphraſe of Eraſmus vpon the later Epiſtle of S. Peter thapoſtle.

¶ The firſt Chapter.

The texte.

The texte.

The texte.

The texte.

¶ The .ii. Chapter.

The texte.

The texte.

The texte.

The texte.

The .iii. Chapter.

The texte.

The texte.

Jude

THE LYFE OF SAINCT IVDE after Saincte Hierome.

❧ THE ARGVMENT VPON the Epiſtle of Iude / by D. Eraſmus of Roterodame.

❧ THE PARAPHRASE OF Eraſmus vpon the Epiſtle of Sainct Iude thapoſtle. The texte.

James

The Argument of Eraſmus vpon the Epiſtle of Sainct Iames thapoſtle.

The paraphraſe of Eraſmus vpon the canonicall Epiſtle of. S. Iames.

The fyrſte Chapter.

The texte.

The texte.

The texte.

The .ii. Chapter.

The texte.

The texte.

The .iii. Chapter.

The texte.

The texte.

The .iiii. Chapter.

The texte.

The texte.

The .v. Chapter.

The texte.

The texte.

The texte.

1 John

The argument vpon the fyrſt Epiſtle of thapoſtle. S. John / by Eraſmus of Roterodam.

The paraphraſe of Eraſmus vpon the firſte Epiſtle of Sainct Iohn.

The fyrſte Chapter.

The texte.

The texte.

The .ii. Chapter.

The texte.

The texte.

The text.

The text.

The texte.

The .iii. Chapter.

The texte

The text.

The texte

The texte

The .iiii. Chapter.

The texte

The texte

The texte

The .v. Chapter.

The texte

The texte.

2 John

The Paraphraſe of Eraſmus of Roterodame vpon the Seconde Epiſtle of Iohn. The text.

3 John

The Paraphraſe of de. Eraſmus of Roterodame vpon the third Epiſtle of Iohn. The text.

Revelation

¶ A paraphraſe or comentarie vpon the Reuelacion of S. Iohn / faythfullye tranſlated by Edmond Alen.

The firſte Chapter.

The texte.

The texte.

The texte.

The texte.

The texte.

The texte.

The texte.

The ſeconde Chapter.

The texte.

The texte.

The texte.

The texte.

The texte.

The texte.

The .iii. Chapter.

The texte.

The texte.

The texte.

The texte.

¶ The .iiii. Chapter.

The texte.

The texte.

The texte.

The .v. Chapter.

The texte.

The texte.

The texte.

¶ The .vi. Chaptre.

The texte.

The texte.

The texte.

The trees.

The texte.

¶ The .vii. Chapter.

The texte.

The t••••

The texte•.

The texte.

The .viii. Chapter.

The texte.

The texte.

The texte.

¶ The .ix. Chapter.

The texte.

The texte.

The texte.

The texte.

¶ The .x. Chapter.

The texte.

The texte.

The texte.

¶ The .xi. Chapter.

The texte.

The texte.

The texte.

¶ The .xii. Chapter.

The texte.

The texte.

The texte.

The texte.

The texte.

The texte.

The texte.

¶ The .xiii. Chapter.

The texte.

The texte.

The texte.

The texte.

The texte.

The texte.

¶ The .xiiii. Chapter.

The texte.

The texte.

The 〈◊〉

The texte.

The texte.

The texte.

The texte.

¶ The .xv. Chapter.

The texte.

The texte.

¶ The .xvi. Chapter.

The texte.

The texte.

The texte.

The texte.

¶ The .xvii. Chapter.

The texte.

The texte.

The texte.

¶ The .xviii. Chapter.

The texte.

The texte.

The texte.

The texte.

The texte.

The texte.

¶ The .xix. Chapter.

The texte.

The texte.

The texte.

The texte.

¶ The .xx. Chapter.

The texte.

The texte.

The texte.

The texte.

¶ The .xxi. Chapter.

The texte.

The texte.

The texte.

The texte.

The texte.

The texte.

¶ The .xxii. Chapter.

The texte.

The texte.

The texte.

The texte.

The texte.

§

§

[Page]

The ſeconde tome or volume of the Paraphraſe of Eraſmus vpon the newe teſtament: conteynyng the Epiſtles of S. Paul, and other the Apoſtles. Wherunto is added a Paraphraſe vpon the Reuelacion of S. Iohn. Impriented at London in Fleteſtrete at the ſigne of the Sunne by Edwarde Whitchurche, the xvi. daye of Auguſt.

Cum priuilegio ad imprimendum ſolum.

Anno do. 1549.

❧ To the moſt Excellent Prince, our moſte deare Soueraigne Lorde, Kyng Edwarde the ſixte, by the grace of God Kyng of England, Fraunce and Irelande, defender of the faith, and in erth vnder Chriſte, of the Churche of Englande and Irelande the ſupreme head.

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SO mercyfully dyd almightie God poure his manifolde benefites vpon hys people of Iſraell in the tyme of theyr deare Soueraigne Moſes, that in conſideracyon of ſo gracyous a god, who ſo louynglye had choſen them to himſelfe afore all other people, done ſo greate thinges for them euen in the myddes amonge their enemies, ſo wonderfully deliuered them from the tyrannye of Egipte, ſo fatherlye noryſhed them in the wilderneſſe, yea and not only gaue them the deare lyght of knowlege by openyng vnto them his holy lawe, but alſo ſent them ſuche a gouernor, as aboue al other Princes of the erth in his time (ſcripture witneſſing the ſame) bare the name of faithfulneſſe and louyng kyndneſſe. (For as he was moſteNum. xii. Eccle. xlv. Hebr. iii. feruente and erneſte in the cauſe of God, ſo was he alſo moſte gracyous toward hys ſubiectes.) They, I ſaye conſidering ſuch euident demonſtracyons of gods ineſtimable loue and fauor toward them, thought themſelues moſte bound (as the trueth was) euen of veray loue to ſerue hym agayne: whiche thing they notably declared, whan at the commaundement geuen them by theyr Soueraigne, they ſhewed them ſelues ſo willing, ſo glad, ſo cherefull, and ſo fre harted, to further the worke and ſettyng vp of the Tabernacle. To the whiche worke who ſo brought that he had, though it were but braſſe, fyrre tre, or ſuche other thynges, farre vnder the eſtymacyon of golde, ſiluer or precious ſtone, was yet welcome and accepted for his vnfained hert and good willes ſake: As was alſo the poore wedow with her twoMarke. xii. Lu [...]. xxi. [...]. Cor. viii. mytes. For as the holy Apoſtle Paul witneſſeth, yf the mynde be willynge, it is accepted, accordynge to that a manne hathe, not accordynge to that he hathe not.

Whiche cherefull readynes of minde in thoſe ſubiectes, as it came onely thorowe the mocion of the holy gooſte: Euen ſo dyd it greately reioyce the heart of noble Moſes. In ſo muche that (as the texte ſayeth) whan he ſawe how vniformely they brought theyr gyftes, and endeuored them ſelues to perfourme euery thing in the Tabernacle, according to the cōmaundement of the Lorde, he bleſſed them, that is to ſaye, commended and praiſed them for theyr labor: So well lyked he theyr doynges, and ſo well was he pleaſed withall. For ſuche godly prynces are ſo wedded to almighty god, ſo feruent in ſettinge forthe his honor, ſo ready to take paynes in redreſſing ſuch thinges as are amyſſe, ſo deſyrous to haue the houſe of god repayred, hys tabernacle ſet vp, his trewe ſeruice & worſhip reſtored, his people brought to the vnitie of faythe and loue in hym, and amonge them ſelues: that it is [Page] theyr onely ſtudye, delyte and pleaſure to haue ſuche a louyng ſorte of ſubiectes: who beholding and conſideringe ſo greate godlynes and gracious di [...]poſicion in theyr Soueraigne, muſte nedes not onely aknowlage ſuche infinite kyndneſſe of god in him, but alſo at the remembraunce thereof, laboure and ſtudie in theyr vocacion to ſhewe them ſelues agayne (and that gladlie) aſwell thankefull to ſo mercifull a god, as obedient to ſo louynge a Prynce, and conſequently of veray loue to ſerue them both, and to be charitably diſpoſed to theyr neghbours: yea moſte willynge to brynge that they haue, to the furtheraunce of gods honoure, to the repayringe of his houſe, and to the edifiyng of his true congregacyon and church. And though ſome laboures of ſuch true ſubiectes be but rude, homely and vnperfecte, yet proceade they of a mynde that is both willing to geue that it hathe, and de [...]irous alſo to do more then it yet is able to do.

Your highneſſe, as high and chiefe Admirall of the great nauy of the lord of hooſtes amongſt vs, Principall Captaine and gouernour of vs all vnder hym, the moſte noble ruler of his ſhippe, euen our moſt comfortable Noah, whom the eternal god hath choſē to be the bringer of vs vnto reſt and quietneſſe in him: your moſt Royall Maieſtie (I ſay) going before in your Imperiall office, & hauyng after you your moſt intierly beloued vncle the Lord Protectours grace with the reſidue of your highnes worthy counſailours, your nobilitie, your clargie, your deputies and officers in all eſtates, with al other youre louyng ſubiectes: hath ſet vp your ſayle already, and is ſo well forward on your moſt godlie iourney (the gracious winde of the holy goſt ſeruing you) that it maketh many a faythfull ſubiecte of youres, according as his calling requireth, to come after a good paſe: yea and to be aſwel occupied as he canne, and to do as good ſeruyce vnder you as to him is poſſible, within the feare of god and your graces obedience. Your Royall Maieſtie: to whome the high gouernaunce of youre realmes and dominions is committed, being moſt godly occupied with the prudent and wholſome aduyce and miniſterie, of your noble vncle and counſail, continueth ſtil in ſtopping vp the gappes, that Antichriſte and his falſe doctryne hath made into the byneyarde of the Lorde: and to buyld agayne the walles of hys houſe, whiche thorowe ydolatrie, ſuperſtycyon, euel cuſtome, and horryble abuſes hathe bene broken downe. Truly youre noble actes and ſtatutes, your proclamacions and iniunccions teſtifie the ſame. The godly Homelies and notable worke of Eraſmus Paraphraſis vpon the holy Euangeliſtes, if they be diſtinctelye red, and practiſed with ſuche diſcrecion, as youre highneſſe hathe commaunded, they are worthy to be compared to the ryche Iewels, that Moſes vſed to the pleaſaūt garniſhing of the Tabernacle. And as for the ſacred Byble and volume of gods holy boke, ſet forth by your Maieſties appoyntment, to be dewly practiſed in all holy exercyſes within your churches: like as it is the fayreſt floure of the garden & moſt precious perle of gods iewel houſe, euē ſo becauſe your Maieſtie as gods high miniſter in y• behalfe, hath ſo graciouſly made vs partakers therof, thorow your moſt vertuous proceadinges: we againe, acknowlege our ſelfes no leſſe boūd to your Maieſty (as y• trueth is i dede) thē y• Iſraelites were firſt, to their ſoueraigne Moſes for brīging thē out of Egipt. &c. & for ſetting vp of the tabernacle: And afterward, to noble king Ioſias, not only for reſtoring thē againe [Page] the boke of y• law that was caſt aſide, but alſo for aboliſhing ſo great ydolatrie and ſinne from among them. Who then would not be veray loth, to bryng nothing to this moſte excellent worke, wherin youre Maieſtie ſo godly proceadeth, like as youre moſte noble father of moſte famous memory moſte valeauntly begonne?

Certes, whan I loke behinde me, and call to remembraunce but euen the ſhorte daies of my tyme: how ſore we haue bene blynded, ſeduced and hindred from the true waye of Chriſtes doctrine: how ſtrongly the wicked deluſion of Antichriſte (according to S. Paules prophecie) hath preuailed: what ſectes of perdicion, what deueliſhe doctrines, what ſtraunge inuencions of corrupte menne, what vayne pylgremages, what offerynges and lyghtes to ſtockes and ſtones, what coſtly deckyng, lyckinge, cenſinge and worſhipping of ymages, what horrible abuſing of gods holy ſacramentes, and good creatures, with thouſandes moe inconueniences, that moſte wicked beaſt of Rome hathe brought ſpecially in to thys youre realme: howe ſhamefully and preſumtuouſly (euen after the nature of proude Lucifer) he hathe vſurped the Imperiall power therof: how horryblye he hathe abuſed the Maieſtie of the kynges (your highneſſe moſte noble progenitours) in this your realme of Englande: howe cruelly alſo and vnreuerently he and his hathe dealte with theyr moſte Royall perſonnes: yea and howe the [...]iſhlye (vnder the colour of gods ſeruyce) he hath robbed both them and theyr good herted ſubiectes of theyr ſubſtaunce & goodes: Thus my moſte deare ſoueraigne, whan I remembre this moſte lamentable caſe, wherein your graces realme hath bene, and conſidre now againe on the other ſyde, the moſte pleaſaunt ſhape and bewtifull face of the ſame (as conce [...]nynge the deare knowlege of god in your Maieſties moſt gracious proceadinges) moſte like vnto the proſperous raigne of the bleſſed kinge Ioſias, I fynde myſelfe moſt dette bound (and ſo doe all other youre graces trewe ſubiectes eſteme them ſelues without doubte,) not onely with all thankefulneſſe moſte humbly to embrace ſuche ineſtymable kyndneſſe of God, but alſo to ſprede the ſame abrode: and that in ſuche a godly and quyet ſorte, as maye ſerue moſte to the ſainctifiyng and halowing of hys holy name, to the furtheraunce of hys kingdome, & to the encoraging of other men to increaſe in the knowlage of his good pleaſure and will, and gladly to obeye the ſame.

Conſidering then that your Maieſtie is in the ſaide moſt godlie worke of the Lordes Tabernacle all ready, youre worthy counſaillours, officers, ſeruauntes, and other your heauenly endewed ſubiectes bothe of the clargie & of the laitie, bringing to the ſame, ſome gold, ſome ſiluer, ſome braſſe, ſum other preſentes. &c. according to the meaſure of ſuch giftes as Almightie god hath richely repoſed in them: youre trew and faithfull ſubiectes the Tranſlatours and Printer of this right fruteful volume, cōteining the Paraphraſis of the famous Clarke Eraſmus vpon the Epiſtles of the holy Apoſtles, moſte humblye offre vnto your highneſſe, their trewe and faithfull diligence herein: and that with ſuch chereful hertes, glad and good willes, as they truſt youre Royall. Maieſtie (after the enſample of noble Moſes) will bothe bleſſe and graciouſly accepte: According as your pryncely benignitie can not but fauoure thoſe that deſyre none other wyſe to ſpende theyr time, ſaue onely as may be moſte to the glory of god, and to the diſcharge of [Page] the duties of the vnfayned loue and obedience, that they within hys feare, do owe to your grace.

The comfortable remembraunce of the whiche moſte vertuous diſpoſicion in your Royall Maieſtie: hathe greatly encoraged me (as I was deſyred) moſte humblye to wryte thys litle epyſtle vnto the ſame: and not ſo muche to be afrayed thus to doe, at the reſpecte of myne owne greate vnworthyneſſe, as I was moued therto thorowe the moſt plentifull grace of almightie god and incomparable clemencye, whiche is ſo notablye placed in your highneſſe. For all we your graces trewe, faythfull and louynge ſubiectes that beholde and ſe, how lyke ye are vnto the auncient Kynges and Princes, (as Moſes, Ioſua, Dauid, Ioſaphat, Ezechias, Ioſias, and ſuch other,) in the moſte rightfull and wholeſome adminiſtracion of your highe Imperiall office, can not, but as to oure greate comforte we finde it all ready, euen ſo ſtill to loke for like proſperous ſucceſſe of welth & felicitie with increaſe and contynuaunce. Whiche in dede muſte nedes enſue and folowe amongſt vs, yf thorowe the wicked perſwaſyon of Sathan, and corrupte examples of the world, we our ſelues increaſe not in vnthankfulneſſe.

As for your moſte Royall Maieſtie: like as it is called of God to thys ſupreme office of gouernyng his people, and enclyned by the moſte bleſſed mocion of his holy ſpirite ſtill to excute the ſame in al gracious wiſe: Euen ſo proceading therin, your highneſſe may be aſſured, to haue the ſame moſt gracious defence from god, with like proſperous increaſe of his moſte excellent giftes, that the ſayd noble kinges were partakers of. The eternall & euerliuing god, poſſeſſor of heauen and erthe, ſtrengthen and eſtabliſh your highneſſe in ſuche ſorte as maye be moſte to the glory of his holy name, to the increaſe of his kyngdome, to the cherefull perfourmynge of hys wyll, to the honour and quietneſſe of your Maieſtie: and fynallye to the comforte and welthe of all youre louynge ſubiectes.

Your Maieſties moſt humble and faithfull ſubiecte Myles Couerdall.

Amen.

Romans

❧A prologe vpon the Epiſtle of Sainct Paule to the Romaynes.

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FOr as much as thys epiſtle is the principall and moſte excellente parte of the newe teſtament, and moſte pure Euangelion: that is to ſaye, glad tydinges and that we call Goſpell: and alſo a light and a waye in vnto the whole ſcripture: I thinke it mete, that euery Chriſten man not only know it by rote and without the boke: but alſo exercyſe hym ſelfe therein euermore continually, as with the dayly breade of the ſoule. No man verely can rede it to ofte, or ſtudye it to well: for the more it is ſtudyed the eaſier it is, the more it is ſhewed, the pleaſanter it is, and the more groundely it is ſerched, the precyouſer thynges are founde in it, ſo greate treaſure of ſpirituall thynges lyeth hyd therin.

I will therfore beſtowe my laboure and diligence thorow this lytel preface or Prologue, to prepare a waye in there vnto, ſo farforth as God ſhal geue me grace, that it maye be the better vnderſtande of euery man. For it hathe bene hetherto euyll darckened with gloſes and wonderfull dreames of Sophiſters, that no man coulde ſpie out the entent and meaning of it. Which neuertheleſſe yet of it ſelfe is a bryght lyght, and ſufficient to geue light vnto all the ſcripture.

Fyrſt we muſte marke diligentlie the maner of ſpeaking of the Apoſtle, and aboue all thing know what Paul meaneth by theſe wordes, the Law, Syn, Grace, Faith, Righteouſnes, Fleſh, ſprite, & ſuch like, or els rede thou it neuer ſo ofte, thou ſhalt but loſe thy labour. This word Law may not be vnderſtand here after the cōmune maner, & to vſe Paules terme, after the maner of men or after mans waies: that thou wouldeſt ſay the law here in this place wer nothing but learning which teacheth what ought to be done & what ought not to be done: as it goeth with mans lawe where the law is fulfilled with outward workes only, though the herte be neuer ſo farre of. But God iudgeth the grounde of the heart, yea and the thoughtes and the ſecret monynges of the mynde, & therfore his lawe requyreth the grounde of the herte & loue from the botome therof, & is not contente with the outwarde worke onely: but rebuketh thoſe workes moſt of all whiche ſpring not of loue, from the ground and low botome of the herte: though they appere outward neuer ſo honeſt and good. As Chriſt in the Goſpel rebuketh the Phariſes aboue al other that were open ſinners, and calleth them ypocrites, that is to ſaye ſimulars and painted ſepulcres. Which Phariſes yet lyued no men ſo pure, as perteyning to the outewarde dedes and workes of the lawe: yea and Paul in the thyrd Chapter of hys epiſtle vnto the Philippians confeſſeth of hym ſelfe, that as touchynge the lawe he was ſuche a one as no man coulde complayne on, and not withſtanding was yet a murderer of the Chriſten, perſecuted them, and formented them ſo ſore, that he compelled them to blaſpheme Chriſt, & was all together mercileſſe, as many which now fayne outwarde good workes, are.

For this cauſe the .cxv. Pſalme calleth all men lyars, becauſe that no [Page] in anne kepeth the lawe from the grounde of the herte, nether can kepe it, though he appeare outward full of good workes.

For all men are naturally enclyned vnto euyll, and hate the lawe. We fynde in oure ſelues vnluſt and tediouſnes to do good, but luſt and delecracion to do euyll: Nowe where no fre luſt is to do good, there the botome of the hert fulfilleth not the lawe, and there no doubte is alſo ſinne, and wrath is deferued before God, though there be neuer ſo greate an outwarde ſhew and appearaunce of honeſt liuinge.

For this cauſe concludeth ſaynte Paule in the ſeconde Chapter, that the Iewes are al ſinners and tranſgreſſors of the lawe, though thei make men beleue, thorow ypocriſy of outwarde workes, how that they fulfil the law, and ſayeth that he onely whiche doeth the lawe, is righteous before God, meanyng therby that no man with outward workes fulfilleth the lawe.

Thou ( [...]ayeth he to the Iewe) teacheſt, a mā ſhould not breake wedlocke, & yet breakeſt wedlocke thy ſelfe. Wherin thou iudgeſt an other man, therin condemneſt thou thy ſelfe, for thou thy ſelf doeſt euen the very ſame thinges which thou iudgeſt. As though he woulde ſaye, thou liueſt outwardly well in the workes of the lawe, and iudgeſt them that liue not ſo. Thou teacheſt other menne, and ſeeſt a moote in an other mannes eye, but art not ware of the beame that is in thyne owne eye. For though thou kepe the lawe outwardly with workes, for feare of rebuke, ſhame and punnyſhment, eyther for loue of rewarde, vauntage and vayne glory: yet doeſt thou all without luſte and loue towarde the lawe, and haddeſt leuer a greate deale otherwiſe do, yf thou diddeſt not feare the lawe, yea inwardly in thine hert thou wouldeſt that there were no lawe, no nor yet God, the auctor and vengear of the lawe, yf it were poſſible: ſo paynefull it is vnto the to haue thyne appetites refrayned, and to be kepte downe.

Wherfore then it is a plaine concluſion, that thou from the ground and bo [...]ome of thine hearte, arte an enemy to the lawe: what preuayleth it now, that thou teacheſte an other man not to ſteale, when thou thyne owne ſelfe arte a thefe in thyne hert, & outwardly wouldeſt faine ſteale yf thou durſt? though that the outward dedes abyde not alwaye behinde with ſuche ipocrites and diſſimulars, but breake forth amonge euen as an euyll ſcabbe or a pocke cannot allwayes be kepte in with violence of medicine.

Thou teacheſt an other man, but teacheſt not thy ſelfe, yea thou woteſte not what thou teacheſt, for thou vnderſtandeſt not the lawe a right, howe that it cannot be fulfilled & ſatiſfyed, but with an vnfained loue & affeccion, ſo greately it cannot be fulfylled with outwarde dedes and workes onely. Moreouer the lawe encreaſeth ſynne, as he ſayeth in the fyfte Chapter, becauſe that man is an enemye to the lawe, for as muche as it requyreth ſo many thynges clene contrarie to his nature, whereof he is not able to fulfyll one pointe or title, as the lawe requireth it. And therfore are we more prouoked, and haue greater luſt to breake it.

For whiche cauſes ſake he ſayeth in the ſeuenth Chapter, that the law is ſpirituall: as though he woulde ſaye, yf the lawe were fleſhlye and but mans doctrine, it myght be fulfylled, ſatyſfyed and ſtylled with outwarde dedes. But nowe is the lawe goſtly, and no man fulfilleth it, excepte that all that he doeth, ſpringe of loue from the botome of the hert. Suche a newe [Page] herte and luſty corage vnto the lawe warde, canſte thou neuer come by of thyne owne ſtrength and enforcement, but by the operacion and workinge of the ſpirite.

For the ſpirite of God only maketh a manne ſpiritual and lyke vnto the lawe, ſo that now henceforth he doeth nothinge of feare or for lucre or vantages ſake, or of vayne glory, but of a fre hert, and of inwarde luſt. The law is ſpirituall and wil be bothe loued and fulfylled of a ſpirituall hearte, and therfore of neceſſitie requireth it the ſpirite that maketh a mannes her fre, and geueth him luſt and courage vnto the lawe ward. Where ſuch a ſpirite is not, there remayneth ſynne, grudginge and hatred agaynſte the lawe, which lawe neuertheleſſe is good, righteous and holy.

Acquaynte thy ſelfe therfore with the maner of ſpeaking of the Apoſtle, and let this now ſticke faſte in thyne herte, that it is not bothe one, to do the dedes and workes of the lawe, and to fulfyll the lawe. The worke of the lawe is, what ſo euer a manne doeth or can do of his owne free wyll, of his owne proper ſtrength and enforſyng. Not withſtandyng though there bee neuer [...]o greate workinge, yet as longe as there remayneth in the hearte, vnluſte, tediouſnes, grudgynge, grife, payne, lothſumnes, and compulſion toward the law, ſo long are all the workes vnprofitable, loſt, yea and damnable in the ſight of God. This meaneth Paul in the thirde Chapter where he ſayeth, by the dedes of the lawe ſhall no fleſhe bee iuſtyfyed in the ſight of God. Hereby perceaueſt thou that thoſe ſophiſters are but deceauers, which teache that a manne maye, and muſte prepare him ſelfe to grace and to the fauoure of God with good workes, before he haue the ſpirite and true faithe of Chriſte. Howe can they prepare them ſelues vnto the fauoure of God, and to that whiche is good, when they them ſelues can do no good, nor cannot once thinke a good thought or conſent to do good, the deuyl poſſeſſing their hertes, myndes and thoughtes captiue at his pleaſure? Canne thoſe workes pleaſe God thynkeſt thou, whiche are done with gryfe, payne and tediouſnes, with an euyll wyll, with a contrary and grudgyng mynde? O holy ſayncte Proſperus, how myghtely with the ſcripture of Paul, dyddeſt thou confound this hereſie, aboute (I trowe) a twelue hundred yeares a goo, or there vpon.

To fulfill the lawe, to do the workes therof, and what ſoeuer the lawe commaundeth, with loue, luſt, and inwarde affeccion and delectacion: and to lyue godly and wel, frely, wyllingly, and without compulſyon of the lawe, euen as though there were no lawe at all: Such luſt and free libertie to the lawe, cometh onlye by the workynge of the ſpirite in the herte, as he ſaieth in the fyrſt Chapter.

Nowe is the ſpirite none other wiſe geuen then by faithe onely, in that we beleue the promiſes of God, without wauering, how that God is true, and wyll fulfyll all his good promyſes towarde vs for Chriſtes bloudes ſake, as it is playne in the .i. Chapter. I am not aſhamed (ſayeth Paul) of Chriſtes gladde tydynges, for it is the power of God vnto ſaluacion to as many as beleue. For attonce and together euen as we beleue the glad tydynges preached to vs, the holy goſte entreth into our hertes, and lowſeth the bondes of the deuyl, whiche before poſſeſſed o [...]e hertes in captiuitie, & helde them that we coulde haue no luſt to the will of God in the lawe. And as the ſpirite commeth by fayth only, euen ſo faythe commeth by hearygne [Page] [...] [Page] [...] [Page] the worde or glad tydynges of God, when Chriſte is preached how that he is Gods ſonne and man alſo, dead and riſen again for our ſakes: as he ſaieth in the .iii.iiii. and .x. Chapters. All our iuſtifying then commeth of fayth, and fayth and the ſpirite come of God and not of vs.

When we ſaye, faythe bringeth the ſpirite, it is not to bee vnderſtande, that faith deſerueth the ſpirite, or that the ſpirite is not preſent in vs before fayth. For the ſpirite is euer in vs, and faythe is the gyfte and workyng of the ſpirite. But thorow preaching the ſpirite beginneth to worke in vs. And as by preachinge the lawe, he worketh the feare of God, ſo by preachynge the glad tydinges, he worketh faythe. And nowe when we beleue and are come vnder the couenaunt of God, thē are we ſure of the ſpirite, by the promyſe of God, and then the ſpirite accompaineth fayth inſeperablie: and we begynne to fele his workinge. And ſo faythe certifyeth vs of the ſpirite, and alſo bringeth the ſpirite with her, vnto the workynge of all other gyftes of grace, and to the working oure of the reſt of oure ſaluacion, vntill we haue all to gether ouercome ſynne, death, hell and Satan: and are come vnto the euerlaſtynge lyfe of glory. And for thys cauſe ſaye we: faythe bryngeth the ſpirite.

Hereof commeth it, that faythe onely iuſtifieth, maketh righteous, and fulfilleth the law: for it bryngeth the ſpirite thorow Chriſtes deſeruynges, the ſpirite bryngeth luſte, looceth the hert, maketh him free, ſetteth him at libertie, and geueth him ſtrength to worke the dedes of the lawe with loue, euen as the lawe requireth. Then at the laſt out of the ſame faythe ſo workynge in the herte, ſpringe all good workes by their owne accorde. That meaneth he in the thyrde Chapter: for after he hath caſt awaye the workes of the lawe, ſo that he ſoundeth as though he woulde breake and diſanull the lawe thorow faythe: he aunſwereth to that myght be layde agaynſte, ſaying: we deſtroy not the lawe thorow faythe: but mayntyene, further, or ſtablyſhe the lawe thorow faythe. That is to ſaye, we fulfyll the lawe thorow faythe.

Synne in the ſcripture is not called that outwarde worke onely committed by the body, but all the whole buſynes and what ſoeuer accompanieth, moueth or ſtereth vnto the outwarde dede, and that whence the workes ſpringe: as vnbelefe, pronenes and redines vnto the dede in the ground of the herte, with all the powers, affeccions and appetytes, wherwith we can but ſynne. So that we ſaye, that a man then ſumeth, when he is caried awaye hedlonge into ſynne, all to gether as muche as he is of that poyſon, inclynacion and corrupte nature, wherin he was conceyued and borne. For there is none outwarde ſynne committed, excepte a manne be caryed awaye all together, with lyfe, ſoule, herte, bodye, luſte and mynde therunto. The ſcripture loketh ſingularly vnto the herte and vnto the rote and originall fountayne of all ſynne, whiche is vnbelefe in the botome of the herte. For as faythe onely iuſtifieth and bryngeth the ſpirite and luſte vnto the outwarde good workes, euen ſo vnbelefe only damneth and kepeth out the ſpirite, prouoketh the fleſhe, and ſtereth vp luſte vnto the euyll outwarde workes, as happened to Adam and Eua in Paradiſe. Geneſis .iii.

For this cauſe Chriſt calleth ſynne vnbelefe, and that notably in the .xvi. Chapter of ſainct Iohn. The ſpirite ſayeth he, ſhall rebuke the worlde of [Page] ſynne, becauſe they beleue not in me. And Iohn .viii. he ſayeth: I am the lyght of the world. And therfore in the .xii. of Iohn he byddeth them while they haue light, to beleue in the light, that ye may be the chyldren of light: for he that walketh in darkenes woteth not whither he goeth. Nowe as Chriſt is the light, ſo is the ignoraunce of Chriſt that darkenes wherof he ſpeaketh: in whiche he that walketh, woteth not whither he goeth: that is, he knoweth not howe to worke a good worke in the ſyght of god, or what a good worke is. And therefore in the .ix. he ſayeth, as longe as I am in the worlde, I am the lyght of the worlde: but there cometh nyght when no manne can worke: which nyght is but the ignoraunce of Chriſt, in which no man can ſe to do any worke that pleaſeth God. And Paul exhorteth, Epheſi .iiii. that they walke not as other hethen whiche are ſtraungers from the lyfe of god, thorow the ignoraunce that is in them. And agayne in the ſame Chapter. Put of (ſaieth he) the olde man whiche is corrupt thorowe the luſtes of erroure, that is to ſaye ignoraunce. And Rom .xiii. Let vs caſte away the dedes of darckenes: that is to ſay, of ignoraunce & vnbeleue. And i. Pet .i. Faſſion not your ſelues vnto youre olde luſtes of ignoraunce. And .i. Iohn .ii. He y• loueth his brother dwelleth in light: & he that hateth his brother walketh in darckenes, and woteth not whither he goeth, for darcknes hathe blynded his eyes. By lyght he meaneth the knowledge of Chriſt, and by darckenes, the ignoraunce of Chriſte. For it is impoſſyble that he that knoweth Chriſte truly, ſhoulde hate his brother.

Furthermore, to perceaue this thing more clearly, thou ſhalt vnderſtande, that it is impoſſible to ſinne any ſynne at all, excepte a man breake the firſt commaundemente before. Nowe is the firſt commaundement deuyded into two verſes: Thy Lorde God is one God, and thou ſhalt loue thy Lorde God with al thine heart, with al thy ſoule, with al thy power, & with al thy might. And the whole cauſe why I ſynne againſt any inferiour precepte, is that this loue is not in mine hearte: for wer this loue wrytten in my heart, and were full and perfecte in my ſoule, it would kepe mine heart from conſentinge vnto any ſynne. And the whole and onely cauſe why thys loue is not wrytten in our heartes, is that we beleue not the fyrſte parte, that our Lorde God is one God. For wiſt I what theſe wordes, one Lorde and one God meaneth: that is to ſaye, yf I vnderſtode that he made all, and ruleth all, and that what ſoeuer is done to me, whether it bee good or bad, is yet his will, and that he onely is the Lorde that ruleth and doeth it: and wiſt thereto what this worde myne meaneth: that is to ſaye, yf myne heart beleued and felte the infinite benefytes and kyndenes of God to me warde, and vnderſtode and erneſtly beleued the manyfolde couenauntes of mercy, wherwith God hathe bounde him ſelfe to be mine, wholy and all together, with all his power, loue, mercye, and might, then ſhoulde I loue him with all myne heart, ſoule, power, and myght, and of that loue euer kepe his commaundementes. So ſe ye now that as faythe is the mother of al goodnes and of al good workes, ſo is vnbelefe the grounde and rote of all euyll, and all euyll workes.

Finally, yf any man, that hath forſaken ſinne and is conuerted to put hys truſt in Chriſte, and to kepe the lawe of god, doth fall at a time: the cauſe is, that the fleſhe thorowe negligence hathe choked the ſpirite, and oppreſſed [Page] her, and taken from her the foode of her ſtrength: whiche fode is her meditacion in God and in his wonderfull dedes, and in the manyfolde couenaū tes of his mercye.

Wherfore then before all good workes, as good frutes, there muſte nedes be faythe in the heart whence they ſpringe. And before al bad dedes, as bad frutes, there muſte be vnbelefe in the hearte, as in the ro [...]e, fountayne, pith and ſtrength of all ſynne. Which vnbelefe and ignoraunce is called the head of the ſerpent and of the olde dragon, which the womans ſeed Chriſt, muſt treade vnder fote, as it was promyſed vnto Adam.

Grace and gyft haue this difference. Grace properly is Goddes fauoure, beneuolence or kinde mind, which of his owne ſelfe, without deſecuyng of vs, he beareth to vs: wherby he was moued and enclined to geue Chriſt vnto vs, with all his other gyftes of grace. Gyfte is the holy gooſt & his working whome he powreth in to the heartes of them, on whome he hath mercy, and whome he fauoureth. Though the gyftes of the ſpirite encreaſe in vs daylye, and haue not yet their full perfeccion: yea and though there remayne in vs yet euyil luſtes and ſynne whiche fight againſt the ſpirite, as he ſayeth here in the .vii. Chapter, and in the .v. to the Galathians, and as it was ſpoken before in the .iii. Chapter. of Gene. of the debate betwene the womans ſeed, and the ſede of the ſerpent: yet neuertheleſſe Gods fauoure is ſo great, and [...]o ſtrong ouer vs for Chriſtes ſake, that we are counted for full whole and perfecte before God. For Goddes fauour towardes vs, deuydeth not her ſelfe, encreaſinge a lytell and a lytell, as do the gyftes, but receaueth vs whole and al together in full loue for Chriſtes ſake, our interceſſor and mediatour, and becauſe that the gyftes of the ſpirite and the batayle betwene the ſpirite and euyll luſtes, are begonne in vs al ready.

Of this now vnderſtandeſt thou the .vii. Chapter. where Paul accuſeth him ſelfe as a ſynner, and yet in the .viii. Chapter ſayeth, there is no damnaciō to them that are in Chriſt, and that becauſe of the ſpirite, and becauſe the giftes of the ſpirite are begonne in vs. Sinners we are becauſe the fleſhe is not full kylled and mortified. Neuertheleſſe in as muche as we beleue in Chriſt, and haue the earneſt and beginning of the ſpirite, and woulde fayne be perfecte, God is ſo louinge and fauourable vnto vs, that he will not loke on ſuche ſynne, nether will counte it as ſinne, but will deale with vs according to oure belefe in Chriſt, and according to his promyſes, which he hath ſworne to vs, vntyll the ſynne be full ſlaine and mortified by deathe.

Faythe is not mans opynyon and dreame, as ſome ymagin and fayne, when they heare the ſtorie of the goſpell. Which when they ſe that there folow no good workes nor mendement of liuing, though they heare, & yet can bable many thinges of fayth, then they fall from the right waye and ſaye, fayth only iuſtifyeth not, a manne muſt haue good workes alſo, yf he will be righteous and ſafe. The cauſe is, when they heare the Goſpell or glad tydinges, they fayne of theyr owne ſtrength certayne ymagynacyons and thoughtes in theyr hertes, ſaying: I haue hearde the Goſpell, I remembre the ſtorie, [...]o I beleue. And that they counte righte faythe, which neuertheleſſe as it is but mans ymaginacion and faininge, euen ſo profiteth it not, nether folow there any good workes or mendement of liuyng.

But right fayth is a thinge wroughte by the holy gooſte in vs, whiche [Page] chaungeth vs, turneth vs in to a newe nature, and begetteth vs a newe in God, and maketh vs the ſonnes of God, as thou redeſt in the fyrſt of Iohn, and killeth the olde Adam, and maketh vs altogether newe in the hearte, mynde, will, luſt and in al oure affeccions and powers of the ſoule, the holy goſt euer accompanying her and rulinge the hearte. Faith is a liuely thing, mightie in working, valiaunt and ſtronge, euer doing, euer frutefull, ſo that it is vnpoſſible that he whiche is endued therewith, ſhoulde not worke alwayes good workes without ceaſing. He axeth not whether good workes are to be done or not, but hathe done them all redy, ye [...] mencion be made of them, and is all waye doinge, for ſuche is his nature: nowe quicke faithe in his herte and liuely mouinge of the ſpirite driue him and ſtere him therevnto. Whoſoeuer doeth not good workes, is an vnbeleuynge perſon and faythleſſe, and loketh round about, gropinge after fayth and good workes, & wotteh not what fayth or good workes meane, though he babil neuer ſo many thinges of fayth and good workes.

Faithe is then a liuely and ſtedfaſt truſte in the fauoure of God, wherewith we committe oure ſelues all together vnto God: and that truſte is ſo ſurely grounded and ſtycketh ſo faſte in our heartes, that a manne woulde not once doute of it, though he ſhoulde dye a thouſande tymes therfore. And ſuche truſt wrought by the hooly gooſt throughe faith, maketh a man glad, luſty, cherefull and true herted vnto God and to all creatures. By the meanes whereof, willingly and without compulcion he is glad and redy to do good to euery man, to do ſeruice to euery man, to ſuffer all thinges, that God may be loued and prayſed, which hathe geuen him ſuche grace: ſo that it is impoſſible to ſeparat good workes from faithe, euen as it is impoſſible to ſeperate heere and burninge from fyre.

Therfore take hede to thy ſelfe, and beware of thine owne fantaſies and ymaginacions, whiche to iudge of faith and good workes will ſ [...]me wyſe, when in dede they are ſtarke blinde and of al thinges moſt folyſſhe. Praye God that he wyll witeſafe to worke faith in thyne herte, for elſe ſhalt thou remaine euermore faithleſſe, fayne thou, ymagin thou, enforce thou, wraſtle with thy ſelfe, and do what thou wilt or canſt.

Righteouſnes is euen ſuche fayth, and is called Goddes righteouſnes, or righteouſnes that is of valoure before God. For it is Goddes gyfte, and it altereth a man and chaungeth him to a newe ſpirituall nature, and maketh him fre and liberall to paye euery manne his duetie. For thorow faith is a manne purged of his ſinnes, and obteineth luſte vnto the lawe of God, wherby he geueth God his honour, and paieth him that he oweth him, and vnto men he doeth ſeruice willingly wherwith ſoeuer he can, and payeth euery man his dutie. Such righteouſnes can nature, fre will and our owne ſtrength neuer bring to paſſe. For as no mā can geue him ſelfe fayth, ſo can he not take away vnbelefe: howe then can he take awaye any thyng at all? Wherfore all is falſe ypocriſy & ſyn, what ſoeuer is done without faith, or in vnbelefe, as it is euident in the .xiii [...]. Chap. vnto y• Romains, though it appere neuer ſo glorious or beautifull outwardes. Fleſh & ſpirite mayſt thou not here vnderſtand, as though fleſh were only that which pertaineth vnto vnchaſtitie, & the ſpirite that whiche inwardly pertaineth to the hearte: but Paul calleth fleſh here, as Chriſt doth Iohn .iii. Al yt is borne of fleſh, ye is to [Page] were, the whole man with life, ſoule, body, witte, wil, reaſon, & whatſoeuer he is or doth within & without: becauſe that theſe al, and all that is in man, ſtudy after the worlde and the fleſhe. Call fleſhe therfore whatſoeuer (as longe as we are without the ſpirite of God) we thinke or ſpeake, of God, of fayth, of good workes, and of ſpirituall matters. Call fleſhe alſo all workes whiche are done withoute grace, and without the workynge of the ſpirite, howſoeuer good, holy and ſpirituall they ſeme to bee, as thou mayeſt proue by the .v. Chap. vnto the Galathians, wher Paul numbreth worſhipping of ydols, witchecrafte, enuy and hate, amonge the dedes of the fleſhe: and by the .viii. vnto the Romaynes, where he ſayeth that the lawe by the reaſon of the fleſhe is weake. Whiche is not vnderſtande of vnchaſtitie onely, but of all ſinnes, and moſte ſpecially, of vnbelefe whiche is a vice moſte ſpirituall, and ground of all ſinnes.

And as thou calleſt him, which is not renewed with the ſpirite and borne againe in Chriſt, fleſh, and all his dedes, euen the very mocions of his heart and minde, his learning, doctrine & contemplacion of hie thinges, his preachinge, teaching and ſtudy in the ſcripture, bildinge of churches, foundinge of abbeys, geuyng of almes, maſſe, mattence & whatſoeuer he doth, though it ſeme ſpirituall & after the lawes of God: So contrary wyſe call him ſpirituall which is renewed in Chriſt, and al his dedes which ſpringe of faith, ſeme they neuer ſo groſſe, as the waſhynge of the diſciples fete, done by Chriſt, and Peters fiſhing after the reſurreccion, yea and all the dedes of matrimony are pure, ſpirituall, yf they proceade of fayth, and whatſoeuer is done with ī the lawes of God, though it be wrought by the body, as the very wiping of ſhoes & ſuch lyke, how ſoeuer groſſe they appeare outward. Without ſuche vnderſtandyng of theſe wordes, canſte thou neuer vnderſtande this epiſtell of Paul, nether any other place in the holy ſcripture. Take hede therfore, for whoſoeuer vnderſtandeth theſe wordes otherwiſe, the ſame vnderſtandeth not Paul, whatſoeuer he bee. Nowe will we prepare oure ſelues vnto the epiſtle.

For as muche as it becometh the preacher of Chriſtes glad tydynges, fyrſt thorowe openinge of the lawe to rebuke all thinges, and to proue all thinges ſynne, that procede not of the ſpirite and of fayth in Chriſt, and to proue all men ſinners and children of wrath by inheritaunce, and how that to ſynne is theyr nature, and that by nature they cannot otherwiſe do then to ſynne, and therwith to abate the pryde of man and to brynge hym vnto the knowledge of him ſelfe, and of his miſerye and wretchednes, that he might deſyre helpe: Euen ſo doeth ſaynct Paul, and beginneth in the fyrſt Chapter to rebuke vnbelefe and groſſe ſynnes whiche all men ſe, as ydolatrye, and as the groſſe ſynnes of the hethen were, and as the ſynnes nowe are of all them whiche liue in ignorance without fayth, and without the fauoure of God, and ſayeth: The wrathe of God of heauen appereth thorow the Goſpell vpon all men for their vngodlynes and vnholye liuynge. For though it be knowen and dayly vnderſtande by the creatures, that there is but one God, yet is nature of her ſelfe, without the ſpirite & grace, ſo corrupt & ſo poiſoned, that men nether can thanke him, nether worſhippe him, [Page] nether geue him his due honour, but blinde them ſelues & fall without ceaſing into worſe caſe, euen vntyll they come vnto worſhyppyng of ymages, and workyng of ſhamefull ſynnes which are abominable and agaynſt nature, and moreouer ſuffre the ſame vnrebuked in other, hauing delectacion and pleaſure therin.

In the .ii. Chapter he proceadeth further, and rebuketh all thoſe holye people alſo whiche without luſte and loue to the lawe, lyue well outwardly in the face of the worlde, and condemne other gladly, as the nature of al ypocrites is, to thinke them ſelues pure in reſpecte of open ſinners, and yet hate the lawe inwardly, and are full of couetouſnes and enuye, and of all vnclennes, Mat .xxiij. Theſe are they whiche deſpiſe the goodnes of God, and according to the hardenes of theyr heartes, heape together for them ſelues the wrathe of God. Furthermore ſaynct Paul as a true expounder of the lawe, ſuffreth no man to be without ſinne, but declareth that al they are vnder ſynne whiche of fre wil and of nature will liue well, and ſuffreth them not [...]o be better then the open ſynners, yea he calleth them harde herted and ſuche as cannot repente.

In the .iii. Chapter he mingleth both together, both the Iewes and the gentiles, and ſayth that the one is as the other, both ſinners: & no difference betwene them, ſaue in this onelye, that the Iewes had the worde of God committed vnto them. And though many of them beleued not theron, yet is goddes trueth and promiſe thereby nether hurte nor miniſhed: and he taketh in hys waye and allegeth the ſayinge of the .L. Pſal. that God myght abyde true in hys woordes and ouercome when he is iudged. After that he returneth to hys purpoſe agayne, and proueth by the ſcripture that all men without difference or excepcion are ſynners, and that by the workes of the lawe no man is iuſtified: but that the lawe was geuen to vtter and to declare ſynne onely. Then he beginneth and ſheweth the righte waye vnto righteweſnes, by what meanes men muſt be made righteous and ſafe, and ſayeth: They are all ſynners and without prayſe before God, and muſte without their own deſeruinges be made righteous thorow faith in Chriſt, whiche hathe deſerued ſuche ryghteouſnes for vs, and is become vnto vs Goddes mercy ſtole for the remiſſion of ſynnes that are paſte, therby prouing that Chriſtes righteouſnes which commeth on vs thorowe fayth, helpeth vs onely. Whiche righteouſnes ſayeth he is now declared thorow the goſpell, and was teſtified of before by the lawe and the Prophetes. Furthermore (ſayeth he) the lawe is holpe and furdered thorow faithe, though that the workes therof with al theyr boſte are brought to nought, and proued not to iuſtifye.

In the .iiii. Chapter (after that now by the .iii. fyrſte Chapters, the ſinnes are opened, and the waye of faythe vnto rigteouſnes layde) he beginneth to aunſwere vnto certayne obieccions and cauillacions. And fyrſte he putteth forthe thoſe blynde reaſons, whiche commonlye they that wilbe iuſtifyed by their owne woorkes, are wont to make when they heare that faythe onelye without woorkes iuſtifyeth, ſayinge: ſhall menne do no good woorkes: yea and yf faythe onelye iuſtyfye, what nedeth a manne to ſtudye for to do good workes? He putteth forthe therfore Abraham for an enſample, ſayinge: What dyd Abraham with hys woorkes? [Page] was al in vaine? came hys workes to no profyte? And ſo cōcludeth that Abraham without & before all workes was iuſtified and made ryghteous. In ſo muche that before the worke of circumcyſion he was prayſed of the ſcripture and called ryghteous by his fayth onely, Genelis .xv. So that he dyd not the worke of circumciſion for to be holpe therby vnto ryghteouſnes, which yet God cōmaunded him to do, and was a good worke of obedience: So in lyke wyſe no doute none other workes help any thing at all vnto a mans iuſtifyinge: but as Abrahams circumcyſion was an outewarde ſigne whereby he declared his righteouſnes which he had by faith, and his obedience and redynes vnto the wyll of God, euen ſo are all other good workes outwarde ſignes and outewarde frutes of fayth and of the ſpirit, which iuſtifye not a man, but that a man is iuſtifyed alredy before God inwardly in the herte, thorowe faythe, and thorowe the ſpirite purchaſed by Chrſtes bloud.

Herewith nowe ſtablyſheth Sayncte Paul his doctryne of fayth afore rehearſed in the .iij. Chapters, and bringeth alſo teſtimony of Dauid in the xiij. Pſalme, whiche calleth a manne bleſſed, not of workes, but in that hys ſynne is not reckened, and in that faythe is imputed for ryghteouſnes, though he abyde not afterwarde without good workes, when he is once iuſtifyed.

For we are iuſtifyed, and receaue the ſpirite for to do good workes, nether were it otherwyſe poſſible to do good workes, except we had fyrſte the ſpirite.

For how is it poſſible to do any thynge well in the ſight of God, while we are yet in captiuitie and bondage vnder the deuyll, and the deuyll poſſeſſeth vs all together and holdeth our hertes, ſo that we cannot ones conſent vnto the wil of God. No man therfore can preuent the ſpirite in doing good: but the ſpirite muſt fyrſte come and wake hym out of hys ſlepe, and with the thunder of the lawe feare him, and ſhewe him hys miſerable eſtate and wretchednes, and make him abhorre and hate him ſelfe, and to deſyre helpe: and then comforte hym againe with the pleaſant rayne of the Goſpell, that is to ſaye, with the ſwete promyſes of God in Chriſte, and ſtiere vp faithe in hym to beleue the promiſes. Then when he beleueth the promiſes, as God was mercifull to promyſe, ſo is he true to fulfyll them, and will geue hym the ſpirite and ſtrength, bothe to loue the will of God, and to worke thereafter. So ſe we that God onelye (whiche according to the ſcripture worketh all in all thinges) worketh a mans iuſtifyinge, ſaluacion and healthe, yea and powreth faithe and belefe, luſt to loue goddes will, and ſtrength to fulfill the ſame, into vs, euen as water is powred into a veſſell, and that of his good will and purpoſe, and not of our deſeruinges and merites. Goddes mercy in promiſinge, and trueth in fulfilling his promiſes ſaueth vs, and not we our ſelues. And therfore is al laude, praiſe and glory, to bee geuen vnto God for hys mercy and trueth, and not vnto vs for oure merites and deſeruinges. After that he ſtretcheth hys enſample out agaynſte all other good workes of the lawe, and concludeth that the Iewes cannot be Abrahams heyres becauſe of bloude and kynred onely, & much leſſe by the workes of the law, but muſt inheryt Abrahams fayth, if they wilbe the right heires of Abrahā: for as much as Abrahā before the [Page] law, both of Moſes and alſo of circumciſiō, was thorow faith made righteous, & called the father of all them that beleue, & not of them that worke. Moreouer the law cauſeth wrathe, in as much as no man can fulfil it with loue and uſie. And as longe as ſuche grudgynge, hate and indignacyon agaynſt the lawe remayneth in the herte, and is not taken awaye by the ſpirite that commeth by fayth, ſo longe (no doute) the workes of the lawe, declare euidently that the wrath of God is vpon vs, and not fauoure. Wherfore faythe onely receyueth the grace promyſed vnto Abraham. And theſe enſamples were not written for Abrahams ſake onely (ſayeth he) but for ou [...]es alſo, to whom yf we beleue, faythe ſhalbe rekened lykewyſe for righteouſnes, as he ſayth in the ende of the Chapter.

In the .v. Chapter he commendeth the frutes and workes of faythe, as are peace, reioyſing in the conſcience, inwarde loue to God and man: moreouer boldnes, truſt, confydence and a ſtrong and a luſty mynde and ſtedfaſt hope in tribulacion and ſufferynge. For all ſuche folowe, where the ryghte fayth is, for the aboundaunte graces ſake and gyftes of the ſpirite, whiche God hathe geuen vs in Ieſu Chriſte, in that he gaue him to dye for vs yet his enemyes. Nowe haue we then, that faythe only before al workes iuſtifyeth: and that it foloweth not yet therfore that a man ſhoulde do no good workes: but that the righte ſhapen workes abyde not behynde, but accompanye faythe, euen as bryghtnes doth the ſunne, and are called of Paul the frutes of the ſpirite: where the ſpirite is, there it is alwaies ſomer, and there are alwaies good frutes: that is to ſay, good workes. This is Pauls order, that good workes ſpringe of the ſpirite, the ſpirit commeth by faith, and fayth commeth by hearing the worde of God, when the glad tydinges and promiſes which God hath made to vs ī Chriſt, are preached truly, and receaued in the grounde of the hearte without wauering or doutynge, after that the law hath paſſed vpō vs & hath damned oure conſciences, where the word of God is preached purely and receaued in the hert, there is faith and the ſpirite of God, and there are alſo good workes of neceſſitie when ſoeuer occaſion is geuen: where goddes worde is not purely preached, but mens dreames, tradicions, ymaginacions, inuencions, ceremonies and ſuperſticion, there is no faythe, and conſequentlye no ſpirite that commeth of God. And where Goddes ſpirite is not, there can be no good workes, euen as where an apple tre is not, there can growe no apples, but there is vnbelefe, the deuels ſpirite and euyll workes. Of thys Goddes ſpirite and hys frutes haue oure holy ypocrites not once knowen, nether yet taſted howe ſwete they are, though they fayne many good workes of theyr owne ymaginacions, to be iuſtyfied with all, in whiche is not one crum of true faythe or ſpirituall loue, or of inwarde ioye, peace and quyetnes of conſcience, for as muche as they haue not the worde of God for them, that ſuch woorkes pleaſe God, but they are euen the rotten frutes of a rotten tre.

After that he breaketh forth, and runneth at large, and ſheweth whence bothe ſynne and righteouſnes, deathe and lyfe come. And he compareth Adam, and Chriſte together, thus wyſe reaſonynge and dyſputynge, that Chriſte muſte neades comme as a ſeconde Adam, to make vs heyres of hys ryghteweſnes, thorowe a newe ſpyrytuall byrthe, without oure deſeruynges: euen as the fyrſte Adam made vs heyres of ſynne, thorowe [Page] the bodely generacyon, without oure deſeruing. Whereby is euidently knowen and proued to the vttermoſt, that no man can bring him ſelf out of ſynne vnto righteouſnes, nomore then he coulde haue withſtande that he was borne bodely. And that is proued herewith, for as muche as the very lawe of God, whiche of right ſhoulde haue holpe, yf any thinge could haue holpen, not onely came and brought no helpe with her, but alſo encreaſed ſynne, becauſe that the euyll and poyſoned nature is offended and vtterly diſpleaſed with the lawe, and the more ſhe is forbyd by the lawe, the more is ſhe prouoked and ſet a fyer to fulfill and ſatiſfye her luſtes. By the lawe then we ſe clerely that we muſt nedes haue Chriſte to iuſtifye vs with his grace, and to helpe nature.

In the .vi. Chapter he ſetteth forth the chiefe and principal worke of faith, the battaill of the ſpirite againſt the fleſhe, howe the ſpirite laboreth and enforſeth to kyll the remnaunt of ſyn and [...] whiche remaine in the fleſhe, after our iuſtifiyng. And this chapter teacheth vs, that we are not ſo free from ſynne thorowe faythe, that we ſhoulde hence forth go vp and downe ydle, careleſſe, and ſure of our ſelues, as though there were nowe no more ſynne in vs: yes ther is ſin remaining in vs, but it is not rekened, becauſe of faith, & of the ſpirite which fight againſt it. Wherfore we haue ynough to do all oure lifes longe, to tame our bodies, and to compell the membres to obey the ſpirite, and not the appetites, that thereby we myght be like vnto Chriſtes death & refurrecciō, and might fulfil our baptiſme, which ſignifieth the mortifyinge of ſynnes, and the newe life of grace. For this battayle ceaſeth not in vs vntill the laſt birthe, and vntill that ſinne be vtterly ſtaine by the death of the bodye.

This thing (I meane to tame the body and ſo forth) we are able to do (ſayeth he) ſeyng we are vnder grace, and not vnder the lawe: what it is, not to be vnder the lawe, he hym ſelfe expoundeth. For not to be vnder the lawe is not ſo to be vnderſtande, that euery manne maye do what him luſteth. But not to be vnder the lawe, is to haue a free hearte renewed with the ſpirite, ſo that thou haſt luſt inwardly of thyne own accorde to do that which the law commaundeth, without compulſion, yea though there were no lawe. For grace, that is to ſaye Goddes fauoure, bryngeth vs the ſpirit, and maketh vs to loue the lawe: ſo is there now no more ſynne, neyther is the lawe nowe any more agaynſt vs, but at one, and agreed with vs, and we with it.

But to be vnder the lawe, is to deale with the workes of the lawe, and to worke without the ſpirite and grace▪ for ſo longe no doubte ſynne raygneth in vs thorow the lawe, that is to ſaye, the lawe declareth that we are vnder ſynne, and that ſynne hath power and dominion ouer vs, ſeynge we cannot fulfyll the lawe, namely within the hearte, for as muche as no man of nature fauoreth the lawe, conſenteth there vnto, and delyteth therein. Which thyng is exceading great ſynne, that we cannot conſent to the law, which lawe is nothyng els ſaue the will of God.

This is the ryght fredome and libertie from ſinne, and from the lawe wherof he writeth vnto the ende of thys Chapter, that is a fredome to do good onelye with luſte, and to lyue well without compulcyon of the lawe: wherfore thys fredome is a ſpirituall fredome, whiche deſtoyeth [Page] not the lawe, but miniſtreth that whiche the lawe requyreth, and where▪ with the lawe is fulfylled: that is to vnderſtande, luſte and loue, wherwith the lawe is ſtylled and accuſeth vs no more, compelleth vs no more, nether hathe ought to craue of vs any more. Euen as though thou were in dette to an other man, and were not able to paye, two maner wayes myghteſt thou be lowſed. One waye, yf he woulde require nothyng of the, and breke thyne obligacion. An other waye, yf ſome other good man woulde paye for the, and geue the as much as thou myghteſt [...]ar [...]ſ [...]ie thyne obligacion with all. Of this wyſe hathe Chriſte made vs fre from the lawe, and therfore is this no wylde fleſhely libertie, that ſhoulde do nought, but that doeth all thinges, and is fre from the crauyng and decre of the lawe.

In the .vij. Chapter he confyrmeth the ſame with a ſimilytude of the ſtate of matrimony. As when the huſband dyeth, the wyfe is at her libertie, and the one looced and departed from the other, not that the woman ſhould not haue power to mary vnto an other man, but rather now fyrſt of all is ſhe fre, and hath power to mary vnto an other man, which ſhe coulde not do before, tyll ſhe was looced from her fyrſt houſband: Euen ſo are our conſciences bound and in daunger to the law vnder old Adam the fleſh, as long as he liueth in vs. For the law declareth that our hertes are bounde & that we cannot diſconſent from him. But when he is mortifyed and kylled by the ſpirite, then is the conſcience fre and at lybertye▪ not ſo that the conſcience ſhall nowe nought do, but now fyrſt of al cleueth vnto another, that is to were Chriſt, and bringeth forthe the frutes of lyfe. So [...]ow to be vnder the lawe, is not to be able to fulfyll the lawe, but to be detter to it, and not able to paye that whiche the lawe requyreth. And to be looce from the lawe, is to fulfyll it and to pay that which the lawe demaundeth, ſo that it can nowe hence forth are thee nought.

Conſequently Paul declareth more largely the nature of ſynne and of the lawe, how that thorow the lawe ſynne reuiueth, moueth hir ſelfe, and gathereth ſtrength. For the old man and corrupt nature, the more he is forboden and kepte vnder of the lawe, is the more offended and dyſpleaſed therewith, for as muche as he cannot paye that whiche is requyred of the lawe. For ſynne is his nature, and of hym ſelfe he cannot but ſynne. Therefore is the lawe death to him, torment and martyrdome. Not that the law is euill, but becauſe that the euyll nature cannot ſuffre that which is good, cannot abyde that the law ſhould require of him any good thinge. Lyke as a ſicke man cannot ſuffre that a man ſhould deſire of him to run, to lepe, and to do other dedes of an whole manne.

For whiche cauſe. S. Paul concludeth, that where the lawe is vnderſtande and perceaued of the beſte wiſe, there it doeth no more but vtter ſynne, and bring vs vnto the knowledge of our ſelues, and thereby kyll vs and make vs bonde vnto eternall damnacion, and detters of the euerlaſting wrathe of god, euen as he wel fealeth and vnderſtandeth whoſe conſcience is truely touched of the lawe. In ſuch daunger were we yer the law came, that we knewe not what ſynne ment, nether yet knewe we the wrathe of God vpon ſynners, tyll the lawe had vttered it. So ſeeſt thou that a man muſt haue ſome other thing, yea and a greater and a more myghty thinge then the lawe, to make hym ryghteous and ſafe. They that vnderſtande [Page] not the lawe on this wiſe, are blinde, and go to worke preſumptuouſly, ſuppoſyng to ſatiſfie the lawe with workes. For they knowe not that the lawe requireth a fre, a willinge, a luſty and a louynge hearte. Therfore they ſee not Moſes ryght in the face, the vayle hangeth betwene and hydeth hys face, ſo that they cannot beholde the glorye of hys countenaunce, how that the lawe is ſpirituall & requyreth the hearte. I may of myne owne ſtrength refraine that I do mine enemy no hurte, but to loue hī with al mine heart, and to put awaye wrathe cleane out of my mynde, can I not of myne owne ſtrength. I maye refuſe money of myne owne ſtrength, but to put awaye loue vnto riches out of myne hearte, can I not do of mine own ſtrength. To abſtayne from adultery as concerning the outward dede, can I do of myne owne ſtrength, but not to deſyre in mine hearte is as vnpoſſible vnto me as is to choſe whether I will honger or thurſt, and yet ſo the lawe requyreth. Wherfore of a mans owne ſtrength is the lawe neuer fulfilled, we muſte haue thereunto goddes fauoure, and hys ſpyryte, purchaſed by Chriſtes bloude.

Neuertheleſſe when I ſaye a man maye do many thynges outwardly clene againſte his hearte, we muſte vnderſtande that man is but dryuen of diuers appetites, and the greateſt appetite ouercommeth the leſſe and carieth the man awaye violently with her.

As when I deſire vengeaunce, and feare alſo the inconuenience that is lyke to folowe: yf feare be greater, I abſteyne, yf the appetite that deſireth vengeaunce be greater, I cannot but proſecute the dede, as we ſe by experience in many murtherers and theues: which though they bee brought into neuer ſo great perill of death, yet after they haue eſcaped, do euen the ſame againe. And commen wemen proſecute their luſtes, becauſe fear and ſhame are awaye, when other whiche haue the ſame appetites in theyr heartes, abſtayne at the leſtewaye outwardly, or worke ſecretly being ouercome of feare and of ſhame, and ſo lykewyſe is it of al other appetites.

Furthermore he declareth, how the ſpirite and the fleſh fight together in one manne, and maketh an enſample of him ſelfe, that we myght lerne to knowe that worke aright, I meane to kyll ſynne in oure ſelues. He calleth both the ſpirite and alſo the fleſh a lawe, becauſe that lyke as the nature of Goddes lawe is to dryue, to compell, and to craue, euen ſo the fleſhe dryueth compelleth, craueth, and rageth agaynſte the ſpirite, and will haue her luſtes ſatiſfied. On the other ſyde dryueth the ſpirite, cryeth, and fighteth agaynſte the fleſhe, and wyl haue his luſte ſatiſfied. And this ſtrife du [...]eth in vs, as longe as we lyue: in ſome more and in ſome leſſe, as the ſpirite or the fleſhe is ſtronger, and the very man his owne ſelfe is both ſpirite and the fleſh, which fyghteth with his owne ſelfe vntyll ſynne bee vtterly ſlaine and we all together ſpirituall.

In the .viij. Chapter he comforteth ſuch fighters that they diſpaire not becauſe of ſuche fleſh, either thinke y• they are leſſe in fauour with God. And he ſheweth how that the ſynne remaining in vs, hurteth not, for there is no daunger to them that are in Chriſte whiche walke not after the fleſhe, but fyght agaynſte it. And he expoundeth more largely what the nature of the fleſh and of the ſpirite is, and how the ſpirite cometh by Chriſte, which ſpirite maketh vs ſpyrituall, tameth, ſubdueth, and mortifieth the fleſhe, and [Page] certyfieth vs that we are neuertheleſſe the ſonnes of God, and alſo beloued though that ſynne rage neuer ſo moche in vs, ſo long as we folowe the ſpirite and fyght againſt ſynne to kyll and mortifye it. And becauſe nothynge is ſo good to the mortifiynge of the fleſhe, as the croſſe and tribulacion, he comforteth vs in our paſſions and affliccions, by the aſſiſtens of the ſpirite which maketh interceſſion to God for vs myghtely, with gronynges that paſſe mans vtteraunce, ſo that mans ſpeche cannot comprehende them, and with the mourning alſo of the creatures with vs, of greate deſire that they haue, that we were looced from ſynne and corrupcion of the fleſhe. So ſe we that theſe thre chapters, the .vj.vii.viij. do none other thing ſo muche as to dryue vs vnto the right worke of faithe, which is to kil the olde man and mortify the fleſhe.

In the .ix.x. and .xi. Chapter he treateth of Goddes predeſtinacion: whence it ſpringeth all together, whether we ſhall beleue or not beleue, be looced from ſynne or not bee looced. By whiche predeſtinacion oure iuſtifying and ſaluacion are clene taken out of oure handes, and put in the handes of God only, which thinge is moſte neceſſary of al. For we are ſo weake and ſo vncertaine, that if it ſtode in vs, there would of a truth no manne be ſaued: the deuyll no doute would deceaue vs. But now is God ſure that his predeſtinacion cannot deceaue him, nether can any man withſtande or let him, and therefore haue we hope and truſt agaynſt ſynne.

But here muſt a marke be ſet vnto thoſe vnquyet, buſye, and hie clyming ſpirites howe farre they ſhall go, whiche fyrſte of al bringe hither their hye reaſons and pregnant wyttes, and begyn fyrſt from an hye to ſerch the botomleſſe ſecretes of Goddes predeſtinacion, whether they bee predeſtinate or not. Theſe muſte nedes ether caſte them ſelues doune headlong into deſperacion, or elſe cōmit them ſelues to fre chaunce careleſſe. But folow thou the order of this epiſtle, and nooſell thy ſelfe with Chriſte, and lerne to vnderſtande what the lawe and the goſpell meane, and the office of both two, that thou mayeſt in the one knowe thy ſelfe, and how that thou haſt of thy ſelfe no ſtrength, but to ſinne: and in the other the grace of Chriſt. And then ſe thou fight agaynſte ſinne, and the fleſhe, as the .vii. fyrſt Chapters teache the. After that when thou art come to the .viij. Chapter, and arte vnder the croſſe and ſuffring of tribulacion, the neceſſitie of predeſtinacion will waxe ſwete, and thou ſhalt well fele how preciouſe a thinge it is. For except thou haue borne the croſſe of aduerſitie and temptacion, and haſte felte thy ſelfe brought vnto the very brymme of deſperacion, yea & vnto hell gates, thou canſt neuer medle with the ſentence of predeſtinacion without thine owne harme, and without ſecret wrathe and grudging inwardly agaynſt God, for otherwiſe it ſhal not be poſſible for the to thinke that God is righteous and iuſte. Therfore muſte Adam be well mortifyed and the fleſhely witte brought vtterly to nought, yer that thou mayeſt awaye with this thinge, and drynke ſo ſtronge wyne. Take hede therfore vnto thy ſelfe, that thou drinke not wyne, whyle thou art yet but a ſuklinge. For euery learnynge hath her tyme, meaſure and age, and in Chriſt is there a certayne chyldehod, in which a man muſt be content with mylke for a ſeaſon, vntil he waxe ſtronge, and growe vp vnto a perfecte manne in Chriſt, and be able to eate of more ſtrong meate.

[Page]In the .xii. Chap. he geueth exhortacion. For this maner obſerueth Paul in all his epiſtles, fyrſt he teacheth Chriſt and the faythe, then exhorteth he to good workes, and vnto contynuall mortifyinge of the fleſhe. So here teacheth he good workes in dede, and the true ſeruynge of God, and maketh al mē Prieſtes, to offre vp, not money, and beaſtes, as the maner was in the tyme of the lawe, but their owne bodyes, with kyllynge and mortifyinge of the luſtes of the fleſh. After that he deſcribeth the out warde conuerſacion of Chriſten men, how they ought to behaue them ſelues in ſpirituall thinges, how to teache, preach & rule in the congregacion of Chriſt, to ſerue one another, to ſuffre all thinges pacientlye, and to commyt the wr [...]ke and vengeaunce to God, in concluſyō how a Chriſten man ought to behaue him ſelfe vnto al men, to frende, to foo, or what ſoeuer he be. Theſe are the right workes of a Chriſten man whiche ſpringe out of faithe. For faythe kepeth not holy daye, nether ſuffereth anye man to be yd [...]e, wherſoeuer ſhe dwelleth.

In the .xiii. he teacheth to honour the worldly and temporall ſwearde. For though that mans lawe and ordinaunce make nor a man good before God, nether iuſtify hi in the hert, yet are they ordeyned for the furtheraūce of the commune welth, to mayntene peace, to puniſh the euyl and to defend the good. Therfore ought the good to honoure the temporall ſwerde, and to haue it in reuerence, though as concerning them ſelues, they nede it not, but woulde abſteyne from euyll of theyr owne accorde: yea and do good with out mās law, but by the law of the ſpirite which gouerneth the herte, and gideth it vnto all that is the wyll of God. Fynally he comprehendeth & knitteth vp all in loue. Loue of her owne nature beſtoweth al that ſhe hath, and euen her owne ſelfe on that whiche is loued. Thou nedeſt not to byd a kynd mother to be louyng vnto her only ſonne. Moche leſſe ſpirituall loue which hath eyes geuen her of God, neadeth mans lawe to teache her to do her dutye. And as in the begynnynge he dyd put forthe Chriſte as the cauſe and auctor of our ryghteweſnes and ſaluacion, euen ſo here ſetteth he him forth as an enſample to counterfayte, that as he hathe done to vs, euen ſo ſhulde we do one to another.

In the .xiiii. chapter he teacheth to deale ſoberly with the conſciences of the weake in the fayth, whiche vnderſtand not yet the libertye of Chriſte perfectly ynough, and to fauer them of Chriſten loue, and not to vſe the libertie of the fayth vnto hynderaunce, but vnto the furderaunce and edifyinge of the weake. For where ſuche conſyderacion is not, ther foloweth debate & deſpiſing of the Go [...]pell. It is better therfore to forbeare the weake a whyle, vntyll they waxe ſtronge, then that the learnynge of the Goſpell ſhould come al together vnderfote. And ſuch worke is the ſingular worke of loue, and where loue is perfecte, there muſt nedes be ſuch a reſpecte vnto the weake, a thynge that Chriſte commaunded and charged to be had aboue all thinges.

In the .xv. Chapter he ſetteth forthe Chriſte againe to be folowed, that we alſo by hys enſample, ſhoulde ſuffre other that are yet weake, as them that are fraile, open ſinners, vnlerned, vnexperte, and of lotheſome maners, and not to caſte them awaye forthwith: but to ſuffre them tyll they ware better: and exhorte them in the meane time. For ſo dealte Chriſt in the Goſpell [Page] and now dealeth with vs dayly, ſufferyng our vnperfectnes, weaknes, conuerſacion and maners, not yet faſſioned after the doctryne of the Goſpel, but ſmel of the fleſhe, yea & ſometime breake forth into outward dedes.

After that to conclude withal, he wyſheth them encreace of faith, peace, and ioye of conſcience, prayſeth them and committeth them to God, and magnifyeth his office and admyniſtracyon in the Goſpell, and ſoberly and with greate diſcrecion deſyreth ſuccoure and ayde of them for the poore ſaynctes of Ieruſalem, and it is al pure loue that he ſpeaketh or dealeth with al. So fynde we in this epiſtle plenteouſly, vnto the vttermoſt, whatſoeuer a Chriſten man or woman ought to know, that is to were, what the Lawe, the Goſpell, Synne, Grace, Faith, Righteouſnes, Chriſt, God, good workes, Loue, Hope, and the croſſe are, and euen wherein the pythe of all that pertayneth to the Chriſten fayth ſtandeth, and how a Chriſten manne ought to behaue him ſelfe vnto euery man, be he perfect or a ſynner, good or bad, ſtronge or weake, frende or foo, and in concluſion how to behaue oure ſelues both toward God and toward our ſelues alſo. And all thinges are profoundely groūded in the ſcriptures, and declared with enſamples of hī ſelf, of the fathers, & of the prophetes, that a man can here deſyre nomore.

Wherfore it appereth euydently, that Pauls mynde was to comprehende brefely in thys Epiſtle all the whole learnyng of Chriſtes Goſpell, and to prepare an introduccion vnto all the olde teſtamente. For without doute whoſoeuer hath this piſtle perfectly in his herte, the ſame hath the lyght and the effecte of the olde teſtamente with him: wherefore let euery man without excepcion exercyſe him ſelfe therin diligently, and recorde it nyght and daye continually, vntyll he be full acquaynted therwith.

The laſt Chapter is a chapter of recōmendaciō, wherin he yet mingleth a good monicion, that we ſhulde beware of the tradicions and doctryne of men, which begyle the ſimple with ſophiſtry, and lernynge that is not after the Goſpel, and drawe them from Chriſt, and nooſell them in weake and feble, and (as Paul calleth them in the piſtle to the Galathyans) in beggerly ceremonyes, for the entent that they would lyue in fatte paſtures and be in auctoritie, and be taken as Chriſt, yea and aboue Chriſte, and ſyt in the temple of God, that is to wit in the conſciences of mē, where God only, his worde, and his Chriſt ought to ſytte. Compare therfore all maner doctrine of men vnto the ſcripture, and ſe whether they agre or not. And commytte thy ſelfe whole and all together vnto Chriſte, and ſo ſhall he with his holy ſpirite and with all his fulnes dwell in thy ſoule.

The ſumme and whole cauſe of the wrytynge of thys epyſtle, is, to proue that a man is iuſtified by fayth onely: which propoſicion who ſoeuer denyeth, to him is not onely this epiſtle and al that Paul wryteth, but alſo the whole ſcripture ſo locked vp, that he ſhall neuer vnderſtande it to hys ſoules health. And to bringe a man to the vnderſtandinge and felynge that faith onely iuſtifyeth: Paul proueth that the whole nature of manne is ſo poiſoned and ſo corrupte, yea and ſo dead, concerning godly liuing or godly thinkinge, that it is impoſſible for her to kepe the lawe in the ſight of God: that it to ſaye, to loue it, and of loue and luſt to do it as naturally as a man eateth or drincketh: vntill ſhe be quickened again and healed thorow faith.

And by iuſtifying, vnderſtand none other thing then to be reconciled to [Page] God, & to be reſtored vnto his fauour, & to haue thy ſinnes forgeuen the. As whē I ſay God iuſtifieth vs, vnderſtād therby, that God for Chriſtes ſake, merites & deſeruinges only, receaueth vs vnto hys mercy, fauour & grace, & forgeueth vs our ſinnes. And when I ſay, Chriſt iuſtifieth vs, vnderſtand therby that Chriſt onely hath redemed vs, bought & deliuered vs out of the wrath of God & damnaciō, & hath with his workes only purchaſed vs the mercy, the fauour & grace of God, & the forgeuenes of our ſinnes. And whē I ſay that faith onely iuſtifieth, vnderſtand therby that faith & truſt in the truth of God & in the mercy promyſed vs for Chriſtes ſake, & for his deſeruing & workes only, doth quiet the cōſcience & certify her that our ſinnes be forgeuen & we in the fauour of God. Furthermore, ſet before thyne eyes Chriſtes workes & thine owne workes. Chriſtes workes only iuſtifie the, & make ſatiſfaccion for thy ſinne, and thyne owne workes not: that is to ſay, quieteth thy conſcyence, and make the ſure that thy ſynnes are forgeuen the, and not thine owne workes. For the promiſe of mercye is made the for Chriſtes workes ſake, & not for thine owne workes ſake. Wherfore ſeinge God hathe not promyſed that thyne owne workes ſhall ſaue the, therfore faithe in thine owne workes can neuer quyet thy conſcience nor certifie the before God (whē God cōmeth to iudge & to take a reconing) y• thy ſinnes are forgeuen the. Beyond all this, mine owne workes cā neuer ſatiſfie the law or pay her that I owe her. For I owe the law to loue her wt all mine heart, ſoule, power & might. Whiche thing to paye I am neuer able whyle I am compaſſed with fleſhe. No, I cannot once beginne to loue the lawe, excepte I be fyrſte ſure by fayth that God loueth me and forgeueth me.

Finallye that we ſaye fayth only iuſtifieth, ought to offende no man. For if this be trewe, that Chriſt only redemed vs, Chriſt only bare our ſynnes, made ſatiſfaccion for them & purchaſed vs the fauour of God, then muſt it nedes be true, that the truſt only in Chriſtes deferning & in the promyſes of God the father made vs for Chriſtes ſake, doth onely quiet the conſcience, & certifie her that the ſinnes are forgeuen. And when they ſay, a man muſt repent, forſake ſin, & haue a purpoſe to ſin no more as nye as he can, & loue the lawe of God: Ergo fayth alone iuſtifieth not. I aunſwere: that, & al like argumentes are nought, & like to this. I muſt repent & be forye, the Goſpel muſt be preached me, & I muſt beleue it, or els I cannot be partaker of the mercye which Chriſte hath deſerued for me: Ergo Chriſt only iuſtifieth me or not, Chriſt onely hathe not made ſatiſfaccion for my ſinnes. As this is a naughty argumēt, ſo is the other. Now go to reader, & according to the order of Paules wryting, euē ſo do thou. Fyrſt behold thy ſelfe diligētly in the lawe of God, & ſe there thy iuſt damnacion. Secondarely turne thyne eyes to Chriſte, and ſe there the exceading mercy of thy moſt kynde and louinge father. Thirdly remembre that Chriſte made not thys attonement that thou ſhouldeſt anger God againe: nether dyed he for thy ſynnes, that thou ſhouldeſt lyue ſtyll in them: nether clenſed he the, that thou ſhouldeſt retourne (as a ſwyne) vnto thyne olde puddell againe: but that thou ſhouldeſt be a newe creature, and lyue a newe lyfe after the will of God, and not of the fleſhe. And be diligent leaſt thorowe thine own negligence and vnthankfulnes, thou loſe this fauoure and mercy againe.

¶ Fare well.

The vvhole matier and argument of ſainct Paules Epiſtle to the Romaines by Era [...]mus of Roterodame.

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AL the beginnyng to make the matier more plaine, this ſhalbee briefely to declare the ſumme and contentes of this preſente Epiſtle. And fyrſt to beginne with the authors name, albeit I knowe that ſainct Hierome in his commentaries he wrote vpon the Epiſtle to Philemon, is of the minde, that Paul was fyrſt called Saule, and afterwarde called him ſelf Paule, in remēbraunce of the great and victorious acte, wherby he wonne vnto Chriſt Sergius Paule lieuetenaunt of Paphos in Cipres, as it is wryten in the .xiii. chapiter of the Actes of thapoſtles: And though againe I knowe that other ſome be of the mynde, that Paule for the tyme, wherin he liued vnder the Iewes lawe was called Saule, & that at the fyrſt beginnyng of his newe religion he chaunged his name: yet the one opinion ſemeth vnlikely, forſomuche as S. Luke in the chapiter before reherſed, (then Saule, vvhiche is alſo called paule, beyng full of the holy goſte) plainly by theſe wordes declareth that he had two names before Sergius Paules conuerſion: the other opinion ſemeth more vnlikely, as it appeareth, as well by that ſome els where, as eſpecially in the ſame chapiter euen at that tyme, when he preached Chriſtes goſpel, he is called Saule, the holy gooſte ſpeakyng theſe wordes, deuide me Barnabas and ſaule.

Me thinketh therfore, that Origens opinion is in this point nigher y• trueth. For as in the bookes of the olde teſtament we fynde ſome, whiche had diuers names, as for exāple, one in one place is called Idida, whiche in an other is called Salomon, likewyſe an other is in ſome place called Ozias, whom ſcripture elswhere calleth Azarias, & in the goſpel of Luke he is called Leui, whiche in his owne goſpel calleth him ſelfe Mathewe: ſo is it to be ſuppoſed that Paule had two names, though that in his Epiſtles he neuer vſeth to call him ſelfe Saule, but in euerye place Paule, peraduenture becauſe y• name of Paule was more familiar among them that he wrote vnto, I meane the Romaines and Grecians. Now is the Latine worde Saulus after like ſorte deriued out of this Hebrue worde Saul, as the Grecians fourme Ioſephus of Ioſeph. This name Paule to them that vnderſtande the Heorue toungue ſignifieth, marueilous, if we may be ſuffered to ſearche the interpretacion of a Latine or Greeke worde out of a ſtraunge lāguage, in whiche enterpriſe, albeit in other matiers ſainct Hierome ſemeth to be ſcrupulous, yet herein beareth he with him ſelfe, I wene, becauſe the matter is not earneſte, nor muche weightie. For in dede with the Grecians the name ſoundeth, quiet, & with the Latin menne litle, but Saul with the Hebrues, ſignifieth required, or if we geue [...]redence to ſainct Ambroſe, vnquietnes, & ſo doeth it ſignifie in deede as Ambroſe ſayth, but that is with y• Grecians only, by this worde Saulos. [Page] And this muche haue I ſayd of Paules name, more at large (I wene) thā the nature of an argument doeth wel beare. This epiſtle endited Paule, Tertius beyng his ſcribe, as Tertius him ſelfe at thende of the Epiſtle ſayth. And I tertius ſalute you alſo, vvhiche vvrote this epiſtle in the lorde. It appeareth that it was ſent to Rome frō Corinthe by Phebe a womā of Cenchris. Now is Cenchris the Corinthians porte, & ſtandeth not farre frō y• citie. And if any mā be deſirous to know the tyme, when it was wryten, to ſuche as weigh the matier diligently, it may ſeme wryten after bothe the epiſtles to the Corinthians (wherof ſome gather, that in it aboue other epiſtles are cōpriſed & taught the ful & perfite rules of Chriſtiā religion) & wryten aboute the ſame tyme that he had preached throughout the whole coūtrey of Achaia, wherin the citie of Corinthe ſtādeth, & alſo through the countrey of Macedonia borderyng nigh thervnto, euen vntil the coſte of Slauone, not only teachyng euery where Chriſtes goſpel in ſuche places where none of ye other Apoſtles els had been, but gatheryng alſo (as Peter warned him) money of his hearers for the reliefe of the poore people, made him ſelfe ready to repayre vnto Ieruſalem, & thence, after yt he had beſtowed that, whiche he had receiued, mynded to goe into Spayne, & by the way to go through Rome, & there to ſalute chriſtiā men, whoſe fayth & godlynes he had onely heard of in dede, & yet had he not ſene them. Their ſtate was ſomethyng vnlike the Galathians. For the Galathians beyng at the fyrſt well taught by ſainct Paule, were by fraude of falſe Apoſtles deceiued & brought backewarde to Iewiſhnes againe. The Romaines cōtrariwyſe beyng fyrſt miſſe taught & by falſe preachers deceiued, aſſone as they according to theyr wiſdome perceiued it, they amēded theyr fault, faſte & ſtedfaſtly after continuyng in ſuche a trade, as they well wyſt was good. In the infancie & fyrſt chyldhod of Chriſtes churche ſome there wer whiche thought that the grace promiſed by ye goſpel ſhould not foorthwt be preached vnto ye curſed Panymes geuen al to ye worſhippyng of idols & deuils, forſomuche as the ſame ſemed eſpecially piniſed to Abrahams poſteritee & ſtocke of the Iewes. Of this mynde it appeareth that ſainct Peter was, as whiche would not haue receiued the capitayne Cornelius into Chriſtes religion, had he not been warned by a viſion ſo to do. For whiche dede he was troubled at Ieruſalē, what tyme they, that of Iewes were conuerted to Chriſt, layde vnto his charge, that he had been in company among them, that wer not circumciſed. And likely it is, that ſome of them, whiche ſo accuſed Peter, were of thapoſtles them ſelfe. For in the xi. chapiter of the Actes ſo is it wryten: And the Apoſtles and brethren that were in Iurie, heard that the heathen had alſo receiued the worde of god. And when Peter was come vppe to Hieruſalem, they that were of the circumciſion, contended againſt him ſaiyng: why wentest thou in to ſuche as were not circumciſed, and diddeſt eate with them? Againe ſome there were of this mynde, which albeit thought not, that the Panyms ſhould from the felowſhip of the goſpel vtterly be excluded, yet thought they therwith alſo, that ſuche ſhould not be receiued, vnleſſe they wer like Iewes, circumciſed: as though it ſo were that Chriſt had nede of Moſes lawe, therby as appeareth laboryng to tranſpoſe and alter the glory of Chriſtes goſpel in [Page] to the glory of theyr owne nacion. Agreable with this is that whiche is wryten in the .xi. chapiter of thactes, when it is ſayd, that ſuche, as for the perſecucion enſewyng ſhortely vpon Stephens death were fledde into Phaenicia, Cipres, and Antioche, preached Chriſt to none, but to Jewes onely. Againe in the .xv. chapiter, certaine Jewes came to Antioche, whiche openly preached againſt Paule and Barnabas, that men were without hope of ſaluacion, if they were not, (as Moſes lawe teacheth) circumciſed. By meane whereo [...] there was luche a commocion ſtirred vp that it was by a commen counſail decreed and appointed, that Paule and Barnabas with theyr aduerſaries ſhould repayre vnto Ieruſalem, to the entent that there this contencion might by the Apoſtles and elders arbitrement be determined, where againe through the vehement and contencious labour of ſome, of ſuche ſpecially, as were of Phariſeis become chriſtians, of whiche ſecte Paule himſelf was too, there was called a coūſel of Apoſtles & elders, wherin by the authoritie of Peter & James it was decreed, that the Gentiles ſhould not be burdained with the obſeruaunces of Moſes lawe, but onely abſtaine from eatyng of ſtrangled beaſtes, from bloud, from fleſhe offered to idols, and from fornicacion, whiche pointes were for a tyme onely condeſcended vpon, by reaſon of the great and ſtubburne ſcrupuloſitie of the Iewes, as by this it doeth wel appeare, that we now ſee, that thre of them are in theſe dayes vtterly taken away and aboliſhed. Vpon this occaſion aroſe alſo y• notable and famouſe cōtencion at Antioche betwene Peter & Paule what tyme Paule the Gentiles Apoſtle ſeyng his flocke through Peters diſſemblyng to be in ieopardye reproued him openly, as himſelfe in the ſeconde chapiter of his epiſtle to the Galathians wryteth. Againe at Ieruſalem by the counſel of Iames to pourge the rumour than ſpread among the Iewes, for that he ſemed to drawe men backe frō Moſes law, he with other of his company ſhaued him ſelf, and beyng purified as the Iewes cuſtome was, made his oblacion in the temple, as Luke in the .xxi chapiter of thactes reherſeth. By the whiche place it appeareth, that Iames, albeit he before had enfraunchiſed the Gentiles, welnigh from the burdaine of Moſes lawe, abode ſtyll yet in this opinion, that the Iewes ſhould be bounde to the obſeruacion of the whole lawe, if it were for nothyng els, but to appeace ſuche as had not yet ſo far profited in the truth of the goſpel, that they could be content to deſpiſe theyr aunceſtres rites and vſages. For ſo ſpeaketh Iames: and all ſhall knowe, that thoſe thinges, whiche they haue heard concernyng the, are falſe: but that thou thyſelfe alſo walke [...]t and kepeſt the lawe.

And for the ſame cauſe (I wene) ſhaued he his head at Cenchris accordyng vnto his vowe, as appeareth in the .xviii. chapiter. And for like conſideracion cauſed he Timothe to be circumciſed, as we reade in the xvi. chapiter, whiche yet had in deede a Iewe to his mother, when that his father was a Gentile. Suche a difficultie was it to make of a Iewe a chriſtian.

This nacion beyonde all other hadde a ſpeciall vntowardnes, nor was there euer founde any, that more ſtiffely abode in theyr religion, as [Page] Ioſephus wryteth in his boke of the defence of the Iewes antiquitie. Moreouer as the Iewes were eſpecially hated of al people of the world, to of theyr ſyde abhorred they againe al other nacions, as vncleane, curſed, and deuiliſhe, ſo farrefoorth that they diſdained to talke with them, who thought alſo y• their temple was vtterly ſuſpended, if any vncircumciſed had entered there into. Suche proude lookes had they for a lytle ſkynnes paryng of.

Foraſmuche as therefore there was no likelyhode, that the Grecians and Romaines would receiue ſuche an odious lawe, and that the Iewes on theyr ſide helde on ſtyl, Paule fearyng leſt by ſuche deadly contencion and ſtrife a great parte of the fruite of the goſpel might periſhe & be loſt, leſt alſo the glory of Chriſt might by minglyng of Moſes name be darkned and defaced, in euery place ſpecially laboreth vtterly to abrogate & aboliſhe the ceremonies of the lawe, and to perſuade them that all aſſuraunce of attainyng ſaluacion is through Chriſt onely. And as he ſharpely, but yet louyngly, rebuketh the Galathians, for that they fell backe to Iewiſhnes againe: ſo doeth he prepare & fortifie the Romaines, leſt they might elswyſe vnware through falſe Apoſtles be ſnared, whō he wel wyſt, neuer ceaſſed, eftſones encouragyng thē ſtyl to continue in that doctrine, whiche they had once begunne heartely to enbrace and fauor.

There was at Rome a great noumbre of Iewes, whether they were brought thether by Pompeius Magnus who ſpoyled Hieruſalem, and made them captiues, orels whether it were becauſe the prouince of Iury appertained to the Romaines, it is vncertaine, but ſure it is that theyr ſuperſticion is by Horace, Iuuenale, and Senec oftymes reproued. With them alſo was Paule after his comyng to Rome muche troubled, as in the laſt chapiter of thactes of the Apoſtles it doeth plainely appeare. Paule therfore like a runnyng crafteſman with a wonderfull diſcrecion tempereth his tale betwene theſe two people, the Iewes (I ſay) and Gentiles, labouryng by all meanes poſſible to allure them vnto Chriſt, as muche as in them lay procuryng that noman at al ſhould periſhe to that capitaine, whoſe ſouldiar he was.

One whyle therfore chydeth he one ſorte, another whyle, another, and anone after againe comfortably encourageth them bothe. The Gentiles pride he abated, declaryng, that neither the lawe of nature, nor their Philoſophie, wherof they were ſo proude, auayled them ſo, but that they fell netheleſſe into all kyndes of miſchief. Checkyng againe and reprouyng the Iewes arrogant myndes, whiche through theyr affiaunce in the law had loſt the chiefe grounde therof, that is to wete, fayth in Ieſus Chriſt, he teacheth them, that the ceremonies of Moſes lawe are aboliſhed through the bright beames of the goſpell of Chriſt, whom the ſhadowes of the lawe rudely repreſented, with diuers other thynges, as the reſte of the ſabboth day, the diſpleaſure and paine of circumci [...]ion, the comyng about of the calendes, the holy dayes, whiche thriſe yerely came againe. [Page] theyr choyſe of meates, makyng foule agayne the bathes euerie daye, the boucherye of hurtles beaſtes, the religion of their temple, polluted with continuall ſlaughter of beaſtes, and that all theſe darke ſhadowes at the lyght of the truthe appearing vaniſhed awaye, and that ſuche onlye are Abrahams chyldren as expreſſe Abrahams fayth, that ſuche are the righte and trewe Iewes, as profeſſe Chriſtes name, and that they were verelye circumciſed, whoſe myndes were clenſed from filthy deſyers. That true iuſtice alſo & perfite bliſſe is equally gyuen to al people through the goſpell and onlye faythe in Chriſte wythoute helpe of the lawe, and that notwythſtandyng that ſaluacyon was ſpecially promyſed vnto the Iewes, yet was it ſo promyſed vnto them, that theyr owne Prophetes letted not to prophecye, that the ſame ſaluacion beyng refuſed by the Iewes, the preachyng of Chriſtes goſpell ſhould be ſpreade abrode among the Gentiles, that no man throughe Moyſes lawe, whom the Iewes carnally obſerued, obtayned ryghteouſnes, but throughe faythe, as he proueth as well by the example of Abraham, as alſo by diuerſe teſtimonies of the lawe. And after that when he hath by this meanes abated y• pryde of both partes, by taking away this theyr vayne confidences, in the profeſſion of the goſpel, he maketh them equalle in ſuche ſorte ioyous of the Gentiles ſaluacion, that yet lyke a tender father he bewayleth the blyndnes of hys owne countreye men, whome toward hym, alwayes he founde moſte ſpitefull, and ſo he doeth mitigate this matier, whyche was of it ſelfe harde, that he ſayeth, that all were not blynded: promiſyng that the tyme ſhould come, when they ſhould be of a better mynde, & amend, beyng through the faith of y• Gentiles prouoked ſo to do. And here by the way toucheth Paul manye highe & dyuerſe poyntes of doctrine, as of predeſtinacion, of foreknowleage, of vocaciō, of grace and merites, of fre wyll, of the vnſearcheable counſell of god, of the lawe of nature, of Moſes lawe, and of the law of ſynne. Lykewyſe herein are ſondrye allegories, as when he maketh two Adams, one in whome we are borne to dye, another in whome we be regenerate and borne agayne to lyue euerlaſtyngly, Whē he maketh alſo two men, an inwarde and an outwarde man, the inwarde obedient to the ſpyryte and reaſon: the outwarde, ſubiecte and thrall vnto luſtes & deſyers, of whyche two the fyrſte he calleth ſometyme the body or membres, ſometyme the fleaſhe, ſumtyme the lawe of ſynne, the other ſometime calleth he the ſpirite. When he alſo maketh two deathes, that is to wytte the deathe of the ſoule and of the bodye, and the thryde deathe, wherein we dye vnto ſynne, and ſynfull deſyres. And when he maketh three kyndes of lyfe, a bodyly lyfe, a ſpirituall lyfe, and a lyfe, wherin we lyue, eyther iuſtely or ſynfully. Agayne when he maketh two kyndes of bondage or libertie, one, wherewith we beyng made free from ſynne, lyue a godly lyfe, or els forſakyng ryghteouſnes we do ſeruyce to ſynne. And when he maketh two ſortes of Iewiſhenes, two kyndes of circumciſion, two degrees of Abrahās poſteritie, two partes of Moyſes lawe, one lyke vnto the body, carnall, another, whiche is ſpirituall, as it were the lyfe of the lawe.

[Page]Two baptiſmes alſo, of whiche the fyrſte is, when we at the fontſtone are waſhed frō oure olde ſynnes, the ſeconde is whē we renouncyng all worldly pleaſures dye with Chriſte. Two kyndes of buryinges, a bodely ſepuiture, wherin Chriſte laye thre dayes buried, and a ſpirituall, wherin we ſequeſtring and as it were withdrawyng our ſelues from worldly buſines do reſte in hym. Two maners of reſurreccion, the one paſte alreadie in Chriſte, and ſhall folowe in vs, the other, wherin we beyng quickened agayne from our death by ſinne, walke furthe from vertue to vertue, in this preſente lyfe, begynnyng the lyfe, which is without ende and death, aſmuche as in vs lyeth. Of righteouſnes alſo two kyndes, of god, yt is to ſaye, and man, of the iudgemente of God and manne, of a double prayſe, before God, and before manne. After al whiche pointes diſputed, he paſſeth ouer to a commen place belongyng to good maners, by the example of the partes in a mannes bodye, eſpeciallye exhortyng the Romaines to concorde, and becauſe peace and vnitie canne not be whereas pryde and malice raygneth, he beſecheth them with ready myndes, eche one to beare with other, and ſo to nouriſhe and mayntayne mutual loue and good wil. And deſyreth the Romaines for a ſeaſon to beare with the Iewes infirmitie, whiche by reaſon of long cuſtome in the lawe, was rooted in them, and on the other ſyde he requireth the Iewes, not to enuye at the Gentiles called to the grace of the goſpell, but rather with godly mynde to folow their fayth & chriſtiā libertie, wyllyng them, ſynce y• there is but one God of al, one Chriſte, one grace, & one rewarde to growe all into one bodye, & that none arrogantlye preſume and take vpon hym, but yf he haue anye gyfte, wherin he ſurmounteth other to applye the ſame to the helpe of his neighbour. This place handleth ſaincte Paule diuerſlye inſtructyng theim, howe they ſhould vſe themſelfe towarde ſuperſticious chriſtians, or as he calleth them, weake and feble, howe towarde theyr ſuperioures, & howe to their inferioures and felowes, towarde heathen princes and magiſtrates, after a ſorte yet doyng theyr duties, and to be ſhorte, howe they ſhould behaue themſelfe in proſperitie, and howe in aduerſitie. After whiche ſharpe monicion, he apeaſeth the matier with the Romaines prayſe, and auaunceth his authoritie, and doth them to witte, how muche more he had promoted the ghoſpell, than other, ſhewyng what a deſyer he hadde to ſee them, promiſing, that he woulde come thither, and what lette he had, and why he was compelled to differ it, prayſing the fre liberalitie of y• Macedonians and Corinthians beſtowed vpon the poore and deuoute people, couertlye, and as it wer with a reuerence prouokyng the Romaines to do the lyke. The laſte chapiter almoſte ſpendeth he in commendacions and yet this doth he not with names vnſauerly and at auenture heaped together, but with euery mannes prayſe maruaylouſly ioyned with hym.

Finally, becauſe he throughly knewe, aſwell the malapert wylynes of the falſe Apoſtles, as alſo the readie ſimplicitie of the Romaines, efteſones he biddeth them to beware of their fayre ſpeache.

[Page]Albeit moſte parte of matiers entreated of in this preſent epiſtle ſpecially apertayne to that tyme, wherin the churche beyng but young, ſecretly encreaſed, myngled with Iewes and Gentiles together, ſubiect than to heathen rulers, yet is there in euery place of it, ſomwhat, wherof holſome doctrine maye be learned, for this our preſent tyme neceſſarie, as to beware of ſuperſticion, the roote & originall of diſſencion, whiche hauyng a colourable apparence of godlynes, is to the ſame moſte repugnante and contrarie: herein alſo ſumwhat is there of the vayne aſſuraūce, whiche men haue in worldly wyſedome and in theyr owne actes and deſertes, and of the deſerte of fayth, of auoydyng hyghnes of mynde, of bearyng with ſumtimes the weakenes of ſuche, as are not yet fully learned, of nouryſhyng mutuall concorde, throughe eche ones diligent ſeruice towarde another, of ſuffering in ſome poyntes euyll rulers and vngodlye byſhoppes, leſte by reſiſtence the cōmen order myght be diſquieted & troubled, of ouercomyng euyll dedes with good and charitable meanes, to beware in iudgyng ſuch thynges, as belong not vnto vs: to take well in worth al ſuche thynges, as maye be done of a good minde, & with a right cōſciēce, to beware of craftie flaterie, wt ſuche other lyke pointes, wherwith this our cōmē lyfe is to ful. But as profitable as this epiſtle is, yet hath it aſmuche, or welnygh more difficultie, than profite, whiche principally happeneth for thre cauſes, either through the confoundyng of the right order of ſpeache, or els by reaſon of long ſentences not well hangyng together, or finallye, for that the ſame are oftetymes, as a mā maye ſaye, entriked or entangled, and not fully finiſhed but imperfect, ſo that therupon Origen expoundyng this epiſtle many tymes complayneth, here and there laboryng and wraſtlyng wt ſuche difficulties. Whether this happened throughe Tercius, which was ſainct Paules ſcribe, or els through Paule hymſelfe, or throughe the interpreter, let therin other men be iudges, certaynly Paule hymſelf confeſſeth his rudenes of ſpeache, albeit he denie, that he is ignoraunt, touching knowledge. And beſyde this, ſo far was he from ſekyng for ſuche piked ſpeache, as in any parte ſauered worldly curioſitie. y• he thought the ſame diligētly to be forborne & auoyded, leſte any parte of the glorie of Chriſtes croſſe myght therby be deminiſhed. And for this cauſe Origen thinketh it labour loſte for any man in his wrytinges to loke for eloquence. Hierome in ſome place graunteth, that he had the arte and craftie ſetting of wordes and ſentences together, & in ſome place denieth it agayne, ſaiyng & affirming plainly, y• his language was greatly corrupted, by the rude people of Cilicia, where he was brought vp. But Auſten out of Paules epiſtles gathereth floures and ornamentes of Rhetoricke. Yea and in the actes of the apoſtles he is called, chiefe capitaine of the vvorde, and in his fyrſt epiſtle to the Corinthians he ſayeth of hymſelfe, that he ſpake vvith languages aboue all other. And albeit (as ſainct Hierome ſayeth) at the ſame tyme all the Eaſte parte of the worlde vſed the Greke toungue, lykely yet is it, that as the frenche men had not ſuche puritie of the Latine ſpeache, as was vſed in the citie of Rome, ſo might there well be a great difference betwene one of Cilicia and another of Athens, ſpeakyng or wrytyng Greke.

[Page]Beſyde all theſe difficulties there is another, aryſyng through the Hebrue ſpeache, whoſe properties Paule almoſte in euery place vſeth, ſo wrytyng in Greke, that yet a man maye by his wrytyng know, that he was a Iewe. The ſecond cauſe of difficultie is through the darkenes of ſuche matiers, as cannot clearely be expreſſed, becauſe none other epiſtle is there more in tricate and entermedled with deeper priueye miſteries, inſomuche, that Paule hymſelfe ſometyme leauyng his purpoſed matier, is compelled to make exclamacion, and ſaye: O the deapnes of treaſures. Yea, & for the nonce ſometyme ſo toucheth he ſome miſteries, that he only ſheweth thē a far of, temperyng his oraciō accordyng to the tymes, and as theyr capacities ſerued, to whome he wrote. He lawe and knewe certayne thynges, whiche myghte be tolde to noman, knowyng well how farfurth his diſciples, had nede of lyght meate, as mylke is, or of ſtrong foode, & therwith alſo knew he the degrees of ages in Chriſte, and what was for euerie age meete. So dyd the apoſtle Peter alſo, when he ſhoulde preache to the rude people, Chriſte, whome without any mencion makyng of his godhed, he calleth a man. The thyrde cauſe of difficultie maketh (I weene) the often and ſoden chaunge of perſones, whyles he one whyle hath regard of the Iewes, ſpeakyng in their perſons, another while of the Gentiles, ſūtyme of bothe parties, nowe the ryght beleuers, and then the faythles, takyng vpon him ſumtyme the weake, ſumtyme the ſtrong perſones parte, ſumtyme of the godly, and ſumtyme of the vngodly. By meane wherof it cōmeth to paſſe, that the reader wandering vppe and downe, as it wer in wrenches, or (as ſome call it) in a miſmaſe diuerſly tournyng and wyndyng, neither ſeeth, where he came in, nor yet wel knoweth, which waye to go out. Inſomuche that Origen both truly, and properly (me ſeameth) lykeneth Paule to a man, which bryngeth his frende into a very riche princes palace, by tournyng of wayes & ſecrete chambers very doubtfull and cumberouſe, and ſheweth hym the great treaſures and heapes of goodes ſumwhat a farre of, and ſome thinges ſetteth before his iyen and would haue ſum thinges not ſene at all, oftetymes when he went in by one doore, he goeth out at another, ſo that the ſtraunger his frende maruayleth, whence he came, where he is, and whiche waye to get out. This knew alſo ſainct Peter in his ſeconde epiſtle, ſaying: that there wer in Paules epiſtles certayne pointes harde to be vnderſtanden, which the vnlearned, and vnſtable peruerted to theyr owne deſtruccion. Herein haue we, aſmuche as in vs laye, labored to exclude ſuche difficulties, ſauyng that ſumthynges ſo peculiarly belong to Paules toūgue, that in ſome places they could not be chaūged, of whiche ſorte theſe be, fayth, grace, the body, the fleſhe, the members, the ſpirite, the mynde, the ſence, to edifie, with ſuche other lyke, whiche as they ſhould not vtterly be chaūged, ſo haue we labored to molifie the hardnes of them, aſmuche as myght be. But now let vs heare Paule hymſelf ſpeakyng to the Romaynes, or rather in them more groſſely and playnlye to vs all.

The parapraſe vpon the Epiſtle of the Apoſtle ſainct Paule to the Romaines, by Deſ. Eraſmus of Roterodame.

[Page]

The firſt Chapiter.

The texte.

¶ Paule the ſeruaunt of Ieſus Chriſt, called to the office of an Apoſtle, put aparte for the goſpel of God, whiche he had promiſed afore by his prophetes in the holy ſcriptures of his ſonne, whiche was borne vnto him of the ſeede of Dauid after the fleaſhe: and hath bene declared to be the ſonne of god with power, after the ſpirit that ſanctifieth, ſynce the tyme that Ieſus Chriſt our lorde roſe againe from death, by whom we haue receiued grace & Apoſtleſhip, that obedience might be geuen vnto the fayth in his name among all heathen, of whoſe numbre you be the electe of Ieſus Chriſt.

PAule, euen I the very ſame, ſo becomen of Saule, that is to ſay, of an vnquiet perſon, a peacemaker of late ſubiect to Moſes lawe, now made fre therof, and becomen the ſeruaunt of Ieſus Chriſt, not like a falſe ſouldiar that falleth from his capitain or one that like a truant forgoeth his olde profeſſion, but called foorth to do this meſſage, & muche more to my cōtentacion deuided now, than at that tyme whā I was a mainteiner of the deuided Phariſaical ſecte, vpō an vngodly zeale, and light perſuaſion wanderyng out of the right way: now, and neuer before meete to be called by the ſurname of vnfained diuiſion, as one deuided and choſenPut aparte for y• goſpel. out by Chriſt him ſelf to labour and trauaile in a muche more weyghtie mat [...]er, to preache (I ſay) the ioyfull tidynges of God, whiche is no new found phātaſie, but promiſed many yeres ſynce in his owne prophecies, whiche remayne ſtill in bookes of no ſmal credence, but in ſuche as are of an holy and moſte vndoubted trueth of his ſonne, whiche was touchyng his frayle manhed, borne in tyme, of the ſeede of Dauid, and was neuertheleſſe declared to be the euerlaſtyng ſonne of God euerlaſtyng, by the holy gooſte, as well appeared bothe by diuerſe other profes, as mooſt [...] ſpecially, by that he ouercame death, and roſe againe from the dead, now becomen to al ſuche, as in him are borne againe, the prince and chiefe authour of reſurreccion, I meane Ieſus Chriſt our Lord, by whom we haue obtayned not onely ſuche fauer, as the kepyng of the lawe could not helpBy whō we haue receiued grace and Apoſtleſhip. &c. vs to, but alſo in ſuche ſorte to be his meſſagier, that as by other Apoſtles Chriſtes goſpel hath bene ſpread abroad among the Iewes, ſo may it by me likewyſe be ſet foorth among all heathens, whatſoeuer they be: not to trouble them with the burdaine of the lawe, but to make them yelde and ſubmit them ſelfes obediently to the doctrine of Chriſtes fayth, ſtedfaſtly cleauyng therto, not to the vaine wyſedome of Philoſophers: of whiche noumbre of heathens ye Romaines are alſo touchyng your nacion, but by adopcion & fatheryng called all to the right title of inheritaunce & ſurname of Ieſus Chriſt, whiche point I incidently geue you warnyng [Page] of, leſte either ſectes or names of countreys put you now at ſquare, whiche through a fauorable and gentle fatheryng, are now made one mans children.

The texte.

¶ To all you that be at Rome, beloued of God and called ſainctes, grace be with you, and peace from God our father, and from the Lord Ieſus Chriſt.

To al you therfore, as many as be at Rome, the dearely beloued children of God, and to ſuche, as from your former ſynful life are called to godlynes, grace and peace wyſhe I vnto you, not ſuche as the worlde cō monlyGrace be with you &c. wyſheth, but a ſubſtancial and a new grace, that is to wete, the fre gift of fayth taught by the goſpel perfectly iuſtifiyng: and by it through the vtter aboliſhement of al the offēces of your former life, a quiet peace of conſcience, and a ſtedfaſt peace and frendſhip with God, whiche twoo are neither gotten by any helpe of worldly wyſdome, nor yet by keapyng of Moſes lawe, but are obteined of al menne, by the free gifte of God the father, and his ſonne Ieſus Chriſt our Lord.

The texte.

Firſt verely I thanke my God through Ieſus Chriſt for you all, that your fayth is ſpoken of in all the worlde. For God is my wytnes, whom I ſerue with my ſpirite in the goſpel of his ſonne, that without ceaſyng I make mencion of you, praiyng alwayes in my prayers, beſechyng that by ſome meane, at laſte (one tyme or other) a proſperouſe iourney (by the wyl of god) might fortune me to cum vnto you. For I long to ſee you, [...] I might beſtowe among you ſome ſpiritual gifte to ſtrength you withal: that is, that I might haue conſolacion together with you, through the common fayth, whiche bothe ye and I haue.

And fyrſt of all, verely in all your names I rendre thankes to God the father, whiche through Chriſt his ſonne hath geuen you this, that ye, whiche heretofore wer faythles, are now through your fayth in great renoume in all the worlde, and muche ſpoken of. Whiche reporte certaynly for the loue I beare towarde you, can not be vnto me, but very pleaſant. For God the father is my wytnes, whom I now beyng deliuered from Moſes law, do ſeruice vnto, not with the groſſe and carnall ceremonies therof, but ſpiritually, by preachyng the gladſome tidynges of his ſonne (for this ſeruice pleaſeth him beſte) that alwayes and without ceaſyng I remembre you in my prayers: beſechyng his goodnes, if it maye by any meane be, that my long deſyre made vnto him may at laſt ous take effect, whiche is, that his pleaſure may be, I may proſperouſly and with a meryFor I loue to ſee you, that I might. &c. iourney cum to you. For ſurely a great longyng haue I to ſee you, not for any aduauntage of myne to be had for ſo doyng, but to beſtowe ſome gifte among you: not the groſſe gifte of Moſes lawe, but the ſpiritual gifte of Chriſt, to eſtabliſhe you more ſurely, in that ye haue already begunne: orels to ſpeake it better, that euery one of vs maye be to other comfortable, whyles I ſhalbe ioyfull for you fayth, and ye likewyſe agayne reioyce of myne, by meane wherof this wyll inſue, that bothe our faythes ſhal through mutual cōfortyng be more ayded and ſtrengthned. The cauſe why this hath not hitherto bene done, roſe not of me.

The texte.

[Page]

I would that ye ſhould knowe brethren, how that I haue often tymes purpoſed to cum vnto you: but haue bene leat hitherto, to haue alſo ſum fruite among you, as among other of the gētiles. I am debter bothe to the grekes & to the vngrekes, to the lerned, & to the vnlearned: ſo that (as muche as in me is) I am ready to preache the goſpel to you that are at Rome alſo. For I am not aſhamed of the goſpell of Chriſt, becauſe it is the power of God vnto ſaluacion to euery one that beleueth: to the Iewe firſt, and alſo to the gentile.

Muche rather aſſure your ſelfes (brethren) that oftētymes purpoſed I to ſee you, but vntil this tyme ſome one lette or other hath chaunced: that I could not, and for this cauſe deſired I ſo muche to ſee you, that I might among you alſo do ſum good, as I haue heretofore done among other nacions. Nor am I bounde to beſtowe this my labour of preachyng the goſpel, wherwith I am by God putte in truſte, peculiarly vpō this nacion or that, but as he is indifferently God of all the worlde, ſo is Chriſtes goſpel equally due to all people. I cal y• goſpel a meane, wherby a man is made righteous through fayth in Ieſus Chriſt the ſonne of God, whom the lawe promiſed, and in figure repreſented.

Debter therfore am I herein, not onely to the Grecians, but alſo toI am debter bothe to the grekes, and vngrekes. barbarous nacions, not to the learned and eloquente onely, but to the rude alſo and vnlearned, whoſoeuer he be, that renounceth it not, nor diſdayneth it. So that, aſmuche as in me is, I am in a ioyful readynes to preache the goſpell, euen vnto you alſo that are at Rome. No neither the maieſtie of thempier of Rome maketh me afrayde ſo to do, nor thinke I the preachyng of Chriſtes goſpel any ſuche thyng, wherof I ought toFor I am not aſhamed of the goſpel. be aſhamed. For as to the wicked and vnfaythfull the goſpell ſeameth a matier to be laughed at, and vaine: ſo whoſo beleueth it, to him it is the mightye power of God, effectual to ſaluacion, and perfecte quietyng of mennes cōſciences: whiche thynges neither Iewes tradicions, nor your Philoſophie, nor yet your dominion are able to bryng aboute. And albeit this mightie power of the goſpel be in like condicion auailable to al men, yet as Goddes pleaſure was, ſo for honoures ſake, fyrſt was it offered to the Iewes, after that ſtreight by the preachers of the goſpel, to be ſpread abroade among the grecians, and al other nacions of the worlde: to the ende, al men ſhould bothe knowledge their owne vnrighteouſnes, & alſo ſeeke to be made righteous by God, whither they be Engliſhmen, or Frenchemen. For farre is that man frō ſaluacion, whiche neither knoweth his owne diſeaſe, nor woteth where to ſeeke for remedy.

The texte.

¶ For by it is the righteouſnes of god opened from fayth to fayth. As it is writen, The iuſte ſhal liue by fayth.

And whereas before this tyme ſondrie men thought righteouſnes to ſtande in ſondrie pointes, now by preachyng of Chriſtes goſpel all men knowe righteouſnes, not of Moſes, (I ſay) but of God him ſelfe, whiche ſtandeth not in ſuperſticious worſhippyng of idolles, nor in Iewiſhe ceremonies, but is wonne by fayth, whiles men knowledge and conſent, [Page] that God nowe perfourmeth that, whiche he long ſynce by the mouth of his prophetes promiſed to do. Euen as Abacu [...] alſo prophecied, ſaying:Abacu [...], [...]. my righteous ſhal liue by fayth.

The texte.

For the wrath of God appeareth from heauen againſt all vngodlynes and vnrighteouſnes of men, whiche withhold the trueth in vnrighteouſnes: ſeyng that it, whiche may be knowen of God, is manifeſt among them, for God hath ſhewed it vnto thē. Yea his inuiſible thinges, (that is to ſay, his eternall power and godhead) are ſene, for aſmuche as they are vnderſtand by the workes from y• creacion of the world: ſo that they are without excuſe, becauſe that when they knewe God, they glorified him not as god, neither wer thankefull, but wa [...]ed full of vanities in their imaginacions, and they: foliſhe heart was blynded. When they coumpted them ſelues wyſe, they became fooles, and turned the glory of the immortal God, vnto an image, made not onely after the ſimilitude of a mortall man: but alſo of birdes, and foure footed beaſtes and crea [...]yng beaſtes. Wherfore God gaue them vppe to vncleanes through the luſtes of their owne heartes to defile their owne bodies among them ſelues: Whiche turned his trueth to a lye, and worſhipped and ſerued the thynges that be made, more then him that made them, whiche is bleſſed for euer and euer. Amen.

For wheras before this tyme all people in maner without al puniſhement and correccion, and as though God bare with and fauoured mens ſynnes, fell to miſchiefe, now declareth he openly by his ſonne ſent from heauen, that his wrath is for good cauſe ſette on fyer, and ready to take vengeaunce vpon al men, after what ſorte ſoeuer they be vngodly or vnrighteouſe, yea, euen vpon them, that to Moſes lawe are ſtraungers, becauſe the trueth in maner knowen vnto them, they applied not to godlyWhich withhold y• truthe [...]n vnrighteouſnes. &c. and vertuouſe conuerſacion, but helde on neuertheles in theyr ſynfull lyfe ſtyll, and becauſe alſo they knowyng muche more of God, than the rude and ignoraunt people, wer yet no leſſe deuiliſhe than the other. God in dede wholly and perfitely, as he is, can in no wyſe by mannes wytte be knowen, and yet aſmuche as by it might be vnderſtanden, men haue obtayned, albeit not ſo muche neither, without his great goodnes. For neuer had they gotten ſomuche, had not God opened it vnto them, as he in dede did, albeit not by the bookes of the prophetes, in whō men thought he onely ſpake vnto the Iewes, at leſtewyſe yet by the wonderfull creacion of this whole world.

For notwithſtandyng God him ſelfe can not be ſeen, yet is he by mans wytte knowen through beholdyng this worlde wrought ſo wonderfully, and gouerned alſo ſo meruailouſly. Wherof albeit a beginnyng there was, and hereafter an ende ſhal folowe, yet by the workemanſhippe of it is vnderſtanden the power of the maker, whiche neither hath beginnyng nor endyng, yea, and moreouer his godhead alſo, wherin he alwayes was in him ſelfe of moſte perfeccion, euen before the worlde was made, all whiche was by God done, becauſe they ſhould haue none excuſe left them to cloke theyr wickednes withal. For where they knewe well, that a GodBecauſe that whan they knew god. &c. there was, yet neither honoured they him as God, chiefe ruler and gouernoure of all, nor yet gaue him thankes, as to the geuer of al goodnes, whom doubtles they wer yet of dutie bounden to laude and praiſe for the [Page] ſame knowledge, wherof they wer ſo proude, but ſwellyng with the blaſt of vaynglory they became vayne, and wer in theyr imaginacions deceiued, theyr foliſhe vnderſtandynges alſo darkened with the miſtie cloude of arrogancie, and in that became vnlearned fooles, becauſe they boſted them ſelfe to be wiſe men and eloquent.

Marke nowe, into what blindnes and fooliſhenes they fel. TheyAnd as they regarded not to knowe God. &c. turned and counterfaited the maieſtie of God immortall, not onely after the image of a mortal man, but alſo after the image of byrdes, fourefooted beaſtes, and crepyng beaſtes. And in puniſhement of ſuche monſtrous honouryng of God, he ſuffered them ſo to runne on headlong, that they folowyng theyr owne deſyres fell to ſuche filthy vncleanes, that eche one of them abuſed and diſhonoured others bodyes, doyng ſhameful vilanie therunto. And ſurely well worthy wer they to fall into ſuche horrible ſynnes, that through pride ſo vnordrely and out of faſhion honoured God, whom they knewe, as whiche in ſteede of very god ſelfe, worſhipped a falſe maumet made with mannes hande, and frowardly ſtouped vnto creatures, worſhippyng them euen aboue him, that made all thynges, therin wrongful to God, to whom onely praiſe is to be geuen as onely among men worthy therof for euer.

Amen.

The texte.

Wherfore God gaue them vppe vnto ſhamefull luſtes. For euen their wemen did chaunge the naturall vſe, into that, whiche is againſt nature. And likewyſe alſo the menne lefte the natural vſe of the woman, and brent in their luſtes one with another, men with menne wrought filthynes, An [...] receiued to them ſelues the rewarde of their errour, as it was accordyng.

Through this meanes (I ſaye) God beyng diſpleaſed ſuffered them to runne furth headlong into all filthye and beaſtely luſtes. In ſomuche that not onely the menne, but alſo theyr women forgeatyng theyr kinde, chaunged the natural vſe of womans body into that, whiche is againſt nature, therin doubtles folowyng the men, whiche leauyng (as I ſayd) the natural vſe of women, brent in foule and abominable luſtes, one of them vpon an other, ſo that the male vpon his like committed deteſtable vncleanes. And after they had by ſuche vilanouſe wayes done iniurye and ſpyte to God, rewarde was geuen vnto them meete for ſuche madnes.

The texte.

¶ And as they regarded not to knowe God, euen ſo God deliuered them vp vnto a leude mynde, that they ſhould do thoſe thinges whiche wer not comely, beyng full of al vnrighteouſnes, fornicacion, wickednes, couetouſnes, maliciouſnes, ful of enuye, murder, debate, deceyte, euil condicioned, whiſperers, backbiters, haters of God, doers of wrong, proude, boſters, bringers vp of euil thinges, diſobedient to father and mother, without vnderſtandyng, couenaunt breakers, vnlouyng, truce breakers, vnmercifull. Whiche men though they knewe the righteouſnes of God (conſidered not) howe that they, whiche committe ſuche thynges, are worthy of death, not onely they that do the ſame, but alſo they whiche haue pleaſure in them, that do them.

For as they coulde neither be content to acknowledge and honoure [Page] God, whō they ſufficiētly knew, ſo againe God ſuffered them beyng blinded wt theyr owne darkenes to walke foorth in leudenes of minde, & that ſo farre, that they committed ſuche deteſtable actes, as beſeamed no reaſonable man to do, whiche wer elswyſeful of al naughtynes, fornicacion couetouſnes, wickednes, enuye, murder, debate, deceipte, maliciouſnes, euil cōdicioned, whiſperers, back biters, haters of God, doers of wrong, proude, boſters, bringers vp of miſchiefe, diſobedient to father and mother, without vnderſtādyng, inordinate, couenaunt breakers, vnlouyng trucebreakers, vnmerciful. Theſe people wheras they right well knewe,Whiche men though they knewe the righteouſnes of God. &c. that a God there is, & knowe alſo that he is exactly and in euerye point iuſte, ſo that it can not be auoyded, but that ſuche outragious offenders are worthy death: not onely do ſuche deedes thē ſelfe, but alſo conſentyng to other like doers, are to the vnlerned an occaſion of ſtumblyng & ruine

The .ii. Chapter.

The texte.

Therfore art thou inexcuſable, O man, whoſoeuer thou be that iudgeſt. For in that ſame wherin thou iudgeſt another thou condemneſt thy ſelfe. For thou that iudgeſt, doeſt euen the ſelf ſame thynges. But we are ſure, that the iudgement of God is accordyng to the trueth againſt thē whiche cōmit ſuche thinges. Thinkeſt thou this, O thou mā that iudgeſt them whiche do ſuche thynges, & doeſt euen the very ſame thy ſelf, that thou ſhalt eſcape the iudgement of God? Either diſpiſeſt thou the riches of his goodnes and pacience & long ſufferaunce, not knowyng that the kyndenes of God leadeth to repentaunce.

NOr maketh it ſo greatly for theyr excuſe to ſay, that wyſe men with wordes abhorre ſuche enormities: nor yet to allege, that the magiſtrates by the lawes inhibite and puniſhe them. For whatſoeuer a manne in the trade of his lyfe foloweth, the ſame thyng he approueth. Nothyng therefore haſt thou to excuſe thy ſelfe withal, whoſoeuer thou he, whiche winkyng at thyne owne faultes, condemneſt an other. But muche rather aſſure the, that whiles thou geueſt ſentence vpon an other, in ſo doyng thou condemneſt thy ſelfe: foraſmuche as thou takyng vpō the the office of a iudge, doeſt euen the ſame thynges, for whiche thou condemneſt another. And ſynce thou art in the ſame thyng faultie, that he is, ſurely whyles thou geueſt ſentence againſt him, therin pronounceſt thou ſentence againſt thy ſelfe. Men mayeſt thou deceiue, and theyr iudgementes eſcape parauenture, becauſe they vpon coniectures onely and likelyhodes geue ſentence, and are not able to ſee the ſecretes of mannes heart. But God whiche ſeeth, and knoweth all thynges, ſhall againſt all ſuche haynouſe offenders,But we are ſure that the iudgement of God. &c. as we before ſpoke of, geue ſentence of iuſte damnacion, not vpon any ſlender or apparent profe, but euen as the very trueth is.

What doeſt thou ſo farfoorth man, ſtande in thine owne phantaſie (I ſpeake to euery ſuche, as herein knoweth him ſelfe giltie) to thynke, whiles thou iudgeſt ſuche offenders, that thou canſt eſcape Goddes iudgemente [Page] thy ſelf, doyng as they do? and lookeſt thou to eſcape goddes handes, when the tranſgreſſor can not eſcape thyne? and to auoyde goddes ſē tence, when men can not auoyde thyne? What, doeth goddes ſufferaunceEither diſpiſeſt thou, thryches of his goodnes. put the in hope to eſcape vnpuniſhed? And is he for his exceadyng and bounteouſe goodnes, or his long bearyng with the in deferryng thy puniſhement, of the diſpiſed, as though he wer ſuche one, as woulde either wynke at offences, or fauored euyll dedes? Nor vnderſtandeſt thou, that this goddes long ſufferaunce ſhewed vpon the, putteth not offenders in hope of eſcapyng puniſhment, but fauorably leadeth the to penaunce & amendment, to the ende that vpon remembraunce of his great benefites towarde the, thou ſhouldeſt at laſte begyn for ſhame, with thy ſelfe to be diſpleaſed.

The texte.

But thou after thy ſtubbernes, and heart, that can not repent, heapeſt vnto thy ſelfe wrathe, agaynſt the daye of vengeaunce, when ſhall be opened the righteouſe iudgement of god, whiche wyl rewarde euery manne accordyng to his dedes, that is to ſaye, prayſe honoure, and immortalitie, to them whiche continewe in good doyng, and ſeeke immortalitie. But vnto them that are rebelles, and that dothe not obeye the truth, but folowe vnrighteouſnes, ſhall come indignation and wrath, tribulation and anguyſhe vpon the ſoule of euerie man, that doth euell: of the Iewe fyrſt, and alſo of the Gentile. [...]o euerie man that doeth good, ſhall come prayſe, and honoure, and peace, to the Iew firſt, and alſo to the Gentile. For there is no reſpecte of perſonnes with god, for whoſoeuer hath ſynned wythout the lawe, ſhall alſo peryſhe without lawe. And as many as haue ſynned in the lawe, ſhall be iudged by the lawe. For in the ſyght of god, they are not righteouſe, whiche heare the lawe: but the doers of the lawe ſhalbe iuſtified. For when the Gentiles, whiche haue not the lawe, doe of nature the thynges contayned in the lawe: then they hauyng not the lawe, are a lawe vnto themſelfes, whiche ſhewe the dedes of the lawe wrytten in theyr heartes: whyle theyr conſcience beareth wytnes vnto them, and alſo theyr thoughtes, accuſyng one another, or excuſyng at the daye, when the Lorde ſhall iudge the ſecretes of men by Ieſus Chriſte, accordyng to my goſpell.

But thou thy ſelfe tourneſt the goodnes of god towardes the, to the encreace of thy damnation. For whyles thou through ſuche a ſtubberne mynde, as canne by no meanes be mollified with repētaunce, refuſeſt and forſakeſt god prouokyng to y• amendment, nothyng els therin doeſt thou but procure, and laye vp the treaſure of goddes wrathe agaynſte the. And albeit the wrathe and vengeaunce of God be not nowe preſentlye ſeene and perceyued, yet ſhall it in tyme to come be founde, doubtles inAgaynſte the daye of vengeaunce. that fearefull daye, when without al fauour, ſynful people ſhall ſo muche more earneſtly be puniſhed, by how muche more ſtubbernlye, they refuſed goddes gentle callyng of them to amendement, and when before all the worlde the exacte ſentence of god ſhalbe opened, whiche ſhall neither erroniouſly nor parcially pronounce, as men are wont to doe, but as a moſt vprighte iudge, and one that knoweth all thinge, who ſhall, as mennes deſertes be, gyue rewarde, to ſome lyfe euerlaſtyng, to them (I ſaye) whiche hauyng a confidence in the promyſes of the ghoſpel, continewe ſtyll in godlye lyfe, withoute deſyre of tranſitorye [Page] thinges, or the vayne pleaſures of this preſent lyfe, but are deſirouſe of lyfe euerlaſtyng in heauen: for theyr ſhorte reproche here wyll he gyue glorie without ende: for deſpite ſuffered, honoure, and for not regardyng theyr temporall lyfe, immortalitie: to other agayne, whiche through frowarde rebellyon had rather obeye vnrighteouſnes and falſhed, than the truthe, rewarde ſhalbe gyuen meete for ſuche deſertes, without doubt the indignation and wrath of god, and therby tribulation and anguyſhe of mynde, whiche puniſhment ſhall indifferently be layed vpon all ſynfull offenders, but ſpecially vpon the Iewe and Gretian, to the ende that ſuch be fyrſte punyſhed, to whome god fyrſte offered his mercifull fauer: on the other ſyde, to euerie ſuche, as throughe fayth hath lyued godlye, ſhall prayſe, honour, peace, & glorie equally be gyuē, but to y• Iew firſt, thē to y• Gretian, & after that, to al other wylde and barbarouſe nations. For with god ther is of perſons no ſuche reſpect, as ther is among men ſyttyng in iudgement, but he is one to all men, and equally iuſte. Wherfore, whoſoeuer haue without the lawe ſynned, ſhall alſo without the condemnacionFor whoſoeuer hath ſinned without lawe, ſhall alſo. &c. of the lawe peryſhe: and ſuche ſhall by the lawe be iudged, as receyuing the lawe haue agaynſt the ſame tranſgreſſed. For in the ſyght of god to be coumpted for righteouſe, it is not ſufficient to haue ben onlye a hearer of the lawe, whiche I ſaye, becauſe thou that art a Iewe ſhouldeſt not by ſo thynkyng deceyue thy ſelf, but ſuche, as in workes and godly lyfe expreſſe and putte the lawe in vre, ſuche (I ſaye) and none elles ſhall by the iudgement of God be taken for righteouſe. God is ſuche one, as embraceth & maketh of good workes, albeit there be no law at al, and muche more abhorreth ſuche, as hauyng a lawe are not yet obedient therto, howbeit in dede no manne is there, that is vtterlye without a lawe. For when the Gentyles beyng without Moſes lawe euen by the courſe of nature do ſuche workes, as are by the lawe commaunded, notwithſtandyng they be not put in remembraunce ſo to do by the rules of Moſes lawe, yet are they to them ſelfe in ſtede of a lawe, as well appereth, by that in theyr lyfe they expreſſe the very ſubſtaunce therof, wrytē, not in tables, as the other was, but in theyr heartes, inſomuche that, whatſoeuer in the courte of iudgement amonge the Iewes is cuſtomablye wonte to be done the ſame is done in theyr heartes, whyles thy conſcience beareth wytnes either agaynſte the, or with the, and thy alteryng thoughtes either accuſe,Whan the the lorde ſhal iudge the ſecretes of mē. &c. or excuſe the. In tyme to come herafter by this lawe ſhall god iudge, in whiche daye that ſhalbe opened playnlye in the ſyghte of all men, whiche is nowe in mennes heartes ſecretly wrought, where he ſhal gyue ſentence▪ to whome nothing is vnknowen. But yet this iudgement, ſhall god execute by Chriſte his ſonne, for this preſente tyme our Lorde and ſauioure, whiche ſhall than be the iudge of all the worlde. And leſte anye ſhould thinke, that this I nowe tel you, is ſome fable or dreame, aſſure your ſelf, that it is a parte of the ghoſpell, whiche I preache vnto you.

The texte.

¶Beholde thou arte called a Iewe, and truſteſt in the lawe, and makeſt thy boaſte of God, and knoweſt his wyll, and alloweſt the thynges that be excellente, and arte infourmed by the lawe: and beleueſt, that thou thy ſelfe arte a guyde of the [Page] blynde, a lyght of them, which are in darkenes, an infourmer of them, whiche lacke diſcrecion, a teacher of the vnlearned, whiche haſt the enſample of knowledge, and of the truthe, by the lawe. Thou therfore whiche teacheſt an other, teacheſt not thy ſelfe. Thou preacheſt, a man ſhoulde not ſteale, yet thou ſtealeſt. Thou that ſayeſt, a man ſhoulde not commit aduoutrie, breakeſt wedlocke. Thou abhoreſt ymages, and yet robbeſt god of his honour. Thou that makeſt thy boſte of the lawe, through breakyng of the lawe diſhonoureſt god. For the name of god is euyll ſpoken of among the gentiles through you, as it is wrytten.

What cauſe then haſt thou, that arte a Iewe, to glorie of the lawe? Beholde, thou whiche to be called a Iewe thynkeſt it a great matier, and vpon the priuilege of the lawe gyuen vnto the by god bearyng thy ſelfe boldly, boſteſt that god is author of thy religion, whoſe mynde & pleaſure thou knoweſt by the holy wrytynges, whiche came from hym, whiche arte alſo infourmed by the lawe, ſo that not onlye thy ſelf art learned to knowe what is to be deſyred, what thynges are to be auoyded, & what is beſt to be done: but ſtandeſt alſo in a confidence, that thou art able to be guydeA light of thē whiche wander in darkenes. to ſuche, as are in blyndnes, & to gyue them lyght, which wander in darknes: that is, to be a teacher of the vnlearned, and an infourmer of them, y• lacke diſcreciō. Becauſe the lawe hath in the brought to paſſe to know the fourme and order of lyfe, and the rule of truthe, thinkeſt thou for this in the grace of the goſpel to be preferred before the Gentile? I thinke not ſo, but rather thynke that the knowledge of the lawe, wherof thou makeſte ſuche boſte, ſhal before the iudgement ſeate of god make thy matier worſe, vnles thou frame thy lyfe therafter. For the knowledge wherof thou makeſt ſuche boſte, ſhall ſharpely be layed to thy charge. Thou bragger vpō the lawe, what crakeſt thou? thou (I ſaye) whiche teacheſt an other, and teacheſt not thy ſelfe? whiche preacheſt, that a man ſhoulde not ſteale, and thy ſelfe doeſt commit robbery? whiche telleſt other, that aduoutrie muſte not be done, and thy ſelfe breakeſt wedlocke? whiche abhorreſt ydolatry, & thy ſelfe takeſt goddes honoure from hym? whiche among men crakeſt & glorieſt of the lawe gyuen vnto the by god, and by breaking the ſame, diſhonoureſt & ſhameſt god the author therof? tournyng y•, for which amōg other thou ſekeſt for glorie, to his reproche, to whō onely al prayſe is dewe. For this wyſe to do, what els is it, but as far as in the lyeth, to diſhonoure god, I ſaye, as farre as in the lyeth, for in dede vpon hym, no reproache atFor the name of god is euil ſpoken of among the Gē tyles. all falleth. Of ſuche, long ſynce complayned the holy prophetes of god, & namely Eſai and Ezechiel ſayinge, that through you the name of god is euyl ſpoken of, reuiled, and through your faulte coūpted reprocheful, euē among the Gentiles gyuen to ydolatrie, whyles ye boſtyng youre ſelfes vpon the tytle of god and his lawe, leade an vngodly lyfe.

The texte.

¶For circumciſion verelye auayleth, yf thou kepe the lawe. But yf thou be a breaker of the lawe, thy circumciſion is tourned to vncircumciſion. Therfore yf the vncircū ciſed kepe the right thynges contayned in the lawe, ſhall not his vncircumciſion be coū ted for circumciſion? And ſhall not vncircumciſion, whiche is by nature, (yf it kepe the lawe) iudge the, whiche beyng vnder the letter, and circūciſed, doeſt tranſgreſſe the law? He is not a Iewe, whiche is a Iewe outwarde: neither is it circumciſion, whiche is outward in the fleſhe, but he is a Iewe whiche is hyd within, and the circumciſion of the hearte is the true circumciſion, whiche conſiſteth in the ſpirite & not in the letter, whoſe prayſe is not of men, but of god.

[Page]For neyther is it ſufficient to be onely a Iewe borne, nor yet to be taken into theyr religion, but to that ende auayleth circumciſion, yf thou put that thyng in vre and practiſe, for whiche circumciſion was gyuen, & in trade of ly [...]e exerciſe that, whiche thou in ceremonies takeſte vpon the. But yf thou tranſgreſſe the lawe, thy circumciſion wyll nothyng auayle,But if thou be a breaker of the lawe, the circumciſion. &c. foraſmuche as before god, it is as though thou wer not circumciſed at al. Nowe then as thy circumciſion is tourned into vncircumciſion, excepte thou therwith kepe other rules of the lawe, whiche make to good manners: ſo ſhall the Gentile for lacke of circumciſion take no hurte, but before god be accoumpted for circumciſed, yf he beyng ignoraunte nor regardyng the ceremonies of the lawe, perfourme ſuche thynges wherin the whole perfetcion and ende of the lawe ſtandeth, that is to ſaye, pure and innocent lyfe, and haue therwith a ſure confidence in Chriſte, and be obedient vnto hym, whiche is the ende of the lawe. Yea I ſaye, the Gentile ſhall not only in this behalfe be in as good ſtate as thou arte, but be alſo ſet before the, & therin in better caſe, than thou arte, becauſe he knoweth not what circumciſion is, ſo that therfore his hurtles lyfe ſhal declare thy lyfe to be more damnable: foraſmuche as he not profeſſyng the lawe, in the order of his lyfe expreſſeth yet the ende and meanyng of the lawe, wheras thou lenyng exactly to the bare wordes and ſmall poyntes therof, profeſſing alſo the ſame with the marke of circumciſion, by refuſyng Chriſt breakeſt that, whiche in the law is chiefeſt. Before god, who iudgeth not men by bodely markes, but by theyr godlye myndes loſte haſt thou the name of a Iewe, onles thou lyue after thy profeſſion. For neyther is he Iewe, whiche beareth vpon hym a Iewyſhe outwarde marke,Neither is it circumciſion, whiche is outwarde in the fleſhe. &c. nor is he circumciſed, that hath a lytle ſkyn pared from his ſecret parte: but he, and none elles is a verye Iewe, whiche inwardly and in his conſcience is a Iewe, whome as god onlye regardeth: ſo therbye iudgeth he euery mā. To be briefe, he is circūciſed, whoſe heart is circumciſed, rather thā he, whoſe priuie mēber hath ſome parte pared of, nor truſteth ſomuche vpō the law grauē in ſtone, as vpon y• ſpiritual meanyng of it. For whoſe only fleſhe is circūciſed, among mē he may in dede glorie, that he is a Iew, but the very Iewe in dede is he, whoſe conſcience is pourged from ſynne, & hath wholly gyuen hymſelf to Chriſt which man: albeit among men be defrauded of his prayſe, yet doeth god acknowledge and approue hym, whoſe approbacion is perfite blyſſe and ſaluacion.

The .iii. Chapter.

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The texte▪

What preferment then hath the Iewe, or what auauntageth circūciſion? Surely very muche. For becauſe that vnto them wer committed the wordes of god. What then, though ſum of them did not beleue. Shall theyr vnbelefe make the promiſe of god with out effect God forbid. Let god be trewe, & euery man a lyar, as it is written: that thou myghteſt be iuſtified in thy ſayinges, and ouercum when thou art iudged.

BVt here ſome one wyll ſaye, yf the whole matier ſtande in godly lyfe, and hurtles maners ioyned with fayth in Chriſte, what preferment then hathWha [...] preferm [...]nt then. &c. the Iewe more, than the Gentile, or what aduauntageth circumciſion at al, yf faythe and godlye lyuyng make both the circumciſed I ſay, and the vncircumciſed equall? yea yf circumciſion make the Iewes matier worſe, yf he tranſgreſſe the law and offend? Truely, touchyng the free gyft of goddes grace offred by ye ghoſpell, no poynte better is the Iewes ſtate and condicion, than is the Gentiles. And yet in ſome conſideracion ſurely a great preeminence is it to be a Iewe borne. For herin fyrſt maye they lawfully glorie, that among all other nations vnto them onelye were delyuered the wordes of god, as it maye appere, eyther for that to them aboue other was committed the law and prophecies, or for that to them god only voucheſaued to ſpeake. Of whiche bothe, the fyrſt coulde not be without the great bounteouſnes of god, whome it pleaſed ſo to magnifie that nacion: and thē agayne muche more ſemeth he prepared to the faythe offered by the ghoſpell, whiche knoweth the promyſes of the lawe, and nygher is he to the truthe, whiche hath ſumwhat therof, albeit it be but a ſhadowe. For the knowledge of Moyſes lawe, and of the darke ſayinges of the Prophetes are, as it were a ſteppe onwarde, and a furtheraunce to the doctrine of Chriſtes ghoſpel. And albeit ſum of the Iewes beyng to muche ſtubbernely gyuen to theWhat then though ſum of them dyd not. &c. carnall letter of the lawe woulde not gyue credence to the ghoſpell, yet hurteth not theyr vnbelief, ſuche as vnfaynedly credit it. Shall the vnbelief of ſuche (thinke you) cauſe, that the faythfull promiſe of god ſhall not take effecte, ſo that he beyng therwith diſpleaſed wyl, (as men are comenly wont to do,) breake his promyſe, and diſapoynt all men of y•, which he hath equally and indifferently promyſed to euerie man? God forbid it ſhoulde be ſo: but rather looke ſurely, that god will with all men kepe his promiſe, ſauing: with ſuche, as refuſe to take his offer: whiche he doth, leſt any manne myght at any tyme reproue the fidelitie of the promyſe maker, and leſte it appere not ſufficiently that god is trew, and as he is trew in dede, and cannot lye, ſo is he ready to perfourme, whatſoeuer he promiſed, but falſehod and lying cum of men, which through theyr own faultes are of the promiſes of god diſapoynted. God, as he is faythful, ſo neither canne he be deceyued, nor deceyue: but man, in aſmuche as he is but manne, maye do bothe. That the promyſes of god ben moſte certayne, witneſſeth alſo the miſticall and heauenlye pſalme of Dauid, ſaying: To the intente thou in thy ſayinges myghteſte appeare righteouſe and trewe, and in dede ouercum, as often as menne ſhall accuſe [Page] the for ſuche one, as maketh vayne promiſes, falſely and leudly thynking with themſelf, that for myne offences ſake thou wylte not perfourme thy promiſe made to the ſtocke of Dauid. In dede I cannot denye, but that I well deſerued to be diſapoynted of thy promyſe, but yet muche matier maketh it, that thy fidelitie and truthe ſhoulde throughe my ſynnes be amōg men more commended and ſpoken of: as it wil, whē they ſhal ſee the holde on ſtyll, not chaungyng thy ſentence, notwithſtandyng all myne vnrighteouſnes.

The texte.

¶ But yf our vnrighteouſnes make the righteouſnes of god more excellent, what ſhall we ſaye? Is god vnrighteouſe, which taketh vengeaunce? I ſpeake after the manner of men: god forbid. For how then ſhall god iudge the world? for yf the truthe of god appeare more excellent through my ly vnto his prayſe, why am I hēcefurth iudged as a ſynner? And not rather (as men ſpeake euyll of vs, and as ſum affirme, that we ſaye) let vs do euell, that good maye cum therof: whoſe damnacion is iuſte.

But here ſum man with himſelf wyll peraduenture thynke this: yf by mennes vnrighteouſnes, the righteouſnes of god, be more aduaunced and ſet furthe, what ſhall we thynke? Shal we thynke god vnrighteouſe, and ſuche as would haue ſynne to continewe, that his iuſtice maye more clearly appere and be more prayſed? But now ſpeake I not in myne owne name, but in the name of vngodlye people. For god forbid, that any ſuche thought ſhoulde at any tyme enter into any good mannes mynde. YfFor if the trueth of god appere more excellent thorough my ly. god be vnrighteouſe, (as this reaſon ſemeth) how can he be hyghe iudge of this worlde? For yf this be goddes ordinaunce, that I ſhould be a ſinfull lyar, to the intent that through my lying his fidelitie & truthe might the better be knowen, & more ſet furth, and that my reprochefull lyfe alſo ſhould auaūce his glory, why is thē my ſinful lyfe layed vnto my charge? why thynk we not rather, as foule tounged people falſly reporte, takyng vs, as though we this ſayed: let vs do vnhappely, that good maye cum therof, yf that through out vnrighteouſnes the righteouſnes of God be more magnified and prayſed. But god kepe all good folke farre frō ſuche frantyke imaginacions. Al ſuche men for theyr vnbelefe are for iuſte and lawfull cauſes by goddes ſentence condemned. For as they can not laye to goddes charge the ſynnes, wherof themſelf be wylful workers, ſo thā kes ſhoulde there none be gyuen vnto them, yf god of his goodnes turne theyr offences to his glorie.

The texte.

What then, Are we better than they? No, in no wyſe. For we haue all redy proued, howe that bothe Iewes and Gentiles are all vnder ſyn, as it is written. There is none righteouſe, no not one, there is none that vnderſtandeth, there is none that ſeketh after god: they are all gone out of the waye, they are al vnprofitable, there is none that doth good, no not one. Theyr throte is an open ſepulchre, with theyr tongues they haue deceyued, the poyſon of aſpes is vnder their lyppes. Whoſe mouth is full of curſyng and bitternes. Theyr feet are ſwyft to ſhed bloude: Deſtruction and wretchednes are in theyr wayes, and the waye of peace haue they not knowen. There is no feare of god before theyr eyes.

But now agayne to our purpoſe what ſhall we ſaye? Are we, that are Iewes in better caſe, thā are y• paynyms? Not a whyt. I meane touching gods grace, promyſed by the goſpell, though that in the prerogatiue of the lawe gyuen vnto vs by God we ſeme to paſſe them. For nowe haue we already playnly proued, that both Iewes and Gētiles are all ſubiect and [Page] thral vnto ſynne. As for the gētiles, y• matier is more plaine, than can be denied. And y• the Iewes are in like caſe, theyr owne ſcriptures beare euidēt witnes. For in the .xiii. pſalme of Dauid this wyſe is it wryten: there is none righteous, none is there that vnderſtādeth or ſeketh for God, all are wandered out of the waye, and therewith alſo becomen vnprofitable, no man is there, that doeth well, (I ſay) not ſomuche as one. Againe in the .v. Pſalme: theyr ſhrote is an open ſepulchre, with theyr tonges haue they deceiued: the poyſon of ye ſerpent Aſpis is vnder theyr lippes. In the ix. Pſalme likewyſe, whoſe mouth is ful of bitternes and curſyng. With whiche teſtimonies the prophete Eſai agreyng, ſaieth: theyr fete are ſwift to ſhed bloud, deſtruccion and wretchednes are in theyr wayes, & the way of peace haue they not knowen, there is no feare of God before theyr yies.

The texte.

We know, that whatſoeuer thyng the lawe ſayeth, it ſayeth it to them, whiche are vnder the lawe, that all mouthes may be ſtopped, & that all the worlde may be ſubdued to God, becauſe that by the dedes of the law, there ſhal no fleſhe be iuſtified in his ſight For by the lawe cummeth the knowledge of ſynne.

Nor can we now cauel & ſay, that ſuche ſayinges touche not, ne belong to the Iewes, ſynce that whatſoeuer the lawe ſayeth, the ſame properly appertaineth vnto ſuche, as the ſame was geuen vnto, and are therfore to the ſame more bounden. All whiche was of God for none other purpoſe done, but generally to ſtoppe euerye mannes mouthe from proudeThat al mouthes may be ſtopped, and that all the worlde. &c. auauncyng of them ſelues: & eftſones to declare, that the whole worlde was endaungered to God, ſynce that, no not Moſes lawe carnally kept, was able to make any man righteous and innocent in the ſight of God, without whoſe commendacion among men to be accoumpted for righteous is but a vaine trifle. But here wyll ſome one ſay, if men by kepyng of the law become not righteous, what good doeth it? Certainly to this end auailed the lawe, that by it eche man knewe his faulte. And ſurely towarde the recouery of health no ſmal furtheraunce is it, if a man knowe his owne diſeaſe.

The texte.

But nowe is the righteouſnes of God declared without the lawe, foraſmuche as it is alowed by the teſtimony of the lawe and of the prophetes. The righteouſnes of God cōmeth by the fayth of Ieſus Chriſt, vnto all, and vpon all them, that beleue.

But as hitherto it ſpecially apperteined to the lawe to ſhewe menne theyr offences, whiche they before the lawe geuen knewe not ſo wel: ſo is there nowe by preachyng of the goſpel, a righteouſnes declared, whiche nedeth no helpe of Moſes lawe, whiche righteouſnes yet the lawe & prophecies ſpoke of before. A iuſtice (I ſay) there is declared, not of the law, but the iuſtice of God, to be obtained, neither by circūciſion, nor Iewiſhe ceremonies, but through fayth and a ſure truſt in Ieſus Chriſt, who alone geueth true and perfite iuſtice, not onely to the Iewes, or to any other ſpecial nacion, but without percialitie to all and euery man, whiche hath a ſure truſt and confidence in him.

The texte.

There is no differēce: for all haue ſinned, and are deſtitute of the glory of God: but are iuſtified freely by his grace through the redempcion, that is in Chriſt Ieſu, whom God hath ſette foorth to be the obteiner of mercye through fayth, by the meanes of his bloud, to declare his righteouſnes, in that he forgeueth the ſinnes that are paſſed, whiche God did ſuffre, to ſhewe at this tyme his righteouſnes, that he might be coumpted iuſte and the iuſtifier of him, whiche beleueth on Ieſus.

[Page]For as the diſeaſe is ſo general that all are this farre gone, that before God they can of theyr owne iuſtice nothyng glory: ſo muſt all of the ſame God, whom they haue offended, ſeke to be made righteous, whiche righteouſnes he geueth, not as wages due for kepyng of Moſes law, or of the lawe of nature either, but frely through the great mercy of God, procured not by Moſes, but by Ieſus Chriſt, by whoſe bloud we are redemed from the tyranny of ſynne. The Iewes as it cannot be denied, had in tymes paſt theyr mercy table, a ſhadowe and figure of that, whiche ſhouldWhō God hath [...]et f [...]rth to be the obteiner of mercy. &c. afterward folowe, but no we hath God declared Chriſt to be vnto all people the very propiciatory mercie table, and ſacrifice, to the entent that vpō diſpleaſure cōceiued fyrſt with our ſynnes, we might now be made at one with God, not by the bloud of beaſtes, as the Iewes wer, but by the moſt bleſſed bloud of Chriſt him ſelfe, whiche waſheth awaye the ſynnes of all men, therby declaryng his righteouſnes to al y• world, whiles he through his ſōne in ſuche ſorte forgeueth the ſinnes of our former life, y• he would yet haue vs nomore henſfoorth fal again vnto thē. Nor yet doeth he this becauſe men haue deſerued ſo much, but becauſe his ꝓ [...]iſe was ſo to do. Nor is it to be ſuppoſed, that God hath vntil this time ſuffred his people to runne at ryote out of his lawes & to continue in ſynne, either becauſe he wyſt not what they did, or fauoured theyr doynges, but rather in this tyme long before appoineted, to ſhewe his righteouſnes, that ſo it might clearely appeare, that he is both throughly and in all pointes righteous of him ſelf, and the onely author of our iuſtice, whiche he indifferētly geueth to al ſuche, as beleue the goſpel of Ieſus Chriſt.

The texte.

Where is then thy reioyſyng? It is excluded. By what lawe? Of workes? Nay: but by the lawe of fayth.

If this be ſo, (as it is) then anſwere thou me, whiche art a Iewe, where be thy crakes become? They are vndoubtedly taken from the, and diſpatched arte thou of them, ſynce the tyme that it hath pleaſed God, in the goſpel of Chriſt to make all nacions equal. For euen the very Gentiles haue now helth and ſaluacion offered vnto them. But then by what law I pray you, are they excluded? Are they excluded by the olde ceremonial lawe of Moſes? No not ſo, but by a newe lawe, ſuche as nothyng els requireth, but a liuyng fayth in the ſonne of God.

The texte.

Therfore we holde, that a man is iuſtified by fayth without the dedes of the lawe: Is he the God of the Iewes onely? Is he not alſo the God of the Gentiles? Yes, euen of the Gentiles alſo. For it is God onely whiche iuſtifieth the circumciſion that is of fayth, and vncircumciſion through fayth. Do we then deſtroy the lawe through fayth? God forbid. But we rather mainteine the lawe.

For we hold (as in dede the trueth is) that euery man may henſfoorth through fayth be made righteous, though he kepe not the workes & ceremonies of Moſes lawe. The lawe & righteouſnes therof peculiarly heretoforeTherfore we holde that a man. &c. appertained to the Iewes: but the benefite of Gods mercy offered by ye goſpel, God now generally offereth to al men. Is he (trowe ye) only God of y• Iewes? Is he not aſwel God alſo of the gentiles? Doubt there is none, but that he is God of al nacions, aſwel (I ſay) of the gentyles as of the Iewes. Then further, ſythe there is but one God ouer all, good reaſon is it, that his gifte be likewyſe commen to all. Whervpon it foloweth [Page] againe, that it is not one God, whiche iuſtifieth the circūciſed Iew, callyng him from his affiaunce in the lawe, whiche promiſeth a ſauiour, to the fayth of the goſpel, whiche perfourmeth the ſame, & another God whiche iuſtifieth the vncircumciſed paynym, by callyng him frō his idolatrie, to the ſame fayth: but it is euen one god, whiche worketh righteouſnes in bothe. But here wyll ſome Iewe ſay, what ſayeſt thou Paule? If through fayth (as thou ſayeſt) all thynges be geuē vs, then makeſt yu Do we then deſtroy the law through fayth, &c. Moſes lawe but a vaine thyng, & for none vſe & profite geuē to ye Iewes. God forbid. Rather ſo farre are we frō thaboliſhement or thappayryng of the authoritie of the lawe, that we muche more maintaine & eſtabliſhe it, whiles we preache & teache, that thing to be doen in dede, whiche y• law promiſed, & tel you of him, to whō as to a marke the lawe appointed & directed. Nor is that aboliſhed, whiche is chaūged for a better, nomore thē we ſay, that the floures are aboliſhed, when in theyr ſteade fallyng frō y• trees there groweth fruit, or when in ſteade of y• ſhadowe, there is placed a very body.

The .iiii. Chapter.

The texte.

What ſay we then, that Abraham our father (as pertainyng to the fleaſhe) did fynd? If Abrahā wer iuſtified by deedes, then hath he wherin to reioyce: but not with God. For what ſayeth the ſcripture? Abrahā beleued God, & it was coumpted vnto him for righteouſnes. To him that worketh, is the rewarde not rekened of fauoure, but of duety. To him that worketh not, but beleueth on him that iuſtifieth the vngodly, is his fayth coūpted for righteouſnes (accordyng to y• purpoſe of the grace of god) Euē as Dauid deſcribeth the bliſſedfulnes of that mā, vnto whō God imputeth righteouſnes with out dedes. Bleſſed are they whoſe vnrighteouſnes are forgeuen, and whoſe ſynnes are couered. Bleſſed is that man, to whom the lorde will not impute ſynne.

ANd yet if now any mā ſtubbernly maintein & defend the preſēt ſtate of Moſes lawe, groſſe & carnal as it is, & not onely defēd it▪ but alſo vpō a cōfidēce therin, put other in hope to be ſaued: Againſt him will I for exāple reherſe no meane Iewe, but euē Abrahā him ſelfe the firſt & chief of al the circumciſed, of whō as father & beginner of theyr ſtocke, the whole nacion of Iewes are wont ſpecially to crake & glory. And yet is Abrahā in very dede touching carnal kynred in ſuche ſorte father to the Iewes, that yet he is neuertheleſſe father to all ſuche as in fayth reſēble him, & are like vnto him, in thimage of ye ſoule, & not ſomuche in y• image of the body. As for circūciſion, (which as I ſayd) had his fyrſt beginnyng in Abrahā, was but a pledge & marke of al Moſes law, & as a mā may ſay, a ſpecial token wherby Iewes are knowen to be Iewes. Let vs now therfore cōſider what Abrahā gote, & that whiche he got, by what meanes he obtained it. That Abraham fyrſt was praiſed for a righteous mā, y• ſcriptures ſelf beare euidēt recorde. But now if he either through circumciſion, or by kepyng of ſuche other ceremonies, asIf Abraham wee iuſtified by dedes, thē hath he wherin to reioyce: but not with God. are in Moſes lawe preſcribed, wōne yt cōmendacion, than hath he in dede ſomewhat wherof to reioyce, & yet not before God, but before men. And why before men? Vndoubtedly, becauſe he gotte it through ſuche externe and bodily meanes, as menne vſe to iudge of. And why not before God? Certainly becauſe he obtained it not for his faythes ſake, wherby we are brought into y• fauer of God. But now ſo is it that Abrahā euen at Gods [Page] [...] [Page] [...] [Page] owne hand obtained the praiſe of righteouſnes. Whervpon it foloweth, that he got it, not by kepyng of any preſcripte ceremony of the lawe, but by that fayth, wherby all men both Iewes & Gentiles muſt now ſeke for like praiſe, I meane al ſuche, as are the true children of Abrahā. Nor require I, that ye ſhould herein beleue my wordes, vnleſſe the ſcriptures clerely & euidētly teſtify the ſame. In the .xv. chapiter of Geneſis, [...]o, thus is it written: Abrahā beleued God, & the ſame belief of his was vnto him coūpted for righteouſnes. To him had God promiſed an ofſpring, as plē tiful, as is the nūbre of ſtarres in the firmament, whiche yet was in ye caſe that both his wyfe was paſt child bearyng, & him ſelf had yet none heire. And yet vnlikely as it was without delay beleued he the promiſe maker, not cōſideryng the poſſibilitie of the thing, whiche was promiſed, but rather who was the promiſe maker, & for yt his ſure cōfidences ſake was he foorthwt coūpted righteous, not for his circūciſion, which he had not at y• time receiued, but for his faythes ſake, & was in dede ſo coūted, not before men, but before God, who was the onely witnes, when this myſtery was wrought: of whō this his fayth was coūted for righteouſnes, long before that he had done any good dedes (ſuche I meane) as are by Moſes lawe cōmaūded. Now that call we properly counted or taken for payed, whiche beyng not paied in very dede, is by y• ſpecial goodnes of him, that ſo taketh it, rekened for payed. Now then, if euen y• Patriarche Abrahā him ſelf was not for his circūciſions ſake coūpted righteous, but was lōg before his circumciſiō, for his faythes ſake accepted of God, why ſhould the Iewe in y• ceremonies of y• law put any affiaūce, to whō y• ſame was geuē but for a ſeaſon? And ſurely muche leſſe ſhould the gentiles therin haue any truſt, to whō the ſame was not geuē at all. For if vnto y• Iew ſubiectTo him that worketh, is the rewarde not reakened of fauer, but of duetie. &c. vnto the ceremonies of the law any reward be geuē for keping of them, y• ſemeth payed vnto him, as wages due by couenaunt, rather then geuē by any fauer & mercy of y• geuer, as of y• otherſide, if for trāgreſſion of y• law the ſame ſuffre puniſhmēt, wel worthy is he therof. For as y• ſeruaūt, whē he hath throughly finiſhed his taſke, he receiueth his wages: ſo if y• ſame forget to do his duetye, he is wt ſi [...]ipes and puniſhmēt ſharply corrected. But to the gētiles, to whō the ceremonies of the law are vnknowen, or to the Iewes either, whiche hauyng forſakē the bondage of the lawe are become chriſtian men, & worke no lōger now, as it wer by taſque, but vnfainedly & purely put theyr truſt in him, whiche frely geueth perfite iuſtice, euen to the wicked, al whoſe ſynnes he hath by his death taken away, to ſuche (I ſay) geueth fayth, as he did vnto Abrahā, whiche is, that they be accoūpted for righteous, not for kepyng of the lawe, but for theyr onely faythes ſake, whervnto no mā is cōpelled, but rather gētely prouoked & allured, whiche God doth to the entent that our fayth in Chriſt ſhould be a thyng of vs frely wrought, & of no cōpulſion, and that our deliueraūce through him, & reſtoryng of vs into the nūbre of righteous people ſhuld be a thyng of Gods fre gifte & mercy, & of no debte. To this purpoſe likewiſe maketh Dauid both kyng & prophete, the chiefe glory of the Iewes next after Abrahā, & in whō Chriſt thonly fountaine of our welth & ſaluacion was ſpecially promiſed vnto vs. For in his .xxxi. Pſalme deſcribeth he alſo this bleſſedfull ſtate of man, declared now by the goſpel, ſhewyng [Page] y• it is not geuē & receiued, as due vnto vs for the workes of Moſes law, but by the fre goodnes of God, wherby we are moued & drawen to beleue. Bleſſed are they (ſayeth he) whoſe vnrighteouſnes is forgeuen, & whoſeBleſſed are thei whoſe vnrighteouſnes is forgeuen. ſynnes are couered. Bleſſed is that mā to whō the Lorde wyll not impute ſynne. By whiche teſtimony ye ſe how vnrighteouſnes is forgeuen, done againſt Moſes lawe: And how alſo ſinnes done againſt y• lawe of nature are couered. Briefely ye heare & perceiue, that ſuche as through Chriſt haue attayned this bliſſeful ſtate, haue no kynd of ſinne layed vnto theyr charge, in al whiche ſaying yet of y• prophete there is of kepyng the lawe no mēcion made. Cauſe is there none therfore, though y• Iewes be neuer ſomuche deſcēded of theſe mens ſtocke, that they ſhould peculiarly chalenge as theyr owne, either the bliſſeful ſtate ſpoken of by Dauid, or the praiſe of righteouſnes geuē vnto Abrahā, excludyng the gentiles frō it.

The texte.

Came this bleſſednes then vpon the vncircumciſion, or vpon the circumciſion alſo? For we ſay, that fayth was rekened to Abraham for righteouſnes. Howe was it than rekened? When he was in the circumciſion? or when he was in the vncircumciſion? Not in the tyme of circumciſion: but when he was yet vncircumciſed. And he receiued the ſigne of circumciſion, as a ſeale of the righteouſnes of fayth, whiche he had yet beyng vncircumciſed: that he ſhould be the father of al them that beleue, though they be not circūciſed, that righteouſnes might be imputed to them alſo: and that he might be the father of circumciſion, not vnto them onely whiche came of the circumciſed, but vnto them alſo that walke in the ſteppes of the fayth, that was in our father Abrahā, before the tyme of circumciſion.

If it be reaſonable, let them anſwer me to this queſtion, whether this bleſſednes promiſed by God, only appertaine to ſuche as are circūciſed, & are therby boūde to y• law? or els to ſuche, as alſo are both ignorant what circūciſion is, and what the ceremonies of the lawe meane? Thus muche muſt they at the leſt graunt, y• Abrahā for his fayth was coumpted righteous. But by Abrahams title as fyrſt father and beginner of the Iewes ſtocke, muſt al his ofſpryng be eſtemed & coūpted for righteous. For an vnmete thyng is it, and againſt reaſon, that the neuewes ſhuld by other meanes chalēge any right, thā by ſuche wherby theyr fyrſt parēt was put in poſſeſſion. A knowen matier is it y• Abrahā was called righteous, but let thē then tel me for what cauſe was he ſo called? was it for paryng of aHow was it then rekened. lytle ſkynne frō y• fore parte of his yarde, or was it rather for his faythes ſake, without any cōſideracion had of circūciſion? To ſay that he for his Iewiſhe circumciſion, obtained the praiſe of a righteous man, cannot be defended, foraſmuche as at y• time when Abrahā was ſo coūpted, neither was he circumciſed, nor yet cōmaunded ſo to be. But long before that be leued [...]e that of his ſede Chriſt ſhould be borne,, through whom all nacions of the world ſhould obtaine this bleſſednes & fatherly praiſe of righteouſnes: & for this fayth of his was he coūted for righteous. After whiche tyme folowed circumciſion, not as a meane wherby to make him righteous,And he receiued the ſigne of circumciſion, as a ſeale. &c. but to be as a marke & token among men onely, & not before God, wherby the Iewes ſhould be knowen to be his children, whiche beyng not circumciſed beleued God, & yet vncircūciſed as he was, had through his onely fayth pleaſed God. If Abrahā had been fyrſt circumciſed & thā beleued, and ſo conſequently called righteous, then would it appeare ſome what, that this holy name of righteouſnes appertained onely to the circūciſed, but in him was it cōtrary, as whiche for his faythes ſake was [Page] by God pronounced righteous, before that he was circūciſed or cōmaunded ſo to be. And afterwarde enſued circūciſion, not as a meane to makeAnd he receiued the ſigne of circūciſion him righteous, for ſo was he alredy, but partely to be as a certain figure of the true circūciſion, y• is to ſay, of the pure & godly life, whiche ſhould afterwarde be in ſuche as would perfitely beleue in Chriſt, whiche kinde of circumciſion is not miniſtred with a ſharpe flynte ſtoone cuttyng of a lytle ſkynne frō the fore parte of the yarde, but wrought by the ſpirite of God, rootyng out of mens heartes all naughty deſyres, & partely alſo to be a certaine ſeale or bonde wherby Abraham ſhould of the promiſes be aſſured, whiche ſhould not yet foorthwt be accompliſhed in Iſaac, whiche onely figured Chriſt, but in due ſeaſon be perfourmed in y• ſonne of God, that ſo finally Abraham the fyrſt example of fayth, might be knowen to be the father vnto all ſuche, as would beleue in Chriſt (as he did) though they were not carnally circumciſed: that as his fayth was coumpted for righteouſnes, ſo ſhould the fayth of al ſuche as are the true and lawfully begotten children of Abraham, be of God likewyſe accepted. And by this alſo in ſuche ſorte knowen to be father to the gentiles, that yet the IewesThat he ſhould be the father of all t [...]em that beleue. are not excluded, if they for this onely ſtande not to muche in theyr owne phantaſie, becauſe they are lineally deſcended of the circūciſed Abrahams ſtocke, and haue nothyng els to proue theyr kynred by, but onely a bare bodely marke, but haue rather that fayth wherby he beyng not yet circū ciſed, was of God coūpted for righteous. For nothyng is there that to y• fathers maketh a ſurer profe that theyr childrē are theyr owne & lawfully begotten, than if they folowe theyr fathers vertues. And if it ſo be, that men vſe to diſenherite euen theyr owne children, deniyng that ſuche as growe out of kynde from the good condicions and maners of theyr aunceſters, are theyrs, ſurely muche more wyll God by like markes ſeauer baſtardes from his lawful children.

The texte.

For the promiſes (that he ſhould be the heire of the worlde) happened not to Abrahā or his ſede through the law, but through the righteouſnes of fayth. For if they whiche are of the lawe be heires, then is fayth but vayne, & the promiſe of none effect, becauſe the lawe cauſeth wrath. For where no lawe is, there is no tranſgreſſion. Therfore by fayth is the inheritaūce geuen, that it might come of fauoure, that the promiſe might be ſure to all the ſede: Not to them onely whiche are of the lawe, but to them alſo whiche are of the fayth of Abraham, whiche is the father of vs all (as it is written. I haue made the a father of many nacions) euen before God, whom he beleued, which reſtored the dead vnto life, and calleth thoſe thinges whiche be not, as though they were.

Now as Abrahā deſerued neither for kepyng of Moſes law, whiche was not at that tyme geuen, nor for his circumciſions ſake, whiche (as I before ſayd) he had not yet receiued, that God ſhould make him ſuche honorable promiſes, that is to wete, that the dominion of the whole worlde ſhuld by inheritaūce fal vnto him, or to his poſteritie, but through fayth wherby he deſerued to be called righteous: no more ſhuld the Iewes loke to enioye the ſayd right of Goddes promiſe, either by the onely title and right of circumciſion, or of the lawe either. A title (as ye knowe) can by none other wayes be conueied to poſteritie, than by ſuche as the fyrſt authour and beginner of the ſtocke came by it. For if the poſſeſſion and enheritaunce of the whole worlde promiſed vnto Abrahams poſteritie generally belong vnto the Iewes by the title of the lawe, ſo that they [Page] therby only becū heyres, thā is y• preachyng of Chriſtes faith, but a vayneFor yf they whiche are of the lawe, bee heyres, thā is faythe but vayne. &c. thing, than is gods promiſe of none effecte, ſynce it is certayne, y• through the benefite of the lawe, noman receyueth y• bleſſyng which god promyſed to Abrahā. Yea I ſaye ſo vnable is Moſes law to bryng men to this ioyfull & welthy ſtate, y• it rather worketh wrath & goddes diſpleaſure, whiles therby occaſion is miniſtred more greuouſly to offend hym, wheras faith contrarywyſe of y• wycked & vngodly maketh men righteous. For where offences are and diſpleaſures are borne, as it is with them, which are vnder the lawe, there is there for chyldren no inheritaunce dew. But nowe & yf any man aſke how the lawe rather worketh gods diſpleaſure & wrathe than righteouſnes, beholde, this wyſe it is. Experience ſheweth, that it is vnlawfull to condemne another man as gyltye, vnles by ſome law fyrſte made there be a penaltie of condēnacion proclamed and appoynted. But ſo was it that in Moſes lawe were there diuerſe thynges commaunded to be done or not done, as for example circumciſion, the Sabboth daye kepyng, feaſtes of the newe Moone, the differences of meates, touchyng of deade bodyes, of ſtrangled beaſtes, of bloude, of waſhynges, al which are of this ſorte that though we neuer ſo diligentlye obſerue them, yet make they vs not righteouſe, and yet is ſuche one as dothe in theſe offende, endaungered and ſubiecte to punyſhment. But now becauſe by this law no man is bounde, but ſuche as are Iewes, and foraſmuche as to Abraham was promyſed the enheritaunce of all nacions, well foloweth it, that by the ryght and kepyng of the carnal law, the promiſe of god can not be deriued into all nations, and then foloweth it that by fayth is this inheritaunce obteined, and goddes pleaſure is it ſhould ſo be, to thentent that men ſhould knowe, that it is a gyfte gyuen by goddes free mercy and fauour, and of no debte. And thus ſhall goddes faythful promyſe, wherbyTherfore by fayth is thinheritaunce geuen. &c. all Abrahams poſteritie is put in hope of this glorious ſtate, be certayne and effectuall. I call Abrahams poſteritie, not only ſuche, as by reaſon of one common lawe giuen vnto them are of one ſtocke, but rather all ſuche, as in fayth reſemble theyr fyrſt parentes. For more agreable vnto reaſon is it, y• ſpirituall kynrēd knytte together thorow fayth, wherby Abraham deſeruyng the promyſe became goddes frende, ſhould be a thyng muche more effectuall, then is any carnal kynred thorowe the lawe, who prouoketh both goddes diſpleaſure and alſo condemneth vs. A vayne crake is it therfore to ſaye as the Iewes do, that Abraham is onelye theyr father, when he is in very dede father to vs all, of what nation ſoeuer we be, ſo y• we humbly receyue and embrace Chriſtes goſpell. That this is true, god himſelfe in the .xvii. Chapiter of Geneſis witneſſeth, what time he encreaſed his name, and in ſtede of Abram callyng hym Abraham, ſayed: I haueI haue made the a father of manye nacions. &c. made the father of many naciōs. Certaine muſt that be, which god ſpake. But then yf Abraham be father to the circumciſed people and no mo, how ſtandeth it wt this, y• he is father of many nacions? Be in this perſwaded rather, y• as there are no more gods but one of al ſuche as truſt vpon him: ſo gods wyl & pleaſure was, y• Abrahā whiche was a figure of god, euen as Iſaac fygured Chriſt, ſhould be the father, not of this nation, or that only, but of all them whiche were by lyke fayth ioyned vnto hym.

Nor coulde Abraham in his belief be deceyued, becauſe he had a confidence [Page] in his promyſes, whiche was not only able to make the barayne to be fruytfull, but alſo to reſtore the deade to lyfe agayne: ſo farfurthe that when he was afterwarde commaunded to ſacrifice his only ſonne Iſaac,And calleth thoſe thynges, which be not, as thoughe they wer. in whome alone all the hope of his poſteritie reſted, yet nothyng doubted he of the fidelitie of the promiſe maker, by whom Abraham wel wyſt that his ſonne myght be reſtored to lyfe agayne, and knewe alſo that god was able to call into a parte of this bleſſed inheritaunce, ſuche thynges as in the cōmon opinion of men are vetterly nothing, as thoughe they wer ſomwhat. The Iewes iuge thēſelfes only to lyue and to be ſomewhat worth, abhorryng the Gētyles as vnmete for any good thyng, but to be abiectes: to whome yet more auayled the merciful and fauourable callyng of god, then carnall kynred auayled the Iewes.

The texte.

¶ Which Abrahā, contrarie to hope, beleued in hope y• he ſhould be y• father of many natiōs, accordyng to y•, which was ſpoken: Euē ſo ſhal thy ſeede be, as the ſtarres of heauē, and the ſande of the ſea And he faynted not in the fayth, nor yet conſidered his owne bodye, whiche was now deade, euen when he was almoſt an hundred yere olde: neither yet that Sara was paſte chyld bearyng He ſtaggared not at the promiſe of god through vnbelief, but became ſtrong in faythe, and gaue god the prayſe, beyng full certified, that he whiche had promyſed, the ſame was able alſo to make it good. And therfore was it reckened to hym for righteouſnes.

And in dede wel worthy was the ſtrong & conſtante fayth of that good olde man, to haue gods fauour, whiche vpō a truſt of goddes promiſe, inWhich Abraham contrary to hope beleued in hope. ſuche thynges cōceyued a ſure hope wherin by courſe of nature there was no hope to be cōceyued: in ſo doing aſwell knowleging the faythfulnes of god y• promiſe maker, as alſo his great & almighty power. And thoughe hymſelf was feble, and his wyfe lykewyſe paſſed temyng, yet nothyng doubted he, but that he ſhoulde be father of many nations, and the beginner of ſuche an infinite poſteritie, as is the number of ſterres in heauen, euen as god ſayde vnto hym, when he had broughte hym into the fieldes and ſhewed hym the firmament [...]et thycke & repleniſhed with ſterres, ſaying: As thou art not able to number theſe ſterres, [...]o ſhall thyne ofſpryng be innumerable. And albeit at that tyme the ſame promyſe by reaſō of his feble age ſemed neither apparent nor lyke to be trew, yet weake & feble as he was in bodely ſtrength, he faynted not in y• ſtrēgth of fayth, nor as miſtruſting people do, ſought for profes how theſe thinges myght be done or not done, nor cōſydered his dry & barayne body euē thē worne out, & not ableAccordyng to that, whiche was ſpoken, euen ſo ſhall thy ſeede be. to haue iſſue, as which was thē wel nighe an hundred yeares olde: nor yet conſydred his wyues age neither, whoſe floures by reaſon of age were dryed vp, ī ſuche ſort y• though himſelf had not ben paſt al ſtrēgth to beget a chylde, yet was ſhe paſſed chyld bearyng & vnable to cōceyue. No ſuche thyng (I ſaye) remēbred he, nothing miſtruſted he, nothing ſtaggered he, but ſurely & with al his heart leaning & truſtyng vnto y• promyſes of god (as ſtrong in fayth as he was in body weake, being in deſpayre of his own power,) conceiued a moſt ſure truſt vpon the power of him y• made the promyſe: and in al this matier chalengyng nothyng to hymſelfe as his own, gaue ouer the whole prayſe and glorie to god only, whome he by his ſure and conſtant fayth, both teſtified to be true of promiſe, as whiche woulde deceyue no man, & lykewyſe to be almightye, as whō he thoughte able to perfourme his promiſe were the ſame neuer ſomuche paſſyng all worldly ſtrength.

[Page]This is the glorie wherwith god is chieflye delighted, whiche nedeth no ſeruice of ours, and therfore, (as the ſcripture ſayeth) it was reckened vnto hym, for ryghteouſnes.

The texte.

¶ Neuertheleſſe it is not wrytten for hym onelye, that it was reckened to hym for ryghteouſnes: but alſo for vs, to whom it ſhalbe coumpted for ryghteouſnes, ſo that we beleue in hym, that raiſed vp Ieſus our Lorde from the dead: whiche was deliuered for our ſynnes, and was raiſed agyue for our iuſtification.

Nor is it to be ſuppoſed, that this was wryten onely for Abrahams ſake when it is ſayd, y• his faith was reckened vnto hym for righteouſnes for y• ſcripture laboreth not ſo muche for the auaūcemēt of Abrahās glory only but rather to gyue vs which are of Abrahās poſteritie, an example, wherbyNeuertheles it is not written for hym onlye. al the world might vnderſtande, that as Abraham, for his faythes ſake without healpe or ayde of the lawe obteyned before god to be coumpted for righteouſe: ſo ſhould none of vs by kepyng of the law only, thynke to haue the ſame. Abrahā thē was called righteouſe, becauſe he beleued god. And ſurely entry haue we none to ryghteouſnes, vnles we lykewiſe beleue in the ſame god, whiche to vs hath brought to paſſe in Ieſus Chriſt oure lorde, whome he rayſed from death to lyfe, euen that he promiſed to Abraham, in the fygure of Iſaac, therby declaryng that the fayth of Abraham was no vayne fayth, whiche beleued y• god was ſuche one, as coulde geue lyfe euen to the deade, & call agayne ſuche thinges, as are not, as thoughe they were. Let vs not therfore for our righteouſnes and cleannes of lyfe, thanke Moſes but Chriſt, whiche gaue hymſelfe to death to the entent he would freely through fayth forgyue our ſynnes, whiche alſo roſe agayne from death, to the entent we ſhoulde abſtayne from deadly ſynne, nor diſpleaſe hym, by committyng agayne ſuche thynges for which his pleaſure was to dye. He dyed (I ſaye) to kyll ſynne in vs, and roſe agayne from death to thentent that by hym fyrſt, dying to oure olde ſynnes, & ſo furthe with hym, and by hym, beyng brought and reſtored into a newe kynde of lyfe, we may hereafter lyue vnto y• ryghteouſnes, which we haue through his goodnes receyued.

The .v. Chapiter.

The texte.

Becauſe therfore y• we are iuſtified by fayth, we are at peace with god, through our lord Ieſus Chriſte: by whome alſo it chaunced vnto vs to be brought in through fayth, vnto this grace wherin we ſtande: & reioyſe in hope of the glorye of the chyldren of god, Not that only, but alſo we reioyſe in tribulatiō knowyng, y• tribulatiō bryngeth paciēce, pacience bringeth experience, experience bringeth hope, and hope maketh not aſhamed, for the loue of god is ſhed abrode in our heartes, by the holy ghoſt whiche is geuen vnto vs.

COnſyderyng that only ſyn cauſeth variaunce betwixt god and man, now are we certeynly at peace with god, becauſe that of wicked & ſynful people we are made ryghteous, &Becauſe therfore that we are iuſtified by fayth▪ we are at peace wt god. that neither by Moſes law, whiche rather encreaſed oure offēces nor for our workes, but as our father Abrahā was for oure faythes ſake reconciled vnto god y• father, whoſe frende alſo through fayth Abraham became, & that neither through Moſes, but through the only ſonne of god our lorde Ieſus Chriſt, which with his bloud waſhed away our offences, & by his death reconcilyng vs vnto god, beyng before y• tyme diſpleaſed with vs, ſo opened for vs an entrye, y• we through lyke fayth without either the lawe, or circumciſion mighte be brought into this grace of god promyſed by the ghoſpell.

[Page]In whiche fayth we ſtande ſtedfaſte, and not only ſtande with good wyll & couragiouſlye, but alſo reioyce not only becauſe we are at peace wt god but alſo for that we are pute in ſure hope, that through oure ſtedfaſtnes of fayth, we ſhal in tyme to come enioye the glorie of heauen. Nor enuye we the Iewes, through the glory of their circumciſion, and as we enuye them not, ſo miſlike we not our fayth, the brynger furthe of ſuche plentifull fruicte, nor yet repent we our glory, with hope wherof we for this preſent tyme are aduaunced & vnderpyght. Whiche glorie albeit it be ſuche, as cannot yet be ſeene, and thoughe without ſufferyng of aduerſities and troubles we attayne not therunto, yet euē the ſame troubles in the meane ſeaſon recken we a thyng to reioyce and glorye of, as whiche we ſuffer both to our hyghe prayſe, & are alſo ſuche, as open vnto vs the gate to life euerlaſting. For this new example hath Chriſt both geuē vs, & by him alſo taught are we this excellent doctrine, that by ſufferyng of tribulatiōs, the vertue of pacience is ſtrengthened: and as the fyer tryeth golde, ſo throughe pacience become we better tryed and proued both of god & man. Agayne the more tribulatiōs we ſuffer, the ſurer hope of rewarde ſtandeAnd reioyſe in hope of y• glorie of the chyldren of god. we in. Nor is it to be feared, leſte this hope myſſe & diſapoynt vs, & of our belief make vs aſhamed, before y• wicked people becauſe we haue euē now therof in hande a moſte ſure pledge and earneſt penye, whiche is the meruaylous and vnſpeakeable loue of god towarde vs, not onlye externally ſhewed vnto vs, but moſt plētifully printed in our heartes in manier cō pellyng vs to loue hym agayne wrought by the holy ghoſt, & in ſteade of the watryſhe letter of the lawe gyuen vnto vs as a gage, aſſuryng vs of his promiſe herafter ſurely to be perfourmed.

The texte.

For when we were yet weake, accordyng to the tyme, Chriſt dyed for vs, which wer vngodlye. Yet ſcarce wyl any man dye for a ryghteouſe man Peraduenture for a good man durſte a man dye. But god ſetteth but his loue towarde vs, ſeyng that whyle we were yet ſynners, according to the tyme, Chriſt dyed for vs Muche more then nowe we that are iuſtified by his bloude, ſhalbe ſaued from wrathe through hym.

For had not god of his great mercy ſingulerly loued and pitied vs. Ieſus Chriſt his only ſonne had neuer by the wyl of his father deſcendedFor when we were yet weake, accordyng to the tyme, Chriſte died for vs. into earth, nor haue taken oure mortall fleſhe vpon hym, and ſo haue dyed, namely, what tyme we were weake, thrall, and ſubiecte to beaſtlye deſyres, whiche were by the lawe more lyke to be prouoked, than to be brydel [...]d and ſuppreſſed. Bad yet as we then were, he loued vs in hope of ſaluacion, yea he loued vs beyng wycked people and deuilyſhe ydolaters, and ſo loued vs, that for our ſakes he wyllyngly ſuffered death, whiche was the greateſt, euident, and moſte ſinguler poynt of loue, that euer could be ſhewed. Among men ſcarcely ſhal any man fynde another ſo frendlye, as wyl for his good and wel deſeruyng frendes ſake ſuffer death: But to graunt that ſome ſuche maye ſome where be founde, as for his approued frende wyl paraduenture be contented to dye, yet hath god ſhewed an example paſſyng all examples of ſuche earthly loues, whom it pleaſed euen for wycked and vnworthy perſons to delyuer his onlye ſonne to death. Now if god haue for vs beyng wycked people and offenders done thus muche, how muche rather wyl he do for vs beyng nowe purged, chaſtiſed, [Page] and by the bloud of his ſonne, reconciled vnto hym, that we through ſinne fall no more into his diſpleaſure, and therby ſtande in ieopardy of more greuouſe dānation not only for our ſynful lyfe, but alſo becauſe we ſhould then be vnthankefull. Chriſte dyed for vs but for a ſeaſon, but he roſe agayn for euer. And as he dyed for vs, ſo aroſe he agayne for our ſakes.

The texte.

¶ For yf when we were enemies, we were reconciled to god by the deathe of his ſonne, muche more, ſeyng we are reconciled, we ſhalbe preſerued by his lyfe. Not onlye this, but we alſo ioye in god by the meanes of oure lorde Ieſus Chriſte, by whome we haue nowe obtayned the attonement.

Now and yf by his death he haue this muche done for vs, that where as before that tyme god was with vs highly offended and diſpleaſed, we haue hym nowe gratiouſe and merciful, muche rather ſhal we ſo through his lyfe be preſerued, that we nomore fall into his diſpleaſure. By his death deliuered are we from ſynne, his lyfe ſhal preſerue vs in innocēcie, his death hath delyuered vs from the power of the deuill, his lyfe ſhall towarde vs continew the loue of his father. Theſe are ſuche euident ſygnesNot onelye this, but we alſo ioye in god. &c. of goddes loue towarde vs, that they not only put vs in a quyet aſſuraunce, and in a ſure hope to be ſaued from the vengeaūce of god to come, but alſo gyue vs a luſtye courage, euen to glorie not of oure deſeartes. but with thankes geuyng to god the father, through whoſe bountefull mercy we haue receyued this welthy ſtate, promyſed by hym to be geuen vnto vs, neither for the lawes, nor for circumciſions ſake, but through Ieſus Chriſt his ſonne, by whoſe meanes we are reſtored into his fauour agayne, to thentent that for all this benefite, thankes ſhould be gyuen to noman, but to god hymſelf and to his only ſonne. Al whiche was done by the meruaylous & ſecrete counſel of god, to the ende, y• the waye & meanes of oure reſtoryng ſhoulde agree with the waye of oure damnation.

The texte.

Wherfore▪ as by one man ſyn entred in the worlde, and death by the meanes of ſyn: euen ſo death alſo went ouer al men, inſomuche as all men ſynned. For euen vnto the law was ſyn in the worlde, but ſynne is not imputed where there is no lawe, neuertheleſſe death raigned from Adam to Moſes, euen ouer thē alſo, that had not ſynned with lyke tranſgreſſiō as dyd Adam, which beareth the ſimilitude of hym, that was to come.

Wherfore as by Adam, whiche fyrſte tranſgreſſed the commaundemente of god, ſynne entred into the worlde, and by the meanes of ſynne,wherfore, as by one man▪ ſyn entred in to the world. death, becauſe ſyn is, as it were the poyſon of mannes ſoule, by whoſe occaſion ſynne, whiche had his begynning in the fyrſt of our ſtocke, iſſued furthe into all his poſteritie, whyles eche man folowed the exāple of their fyrſt parente: ſo through Chriſte alone, in whome by fayth al are borne agayne, we receyue innocencie, and therwyth lyfe: whiche bleſſednes lykewyſe hauyng his begynnyng in one fyrſt and new authour of generaciō, Chriſte, is ſpread abrode amonge all them, whiche are throughe faythe knyt vnto hym, and in hurtleſſe lyfe folowe his ſteppes. But when ſynne had once ouergone the world, and poyſoned all mankynde, ſuche was the ſtrength therof, that it coulde by no meanes, neyther by the lawe of nature, nor yet by Moſes lawe be vanquyſhed, ſo that by the lawe nothyng was done but that ſuche as hadde offended, knewe that they were gylty and worthy of damnation. For as to chyldren, in whō the lawe of nature hath no place, by reaſon of theyr tēder age not able as yet to diſcerne, [Page] what is good, and what is not, ſyn is not yet imputed, no more wasBut ſynne is not imputed, where ther [...] is no lawe. it layde vnto the Paynyms charge, yf they ought dyd agaynſt Moyſes lawe. Therfore before the lawe gyuen, whiche ſhewed men theyr ſynnes, by reaſon of the law of nature the world in dede was not vtterly without ſynne, but yet bare men at that tyme with themſelfes: and as it wer without correctiō fell to all licenciouſnes, as though they had ben vtterly lawles. Foraſmuche as therfore he was not yet comen, whiche ſhould take awaye the ſynnes of the world, and vanquyſhe the tyrannye of death, death which enteryng through Adams offence raygned without any reſiſtence, euen vpon them alſo whiche had not maliciouſly offended agaynſt the cō maundement of god, as Adam dyd, which euen than bare the ymage and fygure of Chriſt, whiche ſhould come lōg after, and yet meane I not, that he is in euery poynte vnto Chriſte lyke, but that he in ſome poyntes bare the ymage of Chriſt. In this poynt lyke, that both were the begynners of a generation, the one of an earthly, the other of an heauenly. In this lyke alſo, that a certayne thyng is frome both begynners deriued into theyr poſterities, but the difference is, that from the earthly Adam was the begynnyng of vnrighteouſnes and ſynne, but by the heauenly Adam is gyuen all grace and goodnes.

The texte.

But the gifte is not like as the ſynne. F [...] if through the ſynne of one, many be dead, muche more plenteous vpon many was the grace of God and gift by grace whiche was gyuen by one man Ieſus Chriſt.

But now as theſe two are partely like: ſo wer they not equal. For beſides that elswyſe of it ſelfe it is a thing more effectual to ſaue then to deſtroy,But the gifte is not lyke as the ſynne. muche more ſtrong and mightye is Chriſt to ſaue, then was Adam to condempne, ſo that muche more effectual is Chriſtes obedience to geue life, then was the trāſgreſſion of Adam to worke death, ſo that in all pointes Chriſtes goodnes ouerwaigheth the offence of Adam, which thyng I moniſhe you of and ſay, leſte any man might thynke the ſynne of our fyrſt parent to be ſo outragious, that he ſhould diſpaire of his reſtoryng again to ſaluacion. For it one mannes ſynne was of ſuche power, that it made ſo great a numbre of people thral vnto death, of muche more power, plentyfulnes & more general ſhal the benefite of God be and his mercyful gift which he hath gynē vs by one man lykewyſe, I meane Ieſus Chriſt y• author of godly and innocent lyfe, by whome he hath not onely taken awaye the tyranny of death and ſyn, but hath alſo in ſteade of ſyn gyuen righteouſnes, and in the ſteade of the tyranny of death, the kyngdō of life, ſo that the offēce of Adam through the great mercy of god, tourned to our weale and aduauntage.

The texte.

¶ And the gyfte is not ouer one ſynne: as death came through one ſinne of one, that ſynned. For damnation came of one ſynne vnto condemnation: but the gyfte came to iuſtifie from many ſynnes. For yf by the ſynne of one, death raigned by the meanes of one, muche more they (whiche receaue aboundaunce of grace & of the gyft of righteouſnes) ſhall raigne in lyfe by the meanes of one (that is to ſaye) Ieſus Chriſte.

Agayne thoughe throughe Adams onlye offence damnation entred, and through innocēt Chriſte, ſaluation: yet is not one equal to another. For in ſuche ſorte had damnacion her begynnyng, that the ſynne of one man iſſued into al his poſteritie, by meane wherof it might in continuaūce [Page] of tyme, at the laſt haue made the whole world thrall to ſynne: but y• benefite of god cōtrarywyſe is in ſuche ſorte gyuen, y• the ſinnes of al the world then gathered together, and growen ſtrong are at once by Chriſtes death wyped awaye, and not only ſo, but alſo righteouſnes is gyuen. And therforeFor if by the ſynne of one death raigned by y• meanes of one, muche more. &c. albeit the ſynne of onlye one man had ſuche a power, that it brought all men vnder the tyranny of death, ſo that all ſuche as had offended, as Adam did, could not be, but vnder the ſame yoke, that he was, yet muche more receaue we through the bountifull and ouer flowyng mercy of god, whiche is, that all ſuche as folowyng the example of Chriſt, liue iuſtlye & innocently, ſhall not only be free from the tyranny of ſynne and death, but alſo through him, whiche is the onely authour of our felicitie and welthe raigne themſelfes in lyfe euerlaſtyng.

The texte.

¶ Lykewyſe then, as by the ſynne of one, there ſprang vp euell on all men to cond [...] ̄ nation: euen ſo by the righteouſnes of one: ſpryngeth good vpon all men to the righteouſnes of lyfe. For as by one mannes diſobedience many became ſynners: ſo by the obedience of one, ſhall many be made righteouſe. But the lawe in the meane tyme entred in, that ſynne ſhoulde encreaſe. Neuerthelater where aboūdaunce of ſinne was, there was more plenteouſnes of grace. That as ſynne had raygned vnto death, euē ſo myght grace raigne through righteouſnes, vnto eternall life by the helpe of Ieſus Chriſte.

Herein therfore are bothe lyke, that as by the offence of one man, ſyn came into the worlde, by meane wherof all became thrall vnto death: ſo through y• ryghteouſnes of one, whiche is deriued into al ſuche, as beleue and ſubmyt themſelfe vnto the kyngdom of lyfe, are all men of god made righteouſe and partakers of the kyngdom of life. For as by Adā, throughFor as by one mannes diſobedience many became ſynners: ſo by the obedience. &c. his diſobedience to goddes commaundement, many became ſynners, whiles they folowed theyr fyrſt fathers trāſgreſſion: ſo ſhal only Chriſt which euen vnto the death of the croſſe obeyed god his father, make many righteouſe, all ſuche (I ſaye) as are folowers of his obedience. But to returne agayne vnto our former purpoſe, yf by ſuche meanes as we before ſpake of, it pleaſed god both to take awaye ſynne, & alſo to geue righteouſnes & lyfe, to what purpoſe was it to geue a law, vnable to do any good? Whervnto to anſwer, it is to be vnderſtanden, that in this the lawe dyd good, y• therby the great mercy of God toward vs became more euident & better knowē. For the more great & outragious the power of ſynne is, the more notable is his benefite whiche deliuereth vs from ſynne. Now is by the lawe the tyranny of ſynne ſet foorth, whiles the ſame, albeit in vaine, reſiſteth it. Strong and mightie was this tyranny, but muche more mightie was the mercye of God, wherof we haue by ſo muche more perfite experience, the greater daūger of the ſayd tyrāny we haue hitherto been in. AndThat as ſyn raigned vnto death, euen ſo. &c. certainly for this alſo are we bounden to thanke the lawe, becauſe therby we perceiue the greatnes of Gods benefite, by meane wherof as the deuil through ſynne winnyng the dominion, deſtroyed mannes ſoule, whiche is very death in dede, ſo ſhould godly life through Gods gifte obteinyng the kyngdome and vpper hande, geue life vnto all men through the help of Ieſus Chriſt, vnder whom as our lorde and capitaine we reioyce beyng now deliuered from the bōdage of death, vnder whoſe baner we wer not long ago ſouldiars.

The .vi. Chapter.

[Page]

The texte.

¶ What ſhal we ſay then? Shal we continue in ſynne, that there may be aboundance of grace? God forbid. How ſhall we, that are dead as touchyng ſynne liue any longer therin. Knowe ye not that all we, whiche are baptiſed into Ieſus Chriſt, are baptiſed to dye with him? We are buried then with him by baptiſme, for to dye: that likewiſe as Chriſt was raiſed vp frō death by the glory of the father, euen ſo we alſo ſhould walke in a new life. For if we be graft in death like vnto him: euen ſo ſhal we be partakers of the reſurreccion: knowyng this that our olde man is crucified with him alſo, that the body of ſynne might vtterly be deſtroyed, that henſfoorth we ſhould not be ſeruauntes vnto ſynne. For he that is dead, is iuſtified from ſynne.

BVt becauſe we before ſayd, that through the lawe ſinne encreaſed, & that of ſinne this good came, thatShal we continue in ſine? God forbid. the grace of God more encreaſed, leſt by ſo ſaying ſome take occaſion to continue in ſynne, and this wyſe thynke with him ſelfe: if ſynne auaunce and encreaſe Gods grace towardes mā, well done wer it to ſynne more often, that his fre gifte may more and more encreaſe. Herevnto I anſwer, that pitie were it that any man ſhould ſo thinke. When I ſo ſayd, I ment and ſpake of the ſynnes of our former life, whiche God of his goodnes turned to our weale and profite. But now after that we are ons brought frō the tyrāny of ſynne, into the kyngdome of innocencie, God forbid that we ſhould againe departe from our redemer, and fall againe headlong into our olde tyrannous ſubiection. Lyfe and death are ſo quite contrarye one to another, that eche one deſtroyeth the other, nor can they after like conſideracion ſtande together. Therfore, if that as ſoone as we begynne to liue to Chriſt warde, we be dead towarde the deuil, with what reaſon ſtandeth it that we ſhould ſtill liue to him warde, to whom we are already dead? If we liue to Chriſt, then liue we not to y• deuil, And if we through ſinne liue vnto the deuil, then are we to Chriſtwarde dead. But nowe foraſmuche as we liue to Chriſt, it foloweth that we are dead to ſynne, whiche he hath by his death vāquiſhed. For mete it is that ye ſhould know, ſince ye haue receiued the baptiſme of Chriſt, what the ſayd baptiſme in vs doth bothe worke and ſignifie. What tyme we are in Chriſtes name baptiſed, we dye [...]now ye not that all we whiche are baptiſed into Ieſus Chriſt, are baptiſed to dye with him. with him touchyng y• ſynnes of our former life, which ſynnes are through his death aboliſhed, and not onely ſo, but buried alſo are we with him, & that by the ſame baptiſme: that as he, whiche neuer liued ſynfully, diyng yet for our ſynnes, was raiſed vppe again to life euerlaſtyng, not by any worldely power, but by the mightie power of his father: ſo ſhould we beyng through him raiſed out of the death of ſynne, & becomen dead to our former life leadyng hereafter a newe life, walke in the trade of godly conuerſacion, continually encreaſyng vpwarde from better to better.

For ſeyng that we are through baptiſme planted into Chriſtes bodye, and in maner altered into him, mete is it that whatſoeuer we ſee done in [Page] him, whiche is oure head, the ſame be of vs, whiche are his membres, either in life expreſſed, or els loked for in tyme to come.

Ryſen is he againe, aſcended into heauen, and ſetteth in glorye at theEuen ſo ſhall we be partakers of his reſurreccion. right hande of his father. All whiche thynges alreadye done in Chriſt, we maye oure ſelues finally truſt to enioye, if for this preſent tyme, as muche as in vs lyeth, we folowe the ſame, and diligently put them in vre. Therfore if we through baptiſme dye vnto our former ſynnes, and fleaſhely luſtes, therin (as we may) reſemblyng Chriſtes death: euen as mete and conuenient is it, that we henſfoorth forſakyng the filthynes of ſynne, and diligently exerciſyng our ſelues in godly workes, expreſſe in our liuyng his holy reſurreccion.

To folowe Chriſtes death, is neither to kyl our ſelfes, nor yet to hurt oure bodyes, but then (as ye well knowe) dye we with him, if to oure old frowarde appetites, we haue ſuche a dull deſyre, y• to them we ſeame as dead. For accordyng to our double generacion we muſt in our ſelfes cō ceiue two menne: thone olde, groſſe, and like vnto the yearthly Adam, thother newe & deſyrous of heauenly thynges, as whiche hath by Chriſt ſent from heauen, his beginnyng. Our olde man therfore is, as it wer, deſtroyed, what tyme it was with Chriſt faſtened vpon the croſſe, whervpon alſo were extinguiſhed all oure deſyres of tranſitorye pleaſures, whoſe whole rable maye well be called the body of ſynne. This bodye ofThat hence foorth we ſhould not be ſeruantes vn to ſynne, &c. ſynne is then in vs effectually and holſomely ſlaine, when hurtefull deſyres are in ſuche ſorte deſtroyed in vs, that we no more do ſeruice vnto ſynne. He that after this ſorte (as I haue now expreſſed) foloweth Chriſtes death, is euen become a righteous man, and is no longer ſubiecte vnto ſynne, from whoſe tyranny he is already deliuered.

The texte.

Wherfore if we be dead with Chriſt, we beleue, that we alſo ſhall liue with him, knowyng that Chriſt beyng raiſed from death, dyeth nomore. Death hath nomore power ouer him. For as touchyng that he dyed, he dyed concernyng ſynne once. And as touchyng that he lyueth, he liueth vnto God. Lykewyſe cōſider ye alſo, that ye are dead, as touchyng ſynne, but are aliue vnto God, through Ieſus Chriſt our lorde. Let not ſynne raigne therfore in your mortal bodye, that ye ſhould thervnto obeye by the luſtes of it.

Therfore if (as we haue now oftentymes ſayd) we be to Chriſt dead, & ſo deliuered frō our former ſynnes, our truſt is hereafter through innocent & holy life, to liue with him: & ſo to liue with him, that we ſhall neuer dye more: in this alſo as farre as poſſible is reſemblyng Chriſt, who ſubmitted not him ſelfe in ſuche ſorte to death, that in him death ſhould haue any power after, but roſe againe to liue euerlaſtyngly. For as touchyng that he dyed vnto ſynne, he dyed but once, but touchyng thatFor as touchyng that he dyed, he dyed concernyng ſynne once. he nowe liueth, he liueth to God his father, by whoſe might he was from death raiſed to life euerlaſtyng.

And as it was in Chriſt: ſo thynke your ſelfes once dead to ſynne, by [Page] that your olde v [...]cious deſyres are deſtroyed, and by that ye are nowe becomen newe men, as thoughe ye were raiſed againe from death, to liue a heauenly and an immortall life to Godwarde, by whoſe benefite we are nowe made innocent and holy. For if ye this do not, ye liue not to Godwarde, becauſe that to God noman lyueth but ſuche as liue godly, righteouſly, and in other vertues. For ſynce that we are planted into Chriſtes body, and becomen one with him, mete is it that we as membres be like vnto our head whiche is Chriſt. And ſynce yt he nowe lyueth to Godwarde for euermore, reaſon it is that we likewyſe liue vnto him through the ſame Ieſus Chriſt our Lorde. And as he beyng once raiſed frō death,Let not ſinne raigne therfore in your mortalbodies ſuffereth nomore ye tyrāny of death, ſo muſt ye take hede leſt ſynne beyng nowe once baniſhed out of your ſoules, recouer in you againe the tyranny whiche it hath loſte, and ſo renewe his olde title of death. As it ſurely wyll, if ye folowe ſuche beaſtly deſyres, with whiche the deuil is wont to allure and bryng vs into our olde bondage.

The texte.

Neither geue ye your membres as inſtrumentes of vnrighteouſnes vnto ſynne, but geue ouer your ſelues vnto God, as they that of dead, are aliue. And geue ouer your membres as inſtrumentes of righteouſnes vnto God. For ſinne ſhal not haue power ouer you: becauſe ye are not vnder the lawe, but vnder grace.

And ſee that your membres beyng nowe conſecrate vnto Chriſt, do hencefoorth nomore ſeruice at the deuils mocion, whom Chriſt hath ſubdued, and ſo to worke vnrighteouſnes, but rather hereafter ſo vſe your ſelues, that by all your life it may appeare, that ye with Chriſt haue forſaken all deadly ſynne and workes of death, and to be altered into a new life. And ſo ſhal ye in dede do, if hencefoorth all your membres, that isAnd ge [...]e ouer your mē bres as inſtrumētes of righteouſnes vnto God. &c. to ſay, all the powers of your bodyes and ſoules be applyed, not to vice in the deuils ſeruice, but to righteouſnes in the ſeruice of God. For reaſon requireth that we wholly belong to him, to whō we haue once boūde our ſelues, and with him to haue nothyng to do, from whom we are now departed, and whoſe yoke we haue once ſhaken of. Nor is it to be feared leſte ſynne, (wyll we or nil we) bryng vs backe againe into our olde bondage, becauſe ye are nowe no longer vnder the lawe, whiche rather prouoked wylfull deſyres, then ſuppreſſed, but vnder Goddes grace, whiche as it was able to deliuer vs from the bondage of ſynne, ſo is it able to kepe and preſerue vs, that we nomore falle thervnto.

The texte.

What then? ſhal we ſinne, becauſe we are not vnder the law, but vnder grace? God forbid.

And yet nowe God forbid, that in the meane ſeaſon any manne ſhould this wyſe take my wordes, when I ſayd, ye were free from the lawe, either to thynke, that foraſmuche as the lawe is aboliſhed, ye may do as ye liſte, or that Goddes free goodnes whiche hath pardoned all our olde offences, hath alſo therwith frely geuen vs libertie to do euil:

[Page]But rather ſo muche the more ought we to abſtaine from ſynne, becauſe we are now nomore like ſlaues cōpelled to do wel, as by a law, but are as childrē are wont to be, wt deſertes & loue prouoked therto. So that your bondage is chaunged, and not vtterly taken away. In ſuche ſorte haue ye geuen ouer the ſeruice of the lawe, that ye nowe are become Chriſtes ſeruauntes, whoſe ſeruice is all weale and bliſſe.

The texte.

Knowe ye not howe that, to whom ſoeuer ye commit your ſelues as ſeruauntes to obey, his ſeruauntes ye are, to whom ye obey: whether it be of ſynne vnto death, or of obedience vnto righteouſnes?

Ye knowe both kyndes of ſeruice. Now is it partly in your powers to choſe whiche ye wyll, for both together ye can not. The tyme was when thou ſtodeſt in a fredome to kepe thy ſelfe out of bondage, but ſynce thou haſt freely made thy ſelfe another mannes, and haſt begunne to be obedient vnto him, the ſame muſt thou onely obey, whoſe ſeruaunt thou art become. They therfore whiche geue them ſelues vnto ſynne, and to ſynneHis ſeruauntes ye are to whom ye obey. &c. become bondeſlaues, the fruite of that theyr bondage is death. On the otherſyde, ſuche as to Chriſt haue dedicated and geuen them ſelues, him muſt they obeye, whiche they ſhal do to their owne great cōmoditie. For by that theyr obedience nothyng ſhall Chriſt wynne, but therby get they them ſlues righteouſnes, that is to wete, the wel agreyng and pleaſant company of all vertues knitte together.

The texte.

God be thanked, that though ye wer the ſeruauntes of ſynne, ye haue yet obeyed with heart vnto the rule of the doctrine that ye be brought vnto. Ye are then made free from ſynne, and are becomen the ſeruauntes of righteouſnes, I ſpeake groſly, becauſe of the infirmitie of your fleſhe.

Glad am I for your ſakes, and for this geue thankes vnto God, that wheras heretofore ye were in this moſte miſerable bondage, wholly geuen to idolatrie and filthy luſtes, ye are nowe departed from the tyrannyYe haue yet obeyed with heart vnto y• rule of y• doctrine of that ye be brought vnto. of the deuil, frely and gladly ſubmittyng your ſelues to Chriſtes kyngdome and gouernaunce, purpoſyng hencefoorth to liue, not as ye are, either by wylful deſyres or by the law moued, but after the new rule of ye goſpel, whervnto ye are brought from your olde errours, & ſo brought that ye are become vnder another lawe, enfraunchiſed out of the dominion of ſynne, and thence conueied to ſerue righteouſnes and to do her beheſtes. Nor thynke it harde and paynefull, becauſe ye are commaunded to ſerue righteouſnes. For as ſynne and godly life farre differ one from another, ſo are theyr fruites quite cōtrary, and the fruites of godly life, infinitely more excellente, ſo that if we weighe and conſider, but euen the thyng ſelfe, muche more cauſe is there, why men ſhuld more diligently ſerue God, then the deuil. For whoſo ſerueth ſynne, ſerueth the deuil, but he that ſerueth innocencie, ſerueth God.

But yet wyll not I for a whyle ſo muche require of you, as I might lawfully do, but rather temper and meaſure my writyng to y• weakenes [Page] of them, in whom the ſpirite of God is not yet fully ripe, but are rather ſuche, in whō yet the olde naughtie deſyres labour to growe vp againe. This onely require I, that righteouſnes be now with you in like condicion, as ſynne before was.

The texte.

As ye haue geuen your membres ſeruauntes to vnclennes and to iniquitie (from one iniquitie to another) euen ſo now geue ouer your mēbres ſeruaūtes vnto righteouſnes, that ye may be ſanctified. For when ye were ſeruauntes of ſinne, ye were voyde of righteouſnes.

And that as before this tyme you gaue your membres to ſerue vnclennes and iniquitie, ſo that as blynd deſyres led you, ye fel frō one iniquitie to another, euery day more filthy than other: euen ſo now ſee that ye likewyſe geue your membres to obey righteouſnes, whoſe ſeruauntes ye haue frely made your ſelfes, therin ſtyl encreaſyng frō vertue to vertue, euery day more pure and holy then other. For it is to muche againſtFor when [...] wer ſeruauntes of ſinne ye wer voyde of all righteouſnes. al reaſon, but that Chriſt ſhould at leſtwyſe haue ſomuche ſeruice of you, as the deuil had before this, and as vnreaſonable is it, but that ye ſhould now begynne to do as good ſeruice vnder your lady and maiſtres righteouſnes, as ye before in another ſorte did vnto the tyranny of ſynne. As touchyng your former ſynful life for your excuſe after a ſorte ſome thing may be ſayd: whiche is, that as long as ye were heathens, becauſe ye wer bonde ſeruauntes to ſynne, ye might ſeme with righteouſnes to haue no thing to do, nor to be any thyng bounde vnto her, as to whom ye had not yet bounde and yelded your ſelues. But now haue ye nothyng to lay for your defence. But yet and if the excellent nature of righteouſnes ſelfe moue you not, conſider and weigh yet the diuerſe fruites and profite of bothe ſeruices, you I ſpeake vnto, whiche haue of bothe ſeruices had experience.

The texte.

What fruite had ye then in thoſe thinges, wherof ye are now aſhamed? For the end of thoſe thinges is death. But now are ye deliuered from ſinne, and made the ſeruaū tes of God, and haue your fruit to be ſanctified, and the ende euerlaſtyng life. For the rewarde of ſynne is death, but eternall life is the gifte of God, through Ieſus Chriſt our Lorde.

Cal to your remembraunce, what tyme ye were ſeruauntes vnto ſinne, and as vile bonde ſlaues folowed wanton deſyres, what rewarde (I pray you) had ye at the laſte? Euen the ſynnes ſelfe haue theyr puniſhement ioyned vnto them, becauſe the ſame foorthwith all to defile and corrupt the whole man, ſo vilanouſly and reprochefully defacyng him, that ſince the tyme ye are amēded, and as men awaked out of the dronkenes of ſyn, ye are aſhamed of your ſelfes, ſo that your mindes abhorre to thinke vpō your olde noughtie pleaſures. And though this wages (as ye ſee) be notFor the ende of thoſe thinges is death. to be deſyred, yet beſyde the laſt ſtipend & hyre, whiche the deuil payeth to ſuche as do him ſeruice, is death euerlaſtyng. Howbeit in very dede the life whiche in the meane leaſon is after this ſorte ledde, is a moſt ſhameful death in dede, and not a life.

Nowe conſider what a happye chaunge ye haue made, whiche beyng deliuered from the tyranny of the deuil, are now becomen the ſeruaūtes of God. By this ye ſee (I am ſure) how vnlike the maiſters are.

[Page]But yf this content you not, but that ye loke for a rewarde alſo, fyrſte ofFor the rewarde of ſyn is death, but eternal life is the gifte of god. &c. all wheras ye lyued before fylthy and wycked, ye now lyue innocent, pure and holy, whiche only is the verye lyfe: and beſyde this, after that this ſhorte tyme of your ſeruice is finiſhed, ye ſhall receyue your laſte wages, I ſaye lyfe euerlaſtyng. Cōpare me nowe god with ye deuil, with vncleannes, holynes, with euerlaſtyng death, lyfe euerlaſtyng. Euen as I nowe tolde you, ſo it is, the rewarde of the deuyll is death, whiche he geueth vnto menne for his fylthy and miſerable ſeruice. But contrarie for ſuche as accordyng to theyr abilities ſerue god, is layde vp lyfe immortall, not as hyre wages due for the ſame, but as a free gyfte to be gyuen of God the moſte mercifull father, not for Moſes, but for Ieſus Chriſtes ſake oure Lorde, whome the father would haue thanked for all his gyftes, geuen vnto vs, rather then any lawe or circumciſion.

The .vii. Chapiter.

The texte.

Knowe ye not brethren, (I ſpeake to them, that knowe the lawe) howe that the law hath power ouer a man, as long as it endureth? For the woman, whiche is in ſubiection to a man, is bounde by the lawe to the man, as long as he lyueth. But yf the manne be dead, ſhe is loſed from the lawe of the manne. So then, yf whyle the man lyueth, ſhe couple her ſelfe with an other man, ſhe ſhalbe coumpted a wedlocke breaker. But yf the man be dead, ſhe is free from the lawe of the huſbande, ſo that ſhe is no wedlocke breaker, thoughe ſhe couple her ſelfe with an other man.

ANd good reaſon is there, why we ſhould ſo doe, for Chriſte hath not onely deliuered vs from the bondage of ſyn and death, but alſo from the bondage of the lawe, whiche was giuen but for a ſeaſon, and hath deliuered not only the gentiles, whiche wereKnow ye not. &c. howe that the lawe hath power ouer the mā. &c. not to this lawe ſubiecte, but euen the Iewes ſelfe to, which haue hitherto ben vnder Moſes lawe. That this whiche I haue ſayed, is trewe, maye be proued euen by the wytnes of the lawe it ſelfe. And fyrſt, what ſaye, ye that are Iewes, whiche by reaſon of the knowledge ye haue in the lawe, well perceaue and vnderſtande, that a man is bounde to the obſeruance and kepyng of any lawe euen as ye for example not long ſynce were bounde to Moſes lawe, as longe as the ſame lawe lyueth, that is to ſaye, as long as it endureth in his ful power, and ſtrength: but yf the ſame be either growen out of vſe, or els abrogate, a man is than no longer bounde therunto. For the Iewes bonde towarde the lawe ought noFor the woman which is in ſubiection to a man. &c. further to be kept, then in the bonde of the wyfe to her huſbande the ſame lawe requyreth to be kepte. Nowe is the maried woman, whiche is vnder her huſbandes dominion bounde vnto her huſbande, as long as he lyueth. But as ſone as he is once dead, ſhe is deliuered from the bonde of that matrimony, and after the death of her former huſbande ſtraightway at hyr owne libertie.

[Page]Wherfore yf ſhe duryng the huſbandes lyfe, to whome ſhe belongeth, goSo then if while the mā liueth ſhe couple herſelfe wt an other. &c. about to mary another ſhe ſhalbe coūpted a wedlocke breaker, as whiche hath forſaken that huſbande, from whome ſhe myght by no meanes, ſaue onlye deathe be departed.

But contrary wyſe, yf ſhe cōtinew in that bādevntyl her huſbandes death, ſhe is no lēger bound vnto hym, but is in ſuche ſorte become her owne woman, y• ſhe may lawfully mary any other whō ſhe wyll. For it is not to be ſuppoſed, that as the maiſters title deſcendeth to his heyre, in ſuche ſorte that the ſeruaunt by the death of his maiſter chaungeth not his ſtate, but his maiſter: that lyke wyſe the righte of a huſbande vpon his wyfe falleth after his death to an other, but the title of mariage reacheth no further, than for a mannes owne lyfe. Yf it ſo were that the huſbande were immortall, the woman ſhoulde for euer continew bond. Now then becauſe Moſes lawe in figures and ceremonies was as it were a ſhadowe of Chriſt to come, it was gyuen to be of force effectual, but vntyll the tyme, that to y• bryght lyght ſhadowes ſhoulde gyue place: & vntyl that to the truthe, the ſhadowes of truth ſhoulde gyue ouer and vanyſhe awaye. And therfore ſynce that Moſes lawe was as a man might ſaye, a mortall thyng, meruayle it is none, thoughe it be nowe dead in dede. And for this cauſe as long as the tyme of the lawe continewed, the ſame ſtode in full power and had full authoritie vpon them, whiche had bounde them ſelfe vnto it.

The texte.

¶ Euen ſo ye alſo (my brethren) are deade concernyng the lawe by the bodye of Chriſte, that ye ſhoulde be coupled to another (I meane to hym, that is ryſen agayne frō death) that we ſhoulde bring furth fruite vnto god. For when we were in the fleſhe, the iuſtes of ſynne whiche were ſtered vp by the lawe, raigned in oure membres to bryng furth fruite vnto death. But now are we deliuered from the lawe & dead vnto it, where vnto we were in bondage, that we ſhoulde ſerue in a newe conuerſation of the ſpirite, and not in the olde conuerſation of the letter.

But nowe haue ye with Moſes lawe nothyng to do, ſynce the ſame is become to you warde dead, or yf ſhe lyued ſtyll, as ſhe doth not, yet areEuē ſo ye alſo (my brethrē) are dead concerning y• lawe, &c. ye at the leaſt to her dead. For ſynce that Chriſt, whiche is the truthe, hath ſhewed his gliſteryng beames of the goſpell, abrogate and aboliſhed is all Moſes lawe, at the leaſte touchyng the carnall meanyng therof. And foraſmuche as ye are now planted into Chriſtes body, coupled vnto hym, as y• wyfe is to her huſbande, & beyng made free frō your former bonde ye are belonging to your newe huſbande, ſuche one (I ſaye) as is immortal, as whiche once roſe from death to lyue hereafter for euer, inſomuche that ye cannot in tyme to come either loke to be maried agayne, or to be deuorced, (for a ſhamefull vilanye and reproche were it to ſuche a new huſbāde, as ye haue gotten, in any poynt to hang vpon the olde,) foraſmuche as (I ſaye) ye are in this caſe, diligently labour you, that as by the lawe, whiche for the tyme was as it were your huſbande, ye brought furth a certayne ſorte of fruite, not vnlike your huſbande: ſo endeuour ye to bryng furth nowe beyng muche better maried then ye before were, fruite ſuche as is conueniente for God youre father in lawe, and Chriſte youre ſpouſe and huſbande.

[Page]For as long as we were ſubiecte to the groſſe and carnal law as it wer to a huſbande, the ſame ſeamed, as huſbandes do, to beare rule ouer vs, becauſe carnall luſtes beyng by reaſon of the lawe more prouoked, had ſuche power in oure membres, that euen lyke ſlaues we wer drawen to ſynne, and ſo of that vnhappy mariage, vnhappy chyldren had we, when that whiche was borne, was for nothyng good, but to be deſtroyed and to dye.

But nowe, ſynce we are delyuered out of y• bondage of the lawe, vnderBut now are we delyu [...] f [...]om th [...] [...] & de [...] [...] it. whome we lyued before, or rather becauſe oure lyfe was ſynfull, we lyued not at all, but were dead, and yet vnder it were we vntyll a certayne time appoynted, agaynſt reaſon is it, that we ſhoulde anye longer obeye that carnal huſbande, that is to wete the letter of y• law, but rather ſerue oure newe ſpouſe, whiche is both heauenly and ſpirituall: not ſeruyng hym in the olde conuerſacion of the letter, but in the newe conuerſacion of the ſpirite, whiche ſpirite we haue of hym receyued, as a mariage token.

The texte.

¶ What ſhall we ſaye then? Is the lawe ſynne? God forbid. Neuertheleſſe I knewe not ſynne, but by the lawe. For I had not knowen what luſte had meante, except the lawe had ſayde, thou ſhalte not luſte. But ſynne toke occaſion by the meanes of the commaundemente, and wrought in me all maner of concupiſcence. For verelye without the lawe, ſyn was dead: I once lyued without the lawe. But when the commaundement came, ſyn reuiued, and I was dead. And the very ſame commaundement, whiche was ordayned vnto lyfe, was found to be vnto me an occaſion of death. For ſyn toke occaſion by the meanes of the commaundement, and ſo deceyued me, and by the ſame ſlew me. Wherfore the lawe is holye, and the commaundement holye, and iuſt and good.

But nowe feare I, leſte here any captious perſone thynke, that I condemne the lawe as the authour of ſynne, becauſe we ſayed, that whyles we were vnder the lawe, we ranne forwarde euen to ſynne and death. For ſuche one wyll not let to reaſon the matier, and ſaye, that as righteouſnes worketh lyfe: ſo to ſinne it properly appertayneth to worke death, ſo that then yf the law in vs worketh death, either ſemeth it that the ſame lawe is ſynne, or at the leſte ioyned with ſynne. But god forbid, that anye man ſhould ſo thinke: For the lawe is not authour of ſynne, but the vttererNeuertheles I knewe not ſynne but by the lawe. and apeacher therof, wherof before the lawe gyuen we wer in manner ignoraunt, becauſe eche man fauoured his owne folye, thynking that he might lawfully do what ſo hym luſted, thinking it alſo wel done & good, to deſyre that thyng, whiche to haue ſemed pleaſaunt. This wyſe therfore fauoryng my ſelfe, I was in manner ignoraunt, that to deſyre any other mannes goodes was ſynne, had not the law ſayd vnto me: thou ſhalt not luſte. And in dede the law was gyuen to ſuppreſſe ſynne, but through our folye it chaunced otherwiſe. For whyles the lawe ſhewed a man his ſinnes and gaue no power to reſiſt the ſame, vpon that occaſion it folowed, y• mā nes deſyre to ſyn, was more prouoked euen as the propertie of menne is, more to be prouoked to ſuche thynges, as are forbidden. Therfore foraſmuche as before the lawe was gyuen, certayne ſynnes I knewe not, and certayne I knewe, but yet in ſuche ſorte, that I thoughte I myghte [Page] lawfully vſe them, becauſe they were not forbydden, my mynde was, but houerly and fayntlye moued to ſynne, euen as we are wonte ſklenderlye to loue ſuche thynges, wherof we maye, when we luſte, haue our pleaſure. But when that by the lawe, ſo many wayes and manners of ſynne were declared, the whole rable of naughtie deſyres beyng prouoked throughe that prohibition begonne more vehemently to allure to ſynne.

And by this occaſion ſynne toke ſtrength and power, whiche before theFor ſinne loke occaſion by y• meanes of the commaundement &c. lawe geuen was but dull and in manner dead, ſo that in the meane ſeaſon I lyued without lawe, or rather I thought, that I lyued, as one, that might freely ſinne, and do as I luſted. But after that I was by the commaundement of the law forbydden to ſyn, my ſynful vſage was not onely not reſtrayned, but alſo ſeemed quyckened and to take ſtrength: but as ſone as ſynne was after this ſorte quyckened, I, whiche before thoughte my ſelfe to lyue, was deade, by the lawe knowyng my ſynne, and yet neuertheles continewyng in it ſtil. Whervpon it folowed, that the meane, whiche was prouided and ordeyned for the healpe of oure lyfe, tourned to my death, not throughe anye faulte, whiche the lawe had, but throughe myne owne faulte. For whereas I was of my ſelfe gyuen to ſynne, my ſycke and diſeaſed mynde, takyng occaſion of ſinne by reaſon of the prohibition of the law, became more deſyrous to ſynne. And thus the deuill abuſyng a good inſtrument by occaſion miniſtred throughe the law enticed me to ſynne, and by ſynne ſlewe me, ſo that then I knewe my ſelfe gyltie,wherfore the lawe is holye and the commaundement holy. and thrall vnto another. No cauſe is there therfore why we ſhoulde reproue the law, which as it was gyuen by a good god, ſo layeth it before vs, good, lawful, and holy commaundementes. For nedes muſte that be good, whiche forbyddeth euell.

The texte.

Was that then, which was good, made death vnto me? God forbid. Naye it was ſyn: that ſyn myght appeare (by it whiche was good) to worke death in me: that ſynne by the commaundement myght be out of meaſure ſynfull. For we knowe, that the lawe is ſpirituall, but I am carnall ſolde vnder ſynne, becauſe I allow not, that whiche I doe. For what I woulde, that do I not: but what I hate, that do I. Yf I do now, y• whiche I would not, I conſent vnto the law, that it is good: ſo then nowe, it is not I, that doe it, but ſyn that dwelleth in me. For I knowe, that in me (that is to ſaye in my fleſhe) dwelleth no good thinge.

But ſome one will againe encounter and ſaye: ſynce that lyke bryngeth furth his lyke, yf the lawe be good, how hath it wrought my death, whiche is euell, and wonte to be engendred of ſynne? Wherunto the aunſwer is eaſye, that this reaſon were ſtronge, were it ſo, y• the lawe wrought oure death. But this is not ſo, but as I nowe ſayed, farre otherwyſe. For it is not to be ſuppoſed, that the lawe is authour of death, but rather thatNaye it was ſynne: y• ſyn might appere (by it whiche was good &c. ſynne is cauſe of our deſtruction, whiche is a thing of ſuche infeccion, and ſo full of poyſon, that it turned that, whiche of it ſelfe is good, to oure vndoyng, by the which euery man maye euidently perceyue, how peſtilent a thyng ſyn is, through whoſe contagion ſuche thynges, as are beſt, tourne to worſte. Wherof as y• law gaue occaſiō, ſo was the ſame yet in no fault. For the lawe, as all we do knowe, is ſpirituall and prouoketh vs to goodnes.

[Page]The cauſe why that commeth not to paſſe wherabout the lawe laboureth,But I am carnall ſolde vnder ſynne. am I, I (I ſaye) for example to ſpeake of my ſelfe, whiche am carnal and gyuen to ſynne, and by reaſon of long cuſtome and continuaunce in ſynne thral and bonde therto, euen as the bondſlaue bought for money is boūd to his maiſter, ſo farfurthe that by reaſon of blyndnes of ſynne whiche I am in, I wote not what I ought to do. For I do not y•, whiche my minde and reaſon telleth me to be honeſte, though with my heart I deſyre it, but rather do that whiche is contrarye to honeſtie, and hate as vnhoneſt, beyng vndoubtedly ouercūmē with naughtie deſyres. And by this maye euenIf I do now that which I would not I conſent. &c. offenders and hurtefull perſons vnderſtande, that the lawe is not to be reproued. For yf through fleſhlye deſyres mouyng, I do ſuche thynges as my mynde and reaſon condemneth and abhorreth, withoute doubte I conſente, that the lawe is good: as whiche forbad ſuche thynges to be done and vſed, as I by the better parte of my reaſon condemned and diſalowed.

For nedes muſte that be good, whiche dothe forbid ſuche thynges, whiche though I do folowyng the fleſhe, yet knowe I well, are euyll and nought. But ſome one wyll ſaye, why doeſt thou not obeye thyne owne reaſon then, beyng ſuche as doth conſent to honeſtie, and feare the from diſhoneſtie & ſyn? But nowe foraſmuche as for playnes in teachyng to be vſed, I haue taken vpon me y• perſon of ſuche one, as is yet ſubiect to vice and noughtie deſyres, ye muſte in onely me by ymagination conceiue two men, the one carnal and groſſe, the other more pure and not ſo groſſe, of whiche two the one maye be called an outwarde manne, the other an inwarde.

The one beyng ſubiecte to vnlawful deſyres, is wholly gyuen to ſynne,For I know that in me &c. dwelleth no good thyng. the other hauyng yet ſome ſparkes of goodnes remaynyng (as it maye) laboureth to honeſtiewarde, and in the myddes of oure ſynfull lyfe, aſmuche as it maye, reliſteth and withſtandeth. Nowe in eſtemyng, what we be, rather are we that, which we be according vnto the better part in vs. As often therfore as our mynde agreyng vnto the lawe endeuoureth towarde honeſtie, and doth yet in dede the contrary, me thynketh I do not that, whiche I do, for who doth that, whiche he would not? But in my groſſer parte there is a forwardnes to ſynne, and a certayne aptnes therunto, by meanes wherof it cummeth to paſſe, that thoughe we would well and godly, yet do we the contrary. And yf by this parte (that is to wit) my ſenſuall parte, men eſteme and meaſure me, I graunt, that in me ther is no goodnes.

The texte.

For to wyll is pre [...]ent with me: but I fynde no meanes to perfourme, that which is good. For the good that I woulde, do I not: but the euyll, whiche I would not that do I. Yf I do that I would not, [...]hen is it not [...], that do it, but ſynne that dwelleth in me. I fynde then by the lawe, that when I would do good▪ euyll is preſent with me. For I delyte in the lawe of god, after the inwarde manne. [...]ut I ſe an other law in my members, rebellyng agaynſt the lawe of my mynde, and ſubduyng me vnto the lawe of ſyn, whiche is in my members. O wretch d man, that I am: who ſhall delyuer me frō this bodys ſubdued vnto death? I thanke god through Ieſus Chriſte our Lorde. So then, wt the mynde I ſerue the lawe of god, but with the fleſhe the lawe of ſynne.

[Page]For albeit by the inclination of reaſon, I deſyre that, which is honeſte,For to wyl is preſente with me, but I fide no meanes to perfourme. &c yet haue I not power to bryng to paſſe, this my good deſyer. For, whyles fleaſhly luſte pluckyng to euyll and fylthy lyfe hath a greater ſtroke & preuayleth more, thā doth reaſon prouokyng to goodnes, it happeneth that I do not the good, whiche I deſyre, but rather, that I diſalowe and condemne, that is to ſaye, euyll. Nowe and yf a man be not thought to do that thyng, whiche he dothe agaynſt his wyll, ſynce I do y• thing, which after the better parte of a man I would not, then ſeme not I the authour of that which I do, but rather the readines to ſynne which is in my grocer parte. This towardnes or readynes to ſynne is not taken from me by the lawe, but yf at anye tyme, I purpoſe to folowe and obeye her motion, the lawe cauſeth me to vnderſtande, that my gryef is throughly rooted and faſtened in my ſoule. In dede, delyghted am IFor I delyghte in the lawe of god. &c. with honeſtie and goodnes whiche I ſee and know by the lawe, but of the other ſyde I fynde in the members of myne outwarde man, another law, whiche is to the lawe of reaſō quite contrary, and continuallye rebelleth agaynſt it. So that thoughe reaſon call me one waye, and wylful deſyres another waye, yet in me that beareth rule, whiche is worſe, and that is ouercommen, which is better. For ſo depelye rooted in my fleſhe, is this towardenes and inclination to ſynne, and of ſuche power is the cuſtome therof, beyng as it were now altered into nature, y• whyther I wyl or not, I am drawen to ſynne.

O wretched man that I am, which am vnder ſuche a miſerable & painfull bondage. Who ſhall delyuer me from this fleaſhe endaungered to ſo many ſynnes and contencions, whereby I am continuallye drawen toO wretched man that I am, who ſhal deliuer me. &c. death? Maye not a manne, whiche is vnder ſuche a violent and harde neceſſitie well and lawfully make ſuche exclamation? Certaynely the greater this vnlucky bondage is, the more are we bounde to the goodnes of god, whiche hath from ſuche miſeries deliuered vs, neyther by the lawe nor yet by circumciſion, but through Ieſus Chriſt our Lord. And had not god thus muche done for vs, euen I which am one man, ſhoulde continually haue bene lykewyſe pluckte in ſunder and deuided, that with mynde I ſhould haue ſerued the lawe of God, deſyrous of good thynges, and with my fleſhe the lawe of ſynne, beyng ouer commen with wanton deſyres, and with the temptacions therof.

The .viii. Chapiter.

[Page]

The texte.

There is then no damnacion to them, whiche are in Chriſt Ieſu: whiche walke not after the fleſhe, but after the ſpirite. For the lawe of the ſpirite of life through Ieſus Chriſt, hath made me free from the lawe of ſynne and death. For what the lawe could not do (foraſmuche as it was weake becauſe of the fleſhe) that perfourmed God, and ſent his ſonne in the ſimilitude of ſinneful fleſhe, and by ſinne damned ſinne in the fleſhe: that the righteouſnes of the lawe might be fulfylled in vs, whiche walke not after the fleſhe, but after the ſpirite.

WHerfore though now yet ſome leauynges and dregges of the former bondage ſtil remaine in ſome chriſtian men, yet ſhal they through godly endeuour wel ſuppreſſe them, nor againſt theyr wylles be drawen into any ſuche haynous offence, by reaſon wherof ſuche might deſerue to be dampned, as are through fayth and baptiſme once graffed into Chriſtes bodyFor the lawe of y• ſpirit of life through Ieſus Chriſt hath made me fre from the law of ſynne and death. and haue now intended and purpoſed to liue no longer, as wanton and carnal deſyres moued & ruled them, ſyth that Chriſtes lawe, which is ſpiritual and an authour of life more effectual, & ſubduer of death, hath deliuered vs frō ſynne & alſo death ioyned thervnto. All whiche when Moſes lawe could not do, inaſmuche as it was carnal, and therfore not effectual, God meruailouſly prouided for our ſaluaciō. And therfore (as I before tolde you) that in one mā there were as it were two men, a carnal and a ſpiritual man, ſo are there in Moſes lawe, as it wer two lawes, the one groſſe and carnal, the other heauenly & ſpiritual. Of the fyrſt part of the law was Moſes maker, whiche as it endured but for a ſeaſon: ſo was it not of ſtrength and power ſufficient to worke out ſaluacion. The other parte of the lawe is ſpiritual, effectual, mightie, & ſuche as wyl neuer dye, whom Chriſt beyng as it were a ſeconde Moſes made in all pointes perfite. And truely very mete was it, that this wyſe fleſhe ſhuld aboliſhe fleſhe, ſynne ſhould through ſynne be ouercomen, & that alſo death ſhould ſubdue death. For whiche entent God mercyfullyAnd ſent his ſonne in the ſimilitude of ſinfall fleſhe. beyng of mans ſaluacion deſyrous, ſent his ſonne, though in dede farre from all corrupcion of ſynne, endued yet with ſuche fleſhe, as other ſynners haue, for he toke the comen nature of menne vpon him, and as though he had bene a ſynner, was among ſynners conuerſaunt, yea and was euen faſtened vpon a croſſe among heynous tranſgreſſours, as though him ſelfe had been ſuche one alſo. Inſomuche that he in maner toke vpon him the perſon of ſynne, to this end, that he in the likenes of ſynne, might fyrſt ouercome ſynne, & foorthwith aboliſhe it, beyng made a ſacrifice for our ſynnes: & ſo diyng as touching the fleſhe whiche he had taken, he ſubdued death, whiche through the deſyres of the fleſhe, and the fleſhely lawe, bare rule vpon vs, and cauſed that hencefoorth by aboliſhyng of the carnal meanyng of the lawe, the better parte therof, whiche we call the ſpiritual ſence or ſpirite of it, ſhould in ſteade of the other take place, and not worke Gods diſpleaſure as the fyrſt did, but geue perfite righteouſnes to them whiche lede not theyr life after y• lawe carnally vnderſtāden, as the Iewes do, but after the ſpiritual & heauenly meanyng [Page] therof, as men renued and through Chriſt new borne. In the Iewes was there nothyng drawen & painted but a ſhadowe of righteouſnes, but the vndoubted and perfite righteouſnes is in vs through Ieſus Chriſt, throughly and perfitely wrought.

The texte.

For they that are carnal, are carnally minded. But they that are ſpiritual, are goſtly minded. To be carnally minded, is death. But to be ſpiritually minded, is life and peace. Becauſe that the fleſhely minde is enemy againſt God: for it is not obediente to the lawe of God, neither can be. So then they that are in the fleſhe cannot pleaſe God.

The loue & good wyll borne to thinges in vs beyng ſo greatly chaunged, make plaine profe of a newe kynde of profeſſion. We ſe, how y• ſuche as ſtyl holde on theyr Iewiſhe ſuperſticion, becauſe they be yet carnal, are with y• ſame carnal vſuages muche delited. Cōtrary, ſuche as are graffed in Chriſt, and haue now begunne to lede a ſpiritual life, renouncyng all fleſhely deſyres, are rauiſhed & enamoured with like conuerſacion, as is godly & ſpiritual, as we comenly ſee euery man fauour ſuche thinges, as him ſelfe is bent vnto. Mortall we be as touchyng our fleſhe, but yet hath Chriſt, which is immortal, called vs to life, who is him ſelf our life. Now is the carnal lawe of the Iewes onely litterally obſerued, euen againſtTo be carnally minded is death, but to be ſpiritually minded is life and peace. Chriſt, & by reaſon therof worketh death & kylleth, foraſmuche as it is againſt him, whiche is the onely authour of life, As in the Iewes thē ſelfes well appeared, who for fauour & zeale borne therto, put to death y• author of life & righteouſnes. Of the other ſyde, they whiche deſpiſyng y• carnal lettre of the lawe folowen the ſpiritual mocions of God, fynde in Chriſt life, nor ſtriue for wateriſhe ceremonies of the law, but gladly folowyng the inclinacions of charitie, are with al men at peace & concorde. Superſticion is ful of ianglyng, but true & godly pytie is quiet & peaceable. And meruaile it is none, that ſuche with men are at diſſēcion, whiche are not at peace wt god. For nothing els is it for a mā to cleaue & ſtike faſt to y• carnal law (whō God would through Chriſt ſhuld be aboliſhed, y• in ſteade therof a ſpiritual law might enſue & take place) but to rebel agaiſt God, whiche froward minde of any mā, ſynce it ſquareth frō Gods pleaſure, cannot be but againſt him, whiche calleth vs, to farre vnlike & cō trary rules & actes. Let noman therfore thinke it a ſmal peril & ieopardy ſtubbernly to hang vpō the lettre of the law, & therin to cōtinue. And let vs aſſure our ſelfes, that it is, but a vayne thyng to pleaſe men, vnles we pleaſe God alſo. But ſuche as ſtubbernly mainteine Moſes law litterally & carnally vnderſtāden, except they forſaking the carnalnes therof, falSo then they that are in y• fleſhe can not pleaſe God. from it to the ſpirite, neither do pleaſe God nor can. Let the Iewes exacte and requyre theyr feaſtes of the new moone, and theyr ſabboth daies kepyng neuer ſomuche, they ſhal not attaine to that they loke for.

The texte.

But ye are not in the fleſhe, but in the ſpirite: if ſo be that the ſpirite of God dwell in you. If any man haue not the ſpirite of Chriſt, the ſame is none of his. If Chriſt be in you, the body is dead becauſe of ſynne, but the ſpirite is aliue for righteouſnes ſake. Wherfore, if the ſpirite of him that raiſed vp Ieſus Chriſt frō death, dwel in you: euen he that raiſed vp Chriſt from death, ſhall quicken your mortal bodyes, becauſe of his ſpirite that dwelleth in you.

But to you whiche haue wt the carnal law nothing to do, theſe thinges nothing belong, ſince y• ye are becomen ſpiritual, if ye after ſuche cōdicion lede [Page] your life, that it pleaſe ye holy ſpirite of God to be a dweller in your heartes. For whoſo is nothyng els but baptiſed, ſtyl belongeth to the carnalIf any man haue not the ſpirit of chriſt the ſame is none of h [...]s. &c kyngdome of the fleſhe, excepte he taſte alſo Chriſt, & be with his bleſſed ſpirite inſpired. Coupled are we vnto Chriſt, not with ceremonies, but with that ſpirite, whō whoſo lacketh, is to Chriſt but a ſtraunger. But now then, & if Chriſt be in you, ſyth he is nothyng els, but chaſtitie, but trueth, but tēperaūce with other vertues, how can in you ſynne haue any place? Whoſo hath receiued Chriſt, him muſt the ſame mā nedes in ſuche vertuous pointes expreſſe. He (as I before ſayd) once dyed touchyng his fleſhe & māhed, & yet liueth he now a life euerlaſtyng. Then fruitfully expreſſe & reſēble we him, when ye body y• is to ſay our groſſe part whiche wt pleaſaunt luſtes allureth vs to all vnhappines, is dead: & is without al deſyre to ſynne: & if therwith our ſpirit alſo, that is to ſay, y• better part in vs who alway moueth to goodnes, and with his mightie power draweth vs to ſuche thinges as are good & righteous, be quicke and aliue. Therfore if the ſpirite of God, whiche raiſed Ieſus Chriſt frō death, vnfainedlyWherfore if [...] the ſpirite of him that raiſed vp Ieſus Chriſt from death. &c. dwel in you, the ſame wyll not be idle. A liuely & an effectual thyng is the ſpirit of God, & wyll accordyng vnto your capacities in you likewiſe worke as it did in Chriſt. Him it raiſed from death, and ſuffereth not to dye againe. And ſo wyl ye ſame raiſe you frō ſinne, which is very death in dede, to life, extynguiſhyng your froward deſyres & appetites: al whiche he wil do by his bliſſed ſpirit ye author of life which now dwelleth in you.

The texte.

Therfore brethren, we are detters, not to the fleſhe, to liue after the fleſhe: For if ye liue after the fleſhe, ye ſhal dye. But if ye (through the ſpirite) do mortifye the dedes of the body, ye ſhal liue: For as many as are led by the ſpirite of God, they are the ſonnes of God, For ye haue not receiued the ſpirite of bondage to feare any more, but ye haue receiued the ſpirite of adopcion, wherby we crye: Abba father. The ſame ſpirite certifieth our ſpirit, that we are the ſonnes of God. If we be ſonnes, then are we alſo the heires I meane of God, and heires annexed with Chriſt, If ſo be that we ſuffre with him, that we may be alſo glorified together with him.

Vnder this ſpirit now therfore liue we, his ſubiectes are we, it muſt we obey, & not the fleſhe, whervnto we are now deade. For aſſone as we once begunne to be one with Chriſt, we caſt of the bondage, wherwith we were to the fleſhe endaungered. Syth this is ſo, God forbid that we hereafter liue, as the fleſhe ruleth, whiche fleſhe ſhould rather to the ſpirite be obedient. Remēbre that ye be called to life, but if ye liue carnally, then runne ye headlong to deathwarde, but contrary if by the power of the ſpirit yeFor if ye liue after the fleſh ye ſhal dye. &c ſuppreſſe al fleſhely deſyres, after ſuche mortifiyng of them, ye ſhal liue. Nor is it to liue after the gouernaunce of the ſpirite of God, a paynefull profeſſion. For albeit the ſame call you foorth to great & weightie enterpriſes, yet are ye glad & willyng to vndertake them, becauſe by it in you is enkienled a feruent charitie, to whom nothyng can be hard, nothyng can be but ſwete & pleaſaunt. As the body liueth with his bodily ſpirite, ſo d [...]eth the ſoule through a heauenly. If our bodily ſpirites & natural powers be weake and faint, the wholle body is made dul & heauye, but if the ſame be quicke and luſtie, the wholle bodye is full of courage. So likewyſe al ſuche as are with the ſpirite of God ledde and moued, are his [Page] childrē. Suche as, are towarde childrē, reſemble theyr fathers goodnes, with a mery chere and frely doyng al ſuche thinges as they ſhal ſuppoſe wyll pleaſe them. Bondſlaues, becauſe there is betwene them and theyr maiſters no natural knotte, for feare of puniſhement abſtaine frō euil, & beyng violētly cōpelled, do theyr duties. Iewes, whiche are with y• bondage of the lawe delited, this wyſe do, but ye whiche are once deliueredBut ye haue receiued the ſpirite of adopcion▪ &c. frō ſuch bōdage, wyl nomore ſo fal to the ſame, that with feare it be nedeful to compel you. Endued are ye with the ſpirite of God, through whom ye are by adopcion receiued into the nūbre not of ſeruaūtes, but of Gods owne children. This ſpirit putteth vs in ſuche a ſure truſt and cōfidence, that in all our diſtreſſes we may boldly ſpeake vnto God thoſe wordes, whiche fathers moſt gentilly & fauourably are wont to geue eare vnto, callyng vpō him: O father, father. Whiche worde we durſt not be ſo bold in our troubles lamētably to ſpeake vnto him, were we not in aſſuraūce, both that we are his children, & that he alſo is our merciful father, as lōg as we liue after his cōmaundement, not by cōpulſion (I ſaye) but of freeThis ſpirite certifieth our ſpirit, that we are ye ſonnes of God. wyl and gladly. For were it ſo, that he accoumpted vs not for his childrē, neuer would he haue geuen vs this his holy ſpirit. This benefite of God therfore, whether ye cal it a pledge or token of fatherly loue, wel aſſureth our conſciences, that we are his children, whiche gaue vs this pledge. Further then, if we be his children & not his ſeruauntes, than are we alſo his heyres. The heyres (I ſay) of God from whō as author & begynner, al thinges come, & ioynte inheritors with Chriſt, into whoſe body beyng graffed, we now haue the ſame father, that he hath, & through him enioy one comen enheritaunce. It ſhal we yet none otherwyſe poſſeſſe, but by goyng the ſame pathe waye to it, by whiche it pleaſed Chriſt him ſelfe to walke. He by ſufferaūce of miſeries came to the poſſeſſion of his glorious inheritaūce, he by obedience came to his kyngdome, he by reproche came to glory, & by death attained to life euerlaſtyng. Suffer muſt we therfore with him, that we may of his ioyes be partakers, obedient muſt we be with him, that we may wt him raigne euerlaſtyngly, ſuffre muſt we alſo worldely ſhame & vilany, that with him we in heauen may be glorifyed, and finally for a ſeaſon dye alſo with him, that we may in his kyngdome liue for euer.

The texte.

For I ſuppoſe that the affliccions of this life, are not worthy of the glorye, whiche ſhalbe ſhewed vpon vs. For the feruent deſyre of the creature abideth, lokyng when the ſonnes of God ſhal appeare, becauſe the creature is ſubdued to vanitie, againſt the wyl therof, but for his wyl, whiche ſubdued the ſame in hope. For the ſame creature ſhalbe deliuered frō the bondage of corrupcion into the glorious libertie of the ſōnes of God. For we knowe, that euery creature groneth with vs alſo, and trauaileth in paine, euen vnto this tyme.

Theſe be the wayes and condicions to wynne this inheritaunce by, wherof ſince there ſhal neuer be an ende, & the thyng ſelfe ſo great, that itFor I ſuppoſe that the affliccions of this life are notworthy. &c. paſſeth al mens capacities and eſtimacion, ſurely if al the affliccions of this life were put vpon one mannes bodye, all the ſame yet were of no weight but euen trifles, beyng weighed and compared with the reward of the glory to come: whiche men gette, & in maner bye, with ſuche great [Page] diſpleaſures and calamities. And though we now already haue an erneſt peny of this welthy life to come, ſo that therof nomā ſhuld diſpayre, yet by reaſon of oure bodyes ſubiecte to paynes and death, the ſame is not in euery point perfite and full. In the meane tyme by the ſpirite of God haue we therof inwardly a ſecrete taſte geuen vs, but then ſhall we haue it fully and wholy, when our bodies are reſtored to life, and all the miſeries of our mortal ſtate are ſhaken of, at what tyme we ſhall with euerlaſtyngFor y• fernē [...] deſyre of the creature abydeth lookyng when y• ſōnes of God ſhal appeare▪ &c. Chriſt raigne euerlaſtyngly. For whiche ioyful tyme in the meane ſeaſon the whole engyne of this worlde erneſtly loketh, in his maner wiſhyng for the day, wherin after that the numbre of Gods children is fulfilled and reſtored, theyr glory ſhal plainly appeare, whiche beyng yet burdened with theyr mortal bodies, are with hūger, with thryſt, with diſeaſes, with diuers paynes and miſeries puniſhed: yea, euen the world ſelfe after a ſorte ſemeth to be of mannes careful eſtate partaker, becauſe the yearth, the water, the ayre, heauenly bodyes, and to be briefe euen the very Angels ſelfe were by God eſpecially made to helpe mannes neceſſities. And therfore not ſo muche as the verye worlde ſelfe ſhal from ſuche miſeries be free, vntyl that Goddes children be ſette in perfite fredome, ſo yt in the meane ſeaſon it is in bōdage vnwillyngly. For euen in the very dead creatures, which haue no life, a natural deſyre is ther to be made perfite: & yet abide they netheleſſe this bōdage, therin obeiyng him at whoſe pleaſure it became ſubiecte, enduryng it ſo muche the more paciently, becauſe it knoweth it ſelfe not bonde for euer, but vnder this cō dicion, that as ſone as the children of God are fully deliuered from al infeccion of death, than ſhal ye worlde no lenger be thral and vnder the diſpleaſures of corrupcion. For ſyth that we ſee al ye elemētes of this world ſo diuerſly altered vnder ſo many corrupcions, and ſee that the SunneFor we know that euery creature gr [...] neth with v [...] alſo▪ &c. and moone, beſyde that they almoſt ſeme in theyr continual renewyng of corruptible creatures to labor in vayne, haue alſo theyr eclipſes, & ſynce that the one ſtarres power is alſo contrary to another, ſynce there is no doubt alſo, but that the whole cōpany of Angels frō heauen beholdyng our wretchednes, are by reaſon of a pitiful loue borne towarde vs, greatly moued, and are as farre as may ſtāde with theyr bleſſed ſtate, ſory for our miſeries: Appeareth it not by this, that al natural thynges mourne with vs, and like a woman trauailyng with chylde wyſhe an ende of labor and ſorowes?

The texte.

Not onely it, but we alſo whiche haue the fyrſt fruites of the ſpirit, mourne in our ſelues alſo, and wayte for the adopcion (of the children of God) euen the deliueraunce of our body. For we are ſaued by hope. But hope that is ſeen, is no hope. For how can a manne hope for that whiche he ſeeth? But and if we hope for that we ſee not, then do we with pacience abide it.

Now ſhould it ſeme muche leſſe meruaile, if ſuche ſorowe befal vnto other creatures, ſyth that euen we alſo, whiche after our ſauiours commyng were fyrſt of al repleniſhed with the ſpirit of Chriſt, and that after no meane ſorte but fully, are yet ſtyl vnder ſo many miſeries, partely [Page] through diuerſe neceſſities of this life, & partly through the obſtinacie of vngodly people, that we oftētymes mourne with our ſelfe, and are dayly compelled to be ſorye euen for other mennes calamities alſo, deſyryng cō tinually in our prayers made to God for that day, wherein the whole body of Chriſt ful and perfite in al his membres, ſhal be deliuered from all noyſomnes, and of groſſe and carnal, become ſpiritual, heauenly and immortal. In the meane ſeaſon al the calamities that chaunce vnto vs, we abyde & ſuffre, in hope of that bliſſe, whiche is promiſed through Chriſt. Of whom, albeit we haue here receiued an earneſt penye, aſſuryng vs of ſaluacion to come, yet hath he not preſently geuen vs full ſaluacion, but would haue vs to looke for it, in the tyme to come.

Chriſtian mennes perfite weale is in thinges to come, wherof we haueFor we are ſaued by hope, but hope that is ſeen, is no hope. a ſure hope. Now is there no hope in ſuche thynges, as are already preſent and ſeen with our iyen, but of ſuche, as do not yet appeare. If this be not ſo, I pray you tel me, of whom was it euer ſayd, that he hoped to ſee that, whiche he ſawe with his iyen already? Nor were there in this our life any commendacion of fayth & hope, if we were euen now preſētly put in poſſeſſion of ſuche thynges, as Chriſt hath promyſed vnto vs, but then is our fayth well worthye prayſe, if through the clearenes therof we ſee ſuche thynges, as with our carnal iyes cannot be perceiued, in the meane ſeaſon continuyng ſtyl in ſufferyng paynes, with ful hope lookyng for that, whiche was once promiſed. And though in the meane ſeaſon ſuche bodily affliccions be heauy and payneful, yet is it perhapſe expedient for vs ſo to be puniſhed.

The texte.

Lykewyſe alſo the ſpirite helpeth our infirmities. For we knowe not what to deſyre as we ought: but the ſpirite maketh interceſſion for vs, with grouynges whiche cannot be erpre [...]ſed. And he that ſercheth the heartes, knoweth what is the meanyng of the ſpirit: for he maketh interceſſion for the ſaintes, accordyng to the pleaſure of God.

Theſe troubles our ſpiritual and inwarde mā in dede taketh in good worth, and ſtriueth with bodily infirmities: but the ſpirit of God ſtayeth with grace, aydyng the weakenes of our fleſhe, with hope encouragyng vs to ſuffer al thinges, euermore at hand, ſhewyng vs what we ought to deſyre, and what we ſhould refuſe. For we of our owne might & inclina [...]ion,For we know not, what to deſyre as we ought. wote not what is to be deſyred, nor how we ought to deſyre: by meanes wherof it oftymes cōmeth to paſſe, that in ſteede of holſome thinges, we pray for hurteful, euen as it fortuned vnto my ſelf, whiche beyng not content with myne affliccions bodily, deſyred importunely Gods helpe, thriſe makyng my prayer vnto him, that ſatan, by whom at that tyme I was troubled, might nomore tēpte me: wherin becauſe I deſyred of God that whiche was not for me expedient to attaine, my tequeſt toke not effecte. And therfore in ſtede of pleaſures, receiued I holſome giftes. In dede God heareth the peticions of his children, ſo yet that they make no carnal prayer, but pray vnto him accordyng vnto the mocion of his bleſſedBut y• ſpirit maketh intetceſſion. &c. ſpirite, ſecretely mouyug our heartes. The ſame ſpirite alſo, though we hold our peace, is yet a peticioner and meane to God praiyng for vs, not as men are wont to do, but with ſighes vnſpeakable.

[Page]The ſpirite of man ſometyme with great mournyng deſyreth god to preſerue hym from bodely trouble and affliccion, or els it deſyreth worldlye pleaſures and commoditeis, muche eſteming ſuch thinges as are in very dede but trifles: but the heauenly ſpirite graffed and planted in godly mē nes heartes, deſyreth of god ſuche perticions, whiche y [...] we lacke, are to be deſyred of god with ſyghes vnſpeakeable, forasmuche as the ſame obteyned and had bryng with them the verye trew perfit weale, and blyſſe. OfAnd he that ſearch [...] the hertes knoweth, [...]at is the meanyng of the ſpirite▪ men muſt thou with wordes outwardely pronounced and ſpoken deſyre, that yu myndeſt to obtayne, as whiche neither know, what we would haue, except they heare it, nor yet ſufficiently vnderſtande, what is beſt for vs to be aſked, but god, whiche ſearcheth euen the moſte ſecret parte o [...] mannes harte, & throughly loketh into it, knoweth, though we holde oure peace, what oure ſpirite deſireth, and pitiyng mannes miſeries, as often as it maketh interceſſion for ſuche, as are godly, prayeth not, as man woulde haue it to do, but as goddes holy wil & pleaſure is. And deſyreth nothing, but ſuche as apertayne to euerlaſtyng ſaluatiō ▪ and ſuche thynges as encreaſe gods honor & glory. Whoſoeuer deſyreth ſuch thinges, albeit he per aduēture erre in choyſe, & electiō, yet is his intēt & purpoſe good. Wherfore god graunteth not alwaye y•, whiche is of hym deſyred, but y• rather, which is moſt profitable to y• ende, wherunto yu directedſt al thy peticions.

The texte.

We know, that al thynges worke for the beſt vnto them, that loue god, which alſo are called of purpoſe. For thoſe whiche he knewe before, he alſo ordayned before, that they ſhoulde be lyke faſhioned vnto the ſhape of his ſonne, that he myght be the fyrſte begottē ſonne amōg many brethrē. Moreouer, whō he appoynted before, thē alſo he called. And whō he hath called, them alſo he iuſtified: & whō he iuſtified. thē he alſo glorified.

Nor ought mē to feare, leſte they beyng ouercōmē through the weight [...] nes of outragious perſecution, vtterly fal frō hym, ſince we know this for moſt certayne, y• what affliccion ſoeuer chaunce vnto deuoute & godly people, al ye ſame ſhalbe for ye beſt. Suche is gods fauer towardes thē, whō he hath of purpoſe choſē out, and called to this welthy lyfe. Endeuour muſt we, and do what in vs lyeth▪ but thende of al hangeth of gods ordinaunce. God without coū [...]el or vnaduiſedly choſeth none, but wel knoweth al ſuch, as are his, long before he cal them. And not only knoweth them, whom heFor theſe w [...]che he knewe before he alſo ord [...]y [...] ned before. calleth▪ but had alſo euen at the ſame tyme ſurely purpoſed with himſelfe to graffe and plante them into the bodye of his ſonne Ieſus, yea and to tranſfourme thē lykewyſe into the lykenes & ſhape of hym, whiche ouercōmyng the fleſhe and death, triumphantly went to immortalitie: both to teache, that al the members of his bodye ſhould themſelf loke to haue the ſame, which they ſee alreadie done in the head, that by this waye and meanes through his onely ſonne he myght to hymſelfe geat manye chyldren, amonge whome Ieſus Chriſte ſhould be head & capitayne, & as the fyrſte begotten, departyng yet his inheritaunce with other: and to put vs in aſſuraunce lykewyſe, that god wyll fully perfourme y• thyng, which he once purpoſed, moreouer whom before al tyme he knew & had choſē out, being ſuche, of whome he had already in his prophetes darke ſayinges ſhewedAnd whome he hath called them alſo he iuſtified. &c. his minde, them called he alſo by the goſpel, & that not in vaine, but of his goodnes and fauer made them, that wer ſo called, of vngodly, godly, and of hurtful hurtleſſe.

[Page]So that now only there remayneth glorifying, wherof a great deale we haue already, except we thinke it no glorious preeminence, to be without ſyn, to floryſhe in the renoume of innocent lyfe, to be without corrupt deſyers, to be ſo planted in Chriſt, that thou arte become one with hym, to haue his holy ſpirite, as an earneſt peny therof, to be the enheritour of god, and ioynte enheritour with Chriſt, ſo that of the reſte we can in no wyſe doubt, but that it ſhall in dewe tyme be fulfylled.

The texte.

What ſhal we than ſaye to theſe thynges? Yf god be on our ſyde, who can be againſt vs? which ſpared not his owne ſonne: but gaue hym for vs all: how can it be, that with hym he ſhould not gyue vs all thinges alſo? Who ſhall laye any thyng to the charge of goddes choſen? It is god, that iuſtifieth: who is he y• can cōdemne, it is Chriſt that dyed, yea rather whiche is ryſen agayne, whiche is alſo on the right hand of god, and maketh interceſſion for vs.

Now ſyth all this is ſo, wherfore ſhoulde any man miſtruſt it, namelye ſynce god hath by ſo many and euident wayes ſhewed vnto vs his ſpecialIf god be on out ſide, who cā be againſte vs? loue and great fauer. Who ſtanding on oure ſyde, what is anye aduerſarie able to do? What can mennes malice preuayle, yf god be our defender? Or what maye we not boldly looke for at his handes beyng now reconcyled vnto hym, whiche what tyme we were out of his fauer, for oure ſakes ſpared not his only ſonne, but ſent hym downe into this world for vs all? Yea (I ſaye) & brought hym in maner to nought and depoſed hym, & al to exalte vs, makyng hym wel nyghe ſyn, to deliuer vs from ſyn, & deliuered hym to death, to thentent we myght lyue. And therfore ſyth he hath for vs delyuered his ſonne, in whom al goodnes is, foloweth it not, that with the ſame gyfte, he hath gyuen vs all rightes, that belong to the ſonne, vs (I ſaye) whome he hath put in lyke ſtate of enheritaunce? Or what is it, that he wyll not gyue vs, ſynce that he hath once gyuen hym, whiche infinitely paſſeth all creatures? And ieopardye ther is none, leaſt god, thorough the crafty ſleyghtes and temptacions of the deuill, chaunge and withdrawe this his eſpeciall fauer from vs. For who durſt commenſe anye action agaynſte them, whome god of purpoſe and ſure determinacion of mynde hath choſen out and taketh for his owne? Wyl he heare (thynke you) anye accuſers capciouſe complayntes agaynſt them, all whoſe ſynnes he hath freely forgeuen? God hymſelfe, whiche is iudge of all, hath forgeuen vsIt is god y• iuſtifieth, who is he y• can condēne. &c. the offences of oure olde lyfe, and taketh vs nowe for ryghteous, and who is he, that can condemne vs, beyng by him quited? So that we take hede, y• we nomore fall to oure olde lyfe agayne. Chriſte is he which loued vs ſo tenderly, that for our welthe it pleaſed hym to dye, yea he it is which lykewyſe roſe agayne for our ſakes, becauſe he would healp and ſuccoure vs his people. This great procter & iudge ſyttyng alſo at the right hand of god his father, to whome he is in all poyntes egall, entreateth our matier before his maieſtie.

The texte.

Who ſhal ſeperate vs from the loue of god? Shall tribulacion, or anguiſhe, or perſecucion, or hunger, either nakednes, either perill, either ſwearde? As it is written: for thy ſake are we kylled all daye long, and are coumpted as ſheepe appoynted to be ſlayne. Neuertheleſſe, in all theſe thynges we ouercome through hym that loued vs.

[Page]For I am ſure, that neither death, neyther lyfe, neither angels, nor rule, neither power, neither thinges preſent, neither thinges to come, neither height, neither loweth, neither any other creature ſhalbe able to depart vs, from the loue of god, which is in Chriſt Ieſu our Lorde.

Synce therfore the father hath thorough the death of his ſonne forgiuen vs al oure gyltes and offences, ſythe his ſonne ſo tenderly loueth vs, why ſhoulde men hencefurthe feare the deuyll, or any man the diuels miniſter, either accuſyng vs, or condemnyng? Conſidering alſo with howeWho ſhal ſeparate vs frō the loue of god? many benefites and ſpeciall gages of loue we are bounde both to god & Chriſt, who is he, that ſhal plucke & withdraw vs awaye from louyng thē agayne, whiche ſo tenderly loue vs? Shall any ſtorme of worldly aduerſitie do it? Shall any affliccion or diſtreſſe? Shal hunger or nakeones? Shal ieopardy of drownyng, or any lyke peryl chaūcyng after lyke ſort? Shal perſecucion of the wycked, or the bloudy ſwearde of death? For that ſuche thynges ſhould in this worlde happē to innocentes, the holy pſalme wryter Dauid lightened with the ſpirite of god, long before ſawe, what tyme he ſayde, that for thy ſake o Lorde are we kylled al daye long, and coumpted as ſheepe appoynted to be ſlayne. Al theſe troubles, thoughe they ſeme greuouſe, cauſe yet is there none, why they ought to make vs a frayd. Chaunce maye they to vs in dede, but yet oppreſſe vs they can notNeuertheles in al the [...]e thī ges w [...] ouercum through hym that loued vs. Yea (I ſaye) the more vehemētly they trouble vs, the more ſhal they bothe ſtrengthen oure burnyng charitie to Chriſtward, and Chriſtes alſo to vs, becauſe we at al tymes departe hauyng the vpper hand, not through any ſtrength and power of oure owne, but through his defence, whome we are bounde to thanke for altogether. Nor wil he, whiche in ſuche ſorte loueth vs, ſuffer vs to be ouerthrowen, nor we vpon remembraunce of his goodnes towarde vs through any aſſaultes of aduerſities ſhrinke from louyng hym agayne. But yet haue I rehearſed vnto you but lyghte and common mattiers, but harken a bolder ſaying, and ſuche wherof my ſelfe am moſte certaine, and am moſte certaynly perſuaded in. More cauſe were there to feare ſuche ieopardies as hang ouer oure heade by reaſon of creatures, whiche can not be ſeene, as euil ſpirites, whiche yet neuertheleſſe aſſault mennes ſoules and not only their bodies, whom yf we but once regarde not & deſpiſe, the ieopardies of the other can not make vs aNeyther heighte, nor loweth. &c. fearde. Nor in this haue we any cauſe to feare, ſeyng that neither meane power of aungels, of muche more myght yet than is any man, no neither the chief aungels, whiche order is called a rule and power neither anye heyght or depnes, that is to ſaye, whether the ſame inuade vs frō aboue, or from beneth, whither it be with a coloure of honeſtie or not, yea though wonders were ſhewed from heauen, or els threatnynges from hell put vs in feare, neither thinges preſent, neither yet to come, whether we be put in feare of preſent ieopardyes, or in ieopardy of the life to come: briefly, what ſoeuer els befall anye where here in earthly thinges, whether it maye be ſene, or not, be it neuer ſo ſtrong and mightie, yet ſhal it not be able to deuide vs from that charitie, wherbye we are knyt to god throughe Ieſus Chriſte his ſonne.

The .ix. Chapiter.

[Page]

The texte.

I ſaye the trueth in Chriſt, and lye not, (my conſcience alſo bearyng me witnes by the holy ghoſt) that I haue a greate heauines, and continual ſorow in my hearte. For [...] haue wyſhed my ſelfe to be curſed from Chriſte for my brethren (my kynſmen as pertaynyng to the fleſhe) whiche are the Iſraelites. To whome pertayneth the adoption of y• chyldren, and the glorie, and the couenauntes, and the law that was gyuen, and the ſeruice of god, and the promiſes: whoſe alſo are the fathers, and they of whom (as concernyng the fleſhe) Chriſte came: whiche is god in al thinges to be prayſed for euer. Amen.

TO whome would to god all the Iewes were conuerted, forſakyng theyr Moſes: the Iewes (I ſaye) which yet ſtyll continewe in this mynde, and thynke that to thattaynyng of ſaluation it is ſufficient to be Abrahams chyldren, and in theyr handes to haue the lawe once gyuen vnto them by god, whome yet in deede no ſuche thyng ſhall auayle and profite, vnles by faythe they make themſelfes worthy to be drawen and loued of god. But of them is Chriſte promiſed in the laweI ſay y• truth [...]n Chriſt and l [...]e not, my cō ſcience alſo bearing me witneſſe, &c. ſtubbernly refuſed, whom the Gentiles receiue and knowledge. This yet ſpeake I not of any diſpleaſure conceyued or borne agaynſt my contreye men, not withſtandyng theyr ſpitefull myndes toward me: but as Chriſte, to whō nothing▪ is vnknowen, is my witnes, witneſſyng wt hym alſo myne owne conſcience, whoſe gouernoure and ouerſeer is the holy ghoſt, I wyl ſaye the truthe, and lye not, that it troubleth my mynde exceadynglye and aboue meaſure, and with continuall ſorowe euen weareth me awaye to ſeeFor I haue wiſh [...]dde my ſelf [...] be curſed frō Chriſt &c. ſome of them through their owne folye vtterly periſhe. As for myne owne parte, ſo ferte am I from hatyng the Iewes, that yf it myghte any waye be, I would euen with myne owne deſtruction procure theyr amendment and weale, nor would refuſe euen my ſelfe of Chriſte to be forſaken ſo that all they to whom I am both by countrey & aliaunce ioyned, were with me in the fayth of Chriſt lykewyſe ioyned, that as by ſtocke & bloud they are Iſraelites, they lykewyſe were in knowledge of the trueth perfite Iſraelites, whome of all other nacions moſte beſemed it to receyue hym, whom the lawe promiſed, ſpecially ſith it is that nation, whome god out of al the other, many hūdred yeares paſt, ſpecially choſe for hym ſelf: & coumpting all other nations, as baſtarde children, nouryſhed theſe & brought thē vp, as his naturall & trew begotten ſonnes: & moſte of all becauſe they aboue other for this honoure and dignitie maye ſpeciallye glorie, that theyTo whome pertayneth y• adopcion of the chyldren, and the glory &c. diſpiſing all idolatrye worſhipped the verye trewe god. In theyr handes is the poſſeſſion and prerogatyue of the lawe, gyuen vnto them by god. With them made god and they with god couenauntes and promiſes. In theyr handes is there the right fourme and maner of dewe honouryng of god, euen as he hym ſelf commaūded: in theyr handes are the prophecies, wherin was long before both Chriſtes commyng ſpoken of, and this welthy ſtate, wherof I dyd a litle before glorye, promyſed.

[Page]Which alſo are lineally deſcended of the moſte famouſe & chief lanternesWhoſe alſo are ye fathers, and they of whom (as cō ce [...]nyng the fleſhe) Chriſte came. of lyght, and fyrſte begynners of our nacion, (I meane) Abrahā, Iſaac, & Iacob, with other, of whō Chriſt hymſelf touchyng his humanitie vouchſaued to be borne, ſo that in this behalfe, wyll they or not, of aliaunce and kynred muſte they nedes be to Chriſte hymſelf, who ferre ferre excelleth and paſſeth thoſe fathers, of whoſe title and holines they ſo greatly auaūt themſelfe. Be it ſo, that theyr fathers were neuer ſo good and holy, yet wer they nothyng els but men. But nowe is Chriſte in ſuche ſorte man, that he therwith is alſo god, not of this nacion or that onlye, but of al, one and equall with his father, whiche ruleth al thinges, by whoſe vnſearcheable wyſedome all this geare is wrought, to whom onlye for ſuche vnſpeakeable loue borne towarde mankynde, al prayſe and thankes are dewe for euer.

Amen.

The texte.

¶ I ſpeake not theſe thinges, as though the wordes of god had take none effect. For they are not al Iſraelites, which are of Iſrael: neither are they all chyldren ſtraighte waye that are the ſeede of Abraham. But in Iſaac ſhall thy ſeede be called: that is to ſaye: they whiche are the chyldren of the fleaſhe, are not the children of god. But they whiche be the chyldren of promiſe, are coumpted the ſeede. For this is a worde of promiſe, about this tyme wyll I come, and Sara ſhall haue a ſonne.

And ſurely for this the more deteſtable is the wickednes of ſome Iewes, whiche vnreuerently gaynſaying and blaſphemyng Chriſte, therin diſhonour god the father, whiche woulde haue his gloryous name ſet furth by his ſōne. And yet al this theyr wyckednes, outragiouſe as it was, cauſed not, but that god neuertheles in al poyntes perfourmed, as muche as he in his prophetes ſayinges promiſed to do. To the people of Iſrael, whiche are Abrahams poſteritie, was this blyſſeful lyfe promyſed, and yet not to all neither, but to ſuch only, as truly and vnfaynedly are his ofſpryng. For it is not to be ſuppoſed, that al ſuche are very Iſraelites, asThey are not all Iſraelites whiche are of Iſrael. &c. are deſcended of the ſtocke of Iſrael, but ſuche rather as are ſo ſtrong and mightie in fayth, that they wyll not with worldly tribulations be ouercomen, nor yet with troubles▪ wherwith god tryeth oure ſtedfaſtnes in religion: ſuche (I ſaye) worthely & none els ought to be called Iſraelites, that is to ſaye, mighty & ſtrong to godwarde. Nor are al they, that come of Abrahams bloude, therfore ſo fer Abrahams chyldren, that by this bare title they may chalēge the promiſed inheritaūce, but rather ſuche as reſēble that fayth of Abraham, wherby he deſerued, that this bleſſed inheritaūce ſhould be deriued & giuē vnto al his poſteritie. To make this more euidēt & playne, marke whyther y• worde of god, who made y• promiſe, be not ſo, whiche ſaythe: in Iſaac thy ſede ſhalbe called. To the ſeede of Abrahā promyſe was made, that in it & by it, al nations of the world ſhoulde famouſlyBut in Iſaac ſhal thy ſeede b [...] called. &c. be ſpoken of and bleſſyd. But nowe is it not gods wyl, that al Abrahās poſteritie ſhould be called Abrahams ſeede, vnles they be, as Iſaac was, who was the chylde of fayth, and in figure repreſented Chriſte. Nowe was not Iſaac borne, as chyldren are comenly wont to be, but by a father, whiche was in dede drye and barayne, full yet of truſte in god, and of an olde woman, vnmete lykewyſe to conceyue any chylde.

[Page]Muche rather therfore begotten was he through the mightye power ofThey whiche are y• chyldrē of the fleſhe, are not the chyldren of god &c. god, and his fathers faythe, than by any power of man, or carnall acte. What els then meaned god, when he ſayde, in Iſaac thy ſeede ſhall haue his name, but playnlye to declare, that not all they whiche are of Abrahā carnally begotten, are therfore the chyldren of god, and therfore righte inheritours of goddes promyſes, but ſuche onlye apertayne and belong to Abrahams ſeede, whiche haue lyke fayth, as that was, wherby Abraham deſerued to receyue the promyſe of god. But mary yf god vnder this fourme of wordes, had made his promiſe, to as manye as ſhalbe begottē of the ſhall my promyſe belong, then in dede myghte all ſuche as are of Abrahams carnall ſtocke, lawfully clayme this glorious inheritaunce▪ But nowe when god this wyſe ſayde, about this time wyll I come, and Sara ſhall haue a ſonne, he ment his onlye chylde, and the ſame whiche ſhoulde be the chylde of fayth, whome god had for the ſame inheritaunce choſen furthe of many, not for his circumciſions ſake, as whiche was not at that tyme borne, but for his fathers faythes ſake. Abraham after that tyme had by other wyues, chyldren, yet was Abrahams bleſſyng promiſed vnto hym only in Iſaacs name.

The texte.

¶ Not only this, but alſo Rebecca was with childe by one, euen by oure father Iſaac For yet the chyldren were borne, when they had neither done good, neither bad (y• the purpoſe of god by election might ſtande) it was ſayde vnto her, not by the reaſon of workes but by the caller: the elder ſhal ſerue the yonger. As it is wrytten: Iacob haue I loued, but Eſau haue I hated. What ſhall we ſaye then? Is there anye vnrighteouſnes with god? God forbid. For he ſayth to Moſes: I wyl ſhewe mercie, to whomſoeuer I ſhewe mercie: and wyll haue compaſſion, on whomſoeuer I haue compaſſion. So lyeth it not then in mānes wyl or running: but in the mercie of god. For the ſcripture ſaith vnto Pharao: euen for this ſame purpoſe haue I ſtiered the vp to ſhewe my power on the, and that my name might be declared through out all the worlde. So hath he mercie on whom he will, and whome he wyll he maketh hard harted.

And as it was in Iſaac, and other of the chyldren of Abraham, after lyke ſorte and condicion was it in Iacob and Eſau. Yf this glorious enheritaunceRebecca was with child by one, euen by our father Iſaac. of goddes bleſſyng onely throughe carnall kynred befel vnto any, then ſhoulde it muche rather belong to Eſau the elder ſonne, than to Iacob the yonger. Iſaac was father to them both, one mother at one time conceyued bothe, bothe were at one time borne in their mothers woumbe, & both were at one time delyuered, yet dyd god knowledge one, as his natural chylde, diſinheriting the other, as a baſtarde and vnlawfully borne, ſaying: Iacob I haue loued, but Eſau haue I hated. What was it then y• thus ſeuered and made a difference betwixt theſe twinnes? Surely neyther carnall kynred, nor kepyng of the lawe, nor yet circumciſion. For of both beyng not yet borne, before they had any thing at al done, either with the lawe, or agaynſt it, it was ſayde: the elder ſhal ſerue the yonger. And why pleaſed it god ſo, or what intended he in this deede of his to declare vnto vs? Surely nothyng els but that noman ſhoulde either vpon hopeThat the purpoſe of God by election might ſtande. of circumciſion, or of the lawe chalenge the righte of this goddes promiſe vnles by faith he make hymſelfe worthye to be taken among the choſen chyldren of god, and to be ſuche, as Iſaac and Iacob were.

[Page]For it is not carnal kynred, that maketh Abrahams children, but the choyſe of God. And if God refuſe and reiecte the Iewes, as he once reiected Eſau, certainely to be deſcended of Abrahams ſtocke, nothyng auaileth. But on the other ſyde, if God through the deſert of fayth receiue the Gentiles to this inheritaunce, hurte is it none, though they to Abraham be of no carnal aliaunce, forſomuche as God by another way, by the title of adopcion (I ſay) doth acknowledge them for his owne children. Nor let any deuiliſhe perſon wreſte, that I now haue ſayd, to thisWhat ſhal we ſay then? Is there any vnrighteouſnes with god purpoſe, as though in men there wer now no fault, but y• al the faulte is in God, who at his pleaſure receiueth or refuſeth ſuche as haue either of payne or pleaſure nothyng deſerued: God forbid, that any man ſhould conceiue ſuche a phantaſye, nor let any manne ſo take that, whiche in the boke of Exodi is by God ſpoken, I wyl ſhewe mercy, to whom ſoeuer I ſhewe mercy, and wyll haue compaſſion, on whō ſoeuer I haue compaſſion, foraſmuche as it lyeth not in mans wyl or runnyng, but in Goddes mercy, to attaine vnto ſaluacion, as whiche bothe deſyre in vayne & al in vayne labor we, vnleſſe God of his goodnes drawe vs, as in deede he doeth ſuche, as it pleaſeth him, though they nothing deſerue it, and refuſeth ſuche, as haue nothing ſo deſerued. And yet of al this it foloweth not that God is to any mā wrongfull, but rather y• he is mercyfull to many. Noman condemneth God, but for his owne offēce, no man is ſaued, without Gods benefite, whiche benefite he voucheſaueth to geue vnto ſuche as it pleaſeth him, & yet in ſuche ſorte, that he leaueth occaſion, why men ſhould for his merciful drawyng thāke him, and thou netheleſſe without occaſion to complayne, if thou be geuen ouer to thyne owne leudenes. For God doeth not ſo harden mens heartes, that therby men are cauſed to diſcredite the goſpel of Chriſt, but ſuche as through malice and ſtubbernes refuſe to beleue, vſeth God as inſtrumentes to the magnifiyngFor y• ſcripture ſayth vnto Pharao: euen for this purpoſe haue I ſtered y• vp &c. of his great benefite, and to the ſettyng foorth of his mightie & glorious power. And ſo muſt that whiche in the both of Exodi is ſpokē to Pharoa be vnderſtāden: euen for this purpoſe haue I ſtered the vp, to ſhewe my power on the, & that my name might be declared throughout al y• worlde.

The texte.

Thou wylte ſay vnto me: why then blameth he vs yet? For who hath been able to reſiſt his will? But O man what art thou, whiche diſputeſt with God? ſhal the worke ſay to the workeman, why haſt thou made me on this faſhion? Hath not the potter power ouer the clay, euen of the ſame lumpe to make one veſſel vnto honour, and another vnto diſhonour. Euen ſo, God willyng to ſhewe his wrath, and to make his power knowen, ſuffered with long pacience the veſſels of wrath, ordained to damnacion: and to declare the riches of his glorye on the veſſels of mercye, whiche he had prepared vnto glory: whom alſo he called, not of the Iewes onely, but alſo of the Gentiles. (As he ſayeth alſo to Oſee: I wyl cal them my people, whiche were not my people: and her beloued, whiche was not beloued, and her to haue obtained mercy, that had not obtained mercy.) And it ſhal come to paſſe, that in the place where it was ſayd vnto them: ye are not my people: there ſhal they be called the children of the liuyng God.

Of ſuche ſaiynges ſome deuiliſhe diſpoſed perſon taketh occaſion, and ſayeth: if of whō ſoeuer he wyl, he haue mercy, and whō he wyl he maketh hard hearted, what hath he then, wherin to blame vs? Syth his wyl and pleaſure noman is able to reſiſt, let him laye it to him ſelfe, & not to vs, if any ſinne be cōmitted. But heare now of the otherſide, what may be ſayd. Noman withſtādeth his wyl (I graunt) yet is not therfore Goddes wyll [Page] cauſe of thy dānacion. Nor did god in ſuche maner hardē y• heart of Pharao, that he wrought the vice of ſtubbernes therin, but rather wheras he wel knew, y• the arrogāt tyran was wel worthy ſodenly to be deſtryed, yet vſed God toward him by litle & litle ſuche encreaſe of puniſhment, as he might therwt haue been amēded: had not his malice been an impediment. But through Gods gentle fauor vſed in puniſhyng of him, his wicked mynde became worſe & worſe. And therfore the mans frowardnes God turned to his glory. In this matter for the defēce of Gods righteouſnes many thinges might be anſwered, but briefly to ſay God hateth all hautnesBut O man, what arte y•, whiche diſputeſt with god ſhal the work ſay to the workm [...]n. &c. & arrogancie. And what a greatter point of arrogancie can there be, then that a man moſt vile & abiecte ſhould with God reaſon y• matter, encoūtryng with him, as though he were his felowe? For who (I pray you) could abide to heare the yearthen veſſel quarel with his maker and ſay: why haſt thou made me after this faſhion? For as clay is in the hāde of y• potter: euen ſo are we in Gods hādes, as by the prophet Eſai y• Lord him ſelfe ſayeth. The potter, as his mynde ſtandeth, worketh ſome veſſels to ſerue for vile & vncleanly vſes, & ſome other alſo appointeth he for honeſt ſeruice. In whiche acte, what reaſon ſoeuer the workeman folowe, therin doeth he lawfully, & why he ſo doeth, vnmete it is that the clay ſhould requyre any cauſe. The clay of it ſelfe is nothyng els, but clay, wherof if y• potter worke a comly & a welfauored cup, for that his fayre ſhape ought he to geue thanke to the craftes man, & yet to the vile & filthy clay is therHath not the potter power ouer the claye euen of the ſame lūpe. &c. no wrong done at al, if of it be made a chambre potte, or ſome other veſſel of more vile vſe. Lykewyſe is it of God, whiche leauyng mā in his ſinne, becauſe ſo he was borne, doeth him no wrong, as callyng man to rightwyſe life he therin ſheweth his bounteous mercy & goodnes. In the forſaken perſon it pleaſeth God to ſhewe his iuſtice, to thentent he would be feared, in y• approued, to thentent he would be loued, ſheweth he his fre mercy. Nor beſemeth it any mā, of God for ſo doyng to exacte & requyre a reaſon, nor why he calleth ſome one lately, & ſome other more tymely, nor why he draweth one whiche hath not ſo deſerued, and forſaketh another, whiche hath deſerued better. A muche more baſe creature is mā, beyng compared with god, then is clay compared with the potter.

So that then if it be an vnſene and a hiddeous preſumpcion, that the clay ſhould with the potter pratle & reaſon his matter, how muche greatter arrogancie is it, for a man to talke of Gods counſels, whiche ſo farre paſſe our capacities, that we therof haue, but euen as it were a ſhadowe or a dreame? Begyn to beleue, & leaue thy reaſonyng, & ſo ſhalt y• muche rather vnderſtād. Beſides this remēbre y• the potter may be deceiued, but in God none error can be foūd. It is for y• ynough to beleue this, y• God by reaſon of his almightie power, may at his pleaſure do what him liſte, and again foraſmuche as he is wtout cōparyſon beſte, do wyl he nothing, but that whiche is beſte. Nor ſhould he, becauſe our vngodlines he turneth to his honor: therfore of vs be blamed, but this rather ſhuld we take as a ſure profe of his exceadyng goodnes, y• he ſuche miſchief turneth to good. It was not God, whiche made the an vncleane veſſell. But thou thy ſelfe art he whiche haſt made thy ſelfe filthy, through appliyng of thy ſelfe to vngodly exerciſes. Beſide this if God accordyng to his wyſdome [Page] both for the ſaluacion of the good, and glory of his name abuſe thy frowardnes cauſe haſt thou none for y• to complayne. Lawfully art thou for thy ſinne puniſhed, & through thine example the good people wil y• better take hede, & whiles through thy blindnes and deſtruction they the better perceiue, how greatly they are bound to the goodnes of God, they are wt more mery chere encouraged to geue him thankes. Nothyng had Pharao to wyte God withal, but of his owne naughtynes only periſhed, and yet did that his ſtubberne malice among the Hebrewes highly auaunce the glory of God. And what can there be, that they can reproue, if, as godEuen ſo God willyng to ſhewe his wrath, and to make his power knowen ſuffered with long pacience the veſſels of wrath. &c. at that tyme deferred the deſtruccion of Pharao: ſo likewyſe now for a ſeaſon, not without great fauour he beare with and ſuffre y• vnbeleuyng and ſturdy Iewes beyng veſſels, whiche haue right well deſerued euen out of hand to be cruſhed in pieces, to thentent that all the worlde ſhall more clearely perceiue, that they are well worthy of damnacion, whiche beyng ſo many wayes prouoked, amende not, to thende y• bothe through theyr puniſhment other ſhould feare almightie God, whom we may not through continuaunce in ſynne prouoke to ſure vengeaunce, & alſo more plentifully to ſhewe the greatnes of his might and glory towarde good people, whō he hath purged beyng before vncleane veſſels, and reſerued them for holy vſes: not for theyr circūciſion or y• lawes ſake, but through the deſerte of fayth, for whoſe onely ſake they are called to this honoure. Called (I ſay) not only of y• Iewes as we be, but alſo of y• gētiles, becauſe herein it is not byrthe whiche maketh inheritors, but the choyſe of God. Nor ought the Iewes to meruaile, that the gentiles, whiche were before this tyme heathen & ſtraungers to God, are now by adopcion receiued into the numbre of Gods children, ſyth they them ſelfe long ſynce wer for theyr offences done againſt God diſpiſed, reiected, and as diſinherited, when yet afterwarde beyng ſory for theyr ſynnes and amendyng, they wer through the great bountyfulnes of God receiued into his fauor. That this ſhould ſo be, witneſſeth theyr owne prophete Oſee, ſaying:I wyl cal thē my people whiche were not my people. &c. I wyll call them my people whiche wer not my people, and her beloued, whiche was not beloued, & her to haue obtained mercye, whiche had not obtained mercye: ſo that this ſhall come to paſſe, that in the place, where heretofore it was ſayd: ye are not my people, there ſhal ſome be called the children of the liuyng God. Why grudge & reproue they that thyng in other, whiche they them ſelfe haue already aſſayed? Why ſtande they not rather in a watche & take hede, leſt through theyr owne foly they become againe, that they wer once? Why enuy they at them, whom they might folowe, wer it not, they had more pleaſure to ſtriue, then to obeye?

The texte.

But Eſai crieth concernyng Iſrael: though the numbre of the children of Iſrael be as the ſande of the ſea, yet the remnaunt ſhal be ſaued. For he finiſheth the worde verely, and maketh it ſhorte in righteouſnes. For a ſhorte worde wyll God make in yearth. And as Eſai ſayeth before, excepte the lorde of Sabboth had left vs ſeede, we had been made as Sodoma, and had been likened to Gomorra.

Now if through mens owne ſtubbernes the greateſt parte of y• worlde periſhe, yet to the fewe that wyl beleue, wyl God perfourme, as muche as was promiſed to the whole numbre. And neuer ſhal the tyme be, but that this inheritaunce ſhal haue his ſucceſſors. This did the prophete Eſai ſpeakyng of the people of Iſrael, without al colouryng clearely teſtifye [Page] [...] [Page] [...] [Page] ſaiyng: If the numbre of the Iſraelites wer as many as the ſand of the ſea, and though through theyr owne foly as many alſo periſhed, yet ſhal there ſome alway remaine, whiche ſhal through fayth be ſaued. For be y• numbre of them that falleth from God neuer ſo great, yet ſhal not theyrThough the numbre of y• children of Iſrael be as the ſand of the ſea. &c. fal make the promiſe of God vaine. Men in promiſes are wont to breake theyr credence, but God is he, whiche wyl fully perfourme al that he promiſed, and that briefely and cōpendiouſly, not with deceite & falſely, but iuſtly and truely, for as the ſame prophete Eſai ſayd: the Lord in yearth wyl make a ſhorte worde. Shadowes ſeme not cleare without ſuſpicion of deceite, & the law ſelfe is ful of wordes, promiſyng, groſly repreſētyng, cōmaundyng, threatnyng ſometimes, & ſometimes cōforting. But Chriſt beyng ſent into the worlde euen at once gaue al & perfourmed y• was promiſed, opened al y• was before hidden in figures, & brought the great multitude of rules contained in y• law, to y• onely cōmaūdement of charitie ofA ſhort word wyll God make in yerth the goſpel. And thus ſpread he abrode the ſeede of his heauenly doctrine and goſpel, whiche albeit in many of my countreymen be vnfruitful, yet ſome are there, in whom it brought foorth fruit. Againe the ſame prophet a litle before ſayeth, had not the Lord of ſabboth left vs ſede, we had ben made as Sodoma, and likened vnto Gomorra. Wherfore, though the moſt part of the Iewes fal from Chriſt, yet wyl not Chriſt ſuffre the true and natural ſede of Abraham vtterly to periſhe.

The texte.

What ſhal we ſay then? we ſay that the gentiles, whiche folowed not righteouſnes, haue ouertaken righteouſnes: euen the righteouſnes whiche cōmeth of fayth. Contrarywiſe Iſrael whiche felowed the lawe of righteouſnes, could not attaine to the lawe of righteouſnes. Wherfore? Euen becauſe they ſought it not by fayth, but as it wer by the workes of the lawe. For they haue ſtumbled at the ſtūblyng ſtone. As it is written▪ beholde, I haue put in Sion a ſtumblyng ſtone, and a rocke that men ſhal be offēded at. And whoſoeuer beleueth on him, ſhal not be confounded.

Synce this is ſo, what ſhal we ſay? Surely nothyng, but as the truth is, that is to wete, that the gentiles, whiche ſemed farre from righteouſnes, and without the ceremonies of the lawe, haue yet attained the true and perfite righteouſnes, and not a Iewiſhe (whiche ſtandyng in bodily thinges was nothing but a ſhadowe onely of chriſtian perfeccion), but a holſome & an effectual iuſtice, whiche ſuche haue not, as for the workes of the lawe ſtande muche in theyr owne conceite, but ſuche as through an vnfained fayth ſubmit and yelde them ſelfes vnto God.

We may likewyſe of the otherſyde ſaye that whiles the people of theIſrael which folowed the law of rightouſnes cou'd not attaine y• law of righteouſnes. &c. Iewes with all theyr power folowyng the iuſtice of the lawe carnally vnderſtanden, and ſtifly cleaue to it, with all theyr labour they came not vnto the very law of iuſtice, foraſmuche as the ſame fel from Chriſt, whervnto as to a marke al y• darke ſayinges of Moſes law principally directed. Here ſome wyl ſay, how fortuned all this, and how ended theſe purpoſes ſo diuerſly? Without al doubte, becauſe God abhorreth ſuche as are high minded, and geueth him ſelfe & his righteouſnes, to ſuche as are ſobre & lowly. And therfore y• gentiles vpō acknowledgyng of theyr owne diſeaſe & an hūble ſubmiſſion of them ſelfe to God, God receiued: y• proude Iewes of thotherſyde, whiche falſly vſurped y• title of righteouſnes, as theyr owne, bearyng them ſelfe bolde vpon theyr ſabboth day kepyng, waſhynges, circūciſion, and ſuche other ſmall obſeruaunces, diſdainyng [Page] to receiue the yoke of fayth, hath God ſet at naught and refuſed becauſe they denied Chriſt, and deliuered him which is the author of life,For thei haue ſtumbled at y• ſtumblyng ſtone. &c. to death: whiche thyng Eſai long before knowyng, prophecied ſhould be, vnder this fourme, that Chriſt, whō the law promiſed ſhould be a ſauior, by reaſon of vnbeleif ſhould be vnto the Iewes an occaſion of ſtumlyng, and that the ſame ſtone, whiche ſhould be to the good a ſure and a ſtrong defēce, ſhuld be theyr vtter vndoyng, whiles they had rather by reſiſtyng ſtumble at him, then with beleif to reſt vpon him. For ſo by the prophete Eſai ſpeaketh God the father of Chriſt: beholde I putte in Sion a ſtumblyng ſtone, and a rocke that men ſhalbe offended at, but whoſo beleueth in it, ſhall neuer be confounded and put to ſhame, as one diſapointed of that he loketh for.

The .x. Chapiter.

The texte.

Brethren, my hertes deſyre & praier to God for Iſrael is, that they might be ſaued: For I beare them record, that they haue a feruent minde to God warde, but not accordyng to knowledge. For they beyng ignorant of Gods righteouſnes, and goyng about to ſtabliſhe theyr owne righteouſnes, haue not been obedient vnto the righteouſnes of God. For Chriſt is the fulfillyng of the lawe, to iuſtifie all that beleue.

ALl whiche thinges (brethren) ſpeake I with great heauynes, becauſe with all my heart I fauer and would them well, if I were in any wyſe able to do them good, beyng in ieopardie of euerlaſtyng dā nacion. But now that whiche is the onely thyngBrethren my heartes deſire and praier to God for Iſrael is. &c I can do, in my dayly praiers made vnto God, my deſyre & peticion is, that they may once yet amend and not alway continue in ſuche blyndnes. I can not vtterly excuſe theyr vnbeleif, but yet in the defence of theyr fault ſome coloure may be made and pretēded. As they are not in all pointes in ſuche ſorte ſtraungers to God, as the gentiles be, ſo muche the more wiſhe I that theyr rude beginnynges may once be made perfite, that whoſe ſhadow they haue for a ſeaſon borne about with them in theyr bodyes, of the ſame they may now come to the very trueth. ForThey haue a feruentminde to Godward but not accordyng to knoledge. &c. albeit they with extreme deuiliſhnes faſtened to the croſſe the Lord, who was y• foūtayne of al glorye, yet this ſay I of them, and deny not, that to Godwarde a certaine zeale and loue haue they, but yet not accordyng to knowledge and right iudgement. Nor are they deceiued for lacke of a godly minde and purpoſe, but in the choyſe and practiſe of life, they rūne farre awry. Now better is it to haue ſome minde to religion, then to be al without, and of God wel worthy wer that minde of theyrs in goodnes to be encreaſed, were it not that they to the groſſe beginnynges of godly life ſo ſtubbernly cleaued, that they refuſed the true and perfite religion, and wer it not alſo they ſo vehemently requyred and auaunced euen ſhadowes and pictures of trueth, that the verye fountayne of trueth they vtterly diſpiſed. For whiles they buſyly in dede, but yet vndiſcretely defende and kepe Moſes lawe, reſiſtyng him for whom the lawe was principally [Page] ordained, they vtterly fal euen from the whole lawe ſelfe. Kepyng of the ſabboth day, circumciſion, abſtinence frō certayne kyndes of meates, the ſhonnyng of dead carkaſſes, faſtyng dayes, the keapyng of highThey goyng aboute to ſtabliſhe theyr owne righteouſnes haue not been obedient to the righteouſnes of God. &c. feaſtes, were for this purpoſe made and decreed for a time, that frō ſuche rude beginnynges men might by litle and litle growe vpwarde to true & perfite righteouſnes and from a certaine worldly righteouſnes encreaſe and growe vppe to that, whiche is in all pointes godly and perfecte. If an ordinaunce be purpoſed and made for a better ende, vnſeamyng is it for loue of ſuche a meane, to diſpiſe the ende, for whiche the ſayd meane was appointed. But now frowardely ſo yet do the Iewes, whom albeit after the publiſhyng of the righteouſnes of God it beſemed to forgoe the carnal iuſtice of the lawe, yet ſo farrefoorth bolſter they out & defende theyr olde, and at this tyme hurteful, and not onely ſuperfluous iuſtice of the lawe, that they not onely wyll not knowledge the heauenly righteouſnes of God, but alſo hauyng a confidence in theyr ceremonies withſtande and reſiſt the goſpel of Chriſt, wherevnto they ought by fayth to ſubmitte them ſelfe, if they euer minded to be truely righteous. For we muſt by imaginacion conceiue as it were twoo kyndes of iuſtice: thone wherof Moſes was author, the other wherof Chriſt was beginner. The one ſtandeth in ceremonies, the other in fayth and obedience. And as the rude piece of timbre is matter wherof an image is wrought, & as bloud is the beginning of liuyng creatures to be brought foorth by generaciō: ſo is the iuſtice of the lawe a rude & groſſe beginnyng of thother, whiche is more perfite. And certainly extreme foliſhenes is it, after that a man is come to perfeccion, curiouſly to ſticke ſtyl in rudimentes. But now of allChriſt is the fulfillyng of the lawe to iuſtify al that beleue. &c. Moſes law, whiche is of it ſelfe rude & vnperfite, is Chriſt the fulfillyng and perfeccion, by whom through fayth, and not through circumciſion, we attaine righteouſnes, whiche way to righteouſnes is not onely open for Iewes to entre therinto, but alſo to all true and faythful beleuers.

The texte.

For Moſes writeth of the righteouſnes, whiche commeth of the lawe, how that the mā, whiche doeth the thinges of the law, ſhal liue therby. But the righteouſnes which cōmeth of fayth, ſpeaketh on this wyſe: ſay not thou in thine heart, who ſhal aſcende into heauen (that is euen to fetche Chriſt doune from aboue) either who ſhall deſcende into the depth? (that is euen to fetche vp Chriſt againe from death) but what ſayth he? The worde is nigh the, euen in thy mouth and in thy heart.

Both kyndes of iuſtice did Moſes clearely expreſſe. For the temporal iuſtice, whiche reſted in ceremonies, to be kept but for a ſeaſon, plainly ſettethThe monne whiche doeth the thinges of the law ſhal liue therby. &c he out in the boke of y• Leuites, ſaiyng: kepe my lawes & decrees, this who ſo doeth ſhal liue therby. But the true & euerlaſtyng iuſtice, whiche we by Chriſt through a liuely fayth obtaine, in the boke of Deuteronomi expreſſeth he, when he ſayth: neither ſay thou in thine heart, who ſhall aſcende into heauen: for that is euen to fetche Chriſt doune from aboue. Nor yet ſay thou, who ſhal deſcende and goe doune into the deapth of the yearth, for that were euen to fetche vppe Chriſt againe from death. Of whiche bothe ſortes of queſtioners, foraſmuche as they require of fayth to haue an experiment, neither of both ſemeth to beleue well.

[Page]But, whoſoeuer vnfaynedly beleueth, is in ſuche poyntes more ſurelySaye not y• in thyne hert who ſhall aſcēd into heauen. &c. and better perſuaded, thē is one, which nedeth ſuche meanes to be taught with, either of this (I ſaye,) that Chriſte once deſcended from heauen, or els of this, that he nowe ſytteth at his fathers ryghte hande, thoughe he nomore ſhewe neither of bothe before mennes iyen. And though it be of men ſene nomore, yet beleueth he alſo, that Chriſt went downe to hell, and the thyrde daye roſe agayne to lyfe. Sufficient is it for vs to beleue, that this was once done. So that this remayneth, that we gyue credence vnto ſuche, as ſawe the ſame. And to beleue this we nede not to ſeke ferre. The Iewes ſawe, and yet beleued not. Other heard, whiche ſawe not, and yet gaue they credence. The ſcripture recordeth the ſame, whiche ſtreight after ſaythe: the worde is nyghe the, euen in thy mouthe and in thy hearte.

The texte.

This ſame is the worde of faythe, whiche we preache. For yf thou knowledge with thy mouth, that Ieſus is the lorde, and beleue in thy heart, that god rayſed hym vp frō death: thou ſhalte be ſaued For to beleue with the hearte, iuſtifieth: and to knowledge with the mouthe maketh a man ſafe. For the Scripture ſayth: whoſoeuer beleueth on hym, ſhal not be confounded.

And what worde is this, whiche Scripture ſpeaketh of? Withoute doubt the worde of the goſpel, which we beyng publyſhers of this righteouſnes do preache, worketh in mennes ſoules preſent ſaluacion, ſo that menne by faythe onely apply theyr myndes therunto. But howe is thisYf yu knowlege with thy mouthe that Ieſus is the lorde. &c. worde of the goſpell in thy mouthe, and howe is it in thy hearte? Yf thou with thy mouthe confeſſe and knowledge the Lorde Ieſus, and with thy heart vnfaynedly beleue, that god from death raiſed hym agayne to lyfe, that we through hym beyng reſtored to lyfe from the death of ſyn ſhoulde hereafter lyue in cleanneſſe of lyfe, then ſhalt thou be ſaued. For with hert beleue we, whiche is to ryghteouſenes the very entrey, but for aſmuche as, when nede requyreth, all men are bounde to glorifie Chriſte, to euerlaſtyng ſaluacion, it is not ſufficient with heart onlye to beleue, excepte thou the ſame with thy mouthe confeſſe. By this ſeeye, that this matter hangeth not vpon ceremonies, but vpon fayth. Whiche thyng Eſai alſo ſpeakyng of Chriſte recordeth, ſaying: whoſoeuer beleueth on hym, ſhall not be confounded.

The texte.

There is no difference betwene the Iewe and the Gentile. For one is lorde of all whiche is riche vnto all that cal vpon hym. For whoſoeuer dothe call on the name of the Lorde ſhalbe ſafe. Howe then ſhall they call on hym, on whome they haue not beleued? Howe ſhall they beleue on hym, of whome they haue not hearde? Howe ſhall they heare withoute a preacher? And how ſhall they preache, except they be ſent? As it is wrytten: howe beautiful are the feete of them, whiche bryng tydynges of peace, & bryng tydinges of good thinges. But they haue not al obeyed the goſpel. For Eſai ſayth: Lord who hath beleued our ſayinges? [...]o then fayth commeth by hearing, and hearing cummeth by the worde of God. But I aſke, haue they not hearde? No doubt their ſounde went out into all landes, and theyr wordes into the endes of the worlde.

In y• the prophet ſayeth (whoſoeuer) taketh he not away al differēce betwixt Iew & Gētile? And in y• he ſayth, (beleueth) wtout mēcion making of [Page] circumciſion or ſuche other lyke, abolyſheth he not vtterlye the ceremonies of the law? Fayth only is requyred, whom euery man maye equallyeFor one is Lorde of all, which is riche vnto all that call vpō him, enioye and haue. And god lykewyſe is he, whiche is not onely lorde of the Iewes, but of all indifferently, whoſe bounteouſnes is not ſo narrow, and ſtraite, that it can no ferther reache, but onlye to the Iewes, ſo that amōg thē the ſame is vtterly worne out, but wtout ende is his goodnes plētifully flowyng furth not only vpon this nacion or y•, but vpon all people of any coūtrey, what ſoeuer they be, ſo that with a ſure truſt in god, they deſyre his helpe. The Prophete Micheas alſo affirmeth the ſame, ſaying: Whoſoeuer cal vpon the name of the Lord, ſhalbe ſaued. In the prophetes laying no kynde of men is there excepted. But euery mā, whatſoeuer he be, be he either Iewe, Grecian, or of any nacion els, yf the ſame with a ſure confidence call vpon the name of god, he ſhalbe ſaued. And on the other ſyde, whoſo calleth not vpon his name, ſhall vtterly peryſhe. Nowe vpon hym vſeth no man to cal, or to deſyre his help, in whom he hath conceyued no truſte.

But who wyll in hym put any truſt, of whom he neuer erſte heard ſpeake? Againe how cā mē heare ſpeake of an other, vnles ther be ſome, to preacheHowe ſhal they beleue of whome they haue not heard. the name of hym, whiche is in ſuche ſort unknowen? And as for apoſtles, howe can they preache, vnles they by hym, to whom the goſpell apertayneth, be ſent ſo to do? of whome the ſame prophet Eſai makyng mencion ſayeth: howe beautiful are the feete of them, whiche preache tydynges of peace, and bryng tydynges of good thynges. By whiche wordes ye heare and perceiue, what Chriſtes meſſengers are commaunded to preache, neither circumciſion, as ye ſee, nor yet kepyng of the Iewyſhe Sabboth day, but peace, whiche after that oure ſynnes are through fayth forgyuen, by mutuall charitie ioyneth vs together in Chriſt, and to preache ſuche good thynges, as becauſe they are of themſelfe naturally good, are in all tymes and in euery place good.

And yet notwithſtandyng this wonderfull benefite of god, which hath ſo vſed all meanes to call euery nacion to euerlaſtyng blyſſe, that none is ther, but the ſame hath hearde of the ioyfull tydynges of the goſpell: all yet beleue not the goſpel. But that it ſhould ſo be, the ſame Prophet Eſai long before ſayde, ſpeakyng in the perſon of the apoſtles: Lord who hath beleued oure ſayinges? For euen among the Gentiles but very few beleue the goſpel, if they be cōpared to the multitude of ſuche, as beleue not. The briefnes of this our matier ſhortlye compriſed is this then: yf calling vpon the name of the lorde worke oure ſaluacion, yf ſuche as beleue not, cal not vpon hym, a playne profe is it, that fayth is ſpecially required, and not circumciſion. Nowe is not fayth in mannes ſoule conceyued by experience, but by the preachyng of the apoſtles, that is to ſaye, not by the iyes,So thā faith cummeth by hearyng, and hearing cummeth by the word of god. but by the eares, throughe whom as meanes the goſpell of Chriſt is powred into the obedient ſoule. Syth now then the bryght beames of the goſpell hath lyghtened all the worlde, ſo that Chriſtes name is throughlye knowen, what meaneth this, that ſo fewe of the Iewes gyue credence thereto? Canne they ſaye for theyr excuſe, that they of Chriſte haue heard nothyng?

[Page]No, for nowe ſe we that fulfilled, whiche Dauid prophecied of before, whē he ſaide: Their ſounde went out into al landes and theyr wordes into the endes of the worlde.

The texte.

But I demaunde whether Iſrael did knowe or not? Fyrſt Moſes ſaythe: I wyll prouoke you to enuye, by them that are no people: by a folyſhe nacion I wyl anger you. Eſai after that is bolde and ſayth: I am founde of them that ſought me not: I am manifeſt vnto them, y• aſked not after me. But agaynſt Iſrael he ſayth: Al day long haue I ſtretched furthe my handes vnto a people that beleued not, but ſpeaketh agaynſt me.

Then ſythe Chriſte ſo many hundred yeares gone was in prophecies promyſed, and nowe throughout all the worlde by his apoſtles mete and conuenient witneſſes preached, and theyr preachyng with ſo many miracles confirmed, can the Iewes for themſelfes colourably ſaye, that they knowe not Chriſte? No, for they ſawe the lyght, but malice blynded theyr iyes. They hearde the goſpell, but rancour and enuy ſtopped theyr eares. Rather had they beare malyce and diſpleaſure agaynſte the Gentiles called to euerlaſtyng ſaluacion, than to folowe theyr fayth. Both which twoI wyl prouoke you to enuye, by thē that are no people. thynges, y• is to wytte, that the Iewes ſhould reiect the ioyful tidynges of gods worde, & that the Gētiles ſhould receyue it, wer long before prophecied of by Moſes & alſo Eſai: of which two, the fyrſt in the boke of Deuteronomi in a ſong maketh the lorde beyng diſpleaſed with the vnbeleuyng Iewes, this wyſe to ſpeake: I wyll prouoke you to enuye by a very vile nacion, whiche heretofore in compariſon of you, hath bene acoumpted for no nacion, & for ſomuche as ye thynke your ſelfes to be wyſe, I wyl anger you with a kynde of people, which in your iudgemēt is folyſhe and beaſtlye, therby to make you more enuious. And Eſai, whiche prophecied after Moſes tyme, without all feare playnly ſayeth, that god more accepted the Gentiles obedience, then the Iewes ſtubbernes. For on this wyſe ſpeaketh he in the perſon of Chriſte, I was found of them, that ſought me not, and playnlye appeared vnto them, that aſked not after me. Suche a gloriousI am founde of them that ſoughte me not, I am manifeſte vnto them, that aſked not after me. witnes beareth god vnto the Gentiles fayth. But agaynſt the people of Iſrael, whom muche rather it beſemed to embrace the fayth of the goſpell, what ſayth ſtreyght after the ſame Eſai? Al the daye long haue I ſtretched furth my handes vnto a people, that beleued not. I ſente them prophetes, them murdered they vp, my ſelfe with ſundry miracles prouoked them to goodnes, in ſtede of thankes, they ſaied, the deuil is in hym, and by the power of Beelzebub chief deuyll worketh he theſe wunders. My humblenes they deſpiſed, and my myghtie power toke they in a wrong ſence.

The .xi. Chapiter.

[Page]

The texte.

¶I ſaye then: hath god caſte awaye his people? God forbid. For euen I alſo am an Iſraelite, of the ſeede of Abrahā, of the tribe of Beniamin. God hathe not caſte away his people, whiche he knewe before. Wote ye not, what ſcripture ſayeth of Helias, how he maketh interceſſion to god agaynſte Iſrael, ſaying: Lorde they haue kylled thy prophetes, and haue digged downe thyne alters: and I am lefte alone, and they ſeeke my lyfe. But what ſayth the aunſwer of god vnto hym? I haue reſerued vnto my ſelf ſeuen thouſand men, which haue not bowed their knees to the image of Baal. Euen ſo alſo at this tyme is there a remnaunt left, accordyng to the eleccion of grace. Yf it be of grace, then is it not nowe of workes. For then grace is no more grace. But yf it be of workes, then is it nowe no grace. For then were deſeruing no deſeruing. What then? Iſrael hath not obtayned it whiche he ſeeketh, but the eleccion hath obtayned it. The rēnaunte are blynded, accordyng as it is written. God hath gyuē them the ſpirite of vnquietnes, iyes that they ſhould not ſee, and eates that they ſhould not heare euen vnto this daye. And Dauid ſaithe: Let their table be made a ſnare to take them with all, and an occaſion to fall, and a rewarde vnto them, let theyr iyes be blynded, that they ſee not: & bowe thou downe theyr backe alwaye.

BVt to what ende drawe all theſe my wordes? Be they to teache, that the Gentiles whiche were before this tyme to god ſtraungers, are thoroughe fayth taken into goddes familie, and that the people of the Iewes, whiche was by god fyrſte choſen oute, is through vnbelief vtterly refuſed? No notI ſaye then hath god caſt away his people: god forbid, ſo: for vnlykely is it, that god hath nowe vtterly refuſed that nacion, which he hath hitherto gentely & gladly knowledged, as his choſen people. If god had throughly refuſed the whole nacion, then ſhould not my ſelfe, by kinred an Iſraelite, lineally deſcended of the ſtocke of Abraham, and appertaynyng to the tribe of Beniamin, at this tyme preache Chriſte. So ferre are we from this, that god hath refuſed vs, that euen when I for zeale of the law perſued good people, then god called me furth to preache his goſpel. At leſtwyſe that ye forget not, whiche is red in the thirde booke of theWote ye not what ſcripture ſayth of Helias, howe he maketh interceſſion. kynges, where the prophete Helias ſpeaketh vnto god complayning vpō and blamyng the Iewes wickednes, ſayinge: Lorde they haue kylled thy prophetes, and ouerthrowen thyne aulters, I am left alone, and they ſeke for my lyfe. After whiche vnmercifull crueltie it myghte ſeme, that god would vtterly haue caſte of his people, as deſperate and paſte all amendmente. But what was by god aunſwered to Helias? I haue reſerued vnto my ſelf ſeuen thouſande men, whiche haue not bowed theyr knees vnto y• ydoll of Baal. As then at that tyme god refuſed not al his people, but of ſo many euyll left a certayne noumber to honour him: after the ſame ſorte happeneth it nowe. For the whole people of the Iewes hath not god ſuffered to be eſtraunged from him, no more then he hath ſuffered the reſte beſyde to peryſhe in theyr ſynnes, albeit of bothe people very fewe are they, whiche do belieue in compariſon of them, that refuſe ſo to do.

But yet of his goodnes hath god ſaued ſome, neither becauſe they were Iewes borne, nor yet becauſe they kepte Moſes lawe, but becauſe he of [Page] manye hath choſen them furthe, vpon whome his pleaſure was to ſheweIf it be of grace than is it not now of workes? his bountiful grace and mercye. Nowe yf he ſo dyd of his owne bountiful mercy, and not for theyr deſertes, let it not be imputed vnto theyr workes. For that, whiche is gyuen a man for his labor, is rather, as hyrewages, than a free gyfte. But that, whiche is gyuen to ſuche as deſerue not, that and none els is a free gift. Yf the deſertes of workes be once accoumpted, then is a benefite, no lenger a benefite, but ſhould muche more be calledIſrael hath not obtayned that which he ſeketh, but y• eleccion hath obteyned it. a rewarde. What happened then? Surelye this happened, that the ſame, whiche the people of Iſrael vpon confidence of the lawe intended to obtayne, for lacke of belief they went there without, ſo that ſuche onlye obteined, as were of goddes eleccion, and not they, whiche belonged to the circumciſed ſtocke. To ſuche as were not choſen by god, neither circumciſiō, nor kepyng of the lawe auayled, but they were wt malyce ſo far furth blinded, that vpon ſyghte of ſo many miracles they gaue no credence, leyng with theyr bodely iyes Chriſt, whome they had ſo long loked for, yet with the iyes of theyr harte ſeyng hym not at al. And that we now ſee done and are for the ſame ſorye, the prophet Eſai long before prophecied, ſhould be. Becauſe they refuſed the holy and humble ſpirite of Chriſt, therfore hath god gyuen them the ſpirite of vnquietnes bothe roughe, boyſteouſe, and vnrulye, ſo that the wonders they behelde with theyr iyes, they deny ſtyl, as thoughe they ſawe them not, and that they heare with theyr eares, no more moueth them, than yf they hearde them not. Suche were they in tyme paſte to the prophetes, ſuche were they to Chriſte hymſelfe, ſuche are they vntil this daye towarde the preachers of the goſpell.

This alſo Dauid repleniſhed with the ſpirite of prophecie ſawe longAnd Dauid ſayd, let their table be made a ſnare, &c. before, and for theyr great ſtubbernes in this behalfe agaynſt the wyll of god, prophecieth deſtruccion mete for ſuche frowarde people. Let theyr table (ſayeth he) become a ſnare to take them withal, and an occaſion to fall, and into puniſhment dewe for ſuche dedes, let theyr iyes be ſo blynded, that they ſee not, and alwaye bowe downe theyr backes, becauſe they woulde not pleaſauntly vſe that whiche was layd before them, and refuſed ſuche thynges, as they preſently ſawe and hearde, and were without al godly regarde to loke vp to heauē warde, and knowledge toward thē their makers benefite, but gyuyng themſelf wholly to the groſſe meaning of the lawe, diſdayne heauenly doctrine, and in regarde of thynges tranſitory, deſpiſen that, which is euerlaſting. The Iewes cary about in their handes the bokes of Moſes, and vnderſtande them not: they reade the prophecies, and denie, that in them is promiſed. But wherto maketh this ſome man will ſaye? they are blyndfolded, they are ſnared, they be bowed downe, and become deafe.

The texte.

¶I ſaye then haue they therfore ſtumbled, that they ſhould vtterly fall awaye together? God forbyd, but through theyr fall is ſaluacion happened vnto the Gentiles, for to prouoke them withall. Wherfore yf the fall of them be the riches of the worlde, and the miniſhyng of them the riches of the Gentiles: howe muche more theyr perfitenes? I ſpeake to you Gentiles, in aſmuche as I am the apoſtle of y• Gētiles, I wyl magnifie myne office, yf by any meanes I maye prouoke them, whiche are my fleſhe & might ſaue ſome of them. For yf the caſting away of them be the recōcilyng of the world, what ſhall the receiuyng of them be, but lyfe agayne from death? For yf one piece be holy, the hole heape is holye. And yf the roote be holy, the braunches ſhalbe holy alſo.

[Page]Are they ſo fallen from god, that all hope of ryſyng agayne is paſſed?I ſaye then haue thei therfore ſtūbied y• they ſhoulde vtterly fall away together No not ſo. But rather this fall of theyrs chaunced but for a tyme, and for you, whiche are Gentiles it luckelye ſo chaunced, becauſe theyr fall was the occaſion, why you were called to lyfe euerlaſtyng, that through your example agayne the Iewes at the ende of the world myght be moued to godlye religion: that as theyr fallyng from Chriſte opened y• waye for the Gentiles to come to Chriſte: ſo ſhoulde your fayth yf it were for nothyng, but for enuye, prycke yet the Iewes forwarde to beleue as ye do. Nowe yf theyr fall occaſionally ſo greatlye profyted, that the Iewes forſakyng and fallyng from Chriſte cauſed not onlye no hurte, but rather that the doctrine of the goſpell was preached among many more, whiles that in ſteede of a fewe fallyng awaye, the goſpel was ſpred abrode amōg al, ſo y• the loſſe of one nacion got vnto Chriſt ſo many naciōs, how muche more ſhal the worlde be enryched, when that nacion alſo beyng throughe your godlynes prouoked, ſhalbe ioyned to the other? You ſpeake I vnto,I ſpeake to you Gentiles in aſmuche as I am the apoſtle of the Gentiles. that are Gentiles, as myne owne diſciples, for ſomuche as I am ſente to preache vnto you, though I my ſelf be a Iew borne. And albeit I for your ſakes leaue nothyng vndone, yet will I more endeuoure to auaunce the office cōmited vnto me, and to allure as many of you as I can to Chriſte, and not only ſo, but alſo make you worthye of Chriſtes ſeruice, yf by ſuche meanes I maye prouoke my contrey men, (whom as touchyng carnall aliaunce I maye ſo cal, albeit in faythe vnlyke,) to folowe your godlynes, though it be but euen for enuie and malice, as the propertie of them is to be gyuen to a ialowſye: that yf I can not bryng all home to goodnes, ſome yet maye be ſaued. And as I am deſyrouſe of their amendment: ſo knowe I, that ye alſo deſyre the ſame. For yf by thoccaſion of the Iewes caſtyng of, al the worlde els was brought into goddes fauer, becauſe that whyles they fell from the fauer of god, the Gentiles were by goddes goodnes receyued therinto, that is to ſay, yf theyr great hurt and loſſe became good to the worlde, howe muche more good were it, yf they beyng now eſtraunged from god, were through fayth receyued vnto hym, lyke men reſtored from death to lyfe agayne: that finally, when the number of the faythfull is throughly fulfilled, there remayne nothyng, but the reſurreccion of bodies? For though of the Iewes ſome are vngodlye, we maye not therfore deſpayre of al. Yf the Gentiles far from god myght throughe goddes callyng be broughte to perfite religion, what let ſhoulde ther be, but y• [...]aciō, which had holie fathers, & beginners, maye likewiſe be called & brought to the faythe agayne? Muche more with reaſon agreable is it, y• of the good, good ſhould be borne, forſomuche as al mē for the moſte parteFor yf one piece be holye y• whole heap is holy. reſemble that begynnyng, from whence they are deſcended. Yf the leauen be holye, nedes muſte the whole bache, whiche is therwith ſeaſoned, be holy and cleane. And yf the roote of the tree be holy, likely it is, that the braū ches of the ſame, be lykewyſe holye. The Iewes haue bothe of kynred & nacion Abraham theyr begynner, whoſe fayth god allowed: and what let is there, but that they maye reſemble theyr fyrſte parentes fayth? Yf they this do not, then are they not his neuewes, nomore thā the braunche plucked from his ſtocke is any lenger nouriſhed with the ſappe of the roote.

The texte.

[Page]

Though ſome of the braunches be broken of, and thou beyng a wylde Oliue tree was grafte in among them, & made partaker of the roote and fatnes of the Oliue tree, boſte not thy ſelfe againſt the braunches. For if thou boſt thy ſelfe, thou beareſt not the roote, but the roote the. Thou wylt ſay then, the braunches are broken of, that I might be grafte in, thou ſayeſt wel: becauſe of vnbeleif they were broken of, and thou ſtodeſt ſtedfaſt in fayth, Be not high minded, but feare. For ſeyng that God ſpared not the natural braunches, take hede, leſt it come to paſſe, that he ſpare not the alſo.

Now if we ſee braunches to be plucked from the ſtocke, whervpon before they did naturally growe, muche leſſe meruaile is it, if ſuche be plucked of, as are but graffed vpō another. Then if thou ſee y• Iewes, whichThou beyng a wyld Oliue tre waſtgraft in among thē & made partaker of y• roote and fatnes of the Oliue tre. ſprong out of the rote of the true Oliue, for lacke of beleif broken doune and plucked frō theyr ſtocke, ſo that now to them the roote doth no good: and thy ſelfe contrary wyſe, wheras thou ſprongeſt out of the wilde Oliues roote, graffed into the right Oliue, not by nature, but by the wyl and kunnyng workemanſhip of God, ſo ſette and planted among his verye braunches, that yu beyng takē out of thyne vnfruitful ſtocke art becomen felowe and partaker of a ſtraunge roote, and wheras diuers boughes, whiche in the ſame tree growed, are now cutte of and withered awaye, & thy ſelfe with a newe iuice luſty and plentiful, take hede and beware that thou therfore foliſhly riſe not in thine owne conceite, and diſdaine other braunches, whō thou ſeeſt cutte of. If thou vnorderly riſe in thine owne phantaſy, if thou growe proude, and therewith be puffed vppe, haue this in mynde, that the roote beareth the, and not thou the roote.

Beware that no ſuch fonde imaginacion come into thy head, to thinke this wt thy ſelfe, the natural braūches wer broken of, becauſe I ſhould be graffed into theyr ſtocke. Thinke not y• they wer for thi ſake brokē of, but thervpon in dede folowed it, y• thou were graffed in. And yet herein ſayeſtThe braūches be broken of that I might be graffed in. thou wel, that they were broken of, wheras they growed out of the roote, but marke why they were after ſuche ſorte broken of. Without doubt for lacke of fayth lye they on the grounde and are tredde vnderfoote, thou through fayth abideſt faſt vpon the tree. Reioyce not at other mens miſerie, but by theyr euil chaunce rather learne to be lowely and ſobre, & by theyr puniſhement learne, what is to be feared, if thou likewyſe offende. For if thou well ſee, yt God ſpared not the natural braūches, & that it nothyng auauntaged them, that they beyng deſcended from good and holy fathers, peculiarly belonged to the people of God, great cauſe haſt thou to feare, leſte he ſpare not the, if thou with arrogancy and vnkyndnes diſpleaſe him. Learne by theyr fal, what thou muſt beware of. Lette not thy ſtate caſt the in a pride, but rather put the in remēbraunce of the goodnes of God ſhewed toward y•. Good cauſe haſt thou for thy welth to be glad, and good cauſe haſt thou alſo to rendre God thankes, but without cauſe art thou to reioyce of theyr fal. They are for theyr deſerte cut out of theyr ſtocke, and thou without thy deſeruyng art graffed in it.

The texte.

Beholde therfore the kindnes and rigorouſnes of God: on them whiche fel, rigorouſnes: but towardes the, kyndnes: If thou continue in his kindnes. Or els thou ſhalt be hewen of, and they againe, if they abide not ſtyl in vnbeleif, ſhall be graffed in againe. For God is of power to grafe them in againe. For if thou waſt cutte out of a natural wylde Oliue tree, and waſte graffed contrarye to nature in a true Oliue tree. How much more ſhal the natural braūches be graffed in theyr owne Oliue tree again.

[Page]Conſidre in God bothe his mercye, and his exacte iuſtice, and by the one learne to be thankefull to God, and by the other forget to be proude and diſdaineful. Of Goddes exacte iuſtice the Iewes felte example, whiche from theyr fyrſt ſtate fel to ſuche blyndnes, that Chriſt for whom they ſo many yeares loked, they maliciouſly and cruelly perſecuted. Of Goddes great goodnes haſt thou whiche arte a Gentile, a playne experience,Towardes y• kyndnes, if y• cōtinue in his kyndnes. in that he of his goodnes made the of that bliſſefull life partaker, whō neither thy heathen ſtocke, neither thy wicked life in any wiſe deſerued. Once hath God freely forgeuen the offences of thy former life, once art thou through Goddes fauor receiued into the numbre of his childrē, but yet art thou ſo receiued, that as thou without thy deſerte wert called vnto it: ſo through thyne owne foly thou mayeſt againe fal from it. God wyll frō the beyng vnthankeful withdrawe his gifte, vnleſſe thou knowledge his goodnes, & vnleſſe thou mekely vſe his benefite. Thy vnkindnes wyl loſe al that his goodnes gaue. Thy pryde wyl deſtroye, that thy obedience wonne.

In whiche pointes if thou be not ware, thou ſhalt frō the true Oliue,Thou ſhalt be hewen of & they again, if they abyde not ſtil in vn beleif. in whom thou art now planted be againe cutte our. Lykewyſe the Iewes if they chaunge and forſake that which deuideth them from God, (I ſay) theyr vnbeleif, they ſhall into that tree be new planted, from whence they were cutte. So that fayth ſhall to that place reſtore them againe, from whence through vnbeleif they wer once depoſed. For if thou whiche waſt prophane and curſed, beyng as it were cut out of the wylde Oliue, contrarye to nature be graffed into the true Oliue, how muche rather wyll this be done, that the Iewes, whiche came of good parētes, come to theyr kynde, and be planted into that good ſtocke againe, from whence they were cut?

The texte.

I would not that this ſecrete ſhould be hid from you my brethren, (leſt ye ſhould be wyſe in your owne conceiptes) that partly blindnes is happened in Iſrael, vntyl the fulnes of the gentiles be come in: and ſo al Iſrael ſhalbe ſaued. As it is written: there ſhal come out of Sion he that doeth deliuer, and ſhal turne away vngodlines from Iacob. And this is my couenaunt vnto them, when I ſhal take away their ſynnes. As cō cernyng the goſpel they are enemies for your ſakes: but as touchyng the eleccion, they are loued for theyr fathers ſakes.

I wyll brethren open vnto you a hidden miſtery, whiche ſhould parauenture not be ſpoken of at al, wer it not that the ſame is for you very expedient to be knowen, leſt ye proudly take to muche vpō you, forſomuch as ye thinke your ſelfes to be ſette before the Iewes. The blyndnes I ſpake of, whervnto the Iewes are fallen, neither fell vpon the whole nacion, nor ſhall continue ſtyl. Of them many knowledge Chriſt, the reſt ſhal ſo long cōtinue in theyr blyndnes, vntyl that the numbre of gentiles be throughly filled vp, whiche through the Iewes fal haue had an entryVntil the fulnes of the gentiles be come in. into this condicion. But when after long tyme they ſhal ſee all the whole worlde to floriſhe in the fayth of Chriſt, that they in vaine looke for theyr Meſſias, and that theyr cytie, theyr temple, theyr ſacrifices, and all theyr whole nacion is diſperſed and ſcatered abrode, through the light of vnderſtandyng, they wyll at the laſt begyn to knowledge theyr errour, and [Page] wel vnderſtande that Chriſt is the very true Meſſias. So that albeit ſome of them are now growen out of kinde, yet ſhal then the whole numbreAnd ſo ſhal all Iſrael be ſaued. of the Iſraelites be ſaued. Then ſhal they for good ſkil be called right Iſraelites, when with the light of fayth they ſhal begyn to ſe that Chriſt is bothe God and the ſonne of God, and through theyr ſtrength in fayth, more then vpon any confidence in workes, wreſte out with ſtrong hande the benediccion of God.

And becauſe ye ſhal beleue this the better, the ſame was alſo by y• prophete Eſai long before ſayd. Bothe were prophecied of, that is to wete, bothe that they ſhould fall, & alſo riſe againe and amende: the one ſee we already done, ſo y• and y• thyng ſelf cōfirmeth & eſtabliſheth y• prophecie, thother with like fayth we loke hereafter to enſue. The prophecie is this, there ſhal come out of Siō he that ſhal deliuer, and ſhal turne away vngodlynesThere ſhall come out of Sion he that doth deliuer. frō Iacob, and this is my couenaunt with them, when I ſhal take away theyr ſinnes. With this nacion made God once a couenaunt, whiche beyng ſurely made and decreed, though ſome make them ſelf vnworthy of Goddes promiſe, yet for theyr vnworthynes God wyll not ſuffre his promiſe to be vtterly vayne. Some ſhal yet remaine, that ſhal receiue the whole ſtockes right. For notwithſtandyng they are fallen from the grace of God, yet are they not ſo fallen, that they can not be recōciled. As many of them as receiue not the goſpel of Chriſt, but cleaue ſtyll faſte to the letter of the law, are euē y• enemies of God, & that (but be not proud of it) turned you to good, for vpon theyr refuſal and forſaking of the goſpel, the ſame was to you by ſo muche y• rather offered. But yet in aſmuche as they are deſcended of godly and holy parentes, and are that nacion, whom among all other God choſe out peculiarly for him ſelfe: for theyr ſakes God greatly regardeth them, ſo that if they amende, they ſhall the rather be receiued into his fauor, becauſe that, whiche we now preache, God long ſynce promiſed to theyr fore fathers.

The texte.

For verely the giftes and callyng of God are ſuche, that it cannot repent him of them: for lyke as ye in tyme paſſed haue not beleued God, yet haue now obtained mercy through their vnbeleif: euen ſo now haue they not beleued the mercy, which is happened vnto you, that they alſo may obtaine mercy. For God [...]th wrapped al nacions in vnbeleif, that he might haue mercy on al.

For God doth not in ſuche ſorte promiſe to do any thyng, nor in ſuche ſorte fathereth his children, y• he after forthinkyng him ſelf, wyl chaunge his purpoſe, as men are wont to do. God cannot be chaunged, but ratherThe giftes [...] callyng of God [...]re ſuch that it cānot repent him of them. as he cannot be deceiued, ſo wyl he not be ſory for that he hath done. As ſone as the Iewes no lenger refuſe him, then wyl he of his ſyde remembre his promiſe. There is a chaūge in al thinges. As at theyr fal therfore thou ſhouldeſt not reioyce, if thou therby wōne: ſo ſhouldeſt thou be glad of theyr amendment. For y• ye were once the ſame al the Iewes welnigh are now, that is to ſay, vnfaythful to God: & yet did not God refuſe you for euer, ſynce we now of his mercye ſee it done, y• as vpon theyr refuſall made, ye were receiued, ſo now ſuffereth God them for a tyme to be out of his faithful houſhold & congregacion, whiles ye be receiued into it, y• they [Page] in tyme to come through the callyng of God amendyng theyr life, may as ye do, obtaine Gods mercy, whiche God doeth, becauſe neither ſhould reuile other, but eche be of other gladde, findyng like mercye at Goddes hande. For ſo doeth God by his vnſpeakable wyſedome rule and ordre all thinges, that no kynde of men ſhould be fre from ſynne: not that he isGod hath wrapped all naciōs in vnbeleif, that he might haue Mercy on all. author of the ſame, but that for a ſeaſon he ſuffereth men through theyr owne faultes to fal into ſynne, that when they know theyr owne offences they may wel perceiue, how that they are ſaued, not for theyr owne deſertes, but through the fre mercye of God, leſte they otherwyſe might waxe proud. And whiles he this doth, ſo farre is he frō puttyng euil into mens mindes, that of his goodnes in a meruailous ſorte, other mennes euil he turneth to our good.

The texte.

O the depnes of the riches both of the wiſdome & knowledge of God: how vnſercheable are his iudgemētes, and his wayes paſte findyng out? For who hath knowen the minde of the lorde? Or who hath been his coūſailour? either who hath geuen vnto him firſt, and he ſhalbe recom̄penſed againe? For of him and through him, and for him, are all thinges. To him be glory for euer. Amen.

But into this ſecrete pointe happely I entre more deapely, than is mete for any manne to do among men. But am with conſideracion of the vnſpeakable way and counſel of God, as one aſtonned, that whereas I cannot expreſſe the ſame, this exclamacion make I, O the depenes of theO the depenes of the riches bothe of the wiſdome and knowledge of God. moſt aboundaunt and ouerflowyng wyſedome of God, how vnable are mens wyttes to ſearche out and conceiue his iudgementes, how vnmete are mens wittes to fynde out his wayes? For who euer knewe the minde of the Lord, or who was at any tyme his counſailour? What mā is there, that fyrſt prouoked him with any good turne, in ſuche ſorte, that the benefite of God geuen to him againe, may ſeme a rewarde & wages geuen for his well deſeruyng? In ſuche ſorte prouideth God for our ſaluacion, by ſuche meanes in dede, as mennes wittes are not able to finde out, but yet ſo wel, that it cannot be amended: in ſuche condicion his pleaſure is, we ſhould of his benefite be partakers, that for the ſame we ſhould for no parte therof thanke our ſelues. If any euil be, for that may we thākeOf him, and through him, and for him are al thīges. our ſelfe. All the goodnes that euer is, of him cōmeth it, as from a fountaine, by him as author are all thinges geuen, in him be they, as keper and defender of his giftes, becauſe no manne ſhould of this praiſe preſumptuouſly take vpō him any parte, ſyth the beginnyng, mydle, and ende, belong to him, to whom for the ſame, honour, praiſe, and glory is due for euer, of whiche glory it is vnlawful for any man to chalenge any parte.

The .xii. Chapiter.

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The texte.

I beſeche you therfore brethren, by the mercyfulnes of God, that ye make your bodies a quicke ſacrifice, holy and acceptable vnto God, whiche is your reaſonable ſeruyng of God, and faſhion not your ſelues like vnto this worlde: but be ye chaunged in your ſhape, by the renuyng of your minde, that ye may proue what thing that good & acceptable, and perfite wyl of God is. For I ſay (through the grace that vnto me geuē is) to euery man among you, that no man ſtande hye in his owne conceite, more then it becōmeth him to eſteme of him ſelfe, but ſo iudge of him ſelfe, that he be gentle and ſobre, accordyng as God hath dealte to euery man the meaſure of fayth.

SYth now then by the goodnes of God ye are from your olde ſuperſticion brought to perfite religion, and ſyth ye are deliuered from the burdain of Moſes lawe, I heartely beſeche and pray you brethren, for the great mercies ſake, whiche God hath diuerſly ſhewed, and ſtyl ſheweth towardes you, whoſe free goodnes ye ſhould thanke for the welthy ſtate ye ſtande in, that ye hencefoorth vnto him offre ſuche ſacrifices as become your profeſſiō, not gootes, ſhepe, or oxen, whiche as the Iewes and Paynyms cuſtome is, are choſen out, as cleane beaſtes, and meete for diuine ſacrifice. Ye haue in ſuche groſſe ſacrifices vntyll this tyme ſufficiently had your wyll, hencefoorth requireth God of youMake your bodies a quicke ſacrifice, holy and acceptable vn to God. farre vnlike cuſtomes, another kynde of worſhippyng, with other newe ſacrifices, that is to ſay, that ye vnto him offre euen your owne bodyes, not makyng them lame, but ſubduyng your naughtie deſyres in them, not offeryng vnto him dead beaſtes, but a liuyng ſacrifice, in al poinctes pure and holy, thankeful and acceptable vnto God, a reaſonable ſacrifice, a ſacrifice (I ſay) of the ſoule, and of no brute beaſt.

As long as the carnal lawe continued, God was contented that corporal beaſtes ſhould be offered vnto him. But after that the lawe once became ſpiritual, with ſpiritual ſacrifice worſhippe him muſt we. In ſtede of a calfe, kyl thy proude thoughtes, in ſtede of a ramme, kyl thy feruent malice, in ſtede of a goote, burne vppe thy fylthy luſt, in ſtede of dooues and turtles, ſacrifice vnto God thy fraile and wanton thoughtes. Theſe and none els are mete ſacrifices for chriſtian men, theſe are the ſacrifices whom Chriſt gladly receiueth. God is a ſpirite, and with ſpiritual oblacions is his fauor wonne. Nor requireth he ſo muche to be honouredBe you chaū ged in your ſhape by the renuyng of your mynde. with ceremonies, as to be enbraced with a pure hearte and mynde. In ſtede of circumciſion, cutte out of thy mynde ſuperfluous and vnſemyng deſyres. In ſtede of kepyng thy ſabboth, kepe thy minde quiet frō troublous deſyres. Chriſt for our ſakes once offered him ſelfe, mete is it that we againe offre our ſelfes to him.

And then wyl this folowe, that as ye are takē out of this worlde, and haue betaken your ſelfes to an heauēly profeſſion, ſo ſhall ye in life and myndes diſſent all together from your olde ſtate, and aſmuche as maye [Page] be, altered into newe and heauenly men, though not with bodies immortall, yet at leſtwyſe with newe deſyres of myndes, ſo that hencefoorth no ſuche thyng ſhal pleaſe you, as curſed people, and ſuche as are geuen to tranſitory pleaſures, doe greatly eſteme, but deſyre onely ſuche thynges as pleaſe God, nor be any lenger vnder the Iewiſhe rules of menne, but in all your deſyres, and in all your doynges, hang at the wyll and gouernaunce of God, whiche regardeth no groſſe thyng, nor that whiche is vnperfite, but that whiche is perfitely good, and acceptable, and for Goddes honour and godly religion mete and conuentent.

Among them that ſette by the world, a cuſtome it is, that ſuche as areBut I ſay. &c. to euery man among ynu that no man ſtande high in his owne conceite. &c. welthy, diſdaine the poore, he that is poore enuyeth the riche man. But I commaunde euery one of you, whoſoeuer he be, be he riche, or of the cō mon ſorte, ſo that he be of the chriſtian flocke, and taken out of the felowſhippe of this worlde, that through pryde he thynke nomore of him ſelfe, than is beſemyng, but that he be of a ſobre and of an humble mynde, that fyrſt he take nomore vpon him, than is meere, and nexte remembre, that all that he hath, was geuen him by God, not for his workes, but for his faythes ſake, & geuen, not therwith to pleaſe him ſelfe, but with the ſame to do euery man good.

God doeth in ſondrywyſe beſtow his giftes, leſt either one ſhould diſdaine at an other, or leſt any man might thynke him ſelfe ſufficiente, but let brotherly charitie make eche mannes gifte comen to all other.

The texte.

For as we haue many membres in one body, & al membres haue not one office: ſo we beyng many, are one body in Chriſt, and euery manne among our ſelues one anothers membres. Seyng that we haue diuerſe giftes accordyng to the grace that is geuen vnto vs: if any man haue the gifte of propheſie, let him haue it, that it be agreyng vnto the fayth. Let him that hath an office, wayte on his office. Let him that teacheth, take hede to his doctrine. Let him that exhorteth, geue attendaunce to his e [...]hortacion. If any man geue, let him do it with ſinglenes. Let him that ruleth, do it with diligence. If any man ſhewe mercy, let him do it with cherefulnes. Let loue be without diſſtmulacion. Hate that whiche is euil, and cleaue vnto that whiche is good. Be kinde one to another with brotherly loue. In geuyng honour, go one before another. Be not ſlouth full in the buſynes whiche ye haue in hande. Be feruent in the ſpirite. Applye your ſelues to the tyme. Reioyce in hope. Be pacient in tribulacion. Continue in praier. Deſtribute vnto the neceſſitie of the ſaintes: be ready to harbour. Bleſſe them whiche perſecute you: bliſſe (I ſay) and curſe not. Be merye with them that are merye, wepe alſo with them that wepe. Be of like affeccion one towardes another. Be not hye minded, but make your ſelues equal to them of the lower ſorte.

For vnmeete is it, that the grace of Chriſt in you haue leſſe power, than hath the power of nature in euery beaſtes body. For as in the body of beaſtes there is of the partes among them ſelf a certaine felowſhippe: ſo is there betwixte all ſuche people as of diuerſe ſectes and ſondrye nacions are ſhaped into the felowſhip of Chriſt. For as this ſenſible bodye, albeit it be but one, yet is it framed of manye membres together, nowe hath not euerye membre like office, forſomuche as the iyes haue one, the feete another, the ſtomacke and handes another, and yet doeth not the [Page] iye ſee onely for it ſelfe, but for the whole body, nor the ſtomacke for it ſelf prepareth not foode, but for all the members: Now in what condicion the office of euery member is in the bodye: in lyke are the ſondrie gyftes after diuerſe ſortes gyuen to diuerſe of vs.

As then the lymmes, whiche are more noble, for example the iyes,So we being many are one body [...] Chriſt diſdayne not the viler, but with that they canne do, helpe and ſuccoure al, or els ſhoulde the whole bodye vtterlye decaye: ſo lette euery manne, be his gyfte ſinguler, or els be it meane, for his parte beſtowe the ſame for the weale of the whole bodye, ſynce we are once planted into Chriſte oure heade, and with hym becommen one ſpirituall bodye. For as one member is to another member of the ſame bodye, ſo is one chriſtian manne to another chriſtian manne.

But yet hath euery manne, (as I before ſayde,) ſondry gyftes gyuen vnto hym, gyuen vnto hym, (I ſaye) not for his owne deſertes, but by the liberall bounteouſnes of god, whiche gyueth euery manne as he knoweth is expediente. Let nomanne therfore of his gyfte be proude, but diſcretlyeIf anye man haue the gift of prophecie. &c. and ſoberly vſe it for the weale of all menne, yf he haue the gyfte of prophecie to expounde vnknowen learnynges, lette hym accordyng vnto the perfeccion of his fayth, (whom onelye god regardeth, and not his other deſertes,) without diſdayne vpon other beſtowe this his gyfte: or yf he be in ſuche condicion and place, where he maye helpe his brother, therin let hym ſoberly do his dutie, yf he haue the gyfte of learnyng, lette hym not diſdayne to enſtructe and teache other, or yf he canne out of y• ScripturesLet him that teacheth take hede to his doctrine. with preachyng rauyſhe menne to pitifull and godlye lyfe and condicions, let hym with ſobernes vſe that his gyft: yf he haue gooddes, wher with to helpe the poore and nedie, lette hym alſo gyue vnto ſuche, as haue neede, and therwith helpe other, neither for glorye, neither for hope to haue aduauntage therbye, but with a liberall and free hearte, or yf god haue gyuen hym to beare rule ouer other, and therin canne do well, lette hym not of that office be anye thyng the prouder, but carefull of his charge, nor lette hym rule his office for himſelf, but for theyr weale, whoſe charge and gouernaunce he hath taken in hande, or yf he helpe the wretched and miſerable, lette it be done withoute ſadnes and louryng, for that is a diſcouraging of hym, that is ſo holpen, and beware that with thy benefite thou hyt him not in the teethe, but let thy thankeful gyfte be encreaſed and doubled with a mery looke and cherefulnes, ſo that whatſoeuer ye gyue, ſeme to gyue it euen as it were an other mannes, and with all youre heartes. Heathen peoples good deedes be all for the mooſt parte, by ſuche wayes corrupted, yea thoughe elſwyſe they ſeme to be liberallye done.

In you lette diſſimulacion haue no place, but lette there among youLet loue be without diſſimulaciō. &c. raigne loue and charitie, whiche neither canne counterfaicte nor diſſemble, but make euery mannes doynges accepted of god. Beware alſo that ye meaſure not thynges, after youre deſyre, as noughtie people are wonte to do, but eſteme and meaſure thynges, by vertue only or vice, abhorring all lewdnes, ſtedfaſtly cleauyng to goodnes. [Page] And foraſmuche as ye are brethren, daylye deſyre your commen fathers helpe, & ſynce ye are all appoynted to one enheritaunce, lette eche of you toBe kindeone to another wt brotherlye loue. other through brotherly charitie, be readye and well wyllyng. Carnall men ſtryue for preeminence in honour, ſtryue ye eche with other, howe one of you maye prefer an other before hymſelfe.

Let noman idely liue to himſelfwarde, but let euery man for his parte labour to do his dutie, nor be ſlouthfull and▪ ſtuggyſhe, as men, that are with the infirmitie of the fleſhe faynte, but be in ſpirite couragiouſe and feruent. Ye haue forſaken your carnalnes, and begunne now to be ſpirituall. A fleſhly poynte is it to be flouthful, for the ſpirite of god is a thyng of actiuitie and lyuely. Withſtande not euell perſonnes, but do as the tymeApply yourſelues to the tyme. requireth, applying youre ſelfe to that, whiche is preſente, yf anye hurte chaunce, auoyde it, yf ye can well ſo doe, or els ſuffer it, not with heauye heartes, as men that are in wanhope, but be in aduerſities mery & ioyful, for hope of the rewarde, that is to come. This wiſe in the meane ſeaſon, thynke with your ſelf, yf ye any thyng either beare with, or forgyue another, ye ſuffer it for goddes ſake, whiche wyll without doubte with auauntage make you a recompence. But now & yf the wicked vntollerably vexe thee, go not about, to defende thy ſelfe, nor yet ſeke to be reuenged, ne call you for worldly ſocoure & defence, but with continuall and hartye prayer deſyre the help of god. If any chriſtian haue lacke, let him, that hath, gyue hym ſome thyng, not louryngly and vnpleaſantly, as one that gyueth to a crauyng begger, but euen as one that rekeneth al he hath commen. And not only vſe ſuche liberalitie vpon them that are preſent, but vpon other alſo, whiche are abſent. Suche as come to you from fer contreyes abrode, lette them haue harbroughe, leſte they either ſhamefully lacke, or be compelled amonge Paynyms to take theyr lodgyng. And as it beſemeth, that oure handes be liberall, ſo is it alſo conuenient, that oure tongues hurte noman.Bliſſe them whiche perſtcute you, blyſſe (I ſay) and curſe not

Vpon ſuche as for hate of Chriſt and his goſpel perſecute and trouble you, ye maye not onely not reuenge, but alſo not ſomuche as wyſhe them any harme. Yea euen praye for them, rather praye for them (I ſaye) that they amende theyr life & curſe thē not at al. Suche as ye cannot in dede do good vnto, wyſhe well vnto them. Eche in perfite frendeſhip aſſure hymſelfe to other, whiche maketh both ioye and ſorowe commen, that youre gladnes, your ſadnes and teares be alwayes ioyned together. In all thynges be of one mynde and of one deſyre, whether vnto you there fall any proſperouſe and lucky chaunce, or any aduerſitie. Be not proude and diſdaynful one of you towarde another, but let ſuche one as is ſuperiour, frame and temper hymſelfe, to ſuche as be his inferiours and vnderlynges.

The texte

Be not wyſe in your owne opinions. Recompence to no man euyll, for euyll. Prouide afore hande thinges honeſt, not only before god, but alſo in the ſight of all men. Yf it be poſſible (aſmuche as is in you) lyue peaceablye wyth all men. Dearelye beloued auenge not your ſelues▪ but rather gyue place vnto wrathe▪ For it is wrytten: vengeaunce is myne, and I wyll rewarde ſayth the Lorde.

[Page]Let none among you ſo ſtande in his own conceyte, that to hymſelf in hisBe not wyſe in your own opinion. owne iudgement he ſeme a ſtoute felow and one to be wondered at. Whoſo is ſuche one, wyll neuer lyghtly geue place to an other. Yf any man perhappes offende you, gyue not checke for checke, ne one wrong for an other. Though ſuche doynges among Iewes and Panyms be taken for wel done, yet for euil to do euil, afore Chriſt is deuiliſh, & ſo is it for y• nōce to folowe that thou in an other reproueſt. Stryue ethe with other of you who can do beſte, and labour not onely, that ſuche thynges as ye do, vpō teſtimonie of youre owne conſciences only pleaſe god, but ſee that it lykewyſe be of all men allowed, nor offende the weake perſon with anye acte that ſemeth euill. And let your lyfe be ſo ferre not only from great of [...]ences, but aſmuche as maye be fer from all ſuſpicion of any great offence, y• euen the very noughtie packes fynde in it nothyng to reproue. So ſhal ye doe, yf aſmuche as in you is, ye be at peace, not with chriſtian men only, but alſo with ſuche as to Chriſt are ſtraungers. Wonderful is the po [...]r of this diuine and heauenly vertue, as whiche euen compelleth her ennemies both to loue her, and alſo to wonder at her. Yf euery mā labour to be reuēged of his own griefe, peace cannot ſtedfaſtly cōtinue. Iewes & Paynyms vſe vengeaunce, but yf there be any wrong done vnto you, de [...]yre you not to be reuenged, but rather gyue place to mennes malyce, whicheAs muche as is in you [...] peaceablye wt all men. with thy patience wyll better weare awaye, than yf thou with lyke doyng and reuengyng more and more prouoke it. If thou with pacience ouercome his furie, therin thou gayneſt. But and yf he in his rage ſtyll continue on, let hym not doubte, but that he ſhalbe ſurely punyſhed. Leaue him to his iudge, which hath from vs taken awaye the authoritie to reuenge, & reſerueth it to hymſelf, as whiche in the Deuteronomie ſpeaketh on this wyſe, vengeaunce is myne, and I wyll rewarde ſayth the lorde.

The texte.

¶ Therfore yf thyne enemie hunger, feede hym: yf he thyrſte, gyue him drynke. For in ſo doyng thou ſhalt heape coles of fyer on his heade. Be not ouercome of euill, but ouercome euill with goodnes.

Yea I ſaye, be ſo fer from hurting another, when thou art hurte, that for an euill turne, loke thou do a good: ſo that yf thyne enemie happen to be hungrye, refreſhe and helpe hym with thy meate, yf he thruſte, gyue hym drynke. Scarcely is there any nature of ſuche wyldnes and ſo beaſtlye, but that it with benefites, maye be made tame, namely ſynce by ſuche meanes euen the very wylde beaſtes waxe Gētle. Herewith thē wyn thyneIn ſo doyng yu ſhalt h [...]ap [...] coles of [...]y [...] on his head [...] enemye. Vpon experience and profe had of thy ſufferaunce and godlynes he wyll peraduenture amend, and be aſhamed, lothe and repente his outragiouſe fierſnes, and beyng ouercommē with thy charitie, feruently loue [...]he agayne. By this waye maye all debates be finiſhed, wheras by doing lyke for lyke, they are withoute ende ſtyll encreaſed. In good dedes it is a godlye thyng to ſtryue, and in them eche one to paſſe an other, is an excel lent poynte, but to ſtryue who can do worſte to an other, is beaſtly.

[Page]But as for this ſaying euen the paynyms ſelfe graunt. But herin ſhall your prayſe ſpecially ſtande, yf with good dedes ye ouercome euill, yf wt By not ouercome of euil, but ouercome euil wt goodnes. ſufferaunce ye ouercome mennes furye, yf with fayre ſpeche ye ouercome euill toungued, and alſo wrong, with doyng youre duties. And in great watche muſt thou ſtande, leſt he which is euill, with his noughtines ouercome thy goodnes, ſo farre that thoroughe hym thou begyn to be vnlyke thy ſelfe, and to folowe his trade whome thou reproueſt. But rather let thy goodnes vanquyſhe his wyldnes, ſo that he beyng ouercomen through thyne example, be as it were violently pulled into thy parte.

The .xiii. Chapiter.

The texte

¶ Let euery ſoule ſubmyt hymſelfe vnto the authoritie of the hygher powers. For there is no power, but of god. The powers that be, are ordayned of god. Whoſoeuer therfore reſiſteth the power, reſiſteth the ordinaunce of god. But they that reſiſte, ſhall receyue to themſelf damnacion. For rulers are not fearfull to them that do good, but to them that do euyll. Wylt thou be without feare of the power? do wel then: and ſo ſhalt thou be prayſed of the ſame. For he is the miniſter of god for thy welthe. But and yf thou do that whiche is euyll, then feare: for he beareth not the ſwerde for nought: for he is the miniſter of god, to take vengeaunce on hym, that doth euyll. Wherfore ye muſt needes obeye, not onlye for feare of vengeaunce: but alſo becauſe of conſcience. And euen for this cauſe paye ye tribute. For they are goddes miniſters ſeruyng for the ſame purpoſe.

BVt nowe and yf prynces and gouernoures of the commen weale for Chriſtes religions ſake perſecute and trouble you, ſuffer it ye muſte, thoughe it begun through no faulte of youres. In anye caſe take heede, that ye neither moue, nor prouoke them therunto, refuſyng to do ſuche thynges, as they ſeme by theyr authoritie to requyre, and maye of vs be done without the diſpleaſure of god. EueryLet euery ſoule ſubmit hymſelf vnto the authoritie of the hyer powers. common weale is mayntayned with an order, nor maye the ſame vnder the pretence of religion be diſquieted. There be in men beaſtly luſtes and deſyres, with other like enormities, in whome we maye not agre vnto other, and agayne ſome thynges ther be, wherin we muſt for quietnes of the common weale, as the tyme ſerueth, euen conſente and beare with [...]anims, leſte by your example ſome become vnruly, whome it were expedient to be kepte vnder with feare. Of ſuche thynges thre differences are there. One is of ſuche, as are in all poyntes godlye, whiche as thynges peculiarly belonging to Chriſt we muſte in all tymes and places prefer and ſette before other. An other kynde is there, of ſuche mattiers as vtterly appertayne to this worlde, as vngraciouſe deſyres and ſyn.

[Page]Theſe muſt ye in any condicion ſhonne and beware of. The thyrd kynde isTher is [...] power but o [...] god The powers that be, are ordained of god of ſuche as of theyr owne natures are neither good nor bad, and yet for a good order to be had in a commen weale, and mayntenaunce of concorde, are neceſſarie to be kepte. I woulde not haue ſuche lawes through you troubled, albeit they haue of ryghteouſnes but a coloure or ſhadowe, ſo y• they be not quite contrary to the iuſtice of Chriſte. Perſecucion muſte we ſuffer, and be ſubiecte to worldly dominion, thoughe it be ſomewhat vnlawful, leſte when they perſecute and vexe you, men thynke & iudge they do it for iuſte and lawful cauſes, when ye only among other ſet at nought and refuſe the commen lawes, receyued by all men, whom as Chriſt made not, ſo them reproued he not, but as one ignoraunt went vndoubtedly aboute other matiers. The commen lawes therfore muſte euery man obey and obey alſo gouernoures, which in earth beare a certayn image of god, and in ponyſhyng offenders put gods wyl in execucion. And in dede thus ferfurthe is theyr power gyuen vnto them by god. Wherfore whoſoe reſiſteth any prynce and magiſtrate, albeit the ſame be a curſed and a wycked Paynym, doing yet his office, the ſame withſtandeth not the man ſo doing his duetye, but reſiſteth god from whome the authoritie commeth. For as the ſhadowe of Moſes lawe was gyuen by god, ſo that before this tyme we myght not lawfully refuſe it: ſo of god is made the iuſtice of the lawe, ſo that for the tyme we muſte therof haue ſome regarde. For as goddes pleaſure is, that in his bodye the members ſhoulde haue theyr order, wherof we before ſpoke: ſo would he, that in the commen weale, wherin are good and badde, that an order there ſhould be. Now is the order ſelfe of it ſelfe good, notwithſtandyng peraduenture the man abuſe his office.

Wherfore whoſo diſquieteth this order, reſyſteth god the maker therof,Thei that reſiſte, ſhall rec [...]yue to them ſelf damnacion. and they that reſiſte god, ſhall as they are well worthye, receyue theyr damnacion. Nowe yf thou be lothe to be endaungered to magiſtrates or lawes, thynke not with ſtubbernes to come therunto, but with innocent & hurtles lyfe and good condicions. Officers can do nothyng lawfully but vpon ſuche, as bene offenders. Lyue vpryghtlye and well, and the lawe with the hath nothyng to do, and thou without cauſe to feare any magiſtrate. Yea rather at theyr handes, ſuche as do their duties, receyue rewardes and honour. Wherfore as in ponyſhing of offences the magiſtrate is goddes miniſter: ſo is he after a certayne ſorte his miniſter to, whyles he rewardeth ſuche, as are well doers. So that whoſo well lyueth, is more then free from the daunger and peryll of the lawe. But yf thou committe any offence worthye of correccion then happeneth it throughe thy fauit, that thou muſte feare the magiſtrate, for he for ſuche purpoſe bearethHe to the miniſter of god to take vengeaunce on hym. a ſwearde, to ponyſhe (I ſaye) hurtfull perſonnes, and therin is he ſeruaunt and miniſter vnto the iuſtice of god, who in punyſhyng of naughtie packes vſeth the ſeruice of ſuche as are euen themſelues euell.

Synce therfore the commenweales ſtate can not be preſerued, vnles officers be had in due reuerence, for the cōmen weales ſake, obey, them alſo, [Page] not onlye, leſte they being prouoked with youre ſtubberne diſobedience ſeame euen of right reaſon to vſe extremite agaynſt you, more for youreNot only for feare of vengeaunce, but alſo bycauſe of conſcience. ſedition, than becauſe ye are chriſtians, but alſo for your conſciences ſake, whiche, albeit of them ye feare no punyſhment, telleth you, that it ſhoulde not be troubled, whiche god woulde haue ſtabliſhed. And foraſmuche as herin they doe the comen buſynes, and ſynce that whiche is comen belongeth vnto al men, for a reward of doyng theyr office, ye paye thē a cuſtome and a tribute, and though they be wicked, yet becauſe they miniſter commen iuſtice, and becauſe god hymſelf is iuſtice, they are goddes miniſters and in his ſtede are they, whyles they applye iuſtlye that thyng, that by commen authoritie is committed vnto them.

The texte.

¶ Gyue to euery man therfore his duetie. Tribute to whom tribute belongeth: cuſtome, to whome cuſtome is due: feare to whome feare belongeth: honoure, to whom honoure pertaynethe. O we nothing to any man but this, that ye loue one another. For he that loueth an other hath fulfylled the lawe. For theſe cōmaundementes, thou ſhalt not commit aduoutrie, thou ſhalt not ſteale, thou ſhalt not beare falſe witnes: thou ſhalte not luſte: and ſo furth (yf there be anye other commaundement) it is all comprehended in this ſaying, namely loue thy neyghbour as thy ſelfe. Loue hurteth not his neighbour. Therfore is loue the fulfyllyng of the lawe,

Wherfore yf theſe men forbid you any thyng, which of it ſelfe is not vnlawfull to be done, obeye them, ſynce ye are of them, which are bounde to folowe honeſtie, though ye were put in no feare of puniſhement. Yf they cōmaunde vngodlynes to be done, remember, that ye muſte rather obeye god, than men. Nowe yf by theyr authoritie they exacte any thyng of you, the loſſe wherof putteth you in no ieopardy of breache of youre religion, the matier is not ſo great, that ye for the ſame ſhoulde prouoke theyr diſpleaſure, paye vnto them all ſuche exactions, as though it were debte. Chriſte hym ſelfe whiche was bounde to noman, payde to Ceſar tribute, not that he owed anye, but becauſe he would not diſpleaſe them. Suffer not, that they by you be defrauded of theyr right. Yf of them anye require tribute, paye him tribute, yf he exacte cuſtome, paye hym cuſtome. Yf he requyre to be hadde in reuerence, forſomuche as the ſame denied, he might thynke his authoritie deſpiſed, in the ſyght of men do reuerence vnto hym. Agayne yf for his commen offices ſake he woulde be had in honoure, gyue to hym dewe honour. Yf they in theyr office laudablye vſe themſelfes, the honour is gyuen to god, yf they otherwyſe do, that honour is gyuen them for a quietnes to be had in the common weale. And to leaue nothyng vnſayed, what ſoeuer any ſuche parſon ſhall demaunde of you, do therin that thyng, whiche is for the commen weale neceſſarie. But amongOwe nothig to anye man, but this that ye loue one another. you beyng chriſtians let there be no authoritie or debte, but that ye to eche other owe mutuall charitie. A charitable man nedeth not by exaction to be compelled, but of his owne accorde preuenteth all monicions. If ye paye vnto them theyr requeſte, ye are oute of theyr daunger, but the charitable man thoughe he ſatiſfie other, yet neu [...] ſatiſfieth he hymſelfe, but euermore heapeth vp one good turne vpon another.

[Page]Charitie therfore enbrace ye, who breifly compriſeth al lawes. WhoſoFor he that loueth an other, hath fulfilled y• whole lawe. with pure and chriſtian charitie loueth his neighbour, he obſerueth the whole effecte and purpoſe of Moſes lawe: if charitie lacke, no lawes, be they neuer ſo many, are ſufficient: if it be had, there neadeth none other lawe, when charitie onely muche more effectually commaundeth all that is in ſo many and innumerable lawes comprehended.

Moſes lawe forbiddeth men to do adultrye, to commit murder, to do any thefte, to beare falſe witnes, to deſyre any other mannes gooddes, to lende mony for vſury, with many ſuche other like. But in the compendious rule of charitie are all theſe preceptes contayned, wherin it is briefly ſayd: Loue thy neighbour as thy ſelfe.

Charitie, aſmuche as it can, doeth good to al men, though they be euil and hurteth no man. And then what neede is it with a long tale and ſpecial wordes to forbid ſo many thynges, to hurt (I ſay) no mā this way, or that way, ſynce her nature is to hurte no man at all? Wyl any man (trow ye) murder him, whom he loueth? wyll he vnchaſtly vſe an other mannes wyfe, whiche loueth his neighbour aſwel as him ſelfe? Wyll he robbe an other mannes gooddes, whom he is ready to ſuccour with his owne? wylTherfore to loue the fulfillyng of the lawe. he with falſe witnes oppreſſe his neighbour, whom with his owne ieopardy he would haue ſaued? wyll he lende any mony for vſurye to him, with whom he thynketh all that he hath commen? wyll he wyſhe him harme, whiche wiſheth the ſame to another, that he would to him ſelfe? wyll he by any way hurte and diſpleaſe him, for whoſe ſake he knoweth, that Chriſt once dyed? Charitie therfore, as I ſayd, in a ſhorte leſſon containeth the whole lawe. By her rule we ſhortly learne, what is to be auoyded, & what is to be folowed.

The texte.

This alſo we knowe the ſeaſon, how that it is tyme that we ſhould now awake out of ſlepe. For now is our ſaluacion nerer, then when we beleued. The night is paſſed, the day is come nigh. Let vs therfore caſt away the deedes of darkenes, and let vs put on the armour of light. Let vs walke honeſtly, as it wer in the day light, not in eatyng and drinkyng, neither in chamberyng and wantonnes▪ neither in ſtrife and enuiyng: but put ye on the lorde Ieſus Chriſt. And make not prouiſion for the fleſhe, to fulfil the luſtes of it.

To the deſyre of charitie then euen the conſideracion of the tyme exhorteth, that we awake ariſyng out of the ſlepe and darkenes of our oldeIt is tyme that we ſhuld now awake out of ſlepe. life. The night ſemeth a tyme which geueth occaſion licēciouſly to ſynne, foraſmuche as at that tyme ſhame is away. But ſuche yet as in the night are wantonly occupyed, and vſe them ſelfe but lightly, aſſone as the day once appeareth, euen for very ſhame, to the ſight of menne they faſhion them ſelfe better: and as though they were becomen newe menne, in ſtede of dronkardes come foorth abrode ſobre, in ſteede of lecherous, chaſte, in ſtede of braulers, moderate and colde, in ſtede of ſluggardes and heauye heades, luſty and quicke. Take therfore muſt we the tyme, while it ſerueth, whiche if we vſe well, our weale is not ſo farre of, as it was when we vpon boldnes of Moſes lawe kepyng, thought it but euen at hande. The night of our former life is gone and paſſed away, that day draweth nigh, wherin mennes actes be they neuer ſo ſecrete, ſhalbe diſcloſed.

[Page]Let vs be as our day is, and caſt away our euil maners & nightly actes,Let vs therfore caſt away y• deedes of darkenes. with all ſuche other wanton pointes, as we ought to be aſhamed of in the day. If when the ſunne riſeth, we vſe to ſette on more honeſt apparel, leſte for lacke of cumly aray mennes iyen be offended, muche more nowe at the bright riſyng of the goſpel, let our ſoules be garniſhed with thapparel of vertue, meete for ſuche light, and with ſuche as is not vncumly in the ſight of God. Hencefoorth let vs ſo frame all our life, that all the worlde may ſee that we walke in the light, euen in the ſight of God, his Angels, and menne, ſhakyng of the darkenes of our former life, not geuyng our ſelfe to riottous bankettynges, or drunkennes, not beaſtly geuen to foule and fleſhely luſtes, not with ſtrife & enuiyng, vnſemely braulyng among our ſelues, vnto whiche vices ye were thral, whiles ye wandered in y• darknes of your former life. This apparel belemeth not mans ſoule. But rather ſynce ye are through baptiſme graffed into Chriſt,But put ye on the lorde Ieſus Chriſt him put ye on. Let it appeare in your life, whom ye haue profeſſed. Expreſſe ye him, whom ye haue receiued, he is chaſtitie, he is peace, he is charitie, ſuche apparel is mete for this light of the goſpel. Suche thynges as ye haue hitherto for your pleaſures vſed, hēcefoorth vſe them for bodily neceſſitie: and ſuche thynges as heretofore ye haue filthyly geuen you vnto, as wanton deſyres moued, hencefoorth in them let there a ſobrenes be vſed, and vſe them no further than nature requyreth. Noriſhe ſo the bodye that it liue and be in helth, and not waxe wanton. Let meate and drinke be vſed to driue away hunger and thyrſt, & not in ſuche ſorte, that they prouoke and noriſhe vncleanly luſtes.

The .xii. Chapiter.

The texte.

Him that is weake in the fayth, receiue vnto you, not in diſputyng and troublyng his conſcience. Due beleueth that he may eate all thinges. An other whiche is weake, cateth hearbes. Let not him that cateth, diſpiſe him that cateth no [...]. And let not him whiche cateth not, iudge him that cateth. For God hath receiued him. What a [...]t that iudgeſt an other mans ſeruaūt, whether he ſtand or fal? that pertaineth vnto his owne maiſter: yea, he ſhalbe holden vp, that he may ſtand. For God is able to make him ſtand.

BUt ſurely albeit in the vſe of ſuche thinges there be no difference nor choyſe among ſuche as are in the fayth of Chriſt throughly inſtructed, ſo that they vſe themHim that is weake in the fayth, recei [...]e vnto you▪ [...]. not for pleaſure, but for neede, as I before tolde you, yet if there be peraduenture any ſuche among you, as for exāple, a Iewe borne, whiche by reaſon of his long continued cuſtome and trade of life, is ſome what ſctupulous, and not yet ſo growen vp to that ripenes of fayth, that he can forgoe al the rules of his old law, ſuche one may not by & by diſdainfully be reiected, but rather with gentle and courtiſe maners allured and noriſhed, vntyl that he like wyſe profite, and in fayth growe ſtronger, whervnto ye ſhal muche rather bryng him by fauourable meanes, than by cō tencious reaſonyng and diſputacions.

[Page]Conſidre in ſuche matters, how vnmete a thing it is, that ſuche actes, as may without offence be done, ſhould ſtreight be taken in the worſe parte. But to thentent that peace and cōcorde may among you be maintained and ſtedfaſtly abyde, certaine thinges muſt be wynked at, ſome thinges muſt be ſuffered, and ſome thinges muſt gently be takē. Suche gentle & fauorable takyng of thinges vpholdeth and preſerueth the felowſhip of this our comen lite.

And ſynce mennes mindes among them ſelues are ſondry and diuers, ſurely in a multitude neuer wyl there be ſtedfaſt peace, vnleſſe in diuersOne beleueth that he map eat al thinges pointes one geue place to an other. For he that is without all ſerupuloſitie, thynketh it lawfull without any difference to eate what meate him luſt, in that acte nothyng els regardyng, but what nature requireth. Againe he that is yet weake and ſomewhat ſuperſticious, leſt he might chaunce either vpō fiſhe or other meates forbidden either by the Iewes lawe, or offered vp to idols, liueth with herbes. Suche thinges among you ought not ſo to be regarded, that for them brotherly peace be broken. Let him that is ſtrong, & eateth al meates, ſo vſe his ſtrength, that yet heLet not him that eateth▪ diſpiſe him that eateth not [...]t. diſpiſe not the weaker, whiche feareth to eate. Let him againe, whiche folowyng the weakenes of his mynde abſtaineth from certayne kyndes of meate, neither judge nor condemne him, whiche without difference taketh whatſoeuer is ſette before him. But rather lette him that is ſtrong, beare with the weake, in this ſence takyng it: this errour conceiued and gathered by long cuſtome of his former life, cannot ſodainly be plucked out of his minde, it wyll by litle and lytle weare away, & as in him godlynes groweth, ſuperſticion wyll vaniſhe and auoyde. Lykewyſe he that is ſcrupulous, when he ſeeth an other eate all kyndes of meate, let him this wyſe thynke with him ſelfe: what matter maketh it to me, what this man doeth▪ and likely it is, that he doeth it of a good mynde, ſynce God hath receiued and taken him vnto him, and made him his owne, at whoſeFor god hath receiued him▪ pleaſure heliueth, againſt whom onely he offendeth, if there be in ſuche thinges any offence, as of them ſelfe are not cuil.

Now if it be an arrogant point to diſpiſe the weakenes of him, that is ſuperſticious, and deceiued through rudenes, how muche more intollerable pride wyl this be (thinke ye) if ſuche one as in y• fayth is but weake, take vpō him to iudge and condemne him that is ſtronger, euen as the rule and cuſtome of vnlearned people is, whiche thinke nothing rightfulWhat arte y• that iudgeſt an other mās ſeruaunt▪ but that them ſelfe do, and thinke all that good, that they allowe? Maye not a man wel ſay to ſuche one, what art thou, that iudgeſt and condemneſt an other mannes ſeruaunt? There is but one lord and maiſter of al, Ieſus Chriſt. To him ſtādeth he▪ if he be ſtrong in fayth, & to him falleth he, if he offende, as thou thinkeſt, he doeth. For he in dede for this ſhall not fall, but rather be ſtabliſhed to continue in his ſtrong fayth. His maiſter is ſufficiently able and mete to ſtrengthen his ſeruaunt, that he ſtagger not at all.

The texte.

This man putteth difference betwene day & day, an other mā coumpteth all dayes alike. Let euery manues mynde ſatiſfie him ſelfe. He that obſerueth the day, doeth it vnto the lorde. And he that doeth not obſerue the day doeth it for the lorde alſo. He [Page] that eateth, doeth it to pleaſe the lorde, for he geueth God thankes. And he that eateth not, eateth not to pleaſe the lorde withal, and geueth God thankes. For noue of vs lyueth for him ſelfe, and no man dyeth for him ſelfe. For if we liue, we liue vnto the lorde. And if we dye, we dye vnto the lorde. Whether we liue thefore, or dye, we are the lordes. For Chriſt therfore dyed, and roſe againe, & reuiued, that he might be lorde of dead and quicke.

And that I haue now tolde you of the choyſe of meates, the ſame in kepyng the ſabboth day, and feaſtes of the newe moone, is like wyſe to be vnderſtande. For he that is weake, and of vnperfite fayth, maketh aThis manne putteth differēce betwene day and day. difference betwixte day and day, as though one were holye and the other were not, and thinketh it vnlawful in this day to eate certaine meates or to labor, whiche man other day might well and lawfully be done. On the other lyde, he that is perfite and ſtrong in his fayth, conceiueth in dayes no ſuche difference, but rather thinketh al the ſpace of his life conſectate and halowed to godly conuerſacion.

Breake not for ſuche pointes chriſtian concorde among you, but without condemnyng of other mennes cōſciences, let euery one herein do, as he iudgeth beſt, ſpecially ſynce bothe wayes are without ſynne, and with both ſtandeth the chiefe point of our religion. Whoſo eſtemeth and iudgeth in his conſcience, that euery day is like pure and holy, doth ſo to his lorde, and to the, little belongeth it, how well he doeth. Lykewyſe he that iudgeth, that there is betwixte day and day ſome difference, if he be deceiued, he doeth it vnto his lorde, thou haſt therwith nothyng to do. LykewyſeHe y• eateth doeth it to pleaſe y• lord, [...]o [...] he geueth god thankes. he that without difference eateth all kyndes of meate, he eateth to his lorde, foraſmuche as he geueth thankes to God, through whoſe benefite he eateth, whoſe free goodnes made all thynges for mannes vſe. Againe whoſo through the weakenes of his conſcience abſtaineth from certaine meates, he abſtaineth to his lorde, and nothyng haſte thou to do therwith, ſynce he eatyug hearbes and rootes geueth thankes to God, as wel as thou doeſt. If God allowe and accepte his thankes geuyng, why art thou ſo bolde vpō him to geue ſentence? The cauſe of both is diuers, the matter one, both one mynde, and one lorde is there of both. The one geueth thankes for the libertie he hath to eat what he luſt, knowing that the goſpel putteth a difference betwixte mindes, and not betwixt meates▪ the other, whiles he ſhonneth the occaſion of ſurfettyng, by the reaſon of his abſtinence, he is kept within the bondes of temperaunce.

In all ſuche thinges we are equal, ſo that it beſemeth no mā in defēce of his doyng to ſtriue with his brother, ſufficient it is, if God approue it, to whō the iudgement of ſuch thinges belōgeth, as are either vncertain, or els ſuche as muſt for the tyme be borne with. No chriſtian man hath power further vpon other, but y• eche one do good to another. Nor liueth any man for him ſelfe, becauſe we are all his, whiche from ſynne broughtNone of vs liueth for him ſeltr. &c. vs to goodnes, and from death reſtored vs to life. No mā therfore either liueth to him ſelfe, or dyeth to him ſelfe, nomore than any mans ſeruaunt doeth, vpō whoſe life and death his maiſter hath ful power & authoritie. Now if the ſeruaunt liue, he liueth not for his owne nor none other mans auauntage, but for the auauntage or diſauauntage of his maiſter. If he dye, it is to the gayne or loſſe of his maiſter, whereby it appeareth [Page] what a point of malapertnes it is, when one ſeruaunt entermedleth in his felowes matter, namely if in the meane ſeaſon the maiſter be pleaſed. Now among men no ſeruaunt is ſo muche his maiſters, as we are Chriſtes ſeruauntes, who bought vs neither with golde nor ſiluer, but euen with his owne bloud. Whether we fall then, to him we fal: or if we ſtād, to him we ſtand, or if we liue, to him we liue, or if we dye, to him we dye.Whether we liue therfore o [...] dye, we are the lorde [...]. Other ſlaues peraduenture are theyr maiſters no lōger, after yt they are once dead, but we, whether we liue or dye, are the lordes, to whō all thynges liue.

Chriſt hath not onely power vpon them, whiche are aliue, but euen vpon them alſo that are dead, as whiche for our ſaluacion gaue bothe his life and death. For he for my cauſe became man and dyed, and after for my ſake roſe againe from death, to then [...]nt that he might be lorde bothe of the quicke and dead. If we liue to godlynes, we are bounde to him, if we dye to ſynne, we are bounde to him. He is our lorde, he is our iudge.

The texte.

But why doeſt thou then iudge thy brother? Either why doeſt thou diſpiſe thy brother? We ſhal all be brought before the iudgement ſeate of Chriſt. For it is written: as truely as I liue ſayth the lorde, all knees ſhal bowe to me, and all tongues ſhall geue praiſe to God. So ſhal euery one of vs geue accoumptes of him ſelfe to God. Let vs not therfore iudge one an other any more.

And then, why doeth the ſeruaunt take vpon him any authoritie vpō his felowe, ouer whom onely God hath power? Thou that art ſomwhat ſcrupulous, with what boldnes (I ſay) iudgeſt thou thy brother, whiche is ſtronger than thou art, for that he frely eateth, or becauſe he in like ſort vſeth euery day? Or why doeſt thou whiche art ſtronger, diſdaine at and diſp [...]ſe thy weaker brother, as though thou were his maiſter, and not rather his felow? Why doeth either of you both vſurpe Goddes authoritieWe ſhal al [...]e brought before the iudgement ſeate of Chriſt. and preuent the daye of iudgement? One muſt not iudge an other. The onely iudge of all wyll geue ſentence vpō all. For al ſhal once be brought before y• iudgement place of Chriſt, ther by his ſentēce to be quited or cō dēned, who throughly ſeeth the moſt hidden & ſecrete partes of our heart. Vntyl that day, let not one ſeruaunt play the lorde vpon an other. For this honoure hath he for him ſelfe onely reſerued, as him ſelfe ſayeth by the prophet Eſai: as truely as I liue ſayeth the lorde, all knees ſhal boweLet vs not therfore iudge one an other. vnto me, and all tongues ſhal geue praiſe to God. In the meane ſeaſon let euery man, aſmuche as he can, with all his power endeuoure, howe he may for him ſelfe before this iudge make his accoumpte, and take heede that no man iudge others actes to the worſe.

The texte.

But iudge this rather, that no man put a ſtumblyng blocke, or an occaſion to fail in his brothers way: For I knowe, & am ful certified by the lorde Ieſus, that there is no thyng comen of it ſelfe, but vnto him that iudgeth it to be comen, to him it is comen. I [...] thy brother be greued with thy meate, now walkeſt thou not charitably. Deſtroye not him with thy meate▪ for whom Chriſt dyed. Cauſe not your treaſure to be euil ſpoken of. For the kyngdome of God is not meate and drynke, but righteouſnes, and peace, and ioy in the holy gooſt. For he that in theſe thinges ſerueth Chriſt, pleaſeth God, and is commended of men.

[Page]If we may for this tyme iudge of any thyng, let vs for the tyme iudge of this, and deuiſe how one of vs may helpe another and that we neither do any man hurte, nor geue occaſion of hurte, aſmuche as we may. Let vs comforte them that ſtagger, & not make them deſperate, no nor let vsIudge this rather that no man put a ſtumblyng blocke. &c. in his brothers way. extinguiſhe the ſmolderyng flaxe, but enkendle it. If the perſons dignitie & worthynes wer cōſidered, the weaker ſhould obey him, that is better learned, but chriſtian charitie would, that the learned ſhould ſometyme geue place and beare with the weaker, but yet not ſo, that he conſent and fauor his errour, but either to thentent that he may be amended, or els at the leſt ſo ſtayed, that he offende not more greuouſly.

And in this matter to ſpeake ſomewhat of my ſelfe, Moſes in his lawe many yeres gon geuen vnto the Iewes noted certaine meates for vncleane, and the ſame meates in his language he calleth comen, as a man would ſay, curſed, of whō men might not lawfully eat, & certaine meates calleth he cleane, whiche euery man might lawfully vſe. But now know I, and am by the ſpirite of Chriſt ſurely perſuaded, whoſe pleaſure was that the carnal part of the lawe ſhould be aboliſhed, that of his owne natureI know and am full certified. &c that there is nothyng comen of it ſelfe. no meate is there vnpure, and that there is no choyſe of meate at al. But if any be vncleane, only to him it is vncleane, that ſo iudgeth of it, y• is to wete, to the weake and ſcrupulous it is vncleane, but to ſuche one, as is ſtrong and a perfite chriſtiā, nothyng is vncleane, but to them that are cleane, all thynges are likewyſe pure. And yet perauenture ſomtyme it were well done, to abſtaine frō that, whiche is of it ſelfe good and pure, not becauſe Moſes lawe ſo commaūdeth, but becauſe brotherly charitte, whiche ſpecially belongeth to a chriſtian man, ſo requireth.

For if for thy bodily foode thy brothers conſcience be hurte or greued, whom thou ſhouldeſt as tendrely loue, as thou loueſt thy ſelfe, then liueſt thou to thy ſelf, and remembreſt not, what mutual charitie requireth, as whiche regardeſt not, but diſdaineſt the fall & ruine of the weake, whiche thing thou mighteſt eaſly remedy. Were it (I pray you) ſo great a matter ſo long to abſtaine frō lawful meates, vntil ſuche tyme as thy neighbor beyng in ieoperdye be holpen therby? And albeit thy brother be weaker, though he be ruder, then thou art, yet coūpt him not for ſo vile, as for thy meates ſake to ſuffre him to be deſtroyed, for whoſe ſaluaciō Chriſt died. If ſuche one, as he is, the lorde eſtemed ſo greatly, then ſhould he not of the for a trifle be diſpiſed. Nor thynke it ſufficient, that the thyng thou doeſt, be right & wel done, but moreouer prouide muſt y•, that in it there be no ſuſpicion of euil, and beware leſt that whiche to the is good, turne vnto other mennes harme, as it wyl, if menne among you ſee debate and ſtrife for meate and drinke or for ſuche other ſmal trifles.

For as in the world to come, in the kyngdome of God (I ſay) there ſhalThe kyngdome of God is not meate & drinke. &c. neither be meate nor drinke, whiche are remedyes for this oure mortall ſtate: ſo the doctrine of Chriſtes goſpel, and perfite chriſtian life ſtandeth neither in differēce of meates nor drinkes, as which are ſuche thinges as are not to godlines effectual. Rather muſt we ſtudy and haue minde vpō ſuche thynges, as may with vs be conueied hence to that heauenly life. [Page] And what thinges bene they? Withoute doubte iuſtice, peace, ioye, whicheBut righteouſnes, and peace, & ioye in the holye ghoſt, are not gyuen by obſeruyng differences of meates, but by the holy gooſt. Ianglyng for meates worketh malice and debate, it worketh ſorowe, it worketh diſpleaſures & grudges. But the ſpirite of god in ſtede of diſſēciō worketh peace, in ſtede of ſorowe, cauſeth gladnes, for diſpleaſure & wrōg, perfyte ryghteouſnes. For as it belongeth to iuſtice to hurte noman: ſo to peace belongeth it, to ſtryue with noman, and the office of charitie is to trouble and greue noman. Theſe are ſpiritual giftes of god, in theſe, who ſo ſerueth Chriſte, bothe pleaſeth god, whyles he dothe ſuche thynges, as to hym are moſte acceptable, and pleaſeth alſo men, whiles he by diligente wayes auoydeth all ſuſpicion & occaſion of euyll. Carnall they be, whiche ſtryuen eche one with other for meates and dayes. They ſerue the ſpirite of Chriſte, that ſtande not in defence of theyr owne actes, but rather ſuche as charitably pleaſe eche one another, and chaunge themſelfe into euery ſorte to wynne all to Chriſte, faſhionyng themſelues to all mennes vſuages, to thentent they maye pleaſe euery man.

The texte.

Let vs therfore folowe thoſe thinges, whiche make for peace, and thynges wherewith one maye edifie an other. Deſtroye not the worke of god for a litle meates ſake. All thinges are pure: but it is euyl for the man, whiche eateth with hurte of conſcience. It is good neither to eate fleaſhe, neither any thinge, wherby thy brother ſtombleth either falleth, or is made weake. Haſte thou fayth? haue it with thy ſelfe before god. Happye is he, that condemneth not hymſelfe in that thing, whiche he alloweth: For he that maketh conſcience, is damned, yf he eate: becauſe he eatethe it not of fayth. For whatſoeuer is not of fayth, that ſame is ſyn,

We therfore, that are ſpiritual, leauyng ſuche contenciouſe diſputacions let vs folow ſuche thynges, as make to peace, ſuche thynges, as nouryſhe concorde, ſuche thinges, as encreaſe mutuall loue, and to be briefe, all ſuch trade of lyfe, as maye make vs better, y• one maye the better helpe another, & not ſuche, as other maye therwith be offēded. This is the chiefe and principall poynte of our religion. Thou that arte ſtronger, beware y• for thy meates ſake, thou deſtroye not the worke of God. Muche rather loſe thy meate, than through occaſion therof, y• thing be deſtroyed, whiche god redemed by ye death of his ſonne. As for meate is a thing, y• belongeth to man & is requiſite for ye ayde of worldly neceſſitie, but charitie is gods matier, when both be in ieopardy, let rather that gyue place, whiche bearethAll thynges are pure but it is euell for that man [...]e which eateth with hurt of conſcience. leſſe weight, not becauſe in the meate eatyng there is any ſynne, or becauſe one is pure, another vnpure, as the Iewes would haue it, or becauſe it is any offence to eate of euery kynde of meate, but becauſe therby occaſion of ſtoumblyng and miſdeming is giuen, not becauſe thou eateſt it, but becauſe throughe eatyng therof, thou greueſt thy weake and feble brother, by meane wherof the meate, whiche by nature is cleane, forſomuche as thou in vſyng it regardeſt not thy neyghbours ieopardye, becommeth vncleane. This poynte muſte we ſo greatly take hede vnto, and thynke, that better it were altogether to abſtayne from fleaſhe, and to eate hearbes, yea altogether to forbeare the drynkyng of wyne, than by eating or drynkyng to gyue thy brother occaſion of ſclaunder.

[Page]Nor ſaye thou this agayne vnto me, why feareth he, where no nede is? myne owne fayth and conſcience condemneth me not: nor ſaye thou what haue I with other mennes weakenes to do? Doeſt thou coūſel me to leaue myne owne mynde, and to folowe his, and ſo begynne to folowe and vſe a certayne choyſe and difference in meates? No not ſo. I require not of thee to folowe his weakenes, but rather for a tyme to condeſcende vnto it vpon hope of his amendmente. I allowe this confidence of thine, in that thou deſpiſeſte ſuche differences of meates, but yet hide and couer this thy boldnes, yf thou ſee that thy brother be lyke to fall into ieopardye therby. Be contente that god in the meane tyme knoweth and approuethHaſte thou fayth? haue it not with thy ſelfe before god. the ſtrengthe of thy conſcience. And yet muſte the ſame for that tyme be diſſembled, whyles thou auoydeſte the daunger, and weakenyng of thy neighbours conſcience, by leanyng & faſhionyng thy ſelfe to his weaknes. And in the meane tyme take hede of this, that where thou ſayeſt, thou regardeſt no ſuche choyſe of meates, that this thy ſaying come furth and procede of a ſtrong cōſcience, and not made for a colour to maynteine the pleaſure, whiche thou haſt to eatyng and drynking, nor for wantones. Beware alſo, leſte, whiles thou diſpiſeſt and reproueſt another for his ſuperſticion in abſtaynyng from meates, thy ſelf in thy conſcience doubte, and ſo be more ſtrong in worde, than thou arte in fayth. Bleſſed is that man, whiche is of that ſtrengthe in faythe, that in the acte, which he amōg men approueth and maynteneth, he feele not within hym his conſcience murmuring agaynſt it, and in his hearte ſecretly condemne that, which in the face of the worlde it approueth. For who ſoeuer doubteth iudgyng wt hymſelf y• it is vnlawful to eate, is euen by his owne conſcience condēned. And why is he cōdemned? Becauſe the acte he doth, cōmeth not of a ſtrōg fayth, and an vpright conſcience, but of a conſcience grudgyng agaynſte his doyng. For what ſoeuer commeth not of fayth, is ioyned with ſyn. For when a manne doubtyng of an acte whether it be euyll or not, whiche of it ſelfe is not euyll in dede, doth it yet netheleſſe, he in ſo doyng declareth, y• he woulde do a verie euyll thyng in dede, yf occaſion ſerued. Perfite godlynes in whome it is, ſurely auoydeth all ſuche thynges, as haue but euen an apparence of euyll. Whoſo of malyce doth ſynfully, is well worthyFor whatſoeuer is not of fayth, y• ſame is ſynne. to be reproued, yf ſuche one wyll not be refourmed, euen his company muſt be auoyded alſo. But when y• errour groweth by reaſon of infirmitie, he that is in ſuche errour muche more deſerueth to be taught and warned, and not to be diſdayned or mocked at.

The .xv. Chapiter.

[Page]

The texte.

¶We whiche are ſtronge, ought to beare the fraylnes of them, whiche are weake, and not to ſtande in oure owne conceites Let eu [...]rie man pleaſe his neighbour vnto his welthe and edifieng. For Chriſte plea [...]ed not hymſelfe▪ but as it is written: the rebukes of them▪ whiche rebuked the, fell on me What ſoeuer thinges are written af [...]re tyme, they are wrytten for our learnyng, that we through pacience and comfort of the ſcriptures myght haue hope.

NOwe then yf we be ſtronger, than other, as we in dedeWe whiche are ſtrong, ought o beare he fraylenes of them whiche ar [...] weake. be, in ſomuche y• we herein nede nomā to giue vs counſel, yet muſte we take hede, leſt whyle we reproue an other mannes ſmall erroure and call it ſuperſticion, we our ſelues fal into y• fer more haynous vice of arrogancie, but rather the ſtronger we be, the more beſemeth it vs to beare with the weakenes of other. For as they, that are eyther elder, or ſtronger of body, vſe not therfore to throw downe nor to trede vnder feete their yōgers, or ſuche as are not in ſtrengthe able to matche wt thē, euen as though god had for y• purpoſe geuē mē ſtrēgthe, to hurte therwith, whome they wyll, but rather the ſtronger they de, the more ſhame coumpte they it, to hurte tender youthe, or feable olde age: ſo the more iudgement and learning we haue, ſomuche the rather are we bounde to temper oure ſelues to the weakenes of other, rather than, whyles we are of our learnyng proude, and highly ſtande in oure owne conceyte, we prouoke to anger our weake brother, rather than either to ſuffer hym, or to cure his diſeaſe.

Let noman therfore for his gyfte pleaſe hymſelfe, as though it w [...]re giuen hym to brag therwith, out let hym rather diſpyſyng hymſefe, pleaſe his neyghboure, not that he ſhoulde for euerye purpoſe do ſo, but to do hym good therwith, and to make hym better, than he is. And this waye of curyng other mennes erours, Chriſt hymſelfe taught vs, whiche beyng the very fountayne of al goodnes, vſed not the ſame as one y• pleaſeth him ſelfe, to the auauncyng of his owne glorie, but to helpe ſuche, as were out of the waye and had but weake & feeble conſciences, not onely deſpiſed the glorie, whiche he was worthy of, but was contented to be ſpitefully handled, euen as Dauid inſpired with his ſpirite ſayde before, that it ſhoulde be, in his .ix. pſalme: the rebukes of them, whiche rebuked the, fell on me.Whatſoeuer thinges are written afore tyme thei are written for our learning y• we through pacience. Which ſentence is not only wrytten in the pſalmes to thentent we ſhould know it, but to folow it alſo, by his enſample learning, how paciently and myldely our neyghbour ſhould be ſuffered and borne with, vntyll ſuche tyme as he growe vp and be rype in Chriſtes religion, and haue caſte of his weake chyldyſhnes. As he therfore ſubmitted hym ſelf to our vilenes, to thend he would by lytle and lytle exalt vs to a hygher ſtate: ſo meete is it alſo that we of hym take example, how to allure our neyghbour to true [Page] godlynes, the example wherof layde playnly before oure iyes, as it were in a table in holye ſcriptures, muſte we continually haue in remēbraunce, that as he bought vs not by any worldly meane, but by his ſufferaunce redemed and ſaued vs, and for his humblenes ſake was finally exalted to trewe and perfite glorie: ſo lykewyſe ſhoulde we throughe ſufferaunce of the weaker and the comforte of holy ſcriptures prouokyng vs to doe as Chriſte dyd, truſte to receyue ſuche rewarde as is prepared for all ſuche, as folowe his ſteppes.

The texte.

The god of pacience and conſolacion graunt you to be lyke mynded one towardes another, after the enſample of Chriſt Ieſu, that ye all agreyng together, maye with one mouthe praiſe god, y• father of our lord Ieſꝰ. Wherfore, receyue ye one another as Chriſt receyued vs, to the prayſe of god. And this I ſaye, that Ieſus Chriſte was a miniſter of the circumciſion for the truthe of god, to confirme the promiſes made vnto the fathers: and that the Gentiles might prayſe god for his mercye, as it is written: For this cauſe I wyll prayſe the among the Gentiles, and ſyng vnto thy name. And agayne he ſayth: Reioyce ye Gentiles with his people. And agayne: prayſe the Lord al the Gentiles, and laude him al ye naciōs together. And agayne Eſai ſayth: there ſhalbe the roo [...]e of Ieſſe, and he that ſhall ryſe to raigne ouer the Gentiles: in hym ſhall the Gentiles truſte. The god of hope fyll you with all ioye and peace in belieuing, that ye maye be riche in hope through the power of the holy ghoſt.

The general rule and ſumme of your profeſſion is peace and concorde. And therfore beſeche I god the authour of pacience, and hym, whiche by his ſecrete wrytynges encourageth vs to ſufferaunce, withoute whoſe helpe we can do nothyng at all, that he voucheſaue to graunte, that ye be in one mynde and conſent knyt together, therin folowyng the example of Ieſus Chriſte, who nothyng ſomuche prayſed vnto vs, as mutuall loue and concorde. And by this waye ſhall we well auaunce the glorie ofThat ye all agreyng together, maye wt one mouthe prayſe god y• father. &c. god, the father of Chriſte Ieſus, yf as he taught and dyd towarde vs, we lykewyſe do one to another: and by this meane ſhall men alſo vnderſtand that we are vnfaynedly Chriſtes ſcholers, if as ye in one aſſente ſpeake of Chriſte, ye through brotherly conſente declare alſo, that ye are all knytte together in one mynde. Among you therfore whiche are Gentiles called from your ydolatrie to Chriſte: and you y• are Iewes called from the ſhadowes of the law to perfite righteouſnes, let there no diſſencion remayne, but labour rather gladly to pleaſe eche one another of you. Receyue and maynteyne eche other of you with your healping hande, euen as our maiſter Chriſte gladly receyued you, not coumptynge vpon the offences of your former lyfe, but brotherly embracyng you, & all to thentent he would among men ſet furth the glorie of God his father, that ye doyng as he did one to another of you, his owne glory myght alſo be ſet out and ſpreade abrode. Chriſte pleaſed both kyndes of men, fyrſte the Iewes, to declare thatAnd this I ſaye that Ieſus Chriſte was a miniſter of the circiſion. &c. god the father was trewe in his worde, whiche perfourmed to theyr poſteritie euē the ſame thing, that he in his prophetes ſayinges had promiſed to theyr forefathers, becauſe they ſhould gyue him thākes, whoſe good lucke was to receyue y• truthe of ſuch thynges, as Moſes law in figures & ſhadowes only repreſented. Chriſt pleaſed alſo the Gentiles, whiche had no ſuche promyſe made vnto them, to thentent they beyng receyued into this [Page] welthy ſtate, withoute any deſerte, yea without any hope therof ſhoulde for that magnifie the goodnes of god. To thentent (I ſaye) the Iewes ſhoulde be glad, that they haue at the laſte attayned vnto that they haue long loked for, the Gentiles alſo becauſe they haue that thei loked not for. That this ſhoulde ſo be, was by the counſell of god long before decreed. For in the pſalmes this wyſe ſpeaketh Chriſte to his father: For this cauſeFor this cauſe I wyll prayſe the among the Gē tiles, and ſing vnto thy name. &c. wyll I ſet furthe thy glorie among the Gentiles, and vnto thy name ſyng a ſong of prayſe. Agayne in the canticle of the Deuteronomie it is ſayde: Reioyſe ye Gentiles with his people. And agayne in the. Cxvi. Pſalme: Prayſe the lorde all ye Gentiles, and laude hym all ye nacions together. Agayne the ſame alſo long before propheſied Eſaie ſaying: Ther ſhalbe in that daye the roote of Ieſſe and he that ſhall ryſe to raigne ouer the Gē tiles, and in hym ſhall the Gentiles truſt. And now ferther I beſeche god, whiche by his prophetes ſaying hath put you in this hope, that it maye pleaſe him now more aboundantly to perfourme that thing in you, which he long ſynce promyſed to do, that all heauines and diſſencion ſecluded, it maye pleaſe hym to fulfyll you with all ioye and concorde, & that through faythe: that the hope whiche ye haue now already conceyued of god, maye dayly more and more be enriched and encreaſed through a confidence of a good and a cleare cōſcience, throughe the mighty power of the holy ghoſt.

The texte

¶ I my ſelf am full certified of you (my brethren) that ye alſo are ful of goodnes, and filled wt all knowledge, & are able to exhorte one another. Neuertheleſſe brethrē I haue ſumwhat more boldely wrytten vnto you, partly to put you in remembraunce through the grace y• is gyuen me of god: that I ſhould be the miniſter of Ieſu Chriſte among the Gentiles, and ſhould miniſter the goſpel of god▪ that the offering of the Gentiles might be acceptable, and ſanctified by the holy ghoſt. I haue therfore wherof I maye reioyce through Chriſte Ieſu, in thoſe thynges whiche pertayne to god. For I dare not ſpeake of anye of thoſe thinges, which Chriſt hathe not wrought by me, to make y• Gētiles obedient with worde and dede, in mightie ſignes and wonders, by the power of the ſpirite of god: ſo that from Hieruſalem, and the coaſtes rounde about vnto Illiricum, I haue fylled all countreyes with the goſpell of Chriſte.

And this ſpeake I not, becauſe I miſtruſt your goodnes, as of whomeNeuertheles brethren I haue ſomewhat more boldly wryttē vnto you. I am thus ferfurth perſuaded, that ye of youre owne good wyll are ful of charitie, and endewed with ſuche knowelege, as are without my councell able to gyue eche other of you in theſe matiers good aduiſe. But yet haue I ſumwhat familiarly and liberally wrytten vnto you, not to teache you, as ignoraunte, neither to commaunde you, as people ylwylled, but to put you in remembraunce what is beſte to be done, to thentent that it whiche ye well know muſte be done, and your ſelfes frely doe, ye do the ſame more plentifullye throughe myne encoragyng, in this behalf doing my duetie committed vnto me by god being therof vnworthy, folowyng the wyl and pleaſure of Ieſus Chriſte, whoſe worke I labour in, to the vttereſt of my power▪ that by the auauncyng of the glorie of his ghoſpell among you, whiche are Gentiles, I maye vnto hym offer a pure ſacrifice. And this thynke I to hym a moſte accepted ſacrifice yf I offer you vnto hym in ſuche cleanneſſe, as beſemeth hym, euē as a holy ſacrifice, and pourged not wyth carnall cerimonies, but with the holy ghoſt, whiche is the onlye authoure of perfite holynes.

[Page]And ſynce I ſee, that I haue alreadye in manye of you brought this toI haue therfore whereof I maye reioice through Chriſt Ieſu. paſſe, ſurely I maye lawfully glorie, not boſting myſelfe before the world, but reioyſing before god of my proſperouſe preachyng, for whiche yet neither thanke I my ſelfe, nor my labour, but Ieſus Chriſt, whoſe deputie I am, by whoſe aſſiſtēce I execute the office of preachyng cōmitted vnto me. My mynde can not abyde to make rehearſall of other mennes actes, leſte in ſo doyng I might ſeme to take vpon me the prayſe, which they haue deſerued: but only ſpeake wyl I of ſuche thinges, as Chriſt hath by my own miniſterie done, whiche is, that the wycked Gentiles all gyuen to ydolatrie, are nowe become obedient to the goſpel, moued therto partely by my wordes and deedes, and partely by the great myracles and wonderfullWith worde and dede, in mightye ſignes, and wonders. &c. workes by me ſhewed, for the eſtablyſhment of my doctrine, ſhewed (I ſaye) not ſo muche by my power and ſtrength, as by the myghtie power of the ſpirite of god, to whome I am nothyng els, but as an inſtrument and miniſter. So that then whyles I thus glorie of the luckie ſucceſſe of my preachyng. I do not ſo muche auaunce my owne glorie, as the glorie of Chriſte. And in this behalfe do I lawfullye glorie, whiche in ſuche ſorte gyue the prayſe of my preachyng to god, that I yet therin gyue place to no manne.

The texte

¶ So haue I enforſed my ſelf to preache the goſpel, not where Chriſt was named, leſte I ſhoulde haue buylte on another mannes foundacion: but as it is written, to whō he was not ſpoken of, they ſhall ſee: and they that heare not ſhall vnderſtande. For this cauſe I haue [...]ene ofte let (and am let as yet) that I coulde not come vnto you: but now ſeyng I haue nomore to do in theſe countreyes, and alſo haue bene deſirouſe many yeares to come vnto you, whenſoeuer I take my iourney into Spayne, I wyll come to you, for I truſt to ſee you in my iourneye, and to be brought on my waye thitherwarde by you, after that I haue ſomewhat enioyed your aquaintaunce.

Nor haue I preached the goſpell after a commen ſorte, but haue vntyl this tyme preached in ſuche countreies, where Chriſtes name was not yet hearde of, and laboured buſilye for that prayſe at goddes hande, that by me the foundacions of chriſtian religion myght be more enlarged, and the compaſſe of his dominiō more ſpread abrode. Nor mynded I to build vpon the foundacions▪ whiche other of the apoſtles had layde, becauſe as it is a harder poynte to ſette vp the begynnynges of religion, than to mayntayne that, which is ſet vp already, ſo thought I that this acte more belonged to the goſpel, ſpecyally ſynce I perceyued, that it was ſo long before ſayde by the moſte holy prophete Eſai? To whome (ſayth he) he was not ſpoken of, they ſhal ſee, and they that hearde not of hym, ſhall vnderſtande. And this deſyre to enlarge the faythe of Chriſte hathe ſo greatlyeTo whom he was not ſpoken of, they ſhall ſee and they yt heare not, ſhal not vnderſtande. &c. troubled me, that hitherto I coulde not ſee you, albeit I was verye deſyrouſe to do ſo, but wheras I oftentymes purpoſed to come thither vnto you▪ buſines ſtyll hindered me, I thinke the ſpirite of Chriſt ſo gouerning me. But nowe after that I haue gone ouer all Achaia and Macedonia, in whiche countreyes I ſee no place, but that in it I haue ſet the foundaciōs of chriſtian fayth, and am nowe this manye eares in great deſyre to ſee you, I truſte I ſhall haue occaſion to ſatiſfye this my deſyer, that when I [Page] go into Spaine, by the way thitherwarde I ſhal ſee you, and by you be brought on my way thitherwarde, and yet not before that I haue taryed with you for certaine daies, & haue with your good cōpany partely ſatiſfied my deſyre. And this (I truſt) by y• fauor of Chriſt ſhal ſhortly be done.

The texte.

Now goe I to Ieruſalem, and miniſter vnto the ſaintes. For it hath pleaſed them of Macedo [...]a and Achaia to make a certaine diſtribucion vpō the poore ſaintes, which are at Ieruſalem. It hath pleaſed them verely, and theyr debters are they. For if the gentyles be made partakers of theyr ſpiritual thinges, theyr duetie is to miniſter vnto thē in bodily thynges. When I haue perfourmed this, & haue brought them this fruite ſealed, I wyl come backe againe by you into Spaine. I am ſure, that when I come vnto you, I ſhal come with aboundaunce of the bleſſyng of the goſpel of Chriſt.

But at this preſent tyme purpoſe I to go to Ieruſalē, to deliuer vnto the poore Iewes that there are, & are chriſtian men, the free almes of the Macedonians, & of them that dwel in Achaia, deliuered by them vnto me For ſo to do they thought good, that with a ſūme of mony indifferētly gathered of ſuche as were diſpoſed frely to geue, to refreſhe the pouertie of ſome that are at Ieruſalem, whiche beyng poore in ſubſtaunce, are yet in godly religion riche. Noman cōpelled thē ſo to do, but ſo thought they, &For it hath pleaſed them of Macedonia &c. in my mynde, therin they thought well, foraſmuche as they are bounden vnto them for religions ſake, deliuered fyrſt vnto them at theyr hād. And for that cauſe ſynce the people of Ieruſalē fyrſt departed the doctrine of Chriſt with the gētiles, reaſonable it is, that they again depart with thē with ſome part of theyr mony, with ſuche vile reward recōpenſyng ye precious treaſure whiche they haue receiued. Thone ſorte frely departed wt ſuche treaſures, as belong to y• helth of the ſoules, the other frely & wyllyngly geue that, whiche appertaineth to bodily neceſſities. Therfore asWhē I haue perfourmed this. &c I wil come backe by you again into Spain▪ ſone as I haue herein done my duetie, & deliuered this mony to them, to whō it is purpoſed, (for both mynde I to deliuer it my ſelfe, & the money ſealed, leſt either any part therof be by ſome deceitfully takē away, or els leſt my ſelfe might be ſuſpected, as one y• hath taken ſome part therof, becauſe I labor in an other mans buſines for nothyng) I wil in my iourney to Spainward go by you. And though I make haſtie ſpede into Spain to preache the goſpel vnto them, yet wil I not thinke it paineful to tary & ſpende ſome tyme among you, nothyng doubtyng, but that when I ſhal come vnto you, I ſhal ſo come, & find you ſuche, y• my cōmyng ſhalbe to y• great glory & praiſe of Chriſt, whiles both ye wt godly mindes receiue me merily, & I through the helpe of God in al pointes ſatiſfie your deſyres.

The texte.

I beſeche you brethren for our lord Ieſus Chriſtes ſake, and for the loue of the ſpirit that ye helpe me in my buſynes with your praiers to God for me, that I may be deliuered from them, whiche beleue not in Iewry: and that this my ſeruice whiche I haue to do at Ieruſalem, may be accepted of the ſaintes, that I may come vnto you with ioy by the wyll of God, and may be with you refreſhed. The God of peace be with you al. Amen.

In the meane ſeaſon I beſeche you for our lorde Ieſus Chriſtes ſake, and for the vnfained charities ſake, whiche we haue by his ſpirit receiued that foraſmuche as I can not yet preſently haue your cūpany, that at leſt in your godly prayers & peticions made vnto God, ye wyl helpe me labouryng & trauailyng in ſuche daūgerous buſines, as I do, that by his helpe I may be deliuered frō the miſbeleuers that are in Iury, & ſuche as reſiſt the goſpel of Chriſt that theyr malice hinder no part of the fruit of [Page] our preachyng, and that this myne office in deliueraunce of this money, whiche I am now about to make at Ieru [...]lē, may without any lette be pleaſaūt & thākeful to the good & deuoute people there, that when this isThat this my ſeruice, which I haue to do at Ieruſalem may be accepted. &c. done, as I would haue it, both my comyng by y• wyl of God may be vnto you ioyful, & that I may after great labors taken, be a whyle among you refreſhed. But to finiſhe the exhortacion that I begunne, I beſeche, that the God of true peace, the father, author & mainteiner of cōcorde, may alway abide among you, whiche as reſiſteth & goeth farre from proud and ſedicious perſons, ſo is he gotten & kept with mutual cōſent & agrement.

The .xvi. Chapiter.

The texte.

I commende vnto you Phebe our ſyſter, (whiche is a miniſter of the congregacion of Cenchrea) that ye receiue her in the lorde▪ as it becōmeth ſaintes, and that ye aſſiſt her, in whatſoeuer buſynes ſhe needeth of your ayde. For ſhe hath ſuccoured many, & myne owne ſelfe. Grete Priſca & a [...]o Aquila, my healpers in Chriſt Ieſu, whiche haue for my life layd doune theyr owne neckes. Vnto whō not I onely geue thākes, but alſo all the cōgregacions of the gentiles. Likewiſe grete the cōgregacion, that is in their houſe. Salute my welbeloued [...]penetes, whiche is the fyrſt fruite of Achaia in Chriſt. [...]rete Mari whiche beſtowed muche labor ou vs. Salute Andronicus and Iunia my coſyns, and priſoners with me alſo▪ whiche are well taken among the Apoſtles, and were in Chriſt before me. Grete Amplias my beloued in the lorde. Salute Vrbā out helper in Chriſt, and Stachis my welbeloued. Salute [...]ppelles approued in Chriſt. Salute them, whiche are of Ariſtobulus houſhold. Salute Herodian my [...]yuſman. Grete them that be of the houſhold of Narciſſus, whiche are in the lorde. Salute [...]riphena & [...]riphoſa, whiche women labor in the lorde. Salute the beloued [...]erſis, whiche lab [...]red muche in the lorde. Salute [...]ufus choſen in the lorde, and his mother and myne. Grete Aſincritus, Phlegon, Herman, Patrobas, Mercurius, and the brethren, whiche are with them Salute Philologus and Iulia: Nereus and his ſiſter, and Olimpa, and al the ſaintes, whiche are with them. Salute one another with an holy kyſſe. The congregacions of Chriſt ſalute you.

BVt yet by theſe letters I commende, vnto you our ſiſter Phebe, who went hence vnto you, to whom I deliuered theſe letters to be brought thither, who hath wt all diligence ſuccoured and ſuſtained the chriſtian congregacion at Cenchris, deſiryng you ſo to receiue and vſe her, as is mete for ſuch a woman to be receiued, asReceiue her in Chriſt as it becommeth ſaintes. for good people hath done muche, and to ayde her in al ſuche thynges, as ſhe ſhall neede to haue your healpe in. And ſurely mete it is, that ye helpe her, foraſmuche as ſhe hath oftymes both ſuccoured many other good people and me alſo. Grete in my name Priſca, and her huſbande Aquilla, whiche is a Iewe, of the countrie of Pontus, whiche holpe me, when I was in ieopardie of the Iewes, liyng in watche for me, and that did he, leſt through ſome naughtie people the preachyng ofWhiche haue for my life layd doune them owne neckes. Chriſtes doctrine might be ſetted, ſo farfoorth, that for defence of my life they put them ſelues in ieopardy of theyr owne, as folke redy to auēture theyr liues for the ſauegarde of myne, for whiche goodnes not onely I geue them thākes, but with me al the congregacions of gentiles, partly becauſe they do for other likewyſe as they haue done for me, & partly becauſe they thynke, that the benefite, whereby I was ſaued, generally belongeth to all men. And ſalute not them onely, but alſo all theyr family. Grete Epenetus, for his laudable maners well worthy to be ſo called, & [Page] to me for this ſpecially beloued, becauſe I maye well call hym the fyrſte fruites of Achaia, as whome of all that countrey I fyrſt brought to Chriſtes religion. Greete Maria, whiche not without ieopardye and payne, hath done muche for me. Greete ye Andronicus and Iunia, bothe my coſyns and alſo impryſoned ſomtyme with me, whiche are among the ApopoſtiesWhiche are well taken among the Apoſties, and were [...] Chriſt before me. wel taken, and in the number of the. lxxii. famouſe in godly religion, yea whiche go beyond me in this tytle of dignitie, that they profeſſed Chriſt, before I dyd. For yf we lawfully honoure ſuche, as were fyrſt borne of theyr parentes, how muche more lawfully ought we to honoure them, that are fyrſt borne agayne in Chriſte? Salute Amplia, whome for his ſingular godlynes ſake I loue with all my hearte. Salute Vrban the felow and helper of my labours, in ſuche thynges, as apertayne to Chriſtes goſpell, and Stachis his felowe, whom I tenderly loue. Salute Apelles, whiche hath by many affliccions ſufferyng for Chriſtes ſake bene well aſſayed, tryed and founde ſure. Salute them that are of Ariſtobulus houſholde. Salute Herodion my kynſman. Greete them, that be of the houſe of Narciſſus, eſpecially them, that are new borne in Chriſte. Salute Tryphena and Tryphoſa, whiche women with theyr buſye labour and care promote the goſpell. Salute Perſis, whome I [...]yngulerlye loue as one y• hath taken muche payne in auauncyng the goſpel of Chriſt. Salute Rufus a vertuouſe and a religiouſe man, and his mother whome I coumpte euen as myne owne mother alſo. Salute Aſyncritus, Phlegon, Hermes, Patrobas, Herman, and other brethren, that are with them. Salute Philologus, and his wyfe Iulia, Nereus and his ſyſter, and Olympa, with al good people, that lyue with them. Salute eche one another of you with a holy kyſſe, with a chaſte kyſſe, without diſſimulacion, and ſuche one, as maketh a playne profe of perfite concorde. All the cōgregacions of Chriſt ſalute you, whoſe good wyll and loue borne vnto you I well knowe. AndMarke them whiche cauſe deuiſion, and gyue occaſion of eueil. this thyng I deſyre you brethren to beware of them, which ſowe deuiſion, & gyue occaſion of euyll among you, labouring to bryng you into a newe kynde of doctrine, contrarie to that ye haue receyued, laboryng to myngle chriſtian religiō and Iewyſhe ceremonies together. Knowe ſuche, that vpon the ſame ye maye auoyde them. And it is not hard to know them. For they teache not ſincerely right doctrine, nor go vnfaynedly aboute Chriſtes buſynes, but go aboute theyr bealyes and other aduauntage, whyles they with flatteryng and pleaſaunt wordes, rather than with holſome, deceyue ſimple mennes myndes, whom they eaſely deceyue vnder the coloure of holynes. For your obedience is in euery place ſpoken of abrode, for the whiche I am very glad.

For the fyrſt ſtep to godly lyfe is to be obedient. But yet muſte euery man diligently take hede, whom he doth obeye. Simplenes is a thyng worthyI woulde haue you wiſe vnto y• whiche is good. &c. prayſe, but becauſe the ſame ſuſpecteth nothyng, it is oftetymes deceyued. Wherfore I would haue you in ſuche ſort to be ſimple, that ye neither hurt nor deceyue any man, but yet be wyſe & well aduyſed to folowe ſuche thynges, as are good, and to auoyde ſuche thynges, as corrupt godly lyfe. I am not ignoraunt, that there be many, y• reſiſte the goſpell of Chriſt, which by Satan labour to let mennes ſaluacion. Some perſecute, ſome vnder [Page] a falſe coulour of religion drawe men from Chriſt, & allure them to Moſes law. Do ye nomore but continue on, god wyl aſſiſte your endeuoures, who being your defēder, no cauſe haue ye why to feare. For as he is mightier ſo wyll he trede downe, & breake into pieces Satan your mortal enemie, and wyth his power ouercome & bryng hym vnder your feete, and y• within ſhort time. The grace of our lord Ieſus Chriſt be alway wt you al.

The texte.

Timothie my worke felowe, and Lucius and Iaſon, and Soſipater my kynſmen ſalute you. I Tertius ſalute you, whiche wrote this epiſtle in the lorde. Caius my hoſte & the hoſte of al the congregacions ſaluteth you. Eraſtus the chamberlayne of the citie ſaluteth you And quartus a brother ſaluteth you. The grace of our lorde Ieſu Chriſte be with you all Amen.

Timothie of Derbe my companion in preachyng ye goſpel greteth you, & with him Lucius and Iaſon of Theſſalonica, & Soſipater the ſonne of Pyrrhus of Beroe, my kynſmen. And I Tertius ſalute you, whiche for a charitable zeale borne towarde you wrote this epiſtle, whyle Paule endytedAnd I Tertius. &c. it. Caius alſo one among fewe of them, that I baptized, ſaluteth you, at whoſe houſe I nowe lodge, and not onlye I, but all the congregacion of chriſtiā men, to whō all he is a gentill hoſte, when nede is. And Eraſtus chamberlayne of the citie of Corinthe ſaluteth you. And alſo Quartus a brother. The fauer of our lorde Ieſus Chriſt be alway with you al, which my deſyre god graunt to eſtabliſhe and make ſure.

The texte,

To hym, that is of power to ſtablyſhe you accordyng to my goſpel, and preachyng of Ieſus Chriſt, in vtteryng of the miſterie, whiche was kepte ſecrete, ſynce the worlde began, but nowe is opened by the ſcriptures of the prophetes at the commaundemente of the euerlaſtyng god, to ſtere vp obedience to the fayth publiſhed among all nacions: to y• ſame god, whiche alone is wyſe, be honour & prayſe through Ieſus Chriſt for euer. Ame.

To hym that without my helpe is of power and able to ſtablyſhe & confirme you in this kind of life, which ye haue by my ghoſpel learned, wherinNow is opened by the ſcriptures of y• [...]hetes at the commaū dement of y•. &c. I preache Ieſus Chriſte, by whiche goſpell Moſes lawe is not vtterlye abolyſhed, but the ſecrete purpoſe of god, whiche many yeares paſte hath ben hydden, is now accordyng to the olde ſayinges of prophetes through the brighte lyght of the goſpell ſpreade abrode and opened, and that by the ordinaunce and commaundement of god, who hathe put vs in truſte to preache and declare the ſame ſecrete miſterie, that when the ſecret point of religion expreſſed in the goſpell is playnly ſhewed to all men, wherby all worſhipping of deuils is abrogate, and the ceremonies of Moſes law ceaſe, all ſhoulde through fayth be obedient, and ſubmit themſelfe to god, who only hath the true wyſedō, to hym (I ſaye) geue we thankes through Ieſus Chriſt, to whom be glorie and prayſe for euer. Amen.

FINIS.

1 Corinthians

The Argument and whole mattier of the firſt Epiſtle of thapoſtle ſaint Paule to the Corinthians by Eraſmus of Roterodame.

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COrinthe once the chiefe Citie of Achaia was for the commodiouſe hauens therof (for it is almoſte an Iland) the moſte famouſe, and richeſt marte towne of all Aſia. The maners of ſuche Cities are commonly wonte to be verie corrupte and bad, partely by reaſon of the reſorte of al nacions, whiche bring in rather exaumples of vice, than of good maniers: and partely alſo, becauſe marchaū [...] men aboue other, take vpon them to lyue licenciouſly. Therfore albeit the Corinthians had by the preachyng of S. Paule alreadye receaued the goſpelle, yet remayned there in them ſome leauynges of theyr former lyfe, and properties, inſomuche that it was to be feared, leſte they mighte from true chriſtianitie be withdrawen, either by Philoſophers, who diſdayned the preachyng of Chriſtes croſſe, as a baſe, and an vnlearned doctrine, or els by falſe Apoſtles prouokyng them to Iewiſhnes. Suche a harde matier is it, to alter and chaunge one man into a newe mā, bothe from ſuche cuſtomes, as the ſame was borne vnder, and from ſuche as a man hath been nozeled in. Yea ſo harde is it, that ſaynt Hierome, in the preface of the ſecond booke of his comentaries vpon the Epiſtle to the Galathians ſayeth, that ſome ſuche faultes, as Paule layeth to the Corinthians charge, remayned in the people of Achaia euen vntil his time. And in this our time alſo ſome ſuppoſe, y• to be but dipped in a litle water, is a ſufficient meane to make a perfect chriſtian man. Paule therfore knowyng well, that it is as great an acte to bolde that, whiche is once gotten, as it is to conquere: with as great laboure and payne as he had gotten his children to Chriſte, (for he was among them a yeare and a halfe) with like diligence he calleth them agayne to Chriſte, and eſtabliſheth them in the doctryne of the ghoſpell: ſometyme vſyng his apoſtolique authoritie, reprouyng them, chiding, and thretning: ſometime like a louing father ſpeaking fayre, encouraging, and mollifying the vehemencie of his neceſſarie reprouing, by prayſing of them. And as the maner of a wiſe phiſician is, temperyng ſower and vnpleaſaunt medicines with ſwete ſuger, eftſoues prouiding alſo for euery maladie mete and conuenient reamedies. Firſte, after riches▪ foloweth pryde and vurulines. And among vnruly perſones, oftentimes ariſe ſectes, whiles neither will geue place vnto an other, but eche man thinketh hymſelfe beſte. Beſides this, welthines bringeth ryot and delicate fare. And of riot groweth leachery. And to be couetous, is a thing geuen peculiarly to marchante men. Nor were the Corinthians proude onely by reaſon of there welthe, but alſo becauſe they were learned in the grecians philoſophy, and therfore deſſoiſed they ſuche, as were not learned therein, as rude and barbarouſe. Of pride it came, that euery of them auaunced hymſelfe vpon the ſingularnes of that Apoſtle, of whome he was baptiſed.

[Page]Therof roſe theſe ſediciouſe wordes, I holde of Apollo, I holde of Cephas, I hold of Paule. Of pryde alſo it came that in their ſolēne aſſemblies and meetynges, they diſagreed amonge them ſelfes, becauſe euery manne thought his ſpiritual gifte beſte: and whiles in one gyfte neither woulde gyue place to other, there was ſuche diſordre and confuſion, ſo that euen theyr wemen in open places both ſpoke and taughte. Of ryot and pryde alſo was it, that as ofte as they came to the holye ſupper, whiche Paule calleth the Lordes ſupper, wherin it were moſte mete to ſhewe chriſtian concord, the ryche men without lokynge for the poore, fell to their meate, and gorged thē ſelues vntill they were drounke whiles other were hungrye: inſomuche as at that ſupper, there was not only diſſencion and diſtemperaunce, but alſo a certayne vnſeemyng inequalitie, not accuſtomed to bee vſed in that ſupper. And where as ſome among them dyſdayned Paule, countyng hym but a poore raſcalle, lackynge eloquence, rude and vnlearned: that roſe partlye through pryde, and partlye through Philoſophie. But wheras they doubted of the reſurrection of the dead, whiche is euen the pryncipall article and foundacion of our religion, that only came of Philoſophie. Of intemperaunce and riot it came, that they vſed indifferently to eate ſuche meates, as than were offered to ymages of dyuelles, without regardyng of theyr conſciences, which were weake. Of Leacherye it came, whiche was in no place leſſe puniſhed than in Corinthe▪ ſo farre that beſide other enormyties in thys kynde, there was one found among them, which had in inceſtuouſe aduoutrie, abuſed his fathers wyfe, that is to wytte, his owne ſteppe mother, nor was, beyng giltie of ſuch an offence, banyſhed out of their company: ſo that the Corinthians kept company with him and other chriſtian menne, which were outragiouſe liuers, as though thei had euen fauered theyr wickednes. Of like wantones came this alſo, that the men vnſemely had long buſhes, & their women were not a ſhamed in the church to be bare headed, by their bodylye aparayle vtteryng their lewed womannyſhe, and wanton maniers. Of couetouſnes was it, that they went to lawe one with another, not to recouer their good name, nor for auoyding anye bodyly ieoperdye, but for money, amōg whom the deſyre of money was growen ſo far, that chriſtian men, which had vowed the deſpiſyng of ſuche thinges, not without the great dyſhonour of Chriſtes name, went to the lawe before heathen & wicked iudges: & were ſo farre frō deſpiſyng the loſſe of a litle money, that in ſuche matiers they went aboute wilfullye to deceaue other. Finallye they ſtryued among them ſelues of matrimonye, by reaſon that euen at that tyme ſome chriſtian men ſtyflye defended, that mē ſhould wholy abſtayne from mariage, becauſe they ſawe the Apoſtles abſtayne from their wyues. And thus haue I declared the dyſeaſes of the Corynthians, not of all, but of ſome, by whome leſte the reſt myght be infected, Paule prouideth theſe reamydies. Firſt of al, after that he hath told them of his truſt, that they would ſtedfaſtly contynewe in the goſpel of Chriſt, he earneſtlye reproueth and byddeth them beware, & not contenciouſly to glorie in men, but with one aſſent and concorde to glory in Chriſtes name, whom men are bounde to thanke for all that we haue: by the waye declaryng, that the verye welſpryng of al ſuche diſſention is pryde. From pride therfore through worldly Philoſophie, he calleth them backe to the mekenes of the croſſe, which albeit it be ſymple and without all bragges, yet ſayth he that it is myghty and effectual.

[Page]And then ſheweth he alſo, that the beginners of this miſchief, were falſe Apoſtles, whiche after Paules departure thruſt themſelues in, eftſones warning them, howe he had layed a good and ſure foundacion, and that thei ſhould take hede, leſte they builded any thing therupon, which ſhould afterward be plucked downe: that is to ſay, that the Corinthians ſhould learne nothing which they ſhould anone after be fayne to forgette. After that, like a father he reaſoneth the matter with his children, reprouyng in them, that they were growen ſo great, that they no we deſpiſed their firſte teacher, as an abiect perſon, & becauſe that he for the goſpels ſake had ſuffred al maner of troubles, whom for theſame thei were much more bound to fauer. After which, he encourageth his children to folow the ſteppes of their father, and not wilfully to yelde them ſelfe to be bounde to newe ſcholemaiſters. And theſe poyntes intreateth Paul of ſpecially, in y• firſte, the ſecound, the third & the fourth Chapters. Now in myne opiniō, the end of the fourth Chapter, belongeth to the begynnyng of the fyfte. Wherein he gyueth commaundement touchyng the inceſtuouſe aduoutrer, and willeth by commen conſent, that men ſhould auoyde his company: partly that he might amende for ſhame, and partly leſte by his company other myght be corrupted, not onely warning thē to auoyde his company, but alſo the company of all ſuche, which beyng called after a ſorte chriſtian men, lyue viciouſly, and ſlaunderouſly. As for the company of Paynims (he ſayth) nedeth not ſo muche to be auoyded, eyther becauſe it lytle belongeth to chriſtians, what lyfe they leade, or els becauſe, that ſuche were ſo cōmen, that if a man would auoyde theyr company, he ſhould be able to be in no company at all. And this entreateth he of in the fyfte Chapter. Thrydely he ſheweth his mynde concernyng ſutes of the lawe, that if among them, any ſuche accion roſe, as it were a ſhame there ſhould among chriſtians, to ſtryue for money, which menne ſhould lytle ſette by, that they ſhould not ſuffer the matter to goe ſo farre, as to haue it hearde before heathen iugdes, but to finiſhe it among themſelfes, by the arbitremente of any ſuche, as they thought mete. And this entreateth he of in the ſixt Chapter, whereof a great parte, in myne opinion, belongeth to the ſeuenth, euen from that place, where he being aboute to entreate of matrimonie, among other vices condemneth fornicacion, aduoutrye, and buggorie: and this matter proſecuteth he, vntill the beginnyng of the nexte Chapter, where he ſayeth: knowe ye not that your membres are the Temple of Chriſte? Fourthly he inſtructeth them touchyng matrimonie, wydowhead, vnequall mariage, diuorces, virginitie: by the way warnyng, that for chriſtian religions ſake, they ſhould not goe aboute to chaunge the ciuile ſtate of theyr lyfe. In all which treatyſe he ſo encourageth them to ſingle lyfe and chaſtitie, that yet he denieth not the reamydie of mariage, to ſuche as haue nede therof: and this doth he in the ſeuēth Chapter. Fiftly he declareth, that the fleſh offred to Idolles, in very dede, nothing differeth from other, and yet muſt we abſtayne from them, if any ieopardy be, leſte any heathen or weake chriſtian be preſent, which by reaſon of thyne eatyng is lyke to thynke, that thou fauoureſt Idolatry. From ſuche and other lyke vices, diſſuadeth he by olde examples.

[Page]And this doeth he in the eight and in parte of the nineth Chapter. For in the myddes he entreth into the prayſe of himſelfe, couertly auauncyng his authoritie aboue other Apoſtles, euen aboue the chiefe of them, which only among all the reſt freely taught the Corinthians the doctryne of the goſpell. Sixtly teacheth he what were mete to be done in the comen metinges of chriſtians, that is to witte, that the menne ſhould not haue long heare, nor the women be bare headed, and that alſo in the Lordes ſouper, all thinges ſhould be commen and equall, ſhewyng them, that it was no bealy matter, that there was in hande, whiche were more mete to be prouided for at home, but in that ſpirituall feaſt, was repreſented the ſouper of the Lorde. Furthermore he warneth that none of them be proude for any ſpirituall gyfte, but that euery of them ſhould beſtowe his gyfte for the cōmen weale of the churche, exhortyng them by the exaumple of the membres of the body, ſoberly to vſe other gyftes, ſpecially yet laboring for the gifte of charitie, without whom other are not onely not good, but alſo hurtful. So that among the gyftes of the ſpirite, he geueth the chiefe preeminence to charitie, and the nexte to prophecie, for by that name calleth he the gyfte of expoundyng holy ſcripture, biddyng them in the vſe of this gyfte, to auoyde all vnquiet diſordre and confuſion. As he ſayth they ſhould, if but fewe ſpake at once, and that by courſe, chargeing their wemen in the meane ſeaſon to holde their peace, in ſomuche that in the cō gregacion he ſuffreth not them to aſke, no not for their learnyng. All this ſpeaketh he of in the. xi. xii. xiii. and .xiiii. Chapters. Seuenthly, with dyuerſe argumentes he proueth the reſurreccion of the dead, declaring how and after what maner it ſhalbe: and this doeth he in the .xv. Chapter. In the laſt Chapter ſpeaketh he of certayne familiar thinges: that is to wit, of geuyng of money towarde the reliefe of the poore, and of his cūmyng agayne to Corynthe. And finally he commendeth vnto them Timothe and certayne other. Saincte Ambroſe thinketh that this is not the firſte Epiſtle, that Saincte Paul wrote to the Corinthians, coniecturing ſo, as I thinke, by that is written in the firſte Chapter: I wrote vnto you in an Epiſtle, as though he had before written vnto them of theſe matters in other letters, albeit the Greke interpreters diſſente. Some thynke that this Epiſtle was ſente by Tim othe, becauſe of him mencion is made once or twyes, and by Stephana, Fortunatus, and Achaicus, whom he commendeth vnto them. Some againe, becauſe it is wrytten at the latter ende, I will tary at Epheſus vntill the fiftyeth daye, ſuppoſe, that it was ſent from Epheſus. Some againe thinke that it was ſent from Philippos, for that title haue the Greke bookes. And yet cānot I coniecture, with what reaſon they were ledde, that ſo thought, onleſſe they gather, that it was written by the waye, becauſe Paul ſayeth: I wyll come to you, when I go ouer to Macedonia: for I will go through Macedonia. And ſtraight after: for I will not ſee you no we in my paſſage.

¶ The ende of the argument.

The paraphraſe of Eraſmus vpon the firſt Epiſtle of the Apoſtle S. Paule to the Corinthians.

[Page]

The .i. Chapiter.

The texte.

Paule called an Apoſtle of Ieſus Chriſte through the will of God, and brother Soſtenes. Vnto the congregacion of God, which is at Corinthum. To them that are ſanctified by Chriſte Ieſu, called ſainctes, with all that call on the name of our Lord Ieſus Chriſt in euery place, ether of theirs or of ours. Grace bee vnto you and peace from God our father, and from the Lord Ieſus Chriſt. I thanke my god alwaies on your behalfe, for the grace of God, which is geuen you by Ieſus Chriſt, that in all thinges ye are made riche by hym, in all vtteraunce, and in all knowelage, by the which thynges the teſtimony of Ieſus Chriſt was confirmed in you, ſo that ye are behinde in no gift, waityng for the apering of our Lord Ieſus Chriſt, which ſhall alſo ſtrength you vnto the ende, that ye maie bee blameleſſe in the daye (of the commyng) of our Lorde Ieſus Chriſte.

PAule no falſe Apoſtle, nor vſurper of an Apoſtles auctoritie, as ſome are among you, but called to be the Ambaſſadoure of Chriſte, and not the meſſanger of menne: Called (I ſaye) not throughe myne owne deſeruyng, but only becauſe it ſo pleaſed god the moſte mercifull father, by my miniſterie, to ſpreade abrode the honoure of his ſonne, whiche calling I certifie you of, leſte ye ſhoulde either miſlyke me, or bee deſyrouſe to haue an other. Paule therfore, euen I, whome ye knowe well, and alſo with me Soſthenes, my brother by profeſſion, and felowe in office, doe wryte this Epiſtle, not to the ſediciouſe ſectes, that ſtryue one with another, but to the congregacion of the churche, whiche god of his goodnes, (at whoſe commaundemente I laboure in this embaſſie) hathe ſteadfaſtly ioyned together in one accorde of mynde, and ſuche mutuall charitie, as beſeemeth chriſtians, at Corinthe, buyldyng in the olde citie, a newe and an heauenlye, placyng there, in the ſteade of an earthlye, an heauenlye companye, that is to ſaye, a companye purged and cleanſed from theyr olde vices and beaſtelye luſtes, from pryde throughe ryches, and worldlye learnyng, and from other diſeaſes, by meanes whereof, among men debate and diſſencion oftetymes ariſe, farre otherwyſe than they ſhoulde, whome one God, one delyuerer Chriſt, one baptiſme, one religion, one rewarde, doeth ſo dyuerſly ioyne and knyt together. Once hath Chriſte frelye taken from you the ſinnes of your former lyfe, to the entente, that hencefoorth by vertuouſe exercyſe, ye ſhoulde preſerue and kepe the godlye ſtate, by hym reſtored vnto you. For neyther gote ye it throughe youre owne deſertes, nor are ye for theſame bounden to thanke youre ryches or Philoſophie, or the keapyng [Page] of Moſes lawe eyther, but Ieſus Chriſte: whiche bothe purged you fyrſte with his bloude, and after called you to a continuall perfeccion and holynes of lyfe. Nor belongen theſe my woordes onelye to you, but generally to all nacions of the worlde, that profeſſe the name of our Lorde Ieſus Chriſte, whether they bee among the Iewes, or among ye Gentyles, ſo that they putte no vayne truſte in theyr great ryches, and poſſeſſions, but wholy leane, and haue a confidence, vpon his helpe and ſuccoure. There is of all but one churche and chriſtian congregacion, all are equallye bounde to Chriſte onelye: bothe for theyr delyueraunce from the moſte vilanouſe bondage of ſynne, and alſo for theyr callyng & chuſyng oute to godlynes of lyfe. There is neither place nor countreye, that ſeuereth the ghoſpell: but as all menne haue one Chriſte, ſo are all his gyftes free to all menne. His common grace and peace therfore wyſhe I vnto you and to them alſo, whiche bothe no manne els canne geue but he, that geueth you all thinges: I meane god the father, of whome, as of the very fountayne, all oure weale commeth, and oure Lorde Ieſus Chriſte, byGrace be vnto you & peace from god the father, &c. whome onely his fathers pleaſure was to geue you all thynges.

Grace obtayned, ſhall ſaue and kepe you vnharmefull and innocente, and with an vnharmefull lyfe, is ioyned peace and concorde. Grace excludeth ſynne, and bryngeth vs into goddes fauoure: peace reconcyleth eche one of you to another. By the one ye in ſuche ſorte receyue goddes benefite, that ye forget not the chief gyuer: by the other a declaracion is made that ye are not onelye by name chriſtiannes, but alſo very chriſtiannes in deede. By grace, partakers are ye of goodes heauenly benefit: by peace and concorde, according to your abilitie, ye beſtowe your heauenly gyftes eche one of you vpon another. Some thing is there in you by goddes free gyfte, for the whiche I am glad in your behalfe, and gyue god thankes. And ſome thing againe I miſlyke, and would wyſhe, were amended. Some are there among you, that lyue a chriſtian lyfe, and ſome there bee, in whome yet the dregges and fylthynes of theyr olde ſynfull lyfe, remayne ſtyll. For as I coumpte youre weale myne owne, ſo yf ought among you bee amiſſe, IThat in all thynges ye are made t [...]che by him. thynke my parte therein. And therefore on youre behalfe I thanke my God alwayes, by whoſe grace and goodnes, Chriſtes free gyfte is in ſuche plentifull ſorte departed among you, that whereas heretofore ye buiſylye ſoughte for earthly, frayle, and tranſitory riches, ye are nowe throughe Chriſtes benefite, enriched with heauenlye treaſures, and ſuche ryches, as ſhall neuer peryſhe, but bryng vs vnto the true and perfite weale. In token whereof no kynde of language or gyfte of knowledge is there, whiche ye haue not obtayned aboundauntly.

Of late proude were ye of youre vayne Philoſophie, but ſynce in the ſteede of a falſe ye embraced the true wyſedome, ye vſe your ſelues diſcretelye. Of late proude were ye, by reaſon of your worldly eloquence, highlye ſtandyng in your owne conceytes: but ſynce ye were from aboue inſpired with the gifte of tongues, ye ſpeake of heauenly matters, ſtedfaſtlye continuyng in that which ye knowe is beſte: by meane whereof both the trueth of the ghoſpel, and the faith of Chriſt is in greatter renoume, & more ſtrēgthned, whiles al mē clearely ſee & perceiue, yt the fact, which is wrought in you, [Page] was not wrought in you by any worldely policie, but by the myght of God, which geuing his gyftes vnto vs, brought our preaching in credite. Inſomuche that, albeit ye neyther ſawe Peter, nor Iames, whom ſome coumpt either the only, or chiefe Apoſtles, yet no gifte is there wherwith God is wonte to auaunce the miniſterie of his Apoſtles, wherin ye ought to thinke your ſelfes behynde other, ſo farre that euery manne maye well perceyue, that notwithſtanding the miniſters be diuerſe, yet is the chiefe doer one, ſynce one effecte doeth alwaye folowe. And as theſe giftes are geuen vnto you lyke earneſt money, or as a pledge of the euerlaſting life to come: ſo ye by ſuche playne and ſenſible tokens, concernyng an hope of thinges, that cannot be ſeen, awayte for that daye, wherin Chriſte, which nowe yet ſemeth in his membres to ſuffre affliccion, ſhall playnly ſhewe his maieſtie, and deuyde the godly from the vngodly, and deliuer his ſeruauntes from all trouble and vexacion: for deſyre of which day, ye ſuffre diſpleaſures, and for feare of the ſame ye doe your dewtie. Menne maye peraduenture vnrighteouſly condemne or quyte, but in that day ſhal God without any wrong at all, apoynte you, eyther to euerlaſtyng paynes or euerlaſting pleaſures. But yet diſtruſt ye nothing: he for this preſente time is your ayder and defender, which in that day ſhalbe your iudge. Of his goodneſſe it is, that ye are reſtored from your olde errours, to godly life, and as ye haue begūne to leade a godly life and a pure, ſo ſhal ye likewyſe through his goodneſſe, continew in ſuche a vertuouſe conuerſacion, that in the fearefull daye of our Lorde Ieſus ye be founde blameleſſe. As my truſt is ye ſhall, not by your ſtrength or myne, but by the goodneſſe of God, whiche diſapoynteth no man of the hope, he ſtandeth in, and ſurely perfourmeth, aſmuche as he promiſed.

The texte.

¶ God is faythfull, by whom ye are called vnto the felowſhippe of his ſoune Ieſus Chriſte our Lorde. I beſeche you brethren by the name of our Lorde Ieſus Chriſte, that ye all ſpeake one thyng, and that there be no diſſencion among you: but that ye may be a whole body of one mynde and of one meanyng: For it is ſhewed vnto me (my brethren) of you, by them whiche are of the houſe of Chloe, that there is ſtrife among you. I ſpeake of the ſame, that euery one of you ſayeth: I holde of Paul: I holde of Apollo I holde of Cephas: I holde of Chriſte. Is Chriſte deuided? Was Paul crucified for you? eyther were ye baptized in the name of Paul? I thanke God, that I baptized none of you? but Criſpus and Caius: leſte any ſhould ſaye, that I had baptiſed in myne owne name: I baptized alſo the houſe of Stephana. Furthermore knowe I not, whether I baptized any man of you, or no. For Chriſte ſente me not to baptize, but to preache the ghoſpell, not with wyſedome of woordes, leſte the croſſe of Chriſte ſhoulde haue been made of none effecte. For the preachyng of the croſſe is to them that peryſhe, folyſnneſſe: but vnto vs whiche are ſaued, it is the power of God. For it is wrytten: I wyll deſtroy the wyſedome of the wyſe, and wyll caſt awaye the vnderſtandyng of the prudente. Where is the wyſe? Where is the Scribe? Where is the diſputer of this worlde? Hathe not God made the wyſedome of this worlde folyſhneſſe?

[Page]And it is not to be doubted, ſynce he of his free mercy hath called you vnto him, and made you ioynte inheritoures with his onely ſonne our Lord Ieſus Chriſte, but that he will alſo fauour you labouring to continew in this godly ſtate, that ye fall not frō that honourable inheritaunce, wherof ye haue already receiued an earneſt peny. Hitherto haue I ſpokē of ſuche thinges in you, for which in your behalfe I doe greatly reioyce, wherin I would wiſhe, ye ſhould continew, and goe forwarde alwaies, as ye haue begūne. Nowe harken, what I myſſelike in ſome of you, what I would were amended, and wherein my deſyre is, ye ſhould be vnlyke your ſelfes. I nede not to teache you, what becommeth your profeſſion, ye knowe it your ſelfes ſufficiently. But onely I beſeche you, my moſte dearly beloued brethrē, for our Lord Ieſus Chriſtes names ſake, a nameI beſeche you brethren by the name of our lorde Ieſus Chriſt, that ye al ſpeake one thyng. moſte to be reuerenced and had in honoure, of ſuche as haue once profeſſed it, that there be among you no diuiſion nor ſhamefull diſſencion, but that ye agree in hearte and woorde, and through concorde becomeas one perfite bodye, whoſe partes are ſteadfaſtly and faſt knyt together. Worldly wyſedome, by reaſon of ſectes and dyuerſe opinions, is into ſoondrye partes deuided, by reaſon whereof alſo perpetuall ſtryfe and contencion is among theyr ſcholers and folowers mayntayned. But Chriſtian wiſedome ſhould among al men haue like rules and determinacions, of which as there is but one author and maiſter, ſo fauoureth he not ſuche ſmall by pathes of carnal ſectes, and mens opiniōs. Mete is it therfore, that as the profeſſours of this Philoſophie and learning be al of one conſent and agrement in mindes, ſo they abſtayne alſo from ſuche woordes, as ſoūde towardes ſtryfe and debate. To be at an inwarde debate, is wicked and vngodly: to fyght and braule with woordes, is agaynſte honeſtie. And leſte peraduenture ye might thinke, that I haue of this my ſaying but a vayne ſuſpicion, I aſſure you they were brought vnto me by ſuche godly and perfite lyuers, as are well worthy to be beleued. Ye knowe Chloe, that notable and godly woman, ye knowe her houſholde, and acquayntaunce, whiche are all of theſame trade of lyfe as Chloe, theyr ayder, is knowen to be. By them, whiche bothe zeale your welth and in my neceſſities helpe me, heard I, that there is ſtryfe and contencion among you: as though ye were a ſedicion ſorte of people quarellyng among them ſelfes. What other thyng els (I pray you) meane theſe woordes, whiche are comenly ſpoken among you, whiles (as for an example) one ſayeth: I holde of Paul, another agayne: I holde of Apollo, an other ſayeth: II holde of Paul I holde of Apollo. &c. holde of Cephas, an other: I holde, of Chriſte? What ſaye you? are not theſe names of ſedicions and ſectes? After lyke ſorte ſuch as profeſſe the vayne wiſedome of this worlde, one boaſteth Pithagoras, an other Plato, one boaſteth Ariſtotle, an other Zeno, one boaſteth Epicurus, an other this maiſter, and that maiſter, and euery one of theſe, eche for his owne maiſter, is with other at continuall variaunce. We haue but one maiſter, one learnyng, one ordinaunce, but one purpoſe and intente, and whence come then theſe diuerſities of names? Is Chriſte deuided, or from hym ſelfe diſagreyng? Why parte and deale we the honoure of our religion,Is Chriſte deuided? whiche is onely dewe to one, among menne, in ſo doyng makyng of ſeruauntes [Page] maiſters? Who gaue you grace to lyue cyghteouſly? Dyd not Chriſte, whiche with his owne bloude waſhed you? Why then forge ye to your ſelfes any other name, than his whoſe benefite and free gifre this is? Geue me leaue ſo to ſpeake, for example: was Paul crucified for you?Was Paul crucified for you▪ Yf all menne, and euery manne equally are for this benefite, only bounde to Chriſte, ſynce he generally dyed for all, why ſeke you for the titles and ſurnames of diuerſe menne, inmaner geuyng that to them, for whiche Chriſte onely ſhould haue thankes? Through baptiſme we are planted in Chriſte, and in his name are we baptized, from whom all the power of baptiſme ſpringeth. Why ſhould ye rather than call your ſelfes Paules ſcholers, than Chriſtes, ſynce ye wer baptized, not in Paules name, but in Chriſtes? Yf vpon ſuch occaſion the glory dew to God be taken from him and geuen to menne, then thanke I God, that I baptized none of you, but Criſpus and Caius, whiche (I trowe) glory nothyng therof, but knowledgeI thanke God that I baptized none of you, but Criſpus and Caius. me, as a miniſter, and Chriſte the chiefe doer. It might haue chaunced, yf I hadde baptized many, that there would haue been ſome, that would haue called themſelfes, in ſtede of Chriſtes diſciples, Paules diſciples.

But no we cometh it to my mynde, that I baptized alſo Stephanas houſeholde: as for other that I baptized, I remembre none. At my being there, my mynde more ranne vpon ſuche thinges, whiche more aduaunced chriſtianitie. That whiche in baptiſme is doen by man, is the leaſte parte of baptiſme. The vſuall and accuſtomed woordes euery man maye pronounce. And an eaſye thyng is it, and without ieopardie at all, to dyp him in water, that is bothe readie and willyng thereto: but the very office of an Apoſtle is, by the effectual preaching of Gods woorde, to bring a man from his long accuſtomed lyfe, from the lawes and ordinaunces of his countrey, to a newe and quite contrarie religion, and not to ſtycke this wyſe to doe, though he thereby ſtande in ieopardie of deathe. Hereof myght we more lawfully glorye, yf we myght chalenge in ſuche enterpriſes any thyng, as our owne. Nor yet ſpeake I this to diſalowe baptiſme, but to preferre that, whiche is better, and that whereunto I am ſpecially aſſigned.

Chriſte neuer aſſigned me to this embaſſie among the Gentiles, to be only the miniſter of baptiſme, but to ſetfurth and to publiſhe by my preachingChriſt ſente me not to baptize, but to preache [...] the goſpell▪ the glory of his name, and to wynne, as many as I coulde, by the goſpell vnto hym. Nor yet for ſo doyng haue I any cauſe, carnally to glorie. For God woulde not haue this feate done eyther by the conueyaunce of mannes witte or eloquence, wherewith no ſuche woonder coulde be wrought, but would haue this greate enterpriſe brought to paſſe by a rude, ſimple, and playne preachyng, to the entente that all the prayſe of this acte ſhould be geuen to God only, whom it pleaſed by the vyle, lowe and reprochefull croſſe of Chriſte and preachyng therof, to renewe all the worlde. Chriſtes croſſe ſemeth to be a lowe try flyng matter, but yet ſuch a vyle tryfle is it, that it ſubdueth all the gloriouſe maieſtie and pompe of this worlde. The rnde and wearyſh preaching, by which we declare to [Page] all the worlde, that Chriſte was faſtened vpon a croſſe, & therupon died, ſemeth to be ſome foliſhe thing, without any poynte of learnyng: but tellThe preaching of the croſſe is to them that peryſhe, foliſhnes. me, to whom ſemeth it ſo? Vndoubtedly to them, which beyng blynded with their ſinfull lyfe, receyue not in theyr heartes the preachyng of the goſpell: and therby peryſh, by forſakyng him, by whom they might be ſaued. But yet ſuche as hereby attayne to euerlaſting ſaluacion, well vnderſtande and perceyue that it is no weake and feble thing, but a thing of Gods owne doyng, muche more mightie and effectuall, than is any mans power and garriſons. By this newe and vnknowen meane, hath it pleaſed God to renewe all the worlde, as he long before promiſed to doe, by theI wyll deſtroye the wyſedome of the wyſe. mouthe of his Prophete Eſai, by whom, he thus ſpeaketh: I wil deſtroy the wiſedome of the wyſe, and wil caſt awaye the vnderſtandyng of the politique. Hath he not perfourmed his promiſe? See we not the worlde renewed? ſee we not men, miſtruſting theyr old religion, and caſting away theyr affiaunce in Philoſophie, embrace the croſſe of Chriſte? Vnderſtand not men nowe that thyng to be deuilyſh and vngodly, whiche they before thought good and godly? and that nowe to be folyſh, which to fore they thought wittie? Tell me now, where is the wiſe man that was ſo proudeWhere is the wiſe? &c of his knowledge in the lawe? where is the Scrybe, that was ſo proude an expounder of the lawe? where is the Philoſopher become, which ſearcheth out the priuities of nature, and forgetting God the maker of al thyng, maruayleth at creatures? Euery one of theſe made great crakes, that they could doe wonderfull thinges, but yet were they both deceyued themſelfes, and deceyued other too. They promiſed righteouſneſſe, and al wealth, when in the meane tyme themſelfes were miſerable, & al to drowned in ſinne. God ſuffered thē for puniſhemēt of theyr arrogant mindes, as they wel deſerued, through blindnes to runne on headlong into al kindes of diſhoneſtie, to make them knowe & ſee their owne eſtate, and in what takyng, they were, that they myght at length, knowe their faulte and amende it, and therwith alſo learne, howe vayne a thyng & vneffectuall their Philoſophie was. Hath not God declared then, that the wyſedome of thisHath not God made the wiſedom of this worlde foliſhnes? worlde is folyſh? God had before this time declared his wyſedome likewyſe, by the beautifull ſpectacle of this worlde wrought by his wyſedome, to the entent that by wonderyng at ſuche a maruaylouſe piece of worke, men might be rauyſhed to loue the workeman. But that purpoſe of God, through theyr owne foly, chaūced quite contrary. For they wurſhypped creatures, wonderyng at them, and deſpiſed the maker of creatures, as one vnknowen, leading theyr lyfe after ſuch ſorte, as though eyther God fauoured ſynfull liuyng, or els gouerned not the worlde, which he had made.

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For after that the worlde through wyſedome knewe not God, in the wyſedome of God, it pleaſed God through folyſhenes of preachyng, to ſaue them that beleue. For the Iewes require a ſigne, and the Grekes ſeke after wyſedome. But we preache Chriſte crucified, vnto the Iewes an occaſion of fallyng, and vnto the Grekes folyſhnes: but vnto them, whiche are called both of the Iewes and Grekes, we preache Chriſte, the power of God, and the wyſedome of God. For the folyſhnes of God is wyſer than men, and the weakenes of God is ſtronger than menne. Brethren, ye ſee your callyng, howe that not [Page] many wiſe menne after the fleſhe, not many mighty, not many of his degre, are called: but God hath choſen the fooliſhe thynges of the world, to cōfoūd the wiſe. And God hath choſē the weake thynges of the world, to cōfoūd thynges which are mighty. And vile thynges of the world, and thynges which are deſpiſed hath God choſen, yea and thynges of no reputacion, for to bring to nought thinges of reputacion, that no fleſhe ſhould reioyſe in his preſence. And of hym are yt, in Chriſt Ieſu, which of God is made vnto vs, wiſedome, and righteouſnes, and ſanctifiyng, and redempcion. That according as it is written, he which reioyſeth, ſhould reioyſe in the Lorde.

Wherfore god to bryng theſame purpoſe of his to paſſe, wente another waye to woorke, myndyng that ſuche as throughe ſhewyng his wyſedome in creatures became worſe, ſhoulde bee broughte home agayne and reſtored, by preachyng of that, whiche to men ſhould ſeeme a lowe foliſhe trifle: that ſuche as were Philoſophers and politique menne, in ſteede of God, worſhyppyng dumme ſtones, ſhoulde nowe obtayne throughe fayth by the croſſe of Chriſte, perfecte ſaluacion: and throughe faythe miſtruſtyng theyr worldelye wyſdome, haue a ſure confidence in the mercye of God. For hope of ſaluacion ſhoulde they haue none, vnles they throughe faythe vnderſtoode, from whence they ſhoulde looke for theyr ſaluacion. To bryng this aboute therfore, the fyrſte poynte was to plucke oute of mennes heades, the vayne confidence that they hadde in themſelues: out of all mennes heades (I ſaye) not of the Iewes onelye, but alſo ofFor the Iewes require aſigne. &c. the Gentiles. For as the faythles Iewes, require ſignes and woondres, and boaſte themſelues of the miracles ſhewed vnto theyr aunceſters, ſo ſtudie the Greciās for the learnyng and knowledge of worldly wiſedome, therby aſſuryng themſelues bothe blyſſe and glorye. And yet were both deceiued of that they loked for. For the Iewes vpon confidence of theyr lawe fell frō Chriſte, and the wyſe menne through a vayne pryde, conceyued by worldlye knowledge, receyue not the humble and (as at the fyrſte ſight it appeareth) the lowe preachyng of the croſſe. As for we preache neither of the familiar talke, that Moſes had with god, nor of the aungels, that Abraham harboured and ſhewed hoſpitalitie vnto, nor howe the ſunne was commaunded to ſtande ſtyll, nor no ſuche thyng, whereof the Iewes make great boaſte: nor preache we on the other ſyde of the mouynges of heauenly bodyes, nor of the influences of planetes and ſtarres, nor the cauſes of lightninges, the knowledge of which thinges make the Grecians ſo proude. What preach we thē?We preach Chriſte crucified. &c. ſurely a doctrine, that at the fyrſte brunte ſeemeth baſe and folyſhe, that is to wytte, that Chriſte was crucified, whiche baſe lowenes was to the Iewes an occaſion of fallyng, which Iewes wonder at the myracle of Ionas, and yet fynde fault in Chriſtes actes, greater thā Ionas, were he neuer ſo great. The Grecians, which by reaſon diſcuſſe and ſearche out all thynges, thinke it a folyſhenes to ſaye that a virgyn by any heauenly power ſhould conceiue a childe: that God ſhould be incarnate and take mannes nature vpon hym: that lyfe ſhoulde be reſtored by death: and that he is ryſen agayne, whiche was once deade. And by this meanes Chriſte to bothe ſortes ſemeth but a vile thing, but eſpeciallye to ſuche as in theyr owne ſtrengthe, haue a lewde truſte and confidence. But they that by inſpiracion of the holy ghoſt are called to faythe, and are by preachyng of the ghoſpell throughly chaunged, be they Iewes, or be they Grecians, clearelye perceyue and know, that theſame lowly and meke Chriſt, that was crucified, is the very ſtrength, power, and wiſedome of God: ſo that nowe neyther the Iewes nede to gape for [Page] myracles, whiche fynde greater in Chriſte, nor the gentyles for wyſedome, foraſmuche as they haue nowe founde Chriſte the welſpring of all wyſedō. God hath in maner from his hyghe and glorious maieſtie, ſubmitted hymſelfe to our vylenes, and from his hygh wyſedome is come downe to oure folyſhnes: and yet that, whiche in hym ſemed but a folyſhe poynt, paſſeth all the wyſedome of the worlde: and that whiche in hym ſemed weake and feble,The foliſhnes of God is wyſer thē m [...]n: ouerwayeth and ſurmounteth al worldly myght and puiſſaunce. What can be more reprochefull, than as a treſpacer, among treſpacers to be hanged vpon a croſſe? and yet by this meanes he only conquered death, whome before no man was able to withſtande. What is more plaine and homely, than the learnyng of the ghoſpel? And yet it homely as it is, made newe al the world, whiche before this tyme, no phyloſophers learnyng was euer able to bring about. All whiche was done of god, becauſe hereof the world ſhould clayme no parte, as it myght haue doen, yf it had been wrought either by menne of power, or by ryches, eloquence, or by great and famouſe clearkes. Now ſyth all the worldly wyſedome and glorie thereof, is by ſealy poore fyſhers ouerthrowen, and vanquiſhed, euery man eaſely ſeeth, that al this glorious acte, and y• renoume therof, muſt be gyuen to god onely, whoſe ſecrete power hath wrought and brought to paſſe one contrarie by another. That I nowe ſaye, is not onely trewe in poore Chriſte and his apoſtles, but in your owne company alſo, called to god through his grace, ye maye ſee theſame. Howe fewe eloquente and wyſe menne be of your noumbre, howe fewe menne of power, I meane after the common reputacion, howe fewe menne of great bloude and parentage, labour in the ghoſpell, youre ſelues brethren ſee and vnderſtande. The glorie of the ghoſpell was by menne of lowe degree ſetfurthe and auaunced, and enlarged by ſimple perſons: ſo that nowe, euen the contrarie to that, whiche was wonte to be, ſimple menne and lowe, vanquiſhe hygh, & rude playnes ouerthroweth craftines. And therfore choſe god furthe eſpecially ſuche thinges, as in worldly eſtimaciō, ſeme rude and vnlearned,God hath choſen the fo [...]y [...]e thinges of the worlde, to confounde the wyſe. to make worldly wyſe men more aſhamed of theyr vayne enterpriſe. And choſe ſuche meanes, as are in the worldes opinion, but feble and weake, therby to mocke them which either by takyng of partes, and ryches, by tiranny, or any other meanes thinke themſelues mightie. And vnto hym choſe ſuche thynges, as the world thinketh vyle and to be deſpiſed, yea thinges of no reputacion at all, to bryng to nought and abolyſhe thynges of highe price, to the intent, that neither this fleſhe of ours, nor the worldly wiſedome therof, ſhoulde in the preſence of god, haue any thyng to reioyſe of, albeit it haue ſome vayne thyng to boaſte vpō in the ſight of the world, ſynce that betwixt heauenly & earthly thinges, there can no cōpariſon be made. And albeit in y• iudgement of the worlde ye be raſcalles & outcaſtes, yet haue ye through the great bounteouſnes of god the father, gotten the greateſt honour, that can be, whiche hath called you into the inheritaunce of his ſonne, by whome he hath after a nother newe ſorte geuen you all thinges, whiche the rufflyng and proude worlde promiſed, and was not able to perfourme. By hym haue ye receyued the true and wholeſome wyſedome, that ye nede not Philoſophie, nor ſuche worldly wiſedome: by hym haue ye receyued righteouſneſſe, ſo that nowe ye nede not the helpe of Moſes lawe. By him haue ye obtayned holynes of lyfe, leſte any man thynke it came by his owne deſertes. By him [Page] haue ye receiued libertie, as by whoſe bloud we are redemed from the tyranny of ſynne. And to be briefe, for al the weale, that we ſtand in, bounde are we to thanke only Chriſte, and God the father, the chiefe authour of al goodneſſe, that it may come to paſſe, that is writtē, by the Prophete Hieremye: let neyther the wiſe man be proude of his wiſedome, nor the riche be to bolde vpon truſt of his riches, nor yet the ſtrong man truſt vpon his ſtrength, ſynce none of all theſe bryng men to the welthy ſtate: but yf any man will iuſtly glory and reioyce, let him glory, becauſe he knoweth God the very fountayne and geuer of all good thynges: but let him ſo reioyce, that he aſſigne no parte therof to any worldly power and helpe.

¶The .ii. Chapiter.

The texte.

And I brethren (when I came to you) came not in gloriouſnes of woordes, or of wyſedome, ſhewing vnto you the teſtimony of God. Neither ſhewed I my ſelfe that I knewe any thyng among you, ſaue Ieſus Chriſte, euen theſame that was crucified. And I was among you in weakenes, and in feare, and in muche trembling. And my woordes and my preachyng was not with entiſing woordes of mannes wyſedome: but in ſhewyng of the ſpirite and of power, that your fayth ſhould not ſtande in the wiſedome of men: but in the power of God.

LEt them tell me then, wherin they are better than you, that thus are aſhamed of Chriſtes lowlines, and crake among you of their lawe, of their riches, and wiſdome. I am aſſured, that I conuerted you not to Chriſte by ſuche meanes. For when I fyrſte came vnto you, to teache you the preuey and ſecrete wiſedome of the goſpell, I came furniſhed neyther with any meruaylouſe and gloryouſe eloquence, nor with any ſinguler knowledge of Philoſophie, whiche kynde of menne I knewe, howe greatly ye regarded. So farre abhorred I to take vpon me any of thoſe thynges, which in the face of the worlde are coumpted ſingular, that I ſhewed my ſelfe among you to knowe nothyng els, but Ieſus Chriſte, euen theſame, that was crucified. I preached of a manne, but of ſuche a manne yet, as was by God annoynted, and promiſed by the Prophetes to come and redeme mannekynde. From that whiche was in hym of loweſt reputacion, beganne I the preachyng of the goſpell. And albeit that my preachyng among you tooke effecte, yet thereby claymed I no prayſe at all, lyuyng among you, not lyke a manne of power, but as a weake one and feble, nor gaped for any greate dominion, but as one, that ſtoode in daunger and ieopardie to be aſſaulted of deuilyſhe perſones, whoſe tyrannye we with pacience ouercame. Looke after what ſorte my lyuyng was, and after theſame was my preachyng. And as my lyfe was kepte in ſafegarde agaynſte the violence of lewde and myſcheuouſe perſons, by no mannes hande, but by the onely defence of God: ſo lykewyſe was my [Page] preachyng, neyther garnyſhed with the floures of thetoryke, nor ſette furthe with the argumentes of Philoſophie, thereby to ſhewe, what I coulde in learnyng and eloquence: and yet ſymple as it was, of that power and myght was it, that it quyte chaunged you, not by any braggyng learnyng, but by the ſpirite and myghtie power of God, who by his ſecrete inſpiraciō and miracles, ayded and aſſiſted my rude preaching, that whereas ye are from darkeneſſe and ignoraunce brought to the lyght of the ghoſpel, beeyng a thyng ſo vnlyke and hard to bee perſwaded in, no manne ſhould thinke theſame to bee doen by worldely wyſedome or eloquence, whiche we take not vpon vs, but by the power of God, by whom our preachyng was more effectuall and ſtrong, than euer was any diſputacion of the Philoſophers, were it neuer ſo ſubtile, were it neuer ſo wittye and well ſet in ordre. At my beeyng among you, whiche were proude of your worldely wyſedome, and ignoraunte of the wyſedome of God, I taught you but playne matters, but yet ſuche were they, as were to ſaluacion neceſſarie.

The texte.

We ſpeake of wyſedom among them that are perfecte: not the wyſedom of this worlde, neyther of the rulers of this worlde (which goe to naught) but we ſpeake the wyſedom of God whiche is in ſecrete and lyeth hyd, whiche God hath or deyned before the worlde, vnto our glory, whiche wyſedome none of the rulers of this worlde knewe. For had they hadde knowledge, they would not haue crucified the Lorde of glory. But as it is wrytten: The iye hath not ſeen, and the eare hath not heard, neyther haue entred into the hert of man, the thinges whiche God hath prepared for them that loue hym.

We haue of Chriſte deaper poyntes of wyſedome, but of them talke we among ſuche as are perfite. Be diligente therfore and laboure to bee perfite, that ye maye bee partakers of the ſecrete and hydden miſteries of God. Beſyde this we, that preache the croſſe of Chriſte, ſeme to the faythleſſe to preache verye folyſhneſſe, but to ſuche as ſtedfaſtly beleue, ſeme we to preache an excellente wyſedome, muche differyng from that wyſedome whiche laboureth in vayne to ſerche out by naturall reaſon the cauſes of this worlde: and farre alſo from worldely policie, wherof the greate eſtates of this worlde make greate crakes, whoſe authoritie with all theyr wyſedome is by Chriſte aboliſhed and vanquyſhed, by vtteryng theyr folyſhneſſe: but we preache of a heuenly wyſedome, whiche hath not an outwarde apparence of that, which is not within it, but is inwardly myghtie and effectuall. There is in this wyſedome no curioſitie nor pompe, and yet ſymple as it is, all menne perceyue it not. But as it is ſecrete, ſo is it knowen by ſecrete inſpiracion, and that of none, but of ſuche only, as God voucheſaueth to make partakers thereof. We lay not furth the priuities of this wyſedome before the cōmen ſort of people, but vtter them ſecretly to ſuche, as are able and mete to receyue them.

[Page]And albeit this wyſedome be nowe at laſte in oure tymes publyſhed, yet god before all tyme by his hygh counſel ordained for his, that as the proude perſons haue hitherto folyſhly craked of theyr carnall wyſedome, ſo ſhould henceforth the meke and lowlye haue a more excellente wyſedome to reioyſe and glorie of. This wiſdome delyteth to dwell in ſimple and cleane heartes, and for this cauſe none of the great rulers of this worlde had it, nor Magiciens, nor Philoſophers, nor Pilate, nor Annas, nor Cayphas, nor the phariſeis, nor the deuils themſelues neither. For had thei knowen, that the lowe and folyſhe preachyng of Chriſtes croſſe, woulde with his gliſteryng haue darkened the glory of the world, and for all the weakenes and feblenes therof haue put to flight and vanquiſhed the tyrannye of death and ſynne, neuer woulde they haue faſtened on a croſſe, the Lorde and capitayne of renoume and glorie. For all the learnyng they had in viſible thynges, for all theyr pryde in knowleage of the lawe, ignoraunt were they of this wonderfull miſterie, mete to bee vttered onely to ſuche, as by humble and ſobre myndes are made at one wt God. That it ſhould ſo be, Eſai long before prophecied, declaryng, that this wyſedome, whereof we talke, ſhould into mens ſoules be ſecretely inſpired, ſaying: ſuche thynges, as neuer were ſeene with mannes iyes, or by mannes eares hearde of, or conceyued in any mannes thought, hath god prepared for them, that hartely loue hym, and grounde all theyr diſputacions vpon faythe, and not vpon mannes reaſon.

The texte.

But God hath opened them vnto vs by his ſpirite. For the ſpirite ſearcheth al thinges, ye the botome of goddes ſecretes. For what man knoweth the thynges of a man, ſaue the ſpirite of man which is within him? Euen ſo the thynges of god knoweth no man, but the ſpirite of god. And we haue not receyued the ſpirite of the worlde: but the ſpirite whiche commeth of god, for to knowe the thynges that are geuen to vs of God, whiche thynges alſo we ſpeake not with wordes that mannes wiſedome teacheth: but with wordes which the holy ghoſt doeth teache, makyng ſpirituall compariſons of ſpirituall thinges. The naturall man perceyueth not the thynges that belong to the ſpirite of god. For they are but folyſhnes vnto hym. Neyther can he perceyue them, becauſe they are ſpiritually examined. But he that is ſpirituall, diſcuſſeth all thynges: yet he hymſelfe is iudged of no man. For who hath knowen the mynde of the Lorde, either who ſhall informe hym? But we vnderſtande the mynde of Chriſte.

Hygh minded rulers and proude phyloſophers, were not worthie to receyue this hydden miſtery, whiche yet god hathe opened to vs his frendes, not by any worldly doctrine, but by the ſecrete inſpiracion of his holye ſpyrite. Whiche ſpirite, becauſe it is of goddes nature, and proceadyng from god, ſearcheth foorth euen the deapeſt and mooſte ſecrete priuities of God, wherunto mannes buſye brayne attayneth not. Euery man may eaſily loke on an other mans face, but what lieth hidden in the bottome of the hert, that is no man able to ſee, for that onely knoweth the ſpirite of god, and a mans owne conſcience. After like ſorte diuers men beholde and ſearch out the properties of goddes creatures: but ſuch thinges as lye hidden in goddes counſel and prouidence, no body knoweth ſauing his euerlaſtyng ſpirite, whiche beyng of one nature with hym, knoweth all ſuche thynges, as he doeth. One mā ſheweth another his ſecrete thoughtes, by ſecrete whiſpering in his eare: but god to the good openeth his counſell, not by the ſpirite of man, whiche teacheth nothyng but worldly phantaſies, but by the ſpirite of god, ſo that of what ſorte the ſpirite is, ſuche doctryne it teacheth. This worlde alſo hath his ſpirite, with whome whoſoeuer is rauiſhed, bothe ſauereth of worldlynes, [Page] and loueth worldly thynges: but the inſpiracion of the heauenly ſpirite of god, bryngeth vs in mynde of heauenly treaſures, and maketh vs to vnderſtande, what god hath through Chriſtes croſſe doen for vs. And this isW [...] haue not receyued the ſpirite of the worlde. the phyloſophie, whiche as we receyued by the ſpirite of Chriſte, ſo teache we it agayne to the godly and ſimple people, not with floures and coloures of thetorike, as the Philoſophers are wonte to teache them, that they take in hāde, but with rude wordes, and ſet out of ordre, beyng yet ſuche as teache a ſpiritual doctrine. For reaſon requyreth▪ that foraſmuche as this kynde of wyſedome is far vnlyke the other, that it ſhould haue another kynde of teachyng. Worldly wyſedome is taught after a worldly faſhion, but heauenly and ſpirituall thinges muſt be taught after a newe ſorte, and yet not to euery man indifferētly, but to ſuche onely, as haue receiued the ſpirite of Chriſt, and are, by reaſon that they are ſpirituall themſelues, able to receyue ſpirituall learnyng. It beſemeth ſurely, that ſpirituall learnyng ſhould haue a ſpirituall hearer, which hath bothe his vnderſtandyng cleanſed by faythe, and wylfull deſyres corrected by charitie. For the groſſe, and naturall man, whiche is proude and arrogant vpon the knowledge of thinges that maye be ſeene, and is ruled by beaſtly luſtes, regardeth not ſuche thynges as apperteyne to the ſpirite of god, but coumpteth for folyſhnes and laugheth to ſkorne, whatſoeuer ſoundeth contrary to that he thynketh. Nor beleueth any thyng, but that he hath eyther proued by experyence, or concluded by natural reaſon, and is without regarde of this learnyng and Phyloſophie, whiche teacheth, that Chriſte was borne of a virgyn, and that he was bothe very god and very man, that by dying he ouercame death, and after roſe agayne to lyfe, and wyll perfourme in his membres ſuche thynges, as are already doen in hymſelfe, that tribulacions are the waye to true blyſſe, and that by death a man ſhall come to euerlaſtyng lyfe. Suche articles cannot by mannes reaſon be perceyued, but by the inſpiracion of the holy ghoſt. To learne this thou nedeſte no wylye and craftie wytte, but rather haſte nede of a ſimple and a pure fayth. Suche an inſtrument is mete for the holye gooſte to worke with, as wholy geueth vp it ſelfe to be framed and wroughtHe that is ſpirituall diſcuſſeth al thynges. vpon by hym. But the ſpirituall manne diſcuſſeth and iudgeth all thinge, not paſſing vpon temporall matiers, but ſtudiouſe of heauenly thinges, and yet is he not iudged of any carnall man, which hath no ſkyll vpon this heauenly and ſecrete wiſdome. Euen as a man iudgeth not goddes matiers, ſo the carnal man iudgeth not the ſpirituall. As for ſuch poyntes, as are by our preachyng taught, are no mens inuencions nor phantaſies, but came furth out of the ſecrete counſell of god. For as the prophete Eſai ſayde: what man is there on liue, which of hymſelf knoweth the mynde of god immortall, that he can to him be as it wer one of his priuie counſel. It pleaſed goddes prouidence to deliuer his out of thraldome, after ſuch ſtraunge meanes, to deceiue therby all mannes vayne curioſitie. But we knowe goddes wyl and mynde, becauſe we haue receaued his ſpirite.

The .iii. Chapiter.

[Page]

The texte▪

And I coulde not ſpeake (vnto you brethren) as vnto ſpiritual, but as vnto carnal, euen as vnto babes in Chriſt. I gaue you milke to drinke & not meate. For ye then wer not ſtrōg, nether are ye as yet. For ye are yet carnal. As long verely as there is amōg you enuying, & ſtryfe and ſectes, are ye not carnall and walke after the maner of men? For whyle one ſayeth: I hold of Paule, and another: I am of Apollo, are ye not carnal? What is paul? What thinge is Apollo? Onely miniſters are they by whome ye beleued, euen as the Lorde gaue euery man grace. I haue planted, Apollo watred: but God gaue the encreace. So then, nether is he that planteth eny thynge, nether he that watreth: but God that geueth the encreace. He that planteth, and he that watreth, are one. Euery man yet ſhall receaue hys rewarde, accordynge to hys laboure. Fore we are Goddes labourers, ye are Goddes huſbandrye, ye are Goddes buylding. Accordyng to the grace of God geuen vnto me, as a wyſe buylder haue I layde the foundacion. And another buylt theron. But let euery man take hede, howe he buyldeth vpon. For another foundacyon can no man laye, then it that is layde, which is Ieſus Chryſt.

THere are in this learning certayne poyntes mete for begynners, certayne mete for them, that are wel entred, and goyng forwarde, and certayne mete for ſuche as are verie perfite, of whiche euerye ſorte muſt be taught accordyng to their capacities. Therfore whē I fyrſt came vnto you, I coulde not teache you the deapeſt poyntes of our religiō, as ſuche ſhould be taught, as are perfitely ſpiritual, but ſubmitted my preachyng to your weakenes, amōg y• rude, vſyng rudnes, among y• groſſe ſpeaking groſſely, liſping & ſtameryng, with you, as wemen doe with theyr chyldren. For fayth alſo hath her encreaſinges. When I ſawe you therfore in Chriſtes learnyng but euen younglynges, I fed you as it were with the mylke of groſſe learnyng and not with the ſubſtancial foode of perfite doctrine, not becauſe I was not able to teach you greater poyntes, but becauſe ye by reaſon of carnall affections, & blyndnes of your former lyfe, [...]er not able to vnderſtand higher learnynge, as diuerſe among you are not able yet. For ſum there be among you, which albeit through baptiſme are become Chriſtes ſeruauntes, haue not yet ſhaken of al fleſhly affeccions. Such as are in this caſe, are ſurely carnal & not ſpiritual. What nede I many wordes, or why ſhould I feare to ſpeake that of you, y• the dede ſelfe ſpeaketh? The matier is knowen by your dedes. For ſynce the ſpirite of Chriſt bredeth vnitie & concorde, & on the contrarie ſyde, enuy, contentions & debates ryſe of nothing elles, but of worldly deſyers, ſynce ſuche thynges are ſene among you, maye not a man ſaye to your reproche, that ye are entangled with mannes groſſe affections? Yf ye denye it, whence come theſe wordes, that are talked among you ſounding to debate and ſtrife, but of a corrupte mynde? for wheras there is but one chiefe doer and ruler ouer all the world, yet among you one ſayeth: I am of Paules ſecte, another ſayeth: I am of Apollos ſecte, after which ſorte or lyke ſorte of titles y• ſtudentes in philoſophie ſtriue one with another, whyles one ſayeth: I am Ariſtotles ſcholer, another ſayeth: I am a Platoniſte, I am a Stoike, I am an Epicure. Whiche thinge yet I ſaye not, becauſe any ſuche ſtrife and ſectes [Page] are either in my name, or in Apollos ryſen, but becauſe I thought it good to put example in our perſons, to make you more plainly perceyue the haynouſnes of this your offence. For yf it be an vnſeamly thing to giue vs, which are the true apoſtles of god, and ſuche as haue taught you nothing, but that we receyued by the ſpirite of Chriſte, ſuche glory and prayſe, as is onelye due to hym: who can beare with you when ye chalenge to be of mennes ſectes, not moche paſſing, what they bee, parauenture falſe apoſtles, and gyue ouer the gloriouſe and myghtye woorke of youre ſaluacion and profeſſion to vile perſons, whiche ſhoulde only be gyuen vnto Chriſt? As yf one named Frangilius, or Benotius, or Angulius, or Carmilius, or ſum other of any other name, (for theſe put I, but for an example) haue deuiſed ſum worldlye order or rule of lyfe, wyll ye ſtraight vpon pride of theyr names, be at ſhamfull variaunce among your ſelues, and by extinguyſhing Chriſtes name, make men the authors of trewe religion, wherof Chriſt is onely the beginner? And yf ye this doe, there remayneth nothing els, but as ye varie in newe made names, ſo lykewiſe labour to mayntayne and nouryſhe thys diſſencion of myndes with diuerſitie of apparell, with diuerſities of meates and drynkes, and in the whole order of lyfe: that as princes ſeruauntes ſome by red, ſome by yealowe, ſome by partie coloures, ſome by one cogniza [...]unce, ſome by a nother, ſhewe that they haue dyuerſe maiſters, whome they doe ſeruice vnto: ſo muſt ye, whiche haue gyuen your ſelfes to the ſectes of men, as though ye had by thē receiued lyfe and libertie, glory of theyr ſurnames, as though it were not honorable ynough to bee called chriſtians. What, are ye aſhamed of thys name? Is it not ſufficient, by hurtles and godly lyfe, openlye to declare your ſelues to bee his? In this breake ye that whiche is one, and deuyde Chriſtes glorye among lurdaynes. What ma [...]er of menne youre capitaines are, I ſpeake not yet. But put the caſe thei w [...]r as good as Apollo, as good as Paule, yea as good, as the high and chief apoſtles, are they yet any more than ſeruauntes to Chriſt, in whome ye beleue▪ They be not chief workmen, but are in another mannes buſines occupied [...]o theyr owne ieopardie. And this authoritie haue they receiued of Chriſt only, vnder whome as principall guyde and ruler, ſome execute one office, ſome another, as euerie of thē is by god apoynted. As I (for example) fyrſt planted, what time I layed theI haue plā ted, Apollo watered. foundacion of the learning of the goſpell▪ Appollo watered it, and with gentyll exhortacions cheriſhed that, whiche was by me begunne. But to make the tree growe, and ſo encreaſe, that it plentuouſlye bring furth fruite, that is the worke of god, and not oures. For both he that planteth, and he that watereth, labour all in vayne, vnles heauen gyue therto hys ſecrete power and influence, whiche is ſomuche more effectuall, becauſe it is priuey and ſecret. Yf the huſband manne be of thys dyſapoynted, nothyng in maner preuayleth, the gardiner, nor yet the waterer, but yf heauen bee ſeaſonable, the whole increaſe ought to be aknoweleged to come thence, and from god. For as concernyng thys feate, aſwell the ſetter, as the waterer are in like caſe, for bothe labour in other mennes woorkes, and ſhall for theyr paynes receyue rewarde, not of you, but of god, whoſe woorkemen, we are. We as iourney men, labour in the worke of god: ye are hys grounde and lande, whiche we in hys behalfe tylle, and not in oure owne: ye are a buyldyng rered vp for hys honour, and not for ours. We owe hym ſeruice, but let [Page] euery man take hede, what ſeruice he doeth hym: if he doe true and faythfull ſeruice, he ſhall receyue an honeſte rewarde, but yf he otherwyſe doe, then eyther ſhall he loſe his labour, or receyue ſuche rewarde, as he hathe therby deſerued. I for example, according to the grace, that God hathe gyuen me, lyke a wyſe buylder haue layed a foundacion for buyldyng, not by myne owne power, but by his helpe, that apoynted me to this office. Vpon the foūdacion that I haue layed, diuerſe men diuerſly buylde, but let euery manne marke well, what he buyldeth therupon. As for the foundacion, that we haue layed, cannot be chaunged. What preachers ſoeuer come after vs, of what autoritie ſoeuer thei be, vnles they preache that Ieſus Chriſte was faſtened to the croſſe, geue them no eare. Yf theſe allowe our foundacion, then remayneth it, that they thereupon buylde ſuche a piece of worke, as is for that foundacion mete. The foundacion is heauenly and ſpirituall, and ſuche as wherwith the buyldyng of earthlye and carnal learning agreeth not. A vayne counterfaite buylding may haply deceyue the iudgement of men, but it cannot deceyue Gods iudgement.

The texte.

If any man buylde on this foundacion, golde, ſyluer, precious ſtones, tymber, hay, or ſtuble: euery mannes worke ſhall appeare. For the daye ſhall declare whiche ſhalbe ſhewed in fyre. And the fyre ſhal try euery mannes worke, what it is. If any mannes worke that he hath buylt vpon, byde, he ſhall receyue a rewarde. If any mannes burne, he ſhall ſuffre loſſe, but he ſhalbe ſafe hymſelfe: neuertheleſſe, yet as it were thorowe fyre.

If any man then vpon this foundacion buylde thynges that are ſubſtanciall and excellente, as golde, ſyluer, and precious ſtones: or on the contrary ſide, if any lay vpon it trifles, as wood, hay and ſtrawe, the ende will ſhewe, howe euery one hath beſtowed his labour. But becauſe ye ſhall more clearely vnderſtande me, conceyue my mynde by this more groſſe declaracion: I layed Chriſte before you as a marke, yf any manne then as Chriſte gaue exaumple, teache you, that ye ought to lyue ryghteouſly, and that ye ought to doe good euen to your enemies, that ye ſhould in your ryches put none affiaunce, to deſpiſe honours, and that ye ought, as a very poyſon, to abhorre fylthy pleaſures, & to doe all your actes for Chriſtes glory, for your good dedes, to looke for none other rewarde, but lyfe immortall, and that men ought for Chriſtes ſake deſyre to dye: the ſame buyldeth a ſemely and acumly piece of worke, mete for the foundacion, whiche is Chriſte: but yf he therupon buylde only mennes tradicions, concernyng apparell, of dyet, of vnfrutfull ceremonies, and other ſuche lyke of mennes owne deuiſes, for theyr owne glorye and lucre, and not to the glorye of Chriſt, ſo that albeit they begunne at this noble foū dacion, they growe yet out of kynde, and in ſtede of good and godly make menne ſuperſticiouſe, then hathe that preacher layed on wood, haye, and ſtrawe. Euery mannes worke ſhall openly be tryed, what it is, what tyme it ſhall bee brought nygh to the lyght of trueth, and bee examined by the rule of the ghoſpell. Yf the learnyng, that ye haue buylded on, haue brought you to this perfeccion that ye canne ouercome all carnall deſyres, then maye all knowe, that it is effectuall, [Page] and of great power, but yf theſame haue made you vnable to ſuffre damages and loſſes, yf ye therby be become ſuche, as will eyther be ſoone angry, teſtie, wayward, contenciouſe, backbiters, or diſſemblers, by this ye may eaſyly knowe, that your learnyng is but counterfaite. Suche as are areſted to appeare by a daye before a wordly iudge, by one ſleyght or other eſcape ofttymes: but Gods iudgement ſearcheth euery man at the vttermoſte euen as the fyer tryeth metall. It may be for the tyme of proſperitie and quietneſſe, that the vnprofitable buyldyng be not eſpied, but as ſoone as the ſtormy blaſtes of perſecucion come on thicke and threfold, or pleaſaunt and carnal deſires allure, then yf ye geue place and ſhrynke, ye plainly thereby ſhewe, that the ſpirite of God is neither receiued with ceremonies nor mannes tradicions, with whiche whoſo is indewed, ſuffereth for Chriſtes ſake al ſuche troubles and temptacions euen ioyfully. Theſe are the fiers, wherwith euery mans worke ſhalbe tryed, of what ſorte it is. Yf therfore this preachers or that preachers buylding endure and abyde in the fyer, let ſuche one looke for no worldely prayſe at mens handes, but yet ſure is he to haue reward of God, for whoſe ſake he toke payne: but if eythers worke be with fyre deſtroyed, the workeman ſhall loſe his labour, and be defrauded of his rewarde: although himſelfe eſcape free, yet eſcapeth he, as they, that out of burnyng conuey themſelfes naked, for whom there areſteth nothing els to be doen, but with charges to buylde agayne vpon the foundacion, ſuche a worke, as is meete for the ſame. The chiefe and moſte ready waye had been to teache ſuche as haue profeſſed Chriſte, nothing but that, whiche is for a chriſtian man neceſſarie. But if teachers doe not ſo, nor the hearers, then muſt both take double paynes, whiche muſt vnteache theyr ſcolers, that they taught them, and to vnlearne thoſe thinges whiche they before learned. For there is hope of ſaluacion, as long as Chriſte the foundacion remayneth. Howe agreeth vncleane lyfe with this profeſſion? Howe agree colde and wateriſhe ceremonies with the fyery and burning charitie of Chriſte? Puniſhement ſhall they ſuffre at Gods hande, as they haue well deſerued, whiche with theyr doctrine corrupte you.

The texte.

Knowe ye not, that ye are the temple of God, and howe that the ſprete of God dwelleth in you? If any man defyle the temple of God, him ſhall God deſtroy. For the temple of God is holy, whiche temple ye are. Let no manne deceyue himſelfe. If any manne ſeme wyſe among you, let him become a foole in this worlde, that he may be wiſe. For the wiſedome of this worlde is folyſhnes with God. For it is written: he compaſſeth the wyſe in theyr craftineſſe. And agayn: God knoweth the thoughtes of the wyſe, that they be vaine. Therfore, let no man reioyce in men. For al thinges are yours, whether it be Paul, either Apollo, either Cephas: whether it be the worlde, either lyfe, either death, whether they be preſente thynges, or thynges to come: all are youres and ye are Chriſtes, and Chriſte is Gods.

Knowe ye not, that ye are as a temple conſecrate vnto God, which the heauenly ſpirite of God poſſeſſeth & ſanctifieth? Yf ſuche one be puniſhed, as doeth defile a temple, that is halowed by manne, will not God deſtroy him, that defyleth his temple? Endeuour muſt we dilygently, that this temple be kepte pure and holy, ſynce God hath once by his holy ſpirite cleanſed and halowed it. Kepe it cleane may ye by vnhurtefull lyfe, with chriſtian conuerſacion and maners.

[Page]But if ye bee to muche deſyrouſe of honoure, or yf ye bee leach [...]rouſe, or geuen to ſtryfe and debate, and to ſuche other wylfulnes, then ſuſpende ye and defile it. Sythe then ye are the temple of god buylded with lyuelye ſtones, verye wicked certaynely and vngodlye is he, that prouoketh anye of your companye to ſuche maners, condicions, and learnynges, as are not with Chriſte agreable. Chriſte deceyueth no manne eſpeciallye none of them,Let no man deceiue you that leane to hym. Let euery manne beware that he deceyue not hymſelfe, whyles he vndiſcretely truſteth vpon mannes helpe. Looke ye not for blyſſe and felicitie either by your Philoſophie, or by the lawe. Nor lette one manne preſumptuouſly thynke hymſelfe better, than other, becauſe he is in worldlye learnyng excellente: but lette hym rather, that in worldly reputacion thinketh hymſelfe wyſe, wyſelye waxe folyſhe, that he maye bee wyſe in deede. Lette hym forſake to be the proude teacher of folyſhe wyſ [...] dome, and he ſhall be meete to be the ſcholer of verye wyſe folyſhnes. For euen as the ryches of this worlde make not a manne truelye ryche, as the honoures of the worlde make not a manne truelye noble, and as the pleaſures of the worlde make not a manne truely bleſſed: euen ſo the wyſedome of this worlde maketh not a man truely wyſe before god: whoſe iudgement no manne can deceyue, be he neuer ſo wyſe in the ſighte of the worlde. God mocketh at this wyſedome, whiles he declareth it, not onely not to be that, whereby we attayne ſaluacion, but alſo to be that whiche hyndereth oure ſaluacion, by reaſon that it maketh men to be proude and fyerſe, and thereforeHe compaſſeth the wiſe in theyr craftimes. very harde to be taught. This was long before ſpoken of in the booke, whiche is intitled of the pacience of Iob, when of God he ſpeaketh on this wyſe: whiche compaſſeth the wiſe in theyr owne wilines. And agayne in the lxiii. Pſalme: the Lorde knoweth the thoughtes of menne that thinke themſelues to be wyſe, that they be vayne, and vnable to perfourme ſuche thynges as they promiſe. Since therfore all the pythe of oure ſaluacion is altogether of god, men maye of this vſurpe no porcion as theyr owne, nor geue any parte of this glorye to man as the chiefe doer, ſince the whole ſhoulde be ſurrendred to God. And ſynce ye are one bodie ioyned together by mutuall charitie, vnmete is it, that one of you ſhoulde ſticke to one phantaſie, and another to another phantaſie, when all thynges are youres indifferentlye. Whether Paule, or Apollo, or Cephas be of anye authoritie or not, this is ſure, by goddes free gifte they haue one equal authoritie for youre profite: or if the worlde bee in a rore agaynſte you, it ſhall finallye bee for your profite: or if we lyue any longer, liue ſhall we to eſtablyſhe you in this learnyng: or yf we dye, then dye we to ſtrengthen you by oure exaumple: or yf we bee in preſente pleaſures, we paſſe not muche vpon them, becauſe they are ſoone goen: or yf thynges to come moue you, laboure ſtoutelye and with a courage towarde them, whiche albeit ye ſee not with youre bodelye iyes, yet ſee ye them, with the iyes of your fayth. Awaye therfore with names of ſectes, and diuiſion, ſince all thynges throughe one chiefe maiſter are youres equally, albeit your ſeluesYe are Chriſtes & Chriſte is goddes. are not your owne men, in ſuche ſorte, y• ye can geue any man right title vpō you, but ye long to Ieſus Chriſt, to whō al we together owe our ſelues: [Page] and for Chriſt are we bounde to god the chiefe Lord and ruler of al thinges, whiche by hym hath geuen vs all goodnes.

The .iiii. Chapter.

The texte.

Let a man this wyſe eſteme vs, euen as the miniſters of Chriſte, and ſtewardes of the ſecretes of God. Furthermore, it is required of the ſtewardes, that a man be found faithfull. With me is it but a very ſmall thyng, that I ſhould be iudged of you, eyther of ma [...]s iudgement. No I iudge not myne owne ſelfe. For I knowe▪ nought by my ſelfe: yet am I not thereby iuſtified. It is the Lorde that iudgeth me. Therefore iudge nothyng before the tyme, vntill the Lorde come, which will lighten thinges that are hid in darkenes, and [...]pen the councels of the hertes. And then ſhall euery man haue prayſe of God.

LEt euery man then, that wyll vnfaynedly and truely reioyſe, glorie and reioyſe in his name, nor eſteme vs, as chiefe auctours and mayſters, but as reaſon woulde, ſuche ſhoulde bee regarded, whiche, lyke ſeruauntes, are occupyed in Chriſtes affayres: and as ſuche ought to be taken, whiche as ſtuardes beſtowe others goodes, committed vnto theyr credence, the ſecrete miſteries of God (I ſaye) and not of men. Synce then all ſuche of what behauour ſoeuer they be, haue taken in hande the orderyng of a verye weyghtie matier, but yet another mannes, let menne loke for nothyng els in them, wherfore they ſhoulde be had in price, but that they faythfully beſtowe that wherewith god hath put them in truſte, for none other intente and purpoſe, but for Chriſtes glorie. Deceytfull ſtuardes are they, whiche in ſtede of godly doctrine, teache mennes phantaſies, and abuſe your obedience for theyr lucre and pryde, whiche vnder the prentenſe of the goſpell promote and further theyr owne matiers, and vnder the ſhadowe of Chriſtes glory, ſeeke to beare a tyrannouſe rule: which, albeit they blynde mēnes iudgemē tes, yet deceiue they not god, of whome to be allowed is the higheſt treaſure, that can be. For I coumpte it but a ſmall matier, by your onely iudgemētes to be allowed or diſallowed▪ yea or by any mannes iudgement els, wh [...] ſoeuer he be. It is ſo impoſſible, that one man ſhoulde well iudge of another mannes conſcience, that I dare not geue ſentence vpon my ſelfe, whether I deſerue to be prayſed of god, or not. Doen haue I the beſte that I coulde to accomplyſhe the office, wherunto I was appoynted, and I cannot remembre my ſelfe of any harme or fraude, and yet dare I not thereby clayme to be a righteouſe man. For it might be, that I haue doen ſome thing vnawares, otherwyſe than it ſhoulde haue been, eyther by reaſon, that I haue paſſedIt is the Lorde that iudgeth me my bondes, or haue kepte my ſelfe to muche within them. The whiche becauſe it is knowen onely to god, he is the onely iudge of my office. Let vs make hym iudge then of hydden and vnknowē matiers, whoſe iyes beholde all thynges, whiche wyll, when he ſeeth his tyme, geue ſentence vpon euery matier. Vnmete therfore is it, that ye beyng but ſeruauntes ſhoulde preuēte goddes iudgement, iudgeyng men, before the time come. For it is out of ſeaſon to geue ſentence vpon other, vntyll the Lorde come to iudge both heauē lye, [Page] earthly, and thinges vnder the earth. Then ſhall he by his iudgement bring to light all thing, that is no we hydden in darkeneſſe, and open that before all mennes iyes, whiche nowe being hydden in the priuey corners of mannes harte, is not by mennes conſciences perceyued. Then ſhall we receiue of him whoſe iudgemētes are ſure, and vndeceyueable rewardes, according to our deſertes. He that hath without corrupciō doen his duetie, be he of men neuer ſo litle prayſed, ſhall of God receiue an euerlaſting rewarde: and he that doeth contrary, be he neuer ſomuche made of, and prayſed among menne, ſhall by the iudgemente of God, be putte to ſhame and ſuffre puniſhment.

The texte.

Theſe thinges (brethren) I haue for an enſample deſcribed in myne owne perſon, and in Apollos for your ſakes: that ye might learne by vs, that no man counte of hymſelfe beyonde that whiche is aboue wrytten: that one ſwell not agaynſt an other for any mannes cauſe. For who preferreth the? What haſte thou, that thou haſt not receyued? yf thou haue receyued it, why reioyſeſt thou, as though thou haddeſt not receyued it? Nowe ye are full: nowe ye are made ryche: ye raygne as kinges without vs: and I would to God ye dyd raygne, that we myght raygne with you.

But to be playne with you, hytherto haue I framed my tale by my ſelfe and by Apollo, not becauſe we are the beginners of any ſuche ſecte, (for neyther take we any thyng vpon vs, and among you none is there, that braggeth hymſelfe to bee of Paules ſecte or of Apollos) but becauſe I perceyued, that there are among you diuerſe fauourers of diuerſe ſectes: leſte ſome myght haue been prouoked to impaciencie, I thought it beſte in fayned names to ſette furth the matter, that when this Epiſtle ſhoulde be read openly among you, euery man myght ſecretly examine his owne conſcience. And ſo is this matter, which would elſwiſe haue cauſed much ſpyte and hatred, opened in our names, that ye maye quietly perceyue, howe vncomely certayne of you triumphe and braggue vpon the names, of falſe Apoſtles, and deſpiſe euery man in compariſon of themſelfe, ſurrenderyng vngodly that vnto menne, whiche is dewe to God: whiche for none other purpoſe exalte eche of them for their parte the dignitie of their owne Apoſtle, but becauſe themſelfes would be had in greater eſtimacion, iudgyng in this euen as folyſhlye of themſelfe, as of them, in whoſe behalfe they doe arrogantly braggue and crake. Theſe thynges perhaps myght be ſuffred, yf they were onely folyſhe, but now ſyth by them deadly debates aryſe, the matter cannot bee cloked. Ye ought not to eſteme menne, that ſupply the Apoſtles office, but as reaſon would that ſtewardes and beſt wars of other mennes goodes, ſhould be regarded, nor ſhould any manne crake in this mannes name or that, ſynce all that they doe, is of God. Conſideryng theſe thinges with my ſelfe, I cannot but meruayle, why eyther your Apoſtles are ſo ſhamefully deſirouſe of honour, that they clayme vndiſcretly, that as theyr owne, which is Chriſtes, or why the diſciples rather reioyce and triumphe of a man, which is but a ſeruaunte, than of God, which is the chiefe doer. I prouoke the to aunſwere, whoſoeuer thou bee, that ſtandeſte in thyne owne conceyte or diſcontenteſte thy ſelfe, becauſe of the counterfayete glorye of hym, [Page] of whom thou haſte receyued baptiſme, being but a ſmall matter: who is authour of this difference, that one ſemeth therby to haue receiued more, and an other to haue receiued leſſe? Yf any of you be baptiſed, yea and that by an Apoſtle in a golden lauer, or in a lauer of preciouſe ſtones, or if that be not ſufficient, by a chiefe Apoſtle, whoſe porte and wealthe admyt to paſſe kinges ryches, and haue princes to your god fathers, who dare ſaye, that this manne hath receyued more, than yf he had been baptiſed in a fygge tree trough by any of Peter the fyſhers ſeruauntes, or by any of my ſeruauntes, whiche am a coriar? Once agayne I prouoke the to aunſwer, whoſoeuer thou art, whiche ſo weſt this foliſhe errour into ſimple peoples myndes, or rather abuſeſt theyr errour, whiche ought to be amended: tell me yet once at laſt, what is that, whereof thou art proude? Teacheſt thou thyne owne learning, or others? yf thou teache thine owne,What haſte thou, that thou haſte not receyued? then preacheſt thou thyne owne glory, and not the glory of Ieſus Chriſt. Yf thou preache others learnyng, howe durſt thou take that vpon the as thyne owne, whiche thou haſte receiued of God? Yf thou beleue that learning to be thine owne, whiche God hathe geuen the, who is more blinde, than thou? Yf thou vnderſtand, that it is none of thyne and doeſt yet boaſt and crake thy ſelfe therof, as though it were thyne owne, who is more ſhamleſſe than thou? Howe great, and to what heyght are ye Corinthians come, from ſo lowe a foundacion? We beyng there were hungerbaned and famyſhed, and among you ſo poore and nedye, that to gette our dayly lyuyng, fayne were we to ſowe lether: we byle and cruelly vexed, ſyncerely and without corrupcion preached Chriſt vnto you: and are ye now come, to this to deſpiſe vs by other Apoſtles councell, & to be ſo fyerce through full fedyng, and by reaſon of your ryches, ſo puffed vppe with pryde, ſo wranglyng and ſediciouſe, by reaſon of your dominion and kyngdome? Haue ye taken poſſeſſion of ſo great ryches for your ſelfe, and thruſt vs out of doore, that haue ſuſtayned the greateſt brunte of this matter? Whether ye haue obtayned any great thing or not iudge your ſelfes. Certaynly I would wiſhe, ye had obtayned ſuch a kingdome, as were ſemely for Chriſte. Then would we thruſt our ſelfes, into ſome one parte or other therof to raygne with you, becauſe we layed the foundacion. For I cannot be brought in minde to thinke that ye would be ſo vnmanerly as to thruſt ſuch out of the company of your welthy ſtate, as vnto you were begynners of theſame, vnleſſe we be vtterly borne to this miſery, to haue no rewarde at all, but deſpite, famine, infamie, empriſonmente, ſtrypes, and to be in ieopardie of our life when other menne with theyr falſe learning, gette them ſelfes ſo great a renoume. Yf an Apoſtles office ſhould be recompenſed with worldly rewardes, I thinke we ought of ryght to haue the beſte, whiche firſte of all, with ſo great ieopardyes haue graffed Chriſte in you.

The texte.

For me thinketh, that God hath ſet forth vs (which are Apoſtles) for the loweſt of all▪ as it were menne appoynted to death. For we are a gaſyng ſtocke vnto the worlde, and to th [...] Angels and to men. We are fooles for Chriſtes ſake, but ye are wiſe through▪ Chriſte. We are wea [...]e, but ye are ſtrong. Ye are honorable, but we are deſpyſed. Euen vnto this time we honger and thryſt & are naked and are buffe [...]ed with fyſtes, and haue no certayne dwellyng place, and labour, working with our owne handes. We are reuiled, and yet we [Page] bleſſe. We are perſecuted, & ſuffre it. We are euill ſpoken of, and we praie. We are made as it were the filthines of the world, the ofſcowring of al thinges, euen vnto this daie.

Yf ſuch lawfully raigne emong you, as haue builded vpon the good foundacion we layed, but meane thynges, then thynke we our ſelues onelye miſerable by the wrath of god. Theyr ryches and fame of wyſedome hathe broughte them in authoritye, and to beare a rule among you: but vs, as it ſeameth, hath Chriſte called loweſte of all to the apoſtles office, to bee puniſhed and to ſuffre deathes, as they doe, whiche for theyr miſcheuouſe deedes are caſte vnto wylde beaſtes, to be an exaumple to the people. What courte of iudgemente is there, whyther we haue not been drawē? what priſon is there, that knoweth not our trouble? What commen place is there, wherein we haue not been openly mocked, ſo that we were not onely a gazyng ſtocke to the worlde, whiche defyeth Chriſte, nor onely to men, that are worldly wyſe, but alſo to the deuils themſelfes, whiche are with our troubles delighted. O the chaunge of thynges tourned vpſidown and contrarye. We are foles, for Chriſtes ſake deſpyſed, becauſe we preached, y• he humbled hymſelfe, and was faſtened to the croſſe: ye as wyſe men vpon cō fidence in Chriſt, do proudely auaunce your ſelfes. We lyke weake and feble, for Chriſtes glorye humbled our ſelfes: ye lyke ſtrong, are proude and inſolente: Deſpiſed wer we and raſcalles? ye are noble and honourable. We haue no profyte, but our payne and trauayle, but al the profite is yours. For what reward haue we, I praye you, for ſo manye daungers and troubles: So farre haue we bene vntill this daye, from bearyng any great rule, as ſome dooe, that coumpt themſelfes for chiefe Apoſtles, that we oftetymes lacke meate, oftetymes drynke, oftetymes clothyng, muche leſſe gote we by the ghoſpell any greate ryches. Yea and are oftetymes buffited, ſo far were we from obteynyng honour: and that whiche is a playne proufe of extreme nede, we wander abrode hauing none appoynted dwellyng place, nor houſe of oure owne, wherein to ſuffre and endure our pouertye with ſomewhat leſſe griefe, becauſe it is not ſeen. So far from poulyng and pillyng any manne, that we gotte our lyuyng with our own handes. We ſeke not for worldelye prayſe, but rather ſuche as reuyle vs, we blyſſe: and for vnlanyes and reproche oftetymes done vnto vs, we on oure ſide geue prayſes. So far are we from oppreſſing, that we without complaint ſuffer cruel perſecucion. What nede many wordes? Other emong you are in great renoume, but we for your ſakes haue been coumpted hytherto, as outcaſtes of this world, moſte vyle and leaſte ſet by. Yf I, as ſome men doe, woulde caſte in your teeth my trauayles, my ieopardies, and labours, ſhould I not haue a very good cauſe to quarell with you?

The texte.

I wryte not theſe thynges, to ſhame you: but as my beloued ſonnes I warne you. For thoughe ye haue ten thouſand inſtructours in Chriſt: yet haue ye not many fathers. In Chriſt Ieſu I haue begotten you thorow the Goſpel. Wherfore I deſire you to folow me, (as I folowe Chriſt.) For this cauſe haue I ſent vnto you Timotheus, whiche is my dere ſonne, and faythfull in the Lorde, whiche ſhall put you in remembraunce of my waies, y• I haue in Chriſt, euen as I teache euery where in all congregacions. Some ſwell, as though I woulde come nomore at you. But I wyll come to you ſhortly if God wyll: and wyll knowe, not the wordes of them whiche ſwell, but the power: for the kingdome of God is not in wordes, but in power. What wyll ye? Shall I come vnto you with a rodde, or els in loue & in the ſpyrite of ſoftneſſe.

I write not this nowe, as one that for youre vnkyndnes hateth you, to make you aſhamed, but rather as a moſt louyng father warne you as my moſt dearly beloued children, for your owne profite, and not for myne.

[Page]For yf by my onely hurte your matters ſhoulde well goe forwarde, I would not paſſe vpon myne owne loſſe, but would reioyce in you, for whoſe profite I would not ſticke to dye. But nowe, ſyth I perceiue that ye through your new Apoſtles become woorſe, godlye loue compelleth me to warne you of the ieopardie, which I coumpte as mine owne. Ye Corinthians maie not deſpiſe this good will of myne, which is very fatherly without any fayning. A great difference is there betwene a ſcholemaiſter, and a father, for he for the tyme is cruell, to the vnhurtefull age, and doth his duety, if he doe it at all, either for rewardes ſake, or for feare of eiuill: but a father prouoked thorough a naturall loue, prouideth for the profite of his childrē, though he ther by beare loſſes and damage. Though ye chaunce to haue, yea ten thouſande ſcholemaiſters, ſurely ye ſhall fynde but fewe of them to be fathers. And whye ſhoulde I not call my ſelfe a father, and you my chyldren? ſith I fyrſte of all menne preached the goſpell vnto you, and ſyth that throughe me ye are borne agayne vnto Chriſte? Haue not I in maner begoten you? What mother hathe taken ſo muche payne in trauaile with her childe, as I ſuffered, when I trauailed with you to make you chriſtians?Wherefore I deſire you to folowe me, as I folowe Chriſte. Wherfore yf ye acknowledge this father to be yours, yf ye be vnfayned children, I beſeche you for our mutuall loues ſake, to folowe your father in liuing and manners. Synce ye are begoten by vs, why labour ye rather to bee lyke other, than to vs? Suche thynges, wherof ye ate accuſed vnto me, whence they came, conſider with your ſelfe, ſurely ye learned not them of me. Yf any poynte of our doctryne bee out of youre memorie, foraſmuche as I canne not come my ſelfe, here I ſende vnto you Timothee, euen as mine owne ſelfe, which is my ſonne, not one that groweth out of kynde, but through goddes goodnes a faythful childe, which as fyrſte by me he learned Chriſte, ſo ſwarueth he at no tyme from his fathers ſteppes. He ſhal put you in remembraunce, how I ordre my life, whiche I bothe folowe and teache after the example of Ieſus Chriſte, not vnto you onely, but to euery congregacion, that profeſſeth Chriſte. As he is one commen autour and rewler of all, ſo muſte all menne haue one rewle of lyuyng. A naturall childe doth his duety, not for feare of payne, but gladlye and with all his hearte. There are ſome among you, whiche becauſe I am abſente, are paſte ſhame, and ſo wantonly behaue them ſelfes as though I would neuer returne. But they ſhalbe deceyued, for I wyll within a whyle bee with you, by goddes grace, what tyme I wyll haue a tryall what theſe menne can doe, that this wyſe auaunce them ſelfe, not in eloquence, but in deedes. For the ſtrength ofThe kindome of God is not in wordes. the goſpell ſtandeth not in royall and gorgiouſe ſpeache, which euerye manne maye bſe, but in a heauenlye ſtrengthe and power, which is declared by ſufferaunce of troubles, by concorde, by ryghteouſneſſe of the wholle lyfe, and by myracles. Shall I come vnto you? I wyll come in deede. But take ye heede, that ye receyue me, as reaſon woulde. In your handes ſtandeth you to make me come, eyther as a roughe one and dredfull, or as a meeke one and gentyll. I haue authorytie geuen vnto me by Chriſt, to puniſhe rebellions and ſuch as are vnrewlye with the rodde of correccion. But rather hadde I not to vſe it, but woulde wyſhe gladlye youre manners were ſuche, that I lyke a louyng, mercifull, and meeke father, may reioyce in your vnhurtefulneſſe, or yf there bee among you any ſmalle faultes, that the ſame maye with an eaſye and fatherly correccyon be amended.

The .v. Chapter:

[Page]

The texte.

There goeth a commen ſaying that their is fornicacion among you▪ and ſuche fornicacion as is not named among the gentyles: that one ſhoulde haue his fathers wife. And ye ſwel, and haue not rather ſorowed, that he whiche hath doue thys dede, might be put frō among you. for I verely as abſent in body, but preſente in ſpirite, haue determyned alreadye (as though I we [...] preſent) concerning hym that hath done thys dede, in the name of our Lorde Ieſu Chriſte, when ye are gathered together, and my ſpirite with you with the power of the Lord Ieſus Chriſt, to delyuer hym vnto Satan, for the deſtruccion of the fleſhe, that the ſpirite maye be ſaued in the daye of the Lorde Ieſus.

BVt this is both better knowen, than canne bee denyed, more grenouſe, than canne be borne with, and more hanouſe, than were conuenient any longer to bee differred: that of you▪ whome as a temple halowed to god, all cleanes beſeamed, there goeth a cōmen tale, and a ſhamfull rumour of fornicacion, and of ſuche fornicacion, as the like reproche hath not been found among painims, and ſuche, as to Chriſte are ſtraungers: whiche is, that one among you vſeth his fathers wyfe, as his owne. What a greate reproche and ſlaundre to chriſtian religion thynke ye this, that of you ſuche a foule rummoure ſhoulde bee ſpreade abrode? And yet ye in the meane ſeaſon, as thoughe ſo greate infamye nothyng belonged vnto you, highlye pleaſe youre ſelfe: and are throughe youre worldelye wyſedome proude, whome it more beſeamed with commen mournyng and heauineſſe, to declare that ye earneſtelye diſproue this filthie deede, by excludyng the dooer of ſuche an outragiouſe offence oute of youre coumpanye, and that for three conſideracions. Fyrſte, leſte, yf ye vſe hym familiarely, and as one of your owne coumpanye, whiche hathe not yet ſhewed hymſelfe to bee ſorye for hys offence, ye myght ſeame to fauer miſdoers: and then a gayne, leſte ſuche an outragious offence once receued amonge you growe more and more. Finally, to the entente, that the doer of ſuche a miſchefe, yf ye auoyde his companye, as one by cōmen iudgement condemned, for ſhame repente hym ſelfe, vntyll ſuche tyme, as by perfite ſygnes of repentaunce it bee well knowen, that he his mete to bee receaued into good peoples company. And this ſhoulde ye haue done, ſtrayghte waye, aſſone as it was by commen reporte knowen, that the manne (whoſe name yet for cauſes I rehearce not) was of ſuche abomination. Yf I had ben my ſelfe preſente among you, I woulde ſo haue done. Nowe I being abſente, (albeit not vtterlye abſente, for not withſtanding my bodye bee awaye, yet am I by autoritie of the ſpirite preſent) abſent therfore (I ſaye) but as thoughe I were preſent I gyue ſentence, whiche ye muſt folow, that in a cōmen aſſemblye and reſorte of manye, ye determine, (becauſe no one man ſhoulde take ſuche autoritie vpon hym) whiche aſſemblye muſt with no carnal deſire come together, but haue an eye to nothinge, but to the glorye of oure Lorde Ieſus Chriſt, [Page] wherein I wyll (as I ſayed) onely ſpirituallye bee preſent, where ſhall alſo bee the authoritie of our Lorde Ieſus Chriſte, in whoſe name ye ſhall come together, whiche by his power ſhall make my ſentence effectuall: that he, whiche wythout all regarde of honeſtie hath this outragiouſlye dooen, bee caſte oute of youre congregacion, and geuen ouer to Satan, to bee puniſhed in his fleſhe and made aſhamed by mannes iudgement, that his ſpirit and ſoule be ſaued before Ieſus Chriſte his iudge, whan he ſhall iudge, and ſhall geue ſentence, not onely vpon theſe thynges, or this manne, but vpon al the world. In the meane ſeaſon expediente is it for hym alſo to preuente the exacte and rigorous iudgement of god, aſſuryng hymſelf, that better is it to ſuffre temporal puniſt, ement, than to bee condemned to the euerlaſtyng tourmentes of helle. It beſeameth vs rather to deuiſe a playſter for the reformacion of offendours, than puniſhmente: ſo vſyng oure ſelfes with them, that they maye remaine, to bee amended. Nor kyll we the manne, but ſuppreſſe the vice, and ſaue the manne. This is the puniſhmente, wherewith chriſtian gentlenes oughte to bee contented. It is the Iewes maner to ſtone a man to death, and a chriſtian parte to cure and heale. But ſuche matters hadde ye no regarde of, nor were moued with the commen ieopardie, nor wyth the commen reproche, but ſtylle auaunce your ſelfes, as though ye had well doen.

The texte,

¶ Youre reioyſing is not good: knowe ye not that a litle leuen ſowreth the whole lumpe of dowe? Pourge therfore the olde leuen that ye maye bee newe dowe, as ye are ſwere breade. For Chriſt oure paſſeouer is offred vp for vs. Therefore, let vs kepe holy daye, not with olde leuen, nether with the leuen of maliciouſneſſe and wickednes: but with the ſwete breade of purenes and truthe.

Greate difference is there betwixte the reioycing of worldely people, and the reioycing of chriſtian menne. To glory and reioyce after this ſorte is not onely a ſhame for you, but alſo ieopardouſe. Put the caſe, ye wyll ſaye, that one hathe done amyſſe, what matter maketh that, to the whole congregacion? I no we ye not, that a litell leauen ſauereth a greate batche of dowe, and maketh it ſower? No we is that called leauen, whiche remaineth of the whole lumpe, whiche is after ſuch ſorte made ſower. Yf any part of your olde lyfe continue and remain in you, not agreyng with the ſimplicitie of Chriſte, the ſame is leauen, whereof ye muſte vtterly bee purged, that through a newe kynde of lyfe ye maye be come newe dowe, ſo that in the whole batche there be no parte of the olde malice mingled. For as Chriſte hath once made you free from ſinne, ſo muſt ye diligentelye endeuoure, that no parte of your olde infeccion in you take place agayne, and defile the puritie of your chriſtian lyfe. God loueth ſuche, as bee without this leauen. Was not this long ſynce figured in the law? what time the Hebrues were paſſed ouer the reade ſea, and quite deliuered out of the bondage of Egipte, they were for a continuall remembraunce and token of this benefite at a certayne tyme of the yeare commaunded yearlye to ſacrifice a lambe of one yeare olde, and for ſeuen dayes to eate ſwete bread without all manner of leauen, euen as they dydde, what tyme they prepared to departe out of Egypte. In the meane ſeaſon they carryed furth with them pure flower, and lefte all the leauen to the Egypcians. Nor anye is there coumpted woorthye to eate of the paſcall lambe, onles he haue for the ſpace of ſeuen dayes for borne leauen. yea I ſaye it was a greate offence, that for that tyme any Hebrue ſhoulde aſmuche as haue any leauen founde in his houſe.

[Page]The Iewes had but ſhadowes: but we haue the very trewe paſſeouer, the moſte vnſpotted lambe whiche is Ieſus Chriſte, who for oure redempcion from the moſt vilanous tyrannye of ſyn and death was offred vppe vpon y• croſſe, neyther was he in vayne offred vppe. And ſynce we haue once already eſcaped out of Egypte, meete it is, that we hence foorth kepe holy this feaſt continually: not reioycing, and prowdely auauncing oure ſelues vpon ſuch thynges, as we ſometime were delited with, what tyme we were vnder harde and ſhamefull bondage, that is to ſaye, not in the leauen of Moſes law nor in the leauen of old maliciouſnes and hypocriſie, but in ſwete bread without all leauen▪ that is to ſay, in vnhurtefull manners, playne, pure, and without all counterfaictyng.

The texte.

I wrote vnto you in a piſtle, that ye ſhould not compaignie with fornicatours. And I ment not at al of the fornicatours of this world, either of the couetous, or extorcioners either the idolaters: for then muſt ye nedes haue gone out of the world. But now I did write vnto you, that ye company not together, if any that is called a brother, be a fornicatour, or couetous, or a worſhipper of images, either a tailer, either a dronkard, or an extorcioner: with him that is ſuch, ſe y• ye eat not. For what haue I to doe, to iudge them whiche are without? Do ye not iudge them that are within? Them that are with out, God ſhall iudge. Put awaie the euill from among you.

But leſt ye be deceaued in that poynt, whereas I bad you to auoyde the cō pany of all ſuche, as are through foule vnchaſtnes euyll ſpoken of, I meane not ſo, that ye ſhoulde auoyde the company of all the vnchaſt liuers of your countreye, and keape coumpany with none ſuche, as eyther for couetouſneſſe or extorcion are euyl ſpoken of, nor with any one, that is geuen to idolatrye, when yf ye ſhoulde ſo doe, ſince that in euerye place ſome ſuche be, ye myght ſurely he compelled to forſake all Greece. And yet this alſo woulde I wyſhe,yf any that is called a brother, bee a fornicatoure. &. if it might be, but ſynce the requeſt is ſuch as can not be done, I require not that, but this I require, that if among you any chriſtian men bee with ſuche vices infected, as far ſquare from chriſtian religion, as with fornicacion, couetouſnes, oridolatrie, railyng, drounkennes, or extorcion, ſee that ye ſo farfurth auoyde that mannes coumpany, that ye refuſe to eate or drynke with hym, vntill ſuche tyme, as he amende. Greately ſtandeth it you in hande, that your congregation and company be pure without corrupcion. As for ſtraū gers after what ſorte they lyue, litle forceth it, theyr ſinfull lyfe doth neyther infect you nor diſhonour the name of Chriſte. Suche then, if ſuche be among you, muſt ye not ſuffre to eſcape vnpuniſhed, if their offence be opēly knowē. This for me is ſufficient. For what haue I to doe to iudge of thē alſo, which as they are to Chriſte ſtraungers, ſo belong they not to vs? Is not euerye man iudge and controuler at home in his own houſe, neyther thynketh he to perteine to hym what is done in an other mans? Yf a mā ſe any thing done in his own houſe, that thinketh he to belong to the whole houſhold. Sufficient is it therfore, that we chriſtians iudge of chriſtian men. Suche as are from Chriſtes profeſſiō ſtraungers, thē leaue we to the iudgement of god. And if it ſo bee, that no man will ſuffre in his own houſe a miſchieuous and a peſtilente wretche, then thruſt ye out of your company the autour of ſuche a myſchiefe: ſo to do is both for you expedient, and for him, and it belongeth to the honoure of Chriſtes name. For both he for ſhame of hymſelfe will amende, he ſhalbe ſafe from the ieopardie of infeccion and ſuſpicion, and by ſo doyng alſo all menne ſhall perceiue that Chriſte approueth no ſuche matiers, whiche [Page] taught both godly life, and put theſame in practiſe. And this haue I taught you to expel and dryue our from amōg you the peſtilent leauen of ſedicions ſtryfe, and ſuche horrible fornicacion.

The .vi. Chapter.

The texte.

Dare one of you hauyng buſines with another, go to the lawe vnder the wicked, & not rather vnder the ſaintes? Do ye not know, y• the ſaintes ſhall iudge the world? If the worlde ſhalbe iudged by you, are ye not good inough▪ to iudge ſmal trifles? Knowe ye not how that we ſhal iudge the angels? How much more may we iudge thinges that pertayn to y• lyfe? If ye haue iudgementes of worldly matters, take thē which are deſpyſed in the congregacion [...] make them iudges. This I ſay to your ſhame. Is there vtterly no wyſe man among you? What not one at all, that can iudge betwene brother & brother, but one brother goeth to lawe with another, and that vnder the vndelieuers?

BEſides theſe faultes I eſpie alſo amōg you, ſome dregges of your former life, which ſauer of the leauen of couetouſnes. As to you it nothyng belongeth to iudge of ſuch, as are not of the chriſtian congregaciō, ſo an vnſemely thing is it, that chriſtian men ſhoulde be iudged of ſuche as are not chriſtians. Fyrſte of all this meruaile I at, how anye chriſtian mā can finde in his harte, in ſtrife for money matters to appeale to any iudge, and that, whiche maie worſſe be borne with, to appeale rather vnto a heathen iudge, than to a chriſtian. Will he (trowe ye) geue righteous iudgement, whoſe whole life and profeſſion is vnrighteous? Se ye not the frowardnes of this doyng, that the world, whoſe vngodlines ſhal in tyme to come by the fayth and godly life of good people be condemned, ſhoulde now, as thoughe it were more vpryghte and better, geue ſentence vpon good mennes mattiers, and determyne theyr accions? Yf ye wyth ſo greate a mattier bee putte in truſte, that by you the lyfe of the whole worlde, that is to ſaye, of all wycked people, ſhall bee condemned, thynke ye your ſelfes vnmeete to iudge of ſmall lyghte tryfles? Ye are the lighte of the worlde appoynted to reproue the erroures of ſuche, as are vngodlye. And howe canne this bee doone of you, if in you there bee darkenes, and ſuch enormities, as are wel woorthye reprofe? But now remoue ye your accions and bryng them before wicked iudges, as though they were eyther wyſer, than ye are, or as though they were menne of more equitie, than are ye. Knowe ye not, that in tyme to come, ye ſhal not onely iudge menne geuen to the worlde, but alſo wicked angelles the tyrannes of this worlde? Thynke it no greate matter, among youre ſelfes to finiſhe ſuche lowe quarelles of thynges appertayning to the vſe of our bodyly lyfe. Your fayth ſhall condemne theyr incredulitie, your godly lyfe, theyr vngodlines, your vnhurtefulnes, ſhal condemne theyr vnclennes, and euen nowe condemneth, yf ye bee good, and lyue chriſtianlye. And forgette ye nowe your honour by makyng ſuche to bee iudges of your ſuites, of al whoſe condēnacion by you in tyme to come ſentence ſhal be geuen? But yet if ye be ſo debatefull and contencious, ſo deſirous of tranſitorye thynges, whoſe contempte ye take vpon you, that ye for them are not onelye at diſſencion, but are in ſuche ſorte at diſſencion, that youre [Page] matters muſte needes bee heard of a iudge, rather bryng them to the vyleſte and loweſte of youre congregacion, than as ye do. I ſpeake not this, becauſe I would haue it to bee ſo, but I ſpeake it to make you aſhamed, of youre braulyng and ſuite among your ſelfes before heathen iudges. Yf ye bee ſuch as ye take vpon you to bee, the moſte vile among you, is better than he, that among the heathen is coumpted chiefeſte. Why dooe ye ſo greatlye deſpyſe your ſelfes? Is there among you none ſo wiſe as in lyght matters to ſitte in iudgemente, and to finiſhe ſtrifes betwyxte chriſtian menne? among whom by reaſon of brotherlye loue, and by reaſon that all thynges are commen, it were conuenient, that agremente ſhoulde eaſily bee made. But nowe are ye ſo farre from agremente, that one chriſtian manne gooeth to lawe with an other chriſtian manne, and that, whiche is more reprochful, euen before them, whiche to Chriſte are ſtraungers, as though ſuche were by the rule of mans lawes hable to geue iuſte ſentence, and ye not hable to do theſame by the rule of the Goſpell. Marke howe many wayes ye offende herein.

The texte.

Now, the [...]fore there is vtterly a faute among you, becauſe ye go to lawe one with another. Why rather ſuffre ye not wrong? why rather ſuffre ye not your ſelues to haue harme? Nay, ye yourſelues do wrōg, and robbe: and that the brethren. Do ye not knowe, how that the vnrighteous ſhal not inherite the kyngdom of god? Be not diſceaued. For neither fornicatours neyther worſhyppers of images, neyther aduouterers, neyther weakelynges, neyther abuſers of themſelues wyth mankynde, neyther theues, neyther couetouſe, neyther drounkardes, neyther curſed ſpeakers, neyther-pillers, ſhall inherite the kyngdome of God.

Fyrſte it is ſhame for you, that ye among your ſelfes apeaſe not ſuche ſmalle matters, nor goe throughe them without greate buſines or [...]angling as ye myght, eyther by geuyng place one to another, or at the leaſt ende your matters by arbytremente, but are come to ſuche ſtoubernes, that whiles nether geueth place to thother, nor geueth ouer any thing to another, the matter in ſyghte of the people muſte bee trauerſed before the commen officers. Yf ſuche matters were brought and heard before chriſtian iudges, it were not all without faulte, but to iangle and ſtryue at the law before heathen iudges euen for trifles, howe foule a ſight thynke ye it? Our religion is peace, and for aſmuche as we are nowe through Chriſte planted and made one bodye, we thereby are become more than brethren. And beſide this vnitie, y• deſpiſing of theſe vile worldlye goodes, for y• whiche the groſſe people ſtriue for one with another, maketh vs verye chriſtian menne. But now when menne ſo eagerlye ſtryue eche one wyth other, ſo that one chriſtian manne is not aſhamed to call another into the lawe, and accuſe hym beefore a wicked iudge, what (thynke ye) iudge they, that looke hereupon? Wyll they not thys wyſe thynke wyth themſelfe? where is among theſe chriſtians ſhamefaſteneſſe become? where is brotherlye charitie? Where is the peace, that they ſomuche ſpeake of? where is the communitie of poſſeſſion? where is theyr deſpiſyng of ryches? where is the myldeneſſe of the Goſpell, where by they are commaunded euen gladly to forgoe theyr coate alſo, yf any haue taken away theyr cloke? Behold how ſhamefully for a ſmal matter thei ſtriue, not only wt vs, but alſo among thēſelfes. How cōmeth it about, ye Corinthians, y• ye yet ſomuch ſet by money, y• for theſame ye haue ſo greatly defamed chriſtian name & religion? But here ſome one wil anſwer & ſay: onles I proſecute y• matter, [Page] and laboure for my righte, I am ſure to take wrong, onleſſe I recouer myne owne title, I ſhalbee in the loſyng ſyde. But I woulde aduyſe you take hede, leſte whiles ye feare a ſmall loſſe of money, ye appayre both your Innocencie and good name, and cauſe alſo the goſpell to bee hindered. Better were it neuer to winne youre goodes, than with the recouerye of them to geue vn beleuers any occaſion to myſreporte and ſpeake euil of Chriſt. Better were it not to paſſe vpon a ſmal wrong, than whiles thou laboureſt for thy right, openlye to declare, that thou haſte a mynde deſirouſe to reuenge. But nowe truely ſo farre are ye from being lyke to mylde chriſtian men, without reuenging to ſuffre loſſe or iniurye, that euen wilfully ye dooe wrong to other, maliciouſlye deceaue and oppreſſe other, not onely vnbeleiuers, but alſo ſuch as are by religion your brothers. Sauer not ſuche doinges of the leauen of your olde life? Square not ſuche pointes far both from your learnyng and your profeſſion? Whoſoeuer profeſſeth Chriſte, profeſſeth Innocencie, and to ſuch a lyfe is promiſed the kyngdome of heauen. For neyther is it ſufficient to bee dipped in water, nor yet to bee graffed into Chriſte, onleſſe all youre life bee agreable to Chriſtes doctryne. And for none other purpoſe are ye taken out of this world, and planted into the body of Chriſt, but to the ende ye ſhould hencefurthe in godlye lyfe bee lyke vnto Chriſte youre heade. Knowe ye not this, that vnrighteouſſe liuers, bee they baptiſed neuer ſo muche, ſhall bee excluded from the inheritaunce of the kyngdome of heauen? And leſte anye manne deceaue hymſelfe, I tell you agayne and agayne, and geue you warnyng, that neyther fornicatours, nor idolators, nor aduouterers, nor weakelinges, whiche growyng out of mannes kynde lyue after an horrible kynde of bodily luſte, nor ſuche as in ſteade of women abuſe men, nor theues, nor couetous men, nor dronkardes, neither curſed ſpeakers, nor violente pillers of other mennes goodes, ſhalbe partakers of the kyngdome of God. Nothyng ſhall your newe name or title auayle you, if your life be with your olde vices defiled: yea to ſuch is Chriſte rather an occaſion of more grieuous and painfull damnacion.

The texte

And ſuche were ſome of you, but ye are waſhed, but ye are ſanctified, but ye are iuſtified by the name of the Lorde Ieſus, and by the ſpirite of our God. I maye do all thynges, but all thynges are not profitable. I maye doe al thynges but I wyll be brought vnder no mannes power. Meates are ordeined for the bellye, and the belly for meates: but God ſhall deſtroye both it and them. Let not the bodye be applyed vnto fornicacion, but vnto the Lord: and the Lorde vnto the bodye. God hathe rayſed vp the Lorde and ſhall rayſe vs vp by hys power.

Suche as I haue nowe reherſed, were ſome of you before that ye were throughe Chriſt borne agayne. I laye not to your charge that, which ye were beefore, ſo that ye fall nomore thereto. Waſhed are ye, and deliuered from youre olde ſynnes, and that by Goddes free gyfte, beeware that ye bee nomore defiled wyth thē. By this waſhyng hath God not only by his bloud reſtored you to innocente and hurtleſſe lyfe, but geuen you alſo holineſſe and righteouſnes, and that not by the power of the law, nor for youre deſertes, [Page] but by Ieſus Chriſte, in whoſe name ye were baptiſed and by the ſpirite of oure god, by whoſe ſecrete inſpiraciō the ſacramētes of Chriſtes churche been effectual. So much more then ſhould euery of you endeuour, leſt ye through youreI maie do [...] all thing: But al thinges are not profitable. owne folye loſe this benefite frelye geuen vnto you: in ſo doyng, neyther thankfull to the geuer, nor yet frendelye nor louyng to your ſelfe. In ſuche thynges, as appertayne to naturall neceſſities, I maye dooe all thynges. For no man forbyddeth me to vſe lyke authoritie, as other apoſtles vſe. But it is not paraduenture for you alwayes profitable, for me to vſe my ryght. Suche as are fedde and liue wyth youre meate, ſuche as pyll and polle you, beeyng euen as they were bondſlaues bought wyth your moneye, dare not freely warne you of youre faultes, leſte ye vpon dyſpleaſure conceaued there wyth, beſtowe your liberalitie otherwyſe. I myght alſo for my labours take rewarde, namely ſince I tooke more paynes than anye other. I wanted not authoritie this to dooe, but I woulde not dooe that thyng whereby I myghte bee brought vnder any mānes power and ſubieccion, and ſeame bounde to any of you: to thyntente it myghte more clearely appeare, bothe that yf I teache anye thyng, that I therein ſeeke your weale and profite, and not myne owne, and that alſo yf I dydde with woordes anye thynge chaſtice you, that ye ſhoulde pacientely heare me. For it is a thyng commenlye ſeene, that ſuche a mannes free ſpeache offendeth not, whiche is nothyng bounde to hym, whome he reproueth. Elles litell mattier maketh it, whoſe meate a manne eate, ſynce menne muſte needes haue meate. And ſynce meates are ordayned for the bealye, and likewyſe bealyes for meates, lette euery manne for this tyme ſatiſfye the preſente neceſſitye and neede. For wythin a ſhorte tyme wyll God deſtroye bothe bealye and meate, whiche is, that neyther oure bealyes ſhall wyth houngre trouble vs, nor of meates ſhall there bee anye vſe. But as we whiche haue profeſſed Chriſte, muſte obeye and ſerue naturall lackes, euen as the heathen and vnchriſtened dooe: ſo ſhoulde there yet betwene vs in vyce bee none agremente. Of meates I forbydde none, lette euerye manne eare what he wyll, butLet not the bodye bee applied vnto fornicacion. filthye bodily luſte I forbydde. Nor is it lyke, that as the bealye is appoynted for meate, ſoe the bodye is prepared for carnall pleaſure, but rather oure bodye is conſecrate vnto the Lorde Ieſu: and he agayne coupled vnto vs. For ſo hath it pleaſed hym, that by vs as members, and hym as heade, hys ſpirituall and miſticall bodye ſhoulde bee made and kyntte together. This knotte holdeth not for a litell ſeaſon. Deathe in deede taketh awaye all neceſſitie of meates, but it breaketh not the knotte, wherewyth we are ioyned to Chriſte. For as Godde the father rayſed the Lorde Ieſus oure heade, from deathe: ſo wyll he likewyſe rayſe vppe agayne vs his membres wyth hym, & with him rewarde vs with life euerlaſting. For hable is he, & of power this to dooe, albeit ſome of you thynke the ſame vnlykelye. As therefore oure ſoule ſhall not of that immortall lyfe bee partaker, onleſſe the ſame for this preſente tyme throughe godlye and continuall meditacions haue hadde theſame lyfe in delygente remembraunce, ſo the bodye rayſed agayne ſhall of that glorye haue no parte, onleſſe theſame for this preſente tyme haue beene free from the contagion of ſynne. What a foule ſyght is it, yf the members ſeame vnlyke the heade whiche is in euery pointe pure and cleane.

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Eyther konwe ye not, that your bodyes are the membres of Chriſte? ſhall I nowe take the members of Chriſte, and make them the members of an harlot? God forbid. Do ye not know, that he whiche coupleth hymſelfe with an harlot is become one body? For two (ſaieth he) ſhal bee one fleſh. But he that is ioyned vnto the Lord is one ſpirite.

Remembre ye not, how that (as I before tolde you) your bodyes are the members of Chriſte: What then? Sal I nowe become ſo mad, notwithſtandyng I know this much, with the great reproche of the head to take away the membre of Chriſte and make thereof the membre of an harlote? God forbidde. And yet what elles dooth he, whiche is conuerſaunte with an harlote? Knowe ye not this playne poynte, that he whiche coupleth hymſelfe with an harlote, becommeth with the ſame one bodye? For ſo reade we in Geneſis of the manne and wyfe: of bothe ſhall one fleſhe, and one bodye bee made. So that then as in lawefull matrimonye the honeſte and godlye conſente of two myndes makethe one, and the lawefull acte of matrimonye betwixte two maketh one: ſo in vnlawefull coumpainying together, euery manne beecommeth that wherwyth he is filthylye coupled. As greate enormitie therefore as it is, that the womanne deceauyng her houſebande ſhould with an aduouterer bee conuerſaunte: as foule an acte is it, that the bodye, whiche was once conſecrate to Chriſte, ſhoulde bee coupled with a vyle harlote: for he whiche is coupled vnto the Lorde Ieſu, by reaſon of a commen conſente betwyxte the head and the bodye, is with hym made one ſpirite, whiche foraſmuche as it is moſte pure and cleane, is to fylthye and fleaſhelye luſte moſte contrarye, as whiche from manne taketh awaye the vſe of reaſon, alteryng hym, as it were into a brutiſhe and beaſtelye condicion.

The texte

¶ Fle fornicacion. Euery ſinne that a manne doth, is withoute the bodye. But he that is a fornicatour, ſinneth againſte his owne bodye. Either knowe ye not, howe that youre bodies are the temple of the holy ghoſte, whiche dwelleth in you, whome ye haue of God, and howe that ye are not youre owne? For ye are derely bought. Therefore glorifie God in your bodies, and in your ſpirites, whiche are Goddes.

Dyligentelye therefore flee fornicacion. All other ſynnes by ſynfull perſones wrought and done, albeeit they haue theyr beginnyng of the body, ſeame yet ioyned with the harme and dyſpleaſure of an other mannes bodye, nor pollute, as it ſeamethe, the whole manne. But ſuche as committeth fornicacion, doothe wrong and vilanie to his owne bodye, whom he in that foule acte abuſeth and defileth. The adulterer defileth not the hores body, except he alſo defile his own, withoute which the offence is not committed. The mannequeller, that with his ſwerde kylleth another, without hurte of his own body hurteth another mans, & ſeameth but in only one part polluted. But fornicacion defileth the whole body, as euē the cōmen ſorte wel vnderſtandeth. For after ſuche acte theſame is woone to vſe bathes, therwith to waſhe away ſuch filthines as is therby conceiued. An hainouſe offēce is it to do wrong or hurt to another mans body, but a māto be to his own bodye vilainouſe & reprocheful, ſemeth apointe of extreme madnes. And albeit fornicacion do moſt ſpecially defile the body, yet thynke not therfore y• the offence is ſmal. For euē the body ſhould alſo haue his honour, foraſmuch as it is the māſiō of the ſoule, whiche is immortal, which being cleanſed wt the holy [Page] water of baptiſme is in ſuche ſorte conſecrate to God, that it beecommeth the temple of the holye ghoſte, whiche ye in baptiſme receyued, whereby ye are ſo ioyned vnto Chriſte, that ye from hym ſhall neuer bee ſoondred. And if from fornicacion your owne reproche and hurte nothyng moue you, yet lette this moue you, that ſuche actes canne not bee do one without the greate iniurie of Chriſte. Once were all ye his, into whoſe bodye ye were coupled and ioyned. He hath from deathe boughte you, and made you his owne, that ye ſhoulde be his ſeruauntes and not your owne men. The right title of any bodye, that is bought, is in the byers hande, theſame, whoſo eyther ſelleth or handeleth otherwyſe, than the owners will is, dothe wrong to hym to whome theſame bodye beelongeth.For ye are dearely boughte. Nor is it to bee ſuppoſed, that Chriſte for a litell boughte vs, as he that for oure redempcion ſpente his moſte precious bloude. Wherefore ſynce ye are to God wholye conſecrated, defile not in reproche of hym youre bodies, but beare aboute with you, aſwell in chaſte bodies, as in vnhurtefull myndes, the holye ghoſte, and among menne auaunce his glorie. Bothe are his, keape both chaſte, leſte for your filthines ſake among eiuil people, Chriſt whoſe name ye profeſſe, bee eyuill ſpoken of. For as the nobilitee of maiſters belongeth euen to the ſeruauntes, ſo the diſhoneſtie of ſeruauntes is to theyr maiſters reprochfull. Wherefore albeeit god bee neyther with prayſe made more glorious, nor with reproche defamed in dede, yet is he after a ſorte through his naughtye ſeruauntes diſhonoured, and with godly maners and holy life glorified, whiles among the commen ſorte he is by their lyfe eſteamed.

The .vii. Chapter.

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As concernyng the thinges wherof ye wrote vnto me: it is good for a man, not to touch a woman. Neuertheleſſe to auoyde whordome, let euerye man haue his wife: & let euery woman haue her huſbande. Let the huſband geue vnto the wyſe due beneuolence. Likewyſe alſo the wyfe vnto the huſband. The wife hath not power of her owne body: but the huſband. And likewiſe the huſbande hath not power of his owne body: but the wyfe. Withdrawe not your ſelues one from another, except it be with conſente for a tyme, for to geue your ſelues to faſtyng and prayer. And afterwarde come to gether agayne, left Satan tempte you for youre incontinencye. This I ſaye of fauoure, and not of commaundement. For I woulde that all men were as I my ſelfe am: but euery man hath his proper gyfte of God, one after thys maner, another after that. I ſaye vnto them that be vnmaryed and wyddowes: it is good for them, yf they abyde euen as I do. But and yf they cannot abſteyne, let them marye. For i [...] is better to mary, then to burne. Vnto the maryed commaunde, not I, but the Lorde: Let not the wyfe be ſeperated frō the huſbande. If ſhe ſeparate her ſelfe, let her remayn vnmaryed, or be reconciled vnto the huſband agayne. And let not the huſband put awaye hys wyfe from hym.

NOr haue I this muche ſayed, becauſe I thinke, that euery acte of generacion defileth the bodye, as ſome laboure to bring you in mynde, to the intente, that they lyke hypocrites maye of you bee thoughte to bee holye. There is in matrimonye a certayne chaſte and lawefull vſe, but the vnlawefull acte muſte generallye of all menne bee auoyded. Lawefull matrimonie muſte euerye manne ſo farfurth vſe or not vſe, as is for the preferment of the goſpell expediente.

[Page]Wherefore touchyng the queſtions, wherein by letters ye aſke myne aduyce, theſe ſhall be briefly to anſwere you. Fyrſte what ſuche muſte doe, as are already maryed, and then, what they ought to doe, that are ſingle and widowes, what they alſo muſte doe, whiche are eyther with paynefull, or vnequall matrimony troubled: and finally, what ſhould bee done in virgins to be maried, or not maried. Fyrſte of all therefore, for many cauſes, as the time no we requireth, it wer well doen of men wholy for this cauſe to abſteyne from theyr wyues, that they maye with more freedome applye Chriſtes goſpell, and godly lyfe. For albeit matrimonie be a holy thyng, yet it wrappeth a man, will he or not, in worldlye care, wherein howe muche more laboure is beſtowed, ſomuche the leſſe is god ſerued. Beſyde this the vſe of matrimonye hath in it a groſſe thyng, whiche for the tyme, ſwaloweth vppe and deuoureth the whole man, whiche beeyng after reſtored to hymſelfe, is ſomewhat leſſe a man, than he was before. I well ſee what were ſpecially to be wiſhed, and yet dare I not ſo muche exacte of you, as I would deſire, leſte whiles ye vnluckely labour towarde the beſte, by occaſion fall into worſe. I knowe, howe vnruly and violente fleaſhelye deſyre is, and asLet euery man haue his owne wife. ſure am I, howe ye ſpecially among other are prone and muche geuen vnto it. A ſurer waye therefore thynke I it, that euery man haue his owne wyfe, and euerye wife her houſebande, that by mutuall ſeruice eche one maye remeadye others intemperancie. For albeeit elswiſe in other pointes the houſebandes authoritie be more, yet herein haue bothe equal power, for neither is the houſebād ſo farfurth lorde and maiſter of his owne bodye, that touchyng the vſe of matrimonie, he can defraude his wyfe thereof, and geue it to another: nor the right of the wyues bodye agayne, concerninge the vſe of matrimonie, is in ſuch ſorte her owne, that ſhe maye denye her huſband the vſe therof, and geue it to another, but hyr bodye is the huſbandes ryghte. The debte of eche towardes the other is lyke, and when tyme requireth, muſt of both parties be delyuered and payed, as they haue made promiſe. Let the houſebande then geue that, which he by the law of mariage is bounden to geue to his wife. The wife likewyſe geue to her houſebande, that ſhe is by the lawe of wedlocke bounde to geue him. In this eche one of them is in lyke ſorte bounde to the other, in other poyntes paraduenture the whole gouernaunce and autoritye is in the houſebandes handes. To denye this right, yf eyther of bothe aſke it, is a defraudyng. For not onelye ſuche defraude, whiche paye not the money, that they are bounde to paye, but ſuche alſo, as refuſe to doe, that they are bound to doe. Let neither of both therfore for loue of chaſtitye defraude other, excepte it bee with conſente of bothe toWythdrawe not your ſelfes one frō another, excepte it be with conſent for a time. abſteine for a ſeaſon, that ye maye with more cleane myndes geue your ſelfes to faſting, holye prayers, and to the remembraunce of heauenlye thinges, whoſe perfeite freaſhnes ſuche carnall conuerſacion is greatly woonte to make dulle. Let either bothe therefore, or neither abſteyne, and that by comen conſente, not vpon euerye flyght occaſion, but for loue of heauenlye thynges, nor to long neither but for a certayne tyme, and ſo after that returne agayne to your olde cuſtome, not becauſe I thinke it not beſte, to lyue in continuall prayer, but becauſe I knowe, that there is ieopardy, leſte Satan, which ſtyll lieth in watche to deſtroye you, perceauyng your toward diſpoſicion to incontinencie, by occaſion thereof prouoke you to worſe. Rather had I haue in you that, whiche is of leſſe perfeccion, ſo that it bee ieoperdleſſe, than that whiche is muche more commendable, beeyng yet ſuche as is ioyned with no ſmall perill. But yet ſpeake I not [Page] this, becauſe I woulde either compell any man to marie, or forbyd any man to lyue continually chaſte, if he be able ſo to do, and if there be a mutuall cō ſente in matrimonie: but I prouyde, vpon knowledge that I haue of youre weakenes, a remeadye agaynſte your perilles. Yf this were not, yf it might be, I woulde wyſhe that all men were as my ſelfe, whiche is, that they were free from the bonde of matrimonye, or els vſed theyr wyues, as theyr ſiſters, lyuyng with them in all purenes and chaſtitie. But I dare not of you exacte that thyng, whiche Chriſte neuer required of his diſciples and hearers.

Bleſſed are they, ſaith he, that for the loue of the kingdom of god haue made themſelues chaſte: but yet refuſeth he not ſuche, as chaſtlye and ſoberly liue vnder the lawe of matrimonie. Continuall chaſtitie taken vpon anye man for the auauncement of Chriſtes affayres, is a highe thing. And ſo is lawfull matrimonie an honeſte ſtate, whoſe chiefe ordeyner and halower wasEuery man hathe his proper gift of god. God hymſelfe. But betwene bodyes and ſoules a meruaylous great difference is there, nor are goddes gyftes in euerye manne lyke. It is peraduenture a thyng aboue mannes power, wholye to abſtayne from the acte of matrimonie. Bleſſed are they, to whome god hath gyuen ſuche ſtrength: but god in his people hath loued this varietie, that ſome in gyftes ſhoulde excelle other, all whiche varietie ſhoulde wonderfullye make towarde the ſwete armonie and comlynes of the whole. Lette no manne therfore reproue another mannes ſtate, nor be ſorye for his owne, but let euerye manne accordyng to his power godlye vſe that gyfte, whiche god hath geuen hym. There is a chaſte wedlocke, and there is an vnchaſte virginitie. And this haue ye my counſel, touchyng marying and kepyng youre wyues.

Nowe vnderſtande my mynde lykewyſe, as touchyng youre queſtion of ſeconde mariages. For among you (as I heare) ſome are there, whiche, albeit denye not but that ye are in a fredome, and maye marrye, yet when one by the deathe of the other is made free, they woulde not haue you marrye agayne. Of theſe doubtes this thinke I. Yf any manne by reaſon of the death of his wyfe become ſingle, or yf anye womanne by reaſon of her huſbandes death be wydowe, very well doen were it, if they be able, thencefurth to lyue chaſte, yf neither he ſeeke for a wyfe, nor ſhe for another huſbande, but that bothe dedicate theyr freedome vnto goddes ſeruice. That haue I for myne owne parte choſen whiche I thoughte beſte, becauſe nothing ſhoulde lette me from preachyng gods worde, whiche I ſo hartely fauoure, that for loue thereof I litle ſet by ſuche pleaſures, as are in marriage.

Nowe and yf I knewe, that all menne were of theſame mynde, I woulde not lette to call and exhorte euery manne to doe, as I doe. But ſynce the diſpoſicions of mennes myndes and bodyes are ſo vnlyke, vnmeete is it to gyue all menne one kynde of counſell, but in this rather lette euerye manneIf they cannot abſtayne, lette thē marry: for it is better to marry than to burne. weyghe his owne ſtrengthe, and ſo folowe that kynde of lyfe, whereunto by nature he thynketh hymſelfe mooſt meete. Lette ſuche one, as vpon a profe had of Matrimonie feeleth hymſelfe vnable to reſiſte the violente and burnyng aſſaultes of the fleſhe, rather marrye agayne, that by lawfull matrimonie he maye remedye his vnchaſtnes, than by lyuyng ſyngle, through the vehemente deſyre of the fleſhe, be in ieopardie of a more grieuouſe offence.

[Page]So that in this neither compel I men to marie, nor yet forbyd mariage, but leaue euery man in fredome to weyghe with hymſelfe, what is expediente. For nothyng haue I herein to preſcribe vnto you, as taught vnto me of the Lorde. But this require I of you, as commaunded by Ieſus Chriſte. Suche as are vnmaried, ſtande free, (as I ſaye) either to marie or not marye, as they iudge beſt, ſo that in theyr doinges they haue an iye to nothing, but to Chriſtes glorye. But when a man is once maried, I would not haue that done, whiche is among Iewes and gentiles commonlye ſeene, that forLet not the wyfe be ſeperated frō the huſbād. euerie ſmall matier a diuorce be made. For god hathe forbydden menne, for ſmall offences to refuſe theyr wyues, notwithſtandyng Moſes once in this poynte fauourably bare with the Iewes, not becauſe he thought it good ſo to doe, but fearyng, leſte the Iewes beyng a ſtubberne kynde of people and readye to do miſchiefe, vpon deniall of diuorces mighte happelye doe ſuche thynges as are muche wurſe, than anye diuorce. One cauſe the Lorde hymſelfe excepted, yf the wyfe with another commyt aduoutrie: whiche thyng he doeth either becauſe ſhe is then fallen from the righte of wedlocke, whiche promiſyng her bodye to one manne onelye hathe neuertheles departed with it vnto another, or els becauſe it ſemeth an vnreaſonable thyng, to conſtrayne any manne, to haue with her one houſe, one bedde, one fyer, and one table common▪ whiche falſelye breakyng her promyſe made in mariage, than whiche nothing is more holy, hath with a foule aduouterer abuſed her bodye. So ſtrong and ſtedfaſte woulde Chriſte haue this felowſhyppe to bee. Vnleſſe therfore anye ſuche thyng chaunce, let neither the wyfe departe from her huſbande, nor the huſbande thruſte his wyfe from hym. But yf through other diſpleaſures any debate aryſe, by meane whereof the wyfe chaunceth to departe from her huſbande, leſte ſhe throughe her owne folye ſtande without hope of reconcilyng, lette her abyde vnmaried: yf ſhe continewe vntouched and vndefiled, paraduenture her huſbande, beeyng in a better moode wyll be contente to receyue her agayne: but a corrupte womanne who wyll receyue? Nowe yf the womanne cannot ſo long refrayne her ſelfe, let her diligentlye labour to wynne her huſbandes fauoure agayne. Yf ſhe of her huſbande cannot obtayne ſomuche, lette her aſſure her of this, that with whome ſoeuer ſhe couple herſelfe, theſame knotte maye happely be named mariage, but it is in very dede aduoutcie.

The texte.

¶ To the remnaunt ſpeake I, not the Lorde: If any brother haue a wyfe that beleueth not, y [...] ſhe be content to dwell with hym, let hym not put her away. And the woman which hath to her huſbande an infidell, and conſent to dwell with her, let her not put him away. For the vnbeleuyng huſband is ſainctifyed by the wyfe, and the vnbeleuyng wyfe is ſancfied by the huſbande. Or els were your chyldren vncleane: but now are they holye. But and yf the vnbeleuyng departe, let hym departe. A brother or a ſyſter is not in ſubieccion to ſuche. But God hath called vs in peace. For how knoweſt thou (o woman) whether thou ſhalt ſaue thy huſbande or no? Other how knoweſt thou (o man) whether thou ſhalt ſaue thy wyfe or no▪ but euen as God hath diſtributed to euery man.

Nowe touching your queſtion of vnequall mariage, of the Lordes authoritie, nothing haue I to aunſwere you, but yet haue I that thing, which in myne opinion I would counſel you to folowe, as a waye more profitable.

[Page]Such an odiouſe acte is diuorce, that I would not haue matrimony broken, no not for diuerſitie in religion. But if it chaunce, that a chriſtian woman be maried with a huſbande, which is not yet chriſtened, and the huſbande, albeit he be a ſtraunger in the miſteries of Chriſte, is not yet to her ſo hatefull, as for her religions ſake to refuſe her, yf the wyfe wyll folowe my counſell, ſhe ſhal not forſake him. Likewiſe agayne, yf it chaūce, that the huſbande beeyng a chriſtian man haue to his wyfe ſuche one, as is to Chriſte a ſtraunger, (ſynce it is vnmete, that any man be compelled to take religion vpon hym) and ſhe vpon diſpleaſure of her huſbandes cō trarie religiō ſeke not to be diuorced, by my councell the huſband ſhall not put her awaye. For cauſe is there none, why the chriſtian man or chriſtian woman ſhould feare, leſte by familiar conuerſaciō of the one had with the other that is vnchriſtened, eyther of both myght be defiled. For not withſtanding the ones religion be vncleane, yet is the mariage whereby they, beyng elſwiſe inequall, are coupled together, a good and a lawfull mariage. The wyckednes of the wurſe infecteth not the godlines of the better, but rather that that is better and more effectuall, is of greater weight inFor the vnbeleu [...]ng huſband i [...] ſanctified by the wyfe &c. this behalfe. The huſband therfore, albeit he be heathen, is yet, touchyng the acte of matrimony, by companye of the chriſtian woman made holy. Likewiſe the wife, whiche hath not yet profeſſed Chriſte, is by conuerſacion had with her chriſtian huſbande, touchyng the lawfull vſe of matrimony, made good and holy. Yf this were not ſo, theyr children, as borne inceſtuouſly and by vnlawfull meanes, ſhould be coumpted prophane and vncleane. But now that they be pure and cleane, as children borne in lawfull wedlocke, it is well knowen to be true. For when the wyfe, whiche is baptiſed, hath with her vnchriſtened huſband to doe, ſhe in ſo doyng obeyeth her huſband, and not the heathen, nor ſuffereth ſhe the wycked, but beareth with hym, whom ſhe truſteth wyll amende.

And that hope maye a manne conceyue of hym, whiche although as yet profeſſe not Chriſte, yet in his wyfe abhorreth he not the honouryng of God. Nor is he throughly a heathen, but rather partly a chriſtian māne, whiche quietly lyueth with his wyfe, that profeſſeth Chriſtes name, and canne paciently bee contented to ſee the ſigne of the croſſe ouer theyr common bedde. No parties with more a doe continewe together, than ſuche, as through diuerſitie in religion are deuided. Vpon this hope therfore ought the woman, whiche fyrſte embraced Chriſte, abyde with her huſbande. But yf the diuorce growe of his ſyde, whiche yet beleueth not, and theſame manne for hate of Chriſtes name refuſe his wyfe, ſynceBut and yf the vnbeleuing depart, let hym departe. there is of his chaunge no hope, no cauſe hathe the wyfe, why to lyue with hym any longer. Loſte hathe he the ryght tytle of matrimonie, whiche deſpiſeth God the authour therof. Nor doeth the promyſe made in mariage ſo farfothe bynde her that is chriſtened, that ſhe ſhall for euer bee compelled to ſuffre her wycked huſbande, brawlyng at and curſyng the name of Chriſte. Let her therfore vſe the lybertie of diuorce geuen vnto her by God, and thencefurth ſerue Chriſte quietly. Nor are we therfore called by God to the lyfe of the ghoſpell to lyue in ſedicion and chyding, but to lyue in peace and concorde.

[Page]Therfore, yf ſuche betwene whome there is an vnequall mariage, agree not, and the vnfaythfull require to be diuorced, let not the chriſtian wyfe abyde with her huſbande againſt his will: but yf they agree, in hope that the huſbande will amende, let the wyfe continewe, and lykewyſe let the huſbande continewe with his wyfe, in hope that ſhe will be chaunged. For howe knoweſt thou, that art a wyfe, whether thou ſhalt by familiar communicacion, by ſobre and gentle behauiour, by wy [...]ely loue, cauſe thy huſbande to amende, that both of you be ſaued. Or how canſt thou know, that art a huſbande, whether thou ſhalt by lyke wayes ſaue thy wyfe and wynne her to Chriſte? And yf eyther of bothe ſo doe, is it not a great gayne? But yf that come not to paſſe, yet wyll God approue thy good wyll, whiche intendeſt ſuche a thing. In the meane ſeaſon whyles it is vncertayne, whether it wyll ſo be or not, let the matrimonie vpon good hope continewe and holde on, and let not the diuerſitie in religion chaunge the ſtate of your lyfe. For neyther doeth baptiſme delyuer the wyfe from the ryght of her huſbande, yf he vſe it lawfully, nor yet the ſeruaunte out of the dominion of his maiſter, yf he vſe hym, as ryght and reaſon would.

The texte.

As the Lorde hath called euery man, ſo let him walke: and ſo ordeyne I in all congregacions. If any man be called beyng circumciſed, let hym not adde vncircumciſion. If any be called vncircumciſed, let him not be circumciſed. Circumciſion is nothyng, and vncircumcſyon is nothyng: but the keping of the commaundementes of God. Let euery man abyde in the ſame callyng, wherin he was called. Art thou called a ſeruaunt? care not for it. Neuertheleſſe yf thou mayeſt be fre, vſe it rather. For he that is called in the Lorde, beyng a ſeruaunt, is the Lordes freman. Lykewyſe, he that is called beyng fre, is Chriſtes ſeruaunt. Ye are dearly bought, be not ye the ſeruauntes of men. Brethren let euery manne wherin he is called, therin abyde with God.

As the Lorde hath geuen euery man, in theſame let hym ſerue Chriſte. In what ſtate of lyuing at the tyme of preachyng the ghoſpell a manne is founde, let hym in theſame continewe. Our newe religion abolyſheth our olde lyfe, but it deſtroyeth not our olde ſtate of lyfe: becauſe chriſtian religion agreeth and ſtandeth with euery condicion of lyfe, nor was geuen by God to trouble the ciuile policie of the worlde, but to the entente that in euery degree and ſtate of lyfe, euery manne myght lyue therin godly and deuoutly. This is my councell, whiche I not onely teache you, but alſo all other congregacions. Nor ſhall it be for you paynfull to folowe that, whiche euery manne foloweth. Wherfore yf the inſpiracion of Gods holy ſpirite when he calleth, fynde the maryed, breake not therefore thy matrimony: if it fynde the circumciſed, without cauſe art thou, why thou ſhouldeſt loth thy condicion, and ſeke to bee vncircumciſed. For nothyng eyther furdereth or hyndereth vncircumciſion this newe religion. Againe yf theſame fynde the vncircumciſed, no cauſe haſte thou to wyſhe to be circumciſed. For as touching this newe religion lytle force maketh it, whether thou be circumciſed or vncircumciſed. But to both ſortes this egally belongeth, that eche lyue henceforth after the commaūdementes of God, whoſe rule they haue profeſſed, & not as carnal deſyres moue them. Sufficient is it to chaunge thy old euil maners, as for to chaunge the condiciō of thy lyfe nothing neadeth, becauſe it is ſuche a thing, as cannot be done [Page] without diſquietnes and trouble. And as I haue ſayed, that ye ſhoulde doe, being called to god in the ſtate of matrimonie or in the ſtate of circumciſion, euen lyke wyſe muſte ye iudge of the ſtate of bondage. Suche as at the preaching and receuyng of the goſpell are bonde, let them bee content with theyr fortune, nor thinke themſelues delyueryd from theyr maiſters dominion, becauſe they are delyuered from the tyranny of ſyn. Agayn the fre man whiche is called to chriſtian religion, hath no cauſe to chaunge his ſtate, and become bonde. But rather let euery man endeuoure, yf occaſion ſerue, to embrace lyberty, and chaunge hys bondage. Yf the maiſter for diſpleaſure borne to Chriſtes name reiecte his ſeruaunt, let the ſame ſeke no newe maiſter, nor yet be at diſpleaſure wt him ſelfe, becauſe he is maiſterles, ſynce he hath Chriſte to his maiſter, whoſe free ſeruaunt he is bee come of a bonde man. On the other ſyde, he that is borne fre, and borne agayne by baptiſme let hym for his ſtate neither bee angrie nor pleaſſed with hym ſelfe, ſynce that through baptiſme he is become bonde ſeruaunt to Chriſt: ſo that after ſondrye ſortes, the bondman is made fre, and the fremanne made bonde, to thentent that eche of them ſhoulde with more ſobrietie beare theyr fortune. Fredome and bondage are ſuch thinges, wherof Chriſte hath in maner no regarde. Embrace the better, yf thou with bondage be oppreſſed, thinke that albeit thy maiſter hath vpon thy bodie a certayne power and authority, yet thy ſoule being delyuered from ſynne, is to Chriſte warde fre. Yf thy fredom any thyng make the prowde, remember that thou were bought by Chriſte, and bought for no ſmalle price. Thou haſte a maiſter to be had in all feare and honoure, beware thou phantaſie not, that thou art fre, and mayſt lyue at thy pleaſure. And he that is to anye man bonde, is this farfurthe by Chriſte made fre, that yf hys maiſter commaunde hym to doe any vngodly ſeruice, he is rather bounde to gyue eare to Chriſte hys newe Lorde and maiſter, than to hys olde, whiche by reaſon of abuſe hath loſte his tytle. And yet reaſon it were, that ſuche, asYe are derely boughte, be not ye the ſeruauntes of men. Chriſte with the price of his bloud hath made fre, ſhoulde not with any greuouſe maiſter be oppreſſed. I fauer lybertie, yf it maye be had. For Chriſtes ſeruice is perfite libertie. That a chriſtian manne ſhoulde ſerue an heathen, ſemeth an vnmete thinge. And reaſon were it, that ſuche as are to a chriſtian maiſter, ſeruauntes, ſhoulde of them bee fauoured as brethren and chyldren, becauſe bothe haue one comon maiſter, by whome bothe were with one price redeamed. But yet leſte vnder the coloure of chriſtian religion the ſtate of the comon weale bee diſquieted, let euery manne ſuffer hys condicyon, and therein abyde, and ſo abyde in it, that in the meane ſeaſon he remember, that goddes commaūdementes muſte bee ſet before the commaundementes of menne. Obey youre maiſters, but yet ſo, that god therwith be pleaſed, whiche payed more for you, than they. Suche poyntes, as I haue taught you of freedome and bondage, haue alſo place in the ſtate of matrimonie, and ſingle lyfe. For he that is vnder the lawe of matrimonie, is after a ſorte bound. But he that is ſingle, is in a more fre ſtate of lyfe. Therfore menne muſte alwaye folowe that, whiche is more commodiouſe, if it maye be. Yf it maye be, (I ſaye) for we maye not ſo deſyre libertie, that for loue therof we fall into a greater ieopardie.

vv. 25-40

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As concernyng virgins, I haue no commaundement of the Lorde: yet geue I counſell, as one that hath obtayned mercye of the Lorde, to be faythful. I ſuppoſe therfore that it is good for the preſent neceſſyte. For it is good for a man ſo to be. Art thou bounde vnto a wy [...]e: ſeke not to be looſed, Art thou looſed from a wyfe? ſeke not a wyfe. But and y [...] thou marye a wyfe, thou haſt not ſynned. Lykewiſe, yf a virgin mary, ſhe hath not ſynned. Neuertheleſſe ſuch ſhal haue trouble in theyr fleſhe: but I fauoure you. Thys ſaye I brethrē, the tyme is ſhorte. It remayneth, that they which haue wiues, be as though thei had none: and they that wepe, be as though they wept not, and they that reioyce, bee as though they reioyced not: and they that bye, be as though they poſſeſſed not: & they that vſe this world, be as though they vſed it not. For the faſhyon of this worlde, goeth awaye. I would haue you without care. He that is vnmaryed, careth for the thynges that belong to the Lorde, how he may pleaſe the Lorde. But he that hath maried a wyfe careth for the thinges that are of the worlde how [...]e maye pleaſe hys wyfe. There is difference betwene a virgin and a wyfe. The ſingle woman careth for the thinges that are of the Lord, that ſhe maye be holy both in body and alſo in ſpirite. Agayne: ſhe that is maryed, careth for the thynges that pertain to the worlde, how ſhe may pleaſe her huſbande. Thys ſpeake I for youre profyt, not to tangle you in a ſhare: but that ye may folow it which is honeſt, and comely, and that ye maye cleaue vnto the Lorde without ſeparacyon. If any man thinke that it is vncomly for hys virgin, yf ſhe paſſethe tyme of mariage, and yf ſo nede requyre, let hym do what he lyſteth, he ſynneth not: let them be coupled in mariage. Neuertheleſſe, he that purpoſeth ſurely in hys herte, hauyng no nede, but hathe power ouer his owne wyll: and hath ſo decreed in hys hert, that he wyll kepe hys virgyn, doeth well. So then, he that ioyneth hys virgin in mariage doeth well. But he that ioyneth not hys virgyn in mariage, doeth better. The wyfe is bounde to the mariage, as longe as her huſbande lyueth. If her huſbande dye, ſhe is at libertie to marye with whome ſhe wyll, onely in the Lorde. But ſhe is happyer, yf ſhe ſo abyde, after my iudgement. And I thynke verely, that I haue the ſpirite of God.

Therfore as touching the queſtion that ye aſke, whether chriſtian men ought to marie their daughters beyng virgins, or kepe them at home in perpetuall virginitie, as halowed vnto Chriſte, that the ſame maye in more fredome doe hym ſeruice: albeit herin I haue no commaundement of god certainly to aunſwere you with, yet haue I counſelle to gyue you, ſuche as I thinke beſt. Nor thinke I, that ye ſhould diſdayne my counſell, ſynce I haue an apoſtles authoritie, to whome alſo god of his goodnes hath gyuen, albeit vnworthy, euen as his wyll and pleaſure is, to gyue holſome and faithfull coūſel, not regarding what is for my ſelf profitable, but what is nedeful and expedient for you. For liberties ſake then I iudge it a thing to bee wyſhed, that a virgyn bynde her ſelfe to none, but to Chriſt: not becauſe I thinke not matrimonie an honeſte and a holy kinde of lyfe, but becauſe partly through alyance, and partlie through care of bringyng vp chyldren, it is a ſtate full of trouble and carefulnes. This neceſſitie and as it were, bondage, he eſcapeth, that abſtayneth from mariage. Better is it therfore to embrace thys libertie, yf it be eyther in thy power, or ieopardles. For ſuche as are already vnder the bonde of matrimonye, it is not in theyr power: and for ſuche as can not lyue chaſte, it is not withoute daungier. And therfore, yf thow be alreadie bounde to a wife, ſeeke not vnder the pretence of Chriſte to bee diuorced. Yf thou bee free, ſeke not the yoke of matrimonye. Yf thou haue maried vpon miſtruſte of thy ſtrengthe, repent the not therof, for thou haſte not by ſo doinge ſynned.

[Page]Thou haſte in dede taken vpon the a carefull enterpriſe, but yet ſuche, as is lawfull. Nor ſhalt thou therfore to Chriſte warde be the wurſe, becauſe thou haſte a wyfe, but thou ſhalt be in more trouble, and in moreLykewyſe if a virgine marrye ſhe hathe no [...] ſynned. worldly cares. Lykewyſe yf a virgine haue rather to mary, and gouerne a houſholde, there is none offence, yf ſhe doe ſo. Damage is there none to her, but that by reaſon of houſholde buſines ſhe is in leſſe fredome to ſtudie the ſcripture, to pray and exerciſe other godly matters. Whiles therfore I geue you to both wayes free lybertie, I fauer you two maner of wayes, both prouidyng for his lybertie, whiche can lyue without wedlocke, and remedie alſo for his ieopardie, that cannot lyue without. I commende ſingle lyfe, as a ſtate more commodiouſe, and approue matrimonie alſo, as hauyng leſſe ieopardie. What therfore herein euery manne doeth, lette eche for hymſelfe take hede. Neyther conſtrayne I, nor forbydde any manne, namely in ſuche poyntes, as God neyther required, nor yet forbade. This require I brethren generally of you all, ſynce the tyme is ſhorte, foraſmuche as the laſte daye draweth nygh, that ye to the vttermoſte of your power make haſte to obtayne ſuche thynges, as prepare you agaynſte that daye, caſtyng awaye ſuche impedimentes, as myght lette our haſtie iourney thytherwarde. Vncertayne is it when that daye ſhallbe, but certayne it is, that it is not farre of. Of this daye whoſo hath a continuall remembraunce, that it draweth nere, ſhall with frayle and tranſitorie thynges be lytle delyghted, whether there chaunce vnto hym eyther payne or pleaſure. For that laſte daye ſhall from vs take awaye bothe. Ye and death alſo ſhall diſpatche bothe, if it come before that daye.

To what ende is it than to bee with ſuche thynges much troubled, or reioyce, as ſhall within a ſhorte ſpace peryſhe, when heauenly matters are in hande? Let ſuch haue wyues, as will, but let them be had without regarde, as though they had none, ſo ſhal the bondage of matrimonie leſſe trouble, and the pleaſures of wedlocke leſſe delyght.

Let ſuche, as are with aduerſities oppreſſed, wepe, as though they wepte not. And ſuche as haue this worldely welthe, reioyce, as though thei reioyced not. Let them, that bye, ſo bye as thoughe thei poſſeſſed not the thing bought, beyng ſuche as ſhall ſhortly be taken awaye, and whether thou wylt or not, goe to an other. And ſuch as are eyther by chaunce, or by neceſſitie entangled wyth worldely buſyneſſe, let them vſe theſame, as though they vſed them not. Yf heauenly matters cannot onely bee regarded, yet let them be regarded chiefly and fyrſt of al, and then next theſe worldly affaires. Nothing hath this world, but euen ſhadowes of good thynges and badde, wherein nothyng is there, that is eyther ſounde or ſtable, whereunto to bee to muche geuen, is not the purpoſe of ſuche as laboure to lyfe immortall. Theſe thynges ſpeake I therefore,I would haue you without, care. becauſe I would haue you troubled, as lytle as might be, with worldly matters, & to folowe ſuch a kinde of life, wherin ye are like to be in leaſte worldly buſyneſſe. And in this behalfe better is the ſtate of the ſingle, than is his, that is maried. For he that is ſingle, is not troubled, with diuerſe cares, nether how to pleaſe his father in law, nor how to pleaſe his [Page] mother in lawe, and other aliaunce, nor howe to contente his wyfe and children, howe to prouide neceſſaries for his houſholde dayly encreaſing more and more, nor yet howe to be more worthe, than his wyues dowrye was: but holy geueth himſelfe to Chriſte, thinkyng that he hath al his deſyre, yf he onely pleaſe hym. On the otherſyde, albeit that he, whiche is maried, partly ſerue God, yet ſome ſeruice oweth he to his wyfe, and to ſuche thinges as apertayne to matrimonie. And lykewyſe is it in the woman, foraſmuche as ſhe is not wholy at her owne libertie, ſhe cannot wholy ſerue Chriſte, but by reaſon that ſhe is diuerſly troubled, partely ſerueth Chriſte, and partely her houſbande. But the virgin or ſingle woman hath no care els, but to pleaſe Chriſte her ſpouſe, whom ſhe canne none otherwyſe pleaſe, but by chaſte lyuyng without corrupcion, not in bodye onely, but alſo in mynde. But the maried woman muſte nedes betwixte Chriſte and her huſbande deuyde herſelfe, in ſuche ſorte endeuouringe to pleaſe Chriſte, that ſhe yet diſpleaſe not her huſbande, to whome ſhe oweth obedience. Nowe this is the ende of all that I haue ſayd, wherin I ſomuche prayſe ſingle life, (leſte any man miſtake it) not to take from youThis ſpeake I for your profite, not to tangle you in a ſnare. the libertie to marie, or not marye, or by neceſſitie to compelle you to anye kinde of lyfe which ye cannot phantaſie, but with frendly counſell to tender your weale, that when ye knowe that ye maye frely do ether of both, ye incline thytherwarde and choſe that rather, whiche hath not onlye honeſtie in it, but alſo therwith libertie annexed, wherby it ſhall be lawfull for the ſingle perſon in ſuche ſorte wholy with all obedience and loue to gyue hym ſelfe to the Lorde Ieſus Chriſt, that no wordly trouble or care ſhalbe able at any time to withdraw him from theſame. But this let euery man vprightly weigh with himſelfe, whether that waye, whiche he ſeeth honorable & free, he thinke the ſame ieopardles, & ſuch as he is diſpoſed vnto. For he that feareth leſte he fall into any reproch or infamie, yf he ouer long kepe his daughter a virgine at home being already mariage able, & mynded to theſame, & the matter ſelfe requireth no leſſe, good leaue geue I him to doe, as he ſhal thinke expedient to be done. For albeit, as I ſayed, matrimony haue bondage & care adioyned, yet is it without ſinne, both honeſt and lawfull, & alſo for ſome neceſſary. Let therfore the father in ſyght of the worlde & in ſeaſon prouyde for his daughter a huſbande, leſte ſhe by ſtelth doe that ſhamfully, which done in matrimonie ſtandeth with honeſtie. But yf the father ſeeyng hymſelfe to ſtande in full freedom to mary his daughter or not mary, and not to be compelled to eyther of both partes of neceſſitie, purpoſed and ſurely in his harte decreed to kepe her a virgin ſtyll, in aſmuche as ſhe is not deſyrouſe to be maried, he doth well. For as it is not ieopardles to ſtay and lette one that is of mariage deſyrous, ſo is it not godly to diſcourage a maydens mynde from her loue and godly deſyre of chaſtitie. He therfore whiche for feare of peryllHe that ioyneth his virgine in mariage doeth well. marieth his daughter beyng deſyrouſe of mariage, doeth well. But he that moueth not a maydens minde to mariage, whiche is deſyrouſe to lyue continually chaſte, but is glad to pleaſe the godly deſyre of the mayden, doeth better. For beſyde the honeſtie of the profeſſion, this alſo ſhall the virgine gayne, that ſhe ſhall haue leyſure wholy and without intermiſſion [Page] to ſerue her ſpouſe Chriſte. For other intent and purpoſe is there none, why any ſhould ſeke for the lybertie of ſingle lyfe. In the ſyght of God a more cōmendable thyng is it, in the ſtate of matrimony to beſtowe in Gods ſeruice as muche tyme as is lefte after neceſſarie buſyneſſe done, than to abuſe the pretence of virginitie, to ryote, idlenes, or licencious lyuyng. So farre therfore am I from reſtrayning virgines from theyr fyrſt mariage, that wheras the worlde lytle eſtemeth the ſeconde mariage, I let not euen wydowes to marry again. What is for euery mā profitable, it belongeth not to me particularly to preſcribe and apoynte. Herein let euery man with hymſelfe take aduiſe. What may be doen without offence, that declare I. A virgine may lawfully marry, becauſe ſhe is free. A maryed woman is not in lyke freedome, nor may ſo doe, but hath bounde her ſelfe vnto her huſbande, with the bonde of matrimonie, duryng the tyme of his lyfe. This bonde is by nothyng broken, but by onely death. For whoſoeuer maryeth, for this purpoſe maryeth, that the knotte made in mariage ſhould not be broken. But yf the huſbande dye, then is the wyfe free agayne, ſo that yf ſhe mynde to marry agayne, ſhe may marry whom ſhe wyll, ſo that it be a chriſtian maryage, that is to ſaye, neyther deſyred for filthy pleaſures ſake, nor contracte with one that is of an other religion. And yet as I graunt, that ſhe ſynneth not, whiche maryeth agayne: ſo iudge I her muche more happy, whiche for deſyre of godly life ſtandeth and abydeth in the lybertie, that to her is reſtored. But this commaunde I not them, as neceſſarie to be folowed, but councell it, as a thyng more commodiouſe. And this nowe heare you the councell of a man, but yet ſuch, as is well agreing wyth the wyll of Chriſte, whiche by his owne mouthe teacheth many thynges, and muche alſo by his ſeruauntes.

And ſynce I am both his Apoſtle, and haue (as I verely thinke) receyued his ſpirite, as other Apoſtles haue, my councell with you ſhould not be of ſmall weyght and authoritie.

¶ The .viii. Chapter.

The texte▪

As touchynge thynges offred vnto ymages, we are ſure that we all haue knowledge. Knowledge maketh a man ſwell: but loue edifyeth. If any man thynke that he knoweth any thynge, he knoweth nothynge yet as he ought to knowe. But yf any man loue God, the ſame is knowen of hym. As concerning the eating of thoſe thinges that are offred vnto ydols, we are ſure, that the image is nothing in the worlde, and that there is none other God, but one. And though there be that are called Gods, whether in heauen other in erath (as there be Goddes many, and Lordes many) yet vnto vs is there but one God, which is the father, of whom are all thynges, and we for hym: and one Lorde Ieſus Chriſte, by whome are all thynges, and we by hym.

[Page] TOuchyng the queſtions concernyng matrimonie, I thynke ye are ſufficiently aunſwered vnto, becauſe ye ſhall hencefurthe vpon ſuche matters, with ſoundry opinions, eche one of you nomore ſtriue with other. Now becauſe I know, that ye doubt, whether it be lawfull for a chriſtian manne to eate the fleſh of any beaſt offered vnto idolles, whiche fleſhe the painyms take for holy, in this queſtion alſo this is my mynde. Some there be among you, which becauſe they know, that an idole is nothyng, but eyther tymber, or braſſe, or ſtone, and that therfore the fleſhe, that vnto them is offered, in very dede nothyng differeth from other fleſhe, and that a mannes conſcience canne with no kynde of meate bee defiled, abuſyng this theyr knowledge, in euery place, and without conſideracion, engorge and pamper vppe themſelues with fleſh offered to idolles: iudgyng not a myſſe of the matter in dede, but yet forgettyng the lawe of charitie, whiche geueth no maunne occaſion of myſſe thynkyng and ſlaundre, but confourmeth herſelfe to ſuche as are weake, vntyll that by lytle and lytle they growe vppe to more knowledge.

What greate matter is it, yf they vnderſtande, that an image hath in it no godly power? What chriſtian manne is there, that vnderſtandeth not that, whiche euen the very painyms vnderſtande, yf they bee any thyng wyſer, than the commen ſorte? But yet better is it oftetymes to foloweKnowledge maketh a man ſwell: but loue edifieth. the rule of charitie, than the rule of knowledge. Knowledge doeth oftetymes hurte, beyng ſuche a thyng, as maketh a manne to ſwell, and to bee diſdaynfull: but the endeuer of charitie in all tyme and place is to doe good, and hurte no manne. Albeit in very dede, ſuche ſeme to lacke a great parte of knowledge alſo, whiche knowe not, howe to vſe theyr knowledge. That poynte teacheth charitie, whiche meaſureth and iudgeth all thinges by the weale of his neyghbour. He therfore, that in ſuch thinges as he doeth, will ſeme perfitly learned, muſt call charitie to councell. For he, that without charitie ſwelleth with a vayne perſuaſion that he is learned, is ſo far from knowledge, that he is not come ſo far as to knowe howe he ſhould vſe his knowledge. He that to Godwarde is wyſe, theſame man is the very wyſe man in dede. But he that pleaſeth hymſelfe, and ſeketh his owne glory, without regarde of his brothers ieopardie, his learning God alloweth not. But he that vnfaynedly loueth God, muſt alſo loue his neighbour. Such one therfore God acknowledgeth, as his owne diſciple, becauſe that as God humbled his hygh Godhead, to ſaue mankynde: ſo doeth ſuche one ſubmitte his knowledge, and compell it to ſerue the commoditie of his neyghbour. To returne therfore to our purpoſed matter: we knowe in maner all, that albeit the Gentyles wurſhyp idoles, as though in them there were ſome diuine power, and Godhead,We are ſure that an image is nothyng. yet is an idole in dede nothing els, but either a piece of tymber, or a ſtone, and hathe nomore Godhead in it, than an other vnſquared piece of tymber, or an vnwrought ſtone, and therfore in the fleſhe that to them is offered, there is nomore goodnes or hurte, than is in ſuche, as is ſolde in the ſhambles. For where as ye ſee a ſtone wrought vnto y• image of a man or ſome other beaſt, ſince there is but one God, which hath none image, (for he cannot be coūterfaited) what els repreſent idols, but deuils, to whom [Page] miſerable people offer vnto in ſtede of god? Theſe men therfore are defiled with ſuche meates, whiche receyue them as holy, whereas they bee vnholye and prophane. As for chriſtians ſuche fleſhe defileth not, whiche eate them not, as holye, but vſe them, as creatures made by god, to apeaſe hunger. And vſe them for ſuſtenaunce, and not for deuocion, with hymſelf laughing at the folyſhe rable of heathen goddes, beeyng fullye perſwaded, that there is no god, but one, to whome all thynges are holye. For albeit ſome there be, whiche are called goddes, whether they bee in heauen, whome they call heauenlye, or els in earth, whome they call goddes earthlye, of whiche ſorte there be manye goddes and many lordes, yet are theſe, by name onely, gods and lordes, and are to them onely ſuche, as erroniouſly beleue them ſo to be, and haue taken them for theyr goddes and lordes. But to vs chriſtians there is but onely one god, that is to ſaye, the father of Ieſus, the creatoure and gouernour of the worlde, of whome we receyue all goodnes, to whome onely beyng addicte, we ought to ſerue with al honour and reuerence. We haue alſo one lorde Ieſus Chriſte, by whome onely the father hath geuen vs all thynges, throughe whoſe onelye benefite we confeſſe the true god, ſo that with the falſe and curſed heathen goddes we now haue nothyng to do at all, whiche ſhoulde nomore be eſtemed, than yf there were none ſuche in dede. Whoſoeuer therfore through chriſtian ſtrength nothyng paſſeth vpon an ydole, nor vpon that, whiche is to them offered, ſurely iudgeth well, and mighte without gilte eate the fleſhe offered vnto them, aſwell as any other meate, were it ſo that euery manne were ſo perſwaded, and knewe this for trueth, as it is true in dede, for then woulde no man be offended.

The texte.

But euery man hath not knowledge. Some hauyng conſcience becauſe of the ymage, vntyll this houre, eate as a thyng offered vnto ymages: & ſo theyr conſcience beyng weake is defiled. But meate maketh not acceptable to god. Neither yf we eate, are we the better. Neyther yf we eate not, are we the worſe. But take hede, leſte by any meanes this libertie of yours be an occaſion of fallyng, to them that are weake. For yf ſome man ſe the whiche haſte knowledge, ſyt and eate of meate offred vnto ymages, ſhal not the conſcience of him whiche is weake, be boldened to eate thoſe thynges, whiche are o [...]fered to ymages? And ſo thorowe thy knowledge ſhall the weake brother peryſhe, for whom Chriſt dyed. When ye ſynne ſo agaynſt the brethren, and wounde theyr weake conſcience, ye ſynne agaynſte Chriſt. Wherfore yf meate hurte my brother I wyll neuer eate fleſhe, leſte I ſhoulde offende my brother.

But nowe ſome ſytte at the feaſte, whiche by the lawes of theyr elders euen from theyr chyldehode are in this perſwaded, and throughlye grounded, that an ydoll is an holy thyng, and thynke, that as many as ſitte at one feaſte, are all of lyke ſuperſticion, nor can be broughte in mynde, that ſuche thynges ſhoulde ſo greatly be deſpiſed whiche they haue in ſuche great a we and reuerence. And wyll take the thyng, that thou doeſt vpon a right iudgement and conſcience, this wyſe, reaſonyng with themſelues: ſynce chriſtian menne do not ſomuche abhorre our ſacrifices, lykely it is, that the wurſhippyng of ydolles is not ſo deuiliſhe a thing, as they make it. There ſitteth or ſtandeth by alſo paraduenture ſome chriſtian man, whiche albeit he hath profeſſed Chriſt, is not yet in ſtrength of fayth become perfite, but is by reaſon of the infeccion of his olde lyfe receyued of his elders, by long and common cuſtome, weake and feble, nor can without grudge of mynde eate fleſhe offered to ydolles, ſome thyng truſtyng or fearyng, leſte that deuyll, whatſoeuer [Page] he bee, maye by ſome meane either do hym good or harme. For what maruayle is it, yf this chaunce to ſome of the Grecians, ſynce we ſe manye chriſtened Iewes here with to be entangled? A matier of great difficultie is it, vtterly and by the roote to plucke that out of mennes myndes, whiche is therein euen from youthe, by common vſe, and long cuſtome, bredde and engendred. No man is there, that ſodenlye becommeth a perfite chriſtian. For as in nature there is a proceſſe, ſo are there in religion certayne degrees. As therfore we that are by age ſtronger, euen by the courſe of nature ſuffer and nouryſhe the weaker, accordyng as Chriſte gaue exaumple: ſo ought ſuche▪ as are in faythe ſtronger, ſometymes pleaſe and beare with the weaker, vntyll that by continuaunce of tyme they growe more ſtrong. But as in this daye among the Iewes chriſtened ſome there bee, whiche by reaſon of theyr olde and long continued religion, canne not deſpyſe ſuche thynges, notwithſtandyng the holye prophetes playnely prophecied, that it ſhoulde ſo bee, and Chriſte hymſelfe commaunded theſame: ſo were there ſome at the fyrſte publiſhyng of the ghoſpell, yea and in this daye to ſome there bee, whiche albeit they confeſſe Chriſte, are not yet quite oute of feare of theyr auncetours religion, but eate fleſhe offered in ſacrifice to ydolles, not as foode neceſſarie to ſatiſfie the hungrie ſtomacke, but as holy thinges vowed to this deuyll or that deuill. When ſuche one ſeeth thee, whome he thinketh in learnyng and iudgemente to paſſe the common ſorte, ſytte at table with Paynims at ſuche offered meates, ſuppoſyng that thou eateſte euen with lyke mynde and conſcience as he doeth, theſame manne is throughe thyne exaumple hurte, and foloweth thy dede amiſſe, whoſe mynde and conſcience he knoweth not. And thus he, whiche before ſtaggered but a litle, and was but ſomewhat ſuperſticiouſe, is throughe this occaſion become more ſuperſticiouſe.

I ſpeake not this, becauſe I allowe either his ſuperſticion, or ſuſpicyon. For chriſtian charitie teacheth not, that ſuche infirmities ſhoulde bee prayſed or nouryſhed, but that it ſhoulde rather in ſome tyme and place, bee borne with & ſuffered. Nor thinke I it conuenient, alwayes to geue place to the deſyres of ſuche as are weake. For ſo to do, what els were it but ſtyl without ende to nouriſhe ſuperſticion, and in ſuche ſorte to pleaſe the weake, that thou forſake thyne owne ſtrength? Suche one as is weake, muſte be taught, warned, and reproued: whiche, when by reaſon that he is weaker, ſhoulde gyue eare vnto and folowe the ſtronger, yet in his conſcience iudgeth he and condemneth hym, that is his better: and where it beſeemed him by folowing the others exaumple to encreaſe in the ſtrengthe of faythe, rather ſtrengtheneth he the diſeaſe of his mynde: and where it behoued hym to laboure for lyke perfeccion, he conſtrayneth the ſtronge to gyue place to his weakenes. But in caſe the manne bee not yet able to take inſtruccions and counſell, chriſtian charitie wylleth, that the ſtronger for a whyle beare with the weaker, beeyng yet ſuche one, as wyl amende, chiefelye in ſuche a matier wherein two poyntes are ſpeciallye to bee weyghed: fyrſte, that the ſuperſticiouſe mynde conceyued in our childehoode, and by long cuſtome and tyme eſtabliſhed, is ſuche a thyng, as canne ſcarcely bee ſhaken of: and alſo that there is no ieopardie more to bee feared, than the ieopardye of ydolatrie.

[Page]But the mater of the weaker wil we in another place intreate of. In the meane ſeaſon becauſe among you I ſee men more often offende in the other ſide, endeuoure muſte we rather to ſuppreſſe thys arrogante and proude knowledgeMeate maketh vs not acceptable to god. without charitie. I allow this thy ſaying, meate maketh vs not acceptable to God. For ſince God for mannes vſe made all thinges, and of vs requireth nothing but godly life, what matier is it to hym, whether we eate fiſhe, or beaſtes, or wyldefoule? None of all theſe eyther encreaſeth or abateth godlines. In theſe a difference obſerued, may make a manne ſuperſticyouſe, but godly it maketh none, ſince Chriſt himſelfe taughte men to obſerue among them no ſuche difference. A light poynt is it therfore and a raſhe, if a miſerable man will goe about to charge vs with ſuche conſtitucions. But let rather euery man accordyng to the ſtate of hys body, eate what hym lyſte, ſo that it be doone ſparelye and ſoberlye, for all thynges geuyng thankes to God, neyther condemnynge an other manne, becauſe he eateth not of the ſame, nor in thyne hearte proude, becauſe for preſeruyng thy bodylye healthe thou forbeareſt theſe meates or theſe. In ſome other thynges there is not paraduenture ſoe greate a ieopardie, but herein where preſēte ieopardie is, regarde muſte be had, of ſome ſuche, as are weaker. Whether thou eate ſuche meates, as are offered vp to Idoles, nothing ſhall thou be the better, or yf thou eate them not, ſhalte thou be anye poynte the worſe. But of this yet in the meane ſeaſon muſt euery man be ware, leſte by vſing ſuche libertie to eate all meates, ye geue the weake an occaſion of ruine and ſtoumblyng. And muſte it not nedes bee ſo, if one, that is as yet ſome what ſuperſticiouſe, ſee the, whiche arte coumpted in learning and iudgemente to paſſe other, to eate like meates, as they dooe, which haue ſacrificed to an idole, albeit with an other conſcience, than they dooe, yet in apparence with lyke? Shall not this mannes conſcience (I ſaye) beeyng ſomething ready to fall to his olde ſuperſticion, by thyne exaumple be mayntayned and prouoked to idolatrie, and moued with an euyll conſcience to eate ſuche meates, as thy ſelfe vſeſt with a good and a ſtrong faithe ioyned with an vpright conſcience? What matter maketh it, thought it ſo be, thou wilt ſaye? Certaynely herein thys ieoperdie is there, leſte by the occaſyon of thy ſtrength, thy weake brother peryſhe, whiche although he bee neuer ſo weake, yet is he thy brother, that is to ſay, a chriſtian man, whom Chriſte hymſelfe ſo farfurth deſpiſed not, that for his deliueraunce he vouchſalued to dye. Chriſt for the weake vſed his lyfe, as a thyng litle woorth: & regardeſt thou thy brothers weale ſo litle, that for a litle ſorye meates ſake, thou wilte deſpyſe hys peryll and ieoperdie? namely when thou lackeſt not, wherwith without danger of thy brother thou maiſt prouide for thy bealies nede. But that ye ſhould not thinke it a ſmal offence to treſpace againſt a man, whē as often as after this ſorte ye offend the weake perſons, by ſuch a ſuſpicious example woundyng theyr weake conſciences: Ye muſt vnderſtand alſo that ye offend & diſpleaſe Chriſt. Be they neuer ſo muche younglynges, be they neuer ſo weake, yet doeth Chriſt acknowledge them for his members, and as in them he thinketh himſelfe offended, ſo what ſoeuer is done for them, he taketh as done vnto hymſelfe. Nor is it cauſeleſſe, that he ſo often tymes bade vs beware of offendyng of the weake. No manneWherfore if meate hurte my brother▪ &c. better knoweth than I, that in meates there is no parte of goodlynes or vngodlineſſe: and yet, if I perceyue thys ieopardye nygh, that by occaſion therof my brother as yet ſomewhat geuen to ſuperſticion, myght be prouoked to [Page] eate ſuch thinges as he eateth with a grudging conſcience: I would rather all my life wholly abſtayn from eating of fleſhe, than through me Chriſtes owne mēber ſhould be in ieoperdy. Meate offered vnto an idol defileth not y• cōſcience of the ſtrong y• eateth of it, I graunte. But the deſpyſyng of any brothers ieoperdie defileth him y• eateth, whō we are bounde aſwel to loue as oure ſelues.

¶ The .ix. Chapter.

The texte.

Am I not an Apoſtle? am I not fre? haue I not ſeene Ieſus Chriſt our lorde? Are ye not my woorke in the Lorde? If I bee not an Apoſtle vnto other, yet am I vnto you. For the ſeale of myne Apoſtleſhip are ye in the lorde. Myne aunſwere to them that aſke me, is this. Haue we not power to eate and to drinke? Haue we not power to leade about a ſiſter to wife, as well as other Apoſtles, and as the brethren of the Lorde and Cephas? Either onely I and Barnabas haue not power this to do? Who goeth a warrefare any tyme at hys own coſte? Who planteth a vineyarde, and eateth not of the fruicte thereof? Or who fedeth a flocke and eateth not of the milke of the flocke?

CAuſe therfore hath no man to complayne and ſay that he is reſtrained of his libertie. But we may not alway onely conſider, what may be lawfully done, but alſo what is profitable, nor ſtraight doe al that may be defended, but rather doe as Chriſtian charitie requireth, whiche ſeketh not ſo much her own pleaſures and commodities, as other mens. How many thinges haue there bene, wherein I mighte haue vſed myne autoritie, had not charitie otherwiſe moued me. I ſtaied not for lacke of knowledge, and well vnderſtode what I might doe, but more regarded I that which was for you profitable. Many thinges did I, which I wel wiſt, made litle to godly life, and al was to apeace ſuch as I would not haue from Chriſt withdrawen. And many thynges dyd I not, whiche I myght haue done, had not your profite moued me other wyſe. And why ſhoulde I not? Am I not an Apoſtle as wel as they be, that of this title auaunce themſelf? Was not I by Chriſtes commaundement ſent to preache vnto the gentiles? And if I bee an apoſtle as well as other, why haue I leſſe apoſtolique autoritie and power?Haue I not ſeene Ieſus Chriſt our lorde. Was it not geuen to me to ſee our Lorde Ieſus Chriſte, if any man thinke it [...] great matier, as it is to ſe him as ſome did after his reſurreccion? And if apoſtles be eſtemed by theyr famous actes, what lacke find they herein in me? Is it not an apoſtolique act to bring Corinthe, once wholy geuē to worldly deſires, to Chriſtes goſpell and hys dominyon? And thys acte haue I by gods helpe brought to paſſe. Whether I be an apoſtle to the Iewes or not, let them iudge which labour to mingle Moſes & Chriſte together, if I be not, at the leaſt wi [...]e yet am I vnto you an apoſtle, which through my preaching beleued in Chriſt, which ſawe the mightie power of god to aſſiſt and ſtrengthen my woorde. Yf men therfore loke for actes, ye (I ſay) are my workemanſhip, albeit in dede all the prayſe of this act, ought to be geuen vnto Chriſt, and not to me. Are ye not my teſtimoniall and ſeale, whereby if nede were, I am able to declare that to me, for the glory of Chriſt, is committed an apoſtles office? For ſo aunſwere I them, that aſke how I can proue that I am an apoſtle. Yf I haue among you done aſmuch as hath by the chiefe apoſtles bene done in any place amōg other, why am I not as well an apoſtle, as they be? Nowe & if mine authoritie be as greate, as other apoſtles is, and yf I haue doone aſmuche good, as they haue, what ſhould let me to be of lyke eſtate and auctoritye with them? and ſynce I haue laboured aſmuche as they haue, or paraduenture more, whye ſhoulde I not in rewarde bee equalle with theim? Were wee onlye amonge other [Page] reſtrained of that libertie to eate and drinke at their coſtes to whome we preached the goſpel? Is it for vs onely vnlawful to leade about with vs chriſtian matrones to helpe vs with ſuch neceſſaries of theirs, as it is for thys our life expedient, as other apoſtles do? not ſuch, I ſay, as are of the meane ſort, but euen the chiefe apoſtles, the brethren of the lorde, I ſay, Iames, and Iohn, yea and Cephas alſo, whiche among the apoſtles is of princypall eſtimacyon. Am I and Barnabas therfore onely without lyke autoritie to liue at reſte, and to preache the goſpel at other mens coſtes, becauſe we doe not as they dooe? So farre are we from hunting for any riches by preachyng the goſpel, that we of gift toke not ſo muche as a ſimple and a courſe liuing, as we might haue do one lawfully. For who is there, that at any time goeth on warfare at his own coſt? Who planteth a vineyard, to eate no parte of the fruite of the ſame vineyard? Who fedeth a flocke, and in the meane ſeaſon eateth nothing of the milke of the flocke? In euery labor the charge is borne by him, for whō the worke is done.

The texte.

Say I theſe thinges after the maner of men? Saieth not the lawe theſame alſo? For it is written in the law of Moſes. Thou ſhalt not mouſel the mouth of the [...]xe that treadeth out the corne. Doeth God take thought for oxen? Saith be it not altogether for our ſakes? For our ſakes no doubt this is written, that he which eareth, ſhould care in hope, and that he which threſſheth in hope, ſhoulde be partaker of hys hope. If we ſowe vnto you ſpirituall thinges, is it a great thing if we reape your bodely thinges? If other be partakers of this power ouer you, wherfore are not we rather?

But what, haue I nothing to proue this wt, but onely natural reaſon? Confirmeth not the wholy law of god euen the ſame thing, that the law of nature ſpeketh? Yes ſurely, for Moſes lawe forbiddeth, ſaying: thou ſhalt not mouſel the oxes mouth, when he is lead about to treade out the corne, and al becauſe it is vniuſt thence not to haue foode, wherin any creature laboreth. But what maketh this for the apoſtles, ſome will ſay? Thinke ye it likely, that god by this lawe onely made prouiſion for oxen, or is there rather in this ſome deper meaning, which belongeth to vs? So farre is god from defrauding the laborer of his liuing, that he would not that aſmuch as oxen ſhould be defrauded therof. Wherfore this ſentence is not ſo much written for oxens ſake, as for ours, to teache, that whoſoeuer laboureth in the painful & laborious tillage of the field of the lord, ſhould not be depriued of the hope of rewarde: & whoſo in the floore of the lord treadeth out corne, beſide the hope of rewarde euerlaſtyng, ſhoulde alſo with the reward of worldly nede eaſe his labour. And thinke it not a great mater if when we geue you ſuch thinges, as make to life euerlaſting, we again receiue of you ſuch giftes, as apparteine to the bodely nede of this tranſitorye life: nor if when we ſow vpon you ſpirituall giftes, that we at your handes receiue carnal cōmodities. Nor cauſe is there any why ſuch one ſhould vpb [...]aide a man with his benefites, which for moſte precious treaſour geueth but vy [...]e trifles. Neither are we endebted vnto you, if we receiue ſuch neceſſaries, as ye offer vs, but vnthankefull were you to denie vnto them a liuing, which labor and trauil for your weal. But now and if ſome haue among you vſed this autoritie, and if apoſtles, ſuch as they be (for of thē for a while pronounce I nothing) vſe it ſtil, how much more lawfully might we doe the ſame, which both firſt among al other, and moſt of all other, haue for your weale taken paines.

The texte.

[...]u [...]rtheleſſe we haue not vſed this power: but ſuffer all thinges leſt we ſhould [...]inder the goſpel of Chriſt. Doe ye not know, how y• they which miniſter about holy thinges, liue [Page] of the ſacrifices? They whiche waite of the temple are partakers of the temple. Euen ſo alſo did the lorde ordain: that they whiche preache the goſpell, ſhould liue of the goſpell. But I haue vſed none of theſe thinges. Neuertheleſſe I wrote not theſe, that it ſhould be ſo doen vnto me. For it were better for me to die, then that any man ſhould take this reioyſing from me. For it I preache the goſpell, I haue nothyng to reioyce of. For neceſſitye i [...] put vnto me. But wo is it vnto me, if I preache not the goſpel. If I do it with a good wil, I haue a rewarde. But if I doe it againſt my will, an office is committed vnto me. What is my reward then? Verely that when I preache the goſpel, I make the goſpell of Chriſt [...] free, that I miſuſe not mine aucthoritie in the Goſpell.

And yet wittingly and well aduiſed vſed we not among you our right, not becauſe it was vnlawful ſo to doe, or becauſe we had ſufficiente otherwyſe, but rather in our great lacke of neceſſaries we ſuffered great hardnes, leſte otherwiſe ſome ſuch thing might happen, whereby the increaſe of Chriſtes doctrine myght be hindred. For had it not bene, that we more regarded your weale, than our own profite, we well knew, that ye were certainly aſſured, that as among the grecians they whiche miniſter about holy thinges, haue a liuing of the ſacrifices: euen ſo among the Iewes ſuche as wayte vpon the aulter, are partakers of the aulter. And euen ſo hath the lorde Ieſus ordayned it, that ſuche as preache and teache the goſpell, ſhould by the goſpel haue a liuyng geuen them. And with a meane and a conuenient liuyng, euen he that faythfully laboreth i [...] Chriſtes ſeruice, ought to be content. For god forbid, that any man ſhoulde by that growe ryche, whereby we are taughte to deſpiſe riches. And thys ye ſ [...]e, for how many cauſes and conſideracions I myght lawfully haue done, as other doe, and yet none of them moued me to take anye thyng of you. Nor purpoſe I at any tyme hereafter to take ought of you, leſt any man ſuſpect, that I for this brought ſo many reaſons, becauſe I woulde with more excuſe dooe that hereafter, whiche I heretofore neuer dyd. Of wiche mynde I not onelye not repent my ſelfe, but would alſo rather die for hūger, than any man ſhould take this glory from me: whiche ſince I haue once embraced, I intende ſteadfaſtly to kepe. Nor ſuſtayne we ſuche lackes with ſorowfull cheare, but take them for a pleaſure rather, coumptyng it my glorye, freely to preache the goſpell, ſynce ſo to doe, I ſee it for your weale expedient, that ye alſo may by myne exaumple learne ſumtyme to abſtayne from that, whiche is lawfull, if it he for other mens weale profitable. For if I preache the goſpell as other doe, cauſe haue I none to glorye of. The Lorde hath geuen me thys offyce, whome whether I will or not, I muſte obey. Prayſe then deſerue I none, if I execute and doe that office, whiche is geuen vnto me in commiſſion, but on the other ſyde aſſuredBut woe is it vnto me, if I preache not the goſpell. am I of puniſhement, if I in preachyng the goſpell be ſlacke. Yf I willingly and without byddyng haue preached the goſpell, god ſhall for that my readye good will rewarde me, and if I doe it againſt my wil, yet muſt I nedes doe that whiche I am put in truſt with. The goſpell is deliuered vnto me, not to hyde and kepe it to my ſelfe, but to preache it to the Gentiles. Nowe if I beſtowe it, I beſtowe the treaſure of the lorde, and not myne owne, if I beſtowe it not, wrong doe I to the Lorde, whiche with my ſelfe kepe that talent without fruite and [...]arayn, whiche he would haue encreaſed with vſury. But here ye wil ſay, if ſuch one as doth not his duetie be ſure to be puniſhed, & he that doeth his duetie haue no rewarde, what haſt thou thē Paule to glory vpon? Certainly therby ſhal euery mā haue praiſe, if he do more then he was cōmaūded.

[Page]The lorde gaue vs in commaundement to preache the goſpel, but he bade vs not ſo to doe for nothyng, and at our owne fyndyng, but rather gaue vs autoritie to eate and drynke of ſuch thynges, as thoſe people offered, to whome we preached the goſpell. That therefore whiche his pleaſure was ſhould for vs be lawfull, I would not take and vſe as lawfull: and for thys vſed I not the autoritie geuen vnto me, becauſe I knew, that ſo to doe was both more, for your profite, and for the auauncement of gods worde frely to preache vnto you the doctrine of the goſpell, to thintent I myghte with more libertie warne you of your dueties: and alſo [...]echuſe it ſhould now more clerely appere, that I teache not for aduauntage, as ſome doe, whiche ſeke theyr owne profite, and not the honour of Ieſus Chriſte.

The texte.

For though I be fre from all menne, yet haue I made my ſelfe ſeruaunt vnto all menne, that I mighte win the moe. Vnto the Iewes I became as a Iewe, to win the Iewes. To them that were vnder the lawe, was I made as though I had bene vnder the law (when I was not vnder the law) to win them that were vnder the lawe: To them that were without lawe, became I as though I had bene without lawe (when I was not without law as perteinyng to God, but vnder the lawe of Chriſt) to win them that were without law: To the weake became I as weake to win the weake. In all thynges I faſhioned my ſelfe to all menne to ſaue at the leaſtway ſome. And this I doe for the goſpels ſake, that I might haue part therof.

And as in this point I vſed not my power & autoritie, ſo in ſome other pointes ſubmitted I my ſelfe as though I had to ſuch thinges bene bounde, where I was in dede fre, and might haue choſē. For where as I am not vnder the gentiles lawes, and am by the grace of the goſpel made free from the law of Moſes, yet of myne owne accorde, euen as one bounde therto, I pleaſe all men, to the ende I may wynne more vnto my lorde. To the Iewes therfore faſhioned I my ſelfe, ſometime making a vowe, and ſhauing my head, and cauſing alſo Timothie to be circumciſed, as though I had bene a very Iewe, when in dede I well wiſt, that Moſes lawe was abrogate? and this di [...] I to thintent that ſuch as could not be drawen from the ſuperſticion of their aunceſters lawes, I might, folowing their mindes, allure thē either vnto Chriſt, or at the leaſte not make them therunto wurſe willing by diſpleaſing theyr mindes. Among ſuch therefore, as thoughte themſelues vnder the lawe, I ſo behaued my ſelfe, as though I had bene alſo vnder it. Agayn among ſuche, as were free and deliuered from Moſes lawe, ſometymes I ſo vſed my ſelfe, as thoughe I had bene vnder no lawe, when yet beefore god I am not vtterly lawles, but am vnder the lawe of Chriſte, whiche I muche more eſteme, then Moſes lawe. And yet in apparence tempered I my ſelfe to theyr capacities and myndes, as amonge the people of the Athens I dyd, not ſtraighte crying out vpon theyr goddes, whome they ſuperſticiouſly honored, but of a writing, that was vpon an aulter toke an occaſion ſecretly to bring in Chriſt, wherein I of him in ſuch ſorte tempered my tale, that I taughte them, that he was an excellente manne, and as one that for his great actes was made a god, and taughte not, that he was both god and man, becauſe I well wiſt that they were not then able to receiue that myſtery. Yea and out of their owne writers broughte witnes, by all the meanes I could laboring to allure them vnto Chriſt. And all this dyd I, not for myne owne pleaſure, nor yet of any lighteneſſe or inconſtauncie, but to enlarge the goſpel. I might haue vſed mine own ſtrength, and haue bene like my ſelfe, but that thyng mynded I rather, whiche in dede was to me not ſo profitable. But for the goſpel more expediēt was it to temper my ſelf to the weakenes [Page] of other, as though I had bene lykewiſe weake my ſelfe, all whiche was to win them vnto Chriſte. And to be briefe, among euery ſorte of men, altered I my ſelfe into euery faſhion, and in euery place laboured to ſaue ſome, by diligent ſeruice winning their good willes. Such diligēce and readines to pleaſe, is not flattery, wherwith ſome ſeke your fauour: but call it ſo hardely, if I either toke any reward of you, or deſired any. The goſpels preferment is it, that I labor about & not mine owne, & ſeke thaduauntage of the lord, & not myne. Of him and none els loke I for rewarde, if I doe as his wil is. Now are not ſingular rewardes geuen, but for ſingular vertues. In the grace of the goſpel we muſt not onely ſo labor, that it ſeme we haue done our parte, but that alſo we carie away the pryce and chiefe game.

The texte.

¶ Perceiue ye not, how that they whiche runne in a courſe, runne all, but one receiueth the reward? So runne, that ye may obtain. Euery man that proueth maſteries, abſtame [...] from all thinges. And they doe it to obteine [...] croune that ſhall periſhe, but we to obteyne an euerlaſting croune. I therefore ſo runne, not as at an vncertain thing. So fight I, not as one that beateth the ayre: but I tame my bodye, and brynge it into ſubieccion, leſte by any meanes it come to paſſe, that when I haue preached to other, I my ſelfe ſhoulde be a [...]aſte awaye.

Perceiue ye not that ſuch as run in theſe comen runnyng plaines, wherin m [...] ſtriue for a game, that many runne? but to him onely is the pryce geuen, which firſt cummeth to the marke. Thinke it not therefore ſufficiente, after a ſorte to haue done your dueties, and therby to eſcape punyſhment, but ye muſte with all your might labor for the beſteſo running in the courſe of the goſpell, that ye obtain & win prayſe at gods hand the chiefe maiſter of the game. For his ſake muſt we both doe and ſuffer al labor. Diuerſe thinges, albeit they be paynful, muſt be abiden, ſo that the ſame helpe to this rewarde: and abſtayne muſt we from many thinges, though they beelſewiſe lawfull, if they lette our victory. Generally whatſoeuer ſtādeth in his way, that haſteth toward the price, muſt be auoyded. Shame it is that we for ſo hygh a rewarde ſhould more ſlowely labor, than the common ſorte of men doe for a vile. He that runneth in theſe cō mon runnyng places, refraynethe hymſelfe from meates, from pleaſures, and from many ſuche other thinges, as of them ſelues are delectable, becauſe they be to victory a hindraunce, & alſo ſuffereth many thynges, albeit vnpleaſaunt, paſſing vpon no grieuous labor, ſo that he winne the chiefe game, whiche he only ſeketh for. Now if ſuch let paſſe nothing vndone and vnſuffered, and al to be rowſed and commended of the lewde people, to haue a vain praiſe of men, & to carie away with them but a ſory reward, how much more ſhould we dooe this, to be commended of angels, praiſed of god, and to haue the rewarde of life euerlaſting? Whē ſuch a high & weighty matier is in hand, ſhal there in the midway therto a litle meate of no price, or any ſuch like point let you from your purpoſed courſe? In thys goodlye game take ye hede, after what ſorte ye behaue your ſelfes. As for I runne not lyke a ſlougarde, as they are wonte to doe which haſten to no certayn marke at al. Nor play I the champion as ſome do, which for their paſtime with their handes do beate the ayre, but by al meanes chaſtice & with ſharpe correcciōs ſubdue my bodie, ſo ſuppreſſing & taming it, that it may therby be made obediēt to the ſpirite, that it may, if the honour of y• goſpel ſo require, both eaſily abſtayn from that, which is lawful, & paciently ſuffer aduerſitie: leſt it happen with me as it doth with ſome, that when by my [Page] preachyng ſome are called furth to the game, my ſelfe therein geat no prayſe. And finally leſt when I haue encouraged other to the deſire of this praiſe, my ſelf departe thence with ſhame, and vnprayſed. But I labour with a very ſure hope of rewarde, and teache no man any thing with worde, which in liuing I exerciſe not.

¶ The .x. Chapter.

The texte.

¶ Brethren, I would not that ye ſhould be ignoraunt, how that our fathers were all vnder the cloude, and all paſſed through the ſea, and were all baptiſed vnder Moſes in the cloude, and in the ſea, and did all eate of one ſpiritual meate, and did al drinke of one maner of ſpiritual drinke. And they dranke of that ſpiritual rocke that folowed them, which rocke was Chriſt. But in many of them had god no delight. For they were ouerthrowen in the wildernes.

NOwe draweth all this my tale to teache, that toward thattaynyng of the price of wealth euerlaſting, men ſhoulde not thinke it ſufficient, that through baptiſme they are become of Chriſtes houſhold: or becauſe they through his benefite being deliuered from the tirannie of ſin, are reſtored agayn to fredome, onles they hencefurth kepe themſelfe cleare and innocent from fylthie deſyres and luſtes. Euery man generally is baptized, but euery man ſhal not generally receiue one rewarde. Therfore brethren I would not that ye ſhould be ignoraunt of that which is written in our bokes, that our elders, what tyme they were eſcaped the tirannie of Pharao, Moſes being their capitain, were all with a cloude caſt ouer them by the mightie power of god, defended from the heate of the ſunne, and that al equally went on fote through ye ſea deuided: ſo that what gift ſoeuer is through Chriſt geuen vnto vs, the ſame in maner was among them done before. Baptiſme, through Chriſt as chiefe doer, deliuereth vs from the tirannie of ſin: and they, whyles vnder the gouernannce of Moſes, beeyng couered with a cloude paſſed ouer the ſea, which at the ſtryking of Moſes rod ſtode a ſunder, were after a certain ſorte baptized, therein long before figuring our baptiſme. Again as many of vs, as are through baptiſme purged, are equally nouryſhed with the foode of Chriſtes bleſſed body and drinke al of his miſticall cup. Likewiſe dyd all they eate of manna ſente downe vnto them from heauen, and al dranke indifferently of the water, which Moſes with the ſtroke of hys rod cauſed to ſpring out of a rocke. Nor it is to be ſuppoſed, that ſuch thinges were done after ye common ſort or by chaūce, but Chriſt among them at that time darkely began the ſame matier, which he hath in vs now plainly & truely perfourmed. From Chriſt rained downe that manna, and by the mightie power of Chriſte, whiche is with his alway preſent, was the drie and barain rocke made to geue out water plentiouſly. Briefly Chriſt it was, which vouchſalued to endue his children, with ſuch great & honorable benefites. This honor and benefite was commenly geuen to them all, but yet all came not to that place whither theyr purpoſed iourney was. Nothyng aduauntaged them to eſcape out of Egipte, if they caried furthe Egipte with them: nothyng auauntaged it them to ſhake of and to bee rydde of theyr oulde bondage, yf they afterwarde beecame more ſlauiſhelye bonde to fylthye deſyres, than they beefore were ſubiecte [Page] to Pharao. Yea with them was god ſo much the more diſpleaſed, becauſe they were not onely noughtie, as they were beefore, but alſo vnthankefull. For the whiche offences by the iuſte vengeaunce of God diuerſly punyſhed were they, and deſtroied in wildernes, ſome time with fier, ſometime with ſweorde, ſometime with peſtilence, and ſome time with ſerpentes.

The texte.

Theſe are enſaumples to vs that we ſhould not luſt after euil thinges, as they luſted. And that ye ſhould not be worſhippers of images, as were ſome of them according, as it is written. The people ſate doune to eare and drinke, and roſe vp to play. Neither let vs be defyled with fornicacion, as ſome of them were defyled with fornicacion, and fell in one day three and twentie thouſand. Neyther let vs tempte Chriſte, as ſome of them tempted, and were deſtroyed of ſerpentes. Neither murmure ye, as ſome of them murmured & were deſtroied of the deſtro [...].

But as theyr departure thence in a ſhadowe repreſenteth oure baptiſme, ſo is theyr puniſhment to vs an exaumple, that vpon boldenes of our baptiſme we leade [...]ot a lyfe vnſemely for ſuche as are baptized: and that we neyther wan [...]o [...]ly through deſyre of hurtful fleſhe, returne agayn in mynde into Egipte, as they did to theyr great deſtruccyō, lothing māna▪ nor fooliſhely or through intē peraunce fall agayne to idolatrie, or aſmuch as ſeme to fall thereto, as they dyd whiche deſpyſing the true god, worſhipped a calfe, that was caſt in a moulde euē as y• curſed painims did. For in the boke of Exodus thus is it wrtten: whē they had offered theyr ſacrifices, the people ſate downe to eate and drinke, and when they were ful, they roſe vp to play. And euen anon after by the vengeaūce of god there were of them ſlayne three and twentie thouſande. And it is alſo an example, that we be not with wicked harlottes defiled, as ſome of them were defyled, with the hoores of the Moabites. But by the diſpleaſure of god therwith enkiendled, there were in one day deſtroyed foure and twentye thouſande men. Nor let vs diſtruſting Chriſte, through impacience tempte hym, as ſome of them did, with wicked grudging prouoking his diſpleaſure, al which were with fyrye ſerpentes deſtroyed: nor grudge agaynſte Chriſt and hys miniſters as ſome of them murmured agaynſte god and Moſes, makyng a conſpiracie, whereof Chore was chiefe capitayne and begynner, what tyme beſyde ſuche as were ſwalowed quicke into the earth, there were deſtroyed fourtene thowſande.

The texte.

All theſe thinges happened vnto them for enſaumples, but are written to put vs in remembraunce, whome the endes of the world are come vpon. Wherfore let him, that thinketh he ſtā deth, take hede, leſt he fall. There hath none other temptacion taken you, but ſuch as foloweth the nature of manne. But god is faythfull which ſhall not ſuffer you to be tempted aboue your ſtrengthe: but ſhall in the middes of the temptacion make a way, that ye may be hable to beare it. Wherefore my dere beloued, flye from wurſhipping of images.

All which thinges in olde time chaunced vnto them, and are in auncient cronacles left in remembraūce: but what ſoeuer befel them, was not without cauſe, but rather to geue vs exaumple, what we whiche are nowe in thys laſte age, ought both to folow and flye. The Hebrues becauſe they fell agayne to wantonnes, to idolatrie, to foule playes, to hooredome, and to other vices, whiche they by reaſon of theyr conuerſacyon with the Egipcians had conceyued, fell from the fauor of god, nor gote they any good, by that they were deliuered, becauſe they in trade of life aūſwered not vnto the benefites of god. But are now rather ſo farre forſaken, that in this day no nacion is there, that is more out of gods fauour, than are the Iewes.

[Page]And likewiſe the greater benefites we receyue of god, prouokyng vs to godly lyfe, ſo much the more ought we to feare, leſt we of Chriſt be more grieuouſly puniſhed, if we being through baptiſme deliuered once out of Egipt, haue vnder the title of Chriſte, maners not beſeemyng Chriſt, but Egipt. Let no man therfore eyther vpon pryde of his ſtrength deſpiſe the weake, or vpon boldnes of his baptiſme thynke he ſhall be ſaued, onles he therto adioyne maners beſemyng ſuche as are baptized. The Hebrues alſo thoughte themſelues ioly felowes, becauſe they being delyuered out of ſo many ieopardyes, ſemed of god ſpecially regarded, and yet were they of god more earneſtly puniſhed, becauſe they beeing deuyded from the wicked painyms fel yet agayne to their maners.Let rather him that thinketh he ſtandeth &c. No man without ieopardie truſteth to hymſelfe. Let rather him that ſtandeth take hede that he fall not. The ſureſt way is for men ſtil to walke forward frō better to better, truſting to noe one ſtandyng, for by the deuils wylines many thinges may chaunce, whereby if we be ſlouthfull, we may be brought out of Chriſtes fauor. Nor haue I now vſed theſe terrible examples, becauſe I feare toward you like ieopardie. And hitherto ye haue offended, & are ſwarued from the purenes of chriſtian lyfe, but yet ſee I, that youre wounde is curable, and growen through frayltie. Ye rather ſurely truſt I, that god wil not ſuffer you to be tempted aboue your ſtrength, but that he wil in ſuch ſort temper the matier and make ſuch a way, that if to you any euill chaunce, ye ſhall bee hable to beare it. Among you ſome peraduenture there be, whiche for our ſympleneſſe deſpiſe vs, more fauouring other Apoſtles, by reaſon of theyr gayer eſtate and fayre ſpeche, but yet are ye not comen vnto the ſedicion of Core. Some of you there be, that to licenciouſly haunt vnto the feaſtes of the wicked painims, but yet are they not ſo farre gone, as to offer vnto idolles, but that ieoperdie is not farre of. Wherefore my dearely beloued children, alwayes flye from idolatrie. For whoſoeuer eateth with them, bee his conſcience neuer ſo ſtrong, yet ſheweth he an apparaunce, as one that fauoureth theyr ſuperſticion.

vv. 15-20

¶ I ſpeake as vnto them which haue diſcreſſion: iudge ye what I ſay. Is not the cup of bleſſing whiche we bleſſe, partaking of the bloud of Chriſte? Is not the breade whiche we breake, partaking of the body of Chriſt? Becauſe that we (though we be many) yet are one bread and one body, in aſmuche as we all are partakers of one breade (and of one cup.) Beholde Iſraell after the fleſhe. Are not they which ea [...]e of the ſacrifice, partakers of the temple? What ſay I then? that the image is any thing? Or that [...] which is offered to images, is any thing? Nay but this I ſay: that the thinges whiche the gentiles offer, they offer to deuile, and not to God.

It nedeth not in this to vſe many wordes in perſwadyng you, foraſmuch as of your own wiſedome ye ſufficiently vnderſtand it. Iudge your ſelfe, whether I ſay trueth or not: What likenes (I pray you) is there betwixt our reuerend and wholy feaſtes, and theyr heathen bankettynges? Whoſoeuer eateth lyke meate with an other, ſemeth to profeſſe & fauour the ſame religion. Doeth not that holye cuppe, whiche we with thankes geuing conſecrate and receiue in remembraunce of Chriſtes death, declare a felowſhippe that al we are deliuered through the bloude of Chriſte? Doeth not agayne lykewiſe that holye breade, whiche we as Chriſte both gaue exaumple and commaunded, breake among vs, ſhewe a ſpeciall league and felowſhyppe, betwixte vs, and that all wee are vnder one religyon of Chriſte? And as breade is in ſuche ſorte made of an infinite noumber of graynes, ſothat the ſame by reaſon of the myxture can not bee dyſcerned, and the bodye made of dyuerſe partes, in ſuche condycion yet, that there is amonge them a feloweſhyppe, that can not bee broken: [Page] ſo when we become all partakers of one bread, we in that act declare, that albeit we be in nunber neuer ſo many, yet are we in conſent of mindes one bread and one body. And ſo likewiſe ſuch as are partakers of the heathē feaſtes, ſeme alſo to allow and fauer the felowſhip of their ſuperſticion. Now marke & conſider you, whether it be not like among them alſo, which after the cuſtome of Moſes lawe euen vntil this day ſacrifice beaſtes. None among thē, but ſuche as are of the Iewiſh religion, are receiued to the eating of the ſacrificed beaſt, and ſuch alſo as eate of their holy meates, ſeme to fauer & to conſent vnto their ſacrifices. But whereto maketh all this, ſome one will ſay? denieſt thou Paule that which thou before ſaidſt, that is to wit, that an idol is nothyng, and that which is offered to an idol is nothing? No not ſo, but this I ſay: that the ſacrifices which the gentiles offer, they offer to deuils and not to god: ſo that in the thynge it ſelfe there is no dyfference, but yet theyr intentes cauſe a diuerſitie. The gentiles wurſhip deuils in ſtede of goddes, and beleue that in theyr images their godly power is. Whoſo therefore with them eateth ſacrificed fleſhe, ſemeth to be a felow in their wicked errour.

The texte.

¶I would not that ye ſhould haue felowſhip with the deuilles. Ye can not drinke of the cuppe of the lorde, and of the cuppe of deuilles. Ye can not bee the partakers of the lordes table, and of the table of deuils. Either dooe we prouoke the lorde? Are we ſtronger the [...] be? I may doe all thinges but all thinges are not expedient. I may doe all thinges but al thinges edifye not. Let no man ſeke that whiche is his owne▪ but let euery manne ſeke that which belongeth to an other.

And ſince ye haue once wholy geuen youre ſelues to god, I woulde ye ſhoulde with deuils haue nothing to do, for whoſo profeſſeth godly religion, hath with idolaters no conuerſacion, foraſmuch as it beſemeth not one man to be vnder diuers religions, nor can ye at one time, drinke of the bleſſed cup of Chriſt, and the curſed cup of deuils, nor yet be partakers of the lordes table, and alſo of the deuils table, if ye this do either with conſent of your mindes, or with the great ſlaunder of ſuche as are weaker. There is betwixt Chriſt and wicked deuils none agrement, nor can both at one time be ſerued without the great reproche and diſhonour of Chriſt. What, prouoke we him to vengeaunce for the nonce, keping company with his enemies? Ye can doe him no greater vilannie. Be we ſtronger, than he, ſo that we feare not the puniſhement of the lord being prouoked through ſuch meanes? God forbid that any of you ſhould ſo thinke. And idolatrie is ſuche a deteſtable vice, that we muſte not onely be free of the crime ſelfe, but alſo from al ſuſpicion therof. For this perſwaſion is in maner euen planted in mennes hartes: that all ſuche are of one religion, as eate together ſacrificed meates. I graunt that the thing ſelfe is without offence, but the ſlaunder ryſeth of mens opinions and miſtaking, whiche thing in this poynt, a manne muſte diligently beware of. Touching meates I maye dooe all thinges, but all thynges are not for my neighboure expedient, for whoſe ſake I muſte ſometyme abſtayne euen from lawefull thinges. I may doe all thynges, but all thynges edifye not godlye life. Nowe are we by chriſtian charitie commaunded rather to doe that whiche is for the weale of other, than to pleaſe ourſelues. I geue menne leaue to vſe their freedome, but if the ſame bee with the ieopardye of oure brother, more oughte we regarde, [Page] what is for him expedient, than what our ſelues may lawfully dooe.

The texte.

Whatſoeuer is ſolde in the fleſhe market, that eate, and aſke no queſtiō for conſcience ſake. For the earthe is the Lordes, and all that therein is. Yf any of them whiche beleue not, byd you to a feaſt, and ye be diſpoſed to goe, whatſoeuer is ſette before you, eate, aſking no queſtion for conſcience ſake. But and if any manne ſay vnto you: this is offered vnto images, eate not of it for his ſake that ſhewed it, and for conſcience ſake. The earth is the lordes and all that therein is. Conſciēce I ſay, not thine, but of the other. For why is my libertie iudged of an other mans conſcience? For if I take my parte with thankes, why am I eyuil ſpoken of, for that thynge wherefore I geue thankes? Whether therfore ye eate or drynke, or whatſoeuer ye dooe, doe all to the prayſe of God. Se that ye geue none occaſion of eiuill, neither to the Iewes, nor yet to the gentiles, neither to the congregacion of god: euen as I pleaſe all men in al thinges, not ſeking myne owne profite, but the profite of many, that they might be ſaued.

Elſewiſe, whatſoeuer is ſolde in the fleſhe market, that eate, nothing aſkyng whether it were offered to idols or not, and that for conſciences ſake, for occaſion of ſlaunder muſte be auoyded, and not geuen, if anye ſuche matter chaunce. No ſuch thing is of itſelf vncleane, ſince al thinges are the lordes. Nor can that be vncleane, which by him was made for mans vſe, as the pſalme writer recordeth ſaying: the earth is the lordes, and all that therein is. Yf any vncleanes be, that groweth of mens myndes, and not of meates. Yf therfore any that is to Chriſt a ſtraunger bid you to ſupper, and ye alſo be diſpoſed to goe, whatſoeuer is ſet before you at table, that eate, neyther puttyng any difference nor aſking anye queſtyon whether ſuche meates as are ſet at table were ſacrificed or not, and ſo doe for conſciences ſake. But if ſome one of his owne mocion tel you that this was offered to an idoll, eate not of it, not for your owne ſake, but for his which gaue you that warning, not for feare of hurting thy conſciēce which is vpright and ſtrong inough, but for y• others ſake, which by his warning ſemeth to thinke it vnlawful for a chriſtiā man to eate fleſh offered to idols. And it is to be feared, leſt the ſame man either thinke vs the deuils frēdes, or deuourers, & this wiſe thinke with himſelfe: howe muche ſoeuer chriſtian men, with wordes abhorre our goddes, yet abhorre they not the fleſhe, which to them is offered, which they would not do, if they with theyr hart ſo much deſpiſed our religion, as they doe with wordes. For this mans conſcience therfore a waye muſt be founde, as there may be without any great trouble. The man is in an errour, but thou muſt for a time beare therewith, ſince it is ſuch as thou canſte not take away. In ſuch thynges Chriſte woulde haue vs to vſe all libertie, as which neither commaunded, nor for bad any kynde of meate. Why is then myFor why is my libertie iudged. &c. libertie iudged of an other mans conſcience? Why is that which may be well done, taken ſuſpiciouſly? Yf I eate ſuch meates, as the goodnes of god hath geuen vs for the preſeruacion of our life, why am I for that of any man eiuil ſpoken of, ſince for the vſe therof I geue god thankes, and not deuils? With thys condicion therfore ye ſhal eate, or not eate, y• whether ye drinke or eate, or whatſoeuer ye do, that ye direct al to the glory of god, ſo ordring al your life according to y• times & condicions of mē, that in you there be nothing found, wherwith any mā may iuſtly be offended, be he either Iew, gētile, or chriſtian: therin folowing mine exaumple, which in al pointes faſhion my ſelf to euery man, eating, not eating,, taking, not taking, vſyng Iewiſhnes, not vſyng, tempering all ſuche thynges, as for the tyme may eyther bee well doone, or well omytted, not for myne owne weale, but to the profite of manye, whome I with my diligence, labour to winne, not to haue by them anye aduauntage, but to allure them to euerlaſting ſaluacion.

¶ The .xi. Chapter.

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The texte.

¶ Be ye the folowers of me, as I am the folower of Chriſt. I commend you brethren, that ye remember me in all thinges, and kepe the ordinaunces, euen as I deliuered the [...] to you. But I woulde haue you to knowe that Chriſte is the head of euery man. And the man is the womans head: And God is Chriſtes head: Euery man praying or prophecying hauing any thing on hys head, ſhameth his head. Euery woman that prayeth or prophecieth bare headed, dyſhoneſteth her heade. For that is euen all one, as if ſhe were ſhauen▪ Yf the woman be not couered let her alſo be ſhorne. Yf it be ſhame for a woman to be ſhorne or ſhauen, let her couer her head.

NOr be ye aſhamed to folow your Apoſtles exaumple, ſynce it is not ſo muche myne, as the very exaumple of Ieſus Chriſt. Who to the entent he might win vs to his father, in al pointes applyed hymſelfe to our infirmities. Him folow I, as my lord and maiſter: ye children folow me your father, ye diſciples folow your Apoſtle. And thys hitherto thinke I the mariers of eatyng of fleſhe, and of auoydyng the paynims ſacrifices ſufficiently ſpoken of. Hence furth will I nowe touche certayn pointes what I would haue in your commen aſſemblies obſerued and kepte, and what I woulde were auoyded, that in them nothing be done eyther vnorderly, or contenciouſly, or ryottouſly. And firſt of al I commend you brethren, that in al other thinges ye remember ſuche poyntes, as I gaue you in commaundement, and mayntayn ſuch ordinaunces as in your ſolemne metinges, I appoynted you to kepe. One thing more muſt I tell you, which is yet of no great importaunce nor much weightie, but ſuche as may, if the tyme and place ſo require, bee chaunged. But yea [...] The mā is y• womans head. &c. this would I haue you to knowe, that as Chriſt is the head of euery man, and the head of euery wyfe is the huſband, ſo is god the head of Chriſt. Albeit the huſbande be the wiues gouernour, yet is he vnderlyng and ſubiect to Chriſte his lorde and maiſter: and Chriſte hymſelfe in all poyntes acknowlegeth the autoritie of god his father, to whome whoſoeuer be ſubiect, muſt nedes dooe all thyng for hys glory. In ſecrete places a man may doe, as he ſhall thinke expedient, but what man ſoeuer in the commen aſſembly eyther prayeth or prophecieth hauyng any thyng on hys head, ſhameth hys head, ſhewing himſelfe by coueryng the ſame to be bonde, when beſyde Chriſt he hath no maiſter: for whoſe glory it were conuenient that he vncouered his head, not onely by puttyng of his cap but alſo by ſhauyng of hys heere. For the heere is rather a coueryng of the body, than any parte therof. On the other ſide if a woman in the cōmen aſſembly pray or prophecie bare headed, ſhe diſhonoreth her hed, which ſhould in ſecret places peraduenture for her huſbandes pleaſure, be open headed, and not in the congregacion, where Chriſt is honoured, and not their huſbandes. For as it is in a man to bee ſhorne or ſhauen: the lyke is it in a woman to caſt of her vayle. And then if it bee comely for a woman to caſte of the vayle from her head as men dooe, let her lykewiſe, as menne doe, either be ſhorne or rounded, and in open places preache and prophecie bare headed▪ But if thys wiſe to doe by all mens conſent be in a woman a foolyſhe, and an euil fauered ſight, let her by couering her head ſhew her ſelfe ſubiect to her huſbande.

The texte.

A man ought not to couer his head, for aſmuche as he is the image and glory of God. But the woman is the glory of the man. For the manne is not of the woman but the woman [...] the man. Neither was the man created for the womans ſake, but the womā for the manſake. For this cauſe ought the woman to haue power on her head, for the angels ſake. Neuertheles, neyther is the man without the woman, neither the woman without the m [...]n in the lord. For as the woman is of the man, euen ſo is the man by y• woman: but al of god.

[Page]But yet ſo to do▪ beſeemeth not the manne, whiche beareth the ymage of God, whiche is in ſuche ſorte heade and gouernoure to the womanne, as Chriſte is to his churche, and muche more ſynce that by hym is ſette foorthe goddes glorye, whiche ſhoulde not be couered. On the other ſyde, as the womanne is ſubiecte vnto her huſbande, ſo is ſhe apparayled to his honoure, agaynſte whom, well maye ſhe be coumpted reprochefull, yf ſhe by vncoueryng her heade in open places, ſhewe her owne vnſhamefaſteneſſe, and as though ſhe were free, refuſe obedience to her huſbande. And as Chriſt is honoured, yf the manne do hym ſeruice, and preache his glorie bare headed: ſo is the huſbande honoured, yf his wife with reuerence, ſilence, and comelye apparel, ſhewe in her a ſober obedience. But ſome one wyll ſaye: by what lawe is the womanne compelled to be ſubiecte to her huſbande, and not cō trarye the huſbande to his wyfe? Becauſe what tyme god fyrſte made mankynde, the manne came not of the womanne, but contrarye the womanne of the manne. Firſt was Adam made of earthe and by the ſpirite of god a ſoule was geuen him, and then ſhortely after was Eue taken furth of hys ſyde, as ſhe were a certayne porcion of the manne, and euen contrary to the commen courſe of nature, firſt was made that, whiche was more perfite, and than afterward was made the imperfiter. For that, that reaſon is in manne, the ſame in matrimonie is the huſbād: and that, which is affecciō in the man, the ſame in matrimonie is the woman. Beſide this, the man was not made for the womans ſake, but the woman was made and geuen to the manne for his comforte,Neither was the mā created for the womās ſake. and for a helpe to bring furth iſſue by generacion: in whiche act, as the man is principall doer and faſhioner, ſo is the womanne but the matier and ſufferer. Nowe good reaſon is it, that to hym the preeminence ſhoulde be geuen, whiche was both firſt made, and onely made of God, and not to the womanne. And for aſmuche as at the firſte begynnyng of nature the huſbande hath geuen vnto hym the tytle of preeminence, ſurelye the womanne oughte to acknowledge her condiciō, and not onely with a readynes to pleaſe, ſhewe her ſubieccion towarde hym, but alſo in reuerente behaueour to hym. But as the ſhauen head declareth a libertie, ſo is the coueryng of the head a token of ſubieccion. But and yf any womanne bee ſo farre paſte ſhame, that ſhe regarde not the ſyght of menne, yet for Aungels ſakes and theyr teſtimonie beyng alſo preſente at your ſolemne meetynges, lette her heade be couered, and in ſo doyng, ſhe acknowledgeth what doeth beſeme her. And yet ſpeake I not this either to encourage the huſbande to vſe his wife as a vile dreuell, becauſe ſhe is commaunded to obeye, or to diſcoumforte the wyfe, becauſe ſhe is ſubiecte to her huſbande, ſynce bothe are in chriſtian religion equall, beſydes that oftetymes the huſbande alſo needeth aſwell his wyues healpe, as the wyfe her huſbandes.

And albeit at the begynnyng womanne was made of manne, yet nowe neyther the wyfe bryngeth foorth chylde without the manne, nor the manne canne become a father withoute a womanne. And yet there is no cauſe, why anye perſon ſhoulde for this with hymſelfe be eyther to muche pleaſed or grieued, ſynce it is the ordinaunce of god, whiche after ſuche ſorte ſetteth all thinges in an ordre.

The texte.

[Page]

Iudge in your ſelues, whether it be comely that a woman praye vnto God, bare headed. Doeth not nature it ſelfe teache you, that it is a ſhame for a manne, yf he haue long heare? and a prayſe to a womanne, yf ſhe haue long heare? For her heare is geuen to her to couer her withall. Yf any manne luſte to ſtriue, we haue no ſuche cuſtome, neither the congregacions of God.

But to returne agayne to the mattier, wherwith I beganne, yf yet with ſo manye argumentes I ſufficientlye proue not, howe vncomelye a thyng it is for a womanne openlye to praye bare headed, let euen euerie manne after his owne iudgemente and reaſon weyghe the mattier, for I thynke no manne is ſo verye a blockeheade that hathe loſte the iudgemente of nature. Doeth not nature her ſelfe teache you that it is ſhame for a manne, to haue long heare lyke a womanne? And contrarie, that it is to a womanne a furniture to haue long heare? to whome of nature is gyuen a more thicke and more large growyng of heare, than to the manne, that ſhe, whiche is ſubiecte to her huſbande, mighte not at any tyme lacke a vayle. And this haue I ſhewed you, what I thynke more ſeemely. If anye in this mattier luſte contenciouſlye to defende his opinion, lette hym take his pleaſure, ſo that he knowe, that neither haue we any ſuche cuſtome, nor other congregacions of god. Whether it for you be meete to ſwarue bothe from your Apoſtles rules and exaumples, and from the cuſtome of other congregacions, bee ye iudges. Leſſe hurte were it, yf ye in ſuche poyntes agreed, ſynce they bee but externe mattiers, nor make ſo muche to the furtheraunce of Goſpellike godlyneſſe. But this I earneſtlye require of you, and am offended, that ye kepe it not, beyng a thyng whiche I taught you.

The texte.

This I warne you of, and commende not, that ye come not together after a better maner: but after a worſe. For fyrſt of all when ye come together in the congregacion, I heare that there is diſcencion among you: and I partely beleue it. For there muſte be ſectes among you that they whiche are perfect among you, myght be knowen.

Wheras in other thinges ye remember myne ordinaunces, I much commende you, but wheras in this poynte ye remember me not, wherin it were moſte mete ye dyd, that commende I not: I taught you, that ye ſhould quietly & orderly come together, without exceſſe, without ſtrife, and with al equalitie, which ſpecyally nouriſheth cōcorde, ſo vſing your ſelues together, that euery man might returne to his houſe amēded. But now are ye come to ſuch vnrulynes, that better were it not to come together at all, than after ſuche ſorte to aſſemble, and that for many cauſes, for ye offende many wayes. Fyrſte when ye come ſolemlye together, I heare ſaye, that there is diſſencion among you, whiche truely is a thyng more ſhamefull, than I am glad to beleue, but yet vpon knowledge, that I haue of your condicions, I partelye beleue the reporte. It coulde not be auoyded, but that there would ſuche ſectes ryſe among you. Of whiche euill thyng yet this good groweth, that by theſame it more playnly appeareth, whiche are throughly perfite, which, whyles other are in a confuſion, and fyll theyr paunches, myldly and ſo berlye accordyng vnto the Apoſtles ordinaunces, and the olde cuſtome of the churche, kepe this holy feaſte, wherein we repreſent the laſte ſouper of Chriſt with his diſciples, remembryng the league, whiche he made with vs, and for an exaumple of mutuall concorde of eche one of vs towarde another.

The texte.

[Page]

When ye come together therfore into one place, the Lordes ſupper cannot be eaten. For euery man begynneth afore to eate his owne ſupper. And one is hongry, and an other is dronken. Haue ye not houſes to ea [...]e and drynke in? Deſpyſe ye the congregacion of God, and ſhame them that haue not? What ſhall I ſaye vnto you? ſhall I prayſe you? In this prayſe I you not. That which I deliuered vnto you, I receiued of the Lord. For the Lord Ieſus theſame nyght, in whiche he was betrayed, toke breade: and whan he had geuen thankes, he brake it and ſayed: Take ye and eate: this is my body, which is broken for you. This doe ye in the remembraunce of me.

But now is there creapt in amōg you a very vnſemely vſage, that as oft as ye come together, the Lordes ſouper ſemeth not to bee the great matter, that is in hand, ſuche as he made with his diſciples, but rather ſome troublous clamorous feaſt, without equalitie, becauſe eche mā riotouſly and gloutonouſly, not lokyng for other, begynneth afore to eate his owne ſouper. Wherupon it foloweth, that the poore man is hongry, either becauſe he hath nothing to eate, or becauſe he cummeth not in ſeaſon, and the ryche man that hath begunne his ſouper, is full and drounken, by meanes whereof that ſpirituall feaſt is two maner of wayes diſhonoured, both becauſe through pryde of the ryche men the poore are diſdayned, whom Chriſt diſdaineth not, & alſo becauſe the Lordes ſouper is with ſurfetting and exceſſe defiled. At this ſouper is repreſented the miſterie of chriſtian concorde, no bealy, nor gut matter, for whom prouiſion ſhould haue been made priuately in mennes owne houſen, and not in the open aſſembly. Yf ye delyted to fyll your paunches, haue ye not houſen, wherin ye maye ſo doe out of ſyght? Deſpiſe ye ſo farfurth the open congregacion of chriſtians, that in preſence therof ye be not aſhamed lyke glotons to vſe your ſelfes, euen of purpoſe in the meane ſeaſō goyng about to make the poore ones aſhamed, whiche haue nothing to ſet at table, whyles ye openly ſetfurth your riottouſe and coſtly fare? What ſhall I herein ſaye vnto you, ye Corinthians? Shall I prayſe you? Certenly I would wyſhe I had good cauſe ſo to doe, & for other thinges I much prayſe you, but in this I cānot prayſe you. Theſe maners far ſquare frō that ſouper of the lord, after whoſe example ye ſhould among you kepe this holy feaſt. I maruayle, who they be that haue brought this euill cuſtome amōg you: for I as an Apoſtle receyued of the Lord, that, which I alſo haue taught you, which is, y• our Lord Ieſus theſame nyght, in which he was betrayed by his diſciple, and taken, toke bread, & when he had geuē thankes to God, he brake the bread, and ſayed: take, eate, this is my body, whiche is broken for you to be deuided among all. The thyng, whiche ye ſee me to doe, theſame doe ye herafter in the remembraunce of me. Note and marke here, all the diſciples ſyt together at table with theyr maiſter: marke howe the table and meate was comon to all, not ſomuche as the traytour Iudas excluded from theſame, and one bread equally deuided among all. This dyd the Lorde with his diſciples: and deſpiſe ye your brethren, and ſuche as are your felowes in religion?

The texte.

After theſame maner alſo, he toke the cup, when ſupper was doen, ſaying: This cup is the newe teſtamente in my bloud. This doe as oft as ye drinke it in remembraunce of me. For as often as ye ſhall eate this bread, and drinke this cup, ye ſhall ſhew the Lordes death, tyll he come. Wherfore, whoſoeuer ſhall eate of this breade, or drinke of the cup [Page] of the Lorde vnworthely, ſhalbe gyltie of the body and bloud of the Lord. But let a man examen himſelfe, and ſo let him eate of the bread, and drink of the cup. For he that eateth or drinketh vnworthely, eateth and drinketh his owne damnacion, becauſe he maketh no difference of the Lordes body. For this cauſe many are weake and ſycke among you, and many ſlepe.

After theſame maner, when he had diſtribute the bread, he toke the cup alſo into his handes, when the ſupper was already done, ſaying: this cup is the newe teſtamente, through my bloud, as often as ye drinke hereof, doe it in remembraunce of me. In this ſupper then all dranke of one cup, and among you the ryche menne are dronke, and the poore are athruſte. Chriſt would haue this feaſt to be kept among you in remēbraunce of his death, and as a token of his euerlaſting teſtamente, yet is it nowe kepte among you with ryot and diſſencion. It is a miſticall bread, wherof al men ſhould in lyke ſorte be partakers. As the cup alſo is holy indifferently apertayning to all, not prepared to apeaſe mennes bodyly thruſte, but to repreſente a ſecrete matter, leſte ye myght forgette, with what pryce ye were from the ſynnes of your former lyfe redemed. As often therfore, as ye reſorte together to eate of this breade, and to drinke of this cup, ye goe about no bealy matter, but miſtically repreſent the death of the Lord Ieſu, whoſe continuall remembraunce ſhall cauſe you to doe your dueties, vntyll the tyme he returne to iudge all the worlde. Therfore whoſoeuer eateth of this bread, or drinketh of the Lordes cup otherwiſe than is worthy of Chriſt, haynouſly offendeth, as which hath otherwiſe vſed the body & bloud of the Lorde, than he commaunded it ſhould be vſed: for as muche as a thing, whiche is moſte full of miſteries, ought with all pureneſſe and reuerence to be vſed, for auoydyng of whiche inconuenience, let euery man firſt trye and examen his conſciēce before. And vpon a throughLet a man e [...]am [...] hymſelfe, & ſo let him eate of the breade, and drinke of the cup. examinacion had, let hym then eate of that breade, and drinke of the cup. And let hym that vpon examinacion of hymſelfe fyndeth an vnmeteneſſe, abſtayne rather, and make ſacrifice to his bealy at home. For albeit the body and bloud of the Lord be a healthfull thing, yet whoſoeuer therof doeth eate or drinke vnworthily, theſame turneth to his poyſon and deſtruccion, becauſe he without reuerence, and with an vnclenſed conſcience preſumed to come vnto ſo great a miſterie, without due conſideracion had, with howe great reuerence the body of the Lorde ought to be receyued. When Chriſte ſhall come, then ſhall ſuche be punyſhed for violating this miſterie, albeit in the meane ſeaſon ſome alſo for theſame offence are preſently punyſhed, for of this cūmeth it, that among you ſo many ſyckely perſons are founde, vexed with ſondrye feuers and diſeaſes, yea and many dye before theyr tyme, all which punyſhmentes are certayne begynnynges and threatnynges of the iudgemente to come.

The texte.

For if we had iudged our ſelues, we ſhould not haue been iudged. But when we are iudged of the Lord, we are chaſtened, that we ſhould not be damned with the world. Wherfore my brethren, when ye come together to eate▪ [...]arry one for an other. If any man honger, let hym eate at home, that ye come not together vnto condemnacion. Other thynges wyll I ſette in order, when I come.

For yf before receyuing we had tryed and iudged our ſelfes, we ſhould not ſo haue been iudged of the Lorde.

[Page]But yet better is it in the meane tyme to be iudged here, than in that dredfull daye to bee damned. For when we by goodes iudgement are here with temporall and lyght meanes punyſhed, we are not vtterly deſtroyed, but with punyſhment chaſtiſed, leſte we myght with ſynners hereafter bee damned for euer. Which thing I ſaye, becauſe no manne ſhoulde flater hymſelfe, yf vpon vnworthy abuſyng of thys miſtery, he neuertheleſſe bee whole and ſounde in bodye. Therfore my brethren, when you reſorte to thys feaſte, to thentent the ſame maye (as Chriſt gaue example) bee equall, tary one of you for another. That and yf among you any be ſo hungrye, that he can not for a tyme abſtayne, let hym eate at home, and not at the miſticall and common feaſt, leſt that, whiche was for your weale ordayned, be an occaſion of your damnacion. And this haue I nowe herof ſufficiently ſpoken. As for other thinges to this belonging, I wyll ſette in order, when I come.

The .xii. Chapter.

vv. 1-11

Concernyng ſpiritual thynges (brethren) I would not haue you ignoraūt: ye know that ye were Gentyles, and went your wayes vnto dome ymages, euen as ye were led. Wherfore I declare vnto you, that no man ſpeakyng by the ſpirite of God, defyeth Ieſus. Alſo no man can ſaye that Ieſus is the Lord, but by the holy ghoſt. There are diuerſities of gyftes, yet but one ſpirite. And there are differences of adminyſtratyons, and yet but one Lorde. And there are diuers maners of operacyons, & yet but one God whiche worketh all in all. The gyfte of the ſpirite is geuen to euery man, to edefye withall. For to one is geuen thorowe the ſpirite, the vtteraunce of wyſdom. To another is geuen the vtteraunce of knowledge, by the ſame ſpirite. To another is geuen fayth hy theſame ſpirite. To another the gyftes of healyng by the ſame ſpirite. To another power to do myracles. To another prophecy. To another iudgemente to diſcerne ſpirites. To another dyuers tonges. To another the interpretacyon of tonges. But theſe al woorketh euen the ſelfe ſame ſpirite, diuiding to euery man a ſeueral gyfte, euen as he will.

BVt now to ſpeake ſome thyng concernyng the gyftes of the holy goſte, (foraſmuch as herein ye agre not wel neither) bretherne, I would haue you remember, how that ye once were gentiles, at whiche tyme, accordyng vnto the ſuperſticion of your elders, as ye were lead to deade and dome images, ſo went ye furth and folowed. Then were ye lead with errour, but now are ye gouerned by the ſpirite of Chriſt. Now your former errour is not imputed vnto you, ſo that this remaineth, that as at that tyme your cuſtome and vſage of lyfe was euen as badde as your deuylyſh religion, ſo muſte now the ſame bee vpryght and godly, as your newe religion is trewe and holy, ſo that it appeare, that whatſoeuer is doen among you, theſame ſeme to be doen by the motion of the holy goſte. Whatſoeuer is ſayed or ſoung to the glorye of Chriſte, that ſame cometh of his ſpirite. Wherfore I declare vnto you, that no manne inſpired with the ſpirite of god the father, defieth Ieſus hys ſonne. Nor can any manne with a true heart ſaye, that Ieſus is the Lorde, but by the inſpiracion of the holy ghoſte. For all the goodnes therfore, that is in you, his fre beneuolēce ought ye to thanke, and to his glory it ſhoulde bee beſtowed, And though all men haue one ſpirit in dede, yet are his giftes diuers, whiche he, as his pleaſure is, diuerſly gyueth to diuers menne. The vſe alſo and adminiſtracion of ſuche gyftes are in ſondrye wyſe beſtowed, wheras the Lorde, whoſe gyftes they are, is but one. [Page] Yea and y• effect and operacion of the ſpirite in diuerſe men diuerſly worketh and gyueth lyfe, whereas yet there is of al men but one god, of whome the power and actiuitie of al thinges, howſoeuer they be wrought in men, haue theyr begynnynges. Al gyftes therfore are to be aſcribed to god onely, whether they be high or lowe, and there is no cauſe why any man of them, ſhould be proude. Another mannes gyfte is it, that he hathe, and whatſoeuer a man hath by the inſpiracion of the holy gooſte, that ſame is for the comon profite gyuen hym, to edifie with all, and not to be proude of it hymſelfe only. For to ſome one is giuen through the ſpirite of god, wiſdome, to gyue there with ſage and truſtie counſell. Agayne another hath by the goodnes of the ſame ſpirite gyuen vnto hym, by vtteraunce of knowledge, and rules of good order, to helpe the comon weale. Another hath by the ſame ſpirite gyuen vnto hym a ſtronge confidence, whiche according to the Lordes promyſe moueth, yea mountaines out of theyr places. Another hath by the ſame, the gyfte to cure diſeaſes. Some there bee alſo, that haue a ſingular power to worke miracles. Some hath the gyfte of prophecie, therwith either to open thinges to come, or els other hydden myſteries. Another hathe gyuen vnto hym through wyttie iudgement to put difference betwixte the ſpirites in menne, whether they bee of god or not. Some haue the gyfte to ſpeake diuerſe languages, whiche is a meane, that greatly ſerueth towarde the knowledge of holy ſcriptures. Another hath geuen vnto hym, either by inſpiracion, or by knowledge of ſecret learnyng to expounde and declare that, which the other ſpoke. For it is not to be ſuppoſed, that whoſoeuer knoweth a language, alwaye vnderſtandeth the ſecrete meanynge therof. But for hauyng ſuche gyftes let no man either ſtande in his owne conceyte, ſynce that he hathe is gyuen hym by another, nor yet for lacke of them bee greued, foraſmuche as the gyfte is by the holye gooſte frelye gyuen hym, whiche beyng but one workemanne beſtoweth all theſe gyftes, as diuerſe and ſoundrie as they be, in ſoundrye perſons, gyuynge euery manne, as his pleaſure is: wyllyng that through mutuall charitie eche mannes gyftes ſhoulde be comon to other, to thentente, that thys varietie myght make a pleaſaunt conſent and comlynes, and not diſſencion. And why ſhoulde it not ſo bee in the miſticall bodie of Chriſte, as we ſe it is in a naturall bodye?

The texte.

For as the body is one, and hath many membres, and all the membres of one bodye though they be many, yet are but one body, euen ſo is Chriſt. For by one ſpirite are we all baptyſed, to make one bodye whether we be Iewes or Gentyles, whether we be bond or fre, and haue all droncke of one ſpirite. For the body: is not one member, but many. If the fote ſaye: I am not the hande, I am not of the body: is he therfore not of the body? And yf the care ſaye: I am not the eye. I am not of the body: is he therfore not of the body? If at the body wer an eye, where wer thē the eare? If al were hearing, where wer the ſmelling? But now hath God ſet the membres euery one ſeuerally in the bodye as it hathe pleaſed hym. If they were al one member, where were the body? Now are there many membres, yet but one body: And the eye cannot ſaye vnto the hand: I haue no nede of the. Agayne, the heade cannot ſaye to the fete: I haue no nede of you.

For as, albeit euery mannes bodye bee one whole thinge, yet is it made of diuerſe members framed together, but ſo yet, that one ſpirite geueth lyfe to all the members, of whome notwithſtandinge euery one by hymſelfe conſydered are many and diuers, yet is there of all made but one bodye: euen ſo woulde Chriſte haue it to bee in hys bodye the churche, wherof we bee, becauſe all we hauyng equallye receyued baptiſme are through the ſelfe ſame [Page] one ſpirite framed into one bodye, whether we be Iewes or Grecians, bonde or fre, men or women, maried or ſingle, hygh or lowe. And theſame ſpirite haue we all receyued, not withſtanding it haue in diuerſe of vs didiuerſe operacions. Nor is our body made of one parte onely, but of manye and diuerſe: Nowe and yf the foote abaſyng it ſelfe ſaye, I am not the hande, I haue with the reſte of the body nothyng to doe, is it therfore no parte of the body? Or yf the eare bewayling her condicion ſaye: I am not the iye, I haue with the reſte of the body nothing to doe, is it therfore not of the body? The diuers placyng and vſe is not to the member reprochful, but this varietie rather apertayneth to the welth of the whole body. And what office ſoeuer is geuen to any part, theſame is geuen vnto it to helpe the whole body. The iye is a goodly parte of the body, but yf the whole body were an iye, where were thē the eares? Again if the whole body were aneare, where were the noſe? God forſeing this, made y• body of dyuerſe members, & gaue euery mēber his proper place and office, not as they deſerued, but as his pleaſure was. Now yf thys multitude and diuerſitie of mēbers were al brought to one, for example, to a noſe, or an iey, where were the armonie and comlynes of the bodye become? But nowe ſo is it not, but wheras euery member ſeuerally differeth from other, yet by reaſō they haue but one ſoule, the ſame make but one body, ſo that one member cannot lothe an other, be it neuer ſo vile. For neither can the iye as a more excellent parte of the body, or as a more familiar inſtrument of the ſoule, ſay vnto the hande, as a more vile parte: I haue no nede of thy helpe. Nor yet can the head, albeit it be the palace of our ſoules, ſaye vnto the fete, as loweſt partes: I care not for your ſeruice.

The texte.

Yea, rather a great deale thoſe membres of the body, whiche ſeme to be more feble, are neceſſary. And vpon thoſe membres of the body, whiche we thynke leaſte honeſte, put we more honeſtie on. And our vngoodly partes haue more bewtie on. For our honeſte membres nede it not. But God hath ſo diſpoſed the bodye, and hath geuen the more honour to that parte whiche lacked, leſte there ſhould be any ſtryfe in the body: but that the membres ſhould indifferently care one for an other. And yf one membre ſuffre, all ſuffer with hym: if one membre be had in honour, all membres be gladde alſo.

So farre vnſemyng is it, that any membre of the body ſhould be deſpiſed, that rather contrarie wyſe, ſuche as ſeme imperfiter partes of the body, vpon them, as neceſſarie, haue we a ſpeciall care: and ſuche, as in comen eſtimacion are thought partes of leſſe honeſtie, to them outwardly we geue great honour: and ſuche as ſeme vngoodly, to them ioyne we ſome comly veſture, with our diligence recompenſyng that, whiche elſwyſe ſemeth vnperfite, knowyng well, that by the vncomlyneſſe of any parte, the whole body is diſwurſhypped. For ſuche partes, as of themſelfe are beautiful, nede none outward ornament, for example, neither our faces nor handes, when that yet our priuey partes muſt be couered with honeſt apparel. And for this cauſe hath God the creatour of all, ſo wondrefully tempered and diſpoſed the whole body in a meruaylouſe conſent & agrement of ſo ſondry partes, that to ſuche as ſemed to lacke ſome ſemelynes (albeit by nature no parte of the body is there vnſemely) by our diligence more honour ſhould be adioyned, leaſte among the mēbres ſelfe there myght diſſenciō riſe, among whom none is there, whoſe vſe is not neceſſarie, but rather that eche one ſhould indifferently care for and [Page] defende other, leſte yf whyles through diſſencion eche of them pryuately fauoureth it ſelfe, the whole bodye and hys membres decaye and peryſhe. But muche rather, yf to any membre anye commoditie or diſcommoditie chaunce, the reſte thynke theſame to belong to themſelfe: or if any membre bee greued, with theſame the reſt alſo are greued: or if anye one certayne membre bee honoured, alſo the other be gladde and reioyce therof. Wyll ye not at leaſtwiſe by this example leaue your ſtryuing one with an other, you I ſay, whiche are by the ſpirite of Chriſte more ſurely ioyned in one, than the membres of one bodye are by the naturall ſpirite coupled to gether?

The texte.

Ye are the body of Chriſt, & membres one of an other. And God hath alſo ordeyned in the congregacion, firſt Apoſtles, ſecondarily Prophetes, thyrdly teachers, then, them that doe myracles: after that, the gyftes of healyng, helpers, gouerners, diuerſitie of tonges. Are all Apoſtles? Are all Prophetes? Are all teachers? Are all doars of myracles? Haue al the gyftes of healyng? Doe all ſpeake with tonges? Doe all interprete? Couete after the beſte gyftes. And yet ſhewe I vnto you a more excellente waye.

Howe is it that nature can doe more, than grace? Are ye not the bodye of Chriſt, or at the leaſte ſome parte of his members? whom he hath after ſuche ſorte placed in his bodye, whiche is the churche, that he hath geuen euery of them a conuenient degree and office. And in the firſte and chiefe place hath he ordayned Apoſtles, whiche beyng as ſtuardes of the grace of the goſpell execute here Chriſtes office. Secondarely Prophetes, eyther to ſhewe thinges to come, or els to declare ſecret thinges. Thrydly teachers, whiche beeing indued wyth learnyng and rules of good order, maye beſtowe that they haue, for the common profite. Fourthly ſuch as worke miracles to kepe vnder and ſubdue the power of deuyls, and to auaunce with them the name and glory of Chriſte. Fyftly ſuche as can heale diſeaſes. And after them ſuche as can with theyr autoritie and counſel help other, that are in trouble, & through a ſinguler diſcreacion kepe the multitude in obediēce. And laſte of al ſuch as by knowledge of the tōgues may be to other profitable. This varietie doth not only encourage, but alſo cōpell you to mutual loue & concord, foraſmuch as eche one of you hath nede of others helpe. Are al Apoſtles? are al Prophetes? are al teachers? are all workers of myracles? haue all men the gyft of healing? doe all men ſpeake diuerſe languages? haue all men the gyft to expounde? No not ſo, but euery mā hath his owne proper gyft. No man muſt be diſdayned, but yet muſt euery man endeuour to be endewed with ſuch gyftes as among theſe are chiefe, and ſo ſtyll encreaſe to ſuch, as are better. For it is not to be ſuppoſed, that euery man hath his gyfte ſo geuen vnto him, that he is without hope to receiue better. And leſte ye growe to arrogant of thē, I ſay vnto you, they are the gyftes of the ſpirite, but yet is the holy ſpirite of God wont with our endeuour & prayers to be prouoked both to geue his gyftes, and to encreaſe & mayntaine thē. Excellent gyftes are theſe, which I haue nowe rehearſed, but ſuche, as may be in vngodly men. But I wil ſhewe you a more excellent waie, than al theſe, wherunto euery man muſt ſpicially endeuour, ſynce that without it nothyng auayle theſe gyftes, whiche we haue ſpoken of, and whiche ye yet in ſuche ſorte folowe, as though there were none other.

¶ The .xiii. Chapter.

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The texte.

Though I ſpeake with the tongues of men and of Angels, and haue no loue, I am euen as [...]ounding braſſe: or as a tynk [...]yng cymball. And though I could prophecy, and vnderſtode all ſecretes, and all knowledge: ye, yf I haue all fayth, ſo that I can moue mountaynes out of theyr places, and yet haue no loue, I am nothyng. And though I beſtowe all my goodes to fede the poore, and though I geue my body euen that I burned, and yet haue no loue, it profyteth me nothyng.

AHygh gyft is it to ſpeake with tonges, for whiche ye ſpecially pleaſe your ſelfe. But though I ſpeake with all tonges, not of mē only, (but to encreaſe the matter) alſo with the tonge of Angels, and haue not a feruent deſyre to doe for my neyghbour, & to beſtowe the gyft of God to the profite of all men: as vnprofitable ſhall I bee, as braſſe, that with his vayne ſounde breaketh the ayer, or as a cymball, that with his vnprofitable tinklyng troubleth the eares. Yea & if I haue alſo a more excellent gyft than this, for example, the gyft of prophecie, wherby I know all the ſecrete ſenſes of the ſcriptures of God, (if ſomuch haue chaunced to any one man to vnderſtand al) yea if therwith [...]e ioyned a perfite knowledge of all learnynges, & haue finally ſo ſtrong a fayth, that I could with theſame moue euen mountaynes out of their places, & lacke charitie, in vayne haue I all the other, foraſmuch as they profite no body. Yf I haue ſo great a gyft to helpe other, y• what ſubſtance ſo euer I haue, I would be content to beſtow it al together for the reliefe of the poore, yea if for y• ayde of ſuch as are oppreſſed I would put my body in al ieopardy, yea euen to be burned, & yet (yf it may poſſybly be) lacke charitie, y• is to ſay, a mynde deſirouſe euen freely to doe wel to other, of all my other gyftes haue I none aduauntage. By charitie only are we taught, how we ſhould vſe other giftes, which to haue is for a mā but vayne, if he cannot vſe them. Other gyftes are ſometime defaced with ambicion, ſometime wt malyce, & ſometime with diſſencion, from al which infeccions farre is charitie. Eche other gyft hath his owne peculiar cōmoditie, but charitie can neither be corrupted, and her vſe is moſte commen.

The texte.

Loue ſuffereth long, and is courteous. Loue enuyeth not. Loue doeth not frowardly, ſwelleth not, dealeth not diſhoneſtly, ſeketh not her owne, is not prouoked to anger, thinketh no euill, reioyſeth not in iniquitie: but reioyſeth in the trueth, ſuffreth al thinges, beleueth all thinges, hopeth all thinges, endureth all thinges. Though that prophecyinges fayle, either tonges ceaſe, or knowledge vanyſhe awaye, yet loue falleth neuer awaye.

Charitie is mylde to ſuffer wronges, and alſo for this preſent lyfe commodiouſe & courteouſe. Charitie enuieth no man, but aſmuch as ſhe hath, beſtoweth vpon other: Not euill tounged, but pleaſing euery manne: not ſwelling, but lowly humblyng herſelfe to other, nor thinketh any thing vnſemely for her, ſo that ſhe maye doe good: nor ſeketh her owne priuate lucre, nor is thorough iniurye prouoked to reuenge: and ſo farre from doyng wrong for wrong, that ſhe not ſomuche as myndeth to be reuenged: ſo farre from doyng wrong herſelfe, that ſhe cannot in other abyde it: but rather reioyſeth ſhe in pure and godly maners, and of a readie deſyre to doe good ſuffereth all thynges, be they neuer ſo paynfull: [Page] ſo farre from conceyuing any euyll ſuſpicion in any other, that he beleueth all thynges, and deſpaireth lyghtly of no man, but through a ſure truſt of amendemente ſtedfaſtly contineweth in hope. And to be briefe, charitie neuer fayleth, ſo farre that after this life, when one manne ſhal haue no nede of an others ſeruice, yet ſhall charitable loue of myndes abyde ſtyll, and neuer ceaſe. And in what gyft ſoeuer for this time a manne encreaſeth, charitie is neuer awaye, but is a perpetuall gyft, ſpread generally through the whole lyfe and ſtate of chriſtian menne: though it chaunce prophecying to fayle, or tounges to ceaſe, or knowledge to be aboliſhed by exceſſe of more ample knowledge.

The texte.

For our knowledge is vnperfecte, and our prophecying is vnperfecte. But whan that whiche is perfecte, is come, then that whiche is vnperfecte, ſhalbe doen awaye. When I was a chylde, I ſpake as a chylde, I vnderſtoode as a chylde, I imagined as a chylde. But aſſone as I was a manne. I putte awaye chyldyſhnes. Nowe we ſee in a glaſſe, euen in a darke ſpeakyng: but then ſhall we ſee face to face. Nowe I knowe vnperfectly: but then ſhall I knowe euen as I am knowen. Nowe abydeth fayth, hope, and loue, euen theſe three: but the chiefe of theſe is loue.

For that, whiche we of theſe thynges as yet poſſeſſe, is vnperfite, ſo that neyther our knowledge, neyther vnderſtanding of miſteries through prophecie, is yet ful and perfite. But when that is come, which is perfite, that which is nowe but halfe perfite, ſhall after a ſorte be abolyſhed. Euen as it is in nature, ſo hath chriſtian religion her degrees, ages, and increaſe of ages. When I was a chylde, I ſpake as a chylde, I vnderſtode as a chylde, and imagined as a chylde: but aſſone as I became a manne, I caſt awaye chyldiſhnes, then wholy applying my minde to ſuch thinges, as are better, vntill that by lytle and lytle I attayne to the beſte: wherto though I in this preſent lyfe come not, yet muſt I here doe my endeuour that I may haue it in the lyfe to come. A ſmall porciō is it of God, which we now by theſe gyftes vnderſtande, and that not very clerely neyther, but as it were in the glaſſe of fayth we ſee but euen ſhadowes of heuenly thinges, and by ſcriptures, as it were in a darke ſpeakyng, we haue of the will of God, a coniecture. But when the hygh perfeccion ſhall come, then ſhall we behold the trueth ſelfe openly. Now for this time know I God, but euen vnperfectly: then ſhall I being preſent know him preſently, euen as I am knowē of him. For to be knowen of him, is to be beloued of him, and the more beloued any man is of God, ſomuch more fully & throughly ſhal he enioy the pleaſure of that vnſpeakable knowledge. And albeit for this preſēt time other giftes ceaſe as vnprofitable & not neceſſary, by reaſon that the doctrine of fayth is ſufficiently eſtablyſhed, for whoſe enlarging & ſettling they ſerued, yet in the meane time abide the giftes of faith, hope, and charitie. Fayth wherwith we ſee a farre of the immortall lyfe to come: hope, by the which we truſt to be partakers therof: and charitie, whereby we both loue God agayne, who hath ſo muche doen for vs, and our neighbour alſo for Gods ſake. Theſe thre gyftes excell al other, but yet among theſe is charitie chiefe, whom we ought eyther to thanke for our hope and faith, or at leaſtwiſe without whom theſe are not to ſaluacion effectuall.

The .xiiii. Chapter:

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The texte.

Laboure for loue, and couete ſpirituall gyftes: but moſte chiefely that ye maye prophecye. For he that ſpeaketh with the tongue, ſpeaketh not vnto menne: but vnto God. For no man he heateth hym. Howebeit in the ſpirite he ſpeaketh myſteries. But he that prophecyeth, ſpeaketh vnto menne, for theyr edifying, for theyr exhortacion, and for theyr comforte. He that ſpeaketh with the tongue, profiteth hymſelfe: he that prophecyeth, edifieth the congregacion. I woulde that ye all ſpake with tongues: but rather that ye prophecyed.

BVt theſe thynges, which we haue honourably rehearſed of the excellencie of charitie, make not to this purpoſe, either to ſhewe that other gyftes are to be deſpiſed or diſdayned: but rather to teache, that ye ſhoulde in ſuche ſorte laboure for charitie, that ye yet neuertheleſſe haue in reuerence and beare a fauour vnto the gyfte of diuerſitie in languages, and the gyfte alſo of interpretacion of the woorde, moſte of al yet endeuouryng to that of bothe, whiche is more profitable: that is to wete, to prophecie, declaryng the ſpirituall ſenſe to the wealthe of the hearers. For he that doeth but ſpeake with a tongue, ſpeakethe not to men, to whome with his voyce he doeth no good, but ſpeaketh to god, whome he prayſeth with wordes not vnderſtande. For as touchyng the edifying of other, yf he be not vnderſtande, what maketh it mattier, whether he holde his peace or ſpeake? Theſame manne as inſpired with the ſpirite of god vttereth miſteries, whiche, put caſe hymſelfe vnderſtande, yet he beſtoweth theſame vpon no bodye: and put the caſe he doe good, yet he dooeth good, but to hymſelfe onelye. In vayne therfore ſpeaketh he in the congregacion, whome no manne heareth, and hym heareth not a manne whome he vnderſtandeth not: and beſyde this, the ſpirituall worde of god is not vnderſtanden, vnleſſe a manne perceyue the priueye and miſticall ſence, which the heauenly ſpirite of God mente by theſame woordes, whiche thyng no manne canne doe, but by the ſpeciall gyfte of the ſpirite. Contrarie, heHe that prophecieth ſpeaketh vnto men for theyr edifying. that doeth the office of a prophete ſpeaketh not onelye to God, but alſo to menne, by dyuerſe and ſondrye wayes profityng them, whiles he bothe prouoketh euell lyuers to amendmente, and ſuche as are ſlouthful to diligence, and ſtiereth vp and comforteth them, that are faynte hearted. Marke, howe great difference there is betwixte one gift and another. He that ſpeaketh but with tongues, profiteth onely hymſelfe. But he, that by the gifte of prophecie expoundeth the miſteries of ſcripture, edifyeth the whole congregacion.

Nowe then euerye good thyng the more common it is the better it is. To rehearſe agayne therfore that, whiche I before ſayed, leſte ye myghte paraduenture diſdayne the gifte of tongues, I tell you, that it is of it ſelfe a great thyng, and a gyfte of the holye ghoſte, and woulde wyſhe, that [Page] all ye ſpake with tongues, yf it ſo ſeeme good, but yet woulde I rather wiſhe that ye excelled in the other, whiche is more perfite.

The texte.

For greater is he that prophecyeth, then he that ſpeaketh with tongues, excepte he expounde it: that the congregacion maye haue edifying. Nowe brethren, yf I come vnto you ſpeakyng with tongues: what ſhall I profite you, excepte I ſpeake to you other by reuelacion or by knowledge, or by prophecying, or by doctrine? Moreouer, when thynges without lyfe geue founde (whether it be a pype or an harpe) excepte they make a diſtinccion in the ſoundes, howe ſhall it be knowen what is pyped or harped? For yf the trompe geue an vncertayne voyce, who ſhall prepare hymſelfe to the warre? Euen ſo lykewyſe when ye ſpeake with tongues, excepte ye ſpeake wordes that haue ſygnificacion, how ſhal it bee vnderſtande what is ſpoken? For ye ſhall but ſpeake in the ayer. Many kyndes of voyces are in the worlde, and none of them are without ſignificacion. If I knowe not what the voyce meaneth, I ſhalbe vnto hym that ſpeaketh, an alient: and he that ſpeaketh, ſhalbe an alient vnto me. Euen ſo ye (for aſmuche as ye couete ſpiritual giftes) ſeke that ye maye excell, vnto the edifying of the congregacion. Wherfore, let hym that ſpeaketh with tonges praye, that he maye interprete alſo. For yf I praye with tongue, my ſpyrite prayeth: but my vnderſtandyng doeth no good. What is it then? I will praie with the ſpirite, and wyll praye with the vnderſtandyng. I wyll ſyng with the ſpirite, and wyll ſyng with the vnderſtandyng. For els, when thou bleſſeſt with the ſpirite, howe ſhall he that occupyeth the roume of the vnlearned, ſaye Amen, at thy geuyng of thankes, ſeyng he vnderſtandeth not what thou ſayeſt? Thou verely geueſt thankes wel, but the other is not edifyed. I thanke my god that I ſpeake with tongues more then ye all, yet had I leuer in the congregacion to ſpeake fyue wordes with my vnderſtandyng to the informacion of other, rather then ten thouſande wordes with the tongue.

More excellent is he that prophecieth, than is he, which with a language vttereth holye wordes, but ſuche as no man vnderſtandeth, excepte peraduenture he that fyrſte ſpake with tongues, ſtraight expounde, what he ſayd, that the people maye yet thereby take ſome profite, and be edified. For in dede ſome there be, whiche not ſomuche as throughly vnderſtande themſelf, what they ſounded with theyr tongue. Of wordes vnderſtanden ſome fruite maye be taken, yfye otherwyſe thynke, conceyue and imagyne, that I nowe fyrſte came to you, and coulde do nothyng, but ſpeake with languages: what good ſhall I do you, onles I ſo ſpeake, that after I declare vnto you the miſterye that I ſpake, by the gyfte of reuelacion, or els by the gyfte of knowledge eloquently intreat of ſuch thinges, as apertayne to the knowledge of faythe, or by the gyfte of prophecie open vnto you hydden miſteries, or by the gyfte of learnyng, teach you ſome ſuch poyntes, as belong to good maners. Moreouer, euen thynges, that haue no lyfe, as a pype or a harpe, whiche are made and prepared for nothing els, but to make a ſounde, yet except theſame make a certayne diſtinction in theyr ſoundes, and by conuenient meaſures and harmony expreſſe either the argumēt or dittie of the ſong, or els the purpoſe, wherunto the ſonge moueth: that is to ſaye, yf theſe inſtrumentes doe nothyng, but gyue a ſounde, what profite or pleaſure ſhall the hearer take, ſynce he can not diſcerne, what is played with the pype or harpe, whether it be merye or ſadde? Or yf the trumpet make an vncertayne voyce, not puttyng difference in the veray ſounde, whether it woulde haue men to begynne battayle, or to retreyte backe, what auaileth it with a trumpet to make ſuche a noyſe, ſynce the ſouldiar knoweth not, whereunto he is called? And euen lykewyſe, vnles ye ſpeakyng with tongues vtter ſuche woordes, as repreſente ſome certayne and knowen mattier to the hearers, ye ſhall ſpeake in vayne, ſynce that, whiche is ſayed of you, cannot be vnderſtandē, by meane wherof the ſpeakers wordes ſhall not enter into the hertes [Page] of the hearers, but ſhall with theyr vayne noyſe onely fyll the ayer. Manye and diuerſe kyndes of tongues are there in the worlde, of whiche euerye one hathe his ſignificacion and voyce. The voyce maye of al men be hearde, but yf there be to the voyce nothing els adioined, in vayne ſhal one of vs ſpeake to another. For albeit eche of vs pronounce our languages well, yet becauſe neither vnderſtandeth other, it chaunceth, that bothe I, whiche ſpeake Greke, ſeme an aliante to hym that is of Afrike, and he agayne an aliante to me, being ignoraunt of the Afrike language. Wherfore ſynce ye people of Counthe of youre owne accorde folowe, and muche eſteeme the gifte of the tongues, by mine aduiſe ye ſhall applye your ſelues to the obtayning of hygher matiers that ye to the whole congregacion maye become profitable.Let hym that ſpeaketh with tōgue, pray that he may interprete alſo. Whoſo therfore hathe the gifte of languages, let ſuche one with prayer deſyre of god, that he maye alſo receyue the gyfte of interpretacion. Elſwyſe, yf I praye with a tongue vnknowen to the people, for an exaumple, among the Grecians with the language of the Perſiās, or yf I ſpeake a language, aſwell vnknowen vnto my ſelfe, as to other, (as ſome are wont to do, which delyghte to ſing a ſong in a ſtraunge tongue, learned by them withoute booke, whiche they vnderſtande not themſelues) in ſuche caſe in dede my ſpirite and breathe vttereth wordes of praier, but my ſoule is without fruit, ſynce I lytle or nothyng profite my ſelfe thereby, and am alſo paynefull to other, and not onely vnprofitable, but alſo to be laughed at. What muſte I do then? I wyll, when tyme and place require, praye with my voyce, but not therewith onely contented, I will praye with hearte and mynde, and with the inſtrumentes of my voyce ſyng oute the prayſes of God, but not ſo contented neyther, I wyll ſyng with myne hearte and vnderſtandyng, adioyning therto the knowledge of the tongue. For if thou expreſſe and ſyng furth the prayſes of God with a language, whiche no manne knoweth, howe ſhall the vnlearned, whiche aunſwereth in ſteade of the people, make aunſwere with the vſed woorde, Amen, when thou haſte ended thy prayer of thankes? For by puttyng therto this woorde at the ende, that is confirmed, whiche was ſpoken before in prayers or Hymnes. For as ye knowe, this pageante, (as a manne maye call it) hathe diuers partes, ſo that the learned begynne, the vnlearned and confuſe multitude approuyng that, whiche was ſayed, with one voyce aunſwere Amen. And howe ſhall any manne make ſuche aunſwere, yf he knowe not, what thou ſayeſt. For notwithſtandyng that thou ſayeſt, bee a holy thyng, and for thy ſelfe paraduenture good, yet in the meane ſeaſon the people become nothing better, whiche is for that purpoſe reſorted together, that by the hearyng of ſuche as are learned, they maye be the better, learnyng in the open place, how they ſhoulde lyue at home. But leſte anye thinke me, as one ignoraunte of the tongues, not to fauour that gifte, as the common ſorte of men vſeth muche to auaunce and prayſe ſuche poyntes, wherein themſelues are ſkylfull, and to deſpiſe and diſprayſe ſuche thinges, as they knowe not, I geue thankes to God, that in the gifte of tongues I go beyonde all you, whiche for this knowledge moſte ſtande in your owne conceites. For no kynde of language is there vſed among you, whiche I cannot bothe ſpeake and vnderſtande. And therfore whereas I more highly eſteme the gifte of interpretacion, thā [Page] the gifte of tongues, it is a profe that I do it not of malice, but of an vpright iudgement, coumptyng the gifte of tongues a gyfte rather to be vſed in priuate places, than in open aſſemblies. For in the churche and aſſemblye of ſayntes, rather had I ſpeake foure or fyue wordes, that I fyrſte vnderſtandyng what I ſaye my ſelfe, maye afterwarde cauſe, that other lykewiſe vnderſtande me, than in ſuche ſorte to ſpeake ten thouſande wordes, as no man els vnderſtandeth, nor parauenture my ſelfe neyther.

The texte.

Brethren, be not ye chyldren in wytte. Howbeit, as concerninge maliciouſnes be chyldren: but in wytte be perfecte. In the lawe it is wrytten: with ſoundry tongues and with ſoundry lyppes will I ſpeake vnto thys people, and yet for all that, wyl they not heare me, ſayth the Lorde. Wherfore tonges are for a ſygne, not to them that beleue, but to them that beleue not. Contrarywyſe, prophecying ſerueth not for them that beleue not: but for them which be leue. If therfore when all the congregacion is come together and al ſpeake with tonges, there come in they that are vnlearned, or they which beleue not: wyll they not ſay, that ye are out of your wyttes? But and yf all prophecye, and there come in one that beleueth not, or one vnlearned, he is rebuked of al men, and is iudged of euery man, and ſo are the ſecretes of his bert opened, and ſo falleth he downe on his fare, and worſhyppeth God, and ſayeth, that God is in you of a trueth.

Therfore brethren, ſynce (as I before ſayed) godly lyfe hath, as it were, certayne ages and increaſes, endeuour your ſelues to growe vp from lower to higher giftes, that ye ſeme not alwayes chyldren. Certayne gyftes are there, meete for ſuche, as haue lately begunne to profeſſe Chriſte: and certayne other are there, meete for them, whiche are in this religion more growen vp. Touching ſimple and hurtles manners, brethren I would ye continued chyldren ſtyll, but in ſpirituall gyftes, I woulde ye wente alwayes forwarde, vntyll ye come to the higheſt. Nor thinke it nowe ſufficiente for you to hurte no man, but labour muſte ye beyng nowe ful rype, to be able to do good and to helpe all menne. It is the manner of chyldren to wonder at ſmall thynges, and for trifles muche to pleaſe themſelfe, but yet in proceſſe of tyme they deſpiſe ſuche toyes, as they before were proude of, and laboure to obtayne greater thynges. And ſo lykewiſe hath chriſtian fayth her beginnynges, wherein it is vnſemely for a manne to ſpende all his lyfe. That this is ſo, long ſynce teſtified god hymſelfe, this wyſe ſpeakyng by the mouthe of his prophete Eſai: with ſundrye tongues and ſundrye lyppes wyll I ſpeake vnto this people, and yet for all that, they wyll not heare me. The gyfte of tongues therfore was geuen by god for the auauncyng and furtheraunce of the primatiue churche, that by this myracle vnbeleuers mighte be prouoked to beleue, whereas to ſuche, as beleue already, it is vnprofitable.Prophecy ſerueth not for them that beleue not, but for them which beleue. But contrarywiſe the gifte of prophecie not onely ſerueth for vnbeleuers to make thē amende theyr lyues, but profiteth alſo the faythful, that they maye daylye in theyr fayth become more ſtronge, and euery daye better in lyuyng. Beſyde this, howe lytle profite the vſe of languages hathe, euerye manne maye well ſee, by that the ſame dothe ſomtyme hurte and offende. For conceyue nowe, that the whole congregacion were comen together, and that euery manne ſpoke with diuerſe tongues, being ſuche as are vnknowen: for example, yf one ſpeake Hebrue, another Latin, and the third Greke, and yf in the meane ſeaſon ſome ſuch enter into your congregacion, as are chriſtiā menne or els vnbeleuers, ignoraunte yet of the tongues, will not theſe, when they ſhall heare ſuche a confuſe ſounde of diuerſe languages, [Page] and vnderſtande none, ſaye, that ye lyke mad and frantike men ſo fondely behaue your ſelues? Contrarywyſe yf by the gyft of prophecie one teache, an other geue counſell, one exhorte, and an other comforte, and in the meane ſeaſon ſome vnlearned ſtraunger enter into your companye, or els an vnbeleuer, whiche both vnderſtandeth, what ye ſaye, and is lykewiſe vnderſtanden, doeth not ſuche one, whyles he knowledgeth in you perfite chriſtianitie, both in himſelfe condemne his owne ſuperſticion, and abhorre his owne diueliſhe maners in compariſon of your godlynes, and playnly ſeeth his owne conſcience, whyles he by you heareth the ryght rule of true religion? from which he ſeeth himſelfe vntyll that tyme farre ſwarued, fynding himſelfe in ſuche faultes gyltie, as ye in woorde reproue and deteſt. By meane wherof this will finally enſue, that he beyng chaunged into a newe man, and repenting himſelfe, wil fall downe flat vpon the grounde, acknowledging & openly teſtifying, that ye are vndoubtedly inſpired with the holy goſt, nor ſpeake lyke madde men whiche beyng with a diueliſhe furie poſſeſſed powre out woordes, whiche neyther themſelfes vnderſtand nor other, vttring a ſounde, no man woteth what.

The texte.

Howe is it then brethren? As ofte as ye come together, euery one of you hath a ſong, hath a doctryne, hath a tonge, hath a reuelacion, hath an interpretaciō. Let al thinges be doen vnto edifying. If any man ſpeake with tonge, let it be by two or at the moſte by thre, and that by courſe, and let an other interprete it. But if there be no interpreter, let hym kepe ſylence in the congregaciō, and let him ſpeake to himſelfe and to God. Let the Prophetes ſpeake two or thre, and let the other iudge. If any reuelacion be made to an other that ſitteth by, let the firſt hold his peace. For ye may al prophecie one by one, that al may learne, and that all maye haue comforte. And the ſpyrites of the Prophetes are in the power of the Prophetes. For God is not cauſer of ſtryfe, but of peace: as (I teache) in all congregacions of the ſainctes Let your wemen kepe ſylence in the congregacions: For it is not permitted vnto them to ſpeake: but to be vnder obedience, as ſayeth the lawe. If they wil learne any thing, let them aſke theyr huſbandes at home. For it is a ſhame for wemen to ſpeake in the congregacion.

What then muſt ye doe brethren? As ofte as ye reſorte to the comen aſſembly, eche of you bringeth his gyft with him: one hath a ſpirituall ſong to prayſe God with all, an other hath doctrine to inſtructe mennes lyues with, one hath the gyft of reuelacion, to declare the hydden & darke ſecretes in holy ſcriptures, an other hath and is indued with the gyfte of tonges. Diſdayne none of theſe gyftes, but let all in the congregacions be beſtowed for the comon weale of the whole numbre, but yet ſo, that it be done without diſturbaūce and confuſion. And let them alſo, which are endued with the gyftes of tonges, haue theyr time & place, but ſo yet, that at one time nomore but only two ſpeake, or at the moſte thre, and yet not they together neither, but by courſe, nor let them ſpeake only, but ſe, that there be one preſent, to declare to the people what they ſayed. One interpreter is ſufficient for two or thre of them, that haue the gyft of tonges, becauſe it is not neceſſarie, that many woordes be ſpoken in languages. Yf there lacke a kunnyng interpreter of the tonges, it is not nedefull, that he ſhould ſpeake in the cōgregaciō: if he haue nothing, but the knowledge of the tonges, let him vſe his gift, but in priuate places, and there prayſe God, and edifie hymſelfe, becauſe that in the congregacion the comon buſyneſſe is in hande. Lykewiſe let not all the Prophetes ſpeake, but only two or thre, and that by courſe, but ſome ſuche would I to be preſent, [Page] whiche haue the gyft to diſcerne the ſpirite of Prophetes, whether it be true or not, whiche can diſproue theſame, yf ought be ſayed, that is vnmete and vnbeſemyng the ſpirite of Chriſt. But now if whyles one ſpeaketh, he that ſytteth by, begynne as one inſpired by God in the meane time to ſpeake, leſte there myght be a confuſion of voyces, let the firſt hold his peace. For then it appeareth, that the doubte is opened to the one, whiche the other ſought for, ſynce that by inſpiraciō and mouing of the holy goſt he letted the firſt to ſpeake. And if ye this doe, none impediment is there, but all may prophecie, ſo that it be doen, by courſe, and eche one in ſpeaking geue place to other, that euery man may haue more fruite of knowledge, whyles euery Prophete ſheweth, wherewith God hath inſpired hym, that all may enioy and receyue more plentifull comforte, whyles euery one vpon the common weale beſtoweth that, which by the ſpirite of Chriſte is geuen vnto him. Nor lay for your excuſe, that ſuche as are inſpired with the holy goſt are not theyr owne men, no more then we ſee rauiſhed men to be. But thinke it muche otherwyſe in madde men, than in ſuche as haue receyued the ſpirite of Chriſte, whiche in ſuche ſorte rauyſheth the minde, that a man is nethleſſe his owne man, whether the matter require a man to ſpeake or to holde his peace. Sober is this inſpiracion, and nothing els, but an enforcemente of a mannes godly mynde to ſuche thinges, as make to Gods glory. This ſpirite ſhould ſo muche the moreFor God is no cauſer of ſtrife, but of peace. ſerue vnto the common quietnes, and ſo muche be further from contencion, becauſe theſame commeth of God, whiche is the author of peace, and not of confuſion and ſedicion. And ſynce this is in all congregacions of chriſtian men obſerued and kept, mete is it alſo, that it be kept in your metynges, yf ye wyll haue men to thinke them good, leſte ye be thought to ſwarue from other in cuſtomes, from whom ye diſſente not in religion.

And for this cauſe lette your wemen in ſolemne aſſemblyes holde theyr peace, leſte yf, (as that kynde is to muche geuen to babling) there aryſe an vncomly confuſion. For wemen are not authorized, to preache abrode, as chiefe doers of matters, but commaunded to be obedient vnto theyr huſbandes. For in Geneſis this ſpeaketh God vnto the woman: thou ſhalt attend vpon thy huſbandes will and he ſhall beare rule ouer the. Let wemen knowledge this lawe, not only by coueryng theyr heades, but alſo with ſilence, wherwith womanhead is moſte commended. Some wyll ſaye, doeſt thou ſo farfurth forbid women to ſpeake, that thou wylt not ſuffer them for theyr learnyng to aſke a queſtion? Vtterly I forbid them in open places to ſpeake, but yf there be any thing, which they vnderſtand not ſufficiently, and are deſyrouſe to knowe it, let them aſke of theyr huſhuſbandes at home. So ſhall they neyther be defrauded of teaching, nor doe any thing vnſemely. For ſurely an vnſemely ſyght is it to ſee a woman ſpeake in the chrſtian congregacion, namely ſynce ſo to doe is coumpted a foule thing euen among the paynims. What meaneth this, ye Corinthiās, that ye ſhould be greued to kepe that cuſtome, whiche is of al other kept?

The texte.

Sprong the woorde of God from you? Either came it vnto you only? If any man thinke himſelfe to be a Prophete, either ſpirituall, let him knowe what thynges I wryte vnto you. For they are the commaundementes of the Lorde. But and if any man be ignoraunt, let him be ignoraunt. Wherfore brethren, couete to prophecye, and forbydde not to ſpeake with tonges. Let all thynges be doen honeſtly and in order, (among you.)

[Page]Came the goſpell fyrſte from you, that other muſte be compelled to kepe your cuſtomes? or is the goſpell come only to you? Yf ye neither be the fyrſte, that receaued the goſpel, nor the onely menne that profeſſe it, why diſdayne ye to frame your ſelfes after the cuſtomes of other? And yf anye among you be a prophete, or ſeme otherwyſe indued with ſpiritual gyftes, let hym be aſſured, that ſuche thynges, as I wryte vnto you, are no commaundementes of myne, but the Lordes. But yf any manne through contencion ſo vſe hym ſelfe, as though he were ignoraunte, deſpiſing theſe thinges, as though they were but mannes rules, let ſuche one at his owne peryll be ignoraunt, ſurely god wyll lykewyſe be ignoraunt of hym and refuſe hym. I wyll not ſtriue with you in this matier, but thinke this ſufficient for my parte, that I haue giuē you warnyng. To finiſhe therfore this matier, labour brethren, to haue the gyfte of prophecie, being a gyfte of muche more excellency, but ſo, that in the meane ſeaſon ſuch be not reſtrayned to ſpeake with tounges, which haue no gyfte els, ſo that all thynges bee done comly and in an order, as I haue tolde you, leſte by the contrary any diſhoneſty or trouble chaunce.

The .xv. Chapter.

The texte.

Brethren, as pertaynyng to the Goſpell which I preached vnto you, which ye haue alſo accepted, and in the which ye contynue, by the which alſo ye are ſaued: I do [...]ou to wyt, after what maner I preached vnto you, yf ye kepe it, except ye haue beleued in vayne.

BVt now becauſe I heare ſay brethren, that ſome of you doubte of the ryſynge agayne of the deade, of ſuche I meane, as through a pride in worldly knowledge ſtyll remaynyng in them cannot yet herein bee perſuaded, touchyng this article I neede to teache you no newe thynge but onely call to your remembraunce, the goſpell, whiche I fyrſte taught you, and which ye once receaued, wherein hetherto ye continewe, and by meane wherof ye obtayne ſaluacion: inſomuche, that it is bothe for me ſuperfluous to teache you theſame agayne, whiche I once wel taught you, & for you alſo lytle honeſtie, inconſtantly to fal backe from that, whiche ye once fauoured, ſpeaciallye ſynce ye haue experience, that my preaching of the goſpel is a doctrine effectuall to ſaluacion. Now is this poynte, to beleue the reſurrection of the dead, the chiefeſte parte of the doctrine, of the goſpell. Wherein ye ought ſo to be aſſured, that ye therof doubte not, onles ye haue gyuen credence thereto in vayne, as god forbid ye ſhoulde. For what auayled it to fauer and embrace the goſpell yf ye denie the principall parte of theſame, that is to wete, that the deade ſhall lyue agayne?

The texte.

For fyrſt of al I delyuered vnto you, that which I receaued: how that Chriſt died for our ſynnes, agreing to the ſcriptures: And that he was buried, & that he aroſe againe the thyrd day according to the ſcriptures: & that he was ſene of Cephas, thē of the twelue. Aft [...]r that was he ſene of mo then fyue hundred brethren at once of which many remayne vnto this day, & many are fallen aſlepe. After that appeared he to Iames, then to al the Apoſtles.

Me thinketh ye ſhould chiefly remember that thing which I fyrſt taught you by mouth, and nowe reherſe vnto you the ſame by wrytinge, being ſuch alſo, as ye once receaued: which is, that the Lorde Ieſus Chriſte dyed, and by hys deathe deliuered vs from ſynne, makyng a mendes for our offences as the ſcriptures many hundred yeares before ſayed ſhoulde bee, that he, [Page] ſhould lyke a lambe, bee led to the ſlaughter, that through hys ſtrypes he might heale our ſynnes, and by his death vpō the croſſe raigne and ſuppreſſe the tyranny of the deuill. Beſyde thys ye muſte alſo beleue, that he not only verely dyed for you, but was alſo buried, and the thyrd daye roſe agayne, which alſo was long before prophecied, in the darke ſayinges of prophetes, to thentent ye ſhould the better beleue, when that is done in dede, whiche god by holy men promiſed ſhould be. For this ſpeaketh O ſee: after two dayes, and the thyrd day will we ryſe againe, and lyue in the ſyght of hym. Againe, Dauid thys wyſe ſpeaketh: thou ſhalt not leaue my ſoule in hell. And becauſe ye ſhould more ſtedfaſtly beleue, beſyde thys I taught you alſo, howe after that he was ryſen agayne, he ſhewed hym ſelfe playnly and euedentlye to many, fyrſt to Cephas, then to the twelue, after that was he ſene of more, than fyue hundred brethren gathered al together. And leſt any might doubt of the trewth of this hiſtory, of all thys noumber many are alyue euen vntyll thys daye, and ſome are dede. After this was be ſene of Iames, whiche was called brother of the Lord, and was fyrſte byſhope of Hieruſalem. Then was he ſene of all the diſciples, not only of the twelue, whiche were fyrſte called apoſtles, whiche name was after deriued into many.

The texte.

And laſte of all he was ſeue of me: as of one that was borne out of due tyme. For I am the leaſte of the Apoſtles, which am not worthy to be called an Apoſtle, becauſe I perſecuted the congregacion of God. But by the grace of God, I am that I am. And hys grace whiche is in me, was not in vayne: but I laboured more abundauntly then they all: yet not I: but the grace of God which is with me. Therfore, whither it were I or they, ſo we preache, and ſo haue ye beleued.

And laſt of al was he ſene of me, as of an vnſeaſonable borne apoſtle, which after the full tyme was at the laſte, lyke an vnperfite chyld, rather caſte, than wel borne. I complaine not, becauſe I laſte ſawe the Lord, but coumpte it a greate matter, that I deſerued to ſe hym. For I am the leaſte of the apoſtles and vnworthie to be called an apoſtle, becauſe I perſecuted the churche of god, whome the apoſtles ſtablyſh. Vnworthy therfore was I euen aſmuche as at laſte to be choſen into the felowſhype of thapoſtles, but the fre goodnes of god vouchſaued to gyue me this honoure, notwithſtandyng I deſerued it not, ſo that whatſoeuer I am, al is of hys goodnes, and not of my deſeruynge. And I ſuffered not hys grace in me to be either idle or baraine. For albeit in order of time I be laſte, yet in preaching of the goſpel am I not behynde thē, but haue laboured more, than any other of the apoſtles, which I ſaye, leſte for thys any myght leſſe eſteme myne authoritie, becauſe I was laſte choſen to bee an apoſtle. Howebeit this labor of myne, I vouche not as myne, but gyue al to goddes goodnes, by whoſe helpe all was wrought. To retourne therfore to the matier, whether in preachyng the goſpell theyr authoritie bee more, or myne, it lytle forceth, ſure is it, that we with one aſſent preache one thinge, and that, whiche we with one aſſente preached, that beleued ye, as a ſure and an vndoubted doctrine. We alwaye teache one thinge: this remayneth, that ye lykewyſe continewe in one beliefe, not nowe doubting agayne of that, wherupon ye were once agreed.

The texte.

If Chriſt be preached how that he roſe from the dead: how ſaye ſome among you, that there is no reſurreccion of the dead? If there be no ryſing agayne of the dead: thē is Chriſt not ryſen agayne. If Chriſt be not ryſe agayne, then is our preachyng in vaine, and your fayth is alſo in vayne, ye and we are founde falſe witneſſes of God. For we haue teſtifyed of God, howe that he rayſed vp Chriſt: whom he rayſed not vp, yf it bee ſo that the deade [Page] ryſe not agayne. For yf the deade ryſe not a gayne, then is Chriſt not ryſen agayne. If it be ſo, that Chriſte roſe not agayne, then is your fayth in vayne, and ye are yet in your ſynnes. Therfore they which are fallen aſlepe in Chriſt, are peryſſhed. It in this lyfe onely we beleue on Chryſte, then are we of all men moſt miſerable. But nowe is Chriſte ryſen from the dead, and become the fyrſt frutes of them that ſlept. For by a mā came death, and by a man came the reſurreccion of the dead. For as by Adam all dye: euen ſo by Chryſt ſhall all bee made alyue: but euery manne in his owne order. The firſte is Chriſte, then they that are Chriſtes at hys commynge. Then cometh the ende, when he hath delyuered vp the kyngdome to God the father, when he hath put downe all rule and all auctoryte and power.

Yf by all the apoſtles wytneſſes it hath been, and is ſtyll preached, that Chriſte the prince and author of reſurreccion is ryſen agayne from deathe, what malapertnes is it, that among you ſome ſaye, that there is no reſurreccion of the deade? For yf there be none, then foloweth it, that not ſo muche as Chriſt hym ſelfe is ryſen agayne. For to what purpoſe is it, that oure heade and capitayne ſhoulde ryſe, but to go before, and prepare the reſurrection of vs his members, openyng the way to vs all? And yf Chriſt be not ryſen, certaynly vayne is our preaching, vayne is alſo your belefe and truſte. And yf we be certaynly perſwaded, that Chriſte is ryſen agayne, aſwell perſwaded and beleue muſt we, that we ſhall ryſe agayne, for whoſe reſtoring to lyfe he roſe. Yf we ryſe not, this foloweth, that bothe you and I haue not only loſte our labors, I in preachyng, ye in beleuyng, but are alſo founde wrongful agaynſt god, of whome we falſly reported, that he rayſed Chriſte from death, whome he rayſed not, as he in dede rayſed him not, yf other dead menne ryſe not againe. For either muſte ye beleue bothe, or deny bothe, becauſe that ofFor yf the deade ryſe not againe, thē is Chriſt not ryſen agayne. the heade and members there is but one reſurreccion. Yf the deade ryſe not, for whoſe ſake Chriſte roſe, then Chriſte hymſelfe roſe not. And yf Chriſte roſe not, vayne was your belefe, that he is ryſen, and in vayne beleued ye, that through a truſte and confidence in him ye were made free from ſynne. Wherupon it alſo foloweth that ye are ſtyll ſubiecte to your former ſynnes, nor hath baptiſme, wherby we in the meane ſeaſon through Chriſt ſpiritually ryſe agayne from ſyn, wrought anythyng in vs. They alſo, whiche haue dyed with this truſte, and with this hope haue paciently ſuffered cruel martyrdome and death, are vtterly goen for euer, yf there be no hope of reſurreccion. And yf all oure hope conceaued of Chriſte reache no further, than for the terme of this preſent lyfe, we be not onely wretched people, but alſo more miſerable than they, whiche to Chriſt are ſtraungers. For they yet haue after a ſorte the pleaſures of this preſent lyfe, wheras we are both here in trouble for Chriſtes name, and ſhall after this lyfe haue no rewarde, yf we ryſe not body and ſoule agayne. But god forbyd, that any manne to his owne deſtruccion haue any ſuche fonde belefe. But rather yf ye beleue that Chriſt is ryſen agayne, as euery godly manne dothe, therof foloweth neceſſaryly, that we ſhall alſo ryſe againe. For in hym began reſurreccion, whiche ſhall in vs bee made perfyte: and as he takyng agayne his bodye vpon hym roſe from deathe, ſo ſhal we bothe bodye and ſoule ryſe agayne, leſte otherwyſe the heade myght bee deuyded from his members. He as prince and capitayne fyrſte roſe agayne, as the fyrſte fruites of all ſuche, as dye with hope to ryſe agayne.

[Page]He began reſurreccion, other ſtraighte folowed, as companyōs of the lordes reſurreccion, and we in time to come ſhal folowe them. For it is not to be doubted, but that he wyll lykewiſe doe in all his members, as he hath done not onely in hym ſelfe alreadye, but alſo in many holy menne. For we muſte by imaginacion conceaue two bodyes, one ſubiecte to deathe, whiche beganne in Adam, another apoynted to lyfe immortall, whiche had his beginnyng in Chriſte. Therfore as at the begynnyng through one mannes ſynne deathe entred, whiche being as it were from the heade deriued into the members rageth and infecteth all menne: ſo by one manne, whiche was vtterly free from all ſynne, came in reſurreccion of the dead. For throughe only Adames offence all we that deſcended of hym, are ſubiecte to deathe: and throughe Chryſtes only innocencie, all ſuche ſhalbe reſtored to lyfe immortall, as haue deſearued to bee ioyned into hys bodye. All ſhall ryſe agayne, but yet euery manne in his order: the fyrſte of all is Chriſte, then ſuche as cleaue vnto Chryſte, as the partes of the bodye cleaue vnto the heade, of whome, a certayne, goynge out of theyr graues, roſe with Chriſte, and the reſte ſhall all ryſe at hys laſte commyng. And when the reſurreccion of the whole body is done and paſte, then ſhall nothynge remayne, but an ende of thys worldly alteracions, whiche ſhal not bee before the vtter abolyſhment of y• tyrannye of death, what tyme Chriſte as a victoriouſe conquerour ſhall delyuer vp a quiet and a peaſyble kyngdome to god his father, to whome by ſubduyug his enemies he reſtoreth his dominion: and after that he hathe dryuen awaye vtterly from hys whole bodye, and brought to nought, all the power, rule, and authoritie of his aduerſaries.

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For he muſte raigne tyll he haue put all this enemyes vnder hys feete. The laſt enemy that ſhalbe deſtroyed, is death. For he hath put all thynges vnder hys feete. But when he ſayth all thynges are put vnder hym, it is manyfeſte that he is excepted, whiche dyd put all thynges vnder hym. When all thynges are ſubdued vnto hym, then ſhall the ſonne alſo hymſelfe be ſubiecte vnto hym, that put all thynges vnder him: that God maye be all in al. Elles what do they, which are baptiſed ouer the dead, yf the dead ryſe not at all? Why are they then baptiſed ouer them, yea, and why ſtande we allwaye then in ieoperdye? By oure reioyſyng whiche I haue in Chriſte Ieſu oure Lorde, I dye dayly. That I haue fought with beaſtes at Epheſus after the maner of men, what auauntageth it me, yf the dead ryſe not agayne? Let vs eate and drynke, for to morowe we ſhall dye. Be not ye deceaued: euell woordes corrupte good manners. Awake truely out of ſlepe, and ſynne not. For ſome haue not the knowledge of God. I ſpeake this to your ſhame.

For ſo long neceſſary is it, that the ſonne ſhoulde labor and trauayle about the recouery of the kyngdome to god his father, vntyl that he haue vtterly ſubdued all hys enemies, and ſo treade them downe vnderneyth hys feete, that there bee no rebellion at all, nor feare of euyll. Through ſynne deathe raigneth, and through death, y• deuyll. When ſynne is extinguiſhed, then ſhall deathe raigne no longer. And albeit in thys lyfe we to our power labour about it, yet ſhal we not fully haue it, vntyll that by the laſte reſurreccion, al the power of death ſhal be quite abolyſhed, when our laſte enemye of all, whiche moſte ſtubbernly rebelled, ſhall bee vanquiſhed for euer. For by thys waye hathe the father decreed, that all thynges ſhall become ſubiecte vnto hys ſonne, as it is wrytten in the pſalmes: thou haſte put all thinges vnder hys feete.

But when ſcripture ſayeth, that all thynges ſhalbe vnder the fete of the ſonne, it is not to be vnderſtanden that the ſonne ſhall only poſſeſſe that [Page] kyngdom the father being excluded: for the kingdom of the father and the ſonne, is all one kyngdom. This new and peculiar kyngdom, wherin there ſhalbe no rebellion of ſynfull deſyres againſt the will & pleaſure of God, the father recouereth vnto himſelfe by his ſonne, which he in ſuch ſorte vſeth with his ſonne in cōmon, that nethleſſe in the father the authoritie remayneth, as in him, of whom the ſonne receiued the ſame kingdom, which is in ſuche ſorte fully and wholy the ſonnes, that yet the father loſeth nothyng, ſynce of both there is but one will. And then when all thinges ſhalbe ſubiecte to the ſonne, then ſhall the ſonne ſelfe, wholy, that is to ſaye, with his bodye miſticall, yelde and ſubmitte hymſelfe to the father, by whom as chiefe doer, al thinges became ſubiecte to the ſonne, that thencefurth no not in the members ſhall there any thing be lefte, whiche ſhall to Chriſte be contrarie: but that the whole ſonne ſhall conſente with the father, of whom as of the firſt begynner, al thinges ſhall depende, to whom as chiefe doer, all men ſhall geue thankes for all that euer in any tyme and place hath been well done. Nowe wheras I long ſynce taught you this, and ye lykewyſe learned the ſame, what meaneth this, that ſome no we doubt a freſhe, whether the dead ſhall liue againe? Wherof if there be no hope, vayne is their labour, which albeit more ſuperſticiouſly, thā godly, in ſteade of the dead receyue baptiſme, fearyng leſte ſuche one, as dyed without chriſtenyng, ſhall not ryſe among ryghteouſe people. And to auoyde thys, they prepare one, which in ſteade of the dead maye aunſwere, that he beleueth, and deſyreth baptiſme. Theſe mennes fayth I allowe, but their doynges I allowe not. For as it is folyſhnes to thynke that another mans baptiſme helpeth the dead, ſo beleue they truely and well, there ſhall a reſurreccion be. For yf they thought, that the dead mā ſhould nomore ryſe againe, neuer would they for his ſake be ſo careful. Yea & weBy out reioyſing whiche I haue in Chriſte Ieſu out lorde I dye dayly our ſelfes do foliſhly, which for Chriſtes doctrin dayly put our life in ieopardie, if after ſuch greuous tormētes no reward folow. Nor are we only in ieopardie, but alſo in maner dye dayly, by that we oftetymes ſtād in ſome new ieopardie, nor are diſpached with one kinde of death. And as in this my ſaying I lye not, ſo may I alwaies glory in this reioyſing, which I haue through Ieſus Chriſt our lorde, to whoſe glory turne al the miſeries, which we ſuffer. Wheras amōg the Epheſiās for Chriſtes goſpel I ſuffered ſo much trouble, yt I could not choſe, but fyght wt be aſtes, as one moſt ſurely apointed to dye, what profite was there in, or what gayned I therby, if the dead ryſe not again? What madnes is it without compulſion to ſuſtaine ſo many troubles, if aſſone as a mā is once dead, it nothing force, howe he hath lyued? Yf we after our death be paſte all hope, what remaineth there, but y• we, as the wicked perſons ſpake in Eſai, diſtruſting the promiſes of y• life to come, & meaſuring all the whole ſtate of blyſful life by worldly commodities, ſay: let vs eate & drinke, for to morow we ſhal dye. That we toke in thys lyfe, that and nothyng els is our owne, for after death we be nothing. The philoſophers or falſe Apoſtles ſyng ſuche ſonges in your eares paraduenture, but beware leſte with theyr tales they deceyue you, and bryng you into a perylouſe erroure, alwayes remembring, what was truly ſayd of a certaine poete of yours: euyll woordes corrupte good maners. Of idlenes and wanton lyuyng [Page] groweth this diſtruſte, whyles ſome knowing their owne enormities, deny that there ſhall any reſurreccion be: in ſuche blyndenes of ſynne are they which lyue wyth out regarde of godly lyfe. But awake ye through the ſtudy of ryghteouſnes, leauing your pleaſures, leſte ye fal with other into the greate ieopardye of diſtruſt. For albeit there be ſome amonge you, whiche ſwell and are proude of their worldely wyſedome, yet are they ignoraunt of the hygheſt parte of wyſedome, in that they knowe not God, nor beleue that by his might the dead can be reſtored to life againe, not with ſtanding his almyghtie power: nor yet remembre, that it is an eaſyer thing to reſtore that, whiche is decayed, than of nothing to make ſomewhat. This tell I you, not of any diſpleaſure, but to the entente ye ſhould for ſhame hēcefurth nomore geue eare to ſuch, as labour to make you beleue ſuch foliſhe and deuiliſhe poyntes.

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But ſome man wyll ſaye: howe aryſe the dead? with what body ſhall they come? Thou foole, that whiche thou ſoweſt is not quyckened, excepte it dye. And what ſoweſt thou? Thou ſoweſt not that body that ſhalbe: but bare corne (as of whete, or of ſome other) but God geueth it a body at his pleaſure, to euery ſede his owne body. All fleſhe is not one maner of fleſhe: but there is one maner of fleſhe of beaſtes, another of fiſhes, and another of byrdes. There is alſo celeſtiall bodyes, and there are bodyes terreſtriall. But the glory of the celeſtiall is one, & the glory of the terreſtriall is another. There is one maner glory of the Sunne, and another glory of the Moone, and another glory of the ſtarres. For one ſtarre differeth from an other in glory. So is the reſurrecciō of the dead. It is ſowen in corrupcion, it ryſeth againe in incorrupcion. It is ſowen in diſhonour, it ryſeth againe in honour. It is ſowen in weakenes, it ryſeth again in power. It is ſowen a naturall body, it ryſeth again a ſpiritual body. There is a naturall body, and there is a ſpirituall body, as it is alſo wrytten: the fyrſt man Adam was made a lyuing ſoule, and the laſt Adam was made a quickenyng ſpyrite. Howbeit, that is not fyrſte whiche is ſpirituall: but that whiche is naturall, and then that whiche is ſpirituall. The fyrſte manne is of the earth, erthy: the ſeconde manne is the Lorde from heauen (heauenly.) As is the erthy, ſuche are they that are erthy. And as is the heauenly, ſuche are they that are heauenly. And as we haue borne the image of the erthy, ſo ſhal we beare the image of the heauenly. This ſay I brethren, that fleſhe & bloud cannot inherite the kyngdome of God. Neither doeth corrupcion inherite vncorrupcion. Beholde, I ſhew you a miſterie. We ſhall not all ſlepe: but we ſhall all be chaunged, and that in a momente, in the twinkling of an lye by the laſt trompe. For the trompe ſhall blowe, and the dead ſhall ryſe incorruptible, and we ſhalbe chaunged. For this corruptible muſte put on incorrupcion, and this mortall muſte put on immortalytie. When this corruptible hath put on incorrupcion, and this mortall hath put on immortalytie: then ſhalbe brought to paſſe the ſaying that is wrytten: Death is ſwalowed vp in victory: Death where is thy ſtyng? Hell where is thy victory? The ſtyng of death is ſynne, and the ſtrength of ſynne is the lawe. But thankes be vnto God whiche hath geuen vs victory, thorowe our Lorde Ieſus Chriſte. Therfore my deare brethren, be ye ſtedfaſt and vnmouable, alwayes ryche in the worke of the Lorde, for as muche as ye knowe, howe that your labour is not in vayne in the Lorde.

But now ſynce it is certaine, that a general reſurrecciō ſhalbe, ſome curious perſō wil aſke: after what ſort ſhal it be, & in what kind of bodies ſhal men riſe? ſynce the bodies, whiche we now haue, are tourned into aſhes, & earth, or into ſome other thing more vile. Thou foole, which maruaileſt, howe God can once doe in renyuing bodies again, that nature dayly worketh in a ſede caſt into the grounde. Thou ſoweſt a drye dead ſede into the earth, & there agayne theſame beyng putrified ſemeth to dye, & ſo finally growyng out of the earth, as it were, lyueth agayne and groweth, nor coulde theſame in any wyſe lyue agayne, onleſſe it be fyrſte dead and buried. But nowe groweth the ſede vppe in another fourme, that it had, [Page] when it was caſt into the earth. Into the earth is caſt a lytle, vyle, blacke and drye grayne, which beeng by continaunce of tyme putrified there, in due ſeaſon groweth vp, and becommeth fyrſt a tender graſſe, and then a ſtalke, and ſo at the laſte an eare. Of all whiche three there appeared none in that ſmall grayne, which thou before dydeſt caſt into the earth. Euery ſede hath his power, which, when it is growen vp, appeareth, ſo that it may now ſeme vtterly to be an other, where thou in dede knoweſt it to be the ſame, ſaue that it is chaunged into a better forme. Seeſt thou not, of a lyttle kernell, howe greate a tree groweth? howe myghtye a ſtemme there is, howe the rootes ſpreade, howe large boughes, what a noumbre of braunches, howe pleaſaunte bloſomes, and plentefulnes of fruyte there is? Of all which there was nothyng, when thou dyd caſt that ſealye ſmall kernell into the grounde. And yet at that tyme all theſe thinges dideſt thou hope for, vpon truſt conceiued of y• workes of nature▪ and dareſt thou not vpon truſt of Gods almyghtye power ſurely looke for the lyke to be done by God? A kernell it was, that thou ſowedſte, and not a tree, and yet geueth God to that kernell once quickned, a body, ſuche as his pleaſure is, which geueth euery kynde of ſede a ſpeciall property, that wheras all growe agayne, yet haue they not in all poyntes theſame forme they had before. And after lyke ſorte is it in all kyndes of beaſtes, wherof euery one hath his ſeueral ſede, ſo that of euery ſeed euery beaſte can not be engendred. And though this to all beaſtes be commen to haueAll fleſhe is not one maner of fleſh. a fleſhy body, yet is there betwixte one fleſh and an other no ſmall difference. For the fleſh of men is of one maner, and the fleſh of beaſtes, fyſhes and byrdes is of another. Lykewiſe alſo though ſuch creatures, as lacke lyfe, be called bodies, yet is there a diuerſe forme in heauenly bodies, and in earthly, as in ſtones, water and earth. Yea and as there is of heauenly bodyes one beautie and comlynes, and of earthly an other, euen ſo a diuerſitie is there among the heauenly bodyes them ſelfe. Fyrſte nether is there lyke glory and bryghtnes of the Moone, with the ſōne, nor of other ſtarres with the Moone, and briefly euen the verie ſtarres ſelfe in brightneſſe diffre one from another, for all are not as bryght as the day ſtarre is. Lykewyſe at the reſurrection all men ſhall ryſe with theyr owne bodyes, but yet in an vnlyke glory, without doubte as it ſhal pleaſe God to gyue them, and as they in this lyfe haue deſerued. For the vngodly ſhall riſe in one fourme & the good in an other. Among them alſo that are good, euerie one, as he hath in this lyfe vſed hymſelfe, ſo ſhal he excell other in the gloriouſnes of his new bodye. Yet generally all good men ſhall haue a muche more actiue bodye, than was that, which they by death forſoke. And as it is in nature to couer the ſeed vnder the earth, the ſame is in the matier of reſurrection, the buriall of the deade bodye. And that whiche in the ſeede is growyng agayne, is in the bodye ryſyng agayne. And as in the one, that is muche better, which groweth vp, than was that, which was caſte into the earth: euen ſo here, albeit it be theſame bodye, that ryſeth agayne, yet is it farre vnlike. There is ſowen as it were a grayne into the earth, a body ſubiect to corruption, but theſame ſhall ryſe againe without all corruption. There is hydden in the earth a vyle body & lothſome, but there ſhall ryſe againe a body both gloriouſe and honourable. [Page] There is buryed a bodye, whiche euen when it lyued was weake, but it ſhall ryſe agayne full of power and myght. There is buryed a bodye, which albeit were alyue, yet were it groſſe and heauye, and by the reaſon of that bourdaynouſe to the ſoule, gouernour of the ſame, but there ſhall ryſe agayne not a naturall, but a ſpirituall bodye, whiche ſhall to the ſoule be no let, whither ſoeuer it moue. For this is a difference of bodies alſo, one is naturall, whiche hath neede of meate and drynke, and is weryed with labour, whiche is diſeaſed, whiche with age weareth awaye, which with his groſſe and fautie inſtrumentes, ofttimes letteth the intent of the ſoule, which by reaſon of froward deſyers oftentimes prouoketh to vyce, to whome yf the ſoule be obedient and geue ouer, the ſame is as it were tourned into the body, and groweth out of his nature into fleſhe: another is ſpirituall, which being in this lyfe by lytle and lytle purged from ſenſual appetites and deſiers, and after by reſurrection renewed agayne, is in maner tranſfourmed into the nature of the ſoule, to whom it by godly deſyre applyed it ſelfe: that as oure ſoule obeyng the ſpirite of god is rauiſhed and in maner tranſformed into him: ſo maye our bodyes beyng▪ obedient vnto the ſoule be pourged, and ſhakyng of his groſſenes be purified into ſuch a body, as is very lyke to the ſoule. This groſſe and earthly body receiued we of our firſt father Adā, which as he was made of earth, ſo was he ſubiect to earthly deſiers. But there is an other ſecōde Adam, not ſomuche the begynner of our natiuitie, as of our reſurrection, which as he hath an heauenly beginning, ſo was he fre from al infeccion of earthly deſyers. And ſo reade we in Geneſis: The fyrſte man Adam was made to lyue through y• benefite of the ſoule, but yet ſo, that the ſoule beyng as it were bound to the groſſe body ſhould do nothing, but by bodily inſtrumentes, or at the leaſte by ſome material meane. But after him was geuen a ſeconde Adam, which as he was conceaued by the holy goſt, ſo ſhould he geue lyfe to his, not this groſſe lyfe, whiche we haue in many poyntes common with beaſtes, but a ſpirituall and a heauenly lyfe. By Chriſt therfore are we repayred in al poyntes into a better ſtate. For that thing, whiche is in time firſte, is alſo in ſubſtance more groſſe, and that by the order of nature. We nowe beare about with vs a naturall bodye, and in tyme to come we ſhall haue a ſpirituall bodye. As the groſſe parent of our ſtocke went before, ſo folowed Chriſt the begynner of a newe generacion. And what ſorte of one the earthly parent was, ſuche are his poſteritie, that is to ſaye, men gyuen to earthly deſyres. And agayne what kyndeThe fyrſte manne is of the earth earthly. of one the heauenly Adam was, ſuch are they, which are borne agayne in hym, that is to wete, wholy delyted with heuenly thinges. For we muſt for this ſtate begyn that here, which we intende herafter perfitely to enioye. As before baptiſme in vngraciouſe maners we reſemblyd the nature of our fyrſt father, ſo being borne agayne vnto Chriſt through baptiſme, we muſte nowe in heauenly lyfe reſemble oure heauenly father. And yf we this do not, neither ſhall we be here partes of Chriſtes bodye, nor in tyme to come gloriouſly ryſe agayne. In deede admitted are we into the kyngdom of god: but this I tell you brethren, that fleſh and bloud, that is to ſay, men of the firſt generacion cannot come to the enheritaunce of the kyngdome of God: nor the lyfe whiche is with ſynne corrupted, [Page] ſhall haue the inheritaunce of lyfe immortall. And becauſe ye ſhall be ignoraunt of nothyng apertaynyng to the maner of reſurreccion, beholde I tell you a miſterie. We ſhall not all dye, for the laſte daye ſhall peraduenture fynde ſome of vs alyue, but yet ſhall all we be chaunged to the glory of immortall lyfe, whiche here after a ſorte abſtayning from the infeccion of ſynne through godly conuerſacion, beginne the immortal lyfe to come. This chaunge ſhal not be made by lytle & lytle, as we ſee natural thinges chaunged, but in a minute & twynkling of an iye, at the ſounde of the laſte troumpe. For the troumpe ſhall blow, at the voyce wherof ſuche as then are dead ſhall ryſe immortall. And we, whiche ſhall at that day be found alyue, beyng ſodaynly chaunged ſhall lyue after an other ſorte, that is to ſay, as they doe, which are ryſen again. For neceſſary it is, that before we perfitly poſſeſſe the kingdom of heauen, we vtterly put of al earthlynes, and that this our corruptible body be made incorruptible, and this our mortal body become immortall. When this is ſo, than ſhal that verely be perfourmed, which the Prophete O ſee foreſeing ſayth, reioyſing at theDeath is ſwalowed vp in victorie. &c. vtter deſtrucciō of death▪ death is ſwalowed vp through victory. Where is now death thy ſtyng▪ o hell where is thy victory? The ſting of death is ſinne, & the ſtrength of ſinne is the lawe, which by occaſion geuing prouoketh vs to ſinne. When the law is taken away, the power of ſinne is faynt and feble, when ſinne is taken awaye, the power of death ceaſeth, by reaſon that the ſtyng is taken awaye, wherwith ſhe is wounte to ſtryke vs. Vnable were we vtterly to fyght againſt ſuch violent aduerſaries, were it ſo, we had no ſtrength but our owne: thankes therfore be geuē to God, which hath cauſed, that if we wil, we may wynne this gloryous victory through Ieſus Chriſte our Lorde, whiche for our ſakes with his death ouercame death, and toke vpon hym to purge our ſynnes. Therfore my dearly beloued brethren, ſynce it is certaine, that the reſurreccion ſhalbe, and ſynce it is knowen what blyſſe & glory men ſhall enioy therby, which yet no man ſhal receiue, but ſuch as here, by forſaking ſinne, and by godly liuing begynne it, doubte not of that ye haue once beleued, nor ſuffer your ſelfes with the talking of vngodly perſons to bemoued from your right receyued fayth, but rather apply continually to profite in ſuch thynges, as may bryng you into Gods fauoure, that ye become euery day better than other, preparyng your ſelfes agaynſt the reſurreccion to come. Nor ſhrynke ye to take paynes, aſſuryng your ſelfes, that through Chriſtes helpe for tranſitorie labours ye ſhall receyue ioyes without ende.

¶ The .xvi. Chapter.

The texte.

Concernyng the gathering for the ſainctes, as I haue ordeyned in the congregacions of Galacia, euen ſo doe ye. Vpon ſome Sabboth daye lette euery one of you put aſyde at home, and lay vp whatſoeuer is mete, that there be no gatheringes when I come. When I am come, whoſoeuer ye ſhall alowe by your letters, them will I ſende to bring your lyberalitie vnto Hieruſalem. And yf it be mete that I goe alſo, they ſhal goe with me. I will come vnto you whan I goe ouer to Macedonia. For I wil goe thorowe our Macedonia.

[Page] COncerning the gathering for the reliefe, through your liberalitie, of the ſainctes whiche are at Hieruſalem, as I apoynted vnto the Galathians, that money ſhould be gathered for that purpoſe, yf any of his owne free wyll were diſpoſed to beſtow any, euen ſo would I haue theſame done among you, that in this poynte alſo ye agree with other congregacions. Vpon the fyrſte daye of the weke, that is to ſay in the ſonday, let euery one of you ſet aſyde at home, and lay vp aſmuche as he for this purpoſe thinketh mete. And for this geue I warnyng here of, becauſe that which euery man hath purpoſed to geue may be in a more readines, leſte when I come, there be then a gathering of money to be made. But whē I come vnto you thither, whom ſoeuer ye ſhall chuſe as meſſangers, them wil I with my letters ſend to Hieruſalem to carie thither your liberalitie. Yf ye thinke it nedefull, that I alſo goe my ſelfe thither, they ſhall goe with me, leſte any man myght ſuſpecte, that I in any wiſe goe about my owne buſyneſſe. I will ſee you, after that I haue gonne through Macedonia, for them mynde I only to ſee by the waye.

The texte.

With you peraduenture I will abyde a whyle: or els tarye all wynter, that ye maye bring me on my waye, whyther ſoeuer I goe. I will not ſee you nowe in my paſſage: but I truſt to abyde a whyle with you, yf God ſhall ſuffer me. I wyll tarye at Epheſus, vnto the fyftieth daye. For a great doore and a frutefull is opened vnto me, and there are many aduerſaries. Yf Timotheus come, ſee that he be without feare with you. For he worketh the worke of the Lorde, as I doe: let no manne therfore deſpiſe him: but conuay hym forth in peace, that he may come vnto me. For I loke for him with the brethren.

With you peraduenture will I abyde for a whyle, and am not ſure whether. I ſhal tarie with you al the wynter, that at the beginning of the nexte ſpring, ye may bring me furth, that I may goe whyther ſoeuer the buſynes of the goſpell calleth me: had not this been, I would haue commen to you now, but I would not ſee you now houerly, & in my paſſage. For I truſt, I ſhall at another tyme haue oportunitie to tarie with you certayne dayes, if the Lorde Ieſus ſuffer me. In the meane ſeaſon I will tarie at Epheſus vntil y• fyftyeth day. The matter re [...]uireth ſome leyſure becauſe that albeit in that place there be a great doore opened vnto me, and a great hope of auancing the goſpel, yet many aduerſaries are there. Yf in the meane ſeaſon Timothie come vnto you, ſee that he be put in no ieopardie by any high hearted & proude perſons. He is a young man, but yet he is my felow, and in preaching the goſpel laboureth purely and frely, as I doe. Let no man therfore deſpiſe hym, becauſe he is young, but rather let hym goe without harme and diſpleaſure, as an Apoſtle and my felowe, and of loue bring him furth, that he maye come to me. For hym looke I for with other brethren of his company.

The texte.

To ſpeake of brother [...]pollo (I certifie you, that) I greatly deſyred him, to come vnto you with the brethren, but his m [...]nde was not at all to come at this time. Howbeit, he wil come, when he ſhall haue conuenient tyme. Watche ye, ſtande faſt in the fayth: quyte you lyke men, be ſtrong. Let all your buſyneſſe be doeu with loue.

And whereas ye rather deſyred, that Apollos ſhould haue been ſente vnto you, ſurely it came not of me, that he wēt not. For I vehemently exhorted [Page] hym to go to you with certayne brethren, but all was in vayne. For certayne conſideracions in no wyſe mynded he nowe to come to you, and yet come wyll he, aſſone as conuenient leyſure ſhall ſerue. Watche agaynſt the deceytes of ſuche, as geue you euill counſell. Stande faſte in the faythe, whiche ye haue once receyued: quite your ſelfes lyke mē, agaynſt ſuche thinges, as reſiſte the goſpell, be ſtronge and valiaunt. Whatſoeuer be doen among you, let it be doen with loue, and not with contencion.

The texte.

Brethren, ye knowe the houſe of Stephana (and of Fortunat [...]s and Achaicus) how that they are the fyrſte fruites of Acha [...]a and that they haue appoynted themſelues to miniſter vnto the ſayn [...]res: I beſeche you that ye be obedient vnto ſuche, and to all that helpe and laboure. I am glad of the commyng of Stephana and Fortunatus and Achaicus: for that whiche was lackyng vnto me on your parte they haue ſupplyed. For they haue comforted my ſpirite and yours. Loke therfore that ye knowe them that are ſuche.

I beſeche you brethren, but what nede we beſechynges? Ye knowe the houſeholde of Sthephana, well worthie of you to be made muche of, bothe becauſe theſame as firſt fruites of Achaia I gotte firſte vnto Chriſte, and becauſe they are geuē to helpe the poore. Meete is it therfore, that ye againe make muche of them, and not only of them, but of as many as wyth vs promote the goſpell, and are partakers of our labours. If pleaſed me well, that ye ſente hyther Stephana, Fortunatus, and Achaicus. For theyr cumming hyther in all your names, ſupplyed wyth theyr gentilnes, that whiche was lacking vnto me on your parte. For the [...] coumforted my ſpirite, yea I might ſaye your ſpirite, as whiche regardeth nothyng, but your weale, nor is with any thyng more delighted, than with your furtheraunce. Suche then know ye, bearyng towarde them your ſpeciall fauour.

The texte.

The congregacions of Aſia ſalute you, Aquila and Priſcilla ſalute you muche in the Lorde, and ſo doth the congregacion that is in theyr houſe (with whō alſo I am lodged.) All the brethren grete you. Grete ye one another with an holy kyſſe. The ſalutacion of me Paule with myne owne hande. If any man loue not the Lorde Ieſus Chriſt, theſame bee Anathema Maranatha. The grace of the lord Ieſus Chriſt be with you: My loue be with you all in Chriſt Ieſu. Amen.

The congregacions of Aſia ſalute you. Aquila and Priſcilla with all the companie of chriſtians, which are in theyr houſe, ſalute you with all their hartes. All ſuche as here profeſſe the name of Chriſte, ſalute you. Beare ye alſo good wil eche one of you to another, and ſalute one another of you with an holy and a chaſte kiſſe, the token of trewe concorde. And I Paule ſalute you, and that ſubſcribed I with mine owne hande, thereby bothe declaring my loue towarde you, and that this epiſtle is not counterfayte. Yf any man loue not the Lord Ieſu, theſame be Anathema Maranatha, foraſmuche as he refuſeth hym, by whome onely he might obtayne ſaluacion: and denyeth, that he is come, whom euery man knoweth to be come, to the great bliſſe and commoditie of ſuche as beleue in hym, and to the damnacion of ſuche as beleue not. The grace and mercie of the Lorde Ieſus Chriſte be with you. And I deſyre, that as I beare a chriſtian loue towarde you, that ye lykewyſe vnfaynedlye loue eche one another, wt that charitie, wherwith Ieſus Chriſte hath ioyned and knytte you together.

Amen.

2 Corinthians

The Argument vpon the ſecond Epiſtle of the Apoſtle Saint Paule to the Corinthians, by Des. Eraſmus of Roterodame.

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AFter that Sainct Paule hath at the beginning of this epiſtle ſomewhat ſpoken of his great troubles and affliccions whiche he had ſuffered for Chriſtes goſpelles ſake, declaryng that in al them god was his coumfort, firſte he ſheweth the cauſes why he came not agayne to the Corinthians, as he had in his other epiſtle promyſed. And ſtraight after that, bringeth agayne in fauour with y• Corinthians the haynouſe fornicatour, whom he by his former epiſtle had commaunded to bee geuen ouer to Satan, deſyring them louyngly to receiue hym vpon hys amendement, whome they had baniſhed for his offence. And this in maner is all that he doth in the firſte and ſeconde chapter. Then reherſeth he his greate laboure in preachyng the Goſpell, by the waye checkyng and reprouyng other falſe Apoſtles whiche ſekyng for theyr owne aduauntage and glorie in all tymes and places, allured men to Moſes lawe, whiche they in ſuch ſort laboured to myngle with the law of Chriſte, as though without it, there were no hope of ſaluacion. And therefore preferreth he the lyght of the goſpell before the ſhadowes of Moſes lawe, eftſones exhortyng them, not to the ceremonies of the lawe, but to be vpryght of conſcience, and to leade a chriſtian lyfe, ſhewyng in the meane ſeaſon, how without corrupcion he had preached Chriſtes goſpell, and what miſeries he had ſuffered for the goſpels ſake in hope of heauenly reward. And beſide this declareth, in what poyntes chriſtianitie ſpecially ſtandeth. Of all whiche matters Paule entreateth in the latter ende of the ſeconde chapter, and in the thirde, the fourth, fyfte, and in the begynnyng of the ſyxte. For in the reſte of this chapter, and in the begynnyng of the nexte, he exhorteth them to knowe theyr owne dignitie, and the holines of theyr profeſſion, willyng them to abſteyne wyth all diligence from the corrupcion and viciouſe life of painyms, as men with whom they had nothyng to dooe. Fourthly he mollifieth the ſharpenes vſed in his former epiſtle, prayſyng theyr obedience, for that they in all poyntes obeyed his epiſtle, notwithſtandyng the ſharpe earneſtnes thereof: reioyſing, that the ſhort heauines, wherein he had caſte them by his letters, had made both, that is to we [...]e, the Corinthians and hym mearye, euen as men are wont to be when they by bitter medicines are reſtored to health. Fyftlye he prouoketh euerye one of them, as well by the exaumple of the Macedonians, as by dyuers argumentes and recordes of ſcriptures, to beſtow according to theyr abilities, and as their good wyll was, ſome thyng towarde the reliefe of the ſayntes, that were at Hieruſalem, remembryng that he by Peter was commaunded ſo to doe, for y• ſame purpoſe ſending thither Tytus with a coumpanion, whiche was (as the more parte doth ſuppoſe) Luke, whome he commendeth vnto them: and thys dothe Paule in the .viii. and in the .ix. chapter. Sixtely the falſe apoſtles, whom in his other epiſtle he but priuely checked and taunted, he in this playnly & opēly [Page] reproueth, which with proud & highe lokes toke vpon thē the honour and dignitie of apoſtles, bringing Paule into diſ [...]eine, ſaiyng y• he was but a [...]aſe perſone, as whiche vſed ſhomakers crafte, and that he was rude, and vnlearned: & beſyde this ofttymes wronged, and beaten. Againſte them Paule defendeth his authoritie, declaryng that at alttymes he had an apoſtles power and autority, which yet he woulde not vſe to other mens payne, as ſome did, but only to the cōmoditie of his hearers, & the glory of Chriſt. Then becauſe he was compelled ſomwhat to boaſt of himſelf, he deſireth them firſt to beare with his foliſhnes, & then fyrſt he maketh himſelfequal with the chief apoſtles, and by an by ſetieth hymſelf before them al, & that for many cauſes, eyther becauſe he more enlarged the doctrine of y• goſpel, or els becauſe he only taught theſame freely, as which was nether by him ſelf, nor by any of his chargeable to the Achaians: or finally becauſe he had for the goſpels ſake ſuffered more perſecucion than anye of them al, coumpting ſuch miſeries and troubles as matter to glorie vpon, for y• which other thought him more to be deſpiſed. After which of an humble & low mind he confeſſeth his rudenes and barbarouſnes in language, but yet knowlage and learnyng taketh he vpon him, leſte they myghte in hym for this finde any lacke. Finally becauſe the falſe apoſtles among the ſimple people made greate crakes of fayned viſions of angels, Paule ſhewethe them a verye notable and a trewe viſion, as who was taken vp into the thyrd heauē, and was there taught ſuch thynges, as paſſed all mennes capacities: and of theſe thynges intreateth he, in the, x, xi, & xii, chapter. Seuenthly, leſt through falſe apoſtles they myght fall agayne into theyr old vice, he ſaieth that he purpoſed to ſe them agayn: eftſones with threateningts warnyng them, not to be founde ſuche in theyr ordre of lyfe, as therby he myghte be compelled, by vſyng extremitie, to be vnlike hymſelfe: or els, leſte, as he was compelled vehemently by letters to wryte vnto them, ſo myght he beyng preſent, be compelled to vſe his autoritie, otherwyſe than he had done in tymes paſt, when he myght haue lawfullye done ſo. And this doth Paule in the latter ende of the .xii. chapter, and in the xiii. The greeke titles declare, y• this epiſtle was ſent from Philippos by Titus and Lucas. But the bryefe argumentes whiche are found in latine bokes, without any autours name, record and teſtifie that it was by theſame meſſangers ſent from Troas, for of this place Paule maketh mencion in the ſeconde chapter of this preſent epiſtle.

The ende of the Argument.

The pharaphraſe of Eraſmus vpon the ſecond Epiſtle of Saint Paule to the Corinthyans.

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¶ The fyrſte Chapter.

The texte▪

Paule an Apoſtle of Ieſu Chriſte by the wyll of god and brother Tymothye. Vnto the congregacion of god, whiche is at Corinthewyth all the Sayntes whiche are in al Achaia: Grace be wyth you, and peace from god our father and from the Lorde Ieſus Chriſte▪

PAule an ambaſſadoure in Ieſus Chriſtes behalfe, authorized by god the father: and Timothy, in religion my brother, and felowe in office: vnto the chriſtian companye, not of them onelye, whiche are at Corinthe, but alſo to all the ſayntes, that thorowe the whole countreye of Achaia (whereof Corinthe is the heade citie) dooe faythfull ſearuyce to Chriſte: Grace wyſhe wee vnto you, peace, and concorde, by the free gyfte of our Lorde Ieſus Chriſte, and God his father, whiche is alſo father to vs all.

The texte.

Bleſſed be God (the father of our Lorde Ieſus Chriſte) whiche is the father of mercy and the God of all coumforte, whiche coumforteth vs in all oure tribulacion, inſomuch y• we are hable to comfort thē which are in any maner of trouble, wt theſame comfort wherwith we our ſelues are cōforted of God. For as the affliccions of Chriſte are plenteous in [...]s, euen ſo is oure conſolacion plenteous by Chriſte.

With all good and luckye woordes, bleſſed, magnified, and prayſed bee God, the father of oure Lorde Ieſus Chriſte, the very fountayne and autoure of all goodnes, no fearefull God to the righteous and godly, but one of whom all our comfort commeth, whiche ceaſeth not to aide and comforte vs his meſſangers in all ſuche troubles, as maie any wayes befall vs, whiche he doothe not onely for our ſakes, leſte we myght happely through vehement perſecucion fall from hym, but for your ſakes alſo whiche as through oure troubles, for y• loue ye beare towarde vs, are in greate heauineſſe, ſo are ye for oure reliefe, and [...]eaſte, gladde and ioyfull: and by our exaumple in hope of goddes healpe manfully continue in ſuffreyng perſecucion and troubles, ſtandyng in a ſure truſte & confidence, that as god, which as ye ſe, aided and ſtrengthned vs beyng oppreſſed with miſeries, and wellnygh deade, ſo wyll hein your troubles healpe and ſuccour you, whoſe goodnes is ſuche, as wyll accordyng to oure temptacions meaſure his mercifull comfort. Nor loth we ſuche affliccions, as we ſuffre and endure, for Chriſtes ſake: and as Chriſte gaue exaumple, knowyng this, that y• more greuous tormentes he ſuffered, the more comforte and honoure is he in. And the greater tormentynges we lykewyſe for his glory ſuffered and a bode, by his meane ſo muche more plentiouſlye hath god relieued vs, being deliuered out of trouble, to the intent ye ſhould lykewyſe ſtande in hope and loke for that whiche ye ſee alreadye doone in vs.

The texte.

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Whether wee bee troubled for your conſolacion and health, (or whether wee bee comforted, [...] is for your comforte and ſaluacion) whiche ſaluacion ſheweth her power in that ye fu [...]re theſame ſame afflicions, whiche we alſo ſuffre: or whether wee bee comforted for your conſolacion and ſaluacion, our hope alſo is ſtedfaſt for you: in aſmuch as we know how that as ye are partakers of the affliccions, ſo [...], all ye be partakers alſo of the conſolacion.

Therefore whether wee bee troubled with aduerſities, that doeth god to encourage you, and for vs ſo to be, is to your wealthe an expediente meane, that ye beeyng throughe our exaumple ſtrengthned, may ſtoutly abyde euen the moſte extreme violence, that maye bee laied vpon you, whoſe ſufferaunce albeit ve paynfull, yet is it verye holſome: or els yf we be refreaſhed, ſo that the ſtorme of perſecucion be paſte and alayed, euen this doth god alſo, intendyng by relieuyng vs to refreaſhe youre courages, leſte ye myghte wyth ſorowe and payne faynt and deſpayre, but rather vpon a remembraunce, how there is a chaunge from ſoro we to pleaſure, ye myght likewyſe bee hable to ſuffre ſuche troubles as wee dooe. And trewlye in greate hope are wee that ye wyll ſurelye dooe ſo, that ye maye bee alſo of our ioyes partakers hereafter, as ye are alreadye partakers of our affliccions: and as ye were heretofore ſorye for our affliccions, ſo ſhoulde ye nowe reioyce of our deliueraunce, ſynce it is meete and conueniente that frendes and louers ſhoulde bee in lyke condicion of paynes and pleaſures.

The texte.

Brethren I woulde not haue you ignoraunte of our trouble, whiche happened vnto vs in Aſia. For wee were greued oute of meaſure paſſing ſtrengthe, ſo greatlye that we deſpayred euen of life. Alſo we receaued an anſwere of death in our ſelues, that we ſhould not put our truſte in our ſelues: but in god, whiche rayſed the dead to lyfe agayne, and which deliuered vs from [...]o great a death, and doth deliuer. On whome wee truſte that yet hereafter he wil deliuer by the helpe of your prayer for vs, that by the meanes of manye occaſions, thankes maye bee geuen of manye on our behalfe, for the grace geuen vnto vs.

And perfeitely knowe I, ye woulde much more reioyce, yf ye throwghlye wiſte, howe vehement a blaſte of perſecucion happened vnto vs in Aſia. For there ſuffered wee affliccions aboue al meaſure, as which were more vehement than our ſtrength was hable to beare, by reaſon whereof we were broughte to that poynt, that we deſpayred of our life, as vtterly vnable to ſuffre ſo manye and ſuch extreme troubles. Yea and of ſuch violence was that perſecucion, that not onely other deſpayred, howe we ſhoulde bee hable to indure them, but [...]ummyne owne mynde vpon diſtruſte conceaued of my ſtrength, had euer death preſente, ſo that my hearte gaue me to looke for nothyng, but for my laſt daye. To which extremiti [...] it pleaſed god we ſhoulde be brought, becauſe we ſhoulde in our own ſtrength put none affiaunce, but truſt to his healpe, which is cōmonly moſt wont, thē to be at hand & to ſuccour, whē al worldly aides moſt diſapoint vs and fayle, whiche when his pleaſure is, not onely deliuereth y• oppreſſed frō the ieopardies of death, but reſtoreth alſo ſuche as are dead to life agayne. As for any thyng then that in me was, euen than dead was I, and deſtroyed, from whiche death yet god than deliuered, and dothe euen nowe ſtyll deliuer me, of whome alſo I ſtande in ſuche a confidence, that he wyll hereafter deliuer vs: ſpecially yf ye healpe me with your prayer to procure and obteyne the fauoure of god, to the intente, that as we were ſaued by the wiſhes of many, and for the weale of many, there may diuerſly by many men, for our deliueraunce, thankes be geuen to god, that it maye appeare, that this benefite of god in my deliueraunce is not onely beſtowed vpon me, but vpon al ſuche as haue good therby.

The texte.

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For oure reioycyng is this, euen the teſtimonie of oure conſcience, that in ſinglenes (of heart) and godlye pureneſſe, and not in fleſhly wiſedome, but by the grace of God, we haue had ou [...] conuerſacion in the worlde, and moſte of all to youwardes. We write none other thynges vnto you, then that ye reade, and alſo knowe. Ye and I truſte ye ſhall finde vs vnto the ende, euen as ye haue founde vs partelye: for we are youre reioy [...]ing, euen as ye are ours in the daye of the Lorde Ieſus.

Were not this, as touchyng my ſelfe, I haue in my owne breſte, wherewyth to comforte me ſufficientlye in the middes of my troubles: yea and to make me reioyce and to glorye: that is to were, my conſcience, whiche is witneſſe, and priuy to this poynte, that we neuer laboured in the miniſterie of Chriſtes goſpell, ſekyng for any gaynes by auauncing our ſelfes in worldlye wiſedome, as among you ſome dooe, but taught it with all ſimplicitie and godly puritie bothe in all Greece, and ſpeciallye among you, for whoſe ſake albeeit wee haue ſuffered ſuche greate thynges, yet neuer loked wee for, or tooke any rewarde at your handes, leſte ſome myght take occaſion to thynke, that wee for oure aduauntage ſo muche ſought vpon you. And this muche haue I ſayed, not arrogantly, but as y• trueth is. Nor boaſt we this otherwiſe of our ſelf, than ye haue hadde experience of, for neuer founde ye vs other, than ſuche as wee ſaye we are by theſe letters, which ye reade, nor make wee ourſelfes other in woordes by writyng, than wee among you ſhewed oureſelfes in dooyng. Yea and I truſte more ouer, that of what ſorte ye haue hytherto partely founde vs: ſuche ſhall ye alwayes finde vs hereafter: that eche of vs maye glorie of other, if ye lyke thankfull and apte children on your ſydes in godly lyfe and deedes, bee lyke vnto your father & teacher, as I haue in al pointes bene vnto you goddes true meſſenger▪ Lette them in the meane ſeaſon boſte themſelfes neuer ſo muche among menne, that diſdeine at me, as an outcaſte, and one in affliccions, yet certaynelye, when the Lorde ſhall come, beefore whome paynted coulours ſhall nothyng ſerue, then wyl I reioyce of you, whom I haue wonne vnto Chriſt, then ſhall ye alſo glorie of me, whome I nothyng taughte but Chriſtes trewe doctrine.

The texte.

And in this confidence was I minded firſte to haue come vnto you, that I might haue had one pleaſure more with you, and to paſſe by you into Macedonia, and to haue come againe out of Macedonia vnto you, and to bee led foorth of you towarde Iewrye. When I thus wiſe was minded: did I vſe lightenes? Or thynke I carnally thoſe thynges which I thynke? that with me ſhoulde bee yea, yea, and naye, naye. God is faithefull. For our preachyng to you was not yea and naye. For Goddes ſonne Ieſus Chriſte whiche was preached among you by [...]s (euen by me and Siluanus and Tunotheus) was not yea and nay: but by hym it was yea. For all the promiſes of God, by him are yea: and are in hym Amen: vnto the lawde of God thorow vs. For it is God, whiche ſtabliſheth vs with you in Chriſte, and ſtandeth by vs, and hath anointed vs, whiche hath alſo ſealed vs, and hath geuen the earneſte of the ſpirite in our hertes. I call God for a record vnto my ſoule, that for to fauour you with al I came not any more vnto Corinthum. Not that we be lordes ouer your fayth, but are helpers of your ioye For by faith ye ſtād.

And vpon confidence of this my vpright conſcience, and hope conceaued of your encreaſe and furtheraunce, occaſion had I, and minded before this time to viſite you, therby purpoſyng to do you double pleaſure, both wt mine epiſtle fyrſte, and alſo by the waye after wyth my preſence. For my purpoſe was to ſee you as I went into Macedonia, and agayne in my returnyng from Macedonia, to come vnto you, as I promiſſed in my other epiſtle, and thence to be ledde and brought furthe by you into Iewrye.

[Page]But in the meane ſeaſon ſome wyll thynke, ſynce I this wyſe mynded to dooe, whether it came of lightneſſe, that I chaunged myne intente: or whether I perfourme not that of any worldly policie, whiche I once purpoſed to doe, in this alteryng my minde, as occaſion ſerueth. No nor ſo, but for good conſideracions and aduiſedly folowed I not mine own deſtre, becauſe I wel vnderſtode that it was for your weale more expedient to dooe otherwiſe, that by defferryng my retourne, ſome of your congregacion myght bee amended, whome I would not ſee in theyr vncleaneſſe: in this poynte alwayes conſtaunte and lyke my ſelf, that I at all tymes ſeeke youre weale, ſo that in this behalfe I neuer wauer, but alwayes dooe that, whiche ſhall bee for your profite, and alwayes ſhonne that,For our preachyng to you was not yea and naye. &c. whiche I thynke vnprofitable for you, not becauſe I thynke it lyeth in vs to perfourme aſmuch as we purpoſed, but becauſe we know, that god deceaueth not, by whoſe healpe our woorde, wherewith wee preached vnto you his goſpell, wauered not, but was at all times like it ſelfe. For wee preached not vnto you worldlye and carnall matters, but taught you a weightye, effectuall, and an vnchaungeable doctryne: conſtauntly, and after one ſorte, bothe I, Siluanus, and Timothie, that is to we [...]e, that Ieſus Chriſte is the ſonne of God, whoſe name was not among you vneffectuall, but mightye and full of power, not by oure ſtrengthe, but by his free gyfte. Vntil this time haue ye receaued the giftes of the holye ghoſte, poſſeſſing them, as an earneſte peny, and as ſure ſhal ye bee of ſuche thynges, as are in time to come promiſſed, For al thynges, that are promiſſed, are through hym ſure, and out of all doubte in hym, to whome this glorye is dewe. Neyther are theſe oure promiſſes, whiche wee layed before you, and ſhewed you of, but god is the chief geuer of thē, we are only miniſters and meſſangers. So that to his glorie maketh it, yf that whiche wee preache in his name bee founde trewe and effectuall. Beſyde this, whereas wee haue conſtauntelye preached Chriſte, and ye haue conſtauntelye continewed in Chriſtes religion once receaued, that is goddes gifte alſo, whiche becauſe wee ſhould in his promiſſes haue more cōfidence, hath alſo anointed vs with his ſecreate gyftes, and printed a certaine marke in oure heartes, yea and geuen into oure ſoules his ſpirite, as an earneſte and pledge of the bleſſed ſtate promiſſed vnto vs hereafter. Lette no manne therefore thinke it lighteneſſe, becauſe I vntill this time differred my commyng vnto you, god take I to recorde, that whereas I hitherto came not to Corinth, that was not doone for any diſpleaſure borne towarde you, but rather of a louynge mynde, lefte yf I hadde commen rather, I ſhoulde haue beene compelled to vſe extremitie towarde ſuche, as were not yet amended, whome I truſted yet, woulde in the meane ſeaſon cumme to amendemente. Better thoughte I it ſommewhat the later to cumme vnto you, ſo that my cummyng mighte bee bothe to you and me more pleaſaunte, than to bee among you after an earneſte behauioure and ſad. Nor lette any thynke theſe my woordes to bee ſpoken proudelye and after a threatening ſorte, but for youre correccion. Wee beare no lordelye rule vpon anyeNot that we be lordes, o [...]e [...] youre fayth. other than ſuche, as haue ſinned. Touchyng therefore your fayth, wherein ye continue, wee beare no rule vpon you but in the ordre of lyfe ſome thyng is there whiche I woulde were amended. And ſo farre are wee from threatenynge ſuche eiuil liuers, to ſhewe thereby what authoritie we haue vpon you, [Page] that by theſe wayes wee prouide to kepe you in gladdeneſſe, whiche I woulde not, ſhould through the corrupt maners of ſome, and mine earneſtneſſe, which I could not chooſe but vſe, bee in any wyſe appayred with ſorowefulneſſe.

The ſeconde Chapter

The texte.

But I determined this in my ſelf, that I woulde not come again to you in heauines. For if I make you ſory, who is it that ſhoulde make me glad, but the ſame whiche is made ſory by me? And I wrote this ſame vnto you, leſte if I came vnto you, I ſhoulde take heauines (vpon heauines) of them of whome I ought to reioyce. This confidence haue I towarde you all, that my ioye, is the ioye of you all. For out of greate affliccion and anguiſh of hert, I wrote vnto you with many teares: not that ye ſhoulde be made ſorie: but that ye mighte perceaue the loue, whiche I haue, moſte ſpecially vnto you.

BVt rather, foraſmuche as I with my former letters, of neceſſitie made you heauye and penſife, by condemning the inceſtuouſe fornicatoure, I thoughte it not meete with my comming thither with anye newe heauineſſe to vexe and trouble eyther you or my ſelf. Fayne would I alwayes vnto you bee pleaſaunte, and neuer painful [...]nleſſe ye prouoke me. But yf I at anye tyme bee thoroughe your outragiouſneſſe compelled, whiles I correcte a fewe, to make you all ſorye, when I my ſelf am by theſe meanes made ſorye, who canne make me gladde agayne, but the ſame manne, whiche is by me made heauye and ſadde? And ſurely ioyfull ſhall I bee yf I through ſuche ſharpe correccion finde him healed, and fynde you likewiſe nowe reioyſing of his recouerye, as ye to fore were of his ſorowe partakers.

And euen for this cauſe wrote I this epiſtle vnto you beefore my cummyng, leſte, yf when I come vnto you, I might by ſuche take ſorow, by whome mete were it, and ſeaming, that I toke pleaſure and comfort, ſpecially ſynce I ſurely perſwade my ſelfe, that ye are after ſuche ſorte minded towardes me, that whether I mourne for the correccion and puniſhemente of ſome, that my heauineſſe will bee commen to you all: or if I bee gladde for ſome of youre amendementes, ye will alſo all bee gladde with me. Nothyng is there more greuous vnto me, than if I among you ſee ſuche thynges, as beſeame not your religion, and agayne no man is more gladde, than yf I ſee nothyng in you woorthie reprofe. I therefore beeyng exceadynglye aſtonied with ſuche an outragiouſe offence, being ſuch as was wel knowē amōg you, wrote vnto you ye ſame letters, not without greate heauineſſe of hearte, and great affliccion nor without many teares, not with them to make you ſory, but that ye might perceaue my loue and good wil towarde you, which the more readie it is, and more plentiful toward you, ſo much ye more greueth it me, if there be any diſhoneſtie amōg you.

The texte.

¶Yf any man hathe cauſed ſorowe, the ſame hathe not made me ſory, but partelye, [...] I ſhoulde greue you all. It is ſufficiente vnto the ſame man, that he was rebuked of many. So that now contrarye wyſe ye ought rather to forgeue him and coumforte him, leſte the ſame perſone ſhoulde bee ſwalowed vp wyth ouer muche heauines. Wherfore I exhort you that loue maye haue ſtrengthe ouer him. For this cauſe verelye didde I write, that I [...]ighte knowe the profe of you whether ye ſhoulde bee obediente in all thynges.

[Page]To whome ye forgeue anye thyng, I forgeue alſo. For yf I forgaue anye thyng, to whome I forgaue it, for your ſakes forgaue I it, in the ſyght of Chriſte: leſte Satan ſhoulde preuente vs. For his thoughtes are not vnknowen vnto vs.

And yf any manne haue geuen you occaſion to bee ſorye, the ſame hathe not onely made me ſorye, ſynce he hath with me made alſo all you ſorye. As for the manne, (whoſe name I vtter not, nor yet rehearſe the fault, whereof the do [...] is aſhamed) is ſufficiently puniſhed, in that he was in ſuche ſorte openly rebuked beefore all the people, and auoyded of euerye mannes coumpanye. This muche was done vnto hym, partelye to cure his diſeaſe, and partelye to feare other from the lyke. Nowe remaineth this, that ye increaſe not his ſorow, but rather forgeue hym vpon his repentaunce, whom for offence ye abhorred, and cō fort hym in his ſorowe, leſte he bee with deſperacion ſwallowed vppe. Wherefore I beſeche you, that foraſmuche as ye condemned hym euen of loue, and not for diſpleaſure, and for no purpoſe elles condemned hym, but to the intente he ſhoulde amende and bee ſaued, ſee that he in this fynde youre loue effectuall towarde him by receauyng hym hartylye and louyngly, whome ye excluded with heauineſſe. For this alſo was another cauſe, why I wrote theſe letters vnto you, becauſe I woulde haue a tryall, whether ye woulde in all poyntes obeye my commaundementes. In condemnyng hym, whome I commaunded to bee condemned, ye obeyed me: and likewyſe wyll ye (I truſte) obeye me, receauyng hym into youre fauoure, to whome I woulde haue you reconciled, that once wylles maie in euerye poynte agre. Whome ſo euer ye forgeue anye thing, him forgeue I alſo, coumptyng my ſelfe fullye contente, yf I ſee you ſatiſfied. For if I forgaue anye thyng, for youre ſakes forgaue I it, as Ieſus Chriſte is my witneſſe and approuer, leſte Satan elswiſe myght take any of ours from vs thorowe deſperacion, and vſe thē, as his own. Nor are his ſleighty thoughtes vnknowen vnto vs, whiche doth not onely lye in watche to diſceaue vs by pleaſures, but alſo by heauineſſe and ſorowe, by thone alluring vs to outragious offences, by thother caſting vs downe headlong into the depe do ungeon of deſperacion.

The texte.

When I was come to Troas, for Chriſtes Goſpels ſake (and a greate doore was ape [...] vnto me of the Lorde) I had no reſte in my ſpirite, becauſe I founde not Titus my brother: but toke my leaue of them, and wente awaye into Macedonia. Thankes bee vnto God, whiche alwayes geueth vs the victorye in Chriſte, and openeth the fauoure of his knowledge by vs in euery place. For we are vnto god the ſwete fauour of Chriſte, among them that are ſaued, and [...] mong them whiche periſhe. To the one parte are we the ſauoure of death vnto death. And vnto the other parte are wee the ſauoure of lyfe vnto lyfe: And who is meete vnto thoſe thynges? [...] we are not as the moſte parte are, whiche chop and chaunge with the worde of God: but [...] [...] of purenes, and by the power of God, in the ſighe of God, ſo ſpeake we in Chriſte.

But after that I came to Troas, there to preache the Goſpell of Chriſt, where there was by the fauoure of god a plentifull hope of encreaſe opened vnto me, greately was my mynde diſguieted, becauſed therwyſe than I loked, I found not my brother and felowe Titus there, of whome I hadde greate neede, to beare out that greate and weightie matter.

[Page]Leauing them therefore I went into Macedonia, and that not without great ieopardye, but thankes geue I vnto god, whiche victoriouſly carrieth aboute by vs the triumphe of chriſtian religion, makyng it more glorious, by that the glorye of hys Goſpell dailye ſpreadeth more and more, whiche by our preachyng enlargeth in all places abrode the knoweledge of hymſelfe, vſyng vs, as though we were ſwete incenſe▪ For when we preache in all places of the world the glorye of his goſpell, what elles dooe wee, but ſpreade abrode the ſwete fauoure of Chriſte, of it ſelfe in deede (as I ſaye) to all menne pleaſaunte and holſome, but yet to ſome throughe theyr owne faulte deadlye poyſon: holſom to ſuche, as throughe fayth in the goſpell obteyne ſaluacion, vnholſome and deathlye to ſuche, as refuſe it, thereby doublyng theyr damnacion to deathe euerlaſtyng, as menne encreaſyng theyr former offences wyth vnthankefulnes and ſtubberneſſe of myndes, But who is meete this to dooe and preache? Whoſo myndeth to laboure in this, muſte therein nothyng regarde, but the onely glorye of Chriſte. But ſome there bee, whiche teachyng the goſpell either for honoure, or for aduauntage, ſpreade not ſomuche abrode the ſwete ſauers of Chriſte, as theyr owne countrefaite deuiſes, profityng themſelfes, and no [...] Chriſte, whoſe manners wee abhorre. Nor corrupte wee the woorde of God wyth worldlye doctryne ſekyng oure own commodities, but euen with a pure hearte teache it, as a thyng, that came from god, and not of our ſelfes, and that to the glorie of Ieſus Chriſte, as god hymſelfe is witneſſe.

¶The thyrde Chapter.

The texte.

¶We begin to praiſe our ſelues againe. Neede we as ſome other, of epiſtles, of recommendacion vnto you? or letters of recommendacion from you? Ye are our epiſtle written in our hertes, whiche is vnderſtande and red of all men foraſmuche as ye declare that ye are the epiſtle of Chriſt, miniſtred by vs and written not with inke, but with the ſpirite of the liuing God, not in tables of ſtone but in fleſhely tables of the hearte.

BVt this feare I, leſte anye manne thynke, that we agayne prayſe ourſelfes vnto you: to thyntente wee maye bothe of you & other be had in price and more eſtemed. But what nede hath any man to ſeke for commendacions, when the matter ſelf commendeth hym? Nede we ſuch letters of recommendacion, as falſe apoſtles carrie about with them, obteyned either of other vnto you, or of you to other? Nothing paſſe we vpon ſuch letters. The liuely epiſtle, wherwyth we thinke our ſelfes ſufficiently praiſed, are ye Corinthians, written in our heartes, which I with muche leſſe payne carrye aboute with me, than they dooe theyrs. This epiſtle in all places where I come, euerye manne readeth and vnderſtandeth, ſo that I neede none other epiſtle, ſynce that by youre Godlye lyfe, all menne perfeitelye knowe, what manner of apoſtles wee were, and ſo farre foorth aſſure wee our ſelfes of youre good wyl towarde vs, that ſeeyng that oure owne diligente labor doth aboundantly cōmend vs, wee nede no mens letters of commendacion, [Page] whiles ye in perfite fayth, and chriſtian life, declare that ye are Chriſtes epiſtle, written by hym in dede, but yet by our miniſterie and laboure. Written (I ſay) not wyth y [...]ke, as theirs are, which teache humaine and carnall phantaſies, but with the ſpirite of the liuing god: nor written agayne in tables of ſtone, as mannes lawes are, but in the fleaſhye tables of the hearte. Your heartes wherin wee printed the doctrine of the goſpell▪ vſed we in ſteade of parchmente, my tongue was in ſteade and ſerued for a penne, but Chriſte himſelfe with his holye ſpirite, indited that thing whiche we wrote.

The texte

Suche truſte haue we thorowe Chriſte to Godwarde, not that we are ſufficient of ou [...] ſelues to thynke any thing, as of oure ſelues, but if we be hable vnto any thyng the ſame cummethe of God, whiche hathe made vs hable to miniſtre the newe Teſtamente, not of the letter but of the ſpirite. For the letter killeth, but the ſpirite geueth lyfe. If the miniſtracion of death thorowe the letters figured in ſtones, was glorious, ſo that the children of Iſrael could not beholde the face of Moſes, for the glorie of his countenaunce (whiche glorye is done awaye) why ſhall not the miniſtracion of the ſpirite bee muche more glorious? For if the miniſtryng of condemnacion bee glorious, muche more dooth the miniſtracion of righteouſneſſe excede in glorye. For no doubt that which was there glorified, is not once glorified in reſpecte of this exceadyng glorie. For if that whiche is deſtroyed▪ was glorious, muche more that whiche remayneth is glorious. Seeyng then that wee haue ſuche truſte, wee vſe greate boldeneſſe, and dooe not as Moſes, whiche putte a vayle ouer his face, that the children of Iſraell ſhoulde not ſee for what purpoſe that ſerued whiche is putte awaye. But theyr myndes were blinded. For vntill thys daye remaineth the ſame coueryng vntaken awaye in the lecture of the olde teſtament, whiche vayle ſhalbee putte awaye in Chriſte. But euen vnto this daye when Moſes is re [...]ad, the [...]a [...] hangeth before theyr heartes. Neuertheleſſe when they tourne to the Lorde, the vayle ſhall be taken awaye. The Lorde no doubte is a ſpirite. And where the ſpirite of the Lorde is, then is libertie. But we all beholde in a mirroure the glorye of the Lorde w [...]th his face open, and a [...] chaunged vnto the ſame ſimilitude from glorye to glorye, euen as of the ſpy [...]yte of the Lorde.

But aſmuche as the doctrine of the goſpell paſſeth and is better, tha [...] Moſes lawe: ſomuche more fruitfull and better is our laboure, than his. Nor yet take we thus muche vpon vs arrogantlye, but ſpeake the trueth, as God is my recorde: whiche by our ſeruice through Chriſte perfourmed it, that wee ſpeake of. For had not his healpe bene, certainly farre were we euen from thinkyng vpon any ſuche thyng of our owne power, and muche farther from doyng it. But yf we be eyther hable, or haue bene hable to doe anye thynge, al that came of the free bounteouſneſſe of God, whyche as he hathe healped vs [...] oure labours, ſo hath he committed vnto vs this miniſterye and diſpenſacion of the newe teſtamente, to thentent wee ſhould beſtowe among you, not the groſſe olde teſtament, as the falſe Apoſtles teache it, and ſtandeth in the knowlege of the letter, the adminiſtracion whereof was committed to Moſes, but the newe teſtamente, whiche is heauenly and ſpirituall, and ſtandeth in affeccions of mynde and not in ceremonies. The lawe and goſpel haue both one maker, but the miniſterye▪ of boothe is ſoondrye, and of the two the apoſtles is of muche more excellencie. For the letter committed vnto Moſes, by reaſō of certain rules & lawes driueth men to death, foraſmuch as it by occaſion both prouoketh to ſin and alſo condēneth y• ſinner to death: whereas contrarie, y• ſpirite, whiche is geuen by preachyng the ghoſpel, both forgeueth the offences of our former lyfe, and to ſuche as haue deſerued deathe, offerethe lyfe. Nowe and yf [Page] the fyrſte lawe, whyche beeyng grauen in ſtone wroughte deathe to the tranſgreſſour, and gaue no grace, was of ſuch great maieſtie and glorye, that when Moſes the ſeconde tyme broughte downe the tables, the Hebrues coulde not beeholde his face by reaſon of the glorie and maieſtie of that, whiche was ſure once yet to bee aboliſhed: why ſhoulde not muche rather the miniſterye of the Goſpell haue his honoure and maieſtie, whereby throughe faythe and the free gifte of the ſpirite euerlaſtyng ſaluacion is geuen? Yf the lawe, whiche coulde condemne and was not hable to ſaue, hadde ſuche honoure, certainelye muche more honoure deſearueth the Goſpel, by preachyng whereof ſynne is not onely forgeuen, [...]ut alſo rihgteouſneſſe is geuen. In whiche twoo thinges ſuche difference is there, that if a manne more narowelye compare eche one of theym with other, that whiche by it ſelfe is glorious, wyll appeare but baſe, beyng as it were darkened with the bryght and excellente glorie of the Goſpel. For if the lawe, whiche was geuen but for a ſeaſon, and ſhoulde wythin a while after bee abrogate, was among menne in ſuche honoure, of muche more dignitie is the lawe of the Goſpell, whiche is bothe generallye geuen to all menne and ſhall neuer bee aboliſhed. For the newe teſtament, whereby the olde is abrogate, Chriſte hymſelfe calleth an euerlaſting teſtamente, as I in my other epiſtle taught you. Of whiche thyng wee beeyng moſte certainlye perſwaded and aſſured, in oure [...]eachynges vſe no darke riddles, but freelye and openlye ſette furth the lyghte of the Goſpell, ſurelye beleuyng, that bothe the glorye of this lawe is ſuche, that it ſhoulde not bee hidden, and ye of that [...]ireyngthe and clearneſſe of conſcience, that ye are hable to looke thereupon. And therefore wee dooe not, as it is read that Moſes didde, whiche when he broughte downe the ſeconde tables, after that the fyrſte were broken, couered hys face with a vayle, that the children of Iſraell ſhoulde not looke thereupon, nor deaue thereto for euer, ſynce that euen this was a proufe and ſignificacion to them, that the glorie of Moſes lawe ſhoulde bee aboliſhed, whiche euen at that time, when it was made, was not verye glorious, for in vayne is that thyng glorious, whiche a manne canne not ſee. In this figure was repreſented the groſſeneſſe of that nacion, whiche ſeeyng ſawe not, and hearyng hearde not, inſomuche that, whiche was doone in Moſes face, the ſame was moſte verelye done in theyr heartes, whiche in them were blynded, beeyng as it were ouercaſte, wyth the vayle of dulneſſe. Yea and in this daye the blyndeneſſe remayneth in that nacion ſtille, ſo that when they reade the bookes of the lawe they vnderſtande theym not: and with ſtubberne myndes of a zeale towarde the lawe refuſe hym, at whoſe commyng the lawe ſelfe graunteth that ſhe ſhall bee abolyſhed. Therefore when they in ſuche ſorte reade the olde teſtament, that they wyll not embrace the newe promyſed therein, holde they not faſte Moſes vayle, nor ſee by faythe caſtyng of the ſame, that thorowghe Chriſte all the darkeneſſe of the lawe is a brogate? Stu [...]bernelye yet ſtycke they to theyr Moſes, when he is cumme, to whome Moſes bade them geue eare. Hym reade they in theyr ſynagoges, but they reade hym carnallye, ſekyng for nothyng but corporall thynges, wheras the lawe, if menne well loke thereupon, is in deede ſpiritual▪ Letted are thei doubteleſſe euen vntyll this day, wyth a vayle caſt ouer theyr heartes, which is remoued through fayth in the goſpell.

[Page]But when the tyme ſhall come, that they ſhall leaue theyr groſſe myndes, and receauyng the vniuerſall fayth tourne vnto the Lorde, then ſhall theyr vayle be taken away, ſo that they ſhall ſee ſuche thynges, as without the bryght eyes of fayth can not be ſeen▪ Moſes was groſſe and carnall, but the Lorde Ieſus is a ſpirite, not teachyng ſuche thynges, as maye bee ſeene with oure bodyly iyes, but thynges inuiſible, whiche are by fayth beleued. Moſes law, becauſe it with feare of puniſhemente kepte menne in ordre, was a lawe of thraldome, and the vayle alſo is a token of bondage. But where the ſpirite of the Lorde Ieſus is, whiche ſecretelye moueth a manne withoute byddyng and compulſion to lead [...] a Godlye lyfe, there is libertie. No manne is compelled to beleue: but he that beleueth, as he ſhoulde, of his own accorde auoydeth filthines, and vncleanes of lyfe, and foloweth al goodneſſe, dooyng more wyllinglye by the mocion of charitie, than coulde euer begotten of the Iewes wyth feare of puniſhemente. Blinde are they therefore, that lacke the iyes of faythe: when we throughe pure fayth without vayle beholde the glorye of the Lorde, whoſe brightnes whiles we receyue, as a glaſſe, altered are we after a ſorte into the ſame glorye, plentifully powring vpon other that brightnes which we receyued of God. And as then Moſes face, by that he talked with god, ſhyned euen as glaſſe doothe layed againſte the ſonne, ſo is oure ſoule euerye daye more and more ſecr [...]atelye enamoured, encreaſing from glory to glory by reaſon of the continual conuerſacion of the ſpirite of God, who inuiſiblye nowe woorkethe in vs that whiche hereafter ſhal openlye bee accompliſhed.

The fourth Chapter.

The texte

¶Therefore, ſeeyng that we haue ſuche an office, euen as God hath hadde mercye on vs, wee goe not out of kynde: but haue caſte from vs the clokes of vnhoneſtie, and walke not in craftines, neyther handle we the woorde of God diſcreatefullye, but open the trueth, and reporte our ſelues to euerye mannes conſcience in the ſighte of GOD. If oure Goſpell bee yet hydde, it is hidde among them that are loſte, in whome the God of this worlde hath blinded the mindes of them whiche beleue not, leſte the light of the goſpell of the glorie of Chriſte (whiche is the image of God) ſhoulde ſhyne vnto them.

SYnce then god of his mercy would haue vs to bee miniſters and preachers of ſuche a bliſfull ſtate, geuyng vnto vs the authoritie of an apoſtle, we execute not oure commiſſion [...]louthfullye, but as we preache a veraye gloriouſe matter, ſo refuſe we all clokes whiche are meete for diſhoneſtie, and not for glorye, neyther leadyng oure lyfe craftely, nor with deceitfulnes of woorldely learning, corruptyng the woorde of god, but frealy and playnly, and without all deceyte, declaryng to al men the bare trouthe, without any cloud, in this office ſo vſing our ſelfes, that though no manne prayſe vs, yet oure lyfe commendeth vs to all menne, whiche knowe and are witneſſe of oure perfectnes, and not onelye to menne, whiche maye bee deceyued but alſo to God whiche ſeethe all thynges. By vs therefore in al places ſhyneth the trueth of the goſpel, ſo that euerye man may ſee it euedently. And yf there be ſome yet to whome it is not knowen, and therefore geueth not [Page] them ſaluacion, the faulte is theirs, and not ours, nor the goſpels. for as I tolde you of the Iſraelites, ſo haue they likewyſe a vayle caſte ouer the eyes of theyr hearte, by reaſon wherof they ſee not ſuche thinges, as are verye bright, but are blynde in the middes of the ſonne light. For they bryng with them vncleare iyen, and ſuche as are corrupte with worldlye deſyres, whoſe vnfaythfull myndes, Satan the God of this worlde (for theyr God make they hym, whiche to hym geue more eare, than to the true God) hathe blynded, couering theyr iyes, that to them the bryghtnes of the goſpell can geue no light, whereby the glory and maieſtie is declared, not of Moſes, but of Chriſte, whiche is the image of god the father, ſo that by the ſonne, which is egall to the father, a man maye knowe the father.

The texte.

For we preache not oure ſelues, but Chriſte Ieſus to be the Lord, and our ſelues your ſeruauntes, for Ieſus ſake. For it is God, that cōmaunded the lyght to ſhyne out of darknes, whiche hath ſt [...]yned in our hertes, for to geue the lyght of the knowledge of the glory of god, in the face of Ieſus Chryſt. But we haue this treaſure in erthen veſſels, that the excellency of the power myght be Gods, and not oures. We are troubled on euery iyde, yet are we not without ſhyfte. We are in pouerty▪ but not vtterly without ſomewhat. We ſuffer perſecucion: but are not forſaken therein. We are caſt downe: neuertheleſſe we peryſhe not. We all wayes beare aboute in the body, the dying of the Lorde Ieſus, that the lyfe of Ieſu myght alſo appeare in our body. For we whiche [...]ue, are alwayes delyuered vnto death for Ieſus ſake, that the lyfe alſo of Ieſu might appeare in our mortal fleſh. So then death worketh in vs, but lyfe in you.

Nor auaunce we oure ſelues by preachyng, as ſome doe, teachyng the goſpell for our aduauntage or glorie, but we preache Ieſus Chriſte oure Lorde, his doctrine teache we and not ours: for hym labour we, as for oure Lorde and mayſter, what payne ſoeuer we take, ſo farre from takyng anye thyng arrogātly vpon vs, that we graunt our ſelues to be your ſeruauntes, and to miniſtre the ghoſpell vnto you, neither for feare of you, nor yet for hope of auauntage, but for Ieſus ſake: for whoſe loue, whereas we are free, we euen as ſeruauntes ſubmitte our ſelues to all men. After lyke ſorte were we once in the ſame blyndnes, wherewith ſome are now diſeaſed ſtil. Nor yet gotte we this light to our ſelues, but god, at whoſe commaundement lyght was fyrſte made, from whome all light procedeth, after that he had expelled the darknes of oure vnderſtandyng, commaunded, that in it the lighte of trueth ſhoulde appere, or rather, as he is lighte euerlaſtyng, lightened oure hearte y• by vs the glory of his maieſtie might more be ſpread abrode among all mē, beyng more notified by preachyng of the goſpel, wherein we preacheBut we haue this trea [...]ure in earthen veſſels. the Lorde Ieſus, in whoſe face moſte brightly ſhineth the image and glorie of the father. But yet is this greate matier onlye wrought in our ſoules ſecretely: for touchyng the bodye, we ſeme, but vyle abiectes, ſo that we [...]arie aboute with vs this preciouſe and highe treaſure in earthen veſſels, that is to ſaye in our ſealye bodies, ſubiecte to vilanye and puniſhment: as it hathe pleaſed god, it ſhould be, and good cauſe is there, why it ſo pleaſed hym. For he prouided, y• we ſhould not be proude by great & high myracles wroughte by vs, whereby we might clayme ſome parte therof, but know our owne infirmitie, and ſo vnderſtande the ſelfe ſame highe power, whiche is geuen to the apoſtles, not to be wrought by our ſtrengthe, but by gods power onely: for we touchyng our owne infirmitie, are dayly greatly troubled, and yet by [Page] gods helps we ſuffer al theſe troubles, and continue not ouercomen, we are on euery ſyde ouerlayed with aduerſitie, yet are we not withoute ſhifte, we are brought to beggery, and in oure beggerye we are not forſaken, we ſuffer perſecucion, and yet in our perſecucion we are not diſmayed, we are beaten downe and tredden vnder feete, but yet ſo, that we peryſhe not, in that behalfe folowyng the lorde Ieſus▪ as nyghe as we maye, whome we preache and ſetfoorth. He once dyed for all men, we, in that we are daylye and continuallye in ieopardie of death, beare aboute in oure bodyes an image of his deathe, ready to beſtowe this lyfe for your ſakes: that as we dyeng for you folowe the death of Ieſus, ſo maye the lyfe of Ieſus wherunto he roſe from deathe, in oure body be declared, whyles we are either by hym delyuered from deathe, or by deſpiſing oure temporal lyfe, playnly teſtifie and affirme, that the deade ſhall ryſe agayne. For yf we beleued, that when our bodye is once dead, it woulde neuer lyue more, we woulde not ſo lytle regarde oure temporall lyfe. By thys ſtraunge waye therfore ye ſee, howe the euerlaſting lyfe of Chriſt, through the affliccions of our corruptible body, is to you the better knowen. The difference is, in that the violent ieoperdy of death falleth vpon oure body, but the fruite of lyfe, which groweth by our deathe, is yours, for whoſe ſakes we put our ſelues in theſe ieopardyes.

The texte.

But ſeyng that we haue the ſame ſpirite of fayth (accordyng as it is wryttē: I beleued, & therfore I ſpoken:) we alſo beleue, and therfore ſpeake. For we know that he which rayſed vp the Lorde Ieſus, ſhall rayſe vp vs alſo by the meanes of Ieſus, and ſhall ſet vs with you. For all thynges do I for your ſakes that the plenteous grace by thanckes geuen of many, maye redounde to the prayſe of God. Wherfore, we are not weryed. But though our vtward man peryſhe, yet the inwarde man is renewed daye by daye. For out [...]buiacyon which is momentany & lyght, prepareth an exceadyng and an eternal waight of glorye vnto vs, whyle we loke not on the thynges whiche are ſene, but on the thynges whiche are not ſene. For the thynges whiche are ſeue, are temporall: but thynges whiche are not ſene, are eternall.

And yet for all this we repente vs not of preachyng the goſpel: for ſince we haue alſo euen the ſame gifte of faythe, that ye haue, whereby ye loke for life immortall, by my preachyng powred into your heartes, it foloweth, that as Dauid in his miſticall pſalme ſayeth, that he therfore ſpoke, becauſe he beleued: ſo feare we nothyng, no not with ieopardye of oure lyfe, to preache the trueth of the goſpell, vndoubtedly aſſuryng our ſelues, that he, whiche rayſed the lorde Ieſus from death, wyll throughe hym rayſe vs agayne dying for his ſake, and bryng vs all together to the generall glorie of reſurreccion, as we are here in lyke fayth knytte together. But whether in the meane ſeaſon we be troubled, or deliuered from trouble, all is done for your ſakes that the trueth of the goſpel maye be more ſpread abrode among you, that the more amende theyr lyfe, ſo manye more geue thankes, not to vs, but to god, to whoſe glorie it appertayneth, that his faithe, which he would haue cōmen to all men, be moſte plentifully enlarged. In hope and ſure cō fidence that it will ſo be, no troubles werye vs, but through them we rather ware ſtronger, knowing wel, that albeit oure vtwarde body be by litle and litle worne awaye, yet our inwarde and better parte in the dayely and continuall decaye of the body, becometh more quicke and ſuſtie, as it were with miſeries growyng yong agayne, and beginnyng to taſte of before, the lyfe euerlaſtyng to come.

[Page]For albeit the bodely affliction whiche we for the goſpelles ſake abyde, be lyght and tranſitory, yet lyght as it is, it prepareth in vs no ſmall, but an exceadyng and an vnſpeakable weight of glory, whyles both for ſuche tranſitory tormentes ſuffered for Chriſtes ſake we are made worthy of blyſſe euerlaſtyng, and for temporall deathe ſuſtayned for hym we receaue the rewarde of euerlaſtyng lyfe, in hope wherof we lytle eſteme oure bodyly lyfe, not ſomuche paſſing vpon ſuche thynges as are ſeene with owre bodylye eyes, as vpon ſuche, as are not ſeene, but only with the eyes of faythe. For ſuche thinges, as are ſene here in this world, beſide that they are thinges neither throughly good, nor throughly bad, of whiche ſorte are lucre, honoure, pleaſure, lyfe, loſſe of godes, reproche, tormentes and deathe, are alſo not continuallye abydyng, whereas ſuche thinges, as are ſene with the eyes of faythe, are bothe trewe ryches, and ſuche as wyll endure for euer.

The .v. Chapiter.

The texte.

For we knowe that yf oute earthly manſyon of thys dwellyng were deſtroyed, we haue a byldyng of God, an habitacyon not made with handes, but eternall in heauen. For therfore ſygh we, deſyryng to bee clothed with oure manſyon whiche is from heauen: ſo yet, yf that we be founde clothed, and not naked. For we that are in thys tabernacie, ſygh and are greued becauſe we would not be vnclothed, but would be clothed vpon, that mortalitie myght be ſwalowed vp of lyfe. He that hath ordeyned vs for thys thynge; is God: whiche very ſame hathe geuen vnto vs the erneſte of the ſpirite.

ANd vpon thys ſure truſte, certaynly lytle regarde we euen oure lyfe, knowinge well, that yf it chaunce our ſoules in this worlde to be chaced out of the manſion of oure bodye, (whiche I myght more properly call a tent, than a manſion, being ſuche, as a manne maye not long tary in, though nomanne dryue hym thence) that we haue prepared for vs another howſe in heauen, from whence we ſhall neuer be excluded. As for this howſe of oures, becauſe it is made of claye, and buylded by manne, whether we wyll or not, decayeth dayly, albeit no man pull it downe, euen as we ſee other buyldynges in continuaunce of tyme to be deſtroyed. Mennes workmanſhyp can not be of longe continuaunce, but that, whiche is repayred by god, and once becomen heauenly, is out of all ſuche ieoperdies, as chaunce by reaſon of tyme. And ſo lytle feare we to departe out of this wretched body, that vntyl that be, we ſygh, here deſyring to be diſcharged of the burdayne of our mortal carkas, wherewith our ſoule is here in earth much burdeyned and kept downe, deſyrouſe to flye hence to another place, and to be clothed with the manſion of a gloryfied body, which ſhall from heauen be gyuen vnto vs: ſo that when we bee vnclothed of this bodye, we bee not founde vtterlye naked, but through a confidence of our good lyfe clothed with the hope of lyfe immortall. For we grone in thys meane ſeaſon for the heuynes of oure bodye thrall and ſubiecte to ſo manye miſeries, not becauſe it is a thyng of it ſelfe to bee deſyred of any man to departe hence, but becauſe we deſyre to haue this bodye reſtored into a better fourme, and for mortalitie, by ryſyng againe to receaue immortalitie, ſo that we ſeme not vtterly ſpoyled of the bodye, whiche we for a tyme forſoke, but better clothed with the ſame, as who for a corruptible bodye ſhall receaue an incorruptible.

[Page]And albeit this ſeme neuer ſo vnlikely, that there ſhall for a mortall body ryſe an immortall, fre from all miſeries, yet muſte we not miſtruſte the ſonne. It is god, whiche hathe prepared vs to receaue the glory of lyfe immortall, who hathe alſo in the meane ſeaſon gyuen vs, as a pledge or an earneſte peny, his holy ſpirite, to confirme and eſtablyſhe vs with his preſent inſpiracion, in hope of that, whiche is to come.

The texte.

Therfore, we are alwaye of good cheare, and knowe, that as longe as we are at home in the body, we are abſent from God. For we walke in fayth, not after the outwarde appearaunce. Neuertheleſſe, we are of good comforte, and had leuer to be abſent from the body, and to be preſent with God. Wherfore, whether we be at home or from home, we endeuour our ſelues, to pleaſe hym. For we muſt al appeare before the iudgement ſeate of Chriſt, that euery man may receaue the workes of his body, accordyng to that he hath done, whether it be good or bad. Seyng then that we knowe, how the Lorde is to be feared, we fate fayre with men. For we are knowen wel inough vnto god. I truſt alſo that we are knowen in your conſciences. For we prayſe not our ſelues agayne vnto you, but geue you an occaſyon to reioyce of vs, that ye maye haue ſomewhat agaynſt them, which reioyce in the face, and not in the hearte. For yf we bee to feruente, to God are we to feruent. Or yf we kepe meaſure, for your cauſe kepe we meaſure. For the loue of Chriſt conſtrayneth vs, becauſe we thus iudge, that yf one dyed for al, then were all dead & he dyed for al▪ that they which lyue, ſhould not hence furth lyue vnto themſelues, but vnto him which dyed for them, and roſe agayne. Wherfore, henceforth knowe we no man after the fleſhe. In ſomuche though we haue knowen Chriſt after the fleſh, now yet hence forth know we him ſo nomore. Therfore yf any man be in Chriſt, he is a newe creature. Olde thynges are paſſed away: behold, all thynges are become newe. Neuertheles, all thinges are of God, whiche hathe reconcyled vs vnto hymſelf by Ieſus Chryſt, and hathe geuen to vs the office to preache the attonement. For God was in Chryſte, and made agrement betwene the worlde and hym ſelfe, and imputed not theyr ſynnes vnto them, & hath commytted to vs the preachyng of the attonement. Now then are we meſſengers in the rowme of Chriſte, euen as thoughe God dyd beſeche you thorowe vs: So praye we you in Chriſtes ſtede, that ye be reconcyled vnto God: for he made hym to bee ſynne for vs, whiche knewe no ſynne, that we by hys meanes ſhoulde bee that righteweſnes, which before God is alowed.

And therfore what tempeſtes ſoeuer befall vs, alwayes are we of good there, knowing, that as longe as we are at home in thys bodylye manſion, we ſtraye abrode, and are deuided from god, to whome by departure out of it, we are more nyghly ioyned: not meanyng ſo, that god is not for thys preſente tyme with vs, but that he is not yet ſo clearly ſene, as he ſhall bee then. For albeit in the meane ſeaſon he bee after a ſorte ſeene by faythe, yet is it, as it were a farre of, whiche ſhall then preſently bee ſeene, euen as he is end not obſcurely. And therfore yf the pleaſure of god bee, that we in this body ſhall yet ſuffer more afflictions, in good hope ſtande we, that we ſhal eaſyly ſuffer them in hope of the rewarde to come: and yet is thys of vs muche more to bee deſyred, to departe (I ſaye) out of thys bodylye manſion, that after ſuche departure, we may be more nyghly ioyned to god. Therfore whether we bee compelled to continewe in thys houſe, orels, (as we muche more deſyre) to departe hence, that is to ſaye, whether we lyue or dye, all our endeuoure is to bee allowed of god. For vnles a manne departe hence in goddes fauer, let hym not loke for the rewarde of immortall lyfe, whiche poynte I gyue you warnyng of, leſte any thinke baptiſme a meane ſufficent therunto without godly lyuyng. As for wycked ſynners to theyr damnacion they receaue agayne bodyes, whiche they here abuſed in theyr owne ſynfull luſtes, and not to the glory of god.

[Page]And as euery mans deſeartes haue been for this lyfe, ſuche ſhall his rewarde be: what euery manns deſeartes are, is a thyng as yet vnkowen, but yet muſt al we in open ſyght of the worlde appeare before the iudgement ſeate of Chriſte, where nothyng ſhalbe hydden, but euery man ſhal reape, as he hath ſowed in hys body: and when body and ſoule are ioyned together, enioy ſuche reward as his workes were, whyles he here liued, whether they were good or badde. We therfore hauing alway that terrible daye before our iyes, diligently laboure in all poyntes to pleaſe both God & man. For albeit we deceiue men with ſome counterfaite kyndWe are knowen wel ynough vnto God. of holynes, yet doth God throughly knowe vs, as which ſeeth euen the very bottome of our heartes, whiche thyng no man can do. Howbeit my truſt is, that I haue in ſuch ſort vſed my ſelfe amōg you, that ye throughly knowe and perceaue the ſynceritie of my lyfe, for with this glorye are we contented. For we auaunce not our office agayne, eyther becauſe we would of you be more made of, or becauſe we ſeke for any aduaūtage at your handes: but foraſmuch as I perceiue, that ſome make greate boſte, for that they were aſſigned vnto theyr office by chiefe Apoſtles, we geue you occaſion to glory lykewyſe of vs agaynſte them, whiche for this reſpect lytle ſet by you, becauſe ye haue but an abiect and a vile one to your Apoſtle: which albeit ſawe not the Lorde in his mortall bodye, as other Apoſtles dyd, yet ſawe I hym immortall, and of hym receiued myne Apoſtleſhyp, as other dyd, and haue by hys helpe done no leſſe, than other haue. This rehearſe I for your ſakes, becauſe ye ſhoulde haue ſome thing wherwith to aunſwere them, which being not contented with the prayſe of their owne conſcience for their good dedes, with high & proude lookes ſeke for worldly commendacion, wheras their conſiēces do inwardly cō demnethē.For if we be to feruente, to God are we to feruente. Nothing ſpeake we for our own ſakes: but whether we ſpeake of our great actes, and therby ſeame to be peuiſhe, peuiſhe are we to godwarde, to whoſe glory we rehearſe ſuch thinges, as we by his helpe did: or yf we kepe a meaſure in ſpeakyng of our ſelfes, & therby ſeme wiſe, to you are we wiſe, to whoſe weaknes we tēper our tale. We make not our ſelfes equal with other Apoſtles by boaſtyng, but the loue of Chriſt conſtrayneth vs openly to ſpeake that thing, which appertayneth to his glory. For to his praiſe maketh it, & not to ours, if there were by vs, through his gyft, any thing notable done, that all people ſhould the better knowe, howe his death was not vnfruitfull, foraſmuch as it doth indifferentlye profite al people, ſo farfurth, that euen by vs whom thei deſpiſe, it ſheweth his power, and not by them only, which ſawe Chriſt in his manhode, nor by ſuch only, as haue carnal allyaunce with him. But rather this wiſe reaſon we the matter with our ſelfe: yf Chriſte alone indifferently dyed for al, than foloweth it, that generally all ſuch people were before thrall and ſubiecte to death, as his pleaſure was by his death to redeame from death. And becauſe he woulde haue all men indifferentlye bounde vnto hym, therfore dyed he for all, that ſuche as by hys benefite lyue, beyng through hym newe borne agayn, ſhoulde no longer lyue to themſelfes, but to hym, whiche boeth dyed and roſe agayne for them.

[Page]By this ſhould men be eſtemed, and not by carnall affinitie. Yea and albeit we maye glory our ſelfes of the ſtocke of Iewes, yet ſynce that tyme we profeſſed Chriſtes religion, we knowe no man, becauſe he is one of our ſtocke, but coumpte ſuche of our kynred, as are by lyke fayth ioyned vnto vs. A vayne crake is it therfore, whiche ſome make, that they be Chriſtes owne countrey men, or els becauſe they are his kynſmen, and lyued familiarly with him: his fleſhe was geuen but for a ſeaſon preſently, but now ſynce that his body is taken awaye, and his holy ſpirite ſent, his wil and pleaſure is to be knowen after the ſpirite, and coumpteth hym nygheſt of his kynne, whiche hath in his promiſſes moſte affiaunce. Nor let any man for this cauſe leſſe eſteme vs, which are later Apoſtles, becauſe we knew not Chriſte lyuing here in earth in his mortal body, ſynce that, yf we had ſo knowē hym in dede, now yet would we haue forgone that knowledge, as which hyndred the ſpirite, and woulde nowe, ſynce that he is become ſpirituall, loue hym ſpiritually. Whoſo therfore is through baptiſmeTherfore yf any man be in Chriſte he is a new creature. graffed into Chriſt, let hym forſake his olde phantaſies, nor thinke, thys man is a Iewe, that man is a Grecian, this a bonde man, and that is a fre man, but remembre rather, howe that euery man, which is borne agayne to be a newe man, is of a carnall man becomen a ſpirituall. Olde thinges are paſte and gone, and beholde, through Chriſt al thinges are ſo day [...]ly made new. Away therfore with theſe wordes: this is a Greciā, this is an aliaunt, this is a Iewe, this is a worſhypper of idoles, this is a ſpoyler of holy places. The man hath forſaken to be ſuche as he was, & is by the workmanſhyp of Chriſt, altered into a newe creature, ſo vnlyke to that he was, that no beaſt is there more vnlyke a man. But whatſoeuer is geuen vs by him, al that came frō the father, which reconciled vs vnto himſelfe, vāquiſhing ſinne by his ſonne Ieſus Chriſt: the preaching of which recō ciliacion, the ſame father hath put vs in truſt with, that as the ſōne among men dyd his fathers meſſage, ſo ſhould we execute and doe Chriſtes meſſage. For albeit Chriſt, when he was here mortall in earth among mortall men, ſemed but a ſimple man, yet was God the father in him, reconcilingGod was in Chriſte and made agremente betwene the world, and hymſelfe. by his miniſtery the worlde vnto himſelfe, & by him making it new again, by whom once he made the worlde, and with ſuch mercy receyued men into his fauer, that he not onely toke no vengeaunce vpon vs for the ſinnes of oure for merlyfe, but alſo would not aſmuch as laie vnto any mannes charge hys ſynnes done before baptiſme, as thoughe he nowe were not the ſame manne he was before. This fauourable reconciliacion it pleaſed God the father to gyue by his ſonne, and woulde haue the ſame to bee preached by vs. We therfore in Chrſtes behalfe executing the ambaſſage commytted by hym vnto vs, euen as God exhorted you by vs, beſeche you in Chriſtes name, to leaue your olde vyces, and to bee reconcyled to God. For he, to the intente he would once delyuer vs from ſinne, where his ſonne is verie iuſtyce ſelfe, altered him in maner into ſinne, that he rakyng our fleſh vpon hym, which in vs is ſubiecte to ſynne, ſhould become a ſacrifice to purge our ſinnes, and as a hainous offender among offenders was faſtened to the croſſe, to the entente that by hym he myght chaunge vs, whiche were nothyng els but ſynne, into ryghteouſneſſe, not into our ryghteouſneſſe, nor yet the ryghteouſneſſe of the law neither, but of God, [Page] by whoſe fre goodnes our ſinnes are forgeuen, that he hencefurth myght take vs for righteouſe being planted in Chriſte, who for our ſakes vſed Chriſte as a ſynner.

¶ The .vi. Chapter.
The texte.

We alſo as helpers exhorte you that ye receyue not the grace of God in vayne. For he ſayeth: I haue heard the in a time accepted: and in the day of ſaluacion, haue I ſuckered the. Behold, now is that accepted time: behold now is that day of ſaluacion. Let vs geue no occaſion of euyll, that in out offyce be founde no faute: but in all thynges let vs behaue our ſelfes as the miniſters of God. In much pacience, inafflicci [...]s, in neceſſities, in anguiſſhes, in ſtripes, in priſōmentes, in ſtry [...]es, in labours, in watchinges, in faſtinges, in pureneſſe, in knowledge, in long ſufferyng, in kyndeneſſe, in the hoy ghoſt, in loue vnfayned, in the woorde of trueth, in the power of God, by the armour of righteweſnes of the right hand and on the leaft: by honour and diſhonour: by euil reporte and good reporte: as deceyuers, and yet true: as vnknowen, and yet knowen: as dying, and beholde we lyue, as chaſtened, and not kylled: as ſorowyng, and yet alwaye mery: as poore, and yet make many ryche: as hauing nothing, and yet poſſeſſing al thinges. O ye Corinthians, our mouth is open vnto you. Our herte is made large: ye are in no ſtrayte in vs: but are in a ſtrayte in your owne bowelles. I promyſe vnto you lyke rewarde, as vnto chyldren. S [...]tte your ſelfes at large, & beare not the yoke with the vnbeleuers. For what feloſhyp hath righteweſnes with vnrighteweſnes? Or what cōpany hath light with darkenes? Or what concord hath Chriſt with Belial? Either what part hath he that beleueth with an infidel? Or how agreeth the temple of God with images? For ye are the temple of the liuing God, as ſayed God: I wil dwell among them, & walke among them, & wylbe their God, and they ſhalbe my people. Wherfore, come out from among them, and ſepatate your ſelfes from them (ſayeth the Lord) and touche none vncleane thyng: ſo will I receyue you, & wyll be a father vnto you and ye ſhalbe my ſonnes and daughters, ſayeth the Lorde almyghtie.

SO would Chriſt, and ſo would God, ye ſhould do, that his benefite ſhould in you take effecte. We therfore as helpers both executyng Gods wil, and alſo prouiding for your weale, beſeche you, that ſynce your ſinnes, are once freely forgeuen, that ye nomore falle to your olde lyuyng, and thereby ſhewe, that ye haue receyued the grace of God in vayne. Yf it chaunce vs for this preſent tyme to fall, we may amende, but we ſhall not alwaye be able ſo to doe. For in the Prophete Eſai this ſpeaketh God: in a tyme accepted haue I heard the, and in the daye of ſaluacion haue I ſuckered the. Beholde now is the accepted tyme promyſed by God, and fauourable, wherin God refuſeth not the ſynner, that repenteth with all his herte: beholde, nowe is the daye, wherein we may, lyuyng godly, obtayne ſaluacion. After this tyme wyll folowe that terrible daye, wherin we ſhall in vayne ſeke to be reconciled. We therfore in this behalfe laboryng to doe our dueties take hede, that we in no poynt geue any man occaſion of euil, leſte by our fault the goſpell of Chriſt, wherof we are miniſters, be reproued and blamed: as it might be, if we leade our liues, as men not beleuing ſuch thinges, as we teache other, but in al poyntes ſhew our ſelfes to be ſuch in dede, as it is conuenient they be, which labour in Gods ſeruice, and not in their own. And howe proue we our ſelfes to be ſuche in dede? ſurely, neither with high lokes, nor with bādes of men, nor with gaynes taking, nor by chargeyng [Page] menne with ceremonies, as ſome doe, but euen as Chriſt approued hymſelfe, that is to ſaye, with muche pacience, with dayly affliccions, neceſſities, diſtreaſſes, with ſufferaunce of ſtripes, enpriſonmentes, ſufferyng ſedicions, faſtyng, cleaneſſe of lyfe, with apoſtolique knowledge, courteouſneſſe, kyndneſſe, with the holy ghoſte, with pure and vnfayned charitie, and with the woorde of trueth, bolde in all enterpryſes, not vpon any worldly ſtrength, but vpon the power of God, not furniſhed withBy the armoure of ryghteouſneſſe. weapons, nor with any worldely defence, but on euery ſyde ſurely fenſed with the armoure of iuſtice, on the ryght hande, with an vpryght conſcience, that we in proſperitie waxe not proude, and with theſame on the leafte ſyde alſo, that we be not in aduerſities diſmayed. And vpon truſt of this helpe of God, we through all ieopardies thruſte and breake in to preache the ghoſpell: through honoure and diſhonour, through good reporte and euyll, coumpted for deceyuers, whereas we tell trueth, taken for menne vnknowen, whereas we are knowen: lyke to ſuche as are a dying, when as ye ſee, we lyue: as menne chaſtened, and not kylled, as menne beyng ſorie, whereas we are alwayes meary: as poore menne, when yet we euryche many: as menne, that haue nothyng, and yet by Chriſte poſſeſſe all thynges, and ſhoulde through the peoples charitie bee more enryched, than are other with all theyr patrimonie, yf we luſted to vſe our ryght. But whither am I plucked with the vehemence of this my tale? So moued am I that I cannot refraine, but vtter vnto you al my mynde. For towarde you, ye Corinthians, my mouthe is open, and my heart enlarged. Suche a confidence haue I in you, ſo bolde am I to glory of you. Synce I lothe not my condicion, repente ye not of yours. Yf ye contente my mynde, bothe haue I cauſe to glory of you, and ye no leſſe cauſe to reioyce of me, and without cauſe are ye, why ye ſhould for my ſake be of a ſtraight and narrow mynde. So that yf in you there be any ſtraitnes, the ſame groweth of your euyll myndes. For your welth I leaue nothyng vndone and vnſuffered, but ye towarde me agayne beare not lyke loue. I in hope of reſurreccion, and of loue borne toward you, manfully abydeI promiſe vnto you like rewarde, as vnto children. and ſuffer all troubles: and ſynce ye looke to haue theſame rewarde, ſynce I haue hetherto loued you lyke a father, meete is it, that ye in ſtrength of myndes reſemble your father, which vnreadines I lay not vnto your charges, as to mine aduerſaries, but rehearſe it, as to my dearely beloued chyldren. Deſpiſe the watryſhe ceremonies of the Iewes. Deſpiſe the worlde, and truſt to ſuche good thynges, as are verely yours. Of a vyle and ſtraite mynde it cummethe to bee contente with preſente thynges. Of a ſtraite mynde is it to deſyre nothyng but theſe worldely vanities, whiche wyll ſoone after peryſhe. Chriſte for you is aboundantly ryche, aboundantly gloryouſe, aboundantly myghtie, and welthy, let hym be ſufficient for you, hym embrace ye with all your heartes. Knowe your condicion, and looke vpon your welthy ſtate, and coumpt your ſelfe greater, than with vnbelieuers to haue any thing a doe. There is betwixt you and them more difference, than wyll ſuffre you to be yoked together. For what agrement can there be betwixt ryghteouſnes and vnrighteouſneſſe [Page] and vnryghteouſneſſe? or what companie hathe lyght with darkeneſſe? or what concorde hathe Chriſte with Beliall? The goddes are diuerſe, the religions diuerſe, diuerſe maners, and diuerſe hopes. Howe agreeth the temple of God with heathen images? For ye are the temple of the lyuyng God, as God hymſelfe in holy ſcriptures teſtifieth ſaying: I wyll dwell among them, and walke among them, and wyl be theyr God, and they againe ſhalbee a people ſpecially conſecrate and halowed vnto me. Yf the Iewes then abhorre a Gentile, as vnpure and curſed, and flye his infeccion, come ye good people which are veryly conſecrate to the lyuyng God, out of the companye of the vnreligious, kepe your ſelfes out of theyr felowſhyppes, as the Lord by the Prophete Eſai exhorteth you, ſaying: ſynce ye are holy, touche no vncleane thyng. Wycked maners are verily vncleane, and full of ieopardouſe contagion, with whoſe company beware, leſte your cleannes be defiled. But when I this counſell you to flie, that ſtandeth not ſomuche in chaungyng of your places, as in chaungyng your myndes. Yf ye this doe, then wyll I knowledge you, and receyue you holy, as I am holy my ſelfe: then ſhall ye fynde me as a father, and I will embrace you as my ſonnes: ſo ſaieth the Lord almightye, leſſe ye myght myſtruſte the promiſe maker.

¶ The .vii. Chapter.
The texte.

Seyng that we haue ſuche promyſes (dearly beloued) let vs clenſe our ſelues from all [...]lthyneſſe of the fleſhe and ſpyrite, and growe vp to full holineſſe with the feare of God. Vnderſtande vs▪ we haue hurte no manne: we haue corrupte no manne: we haue defrauded no manne. I ſpeake not this to condemne you: for I haue ſhewed you before, that ye are in our heartes to dye and lyue▪ with you. I am very bolde ouer you. I reioyce greatly in you. I am fylled with comforte, and am e [...]ceding ioyous in all our tribulacion. For when we were come into Macedonia, our fleſhe had no reſt: but we were troubled on euery ſyde. Outwarde was fightyng, inwarde was feare. Neuertheleſſe, God that comforteth the abiecte, comforted vs by the cummyng of Titus. And not by his cummyng onely but alſo by the conſolacion whiche we receyued of you: when he tolde vs your deſyre, your feruente mynde for me, ſo that I reioyſed the more. For though I made you ſorye with a letter▪ I repente not [...]th [...]uch I dyd repente. For I perceyue that theſame Epiſtle made you ſorye, thought it were but for a ſeaſon. But I nowe reioyce, not that ye were ſorye, but that ye ſo ſorowed that ye repented. For ye ſorowed godly: ſo that in nothyng ye were hurte by vs. For godly ſorowe cauſeth repentaunce vnto ſaluacion, not to bee repented of▪ contrary wyſe worldely ſorowe cauſeth death. For beholde, what diligen [...] this godly ſorowe that ye tooke, hathe wrought in you: yea, it cauſed you to cleare youre ſelues. It cauſed indignacion, it cauſed feare, it cauſed deſyre, it cauſed punyſhement. For in all thynges ye haue ſhewed your ſelues, that ye were cleare in that matter. Wherefore, though I wrote vnto you, I dyd it not for his cauſe that had done the hurte, neyther for his cauſe that was hurte▪ but that your good mynde for vs myght appeare among you in the ſyght of God. Therefore, we are comforted, becauſe ye are comforted: yea and erceadynglye the more ioyed we, for the ioy that Titus hadde: becauſe his ſpyryte was refreſhed of you all. I am therefore not nowe aſhamed though I [Page] [...]ſted my ſelfe to hym of you. For as all thynges whiche we ſpeake vnto you are true, euen ſo our boaſting, that I made vnto Titus, is founde true. And his inwarde affeccion is more aboundant towarde you, when he remembreth the obedience of you all: howe with [...]eare & trembling ye receyued him. I reioyce that I may be bolde ouer you in al thinges.

VPon ſure truſt of ſuche promyſes of God therfore, let vs ſo vſe our ſelfes, dearly beloued, that we ſeme worthy theſame, cleanſyng our ſelfes not onely from all filthyneſſe of body, but alſo of the ſoule, that we both may leade a hurtleſſe lyfe among menne, and haue therwith an vpryght harte to God, furnyſhed with full and perfite holyneſſe agaynſte the cummyng of Chriſte: in the meane ſeaſon doyng our dueties, not of diſſimulacion, as Hypocrites doe, but for feare of God, who geueth euery manne reward accordyng to his deſeartes. So wyde and large is the loue, whiche I beare towarde you, that I claſpe and embrace you all together with my whole harte: receiue ye me lykewiſe, as I am, into your hartes, ſpecially ſynce that ye receyue other, which both loue you leſſe, and are with theyr coſtly fyndyng and diſdaynfulneſſe, chargeable vnto you, and beſyde this, lode you alſo with ceremonies. Neuer hurte we any of you, nor with falſe learningWe haue hu [...]t [...]o mā, we haue defrauded no man. corrupted any of you, nor violently exacted ought of any man: whiche ye muſte not take as ſpoken to condemne or reiecte you, but to make you the better. For by that I haue alreadie wryten vnto you, it may be clearly perceyued, that I with all my harte loue you, and am with the ſtronge bande of charitie ſo knytte vnto you, that I am readie bothe to lyue and dye with you. Suche a greate truſt haue I in you, that vpon youre head I dare waraute any thyng, and greate cauſe haue I to glorye of you, whome I haue in all poyntes founde obediente.

For your offence I letted not freely to reproue you, but nowe I ſee you amended, my harte is ſo coumforted, and ſo full of gladneſſe am I, that in all myne affliccions, whiche was elſwyſe in many daungerouſe ſtormes, it clearly wyped a waye all the ſorowe of my mynde, takyng it as a pleaſure to ſuffer for ſuche mennes ſakes. For when we were commen into Macedonia, my bodye hadde no reſte, but it was troubled on euery ſyde. Outwardlye vexed by ſuche as aduerſaries fought agaynſte the ghoſpell, inwardlye through feare, leſte falſe Apoſtles by ſome craftie meanes myght peruerte you: of the aduerſaries of the ghoſpell beaten were we, for other were we afrayed, leſte they beeyng diſmayed with oure miſerable ſtate myght deſpayre. But God whiche coumforteth the lowe and abiecte perſons, coumforted and refreſhed vs by the cummyng of Titus, not onely becauſe he was come,God that comforteth the abiecte, comforted vs by the cūmyng of Titus. whoſe companie I ſpecially deſyred, but alſo becauſe he came from you merye and gladde. And as he was by you made merye, ſo made he me gladde and merye lykewyſe, when he tolde me, howe deſyrouſe ye were of me, howe ye weap [...]e and wayled, becauſe that [Page] beeyng offended I came not yet vnto you: and ſhewed me moreouer, howe diligently ye obeyed my cōmaundementes, inſomuche that when I was of this enfourmed by Titus, I toke more pleaſure of your diligence in your amendement, than I was ſad through your offences. Lothe am I at any time to make you ſorye, but yet ſynce that fortuned wel, I repent me not, for that in my other letters I made you ſadde, albeit I before dyd repente. For althoughe theſame Epiſtle, whiche was bothe to you and me ſorowful, for a ſeaſon made you ſorye, yet am I nowe well therewith pleaſed, not becauſe we made you ſorye, but becauſe that ſorowe broughte you to repentaunce. This worlde hathe in it a certayne kynde of ſorowe, vnfruitefull and hurtefull as when menne either for loſſe of money, or for loſyng theyr pleaſures, or for wrathe and enuye are diſquieted in theyr myndes. There is in Chriſtian religion alſo a certayne ſorowe, but ſuche as is profitable and good, by meane wherof ye are ſo farre from beyng the worſe by me, that by theſame ye are well amended and become godly. For he that is for this ſorye, becauſe he hath diſpleaſed god, ſheweth thereby, that he is amended:Godly ſorowe cauſeth repentaunce vnto ſaiuacion. and ſorowe after this ſorte ſo bringeth one to repentaunce, that it ſuffereth a manne no more to fall agayne vnto his olde faultes. But contrarywiſe the ſorowe, whiche groweth of worldelye deſyres, worketh death and is hurtefull bothe to bodye and ſoule. Dooeth not youre ſtate declare this maner? For what a diligence hathe this godlye ſorowe of youres wroughte in you? What ſpeake I of diligence? I myghte muche rather ſaye a ſatiſfaccion, wherewith to me ye haue cleared youre ſelues, playnelye ſhewyng, that ye approue not that vnhappie deede: yea I mighte ſaye an indignacion, as who were ſo ſharpe agaynſte the offender, that I was compelled to moue you to bee fauourable and gentle: yea a feare, as thoughe one mannes leopardye hadde belonged to all: yea a deſyre foorthwith to amende the faulte: yea a zeale and loue to folowe sin baniſhyng diſhoneſtie: and to bee ſhorte, a deſyre alſo to reuenge, as it appeared, by that he, whiche dyd the faulte, was ſtraighte puniſhed, ſo that ye haue in all poyntes declared youre ſelues to bee cleare and free in that matter.

Wherfore▪ thoughe I wrote vnto you all of the matter, as thoughe it hadde belonged to all, I wrote not onelye for his fake, whiche dydde the faulte, or for hym, agaynſte whome it was dooen, but rather becauſe ye ſhoulde all perceyue what great care I haue of you, (as god is my witnes,) whiche was ſopenſyfe, bothe leſte this infeccion myghte crepe among you, and the faulte of one or two infecte the whole bodye, and agayne leſte it ſhoulde bee vnknowen, what loue ye beare towarde me, whoſe wyll ye ſo gladlye obeyed. And ſynce this was vnto you coumfortable, as whiche reioyſe, that ſuche are amended, as it was meete ſhoulde be, gladde am I alſo of youre gladnes, but this pleaſure of myne was by the gladnes of Titus encreaſed, whiche vpon my commendacion was ſo receyued among you, that his hearte was by all you refreſhed, when he ſawe howeye eſteemed me. So that nowe, yf I haue to hym any thyng boſted of youre vertue and obedience, I haue for that taken no ſhame, for in this ieopardye is he, that prayſeth any manne.

[Page]Hym prayſed I vnto you, and you I prayſed to hym. And bothe chaunced well, for as ye in all poyntes founde Titus ſuche one, as I tolde you he was: euen ſo founde he all ſuche thinges true, as I before of you had boſted vnto hym, and therfore neither before hym, nor before you am I aſhamed of lying. And whereas he heretofore loued you, nowe yet vpon profe of youre gentlenes, euen from the verye heart roote he loueth you, whyles he bethinketh hymſelfe and calleth to mynde, how gladlye all ye obeyed oure mynde, whiche he broughte vnto you, and alſo with what feare and reuerence yo receyued hym at his cummyng. And certaynlye glad am I, that I fynde you ſuche, as I maye in all thinges hereafter be bolde vpon you, ſo that hencefurthe I wyll not feare to require any thyng of you.

The .viii. Chapter.

The texte.

I certyfy you brethren, of the grace of God, which was geuen in the congregacyōs of Macedonia, how that the aboundaunce of theyr reioiſing is, that they are tryed with much tribulacion. And though they were exceading poore, yet haue they geuen exceading richely, and that in ſynglenes. For to theyr powers, (I beate them record) ye and beyond theyr power they were wyllyng of theyr owne accorde, and prayed vs with great inſtaūce that we would receaue theyr benefyte, and ſuffre them to be partakers with other in miniſtryng to the ſayntes. And this they d [...]d, not as we loked for: but gaue theyr owne ſelues firſt to the Lord, and after vnto vs by the wyl of god: ſo that we coulde not but deſyre Titus, to accomplyſhe theſame beneuolence among you alſo, euen as he had begonne.

THerfore, becauſe ye ſhoulde herein alſo ſatiſfie bothe my deſyre, and reſemble the godly deuocion of other congregacions, I certifie you brethren▪ howe god aſiſted me in the churches of Macedonia. For with ready and ioyfull myndes receyued they the goſpell, and were ſo farre frō beeyng diſcouraged through the affliccions of Silas & me, whiche were with vs alſo in trouble, that throughe a confidence in the goſpell they ioyfully endured al perſecucions. And briefely the greater tormentes we ſuffered, the more glad were they of oure deliueraunce. And whereas they are needy and exceading poore, yet ſuche hearty myndes had they, that the litle, whiche was lefte in theyr emptie cofers, they departed with for the reliefe of the poore. By meane wherof the poorer they became and more broughte to neede throughe theyr godly liberalitie, the rycher are they growen in gentle heartes and ſinglenes. For we not onely founde them not harde in geuyng theyr goodes, but alſo beare true witnes with them, that thei would of good wyll not onely geue accordyng to theyr abilities, but alſo more than theyr abilities were, inſomuche that, when we fearyng leſte after ſuche exceading great liberalitie by reaſon of nede they might of that they had doen, be ſorte, refuſed to receyue theyr free offer, they moſte inſtantelye beſoughte vs to ſuffer them to be partakers of this prayſe, whiche is, that they geuyng ſome parte of theyr ſubſtaunce for the reliefe of ſaynctes, might agayne be partakers of theyr godlynes, in ſo doyng not onely ſatiſfying my deſyre, but alſo doing more, than I loked for, which not onely offered theyr goodes, but alſo [Page] frely gaue thēſelues firſt to god, and then to vs alſo, as the wil of god was, by whoſe inſpiracion they were moued ſo gladly to obey vs. [...] hoſe good minde ſo greatly pleaſed me, that I exhorted Titus, that as by hys good counſell ye had already begun this liberalitie vpon good people, he would in you accompliſhe that, whiche was begun, to the intent ye ſhoulde be the more beholding vnto him, by whome ye haue obteyned this godly prayſe of beneuolence, that in this poynt ye be behinde none other.

The texte.

Nowe therefore, as ye ate [...]ychein all parties, in fayth, in woorde, in knowlage, in al feruentues, and in loue, whiche ye haue to vs: euen ſo ſee that ye be plenteous in this beneuolence alſo. This ſaye I, not commaunding: but becauſe of feruentues, I doe alow the unfainednes of your loue towarde other men. For ye knowe the liberalitie of our Lorde Ieſus Chriſt, that though he was tyche, yet for your ſakes he became poore, y• ye through his pouertie might be made riche. And I geue counſell hereto. For this is expediente for you, whiche began, not to doe [...]u [...]ly, but alſo to will a yere agoe. Nowe therfore performe the thing whiche ye began to doe: that as there was in you a tedines to will, euen ſo ye may perfourme the dede of that whiche ye haue. For if there be firſt a willing minde, it is accepted according to that a man hath, and not according to that he hath not.

But rather, as ye in other gyftes paſſe other, that is to wit in the gift of fayth, in the gift of tonges, in the gift of knowledge, in the gift of diligent miniſtring, in the gift of charitie, which ye haue declared toward vs, be ye likewiſe in this gift excellent, not becauſe I require ſo much of you, but for this rehearſe I the ready mindes of the Macedonians, that ye being through their example prouoked, frely declare your vnfayned charitie, in this behalfe folowing the lorde Ieſus Chriſte aſmuch as ye be able: who albeit he were ryche and lorde of al, yet becauſe he would doe vs good, of hys free goodnes made himſelfe poore, and hydyng hys almightye power became manne, to the ende that throughe hys pouertie ye might bee enryched, makyng as it were a chaunge, wherein he receiued the pouertie of our humanitie, becauſe he woulde make vs partakers of the riches of his Godhead. Therfore as in my other letters I required you not, to leade a ſyngle lyfe, but for your weale and profite counſayled you thereto: ſo in thys matier I commaunde you not, but geue you counſell, and for this geue you counſell, becauſe I thynke it ſhall be profitable for you, namely ſince the thynge I geue you counſell in is ſuche, as ye haue alreadye without my counſell not onely begunne to dooe, but alſo gladly of your owne myndes begunne to will it. Nowe remayneth thys, that ſuche thynges as ye haue begun to dooe, ye perfourme in dede, that as ye willyngly mynded this a yere paſte, ſo ye perfourme it, as the Macedonians gaue you exaumple, not aboue your habilitie, as they dyd, but euery manne as he is able. That which a manne geueth againſt hys will, is not acceptable: if a mannes will bee good and ready it is ſufficiente, though his gift be meaſured by hys habilitie: for no man is required to geue that he hath not

The texte.

¶ It is not my mynde, that other be ſet at eaſe, and ye brought into cumbraūce, but that there be egalnes now at this time, and that your aboundaunce maye ſuccour their lacke: and that theyr aboundaunce ſupplye your lacke, that there maye be equalitie agreeing to that whiche is written: he that had much, had not the more aboundaunce, and he that bad litle, bad neuertheleſſe. Thākes be vnto god which put the ſame good minde for you in the herte of Titus, which accepted the requeſte, ye rather he was ſo well willing, that of his owne accorde, he came vnto you.

[Page]Nor muſt men ſo vſe theyr liberalitie, that ſuch, vpon whome it is beſtowed, liue at reſt and pleaſauntly, and they that geue, be brought to pouertie. But for an egalnes to be kept among you, that is to witte, that through youre riches, wherof ye haue aboūdaūce, their pouerty may be relieued: and again that their fayth & godlines, wherin they paſſe you, may recompence that, that perchaunce wanteth in you, whyles eche of you departeth with other, ſo that neyther of you lacke anye thyng, but that there bee an equalitie obſerued. As we reade it chaunced with oure elders in gatheryng manna, that he whiche had gathered more, with hym remayned there no more, than with an other whiche had gathered leſſe. For ſo is it written in the booke of Exodi [...]he that had muche, had not the more aboundaunce, and he that had litle, had neuertheleſſe. Theſe temporall riches haue we but for a ſeaſon, to liue by them from tyme to tyme, becauſe no man ſhould long beefore caſte hys penyworthes, what he ſhall haue lefte hym. For if ye goe that way to worke, no man will thinke, that he hath for himſelf ſufficient, and ſpare to geue vnto other. For this preſent tyme this man hath nede, and thou haſt to much. Of that which thou haſt more than inough, geue as the preſente nede requireth. If hereafter it chaunce, that thou thyſelfe nede, thou ſhalt with like liberalitiie by ſome other be eaſed. And thankes geue I vnto god, whiche inſpired this good purpoſe in Titus hearte, as well as in myne, which gladly accepted my requeſt, being elſwiſe well diſpoſed thereto: yea, which came vnto you▪ not ſo much at my requeſt, as of his own good wil, albeit he was through myne encouraging the better willed.

The texte.

We haue ſente with hym the brother whoſe laude is in the goſpell throughout all the congregacions: and not that onely, but is alſo choſen of the congregacyons to bee a felowe with vs in our iourney concernyng thys beneuolence that is minyſtred by vs vnto the prayſe of the ſame lorde, and to ſtiere vp your prompt mynde. For thys we exchewe, that any manne ſhoulde rebuke vs in thys plenteous diſtribucion that is miniſtred by vs (to the glory of the lorde) and make prouiſion for honeſt thinges: not onely in the ſight of the lord, but alſo in the ſight of mē.

With hym haue wee ſent the brother, whoſe faythe and entyreneſſe in preachynge the goſpell throughout all the congregacions is well tryed, and ſo wel tryed, that of all the congregacyons, he was choſen out of the reſte to bee as it were a felowe and companyon of our iourney, to bee my helper in gatheryng money, whiche ye of your liberalytye geue to the glorye of the lorde, by whoſe mocy [...]n, thys matier is wroughte, for a playne declaracyon to all menne of your prompte myndes. Dyſcrecion would, that perfite and tryed menne were put to thys buſyneſſe, leſte weake perſonnes conceyue a ſuſpicion, that thys great ſumme of money, whiche ye of your free goodneſſe geue, is not ſo much gathered for other as for our ſelues, whereas wee thereof take nothing to our ſelues, but the labor & trauaile to gather it and to conuay it. For wel know we that to gather money, ſpecyally if the ſumme bee great, hath an apparenteſuſpicyon of griedines and aſwel knowe we, that mennes conſciences is with nothyng ſooner corrupted.

The texte.

We haue ſente with them a brother of ours, whome we haue ofte times proued diligent in many thynges, but nowe muche more diligente. The great confidence whiche I haue in you, [Page] hath cauſed me thys to dooe, partely for Titus ſake, whiche is my felowe and helper as concerning you. Partely becauſe of other whiche are our brethren, and the meſſengers of the congregacions, and the glorye of Chriſte. Wherefore ſhewe ye vnto them the proofe of your loue, and of our boaſting of you in the ſighte of the congregacions▪

To theſe two, of whome ye haue good experience, we haue adioyned the thirde, a certain brother of ours, whome albeit ye knowe not ſo well, yet in diuerſe thynges haue we oft tymes founde hym dilygente and faythfull, and in thys buſineſſe more diligent, than in other, ſo that I nothyng doubte, but that ye will with any ſumme of money truſte them, partely vpon conſideracion of Titus, whiche is my felowe and partaker of the labors whiche I vndertake for your ſakes, and partely in conſideracion alſo of other adioyned with him, whiche beſides that they be our brethren, are alſo choſen to dooe this buſineſſe by the voyces of the congregacions, by whome the glorye of the goſpell is ſo ſet foorthe, that they may be well called not onely Apoſtles, but alſo the glory of Chriſte. With theſe ſhall ye in ſuch ſorte vſe your ſelues, that ye nowe ſpecially declare, howe greatly ye loue vs, & that I haue not without cauſe boaſted of you vnto them. And ſuche gentlenes as ye ſhewe vnto them, ye ſhall ſhewe toward all congregacions, whoſe meſſengers they are.

¶ The .ix. Chapter.

The texte.

¶Of the miniſtring to the ſaintes, it is but ſuperfluous for me to write vnto you: for I knowe the redines of your mynde, whereof I boaſte my ſelfe vnto them of Macedonia, that Achia was prepared a yere agoe: and your enſaumple hath prouoked many. Neuertheleſſe, yet haue I ſent theſe brethren, leſt our boaſting whiche I make of you, ſhould be in vayne in this behalfe, that ye (as I haue ſayde) may prepare your ſelues: leſte peraduenture if they of Macedonia come with me, and fynde you vnprepared, wee (I will not ſay ye) ſhoulde be aſhamed in this matter of boaſting. Wherfore, I thought it neceſſarie to exhort the brethren, to come before hand vnto you, and to prepare your good bleſ [...]yng promiſed afore, that it might be readie, ſo that it be a bleſſing, and not a detraudyng.

HOwe for me to beſtow any labour with my letters to moue you to be charitable vpon the poore, I thinke it ſuperfluous, ſynce I haue of your readie good myndes ſuche ſure and perfite knowledge, that I nothynge doubte to boaſte thereof among the Macedonians, ſo farre that by your exaumple not onely Corinthe, but welnyghe all Achaia is dyſpoſed, ready, and well mynded to lyke liberalitie. And albeit we were well aſſured of youre good mynde beefore, yet thought we it not amyſſe to ſende theſe our brethren before, leſt it happely appeare by ſome meane▪ that we haue of you made a vayne boaſte in this poynte, whiche in other thynges hitherto haue done, as I ſayde of you. Nowe the purpoſe why we ſent them before, is, that as wee before wrote vnto you, the money be gathered in good tyme, and that it bee in a redineſſe, whiche euery man is willyng to geue, leſte if the Macedonians, to whome I haue boaſted of you, come with me and fynde you vnprepared, we bee put to ſhame as one that hath made a vayne bragge of you: I will not ſaye, leſte ye bee put to ſhame, as menne in thys vnlike your ſelues, whiche in all other giftes excell other.

[Page]And for thys cauſe thoughte I it good to deſyre theſe brethren to goe thether vnto you, beefore I came myſelfe, to prepare the contribucion, whiche ye had before purpoſed and appoynted, that it mighte be in a more readines, wont to be called when we ſpeake Greke, eulogia, that is to ſaye, a bleſſyng, becauſe euerye benefite ſhoulde gladlye and without murmuryng be both geuen and taken: if it ſo bee not, than is it rather extorcion, than a fre gifte. He that wil geue let hym freely geue, and aſmuche as he will. Thys poynte I warne you of, the more a manne geueth, the more rewarde ſhall he haue.

The texte

Thys yet I ſay: he whiche ſoweth litle, ſhall reape litle, and he that ſoweth plenteouſly ſhall reape plenteouſly. And let euery manne dooe accordyng as he hath purpoſed in his hearte, not grudginglye, or of neceſſitie. For god loueth a cherefull geuer. God is hable to make you ryche in all grace, that ye in all thynges hauyng ſufficient vnto the vtmoſte, may bee ryche vnto all maner of good woorke, as it is written: He hath ſparſed abrode, and hath geuen to the poore, his righteouſnes remaineth for euer. He that miniſtrethe ſeede vnto the ſower, miniſtre bread alſo for foode, and multiply your ſeede, and increaſe the fruites of your righteouſneſſe, that on al partes ye may be made rich into al ſinglenes, which cauſeth thorow vs that thankes are geuen vnto God. For the office of thys miniſtracyon, not onelye ſupplyeth the nede of the ſainctes: but alſo is aboundaunte herein, that for this laudable miniſtryng, thankes might be geuen to God of many, whiche prayſe God for the obedience of your conſentyng to the Goſpell of Chriſt, and for your ſynglenes in diſtributing to them, and to all men, and in theyr praiers for you whiche long after you, for the aboundaunte grace of god in you. Thankes be vnto god for hys vnſpeakable gifte.

Whoſo ſoweth litle, ſhall reape but litle, but he that ſoweth plenteouſlye and with a good chere, ſhall lykewiſe reape that he ſowed, ſo that he this doe, not becauſe we bad hym, but becauſe he in hys hearte hath ſo purpoſed. For more largely and freely geueth he, whiche geueth with a good will. More ſparingly geueth he, whiche geueth with a heuie chere as one compelled. But god loueth a chearefull geuer. For he that dooeth hys duetie agaynſte hys will, before hym is coumpted, as thoughe he dyd not hys duetie. And cauſe is there none, why ye ſhould feare, leſte ye loſe this your almes. For God which coumteth that to bee doone vnto hym, whiche is for hys loue beſtowed vpon hys ſaintes, is ſufficiently able, albeit ye receyue no recompence of menne, to make your almes dedes gaynfully to returne vnto you, in that he wil geue you ſubſtaunce inough for the mayntenaunce of your lyfe, and alſo enryche and plentifully encreaſe you in all godlye woorkes. For the almes dedes, whiche are beſtowed to relieue the poore ſaintes, are a good parte of iuſtice and godlines. Euē as the pſalme writer teſtifieth alſo: he dealed abrode and gaue to the poore, for the whiche hys iuſtice continueth from tyme to tyme perpetually. And my prayer is, that he which miniſtreth ſede vnto the ſower, and geueth him bread for hys nouryſhmente, and ſubſtaunce to helpe the poore people, mayntayne alwayes your riches, eftſones to helpe them, and ſo multiplye your ſeede, and increaſe the fruites of your righteouſnes, that ye may be ēriched in al kindes of vertues, and therewith alwayes growe forwarde into al ſyngleneſſe and gentle dyſpoſicion of hert, and that ye dayly regard your money leſſe & leſſe, which while they bee beſtowed, not vpon euerye raſcall, but vpon the ſaynctes, dooe cauſe youre lyberalitie to auaunce Goddes glorye, in that the Godlye people beeyng refreſhed with youre almes, doe through vs geue thankes vnto God: [Page] ſo that I herein claime ſome rewarde, whiche bryng this matter to paſſe. For in the execucion of this office, wee not onelye by youre liberalitie attayne the reliefe of poore men, but alſo the greater your almes is, the more geue thankes to God, whiche hauyng an experience of youre Godlineſſe, for this your [...]ounteouſneſſe, prayſe God in that they dooe perceaue youre obedience to the Goſpell with one accorde, by reaſon whereof ye dooe freelye and frankelye deale youre ſubſtaunce, not onelye to them for whome wee ſue at this preſente tyme, but alſo to all other. For the poore muſte bee holpen, whereſoeuer they bee. Finallye this enſueth, that in theyr prayers, whiche as thankefull menne, they offre vnto God for you, they wiſhe to ſee you, that they maye euidentelye ſee before theyr face your ſingular godlineſſe, whiche they knowe to bee geuen you by god, by the greateneſſe of your almes, wherewith they are refreaſhed. But for this vnſpeakeable gifte, ſpecially thankes ought to bee geuen to God, whych both moueth your mind to geue, and prouoketh them not to abuſe your giftes to idlenes or riot, but to prayſe god.

The .x. Chapter.

The texte▪

¶I Paule my ſelfe beſeche you by the meekenes and ſoftenes of Chriſte whiche when I am preſente among you, am of no reputacion: but am bolde towarde you, beeing abſente. I beſeche you that I neede not to be bolde when I am preſente (with that ſame confidence, where with I am ſuppoſed to haue bene bolde) againſte ſome which repute vs as though we walked carnally. For though we walke in the fleſ [...], yet we [...]o not warre fleſhly. For the weapens of our warrefare are not carnall thynges, but thinges mighty in God to caſte downe ſtrong holdes, wherewith wee ouerthrowe councels and euerye hye thyng that exalteth itſelfe againſte the knowledge of God, and bring into captiuitie all imaginacion to the obedience of Chriſte, & are readye to take vengeaunce on all diſobedience, when your obedience is fulfilled. Loke ye on thinges after the vtter appearaunce?

BVt to let paſſe theſe thinges, & to come to other, I that am no meane apoſtle, but the verye ſelfeſame Paule, whome ye knowe well, whiche for your ſake bothe haue ſuffered and dooe ſuffer ſo greate troubles, doe beſeche you, for the mekenes, ſoftenes, and mercie of Ieſus Chriſt, whoſe exaumple folowyng, I dooe humble my ſelfe among you, outwardelye ſo behauyng my ſelf, as though I were ſome raſcall and an outcaſte, not taking vpō me an apoſtles dignitie and authoritie, which the falſe apoſtles thynke to ſtande in highe lookes, and yet in myne abſence, (as theſe caytifes quarell) fraye you with roughe and cruell letters, beeyng bolde vpon youre obedience: I beſeche you (I ſaye) ſo to redreſſe youre lyfe, that at my cummyng, I bee not compelled to execute the ſelfeſame authoritie once agayne, which I ſeame to haue vſed agaynſt certaine falſe apoſtles, which thinkyng me to bee ſuche as they bee, reporte, that I carnally lyue among you, as a flatterer, while I am preſente to courye fauel for feare, and beeyng abſente, b [...] letters, boaſte my ſelfe, as though I feared nothyng. Nothyng do I of any carnall minde, but whatſoeuer I do▪ alis for your weale, and for the glory of the goſpel. For though we bee clothed with this mortall fleaſhe, yet warre [Page] wee not vnder the rule and gouernaunce of the fleaſhe, but holpen wyth the aſſiſtence of the ſpirite of god. As lowe and weake as ye thinke vs, yet are we not vnweaponed, nor without ſtrength to ſuppreſſe the aduerſaries of the goſpel. For the weapons of our ſpiritual warrefare, are not mighty by reaſon of yron or ſteele, as worldlye mennes are wont to be, but mighty by the power of god, able to throwe downe all that euerſeameth ſtronglye buylded agaynſte hym. [...]ith theſe ouerthrow we and tourne vpſyd down al crafty deuiſes, and euery high ſtate of wicked people, whiche exalte and auaunce themſelfes vpon theyr worldly wiſedome agaynſt the wiſedome of god, which we by the goſpel profeſſe: and not only ſuppreſſe, but alſo ſubdue & bryng into captiuitie al worldlye imaginacion, to make the ſame hencefoorth obediente vnto Chriſte, whome it before reſiſted. But and yf any manne ſtubbernly rebelle, readye are wee to reuenge vpon al diſobedience, which power for your ſakes we haue hytherto forborne, leſte by vſing extremitie vpon ſuch as are among you, and ſuch as ſome of you as yet fauoure, ſuppoſyng that they bee excellente apoſtles, we myghte trouble your commen quieteneſſe, whiche I will yet hereafter vſe paraduenture when I ſee your obedience growen to ſuche perfeccion, that ye canne quietly be contented, that ſuche ſhoulde bee excluded out of youre coumpanye, as ye were with the puniſhemente of the haynous and inceſtuous fornicatoure. I tell you that the dignitie and power of an apoſtle is not a bodily power, but a ſpirituall. Are ye yet no wiſer, but to iudge an apoſtle by ſuche thynges, as are ſeene, lyke as the commen people eſteame a Lorde to bee a gaye felowe by his outewarde ambicious por [...]e, gyftes of fortune, and bande of men?

The texte.

Yf any manne truſte in himſelfe that he is Chriſtes, let him conſider this agayne af himſelfe, that as [...]e is Chriſtes, euen ſo are wee Chriſtes. For though I boaſt my ſelf ſ [...]m [...] what more of oure authoritie (whiche the Lorde hath geuen vs to edifie and not to deſtroy you) it ſhal not bee to my ſhame, leſte I ſhoulde ſeame as thoughe I wente aboute to make you afrayed with letters. For the epiſtles (ſaieth he) are ſore and ſtrong, but his bodily preſence is weake, and his ſpeche rude. Let him that is ſuche, thinke on this wiſe: y• as wee are in woordes by letters when we are abſente, ſuche are wee in deedes when we are preſente.

For a tyme I nothyng ſpeake of falſe apoſtles, but generally ſpeakyng this I ſaye: yf any man thynke that he is Chriſtes, eyther becauſe he ſaw him in his mortall bodye here in earth, or becauſe he is vnto hym of nigh aliaunce and kinred, lette hym agayne likewiſe remembre this wyth hymſelfe, that as he is Chriſtes ſo are wee Chriſtes, and ſo in this beehalfe, wee are as good as he, ſo y• nothing hath he, wherewith to pleaſe hymſelfe, and to deſpyſe vs. It is the ſpirite whiche maketh vs [...]igher to Chriſte, and not carnall kynred. Nothyng dooe I yet hytherto, but make my ſelfe equall with other apoſtles. But now & yf I ſomewhat tooke vpon me aboue them, and gloried of myne authoritie, or rather not myne but geuen vnto me of the Lorde, and geuen vnto me to doo [...] you good, and not to hurte, I thynke it ſhould not be to my ſhame, as thoughe I had more vaynly boſted of my ſelf, than truely. But of my hyghe authoritye will I ſpeake nothyng, leſt any thinke, that I with threatening epiſtles would make you afrayed.

[Page]For ſo ſayeth one, whome I for honours ſake name not: Paule ſendeth arrogante and vehemente letters: But when he is preſente, he is altogether vnlike hymſelfe, that is to we [...]e, both of a weake bodye, wherein there is no maieſtye, and in hys ſpeche ſo rude, that it in no parte reſembleth that authoritye, wherwyth his epiſtles, as it were, thunder and lyghten. He that for this deſpiſeth our authoritie, I do hym well to we [...]e, that as my ſpeche is in myne epiſtles, when I am abſence, whiche theſe menne ſaye is vehemente, ſuche is oure power and authoritie beeyng preſente, yf wee ſee cauſe, why to vſe it. To bragge wyth woordes ſuche thynges, as I cannot in deede perfourme, is for lyghte perſones, and not for me.

The texte▪

For wee cannot fynde in oure hertes to make oure ſelues of the noumbre of them, or to compare oure ſelfes to them whiche prayſe themſelues. Neuertheleſſe whyle they meaſure themſelues wyth themſelues, and compare themſelues wyth themſelues, they vnderſtande noughte. But we will not reioyce aboue meaſure: but accordyng to the meaſure of the rule, whiche God hath diſtributed vnto vs, a meaſure to reache euen vnto you. For wee ſtretche not oure ſelues beyonde meaſure, as thoughe wee reached not vnto you. For euen to you alſo haue we come wyth the Goſpel of Chriſt, and wee boaſte not oure ſelues oute of meaſure in other men [...]es labours. Yea, and wee hope it wyll cumme to paſſe that when your faith is increaſed among you, wee ſhal bee magnified accordyng to oure meaſure more largelye, and that I ſhal preache the Ghoſpell in thoſe regions whiche are beeyonde you: and not to boaſte of thoſe thynges, whiche by another mannes meaſure are prepared alreadye. But lette hym that reioyſeth, reioyce in the Lorde. For he that prayſeth hymſelfe, is not alowed, but he whō the Lorde prayſeth.

Nor canne wee fynde in oure heartes to accoumpt our ſelfes in the noumbre of them, or to compare oure authoritie wyth ſuche, as wyth deceytefull meanes, and crakyng woordes auaunce themſelfes, and not with deedes: whiche in the meane ſeaſon forgea [...]e, howe they meaſure not themſelfes by theyr owne dooynges, but ſettefoorthe themſelfes in compariſon of menne without courage, as they themſelfes bee, nor by anye other waye proue theyr owne ſyngularneſſe, but by deprauynge other mennes actes, and prayſynge theyr owne. God forbydde, that wee ſhoulde wythoute ende glorye, as theſe dooe. For and yf euerye manne hadde the deſyre to bee taken for ſo greate, as he with arrogauncye woulde make hymſelfe, certaynelye there woulde bee of boaſtyng ney [...]her meaſure nor ende. Nor yet take wee vpon vs other mennes glorye, but accordyng vnto the meaſure and condicion of ſuche actes, as we haue by Goddes helpe doone, eſteame oure ſelues, as wee bee. So that aſmuche as he gaue vs, ſo muche take we vpon vs, and beyonde thys, glory not we. And ſurelye wee haue not ſklendrelye enlarged the dominion of oure capitayne, as whiche came euen as farre as to you, not of myne owne head onely, but ſente by God. A ſufficient matter to glorye of haue wee, in that we came not vnto you after the commen ſorte, but after ſuche a ſorte, that by vs the goſpell of Chriſte was preached vnto you, ſo that wee neede not with hyghe woordes to prayſe oure ſelfes, as thoughe wee in deede reached not vnto you, whyche els wyſe were not verye eaſye to bee wo [...]e. Nor came wee vnto you beyng alreadye brought into beliefe, as falſe apoſtles vſe to do, but fyrſt of al other perſwaded you in it.

[Page]Nor boaſte wee oure ſelfes aboue meaſure of other mennes labours, takynge vpon vs the prayſe of other mennes actes, as cowardly capitaines dooe which chalenge the prayſes of winnyng a holde whiche another manne gote. But rather wee truſte, that as your fayth daylye encreaſeth and groweth more and more, wee ſhall alſo through you geate more praiſe, accordyng vnto the marke appoynted vnto vs by God, and preache alſo the goſpell of Chriſte in countreyes beyonde you, and ſo auaunce hys banners further then wee haue hytherto doone, not dooyng theſe actes throughe anothers guidyng, as an vnder ſouldier, nor enteryng vpon that, which is already gotten, and ſo malapertly taking vpon vs y• praiſe of other mennes labours, but at this point are wee rather, not onely not to boaſte our ſelfes of other mennes actes, but alſo not to take vpon me the glorye of myne owne, knowyng that whoſoeuer doth reioyce, muſte reioyce in Chriſtes name, whoſe buſineſſe he doeth. Nor is he commended of god, whiche bloweth abrode hys own prayſes, but he that is choſen of God as a meete perſone, and faythefullye doothe the office cō mitted vnto hym, is the onely one, whome the Lorde approueth and prayſeth.

The .xi. Chapter.

The texte.

Woulde to God, ye could haue ſuffered me a litle in my foliſhneſſe: yea ye dooe alſo forbeare me. For I am gelous ouer you, with godly gelouſlye. For I haue coupled you to o [...] manne, to make you a chaſte virgin to Chriſte.

NOr can I yet refrayne, but that I muſte ſomewhat gloriouſlye ſette foorth my ſelfe, notwithſtandyng I knowe, that it is taken for a pointe of foliſhnes, yf a manne prayſe hy [...] ſelfe, but would to god ye woulde a litle while ſuffre me t [...] playe the foole, yea I doub [...] not, but ye wil beare with me. For to this foliſheneſſe am I dryuen, neither of an arrogant mynde, nor yet for anye deſyre of auauntage, but of a vehemente and a feruente loue I beare towarde you, and as I mighte call it, a ialouſye. For certainelye I am [...]al [...]us ouer you, for euerye thyng afrayed for you, as whome I tenderlye loue: Nor loue I you after a worldelye ſorte, but godlye: nor am for my ſelfe ialouſe, but in Chriſtes beehalfe. For to hym, as youre onelye ſpouſe haue I ſpirituallye maried you as a chaſte and vndef [...]ied virgin, from whome ye may neuer bene deuided. I take nothyng of yours as myne, Chriſte is your ſpouſe, I was but the mariage maker

The texte.

[Page]

¶ But I feare, leſte it cumme to paſſe that as the ſerpente beeguyled Eue through hys ſubtiltie, euen ſo youre wyttes ſhoulde bee corrupte from the ſingleneſſe that ye hadde towarde Chriſte. For if he that cummeth preache an other Ieſus, then hym whome we preached: or if ye receyue an other ſpirite, then that whiche ye haue receyued, eyther an other Goſpell, then that ye haue receyued, ye myghte ryghte well haue beene contente. For I ſuppoſe, that I was not behynde the chiefe Apoſtles. But though I bee rude in ſpeakynge, yet I am not ſo in knoweleage. Howebeit [...]monge you wee haue bene knowen to the vtmoſte what we are in all thynges. Dydde I therein ſynne, becauſe I ſubmytted my ſelfe, that ye myghte bee exalted: and becauſe I preached to you the Goſpell of God free? I robbed other congregacious, and tooke wages of them to dooe you ſeruice. And when I was preſente with you and had nede, I was chargeable to no manne: for that whiche was lackyng vnto me, the brethren which came from Macedonia ſupplyed, and in all thynges, I kep [...]e my ſelfe ſo, that I ſhoulde not bee chargeable to any manne, and ſo will I kepe my ſelfe.

I delyuered you vnto hym a pure and a chaſte virgin: but as the craftie ſerpent once beguiled the ſymple mynde of Eue, corrupting the purenes wherein ſhe was made, ſo feare I leſte throughe the ſubtiltie of falſe Apoſtles, youre ſimple wittes bee corrupted, and chaunge you from that pureneſſe, whiche ye haue hitherto vſed towarde Ieſus Chriſte youre huſbande, whome in all poyntes pure, ye purelye receiued of vs. If it ſo were, that this newe Apoſtle, whiche hathe entered vpon my labours, taughte you an other Ieſus, than the ſame whiche we preached vnto you: or if by hym ye receyued an other ſpirite, whiche ye receyued not by vs: or if he taughte you a ghoſpell, whiche we taughte you not: then mighte ye lawefullye ſuffer hym braggyng and auauncynge hymſelfe aboue vs, as one whiche hadde geuen you, that coulde not be geuen by vs. Nowe if ye of them receyue nothyng, but that whiche we plentifullye gaue you, what ſhoulde the matter meane, that ye in manier dyſdayne vs, and beare with theyr arrogante hautenes? Bee it that they bee hyghe Apoſtles, yet touchyng the encreaſe of the ghoſpell, ſurelye I thynke my ſelfe in no poynte behynde anye of the chiefe apoſtles. Bee it, that they bee more eloquente than I am, yet in knowledge will I geue them no place.

There is no nede of a paynted tale, when the thyng ſelfe is preſente. Lette them neuer ſo muche with theyr blaſyng woordes boaſte themſelues, we haue with veraye deedes ſhewed towardes you oure myndes, and power apoſtolique, ſo that ye coulde in vs fynde no lacke, excepte peraduenture this diſpleaſe you, for the whiche ye ſhoulde moſte commende oure good myndes, becauſe we haue not with diſdaynefulneſſe beene painefull vnto you, as they bee, but among you humbled and ſubmitted my ſelfe, not to deceiue you thereby, but throughe myne humblenes to exaulte you in the faithe: or this, becauſe I was not coſtlye vnto you, but freelye and at mine owne finding preached vnto you the ghoſpell of God, ſo farre foorthe [Page] ſparing you, that not withſtandyng I was in great pouertye, yet rather had I robbe other congregacions, becauſe I would without any charge of yours dooe you ſeruice not ſo muche as at that time chargeable to any manne, when I was among you though I than were in great nede. For than was I in my pouertie relieued by ſuch as came from Macedonia. So that not only in this thing, but alſo in all other, I haue and will lykewiſe hereafter ſo warely kepe my ſelfe, that I to no man bee chargeable.

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¶ If the trueth of Chriſte bee in me, thys reioyſyng ſhal not bee taken from me in the regions of Achaia. Wherefore? becauſe I loue you not? God knoweth. Neuertheleſſe what I dooe, that will I dooe, to cut away occaſyon from them, whiche deſyre occaſyon that they myghte bee founde lyke vnto vs in that wherein they reioyce. For ſuche falſe Apoſtles are diſceateful woorkers, and faſhion themſelues lyke vnto the Apoſtles of Chriſt. And no marueil: for Satan hymſelfe is chaunged into the faſſhyon of an aungell of lyghte. Therfore it is no great thing though hys miniſters faſhion themſelues as though they were the miniſters of righteouſneſſe, whoſe [...]de ſhalbe according to theyr dedes.

Nor ſpeake I this arrogantly, but ſo alway fauour and aide me the trueth of Chriſte, as not onely at Corinthe, but alſo in the whole countrey of Achaia thys glorye of myne in preachyng of the goſpell freely, ſhall not be taken from me. And why doe I this? Deſpyſe I your liberalitie for anye hatred borne toward you? God knoweth, that thys is not the cauſe, but that whiche I dooe, and mynde to dooe hereafter, is to cut away all occaſyon from ſuche, as in vs ſeeke to fynde faulte: that where as theſe menne are ryche, pretendyng openly that they refuſe rewardes, and yet receyue them ſecretlye, that not ſo muche as in this poynte, wherein they ſeeke for a falſe prayſe, they be founde better than wee, whiche not ſo muche as in our pouertie receiue oughte of anye man, not ſufferyng that they ſhoulde paſſe vs, no not in thys vayne and counterfaycte kynde of godlineſſe. For theſe in dede preache the goſpell, not of good will, but for theyr owne lucre and auauncemente, and whereas they are neither ſente by Chriſt nor dooe Chriſtes ſeruice, yet take they falſely vpon them the honor of an Apoſtles name, and make as though they were hyred into the vineyarde of the lorde, and that they are hys woorkemen, when they hynder hys buſineſſe, and vnder the pretence of the Goſpell ſeeke theyr belly fare, enterlaſyng theyr owne doctrine, muche like them, whiche intendyng to deceiue, mingle with the pureſte wine that can be had, deadly poyſone, takyng vpon them in the meane ſeaſon an apoſtles perſone, that vnder the colour of that autoritie, and ſhadow of that hygh name, they may the rather deceiue ſimple people, more lyke to enterlude players, then to Apoſtles. And ſurely it is the moſte deuelyſhe kinde of deceite, vnder the colour of religion to ſowe the venemous poyſon of vngodlines. They ſay that Chriſte is theyr maiſter, when in dede they dooe the deuill ſeruice. Nor maruaile is it any, if the ſcholers reſemble theyr maiſters. For euen the darke deuill ſatan hymſelfe with no other craftie meane more hurteth menne, than whan he by dyſſemblyng what he is, by enchauntemente turneth hymſelfe into the lykeneſſe of a bryghte aungell. But ſuche as are the vnfayned dyſciples of Chriſte vſe no deceite, thereyn reſemblyng theyr maiſter.

[Page]And it is no new thyng, that the minyſters of the deuyll take vpon them a contrary perſone, that whereas they ſerue vuryghteouſneſſe, they may yet ſeeme the minyſters of ryghteouſneſſe, whiche beeyng moſte falſe traytours, pretendyng frendſhyp are extreme enemies. I vſe not yet myne autoritie vpon them, but for a quyetneſſe leaue them to theyr malyce. But they ſhall not eſcape punyſhement, for all euill woorkes ſhall haue an euil ende.

The texte.

¶ I ſay agayne, leſte any manne thynke that I am foolyſhe: orels euen nowe take ye me as a foole, that I alſo maye boaſt my ſelfe a litle: That I ſpeake, I ſpeake it not a [...] the [...]orde, but as it were folyſhelye, in thys matter of boſtyng. Seing that many [...]oy [...]e after the [...]eſhe, I wyll [...]e [...]oyce alſo. For ye ſuffre fooles gladlye, ſeing ye your ſelues are wyſe. For ye ſuffre if a manne brynge you into boudage: if a manne deuoure: if a manne take: if a manne exalte hym ſelfe: if a manne ſmite you on the face. I ſpeake as concerning rebuke, as though we had bene weake in this behalfe.

And nowe muſte I agayne deſyre you to beare with me, that I may ſumwhat truely boaſte of my actes, leſte ſome thynke it fooliſhenes for me to praiſe my ſelfe. Yf I can not obtain this much of you, yet beare this muche with my foolyſheneſſe, if ye can, that ſynce theſe marcha [...]ntes among you ſo much crake of themſelues, that I may alſo ſomewhat glorye of my ſelfe. For that, whiche I am nowe about to ſay, ſhall not ſauer of that pure ſpirite of Chriſte, but rather worldly foolyſhenes: for glorye will I of ſuche thynges, whiche nothing the more brynge vs into Goddes fauoure, but are ſuche whereof the foolyſhe commenſorte is woonte to bragge and crake, whereas in them, true glorye reſteth not. I knowe that it is lyke foolyſheneſſe, that I dooe, but theſe falſe preachers crakes cōpel me to it, whom yet ye fondly ſuffer to glory. Since therfore there be among you ſo manye, whiche woulde be coumpted for apoſtles, and yet boaſte of no ſuche thynges, as make to an apoſtles dignitie, I wil alſo ſumwhat of my ſelfe glory, in this folowing theyr foolyſhenes, whiche oure foolyſhenes ye ſhal in the meane ſeaſon take in good woorthe: for wyſe menne, as ye are, gladly beare with other mennes foolyſheneſſe. And good reaſon is it that amonge ſo manye as continually glorye, ye for a whyle ſuffer me, ſynce my reioyſynge ſhall not vnto you be paynefull as theyrs is. In them ye ſuffer willyngly to bee broughte into bondage, whereas Chriſte woulde haue you free: or if anye of them with coſtes deuoure and weare you oute whereas we frely taught you: in them ye ſuffer, if any by receiuing preſentes and giftes diminiſhe your ſubſtaunce, if any throughe pryde vſe tyrannye vpon you, yea and that whiche is a poynte of extreame vilannye, ſmyte you in the face with hys hande, or if they thys dooe not, yet they ſo handle you ſome other way, that the vila [...] is no leſſe. Theſe for theyr thys dooyng, ye thynke hygh apoſtles, hauyng them in pryce for ſuche thynges, for whiche it is commenly coumpted foolyſhenes for any manne to auaunte hymſelfe. As though we coulde not abuſe the ſame tytles with power and autoritie to kepe you vnder, had we not rather hadde a greater reſpecte to youre wealthe than to our dominion.

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Howbeit wherin ſoeuer any man dare be bolde (I ſpeake fooliſhly) I dare be bolde alſo. They are Hchrues, euen ſo am I▪ They are Iſraelites, euen ſo am I. They are the ſede of Abrahā, euen ſo am I. They are the miniſters of Chriſt (I ſpeake as a foole) I am more. In labore more aboūdaunt: In ſt [...]p [...]s aboue meaſure: In prieſon more plent [...]ouſ [...]y: In death out. Of y• Iewes [...]ue t [...]mes receiued I euery [...]ne fortie ſtripes ſaue one. Thriſe was I beaten with [...]oddes. I was once ſtoned. I ſuffered thriſe [...]pwracke. Nyghte and day haue I bene in the d [...]peſ [...]a. In [...]ourneing often: [...] parels of waters: [...] parels of robbers: In [...]opardies o [...] [...]ne o [...]ne ne [...]o [...]: in [...]eoperdies among the Heathen: in parels in the [...]t [...]e: in parels in wy [...]dernes: in parels in the [...]ea: in parels [...]mong falſe brethren: in labor and trauail: in watching o [...]ten: in hunger: in thi [...]ſte: in faſt [...]nges often: in could and in nakednes: beſyde the thynges which ou [...]ardly happen vnto me. I [...] [...] bred dayly and doe [...]ar [...] for al congregacions. [...]ho is weake, & I am not weake? Who is offended, and I burne not? If I [...]uſt nedes boaſte, I will boaſte o [...] the thinges that concerne myne infirmities.

And (for a while to ſpeake lyke a foole) what crake they of, or what is it that maketh them ſo much to ſtand in their own conceites, wherin I can not match thē? They would haue it ſeme a great mater to bee an Hebrue, as though god much regarded of what ſto [...]ke a man cūmeth, and yet if it bee any thing wurth to bee an Hebrue borne, I am an Hebrue alſo. They are Iſraelites, ſo am I: they are of the ſede of Abraham, euen ſo am I. For with ſuch vain tytles brag they themſelues, in which yet if we luſted to glory, we are as good as they, & in ſuch poyntes, whiche verely make toward the glorye of an apoſtle, we paſſe them. They are the miniſters of Chriſt, let it be ſo, but (to ſpeake thys fooliſhly but yet truely) more am I. That I ſo am, I declared neither wth high looke, nor with takyng of preſentes, nor by braggyng of my kyndred, but by ſuche meanes, as [...]uidētly proued mine apoſtolique ſpirite. I haue takē more paines than any of them, more ſtry [...]es haue I ſuffered, more oft times empriſoned, in [...]eop [...]rdie of death more often And if ye luſt to heare a particular rehearſall, of the Iewes fyue tymes receyued I euery time fortye ſtripes ſaue one: thryſe was I beaten with [...]argeauntes roddes, once was I ſtoned, thriſe ſuffered I ſhipwracke, night and day haue I bene in the deape ſea, not without extreme deſperacyon of my lyfe. What nede I of theſe to make a ſyngulare rehearſall? ſynce I for the goſpels ſake haue of [...]times bene in ieoperdie, not onely by ſea, but alſo by lande: oftentymes in ieoperdies of waters, in peryll of robbers, in perill by reaſon of per [...]ecucion of the Iewes, in [...]eoperdies among the violent Heathen, in perill in the ci [...]s, in peril in wildernes, in peril in the ſea, when we were lyke to haue bene ſlayne of the mariners: in ieoperdie of ſuche, which vnder the falſe name of chriſtian men reſiſted our goſpel. Now wil I let paſſe my continual labours and trauayls taken for the Goſpels ſake, and not rehear [...]e my continual and often watchinges, my hūger and thruſt ſuffered often times, my often faſtynges, nor the payne of coldeneſſe and nakednes. But the paines, which I haue hitherto reherſed, appertain onely to bodely affliccion, which in the meane ſeaſon was lykewyſe in no leſſe trouble and carefulneſſe of mynde, which I take for ſuche a multitude of congregacions, which I ſo hartely tender, that whatſoeuer chaunceth vnto them, I thinke it to chaūce vnto my ſelf. For whoſe miſeries am I not as ſory as for myne owne? Who is weake and diſeaſed, with whoſe weakenes, I am not alſo g [...]ieued my ſelfe? Who is offē ded, with whoſe diſpleaſures I am not in mind offēded? Yf I muſt nedes boſt, rather wil I boſt of ſuch thinges, which ſhew mine infirmitie, than of ſuch, as ſhew my greatnes. Let other boſt, how for y• goſpels ſake they are much made of that they grow riche, that vnder Chriſtes tytle they beare great rule, more [...]ūly thinke [...] it to boaſt, y• I for Chriſtes ſake haue ſuffered vilany & affliccion.

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The God and farher of ou [...] Lorde Ieſus Chriſte, whiche is bleſſed for euermore, kneweth that I lye not. In the [...]ne of Damaſco, the gou [...]nou [...]e of the people vnder [Page] kyng [...]retas, layde watche in the citie of the Damaſcens, and woulde haue caughte me, and at a wynd [...]we was I let downe in a baſket thorowe the wall, and ſo ſcaped I his handes.

God and the father of our Lorde Ieſus Chriſte knoweth, that I lye nothyng. When I was at Damaſco, he, whome kyng Areta father in lawe to Herode hadde made ruler ouer that countreye, had layed watche in the citie of Damaſco, labouryng by all the meanes he coulde to take me, to do the Iewes a pleaſure, and woulde haue kylled me, as the auctour of ſedicion: what ſhoulde I do? Learned had I of the Lorde, ſometyme in cruell perſecucion to flye. My mynde gaue me, that the tyme was not yet comen to ſuffer martyrdome, but rather that the tyme required to preache the goſpell abrode: but the tyranne had rounde about beſette me, ſo that refuge was there none, but that in a baſket throughe a wyndowe from the wall, I was with a rope lette downe, and thus eſcaped I the rulers handes.

The .xii. Chapter.

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Doubtleſſe, it is not expedient for me to boaſt: I wyll come to viſions and reuelacions of the Lorde. I knowe a man in Chriſt, aboue fourtene yeares a goe (whether he were in the bodye I cannot tell, or whether he were out of the body I cannot tell, God knoweth) howe that he was taken vp into the thyrde heauen. And I know theſame man (whether in the body, or out of the body, I cannot tell, God knoweth) howe that he was taken vp into Pa [...]adyſe, and heard ſecrete wordes whiche no ma [...] can vtter. Of this man will I boaſt, but of my ſelfe wyll I [...]or boaſt, e [...]cepte it be of myne infirmities. For thoughe I would b [...]a [...], I [...] ▪ al not be a fole. for I would ſaye the trouth. Neuertheleſſe, I ſpare you: leſte any man ſhoulde thynke of me, aboue that whiche he ſeeth me to be, or that he heareth of me. And leſte I ſhoulde be exalted out of meaſure thorowe the excellencye of the reuelacious: there was geuen vnto me vnquietneſſe thorow the fleſhe, euen the meſſenger of Sata [...] to buffer me▪ becauſe I ſhoulde not be exalted ou [...] of meaſure: For this thyng beſought I the Lorde thryſe, that it might departe from me. And he ſayed vnto me: my grace is ſufficient for the. For my ſtrength is made perfect thorowe weakeneſſe, Very gladly therfore wyll [...] ▪ [...]ioyce of my weakenes, that the ſtrength of Chriſt may [...] dwell in me.

THis farre foorth haue we rehearſed ſuche thinges, as declare cure troubles and miſeries, and ſuch [...] ma [...]iers, as in mennes iudgementes br [...]ng vs rather in contempte, than in any renoume. But nowe whether I ſhould alſo rehearſe other thinges or not, I haue not fully determined, of whiche yet ſome falſly boaſte thēſelues. Shoulde I glorie or not? Yea ſometyme expediente is it to glorie, namely ſince the brifte of myne epiſtle hath brought me to the viſions and reuelacions of the Lorde Ieſus, of whiche ſorte ſynce falſe apoſtles fayne manye, and wantonlye boaſte them, euen agaynſte my wyll, as one compelled, (leſte in this I ſeeme behynde thē) I wyll reh [...]arſe but onelye one, and that not to my glorie neither, but to the glorie of god. I knowe a certayne manne, whiche aboue. xiiii. yeares a goe was taken vp, whether it were in the bodye, or without the bodye I cannot tell, god knoweth, whiche yet was taken vp into the thyrde heauen, and [...]hence agayne taken vp into paradiſe, and in bothe places hearde ſecrete woordes, whiche no manne can vtter.

[Page]For this mannes ſake, to whome through gods fre goodnes ſuch bliſfulnes befell, glory will I, but of my ſelfe boaſt wil I not, ſauing in the rehearſing of ſuch thinges as declare my weakenes and infirmitie. And yet if I in this matier alſo minded ſumwhat to ſpeake of my ſelfe, ſince I ſhould neither lie nor of my ſelfe ſpeake vaingloriouſly, though I haue acknowledged foliſhnes, yet could I not iuſtly be condemned thereof: but yet for your ſakes, and not for myne owne abſtayne I from rehearſing of them, leſte ſome thinke more in me, thā there is, and ſuppoſe that I am ſome greater one, thā either myne actes, or my preaching pretende. And peraduenture it is not without ieopardie neither, to glorye of ſuche thinges as make vs great, and thereby nigh vnto the ieopardie of arrogancie. For this cauſe leſte I myghte bee to proude by reaſon of high reuelacions, or els among men be taken for greater than it is expedient I ſhoulde: I haue by the ſufferaunce of the moſteThere was geuen vnto me vnquietneſſe thorowe the fleſhe. merciful god, gyuen vnto me vnquietnes and affliccion of bodye, bothe to put me in remembraunce of my condicion, and alſo to teache all men, that I am a mortall manne, vnder lyke miſeries, as other been. There is geuen (I ſaye) to truble me, whiche do Chriſtes ſeruice, the meſſanger and miniſter of Satan, to reſiſte my goſpell, and with mooſte cruell perſecucions to vexe me, as one that on the heade gyueth me buffettes, keapyng vnder and ſuppreſſyng me, leſte I mighte to muche bee exalted. And becauſe this puniſhemente exceadynglye diſquieted me, thryſe beſoughte I the Lorde, that he woulde from this affliccion delyuer me, but he ſeeyng, what was better for me, than I coulde my ſelfe, he aunſwered me after this ſorte: Paule bee contente with my goodnes towardes thee, and deſyre nomore. As for thyne affliccions appertayne bothe to the magnifying of my glorye, as who throughe my ayde canſte not bee ouercommen, bee the ſtormes neuer ſo greate, and alſo to thy ſaluacion, whiche by bodilye affliccions, arte in ſpirituall treaſures of the ſoule dayelye more and more enriched.

And ſo dooeth mannes weakenes make perfite the power of God,For my ſtrengthe is made perfect thorow weakeneſſe and infirmitie accomplyſhe ſtrengthe. For when by preachyng of vile and weake perſonnes the goſpell not onelye holdeth on, but alſo flouriſſhethe agaynſte the deuyll and the worlde, vſyng agaynſte it all kyndes of cruelneſſe, it maketh a playne profe that this geare is not, by anye worldelye power broughte aboute, but by the power of God. Nowe then the more affliccions we ſuffer, the more is Goddes glorye ſette foorthe, whiche by vs woorketh and ſheweth his power. Synce than I was thus aunſwered of God, hencefoorthe wyll I of nothyng more gladlye reioyce, than of my affliccions, whereby I ſeeme rather feble, than greate, in whiche alſo if there appeare anye greateneſſe or heygthe, all is to the glorye of god: that where for Chriſtes ſake I ſeeme feble, by hym I maye ſeeme ſtrong and mightie.

The texte.

Therfore, haue I delectacion in infirmities, in rebukes, in reade, in perſecucyons, & in anguyſhes for Chriſtes ſake. For when I am weake, then am I ſtrong. I am becōe a fole [Page] in boaſting my ſelfe, ye haue compelled me: For I ought to haue been cōmmended of you. For in nothing was I inferiour vnto the chiefe Apoſtles: though I be nothing, yet the tokens of an Apoſtle were wrought among you with all pacience, & ſygnes and wonders, and myghtie dedes. For what is it, wherin ye were inferiours vnto other congregaciōs? Excepte it be herein, that I was not chargeable vnto you. Forgeue me this wrong. Beholde, nowe the thirde tyme I am ready to come vnto you: and yet wyll I not be chargeable vnto you. For I ſeke not yours, but you. For the chyldren ought not to lay vp for the fathers and mothers, but the fathers and mothers for the chyldren.

And therfore I ſpecially reioyce and triumphe in myne affliccions, in my reproches, in my pouertie and perſecution, and in my diſtreaſſes ſuffered for Chriſtes ſake. For when I am in ſuffering them moſt forſakē, and deſpayre in myne owne ſtrength, than am I through Chriſtes healpe verely ſtronge and myghty. But whither am I driuen through the vehemencie of this mine oration? Me thinketh I am nowe with boaſting fallen to playne foliſhnes, but ye are the occaſion, who compelled me therto. For ſynce all that euer I was able to do, was geuen me for your weale, it beſemed you to haue ſpoken that thing to my commendacion, whiche I nowe vnſemely am compelled to reporte of my ſelfe. I ſeke not for the prayſe of that thing, which I neuer dyd, but if I haue done aſmuche as any other, why are other more made of then I? I am but a poore man,For in nothing was I inferioure vnto the chiefe Apoſtles. of a lowe degree, troubled and beaten vnder fote, not eloquent: I neither refuſe nor improue anye of theſe, theſe thynges are myne, yf there he any incommodytie in them. Yet as vile as I am, touching you, ye founde me in no poynt behynde other Apoſtles, I wyll not ſaye, of the meane ſorte onely, but not ſomuch as behynde the hygheſt. I boaſte not of that in my ſelfe, whiche ye haue not founde in me, for I haue playnly proued, that I am a very Apoſtle, and therof make I your ſelfes iudges. The fyrſt and chiefe argument and profe of an Apoſtle is, for the goſpelles ſake gladly to ſuffer all troubles, in which poynte I haue certaynly ſhewed my ſelfe to be an Apoſtle. Neyther lacked we ſuch gyftes, wherwith God for the vnbeleuers ſake bringeth my preaching in credence, as ſignes, miracles, and myghtye dedes. Yf I ſaye not truth, tell me wherin ye are behynde other congregacions, or what gaue any of theſe greate Apoſtles to any congregacion, whiche we gaue you not? Excepte thys onely be a lacke, that I was not coſtly vnto you, as other Apoſtles were, ye cā in me finde no lacke: in which point yf I haue offended you, forgyue me this diſpleaſure, euen becauſe I haue not offended you, though in dede I repent me not of my ſo doyng. Nowe haue I twyes already been among you, and was chargeable to no man, & loe, nowe purpoſe I the thyrde tyme to ſee you, nor yet mynde I more to be chargeable vnto you nowe, than I haue ben before. And though I ſhewe yet none earneſt cauſe for it, yet is it notFor I ſe [...] not yours, but you. without a cauſe, but for what cauſe ſoeuer I doe it, al is for your weale, and in this matier I vſe my ſelfe as a true father. For the children ought not to laye vp for theyr fathers and mothers, but contrary the fathers & mothers, for theyr chyldren. Fathers loue is ſuch a thing, that they are not content to beſtow only the goodes, whiche they with great labours haue gotten, for the weale of theyr children, but alſo theyr lyues.

The texte.

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I will very gladly beſtowe, and wilbe beſtowed for your ſoules: though the more I loue you, the leſſe I am loued agayn. But be it that I was not chargeable vnto you: neuertheleſſe whan I was craftie, I tooke you with gyle. Did I pyll you by any of them, whome I ſent vnto you? I deſyred Titus, and with him I ſent a brother. Dyd Titus defraude you of any thing? walked we not in one ſpyryte? Walked we not in like ſteppes? Agayne, thinke ye, that we excuſe our ſelues vnto you? We ſpeake in Chriſte in the ſight of God. But we doe all thynges (dearly beloued) for your edifying. For I feare, leſte it come to paſſe, that when I come▪ I ſhall not fynde you ſuche as I woulde, and that I ſhall be founde vnto you ſuche as ye would not. I feare, leſte there be founde among you debate, enuying, wrathe, ſtryfe, backbytinges, whyſperynges, ſwellynges and diſcorde. I feare, leſte when I come agayne, God bryng me lowe among you, and I be conſtrayned to bewayle many of them whiche haue ſynned all readie and haue not repented of the v [...]c [...]eaneſſe, fornicacion, and wantonneſſe, whiche they haue commytted.

And therfore ſo farre am I from exacting any thyng of you, that I not only am ready with all my harte to beſtowe, that I haue vpon you, but alſo my ſelfe, if it be expedient for your ſoule helth. Sufficient is it for me, that I as a father this doe for my chyldren, albeit I am not ignorant, that it is with me towardes you, as it is with many fathers with theyr chyldren: that wheras I tenderly loue you, I am not lykewyſe loued agayne, but leſſe regarded than they, whiche would you not ſo well as I. Put the caſe, that I was not my ſelfe chargeable vnto you fearing enuye, but yet that through craftie conueyaunce, I beguyled you, workyng that by ſome hiered therunto, which I was aſhamed to doe my ſelfe. For paraduenture ſome wil make this cauilacion, thinking me to be ſuch as other bee. Tell me I pray you, exacted I any thing of you by any of thē, whiche came vnto you in my name? I deſyred Titus to goe vnto you, toDyd I pyll you by any of them whō I ſent vnto you? hym adioyned I as a companion, the brother, whiche is well tryed and knowen of all the congregacions. Exacted Titus any thyng of you? Had we not both one mynde? Walked not we both lyke ſteppes? For I refuſe not to haue that layed to my charge, whiche was done by ſuche as I ſent vnto you. But no we thinke ye agayne, that whyles we this ſpeake, we pleade our owne matter? no not ſo, but whatſoeuer we ſpeake, whether it be in humbling of our ſelfe, or exalting, laying your vnkyndnes to your charge, al is done for your weale, dearly beloued brethren, as God is my witneſſe whiche knoweth my conſcience, and as Chriſt alſo is my witneſſe whoſe cauſe I haue in hande. I aſſay all wayes, I leaue no meane vnſearched, I ſhape my ſelfe into al faſhions, & all to bryng you to better frame. I nothyng feare theſe counterfayte Apoſtles for my owne ſake, but this feare I, leſte whē I come, vnto you, I fynde you not ſuch, as I would ye were, & ye agayne fynde me ſuch, as ye would not. My deſyre is to ſee you in al poyntes faulteles, that ye may againe ſee me mylde and wel pleaſed. But if ye continew to geue eare to ſome, I feare, leſte I ſhall fynde among you debate, enuying, wrathe, ſtrife, backbytynges, whiſperinges, ſwellinges, & diſcorde, ſo that yf I come agayne, I feare leſte it chaunce, that whom it ſemed to be ſeen of you mery and pleaſaunt, as one ſufficiently troubled with your outragiouſnes already, the Lorde among you bring me lowe agayne, ſo that in ſteade of a tryumphe I be compelled to morne in all theyr behalfes, whiche haue already ſynned, and not repented as yet their vncleanes, fornicacion and wantonnes, which they haue committed.

¶The .xiii. Chapter.

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The texte.

Nowe come I the thyrde tyme vnto you: in the mouth of two or thre witneſſes ſhall euery woorde be ſtablyſhed. I tolde you before, and tell you before: and as I ſayed when I was preſent with you the ſeconde tyme, ſo wryte I nowe beyng abſent, to them whiche in tyme paſt haue ſynned, and to all other: that yf I come agayne, I wyll not ſpare, ſeyng that ye ſeke experience of Chriſt whiche ſpeaketh in me, which amonge you is not weake, but is myghtie in you. For though he was crucifyed in weaknes, yet lyueth he throwe the power of God. And we no dout are weake in him: but we ſhal liue with him: by the myght of God amonge you.

THis ſhalbe my thyrde cummyng vnto you, againſte which let euery of you be in a readines. For I wil no lōger wynke at matters, but minde in them to procede ſtraitly, and as the extreme rigoure of the lawe will. Whoſoeuer ſhall be accuſed, ſhall by the wytnes of two or thre either be quited or condemned. Once haue I already warned you, and agayne nowe warne you, and as I ſayed, when I was preſent with you the ſeconde tyme, ſo wryte I vnto you nowe beyng abſent, not only to them, whiche euen at that tyme hadde offended, but alſo to all ſuch, as are offenders, yf I fynde them vnamended, foraſmuch as I haue nowe twyſe geuen you warnyng, I will no more ſpare you, as I haue hertofore done. For what meane you? Seke ye to your owne diſpleaſure to haue experience, whether ſuche thynges as I ſpeake, I ſpeake of my ſelfe, or by the ſpirite of Chriſte, which by me ſpeaketh vnto you? What, deſpiſe ye hym alſo, as weake? He towarde you was not weake, though he once were ſuche vnto the Iewes and Pilate, but rather among you he declared himſelfe mighty, by whoſe name ye ſawe the dead to liue againe, deuils to flee, and the ſycke to be made whole. For albeit he once touching the weakenes of nature, whiche he had taken vpon hym, would he faſtened vpon a croſſe, yet muſt he not therfore be coumpted as weake. He dyed by reaſō of the infirmitie of his body, but he lyueth through the power of God the father. Lykewiſe we Apoſtles, though folowyng the ſteppes of Chriſt our maiſter, to vnbeleuers ſeme feble, whyles we are of them beaten, empriſoned, and reuiled, yet through the power of God, mightie ſhal we be by hym againſte you, yf you with ſtoubernes prouoke my pacience.

The texte▪

Proue your ſelfes: whether ye are in the fayth or not. Examen your owne ſelues: knowe ye not your owne ſelues howe that Ieſus Chriſte is in you, excepte ye be caſt awayes? I truſt ye ſhall knowe, that we are not caſt awayes. I deſyre before God that ye doe none euyll, not that we ſhould ſeme commendable, but that ye ſhould doe that whiche is honeſt▪ and let vs be counted as caſtawayes: We can doe nothyng againſt the trueth, but for the trueth. We are glad when we are weake and ye ſtrong. This alſo we wiſhe for, euen your perfectneſſe. Therfore wryte I theſe thynges beyng abſente, leſte when I am preſente, I ſhould vſe ſharpenes, according to the power, whiche the Lorde hath geuen me, to edifie, and not to deſtroy. Finally brethren, fare ye well: be perfecte, be of good comforte, be of one mynde, lyue in peace, and the God of loue and peace▪ ſhalbe with you. Gr [...] on: another in an holy kyſſe. All the ſayntes ſalute you. The grace of our Lord Ieſus Chriſte, and the loue of God, and the felowſhyp of the holy ghoſte be with you all. Amen.

[Page]Seke not to haue a profe of vs, but rather proue your ſelfes, whether ye continew in the gyft of fayth, or els be fallen from it. Searche and examine one an other of you. Ye had playne experience by your workyng of miracles, and by ſondrye other gyftes howe that not ſo muche as in you was Chriſt weake. Yf that power be gone from you, it is a plaine profe, that eyther your fayth is waxen faynte, or that Chriſte beyng diſpleaſed with your euyll lyfe hathe altered his good mynde to warde you. Ye knowe not your ſelfes, and wyll ye haue experience of me, when youre ſelfes knowe not, whether Chriſte bee in you, or not? For he is in you, yf the ſtrength of faythe bee in you, onleſſe peraduenture your faythe beeyng after a ſorte ſafe, ye haue through vncleane lyuyng deſerued to bee reiected of Chriſte. But howeſoeuer the matter goe with you, I truſte ye ſhall in vs euidently perceyue, that we are not forſaken. My faythe is whole, and thereby ſhall Chriſte in me bee able to punyſhe al ſuche, as wyll not with a good will come to amendmente. But what ſayd I, (I truſte?) yea rather contrarie muche more wyſhe we and deſyer God that through your faultes I be not compelled to ſhewe my power, not becauſe we feare, leſte we be founde weake, if we goe about to ſhewe theſame, as ſome vaynly talke of me: this rather is my deſyer, that we be coumpted as caſtawayes, ſo that ye be vpright and honeſte. For yf ye contynewe in fayth and godly lyfe, cauſe haue I none, whye to vſe my power agaynſte you. Nor refuſe I after thys ſorte toWe can do nothyng againſte the trueth but for the trueth. ſeme weake, and for thys to bee reakened to haue no power, becauſe ye gaue me none occaſion to exerciſe it. For agaynſte the truth we can do nothyng, but whatſoeuer we can doe, all is for the truth: in ſomuche that we agaynſte innocentes haue no power, but agaynſte offenders are we of power. Yf there be in you nothing founde worthy of correccion, ye ſhall as it were vnarme vs, with innocencie declaryng your ſelfes mightie, by reaſon that ye ſhal fro me as a weake one take away the power geuen vnto me to puniſhe with all. The ſlaunderers of my name will ſaye I can doe nothing, affirmyng that I coulde not for ſome lacke in me, doe that thing, whiche by reaſon of your integritie I coulde not doe. But gladde am I, as often as after this ſorte ye be ſtronge, though we be iudged weake, yea we be not only gladde, yf this ſo be, but alſo moſte heartely wyſhe, that I ſeme to lacke ſomewhat, ſo that ye be perfecte. And for this cauſe thought I it good more earneſtly to warne you by letters, leſte when I come, I myght be compelled to vſe rigoure. Muche more wyſhe I to haue you amended with threatnynge woordes, than to vſe my power in punyſhyng you, geuen vnto me of the Lord for your weale, and not to hurte you. Againſt innocentes I canne doe nothyng, but it maketh muche matter, that ſuche as with haynouſe vices corrupte your congregacion, ſcape not alwaye vnpuniſhed. I haue nowe in aduertiſing you done my parte, it remayneth, that ye doe yours. Diligently apply your ſelfe vnfaynedly to reioyce, all occaſions of ſorowe ſette a parte, encreaſing ſtyll from better to better, vntyll that ye become perfecte, amending ſuche thynges, as hurte your innocencie, that when your faultes are ſufficiently corrected, ye may of your amendemente take comforte. Agre together, and ſtriue not eche one with other of you through ſondrye opinions, [Page] lette there bee among you peace and mutuall loue. Yf ye ſo do, then wil the god of loue and auctour of peace, alwayes fauour you and with you bee contented. Greete eche one another of you in a holy kyſſe, not after the common ſorte, but euen with your heartes, All the ſayntes, whiche are here, grete you. The fauour of oure Lord Ieſus Chriſt, and the loue of god the father, and the felowſhyp of the holy ghoſt bee among you al: that acknowlegyng the benefite of the ſonne, the charitie of the father towarde you, whiche in ſuche ſorte loued you, that he gaue you his onely ſonne to bee your redemer, and the goodnes of the holye ghoſt, by whome he alwaye geueth vs his giftes, ye maye after the exaumple of the vndeuided trinite, lyue in a lyke vnitie, that is to witte in concord, bothe pure, & perfite.

¶ Thus endeth the Paraphraſe vpon the latter Epiſtle of S. Paul the Apoſtle to the Corinthians.

Galatians

The argument or vvhole matter of the Epiſtle of ſainct Paule to the Galathians, by Deſ. Eraſmus of Roterodame.

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ALbeit the Galathiās are Greciās, yet are they originally deſcēded of Frenchemen, & (as ſ. Hierome ſayth) in dulnes of witte reſemble thē. This thing alſo Hillary, who was himſelf a Frenchmā borne, in his hymnes teſtifyeth, in the ſame callyng his countreymen dullardes. Sainte Paule alſo in this preſent Epiſtle reprouing thē calleth them Anoetous, that is to ſay, witleſſe or fooliſhe: to whoſe capacitie temperyng his matter, he more vehemently and ſharpely reproueth, then in other of his Epiſtles he doeth other, rather checkyng then teachyng them, to thentent that ſuch, as could not with reaſon be brought to a better mynde, might yet at leſtwyſe with authoritie be called home againe and amended. In this Epiſtle laboreth Paule about that matter, whiche he els where in euery place doeth: to cal men (I ſay) from the bondage of Moſes lawe to the grace of the goſpell, whiche matter in his epiſtle to y• Romaines he alſo entreateth of, becauſe both people were in like errour, but yet after a ſondry ſorte fallenthervnto. For the Romaines were fyrſt brought to Iewiſhenes, & afterward amended: but the Galathians contrarye beyng by the Apoſtle fyrſt well taught, were through the ſleightie deſceiptes of falſe apoſtles brought backe againe to Iewiſhe religion. In the Romaines, ſimplenes it was, that they were through miſteachyng begiled, but of wyſedome and diſcrecion it came, that after warnyng they ſone amended: on the other ſide, wheras the Galathians ſone receiued and fauored Chriſtes doctrin, that was a point of eaſines: but ſtraight after to fal againe from it, and to become Iewes was euen lightnes and foliſhnes. To them there came falſe apoſtles takyng vpon them as though they had been ſent from the chief Apoſtles Peter and Iames, whiche labored to abate Paules authoritie, teachyng them, that to him there ſhould no credence be geuen, as whiche was inconſtant, ſometymes obſeruyng the ceremonies of the lawe, as it appeared, by that he made a vowe, ſhauyng his head, & cauſed Timothe to be circumciſed: and ſometymes with the Gentiles reprouyng and condemnyng the lawe, bearyng them in hand alſo, that ſuche rather ought to be beleued, as had with Peter and Iames been conuerſaunt and other, whiche had ſeen Chriſt in his manhod, whereas Paule had neither ſeen Chriſt, nor was, but a diſciple of ſuche as were diſciples, and not the meſſenger of Chriſt. Paule therfore vehemently and ſharpely, (for none epiſtle is there more ſharpe) with a holſome earneſtnes and fauorable ſharpnes bothe cureth the Galathians errour, and alſo defendeth his owne authoritie, openyng the falſe apoſtles diſceiptes, at the beginnyng of the epiſtle, makyng him ſelfe equal euen with the chiefe apoſtles, yea, and in [Page] this point aboue them, becauſe he was at that tyme by Chriſt put in authoritie to preache, after that he was become immortall, and vpon boldnes of this authoritie, for a certain tyme both in Arabia and Damaſco preached Chriſt, before that he had talked with any of the Apoſtles, after whiche enterpriſe he graunteth, that he ſawe in deede at Ieruſalem for a fewe dayes Peter & Iames, of whom yet he was nothyng holpen, after whiche tyme he ſayeth he preached. xiiii. yeres in Syria and Cilicia, vntyll ſuche tyme as he was by God commaunded to returne vnto Ieruſalem with Barnabas and Titus, wher Paule compared and examined his goſpel with ſuche as wer Chriſtes Apoſtles: not becauſe that he then beganne to doubt of his ſo many yeres preachyng, but to the intent that by theyr approbacion and allowaunce, whoſe authorities were chiefe among all men, other might the more be confirmed: at whiche tyme he ſo compared with Peter, that of him he learned nothyng as touchyng the goſpell, and was not onely by Peter not compelled to charge the Gentiles with the burden of the lawe, but what tyme Peter at Antioche eate in company of the gentiles ſuche meates as wer by the lawe forbidden, & after for feare of the Iewes that came withdrewe him ſelfe from that cō pany, he checked him euen to his face, declaryng that through fayth men obtaine the grace of God offred by the goſpel, & not by kepyng of the law whiche was at that tyme aboliſhed. And though he begunne this diſputacion, as it were with Peter, yet perſueth he the ſame more at large turnyng his matter to the Galathians, inſtructyng them and declaryng, that Moſes lawe was geuen but for a tyme, and that al thynges taught therin appertained and directed to Chriſt onely: that in the lawe was but fleſhe, in the goſpel was the ſpirite, in the lawe there were ſhadowes, in the goſpel light, in the lawe images, in the goſpel the truth, finally in the lawe bondage, in the goſpel libertie: and that it was in the Galathians extreme foliſhnes after they had taſted of better thynges, to fal to worſe. Whiche pointes ſaint Paule entreateth of in y• fyrſt, the ſecond, the third and fourth chapiter, then after that he hath very earneſtly warned them that by receiuyng circumſicion they ſhould not ſhamefully caſt them ſelues into the bondage of the lawe, he teacheth, that chriſtian libertie is not a libertie to do what a manne luſt ſynnefully, but a willyng and a ioyfull mynde to do well euen for loue, and not becauſe the lawe ſo cōmaundeth. Finally he exhorteth the Galathians to chriſtian concorde, to helpe ſuche as are weake or fallen, and to do for ſuche as haue taught vs chriſtian fayth, and that ſuche workes, becauſe they be workes of the ſpirite, are with euerlaſting glory rewarded, whereas temporal ceremonies deſerue but glory temporal, incidently bringyng the falſe Apoſtles into diſpleaſure and hatred, as whiche for nothyng els labored to haue the Galathians circumciſed, but becauſe they might therof glorye, as bryngers to paſſe of ſuche an high arte. Lyke diſeaſes haue ſuche now a daies, whiche fynde out newe & ſtraunge kindes of religions, that it may be ſayd, ſuche a kynde of men made he.

[Page]All this epiſtle Paule as it ſemeth, wrote with his owne hand, to ſhewe how tenderly he loued the Galathians, whereas in other epiſtles his maner is nomore but to ſubſcribe: The latine argumētes ſhew that it was written from the cytie of Epheſus, but the greke titles reade that it was ſent from Rome.

The paraphraſe vpon the epiſtle of the Apoſtle ſainct Paule to the Galathians, by Deſ. Eraſmus of Roterodame.

[Page]

The fyrſt Chapiter.

The texte.

Paule an Apoſtle, not of men, neither by man, but by Ieſus Chriſt, and by God the father, whiche raiſed him vp from death: and all the brethren, whiche are with me.

PAule an Apoſtle, and an Apoſtle of no meane ſorte, (whiche I ſay), leſt either ſome diſpiſe me, as one of leſſe reputacion, or with the power & authoritie of other Apoſtles abate and ſuppreſſe myne. For neither was I of any man putte in this commiſſion and office as other ſome haue been, whiche either beyng but diſciples & vnderlynges, to the Apoſtles auaunce them ſelues, as thoughe they were of the higheſt ſorte, or els by vnlawfull meanes procuryng mens fauor, violently breakeBut [...]y I [...]ſꝰ Chriſt and by God the father. into the office of an Apoſtle. Nor was putte in authoritie to preache the goſpel by any excellent perſon, but by Ieſus Chriſt him ſelfe the ſonne of God, who not with any mannes eleccion or conſent had, commaunded me to be the preacher of the goſpel, but by his owne mouth, what tyme he was becomen immortal, euen from heauen called me foorth to do this buſynes, vndoubtedly by the decrees and authoritie of God the father, who raiſed his ſonne Ieſus from death. For he is not therfore to be ſuppoſed dead, becauſe he is of vs no lenger ſeen. But rather if ſuche be worthyly taken for high Apoſtles, whom Chriſt appointed beyng as yet among mortal men mortal, then ſurely ſhould I not be coumpted theyr inferior, whom he at that tyme from heauen, not as man, but euen God, called to be his Apoſtle and meſſenger.

For as I am in this point equal euen to the higheſt Apoſtles, in that I was of the ſame Ieſus Chriſt inſtitute, ſo this preeminence may I lawfully chalenge, that Chriſt choſe them, what tyme he was to our bodily infirmities ſubiect, but me called he a ſonder to be his preacher, what tyme he had put of all condicions of mannes weakenes.

The texte.

Vnto the congregacion of Galacia: Grace be with you and peace from God the father, and from our lorde Ieſus Chriſt, whiche gaue him ſelfe for our ſynnes, to deliuer vs from this preſent euil worlde, accordyng to the will of God our father, to whom be praiſe for euer and euer. Amen.

Paule therfore euen I an Apoſtle, and ſuche an Apoſtle write this Epiſtle to as many of you as through the whole countrey of Galacia conſent and agre in Chriſtes doctrine: and leſt one mans authoritie be of to ſmale weight, not onely I, but alſo as many as are here, (of whom there is a great numbre) whiche with me profeſſe the name of Chriſt, which forſakyng Moſes lawe embrace the fayth & doctrin of the goſpel, fyrſt wiſhe you grace, and than peace and concorde: grace that vpon fre deliueraūce from your old lynnes, ye may hereafter liue an innocente and a pure life: [Page] concord, that ye neither diſſent frō other congregacions, nor yet frō your ſelues: whiche both giftes we muſte looke to receiue, neither of Moſes nor of any other mortal man, but of God the father, from whō as from a welſpring al our welth cōmeth, & of his ſonne our Lord Ieſus Chriſt, by whō it pleaſed God to geue vs all thinges, whō we muſt both thanke for all the miſeries that we haue eſcaped, & alſo for al the goodnes, that we haue obtained vnto. For Moſes circumciſion made no man innocent, but Chriſt of his owne fre goodnes offred him ſelf to death, becauſe he would for our ſynnes make amendes, purpoſyng through the grace of the goſpel to ſupply that, which Moſes law was not able to do, that we through his onely benefite beyng deliuered from ſynne, & ſynfull myndes, wherevnto the world is bound, may neither be ſlauiſhely vnder vnclennes, nor mans ceremonies: For ſo hath it pleaſed God, & our father, by whom beyng fyrſt made, when after through our foly we fell againe into the bondage of ſynne, we were reſtored againe, like men newe borne, of yearthly becomen heauenly, and of carnall made ſpiritual. To him therfore, of whom al our goodnes floweth, honor, and glory be geuen, not tranſitory as Moſes lawe had, but ſuche as ſhal neuer haue an ende.

Amen.

The texte.

I meruaile that ye are ſo ſone turned frō Chriſt, whiche called you by grace, vnto another goſpel: whiche is nothing els, but that there be ſome, whiche trouble you, and intende to peruert the Goſpel of Chriſt.

Wheras I lately preached this vnto you, & ſynce that ye once receiued the ſame, I maruaile not a litle, what hath chaūced, that ye are fallen frō ſo good a father, & ſo ſone fallen frō him, which frely forgeuyng al your treſpaces, hath called & prouoked you to euerlaſtyng ſaluacion, not forWhiche called you by grace vnto an other goſpel. your kepyng of the lawe, but through the grace & bounteous mercy and benefite of Ieſus Chriſt, & that ye are ſodenly fallen againe into the bondage of Moſes lawe, as it were into an other goſpel, when in dede beſide that whiche we preached vnto you, there is no other goſpel at all.

Whence is this ſo great vnſtablenes, frō whence is this lightnes, to chaunge ſuche fredome as is freely geuen vnto you, with ſuche wylfull bondage? As for your wittes I reproue not, but thinke this fault rather to be layd to certain falſe Apoſtles, whiche beyng rather the preachers of Moſes, than of Chriſt, abuſe your rudenes, and trouble you with the titles of high Apoſtles, manacyng & threatenyng you, as though it ſo ſtode with you, that ye could without circumciſion not attaine vnto ſaluacion, in ſo doyng, not onely laboryng to renue the ceremonies of the olde lawe, whō it were meete, were now abrogate and aboliſhed, but vnder this colour alſo vtterly peruertyng the goſpel of Chriſt. For ſynce that the ſame goſpel through fayth & godly life, aſſureth al men, that embrace it, of perfite weale and ſaluacion, well may it be coumpted a vayne & a deceiptful doctrine, if (as they teache) no man haue entrey to euerlaſtyng welth, vnleſſe he be circumciſed, as the cuſtome of Moſes lawe requireth. God defende, that any mannes authoritie ſhould remoue you frō the purenes and ſinceritie of the goſpel.

The texte.

Neuertheles, though we our ſelues, or an Angel frō heauē, preache any other goſpel vnto you, then that whiche we haue preached vnto you, let him be acurſed. As we ſayd before, ſo ſaye I nowe againe, if any man preache any other goſpell, then that ye haue receiued, let him be accurſed.

[Page]Rather be ſo farre frō beyng moued through the names of Peter, Iames, & Ihon, be y• ſame neuer ſo great, whiche names men abuſe to bring you vnder the burdaine of the lawe, that if euen an angel ſent frō heauen preache vnto you any goſpel other then that we preached, let the ſame of you not onely not be heard, but be alſo taken as one to be abhorred and accurſed. And leſt any thynke that theſe my wordes are ſpoken either of haſtynes, or of vnpacience, I reherſe thē again & again, that whoſoeuer, whether he be an angel, or an Apoſtle of high name, preache vnto you otherwyſe, then ye haue learned of vs before, accurſed (I ſaye) be he & abhominable.

The texte.

Do I now perſuade men or God? Either go I aboute to pleaſe menne? For if I had hitherto ſtudied to pleaſe men, I were not the ſeruaunt of Chriſt.

For as often as men are in hand wt the right line of Chriſtes fayth, neither mans authoritie, no nor angels ought to preuail or take place. Who ſo preacheth Chriſtes goſpel, laboreth in no mans buſynes, but in Gods.Either go I aboute to pleaſe men. And if this be ſo, why ſhould I feare any mans authoritie? I was by no man but by God put in truſt to preache y• goſpel. In whiche office I pray you, whether ſhould I in ſuche wyſe hādle my ſelfe to pleaſe men, or God, whō onely I acknowledge for my author and maiſter? The Iewes vpon a worldly zeale labor to ſet furth among al men theyr rites & ceremonies, to thentent that they may vnder this coloure be the more made of, as the nature of men would haue euer ſuche waies ſeme beſt, wherin them ſelfes were brought vp. Wherfore ſome ſekyng to haue the Iewes fauor, labor to bryng men in minde to be circumciſed, & preache of kepyng the ſabboth day, wt obſeruyng a difference in meates, as though when they ſo reache, they taught men a high & a ſingular point. But God forbid, yt I ſhould ſo farfoorth labor to pleaſe the Iewes beyng rather carnal then ſpiritual that I ſhould ſuffre wt any Iewiſhe ceremonies ye puritie of the goſpel to be corrupted. When I in tyme paſt was geuen to Iewiſhenes, I pleaſed my countreymen, by all wayes I could, perſewyng them, that profeſſed the name of Chriſt. But whiles I went about to pleaſe men, I diſpleaſed God; who would haue Moſes aboliſhed, & the glory of his ſonne Chriſt to be ſet foorth. As long as I was bonde to the lawe, al myne entent andFor if I had hitherto ſtudied to pleaſe men &c. endeuoure was to kepe Moſes rules, & for that ſought I praiſe at mens handes: but now hath God called me an other way, whoſe onely praiſe I deſyre, and loke for. If I ſhould hence foorth ſtyl loke for the ſame praiſe of menne, certainly I were not Chriſtes ſeruaunt. For how can any man thinke me his ſeruaūt, if I more apply my ſelfe to winne the fauor of men thā to do his cōmaundemētes, if I more feare to diſpleaſe ye Iewes, than God the father of Chriſt, and author of ye goſpel? I was neuer ſlauiſhely bonde to the ceremonies of Moſes lawe, whō I well wyſt were through the light of Chriſtes goſpel quite aboliſhed, after ſuche tyme as I had once wholy geuen my ſelfe to Chriſt. For albeit once or twyſe for appeaſyng of a commocion whiche might elswyſe haue been, beyng among the Iewes, I obſerued certain of theyr cuſtomes, yet neuer thought I in thē any hope of ſaluacion, but for a tyme applyed my ſelfe to the myndes of my countreymen, that I might therby bryng more vnto Chriſt.

[Page]But ſynce I perceyue, that this ſubmyſſion of myne is by them wreſt into a wrong meanyng, ſo that nowe the matier is gone ſo ferre, that they ſtycke not to charge with ye burden of the lawe, as a thing neceſſarie, euen them, whom the goſpell founde free from that burden, I thynke it hyghe tyme freely and playnly to ſpeake agayne Moſes rites, and openly to deteſte all that maketh to the derogacion of Chriſtes glorie. And from ſo doyng ſhall there none Apoſtles authoritie feare me, be he neuer ſo notable, aſſuryng my ſelfe wholye of Chriſte, whoſe wyll and commaundement I folowe through thycke and thyn in all ieopardye.

The texte.

I certifie you brethren, that the goſpell whiche was preached of me, was not after the maner of men. For I neither receiued it, nor learned it of man, but by the reuel ac [...]on of Ieſus Chriſte.

But becauſe ye ſhall the better vnderſtande, that I not without conſideracion fell from Moſes lawe, and nowe with ſuche boldnes preache the libertie of the goſpell, Ioo you to wil (brethren,) that the goſpell, whiche I taught you, is no ſuche worldly ordinaunce as maye for any mannes pleaſure be altered, as that maye be, whiche is made by man. Suche as to you preache circumciſion, let them for theyr parte take hede, whence they learned theyr goſpell. Surely the ioyfull tydynges, which I taught you, neither receyued, nor learned I of man, by meane whero [...] I myght be coupelled, either to leane to his authoritie, or to folow other mennes interpretacions.For I neither receiued it, nor learned it of man. Chriſte hymſelf voucheſaued to ſhewe, vnto me the miſterie of the newe lawe and the abolyſhment of the olde, becauſe no man ſhall thynke, that I was without conſideracion and raſhely chaunged, or els receyued the goſpell, whiche I preache, of no perſon of graue authoritie. Chriſte is in ſuche ſorte man, that yet he is no mortall man, nor yet vnder ſuche delites, as all men els are. Chriſte is alſo in ſuche condicion man, that he therwith is alſo God, by whoſe ſecrete power, and ſpirite I was ſodenly chaū ged into a new man, being elſwyſe more ſtubbernly gyuen to Moſes law, taught vnto me by myne elders to be had in reuerence and honoure, than was lyke by any worldly perſwaſion to be plucked out of my heade, had not the holye ghoſt enſpired myne hearte.

The texte.

For ye haue heard of my conuerſacion in tyme paſte, in the Iewes waye, how that beyond meaſure, I perſecuted the congregacion of god, and ſpoyled it, and preuayled in the Iewes waye, aboute many of my companions in myne owne nacion, beyng a very ſeruent mainteiner of the tradicions of the elders.

Of this my tale I thynke you not ignoraunt, who of lykelyhod by report knowe, after what ſorte I vſed my ſelfe vnder the Iewes lawe, for loue borne therto ſo greatly abhorryng the goſpell of Chriſt, whoſe ſecret knowledge I had not yet receyued, that by all the meanes I could. I perſecuted the new congregacion, which at that tyme by the ſpirite of god began to be gathered to the doctrine of the goſpell, and with the moſte tyrā nie I could, deſtroyed them, thinking in the meane ſeaſon, that I dyd a noble acte & ſuche an acte as hyghlye pleaſed god, whyles in dede lyke a foole ignorauntly I fought agaynſt god.

[Page]And ſurely the matier went well forwarde: for in my Iewyſhe profeſſion, whome onely at that tyme I thought good and godly, among my companions I got the prayſe, that I paſſed well nyghe all that werre of my companions, for that rekened more holy and religiouſe, becauſe I more ſtyfly cleaued vnto my forefathers lawes: in ſo doyng being deceaued for lacke of ryght iudgemēt and knowledge, and not for lacke of a good intēt & purpoſe, & for a zeale borne to the law reſiſting the maker therof. Which blyndnes it pleaſed god by his ſecrete counſel to ſuffer for a tyme, to thentent that I beyng ſodenly chaunged from ſo great a bolſterer of the lawe into a preacher of the goſpel, myght by myne example drawe and prouoke many to Chriſte.

The texte.

But when it pleaſed god, which ſeperated me from my mothers wombe, and called me hereunto by his grace, for to declare his ſōne by me, that I ſhould preache hym amōg the Heathen: immediatly I communed not of the matier with fleſhe and bloud, neither returned I to Ieruſalem to them whiche were apoſtles before me: but went my wayes into Arabia, and came agayne vnto Damaſco.

Wherfore as ſone as it pleaſed God, whiche long before that, euen frō my mothers wombe, had purpoſed and choſen me out for his buſines, vpō me to declare and notifie his pleaſure, and whereas I no ſuche thyng deſerued, of his owne free goodnes to call me to this office, that by me, as by an inſtrument, the glorie of his ſōne Ieſus myght be knowen, whome as yet but verie fewe of the Iewes knewe, and of the Gentiles almoſte none, among whō ſpecially he would haue me to be preacher, what thinke ye, dyd I? Dyd I ſtyll cleaue vnto my forefathers lawes? was I ſlacke toI communed not of y• matur wt fleſhe and bloude. ſet vpon the buſynes, wherwith I was put in truſt? miſtruſted I y• worde of God? compared I my goſpell with anye of the Apoſtles, that were my countreymen? or went I to any man to aſke his aduiſe? went I to Hieruſalem, to haue my goſpell ſtablyſhed by theyr authoritie, who, becauſe before me they were called to the dignitie of apoſtleſhip, are highly eſtemed? No I dyd not ſo. Nor thought I it conuenient, that it ſhoulde by mannes authoritie be confirmed, whiche was by Chriſtes commaundement immediatly commuted vnto me. But furthwith as ſoone as I perceyued myne errour, and had receyued from heauen this commiſſion, without any delaye went I into Arabia, where I nothyng doubted to preache Chriſtes name, beyng as yet to the wylde and harbarouſe people either vnknowen or hated: with no leſſe zeale preachyng then he grace of the goſpel, than I exſte preached Moſes lawe. And from Arabia retourned I to Damaſco, where ſtreyght frō my baptiſme I had begun to profeſſe Chriſtes name.

The texte.

Then after thre yeares, I retourned to Ieruſalem to ſe Peter and abode with hym xv. dayes. Other of the Apoſtles ſaw I none ſaue Iames the Lordes brother. The thinges therfore whiche I wryte to you: beholde before god, I lye not.

Thence after a thre yeares ſpace came I to Hieruſalem, rather to ſee Peter, than any thyng to compare wt hym. And with him abode I nomore but. xv. dayes, though he among the Apoſtles ſemed chiefe. As for other of the Apoſtles laboured I to ſee none, ſauing Iames, whoſe ſurname is Iuſtus, who was for perfit holynes of lyfe called the Lordes brother: & he therfore became fyrſte Byſhoppe at Hieruſalem.

[Page]So ferre as ye ſee, was I from miſtruſtyng my goſpell, and ſekyng for any mannes ayde and aſſiſtence. Nowe that I in all theſe thynges ſaye trewe, witnes is god hymſelfe, at whoſe commaundemente I haue taken vpon me to preache the goſpell.

The texte.

¶ After that came I vnto the coaſtes of Siria and Cicilia, & was vnknowen, as touchyng my perſon vnto the congregacions of Iewrye, whiche were in Chriſte. But this they hearde only that he whiche perſecured vs in tyme paſte, nowe preacheth the fayth, whiche he before deſtroyed. And they glorified god in me.

Theſe thynges done I went into the countreyes of Syria & Cilicia, in euery place there preachyng the name of Chriſte. For euen in theſe countreyes a certayne noumber of Iewes began to fauer Chriſtes doctrine, but to them yet was I by ſyghte vnknowen, notwithſtandyng I was a Iewe borne, onelye this they knewe by reporte, that I was he, whiche by goddes wyll of a perſecutor of the chriſtian fayth, was ſodenly become a preacher of the ſame fayth, ſo that the ſame I before to the vttereſt of my power aſſaulted, nowe euen with ieopardy of my lyfe I defended. For whiche chaunge they two maner of wayes glorified god, one for that they were from ſuche greuouſe perſecuciō deliuered, and for that they had gotten ſuche a defender of theyr profeſſion.

The .ii. Chapiter.

The texte.

Then fourtene yeares thereafter, I went vp agayne to Hieruſalem, with Barnabas, and toke Titus with me. I went vp by reuelacion, and commoned with them, of the goſpell, whiche I preache among the Gentiles, but ſpecially with them, whiche were coumpted chief, leſte I ſhoulde tunne or had runne in vayne.

BVt after I had fourtene yeares preached the doctrine of the goſpell ſpeacyally to the Gentiles, then went I agayne with Titus and Barnabas to Hieruſalem, whome I minded to take with me, as witnes of that, whiche was done. And this dyd I, not nowe of humanitie, as I dyd before, but at goddes commaundement, to the intent the Iewes ſhoulde better knowe, when they ſhould ſee ſo great a number of Gentiles without circumciſiō called to euerlaſtyng lyfe, aſwell as they, that ſaluacion oughte to be loked for, not for circumciſions ſake, but by fayth geuyng to the goſpell. With them therforeI w [...]t vp by reuelacion, & cōmuned [...] them. compared I my goſpell, whiche I by Chriſtes wyll hitherto preache among the Gentiles, and with them eſpecially communed I, whoſe authoritie was among the Iewes moſte eſtemed, leaſt anye of them whiche ſtyll beleued that Chriſtes goſpell ſhould be myngled with Moſes lawe, might ſaye, that either I in the courſe of the goſpell had runne in vayne, or do ſtyll now yet runne, in that through the gyfte of fayth without mencion makyng of circumciſion I had promyſed them the ſame ſaluacion, that we whiche are circumciſed puttyng our confidence in Chriſte, truſte to haue and enioye.

The texte.

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Alſo Titus whiche was with me, though he were a Greke, yet was not compelled [...]o be circumciſed: and that becauſe of incōmers beyng falſe brethren, which came in priuely to ſpye ante our libertie whiche we haue in Chriſte Ieſus, that they myght bryng vs into bondage. To whome we gaue no coume, no not for the tyme (as concernyng to be brought into ſubieccion) becauſe the trueth of the goſpell myght continewe with you.

And ſo ferre were we from chargyng the Gentiles with the burden of circumciſion, that not ſomuche as Titus, when he was bothe at Hieruſalē, and conuerſaunt alſo among Iewes, that ſtyfly defended circumciſion, was by the chief apoſtles of the Iewes compelled to be circumciſed, becauſe he was a Grecian and not a Iewe. And how muche leſſe then ſhould ye lo do there in Galacia by compulſion of any falſe apoſtle? Suche as among the apoſtles were chiefe, required not of vs to haue a Grecian circumciſed, therin vndoubtedlye intendyng, that the bondage of the lawe ſhoulde by lytle and lytle weare quyte awaye, and the libertie of the goſpell be eſtablyſhed. But into oure companye there crepte certayne falſeAnd that becauſe of incū mers. &c. chriſtian men, whome I maye for good cauſe ſo call, becauſe they exacte that, whiche Chriſte would, ſhould weare out of vſe. Trayterouſly and falſly came they within vs to eſpye oure lybertie gyuen vnto vs throughe the goſpell of Chriſte, wherat they enuied, intendyng nothyng elles but through circumciſon to bryng vs agayne backwarde into the bondage of the lawe. Of them was it more lykely, that we ſhoulde through theyr importune meanes, be compelled, leſte by reſiſtyng, ſome commocion might be ſtiered vp.

And yet not ſo muche as to them gaue we ſo ferfurthe place, no not for the tyme ſo ſatiſfyeng theyr myndes, by ſubmitting oure ſelfes, that Titus ſhoulde be circumciſed, which thinge was by vs done for your ſakes, leſte that whiche was in Titus done of neceſſitie, ye without neceſſitie folowyng the ſame myght fall from the truthe of the goſpel, into a Iewyſhe ſuperſticion.

The texte.

Of them whiche ſemed to be ſomewhat (what they were in tyme paſſed it maketh no matier to me: god loketh on the outwarde apparence of no man) neuertheleſſe they whiche ſemed great, added nothyng to me. But contrariwiſe, when they ſawe that the goſpell ouer the vncircumciſion was committed vnto me, as the goſpell ouer the circū ciſion was committed vnto Peter (for he that was myghtie in Peter, in the apoſtleſhyp ouer the circumciſion, the ſame was mightie in me among the Gentiles) when they perceyued the grace, that was giuen vnto me, then Iames, Cephas, and Iohn, whiche ſemed to be pillers, gaue to me and Barnabas the right hādes of that felowſhyp, that we ſhoulde be apoſtles among the Heathen, and they in the circumciſion, onlye y• we ſhould remember the poore. Wherin alſo I was diligent to do the ſame.

Now yf ſome of them, whoſe authoritie is chiefe, at any tyme either exacted of any other circumciſion, or elles permitted it, whither they therin well dyd or not, that lytle appertayneth vnto me, this is for me ſufficient, that they haue forſaken theyr olde opinion, and are nowe of the ſame, that I am of. Howe ſoeuer the matier goe, it is among men a great mattier to be well eſtemed, but with god are not regarded ſuche outwarde apparences, but the very trouthe. Be it ſo y• their authoritie is greater, than myne, yet as touchyng the pure preaching of the goſpell, they ſo lytle furthered me, that they had rather by me therin ſome encreaſe and furtheraunce. [Page] For after y• vpon declaracion and tryal had of my preachyng vnto them, they perceyued, that Chriſte had aſwell put me in truſte with preaching of his goſpel among the Gentiles, as he had done Peter among the Iewes, and when they ſawe alſo that my preachyng without circumciſion was no leſſe effectual, than Peters was, with circumciſion ioyned with his, and vpon oure reporte they vnderſtode that god had gyuen vs with thē equall grace of the goſpell, ſo ferre were Peter, Iames, and Iohn who amonge them were thought principall pillers, from reprouyng my preachyng, that with me and Barnabas gyuyng vs theyr ryght handes, they made alegue of felowſhippe, that we ſhoulde with one conſent and mynde preache one goſpel, euery man in his portion: we among the Gentiles, and they among the Iewes. Nor gaue they vs any iniunction, to call anye of the Gentiles to circumciſion. Onely this deſyred they of vs, that what tyme we among the Gentiles preached the goſpell, we woulde remember the poore people, whiche were at Hieruſalem, that they thereby myght by ſome of them be relieued. In whiche poynte, foraſmuche as it well agreed with the doctrine of the goſpel, we diligently obeyed that theyr commaū dement, as we would not haue done, had they gyuen vs in commaundement to circumciſe the Gentiles. For an vnmete thyng is it, that with vs any mannes authoritie ſhoulde ſo take place, that for fauer borne vnto hym we ſhoulde not after a ryght trade ſee vnto the ghoſpel. For as at the begynnyng the matier required ſome thyng for a ſeaſon to beare with ſuche as from Iewyſhenes were turned to the goſpel (becauſe they could not vtterly be brought from y• religion, wherin accordyng to theyr elders lawes was, they were nozeled euen from theyr youthe) leſte by that occaſion many might from Chriſte be diſcouraged: ſo was there a diligence to be vſed, that through oure aduertiſement ſuche people myghte be content to leaue any lenger to be borne with, ſpecially ſynce therin there was more ieopardy, than auauntage. For of them, whiche of Iewes embrace the doctrine of the goſpell, a verye ſmall noumber is there, in compariſon of them, whom we of the Gētiles by our preachyng, haue enryched Chriſt with.

And of theyr further encreaſe alſo ſtande we in great hope, ſynce the Gentiles dwell ſo fer and wyde abrode in the worlde, whereas the Iewes in compariſon be contayned, but within a very narow cumpace. Nowe of the Gentiles the greateſt parte in ſuche ſorte abhorre circumciſion, that more lyke were they to forſake Chriſt, & his goſpell, then vpon them to receiue the yoke of ſuche an odiouſe law. Beſide al this alſo, this greater ieopardy is to be feared, leſte yf men longe & in moſt places abrode vſe ſuche kynde of ſufferaunce and bearyng, it come to paſſe, that the free benefite of our ſaluacion, for the whiche goddes goodnes and oure fayth ſhoulde be thāked, greatly ſeme to hang vpon the ceremonies of the law. Which yf men ſe obſerued by the chiefe apoſtles, then wyll ſuche, as are ſomwhat bent to ſuperſticion, take it, as thoughe without them the fayth taught by the goſpell to the attaynyng of euerlaſtyng ſaluacion were not ſufficient. For what is externally done, all men ſe, but with what myndes and purpoſe thynges are done, that ſe they not. [Page] And in matiers of ſuſpicion it is a knowen thyng, that men are commō ly gyuen alway to ſuſpecte the wurſte. Bye meane wherof, that they ſhall do for the tyme, gyuing place to the exceadyng ſuperſticion of the Iewes, and agaynſt theyr conſcience, wyll other iudge, as done of deuocion, and not beare with theyr weakenes. Men haue for a ſeaſon borne wt the Iewes ineuitable ſtrupuloſitie, from whome they muſt nowe by lytle and litle encreaſe to better. But to exacte that of the Gentiles, whiche was but for a tyme ſuffered in the Iewes, that maye by no meanes be borne with. The Iewes fyrſte were excuſed by reaſon of a certayne perſwaſion receyued of theyr predeceſſours, and beſyde that by a long cuſtome, whoſe power is aſmuche effectuall, as is the power of nature: agayne by that god was y• authour of theyr lawe, by dyuerſe other thynges alſo, of which none maye be brought for defence of the Gentiles, yf they ſhoulde lykewyſe myngle Moſes lawe and Chriſtes together. But now am I ſpecially put in truſt with the Gentiles, as Peters charge is ouer the Iewes. And meete it is that eche of vs pryncypallye haue a regarde to his owne cure and charge.

The texte.

But when Peter was come to Antioche, I withſtoode hym openly, becauſe he was worthy to be blamed. For yet that certayne came from Iames, he dyd eare wyth the Gentiles. But when they were come, he withdrewe and ſeparated hymſelfe from thē, fearing them whiche were of the circumciſion. And the other Iewes diſſembled aſwel as he: in ſomuche that Barnabas alſo was brought into theyr ſimulacion.

Wherin ſurely I wyll gyue place to no mannes authoritie, in ſomuche that when Peter came to Antioche, albeit among the apoſtles I well wiſt that his autoritie was chiefe, yet nothyng doubted. I playnlye and euen at his face to withſtand hym, more eſteamyng the goſpell, than the dignitie that he was in. Nor letted I before all men to reproue his waueryng inconſtancie and pretended feare, ſynce the acte ſelfe was for this wel worthyI withſtode hym open [...]y. reprofe, becauſe the ſame made to the great daunger of manye, which were lykely otherwyſe to take it, than was by hym ment, euen as thoughe he had ſo done vpon a conſcience, and not to beare with the Iewes infirmitie. For where he before ſyttyng at dyner with certayne, whiche of Gentiles wer come to the profeſſion of the goſpel, with thē eating indifferently all kyndes of meates, ſtreyght when certayne Iewes ſent from IamesHe dyd eate with the Gē tiles. came vpon them at diner tyme, he withdrewe hymſelf from the table, pretendyng, as thoughe he had not with them indifferentlye eaten commen meates: without doubte fearyng leſte he ſhoulde offende theyr conſciences, whom he thought as yet ſomewhat more ſuperſticiouſe than coulde wholy forſake and leaue ſuche choyſe of meates, & to be alſo ſuche, whiche iudged, that it coulde not well ſtande with godlynes, that a Iewe ſhoulde with a Gentile aſmuche as ſytte at one table. Whiche cloke and pretenſe of Peter, albeit it came of a good mynde, yet was it ſome thing vndiſcreteAnd y• other Iewes diſſē bled aſwelas he. and lyke to haue turned to the vtter deſtruccion of many, becauſe not onlye the reſt of the Iewes that ſate with vs, fauored Peters diſſemblyng, but alſo my felowe Barnabas moued with Peters authoritie, euen with Peter withdrewe hymſelf from that ſyttyng.

[Page]Whoſe diſſemblyng there was no doubt, but that all the reſt welnigh would haue folowed, had not remedye been founden with fierce and vehement reſiſtence and contencions.

The texte.

But when I ſawe that they went not the right way after the trueth of the goſpel. I ſayd vnto Peter before them al: If thou beyng a Iewe, liueſt after the maner of the Gentiles, and not as do the Iewes: Why cauſeſt thou the Gentiles to liue as do the Iewes? For we whiche are Iewes by nature, and not ſynners of the Gentiles, knowe, that a mā is not iuſtified by the dedes of the law, but by the fayth of Ieſus Chriſt: And we haue beleued on Ieſus Chriſt, that we might be iuſtified by the fayth of Chriſt, and not by the deedes of the lawe: becauſe that by the deedes of the lawe no fleſhe ſhalbe iuſtified.

When I perceiued therfore, that certaine, one while appliyng them to the gētiles fredome, and other whiles to the Iewes weakenes, haulted as it were betwixt both, nor went the right way, nor ſtedfaſtly forwarde, as the trueth of the goſpell would, whiche at that tyme was ſo brymme, that it was tyme without all clokyng ſtedfaſtly to profeſſe the ſame, that the ceremonies of the lawe were aboliſhed, and to ſaluacion offered by the goſpel helpe nothyng, to remedy the peril that euery manne was in, plainly in euery mannes ſight I reſiſted and gainſayed Peter: that vpon correccion of the heade, all might by his example amende, as they would when they ſhould ſee, that euen he obeyed my reformacion. And by theſe wordes reſiſted I him, and ſayd: what meaneſt thou Peter? for what purpoſe is it, that thou this wyſe withdraweſt thy ſelfe? Why doeſt thou, whiles thou vndiſcretely feareſt for thy Iewes, drawe theſe my GentilesIf thou beyng a Iew. &c into a daungerous ſuperſticion? For if thou beyng a natural Iewe thy ſelfe & yet not regardyng y• ſuperſticious vſages of thy coūtreymen, liue euen as the Gentiles do, coumptyng nothyng vncleane, but that whiche is to Godwarde vncleane, ſynce againe thou haſt at other tymes heretofore done likewyſe with Cornelius Cēturio, and euen now at this tyme alſo here in our company, why art thou now become vnlike thy ſelfe, why doeſt thou inconſtantly withdrawe the from diner, euen as though it ſo were with the, that wheras before this tyme thou ſhewedſt thy ſelf not to regard the differences in meates, nor yet to be with gentiles conuerſant, that ſuche actes of thine were not done vpon any ſuche iudgement and diſcrecion, but to pleaſe men withal: nor ſemeſt thou to vnderſtande, that this thyne example not onely confirmeth the Iewes in theyr ſuperſticion, whiche were mete to be aboliſhed, but y• the Gentiles alſo, whiche are becomen chriſtians, are like to be compelled through thine example, whiche arte among the Apoſtles chief, to be charged with the ceremonies of the Iewes, from whō Chriſt would haue men free, not onely them, whom the grace of the goſpel found fre, but alſo y• Iewes ſelfe, whō it found bonde. We that are no Gentiles borne, whom the Iewes cal ſynners & vnpure,A man is not iuſtifyed by the dedes of the lawe. whiche at the tyme of preachyng the goſpel were in dede Idolaters, but are by nature Iewes, borne vnder the lawe, whervnto for a ſeaſon we wel obeyed, beyng yet taught, that through the kepyng of the lawe noman is iuſtified, but rather by a certaine cōfidence, wherby we truſt through the fre mercy of Chriſt to haue remiſſion of ſynnes▪ miſtruſtyng the lawe of our elders, we reſorte to Chriſtes religion, truſtyng by meane therof to [Page] obtaine righteouſnes, not ſuche as may bryng vs into mennes fauor, but into the fauor of God, whiche the kepyng of the ceremonial lawe, as a thing not ſufficient, was not able to bryng aboute. And ſhal we now be beginners and authors, that the Gentiles miſtruſtyng Chriſt ſhall now ſeke vpon the ſuccour of the lawe, ſpecially ſynce we well knowe, that through the benefite of the lawe no man before God is made righteous? If menne were, what nede were it to reſorte to the fayth of the goſpel?

The texte.

If while we ſeeke to be made righteous by Chriſt, we our ſelues are found ſinners, is Chriſt then the miniſter of ſinne? God forbid.

And if after our once receiuyng the fayth of the goſpel, we be neuertheles found ſubiecte to ſynne, ſo that we nede yet an other remedy, as muche as we had nede of beyng vnder Moſes lawe, and beyng diſapointed of the hope we ſtoode in, ſo that we now againe are compelled to ſeke vpon the lawe, that of vs was forſaken, what ſhal we ſay? ſhal we ſay that Chriſt,Is Chriſt thē the miniſter of ſynne. whom we beleued to be the author of perfite iuſtice, is the miniſter of vnrighteouſnes? who not onely deliuereth vs not from our olde vnrighteouſnes, but is alſo an occaſion of encreaſe therof, and not onely geueth vnto vs not the welthy ſtate whiche we loked for, but alſo cauſeth our cō demnacion to be more grieuous, foraſmuche as vpō hope of him we forſoke the lawe: whervnto if we againe be compelled to returne, we might ſeme not without fault & vnaduiſedly to haue forgone it, of whiche fault Chriſt ſemeth the very occaſion. But God forbid, that any man ſo iudge of Chriſt, or thinke that the grace of his goſpel doeth lacke any perfeccion, ſo that towarde the attainement of ſaluacion we ſhould nede to ſeeke ſomewhat out of Moſes law.

The texte.

For if I haue builte againe the thinges, whiche I deſtroyed, then make I my ſelfe a treſpacer. For I through the lawe, haue been dead to the lawe, that I might liue vnto Chriſt,

For to returne againe to Moſes, after we once haue receiued the lawe of the goſpel, it is a certain fallyng away from Chriſt and reproche to the goſpel, yea, what Iewe or ſtraunger ſoeuer ſo doeth, therin declareth he him ſelfe alſo to be a tranſgreſſour of Moſes lawe. For if the lawe any thyng made to ſaluacion, why forſoke he it? if it nothyng made, why falleth he to it agayne? If the buildyng throwen doune with myne owne handes, I begynne euen from the foundacion to buylde the ſame againe, whiche I erſte deſtroyed, ſhewe not I therin my foly, whiche ſette that vp againe, whiche I vnaduiſedly deſtroyed? No cauſe is there then why after we haue once embraced the fayth of the goſpel, by whom the goodnes of Chriſt would we ſhould receiue perfite righteouſnes and ſaluacion, to regarde the ſuccour of the groſſe lawe, whervnto we are now no lenger bonde. For as the death of either of the two maried deliuereth the partie that is left on liue frō the bonde of matrimony: ſo had I, whiche am a Iewe, with the lawe ſomewhat to do, as long as that mutual right endured, that is to ſay, as long as the lawe liued vnto me, and I liued to the lawe.

The texte.

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I am crucified with Chriſt, Neuertheleſſe I liue: yet now not I, but Chriſt liueth in me The life whiche I now liue in the fleſhe, I liue by the fayth of the ſonne of God, whiche loued me, and gaue him ſelfe for me, I diſpiſe not the grace of God: For if righteouſnes come of the lawe, then Chriſt died in vaine.

But aſſone as through the death of Chriſt and the ſacrament of baptiſme I became prentice to the ſpiritual lawe of fayth, I was in maner to the groſſe and carnal lawe dead, yet not ſo dead, that I liued not, but ſo dead, that I begunne to liue after a better way and condicion. Hitherto liued I to Moſes, but now liue I to God. For God is a ſpirite.

As Chriſt liued before a mortal man, hauyng a body ſubiecte to miſeries, as ours is, ſo he beyng now dead to the fleſhe, and alſo to the world, liueth to God the father, free from all corrupcion and miſeries of death. But I, whiche through baptiſme am crucifyed with Chriſt, and alſo dead with him, am ſo farre from beyng bonde to theſe groſſe and carnal, rather than ſpiritual and godly obſeruaunces, that to them I am dead. For I liue not groſſe and carnal as I once was, ſubiect alſo to worldly deſires: Dead is Saule the ſtoute de [...]ender of the law, & perſecutor of the goſpel, and yet through the ſpirite of Chriſt haue I receiued life now muche better. Or rather I liue not my ſelfe, whiche of my ſelfe am nothyng but carnal,Not I, but Chriſt liueth in me, &c. but in me liueth Chriſt, who [...]e holy ſpirite at his wyll and pleaſure gouerneth all myne actes. But wheras I am not yet free from all contagion of death, but haue ſtil a body, ſomewhat ſubiecte to mannes weakenes, & the diſcōmodities of this mortall life, yet in maner liue I a life immortal, conceiued in my ſoule through ſure hope, aſſuryng my ſelfe vpō the promiſe of the ſonne of God, through whoſe bounteous mercy I haue receiued y• gift of fayth, & through fayth righteouſnes, through righteouſnes, life euerlaſtyng, not by keapyng of the groſſe lawe, but through the ſingular goodnes of Chriſt, who of his owne good wyll loued me deſeruyng no ſuche thyng, ſo greatly that for my ſynnes he ſuffered the puniſhement of the croſſe, and for my welth gaue him ſelfe to death. Free is all that he geueth.

His pleaſure was, that for our ſaluacion we ſhould to him be beholdyng, and not to the kepyng of the lawe. He it is whiche frely geueth thisI diſpiſe not the grace of God. &c. benefite to all men. He it is whiche taketh a way ſynne, and geueth pure and innocent life. Were not I moſt vnkynde, yea were I not ſpitefull againſt Chriſt, if I refuſed his offre? And refuſeth he not it, who after baptiſme receiued, loketh backe againe for helpe of the lawe, as though to aboliſhe al the ſynnes of the worlde, and to geue euery manne euerlaſtyng ſaluacion, Chriſtes death were not ſufficient? If through innocent and hurtleslife we become immortal, whence (I pray you) rather loke we to receiue both, by confidence in the law, or by the fre mercy of Chriſt? If by his free mercy, why hang we ſtyl on the lawe? If by keapyng of Moſes, then is Chriſt dead in vayne, foraſmuche as that, for whiche his pleaſure was to dye, by his death we geate not.

The third Chapiter.

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The texte.

O ye foliſhe Galathians: who hath bewitched you, that ye ſhould not beleue the truth? To whō Ieſus Chriſt was deſcribed before the eyes, & now among you crucified

COmenly among men for your foliſhenes and childiſhnes are ye euil ſpoken of, but this may I truely ſay: O ye foliſhe Galathians, whiche would be brought in to an opinion ſo farre from all reaſon, that where the Iewes through the fayth of the goſpel preached vnto them, are deliuered frō the burden of the law, ye beyng free menne borne, wyl wilfully caſt your ſelfe into bondage▪ The harme whiche is herein done, I lay not wholy to your charge, but blame your lightenes to beleue, & eaſynes to be perſuaded: but much more blame I the malice of certaine, who haue altered your former mindes, which would God ye would rather haue folowed ſimple as they are, than the vngracious coūſel of ſome other.

What was he, that through an enuye and grudge borne againſt your weale, vnder whiche ye haue hitherto continued, through the libertie of the goſpel, hath bewitched you, and charmyng out your chriſtian mynde hath by enchauntment caſt you into this frenſye, that ye as men miſtruſtyng Chriſt, ſhould ſeke for helpe of the colde and baraine lawe? WhereThat ye ſhould not beleue y• truth is that ſingular confidence become, whereby through the death of Chriſt ye were in ſure hope to haue perfite righteouſnes and ſaluacion, without heal [...]e and ayde of the lawe? Ye I ſay, in whoſe heartes Ieſus Chriſt the onely author of our ſaluacion was ſo farfoorth grauen and printed, whō with the iyen of your fayth ye in ſuche ſorte ſawe by his croſſe recōcilyng all the worlde to his father, as though he had been painted before your faces, and as though your ſelues had been witneſſes of that dede doyng, whiche was in dede done at Ieruſalem. The Iewes that ſawe him hangyng on the croſſe, and yet denied him, ſawe not ſo muche as ye did. Among you, whiche by his death truſted to receiue euerlaſting ſaluaciō, was he verely crucified. Your iyen were alwaye vpon the braſen ſerpent hanged vp vpon the tree, of whom onely ye truſted to receiue the holſome remedy of all your ſynnes. And whither now ſodainly caſt ye your iyen?

The texte.

This onely would I learne of you, whether ye receiued the ſpirite by the dedes of the lawe, or by preachyng of the fayth? Are ye ſo vnwyſe, that after ye haue begunne in the ſpirite, ye now ende in the fleſhe? So many thinges ye haue ſuffered in vaine, if it be alſo in vaine.

If there be in you yet any wytte lefte, euen conſider me this, whiche vnleſſe ye be blind, ye may eaſily vnderſtand, and ſo do I, becauſe I wyl not ſubtily reaſon the matter with you, nor ſeeke for farre fetched argumentes. Ye remembre, that lately at my preachyng of the goſpel, how through baptiſme and puttyng of my handes vpon you ye receiued the ſpirite of Chriſt. It was no vaine perſuacion. The wonderfull worke of God enſuyng thervpon, as the gifte of languages, of prophecie, of healyng, and other giftes made plaine profe, that this came by the power of God, and by no mannes craftie conueyaunce.

[Page]This ſpirite of God (I ſay) whether (I pray you) receiued ye it by Moſes circumciſion, or els by that, through my preachyng ye beleued the goſpel of Chriſt? Notwithſtādyng that ye to Moſes were ſtraungers, yet gaue Chriſt vnto you through fayth his ſtrong and mightie ſpirite, as an erneſt peny of the bliſſed ſtate, he promiſed vnto you. And why ſhould ye now elswhere of any other looke for ſaluacion, than of him, of whom ye haue receiued ſo plaine a gage of bliſſe to come?

If I to you preached circumciſion, and if by truſt therin ye receiued the heauenly ſpirite of God, then am I content, that for ſome parte of your ſaluacion ye ſhal geue thankes to Moſes lawe, but if I nothyng taught you, but Ieſus Chriſt, and that by puttyng your confidence in him onely ye found in your ſelfe euen the ſame giftes, that the Iewes through baptiſme receiue, why ſhould ye in diſpite of Chriſt ſeeke for the heauye and paineful burden of Iewiſhnes? Wyſe and thriuyng ſcholers from rude beginnynges growe forwarde and encreaſe, but ye from ſuche godly and commemdable rudimentes fal backe to the worſe.

The Iewes borne vnder the bondage of the groſſe lawe, forſakyng the ceremonies of theyr elders, repayre vnto the ſpiritual doctrin of the goſpel. Ye contrary, from the godly beginnyng of the goſpel and your heauenly profeſſion, growe out of kinde into a Iewiſhe ſuperſticion. They of Iewes become chriſtian menne, and labor ye of chriſtians to become Iewes? What neded vs to be indaungered and become debter to Chriſt, if Moſes law ſufficiently worke our ſaluacion? Why forſake ye now him for whoſe ſake ye haue ſuffered ſuche affliccions, euen of them that hated Chriſtes name and glory? For who ſo through circumciſion thinketh to be ſaued, the ſame man is fallen from Chriſt.

Wyll ye in ſuche ſorte vſe your ſelfe, that menne of you ſhal thinke, ye haue for Chriſtes ſake ſuffered in vaine ſuche great affliccions? But God forbid, that ye haue ſuffered them in vayne. Out of the right way are ye, but ſo are ye not for lacke of good wyl, but for lacke of knowledge, not of malice in your partie, but rather ſtaggeryng through the enticemēt of other. Amende by tymes, and feare not, but that ye ſhall netheleſſe enioye the fruite of your olde fayth.

The texte.

Moreouer he that miniſtreth to you the ſpirite, and worketh miracles among you, doeth he it through the dedes of the lawe, or by the preachyng of the fayth? euen as Abraham beleued God, and it was aſcribed to him for righteouſnes.

Tell me now then, whether God, who geueth you his holy ſpirit, who in meruailous workes by you ſheweth his mightie power, whether (I ſay) doth God this, becauſe ye haue through kepyng of Moſes law wōne his fauor, or els rather, becauſe at our preachyng ye gaue credence to the goſpel? If Gentiles, when they become Iewes, worke ſuche miracles aſſone as they be circumciſed, as ye do, then ſome cauſe were there, to be deſyrous of the lawe: but if theſe wonderfull workes be ſeen in none, but ſuche as haue receiued the fayth in the goſpel, why ſhould you elswhere looke for the ende, then whence ye ſee the ſame begunne? The beginnyng and author of circumciſion is Abraham, whoſe children the Iewes glory that they be, and are circumciſed as he was. But not ſo muche as he obtained [Page] through circumciſion the praiſe of perfite iuſtice, but onely by credence geuyng to Goddes promiſe, at what tyme he was not yet circumciſed. Nor reade we in Geneſis, Abraham was circumciſed, and thereby became righteous, but Abraham beleued God, & that to him was coumpted for righteouſnes.

The texte.

Ye knowe therfore, that they whiche are of fayth, the ſame are the children of Abraham.

The promiſe therfore made long ſince to Abrahams poſteritie is none of theyrs, nor belongeth to any of them, that haue nothing els but Abrahams circumciſion, but to ſuche as by fayth geuyng to the goſpel are his natural children. They that of theyr circumciſion are proude, and boſte them ſelfe to be Abrahams children, make ſuche vaunte and crakes al in vaine, ſynce they be baſtardes, and not the lawfull begotten children of Abrahā. For ſuche & none els are natural children to him, as faythfully and with all theyr heartes geue credence vnto God, & as Abraham did, put theyr truſt in him, ſpeakyng vnto vs by his goſpel, of what ſtocke ſo euer they be deſcended. It is not carnal kynred, that is herein regarded and eſtemed, but like perfeccion of myndes.

The texte.

For the ſcripture ſeyng afore hande, that God would iuſtifie the heathen through fayth: ſhewed before hand glad tidynges vnto Abrahā, ſaying: in the ſhal all nacions be bleſſed. So then they, whiche are of fayth, are bleſſed with faythful Abraham.

Now marke and conſidre, how this my ſaying ſcriptures many yeres gon teſtified and ment, that is to wete, that al men through fayth ſhould loke for ſaluacion, & not onely a fewe Iewes by circumciſion. That now is preached vnto you by the goſpel, the ſame many hundreth yeres gone God promiſed to Abraham, ſaying: in the ſhal al nacions be bleſſed, and wynne praiſe: But now could it in no wyſe be true, that al nacions ſhuld be borne of Abraham, and yet through him is the bleſſyng promiſed vnto all people, as though all were his poſteritie, as they in dede be, not becauſe all are of his bloud and ſtocke, but by reſemblyng his fayth. For it beſemeth children to reſemble their parentes. Therfore, ſuche as miſtruſtyng the ceremonies and workes of the lawe, haue an vndoubted truſt in the promiſes of the goſpel, as true children of Abrahā, ſhall with theyr faythful father enioy the bleſſyng promiſed vnto him, from whiche ſuche ſhalbe excluded as baſtardes & vnlawfully begotten, more worthy to be curſed, than bleſſed as by circumciſion truſt to be ſaued.

The texte.

For as many as are of the dedes of the lawe, are ſubiecte to the curſe For it is writtē, Curſed be euery one, that continueth not in all thinges whiche are written in the boke of the lawe, to fulfil them.

For as many as hang vpon the obſeruaunces of Moſes law, whō they kepe not in dede, but breake, are vnder all Goddes indignacion & curſe. The Iewes ſelfe cannot deny this, foraſmuche as in the boke of Deuteronomie this wyſe it is written, curſed be he that continueth not in all thinges, whiche are written in the boke of the lawe, and doeth not ſuche thinges as by the lawe are cōmaunded. By whiche wordes ye ſee, that ſuche as kepe the lawe ceremonial, are not for that promiſed to be made [Page] righteous, but the tranſgreſſers therof are threatened goddes curſe. What man is he, that is able to perfourme the whole lawe, ſpecially ſynce it is ſuche a thyng, whiche when through inhibicion it hath prouoked men to ſyn, gyueth no ſtrength nor ablenes to ſuppreſſe and ouercome deſyers.

The texte.

That no man is iuſtified by the lawe in the ſyght of god it is euident. For the iuſte ſhall lyue by fayth The law is no [...] of fayth, but the man that fulfilleth the thinges contayned in the lawe, ſhall lyue in them.

But brieflye to graunt, that a man maye throughlye kepe the lawe, ſuche one happely ſhall among men be taken and accoumpted for ryghteouſe, but not be lykewyſe coumpted before god, at whoſe hande, yf no man throughe keping the ceremonial lawe of Moſes, be iudged for righteous, without doubte trewe is it, that by the prophet A [...]acu [...] is wrytten, that the righteous lyueth by fayth. For as ſyn is the ſeede, wherof death groweth: ſo is godlye lyfe, the begynnyng and wel ſpryng of lyfe. The law hangeth vpon keping of certayne preſcript ceremontes, and not vpon fayth, which ceremonies who ſo obſerueth and kepeth ſhall lyue in dede▪ but not the euerlaſtyng lyfe wherof we are throughe faythe put in aſſuraunce. Looke what righteouſnes the lawe gyueth lyke kynde of lyfe gyueth it. Among men, ſo is it, that whoſo breaketh not the rules of the law, he is ryghteous and lyueth among men oute of all feare of puniſhmēt, but before god neither ſhall he be accoūpted for righteous, nor yet for lyuyng, vnles he ſurely truſte vpon the promiſes made in the goſpell.

The texte.

Chriſte hath deliuered vs from the curſe of the lawe inaſmuche as he was made as curſed for vs. For i [...] is written, curſed is euery one, that hāgeth on tree, that the bleſſing of Abraham might come on the gentiles, through Ieſus Chriſte, that we might receyue the promiſe of the ſpirite through fayth.

Chriſte only among other was not vnder the curſe of the lawe, but as an innocente and hurtles lambe to the law nothing endaungered. We were in daunger to it, and by reaſon therof accurſed, whiche wretchednes and curſe he delyuered vs from, turnyng our offence into innocencie, and oure curſe into bleſſing. So that muche leſſe woulde he haue you nowe vnder the bōdage of the carnal law. But howe delyuered he vs? Without doubte, by that he beyng without all ſpot or ſyn, vpon his bodye tooke the payne, that was for oure treſpaces dewe, and the curſe, vnder whome we were, toke vpon hymſelfe, whereas he was from that, free, and partaker of bleſſyng. To [...]e he not oure treſpaces vpon hym, whiche as an offender, among offenders for oure redempcion ſuffered the ſhamefull vilanie of the croſſe? For i [...] the boke of Deuteronomie this we reade, curſed is euery one that hangeth on a tree. And why woulde god haue it ſo? Surelye, to the intente, that the curſe of the lawe beyng taken awaye, the bleſſyng, that once was promiſed to Abraham, ſhoulde in ſteede of it, throughe fayth take place. Take place (I ſaye) not in the Iewes onlye, but in the Gentiles to, not throughe the benefite of the lawe, whome Chriſt [...] woulde haue abolyſhed, but by the free mercye of Ieſus Chriſte, by [Page] whoſe death we beyng brought agayne into goddes fauour, & delyuered from the burden of the groſſe lawe, maye throughe fayth obtayne the bleſſyng of the goſpell promiſed to Abrahams poſteritie, the ſpirituall poſteritie (I meane) and not the carnall. Let vs ſurely truſte in god, for he wil of his promyſe deceyue no manne, but what he promiſed, that wyll he perfourme.

The texte.

¶ Brethren, I ſpeake after the maner of men, though it be but a mannes teſtament, yet yf it be allowed, no manne diſpiſeth it, or addeth any thyng therto. To Abraham and his ſeede were the promiſes made, he ſayth not in his ſeedes, as manye: but in thy ſeede, as of one, whiche is Chriſte.

But to the intent ye ſhall the better vnderſtand this, loe a worldly and familiar example. For thoughe betwixt god and man, there be no compariſon, yet a mannes teſtamente and couenaunte, when it is once allowed and ratified, no manne either breaketh, or putteth any thyng to it, contrary to the wyll of the maker: howe muche more ſtable and ſure then ſhouldTo Abraham and his ſeede were the promiſes made. the couenauntes and promiſes of god be? God promiſed Abraham a bleſſyng, whiche by his ſeede all nacions of the worlde ſhoulde haue. Wherin it is to be obſerued and marked, that ſcripture ſayde not ſeedes, but ſeede, leſte we by Dauid, Moſes, or any other myght loke to haue goddes promiſe, but in his wordes noted the only ſeede, and the verye ſeede of the euerlaſtyng Abraham, whiche is Ieſus Chriſte, into whome throughe baptiſme and throughe the receyuyng of the ſpirite, we throughe him loke for the ſame gyftes, whiche god hath already gyuen vnto hym.

The texte.

This I ſaye, that the lawe whiche began afterwarde, beyonde foure hundred and thirtie yeares, dothe not diſanull the teſtamente that was confirmed afore of God vnto Chriſtwarde, to make the promiſe of none effecte. For yf the inheritaunce come of the lawe, it commeth not nowe of promiſe. But god gaue it vnto Abraham by promyſe.

But further to compare the former example, the promiſe and couenaūt whiche god, before the lawe was gyuen made with Abraham, whiche promiſe he woulde haue to be ſtable, the lawe whiche folowed and was gyuē after the ſame promiſe and couenaunt, coulde not defete nor diſanul. And yet ſhoulde it reſtrayne and diſapoynt the promiſe, yf the inheritaunce of goddes bleſſing promiſed to Abrahams poſteritie, were due to ſuche only, as kepe the lawe, foraſmuche as in the promyſe there is no condicion of y• lawe expreſſed. For howe coulde therin of the lawe be any mencion made, ſynce the lawe was not at that tyme gyuen? For in caſe the lawe had not folowed the promiſe at all, yet woulde god netheles with Abrahams poſteritie haue kepte the couenaunt made with Abraham. Nowe yf the promiſe of this bleſſed ſtate be due by reaſon of goddes promiſe, and the promiſe made before the law had no condicion of keping the law ioyned wt it,For if the inheritaunce cū of the law. &c. for what cauſe exclude we frō the promiſe, ſuche as to y• law are ſtraūgers, and not ſtraungers to fayth? For yf by the lawe men enioye thenheritaūce [Page] then is goddes promiſe and couenaunt fruſtrate and broken, whiche god without kepyng of the lawe wyll not perfourme. Euen lyke as when a man hath agreed with an other to gyue hym his doughter in mariage, after that the bargayne is made, he go from his worde, denying that he will ſo do, vnles the other agayne wyll promiſe hym his ſyſter, wheras at the bargayne makyng he had no ſyſter borne, nor at tyme of the couenaunte, of mutual mariage no mencion made. The promiſe of god was free, and vpon the onlye condicion of fayth confirmed, whom who ſo perfourmeth, the ſame man hath right to the promiſe.

The texte.

Wherfore then ſerueth the lawe? The lawe was added becauſe of trangreſſion (vntyll the ſeede came to whome the promiſe was made) and it was ordayned by angelles in the hande of a mediator.

But here ſome wyll ſaye, yf by fayth in goddes promiſe euery manne muſt loke for ſaluacion, for what ende and purpoſe made god the vnprofitable lawe afterwarde? No, ſaye not, al vnprofitable, for albeit it make not a manne vpright and innocent, yet reſtrayneth it oure libertie to ſyn, whyles it with ceremonies kepeth noughtie deſyers and appetites within a due meaſure and compace of ryght reaſon. And had not the vnrulyeThe lawe was adde [...] becauſe of tranſgreſſiō. malice of men ſo required, there had no lawe be gyuen at al, and yet was not the ſame lawe gyuen neyther, that all men ſhoulde therto wholye for euer be bounde, but gyuen by god for a tyme, ſhadowyng for the ſeaſon Chriſte to come, with puniſhementes fearyng men from ſynne, and with promiſes prouokyng them to do well, for this purpoſe made and ordayned by aungels at goddes commaundement, to endure vntyll that after many eares the only ſeede ſhoulde come, wherby the god of Abraham promiſed ſaluacion to all Abrahams lawfull chyldren.

In ſuche ſorte was the law made by angels, that yet the whole power and gouernaunce of it had Chriſte in his handes, who in ſuche wyſe was a meane and came betwixt Moſes lawe, and the grace of the goſpell, that he was the ende of the one, and the begynner of the other, in ſuche ſorte alſo a meane betwixte god and man, that to thentent he would betwixt both make atonement, in hymſelfe he compriſed bothe natures.

The texte.

A mediatour is not a mediatour of one. But god is one. Is the lawe then agaynſte the promyſe of God? God forbid.

Now a mediatour that is a meane betwixte, muſt needes be a meane betwixte many. For no man is there, that with hymſelfe is at diſſencion. Of them that diſagreed, god the father was one▪ who with mākynde was at variaunce. Wherfore neceſſarie was it, that there ſhoulde a certayne thyrde parſon be, whiche in hymſelfe contaynyng both natures ſhoulde bryng bothe at vnitie and concorde, with his death fyrſte pacifying gods wrath, and then with his doctrine alluring all the worlde to the trewe honouryng of god.

[Page]Is the lawe then contrarie to goddes promiſes? no not ſo. Foraſmuche as the lawe folowyng the promyſe made by god, made not the ſame promiſe vayne, but kepte men in a continual expectacion & loking for goddes promiſes, that by ſo doyng they myght be more apte and readye to receyue the grace to be offered by the goſpell. Nor is not the lawe abolyſhed, becauſe it was agaynſt goddes promiſes, but becauſe it was conuenient & meete, that ſhadowes ſhould gyue place to the truth: and the vnfectuall, to that whiche was mightie and effectuall.

The texte.

For yf there had bene a lawe giuen whiche coulde haue gyuen lyfe: then no doubte righteouſnes ſhould haue come by the lawe. But the ſcripture concludeth all thinges vnder ſyn. That the promiſe by the fayth of Ieſus Chriſte ſhoulde be gyuen vnto them that beleue. But before fayth came, we were kepte vnder the lawe, and were ſhutte vp vnto the faythe, that ſhould afterwarde be declared.

For yf there had ſuche a lawe bene gyuen, as coulde vnfaynedlye and truly haue giuen lyfe, then ſhould the ſame neuer haue bene abrogate, nor ſhoulde we haue had any nede of the healpe and ayde of the ghoſpell, for aſmuche as then by the lawe euery man might haue attayned vnto perfite righteouſenes. Sufficient had it bene therfore in that caſe to truſte vpon the lawe, for all them that were of euerlaſtyng ſaluacion deſyrouſe. But nowe, leſte men vpon boldenes of theyr workes myghte deſpiſe theBut y• ſcripture concludeth all thinges vnder ſinne. grace of Chriſte, for this purpoſe was the lawe gyuen, declaryng and preſcribyng, what was to be done, and what was to be auoyded, that all men ſhoulde perceyue themſelf in daunger of ſyn, whyles they ſhūne not, that they by the lawe knewe was euyll, being vndoubtedly ouercommen with theyr noughtie deſyers, and by theſe meanes knowyng theyr own diſeaſe, myght more willyngly embrace the remedie to be offered by the grace of the goſpell. For before the lawe was gyuen, menne without correccion fell to ſyn, to whome all that lyked, was ſtreyght thought lawfull, and in defence of mennes ſynfull lyfe ſome thyng had they to laye for theyr excuſe. But the lawe had them in ſuche a brake, that they coulde not chuſe, but graunt, that they had well deſerued puniſhement, for ſomuche as it could not be denied, but that it was good and honeſte, whiche was by the lawe commaunded. After that god therfore by his great wyſedom had by ſuche meanes taken awaye our vayne confidence in our ſelfes, and had ſette before oure iyen our ſynfull lyuyng, than declareth and perfourmeth he his promiſe made to Abraham, and that, whiche the Iewes only loked for, as peculiarlye belongyng to them, beyng as they ſayed, the only chyldren of Abraham, generally to belong to all ſuche, as were through fayth becommen Abrahams very chyldren, not for theyr deſerte of keapyng the lawe, but becauſe they with all theyr heartes put theyr affiaunce in the ghoſpel, and beleued alſo that through the death of Ieſus Chriſte, godly lyfe ſhal all people haue, and receyue glory alſo and ſaluacion.

For this purpoſe lykewyſe for a ſeaſon ſerued Moſes lawe, that partly with manacyng of puniſhmentes, partly wt hope of promiſes made therin [Page] and partly with rude expreſſing of Chriſte to come, the Iewes after ſuche ſorte within theyr bondes, leſte Chriſte at his commyng ſhould haue foūd them ſtrayed out into all kyndes of miſchiefe, neither worthy, nor yet apte to receyue the grace of his goſpell. By the promiſes then of the lawe had the Iewes a certayne rude knowledge of the miſterie of the goſpell. By the obſeruaunce of this lawe then were menne ſo long ſtayed and vnderpyght, vntyll that was by the ghoſpell opened, whiche the law in ſhadowes repreſented, that yf men wyll nowe awake, they maye clearlye ſee euen that put in vre, wherof they before had but a dreame.

The texte.

¶ Wherfore the lawe was oure ſcholemaiſter vnto Chriſte that we might be made ryghteouſe by faythe. But after that fayth is come, we are no lenger vnder the ſcholemaiſter. For ye are the chyldren of God, becauſe ye beleue in Chriſte Ieſu. For al ye that are baptiſed, haue put on Chriſt.

The lawe therfore brought not men to perfite righteouſnes, but was as a ſcholemaiſter gyuen to the rude people, that whome the regarde of honeſtie was not yet able to kepe in good order, they myghte with feare ofThat we mighte be [...]de righteous through feyth. puniſhemente be kept from extreme noughtines: that through ſuche meanes encreaſyng by lytle and lytle, they mighte be broughte from truſtyng vpon theyr olde ceremonies vnto Chriſt, of whome onely they ſhould loke to receyue perfite righteouſnes.

Nowe is not the chylde [...]o vnder his ſcholemaiſter, that the ſcholemaiſter with hym muſte al waye be at hande, but onlye vntyll ſuche tyme, as they beyng more rype and growen vppe to better knowledge euen of theyr owne accorde fall to honeſtie, nor haue nede with feare of puniſhemente to be kepte from euyll, but by theyr fathers encouragyng freelye and wyllyngly ſtudy goodnes and honeſtie, an other whyle nowe rulyng theyr ſcholemaiſter, whoſe holſome and ſharpe correction they for a tyme endured. As the father therfore, though he tenderly loue his chyldren, compelleth them yet for a tyme to be vnder a ſcholemaiſter, whoſe maiſter the chyldren in ſhorte tyme after ſhall be: ſo hathe god with ſharpenes of the lawe kepte vnder his rude and groſſe people, vntyll that they concerning the doctrine of his ghoſpel, beyng made their owne menne ſhould no lenger neede to be vnder correccion of theyr ſcholemaiſter, but lyue freelye, as free chyldren vnder theyr moſte mercifull father.

And though it ſo were, that god gaue vnto the Iewes onely, a ſcholemayſter,For ye are y• chyldren of god becauſe ye beleue, it. yet toke he not them onelye for his chyldren, but [...]ather coumpted all ſuche as by faythe in the ghoſpell are graffed into the bodye of Ieſus Chriſte, and endued with his holye ſpirite, to be goddes chyldrē, as ſoone as they are with Chriſte made one. Nowe yf that, wherby we are ioyned vnto Chriſte, generallye belong to all menne, what lette ſhoulde there be, why God ſhoulde not indifferently coumpte all for his chyldren? Throughe baptiſme haue ye receyued the ſpirite of Chriſte, and not by circumciſion.

[Page]As many then, as are baptiſed, are become with Chriſt ioynte enheriters, in that behalfe no poynt inferior to the Iewes, boaſt they themſelf of the priuelege of circumciſion neuer ſomuche.

The texte.

There is no Iewe neither Gentile: there is neither bonde neither free: there is neither man nor woman, for ye are all one in Chriſte Ieſu. Yf ye be Chriſtes, then are ye Abrahams ſeede, and heyres accordyng to the promyſe.

In thinges, that hange vpon mennes fauer, the condicion, ſtate, and perſons are regarded, but god woulde this benefite of his to be bothe free and alſo commen to all men. Throughe baptiſme are we newe borne agayne, and ſodenly altered, as it were into a newe creature. And as touching this gyft, it is layed to noman, nor paſſed vpon, whether he were before baptiſme, Iewe or Gentile, bonde man or free, manne or woman. All ye through baptiſme are belonging to Chriſtes bodie, equally partakers of this goddes gifte, whiche is from the head conuayed into all the members.

And yf Chriſte be the very ſeede of Abraham, by whom god promiſedFor ye are al one in Chriſt Ieſu. his bleſſyng to all nacions of the worlde, foraſmuche as ye are planted in Chriſte, nedes muſt ye be Abrahams poſteritie. Farther then, yf ye be Abrahams poſteritie, euen lyke heyres ye haue ryght to y• promiſe of god. Yf through the felowſhyp of Chriſte ye become goddes chyldren, and into it are all receyued through fayth and baptiſme, neceſſarily it foloweth, that the inheritaunce equallye appertayneth to all men.

The fourth Chapiter.

[Page]

The texte.

And I ſay, that the heyre, (as long as he is a childe) differeth not from a ſeruaunt, through he be lord of all, but is vnder tuters and gouernours vntil the tyme that the father hath appointed: euen ſo we alſo, when we were children, were in bondage vnder the ordinaunces of the worlde.

LOng ſynce by Goddes promiſe due was the title of inheritaūce, but now and not before are we receiued into it, becauſe (as we before ſayd) as by mannes lawes and ordinaūces, the heyre, while he is within age, vſeth not his right, yea he nothing differeth frō a ſeruaūt, where he is borne to be lorde ouer all, but is kept vnder with feare, and ruled as other men wyll, paſſyng that tyme vnder creanſers & gouernours, vntyl he be growen vp to that rypenes, whiche either the lawe or his father hath appointed: ſo likewyſe in tyme paſt, when we were yet not apt to receiue this gift, whiche requireth euen heauēly mindes, our vnderſtādinges alſo therto, not of ſtrēgth ſufficient as yet, we were like children wt ſuche certaine groſſe lawes, as were mete for our infirmities, kept in due ordre, beyng ſuche at that tyme, as could not ſauor heauenly learnyng, but rather ſuche as would with ſuche thinges be more moued, as might with our fleſhely iyen be ſeen, as are the material thynges of this world, for example, differences of dayes, differēces of meates, differēces in apparel, ſacrificyng and killyng of beaſtes circumciſion. As long as we were not apt to receiue higher inſtruccions, euen as ſeruauntes we for a ſeaſon obeyed and were vnder theſe.

The texte.

But when the time was ful come, God ſent his ſonne made of a woman, and made bonde vnto the lawe to redeme them, whiche were bonde vnto the lawe: that we through eleccion might receiue the inheritaunce, that belōgeth vnto the natural ſōnes.

But aſſone as we came out of wardſhip, and were growen vp to a ryper age, when that tyme was paſte, whiche the euerlaſtyng father in [...]s ſecrete coūſel had appointed, he ſuffered vs no lēger to be vnder the carnal rules of the lawe, but ſent for our deliueraunce neither Moſes, nor prophete, but his onely ſonne Ieſus Chriſt. He ſent his ſonne (I ſay) not to be ſeen, as thinges are ſeen in a dreame or viſion, ſo that a man might doubt, whether it were ſo or not, but openly before euery mannes iyen, to be a man borne of a woman, vnder the weakenes of our natures, to theTha [...] we through eleccion myghte receyue thinheritaunce. entent he would readyly heale our wretchednes, whom God would haue to be circumciſed, & ſuffre all the bondage of the lawe, to thende he would deliuer the Iewes from the burdaine of the lawe, whom he founde therto ſubiecte, that noman ſhould thencefoorth like a childe within age, liue vnder gouernours, but be all called to the libertie of children, for bondage is contrary to the name of a childe.

The texte.

Becauſe ye are ſonnes: God hath ſent the ſpirit of his ſonne into our heartes which cryeth abba father.

And becauſe God would of his goodnes euidently declare, that we are [Page] reſtored into the fredome of children, he puttyng away all feare of puniſhement hath powred euen into the bottome of our heartes, the ſpirit of his only ſonne, who is to vs a moſt certaine witnes, that we are Gods children. The ſpirite of ſeruage ſauoreth and cryeth out after one ſorte, the loue and good mynde of children after an other. The one deſireth to eſcape the diſpleaſure of his maiſter, thother with a great confidence crieth, O father, father.

The texte.

Wherfore now thou art not a ſeruaunt, but a ſonne. If thou be a ſonne, thou arte alſo an heyre of God through Chriſt.

Wherin it is not to be doubted, but that God doeth muche more thākefully knowledge the name of godly loue and charitie, than the name of feare. If this were not as I ſay, neither would Chriſt haue called his ſcholers, brethren, nor haue taught menne to praye vnto God vnder the name of a father, when he teacheth vs to ſay, O our father whiche art in heauen. To whom ſoeuer therfore God geueth the ſpirite of his ſonne, the ſame man is no lenger a ſeruaunt, but a ſonne. And if he be through Chriſt, his ſonne, by him likewyſe muſt he be Gods heyre. Namely ſynce whoſo by adopcion receiueth an other into the name of his ſonne, he in ſo doyng geueth him a right to his inheritaunce.

The texte.

Notwithſtandyng when ye knewe not God, ye did ſeruice vnto them whiche by nature are no Gods. But now after that ye haue knowen God, (yea rather are knowē of God) how is it, that ye turne againe vnto the weake and beggerly ordinaunces, whervnto againe ye deſyre afreſhe to be in bondage? Ye obſerue dayes, and monethes and tymes, and yeres. I am in feare of you, leſt I haue beſtowed on you labor in vain.

But as the Iewes for a ſeaſon were with a groſſe religion, or rather ſuperſticion kept vnder, becauſe they ſhould not vtterly ſlyde from al religion, ſo, what tyme the true God was vnknowen vnto you, accordyng to the ordinaunces of your elders, ye worſhipped deuils, beleuyng them to be Goddes, whiche are in dede none, becauſe he ſemeth muche nigher true religion, which is vnder a falſe, than is he, that thinketh there is no God at all, diſpiſyng all religion. God layeth not to the Iewes charge, becauſe they for a tyme liued vnder theyr elders lawes, frō whom when they were taught better learnyng, they turned to the very right trade of godly conuerſacion. Nor is your worſhippyng of idolles, whom ye erroniouſly ſuppoſyng to haue an heauenly power in them had in honour, layde againſt you, ſynce the tyme, that by preachyng of the goſpell ye knewe the liuyng God, or els (to ſpeake it better) ſynce the tyme ye wereBut now after that ye haue knowen God. &c. knowen of God, ye found him not, but he by his holy ſpirite drewe you vnto him, euen as that, whereas ye nowe tenderly loue him, as a father, cōmeth by none other meanes, but becauſe he fyrſt loued you. God fauorably and gentilly forgatte your olde errour, but of your owne accorde from the trueth once knowen wylfully to returne againe to the ſame, that offence is outragious and damnable.

The Iewes beyng taught the true religion, forſake theyr ceremonies: and wyll ye beyng called frō idolatrie, & taught by preachyng the goſpell [Page] what perfite religion is, after the receiuyng of the holy ghoſt, caſt your ſelfe againe headlong into a Iewiſhe bondage, ſo that wheras ye are fre, ye had rather to be vnder the groſſe beginnynges of this worlde, whiche neither are able to make you righteous, nor been effectual to ſaluacion.How is it that ye turne againe vnto the weake & beggerly ordinaūces. &c. Fall ye not to them againe, when Iewiſhely ye obſerue daies, monethes, and yeres, with other ſuche differences of tyme, as though the Iewiſhe ſabboth day, the feaſtes of the newe moone, holy dayes, and other tymes, wherin the Iewes either do certain thinges, or abſtaine from certaine other, as from vnlawful actes, any thyng healped onward to ſaluacion, when to chriſtian men all tymes are free to honour God in?

If ye haue in Chriſt a ſure confidence, whence is this ſuperſticion? If ye haue not, then teare I, leſt I haue in vaine beſtowed ſo muche labor vpon you for your inſtruccion. Ye fall from Chriſt, if ye myngle with him Iewiſhenes. Suffer not, that either I, whiche haue by ſuche great and ſundry troubles taught you the goſpel, loſe therin my labor, or that ye in vaine haue ſuffered for Chriſt ſake ſuche affliccions.

The texte.

Brethren I beſeche you, be ye as I am, for I am as ye are. Ye haue not hurt me at all. Ye knowe, how through infirmitie of the fleſhe, I preached the goſpel vnto you at the firſt. And my tēptacion whiche was in the fleſhe, ye diſpiſed not, neither abhorred: but receiued me as an angel of God: euen as Chriſt Ieſus.

But rather regarde not the ceremonies of the lawe, as ye ſee me to do, but put my truſt in Chriſt onely. My ſelfe ſometyme was ſuche one as ye now he, iudgyng that it was an high pointe of godlynes to be circumciſed, to kepe the Iewiſhe ſabboth day, to obſerue differences in meates, to ſacrifice beaſtes: for zeale of whō, I then perſecuted the churche of God, all whiche pointes now reaken I for trifles.

Wheras I brethren ſomewhat vehemently complaine vpō you, ſurely this may ye beleue me, I ſeke not myne owne weale, but yours. I mightYe haue not hurt me at al. with the quiet vprightnes of myne owne conſcience be with my ſelfe contented. I am not diſpleaſed with you, for ye haue done me no wronge. I pitie to ſee you go from ſuche good beginnynges, looke rather that ye be ſtable and conſtant, encreaſyng ſtyl from better to better, rather than from better to worſe.

What tyme I fyrſt preached vnto you the goſpell of Ieſus Chriſt, I ſubmitted my ſelfe to your weakenes, now an other while riſe ye vppe to my ſtrength, & loſe not the gloriouſe praiſe of your fayth. Of late, when I preached vnto you y• goſpel, ye knewe, I toke no great royal ſtate vpō me, but euen the behauour of a lowe, ſimple, and abiecte perſon. I pray you, what ſaw ye me, but a ſealy mā, ready to take harme, hated of many for Chriſtes name, vnder diuerſe troubles and vexacions, & beſide this, one of a ſimple and rude language? I taught you nothyng, but that Ieſus Chriſt was for your ſakes faſte vpon the croſſe, at whiche tyme ſuche was the readynes of your fayth, that ye with ſuche vilenes in my perſon beyng nothyng offended, neither forſooke nor diſpiſed my goſpell, what tyme by fayth therin I promiſed you life euerlaſtyng.

[Page]Yea (I ſay) ye receiued me heartely, and with great honoure, not as Paule, but as the angel of God, yea as Ieſus Chriſt him ſelfe, becauſe ye perceiued, that I brought vnto you no worldely doctrine, but a heauenly and godly: and that I went not aboute myne owne buſynes, but labored in Ieſus Chriſtes behalfe. God therfore, & Chriſt worſhipped ye in me.

The texte.

What is then your felicitie? For I beare you recorde, that yf it had been poſſible, ye would haue plucked out your owne iyes, and haue geuen them to me. Am I therfore become your enemie, becauſe I tel you the trueth?

Whiche actes in you well declare the ſingular fayth ye once had, whiche was ſo ready, ſo ſounde and conſtant, that it abated not, notwithſtā dyng myne affliccions, notwithſtandyng my vilenes. Ioyful was I for it, bleſſed I iudged you, & my ſelf lucky, in that I had gotten ſuche good diſciples. But if ye of ſuche good beginnynges repēt you, where is your felicitie becomen, where is alſo mine, whiche was, what tyme I reioyſed of you, and ye likewyſe of me? This ought I truely to teſtifie of you, ſuch loue bare ye towarde me, that if neede had been, ye would haue plucked out euen your iyen out of your heades, and haue geuen them vnto me. And why now ſlide ye from me by callyng vnto you newe Apoſtles, to learne of them Iewiſhnes? With flatteryng and coloured wordes they allure and geat your fauor, not preachyng ſuche thinges, as helpe to ſaluacion, but ſuche as make to theyr lucre and auauncement. Am I therfore become your enemy, becauſe I both plainely and truely taught you ſuche thinges, as I well wyſt belonged to your ſaluacion?

The texte.

They are ielouſe ouer you amiſſe. Yea they entende to exclude you, that ye ſhould be feruent to them warde. It is good alwayes to be feruent in a good thyng, and not onely when I am preſent with you.

But I wel ſee Galathiās, wherabout they go, ſome ielouſly wooe you and as it were enuiyng at me, labor to wynne your fauor, but yet ſo do they neither of good ne godly purpoſe. For they do not this to profite, but to plucke you backe from the libertie of the goſpel into a Iewiſhnes, vnder whiche them ſelfes are. Buſily labor they to make other like them, to thende they may ſeme both to folowe and teache a meruailous and a goodly kynde of doctrine. Thinke not that in euery manne, euery thyng muſt be folowed, but folowe ſuche thinges, as are good, and that cōſtantly, not onely while I am there preſent among you, but alſo when I am abſent. Ye ſawe me diſpiſe the ceremonies of the lawe, and to preache no thing vnto you, but Chriſt, and ye folowed my preachyng, while I was preſent. And if that were well done, why folowe ye now in myne abſence other, in ſuche thinges, as are not good?

The texte.

My lytle children (of whom I trauaile in birth againe, vntil Chriſt be faſhioned in you) I would I wer with you now and could change my voyce, for I ſtande in a doubt of you.

[Page]Would God ye could with your iyen ſe the ſecrete partes of my heart, there ſhould ye clearely perceiue, with how great griefe I write this. O my litle children, once begotte I you to Chriſt, not without my great trauaile and paine, and now after your ſwaruyng from Chriſt labor I to beare you againe, vntyl that Chriſt in you be throughly faſhioned.

I had ſowed good ſeede, wherof it was me [...]te that perfite chriſtians ſhould haue growen, but by enchauntment (I wote not how) ye are turned into Iewes, and chaunged into an other kynde. Chriſt is heauenly and ſpiritual, and will ye be carnal & yearthly? But this epiſtle expreſſeth not ſufficiently the vehemencie of my minde. Would God I might beI would I wer with you now [...] co [...] chaunge my voyce. now preſently among you, with liuely wordes to ſette out that I after a ſorte ſignifie by letters, the vehemencie of whom would partely with my countenaunce, partely with my teares, and partely with my voice be encreaſed. To bring you againe to Chriſt, I would chaunge my ſelfe into all ſortes, and ſometymes ſpeake faire, and ſometimes require, and ſometimes chide. And accordyng to the varieties of your natures, & neceſſitie of the matter, would I better apply and temper my wordes. And would aſſaye euery medicine, vntyll the tyme I had brought all you to health. But now foraſmuche as I ſee ſome of you fallen to Iewiſhenes, ſome other in ieopardie of fallyng, and ſome (I truſt) cōſtant in my doctrine, my minde is in muche care and feare, vncertaine, with what kynde of letters to reamedie this great harme.

The texte.

Tell me (ye that deſyre to be vnder the lawe) do ye not heare of the lawe? For it is written, that Abraham had two ſonnes, the one by a bonde mayde, the other by a free moman. Yea, and he whiche was borne of the bonde woman was borne after the fleſhe, but he whiche was of the free woman, was borne by promiſe.

But peculiarly to ſpeake vnto ſuche of you, as are contented to fall backe to Iewiſhnes, I beſeche you anſwere me: If Moſes lawe ſo greatly pleaſe you, why folowe ye not the authoritie of it, if ye diſtruſt the goſpel? Euen very Moſes lawe ſelfe would ſuche as are receiued into the felowſhip of Chriſt, to be free from bondage of the lawe. Ye receiued the lawe, but ye geue none eare to that it ſayd, or if ye gaue eare vnto it, ye vnderſtande it not, becauſe ye cleaue to the litterall meanyng onely, and pearce not to the ſpiritual ſence therof. For it is written in the booke of Geneſis, that Abraham the beginner and father of all right beleuers had two ſonnes, of whom the elder called Iſmael he begatte of Agar theAbraham had two ſōnes, &c. bonde maide, the yonger called Iſaac, he had of his lawfull wife Sara. He that was borne of the handemaide, was borne as children are comenly wont to be, and was nothing but Abrahams ſōne, euen as the Iewes be, be they neuer ſo farre from Chriſt. He that was borne of the free wife, contrarye to the comon courſe of nature was borne of a barrain mother, of an olde father, accordyng as God had promiſed: ſo that them, whom age and weakenes of body put in deſperacion of hauyng an heyre, Gods promiſe put in perfite aſſuraūce to haue a child. The fyrſt childe therfore was the childe of nature, the other was the childe of fayth.

The texte.

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Whiche thinges are ſpoken by an alligorie. For theſe are two teſtamentes, the one from the mounte Sina, whiche gendereth vnto bondage, whiche is Agar, for mounte Sina is Agar in Arabia, and bordereth vpon the citie, whiche is now called Ieruſalē, and is in bondage with her children. But Ieruſalem whiche is aboue is free, whiche is the mother of vs all.

Nor is it to be ſuppoſed, that this tale hath, beſide the trueth of the hiſtorie no ſecrete hidden miſterie. For comenly ſuche is Moſes law, that as in a māne vnder the groſſe fleſhe and coueryng of the body, is hidden the ſoule the ruler therof: ſo vnder the letter and hiſtorie, a more priuey thyng and higher miſtery is couered. Let vs then ſerche foorth, what in the alligorie theſe two mothers and the two ſonnes ſignifie. Surely theFor theſe are two teſtamē tes▪ &c. twoo mothers repreſent the twoo teſtamentes, of whom the one brought foorth a people ſubiecte to the bondage of the lawe, the other brought foorth a people through fayth free frō that burdain. For Sina is a moū taine in Arabia, whiche in the Chaldees language hath the name of the bondmaiden Agar, and bordereth vpon the mountaine of Sion, wherin ſtandeth the cytie, that once was called Iebus, and is now called Ieruſalem. Now are they, that inhabite the mountaine Agar, euen in theſe daies, bonde, in theyr ſtate reſemblyng the beginner of that nacion. But Ieruſalem, whiche as inheritaunce fel to Iſaacs poſteritie, is free. This citie, foraſmuche as it ſtandeth in a high place, repreſenteth heauen, into whoſe freedome we be called. That cytie is not onely mother to the Iewes, but to all vs, whiche beleue in Chriſt.

Moſes lawe is yearthly, the lawe of the goſpel, foraſmuche as it cameBut Ieruſalem whiche is aboue [...]s free. &c. from heauen is heauenly. As the body is ſeruaunt to the ſoule: ſo that whiche is groſſe, is bonde, and that whiche is ſpiritual, is free. Moſes lawe brought foorth her childe fyrſt, the lawe of the goſpel, albeit it had iſſue after, yet how many more children brought it to God. Moſes lawe brought foorth but one nacion, & the ſame of no great multitude neither, the lawe of the goſpel containeth all nacions of the worlde.

The texte.

For it is written, reioyce thou barren, that beareſt no children: breake foorth & cry, thou that trauaileſt not. For the deſolate hath many more children, than ſhe whiche hath an huſband.

And leſt ſome thinke, that this was but a chaunce, Eſai long before ſayd it ſhould ſo be, who by the ſpirite of prophecie foreſeyng the great noumbre of Gentiles reſortyng to the goſpel of Chriſt, re [...]oyſeth by theſe wordes: Be glad thou barren, that beareſt no children, breake foorth and crye thou that trauaileſt not, for many more children haſte thou, whiche ſemedſt deſolate and barren, than hath ſhe that hath a huſbād, and ſemed to put men in a meruailous hope of poſteritie. In the Iewes ſtate before tyme fewe were there, that came through it vnto Gods fauor, but fayth in the goſpel hath brought in many, and wil without ende bryng in more. Thus ſee ye the twoo mothers and theyr twoo children, the beginners of twoo nacions.

The texte.

Brethren we are after Iſaac the children of promiſe. But as then he that was borne after the fleſhe perſecuted him that was borne after the ſpirite: Euen ſo is it now.

[Page]Suche as yet ſtyfly cleaue to Moſes lawe, belong to Iſmael, whiche was borne of the handmayde. But we, whiche gyuyng ouer our cōfidence in the lawe, through perfite fayth hang only vpon Chriſt, are Iſaacs children, who was borne of the free & lawful wyfe, not by the cour [...]e of nature, but by the promiſe of god. Nor are we receyued into y• welthy ſtate, taught by the goſpell, becauſe we were borne vnder the lawe, but becauſe god lōg ſynce promiſed all them ſaluacion, that thorough fayth woulde come into the felowſhyp of his ſonne Ieſus Chriſt. Yea and in this alſo the allegorie featly agreeth, that bothe poſterities ſauer of theyr beginners. For as thā, the elder ſonne Iſmael, carnall ſonne vnto Abraham, perſecuted the yonger called Iſaac, who was borne by goddes promiſe▪ euē at the tyme, whē they playeo together, takyng more vpon hym, than was mere: ſo in this tyme, they that cleaue faſte to the carnall lawe, hate ſuche as embrace the ſpiritual lawe of the goſpel, labouryng to be more eſteamed, chalengyng as theyrs, the ryght of the fyrſte begotten, whiche is only dewe to Chriſte: labouryng alſo by the title of aunciencie to make the free mothers chyldren bonde as they be, to thentent, that being elder ſeruauntes, they maye ouer vs that are yonger, beare rule.

The texte.

Neuertheleſſe, what ſayeth the ſcripture▪ putte awaye the bonde woman and her ſonne. For the ſonne of the bond woman ſhal not be heyre with the ſonne of the free woman: ſo then brethen we are not chyldren of the bond woman▪ but of the free woman▪

But the free mother alloweth no ſuche alteracion, nor wyl ſuffer theſe two borne after ſuche a diuerſe ſorte to be conuerſaunt together: But, as y• Put away [...] the bond womanne wt [...] ſonne. ſcripture ſaythe, with great indignacion cryeth out: put awaye the bonde woman, and her ſonne, for I wyl not ſuffer, that the bond womānes childe ſhal wt my ſonne Iſaac be inheritour. The Iewyſhe Synagoge to muche hangeth by them, whiche beleue the goſpell. The Iewes require to muche of chriſtians, whoſe libertie they enuye at. Yt the bonde mother wyll not gladly depart, let her rather be thruſt out, than wt her ſlauyſhe companye, ſhe corrupt my ſonne. The inheritaunce of euerlaſtyng lyfe is promiſed to Iſaac, and to hym is it dewe. Let Agar, yf ſhe luſte, carye furthe with her the water potte of the vnſauery lawe, whome ſhe ſo greatly loueth. But my ſonne Iſaac by drynkyng the effectuall lickor of the goſpel, ſhal ſtyll with good lucke growe vp, vntill he become a perfite man. Wherfore, ſuffer (my brethren) that the Iewes, which to ſtubbernly delyte in the ſeruile lawe, haue ſtyl theyr owne bondage, nor growe oute of kynde from theyr mother. We which were ſometime our ſelfe vnder the bondage of the law, and lyke vnto the chyldrē of the bond womā Agar, perſecuted the verie naturall childrē of y• churche, are nowe delyuered frō that olde bondage, and receyued into the title of Saraes chyldren.

And for this libertie thanke we Chriſt, into whome through fayth we are ſo planted, that we are become inheriters of the promiſed inheritaūce of heauen. So that into what libertie Chriſte hath by his death after our falling from him reſtored vs, that are Iewes, into the ſame are ye, that are Gentiles, called through preaching of the goſpell.

The .v. Chapiter.

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The texte.

¶ Stande faſte therfore in the libertie, wherwith Chriſte hath made vs free, and wrappe not youre ſelues agayne in the yoke of bondage.

NOwe remayneth there nothyng, but that ye ſtedfaſtlye continewe in that ye haue once gotten. For what madnes is it to forſake the liberall gyfte and freedome, wherin Chriſte of his eſpeciall fauer hath ſette you, and to become bonde? We, which of that paynfull bondage haue had experience, are glad and reioyſe of oure libertie, and are ye of youre libertie in ſuche ſorte weaty, that ye are content to become bonde?

The texte.

¶ Beholde I Paule ſaye vnto you, that yf ye be circumciſed, Chriſte ſhall profite you nothing at all.

But this wyſe peraduenture ye deceyue your ſelfe ſaying, we renounce not Chriſt, but becauſe we would be of euerlaſting ſaluacion in more aſſuraunce, we ioyne Chriſte and the lawe together. But I tell you, that as Chriſte would haue this his whole benefite comen to all, ſo woulde he onlye be thanked for all, nor in this bounteouſe gyfte of his, wyll he haue any copartener. But becauſe ye ſhall the better vnderſtande, how great a ieopardy it is to turne backe to Iewiſhnes: beholde, I Paule the Apoſtell of the Gentiles, whome ye well knowe, yea and an apoſtle appointed by Chriſte hymſelfe tell you playnly, that yf ye be circumciſed, Chriſte ſhall nothyng at all profite you. Yf ye perfitelye beleue, that he is able to gyue all men healthe euerlaſtyng, why ſeeke ye for circumciſion? I [...] ye miſtruſte and feare, leſte he be not able, then know ye not yet the benefite of Chriſte, wherof ſuche as miſtruſt, cannot be partakers: ſynce that gyfte is giuen to ſuche as beleue and truſte, and not ſo muche for any deſearte of oure workes. Either muſte ye whollye become Iewes, & forſake Chriſt, or els chriſtians wholly, and forſake Iewyſhnes▪ As for ſuche as playe with both handes, he cannot awaye with, nor wyl haue newe wyne poured into olde bottels, nor yet olde wyne into newe bottels. Nor can he beare with to haue newe clothe ſowed or patched to an olde garmente, nor olde clothe to be patchedlye ſowed into a newe.

If the bondage of Iewyſhenes were eaſye, it neded not peraduenture to be paſſed vpon: yf the rewarde for it were great, then ſhould the payne therof in ſome parte be therby recompenſed. But nowe, beſydes that the burden is exceadyng paynful, ye ſhal not only by takyng of it not haue auauntage, but alſo great hurte.

The texte.

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I teſtifie agayne to euery man, whiche is circumciſed, that he is bounde to kepe the whole lawe. Chriſt is become but in vayne vnto you: as manye of you, as are iuſtified by the lawe, are fallen from grace.

Beware, leſte with ſuche ſtandyng in your owne conceytes ye deceyue your ſelues, ſaying we wyl not to the whole burden of the lawe be bound, ſomewhat wyl we take of the lawe, as for example circumciſion onlye, leſt we ſeme vtterly to refuſe it, as for ſacrificyng of beaſtes, with ſuche other obſeruaunces of the lawe, them wyll we not medle with. But becauſe ye ſhall not be deceyued, I tell all men playnlye whoſoeuer doth circumciſe hym ſelfe, whether he be Iewe or Gentile, the ſame man maketh hymſelfe bonde to the kepyng of the whole lawe. For as throughe baptiſme menne wholy belong to Chriſte: ſo, whoſo is circumciſed, byndeth hymſelfe to all the law, for circumciſion is the marke, wherby he becommeth a Iew. The vncircumciſed Gentiles ſtande in libertie to gather here and there out of the lawe, ſuche thinges as are nedefull, but the circumciſed are bounde to the whole lawe. Whoſo is content to receyue circumciſion, muſte lykewiſe therwith receyue ſacrifices, kepyng of the Sabboth, feaſtes of the newe Moone, waſhynges, choyſe of meates, ſtanding faſting dayes, with ſuche other lyke. Now wylfully to ſubmit youre ſelfe to ſo great a burden, is it not a playne poynt of madnes, ſpeciallye for no other rewarde, but to be vnder a moſte paynful and vnprofitable bondage, fallyng from Chriſt y• only gyuer of libertie and ſaluacion? For yf, as I nowe haue ofte tymesAs manye of you, as are [...] ſtified by the lawe. &c. tolde you, ye looke to purchaſe perfite iuſtice by helpe of the law, which by a confidence in workes promiſeth a certayne perfecciō, ſurely ye are gone and departed ferre from the felowſhyp of Chriſte, who woulde haue his gyfte to be free, and not gyuen for deſertes. And then, yf ye be once departed from Chriſtes felowſhyp, the lawe wyll do you no good neither, but rather be your confuſion. For yf there were of the lawe anye vſe and profit before the lyght of the goſpel (as there was) al that, by the goſpel preached and taught is quite gone. Yf ye eſteme the lawe, Chriſte is abolyſhed. But if ye receiue Chriſt, then muſte the lawe gyue place. When I ſpeake of the lawe, I vnderſtande the groce and carnall parte of Moſes lawe, whome the Iewes ſtifly mayntayne by the corporal obſeruaunces therof promyſing themſelues perfite righteouſnes, thinkyng that the bloud of beaſtes ſprinkled vpon them, pourgeth the ſoule from ſynne, and that waſhyng in water, ſcoureth out the filthines of ſoules, & that cleane or vncleane meat pourgeth or defileth the mynde.

The texte.

We looke for hope in the ſpirite to be iuſtified through faith. For in Ieſu Chriſt, neither is circumciſion any thyng worthe, neither yet vncircūciſion, but fayth which worketh by loue.

We contrariwyſe embracyng the ſpirituall parte of the lawe, looke not for y• righteouſnes promiſed by any ſuperſticiouſe obſeruaunces of corporall ceremonies, but by that we throughe the goſpel beleue, that by Chriſtes death we freelye receyue innocencie of lyfe, and full ſaluacion.

Nothyng ſkylleth it, whether ye come to Chriſte, circumciſed or vncircumciſed, ſynce all this mattier ſtandeth, not in kepyng of the lawe, [Page] but in fayth, whiche albeit be without the workes of Moſes lawe, yet is ſhe not idle, but ſecretly worketh a vehement onwardnes to all godlynes, not ſo muche becauſe the lawe ſo byddeth, but for charities ſake, whiche withoute bydding euen of her owne accorde dothe muche more than is any law with manacing wordes or puniſhment able to get out. Yf ye haue charitie, what nede is there to haue the rules of the lawe? If ye lacke her, what auayleth you the kepyng of the lawe?

The texte.

Ye did runne wel: who was a let vnto you, that ye ſhould not beleue the truthe? (cō ſente vnto noman.) Euen the counſel whiche came not of hym, that calleth you. A lytle leauen dothe leauen the whole loumpe of dowe.

In the courſe of the goſpell, ye dyd once runne apace, makyng haſtye ſpede euen the very ryght waye towarde the chiefe game of euerlaſtyng blyſſe, who was he that ſtayed your courſe? why approue ye not continually that thing wherewith ye were once well pleaſed? Why go ye frō your intended purpoſe, folowing other mennes myndes an other whyle? Beware that no mannes authoritie weyghe ſo muche with you, y• it make you drawe backe from your courſe apoynted. It is a foule ſhame for you now to fall to ſhadowes, after that ye once gaue credēce to the truthe. I taught you nothing, but that was commaunded me by god. But they y• labour to perſuade you the contrarie, lettyng therby the encreaſe of your fayth, andWho was a lette to you y• ye ſhould not beleue the truthe. callyng you from youre profeſſion, to a Iewyſhenes, folowe not god, as theyr authour, (who through faythe hath called you into his fauour, and not to a Iewyſhnes, through receyuing of circumciſion) but folow worldly deſyres, ſeekyng for theyr gaynes, glorie, and maynteynaunce of theyr tyrannie. Diligently take hede, and beware of theyr perſuaſions. They are but fewe, but onles ye auoyde the ſame fewes companie, it is to be feared, leſte they corrupte the whole multitude, and deface the puritie of your religion, euen as ye ſee, a lytle leauen ſowreth the whole batche, wherwith it is myngled, caſtyng by lytle the ſournes of it ſelf, throughout the whole dowe, whiche before was ſwete. Be there neuer ſo ſmal a poynt of Iewiſhnes myngled with the goſpel, the ſame lytle wyll corrupte in you the purenes therof.

The texte.

I haue truſte towarde you in the Lorde, that ye ſhall be none otherwyſe mynded. But he that troubleth you, ſhall beare his iudgement, whatſoeuer he be.

But foraſmuche as ye haue hitherto ſtaggered throughe the enticement of other, I deſpayre not, but that ye wyll hencefurth ſtedfaſtlye continewe in youre olde godly purpoſe, ſtandyng in this truſte, muche vpon knowledge and triall of youre natures, but ſpeciallye vpon the helpe of Chriſte, who wrought in you to begynne with a mery chere, and wyll lykewyſe worke in you grace, manfully to continew. But whoſoeuer he be, that hath with new learning troubled the quietnes and purenes of your faith, albeit he deceyue menne, yet ſhall he not eſcape goddes iudgement.

[Page]Hym at this tyme for certayne conſideracions vtter I not, nor vſe extremitie agaynſte hym, but at goddes handes, to whome he is not vnknowen, he is ſure to be punyſhed, who is without regarde of any mannes authoritie, whome he hath muche rather offended than me. Nor let this moue you, though ſome ſaye, that I abhorre not the kepyng of the law▪ whiche haue with the Iewes lyued lyke a Iewe, and cauſed Timothie to be circumciſed. I dyd ſo by compulſion, and oftentimes reſiſting, gyuyng yet place at that tyme, wherin I ſawe no greate ieopardie at hande in ſo doyng, and contrarie, yf I had not done it, there had bene a great commocion. But nowe vpon diuerſities of the tyme and circumſtaunce, expedient it is to folowe another way. And to tell you briefly herein my mynde, it is not all one to ſuffer and permit circumciſion, and to preache it. I ſuffered Timothie to be circumciſed, but I neuer taught, that either he, or anye els ſhould be circumciſed.

So lykewyſe when I oftetymes was conuerſaunt among the Iewes, I abſtayned from meates forbydden by the lawe, but neuer enioyned I vnto anye man, that ſuche choyſe in meates ſhoulde be had, but rather taught the contrarie, that it forced nothyng what kynde of meates a mā eate, ſo that he vſe them ſoberly and with thankes geuyng to god. The tyme was, when it was nedefull to beare with the ſiniſtre rooted perſuaſion of the Iewes, but nowe, ſynce the goſpell is clearelye knowen, and the Iewes ſtubbernely labour to drawe the Gentiles into theyr ſuperſticion, it is neither wel done, nor ieopardiles to beare with it any lynger, but rather beſemeth it euery man, boldely to preache, that Moſes lawe is expired, and that all men ought to embrace the libertie of the goſpell.

The texte.

Brethren yf I yet preache circumciſion, why do I then ſuffer perſecucion? Then is the ſclaunder of the croſſe ceaſed. I woulde to god, they were ſeparated from you, whiche trouble you.

For yf this were trewe, that they reporte of me, that I preache, and ſet furth circumciſion, what cauſe is there then whye vntyll this daye the Iewes ſo maliciouſly and hatefully perſecute me? Thence is al my countrey mennes diſpleaſure againſt me, becauſe I in ſuche ſorte preache Chriſtes goſpell, that therwith I teache, that Moſes lawe is gone and aboliſhed. The Iewes thynke, that they among men ſhould be more made of, yf the rites of Moſes law might be myngled with Chriſtes doctrine. But nowe great enuie haue they that all other people through fayth are receiued into goddes fauour, whyles they vpon them carie about them the vnprofitable marke of circumciſion. And this is the cauſe, why they without al pitie haue long tyme gone about my deſtrucciō, becauſe I euery where preache and promi [...]e all men perfite weale, without any helpe of circumciſion. Yf it ſo were, that I preached circumciſiō, as ſome falſly report of me, why do the Iewes ſtyll perſecute me, ſynce the cauſe of al theyr diſpleaſureWhy do I th [...]n ſuffer perſecucion? borne towarde me is vtterly taken awaye? Truſt ye me ye people of Galacia, my preachyng hath alwayes ben one, and ſo ſhall it hencefurth continewe lyke.

[Page]On youre parte ſee lykewyſe, that your fayth be, as myne is. For ſo farre am I from the mynde to agree with them, that teache circumciſion, that yf theyr ſtubbernes wyll not ſuffer them to forſake theyr lawe, rather thā they ſhould vtterly withdrawe you from the goſpell, and with theyr perſuaſions plucke you out of the ryght waye, I woulde wyſhe them vtterly ſeparate from the felowſhyp of the goſpell. Yf they be ſo frowardly gyuen to circumciſion, god graunt them not only to be circumciſed, but alſo to be vtterly cutte of, that they maye more plenteouſly haue theyr deſyer. Better is it, that they only periſhe, than drawe ſo many other with them in to damnacion.

The texte.

Brethren ye were called into libertie: only let not your libertie be an occaſion vnto the fleſhe, but by loue (of the ſpirite) ſerue one an other▪ For all the lawe is fulfylled in one worde whiche is this: thou ſhalte loue thy neyghbour as thy ſelfe. Yf ye byte and deuoure one another: take hede, leſte ye be lykewyſe conſumed one of another.

Synce they are ſo content, let them ſtyll continewe on in theyr ſhamefull bondage. But ye my brethren throughe the goſpell are called to libertie, and not to be bonde. So that nothyng elles nowe remayneth, but to take hede, that the libertie gyuen vnto you by the ſpirite of Chriſte be not applyed, to y• occaſion of fleaſhlye luſtes. The bondage of the lawe is in ſuche ſorte taken awaye, that in her ſteede is come charitie taughte by the goſpell, whiche by fayre meanes obtayneth more than the lawe was able to do with compulſion. And yet for all that among frendes, of whome one is glad to do for an other, there is nor may ſterſhyp nor bondage. The law byddeth noman to put his lyfe in ieopardye for defence of his frende, nor that a man ſhoulde by defraudyng nature eaſe his brothers nede, nor that thou whiche arte ſtronger, ſhouldeſt beare with the weaker, or the learned with the vnlearned, or the better with the worſe, all whiche yet commaundeth charitie, whiche ſo alwaye telleth, that thynges are to be done, not by force, but euen of good wyll▪ and voluntarily. Beſyde this onlye charitie compriſyng in her the whole ſtrength and effecte of the lawe briefly, bryngeth that aboute, that the lawe with ſo many rules and threatnynges is not able to do.

For all that the brablyng law with ſo many rules laboreth to bryngFor the lawe is fulfilled in one word. &c. to paſſe, all that is in a ſhorte ſentence concluded, written in Liuiticum, whiche is this, thou ſhalt loue thy neyghbour as thy ſelfe. Wherfore yf ye with charitie be knytte together, ye ſhall one by an others diligent labour helpe an other, and with mutuall ſeruice labour to comforte other. But contrarye, yf ye, as carnal men are wont, do diſagree eche one hating an other, and not onlye helpe not eche one another, but alſo backbite and gnawe one another, and not onlye backbyte and gnawe, but lyke outragiouſe wylde beaſtes, aſmuche as in you is. deuoure other, great cauſe ſurelye haue ye to feare, leſte ye lyke beaſtes tearyng one another be with eythers woundes deſtroyed.

To this inconuenience fall they, whiche beyng withoute the charitie taught by the goſpell ſtycke ſtyll to the carnall law, whyles they meaſure [Page] al thynges by theyr priuate commodities, wheras contrary chriſtian charitie is in a readynes to do other men good.

The texte.

I ſay▪ walke in the ſpirite, and fulfill not the luſtes of the fleſhe. For the fleſhe luſteth contrary to the ſpirite, and the ſpirite contrarye to the fleſhe, theſe are contrarye one to an other, ſo that ye cannot do, whatſoeuer ye would. But and if ye be led of the ſpirite, then are ye not vnder the lawe.

The whole effecte of my woordes drawe to this ende, that forſomuche as ye are deliuered from the bondage of Moſes carnal lawe, ye ſhould leade your life accordyng to the ſpiritual lawe of charitie, as ye ſhall in dede do, if ye neither eſteme perfite righteouſnes to ſtande in Iewiſhe ceremonies, nor liue vnder carnal deſires. If ye liue vnder carnal luſtes ye ſhal alway be vnder the lawe. Endeuour ye therfore to leade a ſpiritual life, & if ye thus do, then ſhal ye abſtaine frō ſuche actes, as the fleſheThe fleſhe luſteth cōtrary to y• ſpirit. ſhal prouoke you vnto. For as▪ in one manne there is a groſſe and heauy body, and a ſoule that is heauenly and immortal, and as in one law there is a groſſe parte, whom we call the letter, and again a heauenly thyng, whiche is called the ſpirite: ſo in one mannes ſoule one power there is, whiche ſtyl calleth to goodnes, and an other to this power contrary, like vnto the body & the letter of the law, whiche prouoketh vs to diſhoneſtie. Betwene theſe partes there is a cōtinual battaile, whiles the fleſhe fighteth againſt the ſpirite, and the ſpirite againſt the fleſhe. Well may the fleſhe be reſtrained frō her deſyres, but yet wyll it not be ſo oppreſſed, but that it wyl labor and ſtriue againſt the ſpirite. And if the fleſhe happen to haue the vpper hand, it is ſometyme ſeen, that where a man hath a deſyre to godlines, yet beyng ouercomen by the fleſhe, he doth ſuche thinges, as he knoweth ſhould be auoyded. And if the ſpirite of Chriſt ſufficiently moue you to do willyngly ſuche thynges, as are good & godly, then hath Moſes lawe vpon you none authoritie.

The texte.

The dedes of the fleſhe are manyfeſt, whiche are theſe, adultrie, fornicacion, vnclennes, wantonnes, worſhippyng of idolles, witchecrafte, hatred, variaunce, zeale, wrath, ſtrife, ſedicion, ſectes, enuiyng, murder, drōkennes, glotonie, and ſuche like: of the whiche I tel you before, as I haue tolde you in tyme paſt, that they whiche committe ſuche thinges, ſhal not be inheritors of the kyngdome of God.

But becauſe ye ſhal not be ignorant, the ſpirite wherof we now ſpeake, is a thyng that cannot be ſeen, the fleſhe may be ſeen. And yet is it notThe dedes o [...] the fleſhe. &c. are th [...]ſe, adultrie. &c. hard to coniecture, whether a man be ſeruaunt to the fleſhe, or be ledde by the ſpirite of God. For as the welſprynges be, ſuche are the waters and other that flowe from thence. A mannes life, maners, & doynges plainly ſhewe what a man is within. But becauſe we wyl not at this tyme ſpeake of doubtful or hidden matters, theſe be they, that make plaine profe, that a man is ſtyl ſeruaunt to the fleſhe, notwithſtannyng he be baptiſed, and haue ſhaken of the bondage of the lawe, aduoutry (I ſay) fornicacion, vnclennes, wātonnes, idolatry, witchecrafte, hatred, variance, zeale, wrath, ſtriſe, ſedicion, ſectes, enuy, murder, dronkennes, glotony. To theſe whoſoeuer be bonde, albeit the ſame man be baptiſed, yet is he not throughly▪ [Page] free, but bondſlaue to naughtie deſyres. Nor be ouer bolde, becauſe ye are baptiſed, or for your workyng of myracles. What tyme I was among you, I warned you, and now by my letter I earneſtly warne you againe, that al they whiche do ſuche thinges, ſhalbe excluded from the enheritaunce of the kyngdome of heauen.

The texte.

Contraryly, the fruite of the ſpirite is loue, ioy, peace, long ſufferyng, gentlenes, goodnes, faythfulnes, mekenes, temperancie. Againſt ſuche there is no lawe. They truely, that are Chriſtes, haue crucified the fleſhe with the affeccions and luſtes.

On the otherſyde, ſuche as are perfitely free, and ruled by the ſpirite of God are knowen by theſe fruites. For with this ſpirite are ioyned charitie, ioy, peace, long ſufferyng, gentlenes, goodnes, faythfulnes, mekenes, temperancie. They that of theyr owne good wyll do theſe, haue no nede to be pricked foorth with compulſories of the lawe, for them theyr owne innocencie maketh free from it. Beſyde this, they that truely are Chriſtes, as it beſemeth ſpiritual people, haue crucified the fleſhe with all the vices and deſires therof. For by baptiſme we dye with Chriſt, and are buried alſo with him.

The texte.

If we li [...]e in the ſpirite, let vs walke in the ſpirite. Let vs not be deſirous of vayne glory, prouokyng one an other, enuiyng one at an other.

We may not ſtande doubtfully betwene the fleſhe and the ſpirite, whether of both we ſhould folowe. If the ſpirite geue life to the body, reaſon it is that the body be vnder the gouernaunce of the ſpirite. If we haue receiued life through the ſpirite of Chriſt, and not by the law, let vs liue accordyng vnto the inclinacion of the ſame ſpirite. If we haue truely taſted of the ſpirit of Chriſt, let vs bryng foorth the fruites of it, and abſtaine from al carnal workes. Let vs not be deſyrous of vainglory, for the ſame prouokyng eche one an other of vs to debate and ſtrife, enuiyng one an other of vs. For euen them, that profeſſe the rule of godly life, theſe vices oftetymes trouble, whiche, yet are in very dede the peſtilence and deſtruccion of true godlynes.

The vi. Chapiter.

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The texte.

Brethren, if a man alſo be taken in any faulte, ye whiche are ſpiritual, healpe to amende him, in the ſpirite of mekenes: conſideryng thy ſelfe, leſt thou alſo be tempted.

HItherto haue I ſhewed you (brethren) to what ende all they, that haue taken Chriſtes religion vpon them, muſt enforce thē ſelfes. Yet becauſe baptiſme taketh not from vs, but that we are men ſtyl, if any among you by reaſon of weakenes fal into any offence, your part is, which are ſtrōger, & by the ſpirit of God haue not geuē place to fleſhly deſyres, with gentle and meke wordes to reſtore him againe, encouragyng him vp, that he may riſe againe, not wt rough ſpeache cauſing him to deſpayre. Hipocrites vſe ſuche proud lokes and high wordes, but Chriſtes ſpirite, foraſmuche as it deſyreth al mens ſaluacion, with meke and gentle meanes calleth men to amendement. And oftetymes it chaunceth, that whō a ſharpe earneſtnes withdraweth vtterly, them gentle and brotherly correccion maketh humble and boweth. Moſes law after ſuche ſorte ſuppreſſeth ſynne, that it deſtroyeth the ſiner, but chriſtiā charitie ſo remedyeth vice, that ſhe yet ſaueth y• mā. The better thou arte, by ſo muche the more gentlely condeſcende thou to thy brothers weakenes. If Chriſtes owne example moue the not ſufficiently ſo to do, who moſt mercifully ſuffered his children, vntil tyme theyConſideryng thy ſelfe, leſt y• be tempted. amended, at leſtwyſe yet lette this encourage you, becauſe ye knowe, that the like may chaunce vnto your ſelfes.

The texte.

Beare ye one an others burdaine, and ſo fulfil the lawe of Chriſt. For if any man ſeme to him ſelfe, that he is ſomewhat, when in dede he is nothing, the ſame deceiueth his owne minde.

This man is fallen, remember that thou art a fraile man alſo.. Let his fall be vnto the a leſſon, neither to be bolde vpon thy ſelfe, nor yet to truſt to muche in thine owne ſtrength. Vſe thy ſelfe towarde him that is fallen, as thou wouldeſt be glad to be vſed, if the like chaūced to the. And a miſchaunce may befal any worldly man. Suche as at the mocion of certaine falſe Apoſtles haue ſtaggered, muſt not with cruelnes be baniſhed out of your company, but charitably be called againe to theyr olde ſtedfaſtnes. The tyme may come, that they beyng made ſtrong may againe beare with your weakenes. He that hath vpō him a heauy burdain, muſt be eaſed, and not throwen doune. Wherfore if eche of you beare others burdaines, then ſhal ye in euery point fulfill the lawe of charitie, whicheBeare ye one anothers burdaine lawe is Chriſtes owne lawe. Chriſt wheras he neither was vnder ſynne, nor nigh the ieopardye therof, yet bare he vpon him our wickednes, and of his great mercy healed vs, & condemned vs not, as one without pitie. Let no man thinke him ſelfe to be righteous, and vpon confidence therin deſpiſe his brother, that is with ſome kynde of ſynne entangled.

[Page]For a man to ſeame iuſt to him ſelfe, is a profe of a fained righteouſnes. Wherfore if any man thinke him ſelfe ſomethyng, when he in dede is nothyng, he deceiueth him ſelfe.

The texte.

Let euery man proue his owne worke, and then ſhal he haue reioyſyng, onely in his owne ſelfe, and not in an other. For euery man ſhal beare his owne burdaine.

For neither is any man therfore righteous, becauſe he auaunceth him ſelfe before the ſinner, nor is therfore one man defiled with other mennes ſynne, if he ſubmitte him ſelfe to reſtore him againe. Nor is he therfore good, becauſe he cōpareth him ſelfe to a worſe. Euery man ſhalbe iudged by his owne dedes. Yet muſt noman in his owne dedes haue a confidēce, but euery manne muſt ſerche with him ſelfe, whether that, wherin he beareth him ſelfe in hand to do well, be ſuche, as of God ſhuld be allowed. If thine owne conſcience condemne the not, yet glory not, becauſe other a [...]e weake, but glory of thyne owne ſtrength, & glory inwardly, geuyng God thākes for his giftes beſtowed vpon the, nor boſt it among other, ne diſpiſe them, that are not ſo ſtrong as thou art. Helpe him, if thou be able, if thou be not able, let God his iudge alone with him. Neither ſhal his ſynne diminiſhe thy rewarde, nor thou for an other mannes offence be puniſhed, but before God euery man ſhal beare his owne burdaine.

The texte.

Let him that is taught in the worde, miniſter vnto him that teacheth him in all good thinges. Be not deceiued, God is not mocked. For what ſoeuer a man ſoweth that ſhal he alſo reape. For he that ſoweth in his fleſhe, ſhal of the fleſhe reape corrupcion: but he that ſoweth in the ſpirite, ſhal of the ſpirite reape life euerlaſtyng.

But as long as we be in this worlde, we are bounde eche one to helpe an other. And as it belongeth to them, whoſe giftes are aboue others, with teachyng, comfortyng & exhortacion to helpe their brothers weakenes, ſo let ſuche, as be holpen, remembre, that they be not vnthankeful to ſuche as haue done for them. And ſo among you ſhal al good thinges beBe not deceiued God i [...]m not mocked. comen, if they, that can preache the goſpel, teache, comfort, & beare vppe the rude, and they againe that are taught, of theyr ſubſtaunce geue theyr teachers and counſailours neceſſaries, ſo that one do for an other. Let them that teache, take heede that theyr doctrine be chriſtian, and ſauor of the ſpirite of Chriſt, or els better wer it for a mā not to beleue his teacher at all. Beſyde that, he that for corrupte teachyng the goſpel receiueth mede of him, whō he ſo teacheth, the man he deceiueth, yea, and him ſelfe to, but God can not of him be deceiued. Wherfore my counſail is, that ye teache ſincerely the goſpel, for God is not mocked with. But ſuche ſeede as euery mā ſoweth, ſuche ſhal he mowe. Whoſo teacheth carnal doctrin, for his ſede he ſhal reape fruit which is corruptible. But he that teacheth ſpiritual doctrin, ſhal for his ſpiritual and heauenly counſail receiue like rewarde, whiche is life euerlaſtyng.

The texte.

Let vs not be weary of well doyng. For when the tyme is come, we ſhall repe without wearynes. Whyle we haue therfore tyme: let vs do good vnto all men, and eſpecially vnto them, whiche are of the houſholde of fayth,

[Page]Therfore let vs alwaye endeuoure to do for all men, nor ceaſe at any tyme to do good dedes, whether we haue gentle ſcholers, or vngentle, whether we haue a rewarde of men, or not. For when the tyme ſhall come, we ſhall gather fruite, whiche ſhall neuer dye, and receyue for our temporall labours, wages euerlaſtyng. Sowyng time ſhall not alwaye continew, theWhen the time [...]o come, we ſh [...]l reape without we [...] [...]yn. [...]. tyme ſhall come, when we ſhal neither with our owne dedes be holpen, nor with other mennes. For the tyme of this preſent lyfe we maye with good workes wyll goddes fauour, and helpe other, but at the daye of iudgemēt, neither ſhall oure good workes haue place, nor we be able to do for anye other. Therfore let vs take the tyme, whyle it ſerueth, endeuouryng to do, bothe for all men, and ſpecially for them, that are of the ſame religion and fayth, that we be of. The Iewe fauoureth none, but Iewes, but the chriſtian folowyng the example of Chriſte is deſyrouſe to do good for all men.

The texte.

¶Ye ſe, howe large a letter I haue wrytten vnto you with myne owne hand. As many as deſyre with outwarde apparence to pleaſe carnally: the ſame conſtrayne you to be circumciſed, only leſte they ſhoulde ſuffer perſecucion for the croſſe of Chriſt. For they themſelues, whiche are circumciſed, kepe not the lawe, but deſyre to haue you circumciſed, that they might reioyſe in your fleſhe.

Ye ſe (ye people of Galacia,) how I am in this matier delited, which with myne owne hand wrote vnto you [...]o long an epiſtle. Ye knowe my hande wryting. No cauſe haue ye to thinke, that it is a counterfaite letter, it is all myne, and a declaracion of my good wyl towarde you. And looke, that it wt you be of more weight, than anye falſe apoſtles doctrine. Suche as endeuoure rather to pleaſe men, than god, ſuche (I ſaye) moue you to be circumciſed, to thintent they maye bryng you in hatred of the Gentiles for Chriſtes ſake, and in diſpleaſure with the Iewes for lacke of circumciſion. Iewes are they, that ſo teache, and feare the diſpleaſure of theyr coū treymen, yf they ſhoulde without circumciſion preache Chriſte, as menne abolyſhyng the lawe. Suche rather ſtande in feare of men, than of God, and ſeeke for prayſe at mēnes handes, rather than at goddes. Suche feare leſte the ſincere profeſſion of the croſſe of Chriſte mighte ſtiere vp other, y• hate Chriſtes name, to perſecute them, and feare alſo, leſte they ſhoulde be coumpted for vnlearned, yf they ſhoulde nothyng elles teache, but this ſimple leſſon: that Chriſt was crucified. Nor do they this for a very zeale borne to the lawe of theyr countrey, as I once erroniouſlye dyd, perſecutyng the flocke of Chriſt, foraſmuche as no not the Iewes ſelf kepe y• law, notwithſtandyng they be of theyr forefathers circumciſed, but abuſe your rudenes, chargyng you with circumciſion to the ende, that they among theyr companions maye vaunte themſelfe, that through theyr preachyng and teachyng ye are fallen to Iewyſhnes. This policie vſe they to pacifie the enuie of theyr countrey men, whiche coulde not abyde, that throughe the goſpell of Chriſte the lawe ſhould be abrogate. As for I neither ſo feare the hatred of the Iewes, nor perſecucion of the Gentiles, y• I ſhould with leſſe [...]inceritie preache Chriſtes goſpell.

The texte.

God forbid, that I ſhoulde reioyſe, but in the croſſe of our Lord Ieſu Chriſt, Wherby the world is crucified vnto me, and I vnto the worlde. For in Chriſt Ieſu neither circumciſion auayleth any thyng at all, nor vncircumciſion, but a newe creature.

[Page]God forbid, that I ſhoulde in anye thyng els reioyce, but in the croſſe of my lorde Ieſu Chriſte. The Gentiles, (I knowe) coumpte his croſſe for a vilanie and reproche, the Iewes hate and enuie it, yet therin onlye put I all my glorie, whiche nothyng regarde worldly prayſe, as one, to whome throughe baptiſme beyng graffed into the bodie of Chriſte the worlde isWherby the worlde is cru [...]ified vnto me, & I vnto the world. deade, and contrary wyſe I to the worlde, nor am I with aduerſities therof a fearde, nor with proſperities delited, nor paſſe vpon the diſpleaſure, nor couet the commendacion, without all feare of worldly reproche, and without deſyre of vaynglory. Chriſte onlye is for me ſufficient both for al, and agaynſt all. To whoſe profeſſion, whether a man come, circumciſed out of the ſtocke of the Iewes, or not circumciſed out of the ſtocke of the Gentiles, it forceth not. Into whoſe bodye, whoſo through fayth is tranſfourmed, is ſodaynely in ſuche ſorte chaunged, that he is become a newe creature, and called regenerate. A button therfore for all worldely differences. Whoſo profeſſeth Chriſte, let him nothyng els remember, but that he is a chriſtian man.

The texte.

And as manye as walke acordyng to this rule, peace be on them, and mercye, and vpon Iſrael, that pertayneth to God. From hencefurthe let no man put me to buſynes. For I beare in my body the markes of the lorde Ieſu. Brethren the grace of oure lorde Ieſu Chriſt be with your ſpirite. Amen.

Let this be a ſure rule, whiche rule, whoſoeuer folowe, to them wyſhe I peace and mercye, [...]or meete it is to wyſhe them the ſame thing, whiche Dauid wiſhed to the Iſraelytes in the Pſalmes, where he ſaythe: peace be vpon Iſrael. But there be of Iſralites two ſortes, one, whiche is ſo acoumpted before men, and an other before god. For he is not ſtreyght a vecie Iſraelite, whiche is but circumciſed, but he, whoſe mynde is circumciſed, and he that through fayth is ſtrong to godwarde. To ſuche Iſraelites then, of whiche noumber ye alſo be, wyſhe I peace and mercie. Away with falſe Iſraelites, ſuche as ſtubbernly and maliciouſly ſtryue agaynſt the goſpell of Chriſte, they ſhall neuer from this doctryne moue me, but, what I haue preached, that wyll I euer preache. And therfore in this matierI beare in my bodye the markes of y• lorde Ieſu. let no mā here after trouble me. So far am I from to be moued from the truthe of the goſpell with any vilanye or affliccion, that whether ſocuer I go, I carie about in my bodye all the ſpite, that I haue for Chriſte ſuſtayned, as empriſonmentes, ſcourgynges, chaynes, ſtonynges, with other aduerſities ſuffered for Chriſtes name, as tokens and markes of my Lorde Ieſus Chriſte, blaſyng them out, as certayne ſygnes of my victories, coumptyng this for my glorie, that I, as farre as maye be, deſerue to folow the croſſe of Chriſt, whome I preache. The grace and good wyll of our Lorde Ieſus Chriſt (brethren) be euer with your ſpirite, y• through his ayde ye maye continewe in the truthe of the goſpell: whiche deſyer of myne, that it maye take effecte, he graunte, by whoſe ſpirite I wrote theſe.

Finis,

Ephesians

To the Chriſtian reader, Iohn Olde wyſheth grace / mercye and peace / from God the father and from his ſonne Ieſu Chriſt our Lorde & onely ſauiour.

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FOraſmuche (mooſt gentle reader) as euery pryeſt vnd [...] a certayne degree in ſcholes is bounden by the kynges Maieſties moſt gracious iniunctiōs to haue prouided by a daye lymited for his owne ſtudy and erudicion y• whole Paraphraſe of D. Eraſmus vpon the newe teſtamente [...]oth in Latine and Engliſhe: And where I heard neuertheles in the begynnyng of this laſt ſomer by the Pryntout▪ my very hertie good frend Edwarde Whitchurche, that the Paraphraſes vpon ſeuen of Paules Epiſtles, that is to ſaye, to the Epheſians, Philippians, both thepiſtles to y• Theſſaloniās, both to Timothee, and thepiſtle to Philemon were neither tranſlated ready to the Prynte, ne ye [...] appoynted certaynly to be tranſlated of any man, ſo as thafore mencioned iniunction ſhould be lyke in this caſe to be fruſtrate of his due execucion, the ignoraunt prieſtes iniunction breakers (as they are in other thynges ynowe bebeſydes that) and the ſymple vulgare people hungryng and thirſtynge after ryghteouſnes, by wantyng of theſe Paraphraſes, vnfedde: and not onely vnfedde for lacke of ſuche liuely playne expoſicions of the ſcriptures, as the Paraphraſes in moſt thynges are, but alſo by reaſon of the continuaunce of accuſtomed vanities (yea rather blaſphemies) in the churche, they are broughte throughe the Popiſhe perſuaſions of the couetous gredye miſſal ſacryficers, into daylye encreace of errour and ignoraunce more and more. And althoughe it myght be iuſtely anſwered vnto me, that it is not the onelye lacke of the tranſlated Paraphraſes, wherby the commune people communely contynue ſtill in ignoraunce, but muche rather the lacke aſwell of good wyll as habilitie in the prieſtes and curates, that reade the good Homylies al ready ſet forth, and the ſcriptures with cuttyng, hackynge, hummyng, cheopping and mynceyng after ſuch ſort, as y• people are in moſt Pariſhes not only broughte into a great tedious wearynes bicauſe of the vnſauery & imperfite readynge pronoūceing & pointing of thoſe good thinges, but alſo into a certayne cōtēptuous lothſomnes & hatred therof, ſeing their curates beare ſo lytell good wyl & ſo vnto warde to the furtheraūce of gods worde & glory, to their pariſhene [...]s erudicion, & ſo diligent to cōtinue & aduaunce their popyſhe pryuate maſſes & other ſtraunge tounged ſeruice to paſſe awaye the tyme & to kepe both thēſelues & the people blynde ſtyll: yet myne vnfeyned hope & truſt is, that lyke as y• almyghtie euerlyuing God the father of our lorde Ieſu Chriſte (& by Chriſte of al perfite chriſtians) hath of his owne vnſpeakeable mercye to this mooſte Emperiall Realmewarde, geuen ſo gracious, ſo godly, ſo vertuous, ſo learnedly toward and ſo faythful a Chriſten Kyng, and moſt worthy ſupreme head euē our moſt ſoueraine lord king Edward y• .vi. to rule gouerne, nouriſhe & defend it: who by thaduiſe, miniſtery and trauaile of his victorious & moſt noble vncle the Lorde Protectours grace, & other of his moſte honourable Counſayll, [Page] ſeketh the kyngdome of heauen and the righteouſnes therof, aſwell in free ſettyng forth of the moſt holy ſacred ſcriptures by iniunccions and viſitoures, as in diligent placeing and ſendyng abroade of moſte excellently learned readers and preachers to inſtructe his ſubiectes in the true knowledge of them ſelues and of God, and in theyr bounden dueties to theyr ſuperiors, and alſo in chriſtian charitie to their neighbours: ſo he will alſo of his moſte haboundaunte ryches of mercye and inſcrutable power contynue (wyth daylye encreace) ſuche forewarde hertynes and hertye forewardenes of earneſt godly procedynges in the Kynges moſte Roial Maieſtie, by the aduiſe, miniſterie, and trauayle foreſayed, as (the ignoraunt miniſters being charitably amoued from their eccleſiaſticall cures hauyng competent in other trades of lyfe to reſt vpon, and reaſonable neceſſarie prouiſion for the honeſt mayntenaunce of learnyng & good miniſters beyng had) that father of mercies and Lorde of glorye, whoſe waies are vnſearcheable and iudgementes incomprehenſyble, by whoſe wiſedome all thynges are ſwetely diſpoſed and ordred, wyll (in caſe we be ſeruent in hear [...]e prayer and not ſlacke in rendryng thankes vnto him for his excedynge manifolde benefites) ſende conuenient, w [...]llyng and l [...]ſtye forewarde workemen into this his moſt copious great harueſt of Englande, aſwel to the extirpacion, banyſhement, and [...]o [...]yng out of popyſhe faythe, falſe religion, cankred opinions, heathnyſhe rites, idoiatrous worſhyppynges, ſuperſticious deuoucions, diſguyſed myſſall ſacrificeinges, aduouterous conuerſacion, and other groſſe vile iniquities aryſyng and growing (to the contempt and diſhonour of the liuyng God) as braunches out of the roote of the Romyſhe Antichriſtian religion: as alſo to the plantyng, ſettyng forth, and glorifyeng of the moſte vndefyled lawe of the Lorde that conuerteth ſoules from naughtynes to godlynes: to the ſyncere teaching of the moſt ſacred religion of Chriſt, and the true wourſhyp of God: to the reformacion of maners and alſo to the expreſſyng of godly behauiour in outwarde conuerſacion both in the miniſtre and pariſhene [...], to walke in loue as Chriſt hathe loued vs, in Chriſten almoſe dedes, in ſcripturely faſtyng, in ghoſpellike prayer, in rendryng thankes, in lifting vp pure handes, in pacience, long ſuffryng, perfite charitie, temperaunce, ſobrietie, chaſtitie, brotherly compaſſion and true obedience towardes the Kynges maieſtie and all other ſet in autoritie vnder hym: and in other offices, workes, dedes and vertues, that God requireth and commaundeth by his actes, proclamacions, and decrees moſt earneſtlye and ſtraightely mentioned in his mooſte holy perfite boke the Byble, ſo as God (I doubt not) ſhall voucheſafe long to preſerue vnto thys Realme y• moſt vnſpeakable worthy Iewel y• kynges hyghnes: and defendyng it frō the daungerous plagues & curſes due vnto the wicked children of vnbelefe, ſhall voucheſafe alſo to powre vpon it the mercies & bleſſynges in moſt pleyntuous habundaunce that he hath promiſed by the ſame boke to the beleuing chyldren of obedience. Vpon theſe reſpectes, hope & conſideracion, and ſeing thaforenamed ſeuen Epiſtles (whiche in dede are as neceſſarye & requiſite pieces of ſcripture to the furtheraunce of Chriſtes religion, & chriſten maners as y• reſt of the newe teſtamēt is) to be left vntrāſlated: I toke in hāde to trāſlate thē at ſuch ſeldome leaſures as I poſſiblie could frō mine other prophane trauailes incidēt to my drudging vocaciō ſpare, & now at laſt haue finiſhed thē: not doubting, albeit I cōfeſſe my ſelf (euē frō y• botome of mine he [...]t) as vnmete for this kinde of office as a cartes of huſbādry to be a caruer at a noble mans table, yet y• this my rude trāſlaciō is bothe accordyng to y• texte in euerye [Page] ſentence agreably to the Paraphraſtes mynde, and playnlye Engliſhed to the vnderſtandyng of the moſte vnlearned Englyſhe men, for whoſe erudicion I did take vpon me thys laboure. For althoughe curious ſoughte termes of Rhetoricall Engliſhe, in thys tranſlacion woulde better pleaſe the delicate eares and fyne wyttes of men fynely broughte vp in trickynge of termes and tounges, yet in aſmuche as theſe tranſlated Paraphraſes are ſet forth for the informacion and playne teaching of the Kynges maieſties playne Englyſhe ſubiectes that vnderſtande none other but theyr owne natiue barayne tongue, I thoughte it rather better to ſeke the edification of the playne vnlearned by playne termyng of wordes, than by tedious circum [...]ocucion to make a Paraphraſe vpon a Paraphraſe, and by that meanes, not onelye to leaue the ſimple vulgare people vntaught or neuer the better, but alſo in vayne ſekynge after curioſitie to be iuſtly laught to ſcorne, for bunglyng at the thyng that is ferre aboue my capacitie. Therefore where vnneceſſary fyneſſe wanteth, accept true meanyng playneſſe. And (good reader) be not of the nōbre of thoſe men, whiche leade and get an eaſye and a wealthye lyfe almoſte altogether by deprauinge, comptrollyng, querellyng, myſreportyng, and fault fyndyng at other mennes doynges (whoſe ſtudye is to doe ſome good) and loyter the tyme them ſelues and do no good at all. But in caſe thou chaunceſt to fynde any notable faulte in this my groſſe tranſlacion, whiche hathe eſcaped me either for lacke of leaſure or learnynge, I beſeche thee correcte it charitably with aduyſednes, ſo as the readers and hearers thereof, maye the better and more expreſſely perceaue the Paraphraſtes mynde▪ conſidrynge howe profitable doctrine for theſe oure preſent daungerous dayes the Paraphraſes doe importe, aſwell in teachynge Chriſt ſincerely, and in ſettyng forthe of Chriſten manners playnlye, as in rebukyng vice & wicked cuſtomes ſharpely. I ment not by thys my tranſlation to hunt after worldly commendacion or temporall rewardes, God is my witnes, but to do good to the beſt of my poore vnlearned talente, vnto the ſymple vulgare ſort, who I perceiued by moſt euident experience at y• kynges highnes viſitacion, wherin I vnworthye was a wayting miniſtre, were glad & conformablye willyng to heare the pure word of God, & obedient to receyue the Kynges moſt godly iniūccions traynyng them to y• ſame: & ſo they would contynue, in caſe theyr ordinaries, Curates, & miniſters were not try [...]lers and hynderours therof, and if they were not ſeduced, and taught by ſedicious earewhiſperours contrary to the worde of God & the Kynges hyghnes mooſte godly gracious procedinges, onely for pelfe, belycheare, eaſe and lucre. But take me not, that I meane all them to be triflers, hynderours, or ſiniſtre reſiſters, that are ordinaries, curates or miniſtres. For there are ſome of the chiefe & Byſhoppes, & ordinaries which wt all their poſſible earneſt labour and paynes tendre the goſpelles affaires, god be thanked for them: And ſondry other curates & miniſtres (whō I know) althoughe to fewe, are honeſt and diligently well wyllynge towardes the trueth in diuerſe ſhyres, where I wayted vpon the kynges hyghnes viſitours, eſpecyally in Lincolneſhyre and in other ſhires of that Dioceſe. And I verayly truſt in God, that the nombre of the honeſt ſorte ſhall dayly encreace there aboute more and more, by the induſtruous miniſterie and vniforme concurrence in holſome doctryne of the Byſhoppe and Deane of Lincolne, and the rather by the helpynge forewardnes and forewardyng helpe of the deuoute woman of God, the Ducheſſe of Suffolke. But I meane onely [Page] certaine ſortes of miniſters, whom ou [...] noble learned Paraphraſt Eraſmus paynteth notablye out in the perſon of the Euangeliſtes and apoſtles: of whō, one ſort are thoſe, that beyng altogether vnlearned had leauer cōtinue ſtyl like Horſes and Mules without vnderſtanding, than to acknowlege their ignoraunces and blyndenes and laboure for better knowledge to become the chyldren of lyght. Theſe are dogges y• can not backe, & ouerſeers that can not ſee. Theſe are alſo the blynde guydes, whom whan the blynde doe folowe, not the blynde guydes onely but the blynde folowers alſo (as our ſauiour Chriſt him ſelfe teſtifieth) doe fall bothe in to the ditche of errour & endles dānacion. The ſeconde ſorte are they, which beyng noſeled & roted in worldly pelfe, belycheare & promociō obteined by coūtrefaite crouching, hipocritical lowting, & by meanes of their courtely frēdes wil rather obſtinately reſyſt & murmure agaynſt y• kinges maieſties moſt godly trauailes & procedinges as much as in thē lyeth, & with ſlaūderous diſſuaſions, & perplexe impertinēt interpretaciōs go about to bryng the moſt pure playne worde of God in to contempte, yea and to incēſe the people to tumultes, ſedicions, rumours and rebellions, (as practiced experience hath of late dayes mooſte lamentably taughte vs) than they woulde loſe or forgoe any iote of their worldely wicked pompous Mammon, or (for conſcience ſake) ſubmytte thē ſelues to the trueth of y• ſcriptures, or any ſyncere godly quietnes. Theſe are the curſed ſhepeherdes of Iſraell, that eate vp the fatte of the ſhepe, and clothe them ſelues with the wolle: that ſlea the beſt [...]edde and nouriſhe not the flocke. Theſe are the damnable hipocrites that ſhute vp the kyngdome of heauens before men, in forbyddyng, diſſuading and diſcourageing them from readynge or meddlyng with the ſcriptures, (whiche be the breade of the ſoule) and wyll nether entre▪ in them ſelues, ne ſuffre them that woulde. Theſe are y• falſe doctours, that S. Peter prophecied of before hand, which ſlyghtyly bryng in pernicious ſectes amonge the people, denyeng euen y• lord that bought them, and throughe couetouſnes by feyned woordes make marchaundiſe of men. Theſe are the incarnate angelles of Satan, which with theyr fyne maner of crepe a boſome and outwarde pretence of holynes, tranſforme them ſelues into the angeles of lyght. Theſe are the y [...]ching eared maiſters and ſpirites of errour, that teache doctrines of deuilles and inconuenient thynges for fylthy lucres ſake, hauing their conſciences marked with an ho [...]e yron, and teaching genealogies & endles riedles that engendre queſtions, more than edifie to Godwarde. Theſe are the Antichriſtes that againſt al the whole ſcripture, & to the vndenyable de [...]ogation of the merite & dignitie of Chriſtes death & blodſheading done once for all, take vpon thē dayly to ſacrifice for the [...]emyſſion of ſynnes of the quycke and the deade: & teache ſwete to be ſowre, & ſowre ſwete, lyght to be darknes, & darknes light. Theſe are alſo y• right ſonnes of their right father the deuill, that hath bene a murtherour & alyer frō the begynnyng. Finally theſe are the whelpes of the roaring Lyon the deuil, y• goeth about ſekyng by their miniſtery, whō he may deuour. A thrid ſorte there is, whiche for the ſauetie of their pelfe and promocion, employe their ſtudyes and forecaſtyng pollycies to pleaſe all partes, thynkynge in their owne phantaſies that to be poſſible to them, that Chriſt our moſt true doctour ſayth is impoſſible, to ſerue both god & Māmō. Theſe are they, by whoſe occaſion y• people halt betwene two opiniōs, not knowyng what is beſt for thē to folow, wheth [...] God or Baal. Theſe are the meſſagiers of Laodicia, whoſe workes are nother [Page] colde nor whote, but betwene bothe, ſmellyng neither to muche of the ghoſpel, nor to lytell of pope [...]ie. And yet they muſt be called fauourours of the trueth, for they woulde fayne all thynges were well, ſo it were not long of them. Theſe woulde fayne haue Goddes corne to come vp, but yet they dare ſowe none, longer than the worlde (as they ſaye) maketh faire wether. And notwythſtandyng the more parte, yea and to muche the more parte, of eccleſiaſtical parſons be of theſe three ſortes, that is to ſaye, eyther of blockeheaded aſſes, plaine profeſſed enemyes, or doublefaced frendes: Yet God of the habundaunt riches of his exceding great mercies, hath reſerued vnto him ſelfe ſome ſyncere Byſſhoppes and preachers in this Emperiall Realme, to erecte and confirme the towardenes of the true meanyng fauourours, to comforte the weakeharted, & to confounde the ſtow [...]e rebelles, (the golden cupped courteours of the prowde whore of Babylon) with [...]he myghtye ſwearde of the ſpirite, whiche is the word of God. And for theuidenter declaracion of his mercies to his Engliſhe flocke, and for the glorouſe [...] enhaunceyng of hys own kyngdome and glorie in thys Realme, in forewardyng the godly labours and induſtruous trauailes of hys faythfull ploughmen the miniſtres, (in deſpighte of all hys enemyes) God (in whoſe hande all kynges heartes are) hathe put in to the hearte of oure mooſte Royall worthye kynge, Edwarde the. vi. not onely, lyke a moſte Chriſten Ioſias, by the miniſterie, trauaile, and ſtudious endeuours of his moſte faythfull deare Vncle the lorde Protectours grace & other of his moſt honorable Coū ſayle, to abolyſhe idolatrous ſacrificeinges, and ſuperſticious cuſtomes, and to reſtore the true worſhip, religion and goſpell of Chriſte in to his priſtine ſinceritie, purenes and lybertie agayne, but alſo lyke a moſte prudent yong Salomon to buylde vp perfitely the Lordes houſe, and to walke (after thexample of the olde Salomon) as it were before the porche of the temple, lyke Goddes true miniſter, to expell and kepe out all falſe worſhyppinges, popiſhe Goddes ſeruice, vayne ceremonies, pernicious ſectes, ſedicious tumultes, fylthye errours, and noughtie lurkyng hereticall opinions, from amonge hys Chriſten Englyſhe ſubiectes, whiche is the lyuing temple of God, and to trayne, ordre and gouerne them with the rule of holſome lawes (to the baniſhemente of vngodly licencious libertie, that men are nowe a dayes to muche geuen and bent vnto, and to the nouriſhement of vertues, whiche God requireth) and alſo to kepe and defende them from all inteſtine tumultes, daungers and inuaſions, that myght perchaunce be intended by forayne or homedwellyng enemies. Foraſmuch than as al the kinges maieſties obedyent true ſubiectes, are now moſt ſtraytely debtebounden generally to rendre moſt humble perpetual thankes to God, throughe our lorde Ieſus Chriſt, for his excedyng vnſpeakeable mercies and moſt bounteous liberall benignitie powred in moſt habundaunt wyſe vpon vs, nowe already ſene by manifolde proued miraculous experiences, in ſendyng vs ſo godly a yong Kyng, in placeing ſo noble and ſo religious a Protectour, & inprouiding ſo worthy a prudent Coūſail: And lyke as we may be moſt vndoubtedly ſure, in caſe we lay faſt hold on y• promiſſes of god, & ſtick hard to his goſpel wt cōſtaūt belefe of our hert, wt vnfeined cōfeſſiō of our mouth, & frame our cōuerſaciō wtout grudging agreably to y• ſame, y• he wyll cōtinue, maintene & increaſe his traſoures, bleſſinges, & liberal benefites vpon vs: Euē ſo it ſtandeth vs in hāde wt al vigilaūt circūſpection generally to beware, y• we take not theſe graces of god ſo gētly, ſo frely & ſo bounteouſly geuē [Page] vnto vs, in vayne, leſt for oure neglygente vnthankefulnes, contemptuous ſtubburnes, outragious licenciouſnes, and diſſolute vnthriftines, he withdrawe his bleſſynges, and take away theſe moſt precious Iewelles, treaſours, and benefites from vs, and ſo for our owne wicked deſertes iuſtely leaue vs to our ſelues, to worke the thynges that are not conuenyent euen with gredynes, and to receyue therfore the rewarde of errour. Therefore to be playne with the (good reader) ſeyng that our moſte bounteouſe mercyfull God almyghtye, doeth aſwell in powryng theſe hys mooſte plentcouſe proued bleſſynges vpon vs Engyſhe folkes without our deſeruynges, as in his longe ſufferaunce and wynkyng at our daylye practiſed naughtines, inuite and moſt gently prouoke vs vnto repentaunce: I thinke it not beſt for vs to mocke on ſtyll with God, and to contemne the riches of his goodnes and long ſuffraunce. For God wyll not be mocked for vs. And yet yf a man any thyng earneſtly marke the maners of this roiall rufflynge worlde, it woulde ſeme, that men thynke that there is no God, either that God is a ſlepe, or elles that he is not ſo greuouſly diſpleaſed with the fylthynes of ſynne and diſobedience, as the holy ſcripture in all places reporteth him to be: or at leaſte that the ſcripture is not the woorde whiche declareth the cōmaundement and trueth of God. For it is a monſtrous mater to marke, howe ſhameleſly the Romyſhe ympes, ſlaunder, depraue, and abuſe the moſte holy ſacred worde of God, the Byble, and the true preachers and expounders of the ſame, namyng it falſely the newe learnyng, and thē new fangled felowes: and howe hanſomly they vpholde, and how ſtubburnely they continue theyr popyſhe baggage of dumme ceremonies, idolatrous worſhyppynges, heathnyſhe rites, cankred opinions, diſguyſed deuotion, miſſall ſacrificeinges, faythles phantaſied workynges, and other trades of countrefaycte ſuperſticious religion, eſtemyng the trueth of God to be a lye, and the lying Prophecies of Methodius and other fonde imaginations to be the trueth. It it is an horrible thyng alſo to heare the blaſphemous ſwearyng, ſturdye diſobeyeng, traiterous rebellynge, falſe rumours inuentyng, deueliſhe backbyting, ſlaunders caryeng, ſedicious murmuring agaynſt the trueth and al godly procedynges, and to ſee the hellyſhe workes of palpable darkenes that are exerciſed nowe a dayes. Whan was there euer more diſdayne, and more exceſſe of coſtly apparell vſed, and leſſe clothyng of the poore than nowe? Whan was there more haftyng and craftyng to ſcrape money to gether, and leſſe ſuccouryng of pore wydowes, fatherles children, and poore neady impotent perſons, than now? Whan was there at any time more forecaſt to ioyne houſe to houſe, and lande to lande, and leſſe hoſpitalitie, than nowe? Whan were there in anye age īo many gorgious buyldynges ſet vp, for wealthye mens pleaſures, and fewer hoſpitalles mayntened for poore mennes ſuccours, than nowe? Whan was there more deſtroying & encloſyng of whole townes, villages and cōmins to ſome one mannes priuate vſe for the nouriſhynge, rearyng and ſtoaring of ſhepe and brute beaſtes, wherby ſtraunge Realmes, are enryched, and ſo lytle ſtudie to maynteyne tyllage and to nouryſhe tall yomen, to thencreaſe of the commen ſtrengthe of this theyr owne natyue Realme and to ſerue to kynges Maieſtie in his neceſſarie affaires, than is nowe? Whan was there euer more pollyng, pylling, theuing, robbyng, extorcionyng & brybyng, & leſſe reſtitucion makyng than nowe: Whan was there at any tyme more holſome lawes made for the commē wealth & good ordre in euery eſtate, and leſſe obſerued and obeyed, [Page] than nowe? Whan was ſwearyng and takyng of othes vpon the holy euā geliſtes more ſolemnely vſed, and leſſe truth or promyſſe kept than now? Whā was exceſſyue riotous bankettyng, pottecompanyonyng, and belychearynge more outragiouſly vſed, and the pore hungriouſnes leſſe refreſhed, than now? Whan was ſhameles whoremongyng more licenciouſly frequented withoute puniſhement, than nowe? Whan was holowe herted flatterye and craftye deceauyng, more practiced, and leſſe hertye frendeſhyp ſteryng, than now? Whā were parentes more negligent in vertuous bryngyng vp of their children, and children more diſobedient to their parentes, than nowe? Whan were maiſters more vnlouyng or ſtrayterlaced to their ſeruauntes, and ſeruauntes leſſe diligent and truſtye to their maiſters, than nowe? Whan was there more quycke bargaynyng among men, and leſſe true dealyng, than nowe? To be ſhort, whā was there mo ghoſpell talkers, and fewer ghoſpell walkers, than are nowe? Whan was there ſo many ghoſpell bablers, and ſo fewe ghoſpell folowers, as nowe? And finally, whan wente Chriſte in his miniſtres ſo diligentlye on preachyng and founde leſſe faythe vpon earthe, or was leſſe entreteyned, than now? Theſe thynges therfore reſpectiuely weyghed and conferred together, are euydent profes, that lyghte is comen in to the worlde, and men haue rather loued darkenes than lyght. And it is alſo an aunciente practice of the father of the popes malignaunt churche (that moſt diligent preachyng prelate doctour deuyll) whan he can not get him damnable diſciples ynowe to ſactiſfie his gredy luſt, throughe his poperye, by reaſon of the cleare lyght and powre of the ghoſpell ſhynyng forthe, to take vpon him to be a fyne forewarder of the ghoſpels lybertie: that is to ſaye, to inſtigate men, in pretenſe of the ghoſpell, to ſcrape and cloyne in to their handes as muche poſſeſſion as they can, to thintent that (the godly learned preachers and miniſtres now lyuing beyng once deade, and no competent prouyſion for preaching nor learned men beyng had) there may growe in more blinde popery, barbarouſnes and ignoraunce in our poſteritie, than was in or before oure tyme. And ſo the laſte errour ſhalbe worſe than the farther. For (as Salomon ſayeth) whan preachynge ceaſeth, the people ſhall runne hauocke. And it is that ſubtill Satans practiſe alſo, in pretence of the ghoſpelles libertie, to cauſe men to make their belies their Goddes: as we ſee dayly (alas therfore) euery lyghte headded ydle perſon, and euerye raungeyng ruffion ſhameleſly pampre his paunche with fleſhe and delicates, regardynge neyther ordre nor cōmune wealth, ſparyng nether place nor time, ne yet geuing god any thākes at al ether for fleſhe or fiſhe, meate or drinke, as it may appeare by their impudent abominable lyuinge, & couetous gredynes of worldly pleaſures: in ſwearyng, whoring, dyceing, cardyng, braullyng, raylyng, braggyng, querelling, fighting▪ piking, ſtealing, robbing, bawdy talkyng, & in al kyndes elles of helliſhe iniquitie. And ſo by that reaſon (ouer their own dānable eſtate) the poore ſymple vntaught weake brother, for whom Chriſte died, ſeyng thys lybertie and thys iniquitie ioyned together, is by and by offended, and defyeth the worde of God, becauſe of that raſhe beaſtly bellyed mannes wyckedneſſe, whiche prateth of the worde and lyueth cleane contrarie agaynſt it. Thus the deuyll (I ſaye) purchaſeth to him ſelfe and to the fyre of hell, as many or rather mo ſlaues by his countrefaite ghoſpellyng, than he did before with open idolatrous popery mayntenyng.

Nowe therfore goe downe in to thy ſelfe (good reader) and ſee what caſe [Page] thou ſtandeſt in, for thou ſeeſt by experience that the dayes are euyll. Lo [...]e not the good oportunytie that God hath lent thee. For all that ſaye, Lorde, Lorde, ſhal not entre into the kyngdome of heauen, but he that doeth the fathers wyll whiche is in heauen. Althoughe we are made ryghteous before God throughe onely fayth, yet we muſte expreſſe our fayth by ſuche charitable workes before men, as God commaundeth, or els our faythe is deade, and become no faythe. And thoughe we are ſaued throughe grace, yet we may not abide in ſynne ſtil, that grace maye abounde. For lyke as whan a ſynner repenteth, there is a merye heauen, the Angelles reioycing for gladnes: euen ſo whan a man repenteth not, but lyueth ſtyll in infidelitie and ſynne, he maketh the holy ghoſt ſadde and a ſorowfull, heauen. And thoughe we are quyckened together with Chriſte of his owne fre mercye without our deſeruynges, yet we are commaunded by his holy worde, to mortyfie oure carnal membres vpon earth, that lyke as we haue in tymes paſt made them ſeruauntes of vngodlynes from one naughtynes to an other, ſo we ſhoulde henceforth make them ſeruauntes of puritie into ſanttification. For he that gaue vs Chriſt to be our newe garmente, badde vs (by his Apoſtle Paule) put of the olde Adam: or elles Chriſte woulde not ſtycke cleane on our backes, onleſſe olde Adam be ſtryped cleane of, wyth all his ragged rotten patches of infidelitie and ſinfulnes. And he that ſayeth: Let us put on the armour of lyghte, ſayeth fyrſte: Let us caſt a [...]uaye the uuorkes of darknes. For lyke as God loueth to be wourſhypped onelye accordynge to his owne worde and byddyng: ſo he curfeth all them that inuent or vſe other kyndes of worſhyppyng or ſeruyng of him beſydes his worde. And lyke as God filleth them with his grace that reuerently and truly vſe his holy name: ſo he fylleth them alſo full of wikednes, that be ſwearours: and maketh his plague of vengeaunce to hang ſtyll ouer their houſes that abuſe Goddes name. And lyke as God promyſeth reward to them that helpe their pore neyghbours at their nede: ſo he threateneth puniſhement to them alſo, that hurte their neyghbours by worde or by dede. And like as the holy goſte alloweth chaſte wedlocke for holy and honourable among all men: ſo doeth he pronounce whoredom and bawldrye to be curſed and abominable among all men. Chriſte that geueth the peny to the diligent workers, byddeth auaunt, I knowe you not, to them that are loyterours. The Prophete Dauid that ſayeth: Prope eſt dn̄s oībus eum inuocantibus, ſayeth alſo: Longe a peccatoribus ſalus. And that ghoſpell, which is the power of God to ſaue all that beleue it, ſhall alſo be a witneſſe at the laſt daye againſt all them that ſhewe them ſelues in this worlde vnbeleuers by the frutes of their vngodly behauyour. Aſſure thy ſelfe of thys, good reader, that lyke as there is God, ſo is there the deuyll. As there is heauen, ſo is there hel. As there is lyfe and eternall ſaluation, ſo is there death and eternall damnacion. Therfore caſt of careles ſecuritie, and be diligent in readynge or hearynge Goddes worde. If Chriſte be thy ſauiour, make no moe mediatours for thee but onely him. For lyke as he wyl not geue away the glory of his paſſion to any other: ſo wyl he not geue awaye the glory of his interceſſion to any other. Caſt of feyned cuſtome, and laye holde vpon vnfailyng veritie: Forſake blynde broade byewayes▪ and folowe the ſtreight narowe pathe way: Awaye with fylthy whoremonging, and take thee to chaſte wedlocke. If thou wilte be choſen, make ſure thy vocation. If thou defyeſt the deuyll, meddle not with falſe teachers and deuely ſhe lyuyng. If thou loueſt not the deuylles ſauour, dwell not vpon hys [Page] donghill of ſtynkyng ydolatrie and ſuperſticiō. If thou be the ſonne of Abraham, doe the workes of Abraham. If thou be iuſtified throughe onely faythe in Chriſt, leade the lyfe and doe the dedes of a faythfull iuſtifyed chriſten man. If Chriſte be thy Lorde, be thou his true ſeruaunt. If thou wylte take vpon the to be Chriſtes diſciple, ſee that thou weare his badge, Chriſten charitie. If Chriſte be thy good ſhepeherde, herken to his voyce and none other. If Chriſte haue borne the on his owne ſhoulders into his ſhepefolde, whan thou waſt runne aſtraye: ſee thou runne not oute agayne, leſt thou droppe into the pitte and be drowned throughe thyne owne folye. If thou wylte take God for thy father, ſee thou be holy as he is holy. If thou wylte haue the holy ſpirite of God to be thy comfortoure, make him not ſadde with the reſiſting waiwardnes of thy ſpirite. And than mayeſt thou be ſurely bolde to preace vnto the throne of hys grace, and ſhalte be ſure to fynde mercye in conuenient tyme.

Take hede by tyme, for nowe is the tyme and verye howre for vs to ryſe vp from ſleape: and therfore, I ſaye, take tyme of repentaunce, whyle tyme is, for tyme wyll awaye. But and yf thou wylte not aryſe and heare the voyce of thy Shepeherde Chriſt, hauing the lybertie of Goddes woorde (the rather by the ample enterpretyng of theſe Godly Paraphraſes) to teache thee and to be thy warraunt: & thexample of the Kynges Maieſtie with hys gracious Vncle the lord Protectour & the teſt of his moſt honorable Counſail to encourage, ayde and defende thee: but wylt tomble and walowe ſtyll in wylful ignoraunce, and errour, ſtickyng to olde heathenyſhe idolatrous worſhippinges, ſuperſticious deuiſinges, maſſe meritinges, beade droppinges, popyſhe cuſtomes, diſobedyence agaynſt ſuperiours and parentes, blaſphemous ſwearyng, aduouterous lyuing, theuyſhe ſtealyng▪ murder and robbynge, couetous cloynynge, bawdye talkyng, holoweharted flateryng, falſe witneſſe bearyng, vntrue dealyng, craftye deceauyng, dronken drinkyng, paunche pampryng, ſubtyl vnderminynge, and other wyckedneſſes and vilanies againſt the wrytten word and commaū dement of God: and ſo differreſt repentaunce from daye to daye, and heapyng ſynne vpon ſynne, ſayeſt: the mercye of God is greate. Tuſhe let God ſende me a mery lyfe, & ynoughe in this worlde, and than let hym doe with me in an other worlde what he wyll: Be thou aſſured, that thou enforceſt God to take awaye hys holy ſpirite, and his good gyftes from thee, and layeſt vp wrath in ſtoare for thy ſelfe agaynſte the daye of wrath, whan God ſhall iudge the ſecret thoughtes of men, by Ieſus Chriſte. Thou ſhalt haue the immortall worme of thy conſcience to g [...]awe contynually vpon thee, ſo as fallynge into deſperacyon and grudgeynge agaynſte God, thou ſhalte begynne thyne hell euen in thys worlde, hauynge anguyſhe and trouble vpon thy ſoule for thy wycked lyuynge. And at that greate feaſte daye, whan thou ſhalte appeare wythoute the weddynge garment of a perfyte faythe, garnyſſhed wyth workes of charitie, and good lyuynge: Chriſte the kyng ſhall commaunde thee to be bounden hande and fote, and to be caſt into the vtter darkenes, where ſhalbe weepyng and gnaſhyng of teethe: & for the rewarde of thyne errour and wickednes, thou ſhalte be conſtrayned perforce to pledge the Deuyll of his own cuppe, that is prepared euerlaſtyngly for hypocrites to drynke vpon, whereinto the Lorde God ſhall rayne, ſnares, fyre, brymſton [...], ſtorme and tempeſt. Than it wyll not auayle the to repente. Than it wylbe to late to crye, had [Page] I wyſte. Remembre thy ſelfe therefore in tyme: ſeyng that God of hys curteous gentylnes, by hys holy woord geueth thee ſo curteous warnynge. And take in good parte thys my ſymple tranſlacyon, intended to none other purpoſe, but to thy forwardynge helpe, as the Lorde is my wytneſſe: God ſende thee perfyte vnderſtandyng (gentle reader) in hys trueth, and well to fate.

Amen.

¶ Thus endeth the Prologe.

The argument vpon the Epiſtle of the Apoſtle Saynt Paule vnto the Epheſians by. D. Eraſmus of Roterodame.

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EPheſus was ſometyme the chiefe citie of the leſſe Aſia, a citie ſuperſticiouſly geuen to the wurſhipping of deuilles, and eſpecially of Diana, for whiche cauſe it is called in the actes of the Apoſtles, the wurſhipper of Diana, not of Diana the huntour, vnto whome the Poetes attribute bowe and arowes, but Diana with many pappes, whome the Grecians call Polymaſton, and ſaye, ſhe is the nource of all maner of beaſtes, after Hieromes reporting. For the temple of Diana at Epheſus, was in the greateſt eſtimacion of al the world, ſo much that the Ethnike writours make ſpecial mencion of it, almoſt in al their writinges. Theſe men geue their whole ſtudies vnto curiouſe artes and ſciences: as we may gather where we reade, that at the preaching of the Apoſtles, they brought in theyr bookes of enchauntmente, and burned them in the fyer, and whan they had coumpted the price, they founde it to be fiftie thouſand ſiluerlinges, as it is purported in the .xix. Cap. of the Actes. And therfore to thentent he might withdrawe them from thoſe great errours, he taried ſtill among them three yeares, trauaylling all that while, to the vttermoſt of hys power, to bring the thyng to paſſe, that myght be to the profitabe forwarding of theyr ſaluacion, albeit many of them made great reſiſtence agaynſte him, as he ſpecifyeth hymſelfe in an other place. And there he was caſt to beaſtes: lyke as he maketh mencion, in his ſecounde Epiſtle to the Corinthians. And whan he departed from thence, he commaunded Timothee to remaine there ſtill amonge them. And like as that Citie was full of Curiouſe menne, and ſuche as were geuen to magicall artes, euen ſo had it many great learned men in it. By reaſon wherof, Paule, as he tempereth himſelfe according to the maners and natures of all men, maketh often mencion of deuils and ſpirites, whan he ſheweth the difference of good men and bad. Beſides theſe, he openeth certaine darke hard ſentences. For there is none of his Epiſtles, that hath ſo darke and hidde ſentences in it, as this to the Epheſians. So as it ſhoulde ſeme, that this Epiſtle was the chiefeſt occaſion, why Petre wrote after this ſorte. Euen as our derely beloued brother Paule, accordyng to the wiſedome geuen vnto hym, wrote to you, yea, almoſte in euery Epiſtle, ſpeaking of ſuche thynges: among whiche, many thynges are harde to be vnderſtanden, which they that are vnlearned, and vnſtable, peruert, as they do other ſcriptures to theyr owne deſtruccion. Therfore becauſe theſe men aboade conſtauntly in the fayth, he exhorteth them to continue and goe ſtill forwarde, vntill they were become perfite: putting them in remembraunce, what manier of people they were, whan they were addict vnto naughtines, & did ſeruice vnto wieked ſpirites: and what they are become now, that they are engraffed vnto Chriſte: and teacheth them withall, that althoughe the grace of the Goſpell was promiſed vnto the Iewes, yet that by the eternall decree of God, it was rightfully enlarged vnto the Gentiles alſo: and that he was a minyſter ordayned of God, to that ſame office. And foraſmuche as he wrote thys Epiſtle, being in priſon, he exhorteth them, not to caſt downe theyr hartes for his affliccions, but rather thinke, that they haue ſo much the more cauſe to reioyce. Theſe [Page] thinges he treateth of in the firſt and ſeconde Chapters. In the other three, he preſcribeth the fourme of godly conuerſacion vnto them, ſhewing what is to be folowed, and what is to bee auoyded: the duetyes of the huſbandes to the wyues, and of the wyues vnto the huſbandes: the offices of parentes to their children, and of the children to theyr parentes: the dueties of maiſters to their ſeruauntes, and of ſeruauntes to their maiſters. This Epiſtle was written from the citie of Rome by Tichicus the Diacone, whome he ſpeaketh of in the end of the Epiſtle, calling him a faithful miniſter. Ambroſe ſayeth furthermore, that he wrote it in prieſon, whan he was caried from Hieruſalem to Rome, and liued vnder ſuertie without the tentes, in the tenement that he had taken for hyre.

The ende of the Argument.

The paraphraſe of Eraſmus vpon the Epiſtle of ſainct Paule the Apoſtle to the Epheſians.

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¶ The .i. Chapter.

The texte.

Paule an Apoſtle of Ieſus Chriſt by the will of God. To the ſainctes, whiche are at Epheſus, and to them whiche beleue on Ieſus Chriſt. Grace be with you and peace from God our father, and from the Lorde Ieſus Chriſte. Bleſſed be God the father of our lord Ieſus Chriſte, whiche hath bleſſed vs with all manier of ſpyrituall bleſſyng in heauenly thinges by Chriſte, according as he had choſen vs in him, before the foundacions of the worlde were layde, that we ſhoulde be holy, and without blame before him, thorow lou [...]. Whiche ordeyned vs before thorow Ieſus Chriſte to be heyrs vnto himſelfe, according to the good pleaſure of his will, to the prayſe of the glorye of his grace, wherewith he hath made vs accepted thorow the beloued. By whom we haue redempcion thorow his bloud, euen the forgeuenes of ſinnes, accordyng to the rich [...]s of grace wherof he hath miniſtred vnto vs aboundauntly in all wiſedome and prudence. And hath opened vnto vs the miſtery of his will according to his good pleaſure, whiche he had purpoſed in himſelfe, to haue it declared, when the time was ful come: that he might ſet vp al thinges perfitly by Chriſt (both the thinges which are in heauen, and the thinges whiche are in earth) euen by him, by whome we are made heyrs, and were therto predeſtyna [...]e accordyng to the purpoſe of hym by whoſe power all thynges are wrought, according to the purpoſe of his owne will: that we (which before beleued in Chriſt) ſhould be vnto the prayſe of his glorie. In whom alſo we beleue, for aſmuche as we haue heard the woorde of trueth, euen the Ghoſpell of your ſaluacion: wherin when ye had beleued, ye were ſealed with the holy ſpirite of promes which is the earneſt of our enheritaunce forthe recouering or the purchaſed poſſeſſion, vnto the prayſe o [...] his glory.

PAule an apoſtle, not of Moſes, nor of any man, but of Ieſus Chriſte, whoſe buſineſſe I take in hande, being ſence, not vpon myne owne head or by mennes Commiſſyon, but by the Autoritie and commaundemente of God the father, whiche, by hys ſonne, hathe commannded me to preache the doctryne of the Ghoſpell among the Heathens. I write this Epiſtle to al them that leade theyr lyfe at Epheſus, and leade theyr lyfe after ſuche ſorte, that they applye theyr endeuoure to kepe them vnſpotted from the vices and vncleaneſſes of this world, and with a ſincere conſcience, beleue the Ghoſpell of Ieſus Chriſte, not lookyng for rewarde of innocencye and holyneſſe, any where elles, than from whence they receiued the example: nor waiting for the ende of their felicitie, of any other, than of whome ſprong the beginnyng. In the meane ſeaſon,Grace be vnto you [...] peace. I wiſh vnto you, not as thoſe vſe to doe, that meaſure their felicitie, by the dignities of thys worlde, but I wyſhe, that God the Autour of all goodneſſe (whome nowe, we may call euen our father, not for that, that he created vs onely, but muche rather, that being engraffed vnto the body of Chriſte, we are receaued into the enherytaunce of Chyldren) maye daylye encreaſe in you hys beneficence, wherwith he hathe frely deliuered you from the tranſgreſſyons of youre olde life, and of vngodlye hathe made you folowers of Innocencye and righteouſnes: and ſo continue you in concorde, that you maye bee of one mynde amonge your ſelues, and that being reconſiled once to God, you maye take hede, that you breake not (in fallyng to ſynnes agayne) the promyſſe, that you couenaunted with hym, through Ieſus Chriſt his ſonne, by whome [Page] and with whome, he geueth vnto vs al thinges, whom alſo we ſhal from henſfoorth woorthely call our lorde, foraſmuche as he hath ſet vs at libertie from the tirannye of the deuil, with the pryce of his holy ſacred bloud, and taken vs to himſelfe, and hauing deliuered vs from the deuilles ſeruitude, hath made vs his owne. The ſeruitude is fortunate, that vniteth vs to Chriſt. How beit this thyng happened not vnto vs by chaunce, nor by oure owne meryte. But GodBleſſed bee God the father. the father of our lorde Ieſus Chriſt, is altogether to be praiſed on our behalfe, that of hys free fauour, hath powred all gentle kyndeneſſe vpon vs, not beſtowyng thoſe thinges vnto vs, that perteyne to the vſe of this lyfe, and bodelye ſuſteynaunce onelye, but alſo thoſe excellent giftes, that auayle to the ſaluacion of ſoule, and lyfe immortall: which lyfe abydeth vs in heauen, through Chriſt, by whome the father hath ſet heauen gate wyde open. And becauſe no manne ſhoulde be curious to aſke, how commeth this ſo an exceadyng fauour? from whence cummeth ſuch a wonderfull gentlenes? It was ſo reſolutelye determined throughe the goodnes of God, by an eternall decree, euen before the foundacionsAccording as he had choſen vs. of the worlde were layed. For euen than he had choſen vs, that by hys ſonne, by whome he created, gouerneth and reſtoreth all thynges, our former vicious liuing ſhould be wyped awaye, and we be cummen holy and faultles, not onely in the ſyght of men, but alſo of God himſelfe, who eſtemeth man according to the ſecret affectes of the minde, and that, not with the terror of Moſes lawe, (the ſeueritie wherof is tryed vnto thys purpoſe altogether vneffectuall)Through loue. but with the beliefe and loue required in the Ghoſpell, whiche wynneth more of ſuche as be willyng, than the lawe enforced by rigorous compellyng. For it is not a perfite ſeruice, that the ſeruauntes doe conſtrainedly, for feare of inconuenience, or for theyr maiſters dyſpleaſure, but that, that children dooe vncompelled byloue and good affeccyon. Which thyng was impoſſible to beeWhich ordayned vs. perfourmed by any ſtrength of vs, had not God by hys eternall decree choſen vs into the roume and heritage of children, through onely Ieſus Chriſte, vnto whome he hath ſo incorporated vs, through fayth and loue, that beyng made his members we may be one with him, ſo that by his participacion, we attain that thyng that was not due to our deſeruynges. And therefore we may in no wyſe attribute any thankes vnto our ſelues. In aſmuche as it ſtoode with the good pleaſure of hym, that is naturally good, to declare and manifeſt his freeTo the praiſe of the glory of his grace. liberalitie beſtowed vpon vs, more playne and open to the whole worlde. We (as concerning our own ſtrength) could not poſſibly be any thing els, than the enemies of God, and very abiect ſlaues, but that he hath reconſiled vs to himſelfe, by Chriſt, whome he loueth more than can be expreſſed, and of damnable wretches, hathe made vs acceptable deare children. As long as beyng ſhared with the daunger of ſinne we were mēbers of the deuil, we coulde neither loue God, nor be loued of God. But maſmuch as his moſt dere ſonne hath redemed vs with the price of his moſt holy bloud from the bondage of ſin, and encorporated vs as mēbers vnto himſelfe, the father can not poſſibly chooſe but loue thoſe, whome it pleaſed him to make partners with hys ſonne. This benefite is ſurely ineſtimable, but notwithſtanding ſuche was the will & bounteous largeſſe of almightie god, which although it be manifeſtly apparēt in euery thing, yet it more peculiarely abounded vpon vs, foraſmuche as he openeth vnto vs (as a merciful harted father vnto his children) the ſecret miſtery of his eternal wil, ſo many long yeres hidden from the world, the knowlage wherof is moſt [Page] hygh wiſedome and chiefe prudence, much more excellent than that knowlege, wherin being ſingularely learned in humayne diſciplines, ye haue excelled other ſortes of men euer vnto this day. Mannes wit atteineth the knowlege ofIn al wiſdome and prudence. the ſecretes of nature, & yet whan they are knowen to the vttermoſt they make no man anything more godly at al. But this ſecret miſtery, that we here ſpeake of, no reaſon of mannes mynde coulde attaine, onles God himſelfe had opened it vnto our knowledge to bring vs to true perfite felicitie. But if a man wouldAccording to his good pleaſure. aſke, for what cauſe hath God kept it cloſe ſo long, and now at length manifeſted it planiely: I haue nothing to aunſwer, but that it ſo pleaſed the good wil of him, that willeth al for the beſte, in aſmuche as he is goodnes it ſelfe. That, that is new vnto vs, is not new with him. For that that he ſhewed open to the world in ſending his ſonne now in the later dayes, was eternally decreed with the father and the ſonne, albeit he would by his certayn & vnſpekable counſail haue it ſecretly hidden, vntil his determined time were fulfilled, to open this ſecret vnto mankynde. Wherin the loſſes of tyme, that the people in times paſt mi [...]en [...] in vaine ſeking ſaluacion, ſome by the outward obſeruacion of Moſes ſaw, ſome by the ſtudie of philoſophie, ſome by ſuperſticyous religion & wurſhipping of deuils, ſhould be expelled, and the whole ſūme of all thinges y• apperteine to true innocencie & to true godlines, ſhould be aſcribed only to Chriſt, beſides whom no man ought to deſyre any thing, for aſmuch as he, being the only foantayn, is content to gratify our peticious▪ with any good thyng, that is eyther in heauen or earth. For God the father hath appoynted him to be the head of all, that all men ſhould depend of hym onely, and to truſt to receiue at his hand, whatſoeuer is rightly to be deſired, and to acknowelege that it cummeth of him, whatſoeuer he of his bounteous liberalitie beſtoweth vpon vs. By whome alſo, ſuch aboundant felicitie hath chaunſed vnto vs, that we wer choſen vnto the lotte and enheritaunce of immortalitie, not of our owne deſeruinges, but becauſe we were predeſtinate to it by his decr [...] lōg a go, by whoſe arbitrement and power all thinges are ordred and diſpoſed by his vnſcarcheable counſel on our behalfe, according to his owne wil, who, foraſmuch as he is the beſt & the moſt wiſe, he cannot poſſibly wil any thyng, but thoſe thingesThat [...]e may to his prayſe. that are both beſt & wiſeſt. Such was his determinate wil, that we ſhould be called vnto this enheritaunce & felowſhip of Chriſt, no [...] for our own deſertes, but of his fr [...] benignitie, we that through the monicyon of the prophetes ſayinges, had in a maner fixed our hope in Chriſt promiſed vnto vs, yea e [...] afore the trueth of the goſpelcame to light: ſo that this benefit ſhould not be aſcribed to the obſeruacion of Moſes law, but that al the praiſe ſhould wholy redound to the glory of the goodnes of God, who was content frely to geue it to vs by his ſ [...]. Neuertheles we Iewes wer not called alone to the promiſed felowſhip of Chriſt, although in diſtruſting the ſhadowes of Moſes lawe, we haueIn whome we alſo. embraced the trueth of the ghoſpell, wherof we truſt aſſuredly to receiue true ſaluacion, yea without any helpe of the lawe at all: but you alſo albeit you are vncircumciſed, yet aſſone as ye beleued in the ſame goſpell, you were choſen in [...] theſame felowſhip. For we are not debtours vnto Circūciſiō, in y• we are receiued into the hope of immortalitle, but vnto fayth, which if you haue as wel as the Iewes, what ſhould let you frō the gētle goodnes of god? The cutting a way of y• foreſkin is a marke to diſcerne y• Iewe frō the Heathen. But y• marke of the goſpel extēdeth further & is not printed vpon the bodye, but in the ſoule. With this ſigne, all are marked indifferentlye of what nacion ſoeuer they be, [Page] that embrace the doctrine of the goſpel, and beleue his promiſſes. Some will aſke, what token is it, that diſcerneth the Chriſtians from the wieked▪ Truely the holy goſt, and the inward affect (not a ſeruile bonde affect, but ſuch a oneWhich is y• earneſt as is commonly in good children) which maketh vs with al our hart to beleue the promiſſes of the goſpel, yea although they do not yet in this world preſently appere. For y• enheritaunce wherinto we are engraffed, ſhal not be fully performed, but at the reſurreccion of y• bodyes. How beit, he geueth vs his ſpirite in the meane ſeaſon, as a pledge & erneſt of y• promiſed enheritaunce. By thys token we are ſurely certified, y• god accepteth vs for his childrē, not doubting, but he wil take his owne to himſelfe, whō he hath redemed by y• deathe of his ſōne. For y• merciful gētilneſſe of god is deſirous to winne many, & wold haueVnto the praiſe of his glorye. his▪ magnificence moſt ſpecially knowē & notified to mākind, whiche, y• more it is opened abrode, y• mo ſhall ſpeake of it. God in times paſt cared peculiarlye for y• Iewes, in that he deliuered thē frō the ſeruitude of y• Egipcians But it was a ſmall matter, to haue y• goodneſſe of god ſet forth only in one naciō. His wil is to be prayſed & extolled of al mē, ina [...]nuche as he hath frely redemed al frō the bondage of ſinne. For y• he eſtemeth as pertinent to his glory, y• not only the Iewes, but al the nacions of y• whole world through beliefe of the goſpel, ſhould be partakers of ſaluatiō.

The texte.

Wherfore I alſo (after that I heard of the faith which ye haue in the Lord Ieſu, and lo [...] vnto all the ſainctes) ceaſe not to geue thankes for you, making menciō of you in my praie [...] that the God of our Lord Ieſue Chriſt, the father of glory, maye geue vnto you the ſpiryte o [...] wiſdō & reuela [...]ō by the knowlage of him ſelfe, & lightē the eyes of pour myndes, y• ye may know what the hope is, wherunto he hath called you, and how riche the glory is [...]t his inherytaunce vpon the ſainctes, and what is the excedyng greatenes of his power to vs [...]e, which beleue accordig to the working of that his mightie power, which he wrought in Chriſt, when he raiſed hym from the dead; and ſet him on his right hand in heauenly thinges, about all rule, and power, and myght and domymon, and aboue euery name y• is named not in this worlde onely, but alſo in the world to come: and hath pur all thinges vnder his f [...]e, and hath made hym aboue all thinges, the head of the congregacion, whiche is his bodye, and the fulnes of him, that ſylleth all in all.

For this cōſideraciō, I paſſe not whether you be circūciſed or not, whā I ſeeuident tokens in you of euāgelical ſaluaciō, firſt in that you haue repoſed your whole truſt in the lord Ieſu, thā in that you declare your Chriſtian charitie towardes al Saintes the mēbers of Chriſt. For this cauſe I ceaſſe not to geue thākes for you. For Euāgelicall ſincerite is of ſuche efficacie, y• it cauſeth vs to be glad of other mennes cōmodities, no leſſe thā of our owne. And I make alwaies mēcion of you in my prayers, wher wt I daily call vpon God for y• aduaūcement of the goſpels buſineſſe, y• he, which is god of al ſortes of people indifferentile, & of Ieſu Chriſt alſo after his humaine nature, of whō alſo Chriſt hath to be god (vnto whō, as vnto the autor & foūtaine of al goodnes, the ſ [...]eMay geue vnto you y• ſpirite of [...]ſedome. of al glory doth wholy belōg) may geue vnto you, more & more y• erneſt when of I haue ſpokē, his ſpirite, to inſpire into your mindes this heauenly wiſedō, and the knowlage of this myſterie: that you maye knowe hym, that is thouly autor of all healthe, & that you may behold hym in the meane while, as it were, with iyes, not with bodily eiyes but with the iyes of the harte and mynde, that ſee through the light of faithe, wherewith the thynges are alſo ſeen, that are to come, whiche cannot be ſeene with the groſſe bodily iyes: whereby you maye knowe that, which no humayne philoſophie teacheth, how bliſſed the enheritaunce is, whiche he hath called vs to truſte vpon: and how excellent y• dignitie

[Page]of this moſt plēteous enheritaūce is, which the ſaynctes ſhal receyue, & howe great the largeneſſe, and how excedyng the greatneſſe of his power is, which he declareth euē now in vs: the which alſo (as it were with a certain ſecrete enforcement y• cannot be expreſſed wt tongue) hath tranſformed & al [...]red vs frō our olde trade, after ſuch ſorte, that we contēne al other thiges, & truſt onely to him, & cōtēning thoſe thinges which weſe, we hope after ſuch thinges of him,He hath wrought in Chriſte. &c. as we ſe not, & ſuch as he hath openly declared before in our head Chriſt: whō of his mightie power hauing raiſed from death to life immortal, he hath exalted vnto ſo high honor, that he hath ſet him on his owne right hand in y• kingdō of heauen, & geuen him autoritie ouer al other rule, poteſtate, power & lordſhip, and euery other name of dignitie or power, how excellent ſo euer it be aboue theſe afore rehearſed, eyther in this worlde or in the worlde to come, that he may be lorde not onely ouer bodely and earthly thinges, but alſo ouer ſpirituall and heauenly thynges. So ferre hath he ſubdued al thinges without excepcion vnder his feete. And to make our hope more ſtedfaſt and certayn, thatAnd hath made him aboue all thinges the head. we ſhall alſo come to the felowſhip of the ſame glorye, for aſmuche as he hath made Chriſte lorde ouer all thinges, his pleaſure was alſo that he ſhoulde be the head vnto al the whole flocke of the beleuing, that cleaue ſo faſt to Chriſte, as the whole body is coupled to the head, that the one can not be diſceuered frō the other. Finally the glory of the head is common to the reſt of the members, wherunto the head is ſo ſet about, that it powreth his good nouriſhment into euery one of them. The bodye is not perfit, onlēs the head be at it: and the head wanteth ſum what, if the body be not ſet to perfitly conſummate in all his mē bres: wherunto Chriſt doeth ſeuerally powre his excellent giftes in ſuch wiſe, that by himſelfe he fulfilleth all thīges, and liueth and reigneth now whole and entierely perfit, hauing his members vnited vnto himſelfe.

¶ The .ii. Chapter.

The texte.

And you hath he quyckened, wher as ye were dead in treſpaſſes, and ſynnes, in the whiche in tyme paſſed ye walked, according to the courſe of this worlde, euen after the gouerner that ruleth in the ayre, the ſpiryte that nowe worketh in the chyldren of vnbelefe, emong whō we all had out conuerſacion alſo in tyme paſt, in the luſtes of oure fleſhe, and fuli [...]lled y• wyll of the fleſhe and of the minde: and were by nature the chyldren of wrath, euen aſ well as other. But God whiche is ryche in mercye, (for his greate loue wherwith he loued vs) euen when we were deade by ſinnes, quickened vs together in Chriſt (by grace ar [...] ye ſaued) and rayſed vs vp together with hym & made vs ſytte together wt hym emong them of heauen in Chryſt Ieſu. That in tymes to come, he myght ſhewe the exceding riches of his grate, in kindnes to vs ward thorow Chriſt Ieſu. For by grate are ye made ſafe thorowe faythe, and that not of your ſelues. It is the gyite of God, and cōmeth not of workes, leſt any man ſhould [...]aſt hym ſelfe. For we are his worckemāſhyppe, created in Chriſte Ieſu vnto good workes, whiche God ordeined, that we ſhould walke in them.

NOwe marke me this, how the father hath begon in a maner to accompliſh euen now in you, that that is accompliſhed already in Chriſt, & ſhal be after ward accōpliſhed in you. Chriſt dyed and roſe agayn, & ſhall neuer after dye any more. Certes he was not ſubiecte to ſinne, albeit, foraſmuche as he tooke vpon him an humaine bodie, he was ſubiecte to mortalitie. To be briefe, like as ſin is a certain death of the ſoule, and the forewarning of eternall death: euen ſo is innocencie a certayne life of the ſoule, and the beginning of eternal life. But of this maner of lyfe, God, that geueth vs his ſpirite, is the prince. And the deuil is y• autor of death, hauing alſo a ſpirite of his owne, wherwith thoſe that [Page] ve enſpired, are rapt vnto the pleaſures of this world, and plainely diſtruſt the promiſſes of eternal lyfe. Chriſt dyed for our offences, and roſe agayn to make vs ſure of the immortalitie to come. In the meane tyme, after hys exaumple, you alſo being engraffed to Chriſt through baptiſme, are dead to your ſinnes and wickednes: wherein as long as you liued vngodly, you were dead in dede, for aſmuche as you had affyaunce in nothing, but noyſome ſhadowes of good thinges, wherwith this worlde for a tyme diſceaueth ſuche, as wantyng theIn the children of unbeliefe. ſpirite of God, are lead by the ſpirite of Satan, whoſe tirannye in the meane while is permitted ouer this lower element. His ſpirit (I ſay) and he himſelfe ſetteth out as it were his own power in them, that hauing no truſt in the promiſſes of the Goſpell, ſet theyr whole felicitie in viſible and tranſitory thinges: and geue no eare to God the father, that allureth them to true felicitie, but had leauer ſerue that wieked cruell maiſter, whome in tymes paſt you ſerued, and not you alone, but all we alſo. For albeit the law reſtrayned vs from the wurſhipping of Images, yet our lyfe was altogether defyled with noyſome luſtes of corporall thynges, by the enforcemente whereof, we paſſed of the tyme, not doyng thoſe thynges, whiche the holy ghoſte commaunded, but thoſe that our owne mynde, geuen to filthie affectes, bad vs doe. By reaſon wherof it came to paſſe, that like as they, which are encorporated to Chriſte through fayth, appertayne to the enheritaunce, that is promiſed to obedient children: euen ſo we as diſobedient children, ſhould haue belonged to a ferre contrary enheritaunce: that is to ſay, we ſhould haue becomen the companions of hym, to whome we had ioyned our ſelues. That death is eternal, that is appoynted to the wicked.And were by nature the childrē of wrathe. Wherunto we alſo were ſubiect, aſmuche as other, touchyng our owne ſtate, and condicion. We had addicted ourſelues vnto it of our owne free choice, but it was not in our power to wynde vs agayne out of that moſt miſerable ſeruitude. Nowe you haue heard of our death, now you haue harde of our deſtruccion, but whereof commeth lyfe, whereof commeth ſaluacyon? Truely not ofBut God whiche is riche in mercie. our deſertes, nor yet by the benefite of Moſes lawe. Whence than? Surely of the free largeſſe of God the father, whoſe bounteouſneſſe and louyng affection is ſo plenteous and ſo exceadingly great to mankyndewarde, that he hath not onely not puniſhed vs according to our deſertes, but alſo whan we were dead by reaſon of our ſinnes, he hath called vs agayne to lyfe together with Chriſt. This I ſay, was not of our deſeruing, but came of free gyft. And he hath not only called vs agayne to lyfe with hys ſonne, but alſo he hath caryed vs vp frō theſe thinges yt are benethe, vnto the thinges that are in heauē, & there hath placed vs through Chriſt Ieſꝰ: by whō we haue indifferētly together whatſoeuer he (our head) hath: & do poſſeſſe now in hope, all yt we ſhal ſhortly after poſſeſſe in very dede. Thus it was his wil, that at the reſurreccion, whan his promiſſes ſhal euidently appeare, he may declare his moſt aboūdant liberalitie, which it pleaſed hi of his free goodnes to powre vpō vs, not for our own good dedesBy grace are ye made ſafe. ſakes, but for the merites of Ieſꝰ Chriſt. For the thing is often to be rehearſed, yt ought to be fixed moſte depely in your hartes. It cūmeth of fre grace, I ſay, that you haue obteined ſaluacion, from the deſtrucciō, wherin ye were tangled: leſt ye ſhould folow the error of ſome of the Iewes; which thinke to be ſauedI [...] is the gift of god. for obſeruing the preſcriptes of Moſes law. You are endebted for your ſaluacion to fayth, wherby ye beleued the goſpell, & yet you may not brag of faith, as though it come of your ſelfe. Chriſt loued you firſt, & hauing drawen you to himſelfe, he hath geuen you power, that you ſhould loue hym agayne.

[Page]And he it is, that hath freely powred into you the gift of fayth: by the whiche you ſhould ſet darkenes apart, and ſee the lyghte of the Ghoſpels veritie. It is wholy therfore to be aſcribed vnto his fre gift, ſo that no man hath thereof toFor we are his workemanſhip. boaſt as though it were of his owne. In that we are created, we are endebted to God. Agayne, in that we are regenerate by faythe and baptiſme, and as it were made a newe, after an other maner, we are diuorced from the felowſhyp of our parent the ſinfull Adam, and engraffed in Chriſt, the prince of innocēcie: to the intent that by the helpe and exaumple of him, we ſhould from henſforth apply the offices of true godlineſſe, & that renouncing the olde man, we ſhoulde repreſent the new man in new dedes, and become ſo ferre vnlike to oureſelues in condicions, that a man might iuſtly ſay, it were not we. For God, by the doctrineVnto good workes whiche god ordayned. of the ghoſpell, hath opened vnto vs the rewarde of Immortalitie, to the intent we ſhould preace hard vnto it through innocencie of lyfe and well doing. For the euangelical faith is not an idle mattier, but hath an inſeparable companion, charitie, whiche cauſeth moe dueties to be done of the willyng, than the preſcriptes of the lawe are hable to enforce of the conſtrayned.

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Wherfore, remembre that ye being in tyme paſſed Gentiles in the fleſh, were called vncircumciſyon from that whiche is called circumciſyon in the fleſh, whiche circumciſyon is made by handes. Reme [...]ber (I ſaye) that at that tyme ye were without Chriſt, beyng aliantes from ye commen welth of Iſraell, and ſtraungers from the teſtamentes of the promes, and had no hope, and were without God in this world. But now by the meanes of Chriſt Ieſu, ye which ſomtime were farre of, are made nye by the bloude of Chriſt. For he is our peace, whiche hath made of both, one, and hath broken downe the wal that was a ſtoppe betwene vs, and hath alſo put away, throw his fleſhe, the cauſe of hatred, euen the lawe of commaundementes contayned in y• lawe written, for to make of twayne one newe man in him ſelfe, ſo making peace, and to reconcyle both vnto God in one body thorow the croſſe, and ſlewe hatred therby: and came and preached peace to you whiche were a farre of, and to them that were nye. For thorow hym we both haue an entraunce, in one ſprite vnto the father.

The yoke of Moſes law is not layed vpon you. For one onely law of Chriſtian Charitie, is ſufficient to accompliſhe all dueties. The Iewes are not endebted to theyr lawe for theyr ſaluacion, but yet you are ſo much more bounden to the goodneſſe of god, as you were more far of than they from the true wurſhipping of god, & from true religiō. Therfore y• ye may the more vnderſtāde, how muche you are bounden to the bountie of God, for being nowe as ye are, your duetie is to remember, what ye haue bene afore tyme. For you were ſumtyme Heathens, after the corporall diſtinccion of kynred, whome the nacyon of the Iewes, bragging of their carnal circumciſion that is done with handes, name contumeliouſly vncircumciſed, and repute them for prophane perſons and abhominable, ſuppoſing this felicitie, that was promiſed lōg agoe by the oracles of the prophetes, to belong peculiarely to themſelues: and not vnderſtandyng that they be reputed as vncleane perſones before God, whoſe inward myndes are vncircumciſed. But you at that time were vncircumciſed both in body andHauing no hope. ſoule, being ſo muche more abiect & in miſerable condicion than the Iewes, in that ye had no hope of Chriſtes benefite to youwarde, that is to ſaye, becauſe you were vtterly aſtraunged, aſwell from the tytle and felowſhyp of the nacion of Iewes, vnto whome he ſemed to be peculiarly promiſed, as alſo exileledGene .xxii. from the couenauntes of God, wherin he promiſed in ſaying to Abraham the father of that nacion. In thy ſeede ſhall all nacyons bee bleſſed.

[Page]And to bee briefe, there remayned no apparente hope of your ſaluacion, in afmuche as being wurſhippers of deuils, ye had no knowledge in thys worlde of the true God, where as the Iewes called him theyr God, and he agayn called them hys people. Neuertheleſſe, as ſoone as the trueth of the GhoſpellBut nowe by the meanes of Chriſt Ieſu ſhewed furth his lyght, Chriſte turned the courſe of thynges vpſyde downe, and brough [...]e ſo to paſſe, that you, whiche ſeemed nothyng to perteyne vnto God, were no we knyt moſte nere vnto him not by the circumciſion of the foreſkinne, but by the bloud of Ieſu Chriſt, with the price wherof ye were not only deliuered from the ſinnes of your olde conuerſacion, but alſo reconcyled vnto God the father. In tymes paſte, you were at diſcorde with the Iewes, yea you were at diſcorde with God: but Chriſt the Autour of peace and concorde,For be is ou [...] peace. ſtroke away al the difference of circumciſed, and not circumciſed: he toke away the ceremonies of Moſes law, as it had bene a wall, that deuyded the concord betwene the Iewes and the Gentiles, ſo that two ſortes of people, beeyng afore moſt ferre different one from the other, ſhould agree and growe together in one, vtterly expelling theyr olde grieues. For before Chriſtes cummyng, the gentiles did wonderfully adhorre the Iewes obſeruaunces, as ſuperſticious thinges: and the Iewes contrariewiſe were in ſuch conceipt with themſelues by reaſon of their ceremonies, that they held al ſuch accurſed as were without them. Chriſt therfore by his woonderful deuiſe, aboliſhed and brought out of vſe that ha [...]ed lawe, that conſiſteth onely in the preſcribed carnall ceremonies, ſo that he would neyther alyenate the Iewes, nor preſſe the Gentiles with the burthen of it. For he beyng very God, and very man after the fleſhe, obſeruedThrough his fleſhe. the commaundementes of the lawe, and yet he teſtifyed, that the ſaluacyon, which he brought after the ſpirite, belonged no leſſe to the Gentiles than to the Iewes, ſo that now you ſhoulde neyther be abhominable becauſe of your vncircumciſion, nor the Iewes any ſtouter becauſe of theyr circumciſion, but that in diſpatchyng the olde cankerdneſſe of bothe thoſe nacions, he mighte of two make one new, to growe together into one new man Chriſt, the common ſauiour indifferentlye of them both. And lyke as he made the Iewes and the Gentiles at one betwene themſelues, euen ſo he made them both at one withMaking peace. god, that there ſhould be nothing to breake the atonemēt, but that the thinges in heauen and the thynges in earth, ſhoulde bee ioyned together as it were into one body. The death of Chriſte, which he ſuffered for our ſinnes, hath vnited vs to God, with whome no man is at peace, that hath delyghte in ſynne. And foraſmuche as this peace is beſtowed both to the Iewes and to the Gentiles indifferently, there is no cauſe, why eyther of them ſhoulde thinke them better than the other: ſpecially in aſmuche as the pledge and gage of the holy ghoſt, whereof we ſpake a litle before, is geuen commonlye to them bothe, without difference. Now we ſe it come to paſſe, that Eſaye by inſpiracyon prophecyed long agoe, ſhould come. For Chriſt hath not offered the doctrine of the goſpell to the Iewes onely, vnto whome this bleſſed felicitie ſemed to be peculiarelyTo you which were a ferre of. promyſed, and whiche alſo after theyr ſorte, were the true wurſhyppers of God, but alſo vnto you, whiche were ferre of, bothe from the kinred of the people of Iewes, and from the wurſhippyng of the true God: teaching thereby, that throughe hys deathe, bothe the flockes of ſhepe ſhoulde goe together into one ſhepefolde, and knowe hym to bee theyr onely ſhepehearde.

[Page]He it is, that hath opened vnto vs the entraunce to the father, who before was diſpleaſed at our ſinnes, and none other hath opened this entraunce to the Iewes, than he who hathe opened the ſame to the Gentiles: but we are all bounden to him alone, in that we are now bolde to approche bothe to that merciful father, hauing confidence in that commune ſpirite, which inſpireth this aſſured truſt indifferently into the heartes of vs bothe.

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¶ Now therfore ye are not ſtraungers and foreyners, but citeſens with the Saintes, and of the houſhold of God: and are built vpon the foundacion of the Apoſtles and propheres, Ieſus Chriſt himſelfe being the head corner ſtone, in whome what building ſoeuer is coupled together, it groweth vnto an holy temple in the Lorde, in whome ye alſo are built together, to be an habitacion of God thorowe the holy ghoſte.

Now therfore, to the intente you ſhoulde not thinke your ſelues the wurſe, becauſe you came not of the ſtocke of Dauid or Abraham, as concerning the kinred of the fleſhe, or becauſe ye are without the lawe of Moſes, in aſmuche as after the ſpirite, ye are citezens and felowes of ſaintes, perteining to the houſe of God, which is builded, not of the Iewes onely, but of al them, that purely beleue the Goſpell. The foundacions of this houſe, are the Apoſtles, the preachers of the Ghoſpel, and the Prophetes, who ſhewed long a goe in theyr prophecies, that the gifte of the Ghoſpell ſhould now be indifferently common to all men. To thys foundacyon you are alſo faſte layed. And to be ſhorte, Ieſus Chriſte is the chiefe head ſtone of this building, whiche being layed in the corner, coupleth and kepeth the walle together on bothe ſydes: by whoſe power and couplyng, all the buildyng of the beleuers, compacted together on euerye ſyde, dayly encreaſeth, and ryſeth vnto a perfitely holy ſpirituall temple, conſecrated of the lord himſelf. And of this holy building you are alſo parte, whileſt, lyke lyuelye ſtones layed vpon the ſame foundacyons, and holden togither of the ſame corner ſtone, you make, in purenes of mynde and ſpirite, vnto God an holye habitacle vnſpotted from all ſynnes, and voyde of luſtes. There bee none receyued into Moſes temple but Iewes, but to this temple all they perteyne indifferentlye, that embrace the fayth of the Ghoſpell.

¶ The .iii. Chapiter.

The texte.

¶ For this cauſe, I Paule am a priſoner of Ieſus Chriſte for you Deathen: Yf ye haue heard the miniſtracion of the grace of God whiche is geuen me to youwarde. For [...]yteuelacion ſhewed he the miſtery vnto me, as I wrote afore in fewe woordes, whereby when ye reade, ye may vnderſtand my knowlage in the miſtery of Chriſt, which miſtery in times paſſed was not opened vnto the ſonnes of men, as it is now declared vnto his holy Apoſtles and Propheres by the ſpirite: that the Gentiles ſhould be inheritours alſo, and of the ſame bodi [...], and partakers of his promes in Chriſte, by the meanes of the Ghoſpell, whereof I am made a miniſter, according to the gift of the grace of God whiche is geuen vnto me after the working of hys power. Vnto me the leaſte of all Saintes is this grace geuen, that I ſhould preache among the Gentiles the vnſearcheable riches of Chriſte, and to make all men ſee, what the felowſhip of the miſtery is, which from the beginning of the worlde hath bene hid in God, whiche made al thinges thorow Ieſus Chriſt: to the intent, that nowe vnto the rule [...]s and powers in heauenly thinges, mighte be knowen by the congregacion, the manifolde wiſedome of God, according to the eternall purpoſe, whiche he wrought in Chriſte our lorde▪ by whome we haue boldenes and enteraunce with the confidence whiche is by the fayth of him.

[Page] ANd that you maye geue the more conſtaunte creden [...]e hereunto, vnderſtande, that I Paule, am laden with theſe bondes for no cauſe els, that is to ſay, not for any naughtie dede, but for Ieſus Chriſtes ſake, vnto whōe I trauayll to winne you, Gentiles, wherat the Iewes haue indignacion. Yf ye haue heard tell, that this office was committed to me of Chriſt himſelf, that I ſhould preache the ſaluacion of the Goſpel (whiche ſome afore tymeiudged to belong to none but to the Iewes) in euery place, yea euen among the Gentiles, of whoſe noumber you are. This ſecret miſtery, being hidden before to other Apoſtles, Chriſt opened moſt chiefelyBy [...]uelation ſhewed he this meſtery vnto me. to me, lyke as we begonne to ſpeake briefely of before, in our writynges to other nacions, by readyng whereof, you may know, that I am not ignoraunt of the ſecret counſel of Chriſt, who whan he tolde Ananias beforehand, that I carie his name among the Gentiles, he commaunded me than to goe and dooe his meſſage vnto the Gentiles that dwelled farre of. Whiche thing before ſemed abhominable, that wieked perſones and Image wurſhippers ſhould be called to the felowſhip of the goſpel. Notwithſtanding it was ſo decreed with God long ago, yea euen afore the world was made, and in a maner opened vnto the prophetes by inſpiracion, albeit it was not playnly opened to the world, as it is now by me, that the Gentiles, through onely fayth of the Goſpel, without helpe of Moſes law, ſhould attayn ſaluacion: yea in ſo much that the chiefeſt of the Apoſtles durſt not admit ſuche as were not circumciſed, vnto baptiſine. But nowe it is playnely opened vnto the holye Apoſtles of Chriſte, and to hys prophetes, by inſpiracion of the holy goſte, that the Gentiles through faith are ſo vnited vnto the Iewes, that they are comen in to the felowſhip of y• ſelfe ſame enheritaunce, and growe in to all one bodye, reioycyng in theyr common head, Chriſte, and by reaſon therof, are becomen partiners of all the proiniſſes, that abyde ſuche, as beleue the Ghoſpel of Chriſt: to preache the which Ghoſpell, autoritie is commytted vnto me, and I ceaſſe not to dooe my commaunded office, labouring conſtauntly hitherto in the Ghoſpels buſines, euen vnto empriſonmētes and fetters, not that, I am any thing mete, of mine owne ſtrength, for ſo painful a buſines, but he that appoynted that office to me, hath laied his owne helping hande to the ſame. And ſo it is, that I being (as concerning myne owne habilitie) feble and weake, am by his benefite ſtrong and full of courage agaynſt the ſtormes of al miſchiefes. I boaſt not myne own worthines,Vnto me the leaſt of al Saintes is this grace geuen &c. for I cōfeſſe that I am the leaſt of Saintes: but yet (as litle as I am) it hath pleaſed the goodnes of God, to putte me in truſt with this buſineſſe of moſte weightie importaunce, that I ſhoulde publiſhe and preache among the Gentiles (whiche before this time knewe nothyng of God) the vnſearcheable richeſſe of Chriſt, which he offereth plenteouſly to all men: and bryng to lyght the thyng, that before was hidden, that the benefit of the ghoſpell is to be diſpenſed and miniſtred to all maner of nacions, whiche beefore was ſuppoſed to be geuen onely to the Iewes, although it was otherwyſe decreed eternally of God, the maker and gouernour of all thynges: notwithſtanding, his will was to haue thys Counſayll of hys diuyne intente, to be yet hitherto kepte ſecrrete: whiche in theſe tymes he woulde ſo openly manifeſte, and that by the congregacion, wherinto he powred ſuche aboundaunce of ſpirituall giftes, that his [Page] manifolde wiſedome whiche with wounderfull deuiſes diſpoſeth all thinges, through death geuyng life, through ſhame exaltyng to glorye, through humilitie aduauncyng Goddes maieſtie, whiche no man in times paſte coulde haue Imagined, ſhoulde nowe bee brought to lyght, not onely to the brode worlde, but euen to prynces, and chiefeſte of Angelles and deuilles, that haue to dooe in the ſkyes and in the vppermoſte parte of the ayer: whiche thynges, albeit they myght geſſe ſhould come to paſſe, that mankynde ſhould once be redemed, yet this was not knowen, by what reaſon, the wiſedome of God had eternallye decreed, to bringit to paſſe: whiche thing now at length was openlye knowen, whan he ſent his ſonne into the world, who hauing taken vpon him an humain bodye, would by vnſpeakeable meanes, vnite and couple the congregacion to hymſelfe, whereof our lorde Ieſus Chriſte ſhould bee the head: by whome, like as Innocencie chaunced vnto vs, in that, that our ſinnes were doen a waye, euen ſo chaunced vnto vs an aſſured truſte alſo, that as children, we ſhoulde not be afraied to approche vnto the father, whoſe diſpleaſed countenaunce we durſt not afore beholde. For what ſhoulde we bee afrayed of, hauyng ſuche a heade, that in no wiſe ſuffreth any of his membres to periſhe, albeit here in the meane ſeaſon we ſuffre ſum affliccion?

The texte▪

Wherfore I deſire that ye faint not becauſe of my tribulacions that I ſuffre for your ſakes: whiche is your praiſe. For this cauſe I bowe my knees vnto the father of our lorde Ieſus Chriſt: which is father ouer all that is called father in heauen and in earth, that he would graunt you, accordyng to the riches of his glorie, that ye maye bee ſtrengthed with might by his ſpirite in the [...]er man, that Chriſte maie dwell in your hertes by faith, that ye beyng rooted and grounded in loue, mighte bee hable to comprehende with al ſayntes, what is that bredth a [...]d length, depth and height: and to knowe the excellente loue of the knoweledge of Chriſt, that ye mighte bee fulfilled with all fulnes, which cummeth of God. Vnto him y• is hable to doe exceading aboundantly aboue al that we aſke or thinke, according to the power that worketh in vs, be prayſe in y• congregacion by Chriſte Ieſus, thorow [...]t al generacious from tune to tyme. Amen.

This ſecrete counſayle of God, foraſmuch as I preache boldely in euery place, I ſuffre exceadyng puniſhemente, of ſuch, as yet cannot poſſibly be perſwaded of this matter. But I beſeche you, let not myne affliccions, whiche I ſuffre for your ſakes, anythyng diſquiete or diſmaye you. For there is no cauſe why you ſhoulde be aſhamed of ſuche an Apoſtle, though I bee laden with fetters. For like as the croſſe of Chriſte is our glorie, euen ſo my fetters, which I we are not for any euill dedes, but for the ſinceritie of the Ghoſpel, are for your honeſtie,That he [...]ul [...] graunt you accordīg to y• riches o [...] his glory. and no rebuke. For, the more diſpleaſures we ſuffre with a conſtaunt mynd for the Ghoſpell of Chriſte, the more entierly we cauſe the people to beleue, that the promiſes of Chriſte are not vayne, inaſmuch as through aſſured hope of them, we faint not for any diſpleaſures of this life. And it is not Ioyous to me onely to ſuffre for the ghoſpelles buſineſſe, but it alſo becommeth al men, that are entred vnto Chriſte, to folowe the example of their autour and head. And truely for this cauſe ſake, I bowe my knees, and praye earneſtly euen from the botome of myne harte vnto God our father, and the ſame, the father of our lorde Ieſus Chriſte, of whome, as the ſupreme head, dependeth all ſpirituall kynred, wherbywhich is father of all. by are incorporated together whether they bee angelles in heauen, or faithfull people vpon earth: and of whome onely, as of the fountaine, ſpringeth whatſoeuer is belongyng to true felicitie: that like as he hath begonne to declare hys [Page] aboundaunte glorye in you, ſo he maye more and more augmente his liberall goodneſſe to you ward: that as you are engraffed to Chriſt through baptiſme, and as it were borne newe agayne, ſo you maye gather courage and ſtrengthe with daylye encreaſe, not accordong to the bodye, but accordyng to the mynde and ſoule, that is to ſaye, by the gyfte of the ſpirite of the father, continually encreacyng in vs, by whome we are made ſtronge and valiaunt, to withſtande al dredes of perſecucion: and that the conſtancie of your fayth maye be ſuche, that you thynke ſurelye, that Chriſte will neuer fayle you, but rather dwelle in wardly in your hertes, for ye faythful truſtes ſake, wherwith you commit your ſelues wholy vnto him. For with ſuch is he moſt ſpecially preſente, as diſtruſte theyr owne ſtrength and depende wholye of his helpe. And this ſhall the rather come to paſſe, yf hauyng a Ghoſpellike fayth, you practyſe alſo a Ghoſpellike charitie, knittyng the oue to thother, ſo as it maie vtterlye reſte and take rote inYe beeyng rooted and grounded in loue. your ſoules, to ye entent, that being eſtabliſhed and groūded vpon this ſure foū dacion, you maye ware greater, and greater in your ſpirite, and after a certayn wiſe, be correſpondent to the vnmeaſurable ſpirite of God, that you maie grow and go forward ſo perfitely, that not onelye with the Iewes, but alſo with the vniuerſall multitude of Sayntes, whiche are encorporated to the bodye of Chriſte, through the beliefe of the Ghoſpell, you maie bee hable to comprehend how infinitely the goodneſſe of God extendeth it ſelfe, and how it is not reſtrainedmyght bee hable to cō prehende within narrowe bondes and limittes: in heigth reachyng vp to the angels, in depth pearcyng downe to the helles, in length and breadth ſpreadyng it ſelfe vnto all coaſtes of the worlde: and that you maye be hable alſo to vnderſtand the ineſtimable charitie of Chriſte towardes mankynde, whoſe knowledge excelleth all the knowledge of man, how excellente ſo euer it be. And that you may in theſe gyftes ſo encreace, that as perfite and luſtye membres, you maye bee anſwerably mete for ſo noble a heade, and ſo hygh a father. For lyke as the bodyly byrth hath degrees of ages, hath his encreaſes, and hath his meaſure, as long as his growing time endureth, euen ſo this ſpiritual generacion alſo hath his childehood, hath his ſpringing time, and than his perfite luſty growen age. For theſe thynges (I ſaye) I praye often vpon my knees vnto God the father. Which thinges in dede although thei be greate, and far about mannes power,Unto hym that is hable. yet I deſyre them of hym, whoſe power is ſo myghty that we cannot poſſibly Imagyne ſo great a matter, but he is hable to dooe muche greatter: and is ſo good and ſo gentill, that he dooeth not onelye accoumpliſhe our deſyres wyth his owne liberalitye, but alſo geueth vs muche more than we can hope for: And yet there is nothyng in this behalfe dooen other throughe our merites or powers. For we are nothyng elles, but the inſtrument of the diuyne power, that woorketh his owne myghte in vs, ſo that all glorye, that floriſheth in the congregacion, is wholy to be aſcribed to hys largeſſe, through Chriſt Ieſus, by whoſe participacion the congregacion is endowed with ſo excellente gyftes: and of this glorye there ſhall bee no ende, but it ſhall endure through all ages to ternally, like as the congregacion of Chriſt ſhal alſo haue none end. That, that I haue ſayed, is certayne and vndoubtedly true.

The .iiii. Chapter.

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The texte.

I Therfore (whiche am a pryſoner of the Lordes) exhorte you that ye walke worthy of the vocacion wherewith ye are called, with al lowlines and mekenes, with humblenes of mynde, forbearyng one an other thorowe loue, and be diligente to kepe the vnitie of the [...] thorowe the bonde of peace, being one body, and one ſpirite, euen as ye are called in one hope of your calling. Let there bee but one Lord, one fayth, one baptiſme, one God and father of all, whiche is aboue all, and thorowe all, and in you all.

NOw inaſmuche as ye perceiue, from how vyle a condicion, vnto what great dignitye, from how depe deſperacion, to what excellente benefites you are called, I beſeche you for theſe cheines ſakes, wherwith I am tyed, not for mine own faultes but for the glorye of God and your ſaluacion, that aſmuche as remaineth behynde, you would conforme youre ſelues in honeſt cōuerſacion anſwerably to your profeſſiō, & to the mercifulnes that God hath ſhewed to youwardes. And that ſhalbe doen, in caſe the excellencye of your profeſſion make you not to hygh minded nor to fearcely ſtomaked. But ſee that all the cuſtome of your life reſemble in all thynges, true modeſtye, gentilneſſe and lenyte of mynde, ſo that one diſdeyne not an other, but euerye one ſuffre other through mutual charitie: rather one bearyng with an others weakeneſſe for the tyme, than whan euerye one goeth about to holde his owne with tothe and nayle, you breake concorde and vniforme loue, wherwith you are made one and vnited together through the bonde of peace. For it is not conueniente, that ſuch mennes myndes, ſhould be deuided among thēſelues, that haue ſo many thynges commune. You are al one bodye, you depende all of one heade, you haue all receiued of one ſelfe ſpirite of Chriſt, and you are alſo indifferentely called all into one hope of inheritaunce. There is one lord of al Ieſus Chriſt: al haue but one profeſſion of faith, there is but one baptiſme of al, that by the meanes of Chriſtes death is indifferently effectuall, vnto all that beleue the Ghoſpell, whether they bee circumciſed or vncircumciſed. Finallye there is but one God and father of al, that as the prynce & autour of all thynges, hath dominion ouer vs all in ſuche ſorte, that by his ſpirite, wherewith he gouerneth vs, he geueth hymſelfe vnto all, and kepeth continual reſidence with vs, releuyng and helpyng vs in all thynges: ſo that it is the gifte of onely one, what good thyng ſoeuer we haue.

The texte.

Unto euery one of vs is geuen [...]race according to the meaſure of the gyfte of Chriſte. Wherefore he ſaieth: when he went vp on hye, he led captiuitie captiue, & gaue gyftes vnto men. That he aſcended, what meaneth it, but that he alſo deſcended firſt into the loweſt partes of the earthe He that deſcended, is euen the ſame alſo that aſcended vp, aboue all heauens, to fulfill all thinges. And the verye ſame made ſome Apoſties, ſome Prophetes, ſome Euāgeliſtes, ſome ſhepeherdes and teachers: to y• edifiyng of the ſaintes, to the worke and miniſtracion, euen to the edifiyng of the bodye of Chriſte, till we all come to the vnitie of fayth and knowledge of the ſonne of God, vnto a perfeit man, vnto the meaſure of the full perfeit age of Chriſte.

This ought in no wyſe to hynder our concorde, that the giftes of God bee not all after one ſorte nor all alyke appearyng in al menne no more than we ſee the mēbres of the body not agre or to be racked one frō an other becauſe thei be not indifferētly apte al to one vſe, or fele not al alike the influence of ye head. But this maner varietie ought rather to be ye occaſion of vnitie. For inaſmuch as no mē bre of the body is hable fully to vphold himſelf of himſelf, it commeth to paſſe, yt [Page] euerye one muſte haue nede of an others offyce, ſo that one maye not contemne an other. But this diſtribucion of gyftes, dependeth not of vs, but of the wyll of God, who diſtributeth vnto euerye man leſſe or more as it ſemeth expedient in his owne ſyghte. There is no cauſe, why he ſhoulde bee diſdeyned, that hath leſſe, nor why he ſhoulde exalte hymſelfe, that hathe more. That one is after Goddes meaſuryng, thys other is after Goddes plenteous enlargyng, and all by Chriſte, which geueth alſo theſe thynges equally with the father. Certaynly this is the thyng yt the Pſalmiſte by the inſpiracion of the holy goſt ſpake of ſo long agoe. For Chriſte hauyng all ready conquered the helles, is aſcended alyue agayne into the hygh kyngdome of the father, and hath caryed with him the enſigne of his conqueſte, euen the flocke of vs myſerable captiues, whom he hath frely deliuered from the tyranny of the deuyl and ſynne. And from thence, of the fathers liberalitie, he hathe geuen throughe the holye ghoſte ſoondrye kyndes of gyftes, and beſtowed them among menne, as it is the ſolemne manner of ſuche as wynne the maiſtrye in a tryumphe, to throwe downe tokens of tryumphe abrode among the people. He ſente downe giftes from heauen and heauenly thynges they were, that he ſente. To be briefe, where it is ſayed: he aſcended, doeth it not conſequently folowe, that he before deſcended? And there is no deſcencion but from aboue: ſo that the deſcencion is before, and the aſcencion after. For none deſerueth worthelye to bee exalted on hyghe, but onelye throughe lowlineſſe and humbleyng of hymſelfe. To conclude, after moſte lowe humblyng, foloweth moſte hygh aduauncing. From the moſte hyghe heauen, than the whiche nothyng can be higher, Chriſt deiected himſelf euen vnto the helles, than the which nothyng can be lower. And for this cauſe ſake he was worthily exalted aboue the higheſte of all the heauens, and ſo tooke his bodily preſence out of oure ſyghte, to the intente to accompliſhe all thynges from aboue wyth heauenly giftes, and after an other maner of reaſon, to be now more effectually preſente with vs, than whan he was conuerſaunt emong vs vpon earth. He forſoke not his body, but deuyded his gyftes vnto euery of his membres, after ſuche wyſe, as none of them all ſhould want anye thyng, albeeit ſome were endued with more excellent giftes than ſome. For ſome he would haue to be chief, as Apoſtles, ryng leaders & autours of the Goſpel preahing, & ſome to be prophetes that coulde expounde the hidde meanynges of Moſes lawe, ſome to be euangeliſtes to occupye the Apoſtles roumes, and to carrye aboute the goſpell from place to place. And ſome to be paſtours and doctours, as byſhoppes, to feede the flocke of Chriſte, with the meate of holy doctryne, and holſome example of goodlyfe. And the teſte he inſtructed, ſome with one gyfte and ſome with an other, to the intente, that of all theſe conferred together, the coumpanye of ſaynctes ſhoulde bee perfeitelye conſummate and furnyſhed, to the vſe of euerye good offyce: and that the perfeit bodye of Chriſte beyng fully growen together in all his menbres, ſhoulde ſo bee cheriſhed one with the ſuccour of an other, and that the ſtronger membre ſhoulde beate for the tyme with the weaker, and the weaker marke and folowe the exaumple of the ſtronger, vntill we maye all at length cumme to equall ſtrength of fayth, and with lyke perfeccion knowe the ſonne of God, throughe whoſe helpe we maye waxe bygge and luſtye in the ſecrete encreaſe of mynde, after ſuch ſorte, that at length we may growe vnto a perfeit manne, and accordyng to oure meaſure, frame oure ſelues aunſwerably [Page] to our moſt perfite head: In whome was neither imbecillitie, nor erroure neyther yet any defaulte.

The texte.

That the hence forth ſhould be nomore children, waueryng & caried about with euery winde of doctryne, by the wylmes of men thorowe craftyues, whereby they laye awayte tor vs, to deceyue vs. But let vs folowe the trueth in loue, and in all thynges growe in hym, whiche is the head, euen Chriſte, in whome yf all the bodye be coupled, and knitte together thorowoute euery ioynt, wherwith one miniſtreth to an other (accordyng to the operacion as euerye parte hath his meaſure) he encreaſeth the bodye vnto the edifiyng of it ſel [...]e thorowe loue.

There is an age of the bodye, that geueth full ſtrength to all the membres, and putteth away the tenderneſſe of chyldehood. And in ſemble ble wyſe vnto this, there is a lyke procedyng in the ordre of godlineſſe, whereunto we ought all to geue diligent endeuour, that we be not from hencefoorth, as we haue been, waueryng lyke children, in vncertayne opinious, not addicte to any certayne decrees to attayne ſaluacion, but as men voyde of trueth, catryed about now into this, nowe into that iudgemente with euery wynde of doctryne: ſubmittyng our ſelues (as it were pieuiſhe chyldren) to the ſubtiltie and crafte of ſome certayne men, whiche trauayle not to teache vs Chriſte ſincerely, but to catche vs through theyr ſubtill artes, and to ſnare vs with their craftie deceates, or with philoſophicall reaſons to bryng vs in doubte of thoſe thynges, which by faith ought in no wiſe to be doubted of: or elles in ſtede of the Goſpelles veritye to ſet before vs the ſhadowes of Moſes lawe. But no we hauyng once embraced the veritie of the Goſpel, lette vs rather ioyne vnto it ſincere charitable loue towardes al men, enforcing our cominuall ſtudye to this ende, that we maye profite not onelye in the knowledge of the trueth, but alſo in the continual diligente workes of charitie, ſo as all we beyng membres maye be anſwerably like vnto our head. And truely Chriſte is our head, who alſo is the trueth ſelfe, and hathe ſo loued vs, that he hath geuen hymſelfe to make vs ſafe. To this head, it is requiſite, that the membres be agreable: Inaſmuche as from hym, the ſpirite of lyfe floweth into all the whole bodye, beyng compacte and ſet together of ſondrye membres ioyned ordrelye one to an other, and pearcyng throughe euerye ioynt of the lymmes, which coulde not be, excepte the partes of the bodye were ioyned agreably one to an other, that lyfe may haue paſſage into thē from one membre to an other. For the hande or the fote beeyng cutte of, cannot poſſiblye haue any parte of the vertue, that commeth from the toppe of the heade. But foraſmuche as the whole bodye is perfeitly conglutinate in it ſelf, it commeth to paſſe, that the ſpirite of Chriſte practiſeth his efficacie in euerye membre, accordyng to their ſeuerall capacitie and ordre: and foraſmuche as all the membres ſtudye through mutuall loue to profite euerye one other, the whole bodye wareth bygger and bygger, and is made luſtye and ſtronge, ſo as it wyll not geue place in any condicion to the wyndes of falſe opinions, alluryng this way and that ware, to bryng it out of the trueth.

The texte.

This I ſaye therefore, and teſtifie thorowe the Lord, that ye hence forth walke not as other Beutiles walke, in banitie of theyr minde, while they are blinded in their vnderſtanding, being farte from a godly lyfe, by the meanes of the ignorauncie that is in thē, and becauſe of the blindenes of their hartes: whiche being paſte repentaunce haue geuen themſelues ouer vnto wantonnes, to worke all maner of vnclennes, euen with gredines. But ye haue not ſo learned Chriſte. If ſo bee that ye haue hearde of hym, and haue beene taught in him, as the trueth is in Ieſu: (as concerning the conuerſacion in time paſte) to late from you that olde man, whiche is corrupte, according to the deceanable luſtes.

[Page]Now of all theſe matters, that I haue gone about to open vnto you, with ſo many ſimilitudes, this is the whole Sūme. I do not onely moniſh but alſo deſyre and beſeche you for the lorde Ieſus ſake, vnto whom you are endebted for your ſaluacion, that as ſoone as you are once encorporated vnto hym, frame your ſelues lyke vnto hym, not onely in the ſynceritie of faith, and veritie of doctryne, but alſo in vpryght integritie of lyfe. Whan you were of the noumbre of the gentyles, you were anſwerablye lyke vnto theyr condicion. But no we you are becomme other men and regenerate into Chriſte, it becommeth you alſo to be of other maners. The gentyles, foraſmuche as they haue not receiued the trueth of the Goſpel, are leadde with vaine opinions, woorſhpping dumme Images in the ſteade of God, and meſuring theyr felicitie after the temporal commodities of this worlde. And the cauſe why they worſhippe dead wares, and truſte in tranſitorye thynges is, that they haue no knowledge of the true eternal lyfe, whiche is God. And foraſmuche as he cannot be ſene, but onely with the ſcourediyes of the ſoule, for that cauſe he is not ſeen of them, whoſe harte is abſcured, yea rather blynded, with the darkenes of naughtye luſtes, and cloudes of infidelttie. And beyng geuen ouer to theyr owne naughtines, are growen at length to ſo high miſcheafe, that as men out of hope to returne to amendement, and as thoſe that fele not theyr own vyle miſerye, renne headlong into al kindes of abominacion and inſaciable luſtes, to dooe all thyng that fylthye is, tuen ſo ferre, that it were ſhame alſo to ſpeake of. But the doctryne of the Goſpellis ferre difference from ſuche kinde of menne. For of it you haue not learned foliſhe humayne opinions, but Chriſte hymſelfe, the fountayne and example of all Innocencie, in caſe you haue truely herd him ſpeake in wardly, & are truely taughte by his ſpirite, that you to your powers maye diligently folowe thoſe thynges that were truelye in Ieſu, that is to wete, lyke as he was vtterlye voyde of all ſynne, and nowe hauyng conquered death, dwelleth in the glorye of Immortalitie, euen ſo you beyng alſo regenerate vnto hym, put of the old man that repreſenteth the fyrſte originall poyſon afreſhe through naughty venemous luſtes.

The texte.

To be renewed alſo in the ſpirite of your mynde, and to put on that newe man, whiche after God is ſhapen in righteouſneſſe and true holmes. Wherefore put awaye lying, and ſpeake euery man trueth vnto his neighbour, for as muche as we are membres one of another. Be angry, and ſynne not: let not the ſunne go downe vpon your wrath, neyther geue place vnto the backebyter. Let hym that ſtole, ſteale no more, but let hym rather labour with his handes the thing whiche is good, that he maye geue vnto hym that nedeth.

Foraſmuche as you are engraffed vnto the newe man Chriſte, throughe baptiſme, bee you alſo renewed with hym, not after the bodye, but after the mynde wherein the ſpirite of Chriſte dooeth moſte chieflye woorke: and laying awaye the maner of youre olde cankered lyfe, put on the newe man, whiche was made after a certayne ſpirituall ſorte lately in you by the woorke manſhippe of God, yea made, as it were, by a certayne transformacion, that vnrighteouſnes being aboliſhed, Innocencie ſhoulde ſuccede, and the vnclenneſſe of humayne luſtes beyng taken oute of the waye, the holineſſe of the Goſpelles veritie ſhoulde take place. Loke therefore that you folowe that holines in euery condicion, and ſee ye you deſceaue not one an other with countrefaict ſpeache nor liyng, but that euety one conſider with himſelf the thing, that true is, & deale truely with his neighbour, [Page] remēbring that inaſmuche as we are al mēbres of one bodye, no man can hurte an other, but he muſte nedes alſo hurte hymſelfe. It is a great perfeccion not to be moued with angre, but in caſe through the frailtie of mannes nature any rage of angre come in your minde, remēbre (as the holy pſalmographe geueth warning) ſo to reſtrayn your angre, whan it would barſte out, yt it breake not out into ſcoldyng, or iniurie, or malicious hatred. And lette not your angre be onely vnhurtefull, but alſo let it remayne ſo litel whyle with you, that it bee ſooner out of your ſtomakes, than the ſunne from beſydes the earth: leſte whan the earth in the night ſeaſon is naturally colde, you contrarie wiſe chaufe youre ſelfes in the meane tyme hootelye with angre. There is nothyng but concorde yt is hable to defende you ſafelye agaynſte the aſſaultes of the deuyll, and yf it bee broken through malice and diſpleaſures one agianſte another, you open a wikette for your enemye to breake in to your vtter deſtruccion. Where as concord is, the deuyll is feble, and where diſcorde is, there is he myghtye, ſo that yf you geue place to malice, you muſt perforce geue place alſo to hym. He that after the olde naughty facion of lyuyng robbed and polled others, now let hym abſteyne not onelye from other mennes goodes, but alſo geue awaye liberallye of hys owne. And if he haue not to dooe with all, let hym not diſdeyne to get with his honeſte hande labours, wherewith to ſuccoure ſuche as be nedye.

The texte,

Let no fylthy communicacion procede out of your mouth: but that which is good to edyfye withall, as oft as nede is that it may miniſter grace vnto the hearers. And greue not ye the holy ſpirite of God by whom ye are ſealed vnto the daye of redempcion. Let all bytternes and fearſnes & wrathe and roryng and curſed ſpeaking be put away from you, with all maliciouſnes. Be ye courteous one to another, mercyfull, forgeuyng one another, euen as God for Chriſtes ſake hath forgeuen you.

It is not ynoughe to kepe ſtill the handes continente, excepte the tongue be alſo vnhurtefull. Many peſtilent miſcheafes a naughty tongue is woont to occaſion: with filthy communicacion it infecteth, with backebiting it infameth, with falſe accuſacion it deſtroyeth, with lying and periurie it deſceaueth. Let no euil communicacion therefore procede out of your mouthe. For ſuch as the ſpeache is, ſuch is the minde, yf you be of a pure mynde, it beſemeth not impure communicacion to procede out of it. And it is not ynoughe for a Chriſtian mannes cō municacion to be vnhurtefull, but it ought alſo to bee of ſuche ſorte, that it bee ſpoken in ſeaſon, and to ſo good purpoſe as it maye bee commodious vnto the hearers. But in caſe you doe otherwyſe, you ſhall not onely offende menne with vnprofitable, vnſeaſonable, and noyſome communicacion▪ but alſo the holy ſpirite of God, that dwelleth in Chriſtian hartes, by whome youre ſoules and bodyes are, as it were, marked vnto God. And it is furthermore conueniente for you, to bryng foorth that marke ſafe and fayre in that daye, whan you ſhall receyue the rewarde of your Innocencye, at whiche daye you ſhal bee dyſſeuered from the coumpanye of the eiuyll. And trewelye thys ſpyryte is dryuen awaye and dyſpleaſed with all kynde of vncleaneſſe, and canne not abyde to haue a dooe wyth wrathe, wyth reuengement, nor with filthye communicacion, he is peaceable, gentyll and bounteous, and yf you haue truelye receyued hym, let al bitternes, ſwelling and fearcenes be ferre from your conuerſacion. Let angre, loude ſpeakyng, and ſcoldyng be ſo fer from you, yt no leauen [Page] of malice remayne in youre ſtomake, whereof theſe manner of myſcheafes are woont to budde out. But rather bee you tractable and gentill among youre ſelues, readye to haue mercie, to pardone and to forgeue euery one other, yf any thyng chaunce to bee dooen amyſte through errour and mannes imbecillitie: to forgeue (I ſaye) for Chriſtes ſake foraſmuch as God hath forgeuen you your offences by Chriſte once for al, how beit the lord hath forgeuen his ſeruauntes vpon this condicion, that after his exaumple, we ſhould alſo euery one forgeue oure felow ſeruauntes. For concorde can not poſſibly in any wyſe continue among men, onles thei can beare paciently euery mā with the faultes of others.

The .v. Chapter.

The texte.

Be ye therfore folowers of God as dere chyldrē, and walke ye [...] loue euen as Chriſt loued vs, and gaue hymſelfe for vs an offeryng and a ſacrifice of a ſwete ſauer to God. As for fornicacion and al vnclenneſſe, or couetouſnes, let it not be once named among you, as it be commeth ſayntes, or filthyneſſe or fooliſhe talkyng, or teſtyng, whiche are not comly: but rather geuyng of thankes. For this ye knowe that no whoremonger, eyther vncleane perſone, or couetous perſone (whiche is a worſhipper of ymages) hath any inheritaunce in the kyngdome of Chriſte and of God. Let no man deceyue you with vayne wordes. For becauſe of ſuche thynges commeth the wrath of God, vpon the chyldren of diſobedience. Be not ye therfore companions of them. Ye were ſumtime darkenes but nowe are ye lyghtm the Lorde. Walke as children of lyght. For the fruite of the ſpirite conſiſteth [...] al goodneſſe and righteouſneſſe and trueth. Accepte that which is pleaſyng vnto the Lorde.

THan foraſmuche as by the holy goſte you are the children of God, ſee that you bee lyke your father in holines of lyfe, that you maye worthylye bee loued of hym for euer. For truely thus ſhal he ſhewe hys loue towardes you perpetuallye, yf you ſhe we loue among your ſelues one vnto another. And howe aboundauntelye greate the fathers loue was towardes vs, it appeareth playnelye by hys ſonne, who loued vs ſo enteirlye muche, that not onelye he hathe frely pardoned al our ſinnes, but alſo offred himſelf vnto death vpon the croſſe, to thintente, where God the father was before diſpleaſed and angred with vs, he ſhould by meane of this ſacrifice and offreyng of good ſauour that ſmelleth ſwete in his prefence, become louyng and mercifull vnto vs. This louyng charitie in caſe we folowe, as it becommeth vs to doe, we ſhal not onely be tractable, yf any thyng ſhall chaunce to be committed agaynſte vs, but alſo we ſhall not drede, if occaſion ſo require, for the commoditie of our neighboure to putte our lyues in daunger. But nowe to what purpoſe neede we to ſpeake earneſtly vnto you, touchyng ſuche vyces, as be to filthye and to groſſe, as whoredome and al kinde of vncleanes, and inſaciable deſyre of money: from the which monſtreous abominacions, a Chriſtian mannes conuerſacion oughte to be ſo ferre alienate, yt it wer ſhame to haue thē once ſpoken of among thē. For there be ſome thinges ſo execrable, that an honeſte pure harte woulde euen abhorte once to thinke of thē. And it becōmeth ſaynctes, to be not only of honeſt cleane cōuerſacion, but alſo to bee chaſte mouthed & of pure communicacion. And we may not thinke it ynoughe, to be pure of woorde and cleane of lyfe onely, excepte we abhorte alſo to talke of fooliſhe friuolous fables, and vayne flirtes and ieſtes, [Page] whiche as in other they maye be tolerated or commended, ſo truely in Chriſtians they are nothyng [...]e nor congeuen [...]e. For Chriſtians in theyr moſte ſpedye Iournaye to heauen, haue conſtinuall ba [...]ayle with byees, and ſo daungerous battayle, that they canne haueno layſure to applye ſuche tryfles and ſportes, but rather they haue to wepe. And whan the mynde woulde make merye, becauſe of good ſucceſſe and well ſpedyng, it oughte to make metye in hymnes and thankes geuyng to God. Howebeit I knowe well ynough, there be philoſophers, that teache Carnal copulacion out of mariage to be no ſ [...], becauſe it is not puniſhed by mannes lawe. And that couetous beſyre of money is no faulte, becauſe there is no temporall peyne appoynted vnto it. But I woulde haue you vnderſtande for a certayntye, that whoſoeuer is an who re [...]onger, or ſpotted with any kynde of vncleaneluſtes, or geuen to Couetouſnes (whiche, foraſmuche as he repoſeth his principal felicitie in dumme tranſitorie ſubſtaunce, is reckoned lite [...] better than a woorſhipper of Images) ſhal not be admitted into the enheritannce of Immortal lyfe, that God hath promiſed his to [...]nherite commōly with Chriſt. And if you thinke that this paine is but light, than geue credence to them, that goe aboute to perſwade vnto you; that thoſe ſynnes are but lyght. Suffer not your ſelues to be deceyued wyth ſ [...]che maner of vayne friuolous communicacion, but take hede rather to the doctryne of the Goſpell, ſeyng that for ſuche maner of ſynnes, althoughe they be not puniſhed with mannes law, yet the vengeaunce of God commonly falleth vpon the children of diſobedience, for diſtruſting the promyſſes of the heauenly father, and [...] poſyng theyr felicitie in ſuche kynde of thinges. Onte you diuorted youre ſelfes from ſuche mennes company, and profeſſed Chriſt. It ſtandeth you therfore in hande to beware, that your conuerſacion be not lyke vnto the [...]ghtyneſſe of them, that profeſſe one waye and lyue ferre wyde an other waye. The darkenes of Ignoraunce hath bene yet hitherto the occaſion of erroure: And the trueth of the Goſpel is ſprongen vp and wyped awaye all darkenes. And you in tymes paſte, walked as in the darke night, and committed the ſhameful vyces that are doen in the night. But nowe God by the lyghte of the Goſpel, hath enlumined your hartes, that you maye clerelye deſcerne, howe a bominable the thynges are now, that before appeared to be pleaſaunt & ſwete. The nighte hath no ſhame and couereth many thynges, that no man woulde bée bolde to dooe in the clere day. Therefore ſee you ordre your conuerſacion all together after ſuche ſort, as you forgette not to conſider, that you lyue in the daye, and are alwayes ſeene to theiyes of God. He that taketh a Iourneye in the night, many tymes ſtombleth, becauſe he ſeeth not, where he ſhoulde goe by. And the daye on the other parte hath this commoditie: it ſheweth what is to be folowed, and what is to be auoyded. For it teacheth vs in euery condicion to flee from malice, curſed ſpeakyng and diſſimluacion, and in ſteede of them to folowe goodneſſe, righteouſneſſe, and trueth: and generallye to marke rhat thyng alwayes, not that is pleaſyng vnto mē, nor yt is ſwete or delectable vnto vs, but yt which is acceptable vnto the wil of god, after whoſe appointmēt our cōuerſacion ought altogether to be gouerned.

The texte;

And haue no felowſhip with the vnfruictful workes of darkenes: but rather rebuke them. For it is ſhame euen to name thoſe thinges whiche are doen of thē in ſecret: but all thinges when they are rebuked of the light are manyfeſt. For whatſoeuer is manyfeſt, the ſame is light. Wherfore he ſaieth: awake thou that ſlepeſt, and ſtand vp from death, and Chriſt ſhall geue the lighte.

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[Page]Chriſte is the fountayne of our dayelyght: and yf you wyll continuallye cleane vnto hym, your endeuour ſhal be to doe fruictefull honeſte offices of godlines, and ſuche as be worthye of the lyght: and from henceforth be a ſhamed to haue a doe with the vnfruictefull workes of darkeneſſe. Now therfore take ſo good hede, that you ſ [...]yde not agayne into your olde former darkeneſſe, that you may rather with your lyght bewray and reproue thoſe naughty dedes, that they cō mit in theyr darkenes. For whā thei are not afraied to offend God, as oft as the night or ſecrete place hath takē away ſhame, the thynges that they do than, are ſo abominable, that it were very ſhame euen once to make reherſal of them. But as long as they offende, whyle no lyghte appeareth▪ they offende [...]cenciouſlye without puniſhement. But as often as they are bewrayed with the open light, than the vileneſſe of the thyng begynneth to bee knowen; and the faultes ſo be [...] wrayed, are amended and turned into better: that is to were, whan the nyghte is turned into the daye, and the blyndeneſſe of harte vtterly expulſed. And yf your conuerſacion be light, they ſhalbe aſhamed of theyr owne filthynes, wh [...]n they ſee your Innocencie. And than it ſhall come to paſſe, that beeyng moued through your honeſte godlye demeanour, they ſhall bee ſtyrred vp to Innocencie, yf they ſee the lyght of Chriſte▪ ſhynyng in you. For in deede thus ſayeth the prophete. Wake thou that ſleapeſte, and ryſe vp from the deade, and Chriſte ſhall geue the lyght. It is a very deade ſleape, yea rather death it ſelfe, to bee ouer whelmed with the pleaſures of this worlde, and not to reſpecte the thynges that are eternall and vnfeynedlye good. And yet they cannot otherwyſe awake nor by any other meanes returne to lyfe, onleſſe Chriſte ſpring into theyr hartes and wrpe awaye the groſſe darkeneſſe of ignoraunce.

The texte.

¶ Take hede therfore how ye walke circūſpectly: not as vnwiſe, but as wiſe men: a [...]oiding occaſion, becauſe the dayes are euyll. Wherfore, be ye not vnwiſe, but vnderſtand what the wyll of the Lord is, and be not droncke with wyne, wherin is exceſſe: but be fylled with the ſprite, ſpeakinge vnto your ſelues, in pſalmes and hymnes, and ſpyritual ſonges, ſingyng and making melodie to the Lorde in your hertes, geuyng thankes alwayes for all thynges vnto God the father, in the name of our Lorde Ieſus Chriſt, ſubmittyng your ſelues one to another in the feare of God.

Therefore you of the Epheſians, vnto whome Chriſte, our bryght ſunne, geueth hys clere lyght, take hede and loke about you, how and after what maner you walke, not leadyng your lyfe nowe after the maner of the gentyles, which through blyndeneſſe of harte perceyue not what is honeſt, but as it becommeth them, that vnderſtande truelye the doctryne of the Ghoſpell, and with loſſe of all you haue redeme this oportunitie to obteyne ſaluacion: whiche the more gredelye is to be layed holde vpon, y• this tyme is ſo per [...]ouſly naught, and many thynges flowe in on euerie ſide, that are hable to withdrawe vncircumſpect men from the ſynceritie of Chriſtian doctryne. Therfore it ſtandeth you in hand to take the more circumſpecte hede, that throughe vnaduiſedneſſe you geue not occaſion vnto the wicked, y• eyther they maie be open aduerſaries to the Goſpel, or elles drawe you backe from your profeſſion. This is the whole Summe of your ſaluacion, and in this behalfe you ought to be warely wyſe, to wynke at other thynges, and to declare that you vnderſtande perfeitlye what the lordes wyll is. For his deſire is to haue al men brought to the ſaluacion of the Goſpel, if it were poſſible. And it ſhalbe requiſite for ſuch as take that buſines in hand, to bee ſobre. For drounkenſhip is harteleſſe, and vncircumſpecte, and not onelye harteles, but alſo raſhe and temerarious.

[Page]Therefore be in no wyſe drounken with wyne, whiche is a thyng vnneceſſari [...], and prouoketh [...]a [...]ciuiouſnes: but be you filled with the ſwete wyne of the holy ghoſte. For that is a fortunate ebrietie, that can ſtirre vs, not to wanton dauncynges or folyſhe ballettes, wherewith the gentiles crie vpon theyr deuilles: but vnto pſalmes, and hymnes, and ſpirituall ſong [...]s, wherewith to reioyce, and ſyng, and make merye amonge your ſelues vnto the lorde: not with vncomly yellyng noyſes, as madde drounken men are vſed to dooe, but in wardelye in your ſoules and in your hertes. This is a pleaſure, this is a loue, this is a ba [...] kette woorthye of Chriſtians, leſte they ſhoulde excede the gentiles in drounken bankettynges. After theyr drounken paſtimes, ſorowe dooeth enſue, and many tymes alſo diſeaſe of bodye. But your myrth is a continuall merimente. For whatſoeuer chaunceth vnto you, whether it bee gladneſſe or whether it bee ſadneſſe (gladneſſe from our mercifull God, ſadneſſe from hym that laboureth for your ſaluacion) you are bounden alwayes to geue thankes for all thynges, beyng aſſured, that nothyng can happen, but to the beſte auauntage of your eternall felicitie. But the thankes are to bee geuen vnto God, the autoure of al good thynges to al menne: and theſame is alſo the father and God of our lord Ieſus Chriſte, by whome he geueth vs all thynges, and hym he wyll haue prayſed in all thinges equally wt himſelfe. Chriſt hath ſubmitted himſelfe obediētly vnto y• father, and in lyke caſe it becommeth vs to ſubmmitte our ſelues vnto hym, not that it beſemeth a Chriſtian to be a terrour vnto a Chriſtian, but thoſe that reuerently folow Chriſt, as apperteineth, do not grudge to ſubmit thēſelfes euerye one to other, inaſmuch as he, beyng the ſupreme head of al, hath ſubmitted himſelfe humbly vnder al. Let the inferiour acknoweledge the autoritie of the ſuperiour. And on the other ſyde, let the ſuperiour confourme hymſelfe vnto y• capacitie of the inferiour: ſo as y• rather he may do hym good. For he yt among Chriſtians beareth moſte rule, ruleth to none other ende, but to do the moſt good he cā.

The texte.

¶ Ye wemen, ſubmitte your ſelfes vnto your owne houſebandes, as vnto the Lorde. For the houſebande is the wyues head, euen as Chriſte is the head of the congregacion: and theſame is he that miniſtreth ſaluacion vnto the bodye. Therefore, as the congregacion is in ſubieccion to Chriſte, likewyſe let the wyues alſo be in ſubieccion to theyr houſbandes in all thynges. Ye houſebandes; loue your wyues; euen as Chriſte alſo loued the congregacion, and gaue hymſelfe for it, to ſancrifye it; and clenſed it in the fountayne of water throughe the woorde, to make it vnto hymſelfe a glorious congregacion, withoute ſpot or wrinkle, or anye ſuche thyng: but that it ſhould he holye, and withoute blame. So ought menne to loue their wyues, as theyr owne bodyes. He that loueth his wyfe, loueth hymſelfe. For no manne euer yet bāted his owne fleſhe: but nouryſhéth and cheriſheth it, eue [...] as the Lorde dooeth the congregacion. For we are membres of his bodye; of hys fleſh, & of his bones, For this cauſe ſhal a man leaue father & mother, & ſhalbe ioyned vnto his wife; and of two ſhalbe made one fleſhe. This is a great ſecret, but I ſpeake of Chriſt & of the congregaciō. Neuertheleſſe, dooe ye ſo, y• euery one loue his wife euē as himſelfe. And lette the wyfe feare her huſbande.

Let the wyues therefore acknowledge the autoritie of theyr houſebandes, and be in ſubieccion vnto them, none otherwyſe, than the congregacion is in ſubieccionThe houſeband is the wiues head euen as Chriſte is y• head of the congregaciō to the Lorde Ieſu. For lyke as Chriſte is the heade of the congregacion, euen ſo is euery houſband the head of his own wife. Neuertheles like as y• head hath preeminence ouer the bodye, to the entent the health of the body ſhould depende of it: euen ſo is the houſebande in autoritye ouer the wyfe, not to thintente to vſe her cruelly like a tyranne, but to prouide for her wealth, becauſe hys witte is more ſubſtanciall than hers. And yet the wife maye not briſtle againſt her houſebande, becauſe he ſeeketh at her handes to bee more loued than feared. [Page] But her duety is to be ſomuch more in ſubieccion in al pointes, like as ye congregaciō is ſo much ye more in ſubieccion vnto Chriſt, as he hath more lowly ſubmitted himſelf for the ſaluacion of her his ſpouſe. And on the other parte, you yt Ye houſbādes loue your wiues as Chriſt al to hath louedtde congregacion. be houſbādes, a buſe not your autoritie lyke tyrannes ouer your wiues, but rather vſe them with like louyng charitie, as Chriſt hath and doeth loue his congregacion, whome beyng an aduouterer and an obſtinate rebel, he did not onely not caſte of, but alſo gaue hymſelfe vnto death, for the redemyng of her ſaluacion: and ſo of adefiled one he made her pure and holye, and where ſhe was vncleane and foule, he made her fayre and goodlye: and yet caſte her not in the teeth with her vyle filthineſſe, but waſhed her cleane with the ſtreame of his own bloud, and ſcoured her in the fountaine of lyfe that worketh profitably by the inuocacion of the name of God, ſo as through his owne diligent goodnes he myght prepare for hymſelfe a glorious wife, euen the congregacion: whiche nowe ſhould neyther haue ſpotte nor wrincle, nor any ſuche lyke, that might be diſpleaſaunt in the houſebandes iye, but in euery point both fayre and faultles. And ſo it becommeth the houſebandes to be lykewiſe affected to wardes theyr wiues, that they leaue nothing vndone, whereby they maye make theyr wines perfite Chriſtian woomen, and to bee no leſſe carefull for their wyues healthe, than the head is carefull for the health of the bodye. For the wyfe is the houſebandes body. Admitte thy wyfe be of croked condicions, or a nyce wanton, or geuen to other vnthriftyneſſe: deſtroyeher not with ragyng crueltie, but heale her and amende her with ſo bre lenitie. Correcte the faulres, ſo as thou loue thy wife neuertheleſſe for all that. For what would the head doe, yf it ſee his bodye be full of ſickenes or diſeaſe? would it beginne to hate it, and for ſake it? or rather heale it, if it coulde, and if it coulde by no meanes heale it, yet at leaſt beare withHe that Loueth his wife loueth himſelf. it, and cheriſhe it? Might it not be thought a great abſurditie, if the head would wiſhe euill to his owne bodye? He that loueth his wyfe, loueth hymſelf, for ſhe is parte of hymſelfe: what man had euer ſo litle felyng of the ſenſes of nature, to hate his owne bodye? What man dooeth not rather nouriſhe and cheriſhe hys bodye, what a maner a one ſo euer it bee, to make it better and luſtier? Seyng that the very Ethnikes doe naturally no leſſe than ſo, why doeth not Chriſtian charitie worke the ſame in vs a great deale more, inaſmuche as we are moued thereunto by the exaumple of Chriſte, who did not forſake his wife the congres gacion (though ſhe was diſteyned before tyme, many ſondry wāyes, and a very whoriſhe naughty packe) but he clenſed her, he pyked her, and made her perfectly trimme in euery poynt. Therefore, you houſe bandes doe the ſame vnto your wyues, that Chriſte hath dooen vnto vs, that are the membres of his body, whiche is the congregacion, lyke as the wyfe is the bodye of the houſebande, of whoſe fleſhe and bones ſhe is made, to thintente it maye be manifeſtlye knowen, that that thyng oughte in no wyſe to bee diuorced aſondre that is all one ſelfe ſame thing. For thus we reade in the booke of Geneſis. For the wyues ſake, man ſhal rather forſake father and mother, than forſake his wyfe: vnto whom he ſhall ſo kepe hymſelfe, that of twoo there bee made one, in moſte perfite coupling together both of bodies and ſoules. Nexte after God, we are moſt bounden to father and mother, & yet the wife is preferred a boue them. Herin is ment a certain vnſpeakeable great miſterie, howe that the thyng that was doen in Adam & Eue vnder a figure, ſhould be performed in effect miſtically in Chriſt and [Page] in the congregacion. This inſeparable cōiuncciō, whoſoeuer wil wel weigh, ſhal perceiue that there lyeth hidde a great miſtery. For lyke as Chriſt is one with the father, euen ſo would he haue all his to be al one with him. And albeit this miſtery importeth greater circumſtaunce, than can be nowe preſently expreſſed, yet it is inough to haue applyed the exaumple to this ende, that euery man ſhould loue his wife, none otherwiſe than he loueth himſelfe: and conſidre that both he and ſhe are al one ſelfeſame thing, euen as Chriſt loued his congregacion whome he vnited entierely to himſelfe. Finally it ſhall be the wyues parte, not only to loue her huſband agayn, as her companion to liue together, but alſo reuerence him, for the autoritie ſake that he hath ouer her. And than ſhall hartie loue continue long together goodly, in caſe both parties doe theyr dueties accordingly.

¶ The .vi. Chapter.

The texte.

Children, obey your fathers and mothers in the Lorde: for that is right. Honoure thy father and mother, (the ſame is the firſte cōmaundement in the promes) that thou mayeſt proſper, and liue long on the earthe. Ye fathers moue not youre children to wrathe: but ye ſhall bryng them vp through the norter and informacion of the Lorde. Ye ſcruauntes bee obedient vnto them that are your bodely maſters, with feare and tremblyng, euen with the ſynglenes of youre hearte, as vnto Chriſte: not dooyng ſeruice vnto the eye, as they that go aboute to pleaſe menne: but as the ſeruauntes of Chriſt, dooyng the wyll of God from the hearte with good wyll, ſeruyng the Lorde & not menne. Knowyng this, that whatſoeuer good thyng any manne dooth, the ſame ſhall he receyue agayne of God, whether he be bonde or free. And ye maſters dooe euen the ſame thynges vnto them, puttyng awaye threatenynges: Knoweyng, that your maſter alſo is in heauen, nether is there any reſpect of perſon wyth hym.

LEt autoritie be gouerned by charitie, that in any wyſe it practiſe no tirannie. And on the other ſide, let reuerent feare holde vnder the lower ſort, ſo as through to much ſufferaunce they waxe not rebellious. For there can no concorde nor quietnes poſſibly be, where all is hauocke without ordre. Ouer the wyfe the huſband onely hath autoritie. But the children are bounden to acknowlege the autoritie both of father and mother. Therefore accordyng to this rule, you children be curteous and obedient vnto your father and mother at al theyr honeſte Chriſtian commaundementes. For this doeth euen the equitie of nature alſo require, that we ſhoulde honour them to whome we are bounden for bringing vs in to the worlde: and be kinde vnto thē, by whoſe goodnes, we are nouriſhed and broughte vp. And to be briefe, the very lawe of god commaundeth the ſame, and ſayeth: honour thy father & thy mother. And it was not inough to geue that commaundement, as it doth in the other commaundementes. Thou ſhalt doe no murther. Thou ſhalt not ſteale. &c. But he added alſo a reward vnto it, to allure them the rather to doe theyr duetie: although thoſe thinges that are honeſt, ought to be dooen frely without rewarde. But what rewarde doeth the ſcripture promiſe? That it may happen wel vnto the, ſayth it, and that thou mayeſt be long liued vpon earth. Ʋerely it is to be thought, that perſone not to be worthy of long life, that is vnkynde and rebellious agaynſt them, by whome he hath receiued the vſe of his life. On the other part, you fathers abuſe not your autoritie, & the obedience of your children, thinking that you may lawfully do to thē what you luſt. [Page] They are children, and not bonde ſeruauntes. Let gentlenes mitigate autoritie. You muſt beware that through waiwardnes of your old age, or through ſtrayt dealing, or immoderate frowardnes, you amend them not, but prouoke their ſtomakes to bee wurſe. In caſe they doe amiſſe, by reaſon of youthe, they ought ſo to be admoniſhed, that they may be rather taught than diſcouraged. Let this be the ſpecialleſt poynt of your charge, ſo to enforme them with mouicions and inſtruccions from theyr tender yeares, and ſo to allure them with the exaumples of godlines, that it may appeare, they were brought vp vnder Chriſtian parentes accordyng to the doctrine of Chriſte. For by this meanes ſhal they ſoner be brought to good frame, then with threatninges, or crueltie, ifYe ſeruaū tes be obediēt to your bodely maſters. &c, they be taught and not altogether compelled. You ſeruauntes, let it appere by you, that the profeſſion of the goſpel, hath made you better and more profitable. And the duetie that other doe to their maiſters, vnto whom they are bounden after the temporall condicion of ſeruitude, loke you on your behalfe doe it much more aboundauntly. For the office of baptiſme is not to geue this libertie, that you ſhoulde bee in bondage no more, but that you ſhoulde dooe youre bounden ſeruice the more diligently: nor that your will ſhoulde be to diſdayne your maiſters, becauſe they are become brethren with you in profeſſion, but ſo muche the more you ought to haue them in reuerence, and be the more afrayde to offend them: Nor do not, as the common ſorte of ſeruauntes doth, your duetie for feare, and in your mynde curſe them and watche them: but with an vpright ſincere conſcience obey them, conſidering this with your ſelf, that you do this duetie vnto Chriſt, vnto whoſe wil you are obedient, although peraduenture your maiſters deſerue not that obedience. By this meanes ſhall it come to paſſe, that you ſhall not be lyke to the common trade of ſeruauntes, that dooe theyr maiſters commaundementes, while they be preſently in ſyght, for feare of diſpleaſure. But aſſone as they thynke no body ſeeth them, than they wil do as they luſte. In dede thys is to ſerue vnto the eye and not of a conſcience, and nothing elles but to couet to pleaſe men and not Chriſte. In whoſe ſyghte nothing is acceptable, that is counterfayetly done or els by coaccion. But be you as it becummeth the ſeruauntes of Chriſte, hartely and faythfully curteous & diligent in your dueties doing towardes your mayſters, not becauſe neceſſitie enforceth you, but becauſe God ſo willeth you. And ſee you alienate not your ſelues from doing your dueties, albeit you haue croked and wieked mē to your maiſters. For in dede it is an expediente forwardenes of the Goſpell, that you ſhoulde be curteous vnto them, ſo that your obedience turne not vnto vngodlineſſe. And conſidre with your ſelues, that you doe that vnto Chriſt, that you doe vnto them for the Goſpels ſake, and that you doe it vnto God, and not vnto men, inaſmuche as you doe it to men for the loue of God. And in caſe you winne them vnto Chriſte, through your diligence, it is a righte well beſtowed duetie. But and if they ſhew themſelues vnthankeful, yet know you for a certaintie, that no man ſhall loſe the rewarde of his well doing. And although he ſhal not receiue it at mans hand, yet he ſhall once vndoubtedly receyue it of the lord, not onely the bondman but alſo the freeman, whatſoeuer good turne he ſhall hartely beſtow vpon an vnthankeful man. Now to conclude, like as thoſe bondſeruauntes that profeſſe Chriſte ought to be ſo much the more profitable vnto their maiſters, euen ſo is it requiſite, that chriſtiā maiſters be the more gentle in commaunding their ſeruauntes, and in their behauiours to vſe themſelues [Page] in ſuch wiſe, as they may appeare, to couet rather to be loued then feared, and to be hartely louing vnto theyr bond ſeruauntes, inaſmuch as they be receiued into the felow ſhip of brethren: and not alwayes ready to threate and to beate, as the common ſorte of maiſters is accuſtomed to doe. Let your ſeruauntes perceiue, that you are become the more gentle by reaſon of the Goſpel, ſo as they alſo may the rather be allured vnto that profeſſiō as wel as you, if peraduenture they haue not yet alredy profeſſed: and conſidre, that maiſters autoritie is but a temporali thing and onely eſtabliſhed by mans lawe: And for all that it becummeth not vs in any wiſe to diſturbe it: yet neuertheles there is no reſpect of perſons with god. For he maketh neuer a whit the leſſe of any mā becauſe he is a bonde ſeruaunte, nor maketh the more of any manne, becauſe he is a gentleman borne. According to mans lawes, you maiſters haue power ouer your ſeruauntes vpon earth, but for all that in the meane tyme you haue a maiſter in heauen as well as they. And hys will is, that you care for youre ſeruauntes commoditie, through reaſonable commaunding, and not to preſſe thē with tirannie. Theſe thynges that we haue hitherto treated of, tend to this end, that you ſhould aſwel be lyke vnto your head Chriſt in holines of life, as to agree together among your ſelues in mutuall concorde.

The texte.

Finally my brethren, be ſtronge through the Lorde and through the power of his might. Put on all the armoure of God, that ye maye ſtande againſte the aſſaultes of the deuill. For we wreſtle not againſt bloode and fleſhe: but againſte rule, againſt power, againſt worldly rulers, euen gouernoures of the darckenes of this worlde, againſt ſpirituall cra [...]tyues in heuē. y thinges. Whertore take vnto you the whole armoure of God, that ye maye be hable to reſiſt in the euell daie, and ſtande perfecte in all thynges. Stande therfore, and your loynes girde wt the trueth, hauyng on the breſtplate of righteouſnes, and hauing ſhoes on youre [...]ere, that ye maye bee prepared for the Goſpell of peace. Aboue all, take to you the ſhilde of faithe, where wt ye maye quenche all the ficrie dartes of the wicked. And take the helmet of ſaluacion, and the [...]de of the ſpirite, whiche is the woorde of God.

Now this remayneth for a finall concluſyon, that foraſmuche as the wieked doe lay ſundry engines to ouerthrowe your tranquillitie, you muſt alſo bee armed with a ſtrong luſtie inward conſcience to reſiſt them, not with the ayde of your owne powers, but by the meane of the lorde Jeſus your defendour, who will not ſuffer hys bodye to be deſtitute. Verely as for vs, we are feble members, but he is valeaunt and mightie, that hath taken vpon him to be our protectour. Deſyre therefore of him all maner of ſpirituall armour and weapons, that therwith being in euery poynt ſurely harneſſed, you may be hable to ſtand valeauntly agaynſt the aſſaultes of the deuil. For we haue not warre and battayl with men, whoſe wronges our duetie is to ouercome with pacyence. But our battayl is with wicked ſpirites, the enemyes and foes of Chriſte, whoſe champions and inſtrumentes thoſe are, that ragingly aſſault vs. And by their miniſtery the princes and powers of deuils geue battail againſt vs frō aboue, and exerciſe theyr tirannye vpon ſuche as bee addycte vnto them throughe the naughtineſſe of thys worlde, and lay wayte in the darkenes of this worlde for thoſe that loue the lyght of the Goſpel. Agaynſte thoſe (I ſay) we muſt neceſſarily abyde battayll, and they are not onely mightye of ſtrength, but alſo exceadingly perfite in ſpirituall pollicie, and that in the coaſtes of the ayre, ſo as they may the eaſelier come vpon vs, and ſo as it is the harder for vs to apprehende [Page] them. To warre agaynſt this kinde of enemies, no humayne weapons nor armour can doe any good. But it is the onely armour of God that muſt defende vs from harme. Therefore as often as you muſt entre battayl with your aduerſaries, doe alwayes, as noble warriers are accuſtomed, whan they haue a doe with a daungerous enemie. Get on all your harneſſe, and doe euery thyng accordyngly, that whan the daunger of the battayl ſhalbe, you may be hable to kepe your place, and ſtedfaſtly ſtand vpon the ſure rocke Chriſt. Whan menne goe to warre one agaynſt an other, fyrſte they couer themſelues on euery ſyde, that they lye not open any way to theyr enemies ordinaunce. Than they make ready to bea [...]e backe the inuader. The middle partes of theyr bodies, becauſe of the tendernes, they girde with an Apron of maile. The vpper partes they harneſſe with a breſt plate. Upon the legges and feete they weare bootes, and an helmet vpon the head. Than on the lefte ſyde a ſhylde is buckled, to kepe of all arowe ſhot. And ſo in like caſe, you that haue ſpiritual battayl, with wicked ſpirites continually, in ſteede of the girdle, put on trueth to girde vp the loines of your mynde, ſo as you ſtande vpryghte and ſhrynke not at any naughtie enticement of falſe goodes and falſe opinions. For the breſte plate, put on innocencie and righteouſnes, to kepe the inward partes of your mynd ſafe and ſure with the mayles of vertue and godlines. For bootes to put on the legges and fete, loke you haue a ſincere affeccion that coueteth after nothing, but ſuch thinges as be heauenly, and is afrayde of nothyng but onely of vngodlines: ſo as you may be alwayes readilye prepared to defende the Goſpell, whoſe defence conſilieth not in ſtyrryng of tumulte but in patience and quietneſſe. And for that cauſe ſake it is called the goſpel of peace. The preachers wherof, the prophete in times paſt reſpecting, was in an admiracion to conſidre howe excellently fayre their feete were. But we muſt diligently ſee y• we haue in continual readineſſe on euery ſyde, y• buckeler of faythe, wherby we maye aſſuredly truſt to all the promyſes of God. What larum ſo euer happeneth, with this buckeler it ſhal be vaynquiſhed: what fyrie dartes ſo euer our ſubtill aduerſary ſhall throwe at vs, this buckeler ſhal kepe theim of, ſo as none of theim ſhal pearce any parte of oure liuely membres. For what thing can wounde the ſoule, that defieth death it ſelfe? And if you haue alſo with this buckler, the helmet of a vigilaunt mynde, that can take good circumſpect hede, you nede not in any wiſe to be afraid of your health. Finally, haue alwaies in your right hand the ſword of the ſpirite, aſwel to cut of naughtie luſtes from your mindes, and to pearce to the inwarde partes of the harte, as alſo to kepe of the reſiſtours of the goſpels veritie, and to ſuppreſſe falſe head, that trueth may preuayle. This ſworde is the worde of God, that pearceth with a conſtaunt power of fayth, not after the maner of mannes cutting reaſon, but rather renneth through than cutteth. For the woorde of man is but a weake watriſhe woorde, foraſmuche as it entreateth onely of vayne tranſitorye matters: But the woorde of god is effectual, and can ſkil of nothing out of heauenly thinges, and pearceth through vnto the ioyntes of the ſoule, and ſearcheth euen to the inwarde boanes and marye. Theſe be the enemies that Chriſtians haue battail withal, wheras with men they are at peace: And theſe are the weapōs wherwith they defend themſelues and get the vietorie, not with their own powers, but by the helpe of Chriſt the mightie Captayn, through whoſe luckie ayde theyr batayl hath good ſucceſſe.

The texte.

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And praye alwayes with all maner of praier and ſupplication in the ſpirite: & watche therunto with all inſtaunce and ſupplicacion for all ſainctes and for me, that vtteraunce maye bee geuen vnto me, that I maye open my mouthe frely, to vtter the ſecretes of my goſpet (whereof I am meſſenger in bondes) that therein I may ſpeake frely, as I ought to ſpeake. But that ye may alſo knowe what condicion I am in, and wher I dooe Tichicus the dere brother and faythfull miniſter in the Lorde, ſhall ſhewe you of all thynges: whome I haue ſente vnto you for the ſame purpoſe, that ye mighte knowe what caſe we ſtande in, and that he might coumforte your hartes. Peace [...]e vnto the brethren, and loue with faith, from God the father and from the lorde Ieſus Chriſt. Grace be with al them, whiche loue our lorde Ieſus Chriſt vnfaynedly. Amen.

Therfore it ſtandeth vs in hande to pray alway vnto him with continual ſupplicacions, and to deſyre this of him from the bottome of our hartes, without ceaſſing in our praiers day and night, that al ſaintes may haue the vpper hand by this ſweorde of the ſpirite. And it is alſo your duetie, to helpe me with your prayers, and to beſeche God that he would geue me plenteous vtteraunce of the goſpel, whanſoeuer I ſhall preache it: and that it would pleaſe him to vſe my mouth as an inſtrument vnto his owne glory, and to your ſaluacion, ſo as I may boldly and without ſhrinking declare vnto al men the miſtical doctrine of the goſpel, wherunto all men are called indifferently. And that I be not hindred by ſuche as labour by all poſſible meanes, that the glorye of the Goſpell ſhould not be ſpred abrod, for the doing wherof, I am made an embaſſadour, yea euen now being laden with chaynes, and ſuffering excedingly, that I may boldely goe about the office committed vnto me. And that this mind may ſtill perſeuer with me vnto the ende, and that by the helpe of Chriſte, I may freely ſpeake, as it becummeth me to ſpeake. For it is a rebuke for a preacher of the goſpel to be afrayd of anything, that ſhould hinder him from doyng the office of the goſpell. To conclude, as concernyng the ſtate of myne owne thinges, & howe the matter ſtandeth with me here, you ſhall knowe all of Tichicus my welbeloued brother, and not a brother onely for the ſinceritie of his fayth, but alſo a miniſter and an helper in the goſpels buſineſſe: whome I haue ſent vnto you for this purpoſe, that you might know certainly in what ſtate we are, and that you ſhould be much coūforted by his beyng there, leſt your hartes ſhould be diſcouraged through myne affliccions. For I am ſo tyed and bounde, that the goſpell of Chriſt doeth triumphe, notwithſtanding, euen out of the prieſon. My prayer is, that peace and mutual loue ioyned with ſincere fayth, may be vnto al the brethren. Of faith ſpringeth charitie, & charitie nouriſheth concord. Theſe thre with proſperous procedyng, graunt vnto you God the father, and the lorde Ieſus Chriſte. The loue and merciful goodneſſe of God be for euer with all them that with an vnfained conſcience and vnſpotted life, loue the lorde Ieſus Chriſte: and deſpyſyng the tranſitory tryfles of this worlde, folowe the thynges that are eternall and heauenly. And to confirme this mine hartie praier, I beſeche god graūt mercifully.

Amen.

Thus endeth the paraphraſe vpon the Epiſtle of S. Paul the Apoſtle to the Epheſians.

Philippians

¶ The Argument vpon the Epiſtle of Saint Paule the Apoſtle to the Philippians. By D. Eraſmus or Roterdaine.

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THe Philippians are in the firſt parte of Macedonia, as it is declared in the. xvi. of the Actes, a people deducted oute of the citie of Philippos, ſo called of Philip the buyldour of it. And Theſſalonica is the head citie of the Philippians, whiche are worthilye muche prayſed of the Apoſtle, bicauſe they perſiſted conſtauntlie in the faythe, after they once receyued it: and woulde not allowe the falſe apoſtles among them, wheras the Corinthians and Galathians had receyued them and geuen credence vnto them. Unto theſe Philippians, Paule beyng warned of the holy ghoſt wente and taried among them a good maynye of dayes, not without greate trauayll. For there Paule was ſcourged with whippes, and was caſte with Silas in to pryſon▪ at which tyme the keper of the priſon and all his houſehold were Baptized. In this citie was alſo Lydia the purpleſeller, who fyrſt beyng cōuerted receaued Paule into her houſe. There alſo the ſouldiours, knowing that Paule was a cetezen of Rome, deſired him of theyr owne mynde, to goo whither he woulde: and ſo the name of Chriſte was notified abroade with luckye proſperous ſucceſſe.

And alſo whan Paule was in priſon at Rome, theſe Philippians ſent to hym ſuche thynges, as were neceſſarie for him to lyue with by Epaphroditus: as they had doon afore, whan he was at Theſſalonica, as he him ſelfe witneſſeth in this Epiſtle. For the whiche hauyng ſet them forthe with prayſes and commendacions, he exhorteth them to perſeuer and goo forewarde, ſhewyng them, that they ought to reioyce euen in thoſe afflictions, which make for the aduaū cement of Chriſtes goſpel: and that he was not onely not afrayed of death, but alſo that he woulde gladlye wiſhe it, yf Chriſt ſo would. Than he gyueth them a ſpeciall exhortacion to mutuall concorde, whiche can not poſſible be amonge ſuche as be ſtoute ſtomaked. And becauſe they ſhoulde be the better content, he promyſeth to ſende Tymotheus vnto them, and that he will come againe to them ſhortlye him ſelfe. In the meane tyme he ſendeth Epaphroditus, whiche was amended of his extreme daungerous ſickeneſſe. Theſe he treateth of, in the two firſt chapters, for in the thyrd he confirmeth theyr conſciences againſt the falſe apoſtles, alluryng men euery where vnto the Iewyſhe ſecte: whom he calleth dogges, the workers of wickednes, the enemyes of Chriſtes croſſe, and makyng their belyes their god, and in no place he is more apertely ſtomaked againſt them than in this Epiſtle. The fourth chapter is ful of cōmendacions and ſalutacions, but onely that he intermingleth certain monicions here and there by the way, and thanketh the Philippians for their liberall gentilneſſe ſhewed towardes him. This epiſtle he wrote from the citie of Rome by Epaphroditus, whā he was layed the ſeconde tyme in priſon: for after his firſte defenſe he was leadde agayne in to priſon: wherof he maketh reporte in his Epiſtle to Tymothee.

The ende of the Argument.

The paraphraſe of Eraſmus vpon the Epiſtle of S. Paule the Apoſtle to the Philippians▪

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The .i. Chapter,

The texte.

Paule and Tymothe the ſeruauntes of Ieſu Chriſt. To all the ſayntes in Chriſte Ieſu whiche are at Philippos with the Biſhoppes and Deacons, Grace be vnto you, & peace from God our father and from the Lorde Ieſus Chriſt.

PAule and Timothe, felowes in the office of the goſpel, and ſeruauntes of Ieſus Chriſte: To all the companye of the ſayntes, that purelye and entierlye profeſſe the name of Chriſte, and to them alſo, that haue the ouerſight & miniſtracion of the Chriſtiā flocke at Philippos: We wiſhe grace and peace vnto you, from god our father and from the Lorde Ieſu Chriſt.

The texte.

I thanke my God with al remembraunce of you alwayes in al my prayers for you, & praye with gladnes: becauſe ye are come into the felowſhip of the goſpel frō the friſt day vnto now: And am ſurely certified of this, that he which hath begonne a good worke in you, ſhall performe it vntil the day of Ieſus Chriſt: as it becōmeth me, ſo iudge I of you al, becauſe I haue you in my berte: for aſmuche as ye all are companyons of grace wyth me, euen in my bondes, and in the defendyng and ſtablyſhynge of the goſpel. For God is my recorde howe greatlye I longe after you all, from the very hart rote in Ieſus Chriſt. And this I pray, that your loue may encreaſe yet more & more in knowledge & in all vnderſtandyng, that ye may accepte the thinges that are moſt excellēt, that ye may be pure, and ſuch, as hurte no mans cōſcience vntyl y• day of Chriſt, beyng filled with y• fruit of rightewiſenes, whiche fruit cōmeth by Ieſus Chriſt vnto the glory and prayſe of God.

Verely as often as I call vpon God in my prayers, as I doo in dede with out ceaſſyng, I make continuall mention of you all, with rendryng of thankes and excedyng reioycyng on all your behalfes, that euer ſynce the fyrſt entraunce of your profeſſion, euen vnto this daye, in that you haue releued me wyth your helpe and gentilnes, you haue ſhewed youre ſelues to be of the felowſhyppe of the goſpel. And my continuall prayer is, that you maye encreaſe in thoſe vertuous doynges more & more: not doubtyng, but God, which hath entred theſe godly partes in you, wyl performe y•, which he hath begon in you, vnto the day y• Ieſus Chriſt ſhall come & recompence eternall rewarde to well done dedes. For ſo it is conuenient, ye I ſhould iudge of you, through ye helpe of God, in aſmuche as alwayes hitherto I haue had ſuche experience of youre conſtaunte and true goſpellike loue to me warde, as I may eaſyly gather, that of a very good begynnyng, ſhal come a very good ending. For ye which cauſe ſake my minde is ſo affectuouſly ſet towardes you, ye euen in theſe bandes, and whā I am arraigned at Neroes barre, wher I muſt pleade for my head giltie or not giltie, & in other mine afflictions, through the which y• power of y• goſpel is not hindred nor obſcured, but cōfirmed & aduaūced, I haue euer borne you a ſinguler good will, bicauſe I haue alwayes perceiued you as glad as my ſelf, that the word of Chriſt doth floriſhe through my painful afflictiō. For god him ſelfe knoweth, frō whō nothing is hiddē, how diſirouſly affected I am towardes you all, not after the maner of mannes affection, either to the intente to get anye thyng of you, or yet in anye wyſe to flattre you for youre lyberalitie ſhewed to me, but I loue you wt a pure chriſtiā affectiō, for none other purpoſe, but bycauſe I ſee, that you loue Ieſus Chriſt conſtauntly & purely. I thanke God heartely for beſtowynge hys gyftes vpon you, & I beſeche hym, that this [Page] youre charitie may encreaſe more and more, in all knowledge and in all vnderſtandyng, that you maye knowe, vnto whome youre dutie is to miniſter the offices of charitie. For the commaundement of charitie, is, that you ſhould mynde to doo good dedes. And diſcretion ſheweth howe and where you ſhoulde doo good dedes. Than what ſo euer you ſhall beſtowe for Chriſtes ſake, vpon the preachers and promotours of the ghoſpell, it is beſt beſtowed of all other, bycauſe you ſhall receyue it agayne with greate auauntage. And for this cauſe I wyſhe and praye, that you may alwayes encreaſe in both theſe gyftes, ſo as you maye be hable to proue, what is beſt to be done: and that you maye be of a ſincere affection, to geue reſpecte to nothyng but onelye to Chriſte: and to ſet out the profeſſion of the ghoſpell, with ſuche vprightnes of lyfe, that you geue not any man occaſion to be offended, but rather allute all men to the true wourſhyppe of God, and ſo perſeuer ſtyll vnto the daye of Chriſtes commynge, that you maye than appeare ryche, and aboundauntlye ful of good workes, wherof in this world you make as it wer a ſeedeneſſe, and ſhall reape ye frute therof at y• day wt moſte plenteous encreaſe: by ye meritours goodnes of Ieſus Chriſt, & not to the glory of you & me, but to the glorye and praiſe of god, to whō as y• foūtaine of al goodnes al thinges are to be referred.

The texte.

I would ye ſhould vnderſtande (brethren) that the thynges whiche happened vnto me, chaunced vnto the great furtheraunce of the ghoſpell: So that my bondes in Chriſte, are manifeſt thorow out all the iudgement hall and in al other places: In ſo much that many of the brethren in the lorde beyng encouraged thorowe my bondes, dare more boldely ſpeake the worde wythout feare. Some preache Chriſt of enuye and ſtryfe, and ſome of good wyll. The one part preacheth Chriſt of ſtrife and not ſincerely, ſuppoſyng to adde more aduerſitie to my bōdes. Agayne the other part preache of loue, becauſe they know, y• I am ſet to defend the goſpel. What then? So that Chriſte be preached anye maner of waye, whether it be by occaſion, or of true meanyng, I am glad therof, yea and I will be glad. For I know, that this ſhall chaunce to my ſaluacion, thorowe your prayer and miniſtrynge of the ſpirit of Ieſu Chriſt accordyng to my expectation, and hope, that in nothyng I ſhalbe aſhamed: but that with all bold neſſe, (as alwayes euen ſo nowe alſo) Chriſt ſhalbe magnified in my body, whether it be thorow lyfe, or thorowe death. For Chriſte is to me lyfe, and death is to me auauntage If it chaunce me to lyue in the fleſhe, that thyng is to me frutefull for the worke, and what I ſhal choſe I wote nor. [...]or I am cōſtrained of theſe two thynges. I deſyre to be lo [...]ced & to be wt Chriſte: which is moche & farre better. Neuertheleſſe, to abyde in the fleſhe is more nedfull for you. And this am I ſure of, that I ſhal abyde, & continue wt you all, for youre furtheraunce and ioye of your fayth, that your reioyſyng maye be the more aboundant thorow Ieſus Chriſte in me, by my commyng to you agayne.

Now to the intent, ye may the more amplye be partakers of my ioye, I would ye ſhould vnderſtand, brethrē, that y• empriſonmēt, fetters, arraignemētes, and my other calamities, wher wt I was toſſed & turmoyled for ye goſpel of Chriſt, did not only not hinder ye ſitting abrod, & cōfirming of ye doctrine of the goſpel, but alſo happened to the great furtheraunce of it: & did not only not withdraw the faythfull frō the profeſſion y• they had taken vpon thē, but alſo confirmed thē in it a greate deale ye more, & made thē more hartie & of a better courage, ſo as they vnderſtode, y• to be moſt vndoubtedly true, y• I preache, for y• which I am not afraied to ſuffre theſe thinges: & made thē bold to entrepriſe y• lyke by myne exāple. For this, for ye moſt part, is the cōmen chaūce, yt happeneth to matters of honeſtye & of weightye importaūce: the more they are holden vnder and turmoyled hereawaye and thereawaye, ſo muche more they come forwarde, & appeare, not withſtāding ye endeuour of ye wicked, trauailling to the cōtrarie.

[Page]So in dede my bondes, gaue occaſion, that the woorde of Chriſte came not onelye to a fewe, and thoſe but of the ſymple ſorte of the commune people, as it was afore: but it floryſhed alſo throughoute all Neroes hall, and all the whole cytie, ſo as ſondrye of the brethren, whyche profeſſed the ghoſpell before that tyme, as men halfe afrayed, nowe beynge encouraged wyth my bondes, as the Lorde Ieſus ordreth the matter, they begynne alid through myne example, to profeſſe the woorde of the ghoſpell more freely and boldelye, all drede ſet aparte. And albeit, all men dyd it not wyth a lyke ſynceritie, as they dyd not alſo wyth lyke dylygence, yet the matter chaunced by occaſion to the furtheraunce of the ghoſpell. For there was among them, ſome that dyd it of a maliciouſe purpoſe, to procure the greater hatred againſt me, and to kyndle Neroes ſtomake ſo muche the more fearcely agaynſte vs, as he ſawe thys ſecte encreaſe and come forwarde, whiche, in his erronious conceipte, he iudgeth to be hurtefull to his Empire: In conſideration whereof they thoughte, he woulde the ſoner haue diſpatched me oute of the waye. Perchaunce there be manye, that hauynge diſdeigne at my glorye, (whyche notwythſtandynge I chalenge not to my ſelfe, but reſigne it whollye vnto Chriſte,) haue gone aboute throughe malicious enuye to obſcure my commendacion, if they myght ſeme to be more diligente than wee. Agayne, there be of them, that preache Chriſte, as I dooe, with a ſyncere good conſcience, thoughe it be not throughly perfite. For as concernynge fauoure after the outwarde maner of man, I can not wante anye at theyr handes, whyche loue me, and ſee me endaungered for thys cauſe, that I goe ſtedfaſtlye about, accordyng to the offyce commytted vnto me, to defende the ghoſpell agaynſte the wycked: althoughe, that euen thoſe that preache vpon the moſte naughty purpoſe, haue furthered the glorye of the ghoſpell alſo. For they preache Chriſte, but not of a Chriſtian conſcience, nor of an vpryghte purpoſe, but labour to the intente, they myghte cauſe me, nowe I am taken and bounden, to be more greuouſlye punyſhed, in caſe throughe theyr earneſt hoote cockled ghoſpellyng, they coulde haue broughte vs in to more haynous diſpleaſure. Thys, how ſo euer it ſhal happen vnto me, ſhall make no great matter, ſo that it turne to the glorye of Chriſte, vnto whome I owe ſuche entier hartie loue, that I am glad, to haue hym notified vnto all men, by what occaſion ſo euer it be. They deſerue the greateſt commendation before God, that preache Chriſte, vpon the ſame intente that I doe. And they are to be borne wythall, that vpon a certayne pryuate affection towardes vs, ſet forwarde the doctrine of the goſpel. But thoſe y• preache Chriſt, for diſpleaſure of me, in y• they hurte thēſelues I am ſorye: in y• they goe about to hurt me, I defye thē: in that their froward purpoſe turneth to the furtheraunce of ye goſpel, I am veray glad, ſo that they teache Chriſte truelye, althoughe theyr entent be nothyng vpryght. And I doo not onelye reioyce nowe preſentlye, but alſo I wyll reioyce hereafter, in raſe they goe on ſtyl, in deſpight of me, to ſet out the doctrine of Chriſt. It greueth not me, that their intente is by thys meanes to deſtroye me, ſeynge I knowe well ynoughe, that wyth the helpe of youre prayers, the ſpirite of Ieſu Chriſte forwardynge and gouernyng this buſines, it ſhall proue vnto my beſt commoditie, whether I dye or lyue. And my faythfull truſte that I haue cōceyued of hym, ſhall neuer deſceaue me, whiche is, that I [Page] am moſte certaynly perſwaded, that he wil neuer leaue me deſtitute nor put to ſhame in preaching the goſpell, which he hathe cōmytted vnto me, ſo as I ſhal not be enforced wyth anye afflictions, either to re [...]ante it as vayne, or holde my tongue from ſpeakyng the thyng, that I am ſure, is mooſte true: but rather, lyke as the afflictions whiche I haue ſuffered at mennes handes after the bodye, haue alwayes hetherto turned to the aduauntage of the ghoſpell, eyther whan I was ſtoned, or whan I was ſcourged wyth whyppes, or whan I was caſte to wylde beaſtes, euen ſo, thys afflyction whereby I am in ieoperdye of my heade and lyfe, ſhall proue alſo to the glorye and prayſe of Chriſte, whether I chaunce to lyue or dye. For as the former ſtormes of myne afflictions, althoughe they troubled thys ca [...]cas, dyd neuer for all that wythdrawe myne harte, nor made me to ſhrynke from the ſtedfaſt preachyng of Chriſte, no more ſhall alſo thys hoote tempeſt any thyng withdrawe me. Yf I lyue, I ſhall defende the trueth of the ghoſpell boldely: yf I ſhall dye, euen my deathe, whiche I ſhall gladlye ſuffer for the ghoſpelles ſake, ſhall further the glorye of Chriſt. Whether waye ſo euer happeneth vnto me, I ſhalbe in ſure ſauegarde. And as for death, I am not onely not afrayed of it, but I thynke it alſo rather to be wyſhed for, yf it myghte be to the ſpedye furtheraunce of the ghoſpell. And yet I am not wearye to lyue, thoughe, I lyue in thys payefull eſtate, for I meaſure all the felicitie of my lyfe, by the ſucceſſe of the ghoſpell. And on the other parte, I am not affrayed of death. For it ſhalbe my vauntage, and brynge me to the ioyes of heauen, where after thys lyfe I ſhall truely lyue. And yet in the meane tyme, thys vyle corporall lyfe wanteth not his frute, foraſmuche as in amplyfyinge of good dedes, the rewarde of immortalitie is amplyfyed alſo, and beſydes that whyle we lyue in thys worlde, the ghoſpell of Chriſte is ſet forwarde and confirmed throughe oure trauayll. And it is in the hande of Chriſte, whether hys pleaſure be, rather that I lyue or dye. For myne owne parte, I am ſo readyly prepared for eyther waye, that I can not tell, whether is better for me to choſe. There is cauſe, why I ſhoulde wyſhe to dye, and there is cauſe, why I ſhoulde not refuſe to lyue. But whan I haue caſt what is beſt for me▪ and examyned myne owne hearte, I perceyue it were a greate deale better for me, to be loſed frome the troublous toylynges of thys lyfe, and to be in preſente companye wyth Chriſte, and to goe agayne vnto that vnſpeakeable felicitie, that I had a taſte of, whan I was [...]apte into the thyrde heauen. Agayne, whan I conſider, what is beſt and moſte expedyent for you, I perceyue it profitable, yea rather neceſſarie for you, that I contynue yet for a whyle in thys myne office. And I knowe this for a certayntie, that I ſhall tarye ſtyll yet in this life, and tarye ſo, as I ſhall once haue youre companye agayne, and be at ſuche libertie, as you ſhall goe forwarde more aboundauntlye in faithe, and as I ſhall haue muche more cauſe to be glad of the encreace of your fayth, and as you on the other parte maye be glad of my commyng vnto you agayne, whan you ſhall ſee, that by the helpe of Chriſte, I haue not onely not geuen place to theſe myſcheuous troubles, but alſo that I am preſerued for the encreaſe of your beſt profite.

The texte.

Onely let your conuerſacion be, as it becommeth the goſpel of Chriſt: that whether I come and ſee you, or els be abſent, I may yet here of your condicion, that ye continue in [Page] one ſpirite, and in one ſoule, labourynge as we doo to mayntayne the faythe of ghoſpel: and in nothyng fearynge your aduerſaries, whiche is to them a cauſe of perdicion, but to you of ſaluacion, and that of God. For vnto you it is geuen of Chriſte that not onlye ye ſhoulde beleue on hym: but alſo that ye ſhoulde ſuffre for hys ſake, hauynge euen ſuche a ſight, as ye ſawe in me, and nowe heare of me.

Doo you ſee nowe howe lytle I regarde myne owne feli [...]itie, in compariſon of youre commoditie? What man is it, that woulde not loothe the cares of thys worlde to be in the thyrde heauen? Who woulde not deſire to be in the vpper paradiſe, and to be delyuered out of theſe miſeries? Who woulde not contemne the communication of man, whan he remembreth the ſecrete wordes that were ſpoken to him aboue? Who would not in ſtedde of ſo many daungiers, ſo mani ieoperdies, ſo many deathes, rather choſe to be in the quietneſſe, that neuer ſhall haue deathe? Neuertheles I ſet ſo muche by brotherlye charitie, that I regarde more the profyte of others, than myne owne deſyre. And therefore it ſhalbe youre partes to applye youre ſelues the more diligentlye, that you maye doo lykewyſe, accordynge to my mynde in thys behalfe. And that ſhalbe, in caſe you wyl frame your lyfe anſwerably vnto the ghoſpell of Chriſte, for whoſe ſake I abyde all theſe troubles, that I be not fruſtrate of this frute, for the whiche onelye thyng, I woulde wyſhe to be ſeperated from the moſte bleſſed felowſhyppe of Chriſte. Therefore endeuoure youre ſelues, that in caſe I ſee you agayne, I maye fynde you ſuche, as I woulde wyſhe you to be: or yf there be anye let, that I can not ſee you agayne, yet at leaſt, I maye here of you in myne abſence, that lyke as you haue done alwayes hitherto, ſo continue ſtyll in one ſpirite, whiche you haue commonlye receyued: and agree all in one mynde, holdyng vp wyth your diligence and prayers, the fayth of the ghoſpell, that warreth agaynſte the wycked: and be not afrayed of any perſecution, to reſiſte the enemies of Chriſte manfullye in euery place, whoſe wycked doynges ſhall worke nothyng elles, but their owne deſtruction and your ſaluation, and cauſe the glorye of the ghoſpell the more to flouriſhe, and theyr owne wycked purpoſes to proue alwayes worſe and worſe. It is a very goodly thyng to ſuffer for Chriſte, but it is an excellent thyng, by hym to conquere the aduerſaries. Howbeit we can in no wyſe attribute that to oure ſelues. For it is geuen you of God, not onelye to beleue in the ghoſpell of Chriſt, wythout dyſſemblyng, which I preache, but alſo readyly to ſuffer for it, as you ſee me doe: And ſhrynke not to abyde the ſame conflicte for the ghoſpelles ſake, that you haue ſene me ſuffer ſo manye wayes afore, whan I was there, and you haue harde of me beyng nowe in boundes and in haſerd of my heade. Theſe thynges happen not by chaunce, at all aduentures, but are appointed by the goodneſſe of God, vnto them ſpecially, whoſe godlynes he will haue more notablye ſene through the afflictions of this life.

¶ The .ii. Chapter.

The texte.

If ther be therfore any conſolacion in Chriſt, if there be any comforte of loue, if there be any felowſhyp of the ſpirite, yf there be any compaſſion & mercy: fulfyll ye my ioye, y• ye be lyke mynded, hauyng one loue, beyng of one accorde, and of one mind, that no thing be done through ſtrife or of vayne glory, but in mekenes of mynd, let euery man eſteme another better then him ſelfe. Loke not ye euery man on hys own thynges, but euery man on the thynges that are other mennes.

[Page] NOwe therefore, yf there be anye mutuall conſolation among them, that haue profeſſed all one Chriſte: If there be anye comfort of brotherly loue, that maketh commune whether it be ſadneſſe, or gladneſſe, among them that the ſpirite of Chriſte worketh his efficacye vnto: yf there be anye commune louyng affections among you, whereby men are commenly greued with their frendes heauynes: yf there be any merciful compaſſions, wherby we euen of very natural inſtincte, mourne and be ſory for the hu [...]tes of them, whō we loue hartely, and ſuffre for our ſakes: by all theſe, I beſ [...]che you, O Philippians, make good this my ioye, which I haue cōceyued of you. Whatſoeuer you owe vnto me, in any maner of behalfe, I wyll acknowledge it for full paymente, in caſe, you ſticke together in perfyte concorde of harte, in caſe you haue loue among you, one vnto an other, in caſe you be all of one mynde, and of one conſent. For peace and concorde can not poſſibly continue among them, that are hote ſtomaked and hyghe mynded: foraſmuche as an hote mynde, and a ſwellynge ſtomake cauſeth contention, cauſeth ambition, and cauſeth angre: whiche are the very preſent poyſons of brotherly loue, and frendſhippe that ought to be among men. Seyng than, you are made all one among your ſelues by the ſpirite of Chriſte, and profeſſe the doctrine of Chriſte, ſee that no thyng be done by contention, or vayne glorye, that one prouoke not an other by fearce demeanour, while none wyll gyue place to an other: by meanes whereof among worldly diſciples, ariſe chydynges, braulinges, and diſſenſion. And therfore let not wrathe, or ambition, or pryde be of your counſail, for they are very naughtye counſaillours, but rather brotherly loue, and her companyon, modeſtie of minde: ſo that no man preferre him ſelfe before an other, but thinke euery other better than him ſelfe, and withoute boaſtes of hys owne doynges, be content and gentlye glad of other mennes better qualities: And let not euery man reſpect his owne priuate commoditie, for there as they doo ſo, publique concorde is not lyke to continue. But let euery man regarde the commodities of others before his own, through chriſtian charitie: whoſe propertie is not to ſeke after the thinges that be her owne.

The texte.

Let the ſame mynde be in you, that was alſo in Chriſte Ieſu: whiche whan he was in the ſhape of God, thought it no robbery to be equall wyth God: Neuertheleſſe he made hym ſelfe of no reputacion, takyng on hym the ſhape of a ſeruaunte, and became lyke vnto men, and was founde in hys apparell as a man. He humbled hymſelfe, and became obedyente vnto the death, euen the death of the croſſe. Wherfore God alſo hath eralted him on hye, and gyuen hym a name which is aboue all names: that in the name of Ieſus euerye knee ſhoulde bowe, bothe of thynges in heauen, and thynges in earth, and thynges vnder the earth: and that all tonges ſhoulde confeſſe, that Ieſus Chriſte is the Lorde vnto the prayſe of God the father.

Let not this wycked thought come in any of your myndes: why ſhoulde I, beyng the better, gyue place, wyttynglye and wyllynglye, vnto hym that is worſe? Be not aſhamed to folowe the example of Chriſte. For why doth it not become you, beyng companyons and but felowe lyke, to be ſo louinglye mynded one to an other, as Chriſte was to vs all? In caſe he haue chalenged ſuperioritie to hym ſelfe: In caſe he haue gredylye ſoughte after hys owne gayne: than maye you honeſtlye ynoughe ſtryue one wyth an [Page] other for ſuche thynges. But he where he was veray God by nature, and declared hym ſelfe to be God, by expreſſe dedes, in that, that he reſtored dead men vnto lyfe agayne with a becke: in that, he altred the elementes and natures of thynges: in that, he maketh deuilles obedyent to his commaundement: in that, he healeth all kyndes of dyſeaſes wyth a worde: yet to the intente, he myghte ſet vs an example of perfite modeſtie, he thoughte it no rauyne to be equall wyth God, and neuertheles humbled and made hymſelfe baſſe among men, lokynge to receyue glorye of the father: the entraunce wherunto, his example teacheth to be, not by proude ambition but by lowe humilitie. And where he was the moſte hygheſt, he humbled him ſelfe ſo lowe neuertheleſſe, that he was not onelye conuerſaunt as a man amonge men, beyng payned for lacke of ſlepe, and ſuffryng thurſte, honger, wearyneſſe, pouertie, and other daungiers and iniuries after the condicion of vs, but alſo he toke vpon hym the ſhape of a ſeruaunte, and that of an hurtefull ſeruaunte, wheras he is very innocencie it ſelfe. For what is it elles, but the deſertes of an hurtefull ſeruaunte, to be taken, to be bounden, to be ſcourged with whippes and to be ſpytte vpon? But Chriſte ſubmitted hym ſelfe not to abyde thus muche onely, but alſo, as thoughe he had bene an euell dooer, he humblye ſuffred the puniſhement of death, and that the mooſte ſhamefull deathe of the croſſe. Suche was the decreed wyll of the father, that Chriſte ſhoulde ſuffre theſe paynes for oure offences, and he ſhewed hymſelfe wyllynglye obedyent in all thynges, not ſhrynkyng in any condition to abyde what ſo euer was auayleable to our ſaluation. They that are of a worldely affected mynde, are corruptelye prouoked vnto feyned boaſtyng of them ſelues, throughe ambicion and ſtryfe, thoughe other deſerue the prayſe: But he that is a chriſtian, and ſeketh after true glorye that neuer ſhall decaye, muſte preace vnto it the ſame waye, that Chriſte entred into it. The waye vnto true glorye is by falſe feyned ſlaunders, and the entrie vnto immortall thirfte, is throughe loſſe of tranſitorie thynges, that fade awaye in a moment. It behoueth not to ſtryue for commendacion, but to deſerue commendacion. Will you heare, what Chriſte deſerued by hys humilytie? Certes he vſed not arrogauntlye amonge men, to boaſte of hys maieſtie before the time: but God the father aduaunced his ſonne vnto mooſte excellente hyghneſſe, and throughe humilitie, and ſhame of the croſſe, exalted hym and gaue him a name that paſſeth all the glorye that man can reporte of: y• is to ſay, y• in the name of y• ſame Ieſus, which was ſpitte vpō & crucified, euery knee ſhould bowe & make courteſie, not only of thynges that that are on earth, but of al thinges alſo y• are ether vnder ye earth or in the heauens aboue. And yt there ſhould be no kynd of tongue, either of men or of aungelles or deuilles, but it ſhoulde confeſſe that Ieſus is the prince and Lorde of all thynges, and that he ſytteth on God the fathers ryghte hande, as equall poſſeſſor of all hys kyngdome and glorye, and that vnto the glorye of God the father, frome whome procedeth, and vnto whom redoundeth all the glory of the ſonne. What mannes ambicion, what ryches, what kyngdome, what humayne diligence, dyd euer wynne any man ſo excellente renoume with men, as Chriſtes humilitie wonne vnto hym? And as for theſe thynges, he did all for our ſakes, and not for his owne. For he neyther deſerued to be brought [Page] lowe, nor neded to be aduaunced hygher: But that you ſhould learne to practiſe lyke humilitie, in aſmuche as without it you can not poſſyblye be preſerued.

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Wherfore (my dearely beloued) as ye haue alwayes obeyed, not whē I was preſēt only, but now much more in myne abſence, euen ſo worke our youre owne ſaluacyon, wyth feare and tremblyng. For it is God, whiche worketh in you, bothe the will and alſo the deede, euen of good wyl. Do al thynge without murmuring and dyſputyng, that ye maye be ſuche as no man can complayne on: and vnfained ſonnes of god without rebuke, in y• middes of a croked and peruerſe nation, among whom ſee that ye ſhyne as lightes in the world, holdyng faſt the worde of lyfe, that I maye reioyce in the daye of Chriſt, how that I haue not tunne in vayne, neither haue laboured in vayne. Yea, & though I be offred vp vpon the offryng and ſacrifice of your faith: I reioyce, & reioyce wt you all. For the ſame cauſe alſo do ye reioyce, and reioyce with me.

Nowe therefore my dearely beloued brethren, ſee that you goe forwarde alſo in thys behalfe, to be lyke youre ſelues ſtyll, that euen lyke as accordyng to the example of Chriſt, you haue alwayes obeied the ghoſpel preached by vs, ſo loke you do ſtyll herafter, not onely whan we ſhalbe preſent, but much more nowe when we are abſente, and ſhewe that diligente endeuour one to an other, that I would haue beſtowed vnto you, in caſe I had ben preſent with you. Doe the buſineſſe of youre ſaluation, not careleſly, but with all carefulnes and tremblyng: and conſidre, howe weyghtie a cauſe you muſte take in hande, to defende, and what maner of aduerſaties you muſte haue to doe with all. There is no oportunitie to ſlepe or to be careles: and agayne, there is no cauſe why you ſhoulde be diſcouraged. For youre parte is, to ſtycke to it with all your poſſyble powers: But it is God, that worketh thys habilitie in you, that as perteynynge to youre ſaluation, you maye bothe wyll and doe the thyng, that your good purpoſe putteth you in mind, that you ſhould not be ignoraunt, vu to whom it is to be aſcribed, yf your will put any thyng in to your mynde. It ſtandeth you in hande, with all circumſpect behauiour to commende the doctrine of the ghoſpell expreſſely in your owne conuerſacion, euen to them that be ſtraungers to it. Whiche thing you ſhall doe, in caſe they ſee you lyue in perfite concorde, and like truſly affiaūce: and that, what ſo euer you doe, be done without murmurynges and puttyng of doubtes: of which the one apperteyneth to them, that doe thynges agaynſt theyr willes, the other commeth of theym, that haue none affiaunce in that they doe. But be you rather ſyncerely vyryghte in all thynges, and of ſo pure and vnſpotted demeanour, that no man be hable iuſtlye to complayne of you: and that it maye euindently appeare vnto al men, that you are the veraye ryghte chyldren of God, and no baſtardes nor vnlawfull chyldren: but perfitelye reſemblyng youre heauenlye father in youre heauenlye conuerſacyon: and ſo ordre youre lyfe in the myddes of a frewarde, cruell, corrupte nation, that youre ſyncere vpryghteneſſe be not ſpotted in any condicion, but rather let youre innocencie of lyfe ſo ſhyne amonge their darkeneſſe, as it were certayne lyghtes of the world ſet before all mennes eyes. For you are they, of whome Chriſte ſpeaketh in the ghoſpell, ſayeng: you are the lyghte of the worlde, whiche holde vp the lyuelye woorde of the ghoſpell, that euery bodye maye ſee, and expreſſe the doctryne of Chriſte euen [Page] in your conuerſacion: ſo as I am in aſſured truſt, that at the cōming of Chriſt, I ſhall alſo reioyce in you for your conſtaunt perſeuerynge, that I haue not laboured in vayne, nor runne vnprofitablye in this raſe of the ghoſpel, in that I haue wonne ſuche diſciples vnto Chriſte. And I doo not onely not repente my labours, whereby I haue offred you as a moſte acceptable ſacrifice vnto God, but alſo incaſe I my ſelfe chaunce to be offred vpon the oblacion and ſacrifice of your fayth, I ſhalbe gladly contente bothe on youre behalfe and myne owne. On youre behalfe, in that I haue conuerted you vnto the goſpel, and offered you as a moſt acceptable ſacrifice vnto Chriſte: and on myne owne behalfe that hauing fyniſhed ſuche a ſacrifice, I ſhall alſo be offered vp all together my ſelfe. For lyke as I ſee well, that myne afflictions chaunced vnto the furtheraunce of you, euen ſo I knowe, that my deathe ſhall chaunce to the furtheraunce of the ghoſpell: And for this cauſe ſake, death ſhalbe euen hartely welcome to me. And yf it be conueniente, that you ſhoulde be equall parteners of my ioye, you oughte in no wiſe to be ſorye for my death, whiche ſhalbee ſo pleaſauntly welcome to me.

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I truſt in the lorde Ieſus, for to ſende Timotheus ſhortely vnto you, that I alſo maye be of good comforte, when I know what caſe ye ſtand in. For I haue no man that is ſo lyke minded to me, which with ſo pure affection will care for your matters. For al other ſeke their own, and not the thinges which are Ieſus Chriſtes. Ye know the profe of him, how y• as a ſonne with the father, ſo hath he with me beſtowed his ſetuice in the goſpel▪ Him therfore I hope to ſend, aſſone as I know how it wil go with me. I truſt in y• lorde, that I alſo my ſelfe ſhall come ſhortly.

Nowe ye perceyue in what behalfe you are bounden to be glad of my ſtate: but I truſt, throughe the grace of the Lorde Jeſu, to ſee you ſhortly by Tymotheus, inaſmuche as I can not come my ſelfe as yet. Therefore I ſende him, euen as it were my ſelfe, to the intent, lyke as you are glad, now you know what ſtate I am in: ſo I maye be as glad whan Timotheus commeth hither agayne, to knowe what ſtate you are in. For I thought him chieflye the moſt mete man to ſende vpon this meſſage, ſeyng there is neuer a one of all the reſt, that contenteth my mynde ſo wel as he in the ghoſpelles buſineſſe: & bicauſe in applyinge youre neceſſaries, he wyll be as willinglye diligent and faithful as I my ſelfe: For you muſt vnderſtande, I haue iuſte cauſe to regarde hym as myne owne ſonne. There be other, whoſe miniſterye I might better ſpar [...], than his, but I woulde ſende neuer a one, but of throughly tried integritie. For all the reſt almoſt ſeke to be ſent on ſuche meſſages, not to doo ſo muche good vnto other, as to prouide for their owne gayne, rather than to wynne vnto Ieſus Chriſte. And you knowe that I haue alwayes abhorted ſuche purpoſed intentes. I thynke it not neceſſarie, that I ſhoulde prayſe hym vnto you, bicauſe you haue all ready ſeen his demeanour, and can remembre, afterwhat ſorte he behaued him ſelfe wyth me in the ghoſpelles affaires, and as a ryght ſonne did repreſent me his father in all thynges. Hym therefore I truſte to ſende, as ſoone as I ſee to what [...]nde my matters wyll growe. And I truſte for all thys, by the grace of the Lorde, that I my ſelfe ſhall alſo ſhortely come vnto [Page] you.

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But I ſuppoſed it neceſſarie to ſende brother Epaphroditus vnto you, my companyon in labour and felowe ſouldier, youre Apoſtle, whych alſo miniſtreth vnto me at nede. For he longed after you all, and was full of heuyneſſe, becauſe that ye had hearde ſaye, that he had bene ſicke. And no doubte he was ſicke, in ſomuche that he was nye vnto death. But god had mercye on hym: and not on hym onelye, but on me alſo, leſte I ſhoulde haue ſorowe vpon ſorowe. I ſente hym therefore the more dylygently that when ye ſee hym, ye maye reioyce agayne, and that I maye be the leſſe ſorowfull. Receynt hym therefore in the Lorde wyth all gladneſſe, and make muche of ſuche, becauſe that for the worke of Chriſt he weute ſo farre, that he was nye vnto deathe, and regarded not his lyfe: to fulfyll that which was lackyng on your part towarde me.

Furthermore I thoughte thys alſo veray requiſite, that Epaphroditus, who is bothe my brother, and companyon and felowe ſouldier, and youre Apoſtle, ſhoulde beare Tymotheus companye vnto you, to the entente he myghte be commendablye welcome vnto you bothe for my ſake and for youre owne: who alſo broughte vnto me youre louyng charitie, wherwith you are wonte to releue me at my nedes. He was a good while a goe muche deſyrous to come ſee you, and was wonderfully afrayed, leſt it greued you to ſore, to heare tell that he was ſo perylouſlye ſycke. It was true that you hearde ſaye, for he was ſo ſooze ſycke, that he was in ieoperdye of hys lyfe, and vearye lyke to haue dyed. But God reſtored hym agayne, and had compaſſyon vpon hys ſeruaunte, and not vpon him onelye, but alſo vpon me (that was in ieoperdye, whan he was in ieoperdye) leſte vpon the ſorowe, that I conceaued by his ſickeneſſe, I ſhould haue had double ſorowe, for the death of ſo faythfull a felowſouldyour. And therfore I was the more diligent to ſende hym vnto you, ſpecyally, that you myghte be glad to ſee hym well amended agayne, and peraduenture not beleue the tale as it was tolde you: than that all my ſorowe maye be wyped cleane oute of my mynde, yf I perceaue you vnfeynedlye ioyous and glad of hys welfare.

Receyue hym therefore with a louynge Chriſtian affection in all ioyfulnes: and haue not hym in price onely, but all them alſo that are lyke him. For he, whan you ſente hym hyther, was not onelye nothyng afrayed of Neroes crueltie, whome he knewe to be muche greued at me, but alſo for the ghoſpell of Chriſte he put him ſelfe in ſuche haſerde, that he was verye lyke to haue died, preferrynge the doctrine of the ghoſpell, before his owne healthe, for this conſideracion, that bycauſe of his beyng awaye, he thoughte he dyd not the offices, that were lackyng on youre parte toward me: and that by meanes of him you myghte be in a maner preſentlye here with me, in that he broughte youre charitable tokens vnto me, and with hys miniſteries ſerued me in this daunger, that he myghte one alone repreſente you all vnto me.

¶ The .iii. Chapter.

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¶ Moreouer (brethren) reioyce ye in the Lorde. It greueth me not to wryte one thing often to you. For to you it is a ſure thing. Beware of dogges, beware of euyll worckers. Beware of diſſencion. For we are circumciſion whiche ſerue God in the ſpirite, and reioyce in Chriſt Ieſu, and haue no confidence in the fleſſhe: though I might alſo reioyce in the fleſſhe. Yf eny other man thincketh that he hath wherof he might truſt in the fleſſhe: I haue more: beyng circumciſed the cyght daye, of the kynred of Iſraell, of the try be of Beniamin, an Hebrue borne of the Hebrues: as concernyng the lawe, a Phariſaye: as concernyng feruentnes, I perſecuted the congregacion, as touchinge the right wyſnes which is in the lawe, I was vnrebukeable. But the thinges that were vauntage vnto me, thoſe I counted loſſe for Chriſtes ſake. Yee I thynke all thinges but loſſe for the excellencye of the knowledge of Chriſt Ieſu my Lorde. For whome I haue counted all thing loſſe, and do iudge them but vyle, that I maye wynne Chriſte, and be founde in him, not hauynge myne owne tyghteweſnes of the lawe: but that which is thorow the faith of Chriſt: euen that righte weſnes whiche commeth of God thorowe faith, that I maye knowe him and the veriue of his reſurreccion, and the felowſhyppe of his paſſions, while I am conformable vnto his (death) yf by eny meanes I might attaine vnto the reſurreccion of y• deed. Not that I haue attained vnto it already, or that I am already perfect: but I folowe, yf that I maye comprehende that, wherin I am comprehended of Chriſt Ieſu. Brethren, I counte not my ſelfe that I haue gotten it as yet: but this one thing I ſaye: I forget thoſe thinges whiche are behynde, and endeuoure my ſelfe vnto thoſe thinges whiche are before, and (accordynge to the marke appoynted) I preace to the rewarde of the hye callynge of God thorowe Chriſt Ieſu. Let vs therefore as many as be perfect, be thus wyſe mynded: and yf ye be other wyſe mynded, God ſhall open the ſame alſo vnto you. Neuertheleſſe, vnto that whiche we haue attayned vnto, let vs proceade by one rule, that we maye be of one accorde.

NOw brethren, this remayneth moreouer, that whan you knowe what thinges are doen here, and hauing Epaphroditus ſent to you againe in health, you maye reioyce: and neglectinge the affliccions, wherwith the world hath turmoiled vs, you may be glad, y• our lord Ieſus Chriſtes buſyneſſe goeth alwayes forwarde better and better: On the behalfe wherof I am not ſo muche afrayed of them that be Ethnikes, whiche impugne the goſpell openly, as of theſe halfe chriſtians, whiche preache Chriſte after ſuche wyſe, that they myngle the Iewes maner of doctrine, in withall. Of this matter, I haue with muche carke and care oftentymes warned you, but yet it ſhall be no payne vnto me, to put the ſame in wryting that you maye be more ſure. For you can almooſt neuer be ware ynoughe of theſe peſtilent wycked, ſhameles kynde of mē, that alwayes lye in wayte in euery place. They haue enuye at your lybertye, they barke againſt ſyncere doctrine, they depraue other mennes lyuinges, they laboure in the goſpelles buſyneſſe: howbeit to none other ende, but to cortupte it. They bragge of their foreſkynnes circumciſion, whan their inwarde mynde is all together vncircumciſed. Beware brethren, that they begyle you not, take hede of ſuch dogges, take hede of naughtye workers, beware of the vncircumcyſed circumciſion, yea rather conciſion. They haue no cauſe to bragge of them ſelues, though they beare about the fylthy marke of their highe bragge, wheras their conſcience is vncleane and wicked. If circumciſion be worthye y• boaſting, we are circumciſed in dede, we are very Iewes in dede, we are the ryghte children of Abraham, that worſhyp God, not with beaſtes bloude but in ſpirite (for ſo he woulde be wourſhypped:) we boaſte not in the lytell ſkynne cut from a parte of the bodye, nor yet in Moſes, but in Chriſt Ieſus, who, by his ſpirite, hath cut awaye all our ſynnes from our ſoules, and hathe prynted in our hartes a very excellente goodlye marke, wherby it maye manifeſtlye appeare that we are the ſonnes of God. This nowe is a glorious and a true circumciſion. [Page] God from hence forthe eſtemeth not man after the ſtate of his bodye. But theſe men neclecting the care of ye ſoule, repoſe al their whole truſt in the fleſhe, wherin yf any man maye boaſte, I for my parte wyll geue place in this behalfe to none of them all: ſo as they can not haue, to quarell, that I ſet naught by circumciſiō becauſe I haue it not. If any man ſtande in his owne cōceite bicauſe of his circumciſion, I maye bragge of my ſelfe a greate deale more, for I was lawfully circumciſed the eyght daye accordynge to the commaundement of the lawe. I am an Iſraelite, not by engraffynge, but by kyndred: not a ſtraunge foundlyng, but a Iewe, beynge borne of the Iewes: and not of an vncertayne kyndred, but of a ſpecial chiefe kynored, that is, of Beniamin, whiche hath ben alwayes ioyned to y• tribe of Iuda, wherof Kynges and Leuites and prieſtes alſo are ordayned: wher as many ſuppoſe them ſelues Iſraelites, bycauſe they deſcende of the kyndred of the concubines of Iſrael. I am an Hebrewe of the Hebrewes, after my birthe, and after the ſectes of the law, a Phariſee, whoſe ordre hathe had alwayes the higheſt dygnitie. And yf they wyll eſteme any man after the ſtudye and obſeruacion of the lawe: they haue not alſo in any of theſe, wherin to preferte themſelues before me. For I regarded the dyligent ſtudy of the lawe of my fathers ſo earneſtlye muche, that for the defence of it, I perſecuted the congregacion of Chriſt by all poſſyble meanes I coulde: and I ſo entierlye obſerued thoſe thinges, that the lawe commaundeth, that there was nothinge, wherin I coulde be iuſtlye founde withall, as a tranſgreſſour. And yf any of this geare deſerued any prerogatyue, I might with iuſter cauſe boaſt, than theſe men, that woulde ſeme to be halfe goddes, becauſe they be circumciſed. At that time in dede, foraſmuch as I was not yet taught Chriſt, I thought my ſelfe a iolye fortunate man, aſwell for the nobylitie of my kyndred, and dignitie of my ſecte, as alſo for my ſitayte obſeruyng of y• law. But as ſone as I lea [...]ned by the goſpel of Chriſt, in what thinges true righteouſneſſe cōſiſteth▪ and that matters of ferre greater excellēcie wer ſignified by theſe figures and ſhadowes of Moſes lawe: by and by I caſt awaye and renounced the thinges, that I haunted before as matters of wonderous holyneſſe, and thought it damage vnto me, what ſoeuer it were, that hindred me neuer ſo litell from the doctrine of Chriſt: not that I condemne the lawe, yf a man vſe it as it ought to be, but that I attribute ſo muche vnto the goſpell of Chriſte my lorde, that I doo not onely ſet leſſe by the carnall lawe of Moſes, wherin theſe men boaſt, thā the excellent knowledge of Chriſt, but alſo I thinke it loſſe, what ſoeuer this world hathe, of how excellent or of howe glittering a ſhewe ſoeuer it be. This knowledge therefore as ſone as I begonne any whitte to taſte, there is no aduauntage of any thing, how goodly ſo euer it be, but I eſteme it as loſſe, yea I regarde it no more than the rubbyſhe of a rotten wall, or yf any thinge be more vyle than it: ſo that with the loſſe of it I maye wynne Chriſte the fountayne of all good thinges, that are truely good. I take myne owne ryghteouſneſſe to be nothing worthe (where in obſeruyng of Moſes lawe, my ryghteouſneſſe was thought among men to haue ben muche auayleable) ſo that I maye atteyne vnto true righteouſnes: which I may not call myne, foraſmuch as it is not gotten by our owne merites, but frelye geuen to them, y• dyſtruſt them ſelues, & put their whole cōfydence ſymplye in Chriſt. Neuertheles there ſpringeth a certaine ryghteouſnes alſo of the lawe, howbeit it is not auaylable to geue ſaluacion. [Page] But that righteouſnes, whiche is geuen of god, is ſo not ours, that notwithſtandynge it geueth vs true perfite ſaluacion, in caſe we beleue the goſpel, and through faith come to the knowledge of Ieſus Chriſt, whoſe natiuitie is more wanderful, than can be vnderſtanden by any mortall mannes wyſedom: whoſe reſurrection is of more power, than can be perſwaded by any argumentes of man. Onlye faith is hable to perſwade theſe vnto vs, and hathe ſo perſwaded in dede, that beyng eſtablyſhed in the hope of the promyſſes, I am gladly content to come vnto the felowſhyp of his affliccions, to be bounden and to dye for his goſpelles ſake, lyke as he was beaten and crucified for vs: that it maye by ſome meanes chaunce vnto me, that lyke as I folowe the example of hys death, ſo I maye come to the glory of his reſurrection, beyng rayſed vp by him. This mooſt certaine conſtaunt hope doeth ſo comforte me in theſe afflictions, bycauſe I aſſuredly truſt in the promyſſes of Chriſte, who hath promyſed the feloweſhyp of his kyndome to them, that wyll not ſhrynke from the felowſhyp of his croſſe. Nothwithſtandyng I ment not to ſpeake thus, as though it were in me, to atteyne ſo hyghe a worthyneſſe. For I am not come as yet to the ende of my race, I haue not yet wonne the game, the matche is not yet all together at an ende, howbeit I preace vnto it to the vttermoſte of my power, that I maye atteyne the thing that I purſue after. For euery bodye wynneth not the game, how ſo euer he runneth, but he that preaceth luſtily, and he that laboureth conſtauntlye. I am in good hope, that I ſhall catche it, in aſmuche as Chriſt hath catched me to this ſame ende, that beyng pulled backe in the myddle of my race (which in times paſt I purpoſed wickedly againſt his congregacion) I might runne well in the race of the goſpell, and wynne the game o [...] immortalitie, leſt you ſhould fall into ſlouthe and naughty ſecuritie, in truſtyng to the promiſed game. Brethren, I doo not thinke, that I haue yet atteyned the thinge that I goe about, and hope to atteyne. It is a very weightye matter of importaunce, that I folowe, and is not lyghtlye atteyned by any man. I knowe that Chriſt is true, but the nature of man is ſo frayle and ſo mutable, that it wyll not ſuffre me as yet to be careles. Wherefore by the meanes of this excellente greate hope, I ſet all thinges a ſyde, and goe about this one thing onely, that in the race of the goſpel, I maye forget, as it were, the thinges that are behynde me, and preace with all my poſſible endeuour to thoſe thinges, that are afore me: howbeit I ruſhe not here awaye and there awaye raſhely I care not whither, for he loſeth his game, that runneth naught. But I bende my ſelfe ſtreyghte towardes the pricke of the goſpel, that is ſet before our e [...]es, and to the rewarde of immortalitie, wherunto God the maiſter of our game lokyng out of heauen vpon our endeuour, calleth vs, by the helpe of Chriſt Ieſus. Therfore, what other thing goe thoſe men about, that myngle the lawe with the goſpel, than to hyndre vs in our race. And for that cauſe, as many of vs as be perfite, let vs be of this affected mynde, that wee ſet nothinge before vs to runne at, but the very marke of the goſpel. And yf there be any amonge you that be ſomwhat weaker, than can vtterly contemne the law of their fathers, wherin they haue ben nouſled, let them be borne withall, vntyll they waxe perfite alſo. God hathe ſhewed vnto you that the ayde of the lawe is nothing neceſſarie: and ſo peraduenture it ſhall come to paſſe, that he wyll reuele the ſame alſo vnto them.

The texte.

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¶ Brethren, be folowers together of me, and loke on them whiche walke euen ſo, as ye haue vs for an enſample. For many walke (of whome I haue tolde you often, and nowe tell you wepynge) that they are the enemyes of the croſſe of Chriſte, whoſe ende is damnacion, whoſe bellye is their God and glory to their ſhame, which are worldly minded. But our conuerſacion is in heauen, from whence we lake for the ſauiour, euen the Lorde Ieſus Chriſt, whiche ſhall chaunge our vyle body, y• he maye make it lyke vnto his glorious body: accordyng to the workyng, wherby he is able alſo to ſubdue all thinges vnto him ſelfe.

Now whyle we are in this worlde, let vs goo on ſtyll in the race, that we haue taken in hande, accordynge to the rule preſcribed vnto vs: and let vs truely agree in it, that we ſuffre not oure ſelues, to be drawne backe from that purpoſe: but let vs make ſpedye haſte, euery man to his power, to atteine the game of immortalitie. Ther be ſome, y• kepe not the race a right, them it is not good to folowe. But rather folowe me: for I runne ſtreyght to the goſpelles game. And marke them, that you ſee treade forwarde after the example of vs. Chriſt hath ſet vs the beſt facion of example, after the whiche you ſee me preace to the ſame place, that he went vnto. All they that runne in this race, wyune not the game: and therfore it is not good folowing of euery one, that runneth before. For there be very many, whome I haue oftentymes tolde you of before, and now I tell you againe with wepyng teares, that preache Chriſt after ſuch ſorte, that they are the enemyes of Chriſtes croſſe for all that. For they wyll in no wyſe folowe the example of his lyfe and deathe, to the intent they may euerlaſtinglye lyue with him: but for their owne lucre and vayne gloryes ſake, in ſtede of true godlyneſſe they teache Iewyſhe obſeruations, circumciſion of the foreſkynne, choyſe of meates, dyfference of dayes, to the intent, that other men beyng burthened with theſe wares, they them ſelues maye reigne and lyue at eaſe for all that, as though after this lyfe they loked after none other. But let the ende of them fraye vs awaye from their condicions. For lyke as through ſlaunderous reproche of man, we drawe to eternall glorye, and by afflictions of this world, preace vnto immortall felicitie: euen ſo they by tranſitorye pleaſures of the worlde, procure to them ſelues euerlaſtyng deſtruction, bycauſe in ſtede of God they honour their belye that can not helpe them: and by countrefaicte vayne glorye among men, whiche they repoſe not in Chriſte, but in thinges that they ought to be aſhamed of, they make ſpede to euerlaſtynge ſhame. For what ſoeuer is earthly, is but temporall and countrefayte? and what ſo euer is heauenly, is true and euerlaſtynge. But they ſtudye for nothynge elles but thoſe thinges that are of the earthe. In them they repoſe their glorye, in them they ſet their pleaſure, in them they put theyr hope of helpe, and ſo runne aſtraye ferre from the marke of the goſpell. But we, that folowe Chriſt aright, though our bodyes be deteyned vpon earthe, yet in ſoule our conuerſacion is in heauē, ſighing continuallye thither, as our head is gonne afore, from whence alſo through faythe we loke for our lorde Ieſus Chriſt, whiche ſhall rayſe vs from death, and delyuer vs poſſeſſion of thoſe thinges, that he promyſeth vs: and ſhall tranſforme this vyle naughtye bodye of ours, and make it lyke vnto his owne glorious bodye, for this conſyderacion, that the membres, which wer felowes of his afflictions in this worlde, ſhoulde be called there into the felowſhyp of hys felicitye. This matter ſhall not ſeme vncredible to any man, that wyll dyligentlye pondre the great power of him, that ſhall doo this dede. For there is nothinge, but he can brynge it to paſſe, in whoſe hande it is alſo, to ſubdue [Page] all thinges to himſelfe at his owne pleaſure. This power he ſhall openlye ſhewe than vnto al men, although in the meane ſeaſon he doo many times kepe it cloſe.

The .iiii. Chapter.

The texte.

¶ Therfore my brethren (dearly beloued and longed for) my ioye and crowne, ſo continue in the Lorde ye beloued. I praye Euodias, and beſeche Sintiches, that they be of [...]ne accorde in the Lorde. Yee and I beſeche the faythfull rockefelowe, helpe the wemen whiche laboured with me in the ghoſpell, and with Clement alſo, and with other my labourfelowes, whoſe names are in the boke of lyfe.

INasmuche therfore as you are eſtabliſhed with the hope of ſuch great hyghe matters, my dearly beloued brethren and longed for, whoſe good ſucceſſe I repute to be myne owne ioye, whoſe victorye, I take to be my crowne: lyke as you haue begonne, ſee y• you ſo continue, & ſuffre not your ſelues to be drawē away frō Ieſus Chriſt. Moreouer, my welbeloued brethren, I efteſones beſeche Euodias, and I deſire Sintiches and eyther of them by them ſelues, that they agree in one true concorde of myndes in promotynge the goſpell of Chriſte. And I alſo require the, myne owne true naturall wyfe, whiche agreiſt with me in the trauayle of the goſpel, helpe theſe women that were partetakers of my labours and daungers in the goſpel, and Clement alſo, with the reſt, that wet my labourfelowes in y• goſpell. Whoſe names, what nedeth me to rehearſe, inaſmuche as they are wrytten in the boke of lyfe and ſhall neuer be ſcraped out. In that boke are the names of all them wrytten, that with their dilygences helpe forewarde the buſineſſe of the goſpell, of whoſe nombre you are alſo.

The texte.

¶ Reioyce in the Lorde alwaye, and againe I ſaye: reioyce. Let youre ſofteneſſe be knowen vnto all men. The Lorde is euen at hande. Be careful for nothinge, but in all prayer and ſupplycacion let youre pericyons be manifeſt vnto God with geuynge of thanckes. And the peace of God (whiche paſſeth all vnderſtandynge) kepe your hertes and myndes thorow Chriſt Ieſu.

For theſe cauſes ſakes, reioyce alwayes, euen in the myddes of your afflyctions: Againe I efteſones ſaye, reioyce and be of good cheare. And how hottely ſo euer the iniquitie of the wicked rage againſt you, yet let youre patience and modeſt ſoftenes be knowen and ſeen vnto all maner of men, not only vnto the brethren, but to them alſo that are ſtraungers from Chriſte, ſo that they beyng prouoked the rather by your good demenoure, maye be allured vnto the felowſhyp of the goſpell. For gentilneſſe of behauioure wynneth and breaketh the vngodly. Couet not in any wiſe to reuenge you of thē, nor yet enuy not them their pleaſaunt delytes. For the commyng of Chriſt is at hande, whiche ſhall rendre vnto you the ioyes of immortalitie, for contemnyng the commodities of this worlde. And as for them, they ſhall ſuffre the peynes of their owne fonde folyſhenes. Lyue you for your parte without care for any thinge. But care for this onely, that whan Chriſte ſhall come, he maye fynde you readyly prepared: of him depende you entierlye with all youre hartes. Yf you haue nede of any thinge, truſte not to the helpe of the worlde, but call vpon god with continuall ſupplicacions, and make your moane to him with feruent deſires, whan you require any thing. And geue him thankes, what ſo euer chaunceth to you, proſperitie or aduerſite, beynge certainlye aſſured, that he wyll alſo turne your aduerſitie into proſperitie. For he knoweth well ynoughe, what is profytable for [Page] you, althoughe you aſke nothynge: But yet he loueth to be called vpon with ſuche manner of interceſſions, he loueth to be entreated, and (as it wer) enforced, with godly beſechinges. And ſo the peace, wherby you are reconſyled vnto god, (beyng a thing of more gracious efficacie than mannes reaſon is hable to perceaue) ſhall ſtrengthen your hartes and your conſciences, againſt all terrouts that can poſſiblye happen in this worlde. For what ſhould that man be afraied of, whiche knoweth that God loueth him dearly through Ieſus Chriſt? Therfore lyke as I woulde haue you without care of thoſe thinges, wherwith this worlde either flattereth or maketh afrayed▪ euen ſo you muſt applye your ſelues with all your diligent endeuours, to ware [...]iche in vertues, whiche maye make you acceptable to God.

The texte.

¶ Furthermore brethren, whatſoeuer thinges are true, what ſoeuer thinges are hon [...], whatſoeuer thinges are iuſt, what ſoeuer thinges are pure, what ſoeuer thinges are cō [...] nyent, what ſoeuer thinges are of honeſte reporte: y [...] there be any vertue, y [...] there be any prayſe of lernynge thoſe ſame haue ye in youre mynde, whiche ye haue both learned and receaued, hearde alſo and ſene in me: thoſe thinges d [...], and the God of peace ſhalbe with you. I reioyce in the Lorde greatly, that nowe at the laſt youre [...]are is reuyued againe for me, in that wherin ye were alſo carefull: but ye lacked oportunitie. I ſpeake out becauſe of neceſſyte. For I haue learned in whatſoeuer eſtate I am, therwith to be content. I can both be lowe, and I can be hye. Euery where and in all thinges I am inſtructed, bothe to be full and to be hongrye, bothe to haue plentye and to ſuffre neade. I can do all thinges thorowe Chriſt whiche ſtrengthneth me. Nothwithſtandinge ye haue well done, that ye bare parte with me in my tribulacion.

In conſideracion wherof, what ſoeuer thinges are true, and without countrefaicte: what ſoeuer are honeſt and comelye, and worthye of them that deteſte folyſhe vyle trifles: what ſoeuer are iuſte, what ſoeuer are pure and holye, what ſoeuer are cōmodious to the nouryſhement of concorde, what ſoeuer be of good reporte: yf there be any vertue, yf there be any prayſe, that bea [...]eth vertue companye, let theſe thinges delite you to ſtudye and care for, let theſe thinges be alwayes in your myndes: theſe, I ſaye, and ſuche lyke, whiche you lately learned and receaued of vs: and not hearde of me onely but alſo ſeen in me. For I haue not taught you, but as I haue done my ſelfe in dede. Loke therefore, that you haue not onely theſe thinges in your remembraunce, but doo them alſo in dede, accordinge as you ſee example in vs. And to ſuche as doo thus, God that is the authour of peace, wyll be ready with his preſente helpe, where as he is at concorde with none, but thoſe that are folowers of vertues. To be briefe, it pleaſed my mynde excedynglye, that your accuſtummed louyng charitableneſſe towardes me, (whiche was entermitted for a ſmall ſpace,) encreaced againe, & was as freſhe as euer it was towardes me. Howbeit your good wil was not ſlaked, but though it were as louynge as euer it was, yet you wanted oportunitie to ſende the thinges that you woulde haue done. Wherefore I am glade, not ſ muche for myne owne commoditie, as for your louinge kyndeneſſe, wherby I reioyce, that you are made worthilye acceptable to God. For it moueth me not muche, that my poore penurie is releued by your good liberalitie. For I am not vnacquainted nor vnſkylled in thoſe matters: bycauſe I haue ben a greate deale practiſed in learnyng to ſuffre theſe incommodities patientlye. I haue learned to be content with my preſente fortune whatſoeuer it be. I can be poore and baſſe amonge the poore, and I haue learned to excede amonge the riche. Yf I want, I am more ſparing: and yf I haue plentye, I beſtowe it to the vſe of others, [Page] and playe the lyberall geuer. Lacke is the ſurer, and wealth the better felowe. As for me, I haue learned to conforme my ſelfe to all places, to all tymes, and to all occaſions, I am ſo framed and taught to abyd e fortune, whether waye ſoeuer it be. Nether plentye corrupteth me, thoughe I haue aboundaunce of thinges: nor honger throweth me downe, thoughe I haue nothinge to put in my belye. Nether wealth maketh me highe, whan I haue more than Inede: nor want dyſcourageth me, thoughe I haue leſſe than is neceſſarye for me to lyue withal. For why ſhould theſe thinges greue my ſtomake, ſeyng that I paſſe not vpon fetters and whyppes for the goſpelles ſake? There is neuer a one of theſe, but I can ſuffre them patientlye ynoughe without grefe of ſtomacke, beyng confirmed and ſtrengthened by Ieſus Chriſte, throughe whoſe ayde I am ſtronge, wheras of my ſelfe I am nothing. Neuertheleſſe I meane not by theſe wordes, as thoughe I ſet no ſtoore by your kynde lyberalitie, but I excedyngly commende your godlyneſſe, in that you haue planted your ſelues in to the felowſhyp of myne afflicitions: for the whiche, God ſhal alſo make you partakers of my rewardes. Certes I take the vndeſyred readyneſſe of your good wyll, in very thankefull parte. For I am not vſed to demaunde any ſuch dueties at any mannes hande.

The texte.

¶ Ye of Philippos knowe alſo that in the begynnynge of the goſpel, when I departed from Macedonia, no congregaciō bare parte with me, as concernynge geuynge and receauynge, but ye onely. For when I was in Theſſalonica, ye ſent once and afterwarde again vnto my neceſſite: not that I deſire gyftes: but I deſyre aboundaunt fru [...]e on your parte. Neuertheles, I receaued all, and haue plenty. I was euen fylled after that I receaued of Epaphroditus the thinges whiche were ſente from you, an odoure of a ſwete ſmell, a ſacrifice accepted and pleaſaunt to ged. My God ſhall ſupplye all your neade thorowe [...]ys glorious tyches by Ieſu Chriſt. Unto God and our father be prayſe for euermore: Amen. Salute all the ſainetes in Chriſt Ieſu. The brethren whiche are with me, grete you. All the ſain [...]es ſalute you mooſt of all they whiche are of the Emperours houſholde. The grace of our Lorde Ieſu Chriſt be with you all: Amen.

You of Philippos are witneſſes your ſelues, that, whan I fyrſt preached the goſpel of Chriſt in the countreis there about you, and departed from Macedonia, no congregacion, did communicate vnto me, I meane, as concernyng the matter of geuyng and receauyng. For they neyther gaue me any thing, nor I loked to receaue any thing of them. But you onely gaue me, of your owne free mocions, aſwell whan I was there with you, as alſo whan I was at Theſſalonica, you ſent to me in myne abſence once and afterwarde againe, ſuch thinges as you thought neceſſarye for me. The Theſſalonians were welthyer thā you, but you were a great deale kinder harted than they. I fynde no faulte at them, but I reioyce at your good forewardenes: and am glad rather for your auauntage than for myne. For verely he wynneth a great gayne, that for Chriſtes goſpelles ſake diminyſheth his ſtocke of worldely ſubſtaunce, and exchaungeth tranſitorie riches for true riches that neuer ſhall decaye. I doe not require gyftes, but I requyre the fruyte, that apperteigneth vnto you, through your prompte and vndeſired lyberal geuyng. Somwhat is decreaſed in your money reckenynges, & ſomwhat is abated in the ſtocke of your houſeholdes: But it is a great encreace of heauenly rewardes, that you maye ſurely reckon vpon. And as thouchinge my parte, you nede not to be ſorye, as thoughe your frendely liberalitie had not be very acceptable vnto me. I haue receaued euery thing, and now I am afloate, by your lyberall ſendyng. And I am fullye refreſhed [Page] by the thinges, that Epaphroditus brought me from you, you ſente me ſo muche. Howbeit I receaued it not as a gyft ſent from men to a man, but as a mooſte thankeful oblacion to God: vnto whome no ſmell of ſacrifice is more acceptable, than the wyllynge miniſtracion of a goſpellyke charitie done vndeſired. Fynallye, lyke as you paſſe not for your owne habilitie, ſo that I wante nothing: euen ſo on the other parte, I beſeche my God, fulfyll vnto you, what ſo euer you wante in this lyfe. For in aſmuche he is aboundauntlye tyche, he wyll not ſuffre, that any thinge ſhall wante vnto the neceſſarye vſes of you, whiche waxe poore for his goſpelles ſake. For that perteyneth to the glorye of him and of Chriſte. Now therfore, all glorye be to god our father euerlaſtynglye worlde without ende. Amen.

Salute all them, that accordyng to the doctrine of Ieſus Chriſte, leade a godly and an vpright cleane lyfe. The chriſtian brethren that are with me here at Rome commende them hartelye vnto you: And not theſe onely, that are famyliatly conuerſaunt with me, but all the reſt alſo, eſpecially thoſe of the Emperours houſholde, y• haue embraced y• doctrine of Chriſte, and are not afrayed to profeſſe Chriſte, for all their [...]aging lorde and maiſter as cruell as he is. The gracious ſauour and goodneſſe of our lorde Ieſus Chriſt be alwayes with your ſpirite.

Amen.

The ende of the Paraphraſe vpon the Epiſtle of Paule to the Philippians.

Colossians

The argument of the Epiſtle of ſainct Paule to the Coloſſians by Deſ. Eraſmus of Roterodame.

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THe Coloſſians are a people of Alia the leſſe, dwellyng nigh vnto the Laodicians. Them had not the Apoſtle Paul him ſelfe ſeen, as whiche were inſtructed in the fayth of Chriſt, either by the preachyng of Archippus, or (as S. Ambroſe ſayth) of Epaphras, who were with this matter put in truſt. In great leopardy were theſe people by reaſon of falſe Apoſtles, whiche labored to bryng them into a very peſtilent opinion, teachyng them that the ſonne of God was not the meane and author of ſaluacion, but that al menne haue acceſſe and entrie vnto the father by the healpe of Angels. Theſe men ſayd further that foraſmuche as in the tyme of the olde teſtament all thynges were done by the miniſtery and ſeruice of Angels, that Chriſt the ſonne of God was neither comen doune into the yearth, nor would come. Beſide this the ſame teachers with Chriſtes doctrine myngled Iewiſhnes and ſuperſticious Philoſophie, obſeruyng and kepyng certain pointes of the lawe, ſuperſticiouſly alſo honouryng the Sunne, the Moone, and ſtarres, with ſuche other ſmal trinkettes of this worlde, bearyng the Coloſſians in hand that they wer alſo bound to do the ſame. Them biddeth Paule to remembre theyr profeſſion, euidently declaryng that whatſoeuer they had vntil that tyme obtained, was geuen vnto thē by none Angel, but by Chriſt the creator of Angels, that he onely was head of the churche, and that ſaluacion ſhuld at nomans hand be ſought for, but at his, in whiche treatiſe he alſo defendeth his owne authoritie, againſt ſuche as laboured to empayre it. After whiche he geueth them diligent warnyng to take hede, leſt they be deceiued with y• high wordes of falſe Apoſtles, or forged viſions of angels, and ſo by meane therof fall either to Iewiſhnes, or els into theſuperſticion of Philoſophie. All whiche pointes Paule in the two fyrſt chapiters entreateth of. In the other two he exhorteth them to vertuous and godly liuyng, namely geuyng rules, how the wife ſhould vſe her ſelfe towarde her huſband, how the huſband againe ſhould vſe his wife, after what ſorte the father ſhould be towarde his children, and the children likewyſe towarde theyr fathers, the ſeruaū tes to theyr maiſters, and the maiſters to theyr ſeruaūtes. The laſt partſauyng that he warneth Archippus of his duetie, is all ſpent in commendacions. This Epiſtle was written out of priſon in Epheſus, & ſent by Tychicus, as Paule him ſelfe in this preſent epiſtles ſaieth. The latine argumentes ſhewe, that it was alſo ſent thither by Oneſimus, for ſo him ſelfe writeth alſo in the laſt chapiter. The Greke titles recorde, that it was ſent from the cytie of Rome, and in deede thence ſent he Oneſimus, whom Paule beyng priſoner there had made a chriſtian man.

The paraphraſe of Eraſmus vpon the Epiſtle of the Apoſtle ſainct Paule to the Coloſſians,

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The fyrſt Chapiter.

The texte.

Paule an Apoſtle of Ieſu Chriſt, by the wyll of God and brother Timotheus. To al ſaintes, whiche are at Coloſſa and brethren, that beleue in Chriſt.

PAule an Ambaſſadour of Ieſus Chriſt, and that not by any mans ordinaunce, but by the wyll of God the father, and Timothe, whom for perfite conſent in preachyng the goſpel I coumpt as my brother, to the dwellers at Coloſſa, whiche haue both a confidence in Ieſus Chriſt, and alſo accordyng to his doctrine liue a holy life, nowe through like kynde of profeſſion becomen our dearely beloued brethren.

The texte.

Grace be vnto you and peace from God our father and the lorde Ieſu Chriſt.

Grace and peace be there among you from God our father, that as ye are freely reconciled vnto him, ye may likewyſe euen as brethren that haue one comen father, one towarde an other of you alwaye noriſhe mutual vnitie and concorde.

The texte.

We geue thankes to God the father of our lorde Ieſus Chriſt alwayes for you in our praiers. For we haue heard of your fayth in Chriſt Ieſu, and of the loue whiche ye beare to all ſaintes, for the hopes ſake whiche is layd vppe in ſtore for you in heauen, of whiche hope ye heard before by the true worde of the goſpel, whiche is come vnto you [...] euen as it is fruiteful (and groweth) as it is alſo among you, frō the day in the whiche ye heard of it, and had experience in the grace of God through the trueth, as ye lerned of Epaphra our deare felowe ſeruaunt, whiche is for you a faythful miniſter of Chriſt, whiche alſo declared vnto vs your loue whiche ye haue in the ſpirite.

And albeit it hath not yet hitherto been my chaunce to ſee you, yet in my continual praiers made to God, and the father of oure Lorde Ieſus Chriſt both for your ſakes I geue him thākes for his benefites beſtowed vpon you, and deſyre him alſo dayly to encreaſe the ſame his giftes, and alſo to preſerue them, after y• by Epaphra we heard of your fayth, wherbyWe haue heard of your fayth i Chriſt Ieſu. &c. my truſt is, ye ſhalbe ſaued, not by helpe of Angels, but through the free boūteouſnes of our Sauiour Anoynted, by whō it hath pleaſed God the father to geue vs al goodnes. For him both Annoynted would he haue to be called, becauſe of him al ſhuld receiue helth, & Sauiour, becauſe no mā ſhould elswhere looke for ſaluacion. And by him not onely perceiued we & vnderſtode your cōfidence in him, but alſo your charitie ioyned ther with, whiche as Chriſt gaue example, ye beare towarde good people, earneſtly mindyng to do for them, not for any hoope of auauntage, that ye thinke to receiue therby, but in hope of the euerlaſting life, whiche ye wel [Page] knowe is layde vp in heauen for your godlynes. And ſuerly īto this truſtOf whiche hope ye heard before by the true worde of the goſpel. are ye broughte throughe the preachyng of Chriſtes goſpell, whiche ye perſuade your ſelfe to be a doctrin of ſuche trueth, y• albeit it make great promiſes, & ſuche as neuer were heard of before this tyme, yet forſomuch as God is the author of them, ye thinke that the ſame cannot be but true. And as the ſame goſpel throughout all the worlde hath been dayly more and more enlarged: ſo is it now come to you, euery day growyng and encreaſyng, more and more plentifully ſpreadyng it ſelf abroade, bringyng foorth the fruite of good workes, whiche freely growe out of chriſtian charitie, as it hath done in you, growyng ſtyl from better to better, euen ſynce that tyme, wherin ye fyrſt heard and knewe, that through the free goodnes of God all their ſynnes are forgeuen, whiche beleue the goſpel, if to theyr right fayth they adioyne pure & vnfained charitie. For ſo were ye taught by my dearely beloued felow in ſeruice, and meſſenger of truſt Epaphras, who hath among you ſincerely done myne office, after ſuche ſorte in Ieſus Chriſtes behalfe preachyng the goſpel, that he hath in all pointes been found without corrupcion. As I therfore by him taughtWhiche alſo declared vnto vs your loue which ye haue in the ſpirite. you, ſo by him againe vnderſtand I your good wyll againe towarde vs, not meanyng ſuche vſuall good wyll, as that is, when men wiſhe well to to theyr frendes and acquaintaunce, but a ſpiritual and heauenly fauor, wherwith we vſe to loue all ſuche, by whom the glorye of the goſpel is ſet foorth and ſtabliſhed, though we with our bodily iyen neuer ſawe them.

The texte.

For this cauſe we alſo, euer ſynce the day we heard of it, haue not ceaſed to praye for you, and to deſyre that ye might be fulfilled with the knowledge of his will, in all wiſedome and ſpiritual vnderſtandyng, that ye might walke worthy of the lorde, that in al thinges ye may pleaſe, beyng fruitful in al good workes, & encreaſyng of y• knowledge of God, ſtrengthed with all might, through his glorious power, vnto al pacience and long ſufferyng, with ioyfulnes, geuyng thankes vnto the father, which hath made vs meete to be partakers of the inheritaūce of ſaintes in light. Whiche hath deliuered vs from the power of darkenes, & hath tranſlated vs vnto the kyngdome of his deare ſonne By whō we haue redempcion through his bloud, euen the forgeuenes of ſinnes, whiche is the image of the inuiſible God, fyrſt begotten of al creatures, for by him wer all thinges created, that are in heauen, and that are in yearth, viſible & inuiſible, whether they be maieſtie or lordſhip, either rule or power. All thinges were created by him and for him, and he is before all thinges, and by him all thinges haue their beyng.

And for this cauſe we againe not as one vnworthy of this your fauor, heartely loue you againe, though I neuer ſawe you, by and by euen frō that day wherin we were fyrſt certifyed of your fayth and charitie, in my dayly prayers callyng vpon God for you, and with feruent peticions beſechyng him, that it may pleaſe him in you to make perfite and to bryng at full ſuche giftes, as he hath begunne to geue, that ye bothe may moreYe might be fulfilled with the knowledge. &c, throughly knowe his pleaſure, beyng taught neither by worldely wiſedom, nor yet by any ſuperſticious and vaine perſuaſion of ſome men, but by a ſpiritual wiſedome and policie, wherof as yehaue already gotten a good part: ſo would I wiſhe, that ye lacked nothyng, that ye may in ſuch godly perfeccion paſſe ouer your life, that the ſame be to gods honor, and in al pointes alſo pleaſe him, lettyng no good thing vndone, for ſo doyng is the meane to pleaſe him.

[Page]For to geue onely a credence to the goſpel is but a beginnyng to ſaluacion, but the ſame is with godly and holye workes made perfite and full. Nor ſuffiſeth it to haue learned through preachyng of the goſpel, that God through his ſonne Ieſus Chriſt is the author and worker of ſaluacion, vnleſſe by the ſame knowledge ye growe vppe and bring foorth the fruites of chriſtian charitie, continually profityng from better to better, ſo ſurely, conſtantly, and manfully ſtandyng in them, that neither violence nor ſtorme of perſecucion driue you out of y• right courſe, for whoſe perfourmaūce ſurely ye nede great aſſiſtence and ſtrength. Of ſtrengthStrengthed with al might through his glorious power. &c. of oure owne powers we cannot aſſure our ſelfes. God it is, whiche muſt geue it, to the ende that the whole glory of all ſuche thinges as are by vs valiauntly done, may be geuen againe vnto him, whiche of his goodnes enrycheth vs with great pacience and long ſufferyng to endure & abyde for Chriſtes goſpelles ſake all ſuche troubles, as may in the meane tyme befal vs. In whiche perſecucions ſuffering it is not inough to be ſtrong without all feare, but rather beſemeth it vs, euen ioyfully & with a good courage to vndertake & ſuffer them, geuyng thankes to God the father, who hath voucheſaued to call you to ſuche honour, that wheras heretofore ye worſhipped deuils & idols, ye are now of his goodnes called vnto the felowſhippe of the Iewes, whiche by reaſon that they worſhipped the true God were in compariſon of you, holy, whiche hath alſo vouchſaued to cal you to the enheritaunce of life euerlaſtyng, in hope wherof al thinges whiche in this world either feare or flatter vs, muſt be deſpiſed, bothWhiche hath made vs mete to be partakers of the inheritaunce of ſainctes in light. for that he hath geuen you wanderyng before in the deepe doungeon of ignoraunce, the light of the goſpel, and for that alſo ye whiche heretofore were vnder a vile and ſtauiſhe bondage ſubiecte vnto the tyranny of the deuil prince of darkenes, are deliuered thence and conueighed into the kyngdome of his moſt derely beloued ſonne, to thentent, that ye beyng ioyned into his body ſhould with him enioy one kingdome.

Wherin ſuche as are thral to ſynne, haue no place, and therfore hath God by his ſonne made vs free, by whō the ſinnes of our olde life are forgeuē. So that now his are ye becomen, by whoſe benefite & mercy ye are reſtored. Conſider now, how good a chaunge ye haue made. Before your reconciliacion ye were membres of the deuil, now are ye planted into Chriſtes body, whoſe dignitie is ſo great, that he is the image of God the father, whiche father dwelleth in light, whervnto no man can come, whiche is ſuche as can be ſeen of no man, though after a certaine ſorte he be through the ſonne ſeen, whiche to the father is in all pointes verye like & equal. For neither is the ſonne leſſe wyſe, nor leſſe of might, or of leſſe goodnes than is the father. Nor of late daies receiued he theſe perfeccions, but euerlaſtyngly before any thyng was made, was he the image of his euerlaſtyng father, not made, but borne of him, by whō all thynges are made, and by him, whiche onely hath no beginnyng.

He therfore of him ſelfe begotte his ſonne, and by his ſonne, and withFor by him were all thinges created. his ſonne made and create al that is either in heauen or yearth, both that may be ſeen and not ſeen, the verye angels ſelfe not excepted, no not the chiefe of them, whither they be maieſties, lordſhippes, rules or powers. [Page] And albeit theſe orders and powers farre excede all other creatures, yet are they paſſing meaſure vnder him, to whom ye are ioyned: foraſmuche as whatſoeuer is made, muſt to his maker nedes be inferior. Now are al thinges not onely made by Chriſt, but alſo by him gouerned & preſerued, in whiche pointe he is alſo to his father like & equal. Nor was the ſonne begotten after other creatures, but was before al other thinges, by whō al thinges haue theyr beyng, and ſhould without him periſhe, were they not by him mainteined. Thus ſee ye the excellencie and preeminence of Chriſt, whiche thing I tel you of, leſt any manne of Angels thinke more, than he ſhould.

The texte.

And he is the head of the body, euen of the congregacion: he is the beginnyng and firſt begotten of the dead, that in all thinges he might haue the preeminence.

And leſt perauenture his glorious and excellent maieſtie ſo feare you away from him, that to aſpire and comevnto the fauor of God the father ye thinke it neceſſarie to ſeeke vpon ſome other meane, heare againe and learne to knowe, how good he is. Chriſt is in ſuche ſorte chiefe ruler and Lorde of Angels, as I ſayd, that he netheleſſe voucheſaueth alſo to be head of the churche, whom he hath ſo ioyned vnto him, that it cleaueth & is coupled vnto him, euen as the natural body cleaueth vnto the head. Whatſoeuer therfore is alreadye done in the heade, the ſame muſt to vs be cōmen.

He fyrſt of all other roſe againe from death, not to the intent he wouldHe is the beg [...]nnyng and firſt begotten of the dead. &c be immortall onely him ſelfe, but to the ende he might enhaunce vs his membres to the felowſhip of his immortal life. Loke what is in the fyrſt fruites of grayne offered, the ſame is generally in the whole heape. He is in dede prince and author of reſurreccion, and ſo ſhall we through him alſo riſe againe. And as among thynges create he is chiefe, in ſuche ſorte yet, that himſelf was not create and made: ſo is he in teſtoryng creatures chiefe, ſo that as we are for our beyng & byrth bounde vnto his goodnes: ſo ſhould we for oure ſeconde byrthe baptiſme to liue euerlaſtyngly, be muche more beholdyng vnto him.

The texte.

For it pleaſed the father, that in him ſhould all fulnes dwell, and by him to reconcile al thinges vnto him ſelfe, and to ſet at peace by him through the bloud of his croſſe both thinges in heauen and thinges in yearth,

For ſo hath it pleaſed the father, that the ſonne ſhould with all fulnes of godly power and goodnes be repleniſhed, which ſhuld in him ſo abideThat in him ſhould all fulnes dwell. &c. and dwel, that we ſhould nede no where to borowe any thyng, ſynce the father neither wyll nor can do any thing but that the ſonne can do and will. And ſyth the fathers pleaſure was, that ſo it ſhould be, it beſemeth not vs curiouſly to demaunde and ſerche why, fynce it can not be but beſt, whatſoeuer his wyſedome hath once decreed.

This wyſe to do (I ſay) God the father thought beſte, bothe for oure weale and ſaluacion, and moſt for his owne glory, to reconcile al thinges vnto him, not by the miniſterie of Angels, but by his owne ſonne, whiche with his bloud ſheddyng, and tourmentyng vpon the croſſe, ſhould aboliſhe [Page] ſynne, whiche broke the peace and concorde betwixte heauenly and yearthly creatures, & ſet all thinges at peace, bothe heauenly & yerthly, makyng them in Chriſt to agre together, and to be at an vnitie one with an other.

The texte.

And you whiche were ſometyme farre of and enemies, becauſe your myndes were ſet in euil workes, hath he now yet reconciled in the body of his fleſhe, through death in make you holy & vnblameable, & without fault in his owne ſight, if ye continue groū ded and ſtabliſhed in the fayth, and be not moued awaye from the hoope of the goſpel, wherof ye haue heard, how that it is preached among all creatures whiche are vnder heauen, wherof I Paule am made a miniſter,

Of this numbre ſo reconciled are ye now becomen, ye, (I ſaye) whiche in yeres paſt were in ſuche ſorte ſtraungers to God, that in ſteede of him ye worſhipped images of deuils, not only wilfully diſſentyng from him, but alſo vſing your ſelfes as his cruel aduerſaries, whom he hath yet to him ſelfe reconciled beyng ſuche as neither loked for ſo much at his hād, and muche leſſe deſerued it, and made of you his enemies, his frendes & ſonnes, not by the miniſtery of Aungels but by the bodily death of his onely begotten ſonne, whom for that purpoſe his pleaſure was, that he ſhuld take our mortal fleſhe vpon him.

And becauſe there can be betwixte God and ſynners no peace, it hath pleaſed him frely to forgeue al the offences of our former li [...]e, to thentent he would in his ſight make you holy, vnblameable, and faultles. Who I pray you can lay your olde debtes to your charge, if he be once cōtented? And ſurely cōtented wyl he be, if once vpō his fre receiuyng of you vnto the fayth of the goſpel, ye continually abide in your profeſſion, & leanyng vpon this ſure and ſounde foundacion ſhe we your ſelfes ſo ſtedfaſt and ſtable, that neither man nor angel be able to moue you frō Chriſt, of whō ye muſt hope to receiue all ſuche giftes as the goſpel promiſeth, whet vnto ye gaue credence, whiche hath not onely been preached vnto you, but alſo to all nacions contained vnder heauen.

Unſtedfaſtnes it is to fal away frō that, whiche ye haue once allowed, an impudent and a ſhameles point to reken and coumpte that thing for vaine, in belief wherof al the worlde agreeth, and finally to flit from that whoſe preacher and miniſter I Paule am, whiche would not leaue and forgoe inf [...]e owne countreys law, & chaunge it with the goſpel of Chriſt; were I not fully perſuaded, that this geare is heauenly and commeth frō God.

The texte.

Now ioy I in my ſufftynges for you, & fulfil that whiche is behynd of the paſſions of Chriſt in my fleſhe, for his bodies ſake, which is the cōgregacion: wherof I am made a miniſter, accordyng to the ordinaunce of God, which ordinaunce was geuen me vnto you warde to fulfil the worde of God, y• miniſterie whiche hath been hid ſynce y• world begunne, and ſynce the beginnyng of generacions, but now is opened to his ſaiutes, to whō God would make knowen, what the glorious riches of this miſterie is among the gentiles, which riches is Chriſt in you, the hope of glory, whom we preache, war [...]yng all men, and teachyng all men in al wyſedome, to make all men perfite in Chriſt Jeſu, Wherin I alſo labor & ſtriue, euē as farfourth as his ſtreugth worketh in me mightely,

Now am I ſo throughly perſuaded, y• the goſpel is a thyng of trueth, that I not onely am ſo farre from beyng aſhamed or repentyng my ſelfe therof, that I wyll alſo ioyfully ſuffre, & coumpte ſtripes, empriſonment [Page] and chaynes, euen matier to reioyſe and glorie of, which tormentynges INow ioye I in my ſuff [...] rīges for you &c. endure not for any offence of myne, but ſuffer them for your weale, whom I ſaye, though the Iewes neuer ſo muche ſaye naye, haue no leſſe righte to the benefite of the goſpell, than haue the Iewes themſelues. And why ſhould I not ſaye, that I for your weale ſuffer, for whom Chriſt ſuffered? Why ſhould the Apoſtle be lothe to do that, whiche Chriſt our prince and maiſter diſdayned not to do? Chriſt ſuffered for vs not onelye in his owne body, but alſo in maner ſuffereth in oures, euē as one ſupplying and fulfilling by his miniſters ſuche thynges as mighte in his affliccions ſeeme vnperfecte, not that his death of it ſelfe is inſufficient, but becauſe the affliccions and puniſhmentes of the head and members, of the prince and miniſters, are in maner one. Theſe puniſhmētes the greater and more vehemente they be, the more redounde and make they to the fulnes and perfeccion of your ſaluacion. And not for your ſaluaciō onely, but for y• weale alſo of Chriſtes whole body, whiche is the churche, do I the office committed vnto me, for to me is committed the cure and ouer ſight of the congregacion. For Chriſte hath ſet and placed me in his ſtede, and hath deliueredFor his bodies ſake whiche is the congregaciō. vnto me the cuſtody of his owne bodye, ſpecially for that porcion, whiche is of the Gentiles to be receyued to the goſpell, to the intente I ſhould wt my labour ſupply that, whiche he ſemed to lacke, and to publyſhe y•, which was ſo many hundred yeares before this tyme hidden from the Gentiles, and to teache, that not only the Iewes, but the Gētiles alſo haue through fayth an entry into this welthy ſtate of the goſpel. This to do was by god long ſince purpoſed, but yet was this his purpoſe hidden vntill this tyme from the worlde, and is nowe through my preachyng opened to all ſuche, as forſakyng theyr former vngraciouſe lyfe embrace y• doctrine of Chriſt, to whome it hath pleaſed god to declare, howe glorious his ryches is towarde vs, when by publyſhing this his ſo long hidden miſterie the whole worlde perceyueth, howe that free ſaluacion, whiche men firſte thoughte was offered onely to the Iewes, is nowe commen vnto al nacions, & that the kepyng of Moſes lawe is not requyred, but fayth onelye, ſo that men doubte not of the promiſes made in the goſpell. In ſtede of all ſuche thynges, wherin the Iewes haue had a foolyſhe confidence, Chriſt onely is for you ſufficient. If he be in you, ye haue no cauſe to be ſorye of the hope ye ſtande in, beyng both ſure ynough, and alſo through hym glorious, whoWhome we preache, warnyns all men and teaching &c. [...] of hymſelfe wyll vndoubtedly perfourme, as muche as he hath promiſed. Hym preache we of, and not Moſes nor aungels, aduertiſyng & teaching not onely the Iewes, but alſo all people of the world, and in ſo doong leauyng nothyng vntouched, which appertayneth to the wiſdome of the goſpell. And this do we to the intent all men ſhould vnderſtand, that whither they be circumciſed, or not circumciſed, theyr weale is in nothyng els to be ſet, but in Chriſt Ieſus. To bryng whiche fayth into mennes myndes I in ſuche ſorte labour, that for auauncing therof I thynke it not paynfull to put my ſelfe in ſo many ieopardies and perilles, which are in dede more weightie, than our weakenes is able to abyde & ſuffer. But ſtrong & mightie is he, by whoſe ayde and mayntenaunce I do theſe actes, who alſo whē nede requireth, with working of myracles by vs, bryngeth my preaching in eredence.

The: ii. Chapiter.

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The texte.

For I woulde that ye knewe, howe great care that I haue for you and for them that are at Laodicia, and for as many as haue not ſene my perſon in the fleſhe, that theyr hertes myght be comforted when they are knyt together in loue, and in al riches of full vnderſtanding, for to knowe the miſterie of God the father, and of Chriſte, in whome are hydde all the treaſures of wyſedome and knowledge.

ANd this muche haue I ſayde, (ye Coloſſians) not to boſte my ſelf vnto you, but becauſe I couete, y• ye ſhould knowe, howe carefull I am, and what ieopardies I put my ſelfe in, not only for ſuche, as I haue preſently taught the goſpell vnto, but for them alſo, whiche by ſyghte know me not, eſpecially for you and the Laodicians, whom thoughe I neuer ſawe with my bodely iyen, yet ſee I them cō tinuallye with the iyen of my hearte, glad of your encreaſe & furtheraunce, fearful it I eſpye your entiernes and godly condicions either to be in ieoperdie or to be inconſtant & wauer. Nor is it for my ſelfe ſo greatly anaylable, that ſuche as neuer ſawe me, know what labours & paynes I take for them, as it dothe auauntage them. For by myThat theyr hertes might be comforted. &c. penſyfenes, by my ieopardies, and affliccions are they more pricked furth and enforced to conſent and cleaue more together in godly charitie, lyke y• members of one body knyt and ſurely mortiſed, wherby alſo menne more clearely perceyue and more certaynely beleue the bountifull goodnes of god the father toward all mankynde, yea toward al creatures, aboundātly flowyng abrode, by openyng nowe throughe Ieſus Chriſte the ſecrete miſterie, which hath hitherto bene hidden, whiche is, that beſyde hym onely we ſhould deſyre no worldly wyſdome, be that neuer ſo great, which the wyſe Philoſophers promiſen, or teachers of Moſes lawe, or anye ſuche as boſte that they by ſpeakyng with aungels are taughte, foraſmuche as in hym alone are contayned and hydden all the treaſures of wyſedome and fruytful knowledge. Of this fountayne maye we eaſly drawe, aſmuche as is to perfite ſaluacion requyred.

The texte.

This I ſaye leſſe any man ſhould beguyle you with entiſing wordes. For thoughe I be abſent in the fleſhe, yet am I with you in the ſpirite, ioying and beholding youre order, and your ſtedfaſt fayth in Chriſte.

Theſe poyntes for this ende thought I it good to warne you of, becauſe ye ſhould with all diligence take hede, leaſt any beyng inſtruct with worldly wyſdome agaynſt the playnes of Chriſtes goſpel, blynde and deceyue you with falſe tales, beyng yet ſuche tales, as haue a colourable apparence of trouth and lykelynes. For ſo are the wyſe men of this world wt cap [...]touſe and ſubtile reaſons of theyr inuencion wont to entangle ſimple people, of whiche ſorte I know that ſome there are among you, watching how they maye corrupte your fayth.

[Page]For albeit I be abſent from you, and ſee not preſentlye, what is doneThoughe I be abſente in the fleſhe. &c. there, yet am I in mynde among you preſent, with all my herte reioyſyng to ſee the good order and condicion of your lyfe, and therwith the ſoundnes and ſtrength of the ſure confidence, whiche ye haue in Ieſus Chriſte, to whome ye haue once wholy commytted your ſelues.

The texte.

As ye haue therfore receyued Chriſt Ieſu the lord, euen ſo walkeye in hym, ſo that ye be roted and buylte in hym, and ſtablyſhed through faythe, as ye haue learned: and therin be plenteous with geuyng thankes.

Nowe remayneth this, that ye vpon this good beginnyug continue and profit more and more, and as ye haue once receyued and beleued, that Ieſus Chriſte our lorde is all goodnes, the head and welſpring of our felicitie: ſo ſet all your lyfe agree and conſent with your fayth and profeſſion, prouiding alwayes that as ye are through baptiſme graffed into him: that ye lyke wyſe abide in hym and gather ſtrength. And as the ſure and ſtrong foundacion of the doctrine of Chriſtes goſpell is once alredy layed in you: ſo labour ye to buylde vp ther vpon ſuche a worke, as is for ſuche a foundacion mete and conuenient. And take hede, that ye wauer not this waye or that waye, as euery blaſte of newe doctrine moueth you, but ſtāde ſtedfaſt and ſtable in that ye haue once learned, and endeuour not only to ſtande ſtedfaſtly, but alſo to encreaſe euery daye from better to better, that your fayth and fruites of godly lyfe beyng dayly more and more augmented ye maye alwayes haue ſome newe thing to gyue god thankes for, whō ye muſt in dede thanke for all that is by you well done.

The texte.

Beware, leſt any man ſporle you through Philoſophy and diſceitfull vanitie, after the tradicion of men, and after the ordinaunces of the worlde, and not after Chriſte.

Suche as would bring you frō your ſimplicitie, watche buſely, watche muſte ye on the other ſyde lykewyſe, leaſt beyng as it were enchauntedAnd diſceitfull van, tie after the tradicion of mē. &c. with the royall and glyttering appacences of theyr Phyloſophie, ye be [...]rō your ſound fayth altred and brought to the vayne deuties of men, and ſo become as it were a ſpoyle or praye for your aduerſaries, as ye ſhall vn doubtedly be, if ye turne from the truth of the goſpell and beled with the rules of mennes onlye makyng, whiche ſtande in ſuche thinges, as maye with our carnal eyes be ſene, and in the groſſe pointes of this world, wher as Chriſtes doctrine is heauenly and ſpirituall, and teacheth the righte and trewe religion, whiche ſtandeth in myndes, and not in meates and drinkes, nor in bodily apparell, no nor in keping of dayes, nor yet in waſſhyng of handes, whiche thynges to trewe religion make nothing. Suche pointes withdraw vs rather frō Chriſte, and deuide vs frō the welſpring, from whence it were mete we ſought for all grace and goodnes.

The texte.

For in hym dwelleth all the fulnes of the Godhead bodely, and ye are complete in him: whiche is the head of all rule and power▪ by whome alſo ye are circumciſed with circumciſion whiche is done with out handes, for aſmuche as ye haue put of the ſynfull bodye of the fleſhe through the circumciſion that is in Chriſt, in that ye are buried with hym through baptiſme in whome ye are alſo tyſen agayne through fayth, y• is wrought by the operacion of God, whiche rayſed hym from death.

[Page]For into hym are not ſome certayne giftes deriued, as oute of the ryuerIn him dwelleth all y• fulnes of y• godhead bodelye. [...]c. a litle water runneth into the dyche, but in hym reſteth and dwelleth corporally the hole fulnes of the godhead, ſo that yf ye haue hym, ye nede not to ſeke either for the ſhadowes of Moſes lawe or the ſubtile conueyaunce of worldly wiſdome. The trouth is playnly delyuered vs, as al ou [...] ſences beare recorde, no nede haue we to ſeke for figures or doubtfull promiſes. Synce ye are once graffed in Chriſte, and framed into one bodye with hym, why ſhoulde you elſwher loke to haue any thyng? For ſince he lacketh nothyng, & would haue all his treaſure cōmen to al men, through hym & in hym needes muſt ye be made complet, whither ye lacke wyſdome or power. For as he is the welſpring of wyſedome, which can neuer be dryed vp, ſo is he the heade of all power & rule. Nor is ther any power, no not of the hygheſt order of Aungels (I ſay,) but that the ſame to hym boweth his knees. Iewes paraduēture endeuoure to bring you in minde, that it is a weightye matier, to haue you circumciſed, as they be▪ as though the ſtate of mannes body and ſuche externe thinges brought vs into goddes fauour. But rather be in this perſuaded, that whoſoeuer haue Chriſt, enioye with hym all the glorie and commendacion of circumciſion. And who ſo haue not Chriſte to them is all theyr circumciſion vayne and vnprofitable. They haue but the ſhadow of circumciſion, ye therof in your ſoules haue the verye truthe. For ſythe the Iewes circumciſion meaneth, that groce and carnall deſyers, ſhould be cut out of al theyr ſoules, which now loke for nothyng but heauenly thinges, vncircumciſed needes muſt they be, whiche with couetous myndes ſtyll labour to haue more, which pleaſe their bealyes, whiche wt enuy & malice pyne a way, which vayngloriouſly ſeke for worldly prayſe, & deſpayre of heauenly rewardes. But ye contrarie are through Chriſt veryly circumciſed, not with that circumciſiō, which is done with mannes handes, but after a ſpirituall kynde of circumciſion. Nor haue ye a litle piece onlye of the carnall man pared awaye, but from you is cut the whole bodye defyled with ſyn, and all corrupted with carnal luſtes, & that through the ſpirituall circumciſion of Chriſt Ieſus. For as he dying forſoke his bodye, that was ſubiect to death, & ryſyng againe receyued a body, whiche coulde not dye: ſo are ye in baptiſme throughe the ſpirite of god with hym ſpiritually dead, caſtyng of all the ſynnes of your olde lyfe, and not only deade with hym, but alſo buried with hym. For whē ſynfull deſyers are kylled, perfite quyetnes of mynde foloweth. And after ſuche forgoyng of your bodyes, which were thral to ſinne (whiche ſinne isIn whom ye are alſo r [...]ſē again through fayth. [...]. the very death of the ſoule) ye are through Chriſte with hym riſen agayne free from ſynne, nor for your deſertes, but only becauſe ye ſtedfaſtly beleue in god, who by his mightie power reſtored Chriſte agayne from death to lyfe, and that he alſo in you by his power worketh, that vpon free remiſſiō of all your ſinnes through the death of his ſōne, ye ſhoulde hencefurthe liue with him ſubiect to no ſin, but through innocent & vprighte life make haſte forwarde to the life, that ſhall neuer haue ende. Thākes then ſhould god the father haue for all ſuche thinges, whiche he through his ſōne gyueth you. Nothing auauntaged it the Iewes, becauſe they were circumciſed, and vncircumciſion to you which are Gentiles, was no hinderaūce. [Page] But to be vncircumciſed was therfore a deadly lacke, becauſe ye wer wholy gyuen to groce and wycked deſyres and therby ſubiecte to death, or rather becauſe ye were without the grace of god, who is the lyfe of mannes ſoule, ye were ſpiritually deade.

The texte.

And ye when ye were dead through ſynne and through the vncircumciſion of youre fleſhe hathe he q [...]ickened with hym, and hath forgyuen vs all oure treſpaces, and hath put out the hande wrytyng, that was agaynſt vs, contayned in the lawe wryten, & that hathe he taken oute of the waye and hath faſtened it to his croſſe and hath ſpoyled rule and power, and hath made a ſhewe of them openly, and hath triumphed ouer them in his owne perſone.

This kynde of vncircumciſion, I ſaye, was to both ſortes of vs comen, whiche god hath with his holy ſpirite cutte of and taken away forgeuing vs all oure ſynnes, and in ſuche ſorte forgyuyng them, that we are oute [...] the ieopardie of hauyng the ſame offences any more hereafter to be layed vnto oure charge, becauſe we haue aduiſedly ſworne to be obediēt to Moſes lawe, for breache wherof oure aduerſary the deuyll myght haue an action agaynſte vs, as agaynſt men bounden by theyr owne hande wryting.And hath [...]ut out the h [...]n [...] wry [...]ing [...]t was aga [...]t vs &c yea the olde obligacion, by ryght wherof the deuyll ſued vs, hath Chriſtē raſed oute, aſſone as we profeſſed the fayth of his goſpell, through whome the offences of our olde lyfe are forgyuen, ſo that the ſame are layed to no mannes charge. For whatſoeuer myght of vs by ryghte of this wrytyng be requyred, that ſame hath Chriſte for our ſakes payed vpon the croſſe, where the wrytyng was rente, torne, and vtterly cancelled. Nor haue we nowe anye cauſe to feare the tyrannye of Satan, ſynce Chriſte hath in the croſſe by his death vanquyſhed the authour of death, and thereby deliuered vs, triumphantly ſubduyng all the powers and rules of deuylles, carying vs into his heauenlye kyngdome, as thoughe we had bene a ryche price or botye. For then declared he them freely and playnly to be ouercō men and vnhar [...]yſed▪ when that in ſight bothe of men and aungels, he caryed vs about as it were in a triumphe, ſhewyng that our enemyes were ſubdued and put to [...]lyght, not by the ayde of aungels or men, but by his owne myghty power, what tyme he vpon the croſſe hanged vp ſo royall a ſygne of victorye, and that in ſuche a hyghe place, whereas euery manne might ſee it. Onely take hede to this poynt, that ye no more fall into youre olde ſynnes.

The texte.

Let no man therfore trouble youre conſcience about meate and drynke or for a piece of an holy daye, or of the newe Moone, or of the ſabboth dayes which are ſhadowes of thinges to come: but the bodye is in Chriſt.

Feare not, leaſt for diſp [...]ſyng the ceremonies of Moſes lawe any man condempne you, either for meate or drynke, be it cleane or vncleane, or for not puttyng a difference betwixt holye daye and workyng daye, or for not kepyng holy the feaſte of the newe Moone, or for breakyng the reſte of the Sabboth daye. For thieſe obſeruaunces were ſhadowes long before ſignifieng and rudely purtrahing ſuch thynges, as ſhoulde afterwarde vnfaynedlyWhiche are ſhadowes of thynges to come &c. be exhibite by Chriſte. Wherfore ſynce we haue nowe the bodye ſelfe and ſince we haue the very trouth ſelfe openly ſhewed vnto vs, why ſhould we any longer feare ſhadowes? Whoſo cleaueth to Chriſte beyng now in heauen regardeth nothyng els but heauenly thinges, but walketh furth euen the ryght pathwaye to the rewarde of immortall lyfe.

The texte.

[Page]

Let no man make you ſhote at a wrong marke by the humblenes and holynes of Aungels in the thynges, whiche he neuer ſaw, beyng cauſeles puft vp with his fleſhly mynd, and holdeth not the head, whereof all the body by ioyntes and couples receyueth nouryſhement, and is knyt together, and encreaſeth with the encraſyng, that commeth frō god.

Beware therfore, leſt any man by callyng you backe agayn to earthly thynges faſ [...]y and ſleyghtly deceyue you of that reward, which ye haue already begon to labour for, in ſtede of heauenly doctrine, teachyng you ſmall matters, and in ſtede of Chriſtes true religion, a ſuperſticious worſhyppyng of Aungels, and ſo auaunce and exalte hymſelfe among the ſimple people of certayne fayned viſions, beyng deſyrous of worldly glorye,In the thynges, which he neuer ſawe. teachyng the people ſuche thynges as learned by aungels, whiche he hath of his owne head by hymſelfe forged and imagened, withoute ſure truſte in him, in compariſon of whom it beſemeth euery chriſtian to deſpiſe al thynges, be they neuer ſo hygh, in the meane ſeaſon ſo truſtyng vpō his aungels, that he falleth from Chriſte his heauenly head, of whome dependeth the whole bodye of the churche, whiche is from it with all ſpirituall giftes deriued into euery member through the ioyntes and couplynges nouryſhed and encreaſed vnto the hygheſt perfeccion ſpiritual, that can be, and vnto ſuche perfeccion, as beſemeth god to haue, to whome we are through Chriſt ioyned and coupled.

The texte.

Wherfore yf ye be dead with Chriſte from the ordinaunces of the worlde, why as though ye yet lyued in the worlde, are ye led with tradicions? Touche not, taſte not, hā dle not, whiche all peryſhe through the verye abuſe, after the commaundementes and doctrines of men, whiche thynges outwardly haue the ſimilitude of wiſedome by ſuperſticion and humblenes of mynde, and by hurtyng the bodye, & in that they do the fleſhe no worſhyp vnto the neede therof.

If Chriſte be to this viſible and groce worlde dead, and lyue nowe in heauen, and if ye in your kynde of lyfe be lykewyſe with hym deade to the vſuages of the worlde, hauyng an eye to nothyng, but to heauenlye thinges, wherto maketh it to be ſubiect to mannes ordinaunces beyng ſuche, as preſcrybe no ſuche thynges, as ſauer of Chriſte, but are groce and carnall ordinaunces of ye worlde, as though ye were not nowe deade to ſuche thinges, but ſtyll lyued worldlye. Why gyue you eare to any Iew preſcribyng ſuche thynges to be obſerued accordyng to the carnall meanyng of Moſes lawe? Touche not this carkas, it is not cleane, taſte not this meat,Touche not, taſte not, hā dle not, whiche all▪ &c. it is not cleane, touche not this thing, it is holy, and may lawfully be touched of no ſecular perſon. So ready are ye to gyue eare vnto the tradiciōs and doctrine of men, whiche labour to bryng you in mynde, that in difference of meates, in obſeruyng of dayes, and in other Iewyſhe rules godly religion ſtandeth, as though it ſo were, that Chriſtes doctrine were not for you ſufficient. Meate, drynke, or apparell bryng vs not into goddes fauour, but are for bodely nedes vſed, and with long longe abuſe weare away, and are not the ſtedfaſt perfeccions of ſoules, which cannot be ſpēt▪ and yet ſuche as teache ſuche doctrine, amōg fooles and vnlearned pretēd a fayned colour of wyſdome, and with how muche more ſuperſticion, and faultie humilitie they fyl mēnes myndes, by ſo muche more are they made [Page] of. For a plaine ſuperſticion is it to make Angels equal with Chriſt. And a faultie humblenes it is through Angels to loke for that, whiche ſhuld of Chriſt him ſelfe be aſked, or at y• leſtwyſe through Chriſt of the father. Meates, drinkes, with ſuche other viſible thinges are geuen, not to be compelled with hurt of our bodies to abſtaine from them, but to the ende that with them our bodyes may be holpen, & with any kynde of apparel againſt wynde and wether to be mainteined and ſuccoured, & be [...]ed with any kynde of meates, and that in al tymes and places without any difference, whanſoeuer it be, & as muche as for the tyme ſhalbe thought nedeful. Iewes they been whoſe heartes are not yet circumciſed frō the groſſe and carnal meanyng of the lawe, whiche put ſuche differences.

The .iii. Chapiter.

The texte.

If ye be then riſen againe with Chriſt, ſeke thoſe thinges whiche are aboue, where Chriſt ſitteth on the right hande of God. Set your affeccion on heauenly thinges, and not on yearthly thinges.

BAſe and lowe are theſe thinges, & vnbeſemyng the true mēbres of Chriſt. But if ye to worldly affayres be verely dead, & riſen againe with Chriſt to the deſyre of high and euerlaſtyng treaſures and commodities, ſette at naught ſuche vile matters, and ſeeke for heauēly pleaſures and thinges aboue, where Chriſt your head ſitteth at the right hand of God his father. For mete it is that al the ſtudyes and cares of the membres were directed to that place, wheras the head is now preſent, and where the ſame ſhall with the head hereafter reigne for euer. For there liueth euery man, where he loueth.

The texte.

For ye are dead, and your life is hid with Chriſt in God. Whenſoeuer Chriſt, (whiche is our life) ſhal ſhewe him ſelfe, then ſhal ye alſo appeare with him in glory.

To this world ye ſeme dead, as whiche are neither delited with worldly wealth, nor yet regarde ſuche phātalies, wherwith the worldly people are delited. Wherfore ye liue not here among men, & yet liue ye with Chriſt before God, though y• in the meane ſeaſon after y• iudgement of the world your life be hidden. But whattyme Chriſt ſhall come againe, and ſhewe both his glory and the glory of his body to all the worlde, then ſhall men ſee you with your head, partakers of glory.

The texte.

Mortifie therfore your yearthly membres: fornicacion, vncleanes, vnnatural luſt, euil concupiſcence, and couetouſnes whiche is worſhippyng of idols: for whiche thinges ſake the wrath of God vſeth to come on the children of vnbelief, among whom ye walked ſometyme, when ye liued in them. But now put ye alſo away frō you al ſuch thinges, wrath, fierſnes, maliciouſnes, curſed ſpeakyng, filthy communicacion out of your mouth.

In the meane ſeaſon diligently endeuour, that all the body be like vnto the high and heauenly head, whoſe mēbres if they here dye not vtterly to carnal deſyres, they cannot in heauen liue with Chriſt. The deuil hath [Page] alſo his body, whiche I els where called the body of ſynne. His membres are fornicacion, whiche among worldly people is euē praiſed, vnclennes, vnnatural luſte, and ſuche other deſyres more filthy, than are mete to be named, deſyre of hurtful thinges, as of glorye, honour, and vengeance, eſpecially deſyre of money, which ſynne among al other nigheſt draweth to the moſt outragious wickednes of all, that is to were, to the worſhippyngAnd [...]uetonſnes whiche is worſhippyng of idols. of idols. To theſe ſinnes whoſoeuer be ſubiecte, cannot be partaker of the glory of Chriſt. So farre are they from beyng the true children of God, whiche are with ſuche outragious vices corrupted, that for the like, he fierſely raged euen vpon his owne people the Iewes, deſtroiyng and diſenherityng them as diſobedient children. With ſuche like horrible vices was your life alſo once corrupted, what tyme ye were not yet through baptiſme dead with Chriſt, but liued as your frowarde deſyres led you. Now ſynce Chriſt hath in him lefte nothyng that is mortal and yearthly, meete it is, ſynce through him ye are borne againe, that ye caſt away all the filthynes of your olde and former life. And not onely caſt away ſuche great enormities, as we now ſpoke of: but alſo ſuche thinges, wherin the comen ſorte of mē is wont to beare with them ſelfes, as wrath, fyerſenes, maliciouſnes, curſed ſpeakyng, that ye not onely haue your heartes pure from ſuche deſyres, but alſo your mouth cleane frō al filthy communicacion.

The texte▪

Lye not one to an other, ſeyng that ye haue put of the old man with his workes, and haue put on the newe man whiche is renued into the knowledge and image of him, that made him, where is neither Gentile nor Iewe, circumciſion nor vncircumciſion, Barbarus or Sithian, bonde or free, but Chriſt is all in all thing.

Chriſt is trueth ſelfe, it is not mete that ye beyng his membres ſhould lye one to an other of you. And to be briefe, ſynce ye haue put on Chriſt, put of all the old yearthly man, with al his workes & deſyres, and put on a new mā whiche wyl neuer be olde, but by reaſon that in him the knowledge of God dayly more and more encreaſeth, floriſheth and buddeth vpAnd image of him that made h [...]m. into better and greater, after the image of Chriſt, which beyng a new mā him ſelfe, builded in vs a new man, extinguiſhyng the olde. For as many of vs as are planted into Chriſtes bodye, are ſo farre gone from that we were, as though we were newe made againe, in ſomuche that now no difference is there betwixt Gentile and Iewe, betwixte the circumciſed and vncircumciſed, betwixte the wylde Scithian, and the Grecian and man of Athens, nor yet betwixt the free and the bonde. Among menne ſuche differences are paſſed vpon, but before God there is of ſuche thynges no regarde, but Chriſt whiche is indifferently comen to all, onely geueth al thinges to al men. Chriſt is to ye bondman, fredome, to the poore man ryches, to the wylde and barbarous, ciuilitie, to the vncircumciſed, circumciſion. And to be briefe, through him among you are all thinges made equal, becauſe none ſhould diſdaine other.

The texte.

Therfore as clecte of God, holy and beloued, put on tender mercy, kyndnes, humblenes, of minde, mekenes, long ſufferyng, for bearyng one an other, and forgeuyng one an other, if any mā haue a quarel againſt an other, as Chriſt forgaue you, euen ſo do ye.

[Page]Wherfore inſtede of your vile membres and vnbeſemyng Chriſt, put on other membres, contrary to thoſe filthy membres, which we before reherſed, and inſtede of them putte on ſuche as are mete for thē, whom God hath choſen out to be holy, and vouchſaued to loue. What membres are they, ſome wyl ſay, without doubt ſuche as Chriſt him ſelfe both taught, and put in execucion, I ſay, tender mercy, that ye be in a readynes to help the weakenes of other, kyndnes, becauſe ye ſhould in comen cōuerſacion of life be tractable, humblenes of mynd, leſt ye arrogantly auaunce your ſelfe before other, mekenes, leſt ye vpon offenders vſe crueltie, long ſufferyng, leſte ye be haſty to reuenge, but beare eche one with other of you, & eche forgeue other, if through mannes infirmitie any thyng be among you, by reaſon wherof one might haue a quarel againe an other. It beſemeth you to forgeue eche others offences, ſynce Chriſt, who offended no man, forgaue vs all our treſpaces.

The texte.

Aboue all theſe thinges, putte on loue, whiche is the bonde of perfitenes. And the peace of God rule in your heartes, to whiche peace ye are called in one body.

But aboue all other garmentes eſpecially apparel your ſelfes with chriſtian charitie, who is ſo farre from hurtyng any man, that it laboreth to do euery man good, yea to do good for euil. This is the perfite & moſt ſure bonde, wherwith the body of Chriſt is ioyned together, and the membres abide faſt, whiche would els fal on ſonder. With charitie wyl folow peace and concorde, not the comen peace whiche men ſpeake of, but ſuche as is made and mainteined by the mightie power of Chriſt, ſtedfaſtly. Let her alway in your heartes wynne and haue the vpper hande, let her againſt malice, pride, wrath, and contencion, haue the victory. For God hath called you to concorde, and hath for that purpoſe reconciled you all vnto him, and made you as it were, one body, to the entent y• ye like membres of one body, ſhould among your ſelfes be of one mynde.

The texte.

And ſee that ye be thankeful. Let the worde of Chriſt dwel in you plenteouſly with al wiſedome. Teache and exhorte your owne ſelues in Pſalmes and Hymnes, and ſpiritual ſonges, ſyngyng with grace in your heartes to the lorde,

Be not vnthankeful, and forgetful of Goddes great goodnes toward you. With him ſhould we not now haue been at peace, had he not freely forgeuen vs all our ſinnes: and doeth one brother forgettyng this, make battel againe his brother for a lytle diſpleaſure? Striue not among your ſelfe for preeminence in worldly wyſedome. Let the worde of Chriſt, whiche teacheth thinges belongyng to perfite godlynes, dwel and continue in you plētifully, that in him ye ſauer & growe wiſe, ſo that not only your ſelfe knowe, what is to Chriſt acceptable, but be alſo able one to teache an other, if any be out of the way, and to geue an other warnyng, if he in his dutie be ſlacke, in y• meane ſeaſon at all tyme mery and ioyful in hope of the bl [...]ſſe to come, geuyng praiſe to God in Pſalmes, in Hymnes, and in ſpiritual ſonges, praiſyng God, not with our mouth onely, but alſo more ſpeacially with our heart. For ſuche are the ſonges, with whō God [Page] is delited, leſt any thinke it a great praiſe to God, onely with his mouth to make a noyſe.

The texte.

And whatſoeuer ye do in worde or dede, do all in the name of the lord Ieſu, geuyng thankes to God the father by him.

Fynally whatſoeuer ye do either in worde or dede, do it ſo, that it make to the glory of our lorde Ieſus, ſo that all your life and conuerſacion ſauer, expreſſe and reſemble him. Whyles ye are this wyſe doyng, if any thing befal you, whether it be proſperouſe or other wyſe, be not ther with either proude, or diſmayed, but for all geue thankes to God the father through his ſonne, by whom he turneth all ſuche chaunces to oure weale and auauntage.

The texte.

Ye wyues, ſubmitte your ſelues to your owne huſbandes, as it is comly in the lorde. Ye huſbandes, loue your wyues and be not bitter vnto them. Ye children obey your fathers and mothers in all thinges, for that is well pleaſyng vnto the lorde.

Ye wyues ſubmitte your ſelues obediently vnto your huſbandes, ſo beſemeth it ſuche as haue taken vpō them Chriſtes name, for whom it is mete in all goodnes to go beyond other. Ye huſbandes againe loue your wyues, whom ye muſt remembre in ſuche condicion to be ſubiecte vnto you, that yet to them ye ſhould not be ſharpe and bitter. Ye children be in all thinges obedient to your fathers and mothers, though they commaunde you paineful buſines, ſo that the ſame be not vngodly. For it is Chriſtes wyll and pleaſure that ye ſhould ſo do.

The texte.

Ye fathers, prouoke not your children (to a [...]get) leſt they be of a deſperate mynde. Ye ſeruauntes be obedient vnto them that are your bodily maiſters in all thinges: not with iye ſeruice as men pleaſers, but in ſinglenes of heart fearyng God. And whatſoeuer ye do, do it heartely, as though ye did it to the lorde, and not vnto men: knowyng that of the lorde ye ſhal receiue the rewarde of inheritaūce: for ye ſerue the lord Chriſt,

Againe ye fathers abuſe not your authoritie vpon your children, nor prouoke them ſo with cruelnes, that they diſpayre. Ye ſeruauntes in all pointes obeye y our maiſters, whom by the lawe of man ye are bounde to ſerue, not onely becauſe they ſee, and loke vpon you, and for feare, as the comen ſorte of heathen ſeruauntes are wonte to do, thinkyng that they haue done theyr dueties, if they offende not theyr maſter veyng but a mā, but alſo with a ſimple and an vnfamed heart doyng your duetie, not only for feare of man, but alſo for feare of God, who ſeeth, with what mynde ye do, whatſoeuer ye do,. Nor conſider in your ſeruice, what your maſter beyng but a man deſerueth, but what ſeruice ſoeuer ye do vnto him, what kynde of one ſoeuer he be, coumpte it, as done to Chriſt, and not to men, aſſuryng your ſelfe, that of him ye ſhall receiue the rewarde of heauenly inheritaunce, though your vnkynde maiſter geue you nothyng for your labor, nor accoumpte you among his children. For whiles ye for Chriſtes ſake do ſeruice to vnmete maiſters, ye ſerue Chriſt.

The texte.

But he that doeth ſynne, ſhal receiue for his ſinne, Neither is there any reſpecte of perſons with God,

For as the maiſter yf he againſt his ſeruaūt any thing offende, though [Page] he among men be not punyſhed, he ſhall not yet before god eſcape puniſhment: ſo the ſeruaunt that well doth his duetie, albeit he haue no rewarde of men, whiche with themſelues thynke, that they to theyr ſeruauntes are nothyng bound, when they haue done theyr dueties, yet ſhal they not looſe theyr rewarde at gods hand, who putteth no differēce betwixte perſōs but betwixt myndes, nor cōſidereth a mannes condicion, but how wel he doth▪

The .iiii. Chapiter.

The texte.

Maiſters do vnto your ſeruauntes, that whiche is iuſte, and equall, knowyng that ye alſo haue a maiſter in heauen.

AGayne ye that are maiſters abuſe not the authoritie gyuen you by mennes lawes, & not for any perfeccion of nature, to exerciſe tyranny vpō your ſeruauntes, but gyue them that is iuſt and lawfull, departyng with them ſufficiently, in ſuche thynges as are for naturall vſes neceſſarye, & make not for your pleaſure to muche of ſome, intollerablye oppreſſing other, aſſuring your ſelues, that ye are rather with them felowes in ſeruice, thā maiſters, for aſmuche as ye haue with them one commen maiſter in heauen, at whoſe hāde ye ſhal fīde like fauer, as your ſelues haue ſhewed to your ſeruātes.

The texte.

Cōtinue in prayer & watche in the ſame, wt thākes giuing, praying alſo for vs, that god maye open vnto vs the doore of vtteraunce, that we maye ſpeake the miſterie of Chriſte, (wherfore I am alſo in theſe bōdes) that I maye vtter it, as it becommeth me to ſpeke.

And becauſe I would ye ſhould be more worthie mēbres of Chriſtes body, continue in prayer, not as dull & heauy people by reaſon of any ſurfettyng, but as ſober & wakefull, in the ſame alſo geuyng god thankes, ſo yt ye not only deſyer of god thinges to ſaluaciō profitable, but alſo gyue him thankes for his dayly giftes, to the intēt that whē he ſeeth you both thākfull & mindefull, he maye be towarde you more beneficiall. In the meane tyme ye ſhal alſo deiyre god for vs, yt it maye pleaſe his goodnes in ſuche ſorte to take awaye al impedimentes, that his goſpel maye freely be preached, yt he through faith openyng mennes heartes the miſterie maye enter into al mennes mindes which beyng hitherto hidden, ye father would now haue knowen vnto all, as touchyng Chriſte, through whom without helpe of the law he offereth vnto al people ſaluacion, for preaching wherof I lye in theſe bondes, ſo yt nothing lette me among al men to publiſh & ſprede abrode ye goſpel of Chriſt, which am deſirouſe ſo to do freely & wtout feare, euē as he cōmaūded me.

The texte.

Walke wyſely towarde them, that are without, and loſe no oportunitie.

Vſe your ſelues ſoberly & diſcretly with ſuche, as are to Chriſtes religiō ſtraungers, ſo that in your maners nothing appeare, yt maye either moue them to perſecute you, or withdrawe theyr myndes & fauer from the goſpel. For ſynce it can not be auoyded, but that ye muſt nedes with Heathēs, be conuerſaūt, and with them liue familierly, let them in you fynde, that through your new profeſſion ye are in all poyntes becommē therby better & more courteyſe, namely yf any ſuche thing chaūce, wherin wtout breache of religion ye maye do them pleaſure. Nowe muſt we ſpecially for the preſent tyme endeuour, that all be allured to the profeſſion of the goſpell.

[Page]The oportunitie wherof muſt not with ianglyng and vayne contencions be ioſte, but be bought rather with all the precious goodes and treaſures that we haue. For this gyue ouer your honoure, departe with youre moneye, for this awaye with your deſyer to reuenge. Yf with the loſſe of ſuche thinges the goſpell be furthered, then thinke as it is in dede that your aduauntage is great.

The texte.

Let your ſpeache be alwayes well ſauoured and poudred with ſalte, that ye maye knowe, howe ye ought to anſwere euery man.

Let not your ſpeache to them be reprochefull and roughe, but let it ſauoure of courteſy and gentlenes, & be poudred with the ſalte of wyſdome, remēbryng that gentle ſpeache rather ſoupleth fierſe ſtomackes, & diſcrecion teacheth, what, to whome, & with what ſobernes we ought to anſwer. We muſt otherwiſe vſe our ſelfe towarde princes and gouernours of the worlde, otherwyſe with meane men, & otherwiſe with lowe perſons, after one ſorte with ſuche as are gentle, & after an other ſorte with ſuche as are furniſhe, otherwiſe with learned, otherwiſe with vnlearned. After ſuche ſorte muſte oure language be tempered vnto euery mānes condicion, that it may further & promote the goſpel. Some time better is it to gyue place when he whome ye intende to teache, with reprochefull wordes gaynſayth your teachyng, or he whome thou ſpeakeſt vnto, goeth couertly aboute to hurte thy doctrine.

The texte.

Of all my buſines ſhall ye be certified by Tychicus, the beloued brother and faithfull miniſter, and felowe ſeruaunt in the lorde, whom I haue ſent vnto you for the ſame purpoſe, that he myght knowe what ye doe, and that he might comfort your heartes, wt one Oneſimus a faithfull and beloued brother whiche is one of you. They ſhall ſhewe you of all thinges whiche are a doyng heree.

Of my ſtate I wryte not vnto you, but of that ſhal Tichicus, the bearet of theſe letters, certifie you, through one cōmen profeſſion, my well beloued brother, faithfull miniſter, & felowe ſeruaunt in preaching the goſpel, whome I for this purpoſe ſente thither, both to the intent that by hym ye ſhoulde knowe, what is here done among vs, and by hym to be certified, howe ye doe, that youre myndes maye through his communicacion be refreſhed, and myne alſo by his good reporte made of you. And with Tychichus haue I ſent Oneſimus, whome I would ye ſhoulde not eſteme and iudge by his olde kynde of lyfe, ſynce he is nowe my faythful, and beloued brother, whome for this cauſe ye oughte to make the more of, becauſe he is a Gentile as ye be, and of an vncircumciſed one, tourned to Chriſte. Theſe two ſhall to you make faythfull reporte, of ſuche thinges as are here done among vs, as ferre as is expedient for you to knowe.

The texte.

Ariſtarchus my priſon felowe ſaluteth you, and Marcus Barnabas ſyſters ſonne: touchynge whom ye receyued commaundementes. Yf he come vnto you, receyue hym: and Ieſus, whiche is called Iuſtus, whiche are of the circumciſion. Theſe onely are my workefelowes vnto the kyngdome of god, whiche haue bene vnto my conſolacion.

Ariſtarchus ſaluteth you, and albeit he be a Iew, yet for his like faith, ye ſhould make muche of hym. For hym haue I for Chriſtes goſpels ſake of my enpriſonment felow and pertaker. Mareus alſo, Barnabas ſyſters ſonne whom ye wel knowe, ſaluteth you, whome I at an other tyme commended vnto you, cōmaunding you than, as we nowe do, that if he come to you, that ye with al gentlenes receyue and enterteyne him. Ieſus alſo, whoſe ſurname is Iuſtus greteth you.

[Page]Theſe are in dede, to you of a ſtraunge nacion, I ſaye of the Iewes, and yet of you worthie to be fauoured, becauſe they in preachyng the kyngdō of god are my workefelowes, and were vnto me in the affliccions, whiche I ſuffer, very cherefull.

The texte.

Epaphras the ſeruaunte of Chriſte, (which is one of you) ſaluteth you, and alwayes laboureth feruently for you in prayers, that ye maye ſtande perfite and ful, in al the wil of god. For I beare hym recorde, that he hath a feruēt mynde for you, and them that are of Laodicia, and them that are of Hierapolis.

Epaphras greeteth you, whiche is one of you, not only by the profeſſion of Chriſtes name, but alſo one of the ſame countrey, whoſe hartelye fauoreth you, that he moſte feruently for you maketh his prayer to god, y• ye y his helpe maye ſtedfaſtly continew in that ye haue begunne, and not be vnperfit chriſtiās, but in doing al ſuche thinges, as god requireth, perfite and full. For in this I beare hym recorde, that he hath a feruent loue towarde you, and not toward you onely, but alſo towarde all them, that are of Laodicia and Hierapolis, whiche border nigh vnto you.

The texte.

Deare Lucas the phyſicion greteth you and Demas. Salute the brethren whiche are of Laodicia, and ſalute Nymphas, and the congregacion, whiche is in his houſe.

Lucas the phyſicion, whō I ſingulerly loue greteth you, & ſo doth alſo Demas, whiche as yet is with me. Salute aſwell other brethren, that be at Laodicia, as alſo eſpecially Nympha, with all the congregacion, that is in his houſe.

The texte.

And when the epiſtie is red of you, make that it be red alſo in the congregacion of the Laodicians, and that ye lykewyſe reade the epiſtle of Laodicia.

Aſſone as this epiſtle is rehearſed among you, cauſe that the ſame alſo be read in the congregacion of the Laodicians, and agayne read ye the Epiſtle, which from Laodicia I wrote to Timothie, that they maye profite more.

The texte.

And ſaye to Archippus: take hede to thy office, that thou haſte receyued in the lorde, that thou fulfyll it. The ſalutacion by the hand of me Paule, remember my bondes, the grace of our lorde Ieſu Chriſt be with you. Amen.

Saye in my name theſe wordes to Archippus your ruler: loke about and take hede, what charge thou haſt taken in hande. It is no mannes buſynesTake hede to thy office. and cure, but gods, which is cōmitted vnto the. See thou perfourme that thou haſte vndertaken, as whiche ſhalte therof to the lorde yelde accoumpte. But becauſe this Epiſtle with you ſhoulde be of more credite, lo I ſubſcribe gretynges to you all with myne owne hande, with Paules hande (I ſaye) whome ye wel knowe. Remēber my bondes, whom I beare for your ſake, and lyue after ſuche ſorte, that I of them be not made aſhamed. The grace of Ieſus be alwayes with you.

Amen.

Finis,

Colossians

The argument of the Epiſtle of ſainct Paule to the Coloſſians by Deſ. Eraſmus of Roterodame.

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THe Coloſſians are a people of Aſia the leſſe, dwellyng nigh vnto the Laodicians. Them had not the Apoſtle Paul him ſelfe ſeen, as whiche were inſtructed in the fayth of Chriſt, either by the preachyng of Archippus, or (as S. Ambroſe ſayth) of Epaphras, who were with this matter put in truſt. In great ieopardy were theſe people by reaſon of falſe Apoſtles, whiche labored to bryng them into a very peſtilent opinion, teachyng them that the ſonne of God was not the meane and author of ſaluacion, but that al menne haue acceſſe and entrie vnto the father by the healpe of Angels. Theſe men ſayd further that foraſmuche as in the tyme of the olde teſtament all thynges were done by the miniſtery and ſeruice of Angels, that Chriſt the ſonne of God was neither comen doune into the yearth, nor would come. Beſide this the ſame teachers with Chriſtes doctrine myngled Iewiſhnes and ſuperſticious Philoſophie, obſeruyng and kepyng certain pointes of the lawe, ſuperſticiouſly alſo honouryng the Sunne, the Moone, and ſtarres, with ſuche other ſmal trinkettes of this worlde, bearyng the Coloſſians in hand that they wer alſo bound to do the ſame. Them biddeth Paule to remembre theyr profeſſion, euidently declaryng that whatſoeuer they had vntil that tyme obtained, was geuen vnto thē by none Angel, but by Chriſt the creator of Angels, that he onely was head of the churche, and that ſaluacion ſhuld at nomans hand be ſought for, but at his, in whiche treatiſe he alſo defendeth his owne authoritie, againſt ſuche as laboured to empayre it. After whiche he geueth them diligent warnyng to take hede, leſt they be deceiued with y• high wordes of falſe Apoſtles, or forged viſions of angels, and ſo by meane therof fall either to Iewiſhnes, or els into the ſuperſticion of Philoſophie. All whiche pointes Paule in the two fyrſt chapiters entreateth of. In the other two he exhorteth them to vertuous and godly liuyng, namely geuyng rules, how the wife ſhould vſe her ſelfe towarde her huſband, how the huſband againe ſhould vſe his wife, after what ſorte the father ſhould be towarde his children, and the children likewyſe towarde theyr fathers, the ſeruaū tes to theyr maiſters, and the maiſters to theyr ſeruaūtes. The laſt part, ſauyng that he warneth Archippus of his duetie, is all ſpent in commendacions. This Epiſtle was written out of priſon in Epheſus, & ſent by Tychicus, as Paule him ſelfe in this preſent epiſtles ſaieth. The latine argumentes ſhewe, that it was alſo ſent thither by Oneſimus, for ſo him ſelfe writeth alſo in the laſt chapiter. The Greke titles recorde, that it was ſent from the cytie of Rome, and in deede thence ſent he Oneſimus, whom Paule beyng priſoner there had made a chriſtian man.

The paraphraſe of Eraſmus vpon the Epiſtle of the Apoſtle ſainct Paule to the Coloſſians.

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The fyrſt Chapiter.

The texte.

Paule an Apoſtle of Ieſu Chriſt, by the wyll of God and brother Timothcus. To al ſaintes, whiche are at Coloſſa and brethren, that beleue in Chriſt.

PAule an Ambaſſadour of Ieſus Chriſt, and that not by any mans ordinaunce, but by the wyll of God the father, and Timothe, whom for perfite ronſent in preachyng the goſpel I coumpt as my brother, to the dwellers at Coloſſa, whiche haue both a confidence in Ieſus Chriſt, and alſo accordyng to his doctrine liue a holy life, nowe through like kynde of profeſſion becomen our dearely beloued brethren.

The texte.

Grace be vnto you and peace from God our father and the lorde Ieſu Chriſt.

Grace and peace be there among you from God our father, that as ye are freely reconciled vnto him, ye may like wyſe euen as brethren that haue one comen father, one towarde an other of you alwaye noriſhe mutual vnitie and concorde.

The texte.

We geue thankes to God the father of our lorde Ieſus Chriſt alwayes for you in our praiers. For we haue heard of your fayth in Chriſt Ieſu, and of the loue whiche ye beare to all faintes, for the hopes ſake whiche is layd vppe in ſtore for you in beauen, of whiche hope ye heard before by the true worde of the goſpel, whiche is come vnto you: euen as it is fruiteful (and groweth) as it is alſo among you, frō the day in the whiche ye heard of it, and had experience in the grace of God through the trueth, as ye lerned of Epaphra our deare felowe ſeruaunt, whiche is for you a faythful miniſter of Chriſt, whiche alſo declared vnto vs your loue whiche ye haue in the ſpirite.

And albeit it hath not yet hitherto been my chaunce to ſee you, yet in my continual praiers made to God, and the father of oure Lorde Ieſus Chriſt both for your ſakes I geue him thākes for his benefites beſtowed vpon you, and deſyre him alſo dayly to encreaſe the ſame his giftes, and alſo to preſerue them, after y• by Epaphra we heard of your fayth, wherbyWe haue heard of your fayth i Chriſt Ieſu. &c. my truſt is, ye ſhalbe ſaued, not by helpe of Angels, but through the free boūteouſnes of our Sauiour Anoynted, by whō it hath pleaſed God the father to geue vs al goodnes. For him both Annoynted would he haue to be called, becauſe of him al ſhuld receiue helth, & Sauiour, becauſe no mā ſhould elswhere looke for ſaluacion. And by him not onely perceiued we & vnderſtode your cōfidence in him, but alſo your charitie ioyned ther with, whiche as Chriſt gaue example, ye beare towarde good people, carneſtly mindyng to do for them, not for any hoope of auauntage, that ye thinke to receiue therby, but in hope of the euerlaſting life, whiche ye wel [Page] knowe is layde vp in heauen for your godlynes. And ſuerly īto this truſtOf whiche hope ye heard before by the trae worde of the goſpel. are ye broughte throughe the preachyng of Chriſtes goſpell, whiche ye perſuade your ſelfe to be a doctrin of ſuche trueth, y• albeit it make great promiſes, & ſuche as neuer were heard of before this tyme, yet forſomuch as God is the author of them, ye thinke that the ſame cannot be but true. And as the ſame goſpel throughout all the worlde hath been dayly more and more enlarged: ſo is it now come to you, euery day growyng and encreaſyng, more and more plentifully ſpreadyng it ſelf abroade, bringyng foorth the fruite of good workes, whiche freely growe out of chriſtian charitie, as it hath done in you, growyng ſtyl from better to better, euen ſynce that tyme, wherin ye fyrſt heard and knewe, that through the free goodnes of God all their ſynnes are forgeuen, whiche beleue the goſpel, if to theyr right fayth they adioyne pure & vnfained charitie. For ſo were ye taught by my dearely beloued felow in ſeruice, and meſſenger of truſt Epaphras, who hath among you ſincerely done myne office, after ſuche ſorte in Ieſus Chriſtes behalfe preachyng the goſpel, that he hath in all pointes been found without corruption. As I therfore by him taughtWhiche alſo declared vnto vs your loue which ye haue in the ſpirits. you, ſo by him againe vnderſtand I your good wyll againe towarde vs, not meanyng ſuche vſuall good wyll, as that is, when men wiſhe well to to theyr frendes and acquaintaunce, but a ſpiritual and heauenly fauor, wherwith we vſe to loue all ſuche, by whom the glorye of the goſpel is ſet foorth and ſtabliſhed, though we with our bodily iyen neuer ſawe them.

The texte.

For this cauſe we alſo, euer ſynce the day we heard of it, haue not ceaſed to praye for you, and to deſyre that ye might be fulfilled with the knowledge of his will, in all wiſedome and ſpiritual vnderſtandyng, that ye might walke worthy of the lorde, that in al thinges ye may pleaſe, beyng fruitful in al good workes, & encreaſyng of y• knowledge of God, ſtrengthed with all might, through his glorious power, vnto al pacience and long ſufferyng, with ioyfulnes, geuyng thankes vnto the father, which hath made vs meete to be partakers of the inheritaūce of ſaintes in light. Whiche hath deliuered vs from the power of darkeues, & hath tranſlated vs vnto the kyngdome of his deare ſonne By whō we haue redempcion through his bloud, euen the forgeuenes of ſinnes, whiche is the image of the inuiſible God, fyrſt begotten of al creatures, for by him wer all thinges created, that are in heauen, and that are in yearth, viſible & inuiſible, whether they be maieſtie or lordſhip, either rule or power. All thinges were created by him and for him, and he is before all thinges, and by him all thinges haue their beyng.

And for this cauſe we againe not as one vnworthy of this your fauor, heartely loue you againe, though I neuer ſawe you, by and by euen frō that day wherin we were fyrſt certifyed of your fayth and charitie, in my dayly prayers callyng vpon God for you, and with feruent peticions beſechyng him, that it may pleaſe him in you to make perfite and to bryng at full ſuche giftes, as he hath begunne to geue, that ye bothe may moreYe might be fulfilled with the knowledge. &c. throughly knowe his pleaſure, beyng taught neither by worldely wiſedom, nor yet by any ſuperſticious and vaine perſuaſion of ſome men, but by a ſpiritual wiſedome and policie, wherof as yehaue already gotten a good part: ſo would I wiſhe, that ye lacked nothyng, that ye may in ſuch godly perfeccion paſſe ouer your life, that the ſame be to gods honor, and in al pointes alſo pleaſe him, lettyng no good thing vndone, for ſo doyng is the meane to pleaſe him.

[Page]For to geue onely a credence to the goſpel is but a beginnyng to ſaluacion, but the ſame is with godly and holye workes made perfite and full. Nor ſuffiſeth it to haue learned through preachyng of the goſpel, that God through his ſonne Ieſus Chriſt is the author and worker of ſaluacion, vnleſſe by the ſame knowledge ye growe vppe and bring foorth the fruites of chriſtian charitie, continually profityng from better to better, ſo ſurely, conſtantly, and manfully ſtandyng in them, that neither violence nor ſtorme of perſecucion driue you out of ye right courſe, for whoſe perfourmaūce ſurely ye nede great aſſiſtence and ſtrength. Of ſtrengthStrengthed with al might through his glorious power. &c. of oure owne powers we cannot aſſure our ſelfes. God it is, whiche muſt geue it, to the ende that the whole glory of all ſuche thinges as are by vs valiauntly done, may be geuen againe vnto him, whiche of his goodnes enrycheth vs with great pacience and long ſufferyng to endure & abyde for Chriſtes goſpelles ſake all ſuche troubles, as may in the meane tyme befal vs. In whiche perſecucions ſuffering it is not inough to ve ſtrong without all feare, but rather beſemeth it vs, euen ioyfully & with a good courage to vndertake & ſuffer them, geuyng thankes to God the father, who hath voucheſaued to call you to ſuche honour, that wheras heretofore ye worſhipped deuils & idols, ye are now of his goodnes called vnto the felowſhippe of the Iewes, whiche by reaſon that they worſhipped the true God were in compariſon of you, holy, whiche hath alſo vouchſaued to cal you to the enheritaunce of life euerlaſtyng, in hope wherof al thinges whiche in this world either feare or flatter vs, muſt be deſpiſed, bothWhiche hath made vs me [...]e to be partakers of the inheritaunce of ſainctes in light. for that he hath geuen you wanderyng before in the deepe doungeon of ignoraunce, the light of the goſpel, and for that alſo ye whiche heretofore were vnder a vile and ſlauiſhe bondage ſubiecte vnto the tyranny of the deuil prince of darkenes, are deliuered thence and conueighed into the kyngdome of his moſt derely beloued ſonne, to thentent, that ye beyng ioyned into his body ſhould with him enioy one kingdome.

Wherin ſuche as are thral to ſynne, haue no place, and therfore hath God by his ſonne made vs free, by whō the ſinnes of our olde life are forgeuē. So that now his are ye becomen, by whoſe benefite & mercy ye are reſtored. Conſider now, how good a chaunge ye haue made. Before your reconciliacion ye were membres of the deuil, now are ye planted into Chriſtes body, whoſe dignitie is ſo great, that he is the image of God the father, whiche father dwelleth in light, whervnto no man can come, whiche is ſuche as can be ſeen of no man, though after a certaine ſorte he be through the ſonne ſeen, whiche to the father is in all pointes verye like & equal. For neither is the ſonne leſſe wyſe, nor leſſe of might, or of leſſe goodnes than is the father. Nor of late daies receiued he theſe perfeccions, but euerlaſtyngly before any thyng was made, was he the image of his euerlaſtyng father, not made, but borne of him, by whō all thynges are made, and by him, whiche onely hath no beginnyng.

He therfore of him ſelfe begotte his ſonne, and by his ſonne, and withFor by him were all thinges created. his ſonne made and create al that is either in heauen or yearth, both that may be ſeen and not ſeen, the verye angels ſelfe not excepted, no not the chiefe of them, whither they be maieſties, lordſhippes, rules or powers. [Page] And albeit theſe orders and powers farre excede all other creatures, yet ace they paſſing meaſure vnder him, to whom ye are ioyned: foraſmuche as whatſoeuer is made, muſt to his maker nedes be inferior. Now are al thinges not onely made by Chriſt, but alſo by him gouerned & preſerued, in whiche pointe he is alſo to his father like & equal. Nor was the ſonne begotten after other creatures, but was before al other thinges, by whō al thinges haue theyr beyng, and ſhould without him periſhe, were they not by him mainteined. Thus ſee ye the excellencie and preeminence of Chriſt, whiche thing I tel you of, leſt any manne of Angels thinke more, than he ſhould.

The texte.

And he is the head of the body, euen of the congregacion: he is the beginnyng and firſt begotten of the dead, that in all thinges he might haue the preeminence.

And leſt perauenture his glorious and excellent maieſtie ſo feare you away from hun, that to aſpire and come vnto the fauor of God the father ye thinke it neceſſarie to ſeeke vpon ſome other meane, heare againe and learne to knowe, how good he is. Chriſt is in ſuche ſorte chiefe ruler and Lorde of Angels, as I layd, that he netheleſſe voucheſaueth alſo to be head of the churche, whom he hath ſo ioyned vnto him, that it cleaueth & is coupled vnto him, euen as the natural body cleaueth vnto the head. Whatſoeuer therfore is alreadye done in the heade, the ſame muſt to vs be cōmen.

He fyrſt of all other roſe againe from death, not to the intent he wouldHe is the beginnyng and firſt begotten of the dead. & [...] be immortall onely him ſelfe, but to the ende he might enhaunce vs his membres to the felowſhip of his immortal life. Loke what is in the fyrſt fruites of grayne offered, the ſame is generally in the whole heape. He is in dede prince and author of reſurreccion, and ſo ſhall we through him alſo riſe againe. And as among thynges create he is chiefe, in ſuche ſorte yet, that himſelf was not create and made: ſo is he in reſtoryng creatures chiefe, ſo that as we are for our beyng & byrth bounde vnto his goodnes: ſo ſhould we for oure ſeconde byrthe baptiſme to li [...]e euerlaſtyngly, be muche more beholdyng vnto him.

The texte.

For it pleaſed the father, that in him ſhould all fulnes dwell, and by him to reconcile al thinges vnto him ſelfe, and to ſet at peace by him through the bloud of his croſſe both thinges in heauen and thinges in yearth,

For ſo hath it pleaſed the father, that the ſonne ſhould with all fulnes of godly power and goodnes be repleniſhed, which ſhuld in him ſo abideThat in him ſhould all fulnes dwell. &c. and dwel, that we ſhould nede no where to borowe any thyng, ſynce the father neither wyll nor can do any thing, but that the ſonne can do and will. And ſyth the fathers pleaſure was, that ſo it ſhould be, it beſemeth not vs curiouſly to demaunde and ſerche why, ſynce it can not be but beſt, whatſoeuer his wyſedome hath once decreed.

This wyſe to do (I ſay) God the father thought beſte, bothe for oure weale and ſaluacion, and moſt for his owne glory, to reconcile al thinges vnto him, not by the miniſterie of Angels, but by his owne ſonne, whiche with his bloud ſheddyng, and tourmentyng vpon the croſſe, ſhould aboliſhe [Page] ſynne, whiche broke the peace and concorde betwixte heauenly and yearthly creatures, & ſet all thinges at peace, bothe heauenly & yerthly, makyng them in Chriſt to agre together, and to be at an vnitie one with an other.

The texte.

And you whiche were ſometyme farre of and enemies, becauſe your myndes were ſet in euil workes, hath he now yet reconciled in the body of his fleſhe, through death in make you holy & vnblameable, & without fault in his owne ſight, if ye continue groū ded and ſtabliſhed in the fayth, and be not moued awaye from the hoope of the goſpel, wherof ye haue heard, how that it is preached among all creatures whiche are vnder heauen, wherof I Paule am made a miniſter,

Of this numbre ſo reconciled are ye now becomen, ye, (I ſaye) whiche in yeres paſt were in ſuche ſorte ſtraungers to God, that in ſteede of him ye worſhipped images of deuils, not only wilfully diſſentyng from him, but alſo vſing your ſelfes as his cruel aduerſaries, whom he hath yet to him ſelfe reconciled beyng ſuche as neither loked for [...]o much at his hād, and muche leſſe deſerued it, and made of you his enemies, his frendes & ſonnes, not by the miniſtery of Aungels, but by the bodily death of his onely begotten ſonne, whom for that purpoſe his pleaſure was, that he ſhuld take our mortal fleſhe vpon him.

And becauſe there can be betwixte God and ſynners no peace, it hath pleaſed him frely to forgeue al the offences of our former life, to thentent he would in his ſight make you holy, vnblameable, and faultles. Who I pray you can lay your olde debtes to your charge, if he be once cōtented? And ſurely cōtented wyl he be, if once vpō his fre receiuyng of you vnto the fayth of the goſpel, ye continually abide in your profeſſion, & leanyng vpon this ſure and ſounde foundacion ſhewe your ſelfes ſo ſtedfaſt and ſtable, that neither man nor angel be able to moue you frō Chriſt, of whō ye muſt hope to receiue all ſuche giftes as the goſpel promiſeth, whervn to ye gaue credence, whiche hath not onely been preached vnto you, but alſo to all nacions contained vnder heauen.

Vnſtedfaſtnes it is to fal away frō that, whiche ye haue once allowed, an impudent and a ſhameles point to reken and coumpte that thing for vaine, in belief wherof al the worlde agreeth, and finally to flit from that whoſe preacher and miniſter I Paule am, whiche would not leaue and forgoe mine owne countreys law, & chaunge it with the goſpel of Chriſt, were I not fully perſuaded, that this geare is heauenly and commeth frō God.

The texte.

Now ioy I in my ſuffrynges for you, & fulfil that whiche is behynd of the paſſions of Chriſt in my fleſhe, for his bodies ſake, which is the cōgregacion: wherof I am made a miniſter, accordyng to the ordinaunce of God, which ordinaunce was geuen me vnto you warde to fulfil the worde of God, y• miniſterie whiche hath been hid ſynce y• world begunne, and ſynce the beginnyng of generacions, but now is opened to his ſaintes, to whō God would make knowen, what the glorious riches of this miſterie is among the gentiles, which riches is Chriſt in you, the hope of glory, whom we preache, warnyng all men, and teachyng all men in al wyſedome, to make all men perfite in Chriſt Ieſu, Wherin I alſo labor & ſtriue, euē as farfoorth as his ſtrength worketh in me mightely,

Now am I ſo throughly perſuaded, y• the goſpel is a thyng of trueth, that I not onely am ſo farre from beyng aſhamed or repentyng my ſelfe therof, that I wyll alſo ioyfully ſuffre, & coumpte ſtripes, empriſonment [Page] and chaynes, euen matier to reioyſe and glorie of, which tormentynges INow ioy [...] I in my ſuf [...] rīge [...] fo [...] [...] &c. endure not for any offence of myne, but ſuffer them for your weale, whom I ſaye, though the Iewes neuer ſo muche ſaye naye, haue no leſſe righte to the benefite of the goſpell, than haue the Iewes themſelues. And why ſhould I not ſaye, that I for your weale ſuffer, for whom Chriſt ſuffered? Why ſhould the Apoſtle be lothe to do that, whiche Chriſt our prince and maiſter diſdayned not to do? Chriſt ſuffered for vs not onelye in his owne body, but alſo in maner ſuffereth in oures, euē as one ſupplying and fulfilling by his miniſters ſuche thynges as mighte in his affliccions ſeeme vnperfecte, not that his death of it ſelfe is inſufficient, but becauſe the affliccions and puniſhmentes of the head and members, of the prince and miniſters, are in maner one. Theſe puniſhmētes the greater and more vehemente they be, the more redounde and make they to the fulnes and perfeccion of your ſaluacion. And not for your ſaluaciō onely, but for ye weale alſo of Chriſtes whole body, whiche is the churche, do I the office committed vnto me, for to me is committed the cure and ouer light of the congregacion. For Chriſte hath ſet and placed me in his ſtede, and hath deliueredFor his bodies ſake [...] whiche is [...]e congregacio [...] vnto me the cuſtody of his owne bodye, ſpecially for that porcion, whiche is of the Gentiles to be receyued to the goſpell, to the intente I ſhould wt my labour ſupply that, whiche he ſemed to lacke, and to publyſhe y•, which was ſo many hundred yeares before this tyme hidden from the Gentiles, and to teache, that not only the Iewes, but the Gētiles alſo haue through fayth an entry into this welthy ſtate of the goſpel. This to do was by god long ſince purpoſed, but yet was this his purpoſe hidden vntill this tyme from the worlde, and is nowe through my preachyng opened to all ſuche, as forſakyng theyr former vngraciouſe lyfe embrace y• doctrine of Chriſt, to whome it hath pleaſed god to declare, howe glorious his ryches is towarde vs, when by publyſhing this his ſo long hidden miſterie the whole worlde perceyueth, howe that free ſaluacion, whiche men firſte thoughte was offered onely to the Iewes, is nowe commen vnto al nacions, & that the kepyng of Moſes lawe is not requyred, but fayth onelye, ſo that men doubte not of the promiſes made in the goſpell. In ſtede of all ſuche thynges, wherin the Iewes haue had a foolyſhe confidence. Chriſt onely is for you ſufficient. If he be in you, ye haue no cauſe to be ſorye of the hope ye ſtande in, beyng both ſure ynough, and alſo through hym glorious, whoWhome we preache, warnyng all men and teaching &c. of hymſelfe wyll vndoubtedly perfourme, as muche as he hath promiſed. Hym preache we of, and not Moſes nor aungels, aduertiſyng & teaching not onely the Iewes, but alſo all people of the world, and in ſo doong leauyng nothyng vntouched, which appertayneth to the wiſdome of the goſpell. And this do we to the intent all men ſhould vnderſtand, that whither they be circumciſed or not circumciſed, theyr weale is in nothyng els to be ſet, but in Chriſt Ieſus. To bryng whiche fayth into mennes myndes I in ſuche ſorte labour, that for auauncing therof I thynke it not paynfull to put my ſelfe in ſo many ieopardies and perilles, which are in dede more weightie, than our weakenes is able to abyde & ſuffer. But ſtrong & mightie is he, by whoſe ayde and mayntenaunce I do theſe actes, who alſo whē nede requireth, with working of myracles by vs, bryngeth my preaching in credence.

The .ii. Chapiter.

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The texte.

For I woulde that ye knewe, howe great care that I haue for you and for them that are at Laodicia, and for as many as haue not ſene my perſon in the fleſhe, that theyr hertes myght be comforted when they are knyt together in loue, and in al riches of full vnderſtanding, for to knowe the miſterie of God the father, and of Chriſte, in whome are hydde all the treaſures of wyſedome and knowledge.

ANd this muche haue I ſayde, (ye Coloſſians) not to boſte my ſelf vnto you, but becauſe I couete, y• ye ſhould knowe, howe carefull I am, and what ieopardies I put my ſelfe in, not only for ſuche, as I haue preſently taught the goſpell vnto, but for them alſo, whiche by ſyghte know me not, eſpecially for you and the Laodicians, whom thoughe I neuer ſawe with my bodely iyen, yet ſee I them cō tinuallye with the iyen of my hearte, glad of your encreaſe & furtheraunce, fearful if I eſpye your entiernes and godly condicions either to be in ieoperdie or to be inconſtant & wauer. Nor is it for my ſelfe ſo greatly auaylable, that ſuche as neuer ſawe me, know what labours & paynes I take for them, as it dothe auauntage them. For by myThat theyr hertes might be comforted. &c. penſyfenes, by my ieopardies, and affliccions are they more pricked furth and enforced to conſent and cleaue more together in godly charitie, lyke y• members of one body knyt and ſurely mortiſed, wherby alſo menne more clearely perceyue and more certaynely beleue the bountifull goodnes of god the father toward all mankynde, yea toward al creatures, aboundātly flowyng abrode, by openyng nowe throughe Ieſus Chriſte the ſecrete miſterie, which hath hitherto bene hidden, whiche is, that beſyde hym onely we ſhould deſyre no worldly wyſdome, be that neuer ſo great, which the wyſe Philoſophers promiſen, or teachers of Moſes lawe, or anye ſuche as boſte that they by ſpeakyng with aungels are taughte, foraſmuche as in hym alone are contayned and hydden all the treaſures of wyſedome and fruytful knowledge. Of this fountayne maye we eaſly drawe, aſmuche as is to perfite ſaluacion requyred.

The texte.

This I ſaye leſte any man ſhould beguyle you with entiſing wordes. For throughe I be abſent in the fleſhe. yet am I with you in the ſpirite, ioying and beholding youre order, and your ſtedfaſt fayth in Chriſte.

Theſe poyntes for this ende thought I it good to warne you of, becauſe ye ſhould with all diligence take hede, leaſt any beyng inſtruct with worldly wyſdome agaynſt the playnes of Chriſtes goſpel, blynde and deceyue you with falſe tales, beyng yet ſuche tales, as haue a colourable apparence of trouth and lykelynes. For ſo are the wyſe men of this world wt capciouſe and ſubtile reaſons of theyr inuencion wont to entangle ſimple people, of whiche ſorte I know that ſome there are among you, watching how they maye corrupte your fayth.

[Page]For albeit I be abſent from you, and ſee not preſentlye, what is doneThoughe I be abſente in the fleſhe, &c. there, yet am I in mynde among you preſent, with all my herte reioyſyng to ſee the good order and condicion of your lyfe, and therwith the ſoundnes and ſtrength of the ſure confidence, whiche ye haue in Ieſus Chriſte, to whome ye haue once wholy commytted your ſelues.

The texte.

As ye haue therfore receyued Chriſt Ieſu the lord, euen ſo walke ye in hym, ſo that ye be roted and buylte in hym, and ſtablyſhed through faythe, as ye haue learned: and therin be plenteous with geuyng thankes.

Nowe remayneth this, that ye vpon this good beginnyng continue and profit more and more, and as ye haue once receyued and beleued, that Ieſus Chriſte our lorde is all goodnes, the head and welſpring of our felicitie: ſo ſet all your lyfe agree and conſent with your fayth and profeſſion, prouiding alwayes that as ye are through baptiſme graffed into him: that ye lykewyſe abide in hym and gather ſtrength. And as the ſure and ſtrong foundacion of the doctrine of Chriſtes goſpell is once alredy layed in you: ſo labour ye to buylde vp ther vpon ſuche a worke, as is for ſuche a foundacion mete and conuenient. And take hede, that ye wauer not this waye or that waye, as euery blaſte of newe doctrine moueth you, but ſtāde ſtedfaſt and ſtable in that ye haue once learned, and endeuour not only to ſtande ſtedfaſtly, but alſo to encreaſe euery daye from better to better, that your fayth and fruites of godly lyfe beyng dayly more and more augmented ye maye alwayes haue ſome newe thing to gyue god thankes for, whō ye muſt in dede thanke for all that is by you well done.

The texte.

Beware, leſt any man ſpoyle you through Philoſophy and diſceitfull vanitie, after the tradicion of men, and after the ordinaunces of the worlde, and not after Chriſte.

Suche as would bring you frō your ſimplicitie, watche buſely, watche muſte ye on the other ſyde lykewyſe, leaſt beyng as it were enchaunted with the royall and glyttering apparences of theyr Phyloſophie, ye be frō And diſceitfull vanitie after the tradicion of mē. &c. your ſound fayth altred and brought to the vayne deuiſes o [...] men, and ſo become as it were a ſpoyle or praye for your aduerſaries, as ye ſhall vn doubtedly be, if ye turne from the truth of the goſpell, and be led with the rules of mennes onlye makyng, whiche ſtande in ſuche thinges, as maye with our carnal eyes be ſene, and in the groſſe pointes of this world, wher as Chriſtes doctrine is heauenly and ſpirituall, and teacheth the righte and trewe religion, whiche ſtandeth in myndes, and not in meates and drinkes, nor in bodily apparell, no nor in keping of dayes, nor yet in waſſhyng of handes, whiche thynges to trewe religion make nothing. Suche pointes withdraw vs rather frō Chriſte, and deuide vs frō the welſpring, from whence it were mete we ſought for all grace and goodnes.

The texte.

For in hym dwelleth all the fulnes of the Godhead bodely, and ye are complete in him: whiche is the head of all rule and power▪ by whome alſo ye are circumciſed with circumciſion whiche is done with out handes, foraſmuche as ye haue put of the ſynfull bodye of the fleſhe through the circumciſion that is in Chriſt, in that ye are buried with hym through baptiſme in whome ye are alſo ryſen agayne through fayth, y• is wrought by the operacion of God, whiche rayſed hym from death.

[Page]For into hym are not ſome certayne giftes deriued, as oute of the ryuerIn him dwelleth all y• fulnes of y• godhead bodelye. &c. a litle water runneth into the dyche, but in hym reſteth and dwelleth corporally the hole fulnes of the godhead, ſo that yf ye haue hym, ye nede not to ſeke either for the ſhadowes of Moſes lawe or the ſubtile conueyaunce of worldly wiſdome. The trouth is playnly delyuered vs, as al our ſences beare recorde, no nede haue we to ſeke for figures or doubtfull promiſes. Synce ye are once graffed in Chriſte, and framed into one bodye with hym, why ſhoulde you elſwher loke to haue any thyng? For ſince he lacketh nothyng, & would haue all his treaſure cōmen to al men, through hym & in hym needes muſt ye be made complet, whither ye lacke wyſdome or power. For as he is the welſpring of wyſedome, which can neuer be dryed vp, ſo is he the heade of all power & rule. Nor is ther any power, no not of the hygheſt order of Aungels (I ſay,) but that the ſame to hym boweth his knees. Iewes paraduēture endeuoure to bring you in minde, that it is a weightye matier, to haue you circumciſed, as they be, as though the ſtate of mannes body and ſuche externe thinges brought vs into goddes fauour. But rather be in this perſuaded, that whoſoeuer haue Chriſt, enioye with hym all the glorie and commendacion of circumciſion. And who ſo haue not Chriſte to them is all theyr circumciſion vayne and vnprofitable. They haue but the ſhadow of circumciſion, ye therof in your ſoules haue the verye truthe. For ſythe the Iewes circumciſion meaneth, that groce and carnall deſyers, ſhould be cut out of al theyr ſoules, which now loke for nothyng but heauenly thinges, vncircumciſed needes muſt they be, whiche with couetous myndes ſtyll labour to haue more, which pleaſe their bealyes, whiche wt enuy & malice pyne away, which vayngloriouſly ſeke for worldly prayſe, & deſpayre of heauenly rewardes. But ye contrarie are through Chriſt veryly circumciſed, not with that circumciſiō, which is done with mannes handes, but after a ſpirituall kynde of circumciſion. Nor haue ye a litle piece onlye of the carnall man pared awaye, but from you is cut the whole bodye defyled with ſyn, and all corrupted with carnal luſtes, & that through the ſpirituall circumciſion of Chriſt Ieſus. For as he dying forſoke his bodye, that was ſubiect to death, & ryſyng againe receyued a body, whiche coulde not dye: ſo are ye in baptiſme throughe the ſpirite of god with hym ſpiritually dead, caſtyng of all the ſynnes of your olde lyfe, and not only deade with hym, but alſo buried with hym. For whē ſynfull deſyers are kylled, perfite quyetnes of mynde foloweth. And after ſuche forgoyng of your bodyes, which were thral to ſinne (whiche ſinne isIn whom ye ate alſo riſē again through fayth. &c. the very death of the ſoule) ye are through Chriſte with hym riſen agayne free from ſynne, nor for your deſertes, but only becauſe ye ſtedfaſtly beleue in god, who by his mightie power reſtored Chriſte agayne from death to lyfe, and that he alſo in you by his power worketh, that vpon free remiſſiō of all your ſinnes through the death of his ſōne, ye ſhoulde hencefurthe liue with him ſubiect to no ſin, but through innocent & vprighte life make haſte forwarde to the life, that ſhall neuer haue ende. Thākes then ſhould god the father haue for all ſuche thinges, whiche he through his ſōne gyueth you. Nothing auauntaged it the Iewes, becauſe they were circumciſed, and vncircumciſion to you which are Gentiles, was no hinderaūce. [Page] But to be vncircumciſed was therfore a deadly lacke, becauſe ye wer wholy gyuen to groce and wycked deſyres and therby ſubiecte to death, or rather becauſe ye were without the grace of god, who is the lyfe of mannes ſoule, ye were ſpiritually deade.

The texte.

And ye when ye were dead through ſynne and through the vncircumciſion of youre fleſhe hathe he quickened with hym, and hath forgyuen vs all oure treſpaces, and hath put out the hande wrytyng, that was agaynſt vs, contayned in the lawe wryten, & that hathe he taken oute of the waye and hath faſtened it to his croſſe and hath ſpoyled rule and power, and hath made a ſhewe of them openly, and hath triumphed ouer them in his owne perſone.

This kynde of vncircumciſion, I ſaye, was to both ſortes of vs comen, whiche god hath with his holy ſpirite cutte of and taken away forgeuing vs all oure ſynnes, and in ſuche ſorte forgyuyng them, that we are oute of the ieopardie of hauyng the ſame offences any more hereafter to be layed vnto oure charge, becauſe we haue aduiſedly ſworne to be obediēt to Moſes lawe, for breache wherof oure aduerſary the deuyll myght haue an action agaynſte vs, as agaynſt men bounden by theyr owne hande wryting.And hath put out the handwryting that was againſt vs. &c. Yea the olde obligacion, by ryght wherof the deuyll ſued vs, hath Chriſte raſed oute, aſſone as we profeſſed the fayth of his goſpell, through whome the offences of our olde lyfe are forgyuen, ſo that the [...]ame are layed to no mannes charge. For whatſoeuer myght of vs by ryghte of this wrytyng be requyred, that ſame hath Chriſte for our ſakes payed vpon the croſſe, where the wrytyng was rente, torne, and vtterly cancelled. Nor haue we nowe anye cauſe to feare the tyrannye of Satan, ſynce Chriſte hath in the croſſe by his death vanquyſhed the authour of death, and thereby deliuered vs, triumphantly ſubduyng all the powers and rules of deuylles, carying vs into his heauenlye kyngdome, as thoughe we had bene a ryche price or botye. For then declared he them freely and playnly to be ouercō men and vnharnyſed, when that in ſight bothe of men and aungels, he caryed vs about as it were in a triumphe, ſhewyng that our enemyes were ſubdued and put to flyght, not by the ayde of aungels or men, but by his owne myghty power, what tyme he vpon the croſſe hanged vp ſo royall a ſygne of victorye, and that in ſuche a hyghe place, whereas euery manne might ſee it. Onely take hede to this poynt, that ye no more fall into youre olde ſynnes.

The texte.

Let no man therfore trouble youre conſcience about meate and drynke or for a piece of an holy daye, or of the newe Mooue, or of the ſabboth dayes which are ſhadowes of thinges to come: but the bodye is in Chriſt.

Feare not, leaſt for diſpiſyng the ceremonies of Moſes lawe any man condempne you, either for meate or drynke, be it cleane or vncleane, or for not puttyng a difference betwixt holye daye and workyng daye, or for not kepyng holy the feaſte of the newe Moone, or for breakyng the reſte of the Sabboth daye. For thieſe obſeruaunces were ſhadowes long before ſignifieng and rudely purtrahing ſuch thynges, as ſhoulde afterwarde vnfaynedlyWhiche a [...] ſhadow [...]s [...] thynges to come &c. be exhibite by Chriſte. Wherfore ſynce we haue nowe the bodye ſelfe and ſince we haue the very trouth ſelfe openly ſhewed vnto vs, why ſhould we any longer feare ſhadowes? Whoſo cleaueth to Chriſte beyng now in heauen regardeth nothyng els but heauenly thinges, but walketh furth euen the ryght pathwaye to the rewarde of immortall lyfe.

The texte.

[Page]

Let no man make you ſhote at a wrong marke by the humblenes and holynes of Aungels in the thynges, whiche he neuer ſaw, beyng cauſeles puft vp with his fleſhly mynd, and holdeth not the head, whereof all the body by ioyntes and couples receyueth nouryſhement, and is knyt together, and encreaſeth with the encraſyng, that commeth frō god.

Beware therfore, leſt any man by callyng you backe agayn to earthly thynges faſly and ſleyghtly deceyue you of that reward, which ye haue already begon to labour for, in ſtede of heauenly doctrine, teachyng you ſmall matters, and in ſtede of Chriſtes true religion, a ſuperſticious worſhyppyng of Aungels, and ſo auaunce and exalte hymſelfe among the ſimple people of certayne fayned viſions, beyng deſyrous of worldly glorye,In the thynges, which he neuer ſawe. teachyng the people ſuche thynges as learned by aungels, whiche he hath of his owne head by hymſelfe forged and imagened, withoute ſure truſte in him, in compariſon of whom it beſemeth euery chriſtian to deſpiſe al thynges, be they neuer ſo hygh, in the meane ſeaſon ſo truſtyng vpō his aungels, that he falleth from Chriſte his heauenly head, of whome dependeth the whole bodye of the churche, whiche is from it with all ſpirituall giftes deriued into euery member through the ioyntes and couplynges nouryſhed and encreaſed vnto the hygheſt perfeccion ſpiritual, that can be, and vnto ſuche perfeccion, as beſemeth god to haue, to whome we are through Chriſt ioyned and coupled.

The texte.

Wherfore yf ye be dead with Chriſte from the ordinaunces of the worlde, why as though ye yet lyued in the worlde, are ye led with tradicious? Touche not, taſte not, hā dle not, whiche all peryſhe through the verye abuſe, after the commaundementes and doctrines of men, whiche thynges outwardly haue the ſimilitude of wiſedome by ſuperſticion and humblenes of mynde, and by hurtyng the bodye, & in that they do the fleſhe no worſhyp vnto the neede therof.

If Chriſte be to this viſible and groce worlde dead, and lyue nowe in heauen, and if ye in your kynde of lyfe be lykewyſe with hym deade to the vſuages of the worlde, hauyng an eye to nothyng, but to heauenlye thinges, wherto maketh it to be ſubiect to mannes ordinaunces beyng ſuche, as preſcrybe no ſuche thynges, as ſauer of Chriſte, but are groce and carnall ordinaunces of y• worlde, as though ye were not nowe deade to ſuche thinges, but ſtyll lyued worldlye. Why gyue you eare to any Iew preſcribyng ſuche thynges to be obſerued accordyng to the carnall meanyng of Moſes lawe? Touche not this carkas, it is not cleane, taſte not this meat,Touche not, taſte not, hā dle not, whiche all. &c. it is not cleane, touche not this thing, it is holy, and may lawfully be touched of no ſecular perſon. So ready are ye to gyue eare vnto the tradiciōs and doctrine of men, whiche labour to bryng you in mynde, that in difference of meates, in obſeruyng of dayes, and in other Iewyſhe rules godly religion ſtandeth, as though it ſo were, that Chriſtes doctrine were not for you ſufficient. Meate, drynke, or apparell bryng vs not into goddes fauour, but are for bodely nedes vſed, and with long longe abuſe weare away, and are not the ſtedfaſt perfeccions of ſoules, which cannot be ſpēt, and yet ſuche as teache ſuche doctrine, amōg fooles and vnlearned pretēd a fayned colour of wyſdome, and with how muche more ſuperſticion, and faultie humilitie they fyl mēnes myndes, by ſo muche more are they made [Page] of. For a plaine ſuperſticion is it to make Angels equal with Chriſt. And a faultie humblenes it is through Angels to loke for that, whiche ſhuld of Chriſt him ſelfe be aſked, or at y• leſtwyſe through Chriſt of the father. Meates, drinkes, with ſuche other viſible thinges are geuen, not to be compelled with hurt of our bodies to abſtaine from them, but to the ende that with them our bodyes may be holpen, & with any kynde of apparel againſt wynde and wether to be mainteined and ſuccoured, & be fed with any kynde of meates, and that in al tymes and places without any difference, whanſoeuer it be, & as muche as for the tyme ſhalbe thought nedeful. Iewes they been whoſe heartes are not yet circumciſed frō the groſſe and carnal meanyng of the lawe, whiche put ſuche differences.

The .iii. Chapiter.

The texte.

If ye be then riſen againe with Chriſt, ſeke thoſe thinges whiche are aboue, where Chriſt ſitteth on the right hande of God. Set your affeccion on heauenly thinges, and not on yearthly thinges.

BAſe and lowe are theſe thinges, & vnbeſemyng the true mēbres of Chriſt. But if ye to worldly affayres be verely dead, & riſen againe with Chriſt to the deſyre of high and euerlaſtyng treaſures and commodities, ſette at naught ſuche vile matters, and ſeeke for heauēly pleaſures and thinges aboue, where Chriſt your head ſitteth at the right hand of God his father. For mete it is that al the ſtudyes and cares of the membres were directed to that place, wheras the head is now preſent, and where the ſame ſhall with the head hereafter reigne for euer. For there liueth euery man, where he loueth.

The texte.

For ye are dead, and your life is hid with Chriſt in God. Whenſoeuer Chriſt, (whiche is our life) ſhal ſhewe him ſelfe, then ſhal ye alſo appeare with him in glory.

To this world ye ſeme dead, as whiche are neither delited with worldly wealth, nor yet regarde ſuche phāta [...]ies, wherwith the worldly people are delited. Wherfore ye liue not here among men, & yet liue ye with Chriſt before God, though y• in the meane ſeaſon after y• iudgement of the world your life be hidden. But what tyme Chriſt ſhall come againe, and ſhewe both his glory and the glory of his body to all the worlde, then ſhall men ſee you with your head, partakers of glory.

The texte.

Mortifie therfore your yearthly membres: fornicacion, vncleanes, vnnatural luſt, euil concupiſcence, and couetouſnes whiche is worſhippyng of idols: for whiche thinges ſake the wrath of God vſeth to come on the children of vnbelief, among whom ye walked ſometyme, when ye liued in them. But now put ye alſo away frō you al ſuch thinges, wrath, fierſnes, maliciouſnes, curſed ſpeakyng, filthy communicacion out of your mouth.

In the meane ſeaſon diligently endeuour, that all the body be like vnto the high and heauenly head, whoſe mēbres if they here dye not vtterly to carnal deſyres, they cannot in heauen liue with Chriſt. The deuil hath [Page] alſo his body, whiche I elswhere called the body of ſynne. His membres are fornicacion, whiche among worldly people is euē praiſed, vnclenues, vnnatural luſte, and ſuche other deſyres more filthy, than are mete to be named, deſyre of hurtful thinges, as of glorye, honour, and vengeance, eſpecially deſyre of money, which ſynne among al other nigheſt draweth to the moſt outragious wickednes of all, that is to wete, to the worſhippyngAnd couetouſnes whiche is worſhippyng of idols. of idols. To theſe ſinnes whoſoeuer be ſubiecte, cannot be partaker of the glory of Chriſt. So farre are they from beyng the true children of God, whiche are with ſuche outragious vices corrupted, that for the like, he fierſely raged euen vpon his owne people the Iewes, deſtroiyng and diſenherityng them as diſobedient children. With ſuche like horrible vices was your life alſo once corrupted, what tyme ye were not yet through baptiſme dead with Chriſt, but liued as your frowarde deſyres led you. Now ſynce Chriſt hath in him lefte nothyng that is mortal and yearthly, meete it is, ſynce through him ye are borne againe, that ye caſt away all the filthynes of your olde and former life. And not onely caſt away ſuche great enormities, as we now ſpoke of: but alſo ſuche thinges, wherin the comen ſorte of mē is wont to beare with them ſelfes, as wrath, fyerſenes, maliciouſnes, curſed ſpeakyng, that ye not onely haue your heartes pure from ſuche deſyres, but alſo your mouth cleane frō al filthy communicacion.

The texte,

Lye not one to an other, ſeyng that ye haue put of the old man with his workes, and haue put on the newe man whiche is renued into the knowledge and image of him, that made him, where is neither Gentile nor Iewe, circumciſion nor vncircumciſion, Barbarus or Sithian, bonde or free, but Chriſt is all in all thing.

Chriſt is trueth ſelfe, it is not mete that ye beyng his membres ſhould lye one to an other of you. And to be briefe, ſynce ye haue put on Chriſt, put of all the old yearthly man, with al his workes & deſyres, and put on a new mā whiche wyl neuer be olde, but by reaſon that in him the knowledge of God dayly more and more encreaſeth, floriſheth and buddeth vpAnd image of him that made him. into better and greater, after the image of Chriſt, which beyng a new mā him ſelfe, builded in vs a new man, extinguiſhyng the olde. For as many of vs as are planted into Chriſtes bodye, are ſo farre gone from that we were, as though we were newe made againe, in ſomuche that now no difference is there betwixt Gentile and Iewe, betwixte the circumciſed and vncircumciſed, betwixte the wylde Scithian, and the Grecian and man of Athens, nor yet betwixt the free and the bonde. Among menne ſuche differences are paſſed vpon, but before God there is of ſuche thynges no regarde, but Chriſt whiche is indifferently comen to all, onely geueth al thinges to al men. Chriſt is to y• bondman, fredome, to the poore man ryches, to the wylde and barbarous, ciuilitie, to the vncircumciſed, circumciſion. And to be briefe, through him among you are all thinges made equal, becauſe none ſhould diſdaine other.

The texte.

Therfore as electe of God, holy and beloued, put on tender mercy, kyndnes, humblenes, of minde, mekenes, long ſufferyng, forbearyng one an other, and forgeuyng one an other, if any mā haue a quarel againſt an other, as Chriſt forgaue you, euen ſo do ye.

[Page]Wherfore in ſtede of your vile membres and vnbeſemyng Chriſt, put on other membres, contrary to thoſe filthy membres, which we before reherſed, and in ſtede of them putte on ſuche as are mete for thē, whom God hath choſen out to be holy, and vouchſaued to loue. What membres are they, ſome wyl ſay, without doubt ſuche as Chriſt him ſelfe both taught, and put in execucion, I ſay, tender mercy, that ye be in a readynes to help the weakenes of other, kyndnes, becauſe ye ſhould in comen cōuerſacion of life be tractable, humblenes of mynd, leſt ye arrogantly auaunce your ſelfe before other, mekenes, leſt ye vpon offenders vſe crueltie, long ſufferyng, leſte ye be haſty to reuenge, but beare eche one with other of you, & eche forgeue other, if through mannes infirmitie any thyng be among you, by reaſon wherof one might haue a quarel againe an other. It beſemeth you to forgeue eche others offences, ſynce Chriſt, who offended no man, forgaue vs all our treſpaces.

The texte.

Aboue all theſe thinges, putte on loue, whiche is the bonde of perfitenes. And the peace of God rule in your heartes, to whiche peace ye are called in one body.

But aboue all other garmentes eſpecially apparel your ſelfes with chriſtian charitie, who is ſo farre from hurtyng any man, that it laboreth to do euery man good, yea to do good for euil. This is the perfite & moſt ſure bonde, wherwith the body of Chriſt is ioyned together, and the membres abide faſt, whiche would els fal on ſonder. With charitie wyl folow peace and concorde, not the comen peace whiche men ſpeake of, but ſuche as is made and mainteined by the mightie power of Chriſt, ſtedfaſtly. Let her alway in your heartes wynne and haue the vpper hande, let her againſt malice, pride, wrath, and contencion, haue the victory. For God hath called you to concorde, and hath for that purpoſe reconciled you all vnto him, and made you as it were, one body, to the entent y• ye like membres of one body, ſhould among your ſelfes be of one mynde.

The texte.

And ſee that ye be thankeful. Let the worde of Chriſt dwel in you plenteouſly with al wiſedome. I eache and exhorte your owne ſelues in Pſalmes and Hymnes, and ſpiritual ſonges, ſyngyng with grace in your heartes to the lorde,

Be not vnthankeful, and forgetful of Goddes great goodnes toward you. With him ſhould we not now haue been at peace, had he not freely forgeuen vs all our ſinnes: and doeth one brother forgettyng this, make battel againe his brother for a lytle diſpleaſure? Striue not among your ſelfe for preeminence in worldly wyſedome. Let the worde of Chriſt, whiche teacheth thinges belongyng to perfite godlynes, dwel and continue in you plētifully, that in him ye ſauer & growe wiſe, ſo that not only your ſelfe knowe, what is to Chriſt acceptable, but be alſo able one to teache an other, if any be out of the way, and to geue an other warnyng, if he in his dutie be ſlacke, in y• meane ſeaſon at all tyme mery and ioyful in hope of the bliſſe to come, geuyng praiſe to God in Pſalmes, in Hymnes, and in ſpiritual ſonges, praiſyng God, not with our mouth onely, but alſo more ſpeacially with our heart. For ſuche are the ſonges, with whō God [Page] is delited, leſt any thinke it a great praiſe to God, onely with his mouth to make a noyſe.

The texte.

And whatſoeuer ye do in worde or dede, do all in the name of the lord Ieſu, geuyng thankes to God the father by him.

Fynally whatſoeuer ye do either in worde or dede, do it ſo, that it make to the glory of our lorde Ieſus, ſo that all your life and conuerſacion ſauer, expreſſe and reſemble him. Whyles ye are this wyſe doyng, if any thing befal you, whether it be proſpetouſe or other wyſe, be not therwith either proude, or diſmayed, but for all geue thankes to God the father through his ſonne, by whom he turneth all ſuche chaunces to oure weale and auauntage.

The texte.

Ye wyues, ſubmitte your ſelues to your owne huſbandes, as it is comly in the lorde. Ye huſbandes, loue your wyues and be not bitter vnto them. Ye children obey your fathers and mothers in all thinges, for that is well pleaſyng vnto the lorde.

Ye wyues ſubmitte your ſelues obediently vnto your huſbandes, ſo beſemeth it ſuche as haue taken vpō them Chriſtes name, for whom it is mete in all goodnes to go beyond other. Ye huſbandes againe loue your wyues, whom ye muſt remembre in ſuche condicion to be ſubiecte vnto you, that yet to them ye ſhould not be ſharpe and bitter. Ye children be in all thinges obedient to your fathers and mothers, though they commaunde you paineful buſines, ſo that the ſame be not vngodly. For it is Chriſtes wyll and pleaſure that ye ſhould ſo do.

The texte.

Ye fathers, prouoke not your children (to anger) leſt they be of a deſperate mynde. Ye ſeruauntes be obedient vnto them that are your bodily maiſters in all thinges: not with lye ſeruice as men pleaſers, but in ſinglenes of heart fearyng God. And whatſoeuer ye do, do it heartely, as though ye did it to the lorde, and not vnto men: knowyng that of the lorde ye ſhal receiue the rewarde of inheritaūce: for ye ſerue the lord Chriſt.

Againe ye fathers abuſe not your authoritie vpon your children, nor prouoke them ſo with cruelnes, that they diſpayre. Ye ſeruauntes in all pointes obeye your maiſters, whom by the lawe o [...] man ye are bounde to ſerue, not onely becauſe they ſee, and loke vpon you, and for feare, as the comen [...]orte of heathen ſeruauntes are wonte to do, thinkyng that they haue done theyr dueties, if they offende not theyr maſter beyng but a mā, but alſo with a ſimple and an vnfained heart doyng your duetie, not only for feare of man, but alſo for feare of God, who ſeeth, with what mynde ye do, whatſoeuer ye do,. Nor conſider in your ſeruice, what your maſter beyng but a man deſerueth, but what ſeruice ſoeuer ye do vnto him, what kynde of one ſoeuer he be, coumpte it, as done to Chriſt, and not to men, aſſuryng your ſelfe, that of him ye ſhall receiue the rewarde of heauenly inheritaunce, though your vnkynde maiſter geue you nothyng for your labor, nor accoumpte you among his children. For whiles ye for Chriſtes ſake do ſeruice to vnmete maiſters, ye ſerue Chriſt.

The texte,

But he that doeth ſynne, ſhal receiue for his ſinne, Neither is there any reſpecte of perſons with God,

For as the maiſter yf he againſt his ſeruaūt any thing offende, though [Page] he among men be not punyſhed, he ſhall not yet before god eſcape puniſhment: ſo the ſeruaunt that well doth his duetie, albeit he haue no rewarde of men, whiche with themſelues thynke, that they to theyr ſeruauntes are nothyng bound, when they haue done theyr dueties, yet ſhal they not looſe theyr rewarde at gods hand, who putteth no differēce betwixte perſōs but betwixt myndes, nor cōſidereth a mannes condicion, but how wel he doth▪

The .iiii. Chapiter.

The texte.

Maiſters do vnto your ſeruauntes, that whiche is iuſte, and equall, knowyng that ye alſo haue a maiſter in heauen.

AGayne ye that are maiſters abuſe not the authoritie gyuen you by mennes lawes, & not for any perfeccion of nature, to exerciſe tyranny vpō your ſeruauntes, but gyue them that is iuſt and lawfull, departyng with them ſufficiently, in ſuche thynges as are for naturall vſes neceſſarye, & make not for your pleaſure to muche of ſome, intollerablye oppreſſing other, aſſuring your ſelues, that ye are rather with them felowes in ſeruice, thā maiſters, for aſmuche as ye haue with them one commen maiſter in heauen, at whoſe hāde ye ſhal fīde like fauer, as your ſelues haue ſhewed to your ſeruātes.

The texte.

Cōtinue in prayer & watche in the ſame, wt thākes giuing, praying alſo for vs, that god maye open vnto vs the doore of vtteraunce, that we maye ſpeake the miſterie of Chriſte, (wherfore I am alſo in theſe bōdes) that I maye vtter it, as it becommeth me to ſpeke.

And becauſe I would ye ſhould be more worthie mēbres of Chriſtes body, continue in prayer, not as dull & heauy people by reaſon of any ſurfettyng, but as ſober & wakefull, in the ſame alſo geuyng god thankes, ſo y• ye not only deſyer of god thinges to ſaluaciō profitable, but alſo gyue him thankes for his dayly giftes, to the intēt that whē he ſeeth you both thākfull & mindefull, he maye be towarde you more beneficiall. In the meane tyme ye ſhal alſo deſyre god for vs, yt it maye pleaſe his goodnes in ſuche ſorte to take awaye al impedimentes, that his goſpel maye freely be preached, y• he through faith openyng mennes heartes the miſterie maye enter into al mennes mindes which beyng hitherto hidden, y• father would now haueknowen vnto all, as touchyng Chriſte, through whom without helpe of the law he offereth vnto al people ſaluacion, for preaching wherof I lye in theſe bondes, ſo yt nothing lette me among al men to publiſh & ſprede abrode y• goſpel of Chriſt, which am deſirouſe ſo to do freely & wtout feare, euē as he cōmaūded me.

The texte.

Walke wyſely towarde them, that are without, and loſe no oportunitie.

Vſe your ſelues ſoberly & diſcretly with ſuche, as are to Chriſtes religiō ſtraungers, ſo that in your maners nothing appeare, y• maye either moue them to perſecute you, or withdrawe theyr myndes & fauer from the goſpel. For ſynce it can not be auoyded, but that ye muſt nedes with Heathēs, be conuerſaūt, and with them liue familierly, let them in you fynde, that through your new profeſſion ye are in all poyntes becommē therby better & more courteyſe, namely yf any ſuche thing chaūce, wherin wtout breache of religion ye maye do them pleaſure. Nowe muſt we ſpecially for the preſent tyme endeuour, that all be allured to the profeſſion of the goſpell. [Page] The oportunitie wherof muſt not with ianglyng and vayne contencions be loſte, but be bought rather with all the precious goodes and treaſures that we haue. For this gyue ouer your honoure, departe with youre moneye, for this awaye wrth your deſyer to reuenge. Yf with the loſſe of ſuche thinges the goſpell be furthered, then thinke as it is in dede that your aduauntage is great.

The texte.

Let your ſpeache be alwayes well ſauoured and poudred with ſalte, that ye maye knowe, howe ye ought to anſwere euery man.

Let not your ſpeache to them be reprochefull and roughe, but let it ſauoure of courteſy and gentlenes, & be poudred with the ſalte of wyſdome, remēbryng that gentle ſpeache rather ſoupleth fierſe ſtomackes, & diſc [...]ecion teacheth, what, to whome, & with what ſobernes we ought to anſwer. We muſt otherwiſe vſe our ſelfe towarde princes and gouernours of the worlde, otherwyſe with meane men, & otherwiſe with lowe perſons, after one ſorte with ſuche as are gentle, & after an other ſorte with ſuche as are fumiſhe, otherwiſe with learned, otherwiſe with vnlearned. After ſuche ſorte muſte oure language be tempered vnto euery mānes condicion, that it may further & promote the goſpel. Some time better is it to gyue place when he whome ye intende to teache, with reprochefull wordes gayuſayth your teachyng, or he whome thou ſpeakeſt vnto, goeth couertly aboute to hutte thy doctriue.

The texte.

Of all my buſines ſhall ye be certified by Tychicus, the beloured brother and faithfull miniſter, and felowe ſeruaunt in the lorde, whom I haue ſent vnto you for the ſame purpoſe, that he myght knowe what ye doe, and that he might comfort your heartes, wt one Oneſimus a faithfull and beloued brother whiche is one of you. They ſhall ſhewe you of all thinges whiche are a doyng heree.

Of my ſtate I wryte not vnto you, but of that ſhal Tichicus, the bearer of theſe letters, certifie you, through one cōmen profeſſion, my well beloued brother, faithfull miniſter, & felowe ſeruaunt in preaching the goſpel, whome I for this purpoſe ſente thither, both to the intent that by hym ye ſhoulde knowe, what is here done among vs, and by hym to be certified, howe ye doe, that youre myndes maye through his communicacion be refreſhed, and myne alſo by his good reporte made of you. And with Tychichus haue I lent Oneſimus, whome I would ye ſhoulde not eſteme and iudge by his olde kynde of lyfe, ſynce he is nowe my faythful, and beloued brother, whome for this cauſe ye oughte to make the more of, becauſe he is a Gentile as ye be, and of an vncircumciſed one, tourned to Chriſte. Theſe two ſhall to you make faythfull reporte, of ſuche thinges as are here done among vs, as ferre as is expedient for you to knowe.

The texte.

Ariſtarchus my priſon felowe ſaluteth you, and Marcus Barnabas ſyſters ſonne: touchynge whom ye receyued commaundementes. Yf he come vnto you, receyue hym: and Ieſus, whiche is called Iuſtus, whiche are of the circumciſion. Theſe onely are my workefelowes vnto the kyngdome of god, whiche haue bene vnto my conſolacion.

Ariſtarchus ſaluteth you, and albeit he be a Iew, yet for his like faith, ye ſhould make muche of hym. For hym haue I for Chriſtes goſpels ſake of my enpriſonment felow and pertaker. Marcus alſo, Barnabas ſyſters fo [...]ne whom ye wel knowe, ſaluteth you, whome I at an other tyme commended vnto you, cōmaunding you than, as we no we do, that if he come to you, that ye with al gentlenes receyue and enterteyne him. Ieſus alſo, whoſe ſurname is Iuſtus greteth you.

[Page]Theſe are in dede, to you of a ſtraunge nacion, I ſaye of the Iewes, and yet of you worthie to be fauoured, becauſe they in preachyng the kyngdō of god are my workefelowes, and were vnto me in the affliccions, whiche I ſuffer, very cherefull.

The texte.

Epaphras the ſeruaunte of Chriſte, (which is one of you) ſaluteth you, and alwayes laboureth feruently for you in prayers, that ye maye ſtande perfite and ful, in al the wil of god. For I beare hym recorde, that he hath a feruēt mynde for you, and them that are of Laodicia, and them that are of Hierapolis.

Epaphras greeteth you, whiche is one of you, not only by the profeſſion of Chriſtes name, but alſo one of the ſame countrey, who ſo hartelye fauoreth you, that he moſte feruently for you maketh his prayer to god, y• ye by his helpe maye ſtedfaſtly continew in that ye haue begunne, and not be vnperfit chriſtiās, but in doing al ſuche thinges, as god requireth, perfite and full. For in this I beare hym recorde, that he hath a feruent loue towarde you, and not toward you onely, but alſo towarde all them, that are of Laodicia and Hierapolis, whiche border nigh vnto you.

The texte.

Deare Lucas the phyſicion greteth you and Demas. Salute the brethren whiche are of Laodicia, and ſalute Nymphas, and the congregacion, whiche is in his houſe.

Lucas the phyſicion, whō I ſingulerly loue, greteth you, & ſo doth alſo Demas, whiche as yet is with me. Salute aſwell other brethren, that be at Laodicia, as alſo eſpecially Nympha, with all the congregacion, that is in his houſe.

The texte;

And when the epiſtle is red of you, make that it be red alſo in the congregacion of the Laodicians, and that ye lykewyſe reade the epiſtle of Laodicia.

Aſſone as this epiſtle is rehearſed among you, cauſe that the ſame alſo be read in the congregacion of the Laodicians, and agayne read ye the Epiſtle, which from Laodicia I wrote to Timothie, that they maye profite more.

The texte.

And ſaye to Archippus: take hede to thy office, that thou haſte receyued in the lorde. that thou fulfyll it. The ſalutacion by the hand of me Paule, remember my bondes, the grace of our lorde Ieſu Chriſt be with you. Amen.

Saye in my name theſe wordes to Archippus your ruler: loke about and take hede, what charge thou haſt taken in hande. It is no mannes buſynesTake hede to thy office. and cure, but gods, which is cōmitted vnto the. See thou perfourme that thou haſte vndertaken, as whiche ſhalte therof to the lorde yelde accoumpte. But becauſe this Epiſtle with you ſhoulde be of more credite, lo I ſubſcribe gretynges to you all with myne owne hande, with Paules hande (I ſaye) whome ye wel knowe. Remēber my bondes, whom I beare for your ſake, and lyue after ſuche ſorte, that I of them be not made aſhamed. The grace of Ieſus be alwayes with you.

Amen.

Finis,

1 Thessalonians

The Argument vpon the firſt Epiſtle of S. Paule the Apoſtle to the Theſſalonians by Deſ. Eraſmus of Roterodame.

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THeſſalon'ca is the principall Citie of Macedonia: wherof the enhabitauntes of the countrey are called Theſſalonians. They, whan they had once receaued the faith, perſiſted in it with ſuche a conſtancie, that they ſuffred, accordyng to Paules example, perſecucions euen of their owne Citezens, with a glad ſtomacke and without ſhrynkyng, ſo as the falſe Apoſtles could turne them by no maner of perſwaſion, from the ordinaunce of the goſpell. And yet Paule beeyng afrayed of it, becauſe he knewe the falſe Apoſtles ouerth wartnes wel ynough by experience, inaſmuche as he could not go ſee them himſelfe, he ſent Timotheus: by whome, whan he was returned, Paule hanyng reporte of theyr conſtancie, prayſeth them, with thankes geuyng to God. This matter he treateth of in the firſt and ſecond Chapiters. In the other three, he inſtructeth them in ſondrie offices of godlyneſſe, ſignifying vnto them as it were with priuie ynclynges, that there were ſome among them, whiche were not yet altogether pure from all vncleane demeanoure of lyuyng: and that they were not all without ſuche, as beyng geuen to loyteryng, were a chargeable burthen to others: and a ſorte of buſye bodyes that diſturbe the quietneſſe of theyr congregacion, he commaundeth to be correcte. Moreouer where ſome were not of a throughly confirmed Iudgement as yet, concernyng the reſurreccion, ſeyng they bewayled theyr dead frendes, as though they had periſhed and not rather departed vnto better promocions, them he enſtructeth and confirmeth. And on the other ſyde, where ſome diſputed of the daye of the Lordes commyng, as though it might well haue bene foreknowen and tolde of before, where as it is vncertayne to all men: Paule ſayeth it ſhal come ſodaynly, and whā no man looketh for it: to the intent we ſhoulde be the more ready at euery moment. This Epiſtle he wrote from Athenes by Tichicus a miniſtre after the grekes writinges: and our Latine argumentes ſaye alſo, that Oneſimus baxe hym cumpanye: howbeit there is no certayne auctour in the commune exemplares.

¶ The ende of the Argument.

The paraphraſe of Eraſmus vpon the firſt Epiſtle of the Apoſtle S. Paule to the Theſſalonians.

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The .i. Chapiter.

The texte.

Paul and Syluanus and Timethe. Unto the congregacion of the Theſſolonians, in God the father, and in the Lorde Ieſus Chriſte. Grace be vnto you, and peace from God our father, and from the Lorde Ieſus Chriſte. We geue God thankes alwaye for you all, makyng mencion of you in our prayers without ceaſyng, and call you to remembraūce becauſe of the worke of your fayth and labour in loue, and becauſe ye haue continued in the hope of our Lorde Ieſus Chriſte, in the ſight of God our father.

PAul and Siluanus and Tymothe, vnto the congregacion of the Theſſalonians, cōſenting together in God the father and in our Lorde Ieſus Chriſte: wiſhe vnto you grace and peace. We reioyce, as it is conuenient we ſhould, for your good forewardeneſſe, and rendre thankes alwayes vnto God, making mencion of all you, on the behalfe of you all, as often as we talke with God in holy ſupplicacions, in that, it can neuer be out of our myndes, how diligently you trauayled to defend the profeſſion of your fayth: than what exceding labour you toke for the loue, that you beare vnto the preachers of the goſpel: how māfully and without ſhrinking you abode al thinges, through the hope and expectacion of the rewardes, which our Lorde Ieſus Chriſte hath promyſed in the lyfe to come, vnto them that for his names ſake care not for the diſpleaſures of this lyfe. You ſhall not loſe the hyre of your well doinges, for God our father that ſeeth vpon what reſpecte you did them, is he that ſhall paye the hyre.

The texte.

We knowe brethren (beloued of God) howe that ye are electe. For our goſpell came not vnto you by woorde onely, but alſo by power, and by the holy ghoſt, and by much certaintie, as ye knowe, after what maner we behaued our ſelfes among you, for your ſake. And ye became folowers of vs and of the Lorde receyuing the woorde with muche affliccion, with ioy of the holy ghoſt: ſo that ye were an enſample to al that beleue in Macedonia and Achaia. For from you ſounded out the woorde of the Lorde, not in Macedonia and in Achaia onely: but your fayth alſo whiche ye haue vnto God, ſpred herſelfe abrode in all quartars, ſo that it nedeth not vs to ſpeake any thyng at all. For they themſelfes ſhewe of you, what maner of entryng in we had vnto you & howe ye turned to God from ymages, for to ſerue the lyuing and true God, and for to loke for his ſonne from heauen, whom he [...]ayſed from death: euen Ieſus, whiche deliuereth vs from the wrath to come.

You your ſelfes knowe, welbeloued brethren, that you were not chaunged by the perſuaſion of man, but that you were choſen to theſe purpoſes euen by the will of God. Neither yet haue we ſo ſlenderly preached the goſpell vnto you, as nothyng hath been ſhewed vnto you ſauyng bare woordes, but the power of God hath confirmed our doctrine euen with euident miracles. And the holy goſt was alſo geuē by vs, ſo that we were behinde in nothing, that ſhould in any wiſe make for the perfite beleuyng of the goſpels doctrine. For whatſoeuer they of Iewry atteined by other mens preaching, theſame did you alſo atteine at our goſpel teaching. And in this behalfe, how ſincerely, how humbly, and how paynefully we behaued our ſelfes among you, you can tell wel ynough. For there was nothing whereby we myght wynne you vnto Chriſte, but we abode it. And you for your parte ſhewed not your ſelues vnto warde ſcholars, but you [Page] folowed ſtreyght after the example of vs, yea rather not of vs but of the Lorde Ieſu, that humbled himſelfe ſo lowe and ſuffred al thinges, that he might wynne vs vnto himſelfe. For you haue ſo hartely embraced ou [...] goſpell preaching, that for the loue of it you haue ſuffred affliccions paciently, howe many and howe greuouſe ſoeuer they were, not onely with muche boldeneſſe, but alſo with muche gladneſſe, becauſe the holy goſte, whom you receyued by our preaching as a pledge for the time, of the fel [...] citie to come, hath placed himſelfe in your hartes: through hope of which felicitie, al ſorowes become ſwete, whatſoeuer are layed vpon vs for the goſpel of Chriſte. And the valiauntneſſe of your fayth was ſo paſſing excellent, that you were an enſample to al the faythfull in the reſt of Macedonia and Achaia. For the example of that noble chiefe citie moued allTheſſalonica. mennes mindes ſo ſore, that the fame of the goſpel ſounded as it were the noyſe of a Trompet wyde and brode, and publiſhed the feruencie of your fayth, that you haue to Godwa [...]de, not only in Macedonia and Achaia, but alſo in all other countreys: ſo that nowe we ſee it is no nede for vs to make reporte of your godlyneſſe. For if we begynne at any time to ſpeake of thoſe matters, they are more readye of theyr owne mynde to tell vs, being inſtructed by the commune brute, than we can tell them: howe we entred firſte vnto you to open the Goſpels doctrine, and with what diligent readineſſe you receyued vs [...]etting al perils aſyde, that ſemed like toGod make vs Engliſhmen [...]ght Theſſalonians. happen vnto you for our ſakes, and howe ea [...]ely you were trayned from the ſuperſticion of your forefathers, wherwith you wurſhipped the images of deuils, vnto the true wurſhippe of God: ſo as euer ſence that tyme you abhorre falſe and dead Gods, and ſerue the true liuing God: and truſting vpon his promiſſes, you paſſe nothing vpon y• pleaſures of this lyfe, no more than you do vpon the diſpleaſures of it: but looke that his ſonne Ieſus (by whom he hath deliuered vs freely vnto ſaluaciō, & promiſed vs the rewardes of the lyfe to come) ſhal come againe from heauen, and geue opēly vnto the world, the thinges that he hath promiſed. For God rayſed hym vp againe vnto lyfe to this ende, that we might alſo be rayſed againe vnto lyfe by him, and to haue the fruicion of the good thinges that neuer ſhall dye, which in this life ſuffre the diſpleaſures of this worlde for his ſake. And than his commyng ſhalbe ioyfully welcome vnto vs, inaſmuche as he hath clenſed vs from our ſinnes in his owne bloude, and reconciled vs vnto God, and deliuered vs from the eternall puniſhemente that was due for our tranſgreſſions.

¶ The. if. Chapter.

The texte.

For ye your ſelues (brethren) knowe of our entraunce in vnto you, howe that it was not [...] vayne: but euen after that we had ſuffred before, and were ſhamefully entreated at Philippos (as ye knowe) then were we bolde in our God, to ſpeake vnto you the goſpell of God, in muche ſt [...]yuing. For our erhortacion was not to bring you to errour, nor yet to vnclennes, neither was it with gyle: but as we were alowed of God that the goſpel ſhould be committed vnto vs: euen ſo we ſpake, not as they that pleaſe menne, but God, whiche tryeth our hertes. Neither led we our conuerſacion a [...] any time with flattering woordes, as ye knowe: neither by occaſion of couetouſneſſe. God is recorde: neither ſought we prayſe of menne, neither of you, nor yet of any other, when we might haue been in autoritie, as the Apoſtles of Chriſte, but we were tendre among you, euen as a norſſe cheriſheth her chrildren, ſo were we affeccioned toward you: ou [...] good will was to haue dea [...]te vnto you, not the goſpell of God only: but alſo ou [...] owne ſoules, becauſe ye were deare vnto vs.

[Page] WHat nedeth vs to make reherſall, ſeing ye your ſelues knowe, that albeit we came not vnto you, with bragging and ſtaring, nor curiouſly mincing a ſorte of great wordes, nor ſetting out any high Philoſophie: Yet our entraunce vnto you was not vneffectuall. But where as wee had ſuffred many thinges at Philippos before, as you your ſelues knowe, and were ſhamefully handled with many ſpightefull rebukes, and ſo was S [...]as alſo, bicauſe of caſtyng the prophecieng ſpirite out of the Damſel, that was poſſeſſed: yet neuertheles through the helpe of our God, we were not afraied euen to preache the goſpel of Chriſt frelye among you alſo, and not without excedyng great daungier: wheras in caſe we had preached a forged vayne thyng, we ſhould neuer haue ben in daunger of our head for that matter. For ſuche men as teache theyr owne doctrine, and not that, whiche they haue receaued of Chriſt, and teache for theyr owne avauntage, intending therby to diſceaue others for theyr owne lucres ſake: thoſe haue no autoritie of theyr doctrine at al, and drawe themſelues quite a way, as ſone as they drede any daungier of theyr lyues or ſubſtaunce. But the doctrine, wherunto we allured you, was not coūterfaicted, ne fayned, neyther purpoſed vnto diſceate, ne yet vnder colourable pretence of it, we haue cloked impure ſciences, as the falſe apoſtles do, nor haue doen any thing fraudulētlie▪ pretending in outwarde apperaunce one waye, and purpoſyng inwardly clene contrarie an other waye, and vnder the title of Chryſte go about our owne pelfe, after the maner of them, that make themſelues Apoſtles: but like as god by his ſonneGod ſende vs ſuche preachers. hathe choſen vs vnto this office, that we ſhoulde ſyncerely preache the goſpell committed vnto vs, euen ſo do we preache vnto all men, not to crepe in fauour or commendacion with menne, but to do our office ſo as god may allowe it, who ſeeth the inward ſecretes of our hartes, and accordyng therto eſtemeth euery man. For we haue not flatred any man, as you know at leaſt, nether haue we turned the worde of the goſpel, nor your tractable beleuyng in to oure owne gayne, god himſelfe is witneſſe vnto our conſciences: nether haue we hunted after the prayſe of men by meanes of the goſpell, either at your handes or of any other, wheras we myght haue vſed our autoritie, and brag no leſſe thā the falſe Apoſtles: which though they teache vayne thinges & to their own gayne, yet they require to be honoured & waited vpon of you. But we conſidering what becometh the apoſtles of Chriſte, which humbled himſelf for our ſaluacions ſake, haue not taken vpō vs to brag & loke hygh, but haue ſhewed our ſelues gentill & ſobre among you, not eagrely abuſing you, as diſciples, but wt al lenitie bearing with your weakneſſe, none otherwiſe than a mother nource would cheariſhe the tender age of her children: & ſo we being louingly affected towardes you, wer hartely deſirous to impart vnto you, not onlye the ghoſpell of god as the foode of your ſoules, but alſo to beſtowe our owne life: not that we loked for any reward at your handes, but that we loued you entierly with all our hertes, none otherwiſe than a mother loueth her owne children. We vpbrayd you not of our diligence, but we rehearſe our louing affeccion.

The texte.

Ye remember brethren oure laboure, & trauayle. For we laboured daye and nyght becauſe we would not be chargeable vnto any of you, & preached vnto you the goſpel of God. Ye are witneſſes, & ſo is god, how holyly & iuſtly and vnblameably, we behaued our ſelues among you that beleued, as ye knowe, how that we bare ſuche affeccion vnto euery one of [Page] you, as a father doth vnto children, exhortyng, confortynge, and beſechyug you, that ye woulde walke worthy of God, whiche hath called you vnto hys kyngdome and glory. For thys cauſe thanke we God alſo without ceaſſynge, becauſe that when ye reaceaued of vs the woord (wherewith ye learned to knowe God) ye receaued it not as the worde of man: but euen as it was in dede, the word of God, which worketh alſo in you that beleue.

You remembre brethren, that we forſoke no laboure nor no trauaile for your ſakes, thyrſting nor mynding any other thyng els than your ſaluacion. And we hunted ſo litell for rewarde at your handes, that we wrought with our handelabour daye and night, to get our lyuing withal, becauſe we would be a burthen to none of you all. The falſe apoſtles cloute in their goſpel among you, and wrythe to them ſelues as muche as they can get: and we haue preached the goſpel of god vnto you frely without any thing. And you are my witneſſes, and god himſelfe is my recorde, how holily, how vprightelye, and how vnblameablie we haue behaued oure ſelues towarde you that beleued, as you know by proued experience, with how ſyncere a loue we did al thinges, that towardes euery one of you we were euen ſo affected, as any father is towardes his owne children, now beſeching, now comforting, now chargyng you, not to geue vs any thing, but to leade a lyfe worthy of god, whiche, whan you were afore tyme voyde of all godlyneſſe, hath called you through fayeth to the ſtudie of true godlineſſe, and hathe alſo through temporall affliccions, called you into his kingdome and glory Immortal. Al is well: you acknowlage the goodneſſe of God: and for that cauſe we alſo redet thankes vnto him continuallie, for kendlyng your heartes after ſuche ſorte, that whan we came in a poore baſſe eſtate vnto you and hauyng no ſhewe of dignitie to ſet vs forwarde, yet as ſoone as you had hearde the goſpell preached of vs, you receaued it, not as a fable or the word of mā, but as the word that came frō god himſelf, as it was in dede: for he himſelfe ſpake euē by vs.

The texte.

For ye brethren became folowers of the congregacyons of God whiche in Iewry are in Chryſt Ieſu: for ye haue ſuffered lyke thynges of your ky [...]ſmenne, as we oure ſelues haue ſuffered of the Iewes. Which as they kylled the Lord Ieſus, and theyr owne Prophetes, euen ſo haue they perſecuted vs: and God they pleaſe not, and are contrary to all men, and hynder vs, that we ſhould not ſpeake vnto the Gentiles, that they myght be ſaued, to fulfil theyr ſynnes alwaye. For the wrath of God is come on them, euen to the vtmoſt.

The word of man is weake & vneffectual, but the word of god is effectually mightie: which, as ſone as you had dronken of it, was not ydle, but began to worke his power in you, ſo as it might euidently ynough appeare, y• you had receaued theſame ſpirite, in y• you incontinently began to folow the exāples of the other congregaciōs of god y• profeſſed Ieſus Chriſt in Iewrie. That, which Chriſt: that, that we: that, that the reſt of the Iewes whiche embrace the doctrine of the goſpel, haue ſuffred of their owne countrey menne, vnto whome this doctrine is odious, the like haue you alſo ſuffred of your owne townes men. For like as they kylled the lorde Ieſus, & ſlewe his prophetes before him, bicauſe they could not abyde the trueth: euen ſo do they alſo perſecute vs that are the true goſpel preachers, with ſuch blindnes of harte, that they prouoke euen the wrath of god vpon themſelues, becauſe they rebell againſt his will, & go againſt al men, as the very enemyes of mankinde, & as men that enuie al mens ſaluacion which is offred through faith, & go about to draw al men wt them into deſtrucciō. For they do not let vs after this ſort of any priuate diſpleaſure, but they enuy all the gentiles their wealthe, and trouble vs for this intent, that we ſhould not preache the goſpell vnto the [Page] gentiles, wherby they myght be ſaued: as though it were but a ſmal matter for thē to haue ſlayne the Prophetes before, and byanby Chriſt after the Prophetes, except they perſecute and diſpatch vs out of the waye alſo: ſo as they may finiſh the whole heape of their miſcheues, and lay this, as it were the Sūme totall of their wickedneſſe, alwayes to be like manered to themſelues, and neuer to repent from their madneſſe. By reaſon wherof they prouoke the wrathe of God ſo ſore vpon them, that they are to be deſpaired of, forſomuch as of a purpoſed malice they ſpurne awaie the mercy of God from thē, and by al poſſible meanes oppugne the goſpel, through whoſe onely helpe they myght be deliuered from deſtruccion.

The texte.

For as muche brethren as we are kept from you for a ſeaſon, as cōcerning the bodely preſence (but not in the herte) we enforced the more to ſee you perſonally with great deſyre. And therfore we would haue come vnto you, I Paul once and agayne: but Satan withſtode vs. For what is ou [...] hope or ioy, or crowne of reioyſing? are not ye it in the preſence of our Lorde Ieſus Chriſtes at his cumming? yes, ye are our glory and ioy.

But the more I loue you, brethren, for the readineſſe and promptitude of your faythe, the more I am enflamed with the louyng deſyre of you, becauſe beyng kepte from you for a tyme, I coulde not haue the fruicion of your company, wherof I was wondrefully deſirous, although we were neuer abſent in minde. And yet this could not ſatiſfie y• lone that we beare towardes you, except I ſhould alſo preſentlie ſe you euen with my bodylyeies. Wherfore I thought it not ynough, to ſend any bodye to you, or to ſpeake with you by letters, but I Paul went about once and efteſones to come to you my ſelfe, ſo as I myght the more throughly confirme your conſciences: But Satan withſtode this purpoſed endeuour, which by the wicked Iewes hyndred my cumyng vnto you. And what maruayle is it, though I bee ſo deſirous of you? For what other thyng is there in this world, wherwith I can content myſelfe, wherof I may aduaūce myſelfe, wherof I maye perſwade myſelfe to enherite felicitie? I defie all thinges incompariſon of the goſpel of Chriſt. Than what is our hope, or what is our ioye, or what is our crowne? Among others of the gentiles whom I haue wonne vnto Chriſt, are not you alſo? albeit not in the ſight of the worlde, yet veryly it is with the Lorde Ieſus Chriſt. Whan the enemyes of the goſpell are throwen vnder foote, and the triumphe openly kepte at his cūming, what enſignes and what other tokens of victory ſhal I bring forthe in that royall cumpany, but you and ſuche other like as you be? In the meane tyme I am inaſſured hope of theſe thinges. You are the frute & the matier of our glorye, you are our ioye, in caſe you perſeuer vnto the ende in thoſe thinges that you haue begonne.

The .iii. Chapiter.

The texte.

Wherfore, ſence we coulde no lenger forbeare, we thought it good to remayne at Athens alone, and ſent Tymothe ou [...] brother & miniſter of God, and the helper forth of our labour in the goſpel of Chriſte to ſtabliſhe you: and to comforte you concerning oute faith, that no man ſhould be moued in theſe affliccyons. For ye youre ſelues knowe, that we are euen appoynted thereunto. For when we were with you, we tolde you before, that we ſhould ſuffer tribulacion, euen as it came to paſſe, and as ye knowe. For thys cauſe when I coulde no lenger forbeare. I ſent, that I might haue knowleage of your faith, leſt by ſome meanes the tempter had tempted you, and leſt ou [...]e labour had [...]eue beſtowed in vayne.

[Page] THerfore, inaſmuche as we coulde not ſuffre the wante of you any longer, and ſeeyng I coulde not come my ſelfe to you, I thought it good, to doe that by my moſte faythfull companion, that I coulde not doe by my ſelfe: and to put him in ſtede of my ſelfe. Therfore we taried ſtill alone at Athenes, and from thence ſente Tymothe our brother, a tryed miniſter of God, and an helpefelowe of our office, which we haue to doe in the goſpell of Chriſt: becauſe we had leauer wante the comforte of that ſo deare a ſingular and ſo neceſſarie a companion for the tyme, than to geue occaſion that you ſhould thinke we had vtterly geuen ouer lokyng to your ſtate of thinges. And verily we haue ſente hym, not for any cauſe of our owne, but chiefly for your ſakes, that he myght eſtabliſhe and comforte your conſciences, and to ſhewe you, that for all theſe paynfull affliccions, wherewith I am toſſed hereawaye and therawaye, myne harte is nothing diſcouraged, but the glorye of the goſpell is a great deale better auaunced, leſte any of you ſhoulde be diſmayed, by reaſon of myne affliccions, whiche you heare tell of. For you muſt not thinke it any neweltie, though theſe thinges happen to the preachers of the goſpell, in aſmuche as you knewe a good while a goe, that I was choſen of god to this ſame ende, that through ſuffring of affliccions of my body, I myght auaunce the name of Chriſt: and ſo in this behalfe to be like my Lord and maiſter. For euen than whan we were preſent with you, we tolde you the ſame before, that we ſhould ſuffre affliccion for the goſpelles ſake. And as I tolde you before it ſhould be, ſo you ſee it now happened, like as alſo you haue knowen it happen before. As for me, there was nothing hapened vnto me vnloked for, nor any thig that I tolde not you of afore, ſo as you haue the leſſe cauſe to be diſcouraged. Wherfore, conſidering that for the great care I take for you (euen whan all thing is at the ſureſt) I coulde not be quiet but long after you ſtill, I ſent Tymothe (as I ſayed afore) for this purpoſe, that by hym (as well in a maner as I were preſent there my ſelfe) I might knowe the ſtedfaſtneſſe of your fayth, and might trye, yf he that kepeth continuall watche to ſubuerte them that be good, had tempted any of the weaker ſorte of you, and ſo in them my labour had been loſte.

The texte.

But nowe lately, when Timothe came from you vnto vs, and declared to vs your fayth and loue, and how that ye haue good remembraunce of vs alwaye, deſi [...]yng to ſee vs as we alſo deſyre to ſee you. Therfore brethren we receiued conſolacid by you, in al our aduerſitie and neceſſitie through your fayth. For nowe are we alyue, yf ye ſtande ſted faſt in the Lord. For what thankes can we recompence to God againe for you, ouer al that ioy, that we ioy for your ſakes before our God: praying nyght and daye exceadyngly, that we might ſee you preſently, and might fulfyll the thynges which are lackyng vnto your fayth? God hymſelfe our father, and our Lord Ieſus Chriſt ſhall gyde oure iourney vnto you: the Lord alſo ſhall increace you and make you flowe ouer in loue one towarde another, and towarde all men, euen as we do toward you: that he may make your heartes ſtable and vnblameable, in holynes before God oure father, at the commyng of our Lord Ieſus Chryſt with al ſayn [...]tes.

But whan Tymothe of late returned from you to vs againe, and brought vs mery tydinges, ſhewing that you perſiſte aſwell conſtauntly in your fayth without ſhrinking, as alſo that your vnfeyned charitie is the ſame that it was, and that our beeyng a ſondre hathe not brought vs out of remembraunce with you, but that you haue vs in mynde alwayes [Page] cōtinually, and that you are euer deſirous to ſee vs, as we are to ſee you: there is no neceſſitie nor any ſorowe, that I am preſſed withall, but I [...]an heare it paciently ſence I knewe that you abode conſtantely in your fayth, whiche whan I was afrayed of, I was nothing afrayed of my ſelfe. For I thinke that I am altogether ſafe, if your fayth continue ſafe. Nowe we liue, and thinke our ſelfes deliuered from al maner of daūgter, in caſe you, through the helpe of Chriſt Ieſu, perſiſte conſtantly in y• you haue begun. It yrketh not me to ſuffre theſe euils, ſo that the frutes be anſwerable in you, for whoſe ſakes I abyde them. Whiche thyng, for aſmuche as I perceyue to be in dede, ſo as the goſpel groweth in acquayntaunce among the Gentiles dayly more and more, what thankes worthy ſo great a benefite are we able to rēdre vnto God? by whoſe goodnes ſo excellent ioy, wherwith we reioyce withal our hartes for your foreward proceding, chaunceth vnto vs euen among theſe ſorowes, our God bearyng recorde of the ſame, vnto whoſe goodneſſe you are bounde for that you continue ſtedfaſte: of whome oure duetie is in our prayers daye and nighte, to deſyre this thing in more ample wiſe, that by his mercy we may at one tyme or other ſee you agayne. For with perſonall preſence, ſome thing is doen, that nother letters nor meſſenger, how truſtie ſo euer he be, can be hable to accompliſhe. For this cauſe ſake therfore, I am deſirous to ſee you, to the entent if any goſpellyke diſcipline be wanting, I might ſupplie it and amende it. Furthermore my prayer is, that where I cānot ſo doe by meanes of wicked perſones, God himſelfe our father and his ſonne Ieſus Chriſte our Lorde would voucheſafe to take awaye thoſe lettes, & open me a free paſſage vnto you, and alſo in the meane ſeaſon ſo to encreace you with his gyftes, that I may ſee you to my great comforte. Which thyng ſhalbe, in caſe he make you aboundaunte and plenteouſe in mutuall charitie among your ſelues: and not among your ſelues only, but alſo towardes all men, like as we alſo haue a certayne excellencie of loue towardes all you, beyng ready euen to ſuffre death for your ſaluacion: and that he would ſo confirme your conſciences, that your vprighteneſſe cannot be blamed on any behalfe, not only with menne, but muche rather with God the father, whom nothing eſcapeth, in the cumming of our Lorde Ieſus Chriſte, at which time it ſhall openly appeare in the ſight of all Sainctes, not only what euery one hath doen, but alſo with what conſcience euery one hath done it.

¶ The .iiii. Chapter.

The texte.

Furthermore, we beſeche you (brethren) and exhorte you by the Lord Ieſus▪ that ye increace more and more, euen as ye haue receyued of vs, how ye ought to walke and to pleaſe God. For ye knowe what commaundementes we gaue you by our Lord Ieſus Chriſt. For this is the will of God euen your holynes, that ye ſhould abſtaine from fornicacyon, and that euery one of you ſhould know how to kepe his veſſel in holynes & honour, & not in the luſte of concupiſcence as doe the hethen, which know not God, that no man opreſſe and defraude his brother [...] bargayning: becauſe that the Lord is the auenger of al ſuch thinges, as we tolde you before, and teſtified. For God hath not called vs vnto vnclennes, but vnto holynes. He therfore that deſpiſeth, deſpiſeth not man, but God, whiche hath ſente his holy ſpirite among you.

[Page] MOreouer brethren we beſeche and exhorte you by the Lorde Ieſus, foraſmuche as you are nowe ſufficiently taught of vs, after what ſorte you ought to behaue your ſelues, and with what endeuours to pleaſe God, geue your diligence not only to perſeuer ſtill in that you haue learned, but alſo to excede your ſelues in dayly encreaces of forewardeneſſe. For you knowe and remembre what preceptes I gaue, not by the autoritie of my ſelfe, but by the autoritie of our Lorde Ieſus Chriſte. I gaue none of theſe thynges in commaundement that the falſe Apoſtles cloute in among you, of the ceremoniesThis is the will of god euen your holyneſſe. of Moſes lawe, of the excellencie and viſions of Angels, as though there were entraunce by them vnto ſaluacion: but thoſe thynges only that I knewe certaynly to be acceptable vnto God. For this is the wyll of God, that you kepe your ſelues holy and vnſpotted, and not onely to be chaſte in ſoule, but alſo in body, that you may abſtayne from whoredome wherwith the bodies are defiled. The body is the dwellyng houſe of the ſoule, and the ſoule is the Inne of God. Than lyke as it is neceſſarie for the ſoule to be pure, becauſe of the geaſte God: ſo is it decente for the bodye to be pure becauſe of the enhabitour, the ſoule. Therfore let euery one knowe howe to geue this honoure to his ſely carcas, as a frayle veſſel, that he kepe it cleane and vndefiled: and not ſuffre it to be ſpotted with the diſeaſe of filthy deſyres and luſtes: whiche thyng is ſo farre vnworthy the ſtate of Chriſtians, that it is the ſtate of no nacion of people, but of them that haue no knowlage of God, but thinke that euery one may lawfully doe what he luſteth without puniſhment, and that all is honeſt that is pleaſaūt to the body. But the miſchiefe of luſt doubleth his miſchiefe, in caſe a man Ioyne it with the Iniurie of his brother: as whan a man vſurpeth an other mannes wyfe. Let no manne therfore eyther in this caſe or in other matters, in vſurpyng ouermuche to hymſelfe, defraude his brother, inaſmuche as God wil ſuffer none of theſe thinges vnreuenged: and ſeyng that baptiſme ſhal not onely not availe them that commit theſe offences, but alſo make to their more greuouſe puniſhemente, lyke as we haue tolde & recorded vnto you before. For God hath not called vs from the ordinaunce of our former lyfe, to the entente that beyng once waſhen cleane we ſhould be walowed into the ſame filthineſſe again: but to mainteyne in holyneſſe and puritie of lyfe the innocencie that was once freely geuen vs. And that we ſhould not through filthy deſyres caſt awaye from vs the holy ghoſte, whiche is the louer of Chaſtitie.

Theſe matters (I ſay) I haue both recorded and doe recorde again, that they are not the preceptes of me but of God: ſo that whoſoeuer contemneth them, contemneth not man which is the warning geuer, but God that is the commaundement maker: who hath emparted his holy ſpirite vnto you, for this purpoſe, that you ſhould by his inſpiracion embrace godlineſſe. Againſt this holy ſpirite euery one worketh diſpite, that through filthy luſtes polluteth his owne body.

The texte.

But as touchyng brotherly loue, ye nede not, that I wryte vnto you. For ye are taught of God, to loue one an other, ye and that thing verily ye doe vnto all the brethren whiche are in all Macedonia. We beſeche you brethren, that ye encreaſe more and more, & that [Page] ye ſtudy to be quiete, and to medle with your owne buſines, and to worke with your handes, as we commaunded you: that ye may behaue your ſelues honeſtly toward them that are without, and that nothing be lackyng vnto you.

Furthermore, as concernyng the loue that chriſtians owe to chriſtians, I thinke it not neceſſarie for me to admoniſhe you by theſe my letters. For you are taught immediatelye from heauen by the ſpirite of Chriſt (whereof you haue taſted) that ye ſhould loue one another. Whiche thing you declare in very dede, in that you loue all the brethren with a chriſtian loue, not onelye that are at Theſſalonica, but alſo in al Macedonia. Myne exhortacion therfore ſhall not be vnto you, to do the thyng that you do of your owne accorde, but in that, that you do by admonicion of the ſpirite, to excede your ſelues, and go forwarde alwayes better and better. And looke you geue circumſpect hede, that your quietneſſe be not interrupted by meanes of idle perſōs, and ſuche as be curious meddlers of other mennes mattiers, but let euerye one applie his owne buſineſſe. And yf any want ſubſtaunce wherof to lyue, let hym prouide with his owne handes, ſo as he maye bothe helpe hymſelfe, and releue them that be nedie, like as we commaunded you before: to the intent ye mighte behaue your ſelues honeſtlye towardes them, that haue not profeſſed Chriſt: at whoſe handes it were ſhame for your profeſſion, either to begge or to do any vncomelier thyng for nede. But rather let euery one get with his handes, ſo as he want no neceſſary thyng. And that man is eaſely ſatiſfied, that is content with a litell.

The texte.

I woulde not brethren that ye ſhoulde be ignoraunte concernyng them whiche are fallen aſlepe, that ye ſorowe not as other do, whiche haue no hope. For yf we beleue that Ieſus dyed, and roſe agayne: euen ſo them alſo whiche ſlepe by Ieſus, wyll God bryng agayne with hym. For this ſaye we vnto you in the worde of the Lorde, that we which ſhal lyue, and ſhall remayne in the commyng of the Lorde, ſhall not come ere they which ſlepe. For the Lorde hymſelfe ſhall deſcende from heauen, with a ſhowte, and the voyce of the Archangell and trompe of God. And the dead in Chriſt ſhall aryſe fyrſt: then we whiche ſhall lyue (eucn we which ſhal remayne) ſhall be caught vp with them alſo in the cloudes, to meete the Lorde in the ayer. And ſo ſhall we euer be with the Lorde. Wherfore, comforte your ſelues one another with theſe wordes.

Finally, as touchyng the miſtery of the reſurreccion, I cannot be contēt to haue you ignoraunt, leſte you ſhould make importune ſorowfull mourning for them, that ſlepe in the truſte of the promyſes of the ghoſpell, as thoughe they periſhed: that you ſhould not mourne, I ſaye, after the example of the gentiles, whiche bewayle the death of theyr frendes, becauſe they haue no hope of theyr reſurreccion. But the death of chriſtians is nothyng els but a ſlepe, from the whiche they ſhall awake agayne at the commyng of Chriſt, to lyue a great deale more bliſſefully. For why ſhoulde we not truſte, the ſame thyng to come to paſſe in the membres, that we knowe alreadye perfourmed in the head? For if we beleue verely, that Ieſus was deade after y• manier of man, & roſe agayne to immortall life, it foloweth of neceſſitie, that we ought to beleue alſo, that god the father, whiche rayſed vp Ieſus, wil alſo bring with him thoſe that profeſſed Ieſus and ſlept in the aſſured truſte of his promyſes, alyue agayne at the commyng of his ſonne, ſo as the heade ſhal not wante his membres. We bable not vnto you an humayne fable, but we tell you the thyng that we learned of Chriſte hymſelfe, that is to wete, that we, whiche ſhall be founde remaining aliue in this world at the lordes cōming, [Page] ſhal not be preſented in the ſight of Ieſus, before that they whiche were dead afore, be preſented alſo. Some wil ſaye: how ſhall it be poſſible for them to be preſented, that were buried and turned into duſte? Euen the Lorde Ieſus himſelfe by the voyce of the aungell ſoundyng out of heauen with the trompette of God ſhal rayſe them vp and warne them to awake and come quickly. And than ſuche as had ſlept in this hope, ſhall returne agayne vnto lyfe, and ryſe out of theyr graues. And that doen, we that ſhall remayne and bee founde alyue in the cumming of Chriſt, ſhall be ſodainly taken vp together with them that are raiſed againe vnto life, through the cloudes, that wē may mete the Lorde in the ayer. And from thence he ſhal carrye vs with him into heauen, to liue with him perpetuallie. Now therfore, ſee you comfort euery one another with theſe ſayinges, ſo as the death of the godly vere you not to ſore, inaſmuche as it is more worthy gratulacions and reioycinges, than your ſorowfull lamentacions.

The .v. Chapter.

The texte.

Fynally of the tymes and ſeaſons (brethren) it is no neade that I wryte vnto you▪ for ye your ſelues knowe perfectly, that the daye of the Lorde ſhall come, euen as a thefe in the nyght. For when they ſhal ſaye, peace, and al thynges are ſafe, then ſhal ſoden deſtruccyon come vpon them (as ſorow commeth vpon a woman trauaylyng with chylde) & they ſhal not ſcape. But ye brethren are not in darcaenes, that that daye ſhould come on you as a thefe.

NOw you haue the manier and ordre of the reſurreccion, inaſmuche as it was conuenient for you to knowe it. But as for the tymes and the very ſeaſons whan theſe thinges ſhal be, it is no parte of our office to write vnto you. And it is ſo vnauayleable, that euen the lord himſelf would open no ſuche thyng vnto his diſciples whan they demaunded it of hym. For you knowe playnlye, and we haue taught you before, that the daye of the Lorde ſhal come ſodaynely vpon the world vnloked for, euen as a thefe in the night, breaketh in vpon them that are aſlepe: and ſhall ouerlaye them that are careles, than moſte chiefely, whan it ſhall be the leaſt loked for. For whan ſuche as beleue not the ghoſpel, ſhal ſaye in theyr moſte Ioylytie, there is no daungier, but all is peace and ſafe, the Lord wyll not come: than theyr deſtruccion ſhall come ſodainlye vpon them, like as a woman with childe is ſodainly payned with ſorowe in her trauayle, before the daye commeth that ſhe loked for. And they ſhall haue no waye to eſcape oppreſſion, before they fele it ſodainly vpon them. That daye ſhall be a dreadful daye, to them that beyng blynded in theyr owne viciouſnes, leade their lyfe as it were in the night: but vnto you brethren, it is not ſo dreadefull leſte it ſhould take you vnprouyded.

The texte.

Ye are all the chyldren of lyght, and the chyldren of the daye. We are not of the nyght nether of darkenes. Therfore let vs not ſlepe as do other: but let vs watche, and be ſober. For they that ſlepe, ſlepe in the night, and they that be drōcken, are droncken in the nyght. But let vs whiche are of the daye, be ſober, armed with the breſt place of fayth and loue, & with hope of ſaluacion for an helmet. For God hath not appoynted vs to prouoke wrath vnto oure ſelues, but to obtayne ſaluacyon by the meanes of oure Lord Ieſu Chryſt, which dyed for vs: that whether we wake of ſlepe, we ſhould lyue together with hym. Wherfore, comforte your ſelues together, and edifye euery one another, euen as ye do.

[Page]For all you that folowe Chriſte, belong not to the kyngdome of darkenes but to the kyngdome of light and of god, namely yf oure diligence of godlyneſſe be aunſwerable to our profeſſion, and yf we lyue ſo, as it maye appere that we watche in the dayelight and not lye ſnourtyng in darkeneſſe.

Therfore if we wil not be taken vnwares, let vs not ſleape, as other do, that haue no knowlage of Chriſtes lyght: but let vs watche and be ſobre, taking alwayes circumſpect hede, that we cōmit nothing through vnaduiſedneſſe, that maye offende the iyes of God and men. For like as they that ſlepe after the bodie, ſleape in the night, and thoſe that are wynedrunken, are drunken in the night: euen ſo thoſe that yawne and ſlumbre in naughtineſſe, are occupied in darkeneſſe of the ſoule, and thoſe that are drunken with the luſtes & daliaunces of the worlde are entangled with darkenes of the mynde. But as for vs vnto whom the daie of the goſpel hath caſt his light, it ſtandeth vs in hande to be ſobre and watchyng, alwayes prepared and ready agaynſt the ſodayne aſſaulte of the enemie, that kepeth continuall watche for oure deſtruccion: and to be harneſſed with ſpirituall armour: In ſteade of a breſte plate to put on fayth and charitie: for the helmet, hope of eternall ſaluacion. And than ſhall you not nede to diſtruſte. God will be ready himſelfe to defend thoſe that be watching. For god hath not called vs to the doctrine of the goſpell for this purpoſe, that lyuing otherwyſe than it maketh mencion, we ſhould double the wrathe and vengeaunce of God vpon vs, but that in obeying hym we might obteyne ſaluacion, by the helpe of our Lorde Ieſus Chriſt, who ſuffred death for vs, to the intēt, that if it chaunce vs to lyue, we maye lyue with hym through godlyneſſe and hope of immortalitie, and if it chaunce vs to dye, we maye lyue with hym neuer to dye. To thintent that you maye ſo do more and more, encourage euery one other with mutuall exhortacions, and ſtyrre one another to goe on forwarde, like as you do alreadye euen of your owne accorde.

The texte.

We beſeche you brethren that ye knowe them which laboure among you, and haue the ouerſight of you in the Lorde, and geue you exhortacion, that ye haue them in hye repucacion thorow loue, for theyr workes ſake, and be at peace with them.

Furthermore we beſeche you, brethren, to haue cōſideracion of them, that labour among you, and haue ouerſight of you in teachyng of the ghoſpell, and do admoniſhe you with what thynges you ought to pleaſe Chriſt: that where you are bounden to geue honoure vnto all men, yet haue them in regarde aboue others, requiting thē the loue, that they beſtowe vnto you in ſuſteynyng ſo many laboures and daungiers for your ſakes. And yf they reproue you for your faultes at any tyme, yet haue peace with them. For he is not worthye to be hated, that reproueth a man for his profite.

The texte.

We deſyre you (brethren) warne them that are vnruelye, comforte the feble mynded, lyfte vp the weake, be pacient towarde all men. Se that none recompence euyll for euyll vnto any man: but euer folowe that, whiche is good, both among your ſelues, and to all men. Reioyce euer. Praye continually. In all thynges geue thankes. For this is the wyll of God thorow Chriſt Ieſu towarde you. Quenche not the ſpirite. Deſpyſe not prophecyinges. Eramen all thynges, kepe that whiche is good. Abſtayne from all euel apperaunce. The very god of peace ſanctifie you thorowe out. And I praye God that youre whole ſpirite, and ſoule and bodye, maye be preſerued: ſo that in nothyng ye maye be blamed in the [Page] commyng of our Lorde Ieſus Chriſt. Faythfull is he whiche called you, whiche will alſo do it. Brethren, praye for vs. Grete all the brethren with an holy kyſſe. I charge you in the Lorde, that this Epiſtle be red vnto all the holy brethren. The grace of the Lorde Ieſus Chriſt be with you. Amen.

And thus I beſeche you (euerye man accordyng to his habilitie) to laye your helpyng handes to the forewardyng of their offices. Admoniſhe them that lyue after their owne luſtes and diſquiet the ordre that you obſerue. Comforte the weake harted, releue the feble, be gentill and paciēt towardes all men, not onely towardes the Chriſtians, but alſo them that are ſtraungers from Chriſt. Beware that none recompenſe wrong for wrong, nor requite euill dede for euill dede. For truely it is vnſemyng to folowe the ecample of naughtie perſones in a naughty matier, and become lyke condicioned vnto them. But rather geue diligence to do good vnto all folkes, not onely the chriſtians vnto chriſtians, but alſo vnto all maner of folkes, whether they haue deſerued it or not deſerued it: beyng certaynly aſſured, yt your diligence ſhall not be loſt: for Chriſt is your ſuertie. In conſideracion wherof, whatſoeuer chaunceth vnto you, reioyce alwayes ſo that godlyneſſe bee ſafe: call vpon God with your prayers continually without ceaſſyng, and geue thankes whatſoeuer befalleth you. For ſo it ſtandeth with gods pleaſure, that there ſhall be occaſion alwayes, to rendre thankes vnto the father for his bounteouſnes to you warde by Ieſus Chriſte. And this furthermore ſtandeth you in hande to take hede of, that no variaunce riſe among you by reaſon of euery ones ſondrye ſortes of giftes. Vnto ſome one chaunceth the gift of tongues, to ſyng in the ſpirite: albeit it is but a gift of the baſeſt ſorte, yet quenche it not in any wiſe, but cheriſhe it rather, yt it maye profyte better and better. Vnto ſome chaunceth the gifte of prophecie, to declare the miſticall ſence of the ſcripture: reiecte it not in any wyſe whatſoeuer is ſpoken. Suffre the one paciently that he maye go on forwarde, heare the others ſetence, with iudgement: but after ſuche ſorte that he be not to muche moleſted in his ſpeakyng. Let no mā make ſo muche of his owne giftes, that he contemne another mannes. Trye al thynges, but let euery man holde the thing that he iudgeth requiſite. Whatſoeuer it be that hath ye ſimilitude of a good thyng, is not to be deſpiſed. Notwithſtandyng it behoueth you to abhorre ſo muche from euil, that you ought to abſteyne euen from thoſe thynges, that haue the ſhewe of euill. But vnto theſe matters, it ſhall be your parte to applie all your diligent ſtudies. And god the auctor of peace, vnto whō is acceptable both the lyke conſent of mynde & the like ſpeache of wordes that mē do wholy vſe together in ſuche thynges as be honeſt, bryng to paſſe, yt you maye be perfitely holy, & vnſpotted, ſo as the ſoule maye be anſwerable vnto the ſpirite, the body aunſwerable to the ſoule, & the ſpirite ſelfe anſwerable to God: y• there be nothyng to fynde you faultie in, & that you maye ſtyll perſeuer in this ſtate of holyneſſe continually, vntil the cumming of our lord Ieſus Chriſt. There is no cauſe for you to diſtruſte of. For he is ſure of his promyſe, that hath called you vnto this holyneſſe, & to the rewardes of the ſame: he hymſelfe ſhall finiſhe that he hath begonne, and perfourme that he hath promiſed. Brethren, helpe you forewarde with your prayers the labours that we go aboute. Salute all the brethren with a kyſſe, not ſuche a one as the commune ſorte of ſalutours doe geue, but with an holye kyſſe [Page] and worthy Chriſtian loue. I charge you by the Lorde, that this Epiſtle be rehearſed to al the holy brethren. The grace and beneuolent fauour of our Lorde Ieſu Chriſte be alwayes with you.

Amen.

Thus endeth the paraphraſe vpon the firſt Epiſtle of S. Paul the Apoſtle to the Theſſalonians.

2 Thessalonians

The Argument vpon the ſeconde Epiſtle of S. Paul the Apoſtle to the Theſſalonians by Deſ. Eraſmus of Roterodame.

FOraſmuche as Paul coulde not haue libertie to goe ſee the Theſſalonians agayne, he confirmeth their conſciences by Epiſtle, that they myght manfully ſuffre the affliccions layed vpon them for Chriſtes ſake: ſeeyng that they ſhall not want reward, nor the aduerſaries eſcape puniſhmēt. Againe, concerning the daye of the Lordes cumming, wherof he touched ſomewhat in the farther Epiſtle, he warneth them that they be not ſtyrred with the ſayinges of ſome, that affirme as though it were at hande: and as ſome thinke ſignifieth cloſely that the Empire of Rome muſt be firſt diſpatched and Antichriſte to come after that. Moreouer he beateth into theyr heades very earneſtly, to reſtrayne ſuche as with their idlenes & nice curioſitie haue been diſturbours of the commune quietnes and ordre: and to enforce them vnto labour, in aſmuche as Paul himſelfe laboured among them with his owne handes. This Epiſtle he wrote from Athens by theſame men that he ſente the farther Epiſtle by, as it is recorded by our argumentes.

The ende of the argumente.

The paraphraſe of Eraſmus vpon the. ii. Epiſtle of S. Paul to the Theſſalonians.

[Page]

[Page]

The fyrſte Chapiter.
The texte.

Paul & Syluanus & Timothe. Vnto the congregacion of the Theſſaloniās, in god our father, and in the Lord Ieſus Chriſt. Grace be vnto you, and peace from god our father, & from the Lord Ieſus Chriſt. We are bound to thanke God alwayes for you brethren (as it is mete) becauſe that your fayth groweth exceadyngly, and euery one of you ſwymmeth in loue toward another betwene your ſelues, ſo that we our ſelues boaſt of you in the congregacions of God, ouer your pacience, and fayth in all your perſecucyons and tribulacyons, that ye ſuffer, whiche is a token of the ryghtewes iudgement of God, that ye are counted worthy of the kyngdome of God, for which ye alſo ſuffer. It is verely a ryghtewes thynge with God, to recompence tribulacion to them that trouble you: and to you which are troubled, reſt with vs, when the Lord Ieſus ſhal ſhewe hymſelfe from heauen with the angels of hys power, with flaminge fyre, whiche ſhall rendre vengeaunce vnto them that knowe not God, and that obey not the Goſpell of our Lord Ieſus Chryſt, whiche ſhalbe punyſhed with euerlaſtinge damnacyon, from the preſence of the Lorde, and from the glorye of his power, when he ſhall come to be glorifyed in hys ſaynctes, and to become maruelous in al them that beleue: becauſe our teſtimonye that we had to you, was beleued euen theſame daye. Wherfore alſo, we praye alwayes for you, that our God wyll make you worthy of thys callyng and fulfyll all delectacyon of goodnes, and the woorke of fayth with power: that the name of our Lorde Ieſus Chriſt maye be glorifyed by you, and ye by hym, accordynge to the grace of our God and of the Lord Ieſus Chriſt.

PAul and Siluanus and Tymothe, vnto the company of the faithfull that are aſſembled in ſpirite at Theſſalonica, and be of one mynde towardes god our father and the Lord Ieſus Chryſt. We are bounden to render aboundaunt thankes alwayes to god for his aboundaunt liberalytie to you warde, in that you dooe not onelye through his helpe continue ſtedfaſte in thoſe thinges that you haue begon, but alſo for that you daylye encreace excedinglye more and more in faythe and loue among your ſelues one to an other, ſo muche that I thynke it not neceſſarie now to kyndle you vnto the applyeng of godlynes by the examples of other, ſeyng we rather make boaſte of you to the other cōgregacions of god, and enflame other vnto vertue by your example: in rehearſing your pacience & ſtedfaſtenes of faythe in all your perſecucions and affliccions, which you ſuffer, that the iuſte iudgemēt of god may be declared in you hereafter, at ſuche tyme, as whan you haue ſuffred vexaciō in this world for y• glory of his name, he ſhal admit you into the felowſhipe of hys kingdome: And contrary wyſe ſhall commit them vnto eternal punnyſhement, that haue perſecuted you for malice of him. For certaynly thys ſhall be the dealing of goddes righteouſnes, to pay vnto either parte rewarde worthie their dedes: to them that punnyſhe the innocent, affliccion: and to beſtowe vnto you that are troubled with vs, refreſhing and comforte with vs in that daye, whan the promiſſes of the goſpel ſhall appeare, and whan the Lorde Ieſus ſhal ſhew himſelfe out of heauen openly vnto the world, not than after a lowe baſe degre as he did at his firſt commyng, but waited vpon with the companyes of angelles, as it is comelye for a myghtie prince: nor than gentill and tractable to heale the wicked, but armed with an horrible fierie flame to rendre vengeaunce vnto them that would not knowe god in this world, nor obeye the goſpel of our Lorde Ieſus Chryſte: ſo as they ſhall fele by experience that he is righteous and mightie, whom being mercifull and gentill they ſet naught by: and ſo as at leaſte they maye learne by their owne punyſhmentes perforce to confeſſe the thinges to be true that the goſpel ſpake of. For they, inaſmuch as they neuer [Page] made end of their wicked doing, ſhal ſuffer paines y• neuer ſhal haue ending: whan they haue loked vpon the diuine face of the lorde and the maieſtie of his power, whō thei cōtemned in this world as a raſcal or a vile perſone. For at his firſt commyng he came to ſaue al men, but than he ſhal come to ſhewe him ſelfe gloryous, not in himſelfe onely but in al his membres alſo, that are godly people, to the intent he may appeare wonderful in al them that beleue his goſpel. For in that daye the thinges ſhalbe openly ſeen of al men in you, which truſted in Chriſt at our recorde bearing, where y• vngodly contemned them and would not beleue: which daye that it maye be proſperous and ioyfull vnto you, we ceaſſe not to praye to the lord continually for you, that foraſmuche as it hath pleaſed him to call you vnto the hope of thys glorye, the ſame maye voucheſafe alſo to bee preſentlye ready to helpe you in your trauaile thitherwarde, that your conuexſacion be agreable to your profeſſion, and to conſūmate and fyniſhe perfitely that, which of his goodneſſe he hath begonne in you: and to geue ſtrength vnto your ſoules, that in manfullye bearing the vexations of the vngodly, you maye declare, howe myghtye the aſſured hope of eternal felycitie is in you, for whoſe ſake you paſſe not euen vpon the life of your bodies: to the intent y• like as Chriſt glorified the father by his death, & was glorified of hym agayne by his reſurreccion: ſo the name of the lord Ieſu Chriſt maye be glorified now by your ſufferaunce, and you glorified agayn by him in the daye of his commyng, not accordyng to your owne deſertes but according to the mercy of our god and of the Lorde Ieſu Chriſte, without whoſe helpe all that you go about were of none effect.

The. ii Chapiter.

The text

We beſeche you (brethren) by the commyng of oure Lord Ieſu Chryſte, and in that we ſhal aſſemble vnto him, that ye be not ſodenly moued from your mynde, nor be troubled, neth [...]r by ſpirite, neyther by wordes, nor yet by letter which ſhulde ſome to come from vs, as though th [...] daye of Chryſt were at hande. Let no man deceaue you by any meanes, for the Lorde ſhal not come except ther come a departyng fyrſt, and that the ſynful man be opened the ſoone of perdicyon, which is an aduerſary: and is eralted aboue al that is called God, or that is worſhipped: ſo that he doth ſyt in the temple of God, boaſtynge hymſelfe to bee God. Remember ye not, that when I was yet with you. I tolde you theſe thynges? And nowe ye know what with holdeth: euen that he myght be vttered at his tyme. For the miſtery of the unquite doeth all ready worcke: tyll he, which now onelye letteth, be taken out of the wa [...]e. And th [...]n ſhall that wycked bevttred, whom the Lorde ſhal conſume with the ſpirite of hys mouth, and ſhall deſtroye with the appeareaunce of his commynge.

FVrthermore brethren, we beſech you by this cōmyng of our Lorde Ieſu Chriſt, wherof we ſpake a littell afore, and by the felowſhip of the glory, wherby we being the membres ſhalbe faſtened vnto our head: that you be not ſodaynlye moued from the mynde you are in though his commyng be prolonged, and be not aſtonyed in your myndes, nether by feyned prophecie, ne by probable aſſerciō, nor by Epiſtle ſēt in our name, as though the commyng of the Lorde were all ready at hand. Let no mā deceaue you by any meanes. For the lorde ſhal not come, onles a departing come firſt, & not afore the wicked man appeare, the childe of perdicion, who like as he is much vnlike vnto Chriſte, ſo muche is he his [Page] enemy, & is exalted aboue the ſōne of God, & aboue al, that is called God, or power, that is deuoutly wurſhipped: ſo muche that he ſhall ſitte in the temple of God, ſhewing himſelfe as God. Doe you not remembre, that whā I was yet with you, I told you theſe thinges? And now you know, what is the let, yt Chriſt cummeth not. In dede that the wicked man (as I ſaied afore) may in his propre tyme openly practiſe his tyranny vpon the Sainctes. For now wickedneſſe worketh his crueltie vnderhand by him, and the deuill by wicked menne rageth againſt the profeſſours of the goſpell, and as you perceyue by my tellyng, there is nothyng that letteth the aduerſarie of Chriſte from ſhewyng himſelfe openly, but only that in the meane while euery one ſhould holde ſtill that he holdeth, vntil that kingdome, wherwith all other are holden in ſubieccion, be diſpatched quyte out of the waye. And as ſoone as that ſhall come to paſſe, than ſhall that wicked one ſhew himſelfe abrode openly, furniſhed with al kynde of iuggling caſtes and wylie diſceytes, to bryng mankynde to deſtruccion. But for all his rageing with his deuiliſh ſpirite, the Lord Ieſus ſhall cheoke him with the mightie blaſt of his mouthe, and for all his boſtyng of his falſe counterfaite ſhew of diuinitie, the Lorde ſhall obſcure and aboliſhe him with the excellente clearenes of his cummyng, euen as monſtreous ſightes of the night time and vayne appearaunces of thinges vaniſhe and goe a waye at the ſhynyng out of the bright ſonne beames.

The texte.

Euen hym whoſe cumming is after the workyng of Satan, with all lying power, ſignes and woonders: and with all deceyuab [...]enes of vntyghteweſnes, among them that periſh: becauſe they receyued not the loue of the trueth, that they might be ſaued. And therfore, God ſhall ſende them ſtrong deluſion, that they ſhould beleue lyes, that all they might be damned whiche beleued not the trueth: but had pleaſure in vnrighteweſnes. But we are bounde to geue thankes alwaye to God for you (brethren beloued of the Lord) for becauſe that God hath from the begynnyng choſen you to ſaluacion, thorow ſanctifyeng of the ſpirite, and thorow beleuyng of the trueth wherunto he called you by oure Goſpel, to obtayn the glory of our lorde Ieſu Chriſt.

For that wylie deceiuer ſhall at his cūming be furnyſhed with the ſpirite of Satan, for the Deuil ſhal practiſe his crueltie by him. And to the intente he maye the more cruelly worke his myſchiefe, he ſhall not onely be armed with a puyſſaunt great power, to make mens conſciences afrayed, but alſo with lyeng, countrefaict caſtes of ſignes and wondres, wherin he ſhall pretende to folowe Chriſt, euen as the learned enchauntours folowed the example of Moſes among the Egipcians. To be briefe, there ſhall be no kynde of fraude, but he ſhalbe perfitely conyng in it to worke wickedneſſe. Howbeit it ſhal not availe him in any wiſe, but only to the hurting of ſuch, as periſhe (though he were not) through their owne vnbelefe. For thus their obſtinate rebellion againſt Chriſt demeriteth, this is a reward worthy their deſertes, that ſeing they receiued not Chriſt by whom they might haue been ſaued, who for his charitie ſake was deſyrous to haue al mēne ſaued, & for his trueth ſake opened playnly the thinges, that belonged to ſaluacion: now by the ſuffraunce of God, falſehead taketh place with thē in ſtede of trueth, tyranny for charite, a deſtroyour for a ſaue our: and ſo as thei ſhal beleue a wicked mās lyenges, inaſmuch as thei refuſed to beleue the ſonne of God yt preached nothing but truth. Thus ſhal it come to paſſe, yt where thei ſhould otherwiſe haue alſo periſhed becauſe of their obſtinate [Page] myſbelefe, than it ſhall manifeſtly appeare in all mennes ſight, that they are iuſtly damned, foraſmuche as they ſpightfully forſoke Chriſte, and gaue credence at the firſt woorde to a craftie deceiuour and a wicked perſon. This ſtormy tempeſt, lyke as it ſhal declare them worthy damnaciō, ſo ſhall it ſette forth your ſtedfaſtneſſe more clearely. By reaſon whereof we are bounde to rendre alwayes thankes vnto God (my chriſtianly welbeloued brethren) in that he ſuffred you not to continue ſtill in errour, but choſed you vnto ſaluacion from the beginning, not by the meanes of Moſes law, but by his owne ſpirite the geuer of holynes, and by your obedience wherwith you beleued the trueth ſimply and playnly. Beſydes this, lyke as he choſed you eternally from the begynning, ſo dyd he call you by our goſpell preaching, to the intent the ſaluacion of you, whiche beleued whan the Iewes beleued not, ſhould growe to the glorye of our Lorde Ieſus Chriſte.

The texte.

Therfore brethren ſtande faſt, and kepe the ordinaunces which ye haue learned: whether it were by oure preachynge, or by Epiſtle. Oure Lorde Ieſu Chriſt hymſelfe, and God our father (which hath loued vs, and hath geuen vs euerlaſtyng conſolacyon, and good hope thorowe grace) comforte youre hertes and ſtablyſhe you in all good ſaying and doynge.

The goſpell that I delyuered vnto you was the true and very right goſpell, ſo that there is none other that you ought to loke for. Therfore ſtand faſt in it brethren, and holde the thinges that we delyuered vnto you, and that you learned of vs, eyther by our preachyng, or by our Epiſtle. Vnto thoſe it ſhall be your parte to applie your endeuour with all watching diligence. Moreouer the Lord Ieſus Chriſt himſelfe, and god oure father, which loued vs of his owne accorde, and called vs vnto ſaluacion, and by his ſpirite hathe geuen vs eternall conſolacion euen in theſe affliccions, to loke in good hope for the rewardes of the life in heauen, not by meanes of our deſeruinges, but by his owne free mercie, conforte your hartes more and more, and eſtabliſhe and confirme you, to perſeuer in all goodnes both in worde and in dede.

The .iii. Chapter.

The texte.

Furthermore brethren praye ye for vs, that the worde of God maye haue paſſage, and be gloryfyed, as it is alſo with you: and that we maye be delyuered from vnreaſonable and froward men. For al men haue not fayth: but the Lord is faythfull, which ſhall ſtablyſhe you, and preſerue you from cuyll. We haue confydence thorowe the Lorde to you warde, that ye bothe do, and wyl do the thynges which we commaunde you. And the Lorde gyde your hertes to the loue of God and pacience of Chryſte.

FVrthermore brethren, like as we in oure ſupplicacions to god helpe foreward the buſyneſſe of your ſaluacion, euen ſo it is reaſō, that you in ſemblable caſe ſet forward the thinges that I goe about with your prayers to him alſo: that like as the doctrine of the goſpel had ſpedy & proſperous encreaſe among you, ſo it may runne abrode and be publiſhed among all menne. For the more ſpedyneſſe whereof, praye you, that we maye through his helpe be delyuered from ſuche men as be peruerſe and frowarde, whiche hyndre withall theyr [Page] poſſible meanes, that the doctrine of Chriſte be not ſowen without lette or hinderaunce. For all they beleue not the Goſpell that heare the Goſpell: and yet there is no cauſe why you ſhould not beleue, for all theyr wicked endeuours. They ſpurne againſt the Goſpell, but they ſhall not ſpurne it away, for it hath a ſure protectour euen the Lord Ieſus, which ſhall make you ſtedfaſte againſt their vnruly wickedneſſe, and kepe you from euill, and finiſhe that he hath begunne in you, becauſe he is true in his promiſſes. He will not fayle to ſuccoure you, ſo that you fayle not to folowe his goodneſſe: he will helpe, but whom▪ thoſe that are diligent endeuourers. Thus we ſpeake, not that we doubt of your conſtant ſtedfaſtnes, but we haue rather a firme truſt of you, that lyke as by the helpe of the Lord Ieſu you doe as we gaue you in commaundemēt, ſo ye wil doe ſtil hereafter. To conclude, the Lord Ieſus with his grace gouerne your hartes, that they may goe on in the right courſe, and grow forward in the charitie of God, and in the loking for Ieſu Chriſt. Charitie wil cauſe you, to ſtudy continually to deſerue well of all men, like as God is bounteonſly good to all men: and the lokyng for Chriſtes commyng, ſhall make you to abyde manfully all maner of affliccions.

The texte.

We requyre you brethren by the name of our Lorde Ieſu Chriſte, that ye withdrawe your ſelues from euery brother, that behaueth himſelfe inordinately, & not after the inſtitucion which he receiued of vs. For ye your ſelues know, how ye ought to folow vs. For we behaued not our ſelues inordinately among you. Neither tooke we bread of any man for naught: but wrought with labour & ſweate nyght & daye, becauſe we would not be chargeable to any of you: not but that we had autoritie, but to make our ſelfes an euſāple vnto you, to folow vs. For when we were with you, this we warned you of▪ that yf any would not worke, theſame ſhoulde not cate. For we haue heard ſaye that there are ſome whiche walke among you inordinately, workyng not at all, but beyng buſybodyes. Them that are ſuche, we commaunde and exhorte by our Lord Ieſu Chriſt, that they worke with quietneſſe, and eate theyr owne bread. Brethren, be not ye wery in well doyng.

And yf there be any among you, that contemneth to folowe that trade of lyuing, whiche we haue preſcribed vnto you after the rule of the goſpel, and ly [...]e careleſly as he luſteth himſelfe, and through his ydlenes diſquiet your commune affaires, and yet albeit he doe naught himſelfe, is a buſye medler of other mennes doinges: we commaunde you by the autoritie of our Lorde Ieſu Chriſte, that you withdrawe your ſelfes from the company of him, if he haue the name of a chriſtian. For it ſhall not yrke other to folowe the example of vs, which albeit we vſed both the honour and charge of Apoſtelſhip, yet it greued vs neuer a whitte to be brought into a baſſe ordre among you, and we tooke no more vpon vs than other men did: inſomuche that we tooke not ſomuche as a piece of breade of any mans coſt, but we forgote the dignitie of our office, and gatte with the labour of our hādes working day and night, the thinges that were neceſſaryly requiſite to the vſe of our lyuing, becauſe we would be a burthen to no man: Not that we thought it was vnlawfull for vs to doe as the other Apoſtles doe, but we would not vſe our right as we myght haue doen, becauſe we would ſet our ſelues for a forme and an enſample, that other men ſhould not be greued to folowe. That whiche we our ſelues did in dede, we commaunded you in woorde, that yf any would not worke, theſame ſhould not eate.

[Page]Thoſe deſerue a liuing, that watchenight and day for your ſaluaciō. But idle curioſitie and curious idleues deſerueth no refreſhing. For we haue hearde, that there be ſome among you, that diſquiet your order, in that they will not worke, and ſo hauing naught to doe of theyr owne, they muſt nedes medle of other mens buſyneſſe. As yet I ſpare to name them, but whoſoeuer they be, we commaunde them and yf they had leauer we ſhould ſo doe, we hertily beſeche them by our Lorde Ieſus Chriſte, that they diſturbe not the commune quiet through their idlenes: and that inaſmuche as they doe naught themſelfes, they hyndre not other that are occupied, but lette them quietly worke alſo, getting their liuyng with their owne handes, rather than to be greuouſe vnto other with ſhamles crauinges & vnſemelines. In dede they are worthy to haue nay of what they aſke, howbeit it ſtādeth with chriſtian humanitie to doe for them that deſerue litle, eyther for that, that they be men, or becauſe peraduenture they maye amende and be better. Therfore brethren be not you weary of well doyng, to the worthy and alſo to the vnworthy.

The texte.

If any man obey not our ſaying, ſende vs woorde of him by a letter: and haue no company with him, that he may be aſhamed. And counte him not as an enemy: but warne him as a brother. The very Lord of peace geue you peace alwayes, by all meanes. The Lorde be with you al. The ſalutacion of me Paul, with myue owne hande. This is the token in Epiſtles. So I wryte. The grace of our Lorde Ieſus Chriſte be with you all, Amen.

If there be any mā that deſpiſe to doe after our admonicions, aſwel that I gaue you whan I was preſent with you, as nowe I wryte beeyng abſent from you: let this be a puniſhmēt ynough for chriſtian charitie, that he may haue a lyuing that is of thoſe condicions, but yet let him be noted in that he is put out of your company, to this only intente that beeyng aſhamed he may repent and amende: And caſt him not out as an vtter enemy, but rather admoniſhe him as a brother that went aſtray, whom your mynde is to haue amended and not deſtroyed, eſchewyng his company ſo as you may loue him in your hartes neucrtheleſſe. For y• diuorcement that charitie alloweth, is receiued but only for a time, that he that hath offended may repent. Furthermore the Lord Ieſus the autor of peace, graunt you perpetuall peace in all your affaires. The Lord be euer with you all. This is the ſalutacion that I Paul wryte vnto you agayne with myne owne hande. This token you ſhall obſerue in all myne Epiſtles written eyther to you or other. For I wryte this that no man ſhall deceyue you by counterfayte letters. The fauour and beneuolence of our Lorde Ieſu Chriſte be euermore with you all.

Amen.

¶ Thus endeth the Paraphraſe vpon the latter Epiſtle of S. Paul the Apoſtle to the Theſſalonians.

1 Timothy

Eraſmus of Roterodame to the Ryght reuerende Byſhop and mooſte excellent Prynce of Traiecte / Philip of Burgundye / ſendeth gretyng.

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ALbeit in theſe monethes / feldes lye here and there bare and barein, mooſte honourable prelate, yet there is no tyme of the yeare but the feldes of learnynge brynge forthe one profytable croppe or other: ſo that there is none ſo rugged a wynter, but ſome profyte aryſeth of the feldes wherin good ſtudyes are ſowen. Me thynketh it ſtandeth with indyfferent reaſon than, that a great porcion ſhould be cut therout and geuen to the Biſhop as the chiefe ploughman of this huſbandrye. For where to oure powers we laye oure helpyng handes to the furtheraunce of the goſpell, we in ſome parte ſerue the turnes of the office that you ought to care for. In conſyderacion wherof I haue doen this ſo muche the more wyllynglye, becauſe the Argument of this matier ſelfe prouoked me therunto. For I haue expounded by waye of Paraphraſe, the two epiſtles of Saint Paule to Tymothie, and the one t [...] Titus: wherunto I haue added, as it were in ſtedde of a perfyte ende, tha [...], that he wrote to Philemon, bycauſe it ſhould not be lefte alone vndoen, beyng the hyndermooſt, which though it treate not of lyke matier as theſe other doe, yet there is nothing in Paules wrytinge, that perteigneth not to the offyce of a byſhop. For in theſe three former Epiſtles he paynteth out after a wondrefull maner and ſetteth forthe the ymage of a righte and a true Chriſtian prelate: and what qualynes and gyftes it behoueth him to be garnyſhed withall that is called to this ſo arduous a trauayll and what his dueties are to doe that taketh that offyce in hande. For how harde a mattier it is, to playe the partes of a blameles byſhop, and on the other ſyde, howe pernicious a daungier it is to the ordryng of mannes lyfe, to haue a corrupte keper of the lordes flocke, it is euidētlye appearaūt in that, that Paule geueth commaundement of no thing more inſtauntlye nor more carefully than he doeth of it. For how often rehearſal maketh he of alwaye one thing, and howe often beateth he in y• ſame mattiers that he ſpake of afore? howe many tymes doeth he beſeche, charge, and adiure by al that holy is, nowe by fayre ſpeache now by promyſes, nowe by feare allurynge the people with the example ſomtyme of himſelfe and ſomtyme of Chriſt? Nowe ſeyng Paule was ſo afrayed of their quayling, whome he had inſtructed by his owne teachinge, whome alſo he had ordayned by the layeng on of his owne handes, & had ſearched and throughly tryed their faithfulnes and integritie by ſo many maner of wayes: howe muche more daungier is it at this daye to committe an office of ſo weyghtye importaunce vnto any man at auenture without good ad uiſement? In tymes paſt euery citie had a reſident byſhop of his owne, and yet in thoſe cities howe ſmall a porcion of folkes were there that-profeſſed Chriſte?

[Page]And beſydes that, in thoſe dayes the bloude of Chriſt was yet in feruent remē braūce in mennes haries, bicauſe it was but lately ſheade. And the heauēly fyer that was geuen men in baptiſme, was yet flamyng hoote: whiche thinges I can not tell howe, they bothe ſeme to be colde at this preſent in our conuerſaciō. For theſe cauſes ſake, a Byſhop had not onely the charge and ouerſyght of a fewer than nowe, but alſo of ſuche as were obedyent without compulſion. Me thynketh it therefore, a matier of muche more dyfficultie, at [...] his daye to playe the faithfull vncorrupte byſhop: not onely for that, that one man hathe the autoritie ouer ſo many tounes, but muche more in that the mooſt parte of them ouer and beſydes the dyſpenſacion and teaching of the goſpe [...]l, whiche is ye chiefeſt and the very peculiar office of a Byſhop, are burthened with the adminiſtracion of ſecula [...]e offices. But it is a wondrous matter to talke of, how euyll the worlde and Chriſt agree one with the other, and how harde a thinge it is for heauenly buſynes and worldly affaires to be at one concorde. Than ſeyng it is a great weyghtye mattier to doe either of them bothe as it ſhould be, that is to ſaye, eyther to be a good byſhop or a profytable prince: what a buſye piece of worke is it for a man that is tangled bothe the wayes, ſo to ordre the mattier, that he leaue no paite of his office vndone, eyther touching his ſpiritual charge or his temporall autoritic: ſo to content his mortall prince, that he offende not the prince immortall: and ſo to be in fauour wt the courte, that he come not out of fauour in heauen? In tymes paſt who ſoeuer toke the office of a byſhop vpon him, muſt out of hande haue prepared him ſelfe wyllynglye to abyde al ſtormes of perſecucions. And yet it paſſeth my knowledge to ſaye whether there be more daungier in the tranquillytie of the worlde that now goeth, in caſe it be a tranquillitie, or in the ſtormye tempeſtes of thoſe dayes. And althoughe by reaſon of altring the ſtate of thinges, it is not poſſible that the maner of vſynge a byſſhoppes office ſhoulde be throughly in al thinges alwayes after one ſorte. And yet the thing is not to be vtterly condemned that varieth from the example of that age, nether the mutable changeinges of humayne mattiers doe alwayes permitte a byſhop to brynge to paſſe the thing that he thinketh beſt to be doen: lyke as a Maſter of a ſhyp that is bothe experte and vigilaunt doeth no good ſomtymes with ſittyng at the helme, but is caried awaye as the wynde and wether wyll: yet not withſtandynge he ſhall goe the leſſe out of the waye, from the ſyncere perfyte image of a good byſhop, that wyll haue this forme of Paule, as it were a certaine directorie alwayes before his eyes. Lyke as a ſtoute gouernour of a ſhyppe, albeit he be dryuen parforce to goe ſomtyme a great deale out of his right courſe, doeth not ſet his eye beſydes ye compaſſe and loode ſterre for all that, leſt he ſhoulde chaunce to goe quyte out of his ame all together. And althoughe a man can not doe as Paule did in al thinges yet it is ſomwhat yf he folowe his example in ſome thinges. And who ſo wyll endeuour himſelfe to thoſe thinges that are y• beſt to be doen, ſhal not faile of the forewardenes of Chriſtes helpe, whoſe vicegerent your lordeſhyp is, and without his helpe all that men goeth aboute is but vayne. Fare ye well.

The yeare. M.D.XIX.

¶ The Argument vpon the firſt Epiſtle of S. Paule vnto Tymothie / by D. Eraſmus of Roterodame.

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TYmothies mother was a Iewe borne, howbeit ſhe was a chriſtian, and his father was a Greke. This Timothee beyng an honeſt manierly towarde yonge man and well learned in holy ſcriptures Paule choſed to be a miniſtre: and yet bycauſe of y• Iewes he was compelled to circumcide him. And foraſmuch as he had committed vnto Timothie (as he dyd alſo to Titus) the cure of thoſe congregacions that he coulde not goe to himſelfe, he inſtituted him in the office of a byſhop and in the dyſciplyne of the congregacion, geuing him not admonicions as a dyſciple, but as a ſonne and as a felowe in office. And to thintent he might doe ſo with the more autoritie, he doeth often vindicate the autoritie of Apoſtleſhyp vnto him ſelfe. Paule admoniſheth hym to reiecte ſuche as woulde brynge in Iewyſhe fables, and to teache thoſe thinges that pertaine to faithe and charitie. Than, foraſmuche as ye ordre of a citie and tranquillitie of a commune wealthe dependeth of the autoritie of princes and magiſtrates, he woulde not onely not haue their autoritie (thoughe they were Ethnykes) contemned of the Chriſtianes, but alſo commaundeth them to be prayed for. He preſcribeth what is comely bothe for men and for women to vſe in the open congregacion. He paynteth out what a byſhop ſhoulde be and hys houſeholde. Theſe he treateth of almooſt in al the three firſte Chapiters. Than he warneth him that he receaue no Iewyſhe fables, and ſpeaketh of choyſe of meates and forbyddyng of mariage. And than he teacheth him ſtraightwaies how he ſhoulde behaue himſelfe towardes olde men, towardes yongmen, towardes olde women, towardes yougwomen, towardes wydowes as well riche and poore as thoſe that ought to be founde of the commune ſtocke of the congregacion, towardes the yonger women and towardes ſuche as be as yet of ſuſpecte age. Furthermore he preſcribeth vnto him what he muſt commaunde to Maiſters, what to ſeruauntes, what to ryche men, admonyſhing him to reiecte with all poſſyble meanes contencious ſophiſticall queſtions, that haue nothing but a vayne ſhewe of learnyng. This Epiſtle he wrote from Laodicea by Tychicus the Deacon.

Thus endeth the Argument.

The paraphraſe of Eraſmus vpon the fyrſt Epiſtle of S. Paule the Apoſtle to Timothee.

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The firſt Chapter.

The texte.

¶ Paule an Apoſtle of Ieſus Chriſt, by the commyſſion of god our ſauioure, and lorde Ieſus Chriſt which is oure hope. Vnto Timothe his naturall ſonne in the faith. Grace, mercy & peace from God oure father, and from the Lorde Ieſus Chriſte oure Lorde. As I beſought the to abide [...]yll at Epheſus (when I depatred into Macedonia) euen ſo do, that thou commaunde ſome, that they folowe no ſtraunge docrtine, uerber geue hede to fables and endles genealogies, which brede doute more then godly edifying, whiche is by faith: for the ende of the commaundement is, loue out of apute herte, and of a good conſcience, and of fayth vnfayned: from the whiche thinges, becauſe ſome haue erred, they are turned vnto vayne iangelynge, becauſe they woulde be doctours of the lawe, and yet vnderſtande not what they ſpeake, neyther wherof they affirme.

PAule an Apoſtle and meſſagier / leſt any mā woulde ſuſpecte that I goe aboute myne owne buſynes or humayne affaires, and not a meſſagier of Moſes or anye other man, but the meſſagier of Ieſu Chriſt, whiche beyng ſent of late in his owne perſon vpon his fathers meſſage, dyd faithfullye finyſhe the buſynes of hym that ſent him. And as for me I toke not this meſſage vpon me on myne owne head, nether receaued I it of man, but was not onely called vnto it by the appointement of the euerlaſtyng god, but I was alſo dryuen perforce vnto it by his commaundement and autoritie: in ſo muche that itBy the cō miſſion of god our ſauiour. was not in my choyſe to ſhyfte inyne handes of that office, as payneful as it is, whiche was enioyned vnto me by the autoritie of God, the onely au toure of all our ſaluacion. For what ſo euer the ſonne hathe enioyned vs by the fathers autoritie, that ſame doe I take as enioyned of the father himſelfe, by whome we are alſo bounden vnto him for our ſaluacion: aſwell in that we are redemed by his death from eternal deſtruccion, as alſo in that we are by his mightye helpe delyuered from the rageyng tempeſtes of afliccions. From the which albeit our chaunce be not to be ſet at lybertie for a tyme, yet there is no cauſe why we ſhoulde doubte of our ſafe preſeruacion, hauynge Chriſte to our protectoure, whome the father hathe appointed to be bothe the example and autour of oure mooſt certaynly aſſured hope. For lyke as he whan he was whypped and nayled to the croſſe ſuffred corporal death, howbeit he roſe anon againe to lyfe that neuer ſhall dye: euen ſo whan we haue bene oppreſſed with preſent ſorowes of this worlde, he ſhall one daye reſtore vs alyue againe to the ſame immortalitie. For this reſpectes ſake, Paule beyng ſtreynghtened throughe his autoritieTo his natural ſonne. and mayntenaunce, and an inuincible Apoſtle writeth vnto Tymothe, his true natural ſonne: whō I haue not choſen (quod he) out of an other mannes flocke, but I begat him my ſelfe out of theſe bowels of myne, through ye goſpel whā he was yet a ſtraūgier frō Chriſt: & he for his parte is ſo like, & ſo expreſſely reſembleth this father of his, in ſtedfaſtnes & ſinceritie of faith & pure teaching of the [Page] goſpell, that it appeareth by euident matier in dede, that he is no ſuche as maye be doubted whether he be myne or not, but that he is my natural very owne vndoubted bogotten ſonne, and therfore a great deale more dearely beloued vnto me, thā yf I had gotten him of my bodily ſubſtaunce after the commune maner as men doe. The bodely ſubſtaunce begetteth children that ſhall lyue but a whyle, but by the goſpell are we borne to lyue alwayes and neuer dye. If parentes haue a more peculiar and a nerer hattie loue, to ſuche of their children as be mooſte lyke fauoured vnto them than to other, and therby doe as it wer knowe them ſuerly to be their very owne: how [...] muche more iuſt cauſe haue I to loue this ſonne, whome I begate vnto Chriſt through the faithe of the goſpell, andIn the faith. in whome I beholde the ſynceritie of my faithe borne new againe as it were? Let the Iewes make boaſte at their pleaſure, for geating one companion or other as a childe gotten by adopcion to their Moſes: I boaſte that I haue gotten ſuche a ſonne as this to the faythe of the goſpell and vnto Chriſte. For it is expedient that the Iewes ſynagoge ſhould from hence forthe geue ouer bearing of children. And it is tyme, that the Goſpell ſpreade forthe his frutefulnes of faith abrode in to the whole vniuerſall worlde. Nowe than, lyke as I haue manyfolde cauſes to boaſte of ſuche a ſonne, inaſmuche as I maye ſafely committe vnto him the office of goſpell preachinge: euen ſo I thynke there is no cauſe why he ſhoulde repente the hauyng either of ſuche an Apoſtle, or of ſuch a father. I haue committed a parte of myne owne office vnto him, howbeit god hath geue me autoritie thus to doe, ſoe as he can ſtande in no doubte touching the charge of the congregacions appointed by me, onles peraduenture he dyſturſt the autoritie of god. Nowe what ſhoulde I beyng a mooſte louyng father wyſhe vnto ſo entierly a deare beloued ſonne? what thinges elles, than the ſame, that the ſupreme gouernour of our lyfe woulde haue vs to be ryche and plentuous of, and in the whiche he would fayne haue vs to growe ſtronge dailye more and more, vntyll we be growen vnto ſuch a ſtate as Chriſt may voutcheſafe to knowe vs for his owne lawfull brethren? Therfore I wyſhe GraceGrace mercy & peace. vnto him, that he maye perfytely vnderſtande, that all faithfull beleuers are ſaued by the free benefite of Chriſt without helpe of Moſes law. And not onely grace, but mercye alſo to be alwayes ready with preſent helpe to ſuccoure hym in his trauayle amonge ſo many daungerous mutacions of thinges. For I am not all ignoraunt, what combrous ſtormes the lyfe of ſuch as be preachers is endaungered withall. Fynally, as it is the propretye of our profeſſion, I wyſhe him peace and concorde: and that he loke not to receyue theſe benefites of the worlde, whoſe ſuccours are but vayne: nether of Moſes, becauſe it is a pernicious matier to haue any truſt in his ſhadowes, ſence the true lighte of the goſpell ſhoone clearly forthe: ne yet of any other mortall man, but of god the father, who forſaketh not thoſe that faithfully truſt in him: & of his ſonne Ieſus Chriſt our lorde, who, lyke as he hath all thinges commune with the father, euē ſo he fayleth not to helpe thoſe, that haue ones wholy committed them ſelues vnto his fidelitie, as faithfull ſeruauntes that depende all together of ſuche a maiſter as none is to be compared vnto him either in goodneſſe or power. Thou knoweſt, naturall deare ſonne, what hurly burly we had, and whatAs I beſought the. daungyer of our lyfes we were in, to wynne ſome congregacion vnto Chriſte: and it is not vnknowen vnto the, howe dilygentlye the falſe apoſtles watche in euery place, & goe about to drawe vnto Moſes, thoſe lately entred yonglinges [Page] whom we haue gathered together vnto the goſpel: & for none other purpoſe, but to get a flocke of dyſciples to them ſelues, and to be had in eſtimacion among the commune people. And as for me, my ſtudye is to enlarge the deminions of the goſpelles poſſeſſion to the vttermooſt of my power: ſo that neuertheles we maye maynteyne that, that is all ready gotten. To be ſhorte, foraſmuche as we can not be perſonally preſent in all places, we muſt nedes accomplyſhe that, whiche is behynde, partely with ſendynge of Epiſtles, partly by the miniſterie of felowe officers. In conſyderacion wherof, at ſuch tyme as I went againe into Macedonia about the neceſſarie affaires of the goſpel, bycauſe the Epheſiās ſhoulde not be vtterly deſtitute of me, I left the there euē as my ſelfe, to haue the autoritie as a notable vicegerent in ſo excellent and ſo paynefull an office. Thou ſeeſt the generall ſorte of men wonderfullye enclyned bothe to ſuperſticion and vnto curious artes: notwithſtandyng the glorye of the goſpel is ſo muche the more highly aduaunced. And again, there be aduerſaries ſo many and ſo cruell, that we had nede to ſet both fete faſt to the grounde (as they ſaye)That thou commaunde ſome. that we ſtande ſtronglye againſt them. Wherfore, the thing that whan I went thence I required the to doe, the ſame beyng now abſent I eftſones beſeche and praye the to doe: that is, that thou warne ſome corrupte apoſtles there, whoſe names I paſſe ouer aduyſedly at this tyme (leſt beyng therby prouoked they waxe more ſhameles) that they defyle not ne ſubuert the pure doctrine of the goſpel that we taught to the Epheſians, with their new doctrine. And on the other parte, warne the faithfull flocke before hande, that they geue not light eare nor intendaunce to ſuche falſe apoſtles to their owne peryll, for they teache not thoſe thinges that auayle to eternall ſaluacion, and are worthye the goſpel of Chriſt, but cloute in a ſorte of vnfrutefull Iewyſhe fables, touching the ſuperſticious conſtitucions of men, which auayle not a rote to true godlines: & of a perplexe ordre of pedegree rehearſed from grandefathers, great grandefathers, and great great grandefathers, as thoughe the gyfte of ſaluacion taught in the goſpel, were deriued vnto vs by corporall lynage deſcending from a ſorte of degrees of ſondry auncetours: and not rather by heauēly goodnes powred once vntuerſally vpon all them, that embrace the fayth of the goſpel. And this geare they preache not to the glorye of Chriſt, but partly that they them ſelues maye be had in pryce amonge you to be commended for noble doctours: partly to the intent, foraſmuche as the goſpelles doctrine is playne and ſymple, eyther to be taken for ſo muche the greater learned men, bycauſe they can cloute in a meignye of doubtefull dyfficulties that neuer can be made playne, and a ſorte of riedles that haue no expoſicion: as thoughe thoſe thinges were not mooſte beſte that are mooſt playne. The goſpel bryngeth ſaluacion to the beleuer in a ſmall towme: But this kynde of mennes doctrine bryngeth in queſtion vpon queſtion, and not onely is nothing auayleable vnto heauenly godlynes, that God geueth vs throughe faythe, but alſo it turneth vp ſyde downe the chyefe poynt of the goſpelles religion. Whoſoeuer beleueth purely, paſſeth not vpon queſtions. And he that knytteth and vnknitteth the knottes of queſtions, what other thing doeth he teache men but to ſtande in doubte? Curioſitie of queſtionyng is an aduerſarye to fayeth. Yf they beleue God, what a doe haue they to quarell with his promyſſes? Yf the faythe and loue of the goſpel geue ſaluacion without muche a doe, to what purpoſe are mennes phantaſies myngled wt all, as cuttynge of the foreſkynne, waſſhynge of handes, choyſe of meates and [Page] obſeruacion of dayes? They make vaunt vnto you, that the lawe was geuen of god: and yet thoſe that teache it, teache it more greuouſly than learnedly, and vnderſtande not the ſumme nor the ende of the lawe. Wherto ſhould a man labour for ſaluacion by meanes of ſo many wiery obſeruacions, ſeyng he maye let them alone and flye ſtreight waye to the prycke it ſelfe? That mā is conynglye learned ynough in Moſes lawe, that hathe atteyned the effectes of the law. To be briefe, the thing that comprehēdeth & accompliſheth al the whole efficacie of Moſes lawe in a ſhorte ſumme, is loue, in caſe it procede from a pure herteThe ende of the lawe is loue. and an vpright conſcience and an vnfeyned faith without holownes. A perfite ſyncere loue telleth a great deale ryghtelyer, what is to be doen, than any conſtitucions, howe many ſoeuer they be. In caſe this loue be preſente, what nede the preſcriptes of the lawe? yf it be not preſent, what auayleth the obſeruacion of the lawe? An humayne loue, becauſe it is many times blotted with affecciōs, ſtandeth many tymes with a corrupte conuerſacion, and ſomtymes comprehendeth not a full entier truſt in god. But the Euangelicall loue is of this propertie, that it neuer deceaueth, neuer wauereth, and can neuer ceaſſe from doynge godly. For it geueth reſpecte to none other purpoſe but to the glorye of Chriſt, and cōmoditie of his neighbour: ne dependeth of any other but onely of Chriſt. Of this pricke foraſmuche as ſome myſſe, therfore in ſtedde of the ſure doctrine of Chriſt, they ſtrawe abrode vayne ſmokes & myſtes of Iewiſhe queſtions, to thintent they might ſeme gaye doctours of the law and ſet out them ſelues with vayne bablyng, whan they vnderſtande not for all that the ſpecialties of thoſe thinges that they ſpeake of, nor wherof they affirme. For all the whole lawe of Moſes, although it be otherwyſe dyuerſe and dyffuſe, is collected into Chriſte alone. Than ſeyng the lawe ſelfe applieth vnto Chriſt, it is ſhame for a man to profeſſe him ſelfe a doctoure of the lawe, that interpreteth the lawe contrary to Chriſtes mynde. Howbeit we ſpeake not thus, as though we condemned ye law of Moſes.

The texte.

¶ We knowe, that the lawe is good, yf a man vſe it lawfully: knowynge this, how that the lawe is not geuen vnto a ryghteous man, but vnto the vnryghteous and dyſobedient, to the vngodly and to ſynners, to vnholy and vncleane, to murtherers of fathers & murtherers of mothers, to manſ [...]ears, to whormongers, to them that defyle thēſelues which mankynde, to menſtealers, to lyars, to periured, and yf there be eny other thing that is cō trarye to the holſome doctrine accordynge to the goſpel of the glorye of the bleſſed God, whiche goſpel is committed vnto me. And I thancke Chriſte Ieſus our Lorde, with hath made me ſtronge: for he counted me true, and put me in offyce where as before I was a blaſphemer, and a perſecuter, and a ſyraunt. But I obtayned mercy, becauſe I dyd it ignorauntlye thorowe vnbelefe. Neuertheleſſe, the grace of our Lorde was exceadynge aboundaunt with faith and loue whiche is by Chriſt Ieſu.

We doe bothe knowe and acknowledge, that the law is good onles it be vnlawfully vſed. And he is an abuſour of the lawe, that expoundeth it otherwyſe than it meaneth it ſelfe. The chiefeſt purpoſe of the lawe was, to lede vs vnto Chriſt. So that he turneth the lawe, whiche is good, into his owne deſtrucciō, that by the lawe draweth folkes awaye from Chriſt. And he that dyſcerneth and eſpieth in what behalfe the law (that was geuen but for a tyme) muſt geueThe law is good. place to the goſpell, and in what parte it oughte to continue in his perpetuall ſtrenght: he that vnderſtandeth after what ſorte to applye the groſſe lettre of the lawe vnto the ſpirituall doctrine of the goſpel: and he that perceaueth, how they whome Chriſt hath redemed with his bloude from the tyrannye of ſynne, [Page] and doe more vpon their owne accorde at the mocion of loue, than Moſes law appointeth, haue no nede of the feare nor admonicion of the lawe, eyther to be reſtrayned from naughtines or ſtiered to their duetye doyng: to him in dede the lawe is good. For he vnderſtandeth that the lawe belongeth not to him, that hathe learned by the goſpell, not onely to hurte no bodye, but alſo to doe good vnto his enemyes. Wherto ſhoulde an horſe nede brydle or ſpurre that runneth frely and well as he ſhoulde doe? They that are ledde and ordred by the ſpirite of Chriſt, runne vncompelled, and doe more than al the whole law requireth: and hauyng once frely atteyned ryghteouſnes, abhorte from all vnryghteouſnes. Therfore the lawe, that by feare reſtrayneth from euyll doinges, is notThe lawe is not geuē vnto a righteous man. geuen in any wyſe vnto them, that doe wyllynglye and gladly that whiche the lawe requireth, althoughe they haue not the wordes of the law. For whom thā is the lawe ordayned? Veraylye vnto them that turne the deafe eare towardes the lawe of nature, and beyng without loue & readyly enclyned to al myſcheafe, are guyded by their owne luſtes, onles they be holden backe with the barre of the lawe: And in caſe the lawe ſuffre them to ſynne vnpuniſhed, thā they returne by and by to their owne dyſpoſicion, and become the ſame openly that they wer inwardelye: that is to ſaye, vniuſte, rebelles, wycked and vngodlye, dyſobediēt, impure, kyllers of fathers and mothers, horemongers, defylers, of themſelues with mankynde, man robbyng theues, lyers and periured perſons. The threatnynges of the lawe were iuſtlye obiected againſt the Iewes becauſe they were prone to theſe myſchiefes, to reſtraine their ſlauyſhe vyle natures from theſe wicked dooinges before rehearſed for feare of punyſhement, & all other maner of naughtines that is againſte the excellent lawe of the goſpell, whiche Moſes gaue vs not, but the bleſſed god him ſelfe delyuered vs by his onely ſonne Ieſus. The Iewes make boaſte, that their law is glorious: the lawe that we haue is muche more glorious. They bragge of their autor Moſes, and wee with a great deale iuſter cauſe boaſte of our autor god and Chriſt. They preache the lawe of Moſes, y• reſtrayneth a certaine ſorte of great notable crymes through punyſhement, and I preache the lawe of the goſpell, whiche dyſpatcheth all luſtes at once, that are contrarye to true godlynes. And who is their autour of preachynge Moſes lawe, leat them loke to that them ſelues: But in dede I am put in truſt to preache this honourable myghtye puyſſaunte goſpell, that nedeth none ayde of the law, and it was not cōmitted vnto me by men, but by god him ſelfe: not that I thinke me worthye in any condicion to haue ſo weightye a matter committed vnto me. It was not of my deſeruynge but of the goodneſſe of god, vnto whome I rendre thankes for geuing ſtrenght vnto ſuche a wretched bodye as I am, & ſo ferre vnmete for this office, to glorifye Ieſus Chriſte our Lorde: whoſe buſynes I doe faithfully, lyke a faithfull ſeruaunt: and yet I chalenge none other commendacion to my ſelfe, but that lyke as he hathe thought me a faithfull miniſter to preache the goſpell, euen ſo doe I ſyncerelye and vnfeynedlye laboure in the office that he hathe put me in truſt withal, without any folowynge of their example that preache Moſes lawe to Chriſtes reproche, onely ſeruyng their owne gayne and the glorye of them ſelues, and not of Ieſus Chriſt. I confeſſe that in tymes paſt I was ledde in the ſame blyndenes that they are, as long as I continued in the zeale of the lawe of the fathers, I was a blaſphemer againſt the name of Chriſt, I was ſo cruell a perſecutour, that I coulde neuer lynne doynge of vyolence. For I perſecuted the ſpringing [Page] glorie of y• goſpel, not onely wt braulinges, but alſo euē vnto enpriſonynge and murtherynge. Yet hitherto I am behynde theſe men in nothing: peraduenture in this caſe I am to be preferred before them, inaſmuche as I dyd theſe thinges by the onely ſymple ſtickyng to the lawe, throughe errour and ignoraunce: inaſmuche as I was not yet called to the feloweſhyp of the goſpell: But they haue once profeſſed Chriſt, and yet beyng enemyes of his glorye, and to muche deſyrous of their owne, doe of a malicious obſtinacie cloute in the vnprofitable burthen of Moſes lawe. And for this cauſe ſake, ſeyng I dyd thus onely of ignoraunce, God had mercye vpon me, wher as they are blynded euery daye more and more. The more feruentlye that I fought than for the lawe agaynſt Chriſt, the more hartylye do I nowe defende the doctrine of Chriſt againſt the affirmours of the law. For in ſtede of that earneſt vehement ſtudye of the law, whiche is to be put awaye, grace hathe ſucceded haboundauntly: And in ſtedde of the truſtyng of the lawe, the faithfull truſtyng in Chriſt is commen in place. In ſtede of the malicious hatred of the Iewes, charitie towardes all men is entred, whiche we haue obteyned bothe by the example and gyfte of Chriſt.

The texte.

¶ This is a true ſayinge (and by all meanes worthye to be receaued of vs) that Chriſt Ieſus came into the worlde, to ſaue ſynners, of whome I am chefe. Notwithſtandynge, for this cauſe obtayned I mercy, that Ieſus Chriſt ſhoulde fyrſte ſhe we on me all longe pacience, to declare an enſample vnto them whiche ſhoulde beleue on him vnto eternall lyfe. So then vnto God, kynge euerlaſtinge, immortall, inuyſyble, wyſe, onely be vonoure and prayſe for euer and euer. Amen. This commaundement commit I vnto thee, ſonne Tymotheus, accordynge to the prophecyes, whiche in tyme paſt were prophecyed of the, that thou in them ſhouldeſt fyght a good fyght, hauyng faith and good conſcience: which ſome haue put awaye from them▪ [...]nd as concernyng faith haue made ſhypwracke. Of whoſe nombre is Hymeneus and Alexander, whome I haue delyuered vnto Satan, that they maye learne not to blaſpheme.

The Iewes haue nothing to ſaye againſte me, althoughe I ſayde that I am by the goodnes of god without the helpe of the law becommen of a wicked and a myſcheuous man, now that, that I am. But the thinge that ſemeth vnto them vncredible, is by mooſt euident argumentes vndoubtedly true: and the thing that they renounce, is withal ſtudious endeuoure to be embraced (as they ſaye) with meting armes: that Ieſus Chriſte ſeyng the lawe to be vneffectuall vnto perfite ſaluacion, was made man and came in his owne perſon into the worlde, to thintent that throughe his death he myght geue vs perfyte healthe, and in ſuffring the peynes of our vnrighteouſnes he myght geue vnto vs his owne ryghteouſnes. Fynally, albeit I was an earneſt mayntenoure of the law of the fathers, yet I doe not onely not excepte my ſelfe out of the nombre of ſinners, but alſo I knowledge me to be euen the chiefeſt among them. I wyll not denye myne vncleaneſſe, for it redoundeth vnto the glorye of Chriſte. The leſſe that I deſerue mercye, the more excellent is his clemencye. I was worthye punyſhement. And howe commeth it to paſſe than, that Chriſt would not onely pardon myne offences and declare his excedynge gentilnes towardes me, but alſo enriche me with ſo many great free gyftes? For what other purpoſe, but through this notable example, to prouoke all men to hope after lyke forgeueneſſe, how fylthily ſoeuer they haue lyued before, ſo that they put no truſt in the ayde of Moſes lawe, and ſet all their whole faith in Chriſtes goodneſſe, that continueth with vs ſtyll vnto euerlaſtynge lyfe. The promyſſes are great, but the promyſe maker is truſtye and ſure. And no man ſhall put any myſtruſt in [Page] the promyſes, that conſidereth Chriſt to be the promyſe maker. And in caſe any man coulde contemne him as a man hauyng ſuffred vpon the croſſe, yet let him conſydre that the mooſt highe euerlaſtyng kynge God the father immortall, inuiſible, and onely wyſe is the chiefe autor of this buſines, who by his ſonne geueth vs all thinges. Therfore nothyng ought to ſeme incredible, that almyghtye God promyſeth. And as for men, they can chalenge to themſelues no parte of habilitie to geue this ſo ſinguler a treaſure, foraſmuche as he ought to haue all honour and glorye, not for a certayne of yeares, as the glorye of Moſes lawe was, but in all ages for euermore. For it beſemeth the immortall God to haue immortall honour. That, that I haue ſayed, is true, and as the matter is in dede. Than lyke as I do faithfully behaue my ſelfe in the buſynes appointed vnto me, euen ſo doe I geue the this in commaundement, my louyng ſonne Timothye, that thou folowe thy fathers example, in accomplyſhyng the offyce, that thou haſte taken vpon the, throughly in all poynctes. It is goddes buſynes that thou takeſt in hande, wherunto thou waſt not called by any promocion of man, but by the appoinctement and commaundemēt of god. Vnder his baners thou arte a ſouldiour, and of him thou ſhalte receaue the rewardes of victorie. Thou ſeeſt what a bande of men thou haſt committed to thy credence, thou ſeeſt with what maner of aduerſaries thou haſte a doe, there is none oportunitie for the to be neglygent or to ſlepe thy matters. And it were the greateſt ſhame in the worlde and a very wycked parte for the to ſhrynke from him,We haue the lyke aduerſaries but not the lyke diligēt preachers. whoſe wordes thou arte ſworne vnto, & whoſe name thou haſt once profeſſed. His iudgemēt was that thou wouldeſt proue a valeaunt and a faithful guide, for ſo the ſpirite of Chriſt by his inſpiracion ſhewed vnto vs, at ſuc he tyme as we committed autoritie of prieſthoode vnto the by layeng on of handes. See therfore that thou conſtauntlye anſwer aſwell the iudgement that God gauePaul made a prieſt by layeng on of hādes without anoputynge. before of the, as the faythfull truſte that we haue in the: ſo as god maye bothe prayſe the for a noble guyde, and I maye reknowledge the to be myne owne ſonne. It is an excellent warre, that thou arte occupied in, ſee that thou applye it manfully. And that ſhalbe, in caſe thou kepe a ſyncere perfite fayth, and vnto faithe ioyne a good conſcience: that thou put no doubte in goddes promyſſes and frame thy ſelfe in vprighteneſſe of lyfe accordynge to the ſynceritie of thy iudgement. The pureneſſe of lyfe ought to be of ſuche efficacie, that it maye be not onely allowed with other men, but alſo that the conſcience maye be vpright before God. The thinges that decaye the ſtrength of faithe are humayne queſtions,Faith and conſcience. and the appetites of mē are the thinges that defile the conſcience: wheras thoſe y• pretende to goe about Chriſtes affaires, haue reſpecte to other purpoſesThe cauſe of the decay of faith and good conſcience. than vnto Chriſt. Fynallye theſe two clcaue ſo faſte one to the other, that yf the one be decayed, the other is in ieoperdie. For he that hathe not a ſyncere conſcience can not poſſibly haue a ſyncere faithe. For howe can the thing be called ſyncere that is dead? Or how can the thinge endure that wanteth lyfe and ſpirite. For it commeth to paſſe that thoſe whiche haue a naughtie conſcience in all thinges, at length fall cleane awaye from beleuynge thoſe thinges that the goſpell teacheth concernynge the rewardes eyther of an innocent lyfe or of a naughtye lyfe. An example of this matter we haue lately ſeene to muche true (alas therfore) in Alexander and Himeneus, who inaſmuch as in the preaching of the goſpell they holde not faſte the helme of an vpright conſcience, are fallen into the rockes of Infidelitie, and beynge once fallen from the holſome profeſſion [Page] of Chriſt, they are ſo caryed awaye with the waues of naughtye luſtes, that they rayled with open ſpitefull wordes againſt the doctrine of the goſpel, ſo that they can not be poſſybly amended with gentyll monicions. And therfore I haue (with myne owne ſentence geuing) cutte them of from the reſt of Chriſtes bodye, as rotten membres: to thintent that beyng ſo corrected they maye learne throughe ſhame and reproche, to ceaſſe from their wycked ſpyghtful railynges, and to be leſſe hurtefull to other, thoughe they can not be good to themſelues. Thoſe are to be pulled vnder with rigorous handlyng, that are growen into ſo highe wickednes, that there can be no good doone vpon them with gentyll remedyes. Therfore, not onely the iudgement of god touching thy ſynceritie, not onely myne example, not onely thyne owne profeſſion, and in y• thou arte a ſouldiour of Chriſt, but alſo ſuche mennes abominable example ought to kyndle thy harte to doe thyne offyce throughly as thou ſhouldeſt doe.

The .ii. Chapter.

The texte.

¶ I exhorte therfore, that aboue all thinges prayers, ſupplicacions, interceſſions, and geuyng of thankes be had for all men: for kynges, and for all that are in auctorite, that we maye lyue a quiete and a peaceable life, with all godlynes au [...] honeſty. For that is good and accepted in the ſyght of god our ſauioure, whiche wyll haue all men to be ſaued, and to come vnto the knowledge of the trueth. For there is one God, and one mediatoure betwene God and man, euen the man Chriſt Jeſus, whiche gaue hym ſelfe a raunſome for all men, that it ſhoulde be teſtifyed at his tyme, whenunto I am ordeyned a preacher and an Apoſtle. I tell the trueth in Chriſt, and lye not: beynge the teacher of the Gentyls wi [...] faith and veritie.

IT is not ynoughe for the to be without fault thy ſelfe, but it is the parte of a byſhop to preſcri [...]e alſo vnto other what is neceſſarye for them to doe. And thoſe ought to be ſuche thinges, as maye appeare worthy an Euangelical conſcience. To be briefe, it ſtandeth them in hande that profeſſe Chriſt, to be mooſt ferre of [...]om deſyre of reuengement, from deſyre of hurte doing, and from all kynde of dyſpleaſure. Therfore ſee thou exhorte thoſe that thyne are to begynne the firſt thing they doe in the mornynge, to vſe godlynes and to worſhyp Chriſt. And firſt of al let them praye to god, to put awaye all thinges that trouble and diſquiet the ſtate of Religion, and of the commune wealthe. Than let them aſke of him thoſe thinges, that are auayleable to godlye doyng, and to the tranquillitie of the commune wealth. This doen, let them beſeache Chriſte nothing elles againſt ſuche as perſecute his flocke, but his ayde and ſuccoure. Laſte of all, let thankes be rendred vnto him for thoſe thinges, that by goddes goodnes haue happened, and earneſt ſupplicacions made for the thinges that haue not yet happened. And let theſe be doen not onely for the Chriſtians but for all maner of men alſo, leſt Chriſtian loue ſhoulde appeare to be but a ſtraite laced loue, as though it fauoured none but of his owne ſorte: but ſet it be extended abrode in mooſt large maner, after thexample of god, bothe to the good and to the badde: lyke as he beyng parfitely good, and beneficiall to all as much as in him is, beſtoweth his ſonne to ſhyne vnto the iuſte and alſo to the vniuſt.

And in aſmuche as god geueth vs publique quietneſſe by meanes of Ethnike rulers: it is reaſon that thankes be rend [...]ed alſo for them▪ And it is vncertayne to vs, whether that ruler beyng a wycked ymage worſhypper, ſhall in ſhorte ſpace receyue the goſpel. For that cauſe, Chriſtian loue wyſſheth the ſaluaciō of [Page] al. The Iewe loueth the Iewe, the newly entred into a ſecte loueth his lyke, the Greke loueth the greke, the borther loueth the brother, the kynſman loueth the kynſman. This is not a Goſpellyke loue, but that is a goſpellyke loue, that loueth the godlye for Chriſt, and loueth the wycked that they maye once re pente and turne vnto Chriſt. They doe ſacrifice vnto deuylles and curſe y ou bytterlye. And you contrary wyſe, cleaue harde to the foteſteppes of Chriſte, who, whan he was exalted vpon ye croſſe, and was reuiled wt ſuch ſpyght full rebukes as were more greuous than the punyſhemente of the croſſe ſelfe, he gaue none euyll wordes againe, he curſed not bytterly againe, but with an excedynge great crye beſought the father to forgeue them. And praier is to be made not onely for y• whole general ſorte of mē, but alſo eſpecially for kinges, yea though they be Ethnikes and ſtraungiers from the profeſſion of Chriſte, and for all them, that after the publique ordre of the worlde are ſet in any autoritie. And let not this moue you, that of them we be afflicted, we be beaten, we be caſte in pryſon, we be put to death. Rather theyr blyndenes is to be pitied, and not malyce requitte with malyce. Or elles they ſhalbe neuer the better, and we ſhall ceaſſeThe chiefe pollicie that bringeth mē to Chriſt, is chriſtian charitie. alſo to be Chriſtians. This waye pleaſed Chriſte as a waye of mooſte ſpeciall efficacie, wherwith he woulde haue all dryuen to him ſelfe. And thoughe there be ſome, vpon whom our loue is loſt, yet wee wyll not geue ouer to be lyke oure ſelues for al that. This world hath his ordre, which it is not expedyent that we ſhoulde dyſquyet: ſeyng it is our duetye to procure peace in euery place. Their power and autoritie in ſome purpoſe doeth ſeruice vnto the iuſtyce of God, in that they holde vnder the euyll doers with puniſhementes, in that they kept the naughtye ones in their duetie doing, in that they put awaye robberyes, in that with their martiall powers they defende the publique peace, in that they gouerne the commune wealthe with their lawes. Theſe thinges albeit they doe not for the loue of Chriſt, yet in a generaltye it is not expedient that the ſtate of the commune wealth ſhoulde be dyſturbed by meanes of vs, leſt the doctrine of the goſpell ſhoulde ſeme a ſedicious doctrine, and than we ſhoulde begynne to runne in a hatered, not bycauſe we profeſſe Chriſte, but bycauſe we hynder the publique peace. And in caſe they abuſe their power vpon vs at any tyme, it is a Chriſtian mans parte to forget the euyll turnes and remembre the good turne. In this we are bounden to their autoritie, in this we are boundē to their defence and marciall powers, yea we are rather bounden to God by them in this, that we maye be ſafe from ſedicions, ſafe from robbynge, ſafe from battayles, and leade a quiet lyfe without trouble. It woulde doe well to haue in remembraunce, what a greate ſea of myſchiefes the hurly burly of warre bryngeth in with it, and what cōmodities peace hath in it. Many are the myſchiefes that beggerly nede of neceſſarie thinges procureth. Peace bryngeth plentie. In peace there is oportunitie to vſe godlyneſſe, and warre teacheth all maner of wyckednes. Our profeſſion loueth chaſte behauiour, and in warre who can be ſafely chaſte as he ſhoulde be? And thoughe men for the mooſt parte abuſe the benefyte of peace to wycked ſenſuall purpoſes, yet for all that let vs vſe the publique peace to the ſeruing of god and integritie of honeſt manners, obeying princes in the meane ſeaſon in al thinges, that they eyther commaunde vs rightely accordinge to their office, or elles doe nothing vnto vs but make vs punyſhed perſons, and not wicked perſons. They take awaye our ſubſtaunce, but yet no parte of our honeſtye is dyminiſhed. They lade vs with fetters, but [Page] [Page] [Page] they drawe vs not away from Chriſt. They ſlea the body, and ſende vs ouer to the hauen of immortalitie. But than they myght hurte vs in dede, if they could make vs couetous, yf they coulde make vs afrayed of deathe, yf they coulde make vs deſyrous of life, if they could make vs ambicious, if they could make vs deſyrous of reuengement, yf they coulde make vs to diſtruſt Chriſt. Therefore Prynces are neyther vnhoneſtly to be ſlattered, nor ſediciouſly repugned. And in caſe it be godlye requiſite at anye tyme in the ghoſpelles behalfe, [...]o contemne theyr commaundementes, yet it muſte be done with ſuche a temperaūce that they may perceaue vs to doe it not for the diſpleaſure of them but for a good wyll vnto godlynes.

Notwithſtandynge▪ I geue not monicion hereof for this purpoſe, that where wee are farre vnhable to matche them in worldlye powers, we ſhoulde prouoke their puyſſaunce vpon vs to our owne harme, but that in this kinde of lenitie we ſhoulde reſemble Chriſte oure prince, who, whan he coulde alone haue done more than all the Prynces and rulers of this worlde, yet had leauer wynne the worlde to himſelfe in ſufferyng of euill, than in repellyng or requityng of euyll: he had leauer wynne the conqueſt with gentle dealynge, than with reuengyng: he had leauer heale than deſtroye▪ he had leauer entice than oppreſſe. By this waye wonne he the victorie, of this faſhion it was the fathers pleaſure that the ſonne ſhoulde beare the bell awaye▪ His example it behoueth vs to folowe, in caſe we wyll haue oure prayers, in caſe we wyll haue our ſacrifices, welcome and acceptable vnto him. He woulde rather be a ſauioure vnto vs, than a vengeaunce taker: with grea [...]e gentilnes he ſuffred our impietie tyll we came to repentaunce. And the thynge that is come to paſſe in vs, the ſame, lyke as he is of a paſſyng greate goodnes, he woulde alſo haue come to paſſe in all men, yf it were poſſible. He is the ſauiour of all, he excludeth none from ſaluation, he bryngeth the lyghte of the ghoſpell vnto all. And he that refuſeth it, he that wythdraweth hymſelfe, leat hym blame hymſelfe for his owne blyndnes: and he that periſheth, periſheth throughe his owne faulte. For what can the Phiſician doo, yf the ſicke doo refuſe holſome medicines? Verilye it is not long of him, that men atteyne not ſaluation, and ſuppreſſyng the blyndneſſe of the lyfe paſte, come to the lyght of the euangelycall trueth. Chriſte is the trueth, and he that confeſſeth him▪ ſhalbe ſafe, from what kynde of lyfe ſoeuer he come to hym. Saluation is all one thynge and commeth all of one, and by one alone it is offred vnto all. Ther is no thyng in this behalfe that the Iewe maye chalenge to himſelfe as his owne.

There is but one God, not peculya [...] to thys or that ſorte of people, but the commen God indifferently of all. There is but one that reconſyleth mankinde vnto God, God and man Chriſt Jeſus. For it was conuenient, that he whiche ſhoulde make the arbitreu [...]ente of concorde bytwene God and menne, ſhoulde haue ſome thynge commen wyth bothe the parties, ſo as beyng God he myghte make interceſſyon to God, and beynge man myghte reduce men agayne into fauour. Why than doeth any man chalenge him properly to hym ſelfe? If the commune father of all ſent him to ſaue al, and if he gaue him ſelfe for the redemption of all, it is mete for vs to endeuour by all meanes, that hys death maye be indifferently auayleable vnto all.

[Page]In caſe he died euen for the Ethnikes, why ſhoulde it yrke vs to offre ſacrifices of prayers to God for theyr ſaluation? And if it haue bene doubted of at any tyme, that Chriſte came for the vniuerſall ſaluation of the Gentiles, nowe it is certaynly manifeſt, and proued matier in dede, that Chriſtes death belongeth aſwell to the gentiles as to the Jewes. In tymes paſte the Iewes parti [...]cie was ſomwhat borne withal, bycauſe they ſhould not fynd fault that they were contemned or caſte of: but anone gods will was to haue it moſt playnely proteſted that there is no difference at al of nation, of ſuperſticion or condicion of them that flee to the doctrine of the goſpel. Of this matier goddes pleaſure was to haue me chiefely a preacher. In this behalf he would haue me be a meſſagier, where as the reſt of the Apoſtles before, ſlowlye wyth leaſure and wyth muche a doe admytted the gentyles vnto the grace of the ghoſpell. And at this daye there be not all wantynge, that ſaye there is no entraunce vnto the ghoſpell but by the lawe of Moſes. Notwithſtandyng Chriſte hathe appointed the office bothe of a preacher and of an Apoſtle vnto me, that I ſhoulde preache vnto all men eternall ſaluation without ayde of the lawe, and that we are all bounden to thanke hym for the ſame and none but him. I doe not take this autoritie falſlye to my ſelfe: for Chriſte commaunded me to it. And it is no vayne geare that I preache, but the thinges that I ſpeake are true, and I preache lyke the doctor of the gentiles. I vſe not arrogauntly to ſet oute myſelfe with vanyties of greate hyghe titles, as the falſe Apoſtles are wont to do, for I haue tryed my ſelfe vnfeynedly the apoſtle of y• Gentiles, which haue not truſt in Moſes conſtitucions among them, as they doo, but the faithe of the ghoſpell: nor caſtynge before their eies myſtes of vayne queſtions, but plaine ſymple pure veritie, teaching thoſe thynges onely that make auayleably vnto true godlynes rather than vnto priuate lucre or vayne oſtentacion.

The texte.

I wil therfore that the men pray euery where liftyng vp pure handes without wrathe▪ or doubtyng. Likwyſe alſo y• women, that they araye themſelfes in cumly apparel wyth ſhamefaſ [...]neſſe and diſcrea [...]e behauiour, not with broyded heare, ether golde or pearles, or roſtlye araye: but as becommeth women, that profeſſe godlyneſſe throughe good workes. Let the wemen learne in ſilence with al ſubiection. I ſuffre not a woman to teache neyther to vſurpe aurthoryte ouer the man, but to be in ſylence. For Adam was fyrſte fourmed, and then Eue▪ Adam alſo was not deaceaued, but the woman was deceaued▪ [...] was ſubdued to the tranſgreſſyon▪ Notwithſtandynge thorow bearyng of chyldren, ſhe ſhal be ſaued, yf they contynue in fayth and loue, and holynes with diſcrecyon.

Nowe to thintent we maye return [...] to the purpoſe that we communed of afore, I woulde haue men to pray not onely in the congregaciō, but alſo whereſoeuer occaſion requyreth. The Ie [...]es praye to god in no place but at Hieruſalem. The Samaritanes pray on mountaines and in groaues. But vnto the Chriſtians al places are pure and holy to offer vp ſacrifices of prayers. They eſteme euery place to be an holy tēple to God, and whan they offre as it were a ſacrifice, they lift vp pure hādes euery where to heauen. They haue no nede to wiſhe for y• mercy ſeate or moſt holy place called ſanctū ſanctorū, of y• temple, for [Page] God wyll graciouſlye heare them in euery place whereſoeuer they be that pray vnto him. They nede not to paſſe vpon Iewyſhe ſynne offrynges, ether ceremonies or ſacrifice. For to offer the ſacrifices of Chriſtians euery man may be a ſacrificer. God reſpecteth not the offryng vp of beaſtes or perfumynge of ſwete odours, for a pure earneſt ſupplication procedyng from a pure harte, is a ſacrifice moſte acceptable vnto God. Leate the Iewes waſhe them ſelues as cleane as they can, yet their oblacions are vncleane. God alloweth the handes for clene, though they be not waſhen, ſo that the conſcience be quiet, in caſe he mynde no wronge, yf he wyſhe well to all men, in caſe he be ſoyled with no ſpottes of fylthye luſt, couetouſnes, nor ambicion. Thys is the puritie and cleanes that maketh a Chriſtian mannes ſacrifice acceptable in the ſyghte of God: with this kynde of ſacrifice he delighteth to be offred vnto.

Nowe let the women alſo praye after thexample of the men. Yf there be any effemynate affection in their ſtomakes, let them caſte it out fyrſt of all, and bryng in innocencie of honeſt maniers in ſtedde of Iewyſhe cleanſynges: to thys ſacrifice doyng let them decke the ſoule cleanly and not the bodye, nor entice mennes eies to phantiſie them wyth the nakednes of theyr perſones, but leat them be couered with a veſture, and that ſuche a veſture, as repreſenteth ſobrenes, baſhfulnes, and womanlines. God forbydde that Chriſtian women ſhoulde come forth among the holy congregacion in ſuch maner of apparaill, as the commen ſorte of vnfaythfull women are wonte to goe forth vnto weddynges and may games, trymmyng them ſelues fyrſt with a greate a doo by a glaſſe, with fynely rolled heare or enbrodryng of golde: eyther with precyouſe ſtones hangyng at their eares or neckes, or otherwiſe in ſylkes or purple, aſwell to ſet out theyr beautie vnto ſuche as loke vpō them to playe the naughtye packes, as alſo in ſhewyng their Iewelles and ſubſtaunce, to vpbrayde ſuche as be poorer than they of their pouertie.

But rather leat the apparaill of Chriſtian women be ſuche, as maye be anſwerably like to their lyuyng, & as may worthyly beſemethoſe womē that profeſſe true godlyneſſe, and the true wourſhyppe of God, not in gorgyous ſhewyng of haboundaunce of ryches, but in good woorkes: whiche ryches God hath moſt ſyngulare delyght in: In whoſe ſyght that thyng is vncleane, that appeareth vnto the worlde to be excellente and gaye. And for aſmuche as the kynde of women is naturally geuen to the vyce of muche bablynge, and there is nothynge, wherein theyr womanlyneſſe is more honeſtely garnyſhed than with ſylence, it is conuenient for them to accomplyſhe in dede, the thyng that they profeſſe in apparayl: to be learners in the open companye of menne, and not teachers: to be folowers, and not foregoers: and to ſhewe no manner of authoritie towardes theyr huſbandes, vnto whom they ought to be vnde [...] ſubieccion: leſte yf they once caſte of the brydle of ſhamefaſtenes and begynne to make them a doo in the open congregacion, youre aſſemblye, that oughte to be vſed in moſte ſobre ſorte, be diſordred wyth a buſye hurlye burlye. It is the mens offyce to ſpeake in the congregacyon, namely if they haue any thynge to teache auayleable vnto godlynes. To cōclude, what libertie euery man geueth hys wife, let him ſee to y• himſelfe. But I allowe not y• any womā ſhal take vpō her to preache in ye cōmen aſſēblie of people, yea although ſhe haue habilitie to teach, leſt if ſuch a wiket wer once opened▪ y• weake ſexe wold waxe to bold, nor I [Page] admitte, that they ſhall vſurpe anye kynde of autoritie vpon their huſbandes, whō they are bounden ſo to loue, that they ſtand in awe to thē neuertheles. Therfore leat them kepe ſilence, and ſeat them geue reuerente hede to that, that theyr huſbandes ſaye. Leat them acknowlege the ordre of nature: that lyke as it is the office of the mynde to commaunde, and the body to obeye, euen ſo is the wyfe bounden to depende of her huſbandes commaundement. For why doe we turne Goddes ordre vp ſyde downe? Adam was made fyrſte, and than by and by was Eue made for his ſake. Than, why is that ſhameleſſye made the later, that Goddes wyll was to haue the farther? Than as concernyng the fall, Eue was the fyrſte deceaued, in that ſhe gaue credence to the ſerpent, and beyng enticed with the fayrenes of the apple, neglected the commaundemēt of God. For the man could neither be deceyued with the ſerpentes promiſes, nor enticement of the apple: but the onely loue of his wife drewe him perniciouſlye to do after her. Nowe howe ſtandeth it together, that ſhe whiche was once her huſbandes maiſtres in committyng ſinne, ſhould now take the ſuperiortie vpō her in teachyng of godlyneſſe? But let her rather aduiſedlie knowe the olde imbecillitie of that ſexe, the leauynges wherof are not all together done awaye, althoughe the ſynne be perdoned through baptiſme. And let her alſo conſyder the dignitie and power of a mannes harte, and thynke it ynoughe for her, that where afore tyme ſhe was his leader vnto wickednes, nowe to be his folower vnto godlynes. And where in tymes paſt ſhe went before him vnto deſtruction, nowe let her folowe hym vnto ſaluation. Neuertheleſſe we do not thus babyſhe w [...] mankynde, as thoughe we woulde exclude them from the felowſhyp of ſaluation. For the woman alſo hathe her proper offyce: wherein yf ſhe vſe her ſelfe vprightly, ſhe ſhalbe companion of ſaluation. In the congregation there is none offyce for her to doe, but at home ſhe hathe to doe, and ſo to doe, as ſhe maye atteyne the rewarde of ſaluation. For that, that ſhe offended afore tyme in deceauyng the huſbande, ſhe muſt amende in bearyng and godly brynging vp of children. And that ſhalbe done, in caſe ſhe applye to the vttermoſt of her power to beare agayne vnto Chriſte throughe faythe, thoſe that ſhe hath borne ones already to her huſbande: and yf ſhe enforme them in their tendre age, ſo as they maye ſeme worthy of Chriſt, throughe charitie, holynes, ſhamefaſtenes and other vertues. It is a greate matier, that a woman ſhal doe, in caſe ſhe be a good circumſpecte houſewife. That, whiche I haue ſayed, ought to be regarded vndoubtedlye to be matier in dede.

¶ The .iii. Chapter.

The texte.

This is a true ſaying: If a man deſyre the offyce of a Byſhoppe, he deſyreth an honeſte woorke. A Byſhoppe therefore muſte be blameleſſe, the huſbande of one wyfe dylygente, ſober, diſcrete, a keper of hoſpitalitie, apte to teache, not geuen to ouer much wyne, no fyghter, not gredy of fylthy lucre: but gentle, abhorrynge fyghtynge, abhorrynge coueteouſnes, one that ruleth well his owne houſe, one that hath chyldren in ſubiection with all reuerence. For if a man can not rule his owne houſe, howe ſhall be care for the congregacion of God? He maye not be a yonge ſcholer, leſt he ſwell and fall into the iudgemente of the euyll ſpeaker. He muſte alſo haue a good reporte of theym whyche are wythoute, leſte he fall into rebuke, and ſnare of the euyll ſpeaker.

[Page] THeſe be almoſt the whole thynges that thou ſhalte appoynte vnto all ſortes of people without difference. But yet there are matiers of more weyghtye importaunce, to be loked for in thoſe that thou ſhalte thynke mete to be put in autoritye ouer the multitude. For it is conueniente, that he whiche precelleth in honor, ſhould alſo precelle in vertues. Perchaunce there be many that are deſyrous of dignitie, but for all that they weighe not with them ſelues, what carke and care dignitie hathe annexed vnto it. He that deſireth thoffice of a Byſhoppe for none other ende, but for ambicion, or for aduauntage, or to be a tyranne, deſyreth to himſelfe a pernicious matier, and is not wel aduiſed what this word (Biſhoppe) meaneth. For this word (Biſhoppe) is not only y• name of dignitie, but alſo y• name of occupaciō, of office, & of carefulnes. For it ſoūdeth by interpretaciō a ſuperintendent & one that careth for y• cōmodities and behoufes of others. So that whoſo vnderſtandeth this, & deſyreth the office of a Byſhop, reſpectyng nothing elles but to doo good for manye, in dede his deſire is honeſt, in that he coueteth occaſion to exerciſe vertue, and not for honoure. And yet thou ſhalt not commit that offyce to any man, excepte thou perceyue hym throughly garnyſhed wyth gyftes worthy a Byſhop. And to thintent thou māyſt the more certaynly deſcerne thoſe gyftes, lo, I ſhall paint the out in fewe wordes the ymage of a ryght Byſhoppe. Fyrſt it behoueth him to be of ſuche vprightneſſe of lyfe, that no fauite at all can be layed to hys charge. For it is not conuenient, that he whiche profeſſeth hym ſelfe to be a teacher & a requirour of innocency in other, ſhoulde not ſhewe in his own conuerſacion and maners the ſame that he teacheth. And that he, whiche (accordyng to the offyce that he hath taken in hande) oughte boldely and freely reproue them that doe amyſſe, ſhoulde commytte the thyng, wherein he maye be blamed him ſelfe. For who geueth credence to the teacher, whoſe lyfe is contrarie to his doctrine? who wyll ſuffer to be checked of hym, in whom he ſeeth eyther the ſame or elles more greuous offences? But that all ſhould be vpright and innocent, it is more eaſyly poſſyble to be wyſhed for, than hoped for. Yet truelye it is muche requiſite for the one man, of whoſe doctrine the people dependeth, to be cleane without fault. Than in aſmuch as chaſtitie is much to be commended in a Byſhoppe, in caſe he haue not the gifte altogether to abſteine, this is to be ſpeciallye obſerued, that he haue bene or be the huſbande of one wyfe. The fyrſt mariage maye be thoughte to be ordayned for the procreation of children. But to marye agayne is not wythoute ſuſpicion of an incontinent mynde euen among the Ethnikes. As for the reſte, I lette them nor from maryeng oftener than once, yf they can not abſteyne. For it is a harder matter, than I dare exacte of the whole multitude. But it becommeth a Byſſhoppe to be ſo ferre quite frome all maner of faulte, that he ſhoulde be voyde alſo of all ſuſpicion of faulte. Beſydes theſe, that one man that hathe charge ouer manye, oughte to be ſobre and vigilaunte he is the watche man, and ieoperdie is preſēt on euery ſide. He may not be a ſluggerd, but he muſt circūſpectly loke about hym on euery part, leſt he y• lyeth in wayte, whā the capitayne is a ſleepe, cōuey away ſome out of Chriſtes tentes. Moreouer he muſt be graue & ſad in his behauiour, in al thinges that he goeth about, and be voyde of all [Page] lyghteneſſe and foliſhe toying maners, that decaye and hynder the teachers reuerence and autoritie. And it is not ynoughe, that he ſhewe hym ſelfe gentle and courteous towardes his owne folkes, but he muſte applye hym ſelfe, that ſtraungers alſo maye haue experience of hys gentleneſſe and lyberalitie, ſo as the reporte of his honeſt name maye be the more largely ſpredde abrode. And alſo lyke as he hath theſe vertues commenly with the moſte part of men, euen ſo this is peculyarly to be required in a Biſhoppe, that he be apte and redye to teache, not Iewiſhe fables and highe ſtatelye ſwellyng Philoſophie of this woorlde, but thoſe thynges that maye make vs truelye godly ones, and ryght Chriſtiās. And y• chiefeſt office of a good teacher, is, to know what thinges are the beſt to teache. Nexte this, to teache gladly, to teache gētilly, to teache diligētly, to teache louyngly, to teache without ſtatelynes, to teache ſeaſonably. For the doctrine of the ghoſpell is of ſuche ſorte, that it ouercometh with ſoftnes, & not with clamourus lowde ſpeakyng. And albeit for a tyme it be prouoked with the naughtyneſſe of them that naught are, and be enforced to ſpeake ſomthyng ſomewhat ſeuerely, yet it neuer forgetteth Chriſtian charitie. But God forbyd, that a teacher of the ghoſpell ſhoulde (after the example of ſuche as be madde wynedronken tailers) rage to intemperauntly agaynſt them that doo amyſſe, or with a ſcoldyng toungue runne throughe the heartes of them whom his duetie were rather to heale wyth fatherlye gentyleneſſe: but in all thynges leat hym remembre Chriſtian ſobrietie and temperaunce, that is a greate deale more auayleable to brynge men to amendement, than outragious crueltie is. Let him abhorre alſo from ſtryfe and contencion, that he ſeme not to do of malice, and not of loue, that, that he doeth. Charitie amendeth, contencion prouoketh. And leate him abhorre couetouſnes, that he ſeme not to countrefaite godlynes for gaynes ſake.

Fynally, wylte thou knowe, howe he oughte to behaue himſelfe in the open publique affayres? Marke howe he doeth his owne priuate buſineſſe at home. In caſe he ſhewe hym ſelfe there a vigilaunt houſkeper, yf he kepe all thyng in ordre, yf he haue obedyent and diligent children, yf they be ſo taughte that in ſobre ſtylnes and comely manners they maye appeare to be brought vp vnder a godly parent, it is a good hope, that he is wel hable to take the publique charge of all, that in the adminiſtration of his owne howſeholde buſynes gyueth ſo good a preſidence of himſelfe. For an houſeholde is no thyng elles but a ſmall cōmune wealthe, and the maiſter of an houſeholde, is nothing elles, but the gouernoure of a ſmall citie. And euen ſo the wiſedome of the world iudgeth them mete to haue the weyghtier affaires of a commen wealth commytted vnto them, that gouerne thynges of leſſe importaunce wyth commendacion. To conclude, how maye a man hope, that he ſhal wel gouerne the cure of the whole congregation, that can not well tell howe to gouerne his owne pryuate houſe? howe ſhall he take charge of ſo many houſes, that is not hable ynough to take charge of one? By what meanes ſhal he care for ſo great a multitude, that knoweth not howe to prouyde for ſo fewe? Shall be faythfully cure thoſe that be ſtraungers, whiche hathe his owne negligentlye myſordered? And ſhall he be a profytable man ouer Goddes congregation, that can not be profytable to a humayne congregation? Nowe thys is alſo to be marked in the choſyng of a Byſhoppe, not onelye howe entierly vpryghte he hathe behaued [Page] hymſelfe in hys owne pryuate affaires, but alſo howe longe it is ſence he came to the profeſſyon of Chriſte. Baptyſme in dede engraffeth a man to the body of Chriſte, but perfite godlynes chaunceth not ſo ſodaynlye to a man. Baptyſme openeth the entraunce in to the congregacion, but in this caſe it remayneth that euery man for him ſelfe muſte ſtryue and preace to the marke of holynes. Throughe baptyſme we are borne a newe: but for all that, it remayneth, that in greate proceſſe of tyme we muſte gather ſtreyngth and bygneſſe, and waxe ſtronge with daylye encreaſes of godlynes in to full growen age. Therfore diligent hede muſt be taken, that no newe ſcholer, that is to ſaye, none that is lately called in to the felowſhyppe of faythe, be put in autoritie ouer ſo weyghtye a buſineſſe. He is a good graffe, but yet tender, and vnmete peraduenture to beare a greate heauy burthen. And it is Ieoperdye, leſte yf a man, that is but rawe and not yet ſuffycientlye confirmed in religion, be aduaunced to honoure that he had not before, be puffed vp with pride, and begynne perniciouſly to ſtande in hys owne conceipte, as thoughe he were choſen in to the company of religion, for thys intent, that he myghte haue preeminence ouer relygion: and by that meanes it come to paſſe, that beyng cralled in the deuilles ſnares (which he layeth manyfoldely but none more diſceatfully than he doeth the ſnares of ambicion) and behauyng hym ſelfe to muche ſtatelye in the honour commytted vnto him, he eſcape not the myſreportes of euyll ſpeakers: whyche wyll thus entreprete, that he couered the Chriſtian religion vpon this purpoſe, that where he was but of lowe eſtate amonge his owne ſecte▪ he myght be in autoritie and honour among the Chriſtians. He forſoke vs in a good howre, (wyll they ſaye) he chaunged his religion for his more aduauntage: he had leauer be a Chriſtian Byſhoppe, than to lyue lyke a pryuate perſon among vs. From thys maner of ſuſpicion, that mā ſhalbe quite, that a long ſeaſon hath expreſſed ſpeciall tokens of true godlynes and ſobrenes in hym ſelfe. I wyll not heare thys obieccion, yf a mā woulde ſaye: what matter maketh it to me, thoughe the Ethnikes doo myſreporte me? it is ynough for me, to be well taken among myne owne. But vnto me this is not ynoughe to be reſpected in a Byſhoppe, for hys fame oughte to be ſo cleane and vnſpotted from all ſuſpicion of faulte, that it ſhoulde be but a ſmall matter to be well reported of among his owne, vnto whom he is more nerely and familiarly knowen, onles he be well allowed alſo by the teſtimonye of them that be wythout, whiche can not ſee hys true godlynes ſo perfytely as it is, yea and take occaſyon to rayſe ſlaunder of euery thyng that doe nothyng but onely appere outwardlye to be euyll. Wherefore hede muſte be warely taken, by all meanes, that none occaſion o [...]ſlaunder be geuen to them that are ſtraungers from the profeſſyon that we be of: nor (as I maye ſo ſpeake it) that they maye be hable probablye to obiecte not onely any naughtye faulte but alſo any falſe feyned vpbrayed. For, that they alſo ſhoulde haue a good opinion of vs, not onelye thys frute commeth of it, that it maketh to the glorye of Chriſte, but alſo they ſhall the more eaſyly turne to amendemente from their wickednes, in caſe they haue good opinion of our godlynes.

The texte.

Lykewyſe muſt the miniſters be honeſt, not double tounged, not geuen vnto much wine, nether gredy of fylthy lucre: but holdyng y• miſtery of the fayth with a pure conſcience. And let them fyrſt be proued, and then let them miniſter, ſo that no manne be hable to reproue [Page] them. Euen ſo muſte theyr wyues be hourſt, not euil ſpeakers: but ſobet and faithfull in al thinges. Let the deacons be the huſbandes of one wife, & ſuch as rule their children well, and theyr owne houſholdes. For they that miniſter well, get theym ſelues a good degree and greate lyberaltie in the fayth, whiche is in Chriſt Ieſu.

Nowe, for aſmuche as the faultes of the miniſters redounde vnto the infamye of the autouts, it ſhall not be ynoughe to take circumſpecte hede, what a maner man he muſte be, that thou calleſt to the office of a Byſhoppe, but alſo what maner of perſoues hys houſcholde folkes and miniſters be, that are as membres of the Byſhoppes. For they oughte neceſſarylye to be anſweablye lyke vnto their prelate in all thynges: in all the behauyour of theyr lyuyng, graue and manerly: and voyde of thoſe faultes that the commen ſorte of ſeruauntes is commenly wont to be geuen to. They muſte not be double tounged, not gyuen to muche wyne, nor gapyng after fylthy lucres. Thoſe that are entred in the myſteries of faythe, whiche commeth by preachynge the ghoſpell, after ſuche ſorte, that they euidently ſhewe in theyr conuerſacion, that they are Chriſtians not for the pleaſures of theyr maiſters, but purely and of a good cōſcience. For the vpryghtnes of cōuerſatiō is the token of a ſyncere profeſſyon. Neuertheleſſe my meanyng is not, that they ſhoulde haue the admyniſtracion of holy thynges by and by commytted vnto them, but after thou ſhalt haue tryed them a great whyle, and after they haue ledde an innocent lyfe long after their baptiſme, and haue behaued them ſelues ſo, as no faulte at all can be layed to their charge, than let them at lengthe be admytted to the holye adminiſtration. Moreouer I requyre ſemblablye the lyke ſobrenes and integritie of lyfe in the Byſhoppes and Deacons wyues, bycauſe they alſo haue ſomwhat to do in the miniſterie, and ſuche maners as they haue, the lyke muſt be rekoned that their huſbandes or thoſe that they miniſter vnto, haue. Therfore they oughte to be farre frome the faultes of the commen forte of wyues, that they be not lyght or folyſhe, ne back bytyng raylers, nor intemperate, but ſobre women▪ not bablexs, or women of ſlyppie credence, but faythfull and conſtaunt in all thynges. To be ſhorte: the chaſtitie of the Deacons oughte in this behalf to be ſo aunſwetably lyke vnto the Byſhoppes trade of lyfe, that they muſt alſo be the huſbandes of one wyfe, leſt often mariage ſhoulde cauſe any ſuſpicion of intemperaunce: and they muſte ſhewe their owne demenour ſo in the honeſt bringyng vp of their children and diligent ordryng of theyr own houſholde, as they woulde proue to be in the holy miniſterie. For albeit the Deacons office is infeciour than the Byſhoppes and Apoſtles office, yet who ſo euer behaueth hym ſelfe in that degree comelye and vprightlye, preferreth him ſelfe no litell vnto hygher offices, aſwell in that, beyng acquaynted wyth the practice of godlynes in him ſelfe he hathe the better truſt in hys owne conſtauncie, as alſo in that, other men conceyue a greater cōfidence in him, becauſe of hys vpryght behauiour in hys offyce, that whan he is promoted to hygher degrees of Euangelicall religion, he wyll euen excede hym ſelfe in vpryghtenes and paynfull diligence. For euen Ieſus Chriſtes connnen wealthe, in gouernaunce hath degrees of offycers and certayne ordres, wherof the fyrſte, is of the Deacons the ſeconde, is of the Elders or Byſhoppes, the hygheſt of all, is of the Apoſtles. And lyke as in a ſeculer commen wealthe he is called to be a Mayor, that before vſed himſelfe ſtowtely in the wardenſhyp: and agayn [Page] he is promoted from beyng Mayor to be Iudge, or the Alderman, becauſe he behaued hym ſelfe well in his Mayoraltye: euen ſo the offyce of the Deacou declareth who is worthye the rowme of a ſuperintendent or an Apoſtle.

The texte.

Theſe thynes wryte I vnto the, truſtyng to come ſhortely vnto the: but and yf I taty longe, that then thou mayſte yet haue knowledge howe thou oughteſt to behaue thy ſelfe in the houſe of God, whiche is the congregacion of the lyuyng God, the pillar and grounde of trueth. And without doubte greate is that myſtery of godlynes: God was ſhewed in the fleſſhe, was iuſtifyed in the ſpirite, was ſene amonge the angels, was preached vnto the Gentiles▪ was beleued on in earth, and receyued vp in glory.

Theſe thynges write I vnto the, derely beloued ſon, not as though I thought I ſhould not come vnto you agayne, but my truſt is that I ſhal ſhortely come agayne to ſee youre congregacion. Neuertheles in caſe any thing chaunce that I be enforced to be longer ere I come, than I truſt I ſhall, myne entente was to admonyſhe thee in the meane ſeaſon by my letters, that thou ſhouldeſt not be ignoraunt, howe to behaue thy ſelfe, not in the Iewes temple, but in the houſe of God. For why ſhoulde not I thus call the Chriſtian congregation which is conſecrated and dedicared vnto the lyuyng God, and ſhal neuer be deſtroyed with any ſtormes of errours and perſecutions, inaſmuche as it is the pyller and ſure poſt of the trueth. The temple of Ieruſalem had in tymes paſt his maner of veneration, it had his prieſtes, it had his rites and ſacrifices. But this is a temple much more holy than it, that keapeth not miſteries in couerte with ſhadowes and figures: but for the Cherubin, for the Pome granates, for the Belles, for the Arke, and for ſuche like fygures, it ſheweth vs playnlye the whole ſumme and perfite trueth of the goſpel. Therfore maruayle not, though thou heareſt nothyng preſcribed herein, what maner thynges Moyſes appointed with greate diligence vnto the leuites and prieſtes. For there is no cauſe why we ſhould paſſe vpon thoſe ſhadowes, in aſmuche as God hath made the thynge playnely open vnto vs, for whoſe ſake all that miſticall furniture was ordayned for a tyme. And there is no cauſe why the Iewes ſhould haue in admiration or bragge of the Arke or of anye thynge that had the mooſte holye thinges called ſancta ſanctorum locked in it, if they be compared with the miſteries that we haue. And whether their hydde ſecretes deſerue any ſpeciall pretogatyue of worſhyp, or not, leat them ſee them ſelues. Certes this miſterie of the ghoſpelles godlynes, is out of all controuerſie, whiche maketh vs once free from all maner of ſuperſticion: and in this temple is the greateſt thyng of all other that is openly declared through the whole vniuerſall worlde. In dede there is no ſhewynge of the table or of the Arke or of ſacrificed beaſtes, but Chriſte himſelfe is ſhewed and preached, whiche beynge before tyme vnknowen and not paſſed vpon, is now become ſo manyfeſtly open, that he is playnlye ſeen to be a man after the fleſhe, and handled of men, and after the ſpirite hath receyued ſo great power, that hauing done awaye the ſynnes of all men, hathe throughe onely faythe geuen and doeth geue the righteouſnes, that the lawe was not hable to geue. And this miſterie of ours is ſo openly manifeſted, that it was wonderfull euen in the eies of Aungelles, that ſong glory to God on highe, and peace vpon earth, and vnto men a good wyll. All other myſteries ceaſſe to be of any worſhyppe yf they be publyſhed▪ but as for thys myſterye it is preached openly not onelye to the Iewes but alſo to the Gentyles.

[Page]And the preachyng therof was not vnfrutefull: For the thynge that ſemed to all men agaynſte the ordre of nature, that no philoſophie or mannes eloquence was hable to perſwade, the ſame did the ſymple playne preachyng of the goſpel perſwade to all the whole world, with myraculous wondres witneſſynge the ſame. Finally after his death vpon the croſſe, he roſe agayne to lyfe by his owne power, and beyng openly accompanyed with Angelles he aſcended into the heauens, and ſhewed vs vndoubtedly whether all oure hope oughte to be addreſſed. What is more holy than thys myſterie? What is more excellente? what is more certayne or euident? This thyng yf we truely beleue, this thinge yf we worthyly lyue, for what purpoſe ſhould we reſpecte from henceforth vnto Iewyſhe conſtitucions? We haue the miſterie of true godlynes, why doo we than ſlyppe backe vnto thoſe thynges that haue more ſuperſticion than godlyneſſe? In caſe we be laden with ſyknes, here is the mooſte aſſured remyſſyon of ſynnes. If we require learnyng, here is the rule of true godlynes that we ought to folowe, yf we loke for rewarde, here is immortalitie, wherunto we maye be exalted. Therfore leat vs be contented (my Tymothee) with this religyon, and take our leaue of the Iewes vayne preſcripcions.

The .iiii. Chapter.

The texte.

The ſpirite ſpeaketh euydently, that in the latter tymes ſome ſhall departe from the fayth, and ſhal geue hede vnto ſpirites of errour, and deuyliſhe doctrines of them which ſpeake faiſe thorow ipocriſy, and haue theyr conſicences marked with au [...]ho [...]eyren, forbiddynge to mary, and commaunding to abſtayne from meates which god hath created to be receaued with geuyng thankes, of them which beleue, and knowe the truth. For al the creatures of god are good and nothynge to be refuſed, yf it be receaued with thākeſgeuyng. For it is ſanctifyed by the word of god and prayer. It thou put the brethren in y• remembraunce of theſe thinges, thou ſhalt be a good minyſter of Ieſu Chriſt, which haſt ben noriſhed vp in the wordes of the fayth and of good doctrine, whiche thou haſt contynually folowed. But caſt away vngeſtly and olde wiues fables.

THeſe thynges doe I beate in with ſo muche the more ſtudyous diligence as I more drede peryll, whiche is not nowe gathered by doubtful coniectures, ſeyng the ſpirite himſelfe foreknowyng thynges to come doeth clerely and certaynlye ſygnyfye by them whom he hath enſpired, that in the later tymes ſome ſhall ſpring vp, whiche ſhall departe from the ſynceritie of fayth that the ghoſpell teacheth and ſtyde backe vnto a certayne Ieweſhip, and repoſe the chief principle of godlynes in thoſe thynges, that doo not onely nothyng anayle vnto godlynes at all, but alſo doo many tymes hurte: and beyng rebelles agaynſt the ſpirite of Chriſte, ſhall rather take hede to deceauyng ſpirites, and beynge turned awaye frome the doctrine of the true God, ſhall geue theyr eares and myndes to the doctrine of deuylls, that in outward ſhe we of feyned godlynes, ſhal ſpeake thoſe thynges, that are cleane contrarie to the trueth of the ghoſpell, and ſhall ſet out thē ſelues in the ſyght of the ſimple people in outwarde apperaunce of holynes, where as in the ſyghte of God they haue an vncleane conſcience, defyled and marked and prynted with many markes of worldely luſtes. Thoſe maner of men, where as they ſwymme inwardly in malicious rancor, hatred, couetouſnes, ambicion and other diſeaſes, [Page] that are cleane contraryly repugnaunt vnto true godlynes, yet for that to the intent they maye with a certayne newfangled wondrefull doctrine bryng them ſelues in opinion of godlynes, they ſhall (after the Eſſenes example) forbydde lauful mariage, as though wedlocke being chaſtlye kepte were not honorable before god and the bedde vndefyled: and they ſhall requyre to be eſtemed for goddes becauſe they liue ſingle, vnmaried, being neuertheles infected with innumerable peſtilent vices: & are not ſo free from fylthye luſte as from wyues. They ſhall alſo goo about to drawe men backe agayne to make difference of meates, after the maner of the Iewes, as thoughe meate it ſelfe had ſome impuritie in it, where as God hath ordayned all kyndes of meates to thys ende, that we ſhoulde vſe them temperately to the neceſſarye reliefe of oure bodye, and to kepe vp the ſttength with all, thankinge hym for hys gentilues, as many of vs as haue embraced the fayth of y• Goſpel in ſtedde of Moſes law, and hauyng wypped awaye the myſtes of Iewyſhe ſuperſticions are broughte to the lyghte of the trueth, knowynge that whatſoeuer is created of almyghtye God, is of it owne nature good, yf a man vſe it as it oughte to be, and to that ende that it was created for.

There is no kynde of meate to be abhorred or refuſed, that is receyued as Goddes bounteous gyfte with thankes geuing. Thys is a Iewyſhe maner of ſayeng and not a Chriſtian: Eate not this meate, touche not thys bodye, weare not this garment, to daye do not this thyng nor that thyng. There is no creature impure or vncleane, yf the conſcience of hym that vſeth it be pure and cleane. And albeit there were any impuritie in the meate, yet with hunnes wherwith the larges of god is prayſed before meate and with holy wordes and prayers it ſhoulde be made holy and pure, that before was vncleane. Thoſe maner of vayne ſmokes are blowen vnto the people by ſuche as occupye Chriſtes buſines vnfaythfully, yea rather go about their own gayne. But ſee that thou auoyde ſuche maner of tryfles, and teache the brethren thoſe thinges, that thou haſt learned of me, and playe the good and vpryght miniſtre of Chriſte, diſpoſing entierly and faythfully his doctrine, that is ferre dyfferent frō theſe mennes preſcribed appoyntementes. And thus it ſtandeth the in hande to doo ſo muche the rather bycauſe thou art called to be a teacher of the ghoſpel being not yet of full growen age, whiche is not wonte eaſylye to ſwerue in to newe fangles, but thou haſt ben brought vp (as it were) euen from thy youth in the fayth of the ghoſpell and in good learnyng, ſo as thy contynuaunce ought to make the more practiced & ſtrong: and thou canſt not choſe but be lyke thy ſelfe in that thyng that thou haſt hitherto conſtauntly folowed. Therefore ſee thou teache thys doctrine worthy the ghoſpell vnto thoſe that thyne are. But as for other mennes fables and vayne olde wyues tales (which as impertinent to the miſteries of the Euaungelicall fayth I myght ryghtly cal lewde tales) reiecte them, & rather applye thy ſelfe to y• exerciſe of true godlines, than to contende in woordes with the moſte bablyng and moſt frowarde kynde of men that is.

The texte.

Exerciſe thy ſelfe rather vnto godlynes. For bodely exercyſe profyteth lytell: but godlynes is profitable vnto al thynges, as a thynge which hath promyſes of y• lyfe that is now, and of the lyfe to come. Thys is a ſure ſayinge, and by all meanes worthy to be alowed. For therfore we laboure and ſuffre rebuke, becauſe we beleue in y• lyuyng God, which is the ſauiour of all men, ſpecially of thoſe that beleue. Such thinges commaund and teache. Let no man deſpyſe thy youth, but be vnto them that beleue, an enſample in [Page] worde, in conuerſacyon, in loue, in ſpyrit, in fayth, in purenes.

True godlynes, that is placed inwardly in the mynde, can not poſſibl [...]e be diffyned nor ſufficiently preſeribed with externe groſſe matters. For faſting or choiſe of meates and ſuche other lyke, albeit they ſeme ſomtyme to be ſomewhat profitable for the tyme and place, in that they prepare the bodye to the dedes of godlines, yet that profitablenes is nether perpetual nor of ſo weighty auaile, if it be compared to the inwarde godlynes of the ſoule: but rather of ſuche maner of obſeruations ſpringeth almoſte the poyſon of true and tyghte godlynes. Faſtyng is profitable in place, and contrariwyſe the ſame otherwiſe is peſtiferous. To ſome man watchyng is holſeme, and to ſome it is deadly and hurtfull. Some tyme it is good to paſſe ouer the Sabboth daye with teſt from laboure. And on the coutrary ſorte a thyng maye be, wherein it were wickedly done to be ydle, whan a mannes neighbours nede requireth the dede of charitie. But the godlynes that the ghoſpell teacheth, whiche is grounded vpon a ſyncere faythe and a true charitie, is profitable in euery tyme and in euery parte of a mans life, and it declareth in a briefe ſumme, what ſo euer thing is to be deſired either in the lyfe preſente, or to be hoped for in the lyfe to come▪ ſo muche that it is not neceſſarye for vs to ſeke for anye ſuccour by anye other meanes. The thyng that I ſaye is true and vndoubted, and playne, worthy to be receaued of all men. We teache out of all peraduentures that we bothe fele it, and that it is no fable whiche we ſpeake of. Or elles what thyng coulde petſwade vs willyngly and gladly to ſuffer the ſorowes of this lyfe, to beare with a hartie ſtomacke puniſhementes done vnto vs by the wicked, enpriſonmentes and deathes, onles that we hope after the heauenlye ſuccour in this worlde, and after this life immortalitie. And thys hope we haue fexed not in Moſes or any other man that myght fayle our hope, but in the lyuyng God, whiche can helpe euen thē that are deade, & of whō ſaluation procedeth vnto al the vniuersall kynde of men, but eſpecyallye vnto ſuche as haue embraced the faith of the ghoſpell. Theſe thynges commaunde and teache conſtauntlye and boldelye▪ ſo as thou mayeſt ſhewe in thy ſelfe the autoritie of a Byſhoppe, beynge aſſured that this doctrine proceded from Chriſt him ſelfe. There is no cauſe why thou ſhouldeſt be afrayed in that thou art but a yonge man, althoughe in a matter of ſo weightie importaūce: or why thou ſhouldeſt geue place to the frowardnes of them that teache contrarye doctrine. Let humanitie be ſhewed in other matters, but in this caſe where perill of ſaluacion is in daungier, autoritie muſte be vſed. It is not to be reſpected, howe many yeares thou haſt lyued, but what office thou beareſt. He is an olde man, whoſoeuer he be that leadeth an entier vpryght life, and who ſo euer he be that ſheweth a grauitie of maners. The [...]e is no peryll, that anye man wyll contemne the becauſe thou arte but a yonge man, in caſe thy lyfe and doctrine be ſuche that thoſe whiche profeſſe Chriſte. may ſee therin the example of ghoſpellike godlines. In caſe they ſhal perceaue in all thy communication the image of an holye conſcience, in caſe they ſhall eſpie in the cōmen trade of thy lyfe modeſtie and purenes, in caſe in thy deutie doing they perceaue a charitie worthye a byſhop, yf in thy ſuffring of ſorowes they ſee thy mynde ſtedfaſtly to truſt in God? fynally yf they ſhall ſee the in all poyntes voyde from humayne luſtes, they ſhall ſoone reuerence the as though thou haddeſt bene an olde man long agoe.

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¶ Tyll I come, geue attendaunce to readynge, to exhortacion, to doctrine. Deſpyſe not the gyft that is in the, which was geuen the thorow prophecye, with the layng on of handes by the auctoryte of preſthode. Theſe thinges exercyſe, and geue thy ſelfe vnto them, that it maye be ſene, howe thou profyteſt in all thinges. Take hede vnto thy ſelfe, and vnto learnynge, and continue therin. For yf thou ſhalt ſo do, thou ſhalt ſaue thy ſelfe, and them that heare the.

I truſte in ſhorte ſpace to ſee thee, and to helpe the not, onely with my counſailes but alſo with my dedes. In the meane tyme whan I am abſente geue dyligent attendaunce to thyne offyce, ſo muche the more that thou mayeſt ſupplye my parte as well as yf I were there. In ſtedde of my ſayinge ſee thou vle readinge of the holy ſcripture, and accordynge to it teache yf any thing be amyſſe: after it exhorte thou, yf thou ſee any not well occupyed. Theſe are the principall poyntes of a byſſhoppes offyce. It behoueth thee to be anſwerable vnto the offyce that thou haſt taken in hande, whiche was not committed vnto the without aduyſement, after the maner as ſome make them ſelues Apoſtles and Elders. It was not ambicion nor the fauour of men, but the ſpirite of god ſygnifieng goddes will by the mouthes of the prophetes, that appoineted the to that office: and than the autoritie of the Elders incontinently with layeng on of handes vpon the, committed the rowme of a Byſhop vnto the. To be briefe, it is goddes gyfte, that thou arte inſtructe with theſe excellent gyftes, whiche declare thee worthye of this honoure. Therfore, two maner of charges thou art charged withall: bothe that thou ſhouldeſt be anſwerable to the goodnes of god, and to the autoritie committed vnto thee. To profeſſe Chriſt, is not an ydle nor a delycate finefyngred matter: it requireth watching, attendaunce, and dilygent cōtinuaunce. Wherfore loke that thou forecaſte theſe thinges, in theſe thinges continue, theſe thinges applye continually, that bothe by thy lyuinge and teachinge, euery man maye ſee the people waxe bettre and bettre. Firſt of all, be thou thy ſelfe as it bchoueth the to be, and than thy godly life ſhal aduaunce thy godly doctrine, ſpecially yf thou do it conſtauntly and continually without ſhrynkyng. For trueth endureth for euer: countrefaicting laſteth but for a time. In caſe thou accōplyſhe theſe thinges, thou ſhalt receyue double frute, fyrſt thou ſhalte ſaue thy ſelfe for vprightlye vſyng the office cōmitted vnto the: than thou ſhalt ſaue them alſo, that take hede vnto thy teaching. Thoſe that teache rightly and lyue wickedly, lyke as they may be profitable vnto others, ſo vndoubtedly they are hurtfull vnto them ſelues. But he, whoſe lyfe and doctrine bothe, is corrupte, is hurtfull two maner of wayes: he purchaceth vnto him ſelfe damnacion, and ledeth other in to deſtruccion.

The .v. Chapter.

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¶ Rebuke not an elder: rigorouſly but exhorte him as a father: y• yonger mē, as brethren y• elder wemen, as mothers: the yonger as ſyſters, with all purenes. Honoure wyddowes which are true wyddowes. If eny widdowe haue children or neuews, let them learne firſt to rule their owne houſes godly, and to recompenſe their elders. For that is good & acceptable before god. She that is a true wyddowe and frendeleſſe, putteth her truſt in god, and continueth in ſupplicacions and praiers nyght and daye. But ſhe that lyueth in pleaſure, is dead, euen yet alyue. And theſe thynges commaunde, that they maye be [Page] without rebuke. But yf any prouyde not for hir owne (and ſpecially for them of hir houſholde) the ſame hath denyed the fayth, and is worſe then an infydell.

ALbeit a mā muſt neuer ſhrinke from ye vpright ſinceritie of doctrine yet to heale the thinges that are amyſſe in a mā, it is not a lytell auayleable for a teacher or an admonyſher to vſe a ſofte temperaunce. For the autoritie of a byſhop muſt be holden vp ſo, as neuertheles he maye be quyte without all apperaunce of tyrannye, and that he maye appeare in euery condicion, that he doeth the thing that he doeth, to thentent to doe good and not of dyſpleaſure. Therefore as many as thou canſt brynge to amendement with lenitie and gentilnes, it is not expedient to enforce them with rigorous ſharpenes. For a man doeth eaſylye after him that admonyſheth him, yf he perceaue him ſelfe to be loued of him that monyſheth him. And ſuche is almooſt the dyſpoſiciō of mans wytte, that he had leauer be ledde by faire meanes than conſtrayned parforce: and many tymes thinges are obteined by faire ſpeche, that a man cannot bring to paſſe with crueltie. So that the electuarie of reprehendynge muſte be tempred accordynge to the age and ſtate of euery one. And foraſmuche as it is allowed not onely among all wel manered nacions but alſo euen in the congregacions, ye for ſage wyſdoms ſake & for the vſe of thinges & alſo for reſtrainyng the wantonnes of youthe, autoritie ſhoulde be cōmitted vnto y• auncientes: in caſe an elder chaunce to offende, in any thinge, thunder not at him with cruell wordes vpō any ſuſpicion or informacion, leſt too quicke admonicion exclude y• fruite required in admoniciō. For it wylbe a double griefe, yf the admoniciō be bothe checking & procede frō a yong mā. But rather obſerue ye reuerence of his age, & exhorte him ſo, as yu woldeſt admonyſhe thy father yf he dyd amyſſe. The yongmen alſo (bycauſe thou thy ſelfe arte a yong man) monyſhe as brethren: and towardes them correccion ought to be more frelye practiſed, but yet none otherwyſe than maye ſtande with charitie. Admoniſhe the olde women wt more reuerence and gentler wordes euen as mothers, and beare with their age. The yong women correcte louinglye as ſyſters: and behaue thy ſelfe ſo with all men, as thou runne into no ſmi [...]tre ſuſpiciō eyther of couetouſnes or of vnchaſtenes, eyther of flatterie or of crueltie. Nowe y• wydowes muſt alſo haue their honour, but namely thoſe, that are wydowes not in tytle but very widowes in dede: that is to ſaye, thoſe that beyng lefte comfortles without huſbande and children lyue after ſuche ſorte, as they maye for their deſertes worthylye be refreſſhed of the congregacions helpe: the relyefe wherof ought to be beſtowed not to mayntene delycatenes but to refreſhe myſerable neceſſities. But in caſe any be ſo lefte wt out an huſbande that ſhe hathe children or childrens children, there is no cauſe why ſhe ſhoulde (as thoughe ſhe were ſuccourles) runne to be founde of the congregacion: Inaſmuche as ſhe hathe them at home to fynde her a lyuinge as well as ſhe had an huſbande, and ſuche as ſhe oweth duetie vnto. Let her not therefore dedycate her ſelfe to ſerue the congregacion, before that ſhe haue ſhewed a ſpeciall token of godlyneſſe towardes her owne famylye. For it muſte nedes be out of ordre, that the duetie of godlynes in the pretenſe of the congregacion ſhoulde refuſe to doe the bounden duetie of nature. For nature commaundeth vs to requite mutual good turues to our parentes, being now deſtitute and decayed for age, ſeyng we had oure begynnynge of lyfe of them.

[Page]And in caſe deathe haue taken them awaye from vs, it ſhalbe conuenient for vs to tranſpoſe that duetie vpon our children and childrens children: and them it is our duetie to enforme after ſuche forte, as they maye learne alſo wt their duetie againe to releue ſuche as dyd them good. This thing not onely the ſenſe of nature doeth allowe, but alſo it is ſo great and acceptable before the ſight of god, that thoſe wydowes are double ſynners, that are not onely rebelles vnto God, but alſo are deafe whan they ſhoulde heare the commune iudgement of nature, with the whiche euen thoſe, that haue no knowledge of God, are moued. But a man wyll ſaye, who is a true wydowe thā [...] yf this wydowe be not? Doubtles ſhe that beyng deſtitutely lefte without comforte of huſbande▪ of children, of childrens children, of all the worldes ſolac [...] both [...] repoſed all her whole hope in god, and now loketh no more to be maryed▪ [...]e hunteth after any voluptuous pleaſures, but hathe dedycated her ſelfe wholy to god, after the example of the wydowe Anna, geuyng her ſelfe to prayers night and daye. She it is, that is worthye to be comforted and refreſhed of the congregacion whiche hathe nowe nothinge a doe with the worlde. For a wydowe, that ſo abſteyneth from beyng maried againe, that ſhe maye more frelye [...]a [...]pre her ſelfe in deliciouſnes liueth not in dede. For ſhe lyueth ſo to voluptuouſnes, that ſhe is deade vnto Chriſte; vnto whome none lyueth onles he lyueth a godlye lyfe. Se thou commaunde them thetforc, that [...]f they loue wydowheade, they doe ſo behaue them ſelues in it, ſo as they geue none occaſion vnto any man to ſuſpecte euyl, as thoughe they be lothe to marye againe not for loue of chaſtitie, but to lyne more at lybertye beyng free from the ſubiectiō of a huſbande, and to take their eaſe at their owne pleaſure. But vpon what purpoſe euery wydowe choſeth to contynue in her wydowhead, or after what ſorte ſhe ledeth her life at home, leaue that to ye iudgemente of her owne conſcience. To be briefe, yf any woman in pretence of wydowhead, runne to the congregacion in ſuche wyſe that ſhe geueth ouer the care of her children, or childrens children or ſuche as otherwyſe belong vnto her famylie, her I thynke all together not onely vnworthye the byſſhoppes fauour, but alſo I iudge her rather to be accompted among thoſe, that denyed y• faythe of the goſpell, and be worſe than y• Ethnikes, by ſo muche, as it is more haynous to forſake the profeſſion that a man hathe taken vpō him, than not to haue profeſſed it. Hathe not ſhe denyed the faythe, that abuſeth the pretenſe of the faithe, to doe the thinges that are repugnaunt to the doctrine of the goſpell? Truelye in her dedes ſhe openlye denyeth it. And in this behalfe ſhe is doubtles to be accompted among y• heathen women, that they, where as they be ſtraungiers from Chriſt, doe by the onely gouernaūce of nature beare ye charge of their families: And this maner of wydowe, that was bounden accordynge to the charitie of the goſpel to be good to euery bodie to the vttermoſt of her power, withdraweth her bounden duetie euen from them of her owne houſeholde, and is not allured by the godlynes of the goſpell, to doe y• thing, that the prophane & vngodly women doe throughe the affection of nature. What ſoeuer ſedes of vertue, nature hath engraffed, the goſpelles doctrine taketh them not awaye, but ſetteth them forewarde and maketh them perfite.

The texte.

¶ Let no wyddowe be choſen vnder threſcore yer [...] olde, and ſuche a one as was y• wyfe of one man, and well reported of in good workes: yf ſhe haue brought vp children, yf ſhe haue lodged ſtranngers, yf ſhe haue waſſhed the ſainctes fete, yf ſhe haue miniſtred vnto them which were in aduerſytie, yf ſhe haue bene cōtinually geuē vnto al maner of good workes. [Page] The yonger wydowes refuſe. For whan they haue beg [...]n to wexe wanton againſt Chriſt, they wyl mary▪ hauyng dāpnacion, becauſe they haue caſt away their firſt faithe. And alſo they learne to goe from houſe to houſe ydle: yet not ydle onely, but alſo triflyuge & beſybodyes, ſpeakynge thinges whiche are not comly. I wyll therfore that the yonger wemen mary, to beare children, to gyde the houſe, and geue none occaſion to the aduerſarye to ſpeake euyll. For many of them are alreadye turned backe, and are gone after Satan. And yf any man or woman that beleueth haue wyddowes; let them miniſtre vnto thē and let not the congregacion be charged: that there maye be ſufficient for them that are wyddowes in dede.

This is a thinge that vtterly beſemeth the gentylnes of the Chriſtian relygion, to chearyſhe and louynglye to ſuſteyne thoſe women that are comfortleſly lefte deſtitute: howbeit I would not that ſhould be done raſhely and without aduyſement, leſt there en [...]e a double incommoditie, aſwell in that the congregacion is durthened aboue their habilitie▪ and the entreteynement beſtowed vpon them yt are not worthye. To be bryefe, in choſyng of wydowes, two thinges are chiefely to be reſpected, the age, and the former ſpent lyfe, leſt whan they be ones entreteyned into the fyndynge of the congregacion, they returne afterwarde againe vnto mariage with a great deale of ſhame. And as for the age it is an eaſye mattier to decerne it. Let none therefore be choſen to be a wydo [...] vnder three ſcore yeares olde: Foraſmuche as that age ought not in the cle [...]gye to be ſuſpecte of incontinene [...], and ſheweth good hope, that they wyll not laſte to be maried againe. Neuertheles that age is not all together throughlye to be truſted, onles it be approued by former conuerſacion of lyfe before. So that & is to be marked, whether ſhe haue bene co [...]ent with one huſbande. (For ſome euen in their olde age are not all together boyde of incontinencie). And whether ſhe haue with her good dedes gotten her ſelfe an honeſt eſtimacion with all folkes: whether ſhe haue behaued her ſelfe vprightlye and godlye in bryngynge vp her children: whether ſhe haue to her ſmal power ben herberous to the ſainctes, lodged them and waſhen their fere. (For theſe maner of offices, euen ſuche as be but of ſmal habilitie, are habit to doe.) And whether ſhe haue releued with her ſubſtaunce thoſe that were afflicted and preſſed with extreme pouertye. To be briefe, whether ſhe haue left no good dede vndone for lacke of her dilygence. For it is reaſon that the congregacion ſhoulde receyue into their kepynge a woman that hathe ſo deſerued, whiche afore tyme hathe with her well doynges thus gon about, that ſhe myght be allowed perpetuallye to be a myniſtre vnto the congregacion. Fynallye, ſee thou receyue not the yonger wydowes, nor thoſe that be of a ſuſpecte age. It is bettre not to take the profeſſion of wydowhead, than to geue it ouer whā it is taken. The vowe of continencie is not to be committed vnto fraile flypperye age, namely in that kynde. In caſe chaſtitie lyke them, let them trye at home what they can doe. And yf they can not awaye withall there, they maye lawfully without reproche flee to the remedye of wedlocke. But we haue learned by playne experience that whā the yonger wydowes vpon a certaine loue of chaſtitie for a tyme, folowynge eyther ydlenes parchaunce or y• honour of y• title, haue addicte them ſelues vnto y• congregaciō & forſaking y• lybertie of marieng again, haue cōſecrated them ſelues vnto Chriſt to be their ſpouſe, by & by whā their olde luſt pricketh them, they waxe wylde & wantō to y• reproche of Chriſt, whoſe yoke they are deſyrous to caſt of, & take again y• yoke of mariage. And in their ſo doing, they drawe vpō theyr owne ſelues this blotte [Page] of infamye, bycauſe they haue made fruſtrate the faythe that they ſeme to couenaunt vnto Chriſt, and ſo they are to blame twoo maner of wayes: bothe in that they toke the profeſſion of chaſtitie vnaduiſedlye, not hauynge ſufficientlye tryed their ſtrenghtes, and in that they lept backe from it whan they had taken it. And albeit it fortune not them openly to marye againe, yet verilye they lyue ſyngle after ſuche ſorte that they are a ſlaunder to the congregaciō. And better it were for them to be holden vnder at the commaundement of a huſbande, and to be occupyed in charge of houſeholde, than vnder pretence of wydowhead to ſinne more licenciouſlye. For this they are taught of idlenes, y• inaſmuch as they haue naught to doe at home, they ſtraye aboute to other folkes houſes, wher as it is ſhame for a wydowe to walke ydle abroade opēly, or to other mens houſes. Now they are not onely ydle, but alſo babling tale tellers & curious herkeners. For bablynge & curioſytie are accuſtūmed to cōpany together. For in pretēce of widowhead & ſettyng out of y• profeſſiō, it is an eaſye matter for them to crepe in to other mennes houſes, & there ſeke out ſecretes whiche they afterwarde clattre out to other, ſhamefully chattring of mariage, of contencion, of the naughtynes & abominacion done in other mens houſeholdes. For theſe cauſes ſake, I holde it ſurely better, that the yonger wydowes be rather maried to huſbandes, by autoritie wherof bothe the weaker ſexe & the weaker age maye be gouerned, and that they applye them ſelues to bryng forthe children, and take charge of houſeholde rather thā in doyng nothing encombre other mennes houſeholdes. For euen as to ſtande in awe to the huſbande reſtrayneth the licenciouſnes of the ſexe and the age, euen ſo the charges of houſeholde geue them not free leaſure to meddle of thoſe thinges that they haue naught to doe withall. To conclude let them ordre their conuerſacion by all meanes ſo, as there be none occaſion of fallyng into manyfeſt reproche, and ſo as none occaſion be geuē to Satan to bewraye and ſlaunder our lyfe by, vnto the enemyes of Chriſtes profeſſion. I ſay not naye, but I might ſeme to caſte ouer muche doubte in this behalfe, but that the myſchiefe it ſelfe teacheth vs thus to beware. For we would not be ſo narowlye afrayed, leſt any ſuche thing ſhoulde chaunce, excepte we had al readye ſene them chaunce oftener than once. The examples of ſome women fraye vs, who, whan they are once choſen into the ſuccoure of the congregacion, are ouercommen with luſtes, and ſeruynge Satan are ſlypped backe and maried againe. And albeit lacke of ioynter be the lette, that a wydowe (whoſe age requireth to be maried) can not fynde an huſbande, it nedeth not at all, that for pouerties ſake, ſhe ſhould take the profeſſion of chaſtitie. For ſuche widowes wantes ought to be releued of her kynſfolkes gentyll lyberalitie, in caſe ſhe haue any, either men or womē that profeſſe them ſelues chriſtianes. For it is no reaſon, that a Chriſten man or a chriſtē woman, whoſe godlynes ought to ſuccoure euen them that are foryners, ſhoulde ſuffre his owne kynſwoman widowe to be lefte ſuccourles, and put her to be kept of the congregacions coſt, whiche yf it be burthened with euery wydowe, it ſhall come to paſſe, that whan the ſtocke is ſpent vp, there ſhall not be ynoughe to kepe thoſe that are true wydowes in dede, who are the owners of this relyfe and haue none other ſuccoure to lyue vpon.

The texte.

¶ The elders that rule well are worthye of double honour, moſt ſpecially they which labour in y• worde & teaching. For y• ſcripture ſaith: thou ſhalt not mouſel y• mouthe of y• o [...]e [Page] that treadeth out the corne. And the labourer is worthye of his rewarde. Againſt an elder receaue none accuſacion, but vnder two or thre wytneſſes. Them that ſynne, rebuke openly, that other alſo maye feare.

But lyke as the widowes that haue thus deſerued oughte to be honoured accordyng to their porcion, euen ſo the Elders are muche more plentuouſlye to be mayntened, which with the grauitīe of their maners, whiche with their auncient wyſedome, whiche with their vprightenes of lyfe, whiche with thautoritie of their age, gouerne well the multitude, that is to ſaye, playe the ryght Elders in dede, who aſwell for their age as godlye demenour deſerue worthylye to beElders, as we in oure commen ſpeche vſe to cal them, Aldermen. kept from nedynes. For ſo ſhall they more quietlye gouerne the people. & hauynge wherof to lyue cleane vpon, their autoritie ſhall not be contemned. Neuertheleſſe theſe maner of releues ought mooſte ſpecially to be beſtowed vpon them, that are lanternes vnto the people, not onely in vprightenes of lyfe, but alſo labour in dyſpenſing the worde of the goſpell, and holy doctrine, inaſmuche as that is the chiefeſt office and aboue all other mooſte holſome vnto the Chriſtian flocke. In dede they loke for an higher rewarde, but yet it is ſome parte of comforte in the meane ſeaſon, yf ſome frute come preſentlye again vnto them in thoſe their labours, not to be riche withall but to lyue vpon. And it is againſt right to requyte nothing of tranſytorye thinges and thinges of ſmall worthe vnto him that geueth a thinge of ferre greater price. The labourour ought of duetye to haue his lyuing, in ſomuche that Moſes lawe forbyddeth the oxe mouthe to be mouſ [...]ed, as longe as he is occupied in treadynge out the corne. And doubtles it is more beſydes humanitie to ſuffre him that trauailleth in the goſpel preachinge to hungre or thurſte. He hunteth not after his hyre, but the workeman is ſo muche the more worthye his hyre. It is to the commendacion of his godlynes yf he labour without hyre but for all that the people are in great faulte yf they grudge to releue the neceſſitie of him that deſerueth good, and maye be ſuccoured with a li [...]ell. Moreouer thou ſhalte geue this prerogatyue to the autoritie of the Elders, that thou receyue not lyghtly enformacion againſt them, of thoſe whome it becommeth to ſtande in awe to them, leſt a wyndowe be opened alſo vnto them, raſhelye to depraue the lyfe of the Elders, againſte whome ther ought no light ſiniſtre ſuſpiciō to be receyued, wherby their autoritie myght be dyminiſſhed. He ought not to be herde that maketh the informacion onles he proue his obiection with two or thre witneſſes. But in caſe it be to apparent and to muche playne, that it can not be cloked, but they haue offended, their correccion muſt be ſo moderated, that thou nether geue place to the accuſours crueltie, ne yet that their eſcaping without puniſhement miniſtre a pernicious example to the commen multitude. But reproue thou them with thine owne mouthe openlye, that the reſt maye be more in drede of a byſſhoppes checke, yf they perceiue therby, that euen the elders be not pardoned, in caſe they doe any thing worthye correccion.

The texte.

¶ I teſtifye before god and the Lord Ieſus Chriſt, and the electe angels, that thou obſerue theſe thinges without haſtyneſſe of iudgement, and do nothinge parcially. La ye handes ſodēly on no mā, nether be partaker of other mennes ſinnes: kepe thy ſelfe pure. Drincke no lenger water, but vſe a lytell wyne for thy ſtomackes ſake and thine often dyſeaſes. Some mennes ſynnes are open before hande, and goe before vnto iudgemente: and ſome mennes ſynnes folow after. Lykewyſe alſo, good workes are manifeſt before hande, and they that are otherwyſe, cannot bee hyd.

Prophane Iudges are boundē by their prophane lawes in relygion, that they [Page] be not corrupte with affeccions and ſo geue wronge iudgement. Howe muche more vprightenes beſemeth a Byſhop either in iudgementes, or in puttinge magiſtrates in office? They are monyſhed of their othe, whan they ſhall ſytte on gementes, and are afrayed with the religion of falſe goddes: But I charge the Tymothie by God the father (who beyng witneſſe and autour, this matter is practiſed) and by Ieſus Chriſte, whoſe miniſtres we are, and by the electe angelles arbitrours and lokers on of thoſe thinges that we goe aboute, that in practiſynge of iudgementes thou obſerue thoſe thinges that I preſcribe vnto the, ſo as thou maieſt come to the hearing of cauſes vpryghtlye and vncorruptelye, not bryngynge the ſentence with the, that fauoure or malyce or dyſpleaſure or any other affeccion hath ſecretlye ſowked into thee, but of the thing ſelfe in dede knowen, takynge matter to geue right ſentence of, declynynge nether to this parte nor that parte. This vprightenes it is neceſſarye to expreſſe, not onely in hearing of cauſes, but alſo in choſynge thoſe men that thou cōmitteſt eccleſiaſticall adminiſtracion vnto. For an hyghe ſpeciall myſchiefe ſpringeth vnto Chriſtian people of none other fountayne, than whan vnprofytable or elles peſtilent hurtfull men be put in office. Therfore laye not handes vpon any man without delyberate aduiſement. It ſtandeth the in hande to trye and ſearche that man muche and long, whome thou muſte committe thautoritie of a byſſhop vnto, who yf he vſe the honour committed to hun otherwyſe than he ought to doe, it ſhalbe imputed vnto thee, whatſoeuer he doeth amyſſe. For thou ſhalte ſeme to haue fauoured his naughtines ſeyng thou kneweſt him whan thou committedeſt ſuche a trauayle vnto him. But and yf he haue deceaned the, yet thou ſhalte not be hable to eſcape the blameworthines of negligēce, by cauſe thou committedeſt ſo ieoperdous a matter vnto one whome thou hadeſt not tryed. For it ought not to be ynoughe in choſing of a byſhop, thoughe he be not euyll reported of, but it behoueth him to be excellentlie commended many wayes for his wel doinges. It is not ynoughe alſo for a byſhop to ſet forthe his owne innocencie, but his duetie is alſo to make good the integritie of them whome he ordeyneth. In theſe thinges therfore ſee thou kepe thy ſelfe chaſte and pure vnto the Religion, wherof thou haſt charge. Thy temperate diet is more notably perceaued vnto me, than I nede to warne the from delicatenes. Howbeit this thou arte to be warned of, that abſtinence ought ſo to be meſured, as the feblenes of the bodye be not ſuche, that it be not hable to goe aboute the offices of godlynes. Lyke as a fatte and vnreaſonable luſtye bodye dothe many tymes holde downe the ſoule from myndynge heauē ly thinges: euen ſo ſycklines of bodye oftentymes hyndreth the ſtrength of the ſoule, that it can not expreſſe nor ſet forthe it ſelfe frely by workes of charitie. I thincke it therfore ynough for the to haue kepte abſtinence to this tyme hitherto. From henceforthe drincke not water but vſe rather moderate wyne. Concernynge thyne abſtynence from wyne vnto this tyme, let that be practiſed bycauſe of the heate of thy freſhe youthe: but nowe thy healthe muſt be loked vnto, that thou maieſt be hable to accomplyſhe and doe all the partes of a byſhop. The ſtomake is refreſhed with moderate drinkyng of wyne, and with drinking of water it is chiefely decayed. To thentent therfore thou mayeſt bothe helpe thy ſtomake, and fail ſeldomer in to ſycklynes, than thou arte wonte to doe, vſe wyne in ſtedde of medycine, leſt afterwarde whan thy ſtrenght is gone, thou be inforced to ſeke helpe of phiſicians. But to returne to the purpoſe that I nowe [Page] beganne, bycauſe thou ſhouldeſt not thinke that all the ſynnes of thoſe that thyne are, ſhoulde be imputed to the, ſome mens ſynnes are ſo manifeſt, that they tary not the laſt iudgemēt of god, but runne before the iudgement of theyr owne ſwynge beyng damned by themſelues before they be broughte in to that iudgement. For bothe the lyfe and doctrine of ſuche men dyffereth manifeſtlye from the doctrine of Chriſte. For in ſteade of goſpellyke godlynes they teache Iewyſhe ſuperſticion, and as for their lyfe, it is infecte with ambicion, haſtyng hande makyng, and other myſcheuous deſyres. As for theſe maner of men, lyke as thou mayeſt lawfully iudge of them, ſo muſt thou rendre accompte of them. Moreouer ſome folkes naughtines is ſo cloſely hydden, that it can not be deprehended by mans iudgement, but is reſerued to the iudgement of god, wherin all thinges ſhalbe made naked, for thoſe mens faulte thou ſhalt not be in daungier before god. In lyke caſe, ſome folkes good workes are ſo manifeſt, that they nede no commendacion of man. To ſuche therfore ſhall euery man accompany himſelfe ſafely, lyke as he ought to abſteyne from the companye of them that are openly wycked. Furthermore, thoſe that ordre theyr lyfe with ſuch ſubtiltye, and in outwarde ſhewe of godlynes dyſſemble the malyce of theyr harte after ſuche ſorte that they deceaue the iudgement of man, thoſe we wyll leaue to the iudgement of god. For chriſtian godlynes is not ouer muche ſuſpicious.

The vi. Chapter.

The texte.

¶ Let as many ſeruauntes as are vnder the yoke, counte theyr maſters worthye of all honour, that the name of god and his doctrine be not euyll ſpoken of. Se that they which haue beleuyng maſters, deſpyfe them not becauſe they are brethren: but rather do ſeruyce, for aſmuche as they are beleuinge and beloued, and partakers of the benefyte.

FVrthermore, it is not our parte to rebuke the lyfe of them, that are ſtraungiers from the profeſſion of Chriſt, it is rather requiſite for vs to prouoke them vnto a better mynde with our good turnes, than to kyndle them with taunting checkes. Religion ought ſo to be ordred, that it ſeme not to be occaſion or ſowyng of ſedicion. In ſuche affaires as we haue neceſſarilye to doe with the Ethnikes, let thē perceaue by vs that we are become the more diligente to doe good, bycauſe of religion, and not more vnprofytable nor more ouerthwarte. For by that meanes they ſhalbe more eaſylie allured into our felowſhyp of religion. Therfore as many as beyng bonde ſeruauntes haue obteined Baptiſme, let them remembre that they are ſet at lybertye by manumiſſion from the lordeſhyp of ſynne and not made free from their maſters right of autoritie. And therfore it is not ſemely that vpon truſt of their profeſſion they ſhoulde briſtle againſte their maiſters, as wycked perſons and vnworthye that a Chriſtian ſhoulde doe ſeruice vnto them. But let them onely conſydre that they are their maſters, and therfore let them eſteme them worthye all honour, that the name of god and the goſpelles doctrine come not into an euyll reporte and hate, in caſe they ſhall perceaue men become throughe it the more ſturdy and more vntractable. But let them rather be more diligent in ſeruice doynge than they were afore, and more glade to obeye as doynge ſeruyce with a good wyll, that theyr maiſters beyng prouoked with thoſe thinges, maye the more eaſely receyue the goſpell preaching. Than muche leſſe ought thoſe ſeruauntes, that haue Chriſtian [Page] maiſters, to ſet leſſe by them bicauſe, for y• profeſſion of the commune ſaith, in ſtedde of maiſters they are become brethren. But in aſmuche as they withdrawe not their bounden duetie from Ethnike maiſters it behoueth them to obey their Chriſtian maiſters for two maner of cōſideracions. Fyrſt in that they are their maiſters, than in that they are felowes in relygion, for ſtoute ſtatelynes, takyng loue: & for awful maiſters, beginnyng to be beloued: and for threatenyng maiſters▪ become good maiſters. For more is to be done for y• deſeruour than for ye exactour▪ more for the louyng maiſter than imperious cōmaundyng maiſter. For yt is not properly a bondage but to doe one good turne for an other.

The texte.

¶ Theſe thinges reache & echorte. If eny man folowe other doctrine, and enclyne not unto the wholſome wordes of our Lorde. Ieſu Chriſte, and to the doctrine whiche is accordyng to godlynes, he is puft vp, & knoweth nothing: but waſteth his braynes aboure quetions and ſtryfe of wordes, wherof ſprynge enuye; ſtryfe, raylynges, euyll ſurmy ſynges, vayne dyſputacions of men that h [...]e corrupte mindes, and that are robbed of the trueth: whiche thincke, that lucre is godlyneſſe. From them y• are ſoche ſeparate thy ſelfe. Godlyneſſe is great rycheſſe: yf a man be conten [...] with that he hath: For we brought nothynge into the world, nether maye we cary any thing out. But when we haue fode and ruyment we muſt therwith be content. They that wythe ryche, fall into temptacion and ſnares o [...] the deuyl, and into many folyſſhe and noyſom luſtes, whiche drowne men into perdicion and deſtruccion. For courteouſnes of money is the rote of all euyll: whiche whyle ſome laſted after, they erred from the faith, and tangled them ſelues with many ſorowes. But thou man of God, flye ſuche thinges. Folowe ryghteweſnes, godlynes, faith, loue▪ pacience, meaknes. Fight the good fyght of faith. Laye hande on eternall lyfe, wherunto thou art alſo called, and haſt profeſſed a good profeſſion before many witneſſes.

Theſe thinges teache with autoritie: vnto theſe thinges exhorte them that be ſlacke. This doctrine is a true goſpellyke doctrine, that maketh vnto godlynes of lyfe, & maketh vs bothe accepted of god and beloued of men. Yf any man bryng in a contrarye doctrine vnto this, and geueth not himſelfe vnto the mooſt true wordes of the Lorde Ieſu Chriſte, nor obeyeth vnto this doctrine whiche beyng agreable vnto the goſpell calleth not men vnto ſuperſticious queſtions but vnto offices of godlynes: ſuche one the leſſe true knowledge he hathe, the more he taketh vpon him. For lyke as knowledge is a modeſt thinge, euen ſo there is nothing more hyghe mynded or ſtubburne than folyſhe ignoraunce. And he y• is taken with that dyſeaſe, and is turned awaye from the ſynceritie of the goſpell, outrageth about triflynge queſtions, without conſideracion of the lyfe, braullyng with wordes, which are ſo lytel auayleable vnto true godlynes, y• they rather engendre a miſchiefe of Chriſtiā godlynes, bycauſe that of ſuche maner brablyng ſtrifes arryſeth enuie, whyle by dimyniſſhynge of other mens autoritie we ſeke autoritie vnto our ſelues: There aryſe alſo cōtencions, whileſt by reaſon of hoot chiding wordes none wyll geue place vnto an other: there aryſe alſo ſcoldinges as often as the mattre groweth in to outrage: there aryſe alſo wycked ſuſpicions againſt god, whā thoſe thinges, that ought to be beleued without queſtionyng, are called by humayne reaſonynges in to queſtion as doubtefull thinges. And many there be that as it were with a contagiouſnes are infected with the rubbyng of this ſcabbe of men, whoſe myndes are infecte with naughtye couetous luſtes, and beyng blynded therwith they ſee not the trueth of the goſpel, nor conferre their doctrine to this ende, but rather they meaſure godlynes and religion by their owne gayne, and woulde haue the thing to ſeme mooſt holye, not that maketh other men more acceptable to God, but that can bryng them ſelues to be beſt ſet by, & get them mooſte auauntage. But thou mayeſt not in any wyſe thinke, y• thoſe men can be ouercommen with [Page] any dyſputaciōs. For lacke knowledge is a ſtubburne matter. And albeit they perceaue the trueth neuer ſo well, yet they acknowledge it not, bycauſe it is not for their profyte in compariſon of the thing that they goe about for their owne purpoſe. Sttyue not therfore with them bothe out of faſſion and in vayne to. But withdrawe thy ſelfe from their companie. Let theim hunt after their pelfe, let them make matchaundice of the goſpelles doctrine. Vnto vs it is a plentuous great gaynes, yf we maye waxe riche in godlynes, yf we maye waxe ryche in true goodes of ſoule, and be content with thoſe thinges that ſuffice vnto y• neceſſitie of the lyfe preſent, inaſmuche as our ſpedye iournaye is to the lyfe that neuer ſhal dye. It is a greate matter to heape vp thoſe riches yt wyl neuer leaue vs. But to what purpoſe is it to carke & care to heape riches together; y• nother are ours, & we are by and by enforced to leaue them to others. For lyke as we brought none of them into y• worlde wt vs whā we were borne, ſo ſhall we carye nothing awaye with vs whan we dye. To ſpende ryches waſtefully vpon pleaſures it is a myſchiefe, and to hoorde them vp it is a fonde folyſhenes. As for vs, we meaſure the vſe of ſuche thinges by the bondes of nature, and whan we haue competent wherwith to be clothed and fedde, we require no further. And a competent diet and clothing is eaſylie had euery where. For they are not to be had for exceſſe but for neceſſitie. A ſmall thing eaſeth neceſſitie, but the gredynes of riotous exceſſe is inſaciable. It is a great winnyng, with ye loſſe of money to augment y• treaſure of godlynes. And it is a great loſſe, for a lytel ſory lucre to loſe the riches of immortalitie. The care for riches and care for godlynes accorde not together in one. For whoſe hertes are once throughlye occupyed with deſyre to be ryche, are enticed to many fylthye matters, and fall in to ſnare and many couetous deſyres, not onely folyſhe but alſo noyſome. For this couctous luſtyng commeth not without companye, but bringeth a great rowte of myſchiefes with her, pryde, dyſdaine, ambicion, violence, dyſceate, iniurie, riot, voluptuouſnes and ſuche maner of other peſtilences, whiche by lytell & lytell burthen a man, and drowne him downe in to deſtruccion and marrynge, ſo as now he ſhall not onely be to him ſelfe but alſo vnto other (that he hathe rule ouer) a deſtroyour and a marrer. The greater the honour is that he beareth, ſo muche the more ferre it behoueth him to be from the ſpiece of this myſchiefe. The hygheſt autoritie requireth the higheſt integritie. But nothinge is throughly vprightlye done, nothing is without corrupcion done of him, whoſoeuer he be, that hathe auarice of his counſayle, whiche is ſo ferre dyſtaunte from honeſtye, that it is euen the roote and ſede of all maner myſchiefes, ye a althoughe riches ſeme to beare a certaine wondrefull ſhewe of felycitie. Some men beyng cralled in this bayte, whyle they are griedie after riches, haue ben corrupte wt couetous deſyres, and haue wandred aſtraye from the ſynceritie of faythe that the goſpel teacheth, ſettyng before their eyes an other marke to ſhote at than Chriſte, and wher as they ſeke to lyue pleaſauntlye, they haue wrapped them ſelues in many ſorowes, ſcrapyng that with muche paynes y• they muſt kepe with muche care, and that, whiche yf it ſhoulde fortune to be taken from them, ſhould greuouſlye wounde a couetous herte. Theſe belonge to ſuche as haue dedycated themſelues to the god Māmon. But thou whiche arte conſecrated vnto god, ſlee from theſe thinges y• are vnworthye thy profeſſiō & folowe true riches, as righteouſnes, godlynes, faythe, charitie, pacience, mekenes. Ryghteouſnes, to kepe y• ſafe withall from all maner of vices: godlynes, to loue god withall & thy neighbour [Page] for goddes ſake: Faithe, wherwith (hauynge the helpe of god) thou ſhalt not be turmoyled with care of ſuche thinges: charitie, to doe good vnto all mē withal: patience, wherby throughe hope of the immortalitie to come thou mayeſt contynue ſtedfaſte in aduerſities and in ſtormes of perſecucions: And mekenes, to beare gentlye the weakenes of other. Theſe thinges can not the man poſſiblye kepe ſafe, that thinketh he muſt doe all thinges for ryches ſake. As for the, thou haſt taken vpon the an other maner of courſe. Thou arte entred an excellent great fyght, not the fyght of couetouſnes but of faythe. And it is no ſmall rewarde that is layed vp for it. For this mattre is not taken in hande by thee to be riche of momentanye and falſe feyned goodes here in this worlde, but to atteyne lyfe euerlaſtynge. To this pricke, to this marke, preace thou withal dylygent endeuour. To this marke, god (the true rewarder of thy trauayle) hathe called the, which of his owne iudgement hathe choſen thee to be a Byſhop ouer the people to the glorye of Chriſt. This, at the taking of the offyce of an Elder. thou dyddeſt profeſſe and that before many wytneſſes. Thy profeſſion is of highe excellēcie, but to frame thy ſelfe anſwerablye lyke vnto it, thou haſt nede muche dyligentlye to watche aboute the. Albeit thou paſſe not muche vpon ſo highe a rewarde, yet paſſe vpon god the loker on, let the expectacion of ſo many lokers on beſyde moue thee, let the reuerence of ſo hyghe an offyce that thou haſt taken in hande moue thee.

The texte.

I geue the charge in the ſight of god, which quickeneth all thinges, and before Ieſu Chriſt (whiche vnder Poncius Pilare witneſſed a good witneſſyng) that thou kepe the commaū dement, and be without ſpot and vnrebukeable, vntyll the apperyng of oure Lorde Ieſus Chriſt, whiche apperyng (in his tyme) he ſhall ſhew, y• is bleſſed and myghtye onely, kinge of kynges, and lorde of lordes, which onely hath immortalitie, and dwelleth in the lyghe that no man can attayne, whome no man hath ſene nether can ſe, vnto whome be honour and rule euerlaſtynge. Amen.

This I efteſones commaunde, and beſeche the by god the father, whiche is the autor of lyfe vnto all men, and ſhall rayſe the dead to the lyfe that neuer ſhal dye by his ſonne Ieſus Chriſt, whiche vnder the iudge Ponce Pilate ſhronke not from the offyce that he had receyued of the father, euen vnto the croſſe, that thou ſo behaue thy ſelfe in the trauayle committed vnto thee, that thou geue occaſyon to thy ſelfe of no blotte nor blame worthynes: and that ſee thou doe conſtauntly not onely vnto mans ſyght but muche rather lokynge for the commynge of oure Lorde Ieſus Chriſte, whiche he ſhall ſhewe againe vnto the worlde in his tymes, euen that bleſſed one and onely myghtye kyng of kynges, and lorde of lordes, whiche onely hathe immortalitie of himſelfe, whiche onely dwelleth in the lyght that cannot be atteyned vnto, whome no man hathe yet ſeene, nor is hable to ſee. To him be honour & power world without ende. Amen. Suche excellēt autors of thyne offyce yu haſt, y• thou ſhouldeſt deſpaire nothing of thyne autoritie: Suche parfyte lokers on and iudges thou haſte, that thou ſhouldeſt doe nothing otherwyſe than thou oughteſt to doe: Suche valeaunte protectours thou haſte, that thou ſhouldeſt not dreade the ſtormes of mennes perſecucions: Suche lyberall rewardours thou haſte, that thou ſhouldeſt nothing doubte of ye promyſed rewardes. And vnto them all the glorye of ye goſpel is to be referred, that man ſhoulde not therof chalenge to hymſelfe any prayſe.

The texte.

¶ Charge them whiche are riche in this worlde, that they be not hyemynded, nor truſt in vncerten riches: but in the lyuyng God, (whiche geueth vs abound auntlye all thinges to enioye them) that they doe good: that they be riche in good workes: that they be readye to geue and gladlye to dyſtribute, laynge vp in ſtore for themſelues a good foundacion as gainſt [Page] the tyme to come, that they maye obtaine eternal lyfe. O Timothe, ſaue that which is geuen the to kepe, and a voyde vngoſtly vanities of voyces and oppoſicions of ſcience, falſly ſo called, whiche ſcience whyle ſome profeſſed, they erred as concernynge the faith. Grace be with the. Amen.

I haue declared, how parilous noyſome a matter it is for them that profeſſe Chriſt, to ſet their ſtudie vpō riches. And yf there be among our ſorte any, that haue chaunced vpon thoſe riche ſubſtaunces, for the whiche this preſente worlde recōneth men ryche and fortunate, and reuerenceth and honoureth them as halfe goddes: commaunde them, that they be not (as the commune ſorte is) hyghe mynded in truſtyng vpon their ryches, nor that they repoſe their chiefe helping felicitie in thinges, that are fyrſte vayne, than ſo incertain that yf caſualtie take them not awaye, yet at leſt death deſpatcheth vs from them. But let them rather truſt ſurely in the lyuynge god, that neuer forſoke mē eyther quicke or dead, inaſmuche as he is vnchaungeable, of whoſe lyberalitie commeth whatſoeuer this worlde yeldeth vnto vs plenteouſlye of yearely reuenues, for oure preſēt vſe, and not to hoorde vp riches. And let them rather conuerte their ſtudy to this ende, that they maye exercyſe them ſelues vnto good workes, wherby they maye be made truly ryche, and let them be wealthye rather in good dedes thā in lordely poſſeſſions: & that, that they haue, let them ſo poſſede, as thoughe it were commune, and not their owne, and let them therwith be glad to geue vnto the nedye, and not dyſoayne the reſt that are but of ſmall ſubſtaunce, and let them ſhewe them ſelues gentyll and frendly in the company and familiaritie of the commune ſorte of lyfe. For wealthe hathe commonly theſe companyons with her, dyſdeyne & ſtatelynes. Let them not put their truſt in their gorgious great buyldinges: for nothing in this world is longe durable. But rather with true vertues let them laye for them ſelues a ſtronge and a good foundacion againe y• worlde to come yt they maye atteyne to the true lyfe, that is to ſaye, the lyfe that euer laſteth. For what other thing is this lyfe, than a race vnto death? we muſt laye all carefulnes of tranſitorie thinges aſyde, and make ſpedye haſte vnto it with all dilygent ſtudye. O Tymothie, I efteſones deſyre & beſeche the againe, kepe faithfully this doctrine, as it is committed vnto thee, and ſuffre it not to be defyled with humayne learnynges. And that thou canſt not poſſyblye doe onles (as I watned the before) thou reiecte the chattring vayne byblebable of thoſe mē that goe about to bryng them ſelues in a falſe eſtimacion of knowledge, by reaſon of humayne queſtions and ſophiſticall quiddities: inaſmuche as mans knowledge conſiſtyng of opinions contrarylye repugnaunt amonge them ſelues, is not worthye to be called knowledge. We know nothīg more certainlye than that, whiche the doctrine and belefe of the goſpel hathe perſwaded vnto vs. Furthermore ſome men, whyleft they goe aboute to ſeme learned and wyſe, throughe humayne reaſons, throughe ſophiſtical wragglinges, through new learnynges whiche they themſelues haue deuyſed, haue wandred aſtraye frō the ſpnceritie of y• faythe of the goſpel, whoſe propertie is, to beleue & not to dyſpute, nor is caryed awaye with mens decrees from the preſcripte commaundementes of god. And to thintent thou mayeſt perceaue that this Epiſtle is not countrefaicte, I wyll ſubſcribe theſe wordes with myne owne hande that thou well knoweſt: Grace be with the.

Amen.

Thus endeth the paraphraſe vpon the fyrſt Epiſtle to Tymothie.

2 Timothy

¶ The Argument vpon the latter Epiſtle vnto Tymothee / by Eraſmus of Roterodame

[Page]

FOraſmuche as in the former Epiſtle, Paule put Tymothee beyng at Epheſus, in hope of his comming agayne vnto him, & could not perfourme it bicauſe he was holdē in bondes at Rome, he coufirmeth him with lettres, that he be not diſcouraged with ſtormes of perſecutions, but after his example to prepare his mynde vnto martirdō: For there are perilous times at hande ( (quam) he) by reaſon of ſome, that vnder pretence of godlynes, turne true godlynes vp ſyde downe, and ſo prate boaſtynglye of them ſelues, as thoughe the Chriſtian Religion conſiſted in wordes, and not rather in pureneſſe of herte. Than tellyng that the daye of his death draweth nere, and that the moſte part haue now forſaken him, he byddeth Timothee and Marcus to come to Rome ſpedely vnto him. This Epiſtle he wrote at Rome, whan he was efteſones arraigned at Neros barre.

Thus endeth thargument.

The paraphraſe of Eraſmus vpon the ſeconde Epiſtle of S. Paule to Timothee.

¶ The firſt Chapter▪

The texte.

Paule an Apoſtle of Ieſu Chriſt, by the wyll of God, accordynge to the prompyſe of lyfe which is in Chriſt Ieſu. To Timothee hys beloued ſonne. Grace, mercy and peace. from God the father, and from Ieſu Chriſt oure Lorde. I thanke god, whom I ſetue frō myne elders with pure conſcience, that without any ceaſynge I make mencion of the in my prayers nyght and day, deſyryng to ſe the, myndefull of thy reares: ſo that I am filled of ioye, when I call to remēbraunce the vnfeyned fayth that is in thee, which dwelt fyrſte in thy graundemother Loys, and in thy mother Eunica: and I am aſſured that it dwelleth in the alſo.

PAule an Embaſſadour of Ieſu Chriſt, called therunto by the will of God the father, to declare howe greate the felicitie of the lyfe to come is, whiche he promiſeth vnto vs by his ſonne Ieſus Chriſte, that we ſhould not care much for the loſſe of this life: To Tymothee my dearebeloued ſonne, grace, mercie, and peace from God the father and from Ieſus Chriſt oure Lorde. I thanke God, whoſe ſeruaunte I begonne not of a late tyme to be, but kepte his relygion after the tradicions of myne elders continually with an vpright and a pure conſcience, and doe kepe ſtyll: For I ſerue all one God now beynge a chriſtian, ye I lately ſerued a Iewe, though after an other ſort, throughe [Page] whoſe goodnes we chaunced vpō ſuch a man as thou arte, in that thou foloweſt the exāple of me in ſincere preaching of the ghoſpelles doctrine, ſo as for thine owne deſerte I can no leſſe hartelye loue thee than mine own very ſonne: in ſo muche that I can not forget thee euen whan thou arte abſent. For in my prayers night and daye wherwith I am accuſtomed to call vpon God, and to commende vnto him ſuche as I tenderlye loue, thou commeſt alwayes in my mynde, and I am very muche deſirous to ſee thee, eſpecially as often as I remembre thy teares, that thou ſheddeſt at my departyng, as mooſte plentuous witneſſes of thyne affection and mutuall loue towardes me. By reaſon wherof I am fylled all together full of ioye, whan it commeth to my mynde, howe paynlye thou reſembleſt me in the ſinceritie of faythe, as a naturall ſonne his father. And lyke as ye integritie of religiō was in me (as it were) by enheritaūce, euen ſo this ſinceritie of fayth ſemeth to be geuen to the by the handes of thyne elders. For it dwelt ſtedfaſtly fyrſt in thy Grādemother Lois, thā after by & by in thy mother Eunica: & I doubt not but yu wilt become accordigly like a neuew to ſo right a religious grādmother & a ſonne to ſo right a good mother, ſeing yu haſt ben more deſyrous to be like to thē, thā to thy kyndred of thy fathers ſyde.

The texte.

Wherfore I warne the, that thou ſtiere vp the gyfte of god which is in the, by the puttyng on of my handes. For god hath not geuen to vs the ſpirite of feare: but of power, & of loue, & of ſobrenes. Be not thou therfore aſhamed of the teſtimony of our lorde, nether be aſhamed of me, which am his pryſoner: but ſuffer thou aduerſitie with the ghoſpell, accordyng to the power of god, which ſaued vs, and called vs with an holy calling, not accordyng to our dedes, but accordyng to his owne purpoſe and grace, which was geuē vs thorow Chriſt Ieſu (before the worlde began) but i [...] now declared openly by y• appearyng of our ſauiour Ieſus Chriſt, which hath put awaye death, & hath broughte lyft and immortalitie vnto lyght thorowe the goſpel, wherunto I am appoynted a preacher and Apoſtle, and a teacher of the Gentiles: for the which cauſe I alſo ſuffre theſe thinges. Neuertheleſſe, I am not aſhamed▪ For I knowe, and am ſure, that he (in whom I haue put my truſt) is able to kepe that which I haue committed to his kepyng, agaynſt y• day.

Theſe thinges I remēbre the of, ſo as thou mayeſt be of y• better courage both by the example of vs and of thyne elders, to ſtiere vp by thyne induſtrye & diligence the gifte of God (which thou receyuedſt by the laying on of mine handes whan thou waſte ordayned a Byſhop) and boldely and without ſhrynkynge to accomplyſhe the office commytted vnto thee, & feare not any mens barkinges nor the rageing crueltie of perſecutours. It is the propertie of Iewes, to be afrayed of thoſe thinges, that this preſent life occaſioneth, but vnto vs whiche through beleuing of the goſpell are made the children of God, he hathe geuen a ferre other maner ſpirite, not to make vs afrayed & diſcouraged for feare & diſtruſt, but through an aſſured truſt of innocēcie & hope of y• promiſed immortalitie to be bolde & luſty, & through loue to be free & ful of courage, euē as loue both truſteth altogether vpō gods ſuccour & ſhrinketh not for his neyghbours ſake to abyde daungier. Finally a ſpirite y• ſuffreth not vs to be diſturbed [...] our mynd, but cauſeth vs alwaies to perſeuer to thende with a whole & a pre [...] ready herte. Foraſmuch thā as y• haſt receyued this ſpirit, ſet forth his power & declare ſtoutely the thyng ye thou haſt. Be not aſhamed of thy profeſſion, wherby yu preacheſt the croſſe & death of our lord Ieſu Chriſt, nor be aſhamed to be a diſciple of his Apoſtle, though I am ladē wt theſe bondes. There is nothing more glorious thā the croſſe of Chriſt, y• gaue ſaluatiō to y• world, y• brake the deuiles tirannye y• hath obteined vs immortalitie. Chriſtes croſſe is our glory. Theſe cheanes, ye I willingly ſuffre for ye ghoſpelles buſines ſake, are not to my ſlaunder but to my glorie rather. Therefore refuſe not to ſuffre thoſe thynges that Chriſt ſuffred, and that I ſuffre for hys ſake.

[Page]But be thou ready alſo to come into the felowſhyppe of afflyctions, that are layed vpon vs for the ghoſpell of Chriſte. What ſo euer chaunceth, there is no cauſe why we ſhoulde be afrayed, for the matier is not done by oure ſtrengthes, but by the ſuccour of God. We are feble in dede, but he is mightye, whiche, whan we were loſt, ſaued vs by the death of hys ſonne, hauynge done awaye the treſpaſſes of oure former conuerſation: and hathe called vs vnto holynes not for any merites of ours, but beyng enforced by hys own wil, and free goodnes that he beſtowed vpon vs, not vpon anye late aduiſemente, but from euerlaſtynge, and before all tyme, afore the makynge of thys worlde, it was decreed of him to geue theſe thinges vnto vs by his ſonne Ieſus Chriſt. The matter is no newes to him, but that thing that was alwayes in the ſecret of his mynde, he hath lately declared to the worlde, by the commyng of our ſauiour Ieſu Chriſte, who hauyng receyued a bodye ſubiecte to death, hath diſpatched awaye death by the croſſe: and by hys reſurreccion hath opened lyfe and immortalitie throughe the preachynge of the ghoſpell, whiche promyſeth lyke rewardes vnto them that folowe the exaumple of Chriſtes croſſe. Thys ghoſpell preachynge is committed vnto me as the Apoſtle and teacher of the Gentiles, to the intent they maye learne by me, that not onely the Iewes are called to this gyfte of God, but alſo all mankynde vniuerſallye. Foraſmuche than as I am tyed in cheynes for the ghoſpelles ſake, I am not onely nothyng aſhamed of thys affliccion, but alſo I eſteme it for a pure greate glorye vnto me. To ſuffre for naughtye dedes doyng it is a reproche, but to be afflicted for the glorye of Chriſte it is excellent. This ſtormye tyme doeth feare me nothyng at all. For althoughe I am weake, yet I knowe and am aſſured, that he, whom I haue put my faythfull truſt in, is hable ynoughe to kepe vnto the vttermoſt daye, the thing that I haue committed to his fidelitie. Throughe his ayde bothe the goſpelles buſines and my ſaluation, and alſo the proſperitie of the chriſtian flocke is in ſauegarde. And albeit anye thynge here in thys worlde ſeme to periſhe for a tyme, yet whan that daye ſhall come, in the whyche he ſhall expreſſe his myghtie power vnto the worlde, he ſhall reſtore it wyth greate gayne. I haue layed my life and my healthe in his handes, and he hathe put me in truſte to diſpence the doctrine of the goſpell. In caſe I ſhall be a truſtye fayth keper, he wyll not fayle my truſt.

The texte▪

Se that thou haue the enſample of the holſome wordes, which thou haſt heard of me with fayth & loue that is in Chriſt Ieſu. That good thing, which was committed to thy keping, [...]old faſt through the holy goſt, which dwelleth in vs. This thou knoweſt, how that all they which are in Aſia, be turned frō me. Of which ſort are Phigelus and Hermogenes. The Lord geue mercy vnto the houſholde of Oneſiphorus, for he ofte refreſhed me, and was not aſhamed of my chaine: but when he was at Rome, he ſought me out very diligently, and founde me. The lorde graunte vnto hym, that he maye fynde mercye wyth the Lorde at that daye. And in howe many thinges he miniſtred vnto me at Epheſus: thou knoweſt very well.

The thynge that I receyued of Chriſte, I haue lykewiſe commytted vnto thy fydelitie, therefore ſeyng thou haſte the forme and example of diſpenſynge the ghoſpell and of ſyncere doctrine, whiche thou learnedſt of me not beynge grounded of tryflynge and doubtefull queſtions, but of faythe and charitie whiche Chriſt Ieſus hath bothe taught and exhibited vnto vs: loke diligentlye thou kepe that, whyche is commytted vnto thee.

[Page]The thynge that I commytted vnto thee is ſincere and pure, ſee that it be not defyled throughe thy negligence, I know that many goe aboute and ſhall goe aboute to corrupte the doctrine of the ghoſpell, but loke that thou ſtowtely and conſtauntlye maynteyne that, whiche thou haſte taken in hande, through the helpe of the ghoſpellike ſpirit that dwelleth in vs: By whoſe ayde we ſhalbe hable eaſylie to contemne and alſo to put to flyght what ſo euer daungiers ſhall fall. And thoſe that wante that ſpirite are frayed with the ſtorme of diſpleaſures & geue ouer the goſpels buſines. For I ſuppoſe it is not vnknowen vnto thee, that all the others, that cleaued vnto me in Aſia, afterwarde forſoke me, and inaſmuche as they were with me but with faynt holowe hartes, by and by throughe occaſion their countrefaicte goſpellinge beganne to appere, and they beganne alſo at Rome to geue me ouer. And among other there was Phigellus and Hermogenes, I will not vtter all their names. But as for them both their names euen by the ſounde of the wordes declare them inconſtaunt. The forther hathe his name of his rennynge awaye, and the other of ſubtill Mercurie. It is not my parte to wiſhe them that they haue deſerued. But this it ſtandeth me in hande to praye for, that God the rewarder of wel done dedes, whoſe pleaſure is to recken it doone to him ſelfe, what ſo euer is beſtowed vpon his ſeruauntes, bleſſe Oneſiphorus houſholde. For he hathe oftentymes other wayes bothe comforted and refreſhed me in theſe hoote affliccions, and euen at that tyme was not aſhamed of my bondes, perceauinge that it is a glorious thynge to be afflicted for Chriſtes ſake, nor was any thyng afrayed to be in the ſame peryll wyth me, by reaſon of the ghoſpelles promyſſes: but whan he was at Rome, he dyd not onely not refuſe to ſpeake with me whan I was in pryſon, but alſo with greate diligence ſoughte me and woulde not reſt tyll he had founde me. In dede he founde matier to exerciſe mercie: the Lorde Ieſus graunte him, that he maye likewyſe fynde mercie with him in that daye, wherin euerye one ſhalbe rewarded accordyng to their dedes, and that he may fynde God benefyciall to him, that was diligent to be beneficial to me in myne affliccion. For I wyll not here make reherſall, in howe many thynges he dyd for me at Epheſus, ſeyng thou knoweſt it better than I. And lyke as he ſhewed himſelfe there, the ſame was he towardes me alſo at Rome. For true charitie is not frayed with any ſtormes of affliccions.

¶ The .ii. Chapter.

The texte.

Thou therefore my ſonne, be ſtrong in the grace (that is thorow Chriſt Ieſu) and in y• thinges that thou haſt heard of me by many witneſſes. The ſame cōmyt thou to faythful men, which ſhalbe apte to teache other alſo. Thou therfore ſuffer afflyctions as a good ſouldier of Ieſu Chriſt. No man that warreth, entangleth him ſelfe with worldly buſines, and that becauſe he maye pleaſe him, which hath choſen him to be a ſouldier. And though a man ſtryue for a maſtery, yet is he not crowned, except he ſtryue lawfully. The huſbandman that laboureth, muſt fyrſt receaue of the fruites. Conſyder what I ſaye. The lorde geue the vnderſtandyng in all thynges▪

[Page] THerfore acccordyng to Oneſiphorus example and myne, take thou a ſtrong ſtomake vnto thee, laying hold vpon the goodnes of God, whiche we haue by Chriſte Ieſus: and beyng prepared and armed agaynſt all periles, that ſyncere doctrine of the ghopell, whiche I delyuered vnto thee not in hucker mucker but openly before manye wytneſſes, ſee that thou, dearelye beloued ſonne, delyuer likewiſe by handes vnto others to be publiſhed abrode: not to euery bodye at auenture, but to thoſe that thou ſhalt thynke wilbe faithfull miniſtres, and that ſhall appeare apte, not only to folowe that thyng them ſelues that they haue receiued, but alſo to powre it purely abrode vnto others. Thou ſeeſt, that ſuche as be appoyntedto the miniſteries of warre, ſet all matters aparte and leaue nothing vnwrought or vndone, that they maye vſe their feates with commendacions. And Chriſte hath euen his maner of warre alſo. And he it is in to whoſe boke thy name is written, and to ſerue hym thou haſte taken thyne othe, and he hath made the Captayne of his armyes. Se therefore, that as it becometh a valiaunt captayne agaynſt al ſorowes that fortune, thou ſhewe thy ſelfe hartie and worthy thyne Emperour Ieſu Chriſt, whiche contynued ſtedfaſtly in the offyce commytted vnto hym euen vnto the croſſe. Be not careful for ye pelfe that man lyueth by in this world. Caſt y• care al together vpon ye emperour, be yu altogether in this mind, yt what he hathe cōmaūded the, go hertely about it. It behoueth not vs to appeare more ſlacke in the warefare of Chriſt, thā we ſee y• cōmen ſort of ſouldiours be in y• ſeculat warres. For which of thē is it, y• whan he hath once appoynted himſelf to the kyng or Emperours warres, is carefull for clothe or meate? The prouiſion of theſe maters, the Emperour taketh vpon hymſelfe. A ſouldiour, hath nothyng to [...]are for, but to make hys trauil acceptable to the Emperour, of whom he was choſen as a valiaunt and a faythfull ſouldiour vnto thys buſynes: For he knoweth hys rewarde is ready in thempoerurs handes, in caſe he deſerue it. Alſo among ſuche as haue gyuen them ſelues to wraſtle for Maſtries, it is not ynoughe for euery one that wraſtleth, to wraſtle it maketh no mater howe ſo that he wraſtle, but he ſtryueth to wynne the victorie, beyng aſſured that there is a crowne readily prepared: yea, but for him that behaueth hym ſelfe hartilye and ſtowtelye in wraſtlyng. After the ſame ſorte a diligent huſbandeman, whan he breaketh vp his ground, whan he donggeth it, whan he ſoweth it, whan he w [...]deth it, he is all together in his worke, and thinketh no labour paynefull to him in hope of the frute, that he knoweth the good grounde wyll yelde in his ſeaſon. Howe muche more behoueth it vs to doe the ſame, whiche are occupied in the ghoſpelles affaires, that being prouoked wt the rewarde of immortalitie, we ſhould ſuffer all thynges willynglye in this worlde, ſpeciallye foraſmuche as we haue an Emperour that nother wil nor can deceaue vs? Conſidre what I meane by theſe ſimilitudes. The lord geue thee vnderſtandyng, not only in theſe but alſo in all other thinges. Hereof cōmeth no loſſe at all, but rather whan affliccyons encreace, the gayne of ſaluation whiche is preached by the ghoſpel encreaceth alſo. For ſo is it Goddes pleaſure to declare his myghtye power. We haue ſene in the heade what we maye truſt vpon in our ſelues.

The texte.

[Page]

Remember that Ieſus Chriſt of the ſede of Dauid, toſe a gayne from death according to my goſpell, wherin I ſuffte trouble as an euyll doa [...], euen vnto bandes. But the word of god was not bounde. Therefore I ſuffre all thynges, for the electes ſakes, that they myght alſo obtayne that ſaluacion, which is in Chriſt Ieſu, with eternal glory. It is a true ſayinge, for yf we be dead with hym, we ſhall alſo lyue with hym. If we be pacient we ſhall alſo reigne with him. If we d eny hym, be al ſo ſhal denye vs. If we beleue not, yet abyderh he faythful. He cannot denye himſelf. Of theſe thinges put them in remembraunce: and teſtifye before the Lorde, that they folowe no contencious wordes, whiche are to no profite: but to the peruerting of the hearers.

It is requiſite to haue in remembraunce, as thou knoweſt, that Chriſte Ieſus beyng made mortall man of the ſede of Dauid, hath enhaunced the glorye of the ghoſpell throughe ſuffrynge of rebukes, and after the puniſhemente of the croſſe was exalted to the rewarde of immortalitie. This is the ghoſpell, that I preache yet hitherto without ſhrynkynge, beyng neyther afrayed of the Iewes malice nor of the Gentyles feare. And for the ghoſpelles ſake I am afflicted with many diſpleaſures of them both yea euen vnto pryſon and bondes as thoughe I were an euyll dooer. And for all that I doo not ſo geue ouer the preachyng of the ghoſpell. My bodye is bounden yetto, but [...] toungue that preacheth Chriſt could not be bounden. And beyng a pryſoner, as muche as doeth poſſyblie lye in me, I allure as many as I can vnto Chriſt of what ſorte ſo euer they be. It maketh no matier to me what I ſuffre, ſo that I maye encreaſe ſome gaynes to the ghoſpell of Chriſt. For this cauſe ſake, I ſuffre all thynges wyllynglye, beyng aſſured of mine owne ſaluacion, and that they alſo throughe preachynge of the ghoſpell ſhall atteyne ſaluation, whō God hathe appoynted to this felicitie, whiche ſaluation is offered to all men, not throughe Moſes lawe, but throughe Ieſus Chriſte, who lyke as he hathe ſuffred for vs, ſo lykewiſe it becometh vs to ſuffre for his goſpelles ſake and for the ſaluacion of our brethren: and lyke as he throughe ſondry afflictions and ſpyghtefull entreatyng was exalted to the glorye of heauen, euen ſo muſte we preace to the ſame ende by the ſame waye. This matier vnto manye ſemeth hard & vncredible, but vnto vs it ought to be vndoubted. For yf we bethrough baptiſme dead together with Chriſt vnto the luſtes of this world: or alſo yf we perſeuer in the profeſſyon of baptiſme, & ſo it chaunce vs to be turmoyled with the ſorowes of this world, it ſhal come to paſſe, yt we ſhal alſo liue wt Chriſt, y• is to wete, we ſhall be cōpanions of immortalitie wt him, whiche were cōpanyons of death with him: And yf we ſuffer wyth hym and for his glorie, we ſhall vndoubtedly reigne wt him alſo. For god is of moſt perfite equitie, & wil not ſuffre thoſe to be ſhut out from the felowſhippe of reygnyng, whom he would haue to be felowes of ſorowes ſuffryng. Yf we profeſſe him boldely in this worlde before men, he ſhall acknowlege vs alſo in his Maieſtie. But and if we ſhall denye him (for he denyeth him that refuſeth his croſſe) it ſhall come to paſſe, that in the laſte daye we ſhall heare that terrible voice: I knowe you not. It we put our truſt in him, we do for our owne wealthe, but if we diſtruſt him, he ſhall haue no loſſe. For concernyng our opinion of him, there commeth neyther wynnyng nor loſyng to him therof. He of his owne nature is true, and can not choſe but be lyke hymſelfe. Whether we beleue or beleue not, that ſhall come to paſſe that he hath promyſed, to the godly, lyfe that neuer ſhal dye: and to the vngodlye, deathe that ſhall neuer haue ende. Thys is the foundacion of the ghoſpelles doetrine. Of this ſee thou warne all men, wythoute diſputyng and [Page] wrangglyng with humayne argumentes, but charge them by the Lord Ieſus the autor of this doctrine, and the witneſſe of thy monicion, yea and the reuē get of vngodlynes, excepte they will repent beyng warned. By this manner of ſadde earneſt charge geuyng, thou ſhalt doo more good, than with diſputing. Mynde not in any wiſe to ſtryue with wordes after the maner of Sophiſters, nor couet with humayne reaſones to affirme the thinge that oughte to be perceaued by faythe. For that matter doeth not onely auayle nothyng to the furtheraunce of godlynes, but alſo it weakeneth the ſtrength of faythe, and at length ſubuerteth the myndes of the hearers, that euerye thinge is called in to queſtion, and with philoſophicall reaſones the thyng now ſet vp now throwen [...]ne, whereof it is not lawfull to doubte, and ſo ariſeth queſtion vpon queſtion, that there is nether ende nor meaſure of queſtionyng.

The texte▪

Study to ſhew thy ſelfe laudable vnto god, a workeman that neadeth not to be aſhamed, deſtributyng the word of truth iuſtly. As for vngoſtly vanites of voyces paſſe thou ouer them, for they wylencreace vnto greater vngodlynes, and their wordes ſhall frete euen is both the diſeaſe of a Cancre: of whoſe nomber is Dimeneus and Philetus (which as [...]nyng the truth) haue erred, ſaying: that the reſurteccion is paſt already, and doe [...]roy the fayth of ſome. But the ſure ground of god ſtandeth ſtyl and hath this ſca [...]e: the Lord knoweth them that are hys. And let euery man that calleth on the name of chriſt depart from iniquitie. Notwithſtandyng in a great houſe are not onely veſſelles of gold and of ſ [...]uer: but alſo of wood and of yerth: ſome for honoure, and ſome for diſhonour. If a man therfore purge hym ſelfe from ſuche men he ſhalbe a veſſel ſanctified vnto honouer, mete for the vſes of the Lorde, and prepared vnto all good workes.

See that thou rather let ſuche maner of wranglynges paſſe, and ſtudye to ſhewe thy ſelfe a ghoſpellyke workeman, not a diſputour, but a woorkeman, laudable not vnto men but vnto God, and behaue thy ſelfe ſo in the ghopels affayres, as he that hath choſen thee, nede not to be aſhamed of thee. And that ſhalte thou doe, in caſe thou wylte thwyte of vayne fonde diſputacions, and teache faith to be the ſumme total of the ghoſpels doctrine: and yf thou bruſhe awaye the brambles of doubtefull queſtions, and deuyde and dyſtribute the worde of God wyth vprighte iudgemente, propoundyng onely thoſe thynges, that properlye belong to the matier of ſaluation and of Godlynes. Moreouer reiecte boldely vayue brablyng of wordes, whiche yf they be once receyued, venome appeareth by lytle and lytle, and they ſhall growe alwayes to wickednes more and more, and at length the mater ſhall come to that ende, that mans opinions and dyſputacions beynge come in vre, the ſtrength of the ghoſpels doctrine is ouerwhelmed, obſcured and growen out of vſe. For the talke of ſuche men, in caſe it once occupie the eares and myndes of the ſymple, it wyll alwayes crepe further and further, none otherwyſe than a Canker in a bodye ceaſſeth not to occupie the nere partes by lytell and lytle, tyll it haue marred all. So that a myſchiefe is muche more to be loked to incontinent at the beginnyng, and to be cut of rather than cheariſhed, afore it take roote. Suppoſe that I am afrayed of theſe matters wyth oute cauſe, excepte that wee haue all readye ſeene in Hymeneus and Philetus the thyng that I am afrayed of. For they, while they treate of the matter of fayth with humaiue diſputacions, haue [...]ted ſo ferre wyde frome the truth of the ghoſpell, that they haue denyed the chiefe poynte and foundacion of the ghoſpell, ſaying, that the reſurrection is already fyniſhed in Chriſte, and none other reſurreccion to be loked for on our [Page] behalfes, than that wherby we are in a maner borne a newe and lyue agayne in our children repreſentyng vs. They conſyder not in the meane ſeaſon that take awaye the reſurrection, yt the feare, and hope of rewardes is taken awaye alſo, why che abyde after ſondry ſortes for the godly and vngodly. This myſchiefe were the more tolerable, but that they beyng ſubuerted them ſelues-ſubuerted the fayth of ſome other with their doctrine. But there is no perill, lefte-theyr peruerſitie ſhoulde cleane turne the trueth of the goſpel vpſide downe: though mennes opinions wauer vp and downe, yet truely the foundacion of faythe beyng throughe the helpe of Chriſt caſt and defenced, ſtandeth firme and can not be ſhronken with any reſiſtences of heretikes. For vnto it is thys ſentence eng [...]auen as it were a ſtone and can neuer be ſcraped out: The Lorde knoweth who be his owne and: leate euery one departe from iniquitie, that profeſſeth [...] the name of Chriſte. It is no maruayle, though they departe frome Chriſte, that were neuer ſyncerely ioyned vnto Chriſte. But from theſe mens doctrine ought euery one to abſteyne, that haue once beleued the ghoſpell with a pure fayth. In dede it is to be wyſhed with all deſyres, that no ſuche peſtilence ſpryng vp in the congregation. Howbeit it can not poſſiblye be, but in ſuche a multitude of men, we muſt ſuffer ſome naughtie packes myngled among the good. Yea and theyr naughtines is turned into good of the godlye, in that beyng vered of ſuche they expreſſe the conſtauncie of their fayth more largelye. So in a riche mans great houſe, there be not only veſſelles of gold and ſiluer, but alſo of wood and of earthe, whereof ſome be appoynted to honeſt vſe and ſome to vnhoneſt. This onely difference there is, that ſuche as be naturally of claye or of wood, can not be turned in to golde or ſyluer: But in this caſe foraſmuche as it is a matier of the wyll, and not of nature, he that throughe hys owne vyce hathe made himſelfe a veſſell of ſhame, maye (by the helpe of God) begynne agayne to be a veſſell of honour. And contrarywyſe, that folower of godlynes that hath bene a golden veſſell in the houſe of God, in caſe throught his faulte he ſlyde agayne vnto vngodlynes, ſhalbe a veſſell of ſhame. Vnbelefe, deſyre of aduauncemente, crueltie, luſte andſuche lyke deſeaſes of mynde, make a man to be a veſſel of ſhame. From the which who ſo ſhal vtterly purge hym ſelfe, and returne vnto innocencie and godlynes, no doubte he ſhalbe a veſſell of honoure and a pure veſſell fytte for excellent good vſes, and alwayes ready for his lorde as often as nede ſhall requyre.

The texte.

Luſtes of youth auoyde, but folow righteouſnes, fayth, loue and peace, with them that call on the Lorde with a pure heart. Falyſhe and vnlerned queſtiones put from the, knowyng that they do but gendre ſtryfe. The ſeruaunt of the Lorde muſt not ſtryue: but be gentile to all men, apte to teache, and one that can ſuffre the euill with mekenes, [...] can informe thē that reſiſt the trueth, yf that God at any tyme wyl geue thē repētaunce, for to knowe y• truth, and that they maye come to thē ſelues agayne oute of the ſnare of the deuill, whiche are holden captiue of him at his will.

I knowe that youth is prouoked with ſondrye luſtes that maye drawe a man to vncleaneſſe. But thou that exerciſeſt the office of an Elder, auoyde all luſtes of youthe, rather folowe the thynges that worthyly beſeme thee: righteouſenes, fayth charitie and peace with them that profeſſe Chriſte with a pure herte. With ſuche as Hymeneus is, haue thou nothynge to doe. Innocencie ſynneth not, fayth diſputeth not charitie is not ſtatelye, peace ſtryueth not. T [...] be ſhorte, receyue no folyſhe and vnlerned queſtions, that haue more oſtentacion [Page] than wiſedom, knowyng that of ſuche nothing elles ſpryngeth, but chyding and braulyng, whyleſt the heate of diſputacion breaketh oute alwayes more and more, the matter at laſt groweth vnto rageyng madneſſe, and ſo that none wyll geue place to other but had rather moſte ſtubburnely defende the parte that he knoweth to be falſe, than to be taken for the leſſe learned. With thys kynde of men therfore thou ſhalte not meddle, whan it is not poſſyble to ouercome them. Chriſte perſwaded not the worlde by this waye. He ouercame with ſobreneſſe and gentilnes, and his voyce was not hearde in the ſtretes.

And ſo it becometh the ſeruaunt to folowe his maiſters fote ſteppes, and not to be abrauler, but peaceable and gentle towardes all men: for that man doth perſwade with more eaſe that is prayſed for his charitie and ſobrenes, beynge ready rather to teache than to chyde: patient in ſuffryng euill, and not a prouoker, and ſuche a one as correcteth more ſaddely than ſharpely, thoſe that be reſiſtoures, expreſſyng himſelfe to meane nothyng elles in all his muche a do, but to bring them to amendement. For no man ought to be deſpaired of raſhely. For it maye be, that throughe ſobre and frendelye correccion, God maye geue them repentaunce of their former errours, and whan the darkeneſſe of mynde is wyped awaye, they maye acknowledge and embrace the trueth which before they impugned, and at laſte beyng repentaunte and (as it were) awakyng frome the heauye ſlepe of ignoraunce, they maye ruſhe out of the deuilles ſnare, whiche vndoubtedlye are naughtye luſtes, wherein beyng catched before, they were caried about at his pleaſure, yea euen vnto perſecutyng the trueth of the ghoſpell.

¶ The .iii. Chapter.

The texte.

This know, that in the laſt dayes ſhall come perelous tymes. For men ſhalbe louers of their owne ſelues, couetous, boſters, proud, curſſed ſpeakers, diſobedient to fathers & mothers, vnthankeful, vngodly, vnkynde, trucebreakers, falſe accuſers, riotous, ſearce, deſpiſers of thē whiche are good, tray tours, heady, hye myuded, gredy vpon volupreouſnes more then the louers of God, hauyng a ſilmilitude of godlynes, but haue denyed the power therof: and ſuche abhorre. For of this ſort are they which enter into houſes, and bryng into bondage women laden with ſynne, which women are led with dyuerſe luſtes, euer learnyng and neuer able to come vnto the knowledge of the truth.

THerfore it is requiſite that we arme vs, not onely agaynſte the perſecucions of the Iewes and the Ethnikes, but alſo agaynſt the malice of theſe maner of men. For we muſt not diſſemble but ouercome that, whiche can not be auoided. This take for a certayntie, that the ſpirite ſayeth before hande, it ſhal come to paſſe, that in the laſt dayes ſhall come moſte haynous tymes, whan pure godlynes ſhall growe out of kynde, and the charitie of the ghoſpel wexe colde: men ſhalbe louers onely of them ſelues, geuen to couetouſnes of money, diſdaynefull, proude, curſed ſpeakers, diſobedient to fathers and mothers, vnthankefull, wycked, lackynge good will towarde thoſe that be their owne and of their nere kynted, promyſe breakers, falſe accuſours, ryotours, vngentyll, haters of goodnes, traitours of their felowes and frendes, raſhe, ſwellyng, more louing of voluptuouſneſſes, than of God. Through tytle, appareli, ceremonies, and hypocriſye, makynge an outwarde ſhewe of godlynes, [Page] whan they denye the chiefe poynte of true godlynes, beyng ſo muche the more peſtilent, in that vnder an outwarde apperaunce of relygion, they are both of moſte fylthy ſpotted conuerſacyon, and alſo defyle the ſyncertitie of the ghoſpelles doctrine with Iewiſhe fables and mennes inuentions. Perchaunce it is to ſee at this preſente daye that ſome tende to theſe abhominable ſortes of behauiours. See therefore that thou alſo auoyde ſuche perſons. And to thintent thou mayeſt the more certaynly doo ſo, I ſhall partely paynte oute theyr maners vnto the. Of this ſorte in dede be thoſe, that wyth ſettyng out of fayned religion, in ſluttiſhe clothes, with a coūtrefaicte grauitie of countenaunce, with a craftye pale colour they conueye them ſelues in to other mens houſes, and there the fyrſt thyng they doo, they goe aboute to inueagle the foliſhe women, ſo as they maye by meanes of thē the more eaſylye begyle the huſbandes, euen as the ſerpent by meanes of Eue deceaued Adam. For fyrſt, the weaker ſexe is the more apte to be deceaued. Than they entangle not the ſadde and the true godlye matrones, but the lyghte women, whiche ſo profeſſe Chriſte, that they be for al that laden with ſynne, and foraſmuch as they do not ſubſtauntially endeuour them ſelues vnto perfite godlines, they wauer and are caried aboute with diuerſe luſtes, not beyng content to haue learned once of vs that whiche is ſufficient vnto true godlynes, but are often tymes gredye to learne newfangles, and for that cauſe they prouyde them doctours mete for their owne luſtes, that teache them to knowe nothyng, and neuer bring them to the knowledge of the trueth: But rather vnder the pretence of teachyng the ghoſpell, they cloke their moſte fylthy lyfe, and thoughe they profeſſe Chriſte openlye, yet they teache ſuche geares ſecretlye as be cleane contrarie repugnaunte with the doctrine of Chriſte.

The texte.

As Iannes and Iambres with ſtode Moſes, euē ſo do theſe alſo reſiſt the trueth: men they are of corrupte myndes, & leude as cōcernyng the fayth, but they ſhall preuayil [...] longer. For their madnes ſhalbe vttered vnto all mē euen as theirs was. But thou haſt ſene the experience of my doctrine, faſhion of lyuing, purpoſe, fayth, long ſuffryng, loue, pacience, perſecutions and afflictions, whiche happened vnto me at Antioche at I comum, & at Liſtra, whiche perſecutions I ſuffered paciently. And frō them al, y• lorde delyuered me. Yea, and all they that wil lyue gooly in Chriſt. Ieſu ſhall ſuffre perſecution. But the euill men and diſcei [...]ers ſhall waxe wourſe and wourſe, while they diſceyue & are diſceyued them ſelues.

It ought to ſeme no maruayle, yf there ariſe ſome euen nowe, whoſe naughtynes is enemye to the ghoſpell. It is an olde example. For lyke as in times paſte in Egipte Iannes and Iambres with their enchauntementes wente about to put thoſe myraculous wonders out of credence that Moſes by the power of God did: euen ſo theſe men alſo vnder a certaine falſe pretence of godlynes, reſiſt the trueth of the ghoſpell, beyng deſperate men that are not onelye infecte with moſt ſhamefull luſtes of mynde, but alſo depraue the ſyncertitie of the ghoſpelles doctrine and of faythe vnto their owne purpoſes. And vnto this tyme they haue in dede deceyued ſome, but from henceforthe they ſhal not ſo muche preuayle with their ſleyghtes. For it ſhall come to paſſe, that their madnes ſhall be openly vttred vnto all men, euen as thoſe learned enchauntours craftye conueyaunce beyng detected cauſed them to be contemned and laughed to ſcorne. For whoſe maners and conſcience are vncleane, their doctrine is not poſſible to be cleane. And to be ſhorte, countrefaicte wares endure [Page] not alwaies. The thing that countrefaicting hath for a while couered in ſecret, tyme doeth bryng forth into open lyght. But thou which art farre vnlyke vnto theyr condicions, ſee that the doctrine of the ghoſpell, whiche I delyuered purely vnto thee, thou diſtribute alſo purely and conſtauntlye vnto other. Suche as my doctrine was, ſuche was alſo my lyfe, wherof thou canſt beſt be wytneſſe, whiche haſt bene a great while conue [...]aunt with me, and haſt by experience ſene in me, ſynceritie of doctryne and demeanour of my lyfe agreable to the ſame, hertye forewardenes of ſtomake, that ſterted backe at nothynge, ſtrength of faythe that coulde not be moued with any ſorowes, lenitie towardes ſuch as were of wrong iudgement, charitie wherby I was deſyrous to doo good euen for myne enemies and pacience in perſecucions and afflicciōs, which thou knoweſt chaunced vnto me at Antroche, Icomum and Liſtra. Thou knowweſt what greuous ſtormes of perſecucions I haue ſuſteyned aboue mannes ſtrengthe. And yet the Lorde hathe delyuered me from them all, by whoſe ayde I continued without ſhrynkyng. Neuertheles theſe fortuned not vnto me either by myne owne peculy at deſtenye, neyther yet for any euill that I dyd: but for the pureneſſe bothe of my ghoſpell preachynge and alſo of my lyuing I was turmoyled with ſo many ſorowes. Yea and whoſoeuer will (after myne example and Chriſtes) folowe true godlynes, muſt neceſſarylye (after his example and myne) prepare them ſelues to ſuffre affliccions. For the world ſhall neuer be without ſuche, as for the mayntenaunce of their feyned religiō, ſhall trouble and goe aboute to oppreſſe them that be folowers of true godlynes: Howbeit thys trouble ſhall be for our aduauntage, euen as vnto thoſe wycked ones and deceauours, their proſperitie ſhall be vnto their more greuous damnacion, for they ſhall ſuffre paynes for two ſpeciall cauſes, aſwell in that they them ſelues ſwarued from the trueth, as alſo bycauſe they ſnared others in their errours. But as for thē, in caſe they repent not, leue them to their owne peyne.

The texte▪

But continue thou in [...]he thynges whiche thou haſt learned, which alſo were cōmitted vnto the, knowyng of whom thou haſt learned thē, & for as muche alſo as of a chylde thou haſt knowen the holy ſcriptures, whiche are able to make the learned vnto ſaluacyon thorowe the fayth whiche is in Chriſt Ieſu. All ſcripture geuen by inſpiration of God, is profitable to teache, to improue, to amend & to inſtruct in righte wiſues, that the man of god maye be perfecte and prepared vnto all good workes.

But ſee that thou continue in thoſe thynges, whiche thou haſt learned of me, and be vpright in the office cōmitted vnto the, in aſmuche as thou knoweſt the doctrine and ordinaunce that thou haſt, to be vndoubted, in caſe thou remē breſt, both of what autor it proceded, and of what teacher thou learnedſt it, and if thou haſt not forgotten the holy ſcriptures, which thou learnedſt long a go of thine elders in the tender yeares of thy fyrſt childehode, whiche ſcriptures beyng rightly vnderſtanden, euen without our autoritie are hable to make the learned, as ferre as belongeth to the obteynyng of ſaluation, which the goſpel promyſeth vs, not through the obſeruacion of Moſes lawe, but throughe the aſſured faith, wherby we beleue in Chriſte Ieſu▪ That, whiche the goſpel partly teacheth to be al ready done, the ſame the olde teſtament telleth and expreſſeth before hande ſhall come. And yet it teacheth none other thynge than the ghoſpell doeth, howbeit after an other ſorte if it haue a godlye & a learned reader. There is no reaſon why we ſhould eſteme the bokes of the Prophetes or Moſes to be of none effecte after the goſpel is publiſhed, yf through a ſpirituall vnderſtandyng they be applyed vnto Chriſte and vnto godlynes.

[Page]But al the whole ſcripture, that is ſet forth vnto vs not by mans witte but by inſpiration of the holy goſt, hath greate profyte, eyther to teache the thynges whiche are not vnknowen but with perill of ſaluation, or to reproue them whithe are agaynſte the veritie, or to correcte and call agayne them in to the waye, that erre of ygnoraunce, or elles to ordre and informe not in Iewiſhnes or humayne Philoſophie, but in true innocencie and vprightenes of lyfe: and is ſo muche auaylable for al thinges that make to the offices of godlynes, that the man dedicated to God, can be behynde in nothing, but to be perfite and fullye furnyſhed to all the workes of a Chriſtian lyfe.

The .iiii. Chapter.

The texte.

I teſtifie therfore before God, and before the Lorde Ieſu Chriſte, whiche ſhall iudge the quicke and deade at his apperyng in his kyngdom, preache thou the worde, be feruēt, in ſeaſon and out of ſeaſon. Improue, rebuke▪ exhort with al long ſuffryng and doctrine. For the tyme wyl come, when they ſhall not ſuffre holſome doctryne: but after theyr own luſtes ſhall they (whoſe eare itch) get thē an heape of teachers▪ & ſhal wtdraw their eares frō the trueth, & ſhalbe turned vnto fables. But watche thou in al thinges, ſuffre afflictions, do the worke of an Euangeliſt, fulfyll thyue office vnto the vtmoſt. Be ſobre.

MOreouer I beſeche the efteſones by God the father, and by Ieſus Chriſt whiche ſhall iudge the quicke and ye dead, whoſe ſentence no man ſhall eſcape: and by his commyng where in he ſhall come to iudgement, not in a lowe eſtate, but myghtie and terrible, whiche ſuffred him ſelfe here to be iudged: and by hys kyngdome whiche no power ſhalbe hable to reſiſte: preache the worde of the ghoſpel ſtronglye, nether beyng frayed with aduerſitie nor luſtles in proſperitie. Be feruent and earneſt in ſeaſon and out of ſeaſon. For there ſhalbe no tyme but it ſhall ſeme in ſeaſon to the, wherin thou mayeſt haue anye hope to do good in the ghoſpelles buſines. Reproue the offender, exhorte the ſluggarde, checke him that ſtill contynueth in errour, ſo as he may be amended with ſeueritie whiche was not amended with curteous admonicion: howbeit checke him ſo, as with the ſharpenes of chydyng thou myngle both all lenitie & doctrine, leſt thou ſeme either to hate him in caſe thou thōdre at him wt nothing but checkes, or elles to chide him without aduiſement, if thou do nothynge but checke him and teache him not withal. For with more eaſe he is obedient that is perſwaded, and with a better wyll a man doeth after him that loueth him, than him that loueth him not. This is rather to be had in vre, that we confyrme the conſciences of them that ours be, forſomuche as herafter ſhalbe (as I ſayed before) a haynous and a perilous tyme, wherin ſome ſhall departe from the profeſſion of the ghoſpell, and not ſuffre the true and holſome doctrine of Chriſte, that is contrarie to the luſtes of this worlde: but lyke as they are of moſte fylthie corrupt affeccions, & that of ſondry ſortes, euen ſo ſhal they get lurkyng to themſelues ſondry new doctours, not to teache godlines but that with Iewiſhe fables and mans inuentions ſhall [...]icle their eares that ſhal itche with a foliſhe deſyre rather to heare newfangles & ſubtil fyne reaſons than mater of profite. Vnto their fables they ſhall conuerte thēſelues, & ſhal turne their eares frō the trueth of the goſpel: But endeuour thou thyſelf ſo muche y• more vnto y• cleane contrarie maner, watche, & beare euery thing for y• ghoſpelles ſake, & ſhewe thy ſelfe a right goſpel preacher in dede. For thoſe that teache their own fantaſies, though they are named goſpell preachers, yet veryly they are none.

The texte.

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For I am nowe ready to be offered, and the tyme of my departyng, is at hande. I haue [...]ught a good fight, I haue fulfilled my courſe, I haue kept the faith. From hence forth there [...]s layed vp for me a crowne of rightwyſnes which the lorde (that is a ryghteous iudge) ſhall geue me at that day: not to me onelye, but vnto all them alſo that loue hys commyng. Do thy diligence, that thou mayeſt come ſhortely vnto me.

In the miniſterie that thou exerciſeſt in my rowme, ſee thou behaue thy ſelfe ſo, that thou mayeſt fullye perſwade thoſe matters that thou teacheſt, and faſten them throughly in their conſciences that they be not lyghtlye ſhaken out by them that ſhall goe aboute to teache contrarye thynges. Whiche thynge ſtandeth thee in hande ſo muche the more diligently to loke to, in that I ſhall not helpe you in your trauaylles any longer. For I, as a ſacrifice appoynted to Chriſt, beginne euen now to be offered vp, & the day afmy death is not long to. And I am willyng and glad to be offered vp, bothe hauyng a good conſcience of my former ſpent lyfe, and beyng aſſured of my rewarde. I haue fough [...] a ioylye fight, I haue fyniſhed a goſpellike courſe, I haue done that, that was appoynted to the moſt throughly and faithfully. I haue already played my partes, nowe for that that is behynde, I knowe it is in ſauegarde. I know that the crowne due to innocencie is layed vp in ſtore for me, which the Lorde [...]all yelde vnto me, euen the Emperour, whoſe ſouldiour I haue bene. But he ſhall not yelde [...] [...]o the in this lyfe, wherein is the tyme of fyghtynge, but in that daye wherein he euen that ryghteous iudge ſhall rendre vnto euerye one reward accordyng to their deſertes. For it is not for me only that this crowne of immortalitie is prepared, but for all them alſo that laye holde vpon his promyſſes, and kepe them ſelues vpryght and vndefyled, waytynge gladlye for [...]s commyng: among whom I truſt thou arte one of the chiefe. Doo thy diligence to come to me as ſhortely as thou canſt. The pryſon hyndreth me that I can not walke hyther and thyther to goe aboute the ghoſpelles buſines, and I am for ſaken al mooſte of euerye bodye. And to be ſhorte, there are ſome thynges, that I am deſyrous to commende vnto the by myne owne mouthe [...]ore my departyng.

The texte.

For Demas hath forſaken me, and loueth this preſeat worlde, and is departed vnto [...]heſſalonic [...] ▪ Creſcens is gone to Galacia▪ [...]itus vnto Dalmacia. Only Lucas is with me. [...]ake [...]arke, and bryng him with the, for he is profitable vnto me for the miniſtra [...]yon▪ and Tichicus haue I ſent to Epheſus. The cloke that I left at Troada with Catpus▪ ( [...]e [...] [...]h [...] com [...]eſt) bryng with the, and the bokes, but ſpecially the parchement. Alexander the copperſmyth dyd me muche euyll: the Lorde rewarde hym accordyng to his dedes, of whom be thou ware alſo. For he hath greatly withſtande our wordes.

Demas hath forſaken me, hauyng leauer to poſſeſſe thys worldes pleaſures, than in hope of immortal rewarde to be companion of myne affliccions. Vpon this purpoſe he went to Theſſalonica: Creſcens is gone hence into Galacia, for buſines that he hath there. Titus in to Dalmatia: Luke onely is wt me for he neuer geueth ouer, folowyng me what fortune ſo euer falleth. Whan thou comeſt, bryng Marke with thee, for I haue nede of his ſeruice. For I haue ſent Tichicus about certaine buſines vnto Epheſus. And whan thou comeſt, bring the cloke with thee that I left behynde me at Troada with Carpus, that I maye weare it both in winter & in priſon, & alſo the rēnaunt of bokes that I left behynd me there, eſpecially thoſe that are writen in perchemēt. Alexander y• copper ſmyth hath not only forſakē me in theſe ſtormes, but hath alſo done me much ſorow. It is not my part to reuēge it, but y• lord reward him as he hath deſerued, of whō alſo be thou ware. For he did not onely not aſſiſte me, but he did alſo vehemently withſtande our ſayinges.

The texte.

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¶ At my firſt anſweringe, no man aſſyſted me, but al forfoke me. I praye god, that it maye not be layde to their charges. Not withſtandynge the Lorde aſſyſted me and ſtrenghted me, that by me the preaching ſhould be fulfylled to the vtmoſte, and that all the Gentiles ſhoulde heare. And I was delyuered out of the mouthe of the Lyon. And the Lord ſhal delyuer me from all euyll doynge, and ſhal kepe me vnto his heauenly kyngdome. To whom be prayſe for euer and euer. Amen.

At the fyrſt tyme that I was put to make anſwere at the Emperours barre, no man aſſyſted me, all were afrayed and forſoke me. Ther fell vpon them a certaine humayne toye, I woulde not wyſhe it to be imputed vnto them. For albeit I was deſtitute of mans helpe, the lorde forſoke me not but aſſiſted me, and gaue me ſtrength, that ye preaching of the goſpelles faythe, ſhould be perſwaded to the vtmoſt by me, and that the fame of it ſhoulde be ſpreade abrode vnto the eares of all the gentyles. For vpon this conſyderacion, I ſuppoſe, his wyll was to haue me toſſed aboute throughe dyuerſe countries, & at length to be brought vnto Rome, ſo as yt goſpelles doctrine ſhould be ſpred y• more farther abroade. By the helpe of him that is mightier than any tyranne, I was delyuered from the moſte rageing lyons cheawes. And myne aſſured truſt is moreouer, that the ſame lorde wyll delyuer me alſo hereafter, from al the wyckedneſſe of y• [...] ked, that I ſhall not ſhrynke by any occaſion from the ſyncerite of the goſpell. And yf I ſhall ſuffre death here, yet he wyll preſerue his ſeruaunt & ſouldiour vnto his heauenly kyngdome, vnto whome be glorye for euermore.

Amen.

The texte.

¶ Salute Priſca and Aquila and y• houſholde of Oneſiphorus. Eraſtus abode at Co [...] thum. Trophimus haue I lefte at Miletum ſicke. Do thy diligence, that thou maiſt c [...] before wynter. Eubolus greteth the, and ſo do the Pudence, and Lynus, Claudya, and [...] the brethren. The Lorde Ieſus Chriſt be with thy ſpirite, Grace be with you. Amen.

Salute Priſilla and Aquila myne hoſpte and myne hoſpetes; and On [...] phorus houſehoulde, vnto whom I am very muche bounden. Eraſtus taryed ſtyl at Corinthum. To conclude, I left Tromphimus behinde me at Myletus very euyll at eaſe. Doe what thou canſt to come hyther before wynter ma [...] the waye, to make it latte iournayeng. Eubelus greteth the well, and Pude [...] and Claudia, and all the reſt of the brethren. The lorde Ieſus Chriſte which hathe alwayes aſſiſted me, be alſo with thy ſpirite. Grace be with you: Amen. This haue I ſubſcribed with myne owne hande, that the Epiſtle maye be the more ſurely credited.

Thus endeth the Paraphraſe vpon the later Epiſtle of the Apoſtle Paule to Tymothie.

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Titus

To the right worſhipfull maſter Iohn Hales / his ſeruaunt Leonarde Coxe wyſheth long and proſperouſe welfare.

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AFter that the Kynges Maieſtie had by the aduyſe and conſent of his moſte deare and prudente vncle my lorde protectoure, and other of his moſte honourable counſayle, vpon certaine iuſte conſideracions put all the preachours within his graces dominions to ſilence for a ſpace, I, howbeit of al the vnworthieſt, yet neuertheles one of y• nombre that is by his Maieſtie licenced to declare the worde of god to his people, thought it not mete for my parte to let this tyme of ſylence to paſſe ouer onely in myne owne pryuate ſtudyes, but in the meane tyme to wryte ſome thinge that myghte be no leſſe frutefull to the readers, thē was my tongue afore to the hearers. For this purpoſe I choſe vnto me an autour of venerable antiquitie, named Marke the heremite, who in the Greke tongue had wrytten two ryght vertuouſe and godly treatyſes, the one of the lawe of th [...] ſpirite, and the other of them that thynke to be iuſtifyed by their workes. But whyle I was on hande with this tranſlacion, Maſter Iohn Olde a man of ryght good learnynge and my very frende, brought vnto me the paraphraſe of Eraſmus of Roterdame vpon ſaincte Paules, Epiſtle to Titus, the whiche I had certaineyeares gone tranſlated into englyſhe, requiryng that I woulde peruſe it againe, and amende ſuche faultes as were therin eyther by the printers neglygence or myne ouerſyght. And ſo to place the texte with the paraphraſe, that it might eaſyly be perceaued what parte of the paraphraſe to what parte of the Epiſtle is correſpondēt. And he ſhewed me alſo that as the firſt tome or volume of the ſame paraphraſe vpon y• goſpelles and actes of the Apoſtles was all readye printed, ſo was the printer nowe about to go on hande with the ſeconde tome, that is to wyte the paraphraſe vpon the Epiſtles of ſaincte Paule and the other Apoſtles. Wherefore wyllynge to helpe to the furtheraunce of ſo godly an entente, and to bryng in, at the l [...]ſte, my farthinge into the treaſorye of the lorde, I haue loked ouer againe my ſayde tranſlacion, and haue amended the places that wer faulty. And beſyde▪ I haue ſo annexed the paraphraſe to the texte, that the readers ſhall (I truſt) eaſyly atteyne therby to the true vnderſtandynge of ſaincte Paules mynde. Whiche my labour I do dedycate vnto your maſterſhyp, whome I knowe to loue gods worde ſynceretly, and vnto whome I knowledge my ſelfe to be moſte hyghlye bounde of all men, as vnto the chefe and onely ſocourer of myne olde age: humbly beſeching you to accepte this lytle gyfte as a token of my faithfull harte: and I truſt with goddes helpe or it be long to ſende vnto you other monimentes of myne induſtrye, which I truſt ſhalbe no leſſe pleaſynge vnto you and no leſſe profytable to the readers.

¶ The Argument vpon the Epiſtle of S. Paule vnto Cy [...]us. By Eraſmus of Roterodame.

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THe apoſtle Paule had made his dyſciple Titus ouerſear of the chriſtian congregaciō in the noble Ile of Crete now named Candye, whome for the excellent gyftes that were in him, Paul loued as tenderly as yf he had bene his owne naturall ſonne. And at his departinge out of that contrey, he made hym the head ouerſear of the faythfull that were there. Afterwarde he wrote this Epiſtle or lettre vnto him from a citye of Epirus called Nicople, lyinge on the ſea coaſte in a clyffe named of the olde Coſmographers Leucate or the clyffe of A [...] t [...]um▪ at whiche tyme all thinges as it ſemeth were quiet with the chriſtians, for here is no mencion made of any perſecucion. In this Epiſtle he putteth T [...] tus in remembraunce to fyniſhe and perfyte tho thinges whiche he hymſelfe had begone among the ſame men of Crete, and that in euery citie of the Ne whiche as writers doe teſtifye were an hundred, he ſho [...]lde ordeyne ouerſears, whiche we nowe call byſhoppes and here they are of the Apoſtle named elders. And for this cauſe Paule preſcribeth vnto him the true forme of a Byſhop or Shepherd of Chriſtes flocke. Furthermore bycauſe falſe apoſtles were come alſo into that partes, whiche went aboute to put theyr Iewyſhe ceremonies into mennes heddes Paule here geueth him a courage, ſtrongly to confute and reiecte them. After theſe thinges he ſheweth what is the dutye of euery perſone and age lyke as he dyd to Tymothie: addyng this that no man ought to reſiſte prynces and magiſtrates, executynge their office and power, yea though they were infidels, but rather to tolerate them paciently, that they maye the ſooner by ſuche our modeſtye be called to y• folowyng of the goſpell. Laſte of all he wylleth Tytus to come to him at Nicopli but not afore y• he had ſent Artemas or Tychicus whiche were his dyſciples, into Crete to him: leaſt paraduenture the Cretians woulde els thinke them ſelfes deſtitute of the conforte of an heade or chiefe ouerſear, whome we call an Archebyſſhope.

The paraphraſe of Eraſmus vpon the Epiſtle of S. Paule to Titus.

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The firſt Chapter.

The texte.

¶Paule the ſeruaunte of God and apoſtle of Ieſu Chriſt, accordyng to the faithe of goddes electe, and accordynge to the knowledge of the trueth whiche is after godlynes in the hope of eternall lyfe, whiche god (that cannot lye) promyſed afore the worlde began: but hathe opened his worde at the tyme appoynted, thorowe preaching, whiche is committed vnto me accordynge to the commaundement of god our ſaueour, to Titus his naturall ſonne after the continue faythe, Grace, mercy, and peace from god the father and from the lorde I eſu Chriſt our ſaueoure.

I Paule my ſelfe ye addict ſeruaunt & obeyer, not of Moſes lawe as I was once, but of God y• father, & ambaſſadour of his ſonne Ieſus Chriſt: of the which my meſſage ye whole ſumme is, yt ſuche as god hath electe to attayne to euerlaſtynge ſaluacion thorowe the goſpel, them I ſhould exhorte, not to the obſeruaciō of ye law, or to put their confidēce in workes, but vnto faythe, which onely openeth to al mē y• entryng into euerlaſting ſaluaciō thorowe y• fre beneficence of Ieſus Chriſt. And my cōmiſſion is to call them, not to faythe onely, but alſo to y• knowledge of trueth which among y• Ethnikes was ouer heaped with the inuencions of mans wyſedom, & among ye Iewes it was hydde & wrapped vp in ye ſhadowes of myſticall figures & ceremonyes. I am charged I ſaye to call mē to ye knowledge of ye trueth, not y• whiche the philoſophers of this worlde do teache, diſputinge on ye cauſes of natural thinges, but to the knowledge of that trueth which cōpendyouſly ſheweth in what thinges a ryght chriſtian lyfe conſiſteth, y• ende & rewarde wherof is lyfe euerlaſtynge to folowe after this ſhorte lyfe that we leade here in the worlde: whiche euerlaſtynge lyfe, men ought with the more truſte to hope for, how great troubles ſoeuer they endure while they be here. Firſt becauſe he that promyſed this euerlaſtynge lyfe, was not a mortall man, that myght bothe be deceyued him ſelfe, & alſo deceyue other, but it is god that doeth it. Who, as it cannot be choſen but he muſt neades abyde alwayes god, ſo can nothing ſurely procede frō him but onely ye mere trueth. And again bycauſe this y• he promyſed, he dyd not promes it by a chaūce, or but now of late, but afore ye the world was made, it was fully determined by ye diuine & vnchaū geable decree of his mynde to do y• which he now doeth. There is no newe thing that hath altered his purpoſe, but y• thing which for ſecret cauſes onely knowen to his godheed he would haue to be couered & hyd hitherto, y• would he haue to be opened to al ye world at this tyme, ye which he had afore by his eternall wyſedome appointed to y• reuelyng therof. Neither would he yt there ſhould be onely ſhewed to ye Iewes a ſhadowe darkened wt the myſtes of figures, but his wil is that y• cleare trueth ſhould by ye preaching of y• goſpel be declared to al mē, withoute any dyfferēce of nacion or language. This is y• whole effecte of y• doctrine of y• goſpel, y• preaching wherof I haue not takē vpō me of myne own head, but it was cōmitted to me, & not cōmitted by men, but by out ſaueour god: who dyd not onely cal me to the occupieng of an apoſtles office, but beſyde that he enioyned it to me, and ſo charged me therwith, that it was not lawful for me to refuſe that whiche he ſo earneſtly commaunded me to do. Theſe wordes haue I ſpoken, that no man ſhoulde thynke myne autoritie, or els the autoritie of him whome I haue put in my ſtede, to be but of lyghte eſtimacion.

[Page]I therfore the ſame Paule beyng beyng in ſuche autorite, do wryte this Epiſtle or lettre to Titus my very naturall [...]on, not by bodyly generacion, but by y• ſead of faithe, whiche I haue ſo ſhedde into him, and in the whiche he ſo well reſembleth me, that I ſeame to be renewed in him lyke as a father is in his owne naturall childe. To him I wyſhe grace and peace from him, from whome all true goodnes dothe come, that is to wytte from god the father and his ſonne Ieſu Chriſte the onely autoure of our ſaluacion. For in ſuche ryches as grace and peace are, my deſire is to haue my children made ryche.

The texte.

¶For this cauſe I lefte the in Crete that thou ſhouldeſt reforme the thinges that are vnperfecte, and ſhouldeſt ordaine elders in euery citie, as I had appointed the.

But to ſpeake nowe to the my ſonne Titus: Sith I dyd knowe right well the nature of this ylande, & againe I dyd not doubte but that they had neade of a faythefull and dilygente curate or ouerſear, I haue for that cauſe lefte the in Crete, as one repreſentyng myne owne perſone, bycauſe that the buſynes of the goſpell calleth me to other places, that ſuche thinges as haue bene there begon to be [...]orrected, thou as my deputye maye fyniſhe them. And bycauſe thou alone art not able to ouer loke ſo many cities as this Ile is replenyſſhed with, thou ſhalte ordayne in euery citie an ouerſear or byſhop, as I dyd bydde the whan I went from thence. But beware that thou admytte no man to ſo hygh [...] an offyce without great dyſcreſſion: for he muſt be a very proued man to wh [...]m thou ſhalte betake this charge, and not all onely of a knowen and teſtified honeſtie, but alſo he muſt be cleare from all ſuſpicion of any maner of faulte what ſoeuer it be. Suche a byſhop or ouerſear, to the entente that thou mayſte the better and ſurelyar choſe out, I wyll ſet him forth by certaine ſygnes, yea and in a maner paynte him to the.

The texte.

¶If any be blameles the huſbande of one wyfe, hauynge faithfull children, whiche a [...] not ſlaundred of riot, ne [...]her are dyſobedyent.

If thou knowe any man of that maners and vpright lyuinge, that no faulte can proueably be layed to him, yf he be contente with one wyfe geuynge no token of vnchaſte lyuynge, yf he haue children ſo inſtructe and brought vp, that they ſhew them ſelfes to be chriſtians, not onely with their mouthe, but alſo in their deades and innocencie of lyuynge, that is to ſay, they haue none euyl name of ryotous and dyſfolute maners, as the commune ſorte of yong mē haue, nether are they dyſobedyent to their parentes: ſuche a man ſhalbe meete to haue this charge committed to him: For he that ſhalbe counted worthy to occupye the rowme of a biſhop, muſt be ſo fer wyde bothe from all vyce and all ſuſpicion of vyce, that he maye be at all tymes readye to make anſwer not onely for his owne ſelfe but alſo for the honeſt conuerſacion of all his whole familye. For the faultes of the children are wonte communely to be reproched to the fathers and mothers. Nowe whatſoeuer hurteth the good name of a byſhop, it turneth to the ſlaunder of the goſpel of Chriſt.

The texte.

For a byſhop muſt be blameleſſe, as y• ſtewarde of god: not ſtubborne, not angrye, not geue to muche wyne, no fighter, not geuen to fylthie lucte, but a keper of hoſpitalie, one y• loueth Goodnes, prudente, ſobre, righteous, godly, temperate and ſuche as cleueth vnto the true worde of doctrine, that he maye be able alſo to exhorte by wholſome lernynge, and to improue them that ſay againſt it.

It is neceſſarye therfore that he whiche in a maner ſtandeth in goddes ſteade [Page] and to whom the treaſour of euangelicall doctrine is committed, not to be hurded vp, but to be faithfully beſtowed abrode, be in all poyntes without blame, and far from the vices of them that mooſte communely beare offices: that ſuche as be vnder him, maye be vnder him wyllynglye, and withall their hartes. He muſt loke vpon nothinge but the ſoule health of the flocke that he hathe charge of. He muſt ſtudye to helpe them and redres that is amyſſe in them, and not to oppreſſe them, to teache them and not to compell them, to leade them and not violently to pull them, he muſt rather perſwade then extorte, he muſt ouercome more by benefytes & gentylnes, thā by lordelynes or emperiouſe cōmaundemēt. He that ſetteth his mynde to theſe thinges, muſt not be wilfull nor of hye looke, nor full of haſty language, whiche wyll cauſe men ſoner to withdrawe theyr hartes from his doctrine, than to come to any amendement. He muſt alſo by all meanes auoyde the cryme of auarice and gapyng after lucre, for that thinge is vyle and peſtilente euen in a laye officer, and muche more to be abhorred in a byſhop whiche is a ſpirituall officer. For he that is infecte with couetyſe, dothe nothing vprightly and as ought of equite to be done, but rather a byſhop muſt be ſuche a one as wyl lyberallye beſtowe his goodes in refreſſhyng of the neady, and in eſpeciall ſtraungers. Beſyde it beſemeth a byſhop to be more in loue with vertue and goodmen than with money. He muſt alſo be ſobre, iuſt, and of an innocent and pure lyfe, godly in the obſeruacion of the chriſtian faithe, ſubiect to no euyll affeccions, but ferre aboue all ſuche deſyres wherwith the commune ſorte of men are led vp and downe. But chefely he muſte be a faſt holder of the wordes of the goſpell, wherin he is bounde to be well inſtructe, that he maye be able to teache them that be ignoraunt, what appartayneth to the ſaluacion of their ſoules, and that he maye with holſome doctrine exhorte and call forewarde ſuche as be ſlow, and fynally reproue them that ſpeake againſt the truethe.

The texte.

¶For there are many vnrewlye and talkers of vanitie, and dyſceauers of myndes, ſpecyally they that are of the circumſicion, whoſe mouthes muſt be ſtopped, whiche pe [...]ue [...]ie whole houſes, teachinge thinges whiche they ought not bycauſe of fylthye lucre.

I doe not warne the of theſe thinges without a cauſe, for there be many waywarde parſones, brablers and deceyuers of mennes myndes. Theſe not geuing an eare to the teaching of the goſpel, brynge in, in ſteade of it, vayne and vnprofytable fables of the Iewes, wherby they maye get them a name of learnyng among the people, and alſo gaynes. By theſe fables they begyle the myndes of ſome ſymple folke, and vnder the coloure of the goſpell, they crepe into y• hartes of their hearers: inſomuche that many tymes they corrupte not one or two, but they ouerturne whole houſeholdes and kynreddes, teaching ſhamefull thinges and far ſquare from the veritie of the goſpell. Yet do they neuertheles abuſe the tytle of the goſpell to the lucre whiche they do vilaynouſely daylye hunt after. Wherefore ſee that thou rebuke them ſharpely and ſtoppe their mouthes. Yea and there be ſome of the gentiles that be combred with this enormite, but chiefly thou ſhalt fynde them to be of this malyciouſe ſecte whiche be Iewes conuerted to Chriſt, but not ſyncerely. For they ſo profeſſe the goſpell that they mengle Moſes lawe therwith and wyll not cleane forſake their Iewyſhe ſuperſticion.

The texte.

¶One of them ſelues (euen a prophet of their owne) ſayde: the Cretyans are alwayes [...]lyats, euil beaſtes, ſ [...]owe belyes. This witneſſe is true: Wherfore rebuke thou them ſharply, that they maye be ſounde in the faithe, not takynge hede to Iewes fables and cōmaundementes of men that turne awaye the trueth. Vnto y• pure, are all thinges pure: but vnto [Page] them that are defyled and vnbeleuynge, is nothinge pure, but euen the mynde and conſcience of them is defyled.

Nether is it any meruayle to haue ſuche men founde in Crete, that feade their belyes with vaine wordes and naughtye wayes, ſythen many yeares agone a poete called Epimenedes whiche was a Cretian him ſelfe dyd ſpeake theſe wordes of his owne countreymen. Men of Crete be alwayes [...]ars, euyl beaſtes, and ſlowe belyes. This wytneſſe is ſo trew, that it myght be taken for a worde of goddes owne mouthe. Be not they naturaly lyars which feare not to darken the moſt cleare lyght of the trueth of the goſpell with their fables? Be not they noyfull beaſtes whiche is euery place blowe their venome on ſymple perſones that be not ware of them? Be not they ſlowe belyes whiche had leauer by falſe doctryne lyue in ydlenes and rankly, then for the defence of the goſpell, to ſuffre hungre and be many tymes ſhrewdely handled as I am? Wherfore rebuke ſuch naughtypackes earneſtly, that they may ones waxe good, and leuyng the truſt that they haue in the ceremonies of the olde lawe, they maye geue them ſelfes wholy to y• truethe of ye goſpel: and that they geue not them ſelfes to ſuch lewde tales of the Jewes throughe the whiche the commaundementes of Chriſt be let go, and conſtitucions of men brought in, in the ſteade of them. As the obſetuacions of newe Mones, the kepinges of the ſabbothe, circumſicion, waſſhynges, choyſe of meates dyuerſyte of clothing, to beware that they touche not certayne thinges, and of the houſe to be ſeuen dayes vncleane, with many other lyke to theſe. Whiche god for a tyme commaunded to be kepte of the Jewes, partely that that nacion beyng rebellious and vnweyldy to be ordered, might be holden and kepte vnder by the multitude of preceptes: partely that thoſe thīges ſhould be as ſhadowes of true thinges to come. But they are nowe of none effecte at al, inſomuche that yf any man wyll contynewe to kepe them ſtyll after the maner of the Jewes, nothing can turne him more awaye from the veritie of the goſpel. For there is no nacion that more ſtubbornely dothe rebell againſte the goſpell than the Jewes do, which can in no wyſe leue theſe vayne thinges. This meate ſaye they is vncleane, eate it not. This bodye is vncleane, touche it not. Thus ſpeake they, but awaye with theſe dyfferēces, eyther of meates or clothinges, among them that be trew Chriſtians, to whō beyng cleane all thinges be cleane. Neyther ought they to thynke any thinge that god hathe made to the vſe of mā to be holyar or vnholyar one than an other, whether it be meate, clothinge, or any ſuche lyke thing. And as to them y• be pure chriſtians nothing is vncleane, ſo to the Jewes whoſe myndes are fylthye nothinge is pure and cleane not ſo muche as thoſe that the lawe permytteth to them for cleane. For ſeynge they haue not truſt in him who after the openyng of the goſpel would not haue theſe thinges to be obſerued after the fleſhly and lyterall ſenſe, but to be referred to the workes of the ſoule, what thing can be pure to them, whoſe myndes are infected with myſbeleue, and their lyfe defyled with inordinate waſte, ambicion, couetyſe and other vices?

The texte.

¶They confeſſe that they knowe god, but with the deades they denye him ſeyng that they are abominable and dyſobedient and vnapte to euery good worke.

They vpholde the lawe with to the and nayle, and yet they wote not what the lawe meaneth. They haue their prep [...]ce circumcyſed, but the mynde within is vncircumcyſed. They go into y• temple with handes and fete waſſhed, but the ſoule and conſcience is vnwaſſed. They kepe their Sabbothe holy frō bodyly [Page] [Page] [Page] workes, but in ye meane time they haue their breaſte vnquieted with hatered anger, and other infections of the ſowle. They feare to be contaminate yf they eate eyther porke or pigge, but they thinke themſelues cleane whan they with gredy eares [...]ea [...]e foule communication, and back byting of other. They thinke them ſelfes defyled, yf they touche caren, but yet they abhorre not to touche an hoore, or a thing that is ſtolen. They thinke it a fowle ſynne, yf they vſe any garment of lynen and wole [...] mengled together, but they ſtande not amyſſe in their owne conceite whan they haue theyr breaſt ouercouered with ſo many foule vyces. It is a great ſhame therfore to them to boaſte them ſelues that they alone knowe god, ſeyng that they deny him in their deedes more thā any other. Do they not deny him whan they are ſo ſpotted with the fylthynes of the ſoule, that vnto moſte men they are abominable, yea and for their vnbelefe vntractable? And fynally whan in all the deades of true faythe wherby we ſhould cauſe god to be mercifull to vs, they be farre worſe than all other men be.

The ſeconde Chapter.

The texte.

¶ But ſpeake thou the thinges whiche become wholſome learnyng. That the elder men be ſobrr, ſage, dyſerete, ſounde in the faithe, in loue, in pacieuce.

BBut let them go with their fables, let the naughtynes of theſe men moue the nothing at all, but that thou remembre thy dutie, and that thou ſpeake thoſe thinges that be in very deade mete for the iernynge of the goſpell, that is to ſaye, y• whiche maye make vs commendable before god for our pure myndes & manners, & declare that we be y• diſciples of Chriſt. Here yu wilt aſke me what thiges thei [...]e y• I would haue theeſo to ſpeake and to inſtructe other in them. Thou ſhalt warne the elders of the people y• they be ſobre, watchfull, & dilygent to all godly workes. And that they ouercome the vnluſtynes of their age, with y• couragiouſnes of faith. Beſyde yt they be graue, not playing the fooles lyke yonge men in their olde age, but that they vſe ſage maners that the youthe maye haue them in renerence and awe. Teache them to moderate them ſelfes that they be not way warde and ſoone angry as the commune ſorte of olde men is, but greatly commended not onely for the integrite of their faithe, but beſyde for their charitable deades, and pacience in ſuffrynge of all aduerſities, in eſpeciall ſuche as happen to them for the goſpell of Chriſt.

The texte.

¶ The elder wemen lyke wyſe, that they be in ſuche raymente as becometh holynes, not beyng falſe accuſats, not geuen to muche wyne, but that they teache honeſte thinges to make the yonge wemen ſobre mynded, to loue their huſbandes, to loue their children, to be dyſcret, chaſte, houſewyfely, good, obedyente to their huſbandes, that the word of god be not euyil ſpoken of. Yong men lykewyſe exhorte that they be ſobre mynded.

On the ſame maner thou ſhalt warne olde wemen that they go apparayled after ſuche maner as becommeth them that wylbe named chriſtian perſones, they muſt not fynde fautes with the lyuyng of other, whiche faulte is peculiare to this ſex and age. They muſt not be geuen to ouermuche drinkynge of wyne. How be it the vſe of wyne muſt not be denyed to age, ſo y• it be moderate. They muſt teache maydens and yong wemen ſuche thinges as be honeſt, no nycenes neyther euyll faſſhions, and ſo inſtruete them that they be wyſe and loue theyr huſbandes and childrē, that they be ſobre and chaſte, and kepars of their houſe and playe the good houſewyfes. For this is the hyeſt prayſe y• can be in wemen, to be knowen to be ſubiecte and obedyent to their huſbandes, that the name of God whoſe religion they profeſſe, be not flaundered thorowe their lewde maners. [Page] For ſithen we ſee the wyues of heathen men to behaue them ſelfes [...]yghte womanly in ſuche poyntes belongyng to womanhed, what ſhall the vnfaithful ſay whan they ſee our chriſten wemen worſe in this behalfe thē their wemen are, ſeyng it becometh them in al good maners to excell other. Now what thing olde wemen muſt by thyne inſtruccion teache yong maydens and yong wyfes, that ſame ſhalte thou thy ſelfe teache yong men exhortynge them to be ſobre and of moderate affeccions, that the heate of youthe ouerthrowe them not hedlonge into vice.

The texte.

¶ In all thinges ſhewe thy ſelfe an enſample of good worckes in thy doctrine with honeſtye, grauitie, and with y• wholſome worde which cannot be rebuked: that he whiche withſtandeth maye be a ſhamed hauyng no euyll thinge to ſaye of you.

And that thou mayeſt the more effectuouſely perſwade theſe thinges, firſte of all be thou thy ſelfe an example vnto them of honeſt doynges, in al that is the dutie of a true chriſtian man to do. For no man doeth ſoner perſwade men to folowe his doctrine, then he that doeth the ſame that he byddeth other men to do. Thou ſhalte therfore ſo teache the youthe, that together with thy doctryne thou ſhewe▪ thy ſelfe a lyuely example of a pure and vpright lyfe, corrupte with no maner of vyce at al. And that thou kepe ſuche grauitie that they haue theyr teacher in reuerence, and be afeared to offende him. Se therfore that thou moderate all thy lyfe and alſo thy wordes, that there maye nothinge be founde in the that maye be contemned, that not onely they whiche be vnder thy lore maye obey the, but alſo they whiche afore were againſt the goſpell, maye be aſhamed of their euyll ſaying, whan they ſhall ſe all thinges in the ſo withoute blame, that euen they that lye in wayte for the and ſeke all the meanes they can to get ſome occaſion to laye ſomwhat againſt the, can fynde nothing at all to brynge their entent to paſſe, neyther in the nor in thyne.

The texte.

¶ Exhorte ſeruauntes to be obedyent vnto their owne maſters, and to pleaſe them in all thinges, not anſwerynge againe, neyther to be pyckers, but y• they ſhewe all good faithfulnes, that they maye doe worſhyp to the doctrine of god our ſaueour in all thinges.

Exhorte ſeruauntes that they be obediente to their maſters and ſeruiceable in al thinges: leſte they maye ſeame thorowe the profeſſion of y• chriſtian faithe, to be made worſe than they were afore, and ſo by them, the naughtines of euyll parſons ſhalbe reproched to y• goſpell. Let them not therfore be full of anſwers againſt their mayſters and euyll wylled to do their commaundementes, neither muſt they be pyekers, as the commune ſorte of vnthrifty ſeruauntes be: that as they profeſſe the faythe of Chriſte, lykewyſe they declare them ſelfes in all ſeruice to be done to their mayſters to be dyligent and true, yea thoughe theyr maiſters do but lytle deſerue it of them. So that thorowe their honeſte behauoure, they commende and ſet forthe the doctrine of our ſaueoure god, and that by them mo men maye be drawen to the folowynge therof, whan theyſe ſuche as knowledge themſelfes to be chriſtians to be more gentle and amyable then other, in all their conuerſacion.

The texte.

¶ For the grace of god that bryngeth ſaluacion vnto all men hath appered and teacheth vs that we ſhoulde deny vngodlynes and wordlye luſtes, and that we ſhould liue ſobrely, and righteouſly, and godlye in this preſente worlde, lokynge for that bleſſed hope and appearynge of the glorye of the great god and of oure ſaueour Ieſu Chriſte, whiche gaue him ſelfe for vs to redeme vs from all vnrighteouſnes, and to purge vs a peculyar people vnto him ſelfe, feruently geuen vnto good workes.

For in this thorowe the goſpell, hath ſhyned the bountefulnes and exceading great mercy of god our ſaueour, whiche was afore vnknowen. And it hath not [Page] [Page] [Page] ſhyned onely to the Iewes, but egallye to all men, not that nowe beyng delyuered from the burden of Moſes lawe, we ſhoulde lyue after our owne wyll, but we be taught, that after that by baptiſme the faultes of our lyfe afore paſſed be forgeuen vs, and that we ſwerynge to abyde in Chriſtes doctrine, haue ones renounced and geuen vp wyeked relygion and worſhypping of images, and al worldly deſires, we ſhoulde ſo lyue hereafter in this worlde, that it may appere manifeſtly that we be truly new borne againe in Chriſte and made altogether other mē than we were afore. And where as we tofore were the ſeruantes of wickednes, ſynne an [...] fylthye concupiſcence, we muſt from hence forthe kepe ſuche moderacion that we be in no wyſe oppreſſed with the deſyres of worldly thinges. Let vs ſo obſerue the iuſtyce of liuynge, that we do good to euery man as muche as lyeth in vs, and that we hurte no man, that we maye nowe with a pure conſcience geue that honour and worſhyp to god that we gaue afore to deuyls. And thoughe paraduent are we be puniſhed with pouertie, infamie, reuilynges, enpriſonement, tormentes and dyuerſe other euyls▪ yet let vs not thynke y• oure faith and godly lyuyng is baraine and vnfrutefull, nether let vs hunte after rewardes of this worlde, whiche in compariſon of thinges to come, be neyther greate nor of any contynua [...]ce but let vs [...]oke for that greater rewarde of euerlaſtyng ly [...]e which ſhall then chaunce, when after the ende of this worlde, in the whiche the membres of Chriſt be vexed with many afflictions and ignomies, god the father ſhall open his glorye and magnificence, in them that be his true worſhyppers, all their miſeries beyng cleane expuſſed. At the whiche tyme he ſhal not appeare humble but gloriouſe, & terrible to the wycked. And together with y• father ſhal appeare in the ſame glorie, our lord & ſaueouer Ieſus Chriſt, geuyng vnto his membres y• glorye of immortalitie, in y• which he now ſhyneth. He bycauſe no mā ſhould miſtruſte his promyſe, for this entente wittyngly and willingly came downe to bye amonge vs, and gaue him ſelfe wholly vnto vs, & beyng himſelfe without any ſpote of ſynne he redemed vs with the pryce of his blode from the tyrannye of the deuyll, to whome we were thorowe our ſynfulnes made bonde, & ſo abolyſhing our olde iniquites, he would make vnto him a newe peculyar people, which after his owne example ſhould contemne y• euyls of this world, & treade downe y• entyſemetes & giftes of it vnder their fete, & thorow the worckes of faythe get them the enheritaunce of euerlaſtynge glorye, which the ſame our redemer doth promyſe to al that do ſincerly kepe his moſt holy worde.

The texte.

¶ Theſe thinges ſpeake and exhorte, and rebuke with all feruentes of commaundynge. [...]e that no man deſpyſe the.

Theſe thinges, my Titus, whiche be a great deale wyde from the fables of the Iewes, ſpeake them openly. Exhorte men to the folowing of them, and ſuch as declyne and fall againe a ſyde, reproue them with moſt great autoritie, that whome doctryne dothe not perſwade, whome faire exhortacion dothe not moue, them a ſharpe and earneſt reprehenſion maye kepe in. For there be ſome faultes that muſt be healed by ſeuerite. Here therfore ſhewe forthe the grauitie & autorite of a Byſhop, and ſo behaue thy ſelfe, that no man maye haue a iuſte cauſe to deſpyſe the. Dyſdayne and hye countenaunce muſt not be in the, but yet as often as neade requireth, thou muſt ſhewe thy ſelfe to be of autorite.

¶ The thirde chapter.

The texte.

¶ Warne them that they ſubmitte thē ſelues to rule & power, that they obey the officers: that they be readye to euery good worke, that they ſpeake euyl of no man, that they be no fighters but gentle, ſhewynge all mekenes vnto all men.

AS I would y• al ſeruauntes ſhould be to their Mayſters yea though they be vnfaithful: euen ſuche I would haue chriſtē men to be by thy moniciō to [Page] their princes, & vnto them, ye are magiſtrates vnder them, though ſuche rulars vnder whō they be, are thē ſelfes vnchriſtened. For this muſt in any wyſe be takē hede vnto, ye no mā may by our maners take occaſiō to alyenate him ſelfe fro the goſpel. But it would ſo come to paſſe, yf they which be head rulars ſhoulde perceyue y• we by reaſon of y• profeſſiō y• we haue takē, wer ye more ſediciouſe and fierſe, & les obedyēt to their cōmaūdemētes. For they would by & by lay y• thing to ye faulte of ye goſpel, & ſo more withdrawe their myndes frō y• profeſſiō therof▪ Warne them therfore y• beleue in Chriſt, y• they be neuer y• more for al y• fre from the lawes of princes & other magiſtrates, but they muſt y• rather▪ bicauſe thei be chriſtiās, be obediēt, & gladly do as thei be cōmaūded. And to be ready & prompt to euery good worke, y• mē may ſe them do y• which is honeſt wyllingly, & not cō ſtrayned for feare of punyſhement. If y• gouernours do cōmaunde y• whiche is rightful, it is great iniquitie, [...] very euyl enſample to diſobey him y• is the [...] ouer al ye other. But yf they cōmaūde & rule otherwyſe then right is yf they oppreſſe their ſubiectes ouer hardly, yf they cal to ſore vpō them, yet ſoftenes and ſufferaūce is more comely for no man, thē it is for them that be the folowers of Chriſt. Whatſoeuer they cōmaūde y• is not againſt y• very true religiō of god, we muſt therin gladly obey. They wil peraduenture take awaye our goodes▪ what then? for them groweth [...]s a greater treaſour of vertuous lyuing. The wil banyſhe vs out of y• controy. It maketh no mater, for Chriſt is euery where ready to cōforte him ſeruantes. Here ꝑaduenture ſome mā wil ſay, what yf our princes be heathen mē & worſhippers of ydolles, cōtaminate wt open vices▪ enemyes to Chriſtes faith? They y• be ſuche, be ſuch to their owne harme, & ieopardye. It is not our parte to cōdemne them. But, yf we can, to amende them. And better they maye be induced to amēdemēt, by obediēce, ſufferaūce & exaumples of good lyuyng, thā by rebelliō & opprobrious wordes. Let vs leaue thē to the [...] iudge, & let vs remembre what is ſemely for vs. Chriſt did praye for them y• reuyled him, ſo far wyde was it y• he would geue checke for checke. How is it th [...]n conueniēt y• his dyſciples (for al chriſtiās be y• dyſciples of Chriſt) ſhould be contumeliouſe againſt any mā, as louers of ſtryfe & debate? Nay, they ought rather after y• example of him (whoſe name they profeſſe) to be gentle, ſhewyng all myldenes, not onely vnto honeſte men & ſuch as do wel deſerue it, but alſo vnto euery mā. To good mē bicauſe they deſerue it, to euyl mē that they may amende againe y• they haue not thorough our impacience a worſe opinion of our belefe▪ and whan we geue them iuſt occaſion to be moued with vs. Chriſtian charitie ſuffereth all thinges, and in all thinges it hath good hope.

The texte.

¶ For we our ſelfes alſo wer ſomtyme foliſhe dyſebediēt, deceiued, ſeruyng diuerſe luſtes and voluptuoſnes, lyuing in maliciouſnes & enuye, full of hate, hating one another.

And whā we ſe any ſuche yt be out of y• waye, we muſt more pitie them, thā abhorte them. Which we ſhal y• ſoner do yf we call to remēbraūce y• we were ſometyme ſuch as they be now. Let vs not refuſe thē bicauſe they be euyl lyuers and wycked mē, but let vs helpe y• beſt y• we can, y• they ceaſe to be as they be, & begin to be lyke vs. Who called vs frō our blyndenes? was it not y• fre clemēcie and great mercifulnes of god? The ſame may alſo chaūge them, whan it ſhalbe his pleaſure. And howbeit y• we which of Iewes enbraſed y• goſpel & became chriſtiās, wer no worſhippers of idolles, yet wer we afore our cōuerſiō ſubiecte to other greuouſe vices, beyng fooles, inobediēt, erring frō y• trueth, geuē to diuerſe appetites & luſtes, ful of enuye, ful of malyce, grudging one at an other, hating on another. To thoſe ſo great euyls we were ſubiecte euen vnder Moſes lawe.

The texte.

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But after that the kyndnes and loue of our ſauiour god to manwarde appeared, not by the deades of righteouſnes which we wrought, but accordyng to his mercye he ſaued vs by the fountayne of the newe brythe, & renewing of the holy ghoſt which he ſhedde on vs aboundantly, thorow Ieſus Chriſt our ſauiour, that we iuſtified by hys grace, ſhould be made heyres according to the hope of eternall lyfe.

But that now for foles and dulleheddes, we be made ſobre and wiſe, that for rebelles we are meke and tractable, that for men erryng outt of the way, we are made knowars of the trueth, that for the ſeruaūtes of iuſtes and voluptuouſnes we be made glad kepers of ryghtuouſnes, that for maliciouſe we be made ſymple and courteouſe, that for enuiouſe men, we be made glad to do good to all men, that for haters we be made well wyllers euen to thē that hate vs, thys haue we neither by Moſes lawe, nor yet by our owne merites, but by the free goodnes of God, by the which we coueite that all men, yf it be poſſyble, reioyſe with vs in one commune ſaluation, and that the verite of the goſpel may ſhine and geue lyght to all men as it hath geuen lyght to vs. For afore, we wandered lyke blynde men in darkenes, as the vnbeleuers do ſtyll. But nowe after that it is made open thorow the ghoſpell, howe greate the goodnes and charite of God the father (which is autor of our ſaluation) is to al men, now after that the darkenes of our former lyfe is put away, we haue obteyned true lyfe & ſaluation: not by the obſeruation of the lawe, which had a certayne righteouſnes in it, but yet of ſmall efficacie to geue euerlaſtyng lyfe, but we haue obteined it thorowe the mere mercie of the Godhed. For by the holy fonte of baptiſme, we benewe borne agayne and graffed into Chriſt the ſonne of the euerlaſtyng father, and beyng renewed by his ſpirite, we haue ceaſed to be carnall and haue begon to be ſpirituall. Therfore what ſo euer we be, we are altogether bounde to God for it, whiche into vs nothyng deſeruing it hathe ſhed aboundantlye his ſpirite, whiche the lawe coulde not geue. And he hath ſhed this his holye ſpirite into vs by Ieſus Chriſt, by whom it hath pleaſed him moſt liberally to geue vs all thynges, that we beyng purged by hys benefite from oure olde ſynnes, ſhould endeuour our ſelfes by good workes to be made apte to receiue the inheritaunce of the lyfe that endureth for euer, of the whiche the doctrine of the goſpell doeth put vs in a ſure hope. Sence that we therefore were once miſerable, and beyng nowe thorow the onely mercy of the Lorde delyuered from ſynne we hope for the crowne of euerlaſtyng lyfe with Chriſte, we muſte haue pitie vpō other, & go aboute by al meanes, yt God may alſo haue mercy on thē.

The texte.

This is a true ſaying. Of theſe thinges I wyll that thou certifie, that they whiche beleue in God, myght be diligent to go forwarde in good workes. For theſe thynges are good and profitable vnto men.

Let a chriſtian Byſhop in the ſteade of Iewiſhe fables tel theſe thynges to the people, for they are certaine and not to be doubted of. There remayneth nothing more for vs to do, but that in all our cōuerſation frō hence forth we ſhew our ſelfes not vnmyndful of the great benefite yt we haue receyued of God but that we lyue in all thinges accordyng to his godly pleaſure, or els the profeſſiō of chriſtiandome & of the goſpel wil nothyng aduaile vs. Wherfore I wil that thou aſſure al mē of theſe thinges, which greatly perteyne vnto our purpoſe, & confirme thē therin alſo, y• they whiche haue once beleued in God, y• by his free mercifulnes they haue bene redemed from their ſynnes, and that he will geue the crowne of immortalitie to all them whiche by vertuouſe and godly liuinge do ſtudye to folowe Ieſu Chriſte as nere as they are able, maye leade ſuche a lyfe, as maye ſeme not vnworthy of ſo greate profeſſion and ſo hir promiſſes. [Page] Nowe they ſhall declare them ſelues to be true chriſtians, yf they curſe not the Ethnikes and the Iewes, nor ſaye euyl by them, but yf they be beneficial to al men, and by the affection that they haue to piety they reioyſe to helpe all men. For theſe thynges ſhall not onelye ornate and commende the profeſſyon of the goſpell, as thynges of them ſelfes honeſte, but beſyde that very profytable to drawe other to Chriſte, and to helpe other whiche be oppreſſed with any calamitie. The chiefe poynte of chriſtiantie is to do good to all men, and by benefites euen the very wylde beaſtes are ouercome and made tame. Thou ſhalte therfore on ſuche wiſe ſpeake and preache of theſe thynges, and not as one that is in any dowte of them, as ſome be whiche mouyng many queſtions ſeme to haue but a faynte beleue. But teache thou with greate confydence of countenaunce and with greate ſtedfaſtnes of wordes, that euery man maye right well perceyue, that thou arte throwlye perſuaded in that whiche thou doeſt laboure to perſwade to other. Out of theſe thinges commethe no ſmall frute of true religion.

The texte.

Folyſhe queſtyons, and genealogies, and braulyng, thorowe ſ [...]tyuinges about the lawe, auoyde: for they are vnprofitable and ſuperfluous.

But folyſhe and vnconnyng queſtions, and entangled genealogies, and contenciouſe diſputacions or rather warre vpon Moſes lawe, whiche ſome folowyng the trade of the Iewes do ſtyrre vp to gette them a name thereby and vantage, caſte them away as ſuperfluous and vuprofytable to the lyfe that is after the goſpell. For what death it hurte good lyuynge, yf I knowe not why Moſes graue can no where be founde? And whether it be as the Iewes do ſay leſt he ſhould be rayſed vp agayne by enchaunters? Or yf I knowe not howe many yeares Matuſalem lyued? Or of what age Salomon was, whan he begate Roboam? Why Moſes did forbyd to eate the fleſhe of ſwine? Why the Iewes do ſuppoſe, that the blode of a Weſell muſt with ſo great diligence be purged? And many other more folyſhe than theſe. In the expoſicion whereof, what profiteth him to tary that haſteth to the rewarde of a true chriſtian lyfe? Theſe thynges muſt rather [...]e cutte awaye than declared, and they which profeſſe them as excellente thynges, oughte more to be reproued and ſharplye rebuked than to be ouercome with diſputacion.

The texte.

A man that is an auctor of ſectes, after the firſte and the ſeconde admonicion auoid▪ knowyng, that he (that is ſuche) is peruetted and ſynneth euen damned by him ſelfe.

If they whiche mayntaine ſuche ſuperſticions as haue tofore bene mencioned, erre by ſymplenes, whan they be warned therof they wyll amende. But yf they do it of a purpoſed malice, eyther to get them a name, or for lucre, or for ſome other fylthy cauſe, than wyll they be ready to defende euen thoſe thynges whiche they knowe to be falſe. Theſe men whan thou haſt once or twies rebuked them, yf they amende not, then auoyde them as ſedicious and incurable perſones, leſte they do more harme whan they be prouoked, than they woulde doe yf they were let alone as men not regarded. Yea and leſt it may turne to a worſe inconuenience that they whiche cannot be brought into a better mynde, drawe him that goeth about to inſtructe them into the ſame errour that they be in. For what auayleth it to geue any oftenar to them the medicine of cortectiō yf there be no hope of remedy. An errour commynge onelye of the fraylenes of man, is remedied by one or two warnynges, but peruerſitie is incurable and made worſe by puttyng to of remedies. Therefore he that beyng once or twyes rebuked, abydeth neuertheles ſtyffe in his opiniō, let him alone in his froward mynde, as a man quite ouerturned and paſte all remedy.

[Page]Neyther haſt thou any neade to laboure in the condemnynge of him, ſythen he is condemned by his owne iudgement. If he peryſhe, he is loſt and caſt awaye by his owne faulte. For he cannot laye this excuſe for him: I was deceyued and went oute of the waye thorowe ignoraunce, no man warned me of myne [...]oure. This excuſe it but vayne. For what ſhal one do to a ſicke man that wil take no medicine? peraduenture yf he were contemned and not paſſed on, he woulde wexe wyſer. If he wyll not, yet the fewer reſorte vnto him, the fewer ſhall the contagion of his madnes infecte.

The texte.

When I ſhall ſende Artemas vnto the, or Tithycus, be diligente to come to me vnto Nic [...]opolis: For I haue determined there to wynter. Bryng zenas the lawear, & Apollos en theyr iorney diligently, that nothynge be lackyng vnto them. And let oures alſo learne to [...]cell in good woorkes, as farforth as nede requireth, that they be not vnfruteful. All that are with me, ſalu [...]e the. Grete them that loue vs in the fayth. Grace be with you all. Amen.

I woulde fayne haue the with me a fewe dayes, but I woulde not it ſhould be to the damage of the chriſtian congregacions in Crete which haue bene but late conuerted to the faith: and therefore they haue the more nede of a diligente ouerſeat; whiche maye buylde vpon the foundacion nowe all ready layed. Se therefore that thou mete with me at Nicopole. But come not afore I ſend Artemas or Tichicus to thee, to be there for thee in my ſteade, leſte thy departing ſhoulde leue Crete deſtitute, and as it were an Orpheline. Thou ſhalte not neade to feare that I wyll in the meane tyme go any where els, and ſo thou to leſe thy laboure. For I am purpoſed all this nexte wynter to be at Nicopole whiche is a citie of Trace. Whan Zenas ſometyme a doctor of Moſes law, but nowe a noble preacher of the ghoſpell, and Apollos whiche is a man greatlye approued in the doctrine of Chriſte, wyll departe from the, bryng them forthward with all the humanite that maye be, and ſee that they lacke nothyng that ſhalbe neceſſary for their iornaye. If theſe offices of humanitie be exhibited of the Ethnikes, that they doo for good maners ſake brynge their frende onwarde on his iorney, and gyue him at his departyng ſufficiently bothe of vytayles and otherthynges neceſſarye for him in his way: I thynke it very right that our men alſo whiche profelſe Chriſte, do learne to vſe ſuche gentyle faſhions, and to gyue due thankes to them that do deſerue it. Not that they ſhuld make them riche with greate gyftes, but to geue them ſuche thinges as be neceſſarye for their lyuing, whan nede ſhall requyre. For ſeyng that they whiche do not knowe Chriſte, be yet taught of nature, to geue them thankes whiche haue done for them, truly it is very vnſemely, that chriſtian men ſhould be barayne and vnfruteful to them, of whom they haue receiued any good turne. As many as be here with me commende them vnto the. Do thou agayne cōmende me to as many there as loue me, not with worldely affeccion, but with Euangelicall and chriſtian loue, whiche the commune profeſſion of faythe doeth engendre in vs. The free beneficence of Goddes mercy be with you all for euer.

Amen.

¶ Thus endeth the paraphraſe vpon the Epiſtle of S. Paule to Titus.

Philemon

¶ The Argument vpon the Epiſtle of S. Paule to Philemon: by Eraſmus of Roterodame▪

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THis Philemon (after the Grekes writing) was a Phrigi [...] borne, whiche nacion of people is vntractable & [...]anyſhe, as the Greekes owne prouerbe maketh often mencion: Stripes make the Phrigian to amende. And yet Paul reconned this Philemon one of hys ſpeciall frendes, bycauſe of his godlynes & diligence done to y• ſayntes. And a ſeruaunt of his one Oneſimus had runne away frō him to Rome, and had theuiſhlye ſtollen ſomwhat from him, as ſeruauntes are for the moſte parte vſed to doe. There whan he had hearde Paule, who at that tyme was in bondes, he receiued the doctrine of the goſpel, and ſerued Paule in priſon. But leſt the maiſter ſhould be vexed in his mynde for his ſeruauntes runnynge awaye, he ſendeth him home agayne & with a wonderfull diligence and ciuilitie, he reconſileth vnto the Maiſter his ſeruaunt that had bene both a runneagate and a piker, and offreth him ſelfe to be ſuertie to make good what ſoeuer he had piked at his runnyng awaye. This Epiſtle he wrote from the priſon by the ſayd Oneſimus whom he alſo calleth his ſonne.

Thus endeth the Argument.

¶ The paraphraſe of Eraſmus vpon the Epiſtle of S. Paule to Philemon.

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¶ The .i. Chapter.

The texte.

Paule the pryſoner of Chriſte & brother Timothee. Vnto Philemon the beloued, and oute helper, and to the beloued Appia, and to Archippus oure felowe ſouldier, and to the congregacion that is of thy houſe. Grace be vnto you and peace from God oure father, & from the Lorde Ieſus Chriſte.

PAule before this tyme an Apoſtle and ſeruaunte of Ieſu Chriſt and nowe his pryſoner alſo: for why ſhoulde not I be glad to be hys pryſoner, for whoſe ghoſpelles ſake I weare theſe bondes? not for the punyſhement of any euyil that I haue done, but as a notable badge of a free & valeaunt preacher: and alſo my felowe ghoſpellpreacher, brother Timothee, vnto Philemon in the profeſſion of the commune faith a brother, ſingulerly worthye to be beloued: and not a brother onely but alſo my companion in very many affaires & partaker in the office of the goſpel: & to his wyfe Appia, my moſte welbeloued ſyſter as concernyng the kynred of fayth: & to Archippus our felowe ſouldier and to the reſt of the congregacion whiche is at his houſe: Grace be vnto you and peace from God oure cōmune father & frō his ſonne the lord Ieſu Chriſt.

The texte.

I thanke my god, making menciō alwayes of the in my prayers, when I heare of thy loue and fayth, whiche thou haſte towarde the Lorde Ieſu, and towarde all ſayntes, ſo that the fellowſhyppe of thy fayth is fruteful in the knowledge of euery good (woorke) whiche is in you towarde Ieſus Chriſte. For we haue great ioye and conſolacion in thy loue becauſe that by thee (brother) the ſayntes hertes are comforted.

In my prayers wherwith I am accuſtomed to ſacrifice daylye vnto God, I undre thankes vnto him alwayes on thy behalfe. For I aſcribe it thankefully vnto him, that I heare ſpoken openly of all men, that is to ſay, both the pureneſſe, & thy ryght goſpelling charitie which yu beareſt towardes the lord Ieſus: & not towardes hym only, but alſo towardes al ſaintes, y• is to were, his mēbres vnto whō what ſo euer is beſtowed, hys wyl is to reckē it done to him ſelf. And this I alſo beſeche him, to augment his mercifulnes vpon thee, & that this thy faith, whiche is not idle in the, may expreſſe his power dayly more & more, & to enforce the with plēteouſnes to releue mo & mo, ſo y• there be no office of chriſtian charitie but that thou maye be both acquaynted and tried in it. The thynges that thou haſt hitherto done already, occaſion vs to conceaue a more ſure confidence in thee, that we dare be bolde to recken vpon the in maters of greater weyghte. For whan I doe conſider that all that Chriſtians haue are com [...]ne, I am not a little ioyous, and euen in theſe affliccions it was no ſmal cō forte to me, that thou (o my brother) waſte ſo ready to deſerue well of al men, by [...]nes of thy loue, wherwith thou haſte refreſhed the ſainctes heartes that are [...]liicted with the ſorowes of this worlde. For in thys thy doing thou declareſt [...]y ſelfe to be a ryght brother.

The texte.

Wherfore, thoughe I myght be bolde in Chriſt to commuande thee, that whiche was [...]y dewtye to do: yet for loues ſake I rather beſeche the, though I be as I am, euen olde Paul, and now a priſoner of Ieſu Chriſt. I beſeche the for my ſonne Oneſimus whom I [...] begotten in my bondes (whiche in tyme paſſed was to the vnprofytable but nowe, profitable both to the and to me) whom I haue ſent home agayne. Thou therefore re [...]ue him, that is to ſay, myne owne bowels, whom I woulde fayne haue retayned wt [Page] me, that in thy ſteade be myght haue miniſtred vnto me in the bondes of the ghoſpell. Neuertheles, without thy mynde woulde I do nothyng, that the good which thou doeſt ſhould not be as it were of neceſſitie, but wyllyngly.

Wherfore hauyng the experience of theſe ſo many matters, whereby thou declareſt thy ſelfe to be a true folower of Chriſt, I truſted excedynglye, that I myght obteyne of the what I wyll, albeit I commaunded the only, as the father his ſonne, and as an Apoſtle his diſciple, namely in a matter of it ſelfe indifferent and agreable to the goſpelles doctryne, that thou profeſſeſt: whiche commaundeth, that we by experience felynge the mercye of the Lorde in forgeuyng our debte, ſhoulde lykewyſe forgeue other, yet I had rather to obteyne this at thyne handes by charitie, than by myne authoritie: and I woulde rather deſire the, as one brother deſyreth another, than commaunde the as a maiſter his ſcholar. And thou ſhalt not diſdayne ſuche a deſyrour. For in what thyng canſt thou ſaye me naye that I deſyre the? yea euen I, fyrſt Paule (whan I ſpeake of Paule, I meane maters vnto the that are not ſmall) than an olde man. And muche is wonte to be graunted to a man for his age ſake. But thys geare is no nouelties to thee. And nowe alſo a priſoner. And in makyng of deſyres euen the miſerie of the beſecher hath no ſmall weight. Laſt of al, I am the pryſoner of Chriſte Ieſu. And to ſuche a priſoner all ought to beare their fauour that profeſſe the doctrine of Chriſte. To a man that deſyreth by ſo manye wayes thou couldeſt not ſaye nay, althoughe he ſhoulde entreate the for anye man. But nowe I entreate thee for my ſonne, whom I loue ſo muche the more renderly, that I begate him not vnto Moſes, but vnto Chriſt, not to the world but to the ghoſpell: yea and I begate hym in my bondes nowe whan I ſhall ſhortely goe out of this worlde. For parentes are wonte to loue their chyldren more inwardely, whom they begate in their extreme olde age. This is euen Oneſimus, that in tymes paſt whan he had robbed his mayſter tunne a waye frome hym, litell agreably to hys owne name, that is to wete, profytable and truſtie, nowe is cleane chaunged into an other ſort, and ſhal not only be truſly for thy profyte herafter, but alſo he was profytable to me wyth hys ſeruyce in pryſon. Therfore I ſende him to the home agayne, for nowe he is become an other man. And yf thou be the man, that I truſt thou art: and yf olde Paule the priſoners commendacion ſtandeth of any effecte with the, thou ſhall receyue Oneſimus, not nowe as a runneagate ſeruaunt, but as the thynges that I ſ [...] mooſt ſtoore by, and my ſyngularly welbeloued ſonne. It is agaynſt my wyll that I ſende him home agayne. For I had rather kepe him ſtyll with me, if it were but for this cauſe, that he ſhould repreſent thee vnto me in theſe bondes. For I doubt not, but inaſmuche as thou ſheweſt ſo muche charitie towardes all others for the ghoſpelles ſake, thou woldeſt in caſe thou were here, miniſ [...] alſo to me in theſe bondes, where with I am tyed for the goſpelles ſake. But nowe he is founde vnſought for, by whom thou mayeſt miniſtre vnto me beyng abſent thy ſelfe. Howbeit I woulde do nothing without thyne aduiſe, [...] yf in vſyng myne autoritie I ſhoulde do it vpon myne owne head, although thou wouldeſt haue taken my dede in good parte, yet thy well doinge ſhould haue the leſſe commendacion, yf it ſemed to be ioyned with any neceſſitie. Not I ſent him home agayne, ſo as it maye be in thy choyſe eyther to kepe hym [...] with the, or to ſende him to me agayne. Yf thou ſende him agayne, thy doinge ſhall haue ſo muche the more prayſe, in that it is not enforced but freely do [...] [Page] and of thyne owne mynde.

The texte.

For happly he therfore departed for a ſeaſon, that thou ſhouldeſt receaue him for euer, not now as a ſeruaunt: but aboue a ſeruaſit, euen a brother beloued, ſpecially to me: but how much more vnto the, both in y• fleſhe, & alſo in y• lord? If y• coūte me therfore a felow, receaue hym as my ſelfe. If he haue done the any hurt, or oweth the oughte, y• laye to my charge, (I Paul haue writtē it wt mine own hand) I wyl tecōpence it. So y• I do not ſay to the, how y• thou oweſt vnto me euen th [...]ne own ſelfe alſo. Euē ſo (brother) let me enioy the in y• lord. Cōfort my bowels in the lord. Truſting in thyn obedience, I wrot vnto the, knowyng y• thou wylt alſo do more thē I ſay. Moreouer, prepare me lodging: for I truſt y• thorow the helpe of your praye [...]s, I ſhalbe geuen vnto you. Ther ſalute the, Epaphras my felowe pryſoner in Chriſt Ieſu, Marcus, Atiſtarcus, Demas, Lucas, my helpers. The grace of our Lorde Ieſu Chriſte be with your ſpirite. Amen.

Doe not thynke vpon his runnyng awaye. He hath recompenſed the fault of his ſ [...]eing with his wel doyng, he hath waſhed it away by baptiſme, he hath done it away wt teares. And how wooteſt yu whether it come ſo to paſſeby ye diſpenſacion of Gods prouidence, y• his fault might turne to good both to vs & to him? The iudgemētes of god be ſecret. Perchaunce he was for this purpoſe taken away frō thee for a ſeaſon, yt for a ſeruaūt being but for a ſeaſon (for bonde ſeruice endurethe no longer than for terme of lyfe) thou mighteſt receyue him for euer. It is for euer whatſoeuer the goſpel bringeth forth, & that yu ſhouldeſt receiue him againe now not as a bond ſeruaūt but as a moſt dere brother. Truely vnto me that am an Apoſtle, he is bothe a brother and moſt derely beloued brother, for the commune faithes ſake, which maketh vs elike in Chriſt: for the commune enheritaunce ſake, wherunto we are called indifferently elike: for the commune fathers ſake, for the commune redemers ſake, in whiche all there is no difference betwene the lorde and the ſeruaunt, betwene the maiſter and the ſcholar. And yf he for theſe cauſes be vnto me moſt dearely beloued, wt whome I haue nothyng commune ſauyng the kynred of the ſpirit, how much more ought he to be moſt dearly beloued vnto the, vnto whom beſydes the bō des of the ſpirit, he is alſo ioyned after y• fleſhe? Thou wouldeſt loue a ſtraū gier, if thou ſeeſt him become ſuche a one as Oneſimus is. But nowe thou ſhalte loue him for this reſpecte that where he is of thine owne houſeholde, he is proued ſuche a one as he is. And yf thou voucheſafe to haue me to be thy cō panion in the ghoſpels affaires, thou muſt take him agayne as it were I my ſelfe. For I loue him as my moſt deare ſonne, as my highly beloued brother, & as partaker of my bondes and of the ghoſpell. Other thou muſt caſt of both or hertyly loue both. What he hath bene afore tyme, it beſemeth not to reherſe after he is baptiſed. Suppoſe him to be a newe man newly borne againe vnto the. But if the loſſe of any thing greue the, wherof thou woldeſt haue amēdes, before thou forgeue hym take me ſuertye for him. Requyre it of me, whatſoeuer he hath eyther hurt thee or oweth thee. I bynde my fidelitie vnto the by this my hande writynge. Loe thou haſte this Epiſtle written with my verye owne hande. Yf thou thinke me a truſtye ſuertie, leate Oneſimus alone, goe to lawe with me, I ſhal paye the agayne in his behalfe, whatſoeuer he oweth the. Thus muche I coulde obteyne (I thinke) yf I had to do with any other man. I am not diſpoſed to reherſe at this preſet, what I might iuſtly require of the by myne owne autoritie. For I wyl not make reherſall here, that inaſmuch as thou arte become a chriſtian man by my doctrine, thou oweſt me not only that that thyne is, but alſo thine owne ſelfe. Muche leſſe wrong thou oughteſt, to [Page] recken it, yf I woulde require the to forgyue me, what ſoeuer loſſe it be that Oneſimus oweth thee, howbeit I deſyre not that, onles thou wilte wyllyngly and of thyne owne mynde forgeue it, not ſo muche to ſet my promiſe at libertie, as that thou ſhouldeſt declare thy charitie. Wel goe to: my brother Oneſimus hath his name of fruition, who, lyke as I loue hym derely, and as I woulde with al myne hert haue him prayſed vnto the, ſo let it be my chaunce to haue y• fruicion of thee, not after the maner as among the commune people, a frend is glad of his frende, but ſo as an Apoſtle is ioyous of his diſciple that expreſſeth the doctrine of Chriſt. Thou ſeeſt how hartely I loue Oneſimus, and he hath wel deſerued that I ſhould loue him. Therfore receyue hym, & make my herte mery. Herein I trouble the with to muche a doe, not that I put any diſtruſt in thy charitie, but I do it vpona certaine abundaunce of loue that I beare vnto my ſonne. For in dede, I knowe thyne obedience ſo throughlye▪ well by thyne olde diligent doinges, that I doubt not but thou wilte doe more in this behalf than I require of the. And in the meane whyle receyue Oneſimus gentlie euē as my pledge, and alſo prepare me lodgyng agaynſt I come whiche ſhall not be long after. For I truſt that God throughe your prayers wil once reſtore me agayne vnto you. And than I ſhall preſently thanke the for thy gentill receyuyng of Oneſimus. Epaphras thy countreyman ſaluteth thee, whiche is my felow in pryſon and in bondes, for Chriſt Ieſus ſake. Moreouer Marcus Ariſtarchus, Demas, & Lucas my felowes in office. And imagine that they all beſeche the for Oneſimus as I doe. The grace of oure Lorde Ieſus Chriſt be alwayes wyth your ſpirite:

Amen.

¶ Thus endeth the Paraphraſe vpon the Epiſtle to Philemon.

Hebrews

The argument of the Epiſtleto the Hebrues, gathered by Deſ. Eraſmus of Roterodame.

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NO nacion reſiſted the goſpel of Chriſte with more obſtinate mindes, then the Iewes, which bare alſo a ſpeciall malyce agaynſte Paule, partly for that, that he openly profeſſed himſelfe to be an Apoſtle of ye heathen, whome the Iewes aborred as vnreligious, and godles: and partly becauſe he ſemed to aboliſhe Moſes lawe, which they con̄pted moſt holy, & deſired the ſame to be publiſhed thorough all the worlde in the ſtede of the goſpell. Inſomuche that there were ſome euen amonge them that had receyued Chriſtes doctrine, which thought that the obſeruacon of the lawe ought in any wyſe to be ioyned and coupled with the goſpell. Wherfore the faythfull at Hieruſalem, were ſondrie wayes vexed and iniured by ſuch as reſiſted the goſpel. For the aduerſaries beeing commen officers, and hauing the publike autoritie in their handes, the ſincere profeſſours of the goſpel were caſte into priſon, were ſcourged, and ſuffred ſpoyle and loſſe of theyr goodes. Paul therfore cōforteth theſe good men by y• example of the old ſainctes, which for the moſte parte were exerciſed with ſuch like, or greuouſer calamities that their vertue therby might be tried, and made more excellēt. But chefely he conforteth them with the example of Chriſte, and hope of the heauenly reward. After this he declareth that now that Chriſtes goſpell hath ſhewed furth hir ſhyning lyght, the ſhadowes of Moſes lawe haue vaniſhed awaie, and continue no longer. And in this place he repeteth many thynges out of the olde teſtament, and applieth them, vnto Chriſt. He teacheth further, that we ought not to hope for ſaluacion by kepyng of the lawe, which was geuen but for a tyme, & was vnperfit, but by fayth, by which thoſe olde notable holy men, whoſe remēbraunce the Iewes had in great veneracion, chiefely pleaſed God. In the ende he teacheth certayne rules pertaining to chriſtian maners.

¶ The ende of the Argument.

The paraphraſe of Eraſmus vpon the Epiſtle of the Apoſtle ſaincte Paule to the Hebrewes.

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The fyrſt Chapter.

The texte.

God (in tyme paſt) diuerſly and many wayes ſpake vnto the fathers by Prophetes: but in theſe laſte dayes he hath ſpoken vnto vs by his owne ſoune, whome he hath made he [...]e of all thynges: by whome alſo he made the worlde. Whiche ſonne (being the bryghtenes of hys glory, and the very ymage of hys ſubſtaunce, rulynge all thynges with the worde of hys power) hath by hys owne perſone pourged ou [...]e ſynnes, and ſytteth on the ryghte hande of the maieſty on bye: beyng ſo muche more excellent then the Angels, as he hath by in heritaunce obtayned a more excellent name then they.

WHere as in tymes paſt almyghtie God, deſyrous, for the tender loue he bare towardes vs, to prouyde for the health and ſaluacion of mankynd ſpake ofterymes diuerſlye, and many wayes by his Prophetes, vnto whome he appeared and ſhewed hym ſelfe ſomtimes in a clowde, ſomtymes in fire, otherwhiles in a ſofte whiſtling winde, nowe vnder one likeneſſe, and nowe vnder an other, ſomewhiles by Angels, ſomewhiles by ſecrete inſpiracion of mynde: at the length in theſe laſte dayes, becauſe he would more manyfeſtly declare his charitie towardes vs, and put vs in more aſſuraunce, he dayned to ſpeake vnto vs, not by Angell, nor yet by a man Prphete, but by hys onely ſonne Ieſus Chriſt, whome he hath by his eternall appoyntmente and determinacion made heyre and Lorde, not alonely of the Iewyſhe nacion, but of the whole worlde, as hym that is his true & only ſonne, who is the Lord of all thinges that are made in heauen & in earth, according as the father promiſed before in y• pſalmēs. Neither is it any merueyle if he would haue the ſeignory of the whole world commen betwene hys ſonne and hym, ſyth that by him he made the ſame. By worde he made the worlde, and the ſonne is the eternal worde of the euerlaſtyng father: neither made he the worlde by hys ſonne, as by an inſtrument, or ſeruaunte, but all thynges were ſo wrought in the creacion therof, that there was one, & the ſelfe ſame power of the father creating it, and the ſome. For Ieſus Chriſt is not ſo the ſonne of God, as godly men are oftetymes called the children of God, becauſe they obey gods commaundementes, but becauſe he was begottē God of God the father, and ſo begotten, that he is of the ſame nature with the father. And where as he was the euerlaſting bryghtneſſe of the fathers glory, as light procedyng from light, and the very image and reſemblaunce of hys ſubſtaunce lyke in all poyntes and equall vnto him of whome he was be gotten: and where he is not alonely the maker of all creatures, but alſo gouerneth and turneth aboute all thinges that are made and created with his becke and almyghty commaundement together with almighty God the father: yet marke whitherto he abaſed him ſelfe for our cauſe.

[Page]He toke vpō him mans nature ſubiecte to al the iniuries of our wretched ſtate and conditiō: and dying, offred vp him ſelfe a ſacryfice for our ſinnes in the aulter of the croſſe: & wheras before the prieſt of Moſes lawe was woonte to pourge ſynnes by the offryng of a beaſtes bloude, he purged the offences of all mankynd by ſhedyng of his owne holy bloude, and by this abaſyng and humblyng of hymſelfe gate ſo greate glory, that after he was reliued, and retourned into heauen, he ſate on the ryght ſide of the maieſtie of God the father, wherin he was alwayes egall vnto hym as touching his diuyne nature. But his maieſtie more plainly appeared vnto the worlde thorowe his humilitie, in ſomuche that he, who ſemed before more lowe and abiecte then the loweſte, is nowe greater, and ſo takē, not only then the prophetes, but alſo then the Angels ſelfes: and ſo much the greater, as the name of a ſonne hath in it more dignitie then the name of a ſeruaunt. For this worde angell is a vocable or worde ſignifying a miniſtre, and is a name agreyng to an inferio [...]re. Vndoubtedly high and great is the dignitie of aungels, for that they alwayes aſſyſte the father, and beholde hys viſage. And amonge them there are ſome that excell the reſt in dignytie.

The texte.

For vnto which of the Aungels ſayed he at any tyme? Thou art my ſonne, thys daye haue I begotten the. And agaynē ▪ I wyll be hys father, and he ſhalbe my ſonne. And agayne, when he bringeth in the firſt begotten ſonne into the world, he ſayeth: And [...]era [...] the Aungels of God worſhyppe hym. And vnto the Aungels he ſayeth: He maketh his angels ſpyrites, & his myniſters a flame of fire. But vnto the ſonne he ſaith: Thy ſeate (O God) ſhalbe for euer and euer. The ſcepter of thy kyngdome is a ryght ſcepter. Thou haſt loued ryghteweſnes, and hated iniquytie. Wherfore God euen thy God, hath anoynted thee with the oyle of gladnes aboue thy felowes.

But vnto what Aungell dyd God euer geue ſo great honour, that he voucheſafed to call hym by the name of his ſonne? wheras he ſpeaketh vnto Chriſte in the miſticall pſalme in this wyſe: thou art my ſonne, I haue begotten thee to day. And again: I will be his father, he ſhalbe my ſōne. For he made angels of nought, but his ſonne he begate of his owne proper ſubſtaunce, lyke in euery thing & egall vnto hymſelfe. Agayne when in the miſtycall pſalme he bryngeth his ſonne into the worlde, hauing vpon hym the habite of mans body, he ſpeaketh in this manour: And let al the angels of God worſhyp hym. True it is that ſeruauntes are honoured, but the ſōne (who is egall with the father) is adored & worſhypped. But where holy ſcripture expreſſeth the dignitie of aungels, what ſayeth it▪ who maketh (ſayth the ſcripture) his angels, ſpyrites, & his miniſters a flame of fyer. That angels were created, that haue they commen with other thinges which were likewiſe created of almighty God. That they were made ſpirites and mindes free from the mortalytie & corrupcion of mans body, & that they alwaies burning with godly charitie aſſiſte their maker, as quicke and nimble miniſters of his godly wyll, & commaūdement, therin vndoubtedly they excell vs. But howe much greater are the wordes that he ſpeaketh vnto the ſonne? Thy ſeate, o God, ſhalde for euer and euer, the ſcep [...]re of thy kyngdome is a right ſcepter. Ye heare how the name of God is geuen vnto the ſōne: ye heare howe the ſeare of a kingdome, is geuen him: of a kingdome, I ſaye, that neuer ſhall haue ende.

[Page]It foloweth in the ſame Pſalme. Thou haſt loued ryghtuouſneſſe, and hated iniquitie, wherfore God, euen thy God, hath enoynted the with the oyle of gladneſſe aboue thy felowes. Ye heare that he was ſpecially enoi [...] ted of God the father aboue all hys felowes, eyther men, or aungels.

The texte.

And thou Lorde in the begynning haſte layde the foundacion of the earth, and the heauens are the workes of thy handes. They ſhal periſhe, but thou endureſt. But they all ſhall wexe olde alſo as doth a garment, & as a veſture ſhalt thou chaunge them, and they ſhalbe chaunged. But thou arte euen the ſame and thy ye [...]es ſhall not fayle. Vnto whych of the aungels ſayd he at any tyme? ſitte on my right hande tyll I make thyne enemyes thy fore ſtole. Are they not all miniſtryng ſpyrites that are ſente to miniſter for theyr ſakes which ſhalbe heyres of ſaluacion?

And agayne marke howe muche autoryt [...]e is geuen the ſonne in an other Pſalme: and thou Lord (ſayth the Prophete) in the begynning haſte layed the foundacions of the earth, and the heauens are the workes of thy handes. They ſhall peryſhe, but thou endureſte, and they all ſhall waxe olde as doth a garmente, and as a veſture ſhalt thou winde them aboute, and they ſhall ſodaynly be chaunged, but thou art euen the ſame, and thy yeares ſhal not fayle. To what aungell were theſe wordes euer ſpoken, or els this that is redde in an other Pſalme? Sytte on my ryght hand till I make thine enmies thy footeſtole. Therfore neither autoritie to create, neither the maieſtie of a kindome, is geuē vnto angels, but they all (howe greate ſo euer they be) are ſpirites appoynted to ſerue, the which are often tymes ſente into the worlde, to aſſiſte ſuche as ſhalbe thenheritours of euerlaſtyng ſaluacion. Such vndoubtedly are the diſciples and folowers of Chriſte.

The .ii. Chapter.

The texte.

Wherfore we ought to geue the more erneſte he [...]e to the thynges that are ſpoken vnto vs, leſte at any tyme we peryſhe. For yf the worde which was ſpoken by angels was ſtedfaſte: And euery tranſgreſſion and diſobedience receyued a iuſte recompence of rewarde: howe ſhall we eſcape, yf we deſpyſe ſo greate ſaluacion, whiche at the fyrſt beganne to be preached of the Lorde hym ſelfe, and was confirmed vnto vs warde, by them that hearde i [...]? God beating witneſſe therto, both with ſignes and wondres alſo, & with dyuers myracles, & gyftes of the holy ghoſt, accordyng to hys owne will. For vnto the aungels hath he not ſubdued the world to come, wherof we ſpeake: but one in a certayne place witneſſeth, ſaing: What is man that thou art mind full of him? Or the ſonne of man that thou viſiteſt hym? Thou madeſt hym a litell lower then the angels: thou haſte crowned hym wyth houour and glory, and haſte ſette hym aboue the workes of thy handes. Thou haſte putte all thynges in ſubieccion vnder hys feete. In that he put all thynges vnder hym, he lefte nothing that is not put vnder him. Neuertheles, we ſe not yet al thinges ſubdued vnto him, but hym that was made leſſe then the angels, we ſe that it was Ieſus, which is crowned with glory and honour for the ſuffering of death, that he by the grace of God, ſhould taſte of death for all men.

MOreuer that I haue ſo largely declared the dignytie of oure ſauiour, is for this entent, that the greater he is whome the father hath ſent into the worlde for our ſaluacion, the more dilygent hede we maye geue to ſuch thynges as he hath ſpoken vnto vs leſte at any tyme we forgette thoſe thynges which the father hath taught and ſhewed vs by hym. Higheſt is he that ſent hym, and a greates ambaſſadoure coulde he not ſend.

[Page]Hys pleaſure was that this ſhoulde be the laſt ambaſſade or legacion: neyther is there any hope of ſaluacion if we deſpiſe this and ſette it at naught, as our elders and forefathers deſpiſed Moſes & the prophetes. The greater that the ambaſſadour is: the greater that the cle [...]encye and gentleneſſe of God is towardes vs: the greuouſer ſhall the faute of oure dyſobedience, or els negligence be, excepte we do after hys wordes and teaching. For yf al that God hath hither to commaunded vnto our elders by hys Prophetes or aungels (who ſhewed vnto Moſes goddes commaundementes be of weight and autorytie: And if thoſe were worthely punyſhed that dyſobeyed ſuche thynges as were by them commaunded (bycauſe he ſemeth to deſpyſe God, who ſo deſpyſeth hys meſſengers) howe ſhall we then eſcape puniſhmente if we deſpiſe and ſette at naught, not Moſes cōmaundementes, but ſo ready ſaluacion, ſo notable, ſo euydeut, and ſuche as is frely brought vs, not by Moſes, nor yet by aungels or Prophetes (agaynſt whome there may be ſome ſuſpicion of vanitie or lying by one meanes or other ymagyned) but by the ſonne of God hym ſelfe, who ſpakenot vnto vs a farre of out of a cloude, either in a dreame, or by any other waye wherin there myght be any ſuſpicion of deceyte or legerdemayne, but was openly heard, ſeene, handeled, and conuerſaunte alonge tyme amonge men, declaryng by very many and moſte euydente argumentes & proofes, that he was the very ſonne of God, and offeryng perfite ſaluacion vnto al the whole worlde thorowe faith of the goſpel. And where as the belefe of this ſo great a thing beganne firſt to be taught and preached vnto the worlde by our Lord Ieſus Chryſt him ſelfe, who was not alonely the preacher of euerlaſting ſaluacion, but alſo y• autoure therof: afterward the ſame was confirmed of them that were wytneſſes of all thynges that he ſayde and dyd whyles he was conuerſaunte with them: and leſte theyr preachyng ſhoulde haue bene of ſmall autorytie and litle regarded, God him ſelf cōfirmed theyr wordes with diuerſe ſignes of miracles and wonders, and other merueylous gyftes, the whiche that heauenly ſpirite diuerſly dyſtributed vnto hys, as he thought expediente for mannes ſaluacion: by all which thynges it appered very manyfeſtly, that all thys that was done was nothing partayning to mannes power, but to the vertue and power of God, and that he who firſte hym ſelfe, & afterwarde by his diſciples ſhewed theſe thinges, was not a man onely, but God couered with the habite of mannes body: And alſo that he was not an aungel the miſtical Pſalme playnly declareth, witneſſyng of Chriſt on this wiſe: what is manne that thou art mindfull of hym? or the ſonne of manne that thou careſte for him? Thou haſte humbled him a litle while lower then angels. And ſtreight wayes it foloweth: Thou haſte crouned him with glory & honour, and ſet him aboue the workes of thy handes. Thou haſte putte all thynges in ſubieccion vnder hys feete. &c. Or euer y• God created the e [...]rth, it was then decreed by hys godly determynacion, that whatſoeuer ſhoulde be [...]erin, the ſame ſhoulde be vnder the obeyſaunce and ſubieccion of Ieſu Chriſte. It is not read that God gaue the ſeignory or Lordſhippe of all the worlde (in the which aungels are alſo conteined) to any of the aungels. For he that ſayed: All thynges are to be put vnder hym, excepted nothyng that is not to be put in ſubieccion.

[Page]And the prophecie of thys Pſalme is partely fulfylled, and partely to be accompliſhed in the world to come For as yet we ſee not all thynges vnder his ſubieccion. As yet the wicked do rebell, and there is a greate con [...]ycte bytwene the churche and the worlde. But thys we ſee nowe fulfylled, that. Ieſus who when he was here afflycted wyth diuerſe formentes, and in concluſion ſuffred the punyſhment of the croſſe, and for mans cauſe [...]aſted that whych by mannes iudgement is moſte bytter and dyſpleaſaūt, but taſted it in ſuch wyſe y• he was not ouercome therwyth, ſemed here: by to be made lower then aungels, who are neyther ſubiecte to death, nor any greife or payne: we ſee (I ſaye) that Ieſus is nowe crowned wyth ſo great glory and honour, that y• world perceiueth how he beyng a fau [...]eleſſe parſonne, and free from all ſynne, ſuffred punyſhment of death accordyng to the wyl of God, wylling by thys meanes to pronyde for mannes ſafetie. For hys death was not a punyſhment for any offence by hym commytted, but was the mere fauour of God towardes mankynde, whom he woulde of hys free beneficence and greate lyberalytie, haue to be redemed by y• death of his moſte innocent ſōne Ieſus Chriſt. And as he coulde not promote vs to the felowſhyp of immortalytie o [...]leſſe he were God: ſo was it not mere that he, who created all thynges, and by whoſe moderation all thynges were gouerned, ſhould ſuffre y• wholy to periſhe, which he created and made. Where were the ſonnes kyndome yf he were alone with the father?

The texte.

For it became him, for whome are at thinges, and by whome are all thynges (after that he had brought many ſonnes vnto glory) that he ſhould make the Lord of theyr ſaluacion perfecte thorowe affliccions. For both he that ſanctifyeth, and they which are ſanctified, are all of one. For whiche cauſes ſake, he is not aſhamed to call them brethren, ſayng: I wyll declare thy name vnto my brethren, in the myddes of the congregacion wyl I prayſe the. And agayne. I wyll put my [...]uſt in hym. And agayne, beholde, here am I, and the chyldren whome God hath geuen me.

Therfore it was thought mete & conuenient vnto almightie God the father, that the ſonne beyng the autoure and chiefe cauſer of all mennes ſaluaciō, ſhould, after he were tr [...]ed and proued by many affliccions, not only purchaſe himſelfe thenheritaunce of euerlaſtyng glory, but alſo bring wyth hym many other chyldren, reconciled vnto the father by hys death. And therfore he toke vpon hym mannēs body, becauſe that beyng manne, he might puryfie and pourge manne of hys offences. For the prieſt Chriſt which puryfieth, and men that are cleanſed and puryfied, as touchyng y• nature of man, do yſſue of the ſame firſte parent, lyke as they haue one comen father in heauen. Wherfore the ſonne of God is not aſhamed in the Pſalmes to call godly folke hys brethren, when he ſpeaketh thus as foloweth: I wyll declare thy name vnto my brethren, and in the myddes of y• congregacion wyl I praiſe thee. Doth not he here openly cal his diſciples brethren▪ and againe in a certaine other place: I wyl put my truſte in him. Nowe it is the parte of a proued childe, to truſte his father with all hys harte. [Page] Certes ſytly the father promiſſed that he woulde put all thynges vnder hys ſonnes fecte, there is no doubte but he wyll ſaue thoſe alſo, with whome the ſonne reygneth. Agayne in an other place in the Prophete Eſaye, the Lorde calleth his diſciples his children when he ſayeth: I and my children whom god hath geuen me. You heare the vocables or names of kynred.

The texte.

For aſmuche then as the children are partakers of [...]ſhe and bloude, be alſo himſelfe lykewiſe toke parte with them that (thorowe death) he myght expell hym that had lordſhyppe ouer death, that is to ſaye the deuyl, and that he myght delyuer them, whiche thorowe feare of death, were all theyr lyfe tyme ſubdu [...]d vnto bondage For he in no place taketh on hym the angels: but the ſeede of [...]braham taketh he on hym. Wherefore, in all thynges it became hym to bee made lyke vnto his brethren, that he myghte bee mercifull and a faythfull hye prieſte in thynges concernyng God, for to pourge the peoples ſynnes. For in that it fortuned hymſelfe to bee tempted, he is hable to ſucker them alſo that are tempted.

Becauſe therefore theſe brethren and children whome he ſpeaketh of, be men whiche conſiſte and haue theyr beyng of fleſhe and bloude, he that of hys owne nature was heauenly, woulde take mans fleſhe and bodye vpon hym, and therein bee made lyke vnto thoſe whome he woulde call vnto the felowſhyp of the eternall kynred, that he myghte expell hym who hadde the rule and lordeſhyppe ouer death, that is to ſaye the deuyll, and ſette thoſe at libertie, who were alwayes ſubiect vnto the ſeruitude and bondage of Satan, which thorowe death raigned ouer all mankynde. For whoſoeuer is in bondage and ſubiecciō of ſinne, th [...] ſame is ſubiect vnto death. Now Chriſt neuer gaue any aungell this honour, that he woulde take hys nature vpon hym, & become his brother, or his kinſeman. But according vnto gods promiſe, he tooke on him the ſede of Abraham. He was borne a Iewe of Iewes, a manne of man, ſubiecte vnto all the incommodities and euilles of our nature, to thirſt, hunger, heate, colde, werines, payne, and death, becauſe thys likenes ſhould teſtifie the true kynred of nature, and put vs in a ſure beliefe, that he woulde not forſake thoſe for whome he had ſuffered ſo great euilles, & diſpleaſures, and whom he had ioyned vnto hym with ſo ſtreighte a bonde of alyaunce or conſang [...]itie. Wherefore it was conuenient that he ſhould in all poyntes be made lyke vnto thoſe, whome he would haue to be his brethren, that he might therby put them in more aſſuraunce to obtayne pardon, in aſmuche as he, who tooke vpon hym tho [...]yce of an hye prieſt or biſhop to make interceſſion vnto god to purge al the peoples ſinnes, and to reconcile mankynde vnto the father, ſhoulde ſeme by this reaſon, howe he would [...]ee mercifull and faythfull to hys, not onelye for that he was of the ſelfe ſame nature, but alſo becauſe it chaunſed hym to be tryed and proued with innumerable affliccions of this worlde, to the intent he ſhoulde appeare the readyer to ſuccoure thoſe, whiche ſhould be bexed with the euils and aduerſities of the ſame.

The .iii. Chapter.

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vv. 1-6

Therfore holy brethren, partakers of the celeſtial calling▪ conſider the ambaſſadour and [...]ye prieſt of our profeſſion Chriſt Ieſus, how that he is faythfull vnto hym that put him in the offyce, euen was Moſes in al his houſe. For looke howe much honoure he (that hath builded a houſe) hath more then the houſe it ſelfe: So muche honoure is he counted worthye of more then Moſes. For euery houſe is builded of ſome man. But he that orde [...]ned all thynges is God. And Moſes verelye was faythfull in all hys houſe, as a miniſter, to beare witnes of thoſe thynges, whiche were to bee ſpoken afterwarde. But Chriſte (as a ſonne) hath rule ouer the houſe, whoſe houſe are we, yf we holde faſt the confidence and the reioyſyng of that hope, vnto the ende.

WHerfore brethrē, now that ye be purified by the bloud of the ſonne, & by the free goodneſſe of God called to come to bee partakers of the lyfe celeſtiall, to thentente you maye bee the more anſwerable vnto his benefites, conſider howexcellent in dignitie is Ieſus Chriſt, the ambaſſadour and biſhop of your profeſſion, that is to ſay, of euangelicall fayth, and howe purely and vertuouſly the ſame behaued hymſelfe to godwarde, of whome he was ordeyned in the whole congregacion, lykewyſe as Moyſes was commended for that he acquited hymſelfe as a faythful miniſter, in all his ſinagogue, which is the houſe and familie of god. But Chriſt deſerued ſo much the more honour and dignitie, as the maker of the houſe oughte more to bee honoured then the houſe it ſelfe. For euerye houſe is buylded of ſome man. But he that hath ordeyned and made all thinges is god. Therefore Moſes was ſo conuerſaunt in the houſe of god, that he was a part or member, and not the autor and original cauſer therof. And verely this vertuous & godly man Moſes, is woorthy to be of great autoritie among vs, becauſe he behaued hymſelfe faithfully in the ſame houſe, but yet as a miniſter or ſtewarde and not as a ſonne: he was in an other mannes houſe, and the other, that is to ſaye Chriſt, in his owne. And Moſes brought onely figures & ſhadowes of thoſe thynges which Chriſte ſhould afterwardes dyſcloſe and open. But Chriſte as the maker and ſonne guided his owne houſe, whereof we all are members whiche thorowe fayth of the goſpell, bee aſſembled together vnto hys churche or congregacion: ſo that we perſeuer in that we beganne, that is to wit, if we dooe ſtyll abyde in the concorde and agreaunce of the houſe, and holde faſt and ſtedfaſtely vnto the ende the faythe whiche the ſpirite of Chriſt hath geuen vs, and alſo that glorious hope, by the which as the true natural ſonnes of god, and brethren of Chriſt, we looke for the enheritaunce of heauen. For it ſhall nothyng auayle vs to haue heard the doctrine of the goſpell, excepte we continually liue thereafter: Yea, the greatter he is who dayned to ſpeake vnto vs, the grieuouſer ſhall our puniſhment be.

The texte.

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Wherefore (as the holy ghoſte ſaieth) to daye yf ye will heare his voyce, harden not your hartes, as in the prouokyng, in the daye of temptacion in the wildernes, where youre fathers tempted me, proued me, and ſawe my woorkes fourtye yeare. Wherefore I was greued with that generacion, and ſayed: They doe alwaye erre in theyr hartes, they verely haue not knowen my wayes, ſo that I ſware in my wrath: they ſhal not enter into my reſte. Take heade brethren, leſte at any time there bee in any of you a frowarde herye ſubiecte vnto vnbeliefe, that he ſhoulde departe from the liuyng god: but exhorte ye one another daylye, while it is called to daye: leſte any of you wexe harde harted thorowe the deceitfulnes of ſinne.

Wherfore ye muſt call vnto your remembraunce, what the holy goſt ſpeaketh in the miſtical pſalme exhorting the people to obey the voice or wordes of god, leſte he being prouoked dooe grieuouſlye punyſhe them, and ſe [...]lude them from the reſt and quietnes promiſed. Today (ſayeth he) if ye wil heat [...] hys voice, harden not your hartes, as ye did when with your murmo [...]ing and rebellion ye prouoked God, what tyme he proued your pacience in wildernes: where (ſayeth he) youre fathers tempted me, as men that woulde proue whether I were he that were hable to puniſhe treſpacers of the lawe and offenders, and they felte my wrath, and ſuche as woulde not beleue my woordes, ſawe my woorkes, and that the ſpace of fourtie yeres. For ſo long were they ledde about in wilderneſſe what tyme they flying oute of Egipte, went vnto the lande where I promiſed them quyetenes. Wherefore I was not contented with that nacion and ſayde with my ſelfe: They doe alwaies erre in theyr hartes folowing theyr owne luſtes, neyther haue they knowen my wayes. And for thys theyr dyſobedience I ſware in my wrath it ſhoulde neuer be, that they ſhould entre into the lande, wherin I promiſed them reſt from the trauayls of theyr iourneys. Ye haue heard, brethren, God threatenyng our fathers that they ſhould not come to the lande promyſed them, onleſſe they woulde continually obey his commaundementes. And we that thorowe baptiſme are deliuered from oure former ſynnes and offences, are vndoubtedly departed out of Egypte, but yet we ſhall neuer come vnto the immortalitie promiſſed vs in heauen, excepte we ſtyll continue in the obſeruaunce of fayth and chriſtian charite. If wee looke backe vnto Egypte forſaken, that is, yf we fall agayne to the luſtes of oure olde lyfe, we ſhal bee excluded from the felowſhyp and participacion of the heauenly lyfe. Se therfore that there bee not in any of you a frowarde harte, and rebelling againſt the commaundementes of the goſpell, or ſubiecte vnto vnbelyefe, in ſuche wyſe that the ſame returnyng agayne vnto the vices once forſaken, and the prynce of death the deuyll, departe awaye from thy lyuyng god. But rather with daylye exhortacions make ye one an other ſtrong to ſuffer continually the paynes and trauayles of thys lyfe, whereby God tryeth oure pure and trewe fayth ſo longe as the tyme is called to daye, that is to ſaye, ſo longe as we beare this mortall bodye, and as yet doe trauayll, as pilgrymes and ſtraungers in the wilderneſſe of thys worlde, alwayes in ieopardye leſt any of vs weryed with the euilles of thys lyfe, bee ledde aſyde thorowe the alluremente of ſynne from the iourneye begonne, lyke as in tymes paſte the Hebrues our forefathers beeyng wery of theyr long trauailing longed after the [...]auoure of the pottes whiche they lefte behynde them in Egypte.

The texte.

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¶ We are made partakers of Chriſt, if we kepe ſure (vnto the cude) the beginuing of the ſubſtaunce, ſo long as it is far de: to day if ye will heare hys voyce, harden not your hartes as in the prouoking, for ſome when they herde did prouoke: howbeit not all that came out of Egipt by Moſes. But with whome was he diſpleaſed fourtie yeres? Was he not dyſpleaſed with them that had ſinned, whoſe carkaſes were ouerthrowen in the deſerte? To whome ſwa [...]e he that they ſhould not enter into his reſt, but vnto them that were not obedient? And we ſee that they coulde not enter in, becauſe of vnbelie [...]e.

Certeynly we are graffed in Chriſte by baptiſme and the profeſſion of faith, but in ſuch wiſe, that we may thorow our owne defaut fall from him again: neyther ſhall we otherwiſe come vnto the enheritaunce of mortalitie promiſed vs, excepte we kepe ſure, and conſtauntely vnto the ende the beginnyng and foundation of that felicitie, whiche was layed in vs by the goſpell, ſtill goyng forewarde in that was begoonne, monyſhed thereto by thys ſaying whiche is continually ſpoken vnto vs: To day if ye wil heare his voice harden not your heartes, as in the prouokyng. For ſome when they hearde the Lordes voyce, did then by dyſobeying the ſame moue hym, prouokyng hys wrathe; and indignacion agaynſt them. Howbeit al dyd not ſo whiche came out of Egipt vnder y• conducte of Moſes. And vnto theſe that were not diſobediente it was geuen to come vnto the lande flowing with milke and hony: With whome was he dyſpleaſed fourtie yeres? Was it not with them that had offended? howbeit theſe entred not into reſt, but their carkaſes were ouerthrowen in wilderneſſe: with whome elles was he ſo muche dyſpleaſed that he ſware they ſhould neuer entre into the reſte promiſed them, but with thoſe whiche obeyed not the voyce of god? we ſee then that god was on both ſydes trewe, who bothe perfourmed to the obedyent what he promiſſed thē, and to the diſobedient that he manaced them with all. The obediente came thereunto by their pacience: the other coulde not entre in becauſe of theyr vnbelyfe and incredulitie.

The .iiii. Chapter.

The texte.

Let vs feare therfore, leſt any of you (for [...]a [...]yng the promiſe of eu [...]eyng into his [...]eſt) ſhould ſeme at any time to haue been diſapointed. For vnto vs is it declared, as wel as vnto them. But it profited not them, that they heard the worde, becauſe thei whiche heard it, coupled it not with fayth. For we which haue beleued, doe entre into his reſte, as he ſaid: Euen as I haue ſworne in my wrath, they ſhall not entre into my [...]eſte. And that ſpake he verely longe after y• the workes were made, and the foundacion of thy world layde. For he ſpake in a certaine place of the ſeuenth daye on this wiſe: and god dyd reſt the ſeuenth date from al his workes. And in this place agayne: They ſhal not entre into my reſte.

THat Moſes was vnto oure forefathers and elders, theſame is Chriſte nowe vnto vs. And it was a worldely reſte whereunto they haſtened. We goe vnto the reſte celeſtiall. Lette vs therfore feare to deſpiſe the voyce of God who daylye ſpeaketh vnto vs by the ghoſpell, leſte lyke as many of them were through their owne defaulte diſapointed of the hope and [Page] expectacion of the reſt promiſed, ſo may it chaunce that ſome of vs alſo ſeme to haue bene diſappointed, and not to haue attained thende of hys iourney. For vnto vs is ſhewed a muche more bliſful reſt, and that by a more certayn and faithfull ambaſſadour, then vnto them. But it auayled them nothyng that thei receiued the promiſe of reſt, and hitherto heard the voice of the lord, becauſe thei beleued not the ſame after thei had heard it. For we which haue geuen credence vnto the lordes voyce, doe enter into the true reſt that ſhalbe free from the vnquiete buſines and troubles of worldly euils, as on the contrary parte, he denieth that they ſhal enter in, who haue not beleued, ſaying: As I haue ſworne in my wrath, they ſhall not entre into my reſt, wheras neuertheles the firſt reſt of god had already bene many yeres before, euen then, when at the creacion of the worlde, his woorkes were perfitely finiſhed: and in a memorial hereof, the Iewes dooe celebrate their reſting daye. For ſcripture ſpeakyng of the firſte reſte whiche chaunced on the ſeuenth daye after the creacion of the worlde, ſayth: And the lord reſted on the ſeuenth day from al his woorkes. And agayne in this place that I alleaged out of the pſalme, he made mencion of the ſeconde reſte whiche refreſhed the Hebrues with the harborow of the lande of Paleſtine, after they were weried with long trauail and iourneying, ſaying: they ſhall not entre into my reſt.

The texte.

Seeing therfore it folōweth, that ſhine muſte enter therinto, and they (to whome it was firſt preached) entred not therein for vnbeliefes ſake, he appointeth a certayn daye after ſo long a tyme, ſaying in Dauid: (as it is rehearſed) thys day if ye wil heare his voyce, harden not your heartes. For if Ioſue had geuen them reſte, then woulde be not afterwarde haue ſpoken of an other day. There remayneth therefore yet a reſte▪ to the people of God. For he that is entred into his [...]eſt, hath ceaſed alſo from hys owne woorkes, as God dyd from hys.

Sith therefore it foloweth of theſe authorities, that God firſt entred in to his reſte after he had made the worlde, and fewe entred into the ſeconde reſte for theyr vnbelefes ſake: and conſideryng alſo that the promiſe ſhall yet be as voyde excepte ſome entre therein, foraſmuche as our forefathers are excluded therefro, vnto whome reſte was promiſed by figures and ſhadowes of the lawe, the which reſte theſame yet, vnto whome it was promyſed, neuer intred into: there is againe in the miſtical pſalme an other day appointed by the mouth of Dauid, after ſo many yeares that the lande of Paleſtine was poſſeſſed, the which day the ſayed prophete calleth not the ſeuenth day, butthis daye, as it hath bene nowe oftentimes rehearſed before. This daye if ye will heare hys voice, harden not your hartes. For yf that Ieſus the ſonne of Naue, (who beeyng capitayne certayne of them entred into Paleſtine) had geuen trewe reſte vnto the Iſraelites, God woulde not afterwarde haue made mencion of an other day by the mouthe of Dauid, els might they haue ſayde: what newe reſte ſpeakeſt thou of vnto vs, fence we alreadye enioy the reſte promiſed reyguyng in the lande of Iewrye? Therefore there remaineth a certayne other reſtyng daye vnto the people of God: there remaineth an other reſte, not in Paleſtine, but in the countrey celeſtiall, whitherto we haſten Ieſu Chriſte beeyng our captayne: but yet it ſhall neuer chaunce vs to attayne theſame, excepte wee haue kepte here purely withoute violacion, the [Page] reſting day of the goſpell, abſtayning from all the woorkes of this worlde. For whoſoeuer hath entred into this true reſt of God, hath nowe likewyſe reſted from his woorkes, as God reſted from hys, after he had created and made the worlde. For he is brought into that life, where there is no vnquietnes, neyther of labours, nor of griefes or paynes.

The texte.

Let vs ſtudy therfore to enter into that reſt, leſt eny man falle after the ſame enſample of vnbelefe. For the worde of God is quyeke and myghty in operacion, and ſharper then any two edged ſwerde: and entreth through, euen vnto the diuiding a ſunder of the ſoule & the ſpirite, and of the ioyntes, and the marie. And is a diſcerner o [...] the thoughtes and of the intentes of the herte: neither is there any creature that is not manifeſt in the fight of him. But all thinges are naked and open vnto the iyes of him, of whome we ſpeake.

Therefore whiles we as yet trauail as ſtraungers in the wildernes of this lyfe, let vs not ſtande ſtill, let vs not looke backe, but with continuall endeuoyre, and feruent deſire, haſten to that true reſt, whereunto our Capitayne Ieſus calleth vs, and let it not be long of vs that any of vs fall by the waye as our forefathers dyd. For we ſhall haue no leſſe punyſhemente then they had, if we doe likewiſe offende. Neyther is that puniſhement litle to be regarded or paſſed on, that Chriſt Ieſu the woorde of god, threarneth with. For he is quicke and ſtrong in operacion, and ſharper then any twoo edged ſwerde, not onelye cuttyng the membres of the bodye, but alſo the moſte inwarde affeccions of the mynde: inſomuch that he cutteth a ſoondre the ſoule from the ſpirite, and diſſeuereth the ioyntes, and the marye, beeyng a diſcerner of the ſecrete thoughtes and ententes of our harte: and ſo trew is it that no parte of mans thought is vnknowen vnto him, that there is no creature at all neyther in heauen, nor vnder the yearth, whiche is not manifeſte vnto his ſyght, but al thynges are naked and open to the iyes of hym, vnto whō we muſte geue an accomptes of our lyfe. As in times paſte the mourmuryng of the Hebrues was not vnknowen vnto god, and as there neded no ſwerde to deſtroye them, but his onelye commaundemente: ſo ſhall not that man be vnknowen vnto Chriſt, who after he hath once profeſſed a chriſtian lyfe, priuely loueth worldly thinges, and doth not with pure minde and affeccion haſten vnto the reſte promiſed.

The texte.

Seyng then, that we haue a greate hye prieſt which is entred into heauen (euen Ieſus the ſonne of god) let vs holde the profeſſion of our hope. For we haue not an hie prieſt which cannot haue compaſſion on our infirmities, but was in all pointes▪ tempted, like as we are: but yet without ſynne. Let us therefore goe boldely vnto the ſeate of grace, that we maye obtayne mercie, and finde grace to helpe in tyme of nede.

Seeyng then we haue an hye prieſt who is verely great, Ieſus Chriſt the ſonne of god, whiche after the ſacrifice made for our reconciliacion entred not into the moſte ſecrete parte of the temple made with handes, but into heauen, to make the father mercifull vnto vs: Let vs abide ſtil in our profeſſiō folowing the way that he hath ſhewed vs, and haſtening to thoſe thynges whiche he hath promiſed. Let not his greateneſſe feare vs, but his mercye rather encourage vs. Trueth it is that he dwelleth in heauen, but he was before a man conuerſaunt in earth. Let vs not therefore ymagyne that we haue an hye prieſt which cānot take compaſſion on our infirmitie. [Page] He was tempted withall kynde of euils the which oure lyfe ys combred with all, howbeit he retourned agayne into heauen a conquerour, to thentent y• we truſtyng on hys ayde, ſhoulde not be weried or ouercome with affliccions, but couragiouſly goe thorowe vnto the reſte of euerlaſtyng felicitie the whych he came vnto. For he was for no other cauſe afflicted, beaten, ſpytte vpon, and crucified as an harmfull perſon, where he was innocent and gyltleſſe, but onely to pourge vs (who are in very dede hurtfull caytifes, and inners) from al oure ſinnes and iniquities. He hath not tha [...]ged hys affeccion towardes vs, ſo that we tourne hym not awaye from vs by oure owne vicyous behauioure and frowardneſſe. Therfore truſtyng on hys mercy, let vs goe vnto hys ſeate, not hys terrible, but appeſable ſeate, whych is ready to helpe, and not to deſtroye vs: let vs come boldly putting no doubtes to obtaine mercy at his handes, wherby dure ſynnes maye be pardoned, and grace alſo geuen, that maye furnyſhe vs with heauenly gyftes, and helpe vs ſo ofte as nede ſhall require. For we muſte deſire no aydes but of hym onely, of whome we truſte to haue ou [...] rewardes.

The .v. Chapter.

The texte.

For euery hye preſ [...]e that is taken from amonge men is ordained for men, in thinges pertayning to God, to offer giftes and ſacrifrces for ſinne: which can haue compaſſion on the igno [...]a [...]te, and on them that er [...]e out of the waye, [...]o [...]aſmuch as he hym ſelfe alſo is compaſſed with infyrmitie. And for the ſame infyrmities ſake, he is bounde to offer for ſinnes, as well for hym ſelfe, as for the people. And no man taketh honoure vnto him ſelfe: but he that is called of God, as was Aaron.

FVrthermore it is an vſage amonge the Iewes that euery hye prieſt choſen from amonge men, be ordayned for thys purpoſe, y• in ſuch buſineſſes as chaunce betwene God and man, he as a mediatoure betwene both, maie make interceſſion for menne, in ſuch wiſe that yf God be any thyng dyſpleaſed wyth mennes offences, he may appeaſe his wrath by giftes and ſacrifices duely offred: the which hie prieſt for the dignities ſake of hye prieſthoode, canne in ſuche wiſe do muche with God, that he is not yet free from mannes infirmitie, to the [...] tent he maye be the readyer to take compaſſion on them, who haue ſinned thorowe erroure and ignoraunce, in aſmuche as he hym ſelfe is ſubiecte vnto the ſame infirmitie, in that he is of the ſelfe ſame nature that they he of. For ſuche are ſooner ſory for other mennes euils and dyſpleaſures, as haue them ſelues learned mercy and compaſſion by the taſtyng of lyke euils & aduerſities: and he is gladder to reamedy other mennes errours and offences, which falleth oftentymes hym ſelfe, or at the leaſtwyſe is in ieopardie to fall: And for thys cauſe Moſes prieſt ought as well to offre ſacrifice for hys owne ſynnes, as he offreth for the peoples offences.

[Page]Nowe Chriſt had ſo a tommune nature with vs ſubiecte vnto paynes and death, that he was notwithſtandyng with out all manour of ſynne. He had experience of payne who neuer knewe any ſynne. Furthermore, accordyng to the ordinaunces of Moſes lawe, no man taketh vpon him and vſurpeth the honourable miniſtracion of hye prieſt hod of hys owne accorde, but he onely taketh it in hande that is called thereunto by goddes commaundement, lykewyſe as Aaron was called. For he ſemeth vn worth [...] of honour, whoſo by reaſon of ignoraunce ambiciouſly deſireth digintie: and that man is not meete for a rowme or miniſtracion, whych intrudeth hym ſelfe into the ſame

The texte:

Euen ſo Chriſt alſo glorifyed not him ſelfe, to be made the hye prieſte: but he that ſafed vnto hym, thou art my ſonne, thys daye haue I be [...]otten the, gloryfyed hym. As he ſaieth alſo in another place: thou art a Prieſte for euer after the order of Melchiſedech. Wh [...]che in the dayes of his fleſhe, when he had offered vp praiers & ſuppſicacions▪ with ſtrong criyng and teares (vnto him that was able to ſaue [...]i [...] from death) and was heard becauſe of his reuerence, thoughe he were ehe ſonne of God, yet learned he obedience▪ by thoſe thynges, whych he ſuffered an [...] he beyng perfecte, was the cauſe of eternall ſaluacion vnto al them that obeyed hym: and is called of God an hye prieſt, after the order of Melchiſedech.

And herein alſo Chriſt gaue vs an enſample of a lawfull biſhop. For he toke not vpon him of his owne accord, the glorious dignitie of an hie prieſt, but was allowed of hys father, who firſte acknowledged Ieſus to be hys true ſonne, when he ſayed: Thou art my ſonne, thys daye haue I begotten the. And alſo he orde [...]neth hunanon after a true and lawful hie prieſt when he ſayeth: Thou art a prieſt for euer after the ordre of Melchiſedech. Ye haue hearde howe he was ordey [...]ed. Nowe herken howe he was tempted, and proued. When as yet he had a mortall body in earth, he offred prayers and ſupplicacions vnto god the father, who could haue preſerued him from the punyſhment of the croſſe, excepte he had bene more deſyrous to prouyde for mannes ſafetie by the death of hys ſonne. He offred them with ſeruent affeccion, greate crying, and plentifull teares, and was hearde by reaſon of hys charytie and ſoueraygne dignitie with the father. He obteyned hys deſyre. For hys wyll and deſyre was not to eſcape the punyſhment of the croſſe, but to procure vs ſoule health by hys death. He felte greate feare, he felte the torment & anguyſhe of death, but the loue that he bare towardes mankynde preuayled. He was the ſonne, and coulde haue obtayned any thyng of the father if he had deſired it: but thus was it thought to be more conuenyent for our health, that he beyng afflicted with all manour of euils and aduerſities, ſhould geue vnto his a rule of perfite obedience euen to the punyſhement of the croſſe. Do ye aſke what auayled thys pacience of oure prieſt? He was ſo proued and tryed euery waye, that nothyng ſhoulde bee lackyng in hym: he ſaued not onely hymſelfe, but was the cauſe of ſaluaciō to all that folowe thys enſample of obedyence. For he obtayned of the father that all thoſe whiche woulde de hys felowes in ſuffryng affliccions, ſhoulde alſo be partakers with hym of hys kyngdome.

[Page]And for this ſacrifyce duely made, he was called of the father an hye prieſte after the ordre of Melchiſedech.

The texte.

Wherfore we woulde ſpeake many thynges, but they are harde to be vttered: ſeyng ye are dull of hearinge. For when as concernyng the tyme, ye ought to be reachers, yet haue ye neade agayne that we teache you the firſte princyples of the worde of God: and are become ſuche as haue neade of mylke: and not of ſtronge meate for euery man that is fed with mylke, is [...]expert in the worde of ryghteweſnes, for he is but▪ a babe. But ſtrong meate belongeth to them that are parfecte euen thoſe, which (by reaſon of vſe) haue theyr wyttes exercyſed to diſcerue both good and euyll.

Nowe who was this Melchiſedech, and howe conueniently he figured the ſonne of God, I would largely entreate, but it ſhalbe very harde for me to declare all thynges vnto you, becauſe your eares are not receyuable of this matter, but to weake to awaye with a ſermon of ſuche length and difficultie. And herein I am conſtrained to requyre in you more diligence and feruent deſyre to goe forwarde, who, notwithſtandyng you haue ſo many yeares profeſſed Chriſte, that for the quantitie and ſpace of tyme ye ſhould be teachers of other men, yet haue you nede to bee taught of me agayne the firſt principles, and as a man would ſaye, the. A. B. C. of holy ſcripture, the whiche is wonte to be taught vnto thoſe, as vnto children, who thorowe baptiſme are borne agayne vnto the goſpell: and you, whome it behoued nowe to be ſtrong and ſtabliſhed in euangelicall Philoſophie, haue nede as yet lyke tendre babes to be fed with the mylke of loweſt doctryne: rather then be meete to receyue the ſtrong meate of higher learnyng. As yet you continewe ſtyll, and as one would ſaye, crepe in the hiſtorye of holy ſcripture, and ryſe not vp to the more hydde and myſticall vnderſtandyng therof. Nowe he that is ſuch a one that he hath nede as yet to be nouriſhed with mylke, is ignoraunt, and not ſtrong ynough to heare the ryghteouſneſſe of the goſpell, whiche is not founde in thiſtorye, but in allegories. And therfore he is not receyuable of that preachyng, wherby we are taught perfitte ryghteouſneſſe, becauſe he is as yet a babe in Chriſt, lately graffed in his body, in ſuch wiſe that he may by litle & litle aſpire to greater thinges. Furthermore the ſtrong meate of more profounde & miſticall vnderſtandyng, pertayneth to thoſe whiche are growen, and become perfitte, euen to thoſe, who by long and cōtinuall practiſe haue their wyttes exerciſed to diſcerne both good and euyll. He that is a chylde and nouryſhed with mylke, lyueth verely, but yet he hathe not gotten hymſelfe that ſtrength by euſtome and age, wherby he is able to chooſe out for himſelfe of euery thyng the beſt, and loketh not to haue an other to put mylke, or chyldes meate chawed before into his mouthe.

The .vi. Chapter.

[Page]

The texte

Therfore leāuing the doctrine that pertayneth to the beginning of chriſten men, let vs go fourthe vnto perfeccion, not laying agayne the foundacion of repentaunce from dead workes and of faith towarde God, of baptiſyng, of doctrine, and of laying on of handes, and of reſurrection from death; and of eternall iudgemente. And ſo will we doe, if God permytte. For it cannot be that they which were once lyghted, and haue taſted of the heauenly gyfte, and were become partakers of the holy ghoſt, and haue taſted of the good worde of God, and of the power of the worlde to come, yf they fal awaye (and as concernyng them ſelues crucifye the ſonne of God a freſhe, and make a mo [...]ke of him) that they [...]ou [...]d be renued againe by repentaunce

Wherfore let vs, who ought nowe to haue ceaſed to be any lenger children in chriſtian Philoſophie, omytting the proceſſe wherwith the ignoraunt are wonte to be taught their firſt prynciples, go forth vnto perfeccion, and not euer to ſtande ſtyll aboute the often laying of the foundacion of repentaunce. For the fyrſt degre vnto chriſtendome is, to be repentaūte for our former lyfe, and to forſake ſinne. Next of all it is requyred, that we be taught that true innocencie a ſoule helth is to be hoped for of God: then forthwyth that we be pourged by holy baptiſme from the filthyneſſe of oure ſynnes, and reſtored agayne vnto the ſtate of innocencie: then that we receiue the holy goſt by laying on of hādes, and beleue the reſurreccion of the dead to come, and alſo that laſt iudgement, which ſhal awarde ſome to eternall felicitie, and other ſome to euerlaſtyng paynes, and damnacion. It is endughe for vs to haue once learned, once profeſſed, and once beleued theſe thynges. It ſhoulde be a thyng dyſagreable to all reaſon, if that after we haue been taught theſe forſaide principles, we ſo behaue our ſelfes hereafter, that it be nedefull to haue the ſame often tymes repeted and taught vs agayne, the which are taught for this purpoſe, that they ſhoulde be the foundacion of the edifice whiche is to be buylded there on. But after we haue learned ſuche principles, it ſhalbe our partes to do our dilygente endeuoyre that we may by daily encreaſe of vertue & godlineſſe, become great and perfite, & that the noble building of golde, ſyluer, and precious ſtones, of vertues and godly workes maye ryſe, and be rered vp from the foundacion once layed euen to the hygheſt toppe. It is our duetie to employe our diligence to thys ende, that we maye fyniſhe the thyng we go aboute, if God be fauorable vnto our attemptes, without whoſe ayde mannes endeueyre is able to bryng, nothyng tō effecte. After that we haue once begun this courſe or trade of lyfe, we ought not to turne our backes, not to make reſiſtence, not to returne vnto the thinges once forſaken, but ſtill to goe foy warde to greater thynges and of higher perfeccion. It were the greateſt folye that myght be, for a manne to haue recourſe vnto that thyng, whiche neyther ought, ne can be repeted and miniſtred agayne.

[Page]For it is not poſſible for them whych haue once forſaken the darckeneſſe of theyr former life, lyghtned by the doctrine of the goſpell, and now hauing theyr ſynnes forgeuen thorowe baptyſme haue felt the free beneficence and greate liberalitie of God, and the gyfte of heauen, wherby he releaſeth at once all our ſynnes, and geueth vs grace to lyue well: and afterwarde by laying on of the prieſtes hand haue bene made partakers of the holy ghoſt, by whome they haue begonne to beleue the bleſſed promiſes of euerlaſtyng lyfe, and now (as it were) to take a ſaye & foretaſte of the power of y• worlde to come: it is not poſſible, I ſaye, for them, if they fall agayne thorowe negligence into there former abominable lyfe, to be renued by repentaunce, the which thing hath once bene done already in baptiſme, where as the olde manne is once caſt away with his dedes, and a newe creature commeth out of the bathe or water. For ſuche as requyre to be renued agayne thorowe repentaunce, after they haue often tymes fallen againe vnto theyr former ſinfull lyuyng, what goe they els aboute, but, as concernyng them ſelfes, to crucyfie the ſonne of God a freſhe, and make, as it were, a ieſtyng ſtocke or mocke of hym? He hath once died for vs, and we haue once dyed with hym in baptiſme. He hath once ryſen agayne, and wyll neuer dye any more. In ſemblable wyſe muſte we ſo riſe againe with him in a newe lyfe, that we fall not eftſones into the dead lyfe once forſaken, and by that meanes prouoke God ſo much the more vnto wrath & indignaciō, as he hath the more bo [...]ntuouſly ſhewed hys lyberalitie vpon vs. Our induſtrie and diligence ought to be anſwerable vnto hys liberalytie, and bo [...]teous goodnes towardes vs. He hath put in vs certayne ſedes of vertue and goodneſſe, and therfore we alſo muſt do our diligence, that the ſame may growe and come to good.

The texte.

For the earth whyche drinketh in the rayne that cometh oft vpon it, and bry [...]geth forth herbes meete for them that dreſſe it, receaueth bleſſyng of God. But that grounde which deareth thornes & briers, is reproued, and is nye vnto curſing: whoſe ende is to be burned. Neuertheles (deare frendes) we truſt to ſe better of you, and thinges which accompany ſaluacion, thoughe we thus ſpeake. For God is not vnryghteous that he ſhoulde forget your worke and labour that procedeth of loue: which loue ye ſhewe in hys name, which haue miniſtred vnto the ſaynetes, and yet mynyſter. Yea, and we de [...]re that euery one of you ſhewe the ſame dylygence to the full ſtabliſhyng of hope, euen vnto the ende: that ye faynte not, but be folowers of them which thorowe fayth and pacience receyue the enheritaunce of the promyſe.

For the earth which hath dronken in the rayne that falleth oft vpon it, & hath brought forth herbes profytable to them that tyll it, is prayſed of God for that it is not barayne, nor kepeth doune and ſtrangleth the ſede, whych is therin ſowed, without any frute or profyte. But that grounde whych after good ſeed receiued hath brought forth thornes and thyſtles, is yuell, and [...]ye vnto goddes curſyng, whoſe ende is not to be mowed downe, but to be [...]u [...]ned. And theſe thynges ſpeake I (dearly beloued) only to exhorte you, & not becauſe the wordes I haue ſpoken of a baren earth maie well be applied to you. Naye rather I haue conceyued a better opynyon of you then ſo, wherby I am aſcertayned, that by goddes helpe you ſhall attayne ſaluacion, rather then be damned, albeit this ſimilitude vſed I becauſe to ſtyre vp [Page] in you the deſire of godly & chryſtian lyuing, loſt you waxing fainte againe, come by litle and litle to vtter confuſion. God wyll helpe you if you do your endeuoyre to attayne better thynges. For he is not vnkynde, nor vnrighteous in ſuche wyſe that he wyll forget your good dedes, & the labour ye haue ſuſteyned, not for renownte, or vauntage ſake, but for the loue of his name, the which loue ye haue ſhewed by dedeſelfe, who both hertofore haue miniſtred of your goodes & benefites vnto the ſainctes (by whom Chriſtes name is preached) and yet do miniſtre at thys preſent. Furthermore I haue ſpok [...] theſe wordes becauſe I am deſyrous that ye all (among whome there are many the which are fainter then I would they ſhoulde be) perſeuer in your doynges, and not onely that, but alſo dayly profite more and more tyll ye come to perfeccion, that wher as I haue nowe a good hope of you, I may haue a ſure confidence and belefe, perceyuing you ſtyll to go forwarde, and to be nothing nye the daunger that ſuch are in, as thorow a ſlowthful faintneſſe fall agayne by litle and litle to theyr oldelyfe, but rather to folowe the ſteppes of thoſe, who beleuing Chriſtes promyſes, and hauing ſure hope of heauenly rewardes attayne the enheritaunce of the lyfe immortall, whych God hath promiſed vnto hys in y• kyngdome of heauen. Suche as dyſtruſting goddes promyſes loked backe vnto Egypte forſaken, neuer came vnto the lande of beheſt, but Abraham, who agaynſte all naturall reaſon conſtantly beleued goddes promiſes, obtayned that he taried for.

The texte.

For when God made promeſſe to Abraham, becauſe he had noue greater to ſweare by, he ſware by hymſelfe, ſaying: Surely, I wyll bleſſe the, and multiply thee in dede. And ſo afterthat he had taried paciently, he enioyed the promes. For men verely ſweare by him that is greater then them ſelues, and an othe to confyrme the thyng, is to them an ende of all ſtrife. So God wylling very aboundantly to ſhewe vnto the heyres of promeſſe, the ſtableneſſe of hys councell added an other that by two immutable thynges (in whiche it was vnpoſſyble that God ſhoulde lye) we myghte haue a ſtrong conſslacion, whiche h [...] ther to haue fled, for to holde faſt the hope that is ſette before vs, whiche hope we holde as an auere of the ſoule both ſure and ſtedfaſt, which hope alſo cutreth in into thoſe thynges which are wyth in the vayle, where the forerunner is for vs entred, euen Ieſus that is made an hye prieſt for euer, after the order of Melchiſedech.

For God, to thentent hys promyſe ſhoulde be the better beleued, ſware an othe the which amonge menne is wonte to be compted the ſureſt gage that canne be. He ſware by hymſelfe, becauſe he had none greater then himſelfe to ſwere by: He ſware in thys wiſe: I ſweare by my ſelfe, becauſe thou dyddeſt thys thing, and ſparedſt not thy onely begotten ſonne (Iſaac) formyſake, I will bleſſe the, and multyplie thy ſeede as the ſtarres of heauen, and the ſande that is in the ſea ſhore. Therefore after he hadde perceiued the conſtancie of thys olde manne, who ſticked not to ſley, euen hys owne ſonne i [...] whome ſemed to be al the hope of his of ſpryng and poſteritie, he confirmed that thyng by an othe which he promiſed before. For he hauyng to do with man, condeſcended to the faſſhions & manours of man. Men to aggrauate theyr othe doſwere by hym that is greater. And if they haue any doubte or controuerſie amonge thē ſelfes, the ſame is diſcuſſed & ended by the confi [...] macion of an othe. And for this cauſe when God would notably declare the ſtableneſſe of hys counſell, vnto the heyres of promyſe, he added an othe, [Page] leſte any man myght ſuppoſe that he wouldelye, who had bounde hymſelfe wyth two bandes, fyrſt by promyſe, and then by an othe: and to thentent alſo that we beeyng ſtabliſhed in a ſure belefe myght haue a ſtrong conſolacion in the aduerſities of thys worlde: we, I ſaye, that haue not ſette our felicitie in the pleaſures of thys preſente lyfe, but haue fled hytherto to obteyne the hope that is ſette before vs in the worlde to come, the whiche hope wee holde faſt in the meane tyme in the ſtormes of this worlde as a ſtedfaſte and ſure ancre of the ſoule, not faſteued in tranſitorye thynges, but in heauen, for that it ſtretcheth it ſelfe euen to thoſe thynges that are wythin the vayle whereas no mutacion is, but all thynges are ſtable and euerlaſtyng. Thys is that in warde parte of the temple, into the which Ieſus Chriſte, runnyng thyther before vs, and ſhewing vs the way, hath entred, to make interceſſion for vs vnto the father: who is made an hye prieſt for euer after the ordre, as I ſayde in the begynnyng, of Melchiſedech.

The vii. Chapter.

The texte.

This Melchiſedech kyng of Salem (whiche beyng prieſte of the moſte hye God, met Abraham, as he returned agayne from the ſlaughter of the kinges and bleſſed hym: to whō alſo Abraham gaue tythes of al thynges) fyrſt is called by interpritacion kyng of righteouſnes: after that, kyng of Salem (that is to ſaye kyng of peace) withoute father, without mother, without kynne, and hathe neyther beginnyng of dayes, ueyther yet ende of lyfe: but is likened vnto the ſonne of God, and contynueth a prieſt for euer.

NOwe ſens the proceſſe of our wordes hath broughte vs agayne to the mencion of Melchiſedech, lette vs conſider what a man he was, & by what reaſon he bare the fygure of our prieſte. For wee reade that this Melchiſedech king of the Citie called Salem, was au hye pryeſt of the moſt hye God, the whiche Melchiſedech mette Abraham in hys retourne from the ſlaughter of the three kynges, and bleſſed hym for his valiaunte acte, vnto whome Abraham alſo gaue tythes of all hys goodes. Fyrſte Melchiſedech by verye interpretacion of name, is called the kynge of ryghteouſneſſe: then by the tytle of his kyngdome, he is called kyng of Salem, that is to ſaye, kyng of peace: who, as it is ſaid, had neyther father, nor mother, nor pedigrew, nor begynning of dayes, nor end of lyfe. But of hym it is ſpoken (whiche verelye agreeth wyth the ſonne of god) that he contineweth a prieſte for euer. And ſo farfoorth eueryethyng agreeth derye well wyth our hye pryeſte Chriſt, who ordained the kyngdome of ryghtuouſneſſe, who is the prynce of peace, who, as touchyng his deitye had neither father in earth, nor mother, whoſe pedigrew no manne is hable to declare, who had neyther begynnyng, nor ſhall haue ending, whoſe prieſthoode continueth for euer, and purifyeth all that beleue in hym vnto the worldes ende. Nowe let vs conſider the dignitie of the ſame Melchiſedech and ho we farre he excelled the priſtes of Moſes lawe Abraham ſo greate a patriarke dyd not onley voucheſafe to receyue bleſſyng of hym after he had ſleyne the kynges, but alſo gaue hym tythes of the ſyoyles.

The texte.

[Page]

Conſider what a man this was, vnto whome alſo the patriarke Abraham gaue tithes of the ſpoyles. And verelye thoſe children of Leui, whiche receyue thoffice of the prieſtes, haue a commaūdement to take (according to the lawe) tithes of the people, that is to ſaye, of theyr brethren, yea thoughe they ſprong out of the loynes of Abraham. But he whoſe kinred is not counted among them, receiued tithes of Abraham, and bleſſed him that had the promiſes. And no man denyeth, but that he whiche is leſſe receyueth bleſſyng of hym whiche is greater. And here men that dye, receiue tithes. But there he receiueth tithes, of whom it is witneſſed, that he liueth. And to ſay the trueth, Leuy himſelfe alſo, which vſeth to receiue tithes, payed tithes in Abraham. For he was yet in the loynes of hys father, when Melchiſedech mette Abraham.

And the lawe of Moyſes commaunded this, that they whiche came of the linage of Leui, ſhoulde ſuccede in the miniſtracion of prieſthoode, and receiue tithes, but of theyr brethren alonely, that is to ſaye, of the poſteritie of Abraham: neither doeth the auctoritie and dignitie of the Leuites ſtretch any further: but Melchiſedech where he was an alyaunt from the Iewiſhe nacion, receyued tithes of Abraham, the very auctour of the whole nacion and bleſſed him, of whome according vnto Gods promiſe, the nacion of the Iewes ſhoulde iſſue. It is out of contouerſie that the leſſe receiueth bleſſing of the greater. For whoſe bleſſeth, doeth as it were, allowe by hys autoritie that whiche is done. Nowe thauctoritie to allowe is wont to remayne in the ſuperiour, and not in him that is eguall or inferioure. And in the tribe of Leui they receiued tithes, who were alſo mortall menne themſelues, and by whoſe death theſame auctoritie came vnto other. But it is ſayde of Melchiſedech that he liueth and continueth for euer in the preeminence of perpetuall prieſthood. To conclude, whereas thauctoritie to demaund tithes came from leuy the chiefe prieſt vnto other prieſtes, yet in that that Abraham payed tythes to Melchiſedech, it ſemeth that Leuye alſo hymſelfe was made bonde to paye tythes, notwythſtandyng that he was wonte to receyue the ſame of other. Therefore as they are counted of leſſe authoritie that paye tythes vnto Leuy: ſo was Leuy inferioure vnto Melchiſedech vnto whome he gaue tythes. Some man wyll here ſaye: howe gaue he tythes who was not yet borne at what tyme Melchiſedech mette Abraham? But foraſmuche as the poſteritie is in manoure counted to bee in the auctoure of the nacion, therfore I ſayed after this intelleccion, that Leuy, who came of Abraham, gaue tithes vnto Melchiſedech.

The texte.

If nowe therefore perfeccion came by the prieſthood of the leuites (for vnder that prieſthood, the people receyued the lawe) what neded it furthermore, that another prieſt ſhoulde ryle to bee called after the ordre of Melchiſedech, and not after the ordre of Aaron? For yf the prieſthood bee tranſlated, then of neceſſitie muſt the lawe be tranſlated alſo. For he of whome theſe thinges are ſpoken, pertaineth vnto an other tribe, of whom neuer man ſerued at the aultare. For it is euidente that our Lorde ſprong of the tribe of Iud a, of which tribe ſpake Moſes nothing concerning prieſthod. And it is yet a mere euidēt thing, it after the ſimilitude of Melchiſedech, there ariſe an other prieſt, which is not made after the lawe of the carnall commaundemente, but after the power of the endeles lyfe. (For after this maner doth he teſtifie: thou art a prieſt foreuer, after the ordre of Melchiſedeche.) Then the commaundemente that wente afore, is diſſanulled, becauſe of weakenes and vnprofitableneſſe.

Yf ſo be that perfyte religion and holineſſe dyd depende vpon the L [...] [...]iticall prieſthood, as it ſemeth vnto the Iewes, becauſe the lawe was geue vnder Aaron who was of the trybe of Leuy, what needed then agayne another prieſt to riſe, who, as it is writen in y• myſtical pſalme, ſhould be ſaid to [Page] be inſtituted not after the ordre of Aaron, but after the order of Melchiſedech? For ſeeyng the auctoritie and fourme of the lawe is ioyned with the fourme of prieſthood, it is nedefull if prieſthood be tranſlated into an other fourme, that the fourme of the lawe bee lyke wyſe tranſlated and chaunged. Certes the chaunging of the tribe ſufficiently declareth, that the manour or fourme of prieſthood muſt nedes be chaunged. For he whome the prophecie of the pſalme ſpeaketh of, was none of the tribe of Leut, but of that [...]be wherof neuer man as yet ſerued at the aulter, becauſe it is euydent that our lorde Ieſus ſprong of the trybe of Iuda. But when Moſes did inſtitute the rite, and auctoritie of prieſthood, he made no mencion of thys prieſthoode whiche ſhoulde bee of the ſame kynred with the tribe of Iuda. Furthermore that the prieſthood whereof the pſalme ſpeaketh is not the ſame manoure of prieſthood that Moſes prieſthood is of, it doeth appeare more manifeſtly in that the prophecie playnely addeth theſe woordes folowing: After the order of Melchiſedech: ſignifying therby a prieſt vnly [...]e vnto Aaron, and like to Melchiſedech, to thentente we ſhoulde vnderſtande, that there is no leſſe difference betwene the one perſone and the other, then is betwene the rite or ceremonte, and efficacie of prieſthood. What meaneth this? after the ordre of Melchiſedech: nothing els, but which doeth not ſacrifice beaſtes preſcrybed [...]y the groſſe and carnall lawe, but can by heauenlye grace bryng vs to lyfe euerlaſting. For the law did purifie the fleſhe by waſhinges, and diuers purgacions: but grace purifieth our ſoules with a ſacrifice of more ſtrength and efficacy. For as Aaron contineweth not for euer, ſo his prieſthood was not euerlaſtyng and as it is ſayde of Melchiſedech, that he continueth for euer, ſo hys prieſthoode ſhall haue no ende. And that theſe thynges verelye agreeth with Chriſt, the miſtical pſalme declareth, ſaying: Thou art a prieſt for euer after the ordre of Melchiſedech. The prieſthood that contineweth but for a ſeaſon geueth place to the euerlaſtyng prieſthood, and the mortall hye prieſte geueth place vnto the immortall. Certes as the v [...]perfiter prieſthood geueth place vnto the perfiter: euen ſo the vnperfit lawe geueth place to the perfiter lawe of the goſpell, wherby the conſtitucions and lawes of Moſes conteyned in the olde teſtament be (as it were,) dyſſanulled, for that they were not of ſtrength ſufficiente, nor ſo profitable as they ſhoulde haue been.

The texte.

For the lawe brought nothyng to perfeccion, but was an introduccion to a better hope, by the whiche we drawe uye vnto god. And therefore is it a better hope, becauſe the thyuge was not done without an oth. For thoſe prieſtes wer made without an othe, but this prieſt with an othe, by him that ſayde vnto hym. The Lorde ſware, and will not repente. Thou art a prieſt for euer after the ordre of Melthiſedech. And for that cauſe was Ieſus a ſtabli [...]her of a better teſtamente.

For god woulde vs to be made perfite, but that lawe broughte nothyng to perfeccion: neyther was it geuen for that purpoſe, yet was it not geuen in vayne: Truelye it was geuen for a ſeaſon, to thentente it ſhoulde be a certaine griece or ſtayre to bring vs at the length to a better hope. For it promyſed a fruitfull lande wherein they ſhoulde lyue a quietlyfe, who had kepte the commaundementes of Moſes lawe.

[Page]The law was groſſe, and ſo was the rewarde, but thus god prouided for the groſſe capacities of menne, that by ſenſible thinges they ſhoulde by litle and litle fall in vrewith thinges ſpiritual. It was cōmaunded that they ſhould not ſ [...]ey, that they ſhould not ſteale, that they ſhoulde pourge the handeling of carayne with certayne ceremonies: A lande was promiſed them wherein they ſhould liue quietly a few yeres: but vnto vs heauen is promiſed, where we may liue in euerlaſting ioye and felicitie, and in the meane while we are commaunded to loue euen oure very enemies. Theyr prieſte when he was moſt deuoutly occupyed about ſacrifice to make interceſſion vnto God for the people, went into the inwarde partes of the vayle: But our prieſt entred euen into the very heauens, there to pleade our cauſe before god the father, whome we are made nye vnto by our ambaſſadour Chriſt Ieſu, who is the head of the churche. For it is not poſſyble that the bodye be awaye where the head is preſent: And by reaſon of ſuche an hye prieſte, we haue a ſurer hope then the Iewes had by meanes of theyr hye prieſtes, becauſe theyr prieſtes were ordeined without an othe, and ours with an oth: the which god would haue made, to thentente we ſhoulde haue a more ſure confidence in hys promiſes, if the prieſt by whoſe mediacion we hope after the immortall felicitie promiſed vs, were by an othe approued an euerlaſtyng hye prieſte and that of god, which elſewiſe can not lye. For thus ſpeaketh he in the propheticall pſalme: The lorde ſware and will not repent, thou art a prieſt foreuer after the ordre of Melchiſedech. Therefore looke howe muche difference there is betwene heauen and yearth, betwene thynges that laſteth for a tyme, and thinges eternall, betwene thoſe that are mortal, and ſuch as are immortal, betwene worldlye thynges and heauenlye: of ſo muche a better teſtamente was oure hye pryeſte Ieſus made promiſer, and ſo much the certayner promyſer, as the promyſe among men confyrmed with an othe, is of more certaintye, then a ſimple promyſe.

The texte.

And among them manye were made prieſtes, becauſe they were not ſuffered to endure by the reaſon of death. But this man (becauſe he endureth euer) hath an euerlaſting prieſthode. Wherfore, he is able alſo euer to ſaue them to the vttermoſt, that come vnto God by hym, ſeyng he euer lyueth to make interceſſion for vs. For ſuche an hye Prieſt it became vs to haue, which is holy, haemieſſe, vndefiled, ſeparate from ſinners, made hier then heauen. Which nedeth not dayly (as yo [...]der hye prieſtes) to offer vp ſacryfyce. Fyrſt for his owne ſynnes, and then for the peoples ſynnes. For that did he once, when he offered vp himſelfe. For the lawe maketh menne prieſtes, whiche haue infirmitie: but the worde of the oth that came ſynce the lawe, maketh the ſonne prieſte, whiche is perfecte for euermore.

Moreouer vnder the law of Moſes it was needefull to haue manye prieſtes inſtituted, eyther becauſe they ſhoulde execute the prieſtes offyce by tournes appoynted, eyther becauſe that death woulde not ſuffer them alwayes to continue in theyr miniſtracion, and by that meanes, the promiſer oftentymes chaunged was verye vncertayne of hys promiſe. But thys our prieſte is one for all, and needeth not anye ſucceſſoure, but by reaſon he endureth for euer, he hath a continuall prieſthood.

[Page]Wherfore he is hable to bring thoſe vnto ſaluaciō, whom he hath begun to ſaue, becauſe they haue hym alwayes a redy prieſte, by whoſe meanes they may come vnto god. For Chriſt liueth euer to thintēte that whenſoeuer nede requireth, he may make interceſſiō for his vnto god. For he hath not ſo offered a ſacrifice that it ſhould profite a fewe a ſhort while, but that it ſhould be auaylable to all men, and at al times hable to pacifye gods wrath. Therfore ſens the lawe was heauenlye and perfite, it was meete that oure hye prieſte ſhoulde alſo be ſuch a one, that is to ſay, godly, without deceyte, vndefyled, farre ſeperate from the coumpanye of ſynners, lyfted vp aboue all the heauens, who needeth not dayly to offer oppe ſacrifice as Moſes prieſtes did; firſt for his own ſinnes, and then for the peoples ſinnes. For what manour of atonemakers were they, who themſelfes had nede to be made at one with god, vnto whome they made interceſſion for other mennes offences? what manour a ſacrifice was that, which for ſundrie ſinnes was of neceſſitie ofte tymes to be made again? Our hye prieſt, who had no ſinne of his owne, toke vnto him the ſinnes of the whole worlde, and once offered vp a ſacrifice for all menne, not a beaſt, but hys owne proper perſone. For Moſes lawe, as it was weake and vnperfite, ſo dyd it ordayne ſuche hye prieſtes as were ſubiect to infirmitie. But ye worde of the othe that I ſpake of right now, which declareth that a better lawe ſhall ſuccede in ſtede of the olde ordeineth not euery man indifferently, but the very ſonne of god a prieſt for euer more, ready at all times and mete to make interceſſion for vs, for that neyther death can take him away, neither any infirmitie let hym, to be a conueniente and perfite beſecher for vs.

The .viii. Chapter.

The texte.

Of the thynges whiche we haue ſpoken, this is the pith: that we haue ſuche an hye prieſte as ſitteth on the ryght hande of the ſeate of maieſtie in heauen, and is a myniſter of holye thynges, and of the trewe tabernacle, whiche God pyght, and not manne. For euerye hye prieſte is ordeined to offer giftes and ſacrifices: wherfore it is of neceſſitie, that this man haue ſomewhat alſo to offer. For he were not a prieſt, if he were on the earth where are prieſtes that according to the lawe offer giftes which ſerue vnto thenſaumple, & ſhadow of heauenly thynges: euen as the anſwer of God was geuen vnto Moſes, when he was about to finiſhe the tabernacle. Take hede (ſaid he) that thou made al thynges accordyng to the patron whiche is ſhewed to thee in the mount.

OF the thynges whiche we haue ſo largelye entreated of before, the chiefe poynte and effecte is, that hereafter we haue not in admiracion Moſes hye prieſte, ſynce wee haue one ſoe excellente in all poyntes that he ſytteth on the ryght ſyde of the royall ſeate of god in heauen, to the entente he maye duely make, not thoſe figuratiue ſacrifices preſcribed by Moſes, but the trewe and heauenly ſacrifices, and bee within the tabernacle, [Page] I meane not that figuratyue tabernacle pytched of man, but in the ſecrete places of the true tabernacle pitched by almightie God, diſſeuering heauenly thinges from earthly. Furthermore ſens that euery hye prieſt is wonte to be ordeyned for this intente, that he may offer giftes and ſacrifices to God, howe were it poſſible for him to be a lawful hie prieſte whiche hath nothyng to offer? Nowe if it ſo be that an earthly prieſthood were geuen to Chriſt after lyke manour as vnto other, then were he no prieſt, for that he neuer offered, ne offereth any of thoſe ſacrifices whiche are accuſtoinably offered of other prieſtes, according to the preſcripcion of the lawe, the whiche ſacrifices are nothing els but ſhadowes, and certayne figures of the heauenly temple and celeſtiall ſacrifyces. For whatſoeuer Chriſte did, euen in earth, becauſe it was not done after the fleſhe but after the ſpirite, & came from heauen and thither rēdeth, theſame compared vnto the groſſenes of Moſes prieſthood, is woorthely called heauenly. And this god ſeemeth to haue ſignifyed when preſcrybyng vnto Moſes a forme to buylde a temple, he ſpeaketh in thys wiſe: Se thou make all thinges according to the patron whiche was ſhewed thee in the mounte. For Moſes ſawe with his ſpiritual iyes, an other holyer manour of temple: an other manour of ſacrifyces and prieſthood, after the patron whereof, [...]edrew out in the meane ſeaſon a certayn groſſe figure of thinges, till the tyme ſhould come that god woulde haue ſhadowes geue place vnto trew thynges. Nowe is the ſame tyme already preſente.

The texte.

But nowe hath he obtained a prieſthode ſo much the more e [...]cellente, as he is the mediatour of a better teſtamente, whiche was confirmed in better promiſes. For yf that firſt teſtamente had been ſuch, that no faute coulde haue b [...]e found in it, then ſhould no place haue b [...]ne ſought for the ſeconde. For in rebukyng them, he ſaieth vnto them. Behold the daies come (ſayth the Lorde) and I will finiſhe vpon the houſe of Iſraell, and vpon the houſe of Iuda, a newe teſtamente: not lyke the teſtament that I made with they: fathers in that daie, when I toke them by the handes, to leade them out of the lande of Egypte. For they continued not in my teſtamente, and I regarded them not ſaith the Lorde. For this is the teſtament that I wyll make with the houſe of Iſrael. After thoſe dayes (ſaith the lorde) I wyl put my lawes in theyr myndes, and in theyr hertes I wyll write them, and I will be there God, and they ſhalbe my people. And they ſhall not teache euery man his neighboure, and euery man his brother, ſaying▪ knowe the lorde: For they ſhall knowe me, from the leaſte to the moſte of them. For I wil be merciful ouer theyr vnrighteouſnes, and their ſinnes and theyr iniquities wyll I thinke vpon nomore. In that he ſayth a nowe teſtamente, he hath worne oute the olde. For that whiche is worne out and we [...]ed olde, is readye to vaniſhe awaye.

We haue an heauenly hye prieſt, and a prieſthood worthie and conueniente for hym, ſo much more excellent then this other prieſthood, as the new teſtamente of the goſpell excelleth the olde of Moſes, and as the promiſes of the new be more magnificēte and greater then the promiſes of the olde. There the bodyes were cleanſed with the bloude of beaſtes: here ſoules are purified with the bloude of Chriſte. There a lande is promiſed: here are promiſed heauenly rewardes. And in this teſtament our heauenly hye prieſt is a mediatoure betwene god and manne, after an heauenly manoure: If that fyrſt teſtamente had bene ſuche a one that nothing hadde lacked therein, as the Iewes dooe ſuppoſe, then ſhould there no place haue beene ſoughte for the ſeconde. For it was but ſuperfluous to adde anything where al thinges were perfite.

[Page]Nowe God complayneth that that fyrſte teſtamente was vnprofitable, and promyſeth a better, and of more efficacie ſpeakynge in the Prophete Ieremye on thys wyſe: Beholde the dayes come, layeth the Lorde, I wyll fyniſhe vpon the houſe of Iſraell, and vpon the houſe of Iuda a newe teſtamente, not lyke the teſtamente whiche I made wyth their fathers in the day when I toke them by the handes to leade them oute of the lande of Egipte: bycauſe they contynued not in my teſtament, I againe for my part regarded them not, ſayth the Lorde.

For thys is the couenaunte that I wyll make wyth the houſe of Iſraell, ſayeth the Lorde, when I wyl not graue my lawes in ſtones, or bokes, as hath bene proued in vayne, but wyll put them into theyr myndes, and wryte them in their heartes. And I wyl be verely theyr God, and agayne they ſhall be vetely my people. Neyther ſhall they gyue my doctrine by hande one to an other, in ſuche wiſe that euery man ſhall be compelled to enſtructe hys neyghboure, and euery one his brother ſayinge (knowe the Lorde:) bycauſe that not onelye then a fewe Iewes, but all the people of the worlde ſhall knowe me from the leaſte vnto the greateſt, that I wyll be made mercyfull by thynterceſſyon of my ſonne, and forgyue theyr ſynnes and treſpaſſes, neyther wyll I any more thynke vpon theyr wycked dedes. Ye haue hearde hys wordes who promiſeth a newe teſtament, bycauſe the olde was vnprofytable. Nowe that whiche is called new, that is to ſay, ſpiritual, ſignifieth that the olde, that is to wytte, the carnall, muſte be taken awaye, and dyſanulled. Elles coulde not thys teſtamente be called newe, excepte that whiche was before, were worne oute and waxen olde. Nowe that that is worne oute, and waxen olde, is nye gone, foraſmuche as it draweth by lytle & lytle to an ende.

¶ The .ix. Chapter.

The texte.

The olde teſtament then had ver [...]y ordinaunces, and ſeruynges of God, and worldly holynes. For there was a foretabernacle made, wherin was the lyght, & the table, and the ſhew breade whych is called holye. But wythin the ſeconde vayle was ther a tabernacle, whyche is called holyeſt of all, whyche had the golden ſeuſer, and the Arke of the teſtament; ouerlayde rounde about wyth golde, wherin was the golden pot wyth Māna, and[Page]Aarons rodde, that ſprong, and y• tables of the Teſtament. Ouer the Arke were the Cherubins of glorie, ſhadowyng the ſcate of grace. Of whyche thynges we can not nowe particularly ſpeake.

SOme man wyll here ſaye: what, was the religion of the olde temple a vayne religion? Nay not ſo. In tymes paſt that olde temple alſo, whoſe religion is nowe at an ende and gonne by the ſucceſſion of euangelicall veritie, had certayne approued cuſtomes, and preſcribed ceremonies the whiche made an vtwarde ſhewe of iuſte and perfyte liuyng. It had alſo a certain holyneſſe, but the ſame was a worldlye holyneſſe for that it ſtoode in vtwarde thynges and viſible. Of the whiche kynde of holyneſſe there ſemed alſo a great deale to be among the Paynyms and Gentiles. But the buyldynge of the temple was ſuche, that one parte therof was counted more holye then an other tyll a man came vnto that parte whiche ſemed holyeſt of all. For in the fyrſte place there was made a tabernacle wherin were kepte with much reuerence the lyght the table, and the ſeuen holye lonues, whiche they called the ſhewe bread, by reaſon they were wonte to be ſet out for a ſhewe on the holy table. And this parte of the temple they called onely holye bycauſe it was ſo ſeuered from vnholy thynges, that it was yet verye farre from thoſe thynges whiche were accompted moſte holye. But wythin the ſeconde vayle whiche parted this parte of the temple from other, there was an other tabernacle that for the excellencye of holyneſſe was called holyeſt of all, and in thys were conteyned certayne of the holyer ſorte of relyques, as the golden Cenſer, & the Arcke called the Arcke of the teſtamente, couered townde about wyth plates of golde, hauynge in it the golden potte, (wherin Manna was reſerued a monument of an aunciente myracle wrought what tyme: the Hebrues beyng very hongry, there rayned a newe kynde of meate downe from heauen) and Aatons todde the whiche by a wonderfull myracle neuer harde of before bare leaues after it was cut from the ſtemme, and budded out into flowers, wherof afterwarde came Almons.

There were in it alſo the tables called the tables of the teſtamente, bycauſe in them were the commaundementes grauen with Goddes fyngre. Ouer thys were ymages with wynges called Cherubynes repreſenting the Maieſtie and glorye of God whyche ouerſhadowed the mercy ſeate with their wynges, all the whiche thinges had a certayne ſignification of holier thinges afterwardes dyſcloſed by the ghoſpell. But it were to long to ſpeake of euery of the premyſſes particularly, and to ſhewe what was meante and ſygnified by the ſame.

It ſhalbe ſufficient for vs to compare theffecte or pythe of the whole matter to the prieſthode of Chriſte.

The texte.

When theſe thynges were thus ordayned, the prieſtes went alwayes into the fir [...] tabernacle, which executed the ſeruice of the bolie thinges. But into the ſecond went the bye pryeſt alone once euerie yere. Not wythout bloude whych he offred for hymſelfe, and for the ignorances of the people. Wherewith the holy ghoſt this ſignified, that the way of holye thynges was not yet opened, whyle as yet the firſt tabernacle was ſtandynge. Whyche was a ſimily tude for the tyme then preſent, in whyche were offred gyftes & ſacrifices, that could not make the minyſter perfect, as pertaynyng to the conſcience, wyth only meates and drinkes, and diuers waſhinges and iuſtifyenges of y• fleſhe, which men ordayned vntyl the tyme of reformacion.

[Page]Nowe when the temple was thus deuyded, and the holy reliques beſtowed in their places, all prieſtes indifferently whiche executed the cetemouies belongynge vnto the ſacrifices entred dayly into that fyrſt tabernacle. But into that ſeconde, whiche was very holy, went the hie prieſte (who was chiefe in dignitie among the prieſtes) alone once euery yeare and no oftener, and that not wythout the bloud of a beaſte, whiche he there offred firſt for his owne ſynnes, and then for the ſynnes of the people edmmytted by errour and ignoraunce. By the whiche thinges, as it were by certayne darke fygures, the holye ghoſte ſygnified that at that tyme there was as yet no open waye or entraunce vnto thoſe places whiche are in verye dede holye, and haue no manour of earthly infeccion. For while the hie byſhoppe entred into the moſt ſecrete parte of the temple, and as yet that fyrſt tabernacle was ſtandynge, whiche hadde a ſymylytude of thoſe tymes in the whiche the people were by certayne groſſe ceremonis kepte (howe ſo euer it were) in the Iewyſhe religion, leſt they ſhoulde haue fallen to greater enormities, there were certayne groſſe and vulgare ceremonies done by the commen ſorte of prieſtes in the ſayd tabernacle. Gyftes were offred, beaſtes were kylled and offred vp in ſacrifice, the whiche thynges had ſo a certayne ſimilitude of purificacion, that they coulde not yet make thoſe perfitly cleane (as touching the conſcience and ſoule wherby God eſtemeth vs) who vſed them, althoughe, as concernynge the bodye and eſtymation of the worlde, they ſemed to giue ſome cleaneſſe and puritie. For whatſo euer was there done, perteyned chiefly vnto the bodye, for that it ſtode in choyſe of meates & drinke, whereas in very dede, meate neyther purifieth nor defileth the ſoule: and ſtode alſo in diuerſe waſhynges and pourgations of the fleſhe, whiche were not inſtituted for this intent that they ſhoulde gyue manne perfyte ryghtuouſneſſe, but bycauſe the people ſhoulde by theſe rudimentes and fyrſte principles, fall in vre by lytle and litle with true religion, and by ſhadowes bee brought to veritie, and made receyuable of bettre thynges, whyche ſhoulde be opened by the doctrine of the ghoſpell, when tyme ſhoulde come, Here haue ye hearde the effecte of all the religion, by reaſon wherof the Iewes do ſtande ſo muche in their awne conceiptes. Nowe let vs compare the dignitie of our hie prieſt with theſe foreſayde thynges.

The texte.

But Chryſte beyng an hye prieſte of good thynges to come, came by a greater and a more perfecte tabernacle, not made with handes: that is to ſay, not of thys buildyng, nether by y• bloud of goates and calues, but by his own bloud he enteed in once into the holiplace, & founde eternal redempcion. For if the bloud of oxen & of goates, & the aſſhes of a [...]ng cowe, when it was ſprinkled, purifieth the vnclene, as touching the purifing of the fleſh: howe much more ſhall the bloud of Chriſt (which through the eternall ſpirit, offred hymſelf wythou [...]ſpot to god) pourge your conſcience from dead workes, for to ſerue the lyuinge god?

For Chriſt beyng an hie prieſt, a promiſer, and auctour, not of corporal purificacion, neither of the good thynges of this world whiche haue an ende, but of euerlaſting and heauenly good thinges, entred, not by the vayle wrought with mennes handes, but by an other tabernacle not made wyth handes, that is to ſaye, not of this buyldynge, the whyche as menne doe ſette it vp, ſo can they pull it downe agayne, but by verie heauen, entred (I ſay) into the places which are verely holy, and verely farre from al infeccion of mortalitie not brynginge wyth hym the bloude of goates and calues therewith to pacifie Goddes wrath, but his owne precious bloude whiche he ſhed for vs in the aulter of the [Page] croſſe, wherewyth he redemed not one nationalonelye, but all mankynde from all ſynnes, and that not one yeare, but for euer vntyl the worldes ende, ſo that they tournynge from their former myflyuynge, know Chriſt, and as muche as in them lyethe folowe hym in their lyfe and conuerſation.

For what compariſon is it to compare a domme beaſte vnto Chriſte bothe God and man? If ſo be that the bloud of Oxen and Goates, or the brent aſſhes of a younge Cowe ſprynkeled vpon vncleane perſones clenſeth them, as touchynge a certayne carnall and figuratiue puritie and holyneſſe: Howe muche more then ſhall the bloude of Chriſte, who not by corporall fyre, but thorowe the eternall ſpirite deſirous of mannes ſaluation offered, not a brute beaſte, but hym ſelfe a pure and vndefyled ſacryfyce vnto almyghtye God the father, puryfie, not youre bodyes, but youre conſcyence from theſe workes whiche in very dede brynge death vnto the ſoule? Hys death delyuereth vs from endleſſe death, and hys mooſte pure ſpirite purifieth our ſpirite whiche was before vncleane. In bothe purifications is bloude, but yet is there a greate difference. In bothe is death, but an vnequall death. In bothe is a ſpirite, but the one is farre vnlyke the other. For what thynge ſoeuer was there done by ſhadowes and certayne fygures, the ſame Chriſt accompliſhed in dede.

The texte.

And for this cauſe is he the mediator of y• new teſtament, that through death which chanced for the redempcion of thoſe tranſgreſſyōs that were vnder the firſt teſtamente they whych are called, myght receiue y• promiſe of eternal inheritance. For where as is, a teſtament, there muſt alſo (of neceſſytie) be the death of hym that maketh the teſtament. For the teſtament taketh aucthorite when men are dead: for it is yet of no value, as longe as he that maketh the teſtament is aliue, for whyche cauſe alſo, nether the firſt teſtamēt was or dayned wythout bloude.

Bycauſe that he who in the olde teſtament made interceſſion and was a mediatour bytwene God and men broughte not the people to the perfyte ſtate of innocencie, therefore Chriſte ſucceded in his rowme, and became a newe mediatoure of a newe teſtament, to thentent that all ſynnes taken awaye thorow his death (the whiche by that firſt teſtament coulde not be abolyſhed and taken awaye, but remayned, in ſuche wiſe that they broughte vs oute of the fauoure of almyghtie God) not onely the Iewes, but alſo all tho whoſoeuer haue bene called to Chriſtes felowſhippe, maye nowe thorowe the doctrine of the goſpell receyue the promyſe and hope of theternall enheritaunce. For whereſoeuer thys worde teſtament is hearde, there muſt nedes be the death of him that maketh the teſtamente, elles ſhoulde it be no teſtamente, or yf it were, it were of none auctoritie. For the death of the teſtatoure makethe the ſame of auctoritie whiche hathe not as yet ſure ſtrengthe nor is ratifyed ſo longe as the ſayde teſtatour is alyue. Becauſe it lyeth in hys power to altre it yf he wyll: Wherefore foraſmuche as that olde teſtament hadde alſo the name of a teſtament, it was not ordeyned without bloude and death, but of a beaſt, and ſuche a beaſte as elſwiſe ſhoulde haue periſhed.

The texte.

For when Moſes had declared all the commaūdement to all the people according to the lawe, he toke the bloud of calues and of goates wyth water and purple woolle, and yſope, and ſprynkeled bothe the boke and all the people ſaying: thys is the bloude of the teſtamente, which God hath appoynted vnto you. Moreouer, he ſprinkeled the tabernacle, with bloud alſo, and all the miniſteryng veſſelies. And almoſte all thynges are by the lawe purged wyth bloude, and wythoute ſhedynge of bloude is no remyſſyon.

[Page]For as it is reade in the boke of Exodus, whan Moyſes had read all the lawe of God vnto the people, and declared vnto them what reward they ſhoulde loke after for kepyng the ſame, and what puniſhement they ſhould dreade yf they dyd not regarde it accordingly, to thentent the couenaunt made betwene God and the people ſhoulde be confirmed, he toke a cuppe, and therein myngled the bloude of Calues and Goates wyth water, and purple w [...]ll, and ſprynkled bothe the boke oute of the whiche he read the Lordes commaundementes, and lykewyſe all the people with [...]ſope, ſayeng: Thys is the wytneſſyng bloude, and confirmer of that teſtament whiche God hathe commaunded you to kepe: And was not onely contented thus to doe, but ſprynkeled alſo with bloude the tabernacle, and all the holy veſſels therein whyche they vſed in ſacrifices. Lykewyſe in all other rites and approued cuſtomes what thinges ſo euer were purified accordynge vnto the preſcription of Moſes lawe, were purified with bloude. Neyther was there anye remyſſion of ſynnes but by ſheddyng of bloude.

The texte.

It is nede then, that the ſimily tudes of heuenly thinges be purified wyth ſuch thinges: but that the heuenly thinges themſelfes, be purified wyth better ſacrifices then are thoſe. For Chriſt is not entred into the holye places that are made with handes (whyche [...]e ſimilitudes of true thinges) but is entred into very heuen for to appere nowe in the ſight of god for vs: not to offre himſelf often as the hye prieſt entreth into the holy place euery yere wyth ſtrange bloud, for thē muſt he haue often ſuffred ſence the worlde began. But now in the ende of the worlde, hath he apeted once to put ſynne to ſlyght by the offeryng vp of hymſelfe. And as it is apoynted vnto all men that they ſhall once dye, and than cōmeth the iudgement: euen ſo Chriſte was once offered to take awaye the ſynnes of many, and vnto them that loke for hym ſhall he appere agayne, withoute ſyune vnto [...]luation.

And truely it was conuenient that ſuche thynges as in earth repreſented the ſimilitude and ſhadowe of heauenly thynges, ſhoulde be done with ſuche manour of groſſe and carnall purifications. But when veritie was once come to lyght, then was it mete that the heauenly ſacrifices them ſelfes ſhould be made with better oblacions, and cauſe a trewer puritie. For, as I haue ſayde, euen all that Chriſte did in earth is heauenly. For trewely he entred not in to the holye places made with handes, whiche are rather ſuppoſed holye then be holy in dede, and maye be tourned vnto a prophane vſe, and were nothyng els but certayne ſhadowes and fygures of thynges that were verelye holye, but entred into verye heauen where as dwellethe God immortall wyth hys holy angels, before whom he as a leful Byſhoppe maketh interceſſyon for all mennes ſynnes, purchaſyng hymſelfe fauourable audience wyth hys owne bloude, whiche of his mere and free charitie he ſhedde for vs: and that dyd he with ſo effectuall a ſacrifice, that it ſhall not be nedefull for hym euery yeare to do the ſame agayne, as the hye pryeſt of the olde teſtamente entred in to the moſte ſecrete parte of the temple yearely. Nether is it anye marueyll that the ſacryfice made by the hye prieſte of Moyſes was not of lyke efficacye, ſence he was bothe ſubiecte vnto ſynnes, and offred vp a beaſtes bloud, and not his owne.

[Page]If Chriſte had bene ſuche an hye prieſte, then ſythe there hathe ſoo manye ages and yeares begonne agayne ſence the creation of the worlde, he ſhoulde of neceſſytye often tymes haue offred vp a ſactifyce lyke as the prieſtes of the olde teſtament dyd. Nowe was he ſuche a one, that it was ſufficieute for hym once to offre vp himſelfe, and once with the ſprinkeling of his own blode, to take awaye the ſynnes of all ages vntill the worldes ende. And that was done, not from the begynnynge of the woorlde, but nye the ende of the ſame, when it was openly knowen to euery man, that al the world was defyled with ſynne, and that there was no remeady but of God onelye, bycauſe it ſhoulde manyfeſtly appeare howe effectuall a pryeſt, and of what greate vertue and power he was, who with one ſacrifice pourged ſo greate an heape of ſynnes, and lefte behynde him a ready and an eaſye remedye, whych was, that the ſame ſacrifice ſhoulde be ſufficient for al menne, tyme once of meaſure, that woulde not make them ſelfes vn worthye therof. For he toke vpon hym, not only their ſynnes who manye yeares byfore put hope of ſaluatyon in hym, but alſo theyrs who would manye yeares after beleue his ghoſpel.

Wherefore there is not why the worlde ſhoulde loke after an other prieſt, or an other ſacrifice to pourge ſynnes, but as it is appoynted to al men that they ſhall once dye without hope to retourne agayne into this lyfe wherein we ofttymes fall, and ofttymes are pourged agayne: and as there is nothynge loked for after euerye mannes deathe but that extreme iudgement wherby endeleſſe rewardes ſhalbe adiudged bothe to good and badde: ſo lyke wyſe Chriſte (who dyeng once was offered vp for all the world, takyng vpon him, as moch as in hym laye, all mennes ſynnes, bycauſe he woulde be punyſhed for all) woulde haue nothyng remayne after this lyfe but that laſt iudgement wherin he ſhall appeare agayne vnto the world, not as before lyke a ſacrifice appoynted to be ſlayne, or lyke a worker of myſchiefe, and one worthy of puniſhement, but as a glorious perſone and one that knoweth no maner of ſynne: he ſhall, I ſaye appeare to their blyſſe and ſaluation, who beyng nowe purified thorow his death, perſeuer in good and vertuous lyuyng tyll he come agayne, not to be offred vp, but a iudge deſired of the good, and dreadefull to the wicked.

¶ The .x. Chapiter.

The texte

For the lawe (hauyg [...] the ſhadowe of good thinges to come, & not the very faſhion of the thinges themſelfes) can neuer with thoſe ſacrifices which they offer, yere by yere, comynually make the commers thereunto perfect. For woulde then not thoſe ſacryfices [...]eaſed to haue bene offered, bicauſe that the offerers once purged ſhoulde haue had no more conſcience of ſynnes? Neuertheles in thoſe ſacrifyces, is there no mencion made of ſynnes euery yere. For the bloud of oxen and of goates cannot take a way ſynnes.

FVrthermore the cauſe why the hye prieſt of the olde teſtament coulde not do the lyke, was by reaſon that that lawe foraſmuche as it had not the lyuely and true faſhion, but onely a certayne ſhadowe of good thynges, whiche rather ſygnyfyed ſomewhat, then brought anything to effecte, could neuer wyth her vſuall ſacrifice of beaſtes (all though they were by thoſe prieſtes contynually offred yeare by yeare) make ſuche perfite as came to pacifie God wyth vneffectuall oblacions by the mediacion of weake prieſtes.

[Page]For yf perfeccyon myghte haue bene attayned thereby▪ ſhoulde not the ſame ſacrifices once offreo, haue ceaſed tobe offred any more? Now in theſe ſacrifices when ſo euer they be offred agayne, there is mention made a freſhe of the former ſynnes, whiche thyng playnly declareth that they haue no confydence in one ſacrifyce. Els for what purpoſe dyd they euerye yeare offre agayne newe ſacrifices, if one had ſo pourged from all ſynne, that no conſcience therof had remayned in thoſe whiche had once offred and bene pourged? For ſeyng that ſynne is the maladie of the ſoule, and not of the bodie, a groſſe and bodely ſacrifice, as is the bloude of Oxen and Goates, can in no wyſe take awaye the dyſeaſe of the mynde. The onely ſpirituall and heauenly ſacrifyce of Chriſte is able to doe this thynge ſufficiently the whiche thorowe fayth and Baptiſme ſo taketh awaye at once all the ſynnes of our former lyte, be they neuer ſo manye, neuer ſo heynous, that there remayneth no feate, or re [...]orſe in conſcience, ſo that we wyl only beware that we fal not agayne into out olde enormyties, and deteſtable dedes. For ſoo farre wyde is it from the, trewth that God was made mercifull by reaſon that ſuch ſactifices were oftentymes oftred, that beynge rather offended therwith he required ſome one effectuall ſacrifice whiche ſhoulde contynew for euer.

The texte▪

Wherfore, when he commeth into the world he ſaieth: Sacrifice and offering thou wouldeſt not haue: but a body haſte thou ordayned me. But [...]t offerynges alſo for ſynne haſt thou not alowed. Then ſayed [...]:lo, I am here. In the begynnynge of the booke it is written of me that I ſhould do thy wyll, O God. Aboue, when he ſayth: ſacryfice and offeryng, and burnt ſacryfices & ſynne offerynges thou wouldeſt not haue, ne [...]e [...] haſte yu alowed them (whyche yet are offered by the lawe) then ſayde he: Lo, I am here, to do thy wyll O god: He taketh a waye the firſte to eſtably ſhe the latter▪ by whiche wyll we are made holy euen by the offeryng of the body of Ieſu Chriſt once for all.

For the Sonne as it were about to come into the worlde to make God the father mercifull vnto the ſame with the ſacrifice of his owne mooſte precious bodye, ſpeaketh vnto hym in the myſtycall Pſalme on thys wyſe: Sacrifice and offerynge thou wouldeſt not haue, but a bodye haſte thou ordeyned me: Burnt ſacrifices, and other ſacrifices accuſfomablye offered to pourge the peoples ſynnes, thou haſte not alowed. Than ſayed I: Loe▪ ſythe that in the begynnynge of the boke I am ſygnified to be a ſacrifyce, I am here to do thy wyll, O God. Whan therefore he ſayeth in theſe woordes? Sacrifyce and offerynge, and burnt ſacrifices, and ſacrifices for ſynne thou wouldeſt not haue, neyther allowedeſt thou any of theſe ſacrifices whiche were wonte to be offred accordyng vnto the preſcription of the olde lawe: And immediatlye addeth: Loe I am here to obey they wyll O God, and to offre a ſacrifice pleaſaunte and acceptable vnto thy mynde: in theſe wordes, I ſaye, he taketh awaye that firſte prieſthode as dyſpleaſaunte vnto God, to thentent he maye ſtablyſhe the later ther with to ſatisfye Goddes wyll and pleaſure.

What was this wyll of God, who thus lotheth the lawefull ſacrifices of the olde teſtament, and greatly deſireth a newe kynde of ſacrifice? For ſooth it was this, bycauſe it ſo lyked his free goodnes towardes vs, that his heauenly ſonne (that is to ſaye Chriſte) ſhoulde take vpon hym mannes bodye, and dyeng for the ſynnes of the whole worlde, purifie all menne by one ſacrifice duely made, of their ſynnes, in ſuche wiſe that there nedeth nothereafter anye [Page] other blodie ſacrifices.

The texte.

And euery pryeſt is ready dayly miniſtring and offeryng often tymes one maner of oblacion wyche can neuer take away ſynne. But this man after he hath offered one ſacrifice for ſinnes, is ſet doune for euer on the righte hande of god, and from hencefurth tarieth till his foes be made his fote ſteole. For with one offering hath he made perfecte for euer them that are ſancrified. The holy ghoſte himſelf alſo beareth vs record, euen when he tolde before: thys is the Teſtamente that I wyll make vnto them: After thoſe dayes (ſayth the Lorde) I wyll putte my lawes in their heartes and in their myndes wll I write them, and theyr ſynnes and iniquities wil I remēbre no more. And where remiſſion of theſe thinges is there is, no more offering for ſynne.

Whoſoeuer is a prieſt of the olde teſtament, is conſtrayned dayly to miniſtre, and oftentymes to offre the ſame ſacrifices agayne, whiche howe ofte ſo euer they be offred can neuer cleane take awaye ſynnes, ſo that it is an endleſſe buſyneſſe to bothe partes, that is to ſaye, both to the offerer, and to the prieſt by whom the oblacion is made. But Chriſte thonely ſacrifice once offered for the ſinnes of al them which haue, do, or wyl beleue his promyſes, ſytteth now on the right hande of God the father, tarryeng for nothynge els but that whiche onely remayneth, that is to ſaye, to haue all the membres of his bodye aſſembled together and vntyll at the length it come to paſſe, accordyng as it is promyſed in the Pſalme, that his enemyes (who are rebelles agaynſt the ghoſpel) be made his foote ſtoole. But in the meane ſeaſon he nedeth not to offre him ſelfe agayne for vs, becauſe that with one oblation he hath ſufficiently perfited all thoſe for euer, whiche haue deſerued to be ſanctified thoro we faith, in ſuche wiſe that none of our olde ſynnes can be layed vnto oure charge. That I ſaye nowe, euen the holy ghoſte hym ſelfe witneſſeth ſpeakyng by the mouth of the Prophet, and ſhewyng long before that the ſame thyng ſhoulde be, whiche we ſee alreadye come to paſſe. His wordes are theſe: This is the teſtament that I wyll make vnto them after thoſe dayes (ſayeth the lorde) when I ſhall put my lawes in their heartes, and write them in their myndes, and their ſynnes and iniquities wyll I remembre no more, muche leſſe then wyll I take vengeaūce for the ſame. Furthermore after that al ſynnes be once pardoned for euer, what nede is there of the Iewiſhe ſacrifices, whiche were made to pourge and take awaye ſynnes.

The texte.

Seyng therefore brethren, that by the meanes of the blode of Ieſu we haue libertie to entre into the holy place, by the newe and lyuyng way whych he hath prepared forvs, through the vayle (that is to ſay, by his fleſhe:) And ſeing alſo that we haue au hie pryeſt whych is ruler ouer the houſe of God, let vs draw nygh wyth a true hert in a ſure faith, ſprynkeled in our hertes & the euil conſcince put away & waſhed in out bodyes wyth pure water: Let vs kepe the profeſſion of our hope, without wauering (for he is faithfull that promiſed) and let vs conſider one another, to the intente that we may prouoke vnto loue, & vnto good workes, not for ſaking the felowſhip that we haue among our ſelfes, as the manet of ſome is; but let vs exhort one another, and that ſo muche the more bycauſe ye ſe that the day draweth nygh.

Seynge therefore, brethren, that the conſcience of ſynnes is taken awaye whyche feared vs to make interceſſion to almyghtie God, and that we haue an aſſuraunce gyuen vs to entre into the holy place, let vs truſtyng vpō the moſt ſacred bloud of Ieſu, which he ſhedde for our reconciliacion, and therby opened vs awaye and entraunce farre dyuerſe from the olde waye, that is to ſaye, a freſhe, newe, lyuynge, and euetlaſtynge waye, whiche after it is once opened can neuer be ſhutte agayne, the whiche waye he beganne vnto vs entryng [Page] in fyrſt of all thorowe the vayle, that is to ſaye, by his fleſhe where with his Godhed was couered for a tyme in this worlde▪ and after the ſame fleſhe was aſſumpted and taken vp into heauen, heuenly thynges were opened: And ſythe we haue a greate pryeſt promyſed of God after the order of Melehiſedeche, whom God hathe made ruler ouer all his houſe that is to ſaye, ouer the Churche chatholyke, the whiche churche he gouerneth not as a miniſtre, but as thautour and Lorde thereof, lette vs alſo in the meane tyme goe whither Chriſte hath opened vs the waye: let vs goe, I ſaye, not with bodely feete into a temple made of ſtones, but with a pure hearte, and a very ſure belefe to obtayne our peticion entre into the heauenly temple, but fyrſt ſprinkled, not touchyng the body with the bloud of a beaſt, but touchyng the mynde and ſpirite with the bloud of Ieſu Chriſt, & therby purified frō the cōſcience of oure olde ſynnes, & furthermore waſhed in our bodyes too with the pure water of Baptyſme that ſcoureth and waſheth awaye all the fylthe of the ſoule: Then remayneth it that we perſeuer in the thynges we haue once begonne, and kepe ſtedfaſtly and wythout any wauerynge, the hope of immortall lyfe whiche we haue profeſſed in Baptiſme, truſtyng in this one thynge that God who promyſed is faythfull and ſure of his promyſe, and cannot deceaue if he would ſo that we contynue ſtyll in fayth.

Furthermore bycanſe we are made the membres of one bodye let vs cleaue together by mutuall charitee and agrement conſideryng with out ſelues how muche eche of vs hath profited in the profeſſion of the ghoſpell, not bycauſe to enuye hym who hath ouergone vs, or to deſpiſe him that is ouergone or left behynde, but to prouoke to charitie and good workes by good example and exhortactions gyuyng one to an other. The whiche thyng ſhall come to paſſe, if the goyng forewarde of oure brother do make vs more deſyrouſe to lyue well and vertuouſlye, and alſo yf we, perceyuynge anye to be ſlacke in goyng forewarde, doe then with a brotherly carefulnes prycke him forthe to better thynges, alwayes reioyſynge at them whyche goo before, and makynge moche of thoſe that do their diligence, not ſuffring any one to periſhe from our flocke by reaſon he is forſaken, as ſome (occaſion ſeruynge thereunto) are wont to leaue of from their good begynnynges: But let one of vs by al manoure of wayes and meanes poſſible ſtyre and encourage an other to go forthe to the ende in that we fyrſt beganne. And thys thynge ought ye ſo muche the more earneſtly to doe, bycauſe ye ſee that the daye of the Lorde is at hande, whiche will gyue euery man rewardes accordyng vnto his deſertes, and leaue no place or oportunitie to amende what hath bene done amiſſe, but whatſoeuer hath-bene done ſhall be then examyned with exacte iudgement. And ſuche treſpaſes as are cō mitted by erroure or frayltie of man ſhall eaſlye be pardoned.

The texte.

For if we ſinne wilfully after that we haue receyued the knowledge of the truth, there remayneth no more ſacrifice for ſinnes but a fearfull lokinge for iudgement, & vyolent fyre, whyche ſhall deuoure the aduerſaries. Be that deſpyſeth [...]oſes lawe, dieth wythout mercye vnder two or three wytneſſes: howe muche ſoret (ſuppoſe ye) ſhal he b [...] puniſhed whych treadeth vnder [...]ote the ſonne of gods & co [...]eth the bloude of the teſtamente, where with he was ſancrified as an vnholy thing and doeth diſhonour the ſpirite of grace? For we know hym that hath ſaid: it belongeth vnto me to take vengeancé, I wil recompence ſayth the Lord. And agayne: the lorde ſhall iudge hys people. It is a fearfull thinge to fall into the handes of the lyuynge god.

[Page]But after we haue once knowen the trueth by the ghoſpel beyng taught, what we muſt hope after, and what we ought to eſchewe, and what rewardes good menne ſhall haue, and what yuell, yf we then wyllyngly fall agayne into deadly ſynnes, whiche Chriſt hath once waſhed away with his pre [...]s blou [...] in that he dyed once alonely, and neuer wyll dye agayne, there remayneth the [...] no Hooſte or ſacrifice for vs whiche haue ſo efteſones fallen to oure olde ly [...] and ſynfull lyuyng, wherby our ſynnes maye be freely releaſed agayne thorow baptiſme. What then remaineth? Forſoth a certaine dreadful loking for of the laſte iudgement; and forthwith a cruell and tourmentyng fyre whiche in reuē gement of the goodnes of God deſpiſed▪ ſhal deuoure the aduerſaries. Thynk [...] you that he ſhall ſcape vnpuniſhed that hath deſpyſed the lawe of the ghoſpell? The more mercifull and beneficiall that God is, the more punyſhemente ſhall he haue, who wyllingly and wyttyngly hathe mocked therewith. He mockethe with the goſpel, whiche after he hath bene once called to the n [...]bre of the chyldren of God, wylfullye putteth himſelfe into the numbre of the Deuels ſeruauntes. If there were ſo greate puniſhement among the Iewes, that whoſoeuer obeyed not the pryeſt teaching the commaundementes of Moiſes lawe, that is to wytte, yf he that was commaunded to abſteyne from ſwynes fleſhe dyd notwithſtandyng of a ſelfe wyl or dyſobedient frowardenes eate the ſame, and afterwarde, beyng firſte conuicted by two or three witneſſes, was done to death without mercye: Howe muche greater puniſhement then deſerueth he to haue, who treadeth vnderfo [...]e not anye one prieſt of lowe eſtimacion, but Ieſus Chriſt the ſonne of God? Creuly he treadeth hym vnderfote, whoſo deſpifeth his ſo greate benefite: whoſo counteth, I ſaye, not the bloude of a beaſte, but his holye bloud wherwith the newe teſtament was ſanctified, as an vnholy thynge, ſpecially the ſame bloude wherwith he was once pourged and made cleane from all hys olde ſynnes: fynallye whoſo dyſhonoureth the ſpirite by whom he hath obteyned the grace of the ghoſpell, bycauſe that ſpirite once put awaye thorowe hys vycyouſneſſe, he trayterouſlye gyuethe vp the temple of God vnto the Dyuell. Do we therefore aſſure our ſelfes that we ſhall eſcape vnpuniſhed bycauſe men do not by and by take puniſhement on ſuche as doe ſwa [...]ue from the puritie of an euangelicall and chriſtian lyfe? We knowe hym that hath ſayde: It belongeth to me to take vengeaunce: I wyll recompence fayth the Lorde. And agayne in an other place: The Lorde ſhall iudge the people. Let not any ſynner flatter hym ſelfe, and thynke that he is oute of danger yf he eſcape the handes of a man reuenger. No man can eſcape the handes of God. But it is a dreadfull thyng to fall into the handes of the lyuyng god. Nowe the more that ye were to be prayſed when ye fyrſte began to profeſſe the ghoſpell, the more ſhame and rebuke ſhall it be for you to fall agayne into your former lyfe.

The texte.

Call to remembraunce the dayes that are paſſed, in the which after ye had receiued lyght, ye endured a great fight of aduerſities, partely whyle all men wondred and gaſed at you for the ſhame & tribulacion that was doe [...] vnto you: partely whyle ye became cō paignions of them which ſo paſſes their time. For ye became partakers alſo of the affliccions which happened through my bondes, & toke in worth the ſpoyling of your goodes, and that with gladnes, knowyng in your ſelfes, howe that ye haue in heuen a better and an enduringe ſubſtaunce. Caſt not away therfore your confydence, whych hath a greater recompence of rewarde.

And leſt that come to paſſe, cal vnto youre remembraunce the tymes paſſed, [Page] in the whiche after ye had receiued lyghte by the doctrine of the ghoſpell, and faythe, ye couragyouſlye endured dyuerſe fyghtes of aduerſities in hope of the lyfe to come: partely whiles all ſuche as hate Chriſtes doctrine wondered and gaſed at you for the ſhames and dyſpleaſures which were done vnto you: partely whiles thorowe the inſtigation of chriſtian charitie, ye of your owne accord became partakers both of the ſhames & afflictions that were done vnto other chriſtians, or els Apoſtles, who (the world vtterly contemned) lyued after the rule of the ghoſpel. For ye were wyllyngly partakers of the afflictions and ſhame whiche amonge the wycked people ſemed to happen by reaſon of my bondes and empriſonment, and were ſorye for an other mannes ſorowe, & coū ted an other mannes iniurie yours. Neyther dyd you ſo farre forthe onelye declare your ſelfes true chriſtians, but alſo gladly ſuffered the ſpoylyng of youre goodes, declaryng vndoubtedly by dede ſelfe that you knowe and beleue howe there are better ryches layde vp for you in heauen whiche neyther the pryuie thefe, nor the violent robber can bereaue you of: yea rather thoſe ryches encreaſe by the loſſe of worldly gooddes whiche we ſuffre for the name of Chriſte. Theſe dedes dyd wyth good cauſe put you in aſſuraunce and fyrme belefe to obteyne Chriſtes promiſes. For very greate rewardes are owynge to ſo ſtrong a fayth, and vndoubtedly God, who is bothe rightuous and bountefull, wyll trewly paye them, but in tyme conuenient. Nowe is the tyme to fyght, hereafter the crownes ſhalbe gyuen. In the meane ſeaſon ye haue nede of pacience to thentent that after ye haue conſtauntlye obeyed the wyll of God, ye maye receaue the crowne of euerlaſtyng glorye promyſed you.

The texte▪

For ye haue nede of pacience, that after ye haue doen the wyll of god, ye myght receiue the promyſe. For yet a very lytle whyle, and he that ſhall come, will come, and will not ta [...]y. But the iuſt ſhall lyue by fayth. And yf he wythdrawe hymſelfe, my ſoule ſhall haue no pleaſure in hym. It is not we that wythdrawe our ſelfes vnto dampnacion, but [...]e pattayn vnto fayth, to the wynuyng of the ſoule.

As yet the daye is not come when that after batayle taken awaye and ended the rewardes ſhalbe gyuen: Howbeit it is not farre of: And our Emperour, who when he aſcended vp into heauen promyſed that he woulde retourne vnto vs agayne, wyll come, and not longe tarye. In the meane while the ryghtuous ſhal lyue by his fayth, be he neuer ſo much afflicted, neuer ſo much lawghed to ſkorne, neuer ſo muche deade, yet by hopynge for the promyſes ſhall he vpholde his conſtaunt mynde. Howbeit yf he abyde not ſtyll in fayth, but thorowe extreme deſperation withdrawe himſelfe from the profeſſion of the ghoſpell, in him my ſoule ſhall haue no pleaſure. But God forbydde that by reaſon of our myſtruſte, we withdrawe our ſelues from good begynnynges vnto damnation. Yea rather we haue profeſſed fayth, and therin wyll we contynew, to thentent we may wynne the lyfe and ſaluation of our ſoule, accordyng vnto the counſell of Eſaye, ſaying: The ryghtuous ſhall lyue by faith.

¶ The .xi. Chapter.

The texte▪

Fayth is a ſure confydence of thynges whych are hoped for, and a certaſute of thynges whych are not ſene. For by it the elders obtayned a good reporte. Through fayth we vnderſtande that the worlde was ordayned by the worde of god, and that thinges which are ſene, were made of thinges whyche were not ſene. By fayth Abell offred vnto God a [Page] more plēteous ſacrifice then Cain, by whych he obtained witnes that he was righteous, god teſtifiyng of hys gyftes: by whych alſo he beyng dead, yet ſpeaketh.

THere is nothynge that ſo greately bryngeth good men into fauoure of God, as faith and ſure belefe on God. For it is an argument of a mynde whych hath conceyued the beſt opinion y• maye be of God, to doubt nothyng of his wordes, though the ſame appeare no where to the ſenſes of man, neyther can be proued by mannes reaſon. The cōmon ſort of men iudge thoſe thynges vayne, & moſte lyke vnto dreames whiche where they be nowhere in dede, are only conceyued of the mynde by hope, & thynketh it an extreme folye to beleue that ſuche thynges are true as can in no wyſe be ſhewed vnto the eyes. Certes this fayth whereby the ryghtuouſe man lyueth when other do periſhe, is not a certayne common lyght belefe, but a ſubſtaunciall and ſure foundation of thoſe thynges whiche can not be perceyued neyther by the ſenſes, nor argumentacions of man: neuertheleſſe ſure hope ſo repreſenteth the ſame vnto the mynde and ſoule, as thoughe they were manifeſtly ſene, and holden with the handes, and perſuadeth thoſe thynges whych of themſelfes are inuiſible, to be moſte certayne and ſure▪ not by mannes reaſons, but by a ſu [...]e belefe towardes God the authour thereof. The Iewes put confydence in theyr workes, but this is the onely thing which maketh vs alowed & well beloued of God, & not vs alonely, but furthermore yf a man wyll make reherſall from the creacion of the worlde, he ſhall fynde that all oure forefathers and elders, who are muche remembred for theyr laudable vertue and godlynes, deſerued that they atteined to by reaſon of their commendable fayth.

Fyrſt of all, are we not bounden vnto fayth that we haue ſure perceueraunce that all this whole worlde with all thynges therin couteyned was created with the worde of God, and the onely commaundement of the maker? For who is able otherwiſe to perſwade, that of inuiſible thynges were created & made thynges viſible: or els that thynges which are, were made of thinges which are not? The philoſophers reaſonynge as men, ſuppoſed y• the world was neuer made, neither had any begynnynge more then had the workeman and creatour hym ſelfe. But this which could neither be ſene, ne can be proued by argumentacion of mannes witte, we do as firmely beleue as thoughe we ſawe it, aſcertayned by holy ſcripture, which declareth that the world was made by the commaundement of God, who (as we know right well) is able to do all thinges, and can not lye. Abell firſt of all men deſerued to haue the name of a rightuous manne, and was therefore the more to be prayſed, bicauſe not beyng prouoked by the [...] aumple of any other, he was innocente and faythfull to godward. But what thing was it that made him more dearly beloued of God thē his brother Cayn▪ Forſoth faith, wherby he wholy hanged of him, wheras Cayn lyke a man faithleſſe, and not contented with thoſe thinges which the earth brought forth of her owne accorde for the fode of innocency, fylled the ground. They both offred ſacrifices vnto God of their owne propre goodes, but God onely accepted the ſacrifice of Abell, bycauſe the innocent man truſted to his goodneſſe with a true harte, and gaped not after the commodities and profites of this world, but hoped for a rewarde of his vertuouſnes in heauen. Therfore he deſerued not by his ſacrifice, but thorow fayth, that almyghtie God imbracyng his gyftes, dyd [Page] by fyre ſent down from heauen teſtifie that he was rightuous, and by reaſon of this moſt goodly teſtimonye, he is now after ſo many thouſand yeares ſo much renowined and ſpoken of, of all menne, that beyng deade he ſemeth euen to liue and ſpeake. He was ſlayne to his brotherwarde what tyme he was murthered fauteleſſe, but he was not ſleyne to God, vnto whome his bloude as yet cryed vengeaunce from the earthe.

The texte.

By faith was Enoch tranſlated, that he ſhould not ſe death, neither was he founde: For God had taken hym away. For a fore he was taken away he obtayned a good report, that he pleaſed God. But without faith it can not be that anye man ſhould pleaſe hym. For he that commeth to God, muſte beleue that God is, and that he is a rewarder of thē that ſeke hym.

Neither was it any whit preiudiciall vnto godlye Enoch that he was begotten of a wycked father. For holye ſcripture wytneſſeth of hym that he was conuerſaunt & familiar wt god, euen whē he lyued in earth, becauſe he purſued by faith, not thoſe thinges which are ſene, but ſuch thinges as are not ſene yt is to wytte, eternall thinges & heuenlye: & for this cauſe he was taken vp aliue to thoſe thinges that he loued, & deliuered frō death. For he liued after ſuch a ſort before he was taken from the felowſhyppe of men, that he ſemed rather to lyue in heauen then in earthe, and ſemed alſo vnworthye to dye for that he hadde commytted nothyng death worthye, to thentent men ſhoulde firſte learne by his example, that the open way to immortalitie is by faith and innocēt lyuing. Therfore he was taken awaye bycauſe he pleaſed God. But he pleaſed hym chiefely by fayth, without the whiche no man pleaſeth hym, haue he els neuer ſo many good dedes. For whoſoeuer deſyreth to be brought in fauour with almyghtye God, muſt fyrſt of all beleue that God is, who can do all thynges, and wylleth what is beſt. Then muſte he alſo beleue that God careth for the worlde, and that by hym neyther the godly, whiche ſettyng at noughte the viſible good thynges of thys worlde ſearche after God inuiſible, are defeated of their rewardes, be they neuer ſo muche afflicted and perſecuted in this lyfe: nether the wicked perſones ſhall lacke their puniſhementes, althoughe they ſeme here to lyue in proſperitie and haue the worlde at will. Therefore Enoch maye thanke his fayth for this (I wote nere whether I maye call it glory or felicitie) that he is taken awaye from the felowſhyppe of men, and lyueth with God.

The texte.

By fayth Noe, beyng warned of God, eſchued the thynges whych were as yet not ſene, and prepared the arcke to the [...]auyng of his houſhold, through the whych arcke he condemned the worlde, and became hei [...]e of the righteouſnes which is according to faith.

Howbeit Noe ſhewed a more notable example of faith towardes God, euen then this, who when he was forewarned by the mouthe of God, howe it ſhoulde come to paſſe that all kyndes of lyuyng creatures in earth ſhoulde be deſtroyed thorow inundation of waters, and ſawe no apparent argumentes or reaſons wherby the ſaying of God mought be proued, bycauſe the element was fayre and cleare, and the people that were feaſtyng & makyng brydeales without any care lawghed to heare theſe manaſſyng wordes of the prophecie: Yet ſurely beleuing that it would ſo come to paſſe as God had ſayde before it ſhould happē, ordeyned an Arke, wherby he both preſerued his own houſhold, & cōdēned other mē which ſo miſtruſted y• wordes of god, y• they lawghed hym [Page] to [...]korne as a madde man when he was a framynge the ſayde Arke agaynſte the commyng of the floude. Neyther was he alonely preſerued from the flould, but alſo ſucceded in the prayſe of Abell and Enoch his elders, who are muche renowmed for that rightuouſneſſe whiche thorowe faith maketh a man commendable before God.

The texte.

By faith Abraham when he was called, obtayned to go out into a place, whych he ſhoulde afterwarde receyue to inherytaunce: and he went out not knowyng whether he ſhould go. By faith he remoued into the lande of promyſe, as into a ſtrangcoūtrey, when he had dwelt in tabernacles: & ſo dyd Iſaac & Iacob heires with him of the ſame promiſe. For he loked for a citie hauing a foundacion, whoſe builder & maker is god.

Nowe howe ofte dyd Abraham gyue an example of a notable faith towardes God? Firſt where as there is nothynge more pleaſant to man then hys natyfe countrey, yet when almyghty God comaunded hym to forſake the ſame with his affeccions, and flyt into an vnknowne lande, he made no tarieng, but obeyed ſtreight wayes the voyce of God, and that prouoked by no other mans example, nor put in hope and comforte by any probable reaſons, how it ſhould ſo come to paſſe, that after he had forſaken ſuche landes and patrimonie as he was borne vnto, he ſhoulde poſſeſſe by enheritaunce, I wot nere what lande, wherof as yet he neyther knewe the name, nor ſituation. So ſure a truſte and belefe had he, that all ſhould come to paſſe what ſo euer God had promyſed. It proceded of the ſame fayth that when he came into the lande promyſed of God, and the matier went not forewarde to hys mynde neyther wyth hym, nor his ſonne Iſaac, nor his nephew Iacob (where as yet thenheritaunce of thys lande was not promyſed to him alone, but alſo to his ofſpring and poſteritye) becauſe he was conſtrayned oftetymes to fyght with his enemyes, and Iſaac had muche buſynes and trouble with the Philiſtians, and Iacob was dryuen thence by Eſau his brother into the coūtrey of Meſopotamia, frō whence after he was at the length retourned agayn, he was fayne to bye a litle pece of groūd to pytche his pauillion in: yet all theſe thynges moued not Abraham a whyt to haue any myſtruſt in God, who promiſed the lande: neyther complayned he that he was a bannyſhed man, and not an enheritour, neither regarded he thoſe thynges whiche are ſene in earth, but heauenly thynges whiche are not ſene otherwiſe then wt the eyes of fayth. For he perceiued that this was not the lande that God meante of when he made the promes, the whiche lande he ſet ſo lytle ſtore by, that he thought it not neceſſarie therin to buyld neither houſe or towne but kepe himſelfe and his, in tabernacles, as a ſtraunger whiche anon ſhoulde remoue to an other place. What dyd he then loke for when he ſawe that theſe promyſes were not perfourmed? Forſoothe he loked for an other citie whiche was ſtable and perpetual, from whence he ſhould neuer be dryuen out againe, farre vnlyke theſe cyties whiche men do buylde and deſtroye, the maker and buylder wherof was God hymſelfe.

The texte.

Through faith Sara alſo receiued ſtrength to conceiue and be with child, and was delyuered of child when ſhe was paſt age, becauſe ſhe iudged hym faithfull whych had promiſed. And therfore ſprang there of one (euen of one whiche was as good as deade) ſo manye in multitude, as are ſtarres of the ſkie, and as the ſand the which is bi the ſea ſhore innumerable.

[Page]Moreouer his wyfe Sara when ſhe had bothe an olde man to her huſband, and her ſelfe was ſo ſtricken with age, that her matrice lacked natural ſtrength to drawe mannes ſede vnto it, and retayne the ſame, dyd neuertheleſſe cōceyue, and was deliuered of Iſaac, miſtruſting the ſtrength of nature, but yet giuing credence vnto God, who by an aungell promyſed her a man chylde the nexte yeare. She gaue no eare to nature reclaming and barking to the contrarie, but onely had a ſure belefe that God coulde not lye. God promyſed Abraham a poſteritie equall in nombre to the ſtarres, and the ſande of the ſea ſhore, and yet by the courſe of nature was there no hope of yſſue at all. That notwithſtandyng, he had no myſtruſt. And therfore of this one olde man beyng barayne by reaſon of age, there yſſued a poſteritie ſo many in numbre, as are the ſtarres of the ſ [...]ye, and the ſande in the ſea ſhore. For he loked for ſonnes and nephewes, not after the kynred of bloud, but after the imitacion of faith, wherby al we are the ofſpring and poſteritie of Abraham, whiche do beleue the promiſes of the goſpel. Therfore not onely Abraham, but alſo all his true poſteritie were of ſuche conſtaunt fayth, that very death bereaued not them therof.

The texte.

Theſe all died according to faith when they had not receyued the promiſes: but ſaw thē a far of, and beleued them, and ſaluted them, and confeſſed that they were ſtraungers and pilgremes on the yearth. For they that ſay ſuch thinges, declare that they ſeke a coūtrey. Alſo if they had bene myndeful of the countrey, from whēce they came out, they had leaſure to haue returned agayne: but now they deſire a better (that is to ſaye) an heauenly. Wherefore God hymſelfe is not a ſhamed to be called their God, for he hath prepared for them a cytie.

For all theſe dyed when they as yet had not the promyſſes perfourmed, but lawe them a farre of by fayth, and beleued them: and for greate deſyre ſaluted them, puttyng ſo lytle truſt in this lande, wherein no man maye lyue anye long ſpace, that they confeſſed them ſelfes ſtraungers and pylgrymes, not onely in Paleſtyne, but in the whole worlde. For oftetymes they call this lyfe a pilgrimage and ſtraunge dwellyng. And Dauid in the myſtical! Pſalme confeſſeth himſelfe to be a pylgryme on the lande as all his forefathers and elders were, and yet reigned he in Paleſtine, and builded there a citie. And verely this countre y was compaſſed about with very narrowe lymites, and a great parte thereof came not to the poſſeſſion of the Hebrues the ofſpryng & ſucceſſours of Abraham, bycauſe they coulde not driue out the olde poſſeſſioners: neyther dyd Moyſes entre into the ſame, but behelde and ſaluted if a farre of from a mountayne, when he was aboute to paſſe out of the world, and yet had he no miſtruſt of the promyſes. Therefore ſence they confeſſe themſelues to be pylgrymes, they ſufficiently declare that they deſyre and long for a countrey. What countrey ſeke they after vnto whom all this worlde is an exile and baniſhement? They forſoke their countrey of Chaldey, the whiche, if they had ſo ſore longed for it, was not ſo farre of, but that they myghte haue had conueniente recourſe thider at pleaſure. Therfore they longed not for that, but for an other coūtrey better then it, wherin they myght liue for euer, quite exempte and deliured from all greuous ſorowes and paynes of this wretched worlde. This was that heauenly countrey, into the whiche God called them out from theyr owne, for the loue wherof he wylled them ſo to lyue in this worlde, as thoughe they were not therin. And for this cauſe almyghtie God, where he is the maker & ſoueraigne Lorde of all men, calleth himſelfe ſpeciallye the God of Abraham, Iſaac and Iacob.

[Page]For he is properly the God of thoſe that haue put their whole truſt, and all aydes of felicitie in him. And vnto ſuche hath he prepared, not an earthly, but a celeſtiall citie in the whiche they reygne alwayes in blyſſe with him, for whoſe ſake they contemned all thynges.

The texte.

By faith Abraham offered by Iſaac when he was proued, and offered hym being his only begotten ſonne, in whom he had receiued the promiſſes. And to hym it was ſayd: [...] Iſaac ſhall thy ſede be called: for he conſidered that God was hable to rayſe hym up agayn from death. Therefore receiued he hym alſo for an enſample of the reſurreccy on. By faith dyd Iſaac bleſſe Iacob and Eſau, concernynge thynges to come.

Was not this alſo a notable exaumple of fayth in Abraham? that when God tryeng howe vnfaynedly he truſted hym, commaunded hym to offre vp in ſacrifice his ſonne Iſaac, where as he was hys onely ſonne, and he in whoſe name the poſteritie was promyſed (for theſe were the wordes of the promyſer: Thy ſede ſhall be called in Iſaac) yet he without further delaye dyd as he was cōmaūded to do, not reaſonyng here with himſelfe on this wiſe: Of whom ſhal I haue poſteritie if I ſley hym in whom onely reſteth all the hope of my poſteritie? But he conſydered this in his mynde, that God who made the promyſe coulde not lye, and that he was able yf it pleaſed hym, to reyſe his deade ſonne the multiplier of his ſtocke euen from death: And becauſe he beleued the reſurrection of the dead, it was therfore gyuen him to bryng home his ſonne againe with him beyng as it were, reſtored to lyfe, notwithſtādyng he was as much as in the father laye, dead, who euen then repreſented by a certayne figure the reſurrection of Ieſu Chriſte to come. This was alſo a manyfeſt example of a mynde hauyng a great confidence in God, that when Iſaac ſaye on hys death bedde, and had not as yet receyued the felicitie promyſed of God, yet was he bolde to promyſe the ſame to Iacob and Eſau his ſonnes, when he bleſſed thē both, foreſeyng both theyr lyues, and the contrarie rewarde that eche of them ſhoulde haue. So quycke of ſyght is faith, that ſhe ſeeth euen thoſe thinges as preſent whiche are farre diſtant from the bodely ſenſes.

The texte.

By faith Iacob, when he was in dying, bleſſed bothe the ſōnes of Ioſeph, and bo [...] hymſelfe toward the toppe of his ſcepter. By faith Ioſeph when he dyed, remembred the departynge of the children of Iſrael, and gaue commaundement of his bones.

It came of lyke faithe that Iacob at the hower of his death, bleſſed all the ſonnes of Ioſeph, not ignoraunt what was to come, who croſſynge hys armes layed his right hande vpon Ephraim beyng on his left ſyde, and his lefte hāde vpon Manaſſe ſtandynge on hys ryghte ſyde, nothynge doubtynge but that woulde come to paſſe, which the holy ghoſt tolde him before ſhoulde happen. But this faithfull olde man ſaw a greate deale farther, what time he kyſſinge the toppe of the ſceptre of his ſonne Ioſeph, worſhypped Chriſte in hym, who ſhould haue ſoueraigne auctoritie & rule ouer all men, of whō the ſaid Ioſeph falſely accuſed & betrayed of his brethren bare the figure. Neither dyd Ioſeph growe out of kynde, & become vnlike his aunceſtours in faith. For when he ſhould departe this world in the land of Egipt, he foreſawe how it ſhould come to paſſe by gods helpe (the whiche thing as then ſemed nothing lykely) that the Iſrael ites ſhoulde remoue out of Egypt to come vnto the lande promyſed of God: and ſo true is it that he doubted not herof, that he gaue then a commaū dement of the tranſlating of his bones to the ſame place.

The texte.

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By fayth Moſes when he was borne, was hyd thre monethes of his father and mother bycauſe they ſaw he was a proper chylde, nether feared they the kinges commaūdemente.

Moreouer Moyſes, when he was newly comen into the world was preſerued by the fayth, of his parentes. For when the kyng had commaunded that al the men children borne of the Hebrues ſhould ſtreyght wayes be done to death, his father & mother after they had vewed the childe (who ſemed anon as he was borne to be marked to do ſome greate and notable feate, euen by the verie towardnes and lykelyhod that appeared in his countenaunce) ſuppoſyng it to be an acceptable pleaſure vnto God that it were preſerued for the common weale of the people, contemned the kynges commaundement, & hyd the ſayde childe thre monethes in their houſe: that done, they put it in a lytle cofer, and layde it oute vpon a ryuers banke, nothyng doubtyng but God woulde preſerue the yonglyng whom he had endued with ſo greate grace: to conclude, they feared more to diſpleaſe God then the Kynge, bycauſe they perceyued that ſuche as lyue well and vertuouflye, can not, howe ſoeuer the worlde go with them, lacke theyr rewarde.

The texte.

By fayth Moſes when he was great, refuſed to be called the ſon of Pharaos daughter, and choſe rather to ſuffre aduerſite wyth the people of god then to enioye the pleaſures of ſynne for a ſeaſon, and eſtemed the rebuke of Chriſte greater riches then y• treaſures of Egypt. For he had reſpecte vnto the rewarde.

Howebeit the parentes of Moyſes deſerued to haue the prayſe hereof, lyke as this was his owne propre commendation, that after he was ſhotte vp towardes mannes ſtate, and choſen of Pharaos dawghter to be her ſonne, he refuſed the honourable kynred of the bloud Royal, hauyng leuer to confeſſe him ſelfe to be an Hebrue borne, & ſo to ſuffre cōmon perſecution with the people of God, then by wycked diſimulation to enioye the commodities and pleaſures of thys worlde, reckenynge it to be muche happier riches then all the Egiptians treaſures, at that tyme to ſuffre the rebukes of aduerſities for the preſeruation of the people, therby to fygure Chriſt, who in tyme to come ſhould ſuffre greater euels for the ſauetie of his nation. Fynallye he contemned that he myghte haue had, and was ſure of, and with the eyes of fayth regarded thoſe thynges onely whiche are farre from the ſenſes, puttyng his affyaunce in God, who ſuffreth not the vertue and goodnes of mā, to be diſapointed of worthy rewardes.

The texte.

By faith he forſoke Egypt, & feared not the fearcenes of the kinge. For he endured, euen as though he had ſene hym whych is inuiſible. Through faith he ordayned the paſſeouer and the effuſion of bloude, left he that deſtroyed the firſt borne, ſhoulde touche them.

The ſame Moyſes puttyng his truſt in the ayde of God, boldlye attempted thynges of muche greater enterpriſe then theſe. For he ſticked not to flye oute of the lande of Egypte, and thence to conuey with him the people of God, nothyng fearyng the wrath of the fierce tyrante. He contemned the kynge whom he ſawe wt his eies. He regarded not the threatnynges of ſo myghtye a Prince, whom he ſawe in armes purſuynge his nation the Iſraelites at the heles, and readie to ſleye them. Neyther did he with leſſe boldneſſe and courage of mynde truſt vpon the inuiſible ſocours of the inuiſible God, then yf he had openlye ſene him with hys eyes. Moreouer of the ſame fayth came it, that when he vnderſtode how it would come to paſſe, y• the reuengyng Aungel would raunge [Page] thorowe the whole lande of Egypte, and ſley all the fyrſtborne, he was nothyng afrayde of his people the Hebrues, vnto whom in thoſe daies aboute the tyme of the ſame deſtruction, he ordeyned the annuall vſe or ceremonie to eate the Paſchall Lambe, with whoſe bloude they ſprynkeled the thraſholde and haunſe of the dore, with both the poſtes of the houſe, and truſtyng vpon this ſygne feared not them ſelues in the myddes of the ſlaughter of the Egipcians.

The texte.

By faith they paſſed through the red ſee as by drie lande, which when the Egipcians had aſſaied to do, they were drouned.

Anon after when the reed ſea letted the Hebrues in their flyeng, by vertue of lyke fayth it deuided aſonder at the ſtroke of Moyſes rodde, and lefte ſuche a waie in the middes, that they paſſed therby as wel as by drye lande. And by this meanes all the people puttynge theyr truſte in God, fled a waie ſafe and without any harme. But when the Egyptians beeyng raſhe and ouer haſtie thorowe wrathe, were entred therin, by and by the waters cloſed together, and they all were drowned.

The texte.

¶ By faith the walles of Ierico fell downe after they were compaſſed about ſeuen dayes.

What thyng made in tymes paſte the walles of Iericbo, after they were ſeuen tymes compaſſed aboute, on the ſeuenth daye ſodaynely to fall without any violence of engyns at the ſounde of the prieſtes trompettes, & the crye or ſhoune of the people, in ſuche wiſe that all the Hebrues who enuyroned the towne, had entraunce made themeuery man in the place where he ſtode? was it not the faith of the capitayne Ioſua and the people? he was thorowly perſuaded with hym ſelfe that god was able to do all thynges, and that the thyng woulde vndoubtedly come to paſſe whiche he had promiſed to do.

The texte.

By fayth the hatlotte Raab peryſhed not with them that were diſobed ie [...]t, when ſhe had receiued the ſpyes to lodgyng peaceably.

Furthermore, it was alſo a notable example of fayth that the harlotte Raab, whiche had before receyued the ſpies to lodgyng that were ſent vnto the Citie by the Hebrues, after ſhe perceyued howe that people was dearly beloued and in the fauoure of God, ſhe was better wyllynge to prouide for them with the daunger of her owne lyfe, then to get thanke of the wycked Citizens, and therfore had ſhe this rewarde for her faith, that ſhe and her familie onely were preſerued frō death, becauſe they ſhuld not periſhe wt thē, which truſtyng to their own ſtrength beleued not that god would deſtroye their Citie at his pleaſute.

The texte.

And what ſhall I more ſay? For the tyme wyll be to ſhorte for me to tell of Sed [...], of Barache, and of Samſon, and of Iephthae, of Dauyd alſo & Samuell, & of the [...] phetes: whych through fayth ſubdued kyngdomes: wrought tyghteouſues: obtayned the promyſes: ſtopped the mouthes of lions: quenched the violence of fire: eſcaped the edge of y• ſwearde, out of y• wekenes, wer made ſtrong, wared valyant in fight, turned to flyghte the armyes of the alyentes, the women receyued their dead rayſed to lyfe agayne.

But ſeyng that among ſo many wonderfull actes of oure forefathers and elders there was none at all notably achiued wt out the aide of faithe, for what purpoſe ſhoulde I ſtande in the particuler reherſall of them all? I ſhoulde ſoner lacke tyme, then examples if I would go forth with the ſtories of the Captayne Gedeon, who truſtynge vpon the aydes of God feared not with three hundred men to ſet vpon the hooſte of the Madianites excedyngly wel fourniſhed [Page] with men, armoure, and all other habilimentes of warre: And in concluſion dyſcomfited and put to flyght a great multitude of them, with the ſownd of trompettes, noyſe of pytchers, and merueylous and ſodayne appearynge of candels, in ſuche wyſe that the Hebrues neuer drawyng their ſwerdes, one of them ſlewe an other.

Of Barache, who truſting vpon the propheceie of the woman Debora, ſet vpō the excedyngly well appoynted hooſte of the Captayne Selara, and ſlewe the ſame not leauing one man aliue, and finally put kyng Iabin to flight, who anon after was ſlayne of a woman.

Of Sampſon, who beyng ayded with the helpe of God achiued manye wonderful enterpriſes againſt the Philiſtians, for the defence of his countrey, the whiche coulde not be done of a greate manye together, nor yet by any puiſſaunce and ſtrength of mannes bodye.

Of Iephthae, who albeit he was a vile baſterd, and of baſe fortune in his countrey, yet truſtyng vpon Goddes helpe had a merueylous goodly victorie ouer the Immonites enymyes to his people.

Of Dauid, who beſydes ſo many victories by Gods helpe gotten, beſydes ſo many ieoperdies as he eſcaped by the preſeruation of almighty God, feared not beyng but a younge ſtriplyng, and wythout armoure, to encountre wyth Goliath well weaponed and armed at all peces, whom he ouerthre we with the [...]oke of a ſlyng, bycauſe God ſhould haue the whole glory and prayſe of this victorie and not man.

Of Samuell, who withoute anye garde of men to defende his perſonage, gouerned many yeares the people of Iſraell, freely executynge the office of a Iudge and chief ruler among them, beyng well aſſured that God woulde rewarde, yf any man dyd any thyng aryght in his miniſtracion. Tyme (I ſaye) would fayle me yf I would procede in recityng of al ſuch exāples. I wyll here ouerhyp ſo many noble Prophetes, as puttynge theyr truſt in God ſet naught by the threatnynges of tyrantes: ſo many men of renowmed holines as not by worldly goodes & riches, but by the ayde of god in whō they put their whole affyaūce dyd wōderful dedes, & by theyr worthy actes left behynde thē a memorial of thē ſelues vnto poſteritie. For, to make a brief & ſūmarie reherſal of ſtories omittyng the names of thauctours, it is to be aſcribed vnto theyr fayth yt they beyng as touchyng all other thynges vnable, dyd by the helpe of God ſubdue moſt wealthye and riche kyngdomes, and coulde not by any maner of feare be brought from the kepyng of the lawe that was geuen them, lokyng for theyr reward of almyghtie God. And becauſe no delayeng of the promiſes miniſhed their fayth, at length they attayned thoſe thynges whiche God promyſed vnto their elders. They obteyned of him by faithfull prayers that whiche coulde in no wyſe be done by the courſe of nature. They were by his preſeruation delyuered from excedyng greate daungers. The lyons whiche agaynſte other are of fierceneſſe inuincible, they either vanquiſhed, or proued harmles, as though their mouthes beyng ſtopped, or els their clawes faſte bownden, they had had no power to hurt thoſe whom God would haue preſerued without any anoyaunce. When they were caſt into the myddes of the fyre, they ſo endured withoute hurte, as though they had quenched the naturall violence and heate therof with their bodyes. Agayne, by the protection of God they eſcaped awaye ſafe from their enemyes ſwerdes that were drawen agaynſte them. Furthermore [Page] God recomfortyng them, they receyued after viter deſperation, exceding greate ſtrength and courage of mynde, inſomuche that beyng not longe before taken for dead mē, they ſodaynly acquited them ſelues manfully in battayll, & valiauntly put to flyght their enemies, of whom they were inuaded. Moreouer the faithe alſo of the wemen deſerued that the mothers ſawe their deade children reyſed from death to lyfe agayne.

The texte.

Other were tacked, and woulde not be deliuered, that they myght inherite a better reſurreccion. Agayne other were tried with mockinges and ſcourgynges, moreouer, with bondes and pryſonemente, were ſtoned, were hewen aſunder, were tempted, were ſlayne with ſweard, walked vp and downe in ſhepe ſkynnes, & goates ſkynnes, being deſtitute, troubled audvered, whiche men the world was not worthy of: They wandred in wilderneſſes and in mountaynes, and in dennes, & caues of the yearth.

Other beyng racked, and ſore handled with diuerſe kyndes of tourmentes, were better wyllyng to dye in ſuche paynes, then to be delyuered with condition to obeye the wycked commaundementes of Prynces: yeldynge with greate fayth theyr lyues to almyghtye God, whiche they knew ryght wel they ſhould receyue agayne with vauntage in the reſuttection of the deade, ſuppoſynge i [...] muche better to bye immortalitie with the loſſe of this ſhorte and tranſitorie lyfe, then for a lytle gayne of ſmall tyme to looſe the lyfe eternall. Agayne by reaſon of a conſtaunt deſyre they had to mayntayne the trueth and rightuouſnes, they were ieſtynge ſtockes to all the worlde, laughed to ſkorne of euerye bodye, and ſlaundered for madde menne, and workers of myſchief, and not onlye put to ſhame for theyr faith towardes God, but alſo had their vertue and goodneſſe tryed with ſcourgynges, and moreouer with bondes and empriſonment. Furthermore they were ſtoned, hewen a ſonder, and torne in peces wyth horrible puniſhemente of bodye. To make an ende, with what kynde of euyls were they nat tryed with al? They dyed with dynt of ſwerde, beynge fully perſwaded that good men coulde not by very death be ſeuered from God.

Agayne ſuche of them as chaunced not to make an ende of their tourmentes by death, wanne nothyng els by prolongyng of their lyues, but that they were tourmented with long martyrdome. They were baniſhed from their houſes, and beyng dryuen oute of townes wandred vp and downe in wylderneſſe lyke wilde beaſtes, couered, as well as it woulde be, with ſhepe ſkynnes, and Goate ſkynnes, hauyng ſcarcitie of all neceſſaries, vexed with the cruelneſſe of perſecutours ready to aſſayle them on euery ſyde, & troubled with the ſondrye diſcomodites and miſeries of this lyfe, beyng ſo vnworthy to ſuffre ſuche euels and aduerſities, that the worlde was rather not worthye to haue in it ſo vertuous and holy men: in ſuche wyſe, that God moughte ſeme euen for this purpoſe to haue taken them away from the company of men, leſt they beyng men of pure and chaſt conuerſation, ſhould haue ledde their lyues among defyled perſons and ſynners. Therfore they wandered aboute in wylde mountaynes, hauynge no certayne habitacion or dwellyng place to reſorte vnto, vſyng Dennes and Caues of the earth in the ſtede of houſes.

The texte.

And theſe al thorow faith obtayned good report &, receiued not the promyſe, bicau [...] god had prouided a better thing for vs that they without vs, ſhould not be made perf [...].

And all theſe before named albeit they haue not yet obteyned the rewarde promyſed them for their godly lyuynge, whiche rewarde ſhalbe geuen them [...] the generall reſurreccion of the bodyes: Yet haue they deſerued perpetuall prayſe for the conſtantneſſe of their fayth. Some man wyll here ſaye: Why [Page] hath not euery man his rewarde by and by gyuen him after death? For ſoothe it hath ſo pleaſed almyghtye God, that all the whole bodye of Chriſte ſhall receiue the glory of immortalitie together. For we are all membres of the ſame body: and ſuche as haue gone before vs do gladly tarye for vs, to thende that they maye wholy and ioyntly with theyr bodyes, and all the felowſhyppe of theyr brethren, entre into thenheritaunce of eternal glory, and be conioyned vnto their heade.

¶ The .xii. Chapter.

The texte.

Wherefore, let vs alſo (ſeyuge that we are compaſſed wyth ſo great a mult ytude of wytneſſes) laye a waye all that preſſeth downe, and the ſinne that hangeth ſo faſt on, let vs run with pacience vnto the battaill that is ſet before vs, loking vnto Ieſus y• aucr [...]or and finiſher of our faith, which (for the ioye that was ſet before hym) abode the eroſſe & deſpyſed the ſhame, and is ſet downe on the right hande of the throne of God. Conſyder therefore, howe that he endured ſuche ſpeaking againſt hym of ſinners, leſt ye ſhoulde be werted, & faint in your mindes. For ye haue not yet reſiſted vnto bloud, ſtriuing agaynſt ſinne: And haue forgotten the exhortacyon, whych ſpeaketh vnto you as vnto children: My ſoune, deſpiſe not thou the chaſtenyug of the Lorde, nether faiute, when thou art rebuked of hym: for whom the Lord loueth hym he chaſteueth: yea, he ſourgeth euery ſonne that he receyueth▪

SEyng then we are compaſſed with ſo great a companye, and as it were with a cloude of thoſe, who, euen in the olde teſtamente, witneſſed by ſufferyng of ſuche euels as are before rehearſed that they beleued the promyſes of God with all their harte, let vs alſo encouraged by their examples ſee that we caſte frome vs the burthen or fardell of corporall thynges and bodelye luſtes, whiche letteth the mynde laden with cares to deſyre thynges celeſtiall, and put awaye ſynne that helde vs faſte on euery ſyde: and fynally beyng incenſed and ſet a fyre with the hope of heauenly thinges, runne manfully in this [...]aſe that is ſet before vs, and by no afflyccions, nor any withdrawynge of the mynde be ſtayed and holden backe from runnyng the courſe that we haue begonne, neuer caſtyng our eyes aſyde from Ieſu Chriſte, who as he is the verye cauſe that we haue conceyued this belefe on God, ſo wyll he fynyſhe what he hath begonne in vs. Let vs conſidre what waye he entred in, and whitherto he came, who whereas he myght by reaſon he was innocent and gyltleſſe haue eſcaped death, and bene as much without all payne and paſſion, as he was without all ſynne, yet he deſpyſynge the ioyes of this worlde ſuffred death, and to thentent his death ſhould be the greuouſer hauyng reproche ioyned therwith, he ſuffered the death of the croſſe. For men make not ſo muche a doo to ſuffre a glorious death. Ye ſee whiche waye he entred in. Nowe whitherto came he? By deſpiſyng of this lyfe, he attained immortalitie: By deſpiſyng and ſettyng naught by worldly reproche, he attayned euerlaſtyng glorye in heauen, where he nowe ſytteth on the ryght hande of the royall throne of God the father.

When ye withall haſte auaunce youre ſelfes to come to be partakers of this glorie thorowe reproche and dyuerſe paynful afflictions, then, leſt you dyſcouraged in your myndes ſhoulde at any tyme by thenforcemente of wearyneſſe ceaſeto runne in the raaſe that is ſette before you, conſidre with your ſelfes how that youre capytayne, who neuer knewe anye manoure of ſynne, dyd neuer theleſſe, to ſhewe vs an example of true pacience, endure ſo greate rebukes, ſo [Page] muche ſhame and vylanye, ſuche myſreportes and falſe accuſacions, that he let the wycked Iewes compell hym to ſuffre the very punyſhement of the croſſe. Be not ye therfore dyſmayed, who beynge not cleane withoute ſynne? do ſuffre leſſe dyſpleaſures and perſecution. Better it were for a man to dye a thouſande tymes, then to fall agayne into his former ſynfull lyfe. Howbeit you, who haue hytherto ſuffred ſmall perſecution and aduerſitie, haue not as yet reſiſted ſinne vnto ſheadyng of bloud, the whiche ſynne fierſlye aſſaulteth you, ſtryuynge agaynſt it, and yet you do by and by ſuppoſe that God hath forſaken you, and remembre not what the mercyfull father ſpeakethe vnto you, as vnto his children, in the myſticall prouerbes, comfortynge you, and with ſwete and gentle wordes exhortyng you to greate and valiaunte courage of mynde: My ſonne (ſayth he) deſpiſe not thou the chaſtenyng of the Lorde: neither deſpaire thou when ſoeuer he rebuketh thee. For whom the Lorde loueth, him he chaſteneth with the euels and aduerſities of this lyfe, and ſcourgeth euerye ſonne that he receyneth.

The texte.

If ye endure chaſtenyng, god offereth hymſelfe vnto you as vnto ſonnes. What ſōne is he whom the father chaſteneth not? If ye be not vnder correccyon, wherof al are partakers, then are ye baſtardes and not ſonnes. Therefore ſeynge we haue had fathers of our fleſhe, whych corrected vs, & we gaue them reuerence: ſhall we nowe not much rather be in ſubiection vnto the father of ſpirites, & lyue? And they verely for a feawe daies nuttered vs, after theyr own pleaſure, but he nurtereth vs for our profite, to the intent that he may miniſter of his holines vnto vs. No maner chaſtening for the preſent time ſemeth to be ioious, but greuous: neuertheles afterwarde, it bringeth the quiete fruit of righteouſnes, vnto them whyche are exerciſed thereby.

If ye paciently endure ſuch chaſtenyng, God acknowledgeth his ſonnes, and offreth him ſelfe to you agayne as a mercyfull and louing father, & doeth not exclude you from thenheritaunce of the lyfe celeſtial. Thynke you that you are therfore hated, and nothyng regarded of God, bycauſe ye are afflicted with the euels of this world? Nay, rather this ought to be an argument that ye are appoynted to be the heyres of the fathers enheritaunce. For what father is he that doeth not ſome whiles chaſten his ſonne whom he acknowledgeth for his owne? Furthermore, ſyth that all vertuouſe men and good lyuers, whom God eyther doth, or hath dearly loued, haue bene by temporall afflictions taughte true vertue, and godly lyuyng, yf you be free from ſuche fatherlye correction, verely it is a manyfeſt proofe that ye are baſtardes, & not true natural ſonnes. If we haue not onelye ſuffred, but alſo gyuen reuerence to oure parentes, of whome we are begotten as touchynge the fleſhe onely, whyles they dyd wyth checkes and laſhes teache vs the common behauiour of this lyfe, not ſtriuinge agaynſt their autoritie, but ſo interpretyng their doynges, as thoughe howſoeuer they dalte wyth vs, they dyd all of a frendelye mynde, and good zeale towardes vs: ſhall not we then muche more ſubmytte and yelde our ſelfes to the heauenly father, who is not onely the auctour of bodyes, but of ſpirites, fullye perſuaded with our ſelfes herein, that what euyls and aduerſities ſo euer he ſuffreth vs to be afflicted with all, he doeth neuertheles with a fatherly mynde prouyde for our ſoule health and ſaluation? As the corporall father is not ſo cruell agaynſt his ſonne as to ſley him, but to preſerue him, and make him better: ſo God chaſteneth vs in this worlde to thentente we maye lyue for euer in the worlde to come. And thoſe parentes enſtructed vs as they would them ſelfes, oftentymes abuſyng their autoritie, and enſtructed vs for a ſhorte tyme in [Page] thynges tranſitorie, and ſuche thynges as wyll ſoone periſhe, as in thoſe which perteyne to the gettynge and mayntenaunce of worldlye ſubſtaunce, yea and many tymes hauyng an eye to their owne profyte, they enſtructed vs to thys ende, bycauſe they would be holpen with our obſequious and ready deligence. But this father who hathe no nede of vs, alwayes regardeth our commodities, and that our ſinguler profites and commodities.

For he goeth not aboute to haue vs enryched with earthlye goodes, neyther to haue vs ſuccede in the lyuelod of a fewe acres of lande, but to giue vs his heauenly gyftes, that is to witte, holyneſſe in this world, and in the worlde to come euerlaſtyng blyſſe and felicitie. Whoſo wyll earneſtly conſydre with hym ſelfe this ſo greate and excellent profite ſhall eaſely awaye wyth the temporal grief of this preſent life. For when other parentes do correcte their children, yt maner of chaſtyſyng hath in it no pleaſure, but payne and grief for the tyme preſente, yet after the children be come to mannes ſtate, and begynne once to perceiue howe muche good that payne dyd them, then do they greatly reioyſe that euer they were beaten and chydde, and with lawghynge countenaunce rendre them thankes whom they ſuffred before with wepyng eyes. Euen ſo the calamytie and miſerye of this worlde is in the meane tyme whiles it hangeth ouer oure heades, and vexeth theſe mortall bodyes, greuous to oure ſenſes. But this payne, this vexation and trouble, wherwith oure ſoules alſo by reaſon of the ſocietie they haue with the body are dyſquieted, bryngeth forth the quyet and ſwete fruite of rightuouſnes in due ſeaſon. Affliction teacheth godlyneſſe, godlines bryngeth the ioyes of a good mynd or cleare conſcience, a good mind bryngeth forth immortalitie. Therfore lette no mannes harte fayle him in this moſt godly raaſe. The ſweate and labour is greate, but the rewardes are hygh and excellente, but the rewarde gyuer is faythfull.

The texte.

Stretche furthe therfore the handes whych were let downe, and the weake knees & ſo that ye haue ſtraight ſteppes vnto your fete leſte any halting turne you out of the waye: yea, let it rather be healed. Folowe peace with all men & holynes: without the whych no man ſhall ſe the Lord. And loke that no man be deſtitute of the grace of God leſt any rote of bytterneſſe ſpringe vp and trouble, & therby many be defyled: that there be no fornica [...]r, or vncleane perſon, as Eſau whych for one meſſe of meate ſold his birthright. For ye know how that afterward when be would by inheritaunce haue obtayned bleſſynge, he was put by. For he founde no place of repentaunce, though he ſought it with teares.

Folowe you ſtout wraſtelers, and luſtye runners: beſtyre youre werye handes, plucke vp your weake and foltryng knees, and runne ſtreygth to the marke that is ſet before you. Let not the foote tournynge hyther and thyther wander out of the ſtreyght waye: Yea rather yf you haue wandered anye whit at all, yf ye haue bene heretofore ſlacke in runnyng, ſee ye make amendes with a newe luſtie courage and cherefulneſſe. Neither is it ynough for you that euery man runne for his own behofe takyng no care for other: yea rather be you ſo conioyned in peace and concorde, that by a cōmon diligence one of you be carefull for an other, and take hede leſt anye runnynge in this common courſe fall from the grace of God: leſt any lackyng that holyneſſe whiche becommeth the membres of Chriſt to haue, and wythout whiche no man ſhal ſee God, be one [...]ous vnto the bodye, and vnworthye to haue the chief game or reward which is ſet before vs gyuen hym: And fynally leſt anye roote of bytterneſſe ſprynge vp, and trouble the godlye endeuours of other whiche haſten vnto heauenlye thynges: and beyng ſuffred to ſpread abrode defyle a greate manye with hys [Page] infection. Let there be no fornicatour amonge you, or any perſon that is otherwiſe vncleane, and gyuen vnto the bealy. For ſuche luſtes and beaſtly deſyres do let you to runne, and cauſe you to tourne out of the ryghte waye, and thus commeth it to paſſe, that whiles you regarde ſuche coloured & apparent good thynges, ye looſe that chiefe game and euerlaſtyng rewarde. So for a ſuretye chaunced it vnto Eſau, who beyng hongrey ſolde his byrthryght for the pleaſure of one meaſe of meate, purchaſynge himſelfe perpetuall repentaunce for a ſmall pleaſure, that endured but a while. For this muſt you remembre to thentent it maye be an exaumple for you, howe that afterwarde when he wente aboute to haue his byrthryghte reſtored vnto him agayne by his fathers bleſſyng, he was put by, and was neuer ye better for his late repentaūce, althoughe he teſtifyed by greate abundaunce of teares that he was ſorye for his deedes. That byttreneſſe whiche ſpringeth of hatered, enuye, and arrogaunce, breaketh brotherly concorde: pleaſure of the bodye, ſuperfluytie, and other deſyres of fylthy thynges do defyle pure and holy liuyng. Nowe theſe two thynges, that is to witte concorde and pure lyuing, muſt not decaye amonge you: Neither can the one of them be without the other. For amonge vncleane perſones and ſynners, there is no concorde wherwith God is pleaſed: neyther can there be any good and vpryght lyuyng where as diſcorde and debate rayneth. Therfore we ought alſo to take good hede leſte we moſt folyſhely exchaunge thenherytaunce of the kyngdome of heauen, with the pleaſures of this worlde. The thinges wherunto we haſten are heauenly, wherfore we muſte come pure and cleane: we muſt continually walke in the lyght of the goſpell. Oure holye lyuing muſt agree with ſo holy a profeſſion. You muſt nedes be anſwerable vnto your hye prieſt and his lawe in your conuerſation.

The texte.

For ye are not come vnto the mount that is touched, and vnto burnynge fyer, nor vnto ſtorme and darkenes, and tempeſtes of wether, and ſounde of a trompe, and the voyce of wordes, whych voyce they (that heard it) wiſhed awaye, that the communicacion ſhould not be ſpoken to them. For they could not abide that which was commaunded. Yf a beaſt touche the mountaygne it ſhalbe ſtoned, or thruſte thorowe with a darte: ſo terryble was the ſyght whych appeared, Moſes ſaid: I feare & quake. But ye are come vnto the mount Syon, and to the cyrie of the liuing god, the celeſtial Dieruſalem: and to an innumerable ſyght of angeles: and to the congregacion of the firſte borne ſonnes, whych are wrytten in heuen, & to god the iudge of all, and to the ſpirites of iuſt and perfecte men, & to Ieſus the mediator of the new teſtamēt, and to the ſprinkeling of the bloud that ſpeaketh better then the bloude of Abell.

For ye are not come vnto the mount of Syna, whiche maye be touched with bodye, as youre forefathers came once, what tyme Moyſes publyſhed the lawe: and vnto a burnynge fyre whiche is felte and perceyued with mannes ſenſes, nor vnto a ſtorme and darkeneſſe, and vnto tempeſtes of weddre, and ſounde of a trompe, all the whiche thynges are perceyued with the cares, and eyes: nor to the voyce of wordes, which although they myght haue bene hearde with mennes cares by reaſon they were pronounced with breath, and dyd lytle or nothyng repreſent the true voyce of God, yet had they ſuche a Maieſtie in them, that the people hearynge the terrible noyſe of the ſame, were greatly afeard, and deſyred almyghtie God that he would not him ſelfe ſpeake anye more vnto them, but that Moyſes would with his voyce publyſhe ſuche thinges as God had commaunded. Els ſhoulde that voyce of God haue bene more terryble then the weakeneſſe of mannes eares had bene able to awaye with all. Suche a reuerende feare and dreade had thoſe thynges whiche were [Page] done onely to fygure the lawe of the goſpell, that the people was kepte a lofe, & not ſuffred to touche the mounte, & alſo a proclamation made by commaundement, that what beaſt ſoeuer touched the ſame ſhould be ſtoned, or thruſt thorowe with a darte. For ſo terrible was the ſight of the thinges which were ſhewed vnto the corporall ſenſes, yt Moyſes himſelfe was abaſhed, & quaked for feare therof. Howbeit you are not come to ſuche a ſenſible ſighte, whiche was a ſhadowe and figure of farre better thynges, but to thinges yt haue in thē more veritie then is conteyned herin, foraſmuche as they are perceiued with ye mynd or ſoule, & not with bodely ſenſes: Ye are come, I ſaye, to the ſpirituall mounte of Syon which is touched with the ſpirite, & not with handes: to heauenly Ieruſalem the Citie of the lyuyng God where is peace euerlaſting: to an vnnumerable ſyght of angels the heade peares & inhabitauntes thereof: to the congregation of the children of god who haue not loſt their byrthright with Cſau, but by cleauynge vnto Chriſte haue deſerued to be regeſtred in heauen where they are made citizens: to God the iudge of all, who is the ſoueraigne perſonage of that common wealth: to the ſpirites and ſoules of rightuous men, who for their perfite godlynes and good lyuynge are ioyned to the companye and felowſhyp of heauen, and aſſociat with the iudge: to Ieſus the hye prieſt of the newe teſtament who doth not deſtroy vs, but reſtore vs vnto fauoure: & to his bloud by whoſe ſprynklyng ſoules are pourged ye whiche ſpeaketh bettre then the bloud of Abel. For y• bloud deſyred vengeaūce: but this obteyneth pardon.

The texte.

Se that ye deſpyſe not hym, that ſpeaketh. For if they eſcaped not, which refuſed him that ſpake on yerth, muche more ſhall we not eſcape, yf we turne awaye from hym, that ſpeaketh from heauen, whoſe voice then ſhoke the yerth, and now hath declared, ſaying: yet once more wyll I ſhake, not the yearth onely, but alſo heauen. Where as he ſaith: yet once more, it ſignifieth the remouinge awaye of thoſe thynges whiche are ſhaken, as of thinges which haue ended their courſe: that the thinges, whiche are not ſhaken moye remayne. Wherefore, yf we receyue the kyngdom whyche can not be moued, we haue grace wherby we may ſo ſerue God and that we may pleaſe hym with reuerence & godly feare▪ For our God is a conſumyng fire.

The more mercifully & louingly his bloud ſpeaketh for vs, the more oughte we to beware leſt we deſpiſe him who ſpeaketh ſo for vs. For if they eſcaped not puniſhment for deſpyſyng of the worde, who refuſed Moyſes a man ſpeakyng on earth, then ſhall we ſuffre muche greuouſer puniſhment yf we tourne awaye from Chriſt ſpeakyng vnto vs from heauen, whoſe voyce then ſhoke the earth, to feare them by ſenſible feare from ſynnyng. But what threateneth he nowe to do from heauen by the prophet Aggeus? yet once more, ſayeth he, will I ſhake, not the earth only, but alſo heauen, to the entent yu not only earthly men, but alſo heauenly thynges maye quake & feare. Now where he ſayeth: yet once more: it ſignifieth the remouyng away of thoſe thinges which are ſhaken, of ſuch thynges, I ſaie, as are made with mens handes, as the temple, and citie of Ieruſalem, to thende that thoſe thinges which are not made with mennes handes, & therfore inaſmuche as they are eternall can not be ſhaken, maye contynue. The Iewes do glory & take pride in their tēple, they glorye in their holy citie, but the time ſhall come when theſe thinges ſhal not be. They loke after a kyngdome, but we ſee it tranſlated and remoued to an other place. Let vs therfore who thorowe the benifite and grace of the holy goſt haue begonne to endeuour our ſelfes to attayne the kyngdome of heauen (the whiche can in nowyſe be ſhaken) perſeuer in the benifite of almyghtie God.

[Page]Let vs continue in this heauenly temple, & ſerue God with ſuche reuerence and feare, that we may with puritie of minde and conſcience pleaſe him, who requireth not from hence forth any other kynde of ſacrifice. If our forefathers were afearde to do any thyng whiles they were makyng of their ſacrifices wher with they ſhuld offend the eyes of men: how much more hede thē ought we to take in theſe ſpirituall ſacrifices leſt we do any thyng whyche maye offende the eies of almyghtie God. If in tymes paſt he were in daunger who came vnto the holy places without due obſeruation of certayne ceremonies: how much greater peryll then ſhall we be in yf we preſume to come with vncleane myndes vnto God, who is not a bodely fyre (the which as it is kyndled, ſo may it be quenched agayne) but a fyre ful of ſtrengthe and efficacie, and alſo ſuche a one as bryngeth to nought and deſtruction what thyng ſoeuer it luſteth.

¶ The .xiii. Chapter.

The texte.

Let brotherly loue continue. Be not forgetfull to lodge ſtraungers. For therby haue diuerſe men lodged angels vnwates. Remember them that are in bondes, euen as though ye were bound with them your ſelues. Be myndefull of them which are in aduerſitie, as ye whiche are yet in the body. Wedlocke is to be had in honor among all men, and the bed vndefyled. As for whorekepers and aduouterers God ſhal iudge them. Let your conuerſacion be without couetcouſnes, & be content with ſuche thinges as ye haut alredy. For he hath ſayd: I wyl not faile the nether forſake the: ſo that we may boldly ſay: the Lorde is my helper, and I will not feare what man maye do vnto me. Remembre them whyche haue the ouerſight of you, which haue ſpoken vnto you the worde of God. Whoſe fayth ſe that ye folowe, and conſider the ende of their conuerſacion.

LEt brotherly loue contynue among you, ſens that ye are membres of the ſame bodye. Loue ye not ſuche onely as are daylye conuerſaunt with you, but alſo thoſe whiche reſorte as ſtraungers vnto you. For hoſpitalitie is highlye commended before God, in ſo much that hereby Abraham deſerued to receyue vnwares Angels to lodgyng when he thought he had done that good tourne and pleaſure vnto men. Furthermore Chriſten charitie requireth alſo this, that the calamitie of ſuche as are in priſon and bondes for the profeſſyng of Chriſte moue you no leſſe then if your ſelfes were in lyke caſe: and that their tourment and payne (who are elſwiſe afflicted with diuerſe euels and aduerſities) ſo ſtyre you to pitie and compaſſion, that it maye hereby appeare that you haue a body ſubiect to the ſelfe ſame euils, and are not compaſſionleſſe for th [...]ſe paynes and ſorowes whiche the membres of the ſame bodye do ſuffre. Let wedlocke, the whiche beyng kept as it oughte to be had due honour, euen among the heathen people, be lykewiſe had in honour and reuerence among you: and let not the bed of matrimonye be defiled with any kynd of aduoutry. As for whorekepers & aduoutrers God ſhal iudge thē. Let your conuerſation be without couetouſnes, in ſuch wiſe that you may contente your ſelfes with ſuch thynges as you alreadye poſſeſſe, as menne liuyng without prouiſion and care for any thyng to come. For god made ſuch a promiſe vnto Ioſue & in Ioſue to al that put their cōfydence & truſt in him: I wil not faile the, ſaith he, neither forſake the: ſo that truſting on him, we maye boldly ſaye as the prophet ſaith in the myſticall pſalme: The lorde is my helper, I will not feare what man may do vnto me. Regarde you thoſe y• haue the ouerſight of you, of whom you haue receyued, not mannes doctrine, but the worde of God, and ſee that they lacke nothyng neceſſarie for them, vnto whoſe wordes lyke as at the begynnyng you gaue credence, ſo loke vpon their lyuynge as on a marke, and folowe their faithe, conſyderyng how conſtauntly they abyde in the profeſſion [Page] of the goſpell vnto their lyues ende. The goſpell once taughte a ryghte, is alwayes moſt ſtedfaſtly to be holden and obſerued.

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Ieſus Chriſte yeſter daye, and to daye, and the ſame continueth for euer. Be not caried aboute wyth diuerſe and ſtrange lernynge. For it is a good thynge that the heart be ſtablyſhed with grace, not with meates, whych haue not profyted them that haue had their paſtyme in them. We haue an aulter whereof they maye not eate whych ſerue in the tabernacle. For the bodies of thoſe beaſtes whoſe bloude, is broughte into the holye place by the hygh pryeſte to pourge ſinne, are burnt without the tentes. Therefore Ieſus alſo to ſanctifie the people with his owne bloude ſuffered without the gate. Let vs go futthe therefore vnto by mout of the tentes, and ſuffer rebuke wyth hym. For here haue we no continuyng citie: but we ſeke one to come.

For as Ieſus Chriſt was yeſterdaye, and is to daye, and euermore ſhalbe tyme without ende, and neuer ſhalbe chaunged: ſo ſhall his doctryne continue for euer. Therefore abyde you ſtable and ſtedefaſt herein, and be not as menne, leanyng vpon no ſure foundation, caryed aboute with newe and diuerſe learnyng. The lawe of Moyſes taught no other thyng then the goſpell nowe teacheth, but after an other faſhion. It is a poynte of foly to ſticke ſtyll vnto ſhadowes, after that veritie is come to lyght. And yet are there ſome which renewe agayne the olde iewyſhe religion nowe abrogate and dyſanulled, holdyng opinyon that bettue and godlye lyuynge ſtandeth in meates and corporall fode, the whiche thynges ſuche as haue ſuperſticiouſly obſerued, haue nothyng profited therby to thattaynyng of ryghtuouſneſſe. Whoſo deſyreth to attayne perfyte and true godlyneſſe, which hath not an onelye ſhadowe of ryghtuouſnes, but ſtablyſheth the mynde with a cleare conſcience before God: lette hym cantinew in grace and fayth, and leane vpon this foundacion whiche Chriſte hath layde, and then ſhall he not wauer with Iewyſhe ſuperſtions. Let the Iewes counte it a holy thyng to abſteyne frome certayne meates, euen frome ſuche as are offred vp in ſacrifice. We alſo haue a muche holyer aulter, wherof it is not lawfull for them to eate, who beyng gyuen as yet vnto the ceremonies of the lawe, knowe not the grace of the goſpel, wher by is gyuen true ſoule health and ſaluation. For, accordyng vnto the preſcription of the law, the carkaſes of thoſe beaſtes whoſe bloude is accuſtomably offred for ſinne by the hie prieſt in the tabernacles called holy, are by commaundement burned withoute the tentes, as though the bloude had in it ſome holy thyng, notwithſtandynge the bodies, as thynges vncleane and defyled, are caryed oute to be burned in vnholye places, and therefore they abſteine from them, as from vncleane meates. Theſe folkes haue the ſhadowe, but we embrace that which the ſhadowe hath ſignified. They were neuer the holier in minde after they were ſprynkled with bloud, neither were they any whit the cleaner becauſe they abſteined from eatyng of y• bodies, ſens their ſoules were wholy dyſteyned wt ſinne & viciouſnes. We embrace Ieſus our ſacrifice & hie prieſt, who, as it were alludyng to the figure of the lawe, would be crucified without the gate of the citie of Ieruſalem, there to pourge his people with his moſt precious bloude, whoſe exāple we muſt not ſuperſticiouſly, but deuoutely folowe. And this ſhall we do, yf we alſo take vp our croſſe, & folow him goyng out frō the cōpainye of men, as frō a knot or felowſhip of miſcheuous perſons. Let vs likewiſe go out, & departe frō meadlyng with this world, & take more pleaſure to ſuffre reproch for Chriſtes ſake, thē to take y• fruition of worldly glory. Let vs byd this earthly cityfare well, who haue not here a contynuyng citie, but loke after one to come, whiche is celeſtiall and euerlaſtynge.

[Page]Verely he goeth out of the citie, who ſo putteth awaye and ſubdueth thaffections and luſtes of the fleſhe, and wholye gyueth himſelfe to heauenlye contemplation.

The texte.

By hym therefore do we offre ſacrifice of laude alwaies to God, that is to ſaye [...] the frute of thoſe lippes, whych confeſſe his name. To do good & to deſtribute forget not, for with ſuche ſacrifices God is pleaſed. Obeye them that haue the ouerſyght of you, and ſubmit your ſelfes vnto them, for they watch for your ſoules, euen as they that muſt geue accōptes: that they maye do it with ioye, & not with griefe. For that is an vnprofytable thinge for you.

We offre not vp our ſacrifyce within the walles, but goe in lyke manoure out of the citie with oure hye prieſt Chriſte, and contynuallye offre a certayne ſacrifice pleaſaunt and acceptable vnto God thorowe hym, not any beaſt, not corne of the fildes, but the fruite of lyppes, of lyppes, I ſaye, not alonelye of the bodye, but alſo of the ſowle, by the whiche we acknowlage the benefytes of God towardes vs, and hauynge Chriſtes croſſe in remembraunce, tendre thankes for the remyſſion of oure ſynnes, and ſo manye gyftes as we are endued with all. Of this aulter the Iewes are not partakers, who abyde ſtyll with in the walles, and loue nothyng but that whiche is carnall. Nowe learne you alſo an other kynde of ſacrifice, worthye to by a ſacrifice of the ghoſpell, whiche we muſte continally make to pleaſe almyghtie God with all. Oure neyghboure is to be holpen with our benefites, and yf the ſame be in neceſſitie, then ought we to ſuccour him with [...]haide of our goodes and ſubſtaūce. For by ſuche ſacrifices goddes fauour is ſooner obteyned, then by the triflyng obſeruaunces and conſtitucions of the Iewes, without regarde of our chriſtian brother. Obey you thoſe whiche haue the ouerſyghte of you, ſubmyttynge youre ſelfes vnto them, althoughe they be euell perſons, ſo long as they go not aboute to enforce you to vngodlyneſſe. For when they doe accordynge to their office and vocation, they watche for youre ſoules inaſmuche as they prouide for your ſoule health and ſaluacion, and that with their owne peryll, bycauſe they ſhall gyue an accomptes of their miniſtration vnto almyghtie God, from whome all power commeth. You ſhall greatlye eaſe them of their burthen, yf you ſhewe your ſelfes obſequious and obedyent vnto them, to thentente that what ſo euer they do, they maye doe it with righte good will and gladly, rather then with euell wyll and grudgyng. For that is bothe greuous vnto them, and alſo vnto you vnprofitable. It greueth them that they haue taken ſo muche payne without any profite. On thother ſyde, it is not expedient for you to prouoke goddes wrath agaynſt you, thorowe your dyſobedience.

The texte.

Praye for vs. For we [...]euſt we haue a good conſcience among all men, & deſire to lyue honeſtly. But I deſyre you the more, that ye ſo do, that I maye be reſtored to you the f [...] [...]er. The God of peace that brought agayn from death our Lorde Ieſus the greate ſhepherd of the ſhepe through the bloude of the euerlaſting teſtament, make you perfecte in al good workes, to do his will & bryng to paſſe, that the thing whych ye do, maye be pleaſ [...] in his ſyght through Ieſus Chriſt. To whom be prayſe for euer while y• world endureth Amen.

Praye ye vnto God for my brethren and me. For (as it ſemeth) I ought to be nombred among your good paſtours and byſhoppes. Whether I be alowed of all men or no, I cannot tell, yet I truſt I haue demeaned my ſelfe as [Page] honeſtye and good conſcience woulde amonge all thoſe whiche are deſyrous to lyue after the rule of the goſpell. And this do I the more earneſtly deſyre you to do, to thentent I maye the ſoner be reſtored vnto you agayne. In the meane ſeaſon I lykewyſe praye for you, that it maye pleaſe God thauctour of peace whiche hath rayſed agayne from death that chiefe ſhepeherd and paſtour of his ſhepe our Lorde Ieſus Chriſte, who when he was relyued entred into heauen thorowe his bloude, there to make interceſſion for vs, vnto the father, with the whiche bloude he hath hallowed the newe and euerlaſtyng teſtament: I praye for you (I ſay) that it maye pleaſe him to make you perfite in all good workes, to thentente you maye ſatiſfie and accomplyſhe hys will, and that it maye further pleaſe him to bryng to paſſe that the thinge whiche ye do may be pleaſaunt and acceptable in his ſight, and that thorow his ſonne Ieſus Chriſt, who is alwayes preſent and ſetteth forth oure ſacrifices: vnto whom all glorie is due, not onely in this preſent lyfe, but alſo for euermore. Amen. There is nothyng that we can chalēge and aſcribe vnto our ſelfes for our well doinges. It is his gyfte, and commeth of him what ſo euer we doe wherewith God is pleaſed.

The texte.

I beſeche you brethren, ſuffre the worde of exortacion: for we haue written vnto you in fewe wordes. Ye knowe our brother Timothe, that he is at lybertie: with whom (yf become ſhortly) I wyll ſe you. Salute them that haue the ouerſyght of you, & all the ſaintes. They of Italy ſalute you. Grace be with you all. Amen.

Theſe thinges haue I written for your exhortacion, deſyryng you to take in good parte that I haue done of a good mynde and purpoſe. I haue written vnto you in fewe wordes, as he who purpoſeth ſhortly to ſee you. You ſhal vnderſtande that Timothe is not with me at this preſent. For I haue ſent him to an other place. If he retourne ſhortly I wyll come with him and ſe you. Haue me commended to all ſuche as haue the ouerſyght [...] of you, and furthermore to the whole companye of ſaynctes or good chriſtians. The Italians ſalute you. The grace and fauour of god be with you all.

Amen.

¶ Thus endeth the Paraphraſe vpon the Epiſtle to the Hebrues.

1 Peter

To the right Excellent and moſt vertuous Lady Anne, Ducheſſe of Somerſet, her graces moſte humble Orator Iohn olde wiſheth true felicitie and continuaunce of health in Chriſt Ieſu oure only ſaueour.

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COnſyderyng (moſte vertuous and excellēt Ladye) that the holy goſte playnlie commendynge by the mouthes of the moſte worthy kinges of famous memorie Dauyd and Salomon, the myghtye effectuous working vertue, and neceſſary holſomnes, of the feare of God, which is the right foundacion and groundworke of godly wyſedome, ſayeth amonge other ſpecyal [...]yes of ſondry mencioned ſtates of perſones, in a vehement admi [...]acy on of praiſe: that the woman whiche feareth the Lorde, ſhalbe ſo muche commendacion worthie, and be eſtemed for ſo excellent a treaſour and Iewell, that her price is farre beyonde the vttermoſte coaſtes: becauſe that hauynge that ſure grounde worke of wiſedome, ſhe like a dyligent ſkilfull houſe wife, employeth the ſtocke and whole ſubſtaunce of her qualities and trauaile in thoſe neceſſatie▪ dooinges from tyme to tyme, which make to the furniture of true religion and the glory of God, ſuppreſſing of vice, aduauncement of chriſtian vertue, and to the reliefe of the nedy, eſpecially thoſe of the houſeholde of faithe: ſo that in her labours and ordrely forcaſte of well dooinges, procedinge from vertue to vertue, as thoccaſion and neceſſitie of matter perſwadeth, the pillers and tur [...]ettes of heauenly wiſedome ſhynynge and gliſtringe in the eies of the beholders, declare her worthie praiſes and price to bee of moſte notable eſtymacyon and value before God and man: And foraſmuch as the experience of your graces godly frutes of vertuous life and dooinges, hathe and dooeth vndenyablye reporte the vnfayned feare and loue of God to be in your harte, aſwell in your graces moſte chriſtian ſtudies and trauailes in the faithfull furtheraunce and aduauncement of the ſyncere worde of God, as in liberall reliuing, helping and with moſte hartie diligence ſuccouring the poore, as the commune patroneſſe and helper of all nedie & ſuccourles ſettours forth of the Goſpell of Chriſt: where in the later ende of thys laſte yeare I toke in hande at the requeſt▪ of your graces humble ſeruaunt▪ my ſpeciall good frende Edward whitchurch Printour, to tranſlate the Paraphraſes of Eraſmus vpon certain of Paules epiſtles, whiche were lefte vntranſlated for lacke of payne takers in that matter, for ſomuche as the learned menne appoynted to thys purpoſe of tranſlacion, had finiſhed their limited taſkes before: and now at the like requeſt I haue made the like enterpryſe to tranſlate the Canonycall Epiſtles of. S. Peter, Iude, Iames and Iohn: Being encouraged by youre graces muche proued clemencie towardes all menne in generall, I am preſentlie bolde to dedicate theſe ſymple doinges of my rude trauſlacion vnto your moſte noble and excellent [Page] name, not as a thing (being of it ſelfe a tranſlacion of baſſe kinde of thengliſhe phraſe, accordinge to the rude commune Engliſhe ſpeache of the countrey where I was borne) worthie youre graces commendacion, but as a moniment and reknowlaginge of my moſte bounden duetie of humble thankes geuinge vnto your grace, for cauſinge me to bee called of late to a competent vicatage called Cob [...]gton in warwike ſhire, at the humble ſute of the reuerende miniſtre of Goddes worde, my ſingular frende Doctour hugh Latymer: and as a conſtaunt memoriall and token of my duetie to conſidre, vpon what reſpecte he beſtowed his ſure, & your grace youre gracious helping forewardenes towardes me: that I ſhoulde diſpence and employe my contynuall ſtudie, labours, reſidence, trauailes and induſtries to the earneſt performacion and faithfull diſcharge of that eccleſiaſtical charge, vocacion and office committed vnto me, and to content my ſelfe as indifferentlye with that competent ſmall lyuinge, as though it were of muche more reuenues and value: Beſechynge your grace to take this my moſte humble preſent in good and benig [...] parte, conſiderynge that for wante of ryches of eloquence and learnyng to caſte in to the commune treaſoury amonge the abundaunt ryche dooinges of famous learned men, I am readyly glad, as an obſcure vnlearned perſon, with the poore widow to caſt in my two mytes.

Now touchyng thys notable learned Paraphraſt D. Eraſmus, if hys doinges vpon the Goſpelles and Actes of thapoſtles be ſo neceſſarye and holſom playne declaracions of Chriſtes minde and the Euangeliſtes, as the opinion of many learned, is they bee: his Paraphraſes alſo vpon the piſtles, are no leſſe frutefull ne leſſe profytable to geue lyght and ready inſtruccion vnto mennes conſciences, aſwell to plucke awaye er [...]onyous opynyons, if he be redde with aduiſed iudgement, and to teache Chriſt aright, as to banyſh pride, dronkenes, [...]reaſon, tumultes, ſedicion, vproares, incontinencie, ryot, idlenes, ruffianynge vagabuncie, malyce, ſlaunder, vncommely talking, lyght tales [...]nuentynge and carying, deuouring of neighbours, and couetouſnes, the rote of al wickedneſſe: whiche horrible vices are now a dayes ſo licentiouſly vſed and practiced on all hādes for the moſt parte, hat Goſpel like truth & liberty is almoſt vtterly chaū ged in to helliſhe iniquitie: ſuche is the deuilles diligent preaching prelacie, not only endeuouryng to bring to paſſe therby to plante and eſtabliſh his Romyſh Antichriſtianitie with diſobedience and other his braunches and ſtates of wickednes agayne, partly vnder pretence of a Chriſten libertie, and partly vnder colour of a commune wealth, but alſo to cauſe the Goſpel of Chriſt the rebuke [...] of diſobedience and all other kyndes of vice, to beare the blame of falſe opinions, diſobedience, and naughtie lyuing, as though it were thoccaſyon or bolſterour of vice.

To the redreſſe hereof, Eraſmus in theſe epiſtles is a ready ſtrong interpretour in many neceſſary places: in all I am not hable to affirme, knowing that he in hys life tyme, was a manne ſubiecte to infirmitie and imperfeccion according to the naturall condycion of manne: as he himſelfe ſpeaketh of the great Doctour. S. Hierome: Homo [...]rat, et falli po [...]rat et fallere. A manne he was, and might bothe be deceaued and deceaue.

And as for my labour in this rude Engliſhe tranſlacion, I toke it in hande for none other ende, but only to doe at my hartie frendes vndenyable requeſt, a litell parte, whiche learned menne hauyng done certayne ſeuerall partes of the [Page] other paraphraſes, had by occaſyon lette vntranſlated: and that the vnlearned might through diligent reading of theſe engliſhed paraphraſes, taſt, according to the meaſure of theyr faithe, the ſwetenes of Chriſte, and the vertue of true obedyence and chriſten liuyng, and auoide the deuilles ſubtill Iuggling, eſchewe diſobedience and ſedicious aſſembling, repent of light ruffia [...]yng and blaſphemous carnal Goſpelling, contemne the world with al his painted flatering, and abhorte the to muche wickedly vſed brutiſh lyuing. The Lorde Ieſus Chriſte the onlye autor of ſaluacyon and healthe, contynue and encreace hys moſte gracyous gyftes in youre grace to the ende, and Ioyfully preſerue youre long proſperous healthe in hym.

Amen.

The xv. of Iulie. M. D. xlix.

¶ The Canonicall Epiſtles.

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¶ The .i. Epiſtle of ſaynct Peter.

The .ii. Epiſtle of. S. Peter.

The Epiſtle of. S. Iude.

The Epiſtle of. S. Iames.

The .i. Epiſtle of. S. Iohn.

The .ii. Epiſtle of. S. Iohn.

The .iii. Epiſtle of. S. Iohn.

The Argumente of D. Eraſmus of Roterodame vpon the firſte Epiſtle of S. Peter.

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PEter writeth to the Iewes that dwelt here and there in the coaſtes of the Gētiles (as Iames dyd) an Epiſtle (no doubt) worthie the chief of the Apoſtles, which is full of apoſtolike autoritie and maieſtie, and is compryſed in fewe woordes, but full of ſentences. He exhorteth meune pacientlye to beare the euils, that they ſuffred for malice of the goſpell, in hope of reward. Moreouer he admoniſheth them, that accordyng to the Prophetes mencioned ſaynges, beyng freely called to ſo high dignitie, they expreſſe a life worthie of their profeſſion. For he ſayth, chriſtianitie conſiſteth not in title or baptiſme onely, but in innocencie of maners: for in that they are otherwyſe afflicted with ſorowes, it maketh nothyng to the glory of Chriſte: if they appeare manifeſtly to ſuffre for naughtie dedes doing. Furthermore he admoniſheth ſuch as come in to chriſtianitie, that they refuſe not to obey magiſtrates, though they [...]ee heathens, leſte beyng prouoked they can neyther be conuerted to Chriſt, but become more fearce and cruell. Alſo that ſeruauntes denye not their duetie to their maiſters, though they be heathens. For the office of chriſtian goodnes is, to ſuffre al thynges. Furthermore he admoniſheth the chriſtian women that they contemne not their huſbandes though they be heathens, but ſtudy by their owne maners to prouoke them vnto better. He warneth the huſbandes to beare with their wyues, and to abſteyne ſomtymes from hauing to do with them, ſo as they may the more apply them ſelues to praier. Than he prouoketh men alter the example of Chriſt, to ſuffre diſpleaſures, and not to ymagine howe to requyte wronge with wronge, but to deuiſe howe to ouercome their euyll doers with ſoftenes and well doynges. And theſe matters he treateth of in the thre firſt Chaptres and in the beginning of the fourth. After theſe he exhorteth men vnto neweneſſe of life and diſſuadeth from the heathens vices. He allureth men vnto ſobreneſſe, vnto watching, to continual prayers, and aboue other vnto mutuall charytie vnto hoſpitalitie and to do good turnes one for an other. Agayne he enticeth men paciently to ſuffer perſecucions, layed vpon them for Chriſtes name ſake. Than he informeth biſhops, and in them the people vnder their charge. In the ende he reporteth that he wrote an other epiſtle vnto them by Siluanus, which was loſte. This epiſtle it appeareth he wrote from Babilō, for in the name of that churhe he ſaluteth them, if any man allowe not the vnderſtanding of Rome by Babylon.

The paraphraſe of D. Eraſmus of Roterodame vpon the firſt Epiſtle of S. Peter.

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§

vv. 1-2

Peter an Apoſtle of Ieſu Chriſt, to them that dwell here and there as ſtrangers thorow out Pontus, Galacia, Cappadocia, Aſia, and Bithinia, electe accordyng to the [...]oreknowledge of God the father thorowe the ſanctifying of the ſpirite vnto obedience, and ſpri [...]e [...] lyng of the [...]loude of Ieſus Chriſte. Grace be with you and peace be multiplyed.

PEter ſomtyme a diſciple and a contynuall g [...]ſt, but nowe an Embaſſadour and Apoſtle of Ieſu Chriſt, to all them that dwell here and therein the coaſtes of litell Aſia, at Pontus, Galacia, Cappadocia, and in that parte that is properly named Aſia, whiche the Epheſians haue, and Bithi [...]a, whome either the ſtormy tempeſtes of warres haue in tymes paſte ſcatred abroade ſome to on place ſome to an other, or elles whome the rageing cruellie of them, which hated the name of Chriſte, hathe gilteleſſy dryuen out of the places where their fathers dwelt before them: and [...]re by that meanes nowe comfortles amonge ſtra [...]nge nacions, as it were danyſhed men, beyng in dede for feare of men, thruſt out of their natyue countrey, but yet not excluded ne banyſhed, neither depryued frome the offyce of Ghoſpell preathing, which God the prince of al men beſtowed chiefly vnto the lande and nacion of Iewes, after ſuche a ſorte, that he woulde for al that haue it commune to all them, whome ſoeuer he hath choſen. For lyke as thoſe are neuer the better for being borne and leading their life at Hieruſalem, which fet naught by the doctrine of Ieſus Chriſt: euen ſo ſhal it def [...]a [...]de no man, in that he dwelleth amonge the vncircumciſed and prophane Gentiles, ſo that in ſtede of Moſes lawe he embrace the grace of the ghoſpell. For it is not the obſeruacion of the lawe, wh [...]t with the Iewes are commonely puffed vp, that bringeth true ſaluacion, neither kynredde or place, but the free eleccion of God. He is a ryght Iewe in dede, wihche what countrey ſoeue [...] he dwell in, or what kynred ſoeuer he is borne of, acknowledgeth Ieſus Chriſte to be the a [...]tour of true ſaluacion, which dyed not for one nacion of people alone, but for the whole vniuerſall worlde. But in y• we ſo acknowlege him, we are not endebted to the me [...]tte of obſeruing the lawe, but vnto the free goodneſſe of God, whiche choſeth out of al maner of nacions, & calleth vnto the lyberal fredome of the goſpell, whome ſoeuer it ſtandeth with hys pleaſure to [...]all vntoit. For it neither came of late ſodaynly in to hys mynde, to ſaue al maner of mortal men by thys meane, ne yet enforced with our wel doinges, helayth this vp as a reward for vs, as though we had ſo merited, but this was de [...]reed of god the father by his eternal coūſaill, that he would opē the porte of ſaluaciō, not to the Iewes only, but to al nacions vniuerſally: not by circūciſion, not by keping y• cuſtome of the ſabboth, neither by choiſe of meates, ne yet by other ceremonies of Moſes lawe, which are corporal matters, & nothing but certain ſhadowes of ſpiritual thinges that were geuē for a time: but by true ſanctificacion of the ſpirite, which the ſpiritual lawe of y• goſpel geueth vnto vs, by y• which we are truly purged [Page] in dede from all oure ſynnes, not for becauſe we haue obſerued the preſcriptes of the olde law, but becauſe we playnly & readily put our truſt in the promiſſes of the ghoſpell: not by ſprinkling of the bloud of a calfe, as it hath been hitherto wont to be done according to the cuſtome of the law, but by the ſprinking of the precious bloud of the vndefiled and moſt acceptable ſacrifice to God, Ieſus Chriſt: whoſe vndeſerued death wypeth cleane awaye from vs, all the tranſgreſſions of oure former conuerſacion once for al, and after we be borne a new, as it were, into him through baptiſme, it reſtoreth vs vnto a new life. And foraſmuch as baptiſme hath exempted vs from this world, & engraffed vs into the participacion of heauenly rewardes, I will not pray for thoſe goodes (in getting and heaping together wherof the toylers of the world thinke thēſelfes fortunate) but thoſe goodes rather, which purge vs cleane from erthly contagious infeccions, and make vs worthy the prince of heauen Chriſt: that is to ſay, Grace, that in diſtruſting your owne merites, and in putting no confidēce in the ceremonies of the lawe, you may looke for true ſaluacion of the frē bounteous liberalitie of God, and in purtyng vnfayned truſt in the ghoſpell: And beſides this I wiſhe Peace, that beyng frely reconſiled to God by the bloud of Chriſte, you may haue concorde both among your ſelfes and with all other, not only hurting no body, but alſo perdonyng other mennes fanites, and requityng good turnes for euill: the chaunce of which goodes lyke as you haue frely receyued of God, euen ſo it ſtādeth you in hand to apply your ſelfes vnto godly ſtudies, that you may waxe riche in the encreaſing vſury of good workes more and more, not onely perſiſting ſtedfaſt in that you haue begonne, but alſo going forward dayly better and better, vntill the day come wherin the rewarde of immortalitie ſhalbe openly geuen, wherof you haue now conceiued a certaine aſſured hope out of the ghoſpell of Chriſte, that we ſhould therby chalenge no prayſe vnto our ſelues.

The texte.

Bleſſed be God the father of our Lorde Ieſus Chriſte, which according to his aboundant mercy begatte vs agayne vnto a lyuely hope (by that that Ieſus Chriſts roſe agayne from death) to an iuheritaunce immortall and vndefyled, and that periſheth not, refer [...]ed in heauen for you, whiche are kept by the power of God thorowe fayth, vnto ſaluacion, which is prepared already to be ſhewed in the laſt time, in the which ye reioyce, though now for a ſeaſon (if nede requyre) ye are in [...]eu [...]nes, thorow manyfold temptacions, that [...]he tryall of your fayth being muche more precious then golde that peryſheth (though it be tryed with fyre) might be founde vnto laude, glory and honour, at the appering of Ieſus Chriſte, whom ye haue not ſeen, and yet loue hym: in whom euen nowe, though ye ſee him not, yet doe you beleue, and reioyce with ſay vnſpeakable, and gloryous receiuing the ende of your fayth, euen the ſaluacion of your ſoules.

For this ſo paſſing a great benefite, his liberalitie is to be prayſed, of whom by Chriſt cōmeth vnto vs, whatſoeuer it be that maketh vs truly bleſſed. And that is not Moſes, but God himſelfe, & the ſame the father of our Lord Ieſus Chriſt, which (whan we were lytle fortunately borne of Adam, that is to ſay borne to ſynne, borne to death) hath begotten vs new againe into innocencie, and hath begotten vs vnto life that neuer ſhall dye, being prouoked by no merites of ours, but ſtiered frely of his owne mercye wherin he moſt chiefly exceadeth: and this hath he done not by y• ayde of Moſes lawe, but by the coſteous gyft of his owne ſōne Ieſus Chriſt, whom he would haue to ſuffre death, to thintent, where we were els deſperate [Page] wretches, he might diliuer vs frō the tyranny of ſynne & death: And him he called anon frō death to lyfe, that we beyng in this worlde dead to worldly luſtes, & hauing remembraunce as it were before our tyes of the reſurrecciō, after his exāple in vprightnes of conuerſacion, might haue an aſſured & a ready hope, that we alſo ſhal once be exempt out of theſe ſorowes & atteine with Chriſt vnto y• euerlaſting enheritaunce, whiche lyke as he beyng our head hath already atteyned, ſo ſhal al we alſo folowe as many as be engraffed to y• mēbres of Chriſt, & are made worthy by folowing of his crāple, to be called his brethren, & the chyldrē of y• ſelfe ſame father that he is: that like as we ſuffre commune affliccions with him, ſo ſhould we haue reward alſo together wt him. As long as we were the ſonnes of the ſynful Adam, an infortunate enheritaūre abode vs. But as ſone as we were made y• ſonnes of God, we make ſpedy haſte to y• enheritaūce of heauen. For it beſemeth, y• ſeing we are borne from heauen, we ſhould behold heauēly thinges, & ſeing we are borne of God, we ſhould folo we nothing but godlines. They y• ſerue the world goe about to haue rewardes y• are tranſitory & wage that is ſlyppery: but for vs there remayneth y• happy [...] enheritaunce after theſe temperal afflicciōs, which can neither be corrupted with death, ne defited with wearines or heauines, ne yet fade a way by age or ſluttiſhnes. There is no cauſe for vs to be afrayed of, leſte any man ſhould in the meane whyle take this ſo plenteous an heritage out of our handes. We haue an aſſured fayth full promyſe maker: And in his hādes it is ſafely kept & layed, vp in ſtoare for vs in heauen: howbeit after ſuche ſort, that for al that there muſt an aſſured hope, and as it were a certayne pledge remayne in the meane time with men vpō earth, not with al maner of men, but wt you & ſuch like as you are, buto whom the ſpirite of Chriſt is geuen in ſtede of a gage: & which, albeit ye are for y• time toſſed on euery ſyde wt condry ſtormes of ſorowes, y• the frailtie of māis vtterly vnhable of himſelfe to beare out, yet by the ſuccour of God, which is mighty in al thinges, you are preſerued, not through your owne merites, but by fayth & vnfained truſt: wherby you dout not, but frō the laſt time, after y• which there ſhal be no more of this confuſion of humayne matters, but the euill mē being appointed to their tormeutes ſhalbe hable to do no body harme, & the good being ſafe frō al inuaſions of ſorowes ſhal haue the fruiciō of euerlaſting reſt. For now y• rewardes lye hiddē, & many times after the cō mune peoples eſtimaciō, thei are in wurſe condiciō y• be of y• better, & thoſe ſeme to periſh which are moſt ſpecially in ſanegarde, & thei ſeme to floriſh which moſt chiefly goe to naught. In this worlde there is time to exerciſe godlines, & the reward hath his time preſcribed vnto it, which it behoueth not to preuēt. In y• meane ſeaſō let it be ynough for vs, y• euerlaſting felicitie is kept in ſafegarde for vs, which neither mannor deuil can be hable to take away frō vs before hād, ſo y• we ſhrinke not from y• fayth, wherby we ought to condēne mortal mens matters, & depende wholy of heauen. Let there be in y• meane ſeaſō fearce folkes, which being rebels to god, truſt to the aydes of y• world, let thē for y• time ſtampe & ſtare ouer you as though you wer ouercomē & left ſuccoutles. But whan y• day ſhal come, & the diſcourſe of thiges turned vp ſide down, they ſhal be tormēted, & you ſhal reioyce like cōquerours, yea you ought to reioyce euē now alſo through y• vndoubted lokīg for of ſo paſſig a great felicitie. For it ought not to ſeme [Page] vnto you a greate or a greuous matter, though by affliccions and griefes that are but ſhorte and ſhall ſoone haue an ende, you come to the bliſſed that neuer ſhall decaye. And perchaunce theſe perſecucions alſo ſhall once haue an end, which notwithstanding as often as they come in vre are to be borne with a myghtye ſtoute ſtomake, and without diſmaying for the glory of God, in hope of the lyfe to come. For after ſuche wyſe doeth the wyſedom of God in prouiding for your commodities permitte, that the ſinceritie and ſtedfaſtnes of your faith may be tried through ſondry aſſaultes of ſorowes. For yf golde (which elles were a thing both loſt and would goe to naught) be tryed out not only by the touche ſtone, but alſo is aſſayed by the fire, to thintente it maye thenceforth bee had in ſo muche the more price as it is the more exactely fyned: much more wil God haue your faith, wherunto ſo high honour of duetie belongeth, to be tried with ſondry experimentes, to thintent that whan it ſhal gliſter out of theſe flames of ſorowes and affliccions, and being farre more pure and more glittering than any golde though it be neuer ſo fyne, it may be precious in the ſyght of God, and that all the matter at length may grow in to cleane contrary condicion: that is to were that the thyng which ſemed to be layed vpon you in this worlde vnto reproche, may chaunce vnto prayſe: and that which ſemed vnto vilany, may be turned vnto glory: that whiche ſemed to be layed vpon you to put you to diſhoneſtie, may be turned in to habūdaunce of honour in that day, whan Ieſus Chrſt, whoſe power worketh nowe in you by ſecrete meanes, ſhal ſhe we forth him ſelfe openly vnto all men, and rendre vnto euery man rewarde accordyng to hys deſartes. For what is a more gloryous thyng, than to be prayſed of Chriſtes owne mouthe? whan you ſhall heare: Come you bleſſed of my father: what thyng is more honorable than to be receaued of God the father into the felowſhippe of the kyngdome of heauen together with the ſonne? But thys glory, although it ſhall be the comen glory of all godly folkes, yet it ſhall chaunce more haboundauntly vnto them, that haue ſuffered greater thynges vpon earth for Chriſtes ſake. Whiche rewardes in caſe they were nome preſently apparent, the ſtrength of faythe ſhould bee no maruclous matter. But nowe the ſpecial chiefe prayſe of good folkes conſiſteth in this point, that where you neuer ſawe Chriſt with your bodyly eies, yet with the eies of fayth you ſee him and loue him: and wher as the violence of ſorowes doeth openly & preſently grate vpon you, but the rewardes, which are kept till a daye, doe not nowe appeare, yet puttyng aſſured confidence in hys promiſſes, you ſuffre theſe thynges with none other ſtomacke, than yf the glory were preſently furnyſhed before your iyes, neither doe you ſuffre only with boldeneſſe, but alſo in the mydle of affliccions you reioyce with an vnſpeakable ioy, beyng ful of glory before God, that is to ſay, of a well hoping conſcience, and full of a certayne vnfeyned confidēce, that where you ſuffre ſuche thynges vndeſeruedly, you ſhall, by the will of God, haboundauntly receyue a great fruyte of your fayth, that is to wete, the eternall ſaluacion of your ſoules. For it is a great vauntage, whan through the looſyng of the mortall body, the immortall ſoule is preſerued. Thus it was decreed by the eternal counſayle of God, that menne ſhould atteyne ſaluacion by theſe meanes, whereby euen Chriſte hymſelfe came to euerlaſting bleſſedneſſe.

The texte.

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Of which ſaluacion haue the Prophetes enquired and ſearched, which proheryed of the grace that ſhould come vnto you, ſearchyng when or at what tyme the ſpyryte of Chriſte (which was in them) ſhould ſignifie, which ſpyrite teſtified before, the paſſiōs that ſhould happen vnto Chriſt, and the glory that ſhould folow aftet: vnto which Prophetes it was alſo declared, that not vnto them ſelues, but vnto vs, they ſhoulde miniſter the thyuges which are nowe ſhewed vnto you of them, which (by the holy ghoſte ſent doune from heauen) haue in the goſpel preached vnto you the thinges, which the Angels deſyre to behold.

For theſe matters are not by chaunce brought to paſſe at all auentures, but the ſelfe ſame thyng that we haue alreadye ſene, the olde Prophetes (which prophecied before hand that you ſhould be ſaued through faith and the grace of the goſpell without the ayde of Moſes lawe) haue diligently ſought and ſearched out, not beyng contenteo to ſee as it were through a myſte what ſhoulde be to come: but they haue alſo with a godly curioſitie ſearched out of the ſpirite of Chriſt, which than preſently ſignified vnto the by ſecret inſpiracion, what Chriſte ſhould ſuffre, and vnto what excellente glory he ſhoulde byanby be aduaunced vnto, than what or what maner of tyme that ſhoulde come to paſſe: forſomuche as theyr myndes were vehemently deſirous of his ſauing helth. And vnto them it was alſo manifeſted, that theſe thynges, which they prophecied beforehand ſhould come to paſſe, ſhould not be exhibited in their tymes, but in yours: and the thynges that they opened in their prophecies, they opened vnto you & not to them felues. In dede they would haue wiſſhed to ſee, that you haue chaunced to ſee: but theyr prophecies were ſpoken before to thintent that we Apoſtles ſhould be more certaynly credited, which declare nowe vnto you the thynges already done, that they had ſpoken beforehande ſhould come to paſſe. And that you ſhoulde alſo not ſtande in doubt, the ſame ſpirite of Chriſte in tymes paſte taught them with ſecret ſtill inſpiracions, what he had determined to doe, which lately cūmyng doune from heauen in fyrietongues inſtructed vs, to thintent we ſhould be preachers in al the whole worlde of the thinges that are come to paſſe. For we preache Chriſt that became man foral our ſaluaciō ſake, was conuerſaunt on earth, was afflicted with reproches & torments, finally was nayled on the croſſe, ſuffered death for oure ſakes, and anon ratſed agayne to lyfe, was exalted vnto heauen, where now he gliſtreth in maieſtie and glory with the father (which before ſemed vpon earth to be but a vile raſcall and an abiecte) and thither alſo will he exalte thoſe that his be. Theſe mattersinaſmuch as they were done by the vnſpeakable counſaill of God, it is no maruell though the prophetes deſired to ſee them, ſeyng it is ſo excellently pleaſant and acceptable a ſight euen to the angels them ſelues to loke vpon, wt the beholding wher of they cannot be fulfilled. The greater the benefite is which is offred vnto you, the more gredyly you ought to embrace it, that it be not through your owne fault that you atteyne it not. The rewarde is certayn, but it ſhalbe your dueties for all that, to behaue your ſelues ſo, that you ſeme not vnworthy the promiſes. The day that is loked for, wil come, which ſhal openly bryng forth the rewardes both of the godly and of the vngodly. It wyll come once, whanſoeuer it ſhalbe, and it ſhal come pleaſant and happy to ſuche as it ſhall fynde readyly prepared: on the contrary parte, it ſhall come fearfully to them that it ſhall fynde vnfaithfull [Page] ſluggardes and careleſly mynded.

The texte.

Wherfore gyrde vp the loynes of your myndes, be ſobet, & truſt pefectly on the grace that is brought vnto you (by the declaryng of Ieſus Chriſt) as obedient chyldrcu, that ye geue not your ſelues ouer vnto your olde luſtes; by whiche ye were led whau as yet ye were ignoraunte of Chriſte: but as he which called you is holy, euen ſo be yeholy alſo in all maner of conuerſacion, becauſe it is writen▪ Be ye holy, for I am holy. And if ſo be that ye call on the father, which without reſpecte of perſon iudgeth accordyng to euery mannes worke, ſe that ye paſſe the tyme of your pylgremage in feare.

And foraſmuche as Chryſt woulde haue that daye to be vncertayn vnto vs, it behoueth you not to be in a ſecuritie at any tyme, but alwayes hauing the loynes of your myndes girded, as menne readyly furniſhed to mete theyr Lordes comming, watchyng and ſober, being alwayes ſtiered vp and put in mynde with the certayn and ſure loking for of the euerlaſting felicitie, which now is offred vnto all men that obey the Goſpell: but yet it ſhalbe poſſeſſed at length, at ſuche tyme, as our Lorde Ieſus Chriſt ſhall openly ſhewe hys maieſtie vnto al men and vnto angelles and deuiles, howbeit they ſhall not come to that immortalitie, but onely thoſe that in a maner forecaſt the ſame in this worlde, and according to the example of Ieſus, being deade to the luſtes of this worlde, lyue agayne agayne with him vnto innocencie, and contynue ſtedfaſtly in it, like laufull and right true ſonnes that truſt in the promiſes of god the father, and do after his preſcribed commaundementes, and neuer ſlyde agayne into their olde conuerſacion, whiche than through the ignoraunce of the Goſpelles doctrine, was endaungered with worldly concupiſcences. For it is conuenient that you diffre from them in affectes and maners, from whom you diſſent in profeſſion. The worlde is naught and from it you are already exempted and engraffed vnto Chriſt, which is righteous, holy and Innocent, and to this ende are you choſen and called of the father, the fountayne of al holines, that like as you are in your profeſſion, ſo ſhould you in al your life and doinges, be pure, vpright, and vnblameable. For the father will not acknowledge any to be his ſonnes, but thoſe that be like manered vnto him. For in dede this ſame thing he ment whan he ſpake to our, auncetours. Leuitici the xix. Chapter. Be you holy, for I the lord your God am holy. The puritie of Moſes lawe could not haue ben ynough for you: to abſteine from touching of dead bodyes, to haue your fete waſhen, to abſteine from the acte of matrimony: God will haue all oure conuerſacion and all our whole harte to be fre from al ſpottes of ſynnes. For in dede theſe are the thinges, that make vs playnly impure in the ſight of god. And although you cal vpon God by the name of a father, crieng for his helpe in al thinges, yet if you lyue in a filthy conuerſacion, you may not truſt that he wilbe mercifull vnto you, or acknowledge you for his children, ſeyng he eſtemeth noman eyther for his kynred or for his eſtates ſake, but onely after the merites of his conuerſacion. For nether ſhal the Iewe be pure, if his conſcience be defiled, ne yet ſhall the vncircumciſed be vnpure, if he leade a godly and an innocent life.

The texte.

For as muche as ye knowe how that ye were not redemed with corruptible thynges, (as ſyluer and golde) from youre vaine conuerſacion, whiche ye receauch by the tradicion of the fathers: but with the precious bloude of Chriſte, as of a lambe vndefiled, and without ſpotte, which was ordeyned before hande euen before the woorlde was made: but was [Page] declared in the laſt tymes for your ſakes, which by his meanes do beleue on god, that rayſed him vp from death, and glorifyed hym, that ye myght haue faythe and hope towarde God, euen ye whiche haue purifyed your ſoules thorowe the ſpirite, in obeyng the truthe, with brotherly loue vufayned, ſe that ye loue one another with a pure herte feruently, for ye are borne a newe, not of mortall ſeed, but of immortal, by the word of god, which lyueth and laſteth for euer. For al fleſh is graſſe, and all the glory of man is as the floure of graſſe. The graſſe wyddereth, and the floure falleth awaye, but the worde of the Lorde endureth euer. And this is the worde, which by the goſpel was preached vnto you.

Therfore it remayneth that you which are deſirous to haue this father mercifull vnto you, haue his vnauoydable iudgemēt alwayes before your eies, while you liue in this exile, & ſo order your cōuerſaciō, that there be nothing wherfore the father may be offended, & iuſtly ſhut you out of the inheritaūce of the celeſtial countrey, as vnnaturall & diſobedyent children. The greater the price is, wherwith Chriſte hath frely redemed you, ſo muche the greater hede ought you to take, leſt for your wilfulnes and vnthankefulnes, you be turned agayn into your former bonde thraldom. There is none more myſerable a bondage, than to bee the ſlaue of ſynne. Thoſe that for a litle money are made fre frō theyr maiſters bondage, & become of bondmē fre men, watch about them by al meanes, leſt for theyr vnthankefulnes they may be drawen agayne into the bondage that they were in before: and will you than commit that offence to fall again into y• old tyranny, to be willingly the bond ſlaues of Moſes lawe, & had rather ſerue vaine obſeruaunces, that your elders deliuered from one to an other vnto you, than to obey the goſpel of God, ſeing you knowe that you were deliuered once from them, not with a commune tryfling price, as golde or ſyluer, but with an offring muche more holy than Moſes lawe knoweth of? For you are not made cleane with the bloud of a calfe ſprinkled, but with the precious bloud of Ieſus Chriſte who like a lābe cleane without any ſpotte, pure and vndefiled from all filthineſſe of ſynne, was offred for our ſynnes on the aultare of the croſſe. Nether yet was that done by chaunce at all auentures, but the ſonne of God was appointed to make this ſacrifice from euerlaſtyng and before the makyng of the worlde, that he might through his deathe reconcile the father vnto vs: howbeit the ſecret deuice and decre of Goddes purpoſed mynde, which was many long yeares vnknowen to the worlde, is now at length in theſe later times openly manifeſted, and a new matter is ſet forth before mennes eyes to loke vpon whiche in the purpoſed mynde of God was not new. And it was geuen for your ſaluacion ſake, vnto whom Chriſte that was made man, dyed, and is preached, beſtoweth thus muche, that wher as you had a vayne truſte vpon the ceremonies of the lawe, now diſtruſting your ſelues, you muſt put your whole truſt in God the father: who like as he would haue Chriſte to dye to wype awaye your ſynnes, euen ſo hathe he rayſed him vp from death, and for the paynfull trauailes of this life which he ſuffred, he gaue him the glory of immortalitie: to thentente that as you haue beleued that whiche he hath done, in folowing his example, you might alſo truſt ſurely to haue the ſame reward to be beſtowed on you, in that you put your whole affiaūce in God, which what he hath already perfourmed in his ſonne, the ſame alſo will he vndoubtedly performe in al them, which lyue after ſuche ſort, that they may be worthyly accompted among the membres of Chriſt, in to whoſe body you are engraffed, ſynce that you were regenerate through baptiſme in to hym. Before that tyme you did after your owne luſtes, that is to ſay, embraceing [Page] carnall ſhadowes of thinges in ſtede of true ryght thinges: but now ſince you haue clenſed your ſoules, not with the obſeruacion of Moſes purgeing ſacrifices, but in that you haue through faith obeyed the trueth of the goſpell, whiche by the ſpyryte of Chriſte hath purged your conſciences, you muſt endeuour your ſelues both to be correſpondente vnto the head Chriſte in vprightnes of life, and be anſwerably like vnto the concorde of the body by an excedyng and a playne brotherly and an vnfeyned loue among your ſelues: that lyke as Chriſt loued you not after a commen ſort, nor after a carnall maner of loue, euen ſo ſhould you loue euery one other, with a ſpiritual loue. New kynred requireth new affeccion. Before this tyme you Iewes loued Iewes after a carnall affeccionate loue, but now beyng by a far other maner regenerate (not of a mortall & an earthly ſeede after the bodye, but of an immortall and a heauenly ſede by the worde of God which lyueth and endureth for euer whoſe goſpel you haue beleued) you ſhall loue the brethren with a heauenly loue. Moſes lawe was geuen for a tyme. But the worde of God hathe brought forthe the lawe of the goſpel vnto vs, whiche neuer ſhall periſhe. The thing that procedeth from men is but for a ſeaſon, but the thing that cometh from heauen, is euerlaſting, as Eſay ſayd before: Al fleſhe is as graſſe, and all the glory of man as the floure of the fielde. The graſſe is wythered, and his [...]loure fallen awaye, but the worde of the Lorde endureth for euer. This is the eternall worde of the eternall father, whom the ſhadowes of the former lawe in tymes paſt paynted out vnto vs, but nowe he is openly declared by the preachers of the goſpell, and not onely vnto you, but vnto all them that receyue Chriſte with a ſyncere vpright fayth.

¶ The .ii. Chapter.

The texte.

Wherfore laye a ſyde all maliciouſhes and all gile, and fay [...]edneſſe, and enuy, and all backbytyng: and as newe borne babes, deſyre ye that mylke (not of the bodye, but of the ſoule) which is without diſceite: that ye may grow there by (vnto ſaluacion) yf ſo be that ye haue taſted, howe gracyous the Lord is, to whom ye come, as vnto a liuing ſtone, diſa [...]wed of men, but choſen of God and precyous: and ye as [...]ing ſtones, are made a ſpirituall houſe an holy prieſthood, for to offer vp ſpirituall ſacrifyces, acceptable to God by Ieſus Chriſte.

FOraſmuche as you are lately borne againe by an heauenly generacion through the doctrine of the goſpell, caſte all the vices of your former conuerſacion quyte away from you, yf there were any malyce, yf there were any deceite, yf there were any holowe heartedneſſe, yf there were any enuy, yf there were any backebytyng or curſed ſpeakyng, and from henceforthe as babes newe borne, gredely couete that mylke, not of the body, but of the ſoule, the mylke that knoweth no deceyte, and is fitte for your age which is more harmeleſſe than ſtrong, euen the mylke of the ghoſpels ordinaunce. For the ghoſpels doctryne hath his principles, it hathe his infancye, it hathe his dyet mete for weake tendre age: [Page] it hath alſo his farther growinges, finally it hath his perfite growē age. Thoſe firſt thinges are not to be ſupped lotheſomly, but gredily, yea and thruſtily: neyther yet muſt you lyngre continually in them, but to procede from them ſtil vnto thinges of more perfeccion. For in dede it were euen a ſtraunge thing if a man borne of his mother ſhould be alwaies a babe and couet nothing els but mylke. And it behoueth you alſo to ware bigge, tyll you growe vnto perfite ſaluaciō, and not alwaies to ſticke ſtill in making the foundacions, but to ryſe by lytle and lytle vnto the perfite buyldyng of the houſe. For in caſe (according to the pſalme wryters counſell) you haue taſted that the Lorde Ieſus is ſwete, it is requiſite for you to bee prouoked with that taſte to ſette your appetites vpon greater thynges. In humayne buyldynges, the ſtones neyther chaunge theyr place ne grow any bigger: But in this buyldyng (which ſtandeth vpon liuing ſtones) the chiefe principall ſtone whereof, and the ſtone that conteyneth all thynges, is the liuyng and eternall Ieſus Chriſte, whiche of late (after the pſalme writers prophecying) was caſt away of menne, that is to were of the phariſeis, who holding of their tēple that ſhould go to naught, had no knowledge of this heauēly building, howbeit he was choſen by the iudgement of God, and had in muche price, there is nothing to hinder, but that it may procede forward to the perfite finiſhyng of the buildyng. Therefore you muſt neceſſarily goe, through forewarde encreaſe of vertues, vnto Chriſt the liuing ſtone, the choſen ſtone, the ſtone preciouſly ſette by in the ſight of God, that you alſo being grounded vpon ſuche a foundacion may be builded vpon by litle and litle, vntyll you bee made ſpirituall temples muche more holy than the tēple that the Iewes brag of, and in the which temples muche more wholy prieſthood is exerciſed than was vſed in that temple. For in it the leuites and prieſtes offered vp beaſtes, but in theſe ſpirituall temples you your ſelues offer vp ſpirituall ſacrifices moſte acceptable to God, who, as he is a ſpirite and not a bodye, ſo doeth he delyte in ſpirituall ſacrifices, that you ſhould nothing mynde the rites of Moſes now being worne out through the preachyng of the Goſpell: in ſtedde of ſundrye kyndes of brute beaſtes, you ſlea worldly and br [...]tiſh affectes, lecherous luſtes, pryde, wrath, enuie, deſyre of reuengement, ryot, and couetouſnes and in ſtedde of, incenſe, you offer pure prayers flying out of the aulter of a pure herte into heauen. Theſe are the ſacrifices that are offered at al ſeaſons in the ſpirituall temple, and are at al tymes acceptably welcome vnto God. For thoſe ſacrifices of Moſes are now all ready growen in to a lotheſomenes, as the prophet Eſaye beareth recorde. But theſe maner of ſacrifices are contynually allowed through Ieſus Chriſt, by whoſe commendacion the diligent ſeruice doinges of the Chryſtians are acceptable vnto the father.

The texte.

Wherfore it is contayned alſo in the ſcripture: behold I put in Sion a ſtone to be layed in the chiefe corner, electe and precious, and he that beleueth on him ſhell not he confoū ded. Vnto you therfore whiche beleue he is precious: but vnto them whiche beleue not, the ſtone whiche the buylders refuſed, the ſame is begunne to bee the head of the corner, and a ſtone that men ſtomble at, and a rocke wherat they be offended, whiche ſtomble at the woorde, and beleue not that, wheron they were ſet. But ye are a choſen generacion, [Page] a royall prieſthod, an holy naciō, a people which are wonne: that ye ſhuld ſhew the vertues of hym that called you out of darkenes, into his meruelous ſyght, which in tyme paſt were not a people, but are nowe the people of God, which ſome tyme had not obtayned mercye, but no we haue votayned mercye.

There is no cauſe why you ſhould be in any myſtruſt, as long as ye cleaue faſt vnto the head Chryſt, as long as you ſtande harde vpon the noble and [...]nmoueable ſton Chriſt, of whom god ſpake in tymes paſt by the mouthe of Eſaye: Beholde I put in Sion a ſton to be placed in the chief corner, tryed, choſen▪ and precious▪ And he that ſhall put his truſt in hym, ſhall not be aſhamed And that whiche he ſpake of before hand, we ſe now al ready perfourmed. For the ſelfe ſame one ſtone was precious and [...]olſome vnto ſome, and to ſome hurtfull and noyſome, vnto you he is iuſtly precious, becauſe you are groūded ſurely vpō him, becauſe you put your whole truſt in him, and are preſerued by his ayde agaynſte al ſtormes of tempeſtes. But vnto them that had rather ſticke ſtill vnto Moſes than vnto him, and haue reiected him, not willyng to haue hym put in the buylding that they purpoſed to buylde, he is contrary wiſe a reproche and a very deſtruccion. For him that they diſdeyned to haue in their buylding, god wold haue to be head ſtone of the corner, by whom he might knyt together and conteyne as it were the wall on eitherſyde, that is to ſaye, both the ſortes of people, of the Gentiles and of the Iewes: by whoſe ſtrong defence the buylding ſhould be ſafely preſerued againſt all aſſaultes, & him ſhould, who ſo euer were aduerſaries vnto this new buylding, ſtumble at and [...]ne againſt. And they ſtumble whoſoeuer be offended at the worde of the Goſpell, and beleue it not, ſeing Moſes lawe made them ready before hande to this ende, that they ſhoulde beleue the goſpell, as ſone as the thing was truly performed in dede, that the lawe ſignified in ſhadow. Therfore thoſe that haue diſallowed Chriſt god hathe alſo diſallowed them agayne. But as for you, whom they reiecte with Chriſt, he hath made that choſen kynred, wherof Moſes ſpake in tymes paſt, that holy nacion, and peculiar people, whom god hath take to him ſelfe wt an excellent price: that like as the people of the Hebrues being deliuered in tymes paſte by Moſes leading from the tyranye of Egipt, and conueied through ſo many daungerous matters into the lande that they had long hoped vpon, preached vnto the worlde the goodnes of god ſhewed to them, warde: euen ſo you hauing in remembraunce his fre liberalitie towardes you alſo, ſhould glorifie among al men the wonderfull power of god, which by a new meane hauyng conquered the enemies of your ſaluacion, hathe deliuered you out of the darkenes of ignoraunce and vicious lyuing, into his wōderful light of the goſpels trueth, by the which all the errours of the gentiles and ſhadowes of the Iewes are cleane wyped away. Vnto you therfore hathe chaunced this honour, that they which perſecuted Chriſt, ſurely reckoned vpō to them ſelues, & yet cleane contrary, the matters being turned vpſide downe, the thing chaunced that Oſee ſayd before ſhould come. The people which before were the moſt abiectes, that is to ſay, far of from god, is now a peculiar people vnto god. And the people whom god had reiected as vnworthy of his mercy, hath felt by experience the mercy of god without helpe of circ [...] ciſion of the lawe, and is receiued through the only goſpel like faith into the felowſhip of the ſonne of god.

The texte.

Dearlye beloued, I beſeche you as ſtraungers and pylgrems, abſtayue▪ from fleſhly Iuſtes, whiche fyght agay [...]ſte the ſoule, and ſe that ye haue honeſte conuerſacyon amonge the Gentyles, that where as they backbyte you as ouyll doc [...]s, they maye ſe youre good woorkes, and prayſe God, in the daye of diſitacyon. Submytte youre ſelues therfore vnto all manner ordynaunce of manne for the Lordes ſake, whether it [...]ee vnto the [Page] Kynge, as vnto the [...]he [...]e heed: other vnto rulars, as vnto them that are ſent of hym, for, the puniſhment of euel dowars: but for the laude of them, that do well. For ſo is the wyl of God, that with wel doyng ye maye ſtoppe the mouthes of foulyſhe and ignoraunte men▪ as fre, and not as hauyng the libertye for a cloke of malicyouſnes, but euen as the ſeruauntes of God. Honoure all men. Loue brotherly felowſhipe. Feate God, honoure the kyng. Seruauntes, obey your maſters with feare, not onely yf they be good and courteous: but alſo though they be frowarde. For this is thāke worthy: yf a man for conſeyence towarde God endure grefe, and ſuffer wronge vndeſerued. For what prayſe is it, yf whell ye be buffe [...]ed for your fautes, ye take it paciently? But and yf when ye do wel, ye ſuffer wrong and take it paciently, then is there thanke with God.

Than ſence ye acknowlege the ſingular liberalitie of god towardes you, whome he hathe redemed with the price of bloud, whom he hathe reconſyled vnto himſelfe by the deathe of his ſonne, whome his will was to haue to bee the membres of his onely begotten, and the lyuyng ſtones of the heauenly buylding, whome he hathe choſen into the right of children, and called into the enheritaunce of immortalitie: I beſeche you (deately beloued) to frame youre ſelues in holynes of life like vnto your owne dignitie, like vnto the gentil goodnes of god, and vnto ſo high a rewarde. You are regenerate vnto heauen, being in this woorlde as foryners and ſtraungers: make ſpede thither where your countrey is, & where the enheritaunce of heauen is layed vp in ſtoare for you: that you be not called away frō this deſyre by earthlye and groſſe appetites which with all manner of engynes make warre and [...]atail agaynſte the ſpirite which is gredyly deſyrous of heauenly thinges. Let your conuerſacion accorde with your profeſſion, that your maners may allure vnto Chriſte other folkes alſo that are paganes, among whome you lyue: vnto whome it is ſo muche requiſite for you to geue no maner of occaſion, that they maye rightfully iudge euil of the ghoſpelles doctrine (yf they ſhoulde perceaue you in the commune cuſtome of life to bee no whit better than other be,) that the entier vprightenes of your manners and wel doing towardes all menne, may ſtoppe theyr backbyting reportes wherwith they ſpeake euil of you, for malice that they beare to Chriſt, and for the hate of religion, whiche they ſuppoſe to be wicked ſuperſticion: whiche thinges euidently perceaued, they ſhal repent alſo, and acknowlege their owne errour, being inſpired with the mercye of god, whan it ſhal pleaſe him, whiche hathe choſen you, to draw them to him alſo: and that they maye than by your godly workes glorifie him, whome before they abhorred, becauſe they knew him not. This worlde hathe alſo an order of his owne, whiche by occaſion of religiō ought not to be diſturbed, as much as may be ſauing the glory of chriſt. Euen ſo Chriſt would haue you to be free from ſynnes, that you ſhoulde neuertheles ſuffer euery thing willingly for the goſpelles buſynes ſake, obeying and ſubmytting your ſelues not only vnto Chriſtian magiſtrates, but vnto the heathen magiſtrates alſo: whether he be a kyng, you muſt obey him as moſt excellent in the publike autoritie: whether they be rulers, you muſte obey them, as by whom being ſent to trauail abroade, the king adminiſtreth the matters of the cōmon wealth. Nether let it moue you, that they bee heathens, that thei be Idolatours, but acknowledge their office that is neceſſarye vnto the cōmune wealthe, which conſiſteth of ſondry kyndes of men and religions. For they beare rule with autoritie to reſtrayne offenders and wicked perſones by feare of punyſhement, & to allure thoſe that bee good with rewardes to doe theyr duetie. You haue not nede of their fearing, inaſmuch as you do of your owne accorde more than mans lawes require. They haue [Page] no nede of mannes commendacion, whom the rewarde of heauen maketh feruent: and yet it is requiſite alſo to acknowlege them with the other. For this is the will of the moſt hyghe God youre Prynce, that you geue none occaſion vnto their inconſiderate ignoraunce, whereby they myghte proueably call the goſpelles profeſſion to blame, if they perceaued you to ſet naught by their autoritie. That whiche other doe for feare of the lawes, do you willyngly of your owne accorde, yea more habundauntlye than other doe, that you maye declare youre ſelues to be ryght free men in dede. For he is free that of his owne mind and willyngly doeth as he ſhoulde doe rightly. God forbydde that you ſhould abuſe the pretence of the goſpelles veritie to ſynne more licenciouſly. You owe not bonde ſeruice vnto men but inaſmuche as you are the ſeruauntes of God, you ſhall ſubmitte youre ſelues, for his glories ſake, vnto all men gladlre and willynglye. If any duetie therfore, if any honour be duely belongyng euen to them that be heathens, either for the publike office ſake that they beare, or for affinitie ſake, do that throughly vnto all men, leſt they being anye whit offended, be broughte more farther of from the profeſſion of the goſpell: yet for all that, it is reaſon that you loue them ſpecially, whom the commune profeſſion hath made brethren vnto you. Feare God, whoſe eies no man can begile: And concernyng the kyng, there is no cauſe why you ſhould be afrayed of him, ſeing he is dreadfull to none but to euyll doers, but yet acknowledge hys autoritie in thoſe thynges, that he exacieth of you without hynderaunce of godlynes. He demaundeth cuſtome, paye it him: he exacteth tribute, geue it him. That which thoſe that be free ought to do to the Magiſtrates, thoughe they be heathens, bonde ſeruauntes ought to do vnto their maiſters: from ſeruing of whō baptiſme maketh them not free. But they ought rather with greater reuerence to acknowledge them, not onely yf they be good and ſobre men, but alſo if they be ſore men and harde ſharpe men, leſt peraduenture beyng offended with your frowarde maners doyng otherwiſe than you ought to doe, they laye the fauite vnto the profeſſion, and be dryuen the more farther of from it, whereunto they ought rather to be encenſed and allured by your honeſt behauiour. Some wyl ſaye: It is a ſore mater to beare the tyrannye of Prynces, it is a ſore mater to abyde the crueltie of maiſters: For Prynces ſpoyle, exacte, and punyſhe: and mayſters wyth whyppes and buffe [...]tes all to teare them that are faultles. Theſe maters woulde ryghtly ſeme not worthye to be borne, if it were aſcribed vnto them and not rather vnto God. Their wickednes deſerueth not thus muche, that theſe thynges ſhould be ſuffred at their handes, but ſo is the wil of God, that youre goodnes ſhoulde turne their maliciouſnes in to the glorie of Chriſt. For after ſuche ſorte is your pacience acceptable to God, whan beyng afflicted vndeſeruedly, you ſuffre neuertheles contentedly, not for feare of men, but for the glory of God. Communely there is no deſpyght more impaciently taken, than whan men are not faultye.

But among Chriſtians it is ferre otherwiſe, for among them like as euery one is the beſte, euen ſo doeth he couet to be mooſte acceptable vnto God. And the more inwa [...]ly he loueth God, ſo muche the more chearfullye he ſuffreth whatſoeuer [...]pperteyneth to the glorye of God. But what garmercye were it, yf you ſuffre whan you are buffetted for naughtye [Page] doynges? The conſcience of the faulte teacheth thys, that euery man can abyde his deſerued peynes and holde his peace. But whan you ſuffre patiently the ſorowes that are done vnto you for weldoinges, you come in fauour with god, for whoſe cauſe ſake you ſuffre wyllynglye.

The texte.

For hereunto verely were ye called: for Chriſt alſo ſuffered for vs, leuinge vs an enſample, that ye ſhoulde folowe his ſteppes, which dyd no ſinne, nether was there gyle founde in his mouth▪ which when he was reuiled, reuiled not agayne: when he ſuffered, he thretened not: but committed the vengeaunce to hym that iudgeth righteouſlye whyche hys owne ſelfe bare our ſinnes in his body [...]n the tree, that we beinge delyueted from ſynne, ſhoulde lyue vnto righteouſnes. By whoſe ſtripes, ye were healed. For ye were as ſhepe going aſtray: but are nowe turned vnto the ſhepherd and byſhop of your ſolles.

Your innocencie might diſdaynfully grudge at this, but that Chriſte beyng innocent ſuffred greater haynous peines for your ſake. This is your profeſſion, vpon this condicion are you called into his body, that you myghte folow the example of ſuffryng which he hath left vnto you, and entring in by the ſame foteſteppes you might thruſt in vnto euerlaſtyng glory by the ſame way that he atteyned vnto it. What ſorowe was it that he ſuffred not, whiche was crucified with theues? And what is more innocent than he which not only commytted no faulte at all, but alſo there was no maner of gyle at any tyme found in his tongue? whā they bitterly reuiled him, he gaue none euill wordes again, but rather beſought the father to forgyue them.

Whan he was bounden, whan he was beaten, whan he was nayled on the croſſe, he threatened no vengeaunce but referred all vengeaunce vnto the father, whiche iudgeth not of affeccion, but accordynge to iuſtice, Chriſte in the meane tyme playng the interceſſour and not the on ſettour. As for vs albeit we now folowe innocencie, yet with our naughtye ſynfulnes we had afore tyme iuſtely deſerued the vengeaunce of God. But Chriſte, foraſmuche as he was indaungered with no ſynne, yet he caryed the burthen of our ſynnes vpon his owne bodye that he myghte eaſe vs of oure burthen, and was offred on the tree of the croſſe as a brent offerynge for oure ſynnes, and by hys vndeſerued death he put awaye the deathe that was due vnto vs, that we ſhoulde in the meane tyme folowe the example of his death and reſurreccion, and that beyng dead vnto our olde ſynnes and luſtes, wherunto we were addicte and dyd ſeruice, we ſhoulde lyue from henceforth vnto innocencie, vnto the which he being the fountayne of all innocencie hath conſecrated vs, whiche hathe taken ou [...]e wickednes him ſelfe, that he myght geue his righteouſnes vnto vs. We had offended, and he was beaten: The fault was ours, and the punyſhement lyght cruelly vpon him. So y• accordyng to Eſayes prophecie, we were made whole by his ſtripes. Him therfore you are bounden to thanke for youre innocencie: and in that God imputeth not the ſynnes of your former lyfe, you are bounde to thanke his bondes, his ſcourgeinges, his woundes, his croſſe and his death. For ye were ſcatred before tyme lyke ſhepe withoute a keper, ſtrayenge ſome one waye ſome an other, as euerye mannes phantaſye ledde him, thynkyng you myghte lawfullye do whatſoeuer lyked youre ſelfe, but you are nowe conuerted from youre olde erroure vnto Chriſte Ieſus the ſhepehearde and Curate of youre ſoules. Yf you folowe hym in ſufferynge afflyecyons of ſorowes wythoute deſeruynge, you ſhall throughe hys leadynge [Page] come vnto the glory of immortalitie.

¶ The .iii. Chapter.

The texte.

Likewiſe ye wiues be in ſubiection to your huſbandes, that euen they whych obey not the word, may with out the worde be wonne by the conuerſacion of the wiues, while they behold your chaſt conuerſacion coupled with feare. Whoſe apparel ſhal not be outwarde with broyded heare, and hanginge on of golde, ether in puttinge on of gorgeous apparell: but let the hid man which is in the heart, be without all corruption, ſo that the ſpirite be at reſt & quiet, which ſpirite is before God a thing muche ſet by. For after thys maner in the olde tyme dyd the holy wemen, which truſted in God, tier them ſelues, and were obedyente to their huſbandes, euen as Sara obeyed Abraham, & called hym Lorde: whoſe daughters ye are, as long as ye do wel and are not afrayed for any terrour.

NOwe lyke as free men ought to allure y• prynces and publyke magiſtrates, and euen ſo oughte bonde ſeruauntes to allure their maiſters vnto the fauouryng of the goſpell, by their obedient diligence (whych purchaceth frendſhip in euery place) or in dede not to prouoke them by occaſion, if perauenture they be vncureable: euen ſo ought the wiues alſo ſhewe themſelues obedyent vnto their huſbandes, not onelye yf they be Chriſtians, but to them alſo, that haue not yet embraced the doctrine of the goſpell. For in dede it maye poſſiblie come to paſſe, that ſuche as oure preaching doeth not ſtiere, the entier vpryghtnes, godlynes, womanlynes, ſobrenes, chaſtitie, and ſufferaunce of the wyfe, maye ouercome and mollyfie them, and in concluſion wynne them vnto Chriſt. For whan they ſhall perceaue theyr wyues maners chaunged through baptiſme, whan they ſhall ſee the examplar of true vertue in them, they ſhall peraduenture be enflamed, the affeccion of wedlocke not a lytell forewardyng to the ſame purpoſe, that as they be felowes of one bedde, ſo they would mynd to be felowes of one profeſſion. For ſyncere good demeanour hath very ſharpe pryckes, whiche, yf a man do marke it nerely, bryngeth to paſſe manye tymes, that carnall loue is turned into a ſpirituall loue. That maner of loue is occaſioned by welfauourednes of beawtie, and behauiour of apparel, helpyng the fauour of beawtie forewarde. And behauiour is occaſioned by the fayre goodlynes of an entier good hearte, ſhynyng in her manners. Therfore it behoueth not wyues, whiche haue profeſſed Chriſte, to deuiſe howe they maye ſet forthe themſelues pleaſaūtly in their huſbandes eies, after the cōmune cuſtome, with theyr heare craftyly broyded, or with puttinge on of precious ſtones, or gold, and purple rayment, and with other trymmyng of the bodye, whiche is ſhewed outwardly. For what other thynge ſhoulde come of this gayre, but that they ſhould loue their wyues body for the vſe of fleſhely luſt? And what a porcion of man is the body? This rather they ought to ſtudye for, that theyr huſbandes may be enticed by their goodly garnyſhed maners, and ſo to loue the ſecret hidden mynde and hearte, yf they ſhall perceyue her to be pure, and ſpotted wt [...] knacke of viciouſnes: and if they ſhall ſee, contrarie to the commune maner of women, no lyght affeccion in that woman, which women communly haue: no intemperaunce, no wrath, no enuye, no ſeking of preeminence, no arroganncie, [...]o ouerthwart bibble bable, but a ſofte, mylde, tractable & gentyll ſpirit. This is an excellent and a gorgeous apparell in the e [...]es of God. By this maner of decking they muſte chiefly deſerue to haue their huſbandes heartes.

[Page]By this kynde of wooing, euen certayne holy women in times paſt (which fixed their whole hope, not in ſlyppery and tranſitorye thinges, but in God) ſet forth themſelues to pleaſe their huſbandes, not with gold or precious ſtones, or purple, but with ſobrenes & obedient diligence, wherby the fearcenes of an huſbā des diſpoſition is moſt eaſyly aſwaged. So Sara obeyed Abraham, callyng him Lorde, where as ſhe was hys wyfe, & not his drudgeing hande mayde, but ſubmitted her ſelfe vnder his ſubieccion for ſobrenes ſake. For althoughe it be not fitte for a man to vſe a lordlynes towardes his wife, yet there is an autoritie, which if he in ſomthynges abuſe, yet it ſtandeth with the womans modeſtie to obeye in place. To be briefe, lyke as they are Abrahams true and very right ſonnes, that folowe thexample of his fayth: euen ſo are you Saraes daughters, which reſemble y• excellent good womans maners & manly ſubſtaūtialnes of mynde, trymmyng vp your ſelues with good workes, & repoſing all youre truſt in God: & hauing the fruicion of his ayde, there is no cauſe at al, why you ſhould be afrayed of womans frailtie.

The texte.

Lyke wyſe ye men dwel with them according to knowlege: geuing honour vnto the wyfe, as vnto the weker veſſel, & as vnto them that are heires alſo of the grace of lyfe, that your praiers be not hindered.

And as it is the office of matrones, with chaſt obedience, & holy maners, and wyth mylde ſoftenes to ouercome their huſbandes: euen ſo is it your parte, O you men, in no wiſe to abuſe your autoritie towardes your wyues, as mē playng the tyrannes, in that they ſubmit thēſelues vnto you, but be rather ſo much the leſſe lordely towardes them, in y• they make them ſelfes your handemaides. They are companions of all your eſtates and thynges, what ſo euer befalleth. Let them perceiue you to be handſome men to lyue withall, & let your wiſdome ſuccour the frailtie of their womankynde. And the more ſtronger you are tha [...] they in the ſtrength of hert & body, ſo much more it behoueth you to releue womens infirmitie, that by youre inſtruction & by your gouernaunce, they maye be made better, & as it were ſettyng aparte that kynde, they maye waxe manlye in goſpellike godlynes. For they are not Chriſtian huſbandes, that haue wyues only to the vſe of copulacion: but they ought rather to endeuour, that their wyues maie be theyr cōpanions in faſtinge, almoſededes dooing, of watching, and of prayeng: ſo that thoſe women, which are called to the cōmune reward of eternall lyfe, as well as their huſbandes, maye earneſtly ſet their myndes to do theſe thynges alſo communely with their huſbandes. In chriſtian mariage, there is nothing, or in dede very lytle, to be geuen vnto voluptuouſnes, & very muche vnto Godlynes. Wherin yf bothe parties will conſent, and thereup [...] you refrayne frō bodyly d [...]ale, your prayers ſhal not be interrupted. And prayer is a ſacrifice wherwith god muſt be ſacrificed vnto, euery daye.

The texte.

In concluſiō, be ye al of one mynd, & of one heart loue as brethrē, be piteful, be courte [...] (meke) not rendring euill for euill, or rebuke for rebuke: but contrariwiſe bleſſe: know [...] that ye are thereunto called, euen y• ye ſhould be heires of y• bleſſing. For he that doth l [...] after lyfe, and loueth to ſe good dayes, let hym refraine his tonge from euil, and his [...] pes that they ſpeake no guyle. Let hym eſchewe euil and do good: let hym ſeke peace, [...] enſue it. For the eyes of the Lorde are ouer the ryghteous, and hys eares (are open) [...] their prayers. Agayne, the face of the Lorde is ouer them that do euil.

Therfore lyke as men haue ſome one kynd of peculiar offices, ſome ha [...] [Page] other, euen ſo this becometh euery one the rather to remembre him ſelfe, that he which hath profeſſed Chriſt, ought to excel others in thoſe thinges, that be maters of tried honeſtie. Howbeit this is the cōmune office of all men, y• lyke as al haue one ſelf ſame profeſſion, & like as through baptiſme you are engraffed in to one ſelfe ſame body: euen ſo let al be through concord, of one ſelf ſame mind. Let not age, eſtate, cōdiciō or ſōdry being in diuerſe coūtres diſſeuer you a ſondre, which thinges among others do many times miniſtre occaſion of hate and contencion. But as for you, it behoueth you to be moſt faſt ioyned together, ſeyng all one baptiſme hath regenerated you vnto God: ſeyng you haue all one father in heauē: inaſmuche as dependyng of one head Chriſte, you are mēbres of all one body: and foraſmuche as the profeſſion of the goſpell hath made you brethren indifferently, and for that cauſe ſake the father of heauen hathe called all mē vnto all one rewarde of immortalitie without differēce, whether they be poore, whether they be riche, whether they bonde ſeruauntes, whether they be maiſters, whether they be huſbandes, whether they be wyues, whether they be Iewes or gentyles. In this behalfe there is no difference at all, and therfore there oughte to be no diſſenſion nor highe ſtately lokyng.

For a greate deale more ſhall Chriſtian charitie, that humbleth it ſelfe, wynne, than auctoritie that exacteth. For there is no concorde amonge menne that be arrogaunt, fearce, & louers of them ſelues. If the mēbres in a beaſtes bodye do ſuccour euery one other, and in caſe any thyng chaunce to any one of them whether it be good or badde, euerye one of them reconeth it as their owne: and if thoſe whom nere kynred of bloud knytteth together, are both glad and ſorye for the cōmodities & diſcommodities of their kynsfolkes: how much more cō uenient is it, y• you beyng knytte together by ſo manye wayes, ſhoulde expreſſe this conſent to be touched with other mens wealth & ſorowes, no leſſe than with your own. So ſhal you expreſſely ſhewe a right brotherly charitie, if thoſe that be of the more wealthy eſtate, diſdeine not them y• haue not the worldes wealth, but be ſory for their euils, & to their powers ſuccour thē: if they that be in hygh power & autoritie, preſſe not nor deſpiſe thoſe that are of y• lower ſort, but wyth familiar gentylnes & good wordes apply them ſelues familiarly vnto their inferiours: y• there may be an indifferent equalitie, & that chriſtian charitie maye ioyne together thoſe, y• the ſtate of the worlde hath diſſeuered. God forbyd, that you ſhould be deſirous of reuengement, ſeyng it is your part to nouriſhe concorde, not only with the brethren & ſuche as be godly, but alſo, yf it be poſſible, with all men. With thoſe that good are, it behoueth to ſtryue who may do moſt good: & with thē that naught are, to ſtryue in pacient ſuffryng, or in doyng thē good alſo, by which meanes like as the very wilde beaſtes are ouercome, euē ſo it ſomtymes mollifieth the malice of men, wherin was no hope of amendemēt. Be not you willing therfore, to requite wrong for wrong, or ſcoldyng for ſcoldyng. For ſo ſhall it come to paſſe, that you ſhalbe euel alſo, in that you folow thexāple of them ye be euil: but rather recompenſe you a good turne for wrong, & good wordes for bad, ye through your inuincible goodnes, you may ouercome & ouerthrowe their malice. For god hath not called you to this ende, to haue y• vpper hand with naughtie dedes doing, & naughtie wordes ſpeakynge, but y• through your weldoyng vnto all men, & wel ſpeakyng vnto all, men you maye worthyly heare y• ioyfull word: Come ye bleſſed of my father poſſeſſe the kingdome. To do euil vnto good mē, it is more thā y• propretie of mad beaſtes: & to ſpeake euil againſt them y• ſpeake wel, it excedeth y• propretie of vile tongued ruffiōs. [Page] To deſerue well of them that deſerue euill, and to ſpeake well of them that be euyll ſpeakers and backebytours, is thoffice of Chriſtian vertue. If any man thynke this an harde matter, let him heare the Pſalme wryttour enſpired with the ſpirite of God, that commaundeth the very ſame: whoſo is deſirous (ꝙ he) to loue lyfe, and to ſe good dayes, let him refrayne his tongue from euell: lette him reſtrayne his lyppes, that they ſpeake no deceate: let him eſchewe euel, and doe good: let him ſeke for peace, and folowe it: For the eies of the Lorde are vpon the ryghteous, and his eares are attentiue vnto their prayers. Contrarywyſe, the countenaunce of the Lorde is vpon them that do euyll. Therefore yf we wyll haue God to be liberally good vnto vs, let vs be good vnto all men: yf we wyll eſcape his vengeaunce, let vs hurte no body at all.

I wyll not heare the reaſon, that mans affeccion wyll perchaunce murmuryngly repyne in this behalfe: If I doe not reuenge iniurye, the vnpunyſhed libertie wyl prouoke many mo to do hurt. But there is nothyng, that ſhal kepe you more ſafe from iniurie, than yf you eyther paciently ſuffre it, or els do good for wrong. There is none ende of harme doing, as often as wyth wretched encoūtryng one with an other, reuiling is made double through reuiling againe, and iniurie is made double iniurie, by iniurie doing agayn. If no man reſiſte, naughtineſſe ſhall ceaſſe, or at leaſt waxe faynt.

The texte.

Moreouer, who is it that wyll harme you if ye folowe that whyche is good? Yea, happy are ye, if any trouble happen vnto you for ryghteouſnes ſake. Be not ye afrayed for any terrour of them, neyther be ye troubled, but ſanctifie the Lorde God in your heartes. Be redy alwayes to geue an anſwere to euery man that aſketh you a reaſon of the hope that is in you, and that with mekenes & feare, hauing a good conſcience that where as they backbyte you as euil doers, they may be aſhamed that falſely accuſe your good conuerſacyon in Chryſte.

Who would couet to doe harme, yf you ſtudye to do good for all men, and to hurte no man? But yf there be anye found ſo vtterly blynd, that for malyce they beare to vertue or throughe ignoraunce do perſecute you, I praye you, in what thing can they hurt you? They wyll take awaye youre money, whiche yf they were not, you muſt ſhortly leaue behynd you: they wyll torment the body, and wyll ſlea you, which ſhoulde ſhortely dye, yf they were not. All theſe thynges, foraſmuche as they are done vnto you for Godlynes ſake, ſhall not onely bryng no damage vnto you at all, but alſo greatly encreace your vauntage. By theſe euell turnes doynge, they augment your rewarde of euerlaſtyng felicitie. He that loſeth a good meanyng hearte, he is hurted in dede: but whan that is ſafe, all is gayne, whatſoeuer the worlde thynketh is loſſe: and it is bleſſednes, whatſoeuer they thynke is ſorowfulneſſe. Therefore it is in you to bryng to paſſe, that no violence of ſorowes can do you harme by any waye. Whatſoeuer the naughtyneſſe of men ſhall take awaye from you, the free larges of God ſhall reſtore it agayne with excedyng great vauntage. So that yf you haue the fruicion of God, you haue no cauſe to be afrayed of mens threatnynges, or to be diſquieted with the violence of ſorowes, neyther be you troubled in your mynde, in the myddes of the ſtormes of affliccions, as though you were deſtitute of Goddes helpe. Neither ſpeake you curſedly vnto men that punyſhe you throughe ignoraunce, but rather glorifie you the lorde God in your heartes, whiche to his ſeruauntes turneth all thynges in to the beſt, whetherſoeuer chaunſeth ioye or aduerſitie. Therefore he is euer worthye to be [Page] prayſed, albeit a man can not alwaies with worde of mouthe, yet with affeccion of the heart he maye euery where, and at all tymes. Hys enemyes are not to be prouoked with ſcoldynges, but whereſoeuer anye hope ſhall offre it ſelfe, that they maye be drawen vnto Chriſte, be you prompte and ready to anſwere whoſoeuer deſireth to knowe, with what confidence, and throughe what hope, you ſet naught by the commodities of this life, and ſuffre the incommodities ſo paciently. And that do you not diſdeignefully, nor tauntynglye, as thoughe you were offended at them, but with al mildenes and reuerence, that is to ſay, vſing a good conſcience of your owne, althoughe you can not be hable to perſwade them. For it is not ynoughe for Chriſtians, to ſpeake thinges that are true and worthy of Chriſt: but alſo to ſpeake after ſuche ſorte, that the verye reaſon of your talke maye declare, that you are not in hande with your own buſines, but that you reſpecte the glorie of Chriſte, and the ſaluation of them, whiche you ſpeake vnto. This ſhalbe the ſureſt argument to make them aſhamed, which ſlaundre your conuerſation, that you leade accordyng to Chriſtes doctrine, as thoughe it were a countrefaict and a naughty conuerſacion. For countrefaicte vertue, althoughe it otherwiſe begile men with his iuggling, yet whan it commeth once to ſuffring of puniſhementes, it breaketh out and bewrayeth it ſelf. There is nothing but a good conſcience, and a conſcience that dependeth wholy of God, that is hable chearefully to beare all thinges, and to be ſo farre frō intendyng reuengement, that he goeth about alſo to do good to them, of whom he is puniſhed.

The texte.

For it is better (yf the wyll of God be ſo) that ye ſuffre for well doing, then for euil doing. For aſmuche as Chryſt hath once ſuffred for ſinnes, the iuſt for the vniuſt, to bring vs vnto God, and was killed, as pertaining to the fleſhe: but was quickned in the ſpirit. In which ſpirit he alſo went and preached vnto the ſpirites that were in priſon, whych ſomtyme had ben diſobedient, when the long ſuffering of God was once loked for in the daies of Noe, while the Arke was a preparing: wherin a few, y• is to ſay, viii. ſolles, were ſaued by the water, lyke as baptiſme alſo now ſaueth vs, not the puttynge away of the fylth of the fleſhe: but in that a good conſcience conſenteth to God, by the reſurreccion of Ieſus Chriſt, whyche is on the righte hande of God: and is gone into heauen, Aungelles, powers, and myght, ſubdued vnto hym.

Let it not moue you, that you harmeles folkes ſuffre ſorowes at their handes, whiche be harmedoers: but rather it is in that behalf the more eaſely to be borne, whatſoeuer is done vnto you. For it is better for you, if it be the wyll of God, that you ſuffre theſe thinges that you ſuffre, for wel doyng, than for euil doyng. For he that is punyſſhed for his euil dedes, ſuffreth that he hath deſerued: but the punyſhementes that you ſuffre, turne to the glory of Chriſte, and to the heaped encreace of your felicitie. It is a gloriouſe thynge for you to folowe thexample of your prince. Thus he aduaunced the glory of God the father, he beyng all together without ſynne, was taken, bounden, beaten, ſpytte vpon, crucified, and dyed for our ſynnes, where as he had no ſynne at all. The ryghtuous, for the vnryghtuous, the faultes for the faultye, ſuffred paynes, gladly obeyng the fathers will, that he myghte preſente vs, that were ſynners, cleane and without ſpotte vnto the father: that we alſo folowyng his example, ſhoulde lyue harmeles amonge harmedoers, and that we beynge made, good ſhoulde ſuffre for the wealth of them that naught are. He dyed onely once for all and for temporall affliccion was endowed with lyfe euerlaſtynge, that we beyng once redemed from ſynnes, ſhoulde not ſlyde backe agayne to the ſame. [Page] It is Chriſt than that hath made vs cleane, being delyuered to death for the weakenes of the humaine body which he had receiued, but he was raiſed to life agayne by the power of the ſpirite, whyche coulde not be ouercome wyth any affliccions. For the ſame tyme that his dead body was cloſed in the graue, he being alyue in ſpirite pearced vnto the helles: & lyke as vnto men endued with mortall bodye, he preached the doctryne of the goſpell in his bodylye preſence, which thoſe that beleued, attayned ſaluacion, and thoſe that refuſed to beleue, purchaced to them ſelues the heape of eternal damnacion: euen ſo his body beyng laied aparte, his ſpirite went vnto them, which being deliuered of their bodies, lyued in the helles, and preached vnto them, that nowe is the time preſent wherein they ſhould receyue the rewarde of their godlines, for y• in tymes paſt they [...]earing the iuſtice of god, nether reuenged them ſelues of euilles, & liued faultles among the faultye: and declared, that they ſuffred condyng punyſhementes, which in the daies of Noe, when the Arke was furniſſhed, & the floude was loked for, that God being prouoked by mortall mennes wickednes would ſend vpon them, beleued not, but abuſed the gentilnes of God, when they ſawe the thing, that he threatned, put of for a certayn of yeares. Therfore when the floude came, it deſtroyed all, except a very fewe, that is to ſaye, no moe but onely eight perſons, which according to Noes counſel, went into the arke, & were not drowned in the floud. And therefore euen in thoſe tymes faythe wanted not h [...] rewarde. For God ſuffred not thoſe to periſhe, that truſted in him with al their whole her [...]. Neither can the vnbeleuers eſcape y• vengeaūce of God, although you be no reuengers. For it is ynough for you, that you obeye God, but as for the punyſhement of the reſt, refe [...]re that to hym.

Now [...] that, whiche N [...]es A [...]ke was vnto them, is baptiſme vnto you: that ſame thyng that the floud was vnto them, is the eternal puniſhement vnto the wicked, and preached vnto them, that obey not the goſpel. It was ynough for Noe to haue tolde them of the floud that was to come: It was ynough to haue ſhewed, by what meanes they myght eſcape the daungier, yf throughe repentaunce they would haue aſwaged y• wrath of god, which they had prouoked vpon thēſelues by theyr own wickednes. And ſo let your vpryghtenes be ynoughe vnto you: let it be ynough for you to haue declared vnto other, what rewarde i [...] prepared for them that beleue the goſpel, & what peyne abideth the vnbeleuers. If there be but a fewe ſaued by fayth, it ſhall not be layed to your charge. If a great part of men periſhe throughe vnbelefe, they periſhe through their owne faulte. After this ſorte it was the wyll of God to vtter the difference betwene the good and the badde. Baptiſme receiued as it ought to be, preſerueth agaynſt deſtruccion, and waſſheth awaye the fylthynes, not of bodyes but of ſoules. But baptiſme beyng broken promiſſe withall, deſtroyeth for euer, and wyndeth into ſo muche the more haynous rageing ſtreames of wickedneſſ [...].

Therfore the thing that is ſaluacion to ſome hauing faythe, doth bringe deſtruccion to the vnbeleuers and ſuche as are rebellions agaynſt fayth. Notwithſtandynge it is not ynough for you, that through the floude of baptiſme your ſinnes are periſhed, and that wicked luſtes of the former conuerſacion are loſt, onles ther be preſent a good conſcience alſo in all the lyfe after correſpondent to the benefit of God. Chriſt died, howbeit but only once: he is riſen again neuer to dye: and vnto vs the ſynfulneſſes of oure former olde lyfe are in ly [...] ſort ſlayne by the death of Chriſt, that we ſhoulde afterwarde lyue agayne to [Page] innocencie, and neuer ſlyde backe agayne in to ſynnes, as muche as lyeth in vs. That ſhall come to paſſe, if we ſhall, as it were ſettyng inortalytie apart, deſi [...]ou ſly aſpire vnto y• countrey of heauen wt al our whole hertes, the enheritaūce wh [...]rof abydeth them that obey the goſpel. For ſo Ieſus Chriſte roſe agayne, tha [...] he would not make long taringe after that vpon earth, but cōueyed him ſelfe out of mortall mennes companye vp into heauen: and there hauynge the fruicion of the glory of immortalitie, ſitteth on the fathers right hande, not wt out a body, but ſuche a body as death hath now no title to it at all: And whyle death goeth about the ſwalowe vp the innocente, it is vtterly ſwalowed vp it ſelfe: and while death ſurely reconeth to haue gotten a great praye, it became a praye it ſelfe. Finally Chriſtes victorie, is our victorye: and the glory that went before in him, is ſhewed vnto vs, in caſe we continue ſtyll in the thyng that we haue begon, and ſticke harde in his foteſteppes. Againſte him the tormentes of the wicked preuailed nothing at all: but in his pacient ſuffryng of them he gate the victorie, he trihumpheth and raigneth alofte, ſittyng in heauen aboue all aungelles, or whatſoeuer vertue and power there is beſydes. Vnto you he hathe opened the waye into heauen, that by the ſame way that he entred in, you maye alſo thruſt in thycke and treefolde into the ſame place. The enheritaunce is ready and certaine, the poſſeſſion wherof he hath alſo entred for your ſakes, ſo that you expreſſe your ſelues worthy of it: that is to ſaye, if you ſet your ſtudies vpon the innocencie (which he hath frely geuen) to do good vnto all men, yea euen to the euyll and thoſe that punyſhe you, as much as vnto you perteyneth.

¶ The .iiii. Chapter.

The texte.

For aſ much then as Chriſt hath ſuffred for vs in the fleſhe, arme ye your ſelues lykewyſe with the ſame mynde: for he which ſuffereth in the fleſhe ceaſeth from ſinne, that he hence forwarde ſhoulde lyue (as muche tyme as he remayneth in the fleſhe) not after the luſtes of men, but after the wyl of God. For it is ſuffycient for vs that we haue ſpent the tyme that is paſt of the life, after the will of the Gentils walkyng in wantones, luſtes, in exceſſe of wines, in exceſſe of eating, in exceſſe of drinking (in dronkennes) and in abhominable idolatry. And it ſemeth to them an inconuenient thing, that ye runne not alſo with them vnto the ſame exceſſe of riot, and therfore, ſpeake they euil of you, which ſhall geue accomces to him, that is ready to iudge quicke & dead. For vnto this purpoſe verelie was the Goſpel preached alſo vnto the dead, that they ſhoulde be iudged lyke other men in y• [...]ſhe, but ſhould liue before God in the ſpirit. The end of al thinges is at hand▪

FOr as muche than as Chriſte your Prynce and head folowed not the pleaſures of thys lyfe, but throughe ſuffrynge of afflyceions for a tyme came vnto the glorye of heauen, and ſeing that he hath conquered the aduerſaries with the weapons of paciente ſufferaunce: it is reaſon that you, which profeſſe your ſelues to be his diſciples, ſhoulde arme your ſelues with the lyke purpoſe of mynde. Innocencie of lyfe, is the moſt ſureſt armour: and chriſtian pacience is the fortreſſe that can not be beaten downe. He that is gyrded with pacience, is ſure that no man can be hable to hurt him. Whoſoeuer is deade together with Chriſt after the fleſhe, hath ſo geuen ouer the ſynfulnes of his former conuerſacion, that he is playnly deade to humayne deſyres, ſo that nowe he is not tickled with gredynes of renowme, he is not prouoked with deſyre [Page] of reuengemente, but all the reſte of hys tyme, that is geuen hym in thys ſely carkas, lyueth all together whole to the wyll of God, whom onelye his [...]eſyre is to pleaſe, of whom alſo he lokethe for the rewarde of a good conſcience, and vnto him he referreth the vengeaunce takyng of the wycked. Whoſoe [...]er is readily prepared to ſuffre martyrdome, is not touched with the pleaſure [...] of this worlde. For thys he thynketh with him ſelfe: God forbydde, that I beyng once done vpon the croſſe with my Chriſt, ſhoulde goe downe to the vices that I haue forſaken: and that I beyng once appointed vnto euerlaſtyng felicitie, ſhoulde be tombled backe agayne to this worldes delices, whiche are not only ſhorte, but alſo folyſhe: It is euen large ynough that I being a ſtraunger frō Chriſte, haue ſpent the tyme paſt in folyſhe luſtes, whiche the prophane Heathens do filthiely ſerue, beyng addicte and geuē to wantones, to fleſhly luſtes, to dronkenes, to exceſſyue bankettynges, and to abomynable image worſhyppynges. Theſe prankes we are glad we haue left behynde vs, by the goodnes of Chriſte: and as often as we loke backe at them, we ſhrugge for feare to remembre ſuche fylthynes of lyfe and ſo great blynde darkenes of ignoraunce. Nowe in ſtedde of outragious luſte, chaſtitie is pleaſaunte: for [...]iote, temperate fare: for wynnebybbyng, ſobrietie: for ſuperſticious worſhypping of images, true godlynes and deuoute worſhyppyng of the lyuyng God, vnto whō the mooſte acceptable ſacrifice that maye be, is a mynde pure and vnſpotted from all vncleanes of ſynne. Thoſe that haue theyr blynde darkenes yet ſtyll, haue maruaile at this ſo great a chaungeing of myndes and lyfe in you, and thynke ſcorne that their riotouſnes is condemned by your temperate fa [...]e, and that their lyfe (whiche floweth ouer with all kyndes of intemperaunce) is blamed by youre honeſt vprightnes. They woulde loue the companions of their fylthynes: but nowe they rayle vpon you, becauſe youre lyfe is not ſuche as theirs is: but yet there is no cauſe why ye ſhoulde be moued at their raylynlynges, neither are they to be rayled at agayne. Let it be ynough for you, that you haue a good conſcience before God. Yf you can by any poſſible waye conuerte them vnto better, you ought to do your diligēce: howbeit after ſuch ſort, that you goe not backe from your own ſyncere vprightnes. If they do repent, it is to be ioyed at: yf their hertes be hardened, they rayle and ſcolde euen agaynſt them that wyſhe them well: referre you the vengeaunce to God, whoſe iudgement no mortall man is hable to eſcape. For he in tyme ſhall iudge all men, not onely the quycke, but alſo the deade: the quycke, whom Chriſt at hys commyng ſhall fynde lyuinge in the bodye: the deade, whiche before Chriſtes commyng are departed out of this lyfe. Notwithſtandyng none lyueth in dede, but he that lyueth vnto godlynes. Thoſe that ſerue vices, and fylthye luſtes, are dead vnto God. And vnto him at his iudgement, thoſe that be dead in dede, ſhal rendre accōpt, yf they wil not repent from theyr vices. For he (that moſt equall indyfferent iudge) ſhall punyſhe them for youre ſakes, and paye you the full rewardes of your pacient ſuffraunce. In dede he is deſirous that all men reuiue vnto goſpellike godlynes, and for that cauſe ſake, he woulde haue the grace of the goſpell p [...]ached, not onelye vnto the Iewes, that lyued deuoutly after Moſes lawe, not onely vnto the Gentiles that lyued honeſtlye after the lawe of nature, but alſo vnto the dead and vtterly buried in all kyndes of naughtines. And vnto theyr darkenes, he woulde haue the lyght of the goſpell to be layed: them he woulde haue taughte with all myldenes and pacience, [Page] that they alſo awaking at length, myght contemne thoſe thynges wherin being nowe blynde they repoſe their felicitie, and be reputed as dead in bodye with men, in that they are not entangled wt any affecciōs of the body, but with God they myght lyue in ſpirite. For none is alyue in dede, in Goddes iudgement, but he that is after this ſorte deade. There is nothyng of long continuaunce in this worlde, and the ende of all thynges ſhall ſhoretly come. And their voluptuous pleaſures ſhall ſone forſake them, and your paynefull puniſhement ſhall ſone haue an ende. And alſo euerlaſtyng ioye abydeth for you, and euerlaſting cormentes abyde for them.

The texte.

Be ye therfore ſobre and watche vnto prayer. But aboue all thynges haue feruente loue among your ſelues. For loue ſhal couer the the multitude of ſynnes. Be ye her berous one to another without gr [...]d gynge. As euerye man hath receyued the gyfte euen ſo miniſter the ſame one to another, as good miniſters of the manifolde grace of God. If any man ſpeake, let hym talke as the wordes of God. If any man miniſter, let hym do it as of the habilytie, whych God miniſtreth vnto hym. That God in al thynges maye bec glorified through Ieſus Chriſt, to whom be prayſe and dominion for euer & euer. Amen.

Therfore it ſtondeth you in hande by all meanes, that that daye fynde you not ſlugiſhly napping, nor careleſly ſnourting by riot and ſlouthfulnes. But rather prepare your ſelues alwayes ready agaynſt that daye, and be ſobre and watching in continuall prayers. For it ſhall come vnloked for (ſo it is the will of Chriſt) but if it ſhall fynd thee in them, it can not choſe but come happyly. Sobrietie is an acceptable thyng to God, it is a ſure mater to watche, for God doeth gladlye heare the prayers that are ſet forthe by temperaunce and watchyng. But this is a thyng a greate deale moſt acceptable of all, that you embrace euery one other with continuall and vehement loue, releuing euery one other with mutuall good turnes. So as he that is the more watchefull, maye rayſe vp the drowſye ſnourtour: he that is the better learned, may inſtructe the leſſe learned: he that is y• more diligente, may warne the ſluggarde: he that is the more feruente, maye prycke vp the colde one: and he that is the more perfit, maye forgeue him that doeth amyſſe through infirmitie. For this brynnynge charitie towardes the neighboure, couereth the multitude of ſinnes, wherwith we are endaungered to God. That whiche we offende agaynſte hym, is verye well waſhen awaye by doyng good turnes vnto our neighbours. Lyke as euery one hath the fortune of habilitie, ſo lette hym ſtudye to be good vnto hys brother. Let him that hath ſubſtaunce to do withal, ſhewe himſelfe herberous, and beſtowe vnto them that haue nede, not grudgingly, nether with murmuryng, but gladly and chearefully, eſtemyng himſelfe to receyue a good turne, whan he geueth, and that ſuche maner of loſſe of ſubſtaunce is a greate gayne with God, whiche ſhal repaye al with vpheaped meſure. And thinke this moreouer, that whatſoeuer you ſpende to the helpynge of youre neyghboure, is the good gyfte of God, geuen to this ende, that as it were hauing that chaunce of [...]iches commytted to youre credence, you ſhoulde waxe riche in the vſurye of godly workes. Vnto ſome God hath diſtributed ſome ſondry giftes: vnto ſome, other gyftes. Let no man take vpon him to haue that, whiche he hath, of hym ſelfe: let him thynke it to be Gods gyfte, whiche he would haue diſtributed by you vpon other, that of doynge good turnes one for an other, mutuall loue maye be glewed together amonge youre ſelues more and more, and that there [Page] might encreace by occaſion vnto euery one the rewarde of godlynes. Let no man be diſcōtent with him ſelfe, in that he is not endued with this or that gift. Let no man alſo ſtonde in his owne conceit, in that he hath mo qualities geuen vnto him than other haue. For ſo it was the will of the ryche and lyberall gentill God, to beſtowe his gyftes after ſondry ſortes. No man is Lorde of that whiche he hath receaued: he is nothing but the diſpoler: For the thyng that he diſpoſeth, is the lordes. And yf he do that faithfully, chearefully and deſirouſlye, lette hym not loke for rewarde of man, inaſmuche as he ſhall receaue it of God. If holſome doctrine chaunce vnto a man, if any man haue the gyfte of a fyne learned tongue, let him not abuſe it vnto gayne, vnto pompous ſtatelynes and vayne glorye, but vnto the commoditie of his neighboure, and to the glory of Chriſte. Let the hearers perceyue his wordes to be the wordes of God, and not of men: and that he whiche ſpeaketh is nothyng els, but the inſtrumēt of the voyce of God. If any man be more hable to haue miniſtracion of office than of Doctrine, let him adminiſtre his gyft, ſo, as he chalenge not thautoritie vnto him ſelfe, but aſcribe it vnto God, that geueth him power and ſtrength to goe aboute the thynge effectually that he taketh in hande. And that ſhall be done, to the intent that of giftes diuerſly diſtributed, and of offices diuerſly gone about, God may be glorified on euery parte, of whom as of the welſpring we haue al thynges flowynge vnto vs, not by Moſes, but by Ieſus Chryſte, by whom whatſoeuer the father geueth, he geueth it vnto vs, as his only ſonne. Vnto God therfore ſhall he aſcribe the dede, that is holpen by his brothers good turne: vnto God ſhall he rendre the thankes, whiche is glad that his brother is holpen by his miniſterie. So that y• totall ſumme of al glorie redoundeth on euery parte vnto God the father and the ſonne, vnto whom is continual glorie & dominion for euer world without ende. Amen. We ought not in this behalfe to ſeke after glory, but it behoueth vs to remembre our duetie, wherwith we may pleaſe God. Concerning the rewarde let hym alone with all that we put our truſte in. For he ſhall turne the perſecutours malice into your good, be ſhal change your paynful ſorowes into gladneſſe, & your reproche into glorie.

The texte.

Derely beloued, maruaile not that ye are proued by fire, which thing is to trie you, as though ſome ſtraunge thing happened vnto you: but reioyce, in aſmuche as ye are partakers of Chriſtes paſſion: that when hys glorye appereth ye maye be mery and glad. If ye be rayled vpon for the name of Chriſt, happy are ye. For the glorye and the ſpirite of God reſteth vpon you. On their part he is euil ſpoken of, but on your parte he is glorified Se that none of you be punyſhed as a murtherer, or as a thefe, or an euyll doer▪ or as a buſy body in other mens matters. If any man ſuffre as a Chriſtian man, let hym not be a ſhamed: but let hym glorifie God on his behalfe. For the tyme is come that iudgement muſt begin at the houſe of god. If it firſt begin at vs what ſhal the ende be of them which beleue not the goſpel of God? And if the righteous ſcarcely be ſaued, where ſhall the vngodly and the ſinner appere: Wherfore let them that are troubled according to the will of God, commyt their ſoules to hym with wel doing, as vnto a faythfull creatour.

Therfore, dearly beloued, be not diſquieted in y• meane ſeaſon as it were a newe matter, though you which ſhalbe the felowes to gether of the kyngedom heauen, be tried with afliccions in this worlde, as gold is with fire. That thing ought to ſeme no newe matter vnto you, whyche wente long a go before in the triedly proued prophetes, and lately in Chriſte. It ought to be the more eaſylye [Page] borne, in aſmuche as you ſee it happen cōmonly vnto you with all the tried people of god. And ſeyng y• in this behalfe you beyng diſciples reſemble your maiſter, and beyng membres reſemble your heade Ieſus Chriſte, ought to be glad and reioyce, y• lyke as now he doeth voucheſaue to haue you companions of his affliccions, euen ſo afterwarde, whā he ſhal open his maieſtie vnto al men, & hauing made them aſhamed & aſtonied, y• afflicted him and you for malice of him, you ſhal reioyce with vnſpeakeable wirthe, which may be felte, but not expreſſed with wordes. In the meane ſeaſon, yf men reuyle you, howe ſore ſoeuer you are afflicted in bodye, not for your owne naughtye dedes, but for the profeſſion of Chriſt, yet in this behalfe you are bleſſed, that euen in y• middes of your tormentes, & in the myddes of your diſpightfull handlinge, the glorious ſpirite of god is kyndled againe in you for your harmeles harte & good conſcience ſake. It is a ſwete thing to ſuffer wt Chriſt, and it is a glorious thing to ſuffer for Chriſt. For as muche as in them lyeth, they reuile euē Chriſt himſelfe, howbeit your innocencie, & your pacient ſuffraunce cauſeth it to chaunce vnto his glorye. But God forbydde, y• any of you ſhould be puniſhed for manſlaughter, or theft, eyther for naughty wordes ſpeaking, or for curious meddlynge of thoſe thinges that perteine nothing to you. For it is y• cauſe & not the tormenting y• maketh a Marter. And whoſoeuer ſuffreth for none other cauſe, but y• he is called a Chriſtian, he nedeth not to be aſhamed of his puniſhment. It is a ſhame to be called a thefe: but it is a glorious thīg to be called a Chriſtiā. Bleſſed are they, whiche (though it be after that painful ſorte) may eſcape the tormentes of hell fire: and that through affliccions y• ſhall endure but as it were y• ſpace of a moment, haue paſſage geuen them vnto ioyes that ſhal neuer haue ende. Wherunto God admitteth none, but him that is notably proued and tried by muche ſuffring of ſorowes. Ones he ſhal practiſe dreadful iudgemēt, whā the tyme of mercy is paſt, wherat euery one ſhalbe rewarded accordīg to his deſeartes. In y• meane while, y• iudgemēt is more eaſye, inaſmuche as beyng purely tried by tēporal tormētes we are made worthy of y• felowſhip of Chriſt, whiche wil allow nothing but the thinge that is moſt pure and moſt perfitely ſcowred from droſſe. Nowe is the tyme, that this iudgement be exerciſed, to thintent it maye more euidently appeare, who doe trulye put their truſte in God, and whoe doe trulye loue Chriſte in dede. Thinges beynge in proſperous and quiet eſtate are not argumētes of true godlines. As for Moſes ceremonies, euen a very hipocrite maye kepe them, but as for loſſe of goodes, reuilinges, enpriſonmentes, ſtripes, and death, no man taketh paciently, but he y• hath an inuincible faith ioyned wt a goſpellyke charitie. And vnto theſe, let thē readily prepare them ſelues, that wil in tyme cōming reigne wt Chriſt. This iudgemēt ſhal beginne at y• houſe of god, whiche is the congregacion. Than yf it be nedefull for vs to be ſo clenſed, whiche beleue the goſpell, and liue vprightely: what ende, what iudgemēt, what payne abideth them, that haue no conſtaunt belefe in the goſpel, and continue ſtyl in their owne wickedneſſes? Yf they be ſo tryed, whiche with ſingle plaines obeye the goſpell, and hauynge forſaken all the pleaſures of this worlde, haue geuen ouer them ſelues to the ſtudye of godlynes: what ſhall become of them whome the preachinge of the goſpell hath made worſe? And yf they whiche lyue iuſtly, knowinge themſelues giltie in none euyll, atchieue not (without peryll and muche a doe) the porte of eternall ſaluacion: In what [Page] hope ſhall the wicked and miſcheuous doers ſhewe their face in ſo ſtraight and ſo dreadefull a iudgement? Therfore they maye in no wyſe hope to get any ſaluacion there, to thintent that they alſo whiche are tormented in this worlde, not for euyll doynges but for the wyll of God, muſt not truſt to them ſelues, but to their poſſible powers exerciſinge y• workes of godlynes, they ſhoulde after this ſorte put their ſoules in the handes of God their maker, who of his goodneſſe wyll not ſuffer it to peryſhe that he hath made, yf they continue in well doyng to deathe, and yf they wyll haue none affiaunce in their owne merites, but loke for rewarde of his bounteous lyberalitie.

¶ The .v. Chapter.

The texte.

¶ The elders whiche are among you, I exhorte, which am alſo an elder, and a witnes of the afflicciōs of Chriſt, and alſo a partaker of the glory that ſhalbe opened. Fede ye Christes flocke, aſmuche as lyeth in you, taking the ouerſyght of them, not as compelled therto, but wyllyngly: after a godly ſorte, not for y• deſyre of tylthy lucre: but of a good minde, not as thoughe ye were lordes ouer the pariſſhes: but that ye be an enſample to the flocke and that with good wyll. And when the chefe ſheperde ſhall appeare, ye ſhall receaue a [...] incorruptible crown of glorye. Lykewyſe ye yonger, ſubmyt your ſelues vnto the elder. Submit your ſelues euery man one to another, knet youre ſelues together in lowlynes of mynde. For God reſiſteth the proude, and geueth grace to the humble.

ENdeuour your dilygence vnto this, brethren, bothe euery one ſeuerally by your ſelues, and all together in commune, that folowynge the foteſtepes of Chriſt, you may atteyne vnto his felowſhip. Howbeit it is reaſon, y• thoſe, whiche excede other in autoritie of age, ſhould excede alſo in the ſtudy of godlynes. Of their example, of their maner of teaching, and of their autoritie dependeth the reſydue of the multitude. And it is not inoughe for them, to lyue vpryghtly themſelues, excepte they be carefull for the multitude alſo. For vnto them, their graye head augmenteth autoritie, vſe of thinges augmenteth wyſedome, and long proued & tried vprightenes of lyfe augementeth their credence. You therfore I ſpeake to, you elders, the kepets of the people, beynge an elder alſo my ſelfe, whiche haue performed in mater & in dedes, the thing y• I teache, that is to ſay, in ſuffring enpriſonmentes & ſtripes for the name of Chriſt ſake, beyng ready alſo euen vnto y• croſſe, whā the wil of God ſo ſhal be, & in like maner hauing this very good hope, y• whom he hath voucheſafe to haue ſuffer for his ſake, he wil admitte alſo the ſame vnto y• felowſhip of the glorye of heauen, as ſone as y• day ſhal come, wherin he ſhal openly declare his Maieſtie vnto the world, & y• wraſtlinges of y• world being at an ende, y• rewardes ſhalbe brought furthe. I beſeche you for y• tormentes ſakes y• Chriſt ſuffred for you, & for myne affliccions ſakes, wherin I folowe my lord to myne vttermoſt power, ſhew your ſelues right feders of y• multitude in dede, as it is chaūced to euery mans lotte, watche, walke about, loke on euery ſyde, & take hede, y• nothing wante vnto the flocke, for whome Chriſt died, nether holy conſolacion, nether holſome doctrine, ne example of goſpellyke lyfe. You are called Superint endentes: accomplyſhe in dede y• thing y• you are called. Fede, cure, gouerne, kepe, y• nothing periſhe, y• nothīg runne out of y• way. And ſee y• you doe y•, not grudgingly, as mē cōſtrained through feare, either ſhame, or neceſſitie of office: but wt diligēt readines, gladly, & wt a good wil, reſpectīg nothing elles, but what may be acceptable to god. [Page] It is his buſynes that you take in hande, and of him you ſhall receyue euerlaſtinge rewarde. Loke not for rewarde in this lyfe. It is a ſhame, to take charge of chriſtian people for vauntage ſake: whiche charge no man is prayſed for takynge, but he that dooeth it of his owne accorde and frely without any thinge. That man is fallen out of the rewarde of heauen, that hunteth after the hyre of his office at mennes handes here in this worlde. Next vnto this it is, yf any man, thoughe he ſet naught by lucre, yet ſeketh ambiciouſly after honour and dignitie, being deſyrous to be a commaunder, beyng deſirous to be reuerenced: that man ſhall haue no rewarde alſo with God. He hath receaued his rewarde: The office of a right byſſhop is ferre of from lordinge. It is not a tirannye, but an adminiſtracion. A biſſhop is put in autoritie for this ende, not to ſcrape to him ſelfe the more gayne therby, not to reigne a lofte, and to vſe his pleaſure the more frely, but to doe the more good. Therfore you elders, remēbre your office, behaue your ſelues ſo in all thinges, that your lyfe maye be an example vnto the people of a goſpellyke conuerſacion. Let them learne of your behauiour to ſet naught by lucre, let them learne to defye dyſdeignous ſtatelynes, let them learne to hope for the hyre of their duties dooing at Chriſtes handes, & to haue reſpecte to none other thing in this worlde, but becauſe ſo it is honeſt, ſo is it acceptable to God. In the meane ſeaſon playe the good ſhepherdes frely without any thing. Neuertheles in dede it ſhall not be doen for nothing: but whan the prince of ſhepherdes Ieſus Chriſt ſhall in thappointed daye openly ſhew forth him ſelfe, whiche gaue him ſelfe wholy for his ſhepe, the keping wherof he hath committed vnto your credence, than in ſtede of a vyle & mortal triflyng rewarde you ſhall receyue the glorious crowne of your duetye doinge, whiche ſhal neuer fade. Therfore in no wyſe take the thing vpon your ſelues, that you ought to loke for at your princes handes: preuent not the daye, whiche he woulde haue to be vncertaine vnto vs. And like as it is the parte of ſuche as be Elders, to ſhew them ſelues as fathers vnto the yonger, euen ſo the yonger ought on the other parte to ſhewe them ſelues manerly and obedient vnto the elders: and lyke as the Elders ſubmitte them ſelues throughe goſpellyke charitie vnto all men, to thintent they maye doe the more good, euen ſo the yong ought not to abuſe the gentilnes and facilitie of the Elders, but it is rather cōuenient for them to obey them wt ſo muche the more ready diligence, as they abuſe the leſſe their autoritie. Where true charitie is, there autoritie is nether dyſdeinfull nor the youthe is outragiouſlye fearce. He y• is ſet in dignitie, goeth about nothinge but this, that he may doe good for other: and he y• is a ſubiecte, doeth more of his owne free accorde, than he requireth him. Let all men therfore haue gentyll ſobrenes fyxed vtterly in their hartes: and that ſhall be occaſion, that nether the Elders ſhalbe weary of their charge, nor y• yonger greued at their autoritie. God hateth fearce flowtenes of ſtomake in men: his delyght is in lowe mynded heartes, and ſuche is deiecte them ſelues: he beſtoweth his giftes vnto them that take nothing vpon them ſelues: he repelleth & forſaketh y• proude perſons, as vnworthy his benefites. Suche as humble them ſelues, them he aduaunceth: and ſuche as exalte them ſelues, them he throweth downe: ſuche as truſte to their owne ſtrengthes, them he doeth not voucheſafe to helpe: and thoſe that dyſtruſte theyr owne powers and depende wholye at his becke, them he chearyſſheth and maynteyneth.

The texte.

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¶ Submit your ſelues therfore vnder the mightie hande of God, that he may exaite you, when the tyme is come. Laſt all youre care vpon him: for he euer careth for you. Be ſober and watche, for youre aduerſatye the deuyll as a roarynge lyon walketh aboute, ſekynge whome he maye deuour: whome reſyſt ſtedfaſt in the faithe, knowynge that the ſame affliccions are appointed vnto your brerbren, that are in y• worlde. But the God of all grace whiche hath called vs vnto his eternall glorye by Chriſt Ieſus ſhall his owne ſelfe (after that ye haue ſuffred a lytle afflicciō) make you perfecte: ſettle, ſtrength and ſtablyſhe you. To him be glorye and domintō for euer and euer. Amen. By Siluanus a faithfull brother vnto you (as I ſuppoſe) haue I written breffely, exhortinge and teſtifying howe that this is the true grace of God, wherin ye ſtande. The congregacion of them whiche at Babilon are companions of your eleccion, ſaluteth you, and ſo dothe Marcus my ſonne. Grete ye one another with the kyſſe of loue. Peace be with you al whiche are in Chriſt Ieſu. Amen.

Submitte your ſelues therfore, not for dreade of men, but becauſe you truſt in the mightie hande of God. There is no peril, leſte you ſhoulde be troden vnder fote perpetually for euer: for he ſhall aduance and exalce you a lofte, whan the day of rewardes cōmeth. Loke not waueringly about you, haue no diſtruſt, be not aftayed, leſt you be toſſed in ye ſourges of ſorowes, as thoughe you were vndefended and ſet naught by: for he, that is hable in all thinges, and ſeeth all thinges, hath charche of you, & wil not ſuffer any thing of you to peryſhe. It is ye cōmune cuſtoume of youthe to be bēt vnto pleaſures, vnto ryot, & vnto wantonneſſe. But be you ſobre, watche you in your myndes, beyng alwayes readilyAll prelates maye learne diligence at this mooſte diligēt preachinge prelate, the deuyll. attētiue and alwayes circūſpecte. For y• aduerſarie of your ſaluaciō, y• thurſteth after mannes deſtrucciō, ſleapeth not, but walketh about lyke an hungrye roaringlion, ſekeyng in euery place whom he may ſnatche vp to deuour: & aſſaieng by all meanes entraunce vnto you, ſometyme layeng wayte for you by voluptuous pleaſures, ſometyme openly oppugnyng you by perſecucions. Geue not place vnto him, but reſiſte him with vnſhrinkinge ſtronge hartes. You wil ſay: where haue we power againſt him that is ſo mightie? He that hathe charge of you, is mightier than he. Put all the whole truſt of your hartes vpon him, and your aduerſaries power ſhalbe nothinge. Againſt the faithles, he is ſtrong: but againſt the faithfull he is feble. Yf he ſhoulde aſſaulte this man or that man, parchaunce it might rightly be takē for a ſore greuous afflicciō, but now doeth he impugne al the whole flocke of the godly wt like malicious hatred. He perſecuteth Chriſt in you, he enuieth all mens ſaluacion, ſo that the cōmune afflicciō of all ſhalbe the more eaſely hable to be borne, & to ſtande wt agreable myndes agaiſt the cōmune enemy. Theſe matters ſhal ſhortly haue an ende. Nether wil God, from whome proceadeth all goodnes, leaue you ſuccourles in the meane ſeaſon, but wil throughly perfourme the thing that he hathe begonne in you. He hath geuen you ſuche ſtomackes, that for his ſake you ſhould not be afrayed to ſuffer tormētes, wherby he hath called you vnto his glory that neuer ſhal haue ende. He wyll not ſuffer you to myſſe of the victorie: yf you wreſtle manfully, he wil helpe you in your wreſtlynge, and wyll garnyſſhe, ſtrengthen and eſtablyſhe you, that beynge tormented for a ſhorte ſeaſon, you maye atteine the crowne of immortalitie. By his ayde we get the victorye, & of his free gyfte we ſhal receyue the rewarde. For there is nothing wherin we may chalenge any prayſe to our ſelues: vnto God alone is al glorye due, not onely in this worlde, but alſo into al ages for euer: Amē. At this preſent I wil write no further vnto you: For of this ſelfe ſame matter, I ſuppoſe, I wrote vnto you of late, althoughe in fewe wordes, by Siluanus a faithfull brother, & I doubte not but he delyuered the Epiſtle well and faithfully. In it I deſired and hartily beſought you, to perſeuer ſtyl in that which you haue begonne: that nothing alter [Page] your mynde. The waye that you haue entred, is the very right true waye vnto ſaluacion. Thus ferre you haue proceded forewarde by the goodnes of God. Continue ſtyll ſtedfaſtly throughe his helpynge ayde, tyll you attayne vnto the victorious rewarde of lyfe that neuer ſhall dye. The congregacion of the chriſtianes commende them vnto you, euen the congregacion whome God hath choſen out to himſelfe together with you in Babilon, whiche in the myddes of wicked ydolatrours folowe the godlynes of the goſpell, and in myddes of moſt ſylthye corrupte lyuers embrace the purenes of cleane conuerſacion. You are not alone by your ſelues, God hath his electe in euery place: In dede thoſe are but a very fewe, howbeit they are a fynely tryed ſede to encreace the congregacion in tyme commynge more latgely. Marke ſaluteth you, whiche is to me as it were my ſonne. Salute you euery one other with a kyſſe, not after the ſorte that is geuē more cuſtumely than hartely, but with an holy, pure, & true chriſtiā mynde, which is not doone againſt the hearte, but is the ſigne of a chaſte and a pure vpright louer, and not a lyeng countrefaicte token. And (to make an ende of myne Epiſtle in lyke ſorte as I beganne it) Grace and peace be alwayes preſent with you al, which beyng engraffed vnto the bodye of Ieſu Chriſt, lyue by his ſpirite, that grace maye couple you vnto God, and peace maye glewe you together with mutual concorde: whiche thing God (that is beſt and moſt mightye) brynge to paſſe.

Amen.

¶ Thus endeth the paraphraſe vpon the firſt Epiſtle of S. Peter thapoſtle.

2 Peter

¶ The argument vpon the later Epiſtle of S. Peter thapoſtle / by D. Eraſmus of Roterodame.

THis Epiſtle / as it appeareth / Peter wrote / whan he was greatly growē in age, and almoſt at the pittes brinke, for in dede he maketh mencion of his death. He writeth generallye to all ſortes of chriſtianes, exhortinge them to purenes of lyfe, and by auncient examples and with the terrour of the laſte iudgemēt frayeng them from fylthines: and he doeth vehemently blame them, whiche corrupte the myndes of the ſymple with peruerſe doctrine, in denyeng the commynge of Chriſt.

¶ Thus endeth the Argument.

¶ The paraphraſe of Eraſmus vpon the later Epiſtle of S. Peter thapoſtle.

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¶ The firſt Chapter.

The texte.

¶ Simon Peter, a ſeruaunt and an Apoſtle of Ieſus Chriſt, to them whiche haue obtained lyke precious faithe with vs thorowe the righteweſnes of our God and ſauioure Ieſus Chriſt. Grace be vnto you, and peace be multiplied thorow the knowledge of God and of Ieſus our Lorde. Accordynge as his godly power hath geuen vnto vs al thynges that pertayne vnto lyfe and godlyneſſe, thorow the knowledge of him that hath called vs by glory and vertue, by the which are geuē vnto vs, excellent and moſt great promyſes, that by the meanes therof ye might be partetakers of the godlye nature, yf ye flye the corrupcion of worldly luſte.

I Simon Peter / in tymes paſte a diligent folower of Moyſes law, and now a ſeruaunt and Embaſſadour of Ieſus Chriſt, whoſe goſpel (euē as y• day light) wipeth and driueth awaye all the ſhadowes of the olde teſtament, write vnto all maner of men without parciall excepcion either of people, or religiō, either of kynde, or ſtate, or yet condicion. For we eſteme all people to be kynſfolkes and moſt nerely ioyned vnto vs, whoſoeuer haue deſerued to be made like vnto vs in the profeſſion of the faith of the goſpel, by the which, we haue atteyned true rightuouſnes, not by circumciſion, or by ſacrifices of the lawe, but by the goodnes of our God, and by the deathe of our ſauiour Ieſu Chriſt, who hath frely pardoned vs our olde ſynnes, to thentēt we ſhould hence forthe folowe goſpellyke righteouſnes, which dooeth not conſiſte in ceremonies, but in true godlines of mynde: & hath a certaine farre greater perfecciō than the Iewes righteouſnes, whiche is nothinge but a ſhadowe of true righteouſnes. And I praye, y• lyke as you haue yet hitherto gon aboundantlye forwarde in the grace of y• goſpel, alwayes ſomwhat augmentyng in thencreaces of godlynes, & drawinge nerer brotherly concorde amonge your ſelues daylye more and more: ſo the liberall goodnes of God woulde voucheſafe to make perfite his gyftes in you: which Iewelles encreaſe ſo much y• more largely in you, as you grow forewarde into y• knowledge of God y• father, & of his ſonne our Lord Ieſu Chriſt, the acknowledginge of whome is eternall lyfe. For it is the chiefe poynte of ſaluacion, to acknowledge the autor of ſaluacion, that we chalenge no parte therof to our owne deſertes and ſtrengthes, or to the preſcripcions of Moſes lawe, inaſmuche as whatſoeuer is perteyninge to true lyfe, and whatſoeuer belongeth vnto true godlynes, his diuine power hath beſtowed it vnto vs, without helpe of circumciſion, onely by faithe, wherby we acknowlage God the father, from whome procede all thinges, and Ieſus Chriſt, by whome onely we haue al thinges geuen vnto vs. Theſe thinges are not geuen throughe our merites, but by his free bounteouſe gyfte, whiche of his owne accorde hathe called vs vnto the benefite of ſaluacion: and to them that were voyde of glory and vertue, he hath beſtowed bothe his owne glorye and vertue: to thintent that wheras being addicte vnto our owne vicious naughtines, lyke fylthye vyle ſlaues we ſcrued ydoles, we ſhoulde be engraffed vnto Chriſte, and be made bothe pure and glorious, [Page] hauing y• wickednes taken out of the waye, wherin we were fylthily ſoyled. He hathe tranſlated our vyle naughtines vpon himſelfe, that he mighte chooſe vs of his owne free pleaſure into ye felowſhip of his glory: Our treſpaſſes he hath taken vpon himſelfe, that we might enioye his innocencye. Nowe theſe ſame are very great matters, but thoſe are farre greater of & muche more excellencie, that are promiſſed vs in tyme to come, not by the lawe of Moſes, as we haue often ſayed before, but by thacknowlageing of Ieſu Chriſt. But what is it, that is promyſed? Forſoothe that albeit you perteyne not to the kynredde of the Iewes, yet you maye be made wt them companions of the diuine nature beyng choſen into the nomber of y• children of god, to poſſeſſe thenheritaunce, of immortal lyfe, ſo that you ſet your ſtudy vpon a certaine immortalitie by vncorrupte conuerſacion in the meane ſeaſon here in this worlde, and flee from al corrupcion of vices and naughtie luſtes wherwith a mynde that is infected, tēdeth to euerlaſtinge deathe.

The texte.

¶ And herunto geue all diligence: in your faithe miniſter vertue: in vertue knowledge: in knowledge temperaunce, in temperaunce pacience: in pacience godlyneſſe: in godlyneſſe brotherly kyndneſſe: in brotherly kyndneſſe loue. For yf theſe thinges be amonge you, and be plenteous, they wyll make you that ye nether ſhalbe ydle nor vnfrutefull in the knowledge of our Lorde Ieſus Chriſt. But he that lacketh theſe thinges, is blynde and gropeth for the waye with his hande, and hath forgotten y• he was pourged from his olde ſynnes▪

God hathe once geuen innocencye frely, and it is not inoughe to mainteine it, but applyeng withall ſtudious diligence, endeuour your ſelues to be made riche in well doinges, that your faithe be not ydle, but that it be accompanyed with good behauiour, that nothing be doone or ſayed, but that whiche is vertuous. Than let good behauiour entreteyne knowlage, that you maye not onely folowe the thinges that be vpright, but alſo diſcerne, what thinge, in what place, amonge whome, after what ſorte, and by what meanes ought worthilye to be done. Let knowledge be accompanied with temperaunce, that the mynde beynge vnmoueably ſtrong againſt all the wanton enticementes of the worlde, maye conſtantlye without ſhrinkynge folowe the thing, that it hathe iudged to be beſt. Vnto temperaunce let pacience be ioyned, that whan you doe wel, you maye chearefully ſuffer ſorowes. For thoſe men, whom the flateringe pleaſures of the worlde doe not bringe in to a fine fingred nicenes, are ſomtymes broken with impacient ſuffring of ſorowes, with pacience let godlynes be preſent, that what ſoeuer you doe or ſuffre, you referre it to the glorye of God. Let godlynes be accompanied with brotherly charitie, that like as you loue God for himſelfe, euen ſo for his ſake you maye loue all them that profeſſe God. And let brotherly charitie be augmented and vpheaped with loue, to ſtudye to doe good for all men, not onely them that are godly and Chriſtian folkes, but alſo for them that are wicked. Theſe are the frutes of an euangelicall faithe, whiche yf you haue them aboundauntlye, ſhall brynge to paſſe that where you haue acknowledged our lorde Ieſus Chriſt throughe faithe, it ſhould not be vnprofytable and vnfrutefull vnto you, althoughe you haue nothing to doe with circumciſion. For in theſe thinges conſiſteth the whole ſumme of Chriſten godlynes: and yf any mā want thē, he hath profeſſed Chriſt in vaine, foraſmuche as he ſlydeth backe from the light of the Goſpell in to his olde former darkenes, euen as it were a blynde man that groapeth the waye with his hande, and is caried aboute hereawaye and therawaye throughe the maſes of worldly luſtes: neither ſeeth he [Page] the waye to come to the felowſhip of Chriſt, beynge vnthankefull alſo for the benefite of Chriſt, of whome where he is once frely clenſed from his olde tranſgreſſions, yet as a man forgetfull of this ſo exceadynge a mercye, he ſlydeth backe in to the ſame againe.

The texte.

¶ Wherfore brethrē, geue the more diligence for to make your callynge and eleccion ſure by good workes. For yf ye doe ſuche thinges, ye ſhall neuer fall. Yea, and by this meanes an entringe in, ſhalbe miniſtre [...] vnto you aboundantly into the euerlaſtinge kyngdome of our Lord and ſauiour Ieſus Chriſt. Wherfore, I wil not be negligent to put you alwayes in remembraunce of ſuche thinges, thoughe ye knowe them your ſelues, and he ſtabliſhed in the preſent trueth. Notwithſtandynge I thinke it mete (as longe as I am in this tabernacle) to ſtere you vp by putting you in remembraunce, for aſmuche as I am ſure, that ſhortly I muſt put of this my tabernacle▪ euen as our Lorde Ieſus Chriſt ſhewed me. I wyll euer alſo geue my diligence, that ye maye haue wherwith to ſtere vp the remembraunce of theſe thinges after my departinge.

And therfore, brethren, let it not make you to lyue in a ſecuritie and to be careles, in that the goodnes of God, hathe (whan you deſerued nothing) called you vnto the profeſſion of the goſpell, hauynge once pardoned all the ſynnes of your former lyfe: but endeuour your ſelues ſo muche the more, that the goodnes of God, wherwith he hath called you, wherwith he hath choſen you, be n [...]t turned to your deſtruccion and heape of damnacion, in caſe beyng forgetful of his bounteous gentilues, you be tombled backe in to y• ſame ſtate, from whence he raunſomed you with his owne death. But procure rather with well doinges, that God ſeine not to haue called and choſen you in vaine. And ſome parte of this mater lyeth euen in you. For yf you conſyder, from whence God hathe called you, to what thinges he hath called you, and what rewardes he hathe ſet forthe for you, and yf you wyll preace therunto by theſe meanes, whiche I haue declared a lytell before, you ſhall neuer ſlyppe out of the right courſe of godlynes. For yf you preace this waye, Goddes aſſiſtinge helpe ſhalbe plenteouſlye preſent with you, and ſhal ſuccour, you with his riche relyefe, that at length beynge conquerours of this worlde, you maye atteyne to the euerlaſtinge kyngdome of our Lorde and ſauiour Ieſu Chriſt, to poſſeſſe with him the treaſures of heauen for whoſe ſake you haue ſet naught by the treaſures of y• earthe. The rewarde is exceadynge great, but it muſt be procured with exceadynge greate diligence. Wherfore I wyl neuer ceaſe to geue you warnynge of theſe maters, althoughe I ſuppoſe it not neceſſarie, ſeynge you both doe and remembre, what you ought to doe: and are alſo confirmed nowe by longe proceſſe of godlynes in the acquainted knowledge of the trueth a great while, whiche hauynge embraced, you conſtantlye folowe yet hitherto: notwithſtandyng to thintent you maye more and more watche ſtyll in that you haue begonne, I recken it my parte, that remembringe my lordes precepte▪ whiche commaunded me, y• beynge conuerted my ſelfe, I ſhoulde confirme my brethren, as longe as I lyue among you (beyng a ſtraunger vpon earthe) in y• tabernacle of this ſely body. I ſhould ſtere vp & pricke forewarde the ſtudye of godlynes in you, and in dede ſo muche the more, becauſe I knowe, I ſhall ſhortly be ſtripped out of the dwellynge of this ſely bodye, and chaunge this exile of the earthe for y• fraunchiſed free citie of heauen. For our Lorde Ieſus Chriſt ſignified ſo vnto me, whome I ſerue yet hitherto as a ſouldier in this tabernacle. Nowe therfore I ſhall geue dilygence, that theſe matters maye in the meane ſpace be ſo ſurely fixed in youre [Page] hartes with often admonicion, that you maye remembre them after my deathe, whan I can not warne you by worde of mouthe. For ſeyng the thinge is moſt certaine, that you haue receyued of vs, it behoueth you not to ſwarue from it.

The texte.

¶ For we haue not folowed deccatfull fables, when we opened vnto you the power and commynge of our Lorde Ieſus Chriſt: but with our eyes we ſawe his maieſtie: euen then verely when he receaued of God the father honour and glory, and when there came ſuche a voyce to him from the excellent glorye. This is my deare beloued ſonne, in whome I haue delyte. This voyce we hearde come from heauē, when we were with him in the holy mount. We haue alſo a right ſure worde of prophecie, wherunto (yf ye take hede) as vnto a light that ſhyneth in a darcke place▪ ye do well vntil the daye dawne, and the day ſtarre aryſe in your heartes. So that ye firſt knowe this: that no prophecye in the ſcripture hath any priuace enterpretacion. For the ſcripture came neuer by the wyll of man: but holy men of God ſpeake, as they were moued by the holy ghoſt.

For our doctrine was not ſuche gayre, as the philoſophers teache, whoſe drifte is to perſwade by crafulye conueyed fables, and humayne ſubtilties, the thing that they them ſelues vnderſtande not, and dyſagree alſo amonge them ſelues. But we haue in no wyſe folowed theſe wayes, in openynge vnto you the power and comminge of our lorde Ieſu Chriſt, and in preachinge vnto you his maieſtie, whiche we haue ſene with theſe iyes. For he vouchedſafe to exhibite vnto certaine of his owne afore his death ſome ſpecial token, with what mightie power and with what glorye he ſhall once come, to iudge the quicke and the dead, and what wonderfull felicitie he ſhal geue vnto them, that loue him ſtedfaſtlye. For where God the father endued him all wholy with glorye and honour, inſomuche that his countenaunce ſhoone as bright as the ſunne, and his clothes were more white than the ſnowe, ſo farre, that mannes iyes coulde not abyde to beholde the heauenly ſyght, and there came alſo an exceadynge moſt honourable teſtimonie of the fathers voyce, whiche was brought downe from highe vnto him from the glorious maieſtie of y• father. And it was after this ſorte: This is my welbeloued ſonne, whiche hathe delyghted my mynde, heare him. There coulde haue ben no witneſſe geuen, eyther more fully or more excellent. And it was pronounced, not of any prophet, but of the fathers owne maieſtie. Theſe thinges we haue ſene with our iyes, theſe haue we hearde with our eares, whan we were preſent with him in the holy mount Thabor. If ſo be that the prophetes playne oracles be in a great weightie eſtimacion among you, which prophecied by figuratyue darke ſhadowes of Chriſt: of much more grauitie ought ſo euident a declaracion by the father himſelfe of his ſonne be. The prophetes agree with the fathers voice, yf a man doe rightly interprete them. They with their promiſſes prepare as it were mennes myndes to the trueth of his goſpell, in that they ſhadowe and as it were couertly poynt out, the thing that the goſpell doeth openly preache. Therfore I doe not diſallowe, that the Iewes beyng vehementlye geuen to the prophetes prophecienges, ſeke there for the commynge of Meſſias. For it is a ſteppe ſomewhat vnto the faythe of the goſpel, to beleue that Chriſt ſhoulde come. For a man ſhall the more ſoner beleue that Chriſte is come, yf he be parſwaded that he ſhoulde come. Therfore there is good hope of him, that beynge not yet lightened with the lyght of the Goſpell, is attentiue vnto the prophetes, as to a candell appearinge in a darcke place. For it is better to haue ſome lyght than no light, tyll the ſunne come, and the daye dawne, to dryue awaye all darkenes, and to obſcure euen that candell, [Page] and that the daye ſterre of goſpell preachinge maye ſhyne bryght in your hartes, whiche declareth that the ſonne is at hande. The ſayinges of the prophetes are to this vſe profytable, yf they that reade them, conſider that y• ſcripture of prophecyinge before hande is darkly hydden vnder couerte of figures, & can not be vnderſtāden without interpretaciō. And yt is not euery mannes interpretaccion, nor after euery mannes arbitrement. For the prophetes, whiche ſpake of thinges before hande, did not ſpeake after their owne braine nor after the deuyſe of their owne mynde, but where they were holy men and pure from al humaine luſtes, y• holy goſt inſpired their hartes, & vſing them as his inſtrumētes, he ſignified his mynde vnto vs by thē accordingly. The thing y• men ſet forth by mannes deuyſe, may be perceaued by mannes wytte. But y• thing ye is ſet forthe by the inſpiracion of the holy goſt, requireth an interpretoure inſpired with the lyke ſpirite. They that applye the thing, whiche is ſpoken of Chriſte, vnto any worldlye king: they that drawe the thing that is ſpoken of the lyfe of heauen, vnto the felicitie of this worlde: they that interprete the thing that is ſpoken of the treaſures of the mynde, of the commodities of this worlde: doe very farre ſwerue from the miſticall meanyng of the prophecy. Nether are they eaſely perſwaded that Chriſt is come, in that by falſe interpretacion of the prophecie, they imagine to them ſelues a certaine earthlye Meſſias, ſuche a one as he ſhewed not him ſelfe to be. And for that cauſe they acknowledge him not, not that he varieth from the ſpirituall ymage of the prophecye, but that he differeth from the ymagined ydole of faſlye feyned interpretacion.

¶ The .ii. Chapter.

The texte.

¶ There were falſe prophetes alſo amonge the people, euen as there ſhalbe falſe teachers amonge you, whiche preuely ſhall brynge in damnable ſectes (euen denyinge the Lorde that hathe bought them) and bryng vpon them ſelues ſwyfte damnacion, and many ſhal folowe their damnable wayes, by whome the waye of trueth ſhalbe euyll ſpoken of, and thorowe couetouſnes ſhall they with fained wordes make marchaundyſe of you, whoſe iudgement is now not farre of, and their damnacion ſlepeth not.

WHoſoeuer he be, that prophecieth after thaffeccion of his owne mynde, is falſely named a prophete. Whoſoeuer he be, that interpreteth the prophetes ſayinge, vnto his owne couetous appetites, is a falſe interpretoure. There were in tymes paſt falſe prophetes euen amonge the Iewes, whiche eyther to pyke a thanke at y• princes hande, or elles for vauntage ſake, or for hatred of other, prophecied the thinge, whiche the ſpirite of God ſpake not, but that they had in their aſſemblyes imagined them ſelues. They countrefaicting their behauiour as thoughe they had ben true prophetes, deceaued folyſhe people, and repyned againſt the true prophetes with their lyinges. And ſo after my deccaſſe alſo there ſhall aryſe ſuche, as ſhall falſely boaſte them ſelues to be teachers of the goſpell, where as they ſhall be nothinge elles but maiſters of falſeheade. They ſhall ſwarue from the doctrine of the goſpell, and bringe in mennes gloſes: in ſtede of the trueth that bringeth ſaluaciō, they ſhall cloute in pernicious ſectes, for their owne gayne, that partaine rather to their owne glorye and their owne tyrannye, than vnto Chriſtes afaires: and they ſhall goe on ſtyll into ſo great madneſſe, that they ſhall not be afrayed vnkyndlye to denye euen their Lorde Ieſus, by whoſe bloude they were redemed, and whoſe name [Page] they once profeſſed, and ſhall be more wicked than the very heathens, whiche neuer profeſſed Chriſt. By the whiche their dooinges they ſhall prouoke the vengeaunce of God vpon them ſelues, and it ſhall not onely nothinge auayle them, that they once profeſſed Chriſt, but they ſhall alſo pull vpon them ſelues ſpedy deſtruccion, God taking vengeaunce vpon them. Howbeit it were but a ſmall matter, yf none were loſt, but onely they, which are already loſte, but they ſhall alſo drawe many with them into deſtruccion. For falſe doctrine teachers ſhall fynde diſciples of their owne, and bearinge them ſelues boldely vpon thē, they ſhall not be afrayed to rayle vpon the goſpelles trueth whiche you haue receaued of vs: nether ſhall they purely handle the worde of the goſpel, becauſe they ſee it maketh nothinge auayleably to their gredynes, but beyng bent vnto their owne priuate lucre they ſhall begyle your ſimple playneſſe with feyned communicacion, not going about to wynne you vnto Chriſte, but to plucke to them ſelues the greateſt gayne they can from you. For they ſee that the goſpels doctrine is ſmally pleaſaunt vnto them, whiche are cralled with the delyces of this worlde, they ſee it is no nyce delycate matter, to doe as wee doe, defēde the ſynceritie of the goſpelles doctrine conſtauntly againſt the wicked, through all deathes. Therfore ſhall they defyle the true doctrine of Chriſt: and in ſtede of it, they ſhall teache thoſe thinges, that are pleaſaunt to the groſſe hearers rather than holſome: and thoſe thinges that purchaſe theim ſubſtaunce and renoume in the worlde and not with God. For they ſhall couet rather for glorye and pleaſure that ſhal laſt but a while, to purchaſe euerlaſtinge deſtruccion bothe to them ſelues and to others, than throughe ſhorte tormentes of the body to thruſt out vnto felicitie that neuer ſhal die. Beware you folow not thoſe guides, excepte that you wyll goe ſtreight waye into deſtruccion. Nether let it deceaue you, in that they are alofte in hyghe eſtate in this worlde, in that they are riche, in that they lyue at their owne eaſe. They ſhall not long haue the fruicion of this continuaunce of falſe felicitie. For lyke as the godly ſhal in a while atteyne their rewardes, which God hath alreadye decreed long agoe, euen ſo theſe mennes peyne maketh ſpedy haſt vnto them, nether doeth their deſtruccion ſlepe that ſhall ſodainlye oppreſſe thoſe that be careles and lyue in a ſecuritie. They maye deceaue mennes iudgementes, but they can not beguyle God. Howſoeuer men, ouer whome they haue autoritie, doe forgeue them, God, which is afrayed of no mans myght wyll not forgeue them.

The texte.

¶ For yf God ſpared not the aungels that ſynned, but caſt them downe into hell, and delyuered them into chaynes of darcknes, to be puniſhed, to be kept vnto iudgement: nether ſpared the olde worlde, but ſaued Noe the eight preacher of rightewyſnes, and brought in the floude vpon the worlde of the vngodly, and turned the cities of zodom and Gomor into aſſhes: ouerthrew them, damned them, and made on them an enſample vnto thoſe that after ſhoulde lyue vngodlye. And iuſt Lot vexed with the vnclenly conuerſacion of the wicked, delyuered he. For he beynge righteous, and dwelling among them in ſeyng and hearing, vexed his righteous ſoule from daye to daye with their vnlawfull dedes. The Lorde knoweth howe to delyuer the godly out of temptacion, and to reſerue the vniuſte vnto the daye of iudgement for to be punyſhed: but che [...]y them that walke after the fleſſhe in the luſt of vnclennes, & deſpyſe auctoritie. Preſumpteous are they, & ſtubborne, whiche feare not to ſpeake euyll of them that excell in worſhippe. When the angels whiche are greater bothe in power and might, receaue not of the Lorde taylynge iudgement againſt them ſelues. But theſe as brute beaſtes, naturally brought forthe to be takē and deſtroyed, ſpeake euyll of the thinges that they vnderſtande not, and ſhall peariſſhe in their awne deſtruccion, and receaue the rewarde of vnrightewyſnes.

[Page]For why ſhoulde he ſpare them nowe, ſeyng that in tymes paſt he ſpared non the very angels, whiche had offended, but threw them downe headlong out of heauen, bounde them with the cheines of theuerlaſtynge darke night, and caſte them in to the priſon of hell, to be reſerued to this ende, that hauyng ſentence of damnacion in the laſt iudgement, they may be cōmitted to eternal tormētes for euermore? wyll he ſuffer pryde to be vnpunyſhed in men, whiche ſuffred it not in the angelles? Shall the thing be vnpunyſhed in them, that they doe after the light of the goſpell manifeſtlye opened vnto them, & after ſo many bounteous benefites frely geuen vnto them by him, which ſpared not the olde world (beyng tude without knowledge) but beyng greued at mennes viciouſnes, whan the world was vniuerſally ſpotted with wicked maners, he brought the floude vpon it, and diſpatched al mankynde, ſauynge Noe, whō beyng the eyght parſon his wyll was to haue ſaued out of ſo mightte a great multitude of mortal men, becauſe the reſidue hauinge contemned the gentle ſuffraunce of God, he onely in makynge the Arke teſtified, that he drad the vengeaunce of the almightye. And wyl not he punyſhe the people of theſe dayes, which with powryng downe a ſhowre of brimſtone, brought ſo many cities, and ſo floriſſhinge a countrey of Sodome and Somore into aſſhes, and marred them ſo vtterly, that there remaineth nothing, but an horrible and a peſtilent ſtinkynge ma [...]rice, for a teſtimonye what payne abydeth them, whiche with lyke wickednes prouoke y• wrath of God vpon them ſelues? And lyke as vnto them their owne wickednes was their owne deſtruccion, euen ſo the innocencie of Lot turned to his ſaluacion: vnto whome whan the abominable felowes intended violence, and would with their abhominable rageing luſtes oppreſſe the chaſte godly man, God pulled him out of the companye of the wicked, among whome it was the moſt greuous payne for him to lyue. For in aſmuche as he was pure and chaſte bothe in eyes and eares, it was a greuous torment for a godly diſpoſed mynde, to hea [...]e daily, and ſee daily, the thinges that he abhorred withall his whole hearte. By theſe it is ſufficiently declared, that God neuer ſuffreth, any man to loſe the rewarde of his innocencie, neither any mans wickednes to be vnpuniſſhed: although he gentlye beare wt ſome for a ſeaſon, y• they might once repent: yea & though he ſuffre his owne ſometime to be tēpted for a while, yet whā tyme is, he can dlyuer the godly out of ſorowes: & contrarye wyſe he can reſerue y• vngodly againſt the daye of the laſt iudgement to be puniſhed with eternall tormentes for euermore. No kynde of vnrighteouſnes ſhalbe ſuffred vnpuniſhed. But thoſe ſhall ſpecially ſuffre paynes, whiche as it were diſtruſtinge the promiſes of the goſpell, folowe in this worlde, that whiche is delectable to the body, ſeruynge fylthy outragious luſtes, wherwith they defyle their whole lyfe on euery ſyde. And that they may be the more wicked, they double their wickednes with violence, & contemne thoſe that be ſet in publyke autoritie, beyng knacke hardye, and ſhameles, and are not aſhamed to tayle vpon ſuche as are men of dignitie. And theſe thinges are wretched men, hardye to doe, where as the angelles beyng farre more excellent in power and ſtrength, althoughe otherwyſe wicked yet they proceded not into ſo muche ſhameles hardynes as to abyde to ſpeake euyll of God: and where as they in other matters neglected the wyll of God, yet in this point they were afrayed to offende him, and yelded vnto thautoritie of god. But theſe men beyng more vngracions than the wicked ſpirites, [Page] like brute beaſtes borne to thys ende, that they maye bee catched and deſtroyed, foraſmuche as they are not afrayed to backbyte and myſteporte theyr ſuperiours: not knowing this in the meane while, for whoſe ſake they ſpeake euyll of them. Like as they through theyr corrupte condicious procure deſtruccion to them ſelues, euen ſo ſhall they peryſhe like beaſtes, and receyue a worthy rewarde of theyr wicked life: [...]orſomuche as they reken it a ſwete and ioyly gaye life, if they caſt all ſhame quite away, and geue them ſelues in the open daylyght vnto myrthe, ryot, and filthye voluptuous luſtes. For yet they haue ſome ſhame remaynyng with them that doo theſe thynges in the night.

The texte.

They count it pleaſure to lyue delyeyouſty for a ſeaſon. Spottes they are and fylthyneſſe, which lyue at pleaſure in theyr own deceyuable wayes, feaſtyng and ſcornyng you: hauing eyes ful of aduoutry, and that cannot ceaſe from ſynne, begylyng vnſtable ſoules. Deattes they haue exerciſed with robbery. They are curſed children which haue forſaken the ryght waye, and are gone aſtraye folowyng the waye of Balaam the ſonne of Boſor, whiche loued the rewarde of vnryghteweſneſſe: but was rebuked of hys iniquitye. The [...]ame and dumme beaſt, ſpeaking with mans voyce forbad the madneſſe of the prophete.

Who would beleue that theſe were menne? They are rather filthe and ſpottes, who in their filthie glotonous bankettinges (wherin being wretchedly deceaued thei repoſe the hole Sūme of felicitie) vaunt againſt you, as though you were madde menne, bycauſe you haue not the fruicion of the commodities of thys preſent life. And in the meane tyme riot prouoketh outragious luſte, and whan they are once wyne dronken, they haue beaſtly luſting eies, nether haue they mynde of any thing elles, than vpon whoremonging, and other kyndes of wikednes. For they can not, whan they haue once caſt awaye reaſon, whan they haue ben once dronken with wyne, ceaſſe from naughty doing, but they ſkyppe from wikednes to wikednes, ſo muche that it is not ynough for them to lyue vngraciouſly them ſelues, except they intangle and allure other mens myndes (not yet cōfirmed in vertue) vnto theyr filthynes. Now perchaunce it were more tolerable, if they offended in nothyng but in riot and lecherous luſt: But there is no kynde of vice but they haue it. Like as they filthyly make away that they haue, euen ſo filthyly doo they prouyde to make prodigally awaye, hauyng a mynde and a wytte practiſed vnto couetouſnes, vnto deceate and vnto taume, doing euery thing what ſo euer it be, for auauntage ſake: and for lucte curſe the good and the godly, and being corrupte with money ſwa [...]ue from the right waye: and in that poynt reſemble theyr father Balaam the ſonne of Boſor, who, whan he knewe what was beſt, yet being corrupt with wicked ſee, he went about to curſe them, whom God was mercifull vnto: & couetouſnes brought him into ſo great a blyndnes, y• he was rebuked of his aſſe, & where as he being a madde doting mā had caſt of his mans mynde, y• brute beaſt ſpeaking in a mans voyce reſtrayned the prophetes madnes, ſeing more wt het bodyly eies than he ſaw wt y• eies of his mynde, bicauſe he was ſtrik [...] blynd through coueiouſnes of money.

The texte.

Theſe are welles without water: cloudes that are caried with a tempeſt, to whom the myſt of darckenes is reſerued for euer. For when they haue ſpoken the greate ſwellynge wordes of vanyty, they entyſe thorowe luſtes in the volupteouſnes of the fleſhe them that were cleane eſcaped: euen them that now lyue in errour: while they promes them libertie, where as they themſelues are the bonde ſeruauntes of corrupcion. For of whom a man is ouercome, vnto y• ſame is he brought in bondage. For yf they (after they haue eſcaped frō y• fylthines of the world thorow y• knowledge of y• Lord & the ſauiour Ieſus Chriſte) are yet tangled agayn therin, & ouercome, then is y• latter ende worſſe wt them thē y• beginning. For it had bene better for thē, not to haue knowen y• way of righteweſnes, then after they haue knowen it, to turne frō the holy cōmaundement that was geuen vnto them. But the ſame is hapened vnto them y• is vſed to be ſpoken by the true pro [...]erbe. The dogge is turned to his domet agayn, & y• [...]ow y• was waſhed is turned agayn to her waloing in y• mier.

[Page]Theſe are they that promyſe a certayn wonderfull and news doctrine, where as they bryng nothyng worthy the profeſſion of the Goſpel, being like welles that lacke water, whereunto if a manne come athurſt, he can fynde nothing but mudde and claye: and like vnto myſly clowdes, that are dryuen hither and th [...] ther with the ſtorme of wyndes, and ſeme as they would geue rayne vnto the thruſtye grounde, where as for all that, not ſo much as one droppe of holſome doctrine falleth from them. They promyſe the lyght of the Goſpelles doctrine, and wrappe thoſe folkes in darkenes of errours, whom euerlaſtyng darkeneſſe abydeth for in hell. For whan with their lyeng woordes they ſpeake of certayn great hygh matters, & with that hope entice and ſnare them whiche begynne to amende theyr condicions, they deceaue them and wrappe them in the delites of the fleſh, & the voluptuous pleaſures of this life, promyſing that they wil delyuer other frō errour, whā they them ſelues are occupied in the greateſt errours of al, and promyſing other men deliueraunce from ſynnes, whan they them ſelues are the very bonde ſlaues of filthynes. For of whoſoeuer a mā is ouercome, and at whoſe appoyntement he lyueth his bonde ſeruaunt he is called by right. For it auayleth thē nothyng at all to haue ben once frely delyuered frō the bondage of ſynnes, if they fall to the ſame ſtate agayn by their own accorde: but the bondage is ſo much the more vile, and ſo muche the more wretched, bicauſe it is procured without cōſtraynt, after the taſting of libertie. That which was done amyſſe before the Goſpell preached, is a great parte long of errour, and long of Ignoraunce. But they whiche hauing once acknowlaged by the preachyng of the Goſpell, oure lorde and ſauiour Ieſu Chriſte, haue through Baptiſme renounced the filthynes of this world, and profeſſed a pure and an heauenly life: if they be ouercome agayn with luſtes, and wrapped in theyr olde vncleaneſſe, theyr baptiſme doeth not only nothing helpe thē at al, but alſo they are in worſe ſtate, than they were before they knewe Chriſte. For his offence is the leſſe, that ſynneth through ignoraunce. And they ſhalbee the more greuouſly damned, whiche haue enlarged the cryme of wikednes with the vice of vnthankefulnes. Therfore it had ben better for them to haue not knowen the Goſpelles doctrine at al, whiche teacheth Innocencye and purenes, than after they knewe and receyued it, to ſwarue from the holy commaundement that was once deliuered vnto them. For what other thing is befallen them, than that which is truly vſed to bee ſpoken by a commune prouerbe? The dogge [...]loſſeth vp agayn that he hath once caſte vp, and the waſhen ſowe turneth agayn to walowe her ſelfe in the myre. It is but a loſt labour for the dogge to haue purged his ſtomake with vomite, if he take agayn that he caſt vp. And the ſowe hath waſhed awaye her fowle ſtynking myre in cleane water in vayne, if ſhe, by and by after ſhe is waſhen, returne to the ſoylinges that ſhe had gone from.

The .iii. Chapter.

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The texte.

¶ This is the ſeconde epiſtle that I now wryte vnto you beately beloued, wherwith I ſtete vp your ſincere mynde, by puttyng you in remembraunce, that ye maye be myndfull of the wordes (which were tolde before of the holy prophetes) and alſo the commaudement of vs whiche be Apoſtles of the Lorde and ſauiour. Thys fyrſt vnderſtande, that were ſhall come in the laſte dayes mockers (in dyſceatefulnes) which wyll walke after theyr owne iuſtes, and ſaye: Where is the promes of his comming? For ſence the fathers [...]yed, all thinges continue in the ſame eſtate wherin they were at the beginnyng. For thys they knowe not (and that wylfully) how that the heauens & greate whyle ago were, and the erth oure of the water appeared vp thorowe the water, by the worde of God: by the whiche thynges the worlde that then was, peryſhed, beyng ouer runne with water. But the heauens and erth which are now, be kept by hys worde in ſtore, and reſerued vnto fyre agaynſt the daye of iudgement and perdicyon of vngodly men.

DEarely beloued, theſe matters I beate in with many wordes vnto you, and euen now in theſe myne other letters I warne you of the ſelf ſame thing, not that I doubt of the vprightneſſe of your mynde, but that you may haue in remembraunce more and more the thinge that you know and hold, and do that you do with the more harty chearefulnes and conſtaunt ſtedfaſtnes. You ſhall [...]e in the leſſe peril of hurting by their vngracious doctrine, if you remēbre, that it was ſpoken of by the holy prophetes in tymes paſte, whiche gaue warnyng to beware of this kynde of men. And if you do remembre that we gaue the ſame precept, whiche are the Apoſtles of the lorde and ſauiour Ieſu Chriſt, who forhad that nomanne ſhould geue eare to ſuch as in ſtede of the Goſpelles truth, bring in pernicious doctrine. This therfore knowe you fyrſt of all, that there ſhall come hereafter, not preachers but mockers, being connyngly furnyſhed with ſleightes and ſubtill deceates, to beguyle the ignoraunt withall: whiche ſhall not folowe thoſe thynges that Chriſte taught vs, but like as their life ſhall be after the luſtes of their owne hart, ſo ſhall they teache after their owne appetite, thoſe thinges that ſhalbe fitte for ſuche a maner of life. For inaſmuche as theyr life is filthy, they ſhall not be deſyrous of the lordes commyng: And for that cauſe ſake ſhall they perſwade bothe to them ſelues and others, that he ſhal not come agayn, and ſaye: where is the promyſed reſurreccion? where is the iudgement? where are the ſondrye ſortes of rewardes according to the deſertes of lyuing? whan cōmeth he that is loked for day by day in vayne? For they ſhal thinke ſurely that he ſhall neuer come, bycauſe hys commyng is put of for a tyme. What token (ſaye they) is there of the reſurreccion? Our fathers are dead one after an other, and neuer one hathe riſen agayn to life yet hytherto. And like as ſence the creacion of the worlde, all thinges are engendred by the enterchaungable courſes of the dyeng and of the lyuing, euen ſo vnto thys tyme remayneth the ſame courſe of nature, where as by mutacion of the worlde that hathe ben before, we may gather that there ſhalbe a newnes hereafter. And like as the mutacion chaunced, what tyme they loked not for it that lyued after theyr owne fylthy luſtes, euen ſo ſhall the nouacion happen, whether we beleue it, or not beleue it. For thys thyng they are not ware of, or (as I ſuppoſe rather) they diſſemble to knowe, that the heauens were created long a goe, and alſo the earthe, which the waters, wherwith it was couered, made bare, a great power of waters alſo hanging alofte. And whan mankynde was almoſte altogether defiled with vices, God being offended, ſent the flood and deſtroyed the world of that tyme, reſeruing only eight perſons, which had folowed Innocēcy. [Page] This vniuerſall iudgement God exerciſed at that tyme, in pourgeing and renewing the earth through water. Than the heauens contynue yet ſtill as they were created, and they are reſerued to fyre, by the whiche they ſhall alſo be purged in the daye of iudgement, whan the wicked ſhalbe deſtroyed by fyre, like as in times paſte they periſhed by water. Foraſmuche than as it is a thing moſte certayn that that daye ſhall come, it maketh no matter, whether it come later or ſooner: This only ſtandeth vs in hande to prouide for, that when ſo euer it cō meth, it fynde not vs vnready. We in out conceytes thinke ſome thinges leng, & ſome thinges ſhorte: but vnto God there is nothing, neyther ſhorte nor long. In his promiſſes he foloweth not the appetites of vs, but his owne eternall & vnchaungeable decreed counſail, vnto whome nothyng is [...]er paſte nor to come, but al thinges are preſent. But vnto vs what ſo euer he h [...]h promiſed, he exhibeteth in the tune that he hath appointed before hande to him ſelf. For elles, wt him al is one whether there be one day paſt or a thouſand yeares. With the ſame faithful aſſurednes doeth he performe the thing whiche he performeth the later, that he doeth the thyng he doeth more ſpedilyer. For as concernyng him ſelfe, he hathe performed euen nowe the thing, that he hathe purpoſed to performe. For he dooeth not chaunge his purpoſe and after the maner of delayers prorogue and put of his promyſe as ſome falſly iudge of him, meaſuring God after their own condicions: but he preſcribeth the ſpace to be longer ſomtymes for your ſake, becauſe vpon his tendre mercye and gentilnes he woulde haue none to peryſh, but is deſitous to haue all men once to repent, that thoſe whiche peryſhe, haue no cauſe to fynde fault that they wanted ſpace to chaunge their life in to better. And that daye ſhall come vnloked for, and ſhall come creping vpon men, none otherwiſe, than a thefe in the night cometh vpon them that are a ſleape. In that daye there ſhall be ſo greate violence of fyre, that the heauens ſhall paſſe with a mightie greate force in to an other kinde: But the elementes, whervpon this lower world conſiſteth, ſhalbe diſſolued with heate: and fynally the earthe, and the thinges therin conteyned, ſhalbee butned with fyre, and all the whole nature of thinges ſhalbee cleane purged. And if it bee of neceſſitie, that all thinges ſhalbe ſo pure, that theſe thinges ſhall alſo be diſſolued, whiche offende not: howe muche ſtandeth it vs in hande diligently to endeuour, that that daye maye fynde vs throughly purged and vpright in all holynes of life, and in all ſtudious affayres of godlynes. In the meane ſeaſon this muſte bee with muche ſpedynes forecaſte, that you be alwaye in a readynes, whan ſo euer that daye ſhall come, whoſe ſtraight iudgement no manne ſhalbee hable to eſcape: whiche ſhall ſuffre no thyng to be impure, ſo muche, that the heauens muſt be diſſolued with fyre, and the elementes conſtrayned to melt with heate. And after this, we loke, accordyng to hys promiſſe, for new heauens and a newe earthe, that haue no corrupcion, no fault: that we, in whome ſhalbe no corrupt mynde, maye haue the fruicion of them being vncorrupt.

The texte.

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¶ Dearly beloued, be not ignoraunt of this one thing, howe that one daye is with the Lorde, as a thouſande yeare, and a thouſande yeare as one daye. The Lorde y• hath promiſed is not ſlacke, as ſome men count ſlacknes: but is pacient to vs warde: for aſmuch as he would haue no man loſt: but wyll receaue all men to repentaunce. Neuertheles the day of the Lorde wyll come as a thefe in the night, in the whiche daye the heauens ſhall paſſe awaye in maner of a tempeſte, and the elementes ſhall melte with heate, the carthe alſo and the worckes that are therin ſhall burne. Seyng then that all theſe thinges ſhall peryſſhe, what maner perſons ought ye to be in holy conuerſacion and godlynes: lokyng for and vaſting vnto the commynge of the daye of God, by whome the heauens ſhal periſſhe with fyre, and the elementes ſhall melt with heare. Neuertheles, we (accordynge to his promes) loke for a newe heauen and a new earth, wherin dwelleth righteweſnes. Wherfore dearly beloued, ſeyng that ye loke for ſuche thinges, be diligent that ye maye be foūde of him in peace, without ſpotte and vndefyled. And ſuppoſe that the longe ſufferynge of the Lorde is faluacion, euen as our dearely beloued brother Paule alſo (accordinge to the wyſedome geuen vnto him) hath wrytten vnto you, yea, almooſt in euery epiſtle, ſpeaking of ſuche thinges: amonge whiche are many thinges harde to be vnderſtande, whiche they that are vniearned, and vnſtable, peruert, as they do alſo the other ſcriptures vnto their owne deſtruccion. Ye therfore beloued (ſeyng ye be warned afore hande) beware, loſt ye (with other men) be alſo plucked awaye thorowe the erroure of the wycked, and fal from your owne ſtedfaſtnes. But growe in grace, and in the knowledge of our Lorde and ſauiour Ieſus Chriſt. To whome be glory bothe nowe and for euer. Amen.

Wherfore moſt dearely beloued brethren, haue this ſo fearfull a iudgemēt alwayes before your eyes, and geue dilygence, that whan the lorde commeth, he maye fynde you pure and vnblameable, not onely before menne, whoſe iudgemētes are many tymes deceaued, but alſo before hi. For he is pure in dede, that is pure in the iudgement of God. And althoughe paraduenture it be long ere that daye come, conſtrue it not ſo, as thoughe he woulde not come at all, but conſydre that this tender ſufferaunce of the lorde, wherwith he geueth all men ſpace to repent, doeth care for mennes ſaluacion: of whiche matters our mooſte deare brother and folowe in office, Paule wrote vnto you, ſo muche the more habundantly, as God gaue him the more plenteous gyfte of wyſedome: and in almoſt all his epiſtles exhorteth you to loke for this daye, ſometyme ſpeakinge after ſuche a ſorte, as though the daye of the lorde were already now at hande: that he might the rather prycke you forwarde to the ſtudye of godlynes, where as that daye (becauſe it is vncertaine) oughte to be loked for, ſo as thoughe he woulde come this daye, but yet after ſuche wyſe, that no man preſcribe a tyme certaine. Theſe and ſome other matters Paule according to his high wiſedom, myngled in his Epiſtles. And wheras he ſpake them moſt rightly that coulde be, yet the ignoraunt and inconſtaunt perſons wreſt them with a peruerſe interpretacion, as they doe the other ſcriptures, to their owne deſtruccion, that the thing whiche is healthe vnto the good, maye be turned, throughe their owne faulte, in to venome vnto them. Therfore brethren, ſence you are ſo many waies warned before hande bothe of me and of Paule, take hede, that you be not deceyued, as other are, with the fraude of abominable men, and fall awaye from your ſubſtaunciall ſtedfaſtnes, whiche you haue expreſſed yet hitherto: but rather geue diligence, that you maye continually encreaſe and goe forewarde in the giftes and knowledge of our lorde and ſauiour Ieſu Chriſte, vnto whome be glorye bothe now in this lyfe, and for euer worlde without ende.

Amen.

Thus endeth the Paraphraſe vpon the ſeconde Epiſtle of thapoſtle S. Peter.

Jude

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THE LYFE OF SAINCT IVDE after Saincte Hierome.

IVdas the brother of Iames lefte behynde him a litell epiſtle, whiche is of the ſeuen catholike epiſtles. And becauſe be taketh witneſſe in it out of the boke of Enoch which is Apocryphe that is to ſay, without autoritie, it is reiecte of many: howbeit it hathe ben taken worthye autoritie bothe for the aunciencie and vſe of it, and is accompted among the holy ſcriptures.

❧ THE ARGVMENT VPON the Epiſtle of Iude / by D. Eraſmus of Roterodame.

HE is vehemently diſpleaſed with many wordes agaynſt them, that being blynded in theyr owne couetous appetites were aduerſaries to the Goſpell: whiche thyng notwithſtanding ought to ſeme no newe matter, inasmuch as they were predeſtinate to this ende, and it was ſpoken of before by the Apoſtles, that that kynde of men ſhall lutkingly crepe among the flocke of Chriſtyanes. Agaynſte theſe ſorte, he ſo armeth them, that they may forecaſt bothe to reſtrayne them eyther with blamyng, or ſaue them by warnyng geuyng. Which thing if they poſſiblye can not doo, yet they prepare them ſelues readyly agaynſt the commyng of Chriſt.

Thus endeth the Argument.

❧ THE PARAPHRASE OF Eraſmus vpon the Epiſtle of Sainct Iude thapoſtle.
The texte.

¶ Iudas the ſeruaunt of Ieſus Chryſte the brother of Iames. To them which are called and ſanctified in God the father, and preſerued in Ieſu Chriſte: Mercy vnto you and peace and loue be multiplied. Beloued, when I gaue all diligence to wryte vnto you of the commen ſaluacyon, it was nedefull for me to write vnto you, to exhorte you that ye ſhould continually laboure in the faith, whiche was once geuen vnto the ſaynetes. For there are certayn vngodly men craftely crept in, of whiche it was written afore tyme vnto ſuche iudgement. They turne the grace of our God vnto wantonues, and deuye God (whiche is the onely Lorde) and oure Lorde Ieſus Chriſte. My mynde is therfore to put you in remembraunce, for as muche as ye once knowe thys, how that the Lorde (after that he had deiyuered the people out of Egypte) deſtroyed them which afterward beleued nor. The angels alſo which kepte not theyr firſt eſtate, but lefte toeyr owne habitacion, he hath reſerued in euerlaſtynge chaynes vnder darckenes vnto the iudgement of the greate daye: euen as Sodome and Gomor, and the cyties aboute them (which in lyke maner defiled them ſelues with fornycacion, and folowed ſtraunge ſleſhe) are ſet forthe for an enſample, and ſuffre the payne of eternall fyer. Lykewiſe, theſe beynge diſceaues by dreames defyle the fleſh, deſpyſe rulars, and ſpeake euill of them that are in auctorytie. Yet Michael the archangell when he ſtroue agaynſt the deuyll, and diſputed abou [...]e the [Page] body of Moſes, burſt not geue raylynge ſentence, but ſayde: the Lorde rebuke the. But theſe ſpeake euyll of thoſe thynges which they knowe not: and what thinges they knowe naturally (as beaſtes which are without reaſon) in thoſe thinges they corrupte them ſelues. Wo bee vnto them, for they haue folowed the waye of Cayn, and are vtterly geuen to the errour of Balam for lukers ſake, and periſſhe in the treaſon of Chore. Theſe are ſpottes whiche of youre kyndnes feaſte together, without feare, fedynge them ſelues. Cloudes they are without water, caryed about of wyndes, trees withoute frute at gatherynge tyme, twyſe deed, and plucked vp by the rotes. They are the ragynge waues of the ſea, fomynge out theyr owne ſhame. They are wandring ſtertes, to whome is reſerued the myſt of darckenes for euer. Enoch the ſeuenth from Adam prophecyed before of ſuche, ſaying: Beholde, the Lorde ſhall come with thouſandes of ſaynctes, to geue iudgement agaynſt all menne, and to rebuke all that are vngodly among them, of all theyr vngodly dedes, whiche they haue vngodly commytted, and of all their cruell ſpeakynges, whiche vngodly ſinners haue ſpoken agaynct hym. Theſe are mutmuters, complayners, walking after theyr owne luſtes, whoſe mouthes ſpeake proud thynges. They haue men in greate teuerence becauſe of auauntage. But ye beloued, remembre the wordes whiche were ſpoken before of the Apoſtles of our Lorde Ieſus Chriſt, howe that they tolde you that there ſhould be begylers in the laſte tyme, whiche ſhoulde walke after theyr vngodly luſtes. Theſe are makers of ſectes, fleſhly, hauinge no ſpirite. But ye dearely beloued, editie your ſelues in your moſte holy faythe, prayinge in the holy ghoſte, and kepe your ſelues in the loue of God, lokynge for the mercy of our Lord Ieſus Chriſt vnto eternall lyfe. And haue compaſſion of ſome ſeperatyng them: and other ſaue with feare, pullyng them out of the fyre (and haue compaſſion on the other) and hare the fylthy veſture of the ſleſh. Vnto hym that is able to kepe you fte from ſynne, and to preſente you fautles before the preſence of hys glory with ioye (at the commyng of oure Lorde Ieſu Chriſte,) to God oure ſauiour, (thorow Ieſus Chriſte our Lorde) which onely is wyſe, be glory, maieſtie, domynion, and power (before all worldes) nowe and euer. Amen.

I Iudas Thadeus the ſeruaunt of Ieſu Chriſte, the brother of Iames, write this Epiſtle not to the Iewes onely nor to other newly conuerted, but to all men in commune, whome the render mercye of God the father hathe of his owne free will ſanctified, and hathe alſo without the helpe of the lawe, made godly of vngodly, and of Idolatours obedient folowers of true religion, whom alſo the bounteous goodnes of God had preſerued in Ieſu Chriſt to this ende, that they ſhoulde not auaunt with other into the dongeon of euerlaſting damnacion, whom in like manner his free liberall goodnes hathe nowe called vnto the ſaluacion of the Goſpell. Ther is nothing that I can wiſhe vnto you more fortunate, than that the goodnes of God would alwayes multiplie in you his giftes, mercie, peace, and charitie: Mercie, that you may abſent your ſelues dayly more and more from the vices of your former olde life: Peace, that you may through godlynes of life nouriſh the concorde, which you haue with God: and Charitie, that you may through mutuall concorde be all of one mynde, andThe charitie of the Goſpel maketh one to be as glad of an others good, & to be as ſory for an others hurt as though it were to him ſelf, & not al worldly ſu [...] eche one bounteouſly good to other. Dearely beloued, foraſmuche as the loue of the Goſpell maketh all thinges commune, whether it bee good, that chaunce or whether it be badde, namely in thoſe, matters that perteyne to eternall ſaluacion: I had ſo great a defier to write vnto you concernyng your ſaluacion, wherof I am no leſſe carefull, than if it were myne owne, forſomuch as brotherly loue pricketh me forwarde therunto, ſo as I could not forbeare, but I muſt exhorte you in this Epiſtle, to ſtande harde againſt the falſe Apoſties, for the defence of the ſincere faythe, whiche was once deliuered of the holye Apoſtles. And not onely to labour in this, that you contynue ſtedfaſte in youre faythe, but alſo to laye youre helping handes vnto other, that they bee not begyled of [Page] the deceauours. For it is not poſſible to thinke what a Iewell the treaſour of faythe is, and it ſtandeth vs in hande to watche ſo muche the more warely aboutſtaunce to be thinune, as the [...]hant aſ [...]icall Anabaptiſtes do wikedly dreame. vs, that it be not turned awaye from vs. For where as we deliuered the Goſpelles docttyne vnto you purely and ſyncerely, euen as we receyued it of Chriſte, yet there haue a ſorte of wiked ones thruſte in them ſelues among in the meane ſeaſon, vnder pretenſe of religion, and like woolues haue crepte into the lordes ſhepefold, ſettyng them ſelues out in a ſhewe of godlynes, where in dede they are very enemyes of true godlines. And that thys gayre ſhould not diſturbe youre myndes as though it were a newe matter: it was thus decreed long a goe by the ſecret counſail of God, thus was it ſpoken before, that there ſhoulde ryſe men which with theyr wiked myſchieuouſnes ſhoulde bothe exerciſe youre godlynes, and pull condemnacion vpon them ſelues: they turne the free liberall gifte of our God (wherewith he hathe once frely pardoned vs our ſynnes, and ſet vs at free liberty from the ſharpenes of the lawe,) in to an occa [...]iō of wantones, where as they ought rather to be prouoked through his beneficyall goodnes, bothe to maynteyne and furnyſhe the Innocencie frely geuen them, with godly ſtudious endeuours: and being enflamed with the charitie of the Goſpel, to do with a good wyll the workes of ryghteouſnes more plentiouſly and more exactely, than Moſes lawe had appoynted beefore. But nowe theſe men abuſe the libertye that is geuen them, vnto filthynes and licenciouſnes to ſynne, and fall of theyr owne accord backe agayne in to theyr olde bonde ſeruitude, from the which Ieſus Chriſt had redemed thē with his owne bloud: & denye God, whom they once profeſſed, where as he is the onely lord & maiſter of all thinges that are in heauen and in earthe: and denye alſo our lorde Ieſus Chriſt, which hathe made vs free to him ſelfe with the price of his owne ſacred bloude. It auaileth vs nothing to bee redemed, onles we contynue ſtedfaſte to thende in thoſe thinges, wherunto we are called. I thinke it not neceſſary, that I ſhould teache you, ſeing you forgette nothing, but I only put you in remembraunce leſt the thing that you knowe ſhould ſlyppe out of mynde. It auailed the Hebrues in tymes paſt nothyng at all, whom (being the figure of the tymes that nowe are) Ieſus trained out of the hard and miſerable bondage of the Egipcians, through the reade ſea in to libertie: but euen the ſame, whome he mercifully preſetued whan they cryed vnto him, he deſtroyed agayn after a worſe ſorte, whan they diſtruſted and murmured againſte God in the deſerte. That, which the bondage of Egipte was vnto them, the bondage of ſynnes was vnto vs: that whiche Pharao that ſtraight and intolerable lorde was vnto them, the deuil was theſame vnto vs, vnder whoſe tyranny for our owne ſynnes ſake we were intangled. They puttyng theyr truſte in God, eſcaped ſafely through the myddes of the waters in to libertye: and we in beleuing the Goſpell, haue through Baptiſme eſcaped Satans entereſt. But like as ſome of them made not ſpede with all one fayth in to the lande of promiſe: and vnto them the goodnes of God was not onely vnauaylable, but alſo it turned in to the heape of theyr damnacion: euen ſo vnto vs it auayleth nothyng to haue once ſet aparte our ſynnes, onles we alſo growe forwarde with conſtaunt myndes in to better, and better, and preace to the enheritaunce of the life of heauen. Moreouer I would haue you to remembre this alſo, that it profited not euen the aungelles them ſelues to be ſo created, that they were companions of the Godhead, but aſſone as they had chaunged that moſte fortunate nature through theyr owne [Page] wickednes, and perſiſted not ſtill in the condicion they were in, he threwe them downe headlong out of heauen, and hauyng depryued them of the light of heauen, he damned them in euerlaſting darkenes in hel. And there they are reſerued in cheynes that can not be loced, vnto the day of the laſt iudgement, wherin beyng condemned they ſhall be commaunded to euerlaſtyng paynes. Nowe Sodome and Gomorre and the reſidue of the cities therunto adioynyng (where as they floriſhed in all pleynteous wealthe of thynges) becauſe they abuſed the liberall bounteouſnes of God vnto riot and outragious luſte, defilyng them ſelues with wiked and abominable ſortes of filthines, are diſpatched by the wrath of God, being conſumed with fyre from heauen, to thintente they myght bee an example vnto other that abuſe the benefites of Chriſt vnto the filthynes of life. For they ſhall not eſcape the like peyne, that ſynne after like ſorte. Doe not they ſinne after like ſorte, which being deluded with ſlouening dreames of falſe pleaſures, doe not only defile theyr owne bodies, but alſo ſet naught by theyr rulers and thoſe that are in autorytie: and are not afrayed to rayle agaynſt them, vnto whō for thautoryties ſake they are in, they ought to do reuerēce? But Michael tharchangel, whan he had diſputaciō with the deuil cōcerning the body of Moſes, was yet afrayed opēly to ſpeake raylingly to the deuill though he were the moſte filthye feende. But where he could not abyde his wicked talkyng, he moderately tempred his curſe, after this wyſe: The lorde (quod he) rebuke thee. Than if Michael were afrayed to ſpeake curſedly to the deuill▪ howe muche more intolerable a thyng do they, that are not afrayed to curſe or ſpeake euyl of men that are ſet in autoritie and dignitie ouer them? But theſe mennes peruerſitie is ſo great, that where they haue no cauſe, yet they ſpeake euyl to the and nayle agaynſt thoſe thynges that they vnderſtande not. On that other parte they are ſo ſore cortupte with ryot and lecherous luſte, that in thoſe thynges, wherin brute beaſtes being quite without reaſon, lyue well and temperately, as in meate, drynke, and in carnall copulacion, in theſe matters they behaue them ſelues moſte vnthriftyly. But woo bee vnto them that ſhall haue the commune rewarde to happen vpon them with thoſe, whoſe wikednes they folowe the example of. For they ſet not Ieſus Chriſt before their eies to take example at, but Cayn that killed his owne brother, vnto whome the myſchieuous ſore of enuie perſwaded fyrſt of al to doe murther: and Balaam, who being corrupt with lucre, went about to curſe the people, whō God had bleſſed: & alſo Chore, who hauyng ſtered a conſpiracie, roſe againſt Moſes, and with his ſworne conſpirours was by an horrible example quyte diſpatched. Theſe are they, which where you liue purely and chaſtely and embrace Goſpelike charitie, are as ſpottes diſgraceing your company: and where you faſt, they geue them ſelues to ryotous bankettinges one with an other. Nether are they reſtrayned for reuerence or feare of any man from lycencious filthynes but without reſpecte raſhly folowe that thing, that pleaſeth theyr own appetites. And yet in theſe dedes doing, they profeſſe them ſelues to be teachers of the goſpell, and guydes to true vertue. But they are like vnto cloudes, whiche hang a loft, and where as they woulde appeare to be diſpoſed to rayne vpon the thyrſty grounde, yet they are drye, and haue no water to ſuccour the grounde withall, but are raſhlye caryed about here awaye and there awaye with theyr owne vayne luſtes: beyng lyke vnto trees, whiche in the later ende of corne hatueſt be fayre bloſſomed, and make a lyeng hope of fruite, whan they muſte wyther by and by, not onely being all together [Page] vnfrutefull, but alſo twyes dead, in that they neyther haue life them ſelues vnto Goſpellyke godlynes, and drawe other with them into deſtruccion: nether is there any more hope of life in the, than trees plucked vp by the rotes, wherin is no hope that they ſhall ſpryng agayne: who inaſmuche as they are vnquiet and geuen to ſectes, they alwayes with ſome maner of newe vproare dyſturbe the quietnes of the congregacyon, being like vnto the outragious waues of the ſea, that ruſhe them vp on hye, and for all that they doe nothyng, but caſte abroade theyr owne rebukes and ſhames at other as much as in them lieth: and are like vnto ſtarres, whiche whan they pretende with ſhewe of light to be guydes of the waye, yet inaſmuch as ther are raungers about, and folow not conſtauntly that whiche is ſtreighte, but are led awaye by theyr owne affectes now hither now thyther, they carye thoſe that bee ſymple and incircumſpecte into ſhipwrake. Theſe maner ſtartes that ſet out them ſelues with a falſe feyned light in this world before men, ſhal not eſcape the iudgement of God, although he doe not nowe preſently punyſh them, but reſerueth them to the eternall darkenes of hell. Theſe men, albeit they are riſen vp in our tymes, yet leſte you ſhould thinke that ſome new thyng were chaunced vnto you, Enoch, which was the ſeuenth from Adam, prophecyed of them long agoe, and of their tormentes which they muſt in tyme commyng ſuffre. For he ſpeaketh on this wiſe: Beholde the lorde commeth with an innumerable multitude of his ſaynctes, to practice iudgement agaynſte all, and to reproue all thoſe that are wiked, of all theyr dedes whiche they haue wikedly doone, and of all thinges that they haue ſtubbernely and fearcely ſpoken agaynſt him: not only thoſe that are naughty ſynfull lyuers, but alſo the wiked and contumelious perſones agaynſte God. For in dede they, ſeing they meaſure y• felicitie of this life by the pleaſure of the body, beare impaciently, if they fortune to haue affliccion or diſcommoditie, nether are they afrayed to murmure agaynſte God in theyr querilinges, that he made manne after ſuche ſorte, that he ſhould be but of ſhorte life, that he ſhould be endaungered to diſeaſes, wiſhing this life to be moſte exceadingly long, and out of daungier of diſpleaſures, becauſe they haue no truſte of the lyfe to come. And yet where they can perceaue theſe ſo filthye and ſo vile matters in theyr myndes, yet theyr mouth boaſteth of certayn greate high matters, and profeſſeth a certayn wonderfull learned loue of wiſedome, where as they not onely ſerue voluptuouſnes moſt vileſt that may be, but alſo handmaking of gaynes, whiche thinge dooeth moſte princip [...]lly defile the doctrine of Chriſte. For they ſpeake not thoſe thinges that the trueth of the Goſpel teacheth, but the thinges that are pleaſaunt and acceptable to them, whom they hope to get any vauntage by. Agaynſt the poore they are tyrannes, but towardes the ryche they are very clawbackes. The malice of theſe men ſhall the leſſe encombre you (dearly beloued) if ye remembre, that it was tolde before hande in tymes paſte of the other of the Apoſtles of our lord Ieſu Chriſte, namely of Paule and Peter. For they tolde vs, that in the later tymes there ſhoulde riſe vp mockers, that ſhoulde defyle the moſt pure doctrine of Chriſte with theyr wiked gredynes, not lyuing after the rule of the Goſpell, but after theyr owne wiked and abominable affectes. And them a manne maye knowe by thys marke. Wheras other that lyue after the ſpirite of Chriſte, and hauyng contemned earthy thinges ſet theyr ſtudie vpon heauenly thynges, agree in one quiet concorde, theſe ſtiere vp diſſencions, becauſe they bee worldelinges, and geuyng them [Page] ſelues in to the ſeruice of worldly affectes, and voyde of the ſpirite, they hunt after voluptuous pleaſures, ſeke to reigne aloft, and ſcrape after lucre. And thoſe that ſet theyr myndes vpon theſe matters, are not fitte for Chriſten concorde. For they had rather diſturbe the tranquilitie of the flocke, than to bee brought in to ordre. But as for you, deare brethren, that are ſpirituall, ſee you geue diligence, that you maye be more and more, as lyuing ſtones, heaped together in to the buylding of God, cleauing faſt to the ſure foundacion of your moſte holy ſacred faithe. Once you were perſwaded, that the godly ſhoulde not want theyr rewardes, how ſore ſo euer they are afflycted here in this life, require not rewarde therfore in this worlde: and the wiked ſhould not faile of theyr deſerued tormentes, couet not to reuenge your ſelues. And therfore make earneſt cry [...]ng for the helpe of God continually with pure and ſpirituall prayers, and preſerue you euery one other with mutuall concorde, and mutuall charitie. For God heareth none but thoſe that be of one harte. Nether put you any diſtruſt, if you be turmoyled ſondry wayes in this worlde for Chriſtes ſake▪ but loke for the mercie of God to be exhibited not in this life, but in the lyfe that neuer ſhall ende. In the meane ſeaſon hauyng conſideracion of the perſones, geue you diligence, to ſaue al men, ſome gently and frendely in calling them agayn vnto better purpoſe, and the other ſaue with feare, as if you catched them out of the fire: and hate not y• mē, but this carcas defiled with yearthy affectes, wherwith mans mynde is burthened and defiled, as it were a cote ſoyled in filthe. And it is conuenient to amende other mens faultes ſo much the more gentlie, in that no man being conuerſaunt in this ſely body can choſe but bee vncleane. For that is not in the power of man leſte any manne ſhould boaſtingly chalenge prayſe to him ſelfe, but all glorye, might, empire and power bee onely vnto God our ſauiour, through Ieſus Chriſt our lord, not onely in this world, but before all worldes and in all ages to come for euer & euer. For in dede there is none but god alone that is hable to geue thys vnto thoſe that labour for it, that although being enuironed with the ſely frayle body, the world calleth you on euery ſide away frō the purpoſe of godlynes, yet you kepe your ſelues Innocent ſtill to the ende, & that not onely mē can fynd nothing in your maners, to fynde faulte at, but alſo that you are ordayned ſuch in the ſight of Goddes Maieſtie, that he is diſpleaſed with nothyng in you, whiche ſeeth the moſte inwarde paſſages of your myndes. And whan that ſhall come to paſſe, you ſhall reioyce and be glad in the commyng of our lorde Ieſu Chriſt, whan other ſhall make heauy cheare, whiche ſeme in the meane ſpace to lyue ſwetly. And that thys maye ſo be, prayer ought to bee made with all earneſt deſyres.

Thus endeth the Paraphraſe vpon Iude.

James

The Argument of Eraſmus vpon the Epiſtle of Sainct Iames thapoſtle.

[Page]

IAmes, foraſmuche as he was the biſhop of Hieruſalem, writeth alſo to the reſidue of the Iewes, that wer ſcattred abroade and dwelt throughout al nacions, enformyng and inſtructing them with ſondry preceptes, howe to ordre their lyues.

The paraphraſe of Eraſmus vpon the canonicall Epiſtle of. S. Iames.

The fyrſte Chapter.

The texte.

¶ Iames the ſeruaunt of God and of the Lord Ieſus Chriſte, ſendeth gretinge to the xii. trybes whiche are ſcatered abroade. My brethren, count yt for an exceadynge [...]oye, when ye fall into diuers remptacions: knowyng thys, that the trying of your faithe gendreth pacience: and let pacience haue her parfecte worke, that ye maye be parfect & ſounde lackynge nothynge. If eny of you lacke wyſoome, let him aſke of hym that geueth it: euen God, which geueth to all men indifferently, and caſteth no man in the teeth: and it ſhalbe geuen him. But let hym aſke in fayth, and wauer not. For he that douteth, is lyke a waue of the ſea, whiche is toſt of the wyndes, and caryed with vyolence. Nether let that manne thynke, that he ſhall receaue eny thynge of the Lord. A wauerynge mynded man, is vnſtable in all his wayes. Let the brother whiche is of lowe degre reioyce whan he is eralted. Agayne, let hym that is ryche reioyce whan he is made lowe. For euen as the flower of the graſſe, ſhal he paſſe away. For as the ſunne ryſeth with heat, and the graſſe widdereth, and his flower falleth awaye, and the beaw [...]y of the faſſion of it peryſheth: euen ſo ſhall the ryche manne peryſhe in hys wayes. Happy is the manne that eudureth temptacion: for when he is tryed, he ſhall receaue the crowne of lyfe, whiche the Lorde hathe promyſed to them that loue hym.

IAmes that in tymes paſte was a worſhipper of Moſes lawe, and now the worſhipper and ſeruaūt of God the father (who after the Goſpell is ſet forthe, requireth to bee worſhipped in ſpirite) and of his ſonne Ieſu Chriſte out lorde, writeth this Epiſtle bothe to all them that are reconed to be of Chriſtes profeſſion, and namely to thoſe, whōe the ſtorme of perſecucion, which was raiſed after the death of Stephane, ſcattred abroade ſome one waye ſome another, of all the kynreddes of the people of the Iewes: which were dryuen awaye out of theyr auncetours poſſeſſions, but not dryuen downe from the feloweſhip of the Goſpell: which were caſt out of theyr owne houſes, but not caſte out of the congregacion of Chriſt: wiſhing vnto them true healthe, not this health of the bodye only, which the worlde wiſheth for, but that healthe, which Chriſte geueth vnto thoſe that his are, euen in the myddle of deſtruccions and deathes. Foraſmuche as the commune profeſſion of the Goſpell, foraſmuche as all one baptiſme, maketh vs very brethren, & ſeing that amonge thoſe that be brethren in dede there ought to bee a feloweſhip bothe in matters of gladnes and of ſadnes, this ſorowfull calamitie which you abyde, woulde greue my mynde exceadingly [Page] ſore, if I had not an aſſured confidence of youre godlynes. For I am not ignoraunt, that vnto thē, whtch meaſure their felicity by the pleaſures of this life, banyſhment is more paynfully greuous than deathe: and that it ſerueth to be the wretchedeſt thing that may be, for a man to be plucked from his moſte deare frendes: and being driuen out of their olde auncient poſſeſſions, to be ſtraungers in forayn countryes. But as for you, whiche haue repoſed wholy all bleſſednes in only Chriſte, and loke for your felicitie not in thys worlde but in the worlde to come, it behoueth you to bee moſte farre of from their iudgement. For God ſendeth not theſe thinges vpon diſpleaſure, but vpon hys exceading moſte pitie: for this purpoſe doubtles, that through temporall affliccions, whiche you ſuffre vndeſeruedly, your pacience myght bothe become the more notable, and youre rewarde the more abundaunte: to thyntent that as ofte as you are toſſed on euery ſyde with ſondry ſtormes of ſorowes, you ſhoulde not only vnderſtande, that you ought not to caſte downe your hartes, as though God had forſaken you, but rather that you ought with all youre harte to reioyce, that by this euident token God loueth you and cateth for you, in that he tryeth youre pacience: whiche if it contynue ſtedfaſt, and geue not place to any aſſaultes of ſorowes, it ſhall doubtles euidently appeare to bee a ſure grounded foundacion of a Goſpellike faithe. For excepte you were vtterly perſwaded, that the reward of Immortalitie is ordayned for them, that here in this worlde are afflicted for the glory of Chriſtes ſake, you would not willingly and with mery chearefull ſtomakes ſuffre ſo much ſorowes. Than ſeing that God woulde haue our ſaluacion to be moſte chiefly aſcribed vnto faithe, this apperteyneth to the glory of the Goſpell, that men maye throughly perceaue by ſure argumentes, that your faithfull truſte is no commune tryflyng, nether wauering faithe, but a ſtrong ſtedfaſte and an inumctble faithe. For the thinge that is counterfaicte, or vayne, or feble, is moued out of place, whan the ſtorme of ſorowes cometh bluſtreing in. But that muſte nedes be true and of a ſure grounde, that is nether ouercome nor beaten awaye with banyſhmente nor with pouertie, ne with deſpitefull entreating, ne with pri [...]oninges, ne with whippes, nether yet with deathe it ſelf. It is counpted a wouderful conſtancye of [...]uynde, if a man paciently ſuffer vnlucky fortune with an vnbroken ſtomacke, but whan they ſhall playnly perceaue, that you ſuffer thinges of them ſelues bothe greuous and bitter, with chearefull and mery re [...]oycing hartes: to [...]ken ſhamefull entreating done vnto you for the profeſſion of Chriſtes ſake to be the higheſt glorye: to counte loſſe of goodes, for the richeſte wynnynge: to eſteme the greuous tormentes of body, for the pledge of euerlaſtyng pleaſure: to iudge death which is a thing moſte hortible of al, to be nothing elles, but the threſhold & entrie of y• immortalitie to come: they ſhal vndoubtedly perceaue, y• your hope, wher wt being furniſhed you contēne thoſe matters: is not a cōmune hope, nether proceding only of mans perſwatiō, but to be confirmed by y• inſpi [...]aciō of the power of God. Notwithſtāding, like as fayth is not yet throughly alowed, onles it expreſſe it ſelfe by godlines oflife & good turnes towardes the neighbours, euē ſo pacience ſhal not haue his throughly perfite praiſe, onles y• like as it is ſtrong & cheareful in ſuffring of ſorowes, euen ſo it be cōſtaunt of it ſelf in practiſing of good workes. It is a great matter, to ſuffre ſorowes wt a good wil, but for the only glory of Chriſte: but it is a throughly perfit matter, whā a man is euil done to hī ſelf, to do good for al mē: nor to thē only which deſerue [Page] it, but to thē alſo which do hī yt euil. For ſo it ſhall come to paſſe, y• you beig mēbres ſhalbe cōformably like vnto y• head, diſciples to y• ſcholemaiſter, childrē vnto the father, in caſe you bee perfect & vpright in euery point, & nothing wanting in you, that perteyneth to the perfite abſolute furniture of the godlynes of the Goſpell. This, I confeſſe, the lawe of Moſes demaūded not, & this alſo ſemeth folyſhnes to the wiſe of this worlde: but it is a new kynde of Philoſophy that hathe taught vs this newe wiſedome, whiche Chriſte the heauenly doctor hathe brought in to the worlde. In this philoſophie if a man be not yet ſufficiently cōfirmed, it is not for him to runne vnto y• Philoſophers of this world, for their doctrine is ouer muche tempred with myngle mangle, than can ſuffice to accompliſhe ſo greate a weightie matter. It is aboue the powers of mortall menne, that is preſcribed. It hathe nede of the celeſtiall helpe, and therfore ther is an heauenly rewarde ordayned. They that meaſure all theyr matters after the pleaſures and diſpleaſures of this worlde, if they bee at any tyme oppreſte with ſorowes, they aſke counſail of men, they aſke helpe of men: But you muſte aſke of God the helpe of heauenly wiſedome. For he geueth vnto al, not only to the Iewes, but alſo to the gentiles, and he geueth accordyng to hys owne lyberall bounteouſnes plentifully, and caſteth none in the teeth with hys good turne. He requireth no gramercye of vs, nether nedeth he any mannes helpyng hande. It is the Phariſees worde to ſaye: lorde doe that I aſke, for I faſte twyſe in the weke. But the right godly man prayeth thus: I am vnworthy of thy bounteous goodnes, I am worthy of wrathe, but yet for all that loke vpon thy ſeruant, for thou by nature arte good and mercifull. Therfore if a man be mynded to obteyne of hym that he aſketh, let him aſke without deſtruſting, without doubt or wauering. Let him not conſidre the weight of the afflicciōs, let him not marke his owne power, let him only cōſidre y• God is the moſte beſt and moſte mightie, of whome he dependeth. He that putteth hys whole truſte in the helpe of God, is ſure and ſtedfaſt. But whoſoeuer doubteth wauering▪ lye and loketh on eche ſyde, dependyng ſo of God, that he loketh withall for mēnes ſuccours, nether beleueth with hys whole harte in the promiſſes of God, but as it were partly hauing a diſtruſte, reaſoneth with him ſelfe with humaine argumentes to and fro, concernyng dyuine matters, he is not ſtable: but as the waues of the ſea are toſſed and turned nowe hither nowe thyder, as the wynde and tyde caryeth them, euen ſo he is caryed about wi [...]h humayne reaſons and dyuerſe ſortes of opinions, and is become out of equalitie and vnlyke to hym ſelf. Therfore he that is ſuch a one is deceaued, if he thinke that he ſhal obteyn any thing of god whan he thinketh euil of him, of whō he aſketh helpe, diſtruſting hym, as though he ether would lytel good vnto mē, & could do lytell, or elles were litel true in his promiſes. The ſure chriſtian faithe is ſingle, & wauereth no waye, but always beholdeth only him, which forſaketh none that truſteth in hym, whether it chaunce to lyue or to dye. But the manne, whoſe mynde is diuyded two wayes, geuynge reſpecte to God on thys parte, and to the worlde on that parte, he is out of euen grounde and inconſtaunt not only in hys prayers, but in all thynges alſo that he goeth about, hauyng one thyng in hys mouthe, an other thing in his harte: and as tyme ſerueth, affected now after this ſorte nowe after that ſorte. It behoueth a man not to turne hys mynde as fortune bloweth to and fro, as the commune ſorte of men doeth. But rather le [...] the chriſtian of low degree, & he that is preſſed with ſondry lumpes of ſorowes, ſtretch v [...] his harte, & reioice in this behalf, y• being deſpiſed of y• world he is not [Page] deſpiſed with God, who beyng nothyng offended at the baſſenes of ſtate or fortune, hathe made him worthy of the feloweſhip of ſaynctes, nether excludeth he him out of the enheruaunce of the kingdome of heauen. On the other parte let the riche man reioyce to him ſelfe in thys behalfe, that where as he was muche ſet by amonge worldlinges for the falſe goodes of thys worlde, nowe for the profeſſing of Chriſte he is deſpiſed and contemned: and where as pryde made him hyghe ſtomaked before by reaſon of hys vayne goodes, nowe beyng caſte downe with men and troden vnder fete, he is rich in true goodes with God. By thys meanes it ſhall come to paſſe, that nether the poore mannes lowe degree ſhall caſte hym downe, nor the riche mannes proſperitie make hym inſolent, eſpecially if they on ether of theyr partes conſider, that bothe the euilles, wherewith the pore are preſſed, and the goodes, wherin the riche ſet their pleaſure, are not of longe continuaunce, but haſtely vanyſhe away, none otherwyſe than the flowres of herbes, whiche like as by the calme ſouth weſte wynde they thruſte forth them ſelues ſodaynly at the dew of the ſpryng tyme, euen ſo by & by at the bluſtrynge of the northe wynde and heate of the ſunne, they wyther awaye and dye, in ſomuche that the flower, that ſprang at the ſunne ryſinge and delited mennes eies with his moſt pleaſaunte colour, is ſeene dye at the ſunne ſetting. The trees, inaſmuch as they are faſt ſet vpō depe rotes, & furniſhed with ſure grounded ſtrength, are longe grene, and ſome are alſo euermore grene, and leaue not theyr tayre greeneſſe, neither for vnreaſonable wyndes nor rugged wynter: But the herbe, becauſe it is not furnyſhed with the ſame thinges, anon as the hote ſunne is broken out, is deſtitute of his iuyce, wherwith it nouriſhed that fayrenes of the floure for the time. And ſo whā it faynteth in the ſtalkes it doeth nether nouriſhe ne ſuſteyne his floure, but withereth, ageth, dyeth, falleth away, where as a litell before it delited mens eies with ſo greate a fauour. Becauſe therfore no chriſtyan ſhoulde glorye in thoſe thynges that are nether of ſure grounde nor longe enduring, let him rather reſpecte the thinges that are eternall, and that are delectable in the ſight of God: let him rather ſtudie to bee a braunche alwayes grene, than a herbe that with a lyght hurte will by and by dye. Doeſt thou ſee nowe the flower that is ſprongen, how fayre, how goodly, how pleaſaunte of colour and how ſwete it is? what a gorgiouſnes of grene leaues, what a gliſtring, what a iuyce, what youthe hathe it? And anone at a blaſte of the ſouthe winde, and with the heate of the ſunne, what fading, what ageing, what dieng hathe it? The floure is ſene to ſpring, to come forewarde, to be at the beſt, to age and to dye all in one daye. And like vnto it is riche mens felicitie. He that nowe ruffleth in purple, ſhyneth in gold, gliſtereth in precious ſtones, hathe a great trayne wayting on hym, is caried in a charet, and is honoured as it were a certaine God among men: if fortune blowe backewarde, he ſhall ether bee wyped beſydes al his goodes & be baniſhed to goe on begging, or lye crieng in priſon, or be truſſed vp with a tyburne typper and fede rauens, or if none of theſe thynges happen vnto him, yet death ſhall come vnthought vpon, and ſodainly diſpatche al his galaunt araye. It is the parte of the heathens to meaſure felicitye by theſe maner of goods, which (ouer that chei depend vpon fortunes chaunce, ouer that thei, as nothing elles doeth, forſake vs whan we departe hence) if thei bee not ſet naught by, bring deſtruccion. It is the office of Chriſtians to folowe thoſe thinges, wherby eternall goodes are gotten, vpon which nether fortune, nether age, nether deathe hath any entereſt.

[Page]For no manne is bleſſed becauſe he is riche, but he ſhall be ſurely bleſſed if for the profeſſion of the Goſpelles ſake, he haue ben ſpoyled of thoſe thynges that he had in poſſeſſion, yf he haue defyed the pleaſures of thys lyfe, whiche he had abundaunce of, and ſuffre tormentes and empriſonmentes for Chriſtes ſake, if he endure for hys ſake in all ſorowes euen vnto death with an vnſhrinkyng harte, interpreting on thys wiſe, that the more he is preſſed with the ſorowes of thys worlde, ſo muche the more he is loued of God, whiche tryeth the pacience of his obedient ſeruaunte to hys owne glorye, that he maye bothe bee an example vnto other to de fie thys worlde, and after he hathe valeauntly behaued hym ſelfe in the conflicte, and hathe ſhewed a leſſon of true vertue and of fayth, he maye weare the Palme and crowne, not of oken bowes and of laurell, for they doe wither alſo (after ſuche ſorte as they receyue, which hunt after rewarde and prayſe of menne) but the crowne of immortall lyfe, whiche is promyſed not of a man that canne deceaue, but of God him ſelfe. But he hath promyſed it, not to them that haue muckred vp the greateſt ſubſtaunce of riches, not to them that haue excelled other in bodyly ſtrength, not to them that haue ſhedde moſte bloude, but to them that for hys ſake haue defied the goodes of thys worlde, and haue valeauntly ſuffred the diſpleaſures of this worlde.

The texte.

Let no man ſaye when he is tempted, that he is tempted of God. For as God cannot be tempted to euyll, ſo neyther he hym ſelf tempteth any man. But euery man is tempted, when he is drawne a way & entyſed of hys own concupiſcence. Then when luſt hathe conceaued, ſhe bryngeth forth ſynne: & ſynne whē it is fynyſhed, bryngeth forth death. Do not erre, my deare brethren. Euery good gyfte, and euery parfecte gyfte, is from aboue, and commeth downe from the father of lyghtes, with whome is no variableneſſe, nether is he chaunged vnto darkenes. Of hys owne will begat he vs with the worde of trueth, that we ſhoulde be the fyrſte trutes of hys creatures. Wherfore (deare brethren) let euery man be ſwyfte to beare, ſlowe to ſpeake, ſlowe to wrath. For the wrathe of man worketh not that whiche is ryghteous before God. Wherfore, laye aparte al fylthynes & ſuperfluytie of malicyouſnes, and receaue with mekenes, the worde that is graffed in you, which is able to ſaue youre ſoules.

Whether a man loue God purely, the pleaſures of this worlde dooe trye, but muche more doeth the hurly burly of affliccions. And it is in vs, that being furnyſhed with the helping ayde of God, we maye nether become tendre nycelynges through vayne pleaſures, ne moued with terrible turmoylinges. But if a manne be moued with the delices of the worlde from the right ſtate of mynde, or if a man be led by ye ſorow of afflicciōs out of true godlines, he hath nothing to laie vnto Goddes charge. He y• getteth the victorie, getteth the victory by the helpe of God: and he that is ouercomme, is ouercome through hys own faulte. For God doeth not geue menne occaſyon to ſynne, but the thynge that he geueth according to his own goodnes for the nouryſhment and encreace of godlines, our mindes being corrupte, and as it were cralled with affeccions, turneth to thoccaſyon of theyr owne deſtruccion. For God doeth ſomtymes geue vs the vſe of habundaunce of goodes, and the commodities of life, to the intent that being prouoked by his liberall goodnes we ſhould tendre thankes vnto him. Againe, he ſuffreth vs ſomtymes to bee afflicted with aduerſities, that he may both make our godlines more notably ſeene, & encreace our rewarde. And if the matter turne to the cotrary parte, it is our faulte & not his. For like as he being by nature good, can not bee prouoked wt any euilles, euen ſo doth he entice noman vnto euil. The thing is of vs, that turneth the goodnes of God vnto oure euil. He geueth pleintie of meates, he geueth the liquor of wyne, that beyng moderately refreſhed, we ſhoulde geue prayſes to the maker. And ſhall he that is dronken with wyne call God vnto the lawe? no in no wyſe: [Page] let him accuſe his owne mynde, whoſe vicious gredynes entiſed and drewe him to dronkenes. Ther is a certayne readynes vnto vice graffed in oure hartes of our fyrſte parentes vice, and that is as it were a ſede of ſynne. And if it bee receaued in to the harte and receaue nouriſhment, than the mynde hathe as it were all ready conceaued ſynne. And onles the vicious deſire be dryuen out of mynde, the ſtynking ſmell of it groweth and waxeth ſtrong by litell and litell, till deadly ſynne be cōmitted. Whiche, whan it is in his nombres conſūmately done, beginneth to bring forthe frute it ſelf agayne. And the frute that it bringeth forthe is the naughtieſt frute of all, euen deathe euerlaſting: And this is the moſt heauy frute of that pleaſure that is delectable in outwarde appearaūce, and promyſing ſwete geare, I wote not what, while it hydeth vnder the bayte of pleaſure, the very angling hoke of death. Like therfore as thys lower worlde hath nothing pure and perfite in euery parte, but the good thinges are corrupt with the badde, and the thinges that are of gladnes are enterchaungeably myngled with ſadneſſe, corrupcion enfecteth the ayer, diſeaſe and age decayeth the ſtrength of bodye, darkenes hyndreth the fauour of light: euen ſo in our myndes, as longe as they are entangled with theſe bodyes, there is ſcarcely any thynge in all partes bleſſed and pure, but it is corrupt with ſome ſpotte of humaine deſires or with the darkenes of errour and ignoraunce. But what ſo euer naughtynes is in vs, we ought to impute it vnto oure ſelues and not to God. For if we were of pure affeccions, if we put oure truſte with oure whole harte in God, if we breathed with all oure inwarde powers vnto the thinges that are euerlaſting and heauenly, what ſo euer ſhoulde bee layed agaynſte vs in this life, whether it were mery or ſory, it woulde turne to the increace of Godlynes. Therfore deare brethren, doe not you as the commune ſort of foliſh men doeth, who to thintent they may excuſe theyr ſynnes, pleade with the maker of nature at law, as though he were the autor of ſynne. Farre be this errour from you, whiche haue learned the Goſpells philoſophie. Like as God of his owne nature is purely and moſte chiefly good, euen ſo doeth there nothing procede from him but that whiche is good. Yf any naughtynes therfore be in vs, let vs not aſcribe it vnto God but vnto oure owne ſelues: and yf any good thyng, yf any true lyght, yf any vndefyled wyſedome be in vs, let vs aſcribe it wholy vnto God the autor. Yf this groſſe worlde haue any lyght, it hathe it of the heauenly bodies, and eſpecially of the ſunne. What true knowlage ſo euer is in vs, what pure and ſyncere affeccion ſo euer be in vs, it ariſeth not of vs (for we are nothyng elles but ſynners and ignoraunt perſones,) but it procedeth from aboue: what ſo euer is truly good, it commeth from the autor of all goodnes: what ſo euer lawfull and perfite thing there be, and ſuch thing as maketh you acceptable vnto God, it cometh from the fountayne of all perfeccion: what ſo euer is truly light, the father and prince of all true light ſendeth it vnto vs frō him ſelf. Theſe thinges he beſtoweth not vpō oure deſertes, but he geueth them vnto vs frely, as he is liberall of nature. They are giftes rather than rewardes, it is a liberall larges rather than a hire. It is not right therfore that we chalenge any thing therof vnto vs, but for our naughtynes let vs call vpon the mercie of God: for goodnes bicauſe it is not ours, let vs geue thankes vnto his liberalitie. Like as he of his owne nature is the beſte, euen ſo he cannot geue but the thynges that are beſte: lyke as he is [Page] vnchaungeable, and alwayes like hymſelfe, ſo there is nothing with him, that is obſcured with any courſe of darkenes. This our daye is taken awaye of the night folowing, and caſte about with cloudes goyng betwene, humayne wiſedome is darkened with errours of opinions, mans vprighteouſnes is infected with naughty deſires. With him there is no mixture of euylles, no courſes of darkenes. It behoueth vs therfore alſo to conforme our ſelues to the vttermoſt of our powers according to his ſimplicitie, that geuing our ſelues vnto godly ſtudyes, and being apte more and more to receyue his giftes, we maye be as it were tranſformed in to hym. For it is conuenient, that children reſemble the nature of their parent. We haue vnthirftyly reſembled Adam the prynce of this groſſe and corrupt birthe. He being obſcured with the darkenes of ſynnes hath begotten vs that are entangled with darkenes. In that we lothe heauenly thinges, in that we are gredy of earthy thinges, we reſemble the diſpoſicion of hym. In that we are blynde, in that we doe at al auentures as y• blinde man caſteth his ſtaffe, and in that we fall, it is of our carthy parent. But the father of heauen hathe more happyly begotten vs agayne, that being as it were created newe agayne, we myght conforme our ſelues like vnto our newe b [...]the in Innocencie of life, and knowlage of euerlaſting trueth. That earthy father being ſeduced with the falſe deceatefull promiſſes of the ſerpent, begate vs. vnto darkenes. And this heauenly father begate vs agayne, not of the corrupt ſede of our earthye father, but of the moſt pure ſede of the eternall and trueth ſpeaking worde. The ſerpentes worde was a lyeng worde, and caſie downe manne from the ſtate of Innocencie. But the worde of the Goſpelles doctrine is tr [...], whereby we are choſen into the enheritaunce of Immortalitie, and called in to the felowe ſhippe of Ieſu Chriſte the ſonne of God. He was the true light preceding of the moſte high light, whoſe doctrine hathe made bright mens myndes and ſet them free from the doctrine of this worlde. And the heauenly worde is of ſuche efficacie, that it doeth not onlye chaunge vs, but tranſformeth vs as it were vtterly in to other men, abhorryng now the thynges that we loued muche before, and loue that we before abhorred. And this is the honoure that the heauēly father worthyed vs withal not prouoked by our merites, but of his own free goodnes, wherby he ſo determyned from euerlaſting, that he woulde, by ſuche meanes as hathe not ben hearde tell of, make a newe creature in the earthe, and woulde that we ſhoulde bee as it were the fyrſt frutes of thys newe eſtate, in that we are called amonge the fyrſte vnto the doctrine of the Goſpell. Foraſmuche than as God hathe endued vs with thys honour frely, it remayneth, that we conforme oure ſelues lyke vnto hys hounteous goodnes to the vttermoſt of our power againe: we are frely admitted vnto this felicity, but we might fall from it agayne for all that through our owne fault, onles we ſtudie to kepe through godly forcaſtes, that which is frely geuē. It were of non effecte for vs to be choſen through baptiſme, and profeſſing of the Goſpelles doctrine in to the felowſhip of the ſonne of God, excepte we frame oure ſelues through chaſt and cleane maners like vnto our profeſſion. That like as euerlaſtyng lighte hathe geuen vs light by the ſonne of God, ſo muſte all oure life beare witnes, that we belonge to the felowſhip of light. We once caſte of the olde manne with hys errours, with his affectes, with hys vices, now it is reaſon that we enſue the cleane contrary thynges. Heretofore you had rather ſeme maiſters than diſciples, for ſo ambicion perſwaded you, that the commune [Page] people woulde recon him the better learned, that was moſte ful of bablyng: you had rather haue ben angrye with hym that counſailed you aright, than to acknowlage your faulte: you had rather haue folowed wicked outragious luſte, than enſue thoſe thinges that bring ſaluacion: Now my deare brethren, who ſo will be coumpted a new man, let him be ſlow to ſpeake, ſwyft to heare, and ready to learne of any manne. Howbeit let no manne raſhly nor ouer haſtyly take vpon him to be a teacher. And like as he is not voyde of peril to fall, that is haſtye to ſpeake, euen ſo is that manne inclined to doe iniurie, whiche is lightly moued in hys mynde. For it is requiſite that godly menne bee farre of, not only from all reuengement, but alſo from all euill ſpeaking. For he ſhalbe the more ſafe from chyding, that maketh no aunſwer: and he ſhal do no man wrong, that whan he is prouoked, is not angrye. Among men peraduenture he ſhall ſeme a iuſte man, that requiteth one euil worde with an other, one euell dede for an other, but yet he ſhalbe a greate deale wyde from the iuſtice of God, who by hys ſonne hathe taught vs, to ſpeake well of them that backbyte vs, to wiſhe well to them that wiſhe euil to vs, to doe good for them that doe euil vnto vs. Theſe thinges he dooeth not, that letteth his tongue runne at large, whiche is a warbling membre and a ſlyppery, nor he that hathe wrathe ſecretly. Theſe maner of luſtes, like as they ouerthrowe and cheoke the ſede of Goddes woorde, that whan it commeth vp it bring forthe no frute in you, euen ſo doe they lette that it canne not bee ſowen in to the fielde of the mynde. It taketh no rote in a briery place, ne in marice, nether in the ſande that fleeteth awaye, but it requireth a pure, a trymme and a ſubſtaunciall grounde. Therfore if ye will, that the ſede of the worde of the Goſpell, that is once caſt; bring frute in you, frute (I ſay) not for a ſeaſon, or a commune frute wherwith the bodyes may be refreſhed, but the eternall ſaluacion of your ſoules: make cleane the fielde of your harte not onely from the tumulte of euil ſpeaking and of wrathe, but alſo from al gredy luſtes, wherwith mans mynde is defiled: from the thornes of coueteouſnes from the grauell of raſhenes, from the ſlyme of outragious luſt, from the ſtones of pride and wilfulnes. For in dede the mynde that is burthened with thys geare, is not hable to receaue the worde of the Goſpell, which knocketh in vayne at the tympane of the eares, onles it light depe in to the inwarde partes of the harte. And if it once ſettle in to your myndes, it ſhall not bee baren, but ſhote forthe and ſhewe it ſelfe with godly workes.

The texte.

¶ And ſe that ye be doars of the worde and not hearers onely, deceauing your owne ſelues. For yf any man heare the worde, and declareth not the ſame by hys workes, he is like vnto a man beholdynge hys bodely face in a glaſſe. For aſſone as he hath toked on him ſelfe, he goeth his waye, and forgetteth immediatly what hys faſſhyon was. But who ſo loked in the parfayr lawe of libertie, and continueth therin (yf he be nor a forgetfull hearer, but a doar of the worke) the ſame ſhalbe happy in hys dede. If any in an amonge you ſeme to be deuout and refrayneth not hys tongue, but deceaueth his owne herte, this mannes deuocion is in vayne. Pure deuociō and vndefiled before God the father, is this: to viſite the fatherles and widoowes in theyr aduerſytie, and to kepe hym ſelfe vnſpotted of the worlde.

The Iewes haue their lawe by harte without boke, and yet they expreſſe it not in their life. The philoſophers do learne perfitely the leſſons howe to lyue wel, & thinke that to bee ynough, farre deceauyng them ſelues: where as the felicitie of manne is not in the ſpeaking but in the lyuing. But vnto you it ought not to be ynough, that being newely inſtructed, you haue heard the Goſpelles doctrine: [Page] that being baptiſed, you are admitted vnto the harder hidden miſteries of the Goſpelles doctrine: that you haue learned ouer and ouer all the whole philoſophie of Chriſte and all hys life: ne that you haue receaued the promyſſe of Immortall life. That whiche Chriſte taught, muſte bee expreſſed in outwarde maners: That whiche he did, muſte bee folowed of vs to the vttermoſte of oure poſſible powers. It behoueth vs to dye vnto the deſires of this worlde, and be buried with hym, to riſe agayne with hym vnto Innocencye, to bee caryed with him in to heauen: and finally we ought ſo to lyue vpon earthe, as we appeare not vnworthie the rewardes of heauen.

Will you heare, howe that he yeldeth no frute at all, whiche heareth the worde of the Goſpell, but lightly and vnconfiderately? He is moſte like vnto a man that beholdeth hys face in a glaſſe. He beholdeth, but he doeth nothing els but beholde only. For he can not chaunge his naturall face, nether goeth he any other maner away from the glaſſe than he came to it. Yea inaſmuch as he went only for this purpoſe, to ſee what fauour his face was of, he thinketh not of the amending of the faultes of hys fauour, but as ſone as he goeth awaye from the glaſſe, he remembreth nothing whiche a one he ſawe him ſelfe to be. But the glaſſe of the Goſpelles doctrine ſheweth not the blemyſhes and outbreakinges of the body, but it layeth all the diſeaſes of thy ſoule before thyne eies: nether doeth it only ſhewe them, but alſo healethe them. Moſes lawe did rather vtter the ſores of the ſoule than healed them. For the lawe, as concernyng the lettre, was imperfecte, and frayed menne from euyll by feare, rather than cauſed menne willingly to folowe the thynges that were good. But the lawe of the Goſpell, obteyneth more of the wyllyng, and thoſe that bee at lybertie through loue, than the lawe of Moſes gat perforce. And the lawe of the Goſpell maketh perfite that it begynneth, where the other bryngeth nothyng to perfectyon. Whoſoeuer therfore will diligently behold bothe his mynde and his life at this glaſſe (and that ſhould he doe continually) neuer mouing his eies from the example and doctrine of Chriſte, that is to ſay, whoſoeuer heareth the holy word, not after ſuche light ſorte, that turnyng him ſelf backe by and by to the cares of this worlde he ſeme to forget that he hearde, but frameth all hys life after the rule of it, expreſſing by godly workes, that which he ſticked faſt in the marye of the ſoule, he ſhall ſurely be bleſſed: not becauſe he heard the worde, but becauſe he did after it in his affeccions and maners. Thou heareſt Chriſt ſaye, that the tormente of hell fyre abydeth for him, that ſayeth vnto his brother: thou foole. And yet forgetting by and by what thou heardeſt, thou arte ready for a lyght checking worde to fight with him. Thou heareſt, that thoſe riches are to be ſet naught by, whiche are in daunger of mothes and theues, and that true riches ought to be layed vp in ſtoare in heauen: but as ſone as thy backe is turned frō the preacher, thou rūneſt on with al thy forcaſting ſtudies, to muckre vp ryches, (thou careſt not how) by hoke or by croke, as though thou beleuedeſt, that godlynes ſhould not be rewarded after this life. And if any among you thinke him ſelfe wonderous deuout, if he kepe hys handes from ſtealynge, and from fighting and other vyces, and yet for all that refrayne not hys tongue from backbyting, myſreportes, from ſcoldinges, from filthie talkinges, nether his harte from vncleane thinkinges: hys deuocion is vnprofitable & vnfrutefull. Perchaūce he is not puniſhed by mans lawes, that only talketh of whoredome though he doe it not, yet he is become an whoremonger before God, that in his [Page] minde hath cōmitted whoredōe. He ſuffreth no puniſhment of men, that coueteth an other mans good, if he may eſcape vnpuniſhed: but he is giltie of thefte before God, y• hath conceaued thefte in his minde. We are eſtemed after y• manifeſt dedes before menne, for they ſee not the mynde. But God loketh vpon the inwarde affeccions of the mynde, and eſtemeth vs after them. A corrupt mynde is vſed for the moſte parte to hurſt out in to the tongue. Among Chriſten people a reuiling woorde is a kynde of manſlaughter, but this is playne, that true godlynes can in no wiſe agree with racklenes of tongue. Nether yet is it ſufficience vnto Chriſtian religion, to haue abſteyned from ſynnyng: it behoueth alſo to abounde in good workes. For in dede bonde ſeruauntes abſteyne from doing euill, yea, for feare of punyſhment, but thoſe that are right children, it becometh to haue loue, whiche is no idle loytring matter, but effectually working, and putteth forthe it ſelfe frely without compulſion to dooe euery good worke. But ſome woulde ſaye, what dedes than are thoſe that make vs ryght religious in dede? Thoſe that ſmell of the Iewes ſecte ſet furthe the prayſe of religion, in Palles and wyde robes, in choiſe of meates, in waſhinges, in longe prayers, and other ceremomes, which are ſometymes not altogether to be contemned, if by them as by ſignes we be warned of thoſe thinges, whiche are the propre own matters of godlines: but thei are pernicious ware, yf a man thinke that he is made religious by meane of thē where as of them ſelues without expoſicion, they make a man rather an hipocrite. Howbeit the obſeruing of thē ſemeth a religious deuoute matter among men, that wickedly repoſe godlines in viſible thinges: whiche perchaunce are ſignes of godlynes, but not the cauſe of godlynes, ſeing that of them ſelues they are nether good nor euill, onles they ſeme to be ſuche, either through cuſtome or in the opinion of menne, where as true godlynes is in the inwarde myndes, and expreſſeth it ſelfe by farre more certaine ſure ſignes than by ceremonies. Will you therfore heare, what is true religion with God the father, whiche eſtemeth you not after the iudgement of manne? Doubtles, thys is the pure and vndefyled religyon: that like as we haue by experience proued bothe the mercie and liberall goodnes of God towardes vs, euen ſo muſte we agayne bee bothe mercyfull and frendely liberall towardes our neighbour, and that not vpon any hope of mutuall good turne to be requited to vs agayne, but of a mere and a pure vpright loue, loking for the rewarde of our wel doing at the handes of none other but of God, whiche is contente to haue it reconed to bee done to him ſelfe, what ſo euer we beſtowe for his ſake vpon our brother.

He is a godly and a pure man among the Iewes, that toucheth not caryon, that is waſhed with quycke rennyng water: but with God he is godly and pure, that ſuccoureth the fatherles children and wydowes in theyr trouble, that releueth hys oppreſte brother, and helpeth the nedye with money. Among the Iewes he is vncleane, that eateth ſwynes fleſhe: But with God he is vncleane, whoſe mynde is infected and defieled with the gredye luſtes of thys worlde. But a manne will ſaye, what be thoſe luſtes? In the iudgement of the worlde, he is counted vile that is poore: And he the more honeſtlie ſet by, that hathe moſte poſſeſſion of riches, and for that cauſe theyr ſpeciall carke and care is to get to them ſelues the moſte ſubſtaunce of money. He is reconed a lowete and a henneharted raſcall, that maketh no querell whan wrong is done vnto him. He is counted a foole, that doeth a good turne for a badde. He is eſtemed a Ioly [Page] ruffler, that geueth him ſelfe to exceſſyue ryot: and he is counted a flyncher that foloweth ſobrietie. He is taken for a gaye felowe, that ſwelleth in haultynes, and loketh an heigth ouer menne of lower eſtimacion. He is counted happye, that hathe his matter to ſuccede in this worlde after hys owne purpoſe, that floweth in delicacies and voluptuous pleaſures, and ſerueth his paunche and glotonie. Theſe are the thinges, that in dede make a mannes ſoule wicked and vncleane: and he that abſteyneth from them, is a religious manne, (whoſoeuer is, whoſoeuer is not) in the ſight of God the father, who hathe exempted vs from earthy thinges, and called vs to heauenly thynges, and from the thinges that ſhall periſhe and are caſuall, vnto the thinges that are eternall: and hathe taught vs to eſteme the worthynes of manne by the thynges that are good in dede, and in all that we haue to doe, to geue reſpecte to none other purpoſe, but to hys glorye, at whoſe only handes the requitall of well doynges is to be truſted for. And he doeth not requite the offices of true godlynes with tranſitorye and ſone peryſhing rewardes, as thys worlde is wonte to doe, but he geueth bleſſednes that neuer ſhall dye. It is a homely perſon, it is a poore body, whom thou beſtoweſt thy good turne vpō, he is not hable to requite the, but yet for al that, it is farre better to beſtowe it vpon him, than vpon an other, how ryche or of how greate power ſo euer he be, whiche can requite no profit agayne, but a ſlender, one and that but for a ſmall ſeaſon: where as for the reliuing of thy pore brother, Chriſt layeth vp in ſtoare life euerlaſting.

The .ii. Chapter.

The texte.

My brethren, eſteme not the fayth of our Lord Ieſus Chriſt the Lorde of glory, with reſpecte of perſons. For yf there come into your company a man wearing a golden ryng, clothed in goodly apparell, and there come in alſo a poore manne in vyle rayment, and ye haue a reſpect to hym that weareth the gaye clothynge, and ſaye vnto him: Syt thou here in a good place: and ſaye vnto the poore: ſtande thou there, or ſyt here vnder my fote ſtole: are ye not parciall in youre ſelues, and haue iudged after euyll thoughtes? Harken my deare beloued brethren. Hath not God choſen the pore of thys worlde, ſoch as are rych in fayth, and heyres of the kyngdome, whiche he promyſed to them that loue hym? But ye haue deſpyſed the pore. Do not riche men execute tyrannye vpon you, and drawe you before the iudgement ſeates? Do not they ſpeake euyll of that good name whiche is called vpon ouer you?

HE that loueth his neighbour for Goddes ſake, and he that loueth God in his neighbour, doeth not in this caſe reſpecte him, becauſe he is a man of greate power, or of riches or of nobilitie, but in that he is abundauntlie full of diuine goodes. But to thys maner of Iudgement, a kyng or a riche man is not better of one Iote than any manne, howe baſſe or poore ſo euer he bee. Chriſte died for all indifferentlie, and all are indifferentlye called to thenherytaunce of Immortalitie. Therfore my brethren, if you doe truly put your truſt in the promiſſes of our Lord Ieſu Chriſt, make no difference of perſones after the eſtimacion of worldly thinges. For Chriſt him ſelfe, as touchyng the world, was baſſe and poore. But yet it was the fathers will, that he ſhoulde be prince of all glorye. He promiſed the kingdome of heauen not to the wealthie but vnto the pore. Now if there come in to youre company a Ioly felowe with a golde ring, or ruffling in gaye apparaill, and there come in withall a pore manne, nether wearing ring on hys fyngers, and clothed in pore homely araye, and by [Page] and by you caſte your eies vpon the riche man, for none other reſpecte but that he obſeureth the pore manne with hys gorgrous rayment, and geue hym the more honourable place, ſaying: Sytte thou here VVell: And agayne you ſaye vnto the pore manne as though you lothed him, and for no cauſe elles but for his ouer homely apparaill: Stande thou there, or ſitte thou there, under my fote ſtole: would not your harte by and by grudge and ſecretly condemne your doing, in that through flattery you attribute vnto golde and galaunte aray, the honour that is due vnto vertue, contemnyng him for lacke of choſe thinges, whiche is muche more acceptable to God for the true riches of the ſoule, than that riche manne? The riche mannes fynger gliſteryng with the ring and precious ſtone, and his bodye decked in ſilke, maketh you to regarde hym▪ and doe not you regarde the pore man for hys ſynceritie of fay the, modeſtie of mynde, ſobrenes, chaſtitie and other giftes of virtue, whiche make a man greate and gorgious in dede? Why doeth your iudgement diſagree from the iudgement of God? Heare me indifferently, my welbeloued brethren, the thyng that euidentlie appeareth matter in dede to be certaynly true. How muche ſ [...] euer the worlde ſetteth by the ryche, God hym ſelfe hathe preferred the poore, the poore (I meane) after the worlde, whiche nether haue nor ſeke after autor [...]e nor kingdomes in this world. God hathe let alone the riche with their ſtatelynes, and choſen theſe, which are but ſely pore folkes for lacke of preſent ſubſtaunce, but yet riche and mightye in the lokynge for the kyngdome of heauen, and theuerlaſtynge enherytaunce, in that they put their truſte in hym that promyſed them▪ whiche nether can deceaue if he woulde, and is hable to performe what he will. But vnto whome hathe he promiſed this wonderfull [...]licitie▪ [...] kinges and wealthy folkes? no in dede, but to them whiche loue him trouly, who ſoeuer they bee whether they be bonde ſeruauntes, or free men, whether they be riche or poore. And you hauing deſired the riche manne to the higheſt ſe [...]te, and appoynting the pore man to the lowe foteſtoles, haue preferred hym whome God ſetteth the leſſe by, and contemned him that in the ſight of God is bothe rich and honourable. He hathe honour done vnto him, that perchaunce hauyng gotten hys ryches by fraude or rauine, auaunceth himſelfe: and this is contemned, whiche had rather be poore, than with loſſe of godlynes to bee riche: and hauing ſpent vp his riches to the releuing of the pore, is become poore of hys owne accorde, that he myght bee riche in godlynes. In dede euery one is not vngodly that is riche, not withſtanding the riche of this worlde are not very raſhe in agreeing with the godlynes of the Goſpell, but they be of that kynde of men moſte chiefly, that repugne the Goſpell of Chriſte. For who are they that practice tyranny againſt you for malice of godlynes? are they not the riche menne? who are they that accuſe you and drawe you before Iudgement ſeates? are they not the riche for the moſte parte? Who are they that ſpeake euill and curſe the holy name of our lorde Ieſu Chriſte, by Inuocacion wherof you haue atteyned ſaluacyon, and in whom you reioyce? Are they not the riche? Yea they hate your profeſſion ſo muche, chat the name, whiche geueth ſaluacion and is honourable vnto you, is euen deathe and abominable vnto them. But the profeſſion of this name is begonne to be healtheſome vnto you, ſo as for all that, you may through your owne faulte, fall from the ſaluacion that is promiſed.

The texte.

¶ If ye fulfyll the royall lawe, according to the ſcripture. Thou ſhalt loue thyne neighbour as thy ſelf, ye do well. But yf ye regarde one perſon more then another, ye commit [Page] ſynne, & are rebuked of the lawe, as tranſgreſſours. Who ſoeuer ſhall kepe the whole lawe, and yet fayle in one poynt, he is giltie of all. For be that ſayde: Thou ſhalt not commes adulterye, ſay de alſo: thou ſhalt not kyl. Though thou do no adultery, yet if thou [...], thou arts become, a traunſgreſſour of the lawe. So ſpeake ye, and ſo do, as they that ſhalbe iudged by the lawe of libertye. For he ſhal haue iudgement with our mercy. that ſheweth no mercy: and merc [...] reioyceth againſt iudgement.

A kynge promiſeth rewarde, yc [...], but to him that in his dedes accomplyſheth the lawe royall: wherof no man can be ignoraunte, ſeing it was expreſte in writing long agooe, and it is on this maner: Thou ſhalt loue thy neighbour as thy ſelfe. Doeth he loue his neighbor after this rule, that preferreth the wicked rych manne before the godly pore man? The lawe of the Goſpell is the lawe of loue: and what ſoeuer is done contracy to it although it be not forbydden by ſpeciall name, yet it is ſynne: and that lawe doeth ſecretly reproue you, which hath coinmaūded almen, and in al thinges, that thou oughteſt to loue thy neyghbour as thy ſelfe. Who ſoeuer ſwarueth from this rule, is a conuicte tranſgreſſour of the lawe. Nether yet let any manne [...]urry fauell with him ſelfe after this wiſe: The faule is but light, the law is broken in nothing but in this parte. But the law of the Goſpell is ſuche a lawe, that except it be kept in euery parte wholy, it ſemeth to be broken all together on euery parte. For inaſmuche as the totall Sunnue of all the whole lawe is coutcyned in the loue of God & of the neighbour, who ſoeuer he be, that ſwarueth from charitée, which is the rote of all the whole lawe, he hathe doubtles broken the whole lawe, and offended the autor of the lawe: vnto whome he is become giltie of all, in that he, whiche hathe e [...]ed from the right marke of the whole lawe, appeareth as muche as in him is, that he will [...]e, as ofte as occaſion is offred. As a man that walketh in the darke▪ careth not whether he goo [...]ute of the waye on the right hande or on the lefte, ſo is he diſpoſed to all manner of errour, that hathe once ſwarued out of the light Therfore he y• hath through [...]at [...]erie preferred the vndeſeruing rich man before the deſeruing pore man, foraſmuche as he hathe in thys behalfe broken the la [...]e of loue: he is couſen ge [...]ayn to all naughtynes, that is commonly done againſte the loue of the neyghbor. Nether doeth he lyghtly offende God, that is ſo hardy to defile his lawe in any parte. He that ones commaunded charitie, did with lyke diligence ones▪ forbydde▪ what ſo euer is repugnaunte againſte the loue of the neyghboure. For the ſelfe ſame that gaue thys lawe, Comm [...]ono VVhere [...]ne: ordayned thys, Do no murther. And if thou abſteyne from whoredome, and yet committeſte murther: haſte thou not than broken all the whole lawe, in that thou haſt broken it in one parte? The ſelf ſame one God forbad bothe, and forebad them for all one cauſe, that is to ſaye, becauſe they are againſte the loue of the neyghbour. But he hath not only forbydden thoſe thinges, whiche are punnyſhed by lawes, as thefte, murther, and whoredome, but all manner of thinges vtterly, that are contrary to the loue of the Goſpell. The lawe of Moſes would not punnyſhe him, that eſtemed leſſe the ſoft ſprited pore manne, than the proude ſtately riche manne, or him that would wiſhe euil to his neyghbour: But yet the lawe of the Goſpell punnyſheth him. Therfore according to the rule of it, frame not only your dedes but alſo alyour cōmunicacion and the thoughtes of youre harte, that there be nothinge at any tyme, that varieth from the loue of the neyghbour. Loue is the lawe of libertie, not that it is lawfull to ſynne by meanes of it, but in that the euangelical loue cauſeth [Page] the wyllyng to doo of theyr owne accorde, the thynge that mannes lawes conſtrayne the vnwyllyng to doe perforce, for feare of peynes. Accordynge to thys lawe therfore frame all youre life, for ſomuche as you ſhall receyue moſte high rewarde if you accomplyſhe that whiche is preſcribed vnto you: and contrary wyle you ſhall ſuffre moſte greuous ſore puniſhmentes, in caſe you ones fall from hym, of whome all the whole lawe dependeth. You are frely pardoned of the tranſgreſſions of your former lyfe. The gifte of the heauenly ſpyrite is frely geuen you, by whome you are not onely reconſiled vnto God, but alſo glued together in mutuall charitie. The more it is geuen vnto you, and is frely geuen without your deſerumges, ſo muche the more ſharpely ſhall they bee punnyſhed whiche hauinge experyence in them ſelues of ſo exceadynge greate mercy of God, doe not ſhew them ſelues agayne gentil and mercifull towardes theyr neyghbour. With what countenaunce ſhall he aſke mercye of God the iudge, whiche being a ſeruaunt ſheweth hym ſelfe vnmercifull towardes hys felowe ſeruaunt? with what mouthe ſhall he deſire to beloued of God, whiche doeth not loue hys neyghbour? if thou wilt obteyne iudgement myngled with mercy, loke thou ſhewe thy ſelfe mercifull towardes thy neyghbour, whether he be a treſpaſſer or be in neceſſitie. And in dede it is better to decline in to thys parte, to leane vnto mercy than vnto iudgement. For inaſmuch as it is almoſt altogether of the mercye of God that we haue, rather than of his righteouſnes, we ought to endeuour, that we maye rather fynde God mercifull than ſeuerely ſtrayte. He hathe ſaued vs by hys mercye: it is reaſon alſo that we be more ready to mercye towardes our neighbour, than vnto ſtraytenes: For there are many moo wonne by ſoftenes, gentylnes, and lyberall goodnes, than with ſtrayte ſtraungenes: that mercy aduaunceing it ſelfe aboue iudgement, maye triumphe in thys behalfe, that thoſe whiche hauinge the experience of iudgement, ſhoulde haue peryſhed, are ſaued through the benefite of mercy. There is none of vs but he falleth daily, and ſhall finde God ſuch a one in condemnyng his faultes, as he expreſſeth him ſelfe towardes his brother.

vv. 14-26

What auayleth it my brethren, though a manne ſaye he hathe faythe, yf he haue no dedes? Can faythe ſaue hym: If a brother or a ſiſter be naked and deſtitute of dayly fode, and one of you ſaye vnto them: departe in peace, God ſende you warmnes and fode, notwithſtandynge ye geue them not thoſe thynges whiche are nedefull to the bodye, what ſhall it helpe? Euen ſo, faythe (if it haue no dedes) is dead in it ſelfe. But ſome manne wil ſaye: thou haſt faythe, and I haue dedes, ſhewe my thy faythe by thy dedes: and I wyll ſhewe the my fayth by my dedes. Beleueſt thou that there is one God? Thou doeſt well. The deuyls alſo beleue, and tremble. But wilt thou vnderſtande (O thou vayne manne) that faythe without dedes is dead? Was not Abraham oure father iuſtified thorow workes, when he had offred Iſaac hys ſonne vpon the aulter? Thou ſeeſt howe that faythe wrought with his dedes, & through the dedes was the faith made perfect: & the ſcripture was fulfylied, whiche ſayeth: Abraham beleued God, and it was reputed vnto hym for tighte weſnes: and he was called the frende of God. Ye ſe then howe that of dedes a man [Page] is iuſtifyed, and not of faythe onely. Likewiſe alſo was not Kaab the harlot iuſtyfyed thorow workes, when ſhe had receaued the meſſagers, and had ſeut them out another waye? For as the bodye without the ſpirite is dead, euen ſo faythe without woorkes is dead alſo.

Is it to be thought, that the only profeſſion of faythe, is ynough of it ſelfe to obteyne ſaluacion? what is faythe without charytye? Charitie is a lyuely thing, it ceaſſeth not, it is not idle, it expreſſeth it ſelfe with good dedes dooing, wherſoeuer it is preſent. And if they want, my brethren, ſhall the vayne name of faythe (I praye you) ſaue a manne. The faythe is fruteles, that worketh not by charitie, yea it is no faythe but in title only. That which I haue ſayed, ſhall more cierely appeare by conference of an example. If a manne geue fayre wordes to a brother or a ſyſter, that wanteth clothynge or dayly ſuſtenaunce, and ſaye: Goe your waye in peace, get you heate, and get youre bely full of meate, and for all his ſo ſaying, geueth none of thoſe thynges that the bodye hathe nede of is not thys mannes fayre ſpeakynge vnprofytable to the pore nedye folkes? They ſhall ſtarue for colde, or bee an hyngred for al hys fayre tale that releueth not theyr neceſſitie. He releueth the in his word of mouth, but with his dede he doeth nothing at al. Of like ſorte doubtles ſhall the profeſſion of faith, whiche conſiſteth only in worde and worketh nothynge in dede, vee vnauayleable, but lyeth ſlugging like as it were deade, neither is it to bee called faythe any more, than a deade corps of a manne is worthye to be called a manne. The thinge that the ſoule is vnto the body, the ſame is charitie vnto faythe: ſo that if charitie be taken aware, the worde of faythe is but a dead matter and vneffectuall. Nether ſhall it do the any more good before God to profeſſe an idle faythe with thy mouthe, than fayre wordes do vnto the poore neighbour, where he ought to be holpen with dede. They thynke they are mocked, whan a manne ſayeth vnto them: get you heate, get youre bely full of meate, whan they haue nether clothe nor meate geuen them. Euen ſo he ſemeth to mocke God, that rehearſeth euery daye: I beleue in God, I beleue in God, whan he ſhe weth no tokens of faythfull belefe. Like as he hath an vnprofitable charitie, that loueth but from the lippes forewarde, euen ſo hathe he a vayne faithe, that beleueth not but in worde onely. Nowe perchaunce ſome one ſtarteth out, that gooeth about to diſſeuer the thinges, that by nature are moſte faſte ioyned together, and of whom nether can be diſſeuered from the other, and ſayeth: Thou haſte fayth, I haue dedes, let vs bothe be contented with hys owne porcion. Let thy faythe ſuffice the, it is ynough for me to haue good dedes. And yet nothers porcion ſhalbe ſufficient for him. Thou boaſteſte of faythe, and if thou haue true tyght faythe, it is requiſite that thou declare it wyth thy dedes: yf thou haue a deade faythe, thou arte neuer the better for it. Thou crackeſt of thy dedes, and yet they are not ſufficient to get the crown of immortalitie, onles they procede of charitie, whiche is an vnſeperable companyon of faith, that bringeth ſaluacion. The thing that flowers and boughes are in a tree, the ſame are the offices of charitie in vs: whiche if they breake forthe in theyr tyme, they declare that the tree rote is quycke, by whoſe ſappe they are noryſhed.

[Page]Therfore this is the whole profite of good dedes, if they bee not done vpon vayneglory, not for thanke at mannes handes, not for feare or ſhame, and not vpon hope of lucre, but of a lyuely faythe, whiche hathe perſwaded vs, that, that is geuen vnto God, what ſo euer is geuen for hys ſake vnto our neyghbour, and that the rewarde is to be hoped after at none other hande but of him. Thou pleaſeſt thy ſelfe, in that thou art perſwaded, that there is but one God, where as the errour of the painymes beleueth ther bee innumerable Goddes. Thou doeſt ryght, for in thys behalfe thou excelleſt them. Howbeit it doeth the no good at all to beleue there is God, & that there is but one God, onles thou ſo beleue, that thou ſhalt of hym obteyne ſaluacion. But that ſhalt thou not dooe, excepte thou couple charytie vnto faythe, and teſtifye by thy godly woorkes that thou bothe beleueſt hym, and that thou loueſte hym. If thou beleue there is God, beleue alſo that he is the author of ſaluacyon, beleue hys promyſes: and lyue after ſuche ſorte, that thou mayeſt appeare to be worthye of hys promyſes. He hathe promyſed mercye, yea, but vnto them that in thys worlde exerciſe mercye towardes theyr neyghbour. He hathe promyſed eternall life, yea but to them that deſpyſe the pleaſures of thys worlde. Thys ſhalt thou not only beleue, there is but one god, but thou ſhalt alſo repoſe al thy whole truſt in hym only: or elles what frute ſhalt thou haue of thy beleuynge? The deuilles do alſo beleue, that God is, they beleue that Ieſus is the ſonne of God, and beleue it ſo muche, that they tremble and quake. But foraſmuche as they beleue onelye, and loue hym not, they are afrayed of punnyſhment at his hande, and hope not after rewarde: and where they fele hym to bee ryghteous, they are not woorthye to fele mercye ſeynge they are cruell agaynſte others. But and if thou be ſo very a fole, that thou yet ſtandeſt in thyne owne conceate hauing but a vayne faythe: gooe to, I ſhall brynge the forthe a more famylyar and a more knowen example, to teache the, that the faythe, whiche woorketh not through loue, is vnprofitable and deade. Abraham, of whome as oure head auncetour, we moſte chyeflye make vaunte, deſerued the fyrſte and pryncypall commendacyon of faythe with God, of whome the reputacyon of ryghteouſnes was attrybuted vnto hym: but in hym faythe was not vnfrutefully baren. For he did not onely profeſſe with hys mouthe that he truſted in Goddes promyſſes, but alſo he doubted not to laye hys onlye ſonne Iſaac vpon thaultar and ſlea hym at Goddes commaundement, whereas after the ordre of nature, there coulde no poſterytie bee truſted vpon to hym by anye other: but he laying hold on the promiſes of God whome he knew could raiſe euen the dead agayn to lyfe at hys pleaſure, ſticked not to do that he was commaunded. So that of his dedes he deſerued the cōmendacion of righteouſnes, yea but of thoſe dedes that proceded of faith. For ther are alſo workes of Moſes law, wherunto they truſt in vayne, that are without the faith of the goſpel. What is it, that that noble patriarke would not haue done, ſeing he went readily & chearfully to the ſleaynge of hys only ſonne Iſaac, whome he loued ſo muche the more tenderlye, becauſe he was borne in hys extreme olde age, and becauſe that lucky poſteryty was promiſed in his name? He was pronounced righteous, euen before [Page] he did the ſacryfyce, yea, but of God that knewe the olde mannes lyuely workynge faythe woulde refuie nothynge, if occaſyon were oftred. Therfore bothe the matters dyd helpe eyther other. Faythe encouraged hym, not to feare to offre vp hys ſonne, whome he doubted not ſhoulde by the commaundemente of Goddes power, by and by lyue agayne: but the notable dede ſet vpon, as it were, the fynall furnyture of the matter, declarynge vnto menne alſo, that Abrahams ſtedfaſte faythe was neyther a deade nor a commune faithe. For he nother fayneth, nor doubteth, whiche ſtackreth not to auenture in hys onely ſonne whome he loued ſo ſyngularly. Woulde it greue hym to ſet naught by money for Chriſtes ſake, that is readye to leade hys ſonne, whome the father loued dearlier than he did hym ſelfe, vnto death? So than of thys ſo notable a document of faythe it manifeſtly appeareth to bee perfite, that the ſcripture ſayed: Abraham beleued God, and it was reckoned vnto hym for righteouſnes, and was called the frende of God. And if Abraham ſhould haue loſt the frute of faithe and the commendacion of righteouſnes, if he had gtudged at Goddes commaundement to offre vp his ſonne: ſhall his faythe aua [...]le him, that at Goddes commaundement grudgeth to geue a cote to hys neyghbour that ſtarueth for colde, and that grudgeth to geue meate to the hungrye, and drinke to the thurſtye, as though God would ſuffre him to periſhe for cold or hungre, that geueth ſomwhat of hys ſubſtaunce to releue hys brothers neceſſitie? And if the commendacion of righteouſnes chaunced not to them of the olde tyme, but to ſuche as tryed their faythe by theyr dedes: muche leſſe is it to be truſted vpon vnto them, that profeſſe the lawe of perfite charitie. But mercie and liberalitie to the neyghbour is ſo muche auayleable with God, that a woman, that an harlot, that a ſtraunger was commended for keping of hoſpitalitie, and deſerued to be nombred in the regeſtre of Godly people, in the regeſtre of citezens, and in the regeſtre of the moſte tryedlye proued Patriarkes. Rhahab was not a Iewe, ſhe was mayſtres of a howſe of baldrye, and gate her lyuyng with no very honeſt gaynes of occupung: and yet in Goddes boke ſhe hathe a worthye commendacion of righteouſnes: not of faythe only, in that ſhe was perſuaded that no mannes good dedes ſhould be loſte, God being the rewarder namely that is beſtowed vpon good folkes or at leſte in the reſpecte of God: but of that, that ſhe not regarding the daunger of her life, prouided to ſaue the life of the ſpies, in that ſhe ſent out the meſſangers, whom the guide of y• Iewes had ſente to ſpye, by ſtealth an other way, leſt they ſhould periſh. She might haue come in no ſmal fauour with her own coūtrey folkes, if ſhe had (as it was in her hande to haue done) betrayed the ſpyes. But ſhe had rather ſerue the wyll of God, than her own gayne: nether dyſtruſted ſhe, but that ſhe ſhould bee repayed a more pleynteous rewarde of hym, than of menne.

Likewiſe than as Abraham had the worthy praiſe of righteouſnes, not of naked faithe but of faythe tried by dedes, euen ſo Rhahab had beleued in vayne that the God of the Iewes is the true very God, excepte, whan occaſion ſerued, ſhe had declared by her dedes, that ſhe had beleued with her whole harte: otherwiſe faythe (as I ſayed) that is colde of charitie, and vttreth not it ſelfe, whan [Page] matter requireth, it is veryly no faythe at all, but only a vayne name of faithe. For like as the body being deſtitue of the ſoule is dead and vnprofitable, euen ſo faithe, if it want working charitie, is dead and vneffectuall.

The .iii. Chapter.

The texte.

My brethren, be not euery man a maiſter, knowing howe that we ſhall receaue the greater damnacion: for in many thinges we ſynne all. If a manne ſynue not in worde, the ſame is a perfecte man, and able alſo to came all the bodye. Beholde, we put byttes into the horſes mouthes, that they may obey vs, and we turne about all the body of them. Beholde alſo, the ſhippes whiche though they be ſo greate, and are dryuen of fearce windes, yer are they turned about with a very ſmal helme whyther ſoeuer the violente of the gouernour wyl. Euen ſo the tongue is a lytell membre alſo, and boaſteth greate thynges.

GReate is the profitablenes of a mannes tongue, if a man teache thoſe thynges that pertaine to true godlynes, but it is a peril [...]ous pece of woorke to take thoffice of a teacher in hande: and fyrſte it requireth that a manne bee excellently learned in the thynges that concerne the doctrine of the goſpell, and than to be of moſte pure affeccions: it is not ynough for euery man to teache vprightly, but for him that reſpecteth nothing elles but to the glorye of God. Such a teacher like as he may do very much good, if he loue that he teacheth euen ſo whoſe doctrine is corrupte, or whoſe minde is corrupt with wicked deſires, with hatred, yre, deſire of reuengemēt, couetouſnes, ambicion, or lecherous luſtes, he occupieth the roume of a teacher to the greate marring of the people. Therfore my brethren, couet not euery where to be maiſters. It is more ſure to herken than to ſpeake. And a few teachers are ynow to inſtructe many. Therfore he that taketh vpon hym the rowme of a byſhop, and of a teacher, muſte often and manye tymes examyne him ſelfe, whether he be mete to take that charge in hande: and let hym thinke thys ſpecially with him ſelfe, that he taketh a trauaile in hande endaungered with myghtie peryl, and ſhall rendre a moſte ſtreyght reconyng to the moſte highe Iudge▪ if he teache otherwiſe than becometh him. For hys doctryne throweth abrode hys venome, ſo muche the more wyder and perilouſlier, in that it is ſet forthe by autoritye of a ſpeaker. And there is nothyng of more difficultie, than in euery poynt ſo to tempre the tongue, that it neuer ſpeake amyſſe. For in aſmuche as the infirmytie of mannes nature is ſuche, that there is no manne but he dayly doeth amyſſe in many thynges, if anye manne canne auoyde all eſcapes of the tongue, he maye be thought a perfite and a mete manne to gouerne the whole bodye, as it were with the brydie of reaſon, after that he hathe beue hable to reſtrayne that moſte ſlyppery membre, that it offende not.

From thys daunger he is farther of, that had rather beare the rowme of a ſcholar than of a teacher. It is ſomwhat to rule the bely, it is not nothynge to tempre the eyes and the eares, it is ſomwhat to refrayne the handes: but of all other it is the moſt harde matter, to gouerne the tongue perfitely. The tongue is a ſmall membre: yea but yet the whole bodye dooeth almoſte all together depende of it. The ſpeche of a man is a certayn effectuous and an excellent thyng [Page] of importaunce, either to the profite or to the deſtroying of many. It pearceth into the myndes of the hearers, it engraffeth or bryngeth forthe noyſome opinions, it ſtereth vp or aſwageth diſpleaſures, it moueth vnto bataille, it draweth vnto peace, and it ſtrayneth the hearer to thys waye or that waye. So we do put brydles in horſes mouthes, that they maye obey vs, and with a ſmall bytte we turne about ye horſes whole bodye at our owne pleaſure. The thing that the brydled mouthe is to the ſitter, the ſame is the tameo tongue vnto the manne. You ſee what houge weyghtie ſubſtaunce the ſhippes be of: they, where as whan the ſayles are ſpredde abroade, are carryed on the waters with a wonderous violence of wyndes, yet are they turned about with a very litell ſtearne whither ſo euer the ſhippe maiſters mynde that gouerneth the rother will ſet it. He dryueth the ſtearne by a ſleyght, and that ſo great a weyghtie ſubſtaunce, is gouerned of the leaſte parte of it. Therfore the temperate gouernaunce of the tongue is not to be contemned. It is a ſmall membre, yea, but it is a ſwellinge membre and ful of bragges, and entermyngleth deſtruccion wyde and broade, and ſtereth vp myghty tumultes: onles it bee reſtrayned by the brydle of the mynde, it ſetteth all people and all kyngdomes together by the eares one with an other.

The texte.

¶ Beholde, how great a thyng a lytell fyre kyndleth, and the tongue is fyre, euen a worlde of wyckedneſſe. So is the tonge ſet amonge oure members, that it defyleth the whole body, and ſetteth a fyre all that we haue of nature, and is it ſelfe ſet a fyre euen of hell. All the natures of beaſtes, & of byrdes, and of ſerpentes, and thynges of the ſea art meked and tamed of the nature of man. But the tonge can no man came. It is an vntutly euyl, full of deadly poyſon. Therewith bleſſe we God the father, and therwith curſe we men, whiche are made after the (ymage and) ſimylitude of God. Oute of one mouth proceadeth bleſſyng & curſyng. My brethren, theſe thinges ought not ſo to be. Doeth a fountayne ſende forth at one place ſwete water & bytter alſo? Can the fyggetre (my brethrē,) beare olyue beryes: eyther a vyne beate figges? So can no fountayne geue bothe ſalt water and freſhe alſo. If eny man be wiſe and endued with knowledge amonge you, let hym ſhew hys workes oute of good conuerſacyon with mekeneſſe of wyſedome. But yf ye haue bytter enuying and ſtryfe in your hert, reioyce not: nether be lyars againſt the trueth. For ſuche wyſdome deſcendeth not from aboue: but is earthy, naturall, and deuelyſhe. For where enuying and ſtryfe is, there is vnſtablenes, and all maker of euyll workes. But the wyſedome that is from aboue, is fyrſte pure, then peaccable, gentil, and eaſy to be cut [...]eated, full of mercy and good frutes, without iudgeing, without ſymulacion: yea, and the frute of ryghteweſnes is ſowen in peace, of them that maynteyne peace.

Wyll ye marke a very lyke example. Beholde howe litell fyre kyndleth a myghtye greate violence of matter. Wherof cometh that horrible and broade flaſſhing flame of fyre? It ſprong of one litel ſparke. And at the begynnyng it myght haue ben holden down with a very litel a doo, but whan it is negligently let alone, it gathereth ſtrength on euery parte, & groweth ſo farre at length, that it can be ſuppreſſed by no force. And like as the vſe of fyre is greate and profitable ſondry wayes, if it bee rightly occupied, and a principall deſtruccion, if it bee ſuffred to ſpreade whither it will: euen ſo out of a mānes tongue is very greate profite, and out of the ſame is extreme deſtruccion of mannes life. Doe you not ſee that he, whiche wrought nature, ment the ſame by ſygnificacion, in that he would haue mannes tongue to be bothe of the maner and colour of fyre, and to be warblinge and turnynge as the flame of fire is? And yet there is not in this membre a ſingle playne euyll, as is almoſt in the other membres. It is a worlde and a heape of all vices. For like as a very litell ſparke is, as i [...] [Page] were, the breeder of all the whole flame: euen ſo what euil ſo euer is in this life, it procedeth out of an euil tongue as out of a worlde. And like as a litel fyre is mingled with a greate rooke of fewell, ſo that by lytel and litell it ſetteth al the whole rooke on fyre: euen ſo the tongue is ſo mixed with the other membres of the body, that, if it be not reſtrained, it infecteth and defileth with his poyſon al the whole body, & enflameth al the life of mā with al maner flames of vices, frō his cradle euē ſtil to his laſt age. Yet the violence of this miſcheyf was not geuē vnto the tongue by nature: whiche hathe geuen monicion by the empaled compaſſe of the teethe and lippes, that the vſe of the tongue ought circumſpectely to be loked to and moderated: but it is ſet on fyre of the fyre of hell, wherof the mynde is fyrſte infected by wicked ſpirites, & the poyſon of the mynde, through the inſtrument of the tongue, breaketh out more and more, and maketh a man of naught to be ſtarke naught, and the poyſon doeth alſo corrupte other with his contagiouſnes, ſo as that miſerable myſchief can not poſſiblie be reſtrained by no force, nor by no reaſon. What thinge is there in the worlde ſo vncurable, that mans diligence can not make [...]ame by ſome maner of meane? There is no wylde beaſte ſo wylde, no fowle ſo combrous, no ſerpente ſo noyſome, no lyuing thinge of the ſea ſo vntruly, but it maye bee made gentyll by mannes witte and cheriſhing. Lyons are made tame, Tigres and dragons are made gentyll, Elephantes alſo are made to do ſeruice, Crocodiles are made tame, ſerpentes are made meke, eagles and gripes are made familiare, delphines alſo are allured to be louing. And yet was there neuer any meane, nor crafte founde of mortall manne, that coulde tame an vntemperate tongue, whereas there hathe ben both in tymes paſt tamed and is tamed euery day, al kinde of thinges that beareth life: as many as are vpō earth, as many as are in the ſea, as many as be in the ayre: and this myſchieuous membre, the tongue, is ſo farre outragiouſly wylde, and violent: nether is it vntuly only, but alſo drenched with deadly poyſon. Lyons do theyr hurt with theyr clawes and teethe, but yet they haue no venome. Adders are armed with venome, but yet they haue nother clawes ne hornes. The only tongue is noyſome two maner of wayes, bothe in vntameable madde wildenes, and deadly venome, in that it ſtyngeth afarre of whom it will, where the ſcorpions hurte none but thoſe whome they ſtrike with thende of theyr tayle, and the adders hurte none but with thruſting in theyr ſmall piped toothe.

And yet this poyſon were leſſe dreadfull, if it were ſyngle and noyſome but one only waye. But nowe the myſchief is after ſondrye ſortes, and turneth it ſelfe in to all maner of kynde, that it may the more ſore and the more eaſyly doo harme, and doeth oftentymes the more harme, whan it maketh an outwarde ſhewe of goodnes. There is nothynge better, nothyng of more regarde with al men than godlynes. In pretence therof it dooeth harme the moſte ſpecyally, whan it myngleth thoſe thynges, whiche can not agree in one together. For he can not bee godly towardes god, that is cruell and a curſed ſpeaker agaynſte hys neyghbour. And yet notwithſtandyng with the ſame inſtrument we praiſe God, calling him father, & with the ſame we checke and myſreporte our neighbour, whiche was made after the likenes of God. With the tongue we ſyng to God the autor of all goodnes, whan with the ſame we vexe, through extreme ſorowes, man as though his reproche perteyned not to God that made him.

God is nother made more honeſt with our prayſes, ne hurt wit our euil ſpeakynges. [Page] Man maye be vnto man ether noyſome or holſom. And what we dode to man, God reconeth the ſame to belong vnto him. Therfore lette no man beleue, that God doeth accepte his prayſes, which he ſpeaketh with hys tongue & not with his harte, whan he ſpueth out with the ſame tongue the poiſon of curſed ſpeaking againſte his neighbour. For what is more contrary repugnaunt, than praiſe and diſprayſe? and yet matters of ſo great diuerſitie procede all out of one mouth: and in dede they are vſed among the vngodly. Among you that haue profeſſed the plain ſinglenes of the Goſpel, it behoueth not that theſe thinges be after the ſame maner done, for it is ſhame for you to ſounde otherwiſe with the tongue, than the harte thynketh: ſeyng you haue learned to loue God in your neighbour, and your neighbour in God: and ſeing you haue [...]arned that no manne ought to be hurt with the raungeing nicenes of the tongue, ſo much that you are bydden after thexample of Chriſt, to ſpeake well of them, whiche ſpeake ſhamefully of you. Truly he is the leſſe hurtfull, that is playnly and without conterfaicte diſſembling naught. But curſed ſpeaking ſet out in the Image of godlynes, what is it elles than the poyſon of humlocke myxed with wyne? ſo that the venome is the more preſently ſtrong in that it is [...]uyngled with a moſte holſome matter. They haue in theyr mouthe, Lorde haue mercie▪ whan they them ſelues cruelly rage agaynſte theyr brother. They haue in their mouthe Our father, whan they continually with the ſ [...]ing of theyr tongue wound theyr neighbour, for whoſe ſaluacions ſake Chriſt was woūded. They ſpeake muche of the goodnes of God, that by hys owne clemencie ſaued man, whereas they goe haſtyly aboute to diſpatch a manne with the vell [...] of the [...]r tongue. They talke faſte of the goodnes of Chriſte to mannekynde warde; whan they contrary to thexample of Chriſte, ſharpen theyr tongues agaynſte theyr owne euen Chriſtened. They aduaunce and praiſe the ſof [...]s of Chriſte, in that he gently anſwered thoſe that reuiled him, whan they with theyr lyes aſſault him that doth them good. They profeſſe them ſelues the meſſag [...]ers and preachers of Chriſte, whan they are very inſtrumentes of the deuill. They promyſe the ſede of heauenly doctrine, whan they ſowe the mere poyſon of the herbe Ach [...] nite. And theſe thinges being of ſo ſondry a diuerſitie, they not only do with all one tongue, but many tymes alſo out of all one pulpit, begynnyng with prayſyng of God, they burſt out in to the ſlaūderyng of theyr neyghbour, and infect the myndes of the multitude ſo muche the more perniciouſly, that through a feyned ſhewe of relygion, they couer and diſſemble the deadly poyſon, whiche they thruſte oute of an infected harte by the inſtrument of the tongue. I praye you brethren, dooeth not this ſeme like condicioned to a monſtre? There are welles that flowe with holſome waters, there are welles, whome to taſte vpon, it were deadly poyſon: there are that powre ſwete water and good to drinke of: again there are that geue bytter water and ſalte. Nether may it ſeme maruayle, ſeing that the moyſture runnyng through diuerſe vaynes, ſauoureth of the lyme, alome, brymſtone, or other metal, or of the ſwete ground. But how chaunceth it, that ſeing the communicacion procedeth out of all one harie, ſeynge it floweth through all one tongue, it can be ſo farre vnlike it ſelfe, where among ſo many differences of welſpringes, there is none founde, that can bringe forth bothe ſwete and ſowre water at once all at one mouth? Dooeth one ſelfe ſame tree bring forth frute of ſōdry taſtes? Marke my brethren, doeth the figtree (being ſwete by nature) bring forth bitter yuyo beryes? Doeth the vyne tree bryng [Page] forthe fygges? No: but euery frute is lyke vnto hys owne tree, and hathe the verdour of the Iuyce of hys owne rote. Dooeth it not therfore ſeme to bee lyke a monſtre, that all one manne ſhoulde powre out of all one mouthe and through all one tongue, bothe godlynes and wickednes, trueth and lyeng, ſaluacion and deſtruccion? Therfore ſeing there is nothing more hurtfull than a wicked tongue, and nothyng more healthfull than a good and a learned tongue, and ſeing the manne is ſeldome founde, that can youerne thys membre in all poyntes, that manne ought with all diligent endeuour to be choſen out of many, that muſte take in hande the trauaille of a teacher. Hym it behoueth to haue bothe a mynde quiet from all tumulte of gredye luſtes, and a conuerſacion dyuorced from all vncleanes, that he maye not only teache thoſe thynges, that concerne true godlynes, but alſo to teache them with all gentilnes. For that doctrine that is contencious and wrangling, engendreth nothyng elles, but faccions and fallyng out. And amonge the wiſe of thys worlde, he beareth the bell, that diſputeth with moſte ſtiffenes in opinions, and that is ſo buſye tongued, that he geueth place to no bodye. Nether is thys done, that the heater may be the better whan he goeth away, but that he that getteth the maiſtry maye be the prowder, and he that is ouercomen maye be the more lowted. And in the meane ſeaſon the commune ſorte is at diſagreyng amonge them ſelues, ſome after thys mynde ſome after that, ſo as neither the ſpeaker can haue any ſure grounded frute, ne yet the hearer. But among you that profeſſe the philoſophy of the Goſpell, who ſo euer is truly wiſe, and endued with true wiſedom, let hym not declare hym ſelfe wyſe in hyghe ſtately and contencious maner of reaſonyng, but let hym teſtifie by goldy and entier vpright maners, what he is, rather than in wordes. For lyke as faith is vnprofitable, like as charitie is vnprofitable, that is doone but only in wordes, euen ſo is wiſedome, whiche doeth not fyrſte trye it ſelfe by gentilnes of maners. For this is the chiefe token, wherby a manne may knowe the humayne phyloſophy from the Euangelical. The profeſſours of humayne philoſophye are curious, ſtiffe in opynyon, and fearce. But the philoſophie of the Goſpell, the more ſyncere it is, the more excellent it is, ſo muche leſſe high ſtatelynes it hathe. And the chief powre of it conſiſteth, not in ſubtill reaſonynges of ſyllogiſmes, or tricked fyne termes of eloquence, but in ſynceritie of life, in ſoftenes of maners, that geueth place to contencious perſones, and allureth ſuche as are apte to be taught, nether reſpecteth it any thing elles than the health of the hearers. It is an heauenly wiſedome, and he that teacheth it, muſte neceſſaryly haue a mynde cleane ſcowred from all earthlye luſtes, for it muſte nedes be drawen for the of a ſyncere cleane veſſell. But if you haue myndes defiled with bitter enuying amonge your ſelues, if you haue an harte corrupt with contencious, and with ſtubburne ymagynyng to haue the vpper hande and with enuye, lay awaye rather the office of teaching, than in ſeruing your owne glory and contencious maner, to lye againſte the Goſpelles veritie, whiche no manne can ſet forthe ſyncerely, onles hys mynde bee free from all humayne affeccions. Therfore, who ſo euer taketh this profeſſion in hande, if he fele hys mynd infecte with humayne loue or hate, if with malicious crueltie, deſire of renowme, gredy couering of money or with loue of uoluptuous pleaſures: let him fyrſte diligently purge the inward partes of hys mynde, that he maye goe pure vnto the teachyng of that moſte pure doctrine. Or elles they that ſlyppe ouer thoſe thynges that make rightly [Page] vnto godlynes, and obiecte myſtie ſmokes of doubtfull queſtions: they that ſpeake to come in to the fauour of Princes: they that ſaye for theyr owne aduauntage: they that wreſt the doctrine of the Goſpel vnto theyr owne bely buſines: they that hunte after the vayne prayſes of menne: they that laye an heauye burthen vpon other mennes ſhoulders, and will not once touch it wt theyr own fyngre: thoſe that in ſtede of Goddes commaundementes, teache the ceremonies and conſtitucions of menne: they that in ſtede of the Goſpelles philoſophie, ſet forthe a new Ieweſhip: finally they that preach them ſelues rather than Chriſt: thoſe mennes wiſedome is not that wiſedome, whiche the father ſent downe vnto vs by hys ſonne from aboue, to call vs from the ſtudie of earthely thynges, and to exalte vs vp to heauen: but it is a groſſe fleſhye wyſedome and an earthye, and therfore it ſauoureth of the earthe: yea it is a ſenſuall wiſedome, and therfore it reſpecteth more thoſe thynges that are auayleable vnto thys lyfe, than vnto the life euerlaſtyng: yea it is a deuelyſhe wiſedome, for it is not of thynſpyracyon of the ſpyryte of God, but of the inſtygacyon of deuylles, which ſuggeſte thoſe thynges, that maye eſtraunge vs from the ſyncerytie of the Goſpell. Among the profeſſours of worldly wiſedome, you ſee, how great enuy, what braullynges, what fallyng out, what forcaſting to haue the vpper hande, what greate inconſtauncye of opynyons and maners, and in the meane ſeaſon all the whole life, how it is defiled with all kinde of vicious naughtines. But contrary wiſe, our wiſedome, whiche procedeth from aboue of the ſpirite of Chriſt, is fyrſt chaſte & pure, defiled with no wicked affeccions: Than it is peaceable, and abhorreth from all ſtudie of contencion. Moreouer it is modeſte, & not overtwharte: beſydes this it is tractable & curteous, not grudging to geue place vnto hym that teacheth better: it is full of compaſſion and mercyfull towarde them that are fallen and deceaued, & them it ſtudieth rather to ſaue than ſpil, gently bearyng with them, & aſſaying euery way to bring them to amendemēt: it is full of good frutes, in that it neuer ceaſſeth doing good for al men, cō uerting the vngodly to godlynes, callyng againe them that goe aſtraye, teaching the vntaught, releuing them that are fallen, pricking forewarde the [...]outhfull, & conforting the ſorowfully afflicted. Nether in the meane while dooeth it damne any body, for it is more forcaſting to heale than to dā [...]e, hauing no maner of counterfaict ne ſimulacion, but of an vpright ſyncere mind wiſhing wel to all. After this ſorte they that ſowe the pure and quiet doctrine of the Goſpell, doo both reape vnto them ſelues the frute of euerlaſtyng lyfe, and bryng other to the ſtudye of the heauenly life, whome with theyr ſtriuinges and cruelty they ſhoulde haue caſte awaye.

The worldely wiſedome hathe alſo a frute of hys owne, but it is either a vayne frute or a deathe bryngyng frute. But the frute of ryghteouſnes, that geueth bothe innocencie in this worlde, and afterwarde immortalitie, is not ſowed by contencion, but in concorde and peace, vnto them that embrace peace. For it is not the parte of a good [...]cher, maliciouſly to ſkirmiſh with them that ſeme more obſtinate, than that they wil obey the doctrine of the Goſpell. Thoſe it is better for hym to leaue vnto theyr owne ſtubburnes, in caſe there bee no hope that they wyll comme to amendemente.

The .iiii. Chapter.

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From whence commeth warre, and fightyng among you? come thei not here hence? euen of your luſtes, that fyght in youre membres? ye luſte, & haue not, ye enuye and haue indignacyon, and cannot obtayne: ye fyght and warre, ye haue not becauſe ye aſke not, ye aſke and receaue not, becauſe ye aſke a myſſe: euen to conſume it vpon your luſtes. Ye aduouterars, and wemen that breke matrimony: knowe ye not how that the frendſhyppe of the worlde is enemy [...]c with God? Whoſoeuer therfore wylbe a frende of the worlde, is made the enemie of God. Ether do ye thynke that the ſcripture ſayeth in vayne. The ſpirite that dwelleth to vs, luſteth euen contrary to enuy: but geueth more grace, (wherfore he ſayeth: God reſiſteth the proude but geueth grace vnto the lowely.)

IT ſtandeth you in hand by al meanes to endeuour your ſelues, that you lyue in one concorde of myndes. But that can not bee poſſiblye done, excepte you dryue worldly gredye luſtes (the poyſon of concorde and occaſion of debate) vtterly out of youre myndes. Will you ſaye, that you are not endaungered with ſuche maner of luſtes? wherof than cometh warre? wherof cometh fighting and ſtryuyng amonge you? wherof come tumultes of contencions and debate? Chriſte hathe taught you peace and concorde, and wherof cometh diſcorde, but of that, that you ſerue the luſte of humane gredynes, more than the loue of the Goſpell? For if thoſe gredy luſtes dyd not kepe warre and were captaines in your membres, your tongue ſhould nether teare your neighbour, ne your hande beguyle youre brother. Yet hitherto the reliques of youre olde lyfe are deprehended in you, you haue not yet all together caſte of the olde manne: one manne coueteth for glorye, an other gapeth for gayne, thys manne ymagyneth how he may reygne alofte, that manne hunteth after voluptuous pleaſures. And whiles you atteine not the thing that euery one vehemently coueteth for, you thruſt out him that maketh ſure for that that you doe: you enuy him that hathe obteyned, and ſtryue with him that ſemeth lyke to obteine. You are vexed in your mynde, and are toyled with ſondrye tumultes of cares, while you can not obteyne the thinge, that you gredily ſeke for. And ſo nether is any man at peace with him ſelfe nor with other. Gredy deſyres [...]omble in the harte, the tongue, the hande, and the other membres fight and kepe warre out wardlye with their neyghbour. And yet in the meane whyle nether are your inſacyable deſires ſatiſfyed, and you youre ſelues fall from the thynges that are truly good. You ought to aſke of God, if you haue nede of any thing, or if any thing did apperteyne vnto true felicitie. You aſke of the worlde, that whiche ought to be aſked of God: and of him either you aſke not at all, or if ye doe aſke, you aſke not that you ought to do, nor after ſuch wyſe as you ought to doe. For in dede you either aſke hurtfull thynges in ſtede of holſome thynges, or you aſke in a wauering diſtruſt, or elles you aſke vnto a wicked vſe, that is to ſaye, the thing that ſhould liberally be beſtowed to the relief of neceſſitie of life, that you may ſpend to the ſatiſfieng of your own voluptuous pleaſures. And ſeing you doe thus, by what name ſhal I cal you? Chriſtianes? your dedes ſay nay. I heare the title of Chriſtians, but I ſee the deeds of whoremongers and whores. You were ones addicte vnto the ſpouſe Chriſt, ones you were ſworne in to hys wordes, he it is, that redemed you frō the tyranny of ſynnes: he hathe made you cleane with his own holy ſacred bloud, to make vnto hym ſelf a ſpowſe vnſpotted. And how is it, that you forget your profeſſion, forget the benefite of youre bridegrome, forget your wedlocke trouthplight, and ſlide backe againe into the whoryſh loues of this world? Doo you not know, that God is a Ielous louer?

[Page]He wyll bee wholy loued, he wylbee loued alone, he maye not abyde the wowynge worlde to bee loued, from the loue whereof he hathe delyuered you with ſo greate a price: he alone is ſufficient to accompliſhe all thynges. What is the cauſe than, that you aſke of the worlde parte of youre bleſſednes? Doe you not knowe that God hateth them that halte on bothe ſydes? He can not abyde a ſeruaunte, that is not contente to ſerue one onely maiſter. What maried manne is ſo pacient, that canne ſuffre hys enemye goynge about to wowe hys wyfe, to come in her company? And haue you thought it poſſyble for you to pleaſe bothe the worlde and God at ones? Doe you not vnderſtande, that like as a wife, if ſhe couple her ſelfe to an whoremonger, falleth quite awaye from the loue of her huſbande, euen ſo a Chriſtian, if [...]e aſſaye to haue frendſhyp agayne with the worlde, doeth vtterly receaue vnfrendſhyp with God, who hathe no concord with the worlde? This therfore take for a certayntye, whoſoeuer ſtudyeth to be loued of this world, in the ſame his ſo doing, he maketh him ſelfe an enemye vnto God. There is no concorde betwene lyght and darkenes, nor betwene God and Belial. A maried huſbande can not abyde hys wyfe to be playing with an whoremonger, he canne not ſuffre the loues of wedlocke to be deuyded in partes, though he haue maryed a woman of greate poſſeſſyon, though he haue maried a gentilwoman borne, though he haue maryed a woman of neuer ſo greate wealthe in all thynges. And wyll Chryſte ſuffre hys ſpouſe, whome he hathe ſaued from deſtruccion, whome he hathe ſet at libertye from bondage, whome he hathe waſhen from the fylthynes of ſynne, whome, whan ſhe was naked, he hathe clothed: whome, whan ſhe was poore, he hathe richely endowed with ſo many free gyftes, to haue a doo with the aduouterer the deuill? Thinke you it is written in the holy ſcriptures for naught: that the ſpirite whiche dwelleth in you, luſteth vnto enuie? In the lawe of Moſes, ſomwhat was geuen to mannes affeccyons, they myght without punyſhmente hate theyr enemye, it was lawfull for them to ſet theyr forcaſtes vpon muckryng vp of riches, he was taken for no vniuſte manne, that requitte violence with violence, and one deſpightfull worde with an other. But the ſpirite of the Goſpell, which now dwelleth in you, is full of geloſie, and (as I may ſo ſpeake) enuious: he requireth more, for he wyll bee vehemently loued agayne, ſo that for hys ſake he will haue wife, chyldern, yea and euen lyfe contemned. He canne not abyde to haue his reſting houſe defyled with worldly luſtes: he requireth pure cleane thinges, he requireth heauenly thynges, he leapeth backe, he runneth away, he is offended, if a manne bring the ſluttiſh filthynes of thys world in to hys temple. Howbeit like as he requireth of vs a certayne exceadynge greate loue, and a greate deale purer loue, than Moſes lawe dooeth, euen ſo it geueth a more plenteous grace. It is a very hard matter to accomplyſh that it requireth, but it geueth ſtrength to thys ende, that we maye eaſylye doo it. There is nothynge harde to the louing willer. This ſame is hys gyfte, that we ſhoulde loue him, or rather loue him agayne. He drewe vs with hys loue fyrſt, and whan we were turned from hym, he reconciled vs agayn vnto hym. He will encreaſe hys giftes in vs, in caſe we geue our ſelues all together and wholy vnto him, if we depend of hym onely and of none but him, if we haue nothyng a doe with this worlde, nor with the deuill the prynce of the worlde. Whan I ſpeake of the world, I meane nothyng elles, but wicked gredy luſtes of vyſyble thynges, wherin thys worlde promyſeth a certayne falſe feyned felicitie. They [Page] are great matters that are required, but thei be greater matters that are promiſed. He that is hable lyberally to geue myghty greate thynges, the ſame is hable alſo to geue encreaſe of ſtrength: he that wil largely geue excellent thinges to them that deſerue naught, the ſame will voucheſafe alſo to geue encreaſe of ſtrength to them that bee weake. Only let vs diſtruſte oure owne helpes and the helpes of this worlde, and repoſe all our whole hope and aſſured confidence in hym. He forſaketh them, that arrogauntly truſte in theyr owne ſubſtaunce: and he ſuccoureth them, that aſcribe nothing to them ſelues, but truſt wholy to the goodnes of God.

In dede thys is the thynge, that the lorde ſpake in tymes paſte by Salomon. God reſiſteth the ſtately hygh mynded and ſtoute, but he beſtoVVeth his fauour Vnto the meke and poore caſtaVVayes.

The texte.

Submyt youre ſelues therfore to God: but reſyſte the deuyll, and he wyll flye from you. Drawe [...]ye to God, and he will drawe nye to you. Clenſe youre handes ye ſynners, and pourge your hertes ye wt [...]ueryng mynded. Suffer afflyccions, and mou [...]e, and wepe. Let poure laughter be tourned to mournynge: and youre ioye to heuynes. Dumble youre ſelues in the ſyght of the Lorde, and he ſhall lyft you vp. Backbyte not one another, brethren. He that backbyteth hys brother, and he that iudgeth his brother, backbyteth the lawe, and iudgeth the lawe. But and it thou iudge the lawe, thou arte not an obſeruer of the lawe, but a iudge. There is one lawe geuer (and iudge) whiche is able to ſaue and to deſtroye. What art thou that iudgeſt another? Go to now ye that ſaie: to date and to mo [...]owe let vs gooe into ſuche a cytye, and contynue there a yeare, and bye and ſell, and wynne: and yet cannot ye tell, what ſhal happen on the morowe. For what thinge is your lyfe▪ It is euen a vapour, that apeareth for a lytell tyme, and then vaniſheth a waye? For that ye ought to ſaye: yf the Lorde wyll, and yf we lyue, let vs do this or that. But nowe ye reioyce in youre boaſtinges. All ſuche reioyſing is euyll. Therfore to hym that knoweth how to doe good, and doeth it not, to him it is ſynne.

God would haue you to be moſt faſt ioyned to him: ſhewe your ſelues obedient, as the wife obeyeth her huſbande. And if the deuill gooe about to diuorce you from the loue of him, dryue awaye the aduouterer deuill with his iuggling knackes, and he ſhall geue ouer greuing you. He ſhalbe afraied of you, if he ſee you ſtedfaſte and conſtaunt in the loue of youre brydgrome (Chriſt). Therfore diſſeuer your ſelues from him, whether he feare you or ſpeake you faire: and in godly ſtudies and in holy and chaſt purpoſes apply your ſelues to God, and he ſhall applie him ſelfe to you agayne. Whiche waye ſo euer the luſtes of mynde doo leane, thider you goe. If affeccions carie you vnto honeſtie and vnto heauenlynes, you goo vnto God: but and if they drawe you to the enticementes of the fleſhe, you ryde poſte to the deuil. You ought euermore to make haſte to all one ſelfe ſame waye, and not to wauer now hither nowe thider. If you doo acknowlage Chriſte to be youre brydeſgrome, it is requyſite that you be cleane. Therfore you that yet hitherto are ſoyled in the filthie puddle of ſynnes, make cleane your handes, and abſteyne from all kynde of euell dooinges: clenſe your hartes, that no maner of vngodly luſtes kepe reſidence there: you that are now of a double minde, partely louing the thinges that are of God, partly y• thinges that are of y• world, dedicate your whole hart to Chriſt alone. Why do you ſeke for the felicitie in this world, which is promiſed in heauen? Why are you ſincared with the vaine pleaſures of this world, & ſet naught by the ioyes that neuer ſhal haue end? if you would be truly happy in dede, ſuffre ſorow in this world: [Page] if you will haue ioye euerlaſtingly, mourne here in thys worlde: if you will bee mery for euer world endles, wepe here in this worlde.

Let this foliſh and pernicious laughing be turned into holſome mourning, Let outragious ioyouſnes be chaunged in to holſōe ſadnes: let this high ſtatelines be turned into lowe mekenes. Let no manne exalt him ſelfe alofte, but rather caſte downe your ſelues in the ſight of God, and whan you are ſo deiected he ſhall ſet you vp, and make you of a true highe eſtate. The leſſe you ſhall arrogauntly chalenge vnto your ſelues, ſo much the greater thinges ſhall he frely geue vnto you. Arrogaunce hathe enuye to her companyon, and of enuye ſpringeth backbytinge. And the moſte wicked kynde of pryde is, to backbyte thy brothers name, that thou mayeſt appeare the more honeſte: as though a manne woulde caſte myre in an other mannes face, that he hym ſelfe myght ſeme the fayrer: and arraye an other mannes garment with fylthynes, that he him ſelfe myght ſeme the more trym. And what is a more fylthy thynge, than the brother to backbyte the brother, betwene whome all thynges ought to bee cōmune? Is it not euen as yf the right hand ſhould mayme the lefte, as though it ſhoulde be more happye, if his felowe membre were in the worſe caſe. And yet they that auoyde aduouterie, they that auoyde thefte, and they that auoide periurie, abhorre not backbyting: as though it were a lyght faulte, where as it is ſo muche the more hurtefull, as it couereth it ſelfe with the cloke of relygyon. For he, that rayleth agaynſte an other mans faultes, appeareth fyrſte of all to abhorre from thoſe vices, whiche he miſ [...]iketh in others: and than he fayneth him ſelfe not to be moued of enuye nor of malice but of loue that he beareth to honeſtie. And euen this venome▪ hathe his fayre ſpoken flatterie. Backbytynge one of an other, maketh other folke to thinke the worſe of them both, nether is there any more preſent a poyſon vnto chriſtian concorde. Nowe he that backbiteth his brother, or condemneth his neyghbour, dooeth wronge not onlye to him, whome he backbiteth, but alſo vnto the law, whome he appeareth to backbite and condemne. If thy brother be faultles, if it be not forbydden by the law, that he dooeth: with what face dooeſt thou damne the thynge that the lawe of the Goſpell damneth not? but and if he be faultye, why doeſt thou bewray with thy backbytynge tongue, hym that ought to be punnyſhed by the lawe? The lawe of the Goſpell byddeth, that we iudge not one an other, that we condemne not one an other: and vnder pretenſe of the lawe we dooe after our owne affeccions. He that is the offendour, ſhall haue a iudge of his owne, why dooeſt thou than take his office vpon thee before the tyme? For thou goeſt not aboute to haue him amended but to be wondred vpon. Therfore who ſo euer backbiteth his neighbour, he either condemneth the lawe, in that it correcteth not filthynes, or backbiteth it as though it were to muche myngle mangled, and walowyſhe, the office wherof the backbytour taketh vpon hym. The worlde hathe here publike lawes to punnyſhe faultes. But it is the parte of chriſtian ſoftenes, to endeuour the amendement of all menne, rather than to iudge them. There is but one lawe maker, whiche is hable bothe to ſaue and to ſpill. And thinkeſt thou, that it is kepte ſecret from him that euery manne doeth offende? perchaunce he ſuffreth the offendour, that he maye ones repent, and he ſuffreth hym that he maye in his time punnyſhe him the more greuouſlye.

[Page]Why dooeſt thou, beinge but a raſcall paiſgent, take vpon thee the iudges office? Why dooeſt thou geue ſentence before the tyme? It is a brotherly parte to mony [...]h, it is charity to deſire, it is ye parte of a well wil [...]er to blame, but to backbyte it is a peſtilent thing, and a very pride to iudge. If thou obey the lawe, why doeſt thou arrogauntly take vpon thee the office of the law? If thou goeſt before the law, thou art not a keper of the law but a iudge of y• lawe. He that goeth before the lawe, goeth before God the maker of the law. God will not ſuffre any thinge to be vnreuenged, & he knoweth what ought to be punnyſhed & how to bee punnyſhed, & he is out of daunger of al ſinne, and none but he. Who arte thou that iudgeſt an other? Thou condemneſt thy brother, where thou thy ſelfe arte more faultie than he. For thou goeſt about to ſpill him that thou arte not hable to ſaue. Fynally thou chalengeſte to thy ſelfe aucorytie vpon an other mannes ſeruaunte, and not without reproche of the commune maiſter of all. Leaue him to his owne maiſter, whiche only iudgeth according to right. Thou perſwadeſt to thy ſelfe, that to be right, which ambicion, hate, wrathe, and malice beareth the in hande, and arte many times offended at the moate in thy brothers eie, whan thou haſte a beame in thyne owne. There is no man that more poyſonly backbiteth an other mans name, than he that is moſte farre of from true praiſe worthynes. And no manne beareth more eaſyly with an other mans weakenes, than he that goeth moſte forwarde in the ſtudie of true godlynes. Now they that with ſo great ſtudie forcaſt thoſe thinges, that are of the worlde, hauyng neclected heauenly goodes, ought at leſt to be monyſhed, by the incertayntie and ſhortenes of this life, that it is a folye to ſet a mannes ioye in thoſe maner of goodes, whiche, how ſo euer they chaunce, yet they are ſomtyme ſodaynely taken awaye by fortune, or if fortune ſnatche not awaye thoſe goodes frome the owner, deathe ſnatcheth away the owner from the goodes. And wher they learne by dayly examples, that thus it is, yet as cleane forgetting all thys gayre, they dreame vpon long life, and as though they ſhoulde alwayes lyue, they heape vp to them ſelues riches for many yeares to lyue vpon: whan thys is a thinge moſte incertayn, how long they ſhall lyue, and a thing moſte certain that they ſhall not lyue longe: and they do not prepare for them ſelues vitayle rather for that life, that neuer ſhall haue ende. God to your fooles, with what face than ſaye you: to daye or to morowe we wyll gooe forthe in to thys cytie or that, and paſſe the tyme there one yeare, and get muche gayne, to ſerue vs▪ for many yeares, whan you are incertayn, what ſhall happen the nexte daye after? where as lyfe is of it ſelfe moſte ſhorte, ſo manye caſualties, ſo many dyſeaſes make it alſo moſte incertayne: and you as though you were at a compacte with death, whiſke about by ſea and by lande, to get pelfe for your olde age, that peraduenture ſhall neuer come, whan no manne can promyſe hym ſelfe to lyue ſo much as to morow. Whereto put you your confidence ſo in this life, as though it were a ſtedfaſte and a ſubſtaunciall matter? And what a thyng is this life of yours, for the which you ſet your only care, for the which ye labour and forcaſt, and for nothing elles? Truelye it is a ſmoke appearing for a ſhorte tyme and quyckly vanyſhing away. Farre be therfore this maner of communicacion frō Chriſtian folkes mouthes: we will go, we wil paſſe of a yeare, we will buye and ſell, we wyll get wynnynge, as though it were in your owne handes to knowe the chaunce to come. Rather lyue you for the tyme, dependyng of Goddes will, and ſaye: if the lorde will, and if he lende vs life, we will dooe this or that.

[Page]Theſe thinges ought lightly to be cared for, that make for the ſhorte and incertayn life of the body: but all care ought to be ſet vpon thoſe thinges, that make for the lyfe that neuer ſhall dye. And yet where thys lyfe hath nought, to truſte ſurely vnto, ſeing it is ſubiecte to ſo many chaunces, and ſo many diſeaſes: [...]ig it is endaungered with ſo many caſualties: ſeinge it is ſo ſlyppery and ſo fugitiue, yet you enhaunce your ſtomackes, and are puffed vp with truſting vpon youthe and [...]i [...]hes, as though you ſhould neuer dye. It is right, to bee ſtronge and hartie in the truſte of Goddes helpe: it is godly, to bee chearefull in the loking for heuenly goodes: but all thys bragging cheare, that you ſtand in your owne conceate withall of goodes, being fyrſte falſe goodes, and than goodes that muſte ſhortly be taken from you, is not only wycked, but alſo foliſhe. Peraduenture thys were more tolerable, in thoſe that were perſwaded of theyr elders, that there is nothing remaining of man after he is lapped in his wynding ſhe [...]e: and were more excuſable in them that gredely vſe thys life, and loke for none other. As for you, the Goſpelles philoſophye hathe taught you, that this lyfe is to be contemned, and that you ought, with all ſtudyous dilygence, to make ſpede to that heauenly life, whyche is not prepared by ryches, but with godly doynges. To conclude, he is the more greuous ſynner, whiche whan he knoweth by the Goſpelles doctrine what ought to be doone, yet being corrupte with euill affections, foloweth after▪ thoſe thinges, whiche thoſe men folowe that knowe not Chriſte.

The .v. Chapter.

The texte.

¶ Go to nowe ye ryche men. Wepe, and howle on youre wretchednes that ſhall come vpon you: youre ryches is corrupte, youre garmentes are mothea [...]en, youre golde and ſiluer is [...]ank [...]ed, and the ruſte of them ſhalbe a witnes vnto you, and ſhall eate youre fleſhe as it were fyre, ye haue heaped treaſure together (euen wrathe to youre ſelues) in youre laſte dayes. Beholde the hyer of the labourers whiche haue reaped downe youre feldes (whiche hyre is of you kepte backe by fraude) [...]yeth: and the cries of them whiche haue reaped, are entred into the eares of the Lorde Sabaoth. Ye haue lyued in pleaſure on the erthe, and bene wanton: ye haue nouriſhed your heartes, as in a daye of ſlaughter: ye haue condemned and kylled the iuſte, and he hathe no [...] reſiſted you.

GOe to nowe you ryche men, that occupye the felycitie and pleaſures of lyfe, whiche you ought to loke for eternall in heauen, poſte haſte here in this worlde: awaye with your ſynging, laye awaye your voluptuouſnes, and madde pleaſures. If you haue any witte, wepe and howle, and thinke vpon thoſe euerlaſtinge miſeries, that ſhortely hange ouer you. Imagine that the time is now preſently come, that ſhal ſhortly come a [...] h [...]nde, whan (thoſe riches wherin now you moſt foliſhly put your confidence, being twitched awaye) you ſhalbe wiſe to late, and acknowlage that thoſe gaye poſſeſſions doe not now helpe you: but for a counterfaict felicitie, a right true and euerlaſting ſorow is come. Where be now your riches that you haue gotten by hoke and by croke, you cared not howe? Your ryches are rotten, youre clothes are endaungered with mothes. Your golde and your ſiluer is ma [...]ed with ruſt in the cuſtody of a nygarde & ſlouening heyre. And y• ruſting ſhal beare record of youre wickednes, which had rather haue it be loſt wt mowling, thā to lay it out to ye vſe of ye poore nedy. With y• expenſe of theſe thinges you might haue bought euerlaſting life. [Page] now ſhall the reſte of the money, that you haue ſcraped out of the hard earthe, g [...]awe out the guttes of your ſoules, euen as it were fire. It ſhall bee to late and in vayne for you to frette your ſelues with repentaunce of your naughtyly kept money. It ſhall double youre ſorowe, that you haue naughtly kept that you haue naughtyly gotten. In ſtede of the mercy of God, whiche you might with loſſe of ſubſtaunce haue bought, you haue heaped vp for your ſelues the wrathe and vengeaunce of God.

You were not only not liberall towardes your nedy brother, but you haue alſo defrauded the ſymple body of hys due wages. Beholde the [...]eaper that ſwette with reapyng downe youre corne, being defrauded of hys wages, cryeth vnto God, and aſketh vengeaunce, yea and he cryeth ſo, that theyr voyce pearceth through in to the eares of the lorde Sabaoth, whiche ought alſo to be dreadde of you. They were not hable to reuenge them of them that are bigger thā they, they were not hearde of any manne that was a iudge, whiche for the moſt parte fauoureth them that are moſte wealthy, and they them ſelues helde theyr peace, but the wickednes it ſelfes cryeth out vnto the iudge God, whiche is nether afrayed of the wealthie, and alſo reckoneth the wronge of the poore oppreſſed to belong vnto him. But you for all that are not moued with the ſorowfull griefe of the hungrye and thurſtye poore. Other mennes ſwette hatched vp you. Other mennes hunger and thurſte made you fatte. Theyr teeth hacked in theyr heade, they were ſtaruen for colde, they were killed with hungre and thurſt: And you in the meane while paſſed your lyfe ſwetely and in pleaſures vpon earthe, you lyued wantonly, & fedde your ſoules with al kindes of voluptuous pleaſures, keping dayly feaſtes, as gorgeouſly, as other are wont to doe in a ſolēne, holy day, whan meate offring is ſlayne. Nether thought you it ynough to haue defrauded the poore manne, but you haue condemned and killed the Innocente that made no reſyſtence. You thought you ſhoulde haue doone that without punnyſhement alwayes, whiche you might doo without punnyſhment of men. It is a kynde of manſlaughter to defraude the ſymple of theyr lyuynge. And yet for all that, thys crueltie did not ſuffice your vnreaſonable outragiouſnes. You thyrſted after theyr blood, and whan the faultles people were ſhamefully handled, it was meate and drinke to youre ſtomakes. But the matters beinge turned erſye verſye, they haue the fruicion of thoſe pleaſures that neuer ſhall decaye: and you bewayle youre ſhorte and folyſhe fyne fyngred pleaſures in euerlaſting tormentes.

The texte.

Be pacient therfore brethren, vnto the commyng of the Lord. Beholde, the huſbande manne wayteth for the precious frute of the earthe, and hathe longe pacience there vpon vntill he receaue the early and latter [...]ayne. Be ye alſo pacye [...]t therfore, and ſettle youre heartes, for the commynge of the Lorde draweth [...]ye. Grudge not one agaynſte another brethren, l [...]ſte ye be damned. Beholde, the iudge ſtandeth before the dore. Take (my brethren) the Prophets for an enſample of ſuffering aduerſitie, and of pacyence, which ſpake in the name of the Lorde. Beholde, we counte them happye whiche endure, ye haue heard of the pacience of [...]ob, and haue knowen what ende the Lord made. For the Lord is very pytiefull and mercyfull. But aboue all thinges my brethren ſweare not, nether by heuen, nether by earth, nether any other othe. Let your yee be yee, and youre nay naye: leſt ye fall into ypocriſy. If any of you be ve [...]ed, let hym praye. If any of you be mery, let hym ſing [...] Pſalmes: if any be dyſea [...]ed among you let him call for the elders of the congregacion, & let them pray ouer hym, & anoynt hym with oyle in the name of the Lorde, and the praye [...] of faith ſhal ſaue the ſicke, & the Lord ſhal raiſe hym vp: and yf he haue cōmitted ſynnes▪ they ſhalbe forgeuen hym.

[Page]Therfore brethren, caſt not downe your hartes, be not ſory for your chaunce, haue no enuye at the ryche folkes, whiche ſeme to haue thinges as they would haue, deuiſe no reuengement againſt them, but pacientely ſuffer them vnto the commyng of the lorde.

Now is the tyme of ſowinge, than ſhalbe the time of reaping. The rewardes of youre godlynes doo not yet appeare, but yet they are in ſauetie to be deliuered in theyr tyme. Beholde, he that is a tyllour of grounde, what labour taketh he, to his owne coſte, and all in hope that the grounde ſhal in his tyme yelde the thinge that it receyued with aduauntage. And yet the profite of the groundes is not in euery place certayne. If it be not fauourable wether, and ſeaſonable rayne in tyme to moyſten the grounde that is tilled, and at the latter ende to kepe the corne whan it waxeth bigge, from the heate, the huſbande loſeth hys labour. And where he taketh longe labours here, vpon good hope of frute in tyme, & requireth not that it ſhoulde by and by appeare vp whiche he hathe ſowed: how muche more is it reaſon, that you ſhould paciently ſuffre the diſpleaſures of thys lyfe for the frute of Immortalyties ſake, namely ſeinge your rewarde is in ſauetie, ſo that you in the meane while make a good ſedenes? And therfore after the example of the huſbande, confirme you and plucke vp your ſtomackes ſtrongly vpon good and ſure hope, beinge nether deſirous of reuengement, nether wearye of well doinge. The lorde will comme, bothe to take vengeaunce vpon the wicked, and to rewarde you with immortalytie for your temporall affliccyons. Nether is that daye longe to, it ſhall come ſoner than it is loked for. Therfore my brethren, let no man thynke hym ſelfe the more vnfortunate, in that he is [...]moiled with many ſorowes, nether let any manne en [...]y hī that lyueth more at hartes eaſe. For nether is he, that ſuffreth the greater griefe, forſaken of God, but is exerciſed vnto greater rewardes: nether is thys manne therfore the more beloued of God, becauſe he lyueth in more quietnes: but he wyll haue ſome, whoſe godlynes ſhould eaſe other mennes miſeries. Let not therfore that vngodly mourning [...]e token of malice and infydelitie) be amonge you that you be not condemned. For ſuche kynde of ſorowfull mournynges are the fore tokens of a mynde that wryeth downe vnto deſperacyon: let the ſhortenes of the tyme comforte you. Beholde the iudge ſtandeth at the doore, the rewardes are in a readynes for euery one accordinge to the deſertes of hys lyfe paſte. In the meane tyme garnyſhe youre myndes with the examples of holy fathers: if theſe thinges ſholde haue happened to none but you, there had ben matter perchaunce for you to maruaile at. The prophetes ſuffred more greuous matters, which opened the true ſayinges of God vnto ye wicked. And like as the wicked riche men at that tyme▪ could not abyde the prophetes ſayinges, euen ſo they canne not abyde the Goſpelles doctrine nowe, becauſe it is contrary and repugnaunt agaynſte theyr ſtudyes. Yet no manne bewayleth the prophetes chaunce, no manne thynketh them vnhappye, in that they ſuffred empriſonmentes and fetters, nor in that they were ſlayne with ſondrye kyndes of tormentes: but we iudge them happye, in that they were ſlayne for righteouſnes ſake. You haue hearde tell of the noble example of pacience of Iob. What a ſorte of ſorowes ſuffred he, by the cruel aſſaultes of Satan? you haue marked hys wreſtlyng, and you haue marked hym alſo getting the victorie through the lordes helpe: by whoſe goodnes for euery thynge that was taken from hym by the malyce of Satan, he receyued agayne twiſe as muche. [Page] The lorde forſoke not his ſtowte champion, but in laying vpon hym ſo many ſorowes, he wolde haue his pacience recorded and ſeene: yea and that mercyfull lorde, and of his owne nature ready vnto clemencye, turneth vnto vs an other mannes malyce into the heape and vauntage of felycitie. Let youre mynde bee pure and playne, and let youre harte and youre mouthe gooe bothe together. Let no man with feyned wordes deceaue his neighbour, but eſpecyally my brethren, ſweare not: leſt by lytell and litell you accuſtume your ſelues to forſweare you. Amonge Iewes and heathens for fidelyties ſake there is an othe put betwene. But amonge Chriſtians, whiche ought nether to diſtruſt any manne, nether be in will to deceaue, it is a vayne thyng to ſweare. Who ſo euer is accuſtumed to ſweare, is couſyn garmayne to the perill of forſwearyng. Be you afrayed not onely to ſweare by God in humayne affaires and in lyght matters, but alſo abſteyne from al kynde of ſwearing, that you ſweare nether by heauen, nether by earthe or any other thynge that the commune people eſteme for holy and religious. Who ſo euer dare be bolde to lye without ſwearinge, he dare do the ſame alſo when he ſweareth, if he luſte. To be brief, he that is a good manne will beleue a manne without ſwearyng, and he that naught is, will not truſte a manne though he ſweare. But amonge you that are furnyſhed with Goſpellike playneſſe, there is nether place of dyſtruſtinge, ne to ymagin deceate. But let youre playne communicacion bee regarded for no leſſe true and ſtedfaſte, than any maner of othe of the Iewes or Paganes, how holy ſo euer it bee. As often as you confirme any thynge, confirme it with all youre harte: and performe in dede the thinge that you ſpeake. As ofte as you denye any thinge, denye it with youre whole hearte: nether let any thynge elles bee in youre hearte, than youre mouthe ſpeaketh: that there be no counterfaictynge in you, ſeing you are diſciples of the trueth. And if there bee any manne ſore afflicted amonge you, let hym not flee to the remedies of thys worlde, to rynges, to inchauntmentes, to baynes, and other eaſementes of ſorowe, but let hym turne hym to prayer and lyfte vp hys mynde to God with moſt aſſured faithfull truſt, and he ſhall f [...]de preſent relea [...]ſe of his mournyng. Agayne if a manne be well content in proſperitie, let him not enhaunce him ſelfe foliſhely nor behaue hym ſelfe madlye, but let him praiſe the liberall goodneſſe of God in holy ſonges of thankes geuing. Nowe if any manne be punnyſhed with ſyckenes, let hym not flee to the remedies of witchecrafte: let hym not ſpende a great ſight of money vpon phiſicions, whoſe curing is many tymes of ſuche ſorte, that it were better pacientlye to departe out of the world: but let hym call vnto him the elders of the chriſtian congregacion. Let them make theyr prayers to God for the dyſeaſed, and annoynte him with oyle, not hauyng any prayers of wytchecrafte, as the heathen are wont to doe, but callyng vpon the name of oure lorde Ieſu Chriſte, then the which there is no kinde of enchauntmente, more effectuall. And let the prayers be done in a truſty faithe, and God ſhall heare and preſerue the diſeaſed. And there ſhall not only healthe of bodye bee reſtored vnto hym, if it be expedient for the diſeaſed, but alſo if he bee endaungered with ſynnes (as diſeaſes of bodye ſpryng for the moſte parte of the ſorowes of the mynde) they ſhalbe forgeuen hym at the elders ſupplicacions, ſo that the faith of them be commendable that doe praye and of hym for whome they dooe praye.

The texte.

Knowledge your fautes one to another: and praye one for another, y• ye may be healed. For the feruent prayer of a ryghteous manne auayleth muche. Helyas was a man [Page] mortall euen as we are, and he prayed in hys prayer that it myght not rayne: and it rayned not on the earthe by the ſpace of tore yeares and ſ [...]e monethes. And he praied againe, and the heauē gaue ra [...], and the earth brought forth her frute. Brethren, if any of you do erre from the trueth and ano [...]her conue [...]e hym; let the ſame knowe that he whiche conuerteth the ſynner from go [...]ng aſtraye out of his waye, ſhal ſaue a ſoule from death, and ſhall by de the multytude of ſynnes.

And foraſmuche as the life of manne conſiſteth not without light and dayly offences, it ſhalbe conuenyent [...] to vſe a dayly remedie, that you maye bothe releue euery one other with your mutuall prayers, and acknowlage euery one hys faulte to other. And ſo ſhall the remedy be auayleable▪ if thou acknowlage thy diſeaſe and deſire helpe. Superſticious folkes ſuppoſe a ſecret hydden efficacie to be in theyr enchauntmentes and prayers, but in very dede the prayer of a righteous manne is muche worthe, whiche through faithe obteyneth what ſo euer it deſireth of God. Vpon this condicyon Chriſte made couenaunt with vs, that what ſo euer we ſhall aſke in a faythfull truſty confidence, we ſhoulde obteyne it, onles it be ſuche a thynge, as were beſte not to be obteyned. Would you fayne haue a doctrine of thys matter? Helyas was a pure manne, he was a mortall manne as we are, and yet at his prayers it rayned not vpon the earthe thre yeares and ſixe monethes. He prayed agayne, that it myght rayne, and anone the heauens, as hauynge hearde hys prayers, gaue rayne, and the earthe brought forthe his frute. Incaſe the heauen be obedient to the prayers of one godly manne, as though it were bewytched: is it any maruayle, if God beynge moſte readye to forgeue, be pleaſed at the prayers of many? Now weight this, brethren, if it be godly, if it be the partes of chriſtyan loue, to eaſe the ſickenes of an other mannes bodye through commune prayers: how muche more indifferent reaſon is it, that we ſhoulde ſuccour them that be diſeaſed in mynde? For it is no greate matter to obteyne this by prayer, that it may be ſomwhat longer before deathe happen to this man or that man, howbeit it muſte nedes comme ones: but it is a great matter to haue aboyded the diſeaſe of minde. Therfore if there be any among you, that erre from the Goſpelles veritie, ether to muche cleauyng to the lawe of Moſes, or be a ſtubburne folower of heathen relygion deliuered of the elders, let no man thinke that he ſhould be dryuen awaye with ſcoldyng, but it behoueth rather to endeuour with all▪ ſtudies to this ende, that he maye turne and re [...]ent from hys errour. For who ſo euer doeth thus, ſhall doo God a greate ſacrifice, who wiſheth not the deathe of a ſynner but rather that he may turne and lyue. For that man doeth a great feate, that preſerueth the ſoule from deathe, delyuerynge hys brother from ſynnes, wherby he was holden in ſubieccyon of deathe. Nether in the meane [...]yme ſhall he wante hys rewarde: for Chriſte ſhall forgeue hym hys ſynnes agayne, how many ſo euer they be, that ſhall kepe his brother from deſtruc [...]yon.

¶ Thus endeth the epiſtle of. S. Iames the apoſtle.

1 John

The argument vpon the fyrſt Epiſtle of thapoſtle. S. John / by Eraſmus of Roterodam.

[Page]

THat this is Saincte Iohn thapoſtles epiſtle, whiche wrote the Goſpell, the very ſtile of the wordes ſelfe is a playne argument. He maketh muche a dooe in the reherſall of light and darckenes, life and deathe, hare and loue, in often repetinge the wordes, as though they were taken out of the ſayinge nexte before. Of the whiche ſorte (to open my ſaying more plainly by example) this is one: Loue not the Vuorlde, nether thoſe thinges that are in the VVorld. Yf any manne loue the VVorlde, the loue of the father is not in hym for all that is in the VVorlde &c. And anon after: He is not of the father, but of the VVorlde: and the Vuorlde paſſeth aVuaye. How often here is the worlde rehearſed? Fynally in all hys ſayinge there is leſſe compendyous ſhortenes, and more open plaineſſe than in the writynge of the reſte of thapoſtles. And as for thepiſtle, it is more euidently plaine, than nedeth any argumente, like as the two Epiſtles folowinge are, whiche are aſcribed to one Iohn a certayne ſenior, and not to Iohn the apoſtle.

Thus endeth the Argumente.

The paraphraſe of Eraſmus vpon the firſte Epiſtle of Sainct Iohn.

The fyrſte Chapter.

The texte.

That which was from the beginnyng, which we haue herd, which we haue ſene with our eyes, which we haue loked vpon, and oure handes haue handled, of the worde of the lyfe. And [...]he lyfe appeared, and we haue ſene and beare witnes, and ſhewe vnto you that eternall life, whiche was with the father, and appeared vnto vs. That whithe we haue ſene and hearde, declare we vnto you, that ye alſo maye haue felowſhyp with vs, and that oure felowſhip maye be with the father and his ſonne Ieſus Chriſt. And thys wryte we vnto you, that (ye maye reioyce, and that) youre ioye may be full.

VVE write not vnto you, dearely beloued brethren, of ſtender or meane thinges, or of thinges vnknowen, but of a newe matter: howbeit ſo newe vnto vs, that with God it was from euerlaſting. This is the worde of God, euen Ieſus Chriſte bothe God and manne: whiche where he was alwayes the ſonne of God, woulde of late be the ſonne of a mayden: and which after hys diuine nature was inuiſible to mans eies, voucheſafed to take vpon hym an humayne bodye: and did voucheſafe to be famyliarly conuerſaunte among men, that he might [...]arye vs vp from the darkenes of our ignoraunce to the lyght of Goſpelli [...] [Page] knowlage: and that we myght begynne to beholde him with the eies of our mynde, whome we haue preſentlye f [...]ne with the eies of our bodye. In dede the vnbelefe of mannes harte required, that the truthe ſhoulde bee credited by groſſe outwarde experimentes: but yet the godlynes of them is more preferred by his owne worde, whiche where they neyther had ſene him with theyr eyes, n [...] handled him with theyr handes, yet were moſte certaynly perſwaded, and beleued that he is the ſonne of God, and thonly autor of mannes ſaluacyon. It is our parte therfore, to declare that, whiche we haue moſte certaynly proued by our bodyly ſences, vnto thoſe that chaunced not to ſee it, and yet it is expedient to beleue, that none ought to truſt to haue life, nor euerlaſtinge ſaluacion, but he that beleueth the Goſpelles doctrine, wherof we are both witneſſes and preachers. It is not the worde of manne, nether of lyght importaunce, but it is the worde of God, and of heauen, that geueth euerlaſtyng lyfe to them, which geue obedient hearyng vnto it: and deliue [...]ing from the deathe of ſinnes, from what ſo euer relygyon, from what ſo euer kynde of lyfe they ſhall turne them ſelues vnto it. Of this matter yt we ſpeake of we ſpeake of moſt aſſured credence, y• is to wete, euen the thing which we y• were continual waitours heard with our eares ſaw with our eies, nether ſawe we afarre, of, or paſſinge by, but we loked preſently on to the full. And to cauſe a thinge to be credited, theſe are two princypall chief ſences, and if that alſo bee but a ſmall matter, we did not only heare hym teaching, prayinge, commaundyng wyndes and deuilles, and the father ſondry tymes bearing witnes vnto the ſonne, and we ſawe hym not only worke myracles, ſuffre deathe and ryſe agayne: but alſo we haue handled with theſe handes of oures. For whan he was ryſen agayne from deathe, to thyntente to make vs beleue ſteofaſtlye that he was no vayne phantaſie, but euen the lame manne alyue agayne, whome we had ſene before dead, he cauſed vs to handle him with our handes, and laying to our fingres he ſhewed vs the places of his woundes. Mannekynde was deade, bycauſe it was in thraldome of vices and ſynnes: and he ſuffred deathe for our wickednes, that through his goodneſſe we myght lyue vnto Innocencie. We were in doubt alſo our ſelues, whan we ſawe hym dead, whan we ſawe hym buried, but whan he roſe again from death, he gaue vs ſure hope of life. Mankynde had had no maner of hope of eternall life, except he had cauſed vs to ſee him with oure cies, and if he had not plucked awaye all doubtefulnes frō vs, by moſt manifeſtly apparent experimentes. He beinge manne ſuffred paynes for our ſynnes, and the ſame being God dooeth frely gene immortall lyfe to them that put theyr faythfull truſt in hym. He lyued alwayes with the father, and this life was alwayes determinately purpoſed for vs by the ſonne, howbeit this counſail was not yet publyſhed vnto the world, albeit the nacion of the Iewes (and yet none but they) loked for it by the prophetes oracles, as it were in a dreame. In the meane while deathe reigned, lyfe laye hydden. Some tixed theyr hope in Moſes, ſome in worldly wiſedome, but the ſaluacion and life of all people was Ieſus Chriſte, the worde of God the father, the teacher of Innocencye, and the geuer of Immortalitie. For none lyueth, but he that lyueth godly, nether dooeth any eſcape deathe▪ but he that atreyneth Immortalytie. At leyngth thys (Ieſus chriſte) manifeſted him ſelfe vnto the world by hym ſelfe, ſhewing him ſelfe playnly to all the ſenſes of man, and ſo thruſting him ſelfe in to the conſciences of menne. And therfore he would haue vs to be lokers on and witneſſes of all thinges, that he did on earthe▪ to [Page] thintent they myght be faithfully publiſhed by our preachinge throughout all the whole vniuerſall worlde: that like as we by Ieſus haue obteyned lyfe and ſaluacion, in caſe we perſeuer ſtill in the Goſpelles doctrine, euen ſo ſhoulde you alſo come with vs in to the felowſhippe and company of this ſaluacion, in caſe you geue credence to our witneſſe bearing▪ concernyng the thinge that you neither hearde nor ſawe of hym, but learne it by our preachinge. We are nether vayne witneſſes ne yet vncommaunded. He had vs to bee faithfull witneſſes, and we recorde vnto all men with the greate daunger of our head, none other thinge than we haue moſt euydent experience of, with all the ſences of the bodye. We are happye, in that our eares and eies haue made vs beleue: and yet you are neuertheles happye, if you geue credence vnto hys witneſſe bearers. Our faithe hathe glued vs vnto Chriſte, and made vs the children of God and membres of Chriſte: And your faith alſo ſhall engraffe you vnto the ſame bodye, that being ioyned with vs in the feloweſhippe of faithe, you myght make one bodye. And ſo ſhall it come to paſſe, that we ſhall not only bee all of one mynde amonge our ſelues, as the membres of one bodye, but we ſhall alſo haue peace and league with Ieſus Chriſte; and by hym with God hys father, from whome we were before farre different: that like as the ſonne is at moſte perfite conſent & communion of al thinges with the father, euen ſo we alſo by perfite agrement of the profeſſion of the Goſpell, ſhoulde bee heaped togyther in to one bodye of Chriſte, to be made partakers of all the goodes of our heade. I know you are ioyous of ſo happye a feloweſhip, but yet I put you in remembraunce agayne of theſe thinges in writing, to thintent you myght reioyce more fully, if euery manne be not all together ioyous of hys owne ſaluacion, but all mens felicitie make euery one glad. For thys dooeth chriſten charitie cauſe, that euery manne muſt be as glad of other mennes commodities, as of his owne. The moe that this felicitie is commune vnto, the more abundaunt ſhall euery ones ioye bee. Among vs there ſhall no being of one mynde ſtande together ſubſtauncially, excepte we be faſt glued together with mutuall charitie. We canne not poſſibly haue peace with God, except we be anſwerably like vnto our head Ieſus Chriſte: what ſo euer he hathe, he aſcribeth it vnto the father: and what ſo euer we haue, it behoueth vs to aſcribe it vnto Chriſte. Chriſte is the true lyght that procedeth from the father of all lyght. We canne not bee the membres of Chriſte, except we bee bright: nether canne we haue lyght, onles we bee tranſformed into him, and contynue ſtedfaſtly vnto the ende in his feloweſhip. Trueth and Innocencye is the lyght of the mynde, and ſynnes and wycked luſtes are the darkenes: where lyght is, there is life: where darkenes are, there deathe is.

The texte.

And this is the tydinges which we haue hearde of hym and declare vnto you, that God is light, and in him is no darckenes at all. If we ſaie, that we haue felowſhip with him, and walke in darckenes, we lye, and do not the trueth. But and yf we walke in light euen as he is in light, then haue we felowſhip with him, & the bloud of Ieſus Chriſt his ſonne clenſeth vs from all ſynne. If we ſaye that we haue no ſynne, we deceaue our ſelues, and the trueth is not in vs. If we knowledge our ſinnes, he is faythfull and iuſt to forgeue vs oure ſynnes, and to clenſe vs from all vnrighteweſnes. If we ſay, we haue not ſynned, we make hym a lyar, and hys worde is not in vs.

What is the matter than, whiche we ſhewe vnto you, that you myght the more fully reioyce? In dede it is that, whiche we haue heard euen of him, and [Page] hauing heard it we make it cōmune vnto you: that God, foraſmuch as he is altogether and of his own nature good, all wiſe, al pure, and al light & life, nether is ther any darkenes in him. In vs the matter ſtandeth not after ſuch ſorte, but we haue muche darkenes euen of our ſelues: in caſe we haue any light, we are endebted in that all to gether vnto him, by whoſe free liberality we are deliuered from our olde ſynnes, and being deliuered from the darkenes of our former ignoraunce we haue learned by the Goſpelles doctrine to liue godly after Chriſte our heades example. If any manne boaſt, that he is through baptiſme engraffed to the body of Chriſte, and hathe therby felowſhippe with God the father: where as in the meane while he liueth yet in errours & vices of hys former lyfe, dooeth playnly lye. For ſeing (as I ſayed before) God is farre from all maner felowſhip of darkenes: how can he poſſibly haue any thynge a dooe with hym, that lyueth yet ſtill all together in errour and olde vices? For he is clene out of the waye, that thinketh he can atteyne Innocencie by any other meanes than by Chriſt: agayne he is deceaued, that thinketh it ynough for him to be waſhen in baptiſme, except he be anſwerably like vnto his profeſſiō through Innocencie of life? he that thinketh thus, is deceaued, and he lieth that ſayeth it. For Chriſte is the trueth, whiche hathe nothing a doo with lyers. The fyrſte ſteppe vnto light, is for a manne to acknowlage his darkenes: and the fyrſt ſtepping forthe of a manne vnto Innocencie, is to acknowlage his ſinnes. Will ye heare therfore, by what token we maye knowe, that we haue true feloweſhippe with God? Doubtles euen by thie: if like as he is light, and voyde of all darkenes, euen ſo ſhall we abſteyne after his example from the darkenes of all errours and vices, framyng all our conuerſacion after the light of the Goſpell: and yf like as the ſonne hathe moſt high concorde with the father: euen ſo ſhoulde we alſo lyue Innocently and be all of one mynde amonge our ſelues. The father will not laye the traunſgreſſions of our olde life vnto our charge, whiche are ones doone awaye all the ſorte of them by the precious blood of his ſonne Ieſu Chriſte, ſo that we from henceforthe abſteyne from all ſynne, as muche as in vs lyethe. The blood of Chriſte hathe waſhed awaye all fylthynes, and hathe waſhen it away from all folkes: yea but he hathe waſhen none but thoſe that acknowlage theyr faultes. Yf we ſaye that we are not endaungered with ſynne, we deceaue our ſelues, we lyue in errour, we wandre in darkenes: and Chriſte, which is light, whiche is trueth is not in vs. For if he were truly in vs in dede, he would diſpatche awaye thys darkenes of arrogaunt ignoraunce. And if it ſhall chaunce vs after receyuing of baptiſme, to ſlyde backe agayne through mannes weaknes in to any ſynne, and as it were a myſte obſcure our light: we muſte beware, that arrogauncie withdrawe vs not farther and farther of, and leade vs agayne from light in to our olde darkenes. Yea we muſte geue dilygence, that through diſcrete ſobrenes we maye be admoued vnto the light that ſhall diſpatche awaye all darknes. If the brother perchaunce doo treſpaſſe agaynſte the brother, let eyther forgeue other hys treſpaſſe, that God maye forgeue them alſo the treſpaſſes that are done agaynſte him. For in dede God hathe vpon this condicion promyſed to forgeue vs, what ſo euer we haue offended againſte him, if we forgeue our brothers fault: and exacteth hys debte (euen to the vttermoſte farthinge) of him, whiche hauyng hys lorde mercifull vnto him, ſhewed him ſelfe ſmally mercifull towardes his felowe ſeruaunt: that is to ſaye, he iudgeth him vnworthye the mercye of God ſeinge he ones frely [Page] forgaue him all his treſpaſſes, that will not pardone a ſmale offence vnto hym, agaynſt whome he eyther treſpaſſeth euery daye, or elles maye treſpace. That man wyll eaſyly forgeue hym that treſpaſſeth agaynſte hym, whiche wyll remembre howe many wayes he offendeth both agaynſt God and agaynſt his neyghbour: And as it is a very hard matter for a man to do ſo as he offende in nothing, euen ſo is it a verye eaſye mater to amende ſuche offences with forgeuing one an other. Forgeue thou thy neighbour, and thy neyghbour ſhall forgeue thee agayne: and God ſhall, euen as it were of very couenaunt, forgeue you both. I ſpeake of thoſe faultes, that chaunce euen among them that are good, yea but among men: and thoſe faultes, that obſcure the lyght of the Goſpelles veritie, rather than extinguyſhe it. For God forbydde, that manſlaughter, or whoredome, or ſacrilege ſhoulde chaunce vpon their life, that are ones choſen among the chyldren of God. There is nothing that allureth more the mercie of God, and ſwageth his wrath, than yf a man acknowlage his faulte to God. If he that is a fearce cruel man forgeue him that acknowlageth his faulte, how muche more ſhall God do ſo, which is more mercifull than any man? He is by nature readyly bent vnto mercie, and hath promiſed vs forgeuenes vpon this condicion: forgeue, and it ſhalbe forgeuen vnto you. If he would not forgeue, in that he is good: yet he ſhuld forgeue becauſe he is iuſt & of faithful credence. See that thou accomplyſhe the preſcribed condicion, and he ſhal not forget his couenaunt. If we with our whole harte forgeue our neighbour that offendeth vs, God ſhall alſo forgeue vs, not onely one ſynne or an other, but all ſynnes: ſo that we to our powers geue diligence, that we may be once voyde of all vices. And yf we be not able fully to attayne vnto that for the frayltie of mannes body, yet he of his liberal free goodnes ſhal make good, that is wantynge in our ſtrengthes, and ſhall cleanſe vs from all our offences, who perchaunce ſuffereth ſome tokens of our olde former lyfe to remayne ſtil in vs, for this purpoſe, that we ſhould acknowlage our weakenes. For in dede he is better content▪ with a ſinner that miſliketh him ſelfe, than with a righteous that mā ſtandeth in his own conceite. He would that y• ſaluacion of men ſhoulde be aſcribed vnto his mercy, and not to our merytes. And nowe hathe he teſtified, that there is no mortall manne on yearth, but he offendeth in ſome thyng. And yf we wyl ſay, that we haue no ſynne in vs, we make wod a lyar, and ſay agaynſt hym: and he that gayneſayeth hym muſt nedes lye.

The .ii. Chapter.

The texte.

My lytle children, theſe thynges wryte I vnto you, that ye ſynne not. And yf any manne ſinne, we haue an aduocate with the father, Ieſus Chriſt the righteous: and he it is that obteyneth grace for our ſinnes: not for our ſinnes onely, but alſo for the ſynnes of all the worlde. And hereby we are ſure that we know hym, yf we kepe his commaundementes. He that ſayeth, I knowe hym, and kepeth not his commaundementes, is a lyar, and the verytie is not in hym. But whoſe kepeth his worde, in hym is the loue of God parfecte in dede: hereby we know that we are in hym. He that ſayeth, he abydeth in hym, ought to walke as he walked.

[Page] THeſe thynges do I wryte, my lytle children, not that ſynne ſhould be cōmitted the more licenciouſlye vpon truſte of the mercye that is ordayned, but that no man ſhoulde ſynne at all, as muche as in vs lyeth. After that Chriſt hath once forgeuen vs all oure tranſgreſſions, it is requiſite for vs to applie al our ſtudious endeuours to this ende, that we may kepe innocēcie vndefiled. And yet if it chaunce vs to ſlide backe agayne into any ſinne, ther is no cauſe why we ſhould deſpayre of forgeuenes, we haue God ētreteable, & with him we haue a louing patrone & a truſty, who being the ſonne, obteyneth whatſoeuer he wyll of the father, and wiſheth hartylye wel vnto vs: which gaue himſelfe to ſaue vs, ſo that we do vtterly and from the botome of our heartes miſlike our ſelues, and geue our diligence agayne to better. He alone hath nothing to be pardoned of, and he it is that maketh interceſſion for the ſynnes of his membres, and reconcfleth the father (whiche is offended) vnto vs, and cauſeth hym to bee mercyfull vnto vs: & not vnto vs onely, which haue now embraced hs doctrine, but alſo vnto all mankynde vniuerſally, yf they with a ſyncere hearte confeſſe themſelues to be ſinners, and purpoſe to leade an innocente lyfe, and ſo purpoſed go on forward, and kepe it ſubſtauncially. For baptiſme doeth not make vs free from the obſeruacion of Moſes law for that purpoſe, that we ſhoulde ſynne afterwarde licenciouſ [...]y without puniſhement, but that we ſhoulde more fi [...]mely ſtycke to the loue of the Goſpell, whiche cauſeth more to bee done of the wyllynge, than ſo many lawes of Moſes gette perforce of the cōſtrayned. He cōmaunded many thinges in a ſmal rowme, that cōmaūded men to loue their neighbours, euen as he dyd vs. He driueth not vs to loue hym agayne, but he enticeth vs, he prouoketh vs, he kindleth vs. Whoſoeuer knoweth God aryght, cannot choſe but loue hym behemētly. For euery one that profeſſeth God with hys mouthe, knoweth not God: but he that is kyndled with the flame of goſpellyke charitie, and doeth wyllynglye and gladly, that whiche he dyd perfitely before, that we do good euen vnto our enemies, and that for the ſaluacion of our neyghbour we wyll not ſtycke to ſtād in daūger of our life, he declareth hymſelfe to know god. But & if a mā make hys boaſte, that he knoweth god, in that, that he beinge taught hys principles hath learned the miſteries of the fayth, in that beinge baptiſed he hath profeſſed his name, neither for al that foloweth the example of his charitie, he is a lyar, neither hath he yet fully learned to knowe God, in asmuche as god is not knowen, excepte faythe be garnyſhed with charitie. And whoſoeuer is a lyar, Chriſt whiche is the very trueth ſelfe, dwelleth not in hym: and whoſoeuer hath not Chriſt dwellyng in hym, is not a liuely membre of his body. Faith without loue is a vayne matter and a deade. To bee ſhort, loue is not idle, it omitteth none of thoſe thynges, that it knoweth be acceptable vnto hym whō it loueth. Chriſt ſayd he would not acknowlage hym to be his diſciple, that woulde not take vp his croſſe and folow hym, walkyng in y• foreſteppes of perfite charitie. Therfore he that obſerueth his ſaying, declareth in dede that he holdeth faſt the perfi [...]e and ryght euangelical charitie. By trial herof we ſhal know, that we are in his body, & that we haue receyued hys ſpirit. Wherto doeſt y• make thy vaunt, as a mēbre of Chriſte, in that thou art through baptiſme receyued into the flock of chriſtiās? It is not an idle profeſſiō, it is a not fine fingred profeſſiō. [Page] It is not the profeſſion that maketh a true membre of Chriſte, but the imitacion. He that profeſſeth with his mouthe that he is regenerate in Chriſt, muſt walke in his foteſteppes. He lyued not to him ſelfe, he died not for himſelfe: He gaue himſelfe wholy for vs, he dyd good to all folkes, he gaue no reuilynge worde agayne to any man, but whan he was nayled on the croſſe, he prayed to the father for them that ſpake reuilyngly agaynſte him. This is the goſpellike and perfite charitie, whiche they ought to folowe in their dedes, that profeſſe them ſelues to be Chriſtes diſciples.

The texte.

Brethren, I write no newe commaundement vnto you: but that olde commaundemēt, which ye haue had from the beginning. The olde commaundement is the worde, which ye haue heard from the beginning. Agayne, a newe commaundement I write vnto you, that is true in hym, and the ſame is true alſo in you: for the darkenes is paſt and the true lighte nowe ſhyneth. He that ſaieth howe that he is in the lyght, and yet hateth his brother, is in darknes euen vntyll this tyme. He that loueth his brother, abydeth in the lyght, and there is none occaſion of euill in him. He that hateth his brother, is in darkenes, and walketh in darkenes: and can not tell whither he goeth, becauſe that darkenes hath blynded his eyes.

Dearely beloued, thys commaundement of charitie, that I wryte vnto you, is no newe commaundemente, but euen Moſes lawe declared it long agoe, or rather Chriſte by it, whiche renewed his commaundement in the goſpell: and ſo renewed it, that he made it peculiarly his owne. This (quod he) is my commaundement, that you ſhoulde loue one another, as I haue loued you. Therfore it is neither any new commaundement, neither my commaundement, that I geue now vnto you, ne yet ſuche a one as you haue not heard of hitherto, but it is the ſelfe ſame commaundemente, that we gaue vnto you by and by in the begynnyng by thautorytie of Chriſte. And yet agayne the ſame is newe that I write nowe vnto you. It was an olde commaundement, but it is brought out of vſe through the maners of the people. The Iewes learned by heart: Thou ſhalte loue the Lorde thy God, thou ſhalte loue thy neighbour, but yet euery one ſerued his own gaine. Chriſt renewed thys vnto vs, yea and loued vs more than himſelfe, and [...]e loued not his neighbours, but he loued his enemies, yea thoſe that turned way wardly from him and that were worthy of euyll. This albeit I knowe you haue heard of, long ago, yet it ought to be renewed from tyme to tyme with often reherſall, that it maye ſticke the more depely in youre mynde, ſeing it is the chief matter of the goſpelles profeſſion. This was a true commaundement in Chriſt, which performed in dede the thyng that he taughte: but it was not true in you, as long as you hated your neighbour, as long as you recompenced euill worde for euell worde, and wrong for wrong. But now it is true in you alſo, ſynce the true ſprong vp lighte of the goſpelles doctrine hath diſpatched awaye y• darkenes of your former life, & hath taught that none is acceptable, but he that would loue the good for Chriſtes ſake, & loue thē alſo that are bad to this ende, that they ſhould be cōuerted vnto Chriſt. Thoſe that folowe this doctrine, walke in lyghte, & offende not in the darkenes of euill luſtes. The hate of the neighbour powreth darkenes into the mynd. Therfore he that is ſo waſhē and ſo hath profeſſed Chriſt, that he geueth not ouer to hate his brother, he is deceaued in beleuynge that he walketh in light, where he is yet in darkenes. For God remitteth not him, ye forgeueth not his brother. For it is not ynoughe to haue geuen ouer theft, whoredom & murdre, in baptiſme, except al holowhartednes be alſo plucked quite out of y• mind, & in ſtede of hate, charitie come in place.

[Page]He that contynueth ſtyll in the loue of hys neyghbour, abydeth in lyghte, which is Chriſt Ieſus, and ſtombleth not as walking in darknes: For true charitie is ſo farre of from hurtyng any body, that it ſuffreth all thynges, and turneth all thynges into good. Contrarywyſe he that hateth his brother, although he haue geuen ouer to offer vnto images, although he haue geuē ouer to be an vſurour or a churche robber, yet he is ſtyl in darkenes, & ſeruing his owne blynde luſtes he walketh in darkenes: neyther ſeeth he the ſtrayght waye vnto ſaluacion, althoughe the goſpell ſhyne clearely vpon him. And all is long of the darkenes of the hate of his brother, that hath ſo blynded his eyes. Where hate reigneth, there is the iudgement blynde.

The text.

Babes, I write vnto you howe that your ſinnes are forgeuen you for his names ſake. I write vnto you fathers, howe that you haue knowen him that is from the begynning. I wryte vnto you yongmen, howe that ye haue ouercome that wicked. I write vnto you lytle children, howe that ye haue knowen the father. I haue written vnto you fathers, howe that ye haue knowen him that is from the begynnyng. I haue written vnto you yonge men, how that ye are ſtrong, and the worde of god abydeth in you, and ye haue ouercome that wicked. Se that ye loue not the world, nether the thinges that are in the worlde. If any man loue the worlde, the loue of the father is not in him. For all that is in the worlde (as the luſt of the fleſhe, and the luſt of the eies and the pride of life) is not of the father, but of the worlde. And the worlde paſſeth awaye, and the luſt therof: but he that fulfylleth the will of God, abydeth for euer.

I loue you euen as a mother loueth her children, and write for that purpoſe, partlie reioycynge at your felicitie, partly exhortyng you to goe foreward better and better. I reioyce at you, as my moſt deare children, whom I haue begotten agayne by the ſede of the goſpels doctrine vnto Chriſt, in that the ſynnes of your former lyfe are pardoned you, and freely pardoned you, for none other cauſe, but becauſe you haue profeſſed the name of the lorde Ieſu Chriſte, that you ſhoulde alſo remembre after his example frelye to forgeue euerye one his neyghbour. I write vnto you, whom not ſo muche the proceſſe of age as the grauitie of maners and godly carefulneſſe towardes them that be yonger, doeth make worthye the name of fathers: reioyceing in you, that you are not onely endued with a commune maner of wiſdome, wherby olde men are commended almoſt becauſe of the experyence of thinges, and geue the better counſel to the ignoraunte yong folkes, but in that you haue reknowledged Ieſus Chriſte the autor of ſaluacion: whiche not onely is of a greate olde age, but alſo hathe bene alwayes wyth the father. You being of great age knowe him that is eternal: and the more fully you knowe him, ſo much the more diligently you preache him to them that be of ſlenderer age. Olde folkes do remembre and kepe in mynde many olde auncient thynges, and you kepe him in mynde that was before al age. I write vnto you yongment which through the ſtrength of faith haue ouercome that wicked & vnruly Satan. The cōmune ſorte of yongmen thinketh themſelues happie in that they geue lightly place to no mā becauſe of their bodyly ſtrength. But you are more happie, that by reaſon of youre ſtrength of mynd, you could be ouercome, neither with enticementes of voluptuous pleaſures, ne wt any terrours of ye world. Other mens actiuitie floriſheth in battail, but your actiuitie hath floriſhed more nobly againſt the aſſaultes of deuils, the fleſhe, & the world. I write vnto you childrē, which although for tendernes of your yeares, you are not ſkilled as yet in y• knowlage of worldly matters, yet you haue already atteined the thīg, y• getteth you euerlaſtīg felicitie. In other childrē it is y• firſt ſpecial tokē of wit, if they acknowledge [Page] their father, but you knowe your heauenly father, by whom you are regenerate vnto heauen. Let euery one maynteyne that he hath, and encreaſe in that he hath. For this cauſe ſake, I bothe reioyce in euerye one, and alſo warne all and euery orders and ſtates of you, that acknowledgeyng your felicitie, you geue thankes to God youre autour, and hauyng in remembraunce, whither you muſt go, preace alwayes forewarde vnto more perfecciō. I wil rehearſe it vnto you therfore, that ye can not forget it. I haue written vnto you fathers, for you knowe him whiche hath nother beginnyng nor endyng, that the deſyre of this lyfe ſhould in no wyſe ſtiere you, ſeyng you make haſte to the life that neuer ſhal haue ende. I haue written vnto you yongmen, becauſe you haue ouercome the ruflynge nyceneſſe of youth through the valiaunt ſtrengthe of mynde, and becauſe you haue with a conſtaunte heart kepte the worde of the Goſpell, and haue by the helpe of Chriſt, ouercome the Deuill the continuall enemye of mankynde. Continue you ſtyll in victorye, contemne ſtyll that whyche you haue hitherto contemned, and loue more and more that you haue begon to loue. The worlde enticeth by falſe imaginacions of tranſitorye goodes, and frayeth with a vayne and falſe ſhewe of euilles. As for you, let thoſe thinges fraye you whiche are euill in dede, and neuer haue ende. And let theſe thinges catche you that are good in dede and knowe none ende. Folowe the lyght of the goſpell and loue heauenly thynges, whiche the heauenlye father promyſeth, vnto whom you are regenerate by Chriſt. Flee the darknes of naughtie luſtes, wherby this worlde layeth bayte with countrefaict goodes. It can not poſſiblie be, that you can loue bothe at ones, nor ſerue both at ones. There is none agrement betwene God and the worlde, there is no concorde betwene lyght and darknes: whoſoeuer loueth the worlde, ſwarueth from the loue of God the father. I ſpeake not of this worlde, which god made, wherin we liue, wil we nil we. The wiked gredy deſires of vayne thinges (wherein the common ſort of menne repoſe their felicitie, forgetting the thinges that are truely good in dede) I cal the world. It is not the place, howe farre of ſo euer it be, not the raymente, not the meate, not the title, that exemteth you frō the world, but a mind that is pure from thoſe deſires y• I ſpake of. And what hath this world, that is not noiſomly hurtful? There are thre thinges, y• it moſt chefely deceineth foliſhe & vncircumſpect folkes withall: the voluptuous pleaſure of the fleſhe, enticementes of the eies, and hyghe ſtatelynes and proude galauntnes of lyfe. For it obiecteth certayne iugglinges of vayne pleaſures to clawe the ſenſes of the bodye withall for a tyme, that the mynde maye in the meane while be called awaye from the ſtudie of heauenlye good thynges. For the deſyre of ſuche maner of good thynges, the heauenlye ſpirite ſuggeſteth, whom God the father geueth vnto his childrē that are truly regenerate by Chriſt. The deuill hath alſo a ſpirite of his owne, by whom he ſuggeſteth a pernicious loue of thynges neyther true nor durable, vnto them that haue bent themſelues throughly vnto this worlde. He ſuggeſteth the naughtye ſportes of lechery, to title the mēbres of the body withal through a foliſhe and a filthy itching delite. He ſuggeſteth the delite of fyne meates & drinke to pleaſe y• paunche & the mouth w̄al. He ſuggeſteth the ſwetnes of idlenes & ſlepe, that the mynde may waxe the more ſluggiſhe throughe cuſtume, [Page] He ſuggeſteth wanton ſonges and ſhameles fables, to anoynt the eares withall. He ſuggeſteth the wanton enticementes of beawties and ſondry kyndes of thinges to beholde, to delite the eies withall. He ſuggeſteth the pompes and ioylitie of riches, the occaſions of ambicion. Finally he allureth mennes myndes on euery parte awaye from the true and euerlaſting good thinges vnto the vayne imaginacions of good thinges. Let him that is entangled with the deſire of theſe thinges, knowe that he is not moued by the ſpirite of the heauenly father, but by the ſpirite of the worlde. The worlde, lyke as it conſiſteth vpon elementes that endure but for a time, euen ſo geueth it nothing but that whiche ſhall ſhortly periſhe. God, like as he is eternall, euen ſo geueth he freely euerlaſting rewardes. Therefore he that dependeth vpon the ſuccours of the worlde, foloweth a certayne felicitie that is both vayne and ſhall ſhortly be taken awaie, which, euen caſualtie that commeth vnthought vpon, plucketh away in this worlde, or at leſt age diſpatcheth it. Truly death that ſhall come vn to euery man, plucketh quite awaye all the dreame of falſe pleaſures. Whan the mater is taken awaye, the pleaſure periſheth, and ſorowes come in place. Whan the man is taken away, al is gone to naught, and euerlaſting torment cometh in place. But he that [...]beieth vnto the father that calleth him vnto the loue of an heauenly lyfe, his felicitie ſhal neuer haue ende. For he that geueth it, knoweth none ende. The vnhurtfull commodities of this worlde are to be vſed for the tyme, yea but ſmallye, but moderately, to the neceſſitie of nature, not to the voluptuouſe fulfylling of pleaſure. But the chiefe ſtudye of mynde ought to be turned to the thynges that be eternall, whereunto the vſe of all other thynges ought alſo to be referred.

The text.

Lytell children, it is the laſt time, and as ye haue hearde howe that Antichriſt ſhall come, euen nowe are theremany begonne to be Antichriſtes already: wherby we knowe, that it is the laſte tyme. They went out from vs, but they were not of vs. For yf they had bene of vs they would no doubt haue continued with vs. But that it might appeare, that they werenot of vs. Neuertheles, ye haue an oyntment of him that is holy, and ye knowe all thynges. I haue not written vnto you, as though ye knewe not the trueth: but as thoughe ye knewe it, and knowe alſo, that no lye commeth of trueth. Who is a lyar, but he that denieth that Ieſus is Chriſte? the ſame is Antichriſte, that denieth the father and the ſonne. Whoſoeuer denieth the ſonne, the ſame hath not the father, he that knowledgeth the ſonne, hath the father alſo. Let therefore abyde in you that ſame which ye heard from the begynnyng.

The felicitie of godly men doeth not yet appeare, but it ſhalbe manyfeſtly opened in the commyng of our Lorde Ieſu Chriſt. The wicked ſeme to lyue in the meane time ſwetely here in this worlde, but euerlaſtinge ſorowe he [...]geth ouerthem and that ſhortly. For the laſte tyme ſemeth to be preſent, wherin (the courſe of thinges being turned vpſyde downe,) thoſe ſhall rayne with Chriſte, that are formented nowe for Chriſtes ſake: and they ſhalbe brought to naught, whiche be nowe rebelles agaynſt Chriſte. You haue hearde that Antichriſt ſhall come, who being armed with all the mayntenaunce and iugglinges of this worlde, ſhoulde kepe warre againſt Chriſte, and by and by when Antichriſte is ouercomme againe, the body of Chriſte ſhalbe deliuered from all euils, and the membres of the deuill ſhall be laden with the burthens of all euilles. Therfore the commynge of thys Antichriſt, (of whom the Apoſtles tolde you before) ſemeth not to be farre [Page] of. For thys worlde hath ſo muche preuayled agaynſte the doctrine of the Goſpell, that there are begonne euen nowe all readye to be a great ſorte, that deſerue the name of Antichriſt, whoſe lyfe and doctrine and all theyr hole ſtudye is agaynſt Chriſt. For what appeare they to be elles, than Antichriſtes gentilmen huſſhers, and the laſt tokens of the plage to come? For they do leſſe hurt vnto Chriſtes people that be vtterly ſtraūgers from Chriſt, than thoſe that being ones conuerſaunt in his caſtelles, and by and by become runneagates, aſſault Chriſte with Chriſtes owne gariſons and armour. For they countrefaite euen thoſe thinges, whiche declare in chriſtians, the vertue, the holynes, the doctrine, the auctoritie, the miracles of Chriſt. And in dede they went out of vs, howbeit there is no matter, why they ſhould much trouble you, they were conuerſaunt among vs, but they were none of ours. They were enemies of Chriſte, euen whan they were dwelling in his caſtelles. But and if they had truely bene on our ſyde, they wolde haue continued ſtil to thende with vs. They profeſſed Chriſt in title and behauiour, but in their mynde they loued the worlde vehemently. And therfore when it is come to the ſtormes of perſecucions, whan it is come to the flame of afflicciōs, they haue ſhewed thēſelues, what they were before. Nowe they are out from vs, they extolle vs, as a body ouerlayed with euil humours, and now being open enemies they ſhall leſſe hurt, than holowe harted companions. Thus it was Chriſtes wyll, that it may euidently appeare, that all belonge not to the bodye of Chriſte, that are waſhen in his name, that profeſſe his name, and are partakers of the ſacramentes of the Churche. A true and ſtedfaſt diſpiſing of the world ſheweth a man to be a Chriſtian. A mynde that is vnbroken and vnconquered agaynſt al wanton enticemētes, agaynſt all iniuries, ſheweth a man to be a Chriſtian. He that vpon occaſion ſhrinketh from the doctrine of Chriſte, dyd countrefaicte a chriſtianne, but he was no chriſtian. In dede it is expedient that they be openly ſeperated from vs, leſt in outward appearaunce ſeming to be good, they ſhould do the more harme to them that are not ware. Although they were not vnknowen vnto you, yea before they withdrewe themſelues openly. For the vnccion of Chriſt, wherof you are alſo named, that is to ſaye the inſpiracion of the ſpirite of Chriſt, ſheweth playnly ynough who are true chriſtians, and who are not. For he that is a ſpirituall man, iudgeth althynges. They were not vnknowen, but they were borne with al, if perchaunce they woulde repent. It is true that I ſaye: neither doe I wryte theſe thinges vnto you, as thoughe you were ignoraunt of the trueth, ſeyng you haue the ſpirite of Chriſt to your teacher, which ſuffereth you not to be ignoraunt of any thing: but I put you in remembraunce of the thyng that you know, to thintent you myght y• more ſurely ſticke vnto the trueth, and not to be diſquieted whan ſorowes do happen. You are the fewer, but you are the ſounder, you are the more purely clenſed, you are the quieter. Nothing is taken away of the body, though the botche be launced, though the corrupt matter be runne out. You knowe that Chriſt is the trueth, and all kynde of lyeng is cleane contrarie to him. Whoſoeuer is an holowharted diſſembler, with him Chriſte hath nothing adoe, howe faſte ſo euer he profeſſe him with his mouthe. There are manye facions of lyenges. He that is a lyar, by what maner waye ſoeuer it be, denieth Chriſte, whiche is [Page] the trueth, and receyueth no mixture of any kinde of lye. He that is agaynſt the trueth, is agaynſt Chriſt: he that is agaynſte Chriſte is Antichriſt. And there is none more wicked a kynde of lyeng, than to denye that Ieſus is Chriſt: and that do many falſe prophetes of the Iewes, whiche denie hym to be he, whom Moſes and the prophetes oracles did long agoe promiſe vnto the worlde to be the reuenger, and autor of ſaluacion: and promyſe an other Antichriſt I wote not whom, in ſtede of Chriſte. Doubtles who ſo euer is ſuch a one, is playne Antichriſt. Agayne there are, that although they profeſſe with their mouthe, that Ieſus is Chriſte, yet they lyue after ſuch ſorte, as though his doctrine were vayne, as thoughe the rewardes that he hathe promyſed were vayne. He taught, that the pore in ſpirite are bleſſed, becauſe the kyngdome of heauen abydeth for them. And an other man which applieth al his whole forcaſt to this end, to enlarge his landes, to buylde royall houſes, to enhaūce his rentes, to ſtuffe his coafers with money gotten by hoke and by crooke, to be aloft in autoritie, to oppreſſe the poore, and to exerciſe tyrannie: doeth he not cleane contrary vnto Chriſt, whoſe doctrine he maketh a lyar, as much as in hym lyeth? Chriſt taught, that they are bleſſed, whiche hungre and thirſt after ryghteouſnes: and an other repoſeth his felicitie in ryot, in the pleaſures of the paunche and bely cheare: doeth he not denye Chriſt? He teacheth, that the meke are bleſſed, becauſe they ſhall poſſeſſe that heauenly lande, from whence they can not be caſt downe. And an other man thinketh him happye, yf he can with oppreſſing of the pore eſtabliſhe his owne wealthe. He teacheth that they are bleſſed, whiche mourne in this world, becauſe euerlaſting comforte is due vnto them. And an other man that in all thynges foloweth the delicate pleaſures of this worlde: doeth he not denie Chriſt? He teacheth, that thei are bleſſed, whiche are mercifull towardes their neyghbours. And this mā pleaſeth him ſelfe, becauſe of his owne accorde he doeth him ſorowe that is better than himſelfe. Chriſte teacheth that they are bleſſed, whiche are vexed with reuylyng wordes and affliccions for the rightuouſnes of the Goſpelles ſake. And this man forcaſteth with al maner of diſſembling and wyles to pleaſe the world. Chriſt acknowledgeth him for his diſciple, that taketh vp his croſſe on his ſhoulders, and foloweth him. And an other man thinketh himſelfe neuertheles chriſten man, if he eſcape all grief.

Chriſte ſayeth vnto his: In the VVorlde you ſhall haue oppreſſion, but in me you ſhall haue peace: and yet vnto theſe men Chriſt is heauie, & the worlde ſwete. He commaundeth to do good euen vnto a mannes enemye, and an other doth wrong to a man without deſerte. Doth not he, that lyueth after ſuch ſorte, reſiſtingly denie Chriſt? his mouth ſayeth not agaynſt him, but hys life doth. Whan the ſonne taught agaynſt theſe maners, the father ſayed, Heare him. But what ſayeth this manne? No, heare not him, it is harde geare that he teacheth, heare the worlde. Therfore like as he reſiſteth the ſonne, euen ſo doethe he repugne agaynſte the father, and ſeynge he is of the facion of the worlde, he diſſeuereth himſelfe from the flocke of them, whom Chriſt hath choſen out of this worlde. Chriſte hath nothing a doe with this worlde, and he that glueth himſelf vnto it, repugneth agaynſte Chriſt. and playeth Antichriſt, and denieth both the father and the ſonne. For the father and the ſonne are of an vnſeperable ſocietie. Here the Iewe [Page] wyll crye with open mouthe agaynſte me: I acknowlage the father, but the ſonne I acknowlage not. But what ſoeuer thou treſpaceſt agaynſt the ſonne, thou treſpaceſt the ſame agaynſt the father. The ſonne neuer did nor taughte any thing, but by the auctoritie of the father. He that taketh from the ſonne, taketh from the father. Therfore he that eſtraungeth him ſelfe from the felowſhip of the ſonne, he neither pertaineth to the body of Chriſt, whiche is the catholike churche, nor hath felowſhippe with God the father, whiche agreeth in all thinges with the ſonne. You ſee with what great Ieoperdie foles diſſeuer themſelues from the ſonne. Therefore continue you ſtyll in the goſpelles trueth, which you receiued firſt of the ſurely tried Apoſtles. Let not the lyeng tales of the falſe Apoſtles drawe you awaye.

The texte.

If that which ye hearde from the begynnyngeſt all remayne in you, ye alſo ſhall contynewe in the ſonne, and in the father. And thys is the promes that he hath promyſed vs, euen eternall lyfe. Theſe thinges haue I written vnto you, concerninge them that diſceaue you. And the anoyntyng which ye haue receaued of him, dwelleth in you. And ye nede not, that anye manne teache you: but as the anoynting teacheth you of all thynges, and is true, and no lye, and as it hath taught you, euen ſo byde therin. And now babes abyde in him: that when he ſhall appeare we may be bold, and not be made aſhamed of him at his comming: if ye know that he is righteous, know alſo that euery one which doth rightewiſenes, is borne of him.

Yf you continue ſtedfaſt in that thyng whyche we delyuered fyrſt vnto you, you ſhal abyde in the felowſhip of God the father and of his ſonne Ieſus. If anye man thynke it an harde matter to perſeuer in the profeſſynge of the Goſpell, becauſe of the affliccions of the wicked, thinke vpon the rewarde. God requireth an harde matter, but the rewarde is greate that he promiſeth. For he promiſeth nether riches, nor kyngdome, nether the pleaſure of this worlde, but lyfe euerlaſtynge. He that byeth that, byeth it good chepe, although he loſe his life for it. Theſe thinges doe I beate vpon, and put you in remembraunce of with ſo many wordes, beyng carefull, leſt the wicked, that are gone from Chriſt, ſhoulde chaunce to beguyle anye wyth theyr iugglynges. Albeit without our warnynge, I thynke the ſpirite of Chriſt him ſelfe teacheth you ſufficiently, whom you haue a continuall remembrauncer and teacher in youre heartes. As longe as he continueth ſtyll in you, it is no nede, that any man teache you, what you ought to auoyde. He is a ſecret teacher, but he is the moſt ſure teacher of all other. He beinge once receyued of you, teacheth you of all thynges, like as the ſonne hath alſo promyſed. For the ſpirite is true by nature, and can not lye. Therefore perſeuer in that, whiche he hathe ones taught you. You holde the ryghte doctrine, you remembre it, there lacketh nothing, but that you perſiſt ſtill in it vnto the commyng of Chriſte, which I ſuppoſe, is not farre to. I beſeche you efteſones & agayne, lytle children, perſiſt in the doctrine of the ſpirite, that whan our prince and iudge ſhal appeare, the conſcience of a good conuerſacion maye geue vs a ſure truſt in him, and that we maye come forthe ſo, as he be not aſhamed to acknowledge vs for hys dyſciples, nor we aſhamed to come in to his ſyghte. For with what mouthe ſhall we call hym mayſter and Lorde, yf we haue neyther taken heede to hys teachynge, nor obeyed his commaundement? with what mouth ſhall we call God father, yf we be out of kynde in all our life longe frō his ordinaunces? It is not ſimple baptiſme, but the obſerued righteouſnes, that maketh vs the children of God. For what ſhall they heare, that caſt out deuilles in the [Page] name of Ieſu, that tolde thynges before hande, that excelled in miracles? I knoVVe you no [...]. He taketh thē for ſtraūgers, in whō he ſeeth not the righteouſnes of the goſpell. And if you be perſuaded, y• God is the autor of thys righteouſnes, know this alſo, that whoſoeuer not with wordes, but with endeuours, doynges and maners accomplyſheth the ryghteouſnes of the Goſpell, he is borne of God, vnto whom he maye with a good conſcience preace with that boldenes, that obedient children are wonte to preace to a mercyfull father withall. He wyll acknowlage them that are lyke hym, but thoſe that are not lyke hym, he will not acknowlage.

The .iii. Chapter.

The texte

Beholde, what loue the father hathe ſhewed on vs, that we ſhoulde bee called (and be in dede) the ſonnes of God. For this cauſe the world knoweth you not, becauſe it knoweth not hym. Dearely beloued, now are we the ſonnes of God, and yet it doeth not appeare, what we ſhawe. But we knowe, that when it ſhall appeare, we ſhalbe lyke hym. For we ſhall ſee hym as he is. And euery man that hath this hope in hym, pourgeth hym ſelfe, euen as he alſo is pure. Whoſoeuer committeth ſinne, committeth vnryghteouſnes alſo, and ſinne is vnrighteouſnes. And ye knowe that he appeared, to take away oure ſynnes, and in hym is no ſynne. As many as byde in hym ſinne not: whoſoeuer ſinneth, hath not ſene hym, neither knowen hym.

WHere ſyncere loue is, there is a truſty confidence, and feare is awaye. See therefore what a notable loue he hath geuen vnto vs, whiche hauing contemned the worlde with his entiſementes and terrours, perſeuer ſtyl in the goſpelles doctrine, that we ſhoulde be named and be, not onely faythfull ſeruauntes, not onely frendes, but the children of God. For ſo Chriſt taught, that we ſhould cal vpō the heuēly father, yf we haue nede of any thynge. It is a moſte high honour to be called the children of God, and a moſte high felicitie to be the children of God. And foraſmuche as we cleaue vnto hym with a conſtaunt godlynes, and are acknowlaged of hym, the world acknowlegeth vs not, but abhorreth and curſeth vs as ſedicious perſons. It is no meruayle though the world acknowlage not y• childrē of God, ſeing it acknowlageth not God himſelfe, in that it denieth his ſonne Ieſus: let it nothing trouble your mindes, dearely beloued, that the world eſtemeth you as raſcalles and abiecte perſones. For with God we haue euen nowe thys excellent dignitie, that we are the ſonnes of God, and are glad at our heartes, feling in our ſelues the ſpirite, not of bondage but of children, vpon aſſured confidence wherof we crye, Abba, father. The dignitie is preſent, but the dignitie hath not yet appeared. As yet it is the time of batayle, the daye of triumphe is not yet come. That daye ſhall declare vnto all men, howe greate a dignitie they haue, howe greate a felicitie they haue, that conſtauntly ſhewe themſelues the children of God. It is not yet come to lyght, what we ſhalbe in the comming of Chriſt, howbeit we hold thys vpon a ſure hope, that as ſoone as he ſhall appeare, to rendre vnto euery one rewardes accordinge to hys dedes, we that were in this worlde companions of affliccions, ſhall alſo be companions of the ioyes: & we that were lyke hym in the contempte of the worlde, ſhalbe lyke hym alſo in the maieſtie of glorye. We ſawe hym here in thys world afflicted, and of lowe [Page] eſtate: then ſhal we ſee him as he is, and euer was, hygh and excellēt: and ſo ſeynge hym we ſhall alſo be tranſformed vnto hys iykenes, not onely in myndes, but alſo in bodyes. And we ſee hym nowe, howebeit, as it were through a myſt with the eyes of fayth. But then we ſhal ſee hym after ſuch maner as cannot be expreſſed. But that thyng, whiche we ſhalbe than perfitely, we muſt forcaſt nowe i the meane tyme to the vttermoſt of our poſſible power. To thintēt we may be līke hī thē in glory, let vs be pure here frō all fylthynes. To thintent we maye ſee hym than, lette vs clenſe our eies nowe, leſte when he ſhall appeare gliſterynge bryght, he bee vnto vs more dreadfull than amiable. For he is not fortunatelye ſene, but of them that are lyke hym. Therefore whoſoeuer hath thys confidence in Chriſte, that he ſhal than be a companion of his glory, let hym in the meane time pourge hymſelfe with godly ſtudyes cleane from worldlye affeccions, lyke as in hym was no maner of fylthynes of thys worlde, but is all together pure and heauenlye. Therefore it ſtandeth vs in hande with all our poſſible powers, to bend our endeuours to thys ende, that nothyng remayne in vs of yearthye dregges. And leite no manne flatter hym ſelfe, ſayinge: It is ynough for me vnto innocency, if I trāſgreſſe in none of thoſe thinges that Moſes lawe forbyddeth, nor in thoſe thynges that are punyſhed by the kynges lawes, as felonye, ſacrilege, adultrie, murdre: but all maner of ſynne is vtterly to be eſchewed. For whoſoeuer offendeth by any meane, although he offende not agaynſt the preſcriptes of Moſes, yet he ſynneth agaynſt the lawe of the goſpell, whiche is a greate deale holyer than Moſes law. And for thys cauſe ſake, Chriſt came once into the world, to ſhew the waye, whereby his comming agayne ſhoulde become holeſome and luckye vnto vs. He came to take awaye once for all not one ſynne or two, but al our ſynnes, where he onely was ſubiect vnto no maner of ſynne. He once purged vs frely from all ſynne, to make vs lyke manered vnto hymſelfe, whiche neither any lawe nor any mortall man coulde be hable to do. Through baptiſme we are engraffed into hys holy ſacred body. But it is our part for all that to endeuour in the meane tyme, that we fall not from our head. We are engraffed through his owne free mercy, but we ſhal fall awaye, if we ſlyde backe agayne into oure olde vices. He that abydeth in Chriſt, perſeuereth in innocencye, and is wonderous ware to ſhunne from all ſinne, that he may dayly more and more growe in vertues, and be made more lyke hys head. He that abſteyneth not from ſinnes, although he bee baptiſed, although he be called a chriſtian, hath not yet ſene fully, nor yet knowen hym. For who is it, yf he ſawe with the eies of fayth, what greate dignitie it is to be choſen into the numbre of the ſonnes of God, and what a fylthy ſhame it is to be geuen to the father deuyll, that woulde abyde to be plucked awaye from ſuche a bodye, to departe from ſuche a father, and to go out of kynde vnto ſo fylthy a tirannye, to ſlyde of his owne accorde awaye from ſo hygh rewardes vnto ſo greate miſerie?

The text.

Babes, lette no man deceyue you, he that doeth righteouſnes, is righteous, euen as he is righteous. He that committeth ſinne, is of the deuil: for the deuyl ſinneth ſence the beginning. For thys purpoſe appeared the ſonne of God, to looce the workes of the deuyll. Whoſoeuer is borne of God, ſynneth not, for hys ſeed remayneth in hym, and he can not ſynne, becauſe he is borne of God. In this are the children of God knowen, and the children of the deuyll. Whoſoeuer doeth not ryghteouſnes, is not of God, neither he that loueth not hys brother.

[Page]Babes lette no man deceyue you, flatteryng you for your profeſſyng the name of chriſtians, as though that were ynoughe vnto felicitie. He is not iuſt, that ſpeaketh iuſtice with his mouthe, but he that in his lyfe and maners doeth iuſtice in dede, is iuſte, lyke as Chriſte alſo ſhewed himſelfe in his ſayinges and doynges an example of all iuſtice. And he that truely and wholy cleaueth faſt vnto him, abſteyneth as much as he poſſible may, from all vncleanes of ſinnes, and the purenes of maners ſelfe declareth hym to be the ſonne of God, whiche is good by nature, and knoweth no ſynne. But he that ſynneth although he haue receyued the ſacramentes of Chriſte, yet he is begotten of hys father the deuyl, whiche is the prince and autor of all ſynne. Him whoſoeuer foloweth, is lyke his father, in that ſame thing that he ſynneth in, & declareth hymſelfe to be his ſonne. God alloweth no felowſhyppe with ſynnes, for he ſent his ſonne for thys intent into this worlde, to vanquiſ [...]he the woorkes of the deuyll, that is to ſaye, all thynges, that are contrarye repugnaunt agaynſt the charitie of the goſpel. Of Adam we are all borne endaungered with ſinnes: of God we are borne agayne by the ſede of y• goſpelles doctrine. As longe as the ſtrength of this ſeede abydeth in a man, he ſynneth not, neither can ſynne, that is to wete, becauſe the loue of god byddeth hym naye: whiche loue rauiſheth hym to the ſtudye of well doyng, and calleth hym awaye from all deſire of offendynge, in that he is the very true ſonne of God: reſembling playnly the behauiour and diſpoſicion of his father and head. It is not the title, it is not baptiſme, it is not the ſacramentes that deſcerne the children of God from the children of the deuyll, but the puritie of lyfe, and charitie, expreſſyng and ſhe wyng it ſelfe in wel doinges. It is not idle if it be there. He that ſheweth not that, neither ſheweth in his dede that he loueth his brother, he is not borne of God. If he were alyuely membre of Chriſtes body, he woulde haue loued the other membres, for whom Chriſte died.

The texte

For thys is the tydinges, that ye beard from the beginninge, that ye ſhoude loue one another, not as Cayn whiche was of that wicked, and ſlewe hys brother. And wherefore ſlewe he him? Becauſe his owne workes were euyll, and hys brothers good. Meruayle not my brethren though the worlde hate you. We knowe, that we are tranſlated from death vnto lyfe, becauſe we loue the brethren. De that loueth not his brother abideth in deathe. Whoſoeuer hateth hys brother, is a man ſlear. And [...]e knowe, that no man ſlear hath eternall life abyding in hym. Hereby perceyue we loue▪ becauſe he gaue his lyfe for vs: and we ought to gyue oure lyues for the brethren. But whoſo hath thys worldes good and ſeeth his brother haue nede: and ſhutteth vp his compaſſion from hym: howe dwelleth the loue of God in hym?

Thys is the ſumme of Chriſten iuſtice: thys is it, that Chriſte gaue firſt of all vnto vs: this is it which we ſet forth before al thinges vnto you, that you ſhoulde with louynge one an other declare youre ſelues to be the ſōnes of God, & the diſciples of Chriſt. For in dede the hate of the neghbour is a ſtep vnto murther. And malice is cleane cōtrary repugnaūt wt charitie. Cain was not the ſonne of god, but was borne of the deuyll: why? becauſe he went out of kynde from his good maker, and became lyke the deuill, which beyng ſtrycken with enuy, was the firſt that ſlewe man with deadly ſtynge. Cayn reſembled the diſpoſicion of his father in ſleaing Abell hys brother. But what was the cauſe of hys hate? For ſo the, becauſe their lyfe was not alyke, and therfore they were of a contrarye kynde, albeit after [Page] their bodely kinred, they were naturall borne brethren. They did bothe reſemble their father. Abel was an innocēt man, and kyndled to the ſtudious mynde of well dooinge. Cain contrariwyſe hauinge conceaued an hate againſt his brother, forcaſted not howe to amende himſelfe, but how to ſlea his brother. Lyke as in this caſe the wicked coulde not abyde the godlye, and the deuilles childe coulde not abyde y• childe of god, euen ſo you ought to take it for no maruai [...]e, brethren, thoughe men geuen to the worlde forſake you. They hate them that are giltles. Let no man hate them againe. They, forſomuche as they are vowed vnto deathe, and ſerue the autor of deathe, imagine howe to put other to deathe. It is our parte to pitie them, and not to doe them one harme for an other. For in dede the charitie of the goſpell hath ledde vs awaye from the ſtudye of harme dooinge, vnto the [...]udie of wel dooing: & by this token we know that we are predeſtinat vnto euerlaſting life, & exempte from the tiranny of death, in y• we loue the brethren. He that loueth, bothe wiſheth well & doeth well. The body lyueth by the breathe, the ſoule liueth by the ſpirite of Chriſt. Wher brotherly loue is not, there y• ſpirite of Chriſt is not. Whoſoeuer therfore hateth his neighbour, he is deade & lyueth not inwardly. For although he haue a faithe, yet he hath a dead faith, where charitie is not preſent. Doe you make a fli [...]te at the hating of your brother, as though it were a light faulte? he that hateth his brother is a man [...]lear. He hath not thurſt his ſword in him, he hath not poiſoned hi, he hath not flowen vpon him, he hath not curſed him, but onely wiſhed him euyll▪ Mans law doeth not damne him of man laughter, but in gods ſight he is already damned of manſlaughter. He y• hath receyued hate ones in to his breſt, as much as in him is, he is a māſ [...]ear. There are many kyndes of manſlaughter: He that ſlea [...]th with ſworde, ſuffreth puniſſhemēt euen by temporall lawes. He that killeth with poyſon, is puniſſhed euen of them that are wicked. But he that ſticketh his brother with the darte of a venemous tongue, although he be quitte by mannes lawes from the crime of manſlaughter, yet by the lawe of the goſpel he is giltie of manſlaughter. He is as yet hitherto alyue, that the hater wiſſheth euil vnto, & yet he him ſelfe is al ready dead: That mans lyfe is ſafe, & this hath loſt euerlaſtinge lyfe, being his owne murtherour. Wyll you ſee brethren, howe muche we ought to be farre from the deſire of harme dooing? Turne your eies to the example of Chriſt. He ſo loued vs, whan we deſerued nothinge, yea whan we deſerued deathe, that he ſpent his lyfe for vs. Howe muche more ought we to put our lyfe in daunger for the ſaluaciō of our brethrē, yf occaſion ſo require? namely we that ſuccede into Chriſt our ſhepherdes rowme. He cō mitted not his ſhepe vnto Peters keping, but whan he had thriſe ſayed he loued him, & by and by h [...] ſheweth him y• kynde of death, that he might vnderſtonde, that the ſaluaciō of the flocke cōmitted vnto his charge muſt be defended euen with the loſſe of lyfe. But wil he ſpende his lyfe, that grudgeth to helpe with his money? doeth a mā thinke it inoughe, yf he hurt not his brother, yf he ſpeake to him gently? Chriſt declared in his dedes, howe muche he loued vs. He y• ſeeth his brother wāt meate, clothe, drincke or lodging, & hath ſubſtaunce to releue his nede withal, & is not moued with cō paſſiō, but as thoughe it were no poynt of his charge, letteth him alone vnſuccoured: how cā it be beleued, y• the loue of god is in him▪ The heathē ſu [...] coureth y• heathē, & doeſt not y• being a Chriſtiā ſuccour thine euē chriſtened▪ [Page] Thou haſte profeſſed brotherly loue, and if thou haue it truly preſent with the, why doeth it ceaſſe in this caſe, whan thy brother is pyned with nede? Thou calleſt him brother, and ſheweſt thou no token of brotherly affecciō?

The texte

My babes, let vs not loue in word, neither in tong: but in dede & in verytie. Hereby we know that we are of the verytie, can quyet our heartes before hym. For if our hearte condemne vs, God is greater then oure hearte, and knoweth all thynges. Dear [...]ly beloued, if our hearte condemne vs not, then haue we truſte to God warde: and whatſoeuer we aſke, we receyue of hym, becauſe we kepe hys commaundementes, and do thoſe thynges which are pleaſant in hys ſight. And this is his commaundement, that we beleue on the name of his ſonne Ieſus Chriſt, and loue one another, as he gaue commaundement. And he that kepeth his commaundementes dwelleth in him, and he [...] him, and hereby we knowe that he abydeth in vs, euen by the ſpirite which he hath geuen vs.

My babes let vs not loue one another in wordes onely. Let the loue be in the hearte, rather than in the tongue: and let it expreſſe it ſelfe in dedes, rather than in ſpeaking. Let this worde Brother be in our dayly communicacion, yea but that we may be true, let the dedes be anſwerably like to the communicacion: as often as occaſion ſerueth, let vs declare a true brotherly loue to be in vs in dede. Let not our brother want any thing y• we haue, whether he deſire coate, or meate, or lodging, either cōforte, teaching or admonicion. Thus if we doe with readie good willes, we ſhall knowe by this token, that we are the children of the trueth, and that we loue not countrefaytlye, but purely. The trueth is Chriſte him ſelfe, vnto whoſe eyes we ſhall proue oure conſcience, y• we be allowed bothe with God and men: and by our dedes men ſhall knowe, that there is no diſſembled loue among vs: god loketh vpō the puritie of the harte. We ſhal ſuccour our brothers nede, yea but ſo as we releue his neceſſitie, not to maintene his riotous prodigalitie: and we ſhal ſuccour him willingly, without hope of reward to returne vnto vs therfore, nether for dayne glories ſake. Menne ſee not the mynde, but the mynde knoweth it ſelfe, and is ſeene vnto the eies of god. If menne prayſe vs, and a naughtie conſcience condemne vs, howſoeuer we deceaue men, we can not eſcape the iudgement of God. Mans heart hathe ſecret paſſages to and fro, and doubtefull lurking holes, but there is nothinge ſo hidden, and ſo cloſe, but god pearceth it. He knoweth all thinges better than we: he knoweth our harte that made our harte. He hathe eies in euery place, that is preſent in euery place. Dearly beloued, yf our harte condemne vs not vnto god, yf our mynde be ſyncere and vprightly playne, yf we doe of a mere & a pure loue that we doe: ſuche as we ſhewe our ſelues towardes our neighbour, ſuche a one ſhal god ſhewe him ſelfe to vs. Yf we gladly and with a good wyll forgeue our brother his faulte, God ſhall eaſyly forgeue [...]s our ſynnes alſo. Yf we readily geue vnto our nedy brother, as often as he deſireth our helpe, we ſhal with a ſure truſty boldenes aſke alſo of god, that whiche ſhall perteigne to ſaluacion and neceſſitie, nether ſhall he denye our aſkinges. Yf we ſaye vnto him: Forgeue us our treſpaſſes, as VVe for geue them that treſpaſſe againſt us, and yet hate our brother inwardly: ſhal not our owne conſcience by and by crye out againſt vs? with what face▪ aſkeſt thou of god, that whiche thou denieſt thy neighbour? with what mouthe aſkeſt thou the couenaunt, whan thou thy ſelfe performeſt not y• condicion? He promiſed to forgeue vs our treſpaſſes, yea but ſo that we doe heartely [Page] forgeue our brother his treſpaſes. If we ſaye with the mouthe, I forgeue hym, and yet kepe euyll wyll ſtyll in oure hearte: oure naughty conſcience ſhall take awaye our confidence of obteynynge, the thinge that we aſke of God. If we bydde our brother gently, God ſpede, and helpe him nor whan he hathe nede of our helpe, we maye not hope that God will helpe, ſeinge we helped not our brother. If we turne the deafe eare towarde at hys commaundement, he will turne the deafe eare again towardes our prayers. It is a ſhameleſnes, not a godlynes, to deſire fauour of hym, whoſe commaū dementes a man doeth not pa [...]ſe vpon. But and if we obſerue his cōmaundementes, if we doe whatſoeuer ſhall pleaſe him, and [...]o doe, that we may be allowed in his eies, whiche ſeeth euery thing: hereof ſhall we conceaue a ſure confidence to obteyne. Here will the Iewe, the ſuperſticious law keper, ſaye vnto me: I kepe the ſabboth dayes, I am waſhen, I faſte, I abſteyne from forbydden meates, I dooe not ſteale, God ſhall heare me. But thys is not the commaundement that I talke of: which than? Forſothe that we ſhoulde repoſe all the whole hope and confidence of oure ſaluacion in Ieſu Chriſt the ſonne of God, by whome the fathers wyll was to geue all thinges frely vnto vs. Is thys ynough now? No forſothe: but we muſt loue eche one other according to his example. So he cōmaunded, but that whiche he commaunded, he did fyrſt performe himſelfe in dede. He doeth not yet truly loue Chriſte, that▪ hateth the membre of Chriſte: he doeth not yet loue Chriſte, that wiſheth euil to the man, for whome Chriſte died. Therfore he that kepeth that one only commaundement of loue, kepeth all. With this g [...]ue ſhall we be faſt ioyned to Chriſt, ſo that he be in vs, and we againe in him. He by hys ſpirite ſhall dwell in oure hartes, if charitie bee warme there: The ſpirite of Chriſt is not the autor of hate, but the free geuour of brotherly loue. He by the layinge on of thapoſtles handes is powred in to them that are baptiſed, but he leapeth backe and flyeth awaye, if charitye happen to bee quenched out. By thys token therfore we ſhall perceaue that the gi [...]te of the ſpirit, which we toke in baptiſme, abydeth in vs, if brotherly loue contynue with vs ſtill. Loke howe muche charitie waxeth colde, ſo muche will the holy gooſte withdrawe him ſelfe awaye.

The .iiii. Chapter.

The texte

Dearely beloued, beleue not euery ſpirite: but proue the ſpirites, whether they are of god or not, for many falſe Prophetes are gone out into the worlde. Herby ſhall ye knowe the ſpirite of god. Euery ſpirite that confeſſeth that Ieſus Chriſt is come in the fleſſhe, is of god. And euery ſpirite, whiche confeſſeth not that Ieſus Chriſte is come in the fleſſhe, is not of god. And this is that ſpirite of Antichriſt, of whome ye haue hearde, howe that he ſhould come: and euen nowe already is he in the worlde.

I Haue geuen you a token, dearely beloued, whereby you may perceaue, whether the ſpirite of Chriſt be in you or not. For there are ſondry ſortes of ſpirites in mē, yea but diſſembling ſpirites, and naughtie ſpirites. Therfore doe not vt erly beleue euery ſpirite. There are many here and there, that boaſt them ſelues to haue the ſpirite of God, but trye you whether they procede of God or not. Thys worlde hathe alſo a ſpirite of hys owne, and pretendeth as thoughe it had the ſpirite of God.

[Page]The ſpirite of God enſpireth the prophetes, but there are to manye falſe prophetes now that are gon out in to the worlde, and falſely ſaye that they ſpeake by the inſpiracion of the ſpirit of God, whan they are ledde with the ſpirit of the worlde. Will you therfore haue a more certayne argument of the ſpirit of God? Heare the ſpeaker, and you ſhall vnderſtande. Euery ſpirite which confeſſeth, that Ieſus Chriſte the autor of euerlaſting ſaluacion promyſed long a goe vnto the worlde, is now all ready come, hauing receyued a very humayne body, like as he had promyſed by his prophetes, he is of God, in that he acknowlageth the ſonne of God. Contrary wiſe he that denyeth this, foraſmuche as he is a lyer, he is not of God. For no man doeth truly profeſſe the ſonne, onles he be enſpired of the father. But thoſe doe not onely denye him, which ſpeake againſt him in woordes openly, but alſo they that lyue after ſuch a ſorte, as though Chriſte were not the example of godlynes vnto men, or as though he were not the autor of perfite ſaluacion: and ſo they feine ſome other Meſſias to be loked for, becauſe Chriſtes doctrine is to muche variable from theyr gredye luſtes. Yf he woulde haue fauoured the voluptuous pleaſures of the fleſhe, if he would haue promyſed great ſubſtaunce of riches, if he woulde haue geuen honours and empires of y• world, they would haue long a goe acknowlaged their Meſſias. But now foraſmuche as he doeth teache men to deſpiſe theſe thinges, & enriceth them to take vp theyr croſſe, and telleth that all felicitie muſt be loked for in the worlde to come, they deny him to be the olde promyſed redemer of mankinde, and bydde loke for an other, that ſhoulde promyſe the cō modities of the bodye, and the goodes of this worlde. Nether is it ynough to confeſſe Chriſt, onles we confeſſe him all wholy and entierly. He that dyuideth him, either takinge awaye the diuine nature, whiche he hath all one with the father: or the humaine nature, which he toke of a woman hys mother, that ſpirit is not of God, but is the ſpirit of Antichriſt, of the whiche ſpirite ye haue all ready hearde, that he ſhould come, yea he is now come already, and hathe to doe in them, whiche being addicte to worldly delices, fight agaynſt the ſpirite of Chriſte.

The texte

Lytell children, ye are of God, and haue ouercome them: for greater is he that is in you, then he that is in the worlde. They are of the worlde therfore ſpeake they of the worlde, and the worlde heareth them. We are of God. He that knoweth God, heareth vs: he that is not of god, heareth vs not. Herby knowe we the ſpirite of veritie, and the ſpirite of erroure. Dearely beloued, let vs loue one another: for loue commeth of god. And euery one that loueth, is borne of God, and knoweth God. [...]e that loueth not, knoweth not god: for God is loue: In this appeared the loue of god to vs warde, becauſe that God ſent his onely begotten ſonne into the worlde, that we might lyue thorowe him. Herein is loue, not that we loued God, but that he loued vs, and ſent his ſonne to make agrement for our ſynnes.

There is no cauſe why you ſhould be afrayed of theſe ſortes of men, litell children. Foraſmuch as you are of god, and haue his ſpirite: you haue by him ouercome the Antichriſtes. In dede you of youre ſelues are but weake, but he that dwelleth in you, is greater and myghtier than he, that dwelleth in the worlde. The deuill fighteth agaynſt you by hys membres, but God by his ſpirit defendeth you. They, foraſmuche as they perteyne to the faſhion of the worlde, and haue receyued the ſpirite of the worlde, are wiſely ſkilled in the worlde, and talke of worldely matters, and their doctrine is acceptable gear vnto them, which are alſo geuen them ſelues vnto the worlde. No man dooeth lyghtly beleue, that he is an enemye to thoſe [Page] thinges, whiche he behemently loueth. They loue earthie thynges, & their doctrine ſauoureth of the earth. We are of god, he that knoweth hym (in dede he knoweth him that loueth him) herkeneth vnto vs, whiche teache heauenly thinges, & matters worthy of god. He y• is not of god, heareth not vs, but abhorreth frō the goſpelles doctrine, which biddeth mē geue away their ryches, defye voluptuous pleaſures, to reioyce in affliccions, to eſteme euen life it ſelfe of no value for righteouſnes ſake, to loke for the rewarde of well done dedes in the reſurreccion, which they either beleue ſhal not come at all, or woulde not haue it to happen: which doctryne cōmaundeth alſo through ſincere loue to ſpend euen a mans life for his neighbours ſake, where as the man of a worldely ſpirite prouideth for his owne cōmoditie at al handes, yea euen with wronging of his brother. By theſe tokens therfore you may knowe the true ſpirite of god, from the falſe ſpirite of the worlde. Therfore dearely beloued, foraſmuche as we are of god, & not of the worlde, let vs loue eche one other, & let euery one ſerue his neighbours profites rather than his own, for loue is of god. He therfore that is garniſſhed with this loue, is borne of god, & doeth truly knowe god. And he that is voide of loue, hath not yet knowē god, becauſe god hīſelfe is loue. He geueth him ſelfe vnto vs, as often as he geueth vs his loue. He hath declared his loue to vs ward, that we ſhould alſo declare ours towards our neighbour. But ſome man wil ſay: we acknowlage the ſōnes charitie, but wherby doe we knowe the fathers loue towardes vs? Forſothe by this: that he ſent his onely ſonne, (than the whiche he hath nothing more dearer) in to this worlde, & gaue him vnto death, that we by his death ſhoulde atteyne euerlaſtyng lyfe. And this is alſo a greater and a more notable miracle of loue, that beinge prouoked by no good turne of ours, he loued vs ſo e notablie. He that loueth his louer agayne, is nothing but thankeful: and ſhould haue no humanitie except he dyd it. We loued the worlde, and were turned from the loue of god: and yet God loued vs fyrſt and of hys owne accorde. And when he was iuſtly offended at oure ſynnes, neyther was there anye manne vpon yearthe boyde of ſynne, that coulde reconcile vs vnto hym, (for it behoueth hym to be full of grace, that muſte make interceſſion vnto hym that is offended, for ſuche as bee malefactors) he ſente hys ſonne downe from heauen, to ſacrifice hymſelfe vnto the father, and with thys moſt pure oblacion to make hym mercyfull vnto vs. What canne be Imagined more notable than thys loue? what can be thought more feruent? what can be imagined more plenteous?

The texte

Dearely beloued, yf god ſo loued vs, we oughte alſo to loue one another. No man hath ſene god at anye tyme. Yf we loue one another, god dwelleth in vs, and hys loue is perfecte in vs. Hereby knowe wee that wee dwell in hym, and he in vs: becauſe he hathe geuen vs of hys ſpirite. And we haue ſene, and doe teſtifie, that the father ſent the ſonne to bee Sauiour of the worlde: Whoſoeuer confeſſeth, that Ieſus is the ſonne of god, in hym dwelleth god, and he in god. And wee haue knowen, and beleue the loue that God hathe to vs. God is loue: and he that dwelleth in loue, dwelleth in god, and god in hym. Herein is the loue perfecte in vs, that wee ſhoulde haue truſte in the daye of iudgemente. For as he is, euen ſo are wee in thys worlde. I here is no feare in loue, but perfecte loue caſteth out feare, for feare hath paynfulnes. [...]e that feareth, is not perfecte in loue. We loue hym, for he loued vs fyrſte. Yf a man ſaye: I loue god, and yet hate his brother, he is a liar. For howe can he that loueth not his brother whō he hath ſene, loue god whō he hath not ſene? And this commaundement haue we of him: that he whiche loueth god, ſhoulde loue his brother alſo.

[Page]Dearely beloued, yf God, whiche hathe no nede of vs, of hys owne accorde and wyllyngly hath ſo muche loued vs, we ought alſo after hys example to loue eche one other. The ſonne of God ſhewed hym ſelfe viſiblye vnto vs, but no man hath ſene God the father at any tyme with his bodily eies, and yet he is perceyued by the euident tokens of thynges. We feele hym angrye, we fele hym mercyfull, we fele hym to be abſent, we fele hym to be preſente. We are hable to teſtifie our mutuall loue towardes God by none other argumente, than yf we loue euery one other, lyke as he hathe loued vs. He loued vs frely without cauſe, he loued vs for thys purpoſe, to ſaue vs. Yf we loue eche one other after ſuch wiſe: god, which is loue, (as I ſayed) abydeth in vs. It is a cōmune loue to beare good wil to him y• deſerueth well, to loue hym that is hable to requite oure loue, and to teſtifie our good will with one good turne for an other: but y• loue of god is perfite towardes vs. He loued vs of his own accorde, he loued vs being ſtraungers, he loued vs, of whome no maner requitall coulde returne to hym agayne, he loued vs euē to the loſſe of his onely begotten ſōne. If we loue our neighbour in a ſemblable wyſe, than the loue of God is perfite in vs, declaryng alſo that God hymſelfe is in vs. Lyke as all one ſpirite knytteth the membres of the body together, and maketh them one body: euen ſo the ſpirite of god doeth in a maner glue together and knytte bothe vs with hym, and euery one to other, and as it were dryueth perforce all into one. And yf the ſpirite of god, which inſpireth into our heartes y• loue of our neighbour, be ſtronge in vs, doubtles we knowe by thys token, bothe that we abyde in God, and God lykewyſe in vs. Therefore he is an enemie vnto loue, that denyeth Ieſus to be the ſonne of God, whiche gaue hymſelfe to redeme mankind. But of this matter we were euen lookers vpō, we ſawe it with our eies, we hearde it with our eares, we handled it with our handes, and of a matter ſo many waies prouedly knowē, we beare witnes to the whole worlde, that god ſent his ſonne, to ſaue the world with his death, in caſe it woulde repent from his olde errours, and ordre the life of it from henceforthe accordyng to the rule of the goſpell. For he dyd not onely ſende hym to ſaue the nacion of the Iewes, but he gaue hym alſo to be a ſauiour to al the whole worlde. He therfore that confeſſeth that Ieſus is the ſonne of god, whom the prophetes had prophecied before ſhoulde come, he abydeth in God, and god in him. For he knoweth the trueth, and embraceth loue. He acknowlageth not the loue of God towarde him, that doeth no expreſſe it in his neighbour. But as for vs, we haue both knowen by experience, and beleue with our harte, and confeſſe wyth oure mouthe, and expreſſe in oure workes the dedes that God hath beſtowed vnto vs. It remaineth, that we ſhoulde perſeuer in that whiche is begonne, and not to offende, ſo as God be not bothe plucked awaye from vs, and wee drawen awaye from God. God (as I ſayed before) is loue. Therfore he that continueth ſtyll in loue, continueth ſtyll in God, and God lykewyſe in hym: becauſe the mutuall knotte of the ſpirite of God abideth. Wyl you alſo haue an other token geuen you, whereby you maye trye, whether the loue of god bee perfite in you? If we know our owne conſcience to be good, and that we dreade not the daye of iudgement, wherein they ſhall be ſeperated from Chriſte, that haue not folowed Chriſt. They ſhall quake, when they ſhal heare that horrible [Page] voyce. Departe from me But we looke for that daye with a truſty boldenes, that is to were, knowyng to our ſelues, y• lyke as he was conuerſaunt in the world, euen ſo are we alſo in the worlde. He toke no maner of ſpotte of the worlde, but cleanſed the worlde from it owne fylthynes, and drewe it, as muche as in hym was, into hys purenes. Euen ſo wee alſo to oure powers are not onely not mingled with y• worlde, but alſo we rather driue it, with teachyng of the goſpell, and chaſte examples of lyfe, vnto Chriſte. The dreade of goddes iudgemente ſpryngethe out of an euyll conſcience. Feare therfore agreeth not with loue. For loue encreaſeth aſſured confidence: which, yf it be perfite, ſhal dryue quite out of minde al feare. But it is glad, as often as that daye of iudgemente commeth in his mynde: firſt hauyng a very good opinion of the good God, and hauing it ſelfe a good conſcience. Loue cauſeth gladnes, feare cauſeth formentynge ſorowefulnes. Moreouer he that is afrayed, declareth hymſelfe therin not yet to be perfite in loue. As much as wāteth vnto loue, ſo much encreaſeth to feare. For he is afrayed, leſt he ſhall not fynde God the iudge mercyfull vnto hym, ſeyng he ſhewed hymſelfe vntractable vnto his neighbour. That daye ſhal openly declare, who hath bene a true louer in thys worlde. We loue God: and no meruaile, ſeyng he firſt loued vs. For we coulde not be hable to loue hym, excepte he drewe vs vnto hymſelfe with hys loue. Thys ſame therefore, that we loue God, is hys benefite. Finally, in that we loue God, we teſtifie it in louinge oure neighbour in whome he wyll be loued. If a man wyll ſaye: I loue God, when he hateth hys brother, he is a lyar. For when the wycked, of whom for the moſte parte they doe not onely not loue God, but alſo they beleue not that God is: yet for al y• they after a ſort loue their neighbour, either becauſe he is their kynſman or ailiaunce, or becauſe he is acquaynted and familiar with them, or at the leaſte becauſe man ſeeth the other to be a man, lyke as the very beaſtes loue euery one hys own kynd by the inſtincte of nature: howe ſhall he loue God, whome he hath not ſene at any tyme, whan he hateth hys neyghboure, whom he ſeeth? Furthermore howe ſtandethe it together that he loueth God, that paſſeth not vpon the commaundementes of God? If a man woulde crye: I loue the kyng, and for al y• ſetteth naught by the kynges proclamacions, would there any man beleue hym? we haue thys ſpeciall commaundement of oure Emperoure, that he whiche loueth God, ſhoulde alſo loue hys brother, whether he bee good or badde. Yf he be good, let hym loue Chriſt in hym: yf he be badde, let hym loue hym to thys ende, that he maye be conuerted vnto Chriſt.

The .v. Chapter.

The texte

Whoſoeuer beleueth that Ieſus is Chriſt, is borne of God. And euery one that loueth hym whiche begat, loueth hym alſo whiche was begotten of hym. By thys we knowe, that we loue the children of God, when we loue God and kepe his commaundementes. For thys is the loue of God, that we kepe hys commaundementes, and hys commaundementes are not greuous. For all that is borne of God, ouercommeth the worlde. And thys is the victory that ouercommeth the worlde, euen our fayth. Who is it that ouercommeth the worlde: but he whiche beleueth, that Ieſus is the ſonne of God? This Ieſus Chriſt is he that came by water and bloud, not by water onely: but by water and bloude. And it is the ſpirite that beareth witnes, becauſe the ſpirite is trueth. (For there are thre whiche beare recorde in heauen, the father, the worde, and the holy ghoſt. And theſe thre are one.) And there are thre whiche beare recorde in (earth) the ſpirite, and water, and bloud: and theſe thre are one. Yf we receyue the witnes of men, the witnes of God is greater. For thys is the witnes of God (that is greater) whiche▪ he teſtifie [Page] of his ſonne. He that beleueth on the ſonne of God, hath the witnes in himſelfe. He that beleueth not god, hath made hym a lyar, becauſe he beleued not the record that god gaue of his ſon. And thys is the recorde, howe that God hath geuen vnto vs eternall lyfe, and this lyfe is in hys ſonne. He that hath the ſonne hath lyfe: & he that hath not the ſonne of god, hath not lyfe.

WHo ſoeuer beleueth that Ieſus is Chriſt, that is to ſay, him of whom we muſt nedes aſke al the ſuccoures of our ſalnacion, and beleueth that in his hearte: he is borne of god, and is called alredy into the nūmbre of the ſonnes of God. In dede he can not choſe but loue, ye is a ſonne. Thā whoſoeuer loueth him heartely that is y• father, loueth him alſo ye was borne of him, that is to wete, his brother, with whome he hath all one commune father. By this tokē we proue, that we doe truly loue y• children of God, yf we firſt loue God him ſelfe heartely. For there is nothing truely loued, except it be loued for his ſake. Than that we loue God, it ſhall euidently ſo appeare, yf we kepe his commaundementes, and kepe them chearfully and gladly: for his commaundementes are none otherwyſe greuous. For what is greuous to the louer? what is greuous to him that goeth poſt haſte to ſuche maner rewardes. The worlde obiecteth terrible appearaunces of euilies, pouertie, vanyſhement, ſlaunder, enpriſonmentes, whippinges, deathes. It is a great fraye, but the victorie is made readye: For what ſoeuer is borne of God, ouercommeth the worlde. But with what furnitures doeth he ouercome y• worlde? with riches? with gariſons of men? with engines of warre? with worldly learning? no, no: they ouercome the worlde (as cruelly rageing as it is) throughe a ſtedfaſt onely faithe, wherwith they committe them ſelues wholy vnto God their protectour. Thy riches are ſnatched awaye, yea but what ſayeth faithe to that? Thou haſte a treaſure in heauen. Thou art throwen out to be a vaniſhed man, yea but the countrey of heauen loketh for his countreyman. Thy body is turmoyled with tormentes: yea, but with them, are bought euerlaſting ioyes. Death is deuiſed for the: yea but after it ſhall folowe lyfe that neuer ſhall dye. Who is it than that ouercometh the worlde? not a lorde, not the riche man, not a philoſopher, not a kyng, but he who ſoeuer he be, that beleueth verely, that Ieſus is the ſonne of God. Beleue that which he hath promiſed, and it ſhal nothing moue thee, whatſouer the worlde purpoſeth againſt thee. He ouercame the world firſt, & atteyned immortalitie: he came into this world hauīg takē our mortal body, to get the victorye for vs, to ſhew the meane of victorye getting, to cauſe y• rewardes to be certaynely reckoned vpon. But with what furnitures came he armed withall? He came by water and bloude, euen Ieſus Chriſte: by water, that he myght waſhe vs cleane from our ſynnes: by bloude, that he myght geue vs immortall lyfe. Hys owne wyll was to be baptiſed, beinge cleane voyde from all ſynne, that he myght frelye geue vnto vs innocencye: hys owne wyll was to dye on the croſſe, that he myght open vnto vs the waye vnto immortalitie. He dyd not onelye teſtifie by theſe two tokens, that he was Chriſt and the ſauiour of the worlde, in that he receyued baptiſme, as a ſynfull man: in that he dyed as a malefactour, where he one onely & none among all but he, was Innocent from all ſynne: but the ſpirite alſo appearynge in the likenes of a doue, bare recorde of him, that it was he, whō the father had geuen to be the ſauyour of the worlde. For the ſpirite is alſo the trueth, as the father and the ſonne is: there is one trueth of all, like as there is one nature of all.

[Page]For there are three in heauen, that beare recorde vnto Chriſt, the father, the worde, and the ſpirite: the father, whiche ſending once and eftſones a voice downe from heauen, teſtified openly, that he is his dearly beloued ſonne, in whom nothing coulde doe amiſſe: the worde, whiche hauing done ſo many miracles, whiche in his death and reſurreccion declared him ſelfe to be the true Chriſt, bothe God and man, the peacemaker betwene God and men: the holy gooſte, whiche deſcended vpon his head whan he was baptiſed, and that after his reſurreccion fell vpon his diſciples. And of theſe three there is all one moſt perfite agrement: the father is the autor, the ſonne the meſſanger, the holy gooſt the remembrauncer. There are three thinges alſo on earthe, that beare recorde vnto Chriſt: his humayne ſpirite whiche he put from him one the croſſe: the water and the bloode, that ranne out of his ſyde whan he was deade. And theſe three witneſſes doe agree The other declared him to be God, theſe recorde that he was man. Iohn alſo bare witneſſe. And yf we receyue witneſſe of men, it is reaſon, that the witneſſe of God be of more importaunce with vs. For the teſtimonie of God the father is manifeſt: Thys is my VVelbeloued Sonne, in VVhom I am pleaſed, heare him. What thing can be ſpoken more plainly or more fully? he that beleueth truly in goddes ſonne Ieſus Chriſt, and hath repoſed al the ſuccours of his lyfe in him, ſo that truſting in his promiſſes he contemneth all thinges, that this worlde can make a ſhewe of, whether they be amiable or dreadfull, hathe a witneſſe in him ſelfe, and beareth witneſſe vnto the ſonne of God. For whan (throughe thinſpiracion of the ſpirite of Chriſte) he defieth euen deathes for his loue, he beareth no trifling witneſſe vnto mē, that they are no vaine thīges that Chriſt hath taught and promiſed. He that truſteth not in god, but putteth his truſt in the worlde, he, as muche as in him is, maketh god a lyer, whiche hath promiſed felicitie vnto them that woulde herkē vnto his ſonne Ieſu Chriſt: where as he in his conuerſaciō teacheth that felicitie is to be aſked of the worlde, & cleaueth ſo vnto the cōmodities of this lyfe, as thoughe nothing of a man remayned after the deathe of the bodye. The father cryeth: Heare him. And his lyfe, that beleueth not, ſayeth: Heare the worlde. For whan the ſonne prayed the father, that thoſe whiche beleued or ſhoulde beleue in him, might haue eternall lyfe, the fathers voyce was heard, teſtifiyng as by the ſound of a trompet, that his prayers ſhould be allowed. The father therfore hath geuen vs euerlaſtyng lyfe, ſhewinge of whome it ſhould be aſked, euen of his ſonne Ieſus Chriſte. His doctrine who ſoeuer embraceth, his example whoſoeuer foloweth, hys promiſes whoſoeuer truſteth vnto, he bothe poſſedeth the ſonne and hath life: the pledge wherof he kepeth in the meane time, euen the ſpirite of god, throughe the vndoubted confidence whereof he is bolde to call God, father: He that is a ſtraunger from the ſonne, is eſtraunged alſo from lyfe.

The texte.

Theſe thinges haue I written vnto you that beleue on the name of the ſonne of god, that ye maye knowe, howe that ye haue eternall lyfe, and that ye maye beleue on the name of the ſonne of god. And thys is the truſt that we haue in hym: that yf we aſke any thyng accordinge to hys wyll, he heareth vs. And yf we knowe that he heare vs whatſoeuer wee aſke, we knowe, that we haue the peticions, that we deſire of hym. If any man ſee his brother ſinne a ſynne not vnto death, let hym aſke, and he ſhall geue hym lyfe for them that ſinne not vnto death. There is a ſynne vnto death, for whiche ſaye I not that a man ſhoulde praye. All vnrighteouſnes is ſin, and ther is a ſynne not vnto death. We knowe, that whoſoeuer is borne of god, ſynneth not: but he that is begotten of god, kepeth himſelfe, and that wicked toucheth hym not. We know, that we are of god, and the worlde is all together ſet on wickednes. We knowe, that the ſonne of god is come, and hath geuen vs a mynde to knowe hym, whiche is true: and wee are in him that is true, through his ſonne Ieſus Chriſt. This ſame is very god, and eternal lyfe. Babes, kepe your ſelues from images. Amen.

[Page]Theſe thinges therfore doe I repete and beate vnto you with ſo many wordes, leſt any man ſhoulde perſuade vnto you the contrarye. But take it for a ſure and an vndoubted certayntie, that it is true whiche you haue beleued: that euerlaſtynge lyfe is ordayned for you throughe Ieſus Chriſte, whoſe ioyned felowe heires you are. You haue already the ryght clayme and gage, and ſhall haue poſſeſſion of the thyng ſelfe in hys tyme. Therefore you that beleue in the ſonne of God, beleue ſtedfaſtlye, and put youre ſure truſt in hym daylye more and more. He wyll not fayle you in the promyſes of euerlaſtyng lyfe, that fayleth you not nowe euen in thys lyfe. For in dede the ſpirite of Chriſte geuethe this confidence vnto you, that whatſoeuer you ſhal aſke in y• name of ye ſonne, you ſhould obtaine it, if ye aſke according to hys wyll, that is, yf you be ſuche when you come to praye as he woulde haue you to come: that is to ſaye, pure from all maner hate of your brother. (For he obteyneth nothyng at goddes hande, of whom his neyghbour obteyneth not forgeuenes of his fault:) And if you aſke thoſe thinges that are auaileable to the lyfe of heauen, and make to the glorye of Chriſt. Or elles we for the moſte parte knowe not what we ſhoulde aſke of God, and many tymes for holſome thynges we deſire hurtfull thynges, yf the ſpirite of Chriſte put vs not in mynde, what were expedient for vs to aſke: but as ofte as we aſke after thys ſorte, we are ſure that god heareth oure prayers: we are ſure that he wyll frely geue vs whatſoeuer we ſhall aſke. So hath he promiſed vs, and is hable to performe whatſoeuer he promiſeth, and wyll performe whatſoeuer is holſome for vs. Neither ſhall he onely encreaſe his giftes in vs, being prouoked therunto by oure prayers, but alſo he wyll pardon vs oure daylye offences, without whome the feblenes of mans nature can ſcarcely be hable to endure longe: and he ſhall not onely pardon euery one hys offences, yf he deſire pardon, but he ſhall alſo heare the brother praying for the brothers offences, ſo that the ſinne bee of ſuche ſorte, that it doeth not quenche out brotherly loue, althoughe it doe ſomewhat obſcure it. For there is a ſynne that cannot bee imputed vn to weakenes, nor be healed with lyght and eaſye remedies: as whan a manne vpon a ſette malyce perſecuteth the chriſten felowſhyppe, where he hymſelfe hath profeſſed Chriſte, and in pretence of religion goeth aboute to ſubuert religiō. The deſperate frowardnes of ſuche a one deſerueth not the prayer of godly menne: and yet perfite charitie prayeth alſo for ſuche, wyſhynge for thoſe thynges that cannot poſſiblye be done. There is no manne that prayeth for the deuyll, becauſe he doeth wittynglye throughe malyce oppugne them, whome God woulde well vnto. Perhappes no prayer ſhould alſo be made for them, that are tranſlated into hys affeccion: and are rather to be ſhunned, that they doe no harme, than to bee releued with prayers, excepte they ſhewe an hope of their repentaunce. Suche a diſeaſe nedeth more ſtrong remedies, and is greater, than can bee taken away by dayly praiers, wherby lighter offences are taken away, which are done of feble weakenes, & not of purpoſed frowardenes. Whatſoeuer is committed beſyde perfite righteouſnes, is ſin: but there be many differences of ſynnes. There is ſome ſynne, whiche althoughe it demynyſhe and blotte innocencye, yet it vtterlye quencheth not out chriſtian charytye: as whan by occaſion we ouerſhote a worde agaynſte oure frende, whiche [Page] we are ſory for by and by that it ouer ſhot vs: whan a ſodayne angre hath ruſſhed out at a worde, that wee woulde wyſhe by and by myghte bee called backe agayne: whan throughe the ſwetenes of meate or drynke receyuyng, wee take ſomewhat more then the neceſſitie of nature doeth require. And to pardon theſe offences God is eaſie, yf he bee called vpon with mutual prayers. Suche maner of faultes of children, thoſe that be gentyll parentes doe for the moſte parte wynke at, whiche woulde not ſuffre greater offences. Albeit there is none ſo lyght a faulte that ought to be neclected. Whatſoeuer is done amyſſe, is euyll and to bee eſchewed of godlye folkes, and yf it bee neclected, it drawethe by lytell and lytell vnto deathe. But lyke as ſpedye remidy oughte to be had for theſe lighter offences, whiche men are ſcarce hable to auoyde: euen ſo god forbydde, that he whiche hath once renounced the worlde, and dedicated hymſelfe vnto god, ſhoulde be tombled backe agayne into anye greate notable cryme. By profeſſing of ye goſpel we are made the childrē of God, and membres of Chriſt. And it is not conuenient, that the children ſhould diffre ſo greatly from the father, and the membres from the head. Therfore he that throughlye vnderſtandeth, that he is borne of god, taketh more hede that he doe no euyl, than of deathe it ſelfe: and kepeth hymſelfe that he haue nothynge a doe with that naughtie lorde (deuill) whom he ſerued before together with the worlde. Lyke as Chriſte beynge once dead roſe agayne to lyfe, and roſe agayne to lyfe neuer to dye any more: euen ſo he that throughe baptiſme is once dead vnto the worlde, and riſen againe to newnes of lyfe with Chriſt, it is not mete for hym to doe that thynge agayne, for the whyche Chriſte muſt dye agayne. Let them be affrayed of the worlde, whiche are not truely borne againe of god: which haue not with al the pith of their whole heartes receyued the ſeede of the goſpelles doctrine. We knowe, that wee are truely of god, whome neyther the euyll thynges nor the good thynges of thys world can ſeperate from Chriſte. The whole world is ſet all together on naughtines. Whiche waye ſoeuer a man turneth hym, there is occaſion offred of thynges to turne vs awaye quite from the innocent vpryghtnes of lyfe. But from the worldes enchauntmentes the ſonne of god hathe once delyuered vs: whiche came into the worlde for thys cauſe, to exempte vs out of the contagious infeccion of the worlde. He hathe dryuen awaye the darkenes of oure former ignoraunce, and hathe geuen vs an vnderſtandyng that is lyghtened with the lyght of the goſpell: to thintent we ſhould knowe the true god & the free geuer of al righteouſnes: who onely had nothyng a doe with the worlde: and we are in hym truely, in that we folowe hys doctrine and promyſes with an vpryght conſcience, as longe as wee are in hys ſonne Ieſus Chriſte, whome he ſent into the worlde for that intent. He is the true god, whiche onely ought to be honoured: and the true lyfe, whiche onelye oughte to bee deſyred. Lytell chyldren, yf you doo truelye knowe the true God, beware of falſe goddes, and vayne Images, whyche the worlde hathe in honoure. He wurſhyppeth an Idole, that maketh moneye hys God. He wurſhyppeth an Idole, that maketh hys bely hys God. He wurſhyppeth an Idole, that for worldelye honoures ſake, deſpyſethe the commaundementes of GOD. There be manye ſuche [Page] kyndes of Images. Beware you of all, yf you wyll abyde in the wurſhippe of the true God. Whyche humble prayer of myne he voucheſafe to make good, by whoſe goodnes wee are delyuered from oure erroures.

Amen.

Thus endeth the Paraphraſe vpon the fyrſte epiſtle of Sainct Iohn.

2 John

The Paraphraſe of Eraſmus of Roterodame vpon the Seconde Epiſtle of Iohn.
The text.

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The elder to the electe lady and her children, whom I loue in the trueth: and not I onely, but alſo all that haue knowen the trueth, for the truthes ſake whiche dwelleth in vs and ſhall be in vs for euer. With vs ſhall be grace, mercie, and peace from god the father, and from the Lorde Ieſus Chriſt the ſonne of the father, in trueth & loue. I reioyſed greatly, that I founde of thy children walkynge in trueth, as we haue receaued a commaundement of the father. And now beſeche I thee lady, not as thoughe I wrote a newe commaundement vnto the, but that ſame which we haue had from the beginninge, that we ſhould loue one another. And this is the loue, that we ſhould walke after his commaundement. This cōmaundement is (that as ye haue heard from the begynning) ye ſhould walke init. For many deceauers are entred into the world, which confeſſe nor that Ieſus Chriſt is come in the fleſh. This is a deceauer and an Antichriſt. Loke on your ſelues y• we loſe not that we haue wrought, but that we may haue a ful reward. Whoſoeuer tranſgreſſeth & bydeth not in the doctrine of Chriſt, hathe not God. He that endureth in the doctrine of Chriſt, hath both the father & the ſonne. If there come any vnto you, & bring not this learning, him receaue not to houſe: nether bid him god ſpede. For he that byddeth him god ſpede, is partaker of his euil dedes. Behold, I haue tolde you before, y• ye ſhould not be aſhamed in the day of the Lord. I had many thinges to write vnto you, neuertheleſſe I would not wryte with paper & ynke: but I truſt to come vnto you, and ſpeake with you mouth to mouth, that oure ioye maye be full. The ſonnes of thy electe ſyſter grete the. Amen.

I Iohn being an elder wryte vnto the electe lady, and to her ſonnes alſo, whome I loue ſyncerely, nether doe I thus alone, but al that are with me which haue knowē the trueth of the Goſpelle: nether doe they loue them for any other cauſe, but that they vnderſtande the ſynceritie of the Goſpelles profeſſion, which we folowe, to remayne in vs, and ſhall remayne in vs for euermore. Grace, mercie, and peace be alwayes encreaſed from God the father, and from the Lorde Ieſu Chriſte, vnto you that perſeuer ſtill in the trueth of the Goſpelles doctrine, and in mutuall loue one to another. I was wonderfully glad, whan I perceaued that thy ſonnes folowing theyr mothers godlynes, contynued ſtill in the truthe of the Goſpelles doctrine, and not gaue herkenynge vnto falſe doctours, that goe about to turne many awaye from it: where the father gaue vs thys in cōmaundement, that we ſhoulde geue eare to the doctrine of hys ſonne, and that we ſhoulde not goe out of his foteſteppes. Therfore it is no nede nowe, ladye, for me to inſtructe thy godlynes with new commaundementes: only let vs continue ſtill in that, whiche was deliuered from the begynninge, that we ſhoulde loue eche one other with a mutual and a true Chriſtian loue. But this beneuolence, the conſent and all one facion of godly life amonge oure ſelues muſt procure: that we may lyue in all one purpoſed ſtudies after the commaundement of God, which enioined vs nothing ſo diligētly, as mutual loue amonge oure ſelues. There is no true loue amonge the wiked, nor among them that be of vnlike facions. Therfore I geue no new commaundement, but I geue you warninge diligently, to continue ſtill in that, which [Page] you haue already receaued longe a goe, and not to ſuffre youre ſelues by any ſubtilties of the falſe prophetes to be plucked awaye. For in dede there are manye deceauers in the worlde, whiche denye that Ieſus is Chriſte, whiche ſhoulde come into the worlde accordinge to the prophetes prophecienges. He that teacheth thus, is a deceauer, and Antichriſte him ſelf, Chriſtes aduerſarie. Let euery one take hede to hym ſelfe, leſte if he forſake that whiche he hathe well begonne, he loſe all the frute of thoſe thinges, whiche he hathe hitherto done well: but let vs geue diligence, that we may receaue the full hyre, which happeneth not, but to them that perſeuer ſtill vnto theende. Whoſoeuer ſwarueth from the trueth, and abydeth not ſtill in the doctrine of Chriſte, he is eſtraunged alſo from God the father, in that he ſwarued from the ſonne. But he that conſtauntly foloweth his doctrine, is in his ſo doinge, dearely beloued both vnto the father and to the ſonne. The one canne neyther be had nor forſaken, without the other. Thys is the true doctrine, whiche you haue receaued of true recorde bearours from the begynnyng. But if any man come vnto you, and bringeth a contrary doctrine to this, to carye you away from the Goſpelles veritie, you ought not onely to take no hede vnto him, but alſo he ought not ſo muche as be admitted in to your houſe if he deſyre lodging: nor to be bidden, God ſpede, if he chaūce to mete you in the way. For it is daunger leſt he infecte the houſehold with his familiaritie: and for hys lodging, requite an euill turne: and leſt of bidding him God ſpede, there ariſe communicacion. And in dede euil communicaciō corrupteth good maners. To be ſhorte, he that ſaluteth and kepeth company with ſuch a maner deceauour, he ſemeth to be a companyon of his euill dooinges. For he geueth a courage vnto the wicked, whan he ſeeth him ſelfe any whit regarded with them, whome he goeth about to ſubuerte: and geueth an outwarde ſhewe of euill vnto other, as though he ſemed to fauour the naughtynes of hym, whoſe familyaritie he doeth not abhorre. There were many other thinges, whiche I was deſyrous to wryte vnto you concerning theſe matters, howbeit I had rather open them to you preſentlye, than to put them in wryting: For I truſte ſhortly to come ſee you and talke with you preſently mouth to mouthe, that the Ioy, whiche I haue conceaued of youre conſtaunt ſynceritie, maye bee more pleynteous and full, whan I ſhall bothe preſentlye ſee in you, that which now beinge abſent I heare of you: and you againe ſhall ſee with your eyes the loue that I beare towardes you. Thy nephewes, thy ſiſters ſonnes, whiche is a chriſtian woman commend them vnto the.

Thende of the ſeconde epiſtle of Iohn.

3 John

The Paraphraſe of de. Eraſmus of Roterodame vpon the third Epiſtle of Iohn.
The text.

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The elder vnto the beloued Bayus, whom I loue in the trueth. Beloued I wyſhe in all thinges, that thou proſperedſt, and fatedſt well, euen as thy ſoule proſpereth. For I reioyſed greatly, when the brethren came, and teſtifyed of the trueth that is in the, how thou walkeſt in the trueth: I haue no greater ioye, then for to heare howe that my ſonnes walke in verytye. Beloued, thou doeſt faithfully, whatſoeuer thou doeſt to the brethren, and to ſtraungers, which beare witnes of thy loue before the congregacion. Whiche brethren if thou brynge forwardes of theyr iourney (after a godly ſorte) thou ſhalt do well, becauſe that for hys names ſake they went forth: and toke nothinge of the Gentyls. We therfore ought to receaue ſuch, that we myght be helpers to the trueth. I wrote vnto the congregacyon: but Diotrephes, whiche loueth to haue the preemynence among them, receyueth vs not. Wherfore if I come, I will declare hys dedes whiche he doeth, ieſtynge on vs with malycious wordes, nether is therwith content. Not onely he himſelfe receiueth not the brethren, but alſo he forbiddeth them that woulde, and thruſteth them oute of the congregacion. Beloued, folowe not that whiche is euyll, but that which is good. He that doeth well, is of god: but he that doth euyll, ſeeth not god. Demetrius hath good reporte of all men, and of the trueth it ſelfe, yea, and we oure ſelues alſo beare recorde, and ye know, that oure recorde is true. I had many thynges to wryte: but I will not with ynke and penne wryte vnto the. I truſt I ſhall ſhortly ſe the, and we ſhall ſpeake mouthe to mouth. Peace be vnto the. The louers ſalute the. Grete the louers by name.

THe elder vnto the very louynge manne Gaius, whome I loue ſyncerely. Dearly beloued, this doo I wiſhe for in my prayers of Ieſu Chriſt, that like as thy ſoule doeth proſperouſlye well in continuynge ſtedfaſtly in the Goſpelles doctrine, euen ſo it may alſo doe proſperouſly in al other matters, Chriſt being thy good ſpede. For I haue conceaued no ſmall pleaſure of the ſaying of the brethren, whiche are come vnto vs, and haue made reporte of thy ſynceritie, they beinge as true witneſſe bearours, as thou truly foloweſt the trueth of the Goſpell, not onely in profeſſion, but alſo in thy ſtudies, & in all thy whole life. For there is no matter that maketh my harte more glad, than if I chaunce to heare, that my childrē, which I begat by the Goſpell vnto Chriſt, doe folow the trueth that we delyuered them. Dearly beloued, in that thou art diligentlye good vnto the Chriſtians, whiche are there, and come thider as ſtraungers, thou dooeſt a dede worthy hym that truly putteth his truſt in the Goſpel, and loueth Chriſt. For they haue made reporte of thy ſynceritie before all the whole companye of the Chriſtians. And thou ſhouldeſt doe well to, if thou wouldeſt bring thoſe, whome thou receiuedeſt gently at their cōming, forth with like gentilnes, thither as they would goe: like as they, which goe about Gods buſines & not theyr owne, deſerue to be entreated of thē that loue God hartily. For thei went not forth to a market to encreaſe theyr owne houſehold pelfe, but to preach the name of the lord Ieſu Chriſt, whoſe doctrine they diſtribute ſo vnto y• heathens, that they take nothinge of them for all that: to thintente they maye bringe the more frute vnto Chriſte, for whome they labour: and if they ſo doe, god defende them from all ſuſpicion of haſtinge hande making. In dede it is beſemynge for vs to receyue ſuche in to oure houſe, and to prouyde, that they [Page] want nothinge to the neceſſitie of theyr lyfe, that we may on ſome behalfe be partakers of thoſe thinges, which are done by them vnto the glorye of God. For ſo Chriſt hathe promiſed, that he which receiueth a prophete as a prophet, ſhoulde haue the rewarde of a prophet. I haue written hertofore already vnto the congregation, that is there, to doe the ſame, that I warne the of: howbeit Diotrephes withſtandeth and doeth not receyue our monicions, hauing rather to be a ring leader among his own, than of low degre, and a pure diſciple of Chriſt: and hauing rather to be autour of a new heriſye, than to be a true folower of the olde enangelicall doctrine. Wherfore if I come vnto you, I will warne hym of hys doinges, wherof he thinketh peraduenture that I am not ware, while he being a naughtie manne chattreth with malicious wordes againſte vs, to thintent he myght take away our credence and autoritie from vs among you, whiche do exhorte you to continue ſtill in the doctrine of the Goſpell. Nether beinge herewith contente, he doeth not onely not receyue the brethren, but alſo forbiddeth them that woulde receyue them, and diſturheth them in the congregacion. The mans frowardnes is ſuche. My good louinge brother, folowe not that whiche is euill, but that which is good. It is our parte to ſuffre them that nanght are, but not to folow theyr example. All are not the children of god, which haue receyued baptiſme. He that declareth his faithe by godlye dedes, is berne of God, for he reſembleth the diſpoſicion and doctrine of hys father. He that doveth wickedlye, although he profeſſe God in his wordes, yet he doeth not (for all that) ſee god truly: for he is ſene with moſte purely ſcowred eies of faith, which are [...]lurred with the darkenes of vices. Therfore auoyde the example of Diotrephes, & ſet Demetrius before thy eyes to do after. For his godlynes is reported of all men, whiche although they would ſaye nothing, yet the thinge it ſelfe maketh reporte of the mannes veetue. Yea and we our ſelues hauinge experience of hys ſynceritie, beare witneſſe of hym. And you know, that we beare true witneſſe of hym. I had alſo very many other thinges, whiche I was deſyrous that thou ſhouldeſt knowe, but I thought it not expedient, to put them in wryting. I truſt I ſhall come vnto the ſhortly: than we ſhall preſently commune of all thinges more ſurely and more fully. Peace be vnto the. Thy frendes that are here commende them vnto the. And ſalute thou thoſe frendes agayne, that are there, in theyr behalfe dilygently, and by name.

Thus endeth the third epiſtle of Iohn.

Revelation

¶ A paraphraſe or comentarie vpon the Reuelacion of S. Iohn / faythfullye tranſlated by Edmond Alen.

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The firſte Chapter.

The texte.

¶ The reuelacion of Ieſus Chriſt, whiche god gaue vnto him, for to ſhewe vnto his ſeruauntes, thinges which muſt ſhortiye come to paſſe. And whē he had ſent, he ſhewed by his angel vnto his ſeruaunt Iohn, whiche bare recorde of the word of god, & of y• reſtimonye of Ieſus Chriſte and of all thinges that he ſawe. Happye is he that readeth and they that heare the wordes of the propheſye, & kepe thoſe thinges which are wrytten therin. For the tyme is at hande.

VNto our ſauiour Ieſus Chriſte / after his manhode, was geuen of god his father, not onely all ſufficiencie and fulnes of grace, but alſo the knowledge and reuelacion of all ſuche ſecret myſteries, as ſhoulde happen from tyme to tyme in Chriſtendome, vntyll ſuche tyme as he ſhoulde come againe vnto the lattre iudgement: whiche ſecretes our ſauiour Chriſt dyd reuele and open throughe his angels vnto his electe ſeruauntes, and ſpecially vnto holy S. Iohn: I meane vnto that Iohn, whiche bare wytnes of the worde of god, and of Ieſus Chriſt, and dyd recorde all ſuche matters and doctrine, as he himſelfe had ſene, and lerned. Whiche doctrine ſhall be very profytable vnto euery one that ſhall reade & vnderſtande this prophecye, ſo far as he ſhal endeuer himſelfe to lyue therafter, preparinge & appointynge himſelfe thorowe a true faith and a chriſten conuerſacion to pleaſe the lorde in this lyfe, whiche is ſhorte and tranſitorye, and the ende therof, vncerten▪

The texte.

¶ Iohn, to the ſeuen congregacions in Aſia. Grace be vnto you & peace, from him whiche is, and whiche was, and whiche is to come, and from the ſeuen ſpirites whiche are before his trone, and from Ieſus Chriſt, whiche is a faythful witnes, and firſt begotten of the dead, and Lorde ouer the Kynges of the earth. Vnto him that loued vs, & waſſhed vs from our ſynnes in his awne bloude, and made vs kynges and preſtes, vnto god his father, be glorye and dominion for euermore. Amen.

In lytle Aſia were notable churches and congregacions ſet vp & inſtitute of the holy apoſtles, & ſpeciallye of S. Paule vnto whiche alſo S. Peter wryteth, & confirmeth them in the faythe, and vnto the ſame dothe S. Iohn wryte ſpecially, in conſyderacion that this doctrine ſhoulde concerne all churches generally whiche were at that tyme ſtandynge, or ſhoulde afterwarde be inſtitute thorowe out the whole world. And he wyſheth vnto them all as muche good, as he can thincke or dyuyfe, from god whiche is onely the gyuer of all good thinges, & is and remayneth for euer vnmutable & ruleth & gouerneth all thinges, wherunto he vſeth the miniſtraciō & ſeruice of his angels, which are infynyte in nombre: whiche thing the nombre of ſeuen dothe ſygnifye accordynge vnto the vſe of holy ſcripture. And with this eternall father & holy ſpirite one god, reygneth our lord Ieſus Chriſt, which is appointed to be ye ruler of al thīges in heauen & earth, & of al ſenſyble creatures, both goſtly (as ye ſpirites are) & bodily. He in his mans nature, for very loue toward mankinde was ſēt for ye comforte and wealth of y• whole world, & teſtifyed moſt faithfully vnto al ye world, ye wil of his father in the goſpel, accordyng as it was before promyſed in all the prophetes, [Page] that he ſhoulde be the founder and performer of the newe teſtament, and ſhould be offered vp and dye for the ſynnes of the whole world, and in the reſurrectiō or vpriſynge againe of the bodye and ſoule, he ſhoulde goe before all the reſydue of the faythfull, and be their guyde vnto euerlaſtynge lyfe: whiche lyfe he onely hath meryted and purchaced thorowe his perfyte obedyence vpon the eroſſe, vnto death. And therefore is he exalted, as concernynge his manhode, aboue all creatures, and hath receyued the mooſt worthieſt and hygheſt name and tytle, that can be named, eyther in this world, or in the worlde to come. And he hath purchaced and deſerued for all the holy elect children of god, the honour and glorye of the euerlaſtynge kyngdome, and alſo grace, to rule, and gouerne our ſelues vertuouſlye, and to offre vp dayly and continually a pleaſant ſacryfyce of thanckes geuynge, in true faith in god, thorow Ieſus Chriſt. Vnto hym therfore alone parteyneth all honour and glorye.

The texte.

¶ Beholde, he commeth with cloudes, and al eyes ſhal ſee him, and they alſo which pearſed him. And all kynreds of the earth ſhall wayle ouer him. Euen ſo, Amen.

Euen in deſpyte, and againſt the wyll and mynde of all them that crucifyed Chriſt, and woulde not take nor knowledge him for a kyng, yet he commeth in the hygheſt maieſtye, whiche excelleth all glorye and power of all otherkynges that euer were, and nowe ſheweth hym ſelfe and appeareth thorowe fayth, vnto all his electe as the very meſſias and ſauiour of the worlde, whiche was ſo long deſyered and loked for. And whan he ſhal come at the latter daye, to iudge the quycke and the deade, than ſhall all the Iewes and vnfaythful, whiche deſpyſed him at his firſt commynge (whan he came with ſuche humblenes,) crucyfyeng and putting him to death, and woulde not receyue nor knowledge hym for a ſauioure, and a meſſias, they ſhall than ſee him with feare and tremblyng and he ſhall appeare dreadfull vnto them.

The texte.

¶ I am Alpha and Omega, the begynnynge and the endynge, ſayeth the Lorde almighty, whiche is, and whiche was, and whiche is to come. I Iohn your brother and companion in tribulacion, and in the kyngdome and pacience in Ieſu Chriſte, was in the yle that is called Pathmos, for the word of god, and for the witneſſynge of Ieſus Chriſt.

This doth Chriſt ſpeake to declare his godly maieſtye, and his eternall ſubſtaunce, & his almyghtye power without ende or begynnynge. And he ſpeaketh after the maner of the grecians, amonge the whiche Alpha is the firſt letter & Omega the laſt. And after this, ſpeaketh S. Iohn the Euangeliſt again, of his owne parſon without any worldly boaſting: reioyſyng (as it becommeth a Chriſtē man) not in any honour or ryches of ye world, nor yet in any holynes ye is in himſelfe, but onely in ye affliccions, perſecuciōs, pacience, myſery, & partycypacion of ye rightuouſnes in Chriſt, wherof he is a witnes, & a partener in ſufferyng for Chriſtes ſake: which thing hapned vnto him for the goſpel, by ye procurement & commaundemēt of Domicianus the Emperour which would haue bene honoured for a God, where as Iohn taught, that the onely lyuynge god and none els ought to be honoured and called vpon. For y• whiche cauſe, Iohn was banyſhed & ſent into Pathmos, where god dyd ſhewe this reuelacion vnto him, & bad him wryte it: & ſo by that meanes thorow his wryting, to ſet furth & to further ye glorye of Chriſt in his banyſhemēt, more thā euer he had bene able to haue done with his wordes or preachinge onely, yf he had ſtyll remayned amonge his frendes in his countrey.

The texte.

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I was in the ſpirite on a ſondaye, and hearde be hynde me a great voyce as it had bene a trempe, ſaying: I am Alpha and Omega, the firſt and the ſaſt. That thou ſeeſt: wryt in a booke, and ſende it vnto the ſeuen congregacions whiche are in Aſia, vnto Epheſus, and vnto Smyrna, and vnto Pergamos, and vnto Thiatira, and vnto Sardis, and vnto Philadelphia, and vnto Laodicia.

The lordes daye is the ſondaye, whiche the holy Apoſtles, (thoroughe the holy gooſt which they receyued at whytſontyde) did inſtitute to be ſanctyfyed and kept holy of the Chriſten churche, in the ſteade of the Iewes Sabboth day, not without very neceſſarye laudable and expediente conſyderacions. Euſebius wryteth that S. Iohn dyd rule the churche of Epheſus after S. Paules death and lyke wyſe alſo, the other churches in Aſia, and therfore was commaūded of Chriſt in this place, to ſende this wrytynge vnto them, foraſmuche as he know them beſt, ſo that in proceſſe of tyme it myght be common vnto all churches for their edefyeng & inſtruccion, as it came alſo to paſſe. And vnto thē alſo he wrote his goſpel (after that he was delyuered out of Pathmos,) againſt y• heretykes, whiche began at that tyme to ryſe.

The texte.

¶ And I turned backe to ſe the voyce that ſpake to me. And whan I was turned, I ſawe ſeuen golden candelſtyckes, and in the myddes of the candelſtyckes, one lyke vnto y• ſonne of man, clothed with a lynnen garment downe to the fere, and gyrde aboute the pappes with a golden gyrdle. His heade and his heares were white, as whyte woll, & as ſnowe: and his eyes were as a flame of fyre: and his fere lyke vnto braſſe, as thoughe they brent in a forna [...], and his voyce as the ſounde of many warers. And he had in his ryght hande ſcuēſt [...]rres. And out of his mouthe went a ſharpe two edged ſwearde. And his face ſhone euen as the ſunne in his ſtrength.

What is ſygnifyed by the ſeuen golden candelſtyckes, and by the vii. ſtarres, that ſhall Chriſt himſelfe hereafter declare: whiche beyng very god, yet he was in euery condicion (ſynne excepte) lyke vnto vs all, after his mans nature: And with his ſpirite, ayde, and gouernynge he is preſent in all churches, and ſhall ſo remayne vntyll the worldes end. He is clothed with innocencye & holynes, by reaſon wherof he made oblacion, not for his owne but for our ſynnes. He is alſo gyrded with heauenly myght and power, alwayes redy and glad to helpe the faithfull. He is the heade, full of godly and heauenly wyſedome, whiche knoweth all thinges from euerlaſtynge. He loketh with a fearfull face, and with a terryble and grim countenaunce, againſt al vnfaythfull, but a pleaſant and louyng countenaunce ſhe with he towarde the electe and faythfull beleuers. He is ready with his hote flamynge and burnyng fete to ſtampe in peces and to deſtroye the wycked and vngodly. His voyce is the holy goſpell, whiche neyther all the gates of hell, all the power vpon earth & in hell, nor all his enemyes can ouercome, all thoughe Paule at the begynnyng beyng blynde and ignorante, thought & hoped ye cōtrary: The wicked Emperoure Nero lykewyſe, & dyuerſe other. But they all withall ſuche lyke, were alwayes ſtryken and ouercomme with the ſworde of the almyghtye worde of god. And vnto the godly and faythfull, the ioyfull and comfortable ſyght of him is more pleaſant and delectable than the bryghtneſſe or clearnes of the ſonne can be vnto any earthly creature.

The texte.

¶ And whan I ſawe him, I fell at his fete, euē as dead. And he layde his right hande vpon me, ſayinge: vnto me feare not, I am the firſt and the laſte, and a [...] alyue, and was dead. And beholde, I am alyue for euermore, and haue the keyes of hell and of death. Wryte therfore the thinges whiche thou haſt ſene, and the thinges whiche are, and the thinges whiche muſt be fulfylled her after: the myſterye of the ſeuen ſtarres whiche thou ſaweſt in my right hande, and the ſeuen golden candelſtyckes. The ſeuēſtarres are the meſſengers of the ſeuen congregacions. And the ſeuen candelſtyckes whiche thouſaweſt, are the ſeuen congregacions.

[Page]If this holy Apoſtle and Euangelyſt, a dyſciple whom Chriſt loued, were not able to ſuffre nor abyde the preſence of Chriſtes glorified manhode: Howe wyll the wicked enemyes of the truth and of all godlynes, abyde it, or what wyll they doe? Howe Chriſt is the firſte and the laſte, god and man, the very laluacion it ſelfe, and yet crucified as a ſynner: and how he roſe vp againe from death, aſcended into heauen and receyued power ouer al creatures, it nedeth no further interpretaciō. And againe the holy congregacions or churches haue their propre & peculiar angels to leade them, to guyde them, to wayte vpō them, to ſerue them and after gods ordinaunce to defende and preſerue them.

The ſeconde Chapter.

The texte.

¶ Vnto the meſſenger of the congregaciō of Epheſus wryte: theſe thinges ſayeth he, that holdeth the ſeuen ſtarres in his right hande, and that walketh in the myddes of the ſe [...]t [...] golden candelſtyckes. I knowe thy worckes, and thy labour, and thy pacience, and howe thou c [...]neſt not forbeare them whiche are euyll: and haſt examined them, whiche ſaye they are Apoſtles, and are not: and haſt founde them lyars: and haſt ſuffred. And haſte pacience: and for my names ſake haſt labored, and haſt not faynted.

WHat maner a churche was at Epheſus, how Paul behaued hym ſelfe & wrought there, howe Tymothye preached & taught there, and what the falſe prophetes dyd there enterpryſe, is to be ſene in the Epiſtle of S. Paule to the Epheſians, and ſufficientlye deſcrybed of Eraſmus in the Paraphraſes of that Epiſtle. And reade more thereof in the chriſten and godly ſtory of Euſebius, in the. v. boke and xxiiii. chapter. And by theſe wordes mayſt thou vnderſtande the hyghe prayſe and commendacion of their faythe, wherof their good workes beare ſufficient wytnes and recorde. And this is alſo to be noted by this place, that men ſhoulde not lyghtly nor raſhely beleue all maner of doctrine, but firſt trye and proue whether it be of god or no, and to ouercome & conuince al maner of errours & falſe doctrine onely with the worde of god, whiche is not contrary vnto it ſelfe (yf one place be iuſtly compared with another) but it is profytable vnto the true & perfyte vnderſtandynge & knowledge of god. In Iohns tyme, as S. Paule was come vnto Rome, there were certen heretykes at Epheſus, namely, Cherinthus, Hebyon, and after them Marciō lyke as there were alſo in Paules time, Himeneus, Alexander, Philetus & Hermogenes. But al theſe wer ouercome wt muche adoe & thorow long paciēce, by y• godly biſhops, which were at Epheſus, one ſuccedyng another, as Euſebius maketh mencion.

The texte.

Neuertheles, I haue ſomwhat againſt thee, becauſe thou haſt left thy firſt loue. Remēbre therfore f [...]ō whence y• art fallen, & repent, & doe y• firſt workes. Or elles I wyl co [...]e vnto the ſhortely, & wil remoue thy candelſticke out of his place, excepte y• repēt. But this thou haſt, becauſe thou hateſt y• dedes of y• Nicolaitans, which dedes I alſo hate. Let him that hath eares heare what the ſpirite ſayeth vnto the congregacions. To him that ouercommeth, wyll I geue to eate of the tree of lyfe, which is in the myddes of y• Parady [...]e of god.

Out of y• faintnes and coldnes of faith, doe ſpring want & lacke of ryght good workes. Euen ſo came it to paſſe at Epheſus by y• meanes of y• falſe apoſtles, as Paule did before prophecye vnto them at Myletus. For y• which cauſe y• Lorde requireth & exhorteth them to amēde, & threatneth them before (after y• maner of al the prophetes) that he wyll els punyſhe and condemne them. As concernynge the ſecte of the Nycholaites, reade y•. xxix. chapter of y• thirde booke of Euſebius Chronicle. Whoſoeuer thorow true faith & loue ſhall ouercome y• tēptacions & [Page] aſſaultes of the enemy, the ſame ſhall receyue and enioy the euerlaſtinge reward of bliſſe, y• fruicion of god y• heuenly father, & the pleaſant ſight of ye countenaūceThe tree of lyfe. of Ieſus Chriſt in euerlaſtinge ioye, which he nameth in this place, y• tree of lyfe.

The texte.

¶ And vnto the angel of the congregacion of Smyrna wryte: Theſe thinges ſayth he that is firſt and the laſte, which was dead and is alyue, I knowe thy worckes and tribulacion and pouer [...]ie, but thou art ryche. And I knowe the blaſphemy of them, whiche call them ſelues Iewes and are not: but are the congregacion of Satan. Feare none of thoſe thinges, whiche thou ſhalt ſuffre. Beholde, the deuyll ſhall caſte ſome of you into pryſon, to tempte you, and ye ſhall haue tribulacion ten dayes. Be faithfull vnto the death, and I wyll geue the a crowne of lyfe. Let him that hath eares, heare, what the ſpirite ſayth to the congregacions. He that ouercommeth, ſhall not be hurte of the ſeconde death.

The falſe apoſtles whiche were conuerted from the Iewes vnto the faythe, were alſo at Smirna, very buſye and vnquiet in maynteynyng the ci [...]cumcyſion and other Iewyſhe ceremonies. Againſt the whiche, the trew apoſtles and their dyſciples (as Paule and ſuche other) were fayne to fyght and ſtryue: by reaſon wherof all the churches in the world were in perplexyte and dyſquieted. In this place, Chriſt ſpeaketh vnto them of Smirna, and calleth them poore in affliccions and ryche in faythe and vertue. And thus he teacheth here, that it is the worcke of the deuyll, and not of man, whanſoeuer thou arte caſte into any perplexyte, vexacion, or pryſon for the faythe and truthes ſake. And therfore be the more pacient, ſeyng the heauenly father permytteth ſuche power vnto Sathan againſt the. Euen ſo dyd it happen in this citye, vnto y• good biſhop Polycarpus, one of Iohns dyſciples, whiche was burnt of the vnfaythfull, for the truth and the chriſten faythes ſake. Of this, ye maye reade more in the. xiiii.The ſeconde death. and xv. Chapter of the. iiii. boke of Euſebius chronicle. By the ſeconde deathe, vnderſtande euerlaſtynge deathe and damnacion, as the firſt death, is y• deathe of the bodye and of ſynne, from the whiche we ſhall be delyuered and be rayſedThe fyrſte death. vp againe, thorowe a trewe faythe and confydence in the mercye of god ioyned with a perfyght repentaunce.

The texte.

¶ And to the meſſenger of the congregacion in Pergamos wryte: This ſaythe he, whiche, hath the ſharpe ſwearde with two edges. I know thy worckes, and where thou dwelleſt euen where Satans ſeate is, and thou kepeſt my name, and haſt not deuyed my fayth. And in my dayes Antipas was a faithfull wytnes of myne, whiche was [...]ayne amonge you, where Satan dwelleth. But I haue a fewe thinges againſt the: becauſe thou haſt there, them that maynteyne the doctrine of Balam whiche taught in Balake, to put occaſyon of ſynne before the children of Iſraell, that they ſhoulde eate of meate dedycate vnto ydoles and commyt fornicacion. Euen ſo haſt thou them that maynteyne the doctrine of the Nicolaitans, which thing I hate. But be conuerted, or els I wyl come vnto thee ſhortly, and wyll fyght againſt them with the ſwearde of my mouthe. Let him that hath eares heare, what the ſpirite ſayeth vnto the congregacions. To him that ouercommeth, wyl I geue to eat Manna y• is byd, & wyl geue him a whyte ſtone, and in the ſtone a newe name written, whiche no man knoweth, ſauynge he that receaueth it.

As cōcerning this church, we reade of no maner of accion or worke of faith therof. But in al notable cities where right Chriſtē mē were, bothe y• chriſtened & vnchriſtened Iewes did ſtyre vp & cauſe much ſedicion & tumult, as their accuſtomed maner was: And they prouoked alſo the lyuetenauntes of Rome, alwayes to hate & perſecute y• right & true chriſtiās: As it happened in this citie vnto the deare & faithful ſeruant of god Antippe, which wt out doubt, preached y• goſpel truly & ſyncerely, & therfore was faine to ſuffre death. In ſuch cities wher gods word is cōdemned & al godly men in continual perell & danger of their lyues & goodes, wher mē doe both bleſſe & curſe for money, as Balaam did, where abhominable fylthines & whoredō is mainteined & ſuffered, & ydolatry ſet vp: & wher [Page] holy matrimonye is had in no eſtimaciō, there without doubte dwelleth y• deuil. For theſe are no ſmall ſynnes but very odious and hateful vnto god. But they maye repent and amende, and ſo obteyne mercye of god, and thorowe the grace and ayde of god, they maye withſtande and ouercome ſuche damnable and outragious enormyties: whiche thing yf they doe not, let them loke for nothinge more ſure, than eternall damnacion. This ought to moue the hartes of all men and to feare and ſhrugge them, that they maye repent and amende their lyues. By Manna, vnderſtande the worde of god, and true harty loue. And to cleaueManna. faſte vnto Chriſt with a ſtrong and a ſtedfaſt faith, whiche thing is a ſyngular pleaſure and delyght vnto the godly and faithfull, and a very poyſon vnto the vngodly & vnfaithfull. By the white ſtone, is ſygnified the eleccion and appoyntmentThe whyte ſtone. vnto euerlaſtyng honour, before god, and all ſainctes, bothe in this worlde and in the worlde to come, with the teſtimonye of a good conſcience that feareth god, and of a right harty ioye: And alſo the euerlaſtynge peace, reſt, and ſure confydence in the grace and fauoure of god vnto euerlaſtynge lyfe.

The texte.

¶ And vnto the meſſenger of the congregacion of Thiatira wryte. This ſaith the ſonne of god, whiche hath eyes lyke vnto a flamme of fyre, and hys fete are lyke braſſe. I knowe thy worckes and thy loue, ſeruyce and fayth, and thy paciēce, and thy dedes whiche are moo at the laſt then at the fyrſt. Notwithſtandynge, I haue a feawe thinges agaynſte the, becauſe thou ſuffereſt that woman Ieſabell, whiche called her ſelfe a prophetiſe, to teache and to deceaue my ſeruauntes, to make them commyt fornicacyon, and to eate meates offered vp vnto ydoles. And I gaue her ſpace to repent of her fornicacyon, and ſhe repented not. Beholde, I wyll caſt her in to a bedd: and them that cōmyt fornicacyon with her into great aduerſitye excepte they [...]u [...]ue from theyr dedes. And I wyll kyll her chyldren with death

Here learne, that the ſonne of god, whiche hath the two edged ſwearde, the firſt and the laſte, whiche is deade and yet lyueth, which hathe the ſeuen ſtarres, and is the gouernoure of heauen and earth, is all one thinge: Namely y• Meſſias, whiche was before the beginninge of the world, the ſauiour of al the faithfull, our Lorde Ieſus Chriſt. Thiatira is a Cathedrall churche, and one of the moſt notable cities in Lydia. This churche, dothe y• ſpirite of Chriſt commende, and prayſe, as well for dyuerſe vertues, as alſo for waxing bygge and increaſyng in them. But he rebuketh the ſynne of the heades, and ouerſeets, which are ſo neglygent, that they doe not roote out, nor reforme certen wyckednes: As are the ſeruice and honouring of ydols and fals goddes, and other hyghe blaſphemies which doe alwayes accompany and wayte vpon ydolatrye. Whiche thingIeſabel. is ſygnified by the wycked and ſuperſticious woman Ieſabell. Of this woman reade more in the firſt of the kynges in the. xviii. and. xxii. Chapter and in the. ii. of ye kynges in the. ix. and. x. Chapter. How ſhe & al her poſteritie were ſo greuouſly puniſhed of god. And againe reade the. xiiii. Chapter of ye. v. boke of Euſebyus, concernynge Montanus & his hereſies and than ſhalte thou vnderſtande this place muche better.

The texte.

And all the cōgregacyons ſhal knowe, that I am he which ſearcheth y• reynes and hertes. And [...] wyll geue vnto euery one of you accordinge vnto his worckes. Vnto you I ſaye, and vnto other of them of Thyatira, as many as haue not this learnynge and which haue not knowen the dep [...]nes of Satan (as they ſaye) I wyl put vpon you none other burthen, but that whiche ye haue alreadye. Holde faſt tyll I come, and whoſoeuer ouercommeth and kepeth my worckes vnto the ende, to him wyl I geue power ouer nacions, and he ſhal rule them wt a rodde of yron: and as the veſſels of a porter ſhal they be brokē to ſheuers. [...] uen as I receaued of my father, ſo wyll I geue him the mornynge ſtarre. Let him y• hathe [Page] eares heare, what the ſprete ſayth to the congregacions.

This rightuous, dreadfull and ſeuere iudgement of god, ſhall the faithfull knowledge and prayſe. And ſhal kepe them ſelues from ſuche blaſphemies, and preuent the wrath and indignaciō of god, and obey & folowe his wel, for as muche as they heare and parceaue that god is one, that knoweth the pryuities of all hartes, and all the wycked frutes that ſpryng out of them, and that they ſhall with all iuſtyce and equite be punyſhed. But thoſe whiche eyther at Thiatira, or els where, do ſtycke and cleaue ſtedfaſtly vnto the worde and wyll of god, forſakynge the wycked fynde, and refuſynge to haue any thing with hym to doe, thoſe woulde I not haue ouerladen (ſayeth god) with outwarde ceremonyes, and with Iewyſhe ordinaunces. For faith and loue, accordynge vnto the doctrine of the goſpell and agreable vnto the ſame, ſhall be ſufficient for them before me, bothe for their ſaluacion, and alſo for a chriſten and a godly lyfe. For that is the ſeruice, which pleaſeth me, and whiche I wil rewarde. Whiche ſeruice alſo, the very heathen whan they ſee it, ſhal confeſſe and knowledge it to be good and godly, and to be the very true and ryght gods ſeruice and beyng ouercome in their infidelyte and myſbelefe, they ſhall fynde in their hartes, to conſent vnto it, and to receyue it, and ſo ſhall be obedient vnto the goſpell, forſakynge all their heathnyſſhe maners and al falſe gods ſeruice. Euen as the holy prophetes haue ſayde long ſynce, that it ſhould come to paſſe, and that the grace and mercy of god was alſo promyſed vnto the heathen thorowe Chriſte that was to come. That they alſo at length, with one harte and mynde, ſhould beholde y• mornyng ſtarre Chriſt, and his holſome goſpell, and ſhoulde in this lyfe thorowe faithe, and after this lyfe in the euerlaſtynge kyngdome of Chriſt, in the heauenly Ieruſalem, receyue the fruicion of euerlaſtynge and eternall riches with god and al his electe. And in the ende he geueth them an earneſt exhortacion, to doe good and to eſche we euyll that they maye obteyne ſaluacion and auoyde damnacion, as he dothe lykewyſe in other places.

The .iii. Chapter.

The texte.

¶ And wryte vnto the meſſenger of the congregacion that is at Sardis: this ſayeth he that hathe the ſeuen ſpirires of god, and the ſeuen ſtarres. I know thy worckes: thou haſt a name that thou lyueſt, and thou art dead. Be awake, and ſtrength the thinges whiche remayne, that are readie to dye. For I haue not founde thy worckes perfecte before my god. Remember therfore, how thou haſt receaued and hearde, and holde faſt, and repente. If thou ſhalt not watche, I wyll come on the as a the [...]e, and thou ſhalte not knowe what houre I wyll come vpon the.

AL this dothe Chriſte ſpeake, which is ful of al gyftes of y• holy gooſt, without meaſure, & dyſtributeth the ſame gyftes thorow his ſpirite, vnto all churches, & to all faythfull ouerſeers of the chriſtē congregaciō. No hipocriſye nor outwardeſhyne of godnes thoughe it be neuer ſo ful of pompe or ſolemnitie, is of any value before god. He wyll haue faith and loue, whiche are the pythe and ſtrength of lyfe, as infydelitie is of death. But this faythe & loue muſt no man vſe nor haue for him ſelfe a lone, but he muſt alſo moue and further other men vnto the ſame, thorow his inſtrucciō, good example of lyfe, and thorow praier. But alas, there is great lacke of true faith in the churche, whiche thynge maye well be perceyued by the workes and fruites which are ſene and appeare. [Page] For there is but lytle earneſt zeale and feruentnes ſene in furtherynge of true vertue and godlynes, and of the true honour of god, done of a pure conſcience, or in folowynge and practiſynge the doctrine of the goſpell receyued of the apoſtles: There is but lytle zeale, I ſay, in profeſſynge & folowynge of this goſpell, in worde and lyfe together. There are but fewe, whiche whan they ſpye any thing amyſſe in them ſelues, doe earneſtlye ſtudye to reforme and amende it, or inforce them ſelues with dilygence, to lyue in all godlynes, and continuallye to be founde wakynge in vertuous exercyſes, as it were neceſſarye for al faythfull to be, ſeyng the glorious commynge of Chriſt ſhal ſodenly come vpō them they can not tell howe ſoone.

The texte.

¶ Thou haſt a few names in Sardis, whiche haue not defyled theyr garmentes, and they ſhall walke with me in whyte: for they are worthye. He that ouercometh ſhalbe thus clothed in whyte araye, and I wyll not put out his name out of the booke of lyfe, and I wyl confeſſe his name before my father and before his angels. Let him that hathe eares heare, what the ſpirite ſayth vnto the congregacions.

There is but a ſmall nomber amonge you, whiche doe lyue innocently and godlye, ſtudyeng dyligently to lyue after my wyll and pleaſure. But this ſmall nombre is worthye of great honour, wherwith I ſhal alſo indewe them, as with bleſſed immortalitie, & eternall ſaluacion, of my mere grace & mercye, aboue al deſertes of theirs, whiche are all vnperfyte, yf they ſhoulde be tryed and examinedThe whyte araye. by the iuſt iudgement of god, althoughe thorowe grace, they ſhalbe taken for acceptable and worthye. The whyte araye, dothe ſygnifye an innocent lyfe without all maner of blemyſhe: whiche neyther can be obteyned in this lyfe, nor yet is it in the vertue or power of any man. But the innocencye and purenes of Chriſt, whiche hath the ouerhande in them that be his, thorowe gods ſpirite, ſhalbe dyſtrybuted vnto the faithfull, in ſuche wyſe as they ſhalbe partakers therof.

The texte.

¶ And wryte vnto the angel of the congregacion of Philadelphia: this ſaythe he that is holy and true, whiche hathe the keye of Dauid: whiche openeth and no man ſhutteth: and ſhutteth & no mā openeth. I know thy worckes. Beholde, I haue ſet before thee an opē dore, and no man can ſhut it: for thou haſt a lytell ſtrength, and haſt kept my ſayinges: and haſt not denyed my name. Beholde, I make them of the congregacion of Sathan, whiche call them ſelues Iewes, and are not: but doe lye. Beholde, I wyll make them that they ſhall come, and worſhpype before thy fete: and ſhal knowe that I haue loued the. Becauſe thou haſte kepte the wordes of my pacience, therfore I wyll kepe the from the houre of temptacion, whiche wyll come vpon all the worlde, to tempte them that dwell vpon the earthe. Beholde, I come ſhortly, Holde that whiche thou haſte, that no man take awaye thy crowne. Him that ouercommeth, wyll I make a pyllar in the temple of my god, and he ſhall go nomore out. And I wyll wryte vpon him, the name of my god, and the name of the cytie of my god, newe Ieruſalem: which commeth downe out of heauen from my god, and I wy [...] [...]y [...] vpon him my newe name. Let him that hath eares, heare what y• ſpirite ſayth vnto the congregacions.

For the more perfyght vnderſtanding of this booke, we lacke dyuers ſtories, which were eyther nothyng at all, or elles littell regarded in the fyrſte beginnyng of the chryſtendome. Els, ſhoulde we haue hearde and read muche cōmendacion written of this churche. Whiche, as it maye here be well perceyued, dyd wonderfull excellentlye handle it ſelfe in the faithe and doctrine of the goſpell, and ſuffred muche alſo therfore. But alwaies it ouercame y• aſſaultes of the Iewes, heretykes, and falſe teachers, whiche at length it dyd confounde, & ſo thorowe the helpe of god proceded and went forwarde in godlynes. For the whiche [Page] it is thus commended of Chriſte in this place. But Chriſte himſelfe onely hath power, thorowe his ſpirite, to aſſure, and ſtablyſhe the conſcience of man in true doctrine and in the right faythe, & alſo in quietnes of mynde: And all other vnto whome he hathe geuen the ſame ſpirite, are to be taken as inſtrumentes & miniſters onely accordynge vnto the ſame ſpirite and no nother wyſe. For the which cauſe without the ſame ſpirite, that onely doth ſerche and iudge the ſecretes of mans harte, no ſuche matter parteynynge vnto the faythe and relygion of god and quietnes of mans conſcience, can well and rightly be determyned. The openThe open dore. doore, wherof he ſpeaketh, is the worde of god, and the holy goſpell, by the whiche the churche maye worke and bryng to paſſe, muche profyte and honour vnto our god and lorde, by them whiche ſhall be conuerted thereby, vnto y• true chriſten fayth, as well out of the Iewes, as alſo out of the heathen. And that ſhall not all the enemyes of god be able to hynder, withall theyr myghte and power, how ſymple and weake ſoeuer the miniſters of god, in that behalfe, ſhall ſeme and appeare to be. For he that worketh in them, is ſtrong, myghtie and can not be ouercome. And he, whan he ſhall ſee his tyme, ſhall not onely humble and brynge downe the heathen, and turne them vnto the true fayth, but he ſhall alſo dyſmaye the Iewes, whan as they ſhall ſee theyr honour, their temple and their gods ſeruyce, vtterly deſtroyed and ouerthrowen, and the word and knowledge of god, y• onely creator of all thinges to be ſprede abrode thorowout al y• world. At that tyme ſhall they be compelled to confeſſe not onely thoſe to be the children of Abraham whiche are circumciſed in theyr bodyes, but thoſe that in true faith, in ſpirite and trueth, doe honour and inuocate god that is creator of heauen and earth, and the god of y• Patriarkes, offeringe vp vnto him euerywhere and at euerye ſeaſon continually, that ſacrifice that is onely lefte to be offred, namely the ſacrifyce of thankes geuynge. But this fayth beyng garnyſhed with the workes of godlynes, ſhall appeare, and be made manyfeſt, thorow the pacience of the holy martirs, whiche in ſo many congregacions haue ſuffered, and dayly are perſecuted of the tyrannes for gods ſake, and for denyeng the falſe gods ſeruyce, beyng greuouſlye aſſaulted thorowout the whole world, and not onely at Philadelphya, whiche is mencioned and named onely for an example, vnto all ſuche as are lyke vnto the ſame. Wherefore whoſoeuer hathe y• grace to be conſtant and ſtedfaſt in faythe, let him praye vnto god for perſeueraunce, that he maye obteyne the croune, whiche god hath promyſed vnto him. Suche ſtedfaſt poſtes, that doe not onely ſtande faſt and ſure, but alſo are able, and wyllyng to vpholde the whole foundacion and byldyng of the churche, they ſhall be ſet in the heuenly tabernacles of god, and ſhalbe garnyſhed with names and tytles of honour, in euerlaſtynge bliſſe, whiche ſhall be the newe Ieruſalem, the heuē ly golden citye, where all the blyſſed and holy citizyns ſhall dwell, in the kyngdome of Chriſte.

The texte.

¶ And vnto the meſſenger of the congregacion whiche is in Laodicia wryte: This ſayth (Amen) the faythfull and true wytneſſe, the begynnynge of the creatures of god. I know thy worckes, that thou art nether colde nor hotte: I woulde thou were colde or hotte. So then becauſe thou arte betwene bothe, and nether colde nor hotte: I wyll ſpewe the out of my mouthe, becauſe thou ſayeſt. I am ryche and increaſyd with goodes, and haue neade of nothinge, and knoweſt not, how thou art wretched and myſerable and poore, & blynde, and naked. I councell the to bye of me golde tryed in y• fyre, that thou mayeſt be riche: and whyte rayment, that thou mayeſt be clothed, that thy fylthy nakedneſſe do not appeare: and anoynt thyne eyes with eye ſalue that thou mayeſt ſe. As manye as I loue, I rebuke and chaſten. Be feruent therfore, and repent. Beholde, I ſtande at the dore and knocke. [Page] If eny man heare my voyce, and open the dore, I wyll come into him, and wyll ſuppe with him, and he with me. To him that ouercommeth, wil I graunt to ſyt with me in my ſeate, euē as [...] ouercame, and haue ſitten with my father in his ſeate. Let him that hath eares, heare, what the ſpirite ſayeth vnto the congregacions.

Our ſauiour Chriſte hath many ſondry names. Here he is called Amen, faithfulnes and trueth, the refuge and ſafegarde of the faithfull, of all creatures the begynnynge, without begynnynge, y• euerlaſtyng wyſdome of god. Here marke how hyghly god is dyſpleaſed with ſuche as be indyfferent, neyther who [...] nor colde, whiche wyll, and wyll not, not conſyderynge the earneſt wil and commaū dement of god: And wyll ſuffer nothynge for his ſake, but are content with the onely ſhyne and ſhadowe of godlynes and with the onely name of faythe and obedyence to god. Where as Chriſt wyll haue a more feruent and earneſt zeale, namely the golde of a ſtedfaſt and a conſtante fayth in all maner of affliccion & aduerſitie, the whyte garmētes of innocencie and purenes of lyfe, in their whole conuerſacion before god and man, y• bryght and clere iyes of Chriſten doctrine without any manner of errour: That a man beyng riche after this maner, may walke before god in his churche, with worſhyp and honeſtye, and without all dread. Whan any myſfortune of this worlde dothe happen vnto the faythfull, they ought to thynke vpon theſe wordes, and to be thankefull vnto god in true faythe and charite, alwayes ſtudyeng to amende their lyues: This is the true repentaunce. The lorde is muche more ready to gyue, than we are to deſyre or to receyue. And he delyghteth in vertuous and godly hartes, and gyueth them comforte, loue and hope, and ſtrengthneth their faith, that they maye be able to continue and remayne without dreade in the grace and fauour of god. This is ye very ryght ſupper of y• ſpirite of god, withal faithfull beleuers in this world. But in the blyſſe of heauen, there ſhal be the very fruicion and poſſeſſion of all goodnes, and of the moſt hygheſt honour, with vnſpeakable ioye in god withal the holy ſainctes, whiche euer haue lyued vertuouſly in the fauour of god.

¶ The .iiii. Chapter.

The texte.

¶ After this, I loked: and beholde a dore was open in heauen, and the firſt voyce which I hearde, was as it were of a trompet talkynge with me, whiche ſayde: come vp hyther, and I wyll ſhewe the thinges, which muſt be fulfylled herafter. And immediatly I was in the ſpirite: and beholde, a ſeate was ſet in heauen, and one ſate on the ſeate. And he that ſate, was to loke vpon, lyke vnto a Iaſpar ſtone, and a Sardyne ſtone. And there was a raynebowe about the ſeate, in ſyght lyke to an Emeralde. And about the ſeate were foure and twentye ſeates. And vpon the ſeates foure and twenty elders ſyttyng clothed in whyte rayment, and had on their heades crownes of golde.

HEre doth Iohn looke and ſee in ſpirite, as all y• prophetes dyd. Beholde the fygure, whiche repreſenteth vnto thee, what heauenly myſteries of the kyngdome of Chriſt, and of the thinges that ſhould happen afterwarde, Iohn dyd ſee in the heauen beyng opened. To be in the ſpirite, is aſmuche as to be rapte ofTo be in the ſpirite. Gods ſeate The precious ſtones. The raynebowe. the ſpirite of god, into an heauēly traunce aboue al mans witte power or capacyte. Gods ſtoole or ſeate in heauen ſygnified the euerlaſtynge ſtate and continuaunce of the power, myght, bliſſe and ryghtuouſnes of god. The bryghtnes of the precious ſtones ſygnified y• hyghe maieſtye and glory of god, bewtyfyed with the knowledge of al thinges. The raynebowe ſygnifyeth [Page] his mercye and pacient ſufferynge, yet not without mete and condigne reuengeaunceThe .xxiiii. ſeates and the .xxiiii. elders. and iuſtice. The .xxiiii. ſeates and the .xxiiii. elders, doe ſygnifye y• moſt hygheſt iuſtyce, and vnſearcheable councell and iudgement of god, and that the moſt ſpeciall frendes of god bothe of the olde and new teſtament, are incorporate into y• kyngdome of god, bothe Patryarkes, Kynges, Prophetes, Apoſtles and byſſhops: All are ſubiect vnto the lorde in all holynes, and ready to honour him eternally. And al theſe doe knowledge, that they receyued all goodnes and commendacion that they haue, of the bountyfull grace of god.

The texte.

And out of the ſeate proceded lyghtnynges, and thondrynges, and voyces, and there were .vii. lampes of fyre, burnynge before the ſeate, whiche are the .vii. ſpirites of god. And before the ſeate there was a ſea of glaſſe, lyke vnto Criſtall, and in the myddes of the ſeate, and rounde aboute y• ſeate were foure beaſtes full of eyes before and behynde. And the firſt beaſte was lyke a lyon, and the ſeconde beaſte lyke a calfe, and the thirde beaſte had a face as a man, and the fourthe beaſte was lyke a flying Egle. And the .iiii. beaſtes had echone of them ſyre wynges about him, and they were full of eyes within. And they had no reſt daye nether nyght, ſayinge: Holy, holy, holy, Lord god almightye, which was, and is, and is to come.

The earneſt iudgement and commaundement of god, ſhall be opened and made manyfeſt vnto all the worlde thorowe the goſpell, whiche ſhall be fearful and heauy vnto the wycked, but ioyfull and welcome vnto the faithfull & godly: For vnto them it ſhall come with the gyftes of the plentifull ſpirite of God,The ſea of glaſſe. whiche ſhall appeare in their fruites. The ſea of glaſſe, maye ſygnifye vnto vs, the aduerſityes of this lyfe, whiche ſerue both to y• glorye of god, and alſo to the ſyngular profyte of the faithfull for the frutefull exercyſe of their faythe. TheThe foure ſondry beaſtes. The face of the man. The calfe. iiii. ſondry beaſtes, are interpreted by ſome of the olde doctours (but not by all) to ſygnifye the .iiii. Euangelyſtes. They maye betoken the .iiii. ſpecial myſteries of the Chriſten faythe: As the manhode of Chriſt maye be ſygnified by the face of the man: And the paſſion and death of Chriſt, by the calfe appoynted to be ſlayne and offered. And the reſurrection from death by the lyon: And the aſcencion into heauen by the Egle. All whiche miſteries of Chriſt are plentuouſly ſetThe lyon. The Egle. furth in the holy goſpelles, and Chriſt and his kyngdome is deſcrybed in them vnto all the world, as a neceſſarye and a perfyght doctrine. The wynges whichThe wynges. are ſpoken of, doe ſygnifye here (lyke as they doe in the .vi. Chapter of Eſaye) the obedience and reuerence, whiche all creatures doe owe of duty vnto y• lorde, whiche vertues the faythful both willyngly and dylygently doe declare withall redynes and ſwyftnes of their godly and deuout heartes. The multitude of the eyes, dothe ſygnifye, the Chriſten doctrine and wyſedome of god, wherof is noThe eyes. want nor ſcarſenes in the churche: And this doctrine muſt be learned and taken out of the holy ſcripture geuen by god. For the whiche cauſe, al godly and bleſſed myndes as well of the angels as of men, ſhal neuer ceaſe to prayſe and exalt the almightye god, to be holy in al his workes, onely one in his godly ſubſtance and yet a Trinite of perſons, as it is wonderfully declared and expreſſed bothe by al holy ſcriptures, and alſo by the heauenly wyſedome of the prophetes, and other holy men, ſecretely inſpired and lyghtned of god, euē certein of the heathē alſo, whiche thorowe true fayth doe knowledge and confeſſe that there is but one onely god, creatour of all thinges, and ruler and gouernoure foreuer and immutable.

The texte.

¶ And when thoſe beaſtes gaue glorye and honour, and thankes to him that ſate on the ſeate (whiche lyueth for euer and euer) the foure and twentye elders fel downe before him [Page] that ſate on the trone & worſhypped him that lyueth for euer, & caſt their crownes before the trone ſayinge: thou arte worthye (O lorde our god) to receaue glorye and honour, and power, for thou haſt created all thinges, and for thy wylles ſake they are, & were created.

One creature geueth euermore occaſion to another, to knowe and to honour by al meanes poſſyble, the vnſearcheable highe, maieſty, power, wyſoome, and mercy of the onely creatour and maker al the world: knowledgyng al goodnes, that can be founde or ſene in all maner of creatures, to come onely of God, whiche is the well ſprynge of all goodnes. And for that cauſe, he is onely to be honored, inuocated and feared with all reuerence and ſubmiſſion, as muche as euer is poſſible for al creatures to performe, which haue all that they haue, what ſoeuer it be, lyfe, power, actiuite and altogether of god, and can aſcribe nothing that good is vnto them ſelues.

The .v. Chapter.

The texte.

¶ And I ſawe in the right hande of him that ſate in the trone, a boke wryten within and on the backe ſyde ſealed with ſeuen ſeales. And I ſawe a ſtronge aungell whiche preached with a loude voyce: Who is worthy to open the boke, and to loſe the ſeales therof? And no man in heauen nor in erth nether vnder y• erth was able to open y• boke nether to loke theron And I wepte muche becauſe no man was founde worthy to open & to reade y• boke, nether to loke theron. And one of the elders ſayd vnto me: wepe not. Beholde a lyon of the trybe of Iuda, the rote of Dauid, hath optayned to open the boke, & to loce the ſeuen ſeales therof.

THis boke in the hande of god, is the holy ſcripture and doctrine of god, inſpired by the holy gooſt, written thorowe the prophetes, ſealed vp and vnknowen vnto all men, whiche wyll enterpryſe to reade and interprete it after their naturall reaſon, and after the capacyte of their owne ſuttyll wittes onely, whether it be after the ſpirituall ſence, or after the very letter. For y• which cauſe fewe of the cyuyll and polytique learned men, geuen altogether vnto worldly wyſedom, dyd euer but lytle medle with this booke, or beare any minde vnto it. And therfore Ezechiel and Daniel were commaunded to ſet a locke vpon it, notwithſtandynge that this booke is the truth, neceſſarye and profytable for al the electe children of god, to beleue. But that man alone and none els, can open this booke at all tymes, whiche hath the ſpirite of Chriſt, neyther dyd any other euer open it from the begynnynge. For lyke as Chriſt was alwayes preſent with the Patriarkes and Prophetes, in al ſuche thinges as concerned his honour, rulynge, & inſtructyng y• faythful churche thorow faythe: Euen ſo was the ſpirite of god preſent in all the electe plentyfullye, to directe them in al matters, concerning the neceſſitie of their ſaluacion, althoughe ſecretly & not manyfeſtly. Wherfore truly, this booke is ſhut vp vnto all worldly and natural reaſon, not onely vnto the heathen, but alſo vnto the fleſhely Iewes, with their ſtony hartes, as the moſt part of them were, and vnto all ſuche as without the ſpirite of Chriſte doe enterpryſe to medle with the wrytinges of holy ſcripture. And therfore Iohn bewayleth the ignoraunce and blyndnes of the Iewyſhe people, and that not without a cauſe. But yet this comforte hath he, that it wyll amende and be better: at ſuche tyme as the ſpirite of Chriſte thorowe the merytes of the death and paſſion of Chriſt, ſhall take awaye the blyndnes of all maner of errours, bothe of the heathen and of the Iewes. And then thorowe the ſpirite of god in the apoſtles, ſhall be opened the myſteries of the holy goſpel, [Page] which were hidden in tholde teſtament, not onely vnto the good Iewes, but alſo vnto the heathen, wherſoeuer they dwel in y• world. This hath Ieſus Chriſt y• ſauiour of y• world, deſerued & brought to paſſe wt his lyonyſhe might, & with his ſhep [...]ſhe ſymplicitie & mekenes: with his pacience, & wyllyng paſſion, euē according as the prophetes dyd tell, & ſignifie long before: And ſpecially Iacob in his bleſſing ouer the trybe of Iuda. For the which cauſe, Chriſt is called a Lion of y• tribe of Iuda. And he is alſo named of Eſay and of other prophetes, of Dauids ſtocke. As S. Mathew declareth in the genealogie of the birth of Chriſt, y• he is not onely the ſonne of Abraham and Iacob, but alſo the ſonne of Dauid.

The texte.

¶ And I behelde, & lo, in the myddes of the ſeate, & of the foure beaſtes, & in the myddes of the elders, ſtode a lambe as thoughe he had bene kylled, hauynge ſeuen hornes & ſeuē eyes, which are the ſeuen ſpirites of god, ſent in [...]o al the world. And he came, & to [...]e the boke our of the right hande of him that ſate vpon the ſeate. And when he had taken the boke, y• foure beaſtes & .xxiiii. elders fell downe before the lambe, hauyng (euery one of them) harpes & golden vyalles full of odoures, which are the prayers of ſainctes, and they ſonge a newe longe, ſaying: thou art worthy to take the boke, & to open the ſeales thereof: for thou waſt killed, and haſt redemed vs by thy bloude our of al kinredes, & tonges, & people, & nacions, and haſt made vs vnto oure god, kynges and prieſtes, and we ſhall raygne on the earthe.

By the declaracion of the wordes before, maye this that foloweth wel & euidētly be vnderſtande: Euen as y• foure euangeliſtes haue deſcribed Chriſt to be the lambe y• was woryed & ſlayne, & ful of the giftes of y• holy gooſt, accordynge vnto the nomber of y• ſeuē principal articles of our chriſten faith, cōcerning Chriſt: namely of his manhode, his paſſion, his buriall, his reſurrecciō, his aſcenſiō, the ſendynge of the holy gooſt, & his cōmynge at the latter daye to iudge the whole worlde. All whiche articles are ſpred a brode, knowe vnto the whole world, and once receyued, thorowe the goſpel & preaching of the Apoſtles. And thus is the deſyre of al the holy patriarkes & prophetes fulfilled: whiche deſyred nothinge more hartely, thā the manifeſtacion of the honour of god, & the true knowledge, loue & religion of the very true & onely one god. Whiche thing is come to paſſe, thorow the ſpreadyng abrode of the goſpel: & thus is the ſwete ſmellyng oblaciō of thanckes geuynge, inſtitute & begon in al the world, & all maner of old ſtynekyng ydolatry is abolyſhed: And thorowe Chriſte & his holy Apoſtles the true honour and religion of god is ſpred abrode, & preſerued: And the ſynne of al the world, is cleane wyped away thorow the bloude of Chriſt once offered vpō the croſſe: And the errors, and ſuperſticion of al people with all falſe ſeruice of god, is vtterly ſuppreſſed: & the rightuouſnes of the true faith is reſtored, & the kingdome of Chriſt ſet forwarde thorowe the infynite mercye & grace of god, whiche beareth rule in all the children of the kyngdome of Chriſt, & in all the electe both in this lyfe & in the kyngdome of heauen. For the kyngdome of heuē taketh his begynnyng here in this world in the cōgregacion of the faythful, & it ſhal dayly increaſe thorow the word of god, vntyl it be made perfyght in the euerlaſtynge kyngdome of god with all the electe in heauen.

The texte.

¶ And I behelde, and I hearde the voyce of many angels about the throne, and about the beaſtes and the elders, and I hearde thouſande thouſandes, ſayinge with a loude voyce: Worthy is y• lambe that was kylled to receyue power & ryches, & wyſdom, and ſtrength, and honour, & glorye, & bleſſing And al the creatures which are in heauen, & on the earth, & vnder the earth, and in the ſee, and all that are in them, hearde I ſaying, bleſſyng, honour, glorye, & power be vnto him that ſytteth vpon the ſeate, & vnto the lambe for euer [...]ore. And the foure beaſtes ſayd: Amen. And the .xxiiii. elders fell vpon their faces and worſhypped him that lyueth for euermore.

[Page]The very meanyng of S. Iohn is here in this place, as it is in his goſpell, to proue the faythe of the godheade of Chriſt againſt all heretyckes. And for this cauſe he aſcrybeth vnto Chriſt in this place, ſo many dyuine names and properties, apperteynyng onely to y• godheade: firſt y• he ſhal be inuocate & prayed vnto, not onely of y• patryarkes & prophetes, but alſo of al angels, whō no creature doth excel in worthynes, but onely y• euerlaſtyng & the very true onely one god. And thus he ſetteth furthe y• godly worthines of y• meeke & crucified Chriſt, & of the Lambe y• was ſlayne & offered vp. Vnto whō for his humblenes, euē vnto y• croſſe, ſuche a name is geuē, as is aboue all names. And therfore the knees of all creatures both in heauē, in earth, & in hel ſhal bowe vnto him. For vnto him perteyneth all power, y• is to ſaye, all omnipotency or all myghtines, all ryches and ſpiritual treaſures, to diſtrybute y• ſame accordynge vnto his wil, all wyſdome, whiche is lyke & equall with y• omniſciēce & ful knowledge of al thinges, of the father: All ſtrength ouer & aboue al y• might & power of all this wyde world. All honour, prayſe & laud, for his excedyng mercy & goodnes, & for his infynite benefites. Vnto whome (as vnto their creatour) al creatures are made ſubiect. Not onely vnto him y• ſitteth vpō y• ſtoole, but alſo vnto y• Lambe, whiche is Chriſte very true god, & mā. And vnto him with y• father & the holy goſt, apperteyneth al laud and honour for euer and euer: whiche is the onely one god. Whiche thing ſhall be alſo aſcrybed and geuen vnto hym with the vnyforme and full aſſent of all the holy electe bothe in heauen and in earth.

¶ The .vi. Chaptre.

The texte.

¶ And I ſaw, when y• lambe opened one of y• ſeales, & I hearde one of the .iiii. beaſtes ſay, as it were the noyſe of thonder: come & ſee, & I ſaw. And beholde there was a white horſe, and he y• ſat on him, had a bowe, & a crowne was geuen vnto him, & he went forthe conqueryng and for to ouercome. And when he had opened the ſeconde ſeale, I hearde the ſeconde beaſte, ſay: come & ſe. And there went out another horſe that was redde, & power was geuē to him y• ſat theron to take peace from the earth, and that they ſhoulde kyll one another. And there was geuen vnto him a great ſwearde.

THe ſeuen ſpecial articles and miſteries of y• chriſten faith maye be opened euē lyke as .vii. ſeales thorow y• holy gooſt, in y• holy ſcripture of y• olde & newe teſtamēt. As y• excellent clerke Eraſmus doth proue by diuerſe teſtimonies in his paraphraſes vpon the .xxiiii. Chapter of luke. But yet we maye vnderſtande the openynge of theſe ſeales, after an other maner. Firſt by y• white horſe, may be vnderſtāde, y• firſt ſtate of y• chriſtē churche, which was altogether, pure, without blemyſhe or faut, & holy, well armed & ready prepared: yea alſo as ſwyfte as an horſe vnto al godlines. At y• which tyme, y• kyngdome of Chriſt did moſt floryſhe and increaſe in y• whole world. He y• ſytteth vpō this horſe, hathe a crowne vpō him of y• kyngdome of heauē, wt a bowe of y• euangelycal doctrine, wherwith he hath conquered & ouercome bleſſedly y• errors of ydolatry, & ſlayne them wt a glorious triumphe & victorye. By y• ſeconde ſeale, vnderſtāde y• ſtate of y• kyngdome of Chriſt, in y• tyme of y• martirs, frō the time of S. Steuē vntil the tyme of Cōſtantyne the Emperour. Whan as y• churche was paynted with bloode, thorow out y• hole world thorow y• tyrannye of the Romyſhe Emperour. Not wt ſtandynge y• at the ſame tyme alſo, y• Iewes ſuffred extreme calamities, & great plages of death vnder the reygne of Tytus, Veſpaſyan & Adriane. All which maye be ſygnified by y• deade horſe, & by y• great ſworde. For the Romyſhe Emperours did cōtinually, ſlaye one an other, beſydes y• diuerſe of thē peryſhed otherwiſe alſo. And this may be wel vnderſtādē by him y• ſitteth vpō y• red horſe.

The texte.

[Page]

¶ And when he had opened the thirde ſeale, I hearde y• thirde beaſte ſay, come and ſe, and I behelde, & lo, a blacke horſe: & he that ſate on him, had a payre of balances in his hande. And I heard a voyce in y• myddes of the foure beaſtes, ſay: a meaſure of wheate for a peny, and thre meaſures of barly for a peny, and oyle and wyne ſe thou hurte not.

By the thirde ſeale, & the beaſt, & by the blacke horſe thou mayeſt vnderſtande, the great dearth which happened vnto the chriſtians, the heathen, y• Iewes, and the Romaines at ſuche tyme as eyther Claudius, or Traianus reygned Emperours. Althoughe the prouidence of god did alwaye prouyde ſufficiēt noryſhement for thoſe y• were his, as it appeareth euydently to them y• reade the Cronycles of that tyme. The balances, maye betoken the penury & want of vytels, for as muche as they were compelled to wey & meaſure, how much euery one ſhould haue dayly for his parte to lyue with. For the meaſure of wheate, is vnderſtande to be the porcion, that was allowed for one man for his dayes ſpending.

The texte.

¶ And when he had opened the fourth ſeale, I hearde the voyce of the fourth beaſte ſaye, come, & ſe: and I looked. And beholde a pale horſe: & his name y• ſate on him was death, & [...]ell folowed after him, & power was geuen vnto them ouer the fourthe parte of the earth, to kyl with ſwearde, & with honger, and with death that commeth of vermen of the earth.

By the fourthe ſeale, the beaſt, the voyce, and the pale horſe, mayſt thou vnderſtande the heretykes, whiche dyd dyuerſe wayes and a longe tyme vexe the holy churche with falſe doctrine. And haue made it, as it were pale & bleaked for very ſorow & heuynes. And this myſchiefe hath preuayled in very many landes, and in the whole chriſtendom, which was at that tyme as great as euer it was. And than were dyuerſe godly byſhops and other Chriſtians perſecuted to death in all places, for the true faythes ſake.

The trees.

¶ And whē he had opened the fyfte ſeale, I ſawe vnder the aulter the ſoules of them that were kylled for the word of god, & for the teſtimonye whiche they had & they cryed with a loude voyce, ſaying: How long tarieſt thou Lorde, holy & true, to iudge and to auenge our bloude on them y• dwel on the earth? And long whyte garmentes were geuē vnto euery one of them. And it was ſayd vnto them, y• they ſhould reſt yet for a lytle ſeaſon vntyl the nomber of their felowes, & brethren, & of them y• ſhould be kylled as they were, were fulfylled.

The fyfte ſeale, and the aulter with the ſoules vnder it, maye ſygnifye the ryght godly Chriſten men, whiche ſyghe & crye y• they might ones ſee the true honour of god ſhyne & floryſhe, & al rightuouſnes to increaſe: And y• to procede of y• very true fayth & true vnderſtandynge of the word of god: and againe they crye alſo againſt the tyrannous gouernour of y• wycked magiſtrates. Vnto them is geuen comforte of conſcience, & ſtedfaſt truſt & cōfidence in y• promyſes of god, which can not deceyue them, yf they crye earneſtly & feruētly. For y• is a token of the redempciō & great comforte y• is at hande. And in y• meane tyme, y• very ſame doe obteyne ſaluaciō of their ſoules, immediately after their death, in y• ioyes of heauen, wheras they doe wyllyngly and paciently wayte after the reſurreccion of their bodyes, at ſuche tyme as the nomber of their felowes ſhalbe accompliſſhed and fulfylled. Whiche tyme and nomber is onely knowen vnto the lorde.

The texte.

¶ And I beheld, whē he had opened the ſyxt ſeale: and lo there was a great earth quake, and the ſunne was as blacke as ſacke clothe made of heare. And the mone wexed all, euen as bloude, & the ſtarres of heauē fell vnto the earthe, euē as a fygge tree caſteth from her her fygges, when ſhe is ſhaken of a myghtye wynde. And heauen vanyſſhed awaye, as a ſcroll when it is rolled together. And al mountaynes & yles, were moued out of their places. And the kynges of the earth, & the great men, & the ryche men, & the chefe captaynes, & the myghty men, & euery bondman, & euery free man, hyd them ſelues in dēnes, & in rockes of the hylles: & ſayd to the hylles & rockes: fall on vs, & byde vs frō the preſēce of him that ſytteh on the ſeate, and from the wrathe of the lambe: for the great day of his wrathe is come, and who is hable to endure?

This ſyxte ſeale, maye be vnderſtande of the great myſery and affliccion, which [Page] ſhal aryſe & be procured thorow anty chriſt, which ſhal be a very enuy of Chriſt, and of all true holynes whiche ſhal eſteme & make himſelfe a god. And he ſhall ſet furthe in al thinges, his owne glorye, honour, pompe, iuſt & pleaſure, againſt the holy word of god. And all this ſhall he doe, wt all wylfulnes, tyrannye, falſe doctrine, hypocritical and ſuperſticious holynes, & with mans ordinaunces, and he ſhal haue wonderful ſucceſſe ther with. And therfore there ſhall great affliccions aryſe in the world, and terryble earthquakes ſhalbe ſene, whiche ſhal euidently declare the greuous myſeries whiche ſhal enſue ther vpon. And all theſe thinges ſhalbe knowne, (accordyng vnto the maner of the ſcripture, & the prophetes, and of Chriſt himſelfe alſo) thorow y• [...]lypſe & darckenyng of the ſunne▪ of the Moone, and tokens of bloode, & thorow the fallynge of the ſtarres. Whā as in the holy ſtate (vnderſtande y• ſpiritualty) ſtanderous perſons ſhal reygne, whiche ſhall blemyſhe that ordre & ſtate with wyckednes, & ſhal do muche hurt bothe vnto the bodyes and ſoules of them, for whoſe welth and ſaluacions ſake they ought by dutye and office, wyllyngly and gladly to gyue, and to looſe their owne bodyes and lyues. For truth it is, y• after the tyme of the heretikes, the enemye of Chriſt that hell hounde Mahomet dyd aryſe in the Eaſt parties of the worlde: And the maynteyners of ydols and ymages, monkery & falſe religions, dānable perpetuall vowes, purgatory, byeng & ſellyng of maſſes for mony, the pryde & pompe of the ſpiritualtie, & ſpecially of y• ſea of Rome & of her decrees, curſyng of Emperors & Kynges, theft, robberies, warres & murthers in finite without nōber, (which brought ſuche miſery, ſlāder & heuines, as no tong can expreſſe) theſe, I ſay, did aryſe in y• weſt partes of y• world. And this wyl the holy gooſt ſygnifye & expreſſe in this place, with ſuche wordes, as men doe vſe, whā they wyl expreſſe the hygheſt ſorowes, perplexites, & myſeries of any tyme.

¶ The .vii. Chapter.

The texte.

¶ And after that, I ſewe foure Angels ſtande on the foure corners of the earth, holdyng the foure wyndes of y• earth, y• the wynde ſhould not blowe on y• earth, nether on the ſee, nether on eny tree. And I ſaw another angel aſcende from the ryſinge of the ſunne, which had the ſeale of the lyuynge god and he cryed with a loude voyce to the foure Angels (to whome power was geuen to hurte the earth & the ſea) ſaying: hurte not y• earth nether the ſea, nether the trees, tyll we haue ſealed the ſeruauntes of our god in their forheades.

THis perteyneth alſo vnto the ſyxt ſeale, as a ſyngular comforte vnto y• right faithfull, whiche are toſſed and perſecuted in this worlde for the truthes ſake, and for godlynes. By theſe.iii.angelles,Foure angels. are vnderſtande noyſome miniſters, whiche goe aboute to hynder bothe the lyfe and doctrine of the goſpel, and the true faith. Theſe are y• meſſengers of Antichriſt, ſcattrid thoroweout the whole worlde, & they doe great hurte vnto al men of euery degre: whiche isThe earth, the ſea, and the trees. The holy angell. ſygnified by the earth, the ſea, & the trees. The holy angel, which aſcendeth from the ryſing of y• ſonne, & hath the token or ſeale of the lyuyng god, is our lord Ieſus Chriſt: which hath not onely cōmaunded the goſpel to be preached vnto al creatures, but alſo thorowe his godly power, he doth hinder ſuch as would ſtop or let it. And this he doth thorow his ordinary miniſters, as wel of y• ſpirituall, as alſo of the temporall ſorte. And for this cauſe ſome men haue vnderſtanden by this angell, ye good Emperour Conſtantyne. But it maye alſo be ſome other, by whome out fauiour Chriſte dothe further, and ſet for the the doctryne of the goſpell, and a Chriſten lyfe, againſte all tyannes and Antychryſtes. This angell therfore, ſhall delyuer the electe children of god, from the myddes of the wycked worlde, and ſhall marke or ſeale them with the token or marke of [Page] the bleſſed whiche is fayth, loue, and innocency, and by theſe he ſhall make them to be knowen vnto the whole chriſten congregacion.

The t [...]

¶ And I hearde the nombre of them whiche were ſealed, and there were ſealed. an. C. and xliiii. [...]. of at the crybes of the children of Iſrael. Of the trybe of Iuda were ſealed. xii. M. Of the trybe of Ruben were ſealed. xii. M. Of the trybe of Gad were ſealed twelue. M. Of the trybe of Aſer wer ſealed. xii. M. Of the trybe of Neptalim were ſealed twelue. M. Of the trybe of Manaſſes were ſealed. xii. M. Of the trybe of Symeon were ſealed. xii. M. Of the trybe of Leuy were ſealed. xii. M. Of the trybe of Iſacar were ſealed. xii. M. Of the trybe of Zabulon were ſealed. xii. M. Of the trybe of Ioſeph were ſealed. xii. M. Of the trybe of Beniamin were ſealed. xii. M.

Thus hathe our ſauiour Ieſus Chriſt choſen into his churche & cōgregacion, not onely out of the gentyles or heathen but alſo out of the Iewes, of all trybes & generacions. Out of ye whiche, euen before the paſſion of Chriſt, there were infynite noumbres, ſcattered & dyſperſed abrode thorow out ye whole world, which were conuerted vnto ye chriſten faithe & receyued ye baptiſme or chriſtendome. As the holy Apoſtles alſo, preached firſt vnto the Iewes, the ſyncere & pure chriſten faith. And the nombre of thoſe Iewes ye were conuerted by them, was doubtles greate, throughout the whole world, & in continuaunce of tyme increaſed. But here in this place, after ye cuſtomeable vſe of the holy ſcripture, is marked or ſealed a certen appoynted, & preſcribed nomber, for an vncerten & an vnpreſcrybed nomber, but yet a full and a perfyght nomber. For. xii. times. xii. thouſande, doeA certen nomber, put for to ſignifye an vncerten multitude. make an hundreth and. xliiii. thouſande. For what cauſe certen are not here reherſed amonge the. xii. trybes, it is not neceſſarye to ſearche. For there are euen as many true chriſtians, & more alſo (thorowe y• wyll of god) conuerted vnto the true faythe out of y• trybe or flocke of Iacob: And more ſhal be dayly conuerted, whan as the Chriſten religion ſhalbe reſtored and reformed after the rule and ſquare of holy ſcripture, as it was firſt bylded, of the Apoſtles & byſſhops of the prymatyue churche.

The texte [...].

¶ After this I behelde, and lo, a great multitude (which no man coulde nombre) of al nations & people, and tonges, ſtooe before the ſeate, and before the lambe, clothed with longe whyre garmentes, & palmes in their handes, & cryed with a loude voyce, ſaying: ſaluaciō be aſſ [...]r [...]bed to him that ſytreth vpon the ſeate of our god, and vnto the lambe. And all the angels ſtode in the compaſe of the ſeate, & of the elders, & of the foure beaſtes, & fell before the ſeate on their faces, & worſhypped god, ſaying. Amen: Bleſſing and glorye & wyſdom. and thankes, and honour, and power, and myght, be vnto out god for euermore. Amen.

As was before ſayd, there wer many turned vnto ye chriſtē faith, out of ye tribes of ye Iſraelites, after y• fleſhe. But there were many more, yea infynite nombres out of all other heathē people, tounges, & nacions, which euē frō ye antyquyte (as bothe Sybylla & Mercurius, & alſo more euydētly & certeinly y• patriarke Iacob in ye. xlix. of Geneſis, & lykewyſe all ye prophetes doe teſtifie) dyd looke and wayte for the ſauiour & Meſſias. Out of ye which the chriſtendome did dayly increaſe, & waxe greater in y• whole worlde, & thus they became right children of Abraham, & Iſrael, after ye faith, to y• glorye & prayſe of god. Where vnto al the holy patriarkes had alwayes more reſpect, thā eyther to y• lande of Chanaan, or to ye temple of Ieruſalem, or yet to y• circumciſion & cuttyng of ye foreſkynne of their bodily (but vnnaturall and dyſobedient) children and poſterite. Yea or fynally to all maner of Iewyſhe ceremonies. For thoſe chriſtians, that were conuerted frō the heathē, in the whole world, dyd imbrace & receyue the goſpel very deſyrouſly & feruently, framing their lyues in euery condicion therafter, reformyng & forſakyng their olde heathnyſhe & ſynfull lyfe & maners: pacient in all maner of affliccions: Conſtant and faythfull euen vnto deathe for the true ſaythe and relygions ſake, againſte ydolatrye, ſuperſticion and falſe religion. [Page] And for this, they haue receyued euerlaſtyng bliſſe, wherin they laude & honour god in the ioyes of heauen euerlaſtyngly. As they alſo doe no leſſe, ſo long as they remayne in the warrefare of this tranſitorye lyfe, wherin they walke, (as beyng marked and choſen out) in all innocencie, vertue, and godlynes: & thus euen vpon earth, they poſſeſſe their ſoules with pacience, in all maner of aſſaultes and temptacions, with a true confidence in god, and with a quiet conſcience. And by this meanes they take here a taſt of the bliſſed hope and loue, vntil they obteyue euerlaſtynge ſaluacion.

The texte.

¶ And one of the elders anſwered, ſaying vnto me: what are theſe whiche are arayed in longe whyte gatmentes, and whence came they? And I ſayde vnto him: Lorde thou woteſt. And he ſayde to me: theſe are they, whiche came out of great tribulacion, and made their garmentes large, and made them whyte by the bloude of the lambe: therfore are they in the preſence of the ſeare of god and ſerue him daye and nyght in his temple, and he that ſytteth in the ſeate wylld well amonge them. They ſhall honger no more nether thirſt, nether ſhall the ſunne lyght on them, nether eny heate. [...]or y• lambe whiche is in the myddes of the [...]eare, ſhall fede them, and ſhall leade them vnto fountaynes of lyuynge water, and God ſhall wype awaye all teares from their eyes.

A certen elder aſked S. Iohn (to geue him occaſion to teache, and to inſtructe him) what he iudged, and thought of thoſe bleſſed ones, whiche he ſaw in ſuche honour with god, garnyſſhed with whyte garmentes. And Iohn made a quicke anſwer, ſayeng, that all thoſe whiche doe cleaue vnto Chriſte with a true and a perfyght faith, and for the faithe and truthes ſake ſuffer paciently & wyllingly, what a [...]lyctiō ſo euer god ſhal ſende vnto them, thei ſhalbe in great honour and eſtimaciō with god. And they are ſuche, as aſſc [...]ybe al their perfightnes, vertue, and godlynes, not vnto their owne workes, nor yet vnto their owne fulfyllyng of the lawe, wherin they muſt nedes knowledge them ſelues gyltye and ſynful: but all together vnto the merytes of the healthſome paſſion of Chriſt, whiche is and ſhall euer be their rightuouſnes, in whome they put their truſt and confydence: and for his ſake, they are readye to ſuffer, whatſoeuer god ſhall lay vpon them. Theſe are the holy & bleſſed, whiche beginne in this lyfe, to haue a delight in godlynes, euen with a free ſpirite: And thorowe faythe they are ſure of the grace and mercye of god, which ſhal continue for euer towarde them, & at length they ſhall haue the cleare fruicion of all goodnes, and ſhall fully poſſeſſe that, which they doe here hope and looke for. Suche men are the very true ſeruauntes of god fully ſtablyſſhed in the right faythe, and true loue: From the whiche (thorowe the grace of god) they ſhall neuer fall: For as muche as god is their father, and ouerſe [...]r, whoſe deare and louynge children they are. And they can lacke no treaſure, neyther corporall nor ſpirituall, eyther in this worlde, or in the worlde to come. And they lyue bleſſedly in peace and quientnes of conſcience, before god: readye at the pleaſure of god, to goe thorowe welthe and woo in this worlde, whome no maner of creature can hurte, for as muche as the lorde fauoreth them, vnto whome they haue vtterly geuē and committed them ſelues, and haue offred vp vnto him a pleaſant ſacrifice & oblacion in faythe, in true Chriſten loue and perfyght hope. For Chriſt that ſuffered death for them, and redemed them with his bloude, will not forſake them, but graciouſly rule & gouerne them, and thorowe the holy goſpel wil inſtructe them in all rightuouſnes, which they begynne here in this world, and ſhal enioye the frute therof in the lyfe euerlaſtyng. And thus thorowe y• grace & mercye of god, they ſhal ouercome al woe and vexacion, and remayne pacient in perſecucion, yea and mery and ioyfull [Page] alſo in him, that can ſtrengthen and comforte them: whiche dyſtrybuteth his plentifull grace vnto them, to worke al holy & vertuous workes. For the which alſo, beyng his owne workes, he wyll yet crowne and rewarde them (as S. Auſten ſayeth) in the kyngdome of heauen eternaliy.

The .viii. Chapter.

The texte.

¶ And when he had opened the ſeuenth ſeale, there was ſylence in heauen about the ſpace of halfe an houre. And I ſawe. vii. angelles ſtandynge before god, & to them wer geuen ſeuen trompertes. And another angel came and ſtode before the aulter, hauinge a goldē ſenſer, and muthe of odoures was geuen vnto him, that he ſhould offce of the prayers of all ſa [...]res vpon the golden aulter, which was before the ſeate. And y• ſmoke of the odoures whiche came of the prayers of all ſa [...]res, aſcended vp before god out of the Angelles hande. And the Angell toke the ſenſer, and fylled it with fyre of the aulter, and caſte it into the earth, and voyces were made, and thondrynges and lyghtnynges, and earthquake.

IT hathe ofte bene ſene, that after great troubles, and muche vexacion, thorowe the prouyſion of god, reſt and quietnes hath folowed in all tymes. And thus ſhall it continue euen from the aſcencion of Chriſte, vntyll the worldes ende, that after rayne, the ſunne ſhal ſhyne, and afterwarde it wyll be cloudye & darcke againe. Euen ſo, whan the faythfull haue once ioy in god after the victorye of the dragon, then commeth a new dyſquietnes and perplexite, whan as the wycked Angels and ſpirites, thorowe their membres & myniſters, ſhall ſet vp all abhominacion, ſynne & wyckednes, hurtefull and noyſome vnto the ſoule: as Sathan dyd vnto Iob, what tyme he came, and accompanyed, him ſelfe with the children of god. Here come. vii. that is to ſaye very many, and thoſe mightye and ſtronge, with power graunted and permitted vnto them to doe harme. But Chriſt ye true and faythfull kyng and father of his kyngdome, churche, and children commeth and ſtandeth, as an hyghe pryeſt at the alter of god, with the oblacion of his owne bodye. For Chriſt the lorde, is bothe prieſt, altar and the oblacion himſelfe, and he ſtandeth for his faythfull electe, with the golden cenſers, the hygheſt loue and humilyte, thorowe the whiche he gaue him ſelfe for the ſynnes of al the world, into the mooſt bytter and ſtanderous death, for a perpetuall reconciliacion for all thoſe that beleue in him. Vnto this onely one and eternall prieſt, Chriſt, doe all faythfull, holy, and bleſſed chriſtians, render and gyue their vnperfyte deuocion, thanck es geuynge, feruent peticions and prayers, their hope, loue, and fayth. All whiche, he receyueth in good parte, and maketh them acceptable vnto ye father, with the cenſers of his prayers, and with his ſwete ſmellynge rightuouſnes, and holynes, wherwith he is full and aboundant, plentuous and ſufficient for all the electe from the begynnynge of the worlde, vntyll the ende therof. And by this meanes and no nother wyſe, may the prayers of all the holy and faythfull come vnto god, namely thorowe the handes and merites of his paſſiō, ſo that they take the ſame with them, pleating with god thorowe the ſame. Whiche thing dilyghteth and pleaſeth the lord god right well. Nowe yf the holy electe ſhal thus offre vp their neceſſities & praiers vnto god thorowe Chriſt, whiche is the onely medyatour betwene god the father and mankynde, than wyll the mercifull god heare them▪ and ſhall punyſhe the wycked tyrannes and oppreſſours of the faythfull, with his fyerye dartes, and thonderboltes, and other plages, whiche he can, and is wont to vſe dyuers [Page] wayes for the terryble punyſhemēt of the wycked godleſſe prynces & tyrannes, bothe bodely and goſtly, in ſo muche that Sathan with his whole kyngdome ſhalbe amaſed therat.

The texte.

¶ And the ſeuen Angels which had the ſeuen trompettes, prepared them ſelues to blowe. The firſt Angell blewe, and there was made hadle and fyre, whiche were myngled with bloude, and they were caſte into the earth: and the thirde parte of y• earth was ſet on fyre, and the thirde parte of trees was burnt and all greue graſſe was brente. And the ſeconde angell blewe: and as it were a great mountayne burnyng with fyre was caſte into the ſee, and y• thirde parte of the ſea turned to bloude, and the thirde parte of the creatures which had lyfe, dyed, and the thirde parte of ſhyppes were deſtroyed.

Chriſt bringeth his punyſhementes to paſſe thorowe good and euyll angels, euen at his owne pleaſure. For vnto the lorde there is nothing euell nor vnprofytable: for as muche as he onely, can make good of euyll well ynoughe. The firſt plage of the churche of Chriſt, was in the vnderſtandynge and interpretacion of holy ſcripture whiche euen at the firſt, was aſſaulted with dyuerſe dangerous hereſyes, whiche ſprang vp by reaſon of y• dyuerſytie of vnderſtandyng amonge the wryters and teachers: by reaſon wherof, infynite Schiſemes, diſſē cions▪ perels and dangerous vproures did ſprynge & aryſe. And for this cauſe were ſo many councels holden. For the chriſtendome ſuffred great decaye, and many ſwarued there from, at ſuche tyme as god, of his mercye, gaue peace andThe trees. quietnes in the churche, but for a ſmall ſeaſon, as I ſayde before. By the trees we ſhall vnderſtande people of all maner of nacions and degrees, in y• chriſtendome of no ſmall nomber, as in the tyme of Athanaſius and after. The ſeconde plage foloweth afterwarde, againſt the whote and natural ſtrength and fearcenes of men, and ſpecially that, whiche was betwene princes and rulers, that were aſſaulted of the wycked fyende with ambicion, for power and dominion. The whiche the wycked fyende dyd rayſe vp, after that the godly and holy teachers had rooted out all errours and hereſyes. This contencion and deuyſion in the churche betwene the rulers of the laytie and clergye, hath bene the occaſion of very great myſeries betwene the grecians and y• Romaynes, Emperors and Kynges, Popes and byſhops bothe in the ſpirituall and temporall regiment. For this deuyllyſhe burning fyre of pryde hathe bredde infynite and vnſpeakeable hurte vnto y• churche of Chriſt. For euen out of y•, ſprang ſo many warres, battels, burnynges, and deſtroyng of landes. And ſuche common harmes wyll the ſpirite of god ſygnifye by the trouble, loſſe and deſtruccion in all the elemē tes, y• fyre, water, ayer & the earth. For there was no man ſure and in ſafegarde.

The texte.

¶ And the thirde angel blew, and there fell a great ſtarre from heauen, burnyng as it we [...] a lampe, and it fell into the thirde parte of the ryuers, and into fountaines of waters, and the name of the ſtarre is called wormwod. And y• thirde parte was turned to wormworde. And many men dyed of the waters, becauſe they were made bytter. And the fourth Angell blewe, and the thirde parte of the ſonne was ſmytten, and the thirde parte of the mone, and the thirde parte of ſtarres: ſo that the thyrde parte of them was darckned. And y• daye was ſmytten, that y• thirde parte of it ſhoulde not ſhyne, and lykewyſe the nyght. And I behelde and hearde an angell flyinge thorowe the myddes of heauen, ſaying with a loude voyce: Woo, woo, woo, to the inhabiters of the earth, becauſe of the voyces to come of the trompe of the thre angels, whiche were yet to blowe.

The thirde plage came vpon y• ſtarres of heauen, that is, vpon the moſt holyeſt people, whiche were taken for the ſpirituall ſtate and order, as monckes, fryers, and prieſtes: whiche thorowe their hypocryſye, haue heaped vnto them [Page] ſelues money, goodes and treaſures, and haue gotten landes and dominions, for the whiche great dyuiſion was among them▪ And wheras the world ſhould haue learned of them, faith, loue and knowledge, it was nothing but ſlandered, offended, deceyued, ſeduced and ſore hyndered by them, bothe in faythe, and in godly lyuynge and behaueour: bothe whiche, were vtterly decayed in theſe parſons▪ to the great vndoyng and dyſtruccion bothe of bodye and of ſoule. And thus the ſwete hony of chriſten loue and concorde among theſe orders, is turned in to bytter wormewoode, by the which many ſoules are deſtroyed. The fourthe plage maye well be vnderſtande, to be the breakyng in of the Turkes & Saraſens, whiche is, as it were a worthye and well deſerued ſcourge or whyppe, whiche ſhoulde ſcourge and punyſhe the chriſtendome fallyng into ſynne and dyſſolutenes. As it hath already happened in the .iii. partes of the earth, Aſya, Europa and Africa. All theſe hath he gotten wholy into his handes. And hathe alſo dyuerſe tymes attempted Italy and Spaine. And hath alreadye gotten Auſtry, Etſchlande, and parte of Hungry. He y• thinketh not this a great loſſe, and a wonderfull deſtruccion, the ſame hath no vnderſtandynge at all. Suche great myſeries, perplexites and deſtruccions, dothe the ſcripture ſygnifye in diuerſe places by the darcknes of the Sunne, Moone and Starres. And where as he ſayth, that onely the thirde parte was deſtroyed, he ſyngnifyeth thereby, that all this dyd not continue in dyuerſe places. For men addreſſyng thēſelues vnto repentaunce and amendement, haue dyſappoynted ſuche enemyes, & dyſcharged them ſelues of them. But not euery where, nor at all tymes. For all theſe myſeries and plages returned againe afterwarde, and were more dangerous, hurtful and intollerable, than they were before. And bothe theſe and other plages dyd increaſe, and get the ouerhande daylye more and more, & lykewyſe alſo the ſynne againſt the worde of god, againſt true loue, againſte peace and quietnes, and againſt all vertue and godlynes, dyd not ceaſe but raged contynually againſt the manyfeſt and clere goſpel, euen by the ſpirituall ſort, which haue their lyuynge of the goſpel, wherunto they are the moſt extreme enemyes, bothe in worde and deade, a thouſande partes more than the ſecular and laye ſorte. And yet all vnder the pretence & coloure of a Chriſten & good zeale, wheras they ſeke nothing but their owne pryuate lucre, as it is euydent & manyfeſt.

¶ The .ix. Chapter.

The texte.

¶ And the fyfte angell blewe, and I ſawe a ſtarre fall from heauen vnto the earth. And to him was geuen the kaye of the bottomleſſe pyt. And he opened the botomleſſe pyt, and the ſmoke of the pyt aroſe as the ſmoke of a great fornace. And the ſunne, and the ayer were darckned, by the reaſon of the ſmoke of the pyt. And there came out of the ſmoke locuſtes vpon the earth, & vnto them was geuen power as the ſcorpyons of the earth haue power. And it was cōmaunded them, that they ſhoulde not hurte the graſſe of the earthe: nether any grene thinge, nether any tree: but onely thoſe men whiche haue not the ſeale in theyr foreheades. And to them was commaunded, that they ſhould not kyll them, but that they ſhould be vexed fyue monethes, & their payne was as y• payne that commeth of a ſcorpion, when he hath ſto [...]ge a man.

LYke as in the openyng of the fourthe ſeale, god is become man, to waſhe away: all ſynnes and wyckednes: euen ſo the deuyll, whiche is a counterfetter of gods workes, imageneth by all meanes that he can, to ſet vp and ſtablyſhe all maner of intollerable errours, and to augment his kyngdome: And goeth about to make him ſelfe a god, and to fyght and ſtryue againſte [Page] the goſpell, and againſt all godlynes. But thorowe the iudgement of god, he is fallen downe from heauen, vnto the earthe, and hath receyued thorowe the iudgement of god, and thorowe his permiſſion, the key of hell and of the botomles pyt of all wyckedneſſe, euen lyke as Chriſt is aſcended and gone vp and thorow his merites and rightuouſnes, hath opened the heauen, and hath receyued the kyngdome of god, for all the faithfull electe. And out of this hellyſhe botomles pyt, aroſe a ſmoke of worldly wyſdome, & of fleſhly luſtes, by the whiche, al godlynes planted of Chriſt and of the apoſtles, thorow the preachyng of the goſpel, is obſcured and darckened. And there are ryſen vp locuſtes, that is to ſay, falſeLocuſtes. teachers, heretykes and worldly ſuttell prelates, ſ [...]olemen and ſophiſters, which thorow their proude doctrine, and mans ordinances, pompe, and couetouſnes, haue done muche harme in the churche in the heartes of the faythful, thorow the permiſſion of god: And all this is ſuffered euen for the ſynne of contemnynge gods worde, and for that men haue loued them ſelues, muche more than Chriſt. Whiche worde of god they haue made more to be contemned, wt their ſyngyng, and faſt or ſwyfte mumblynge vp therof, without vnderſtandynge, than they haue profyted or edyfied eyther them ſelues or any other therby. And alſo in their hyghe ſcoles and vniuerſyties, with their Ariſtotle, and their Phyloſophy, they haue made y• worde of god darcke & obſcure. And with their Philoſophical dyſputacions, they haue made it vncerten and doubtfull, and vnprofytable vnto the churche. As it maye well appeare that y• frute and ende of al their ſtudyes haue bene nothynge els but couetouſnes and pryde, worldly honour and promocion. And with their ſuttyll wyttes and dyuiſes, they haue done wonderfull muche hurte. But thorowe the myghtye power and vertue of Chriſt in his churche, they haue bene hyndered and dyſappoynted, for this purpoſe that they ſhoulde not hurte nor harme the true faythfull, whiche increaſe and waxe grene thorowe faythe, in all godly workes and exercyſes: whiche the ſpirite of god would not ſuffer to be hyndered, but that they ſhoulde be preſerued in faith and loue after the wyll and worde of god in all holynes and vertue. But thoſe men whiche haue made a couenaunt with pryde, couetouſnes, fleſhly luſt and pleaſure, enuye, hatred and exceſſe, and ſuche other, they were geuen vnto them, to vſe after their owne pleaſures, for as muche as they had no ſeale or token of god. Notwithſtandynge thoſe ſhoulde they not kyll neyther, for as muche as many of them myght be conuerted and amende, but they ſhould onely punyſhe and vexe them in their conſcyences, and with other plages, for a ſeaſon, namely for the ſpace of fyue monethes, whiche maye be vnderſtande to ſygnifye, fyue hundreth yeares, wherin all ſuche thinges haue bene ſene, practiſed and ſuffered in the churche of god. And their payne and vexacion for ſo long a tyme, hath bene extreme, their conſcience being fearefully and heau [...]ly tormented for their great ſynnes. Whiche thinge dyd firſt ſprynge of falſe doctrine, and of mans tradicions, which they haue not kept, as for an example, they cōſtrayned, filthy chaſtitie of pryeſtes, monckes, & nonnes, the glotonous faſtynge, the myſerable torment of eare confeſſion, the dreadfull feare of purgatorye, the pollynge of pardons, the exceſſyue and couetous pouertye of beggyng fryers vnſa [...]yable. Theſe are the venomous ſtynges, which doe vexe and tormente them that wyll forſake, and ſet at naught the token and ſeale of gods worde.

The texte.

¶ And in thoſe dayes ſhall men ſeke death, and ſhall not fynde it, and ſhall deſire to dye, and death ſhall flye from them. And the ſymilytude of the locuſtes was lyke vnto horſes [Page] prepared vnto battayll, and on their heades were as it were crounes, lyke vnto golde and their faces were as it had bene the faces of men. And they had heere as the heere of wemē. And their teeth were as the teeth of lyons. And they had habbergions, as it were habbergions of yron. And the ſounde of their wynges, was as the ſounde of charertes, whē many horſes runne together to battayle. And they had tayles lyke vnto ſcorpious, and there were ſtynges in their tayles. And their power was to hurte men fyue monethes. And they had a kynge ouer them, whiche is the angell of the bottomleſſe pyt, whoſe name in the Hebrew tonge, is Abadon: but in the Greke tonge, Appollyon that is to ſaye, a deſtroyer. One woe is paſt, and beholde, two wooes come yet after this.

Theſe locuſtes or greſſhopers ſhall be ſtrong and myghtye in the churche, and ſhall greuouſly vexe and oppreſſe all faythfull profeſſours of the goſpel, which can not abyde nor beare their falſe religion. And they ſhal be ſo afflycte and perſecuted of them, that they ſhall wyſhe a thouſande tymes rather to be dead than alyue. For the griefe and ſorowe of ſuche as be tormented in their conſcience, is vnſpeakeable. And that all men maye the better knowe ſuche locuſtes, theſe tokens are to be marked. They ſyt vpon horſes hauyng vpon their heades, as it were crounes garnyſſhed with golde and precious ſtones, and haue faces lyke vnto mens faces, louyng lowly & amyable in wordes & in outwarde pretence, but in effecte, vertue, and ſtrength leſſe and weaker thā any woman, garnyſſhed with pleaſant heere euen for nothynge els but for a very token of hypocryſye. And beſydes this, they haue terryble teth, whiche ſygnifyeth, y• they are myghtye to hurte, euen lyke Lyons, without feare & not able to be reſyſted. For as muche as they are armed with habbergions of yron, hangynge together with their Chaynes and Behemoth knottes, byndinge and knytting them ſelues together with their Councels and Decrees, that they ſeme inuyncible, and not able to be ouercome of the whole world. They thunder with their curſynges, ſuſpenſions, and excommunicacions, and all, to maynteine their pompe, euen lyke a fearfull army, whiche in warre fare woulde make all the worlde afrayde. They flye with their pardons and bulles, euen as it were with wynges ouer hylles and dales, ouer ſea and lande and poyſon more noyſomly vnto death, than they ſhould doe with very bodyly weapons: And yet whan their bulles and parchement wil not helpe, they wyll vſe the prycke and ſworde alſo. And the kyng or gouernour of this people hath no nother proper name but Appollion, that is to ſay, deſtroyer, and the very incarnate deuyll, lyke as his aduerſarye Chriſt, is bothe in name and in deede, a ſauiour and preſeruer. This is an heuy woo and myſery to happen vnto the churche of Chriſt. But there ſhall come yet .ii. other beſydes this.

The texte.

¶ And the ſyxt Angell blewe, and I herde a voyce from the foure corners of the golden aulter, whiche is before God, ſayinge to the ſyrte Angell, whiche had the trompe: Loce the foure Angelles, whiche are bounde in the great ryuer Euphrates. And the foure Angelles were looced, whiche were prepared for an houre, for a daye, for a moneth, and for a yeare, for to ſlee the thirde parte of men. And the nombre of horſemen of warre were .xx. times .x. M. And I hearde the nombre of them: and thus I ſawe the horſes in a vyſion, and them that ſate on them, hauynge fyry habergions of a Iacynte coloure, and brymſtone, and the heades of the horſes wer as the heades of lyons. And out of their mouthes went forth fire and ſmoke, and brymſtone. And of theſe thre was the thirde parte of men kylled, that is to ſaye of fyre, ſmoke, and brymſtone▪ whiche procede out of the mouthes of them. For their power was in their mouthes and in their tayles, for their tayles were lyke vnto ſerpentes, and had heades, and with them they dyd hurte.

The ſyxte angelycall deuyll, whiche was ſet againſt the ſyxt ſeale, dyd blowe for his tyme alſo, puttynge forthe his voyce in the chriſtendome, where god ought to be honoured with the golde of a pure and ſyncere faythe. And at that [Page] tyme, the holy Apoſtle. S. Iohn heard, in ſpirite, a voyce, without doubt y• voice of Chriſt kynge of all honour. Whiche voyce ſaid vnto the angel of wickednes: That thing whiche thou wilt, that take in hande. For I permytte y• now at this tyme, to exercyſe thy power to the hurtynge and vndoynge of the wycked and vngodly, and to the amendement, furtheraunce and chriſten exerciſe of the faithfull and electe. Poure out the Hypocrytical frowardnes of the hyghe ſtate of the malygnante churche, whiche hitherto hath bene ſomwhat bounde, and hath had a great name, euē lyke as Euphrates, muche vnlyke vnto the holy Iordan, or vnto the flode Syloa, that is to ſay, the prymatyue churche of the Apoſtles. And there is no hope of grace nor of recouerye or ſaluacion in her. For in this Euphrates there is nothing that is ſounde and good, but all together full of death & deſtruccion, with y• helpe of his. iii. or foure ſtreames whiche went out from him. It is eaſy to vnderſtande, what and who they were, whiche went out after the decaye of the holy chriſten churche, or after. S. Auſtins or S. Ambroſe tyme, after the fyue monethes, that is to ſaye, after fyue hundreth yeares, & went out euē at one tyme, namely at the tyme of the councel holden at Laterane, and were redy to murther and flaye the thirde parte of mankynde. And they, wt their felowes, dyd greuouſly hurte them, in perſon, in goodes, in conſcience, in bodye, and in the proſperyte and welth of their ſoules, thorowe horryble errors, in faithe, relygion, and outwarde ceremonies, thorow mans ordinaunces and tradicions bothe againſt the manyfeſt holy worde of god, & alſo againſt the ordinaunce of the holy prymatiue churche of the Apoſtles. And here the great nomber of theſe horſemen, doth open the vnderſtandinge vnto the reader, that all men maye eaſyly perceyue, what they are, commyng vp in maner, about one tyme. But their frutes ſhall ſhewe and declare that, ſufficiently. Out from among theſe horſemen, came their captains, ridyng vpon hyghe horſes and mules, with highe pompe, pretendinge highe wyſdom & goſtly power. But yet theſe holy brethren the maynteyners of Chriſtes churche (as they pretende) do ryde, with harnes and ſallets, armed and prepared with many ordinaunces, decrees and ſtatutes, by the whiche (alas what remedye) the chriſten faythe is lytle furthered. But it is well fenſed and armed with habbergions, one ryng folded in a nother fower folde. Theſe were ſet on fyre with a furious madneſſe againſt the pure and ſyncere doctrine and profeſſion of the goſpell yelowe for very enuye hatered and malyce, and alſo for very fylthye deſyre and couetouſnes of golde, whiche thinges goe alwayes together. And againe ſauering of brymſtone in their hipocritiſhe filthy chaſtitie, vnmete & odious for any chriſtē harte to thīcke vpon, muche leſſe for any chriſten eares to heare, or any chriſten tong to ſpeake. Their pompe and power, to ſubdue the ſymple and humble dyſciples of Chriſt, contemners of this wycked world, is lyke vnto the power and myght of Lyons, by the wytte of man, not able to be reſyſted or withſtanden. And yet their power is not in their handes and armes, but in their mouthes. Out of the whiche commeth, curſynge, ſuſpendyng, excommunicating, and threatenynge with fire, and feare of hell and purgatorye, & with ſuche lyke firebrandes of brymſtone. Oh, how many right godly and faythfull conſtant men and wemen haue bene murthered wtin theſe foure or fiue hundreth yeares, of theſe horſemen, whoſe power was onely in their mouthes. For, to the performaūce of their ſpiritual tirannie, they dyuiſed ſpies & ſerchers, whiche they called inquiſitores hereticae prauitatis, to ſpye out ſuche as they toke for heretykes, as Saule was one at ſuche tyme [Page] as he ra [...]ed ſo ſpitefully againſt the faithfull, from Ieruſalem to Damaſco. Their tayle, lyke vnto the tayle of a Scorpion or a Baſiliſke, are thoſe whiche goe after them, and folow their example, Princes, Lordes, and temporal Magiſtrates, whiche are aſſiſtent vnto them, to execute their tyrannye, bothe otherwyſe & ſpeciallye at general councels, whiche for their pleaſures (euen thoughe they be Emperours) yet they muſt breake their promyſes of free paſporte and paſſage, againſt bothe their honour and othes, in any matters that concerne their ſpiritual ſtate, pompe, lyberties, ordinaūces, be they neuer ſo much againſt the holy worde of God.

The texte.

And the remnant of the men which were not kylled by theſe plages, repented not of the dedes of theyr handes, that they ſhulde not worſhyppe deuyls, and ymages of golde and ſyluer, and braſſe, and ſtone, and of wood, which nether can ſe, nether heare, nether go. Alſo they repented not of theyr murther, and of theyr ſorcery, nether of theyr fornicacyon, nether of theyr thefte.

Howe heuy and terryble is the might and power of the deuil, & of Antichriſt? yea how many of the faithfull electe of God haue bene tormented and ſlayne by them, bothe in their bodies and conſciences? And yet euen in their tyme there wer many that remayned alyue, whiche the mercifull hande of God dyd preſerue in all godlynes, and thorow his ayde and helpe they eſcaped the handes of theſe tyrannes. Euen in lyke maner as there dyd alſo many remayne in their wicked purpoſes, in their cruel tyrannye & in their godles & blaſphemous lyfe, whiche not withſtanding would be bothe called, and alſo eſtemed & taken for holy and ſpiritual men. And yet they beleue not, y• they haue any nede to repent, & therfore they procede & goe forwarde with their tradicions of men, y• tranſgreſſiō wherof they puniſhe more ſharply than the tranſgreſſion of any commaundement of God. For y• doe they eſteme in maner, lyghter thā nothing, taking it for ſuche a ſynne as may well ynoughe be dyſpenſed with, & remitted: And thus in the meane tyme, they pleaſe, ſerue and honour the deuel with their ydolatry, ſuperſticion, and inuocacion of ſayntes, vnto whome they praye & ſay: Our father in heauen, halowed by the name, euen vnto the very images bothe of men & wemē. (Whiche thing the very lyuing deuyl taught them,) as thoughe the ſaintes ſhoulde deſire any ſuche thing, and not rather be dyſpleaſed therwith, vnto the whiche ſainctes alſo, they make and ſet vp images of golde, ſyluer, ſtone, and woode, euen vnto thoſe true ſainctes alſo, which were martired and put to death, for ſpeakynge and preaching againſt ſuche heathnyſhe cuſtomes, and toke it for very wicked and abhominable ſuperſticions and diuil lyſhnes, to inuocate and honour ſuche falſe goddes. And they doe theſe thinges ſo manifeſtly, that they can not, nor wil not denie it. No they haue no vnderſtāding therof. For they thē ſelues are euē lyke vnto their falſe goddes, and become ſo madde, and ſo farre out of their wittes, that they can no more heare nor ſee thā their ydols and falſe goddes can. And they wil heare of no repentaunce at al, muche leſſe wil they performe any. But they wyll rather confirme and mainteyne their deuillyſhe ydolatrye and falſe religion, with ſword and fyre, murther and poyſon, yea and ſometime they are not aſhamed to practyſe ſorcerye & witchecrafte, to mainteyne their wickednes, againſte y• true faith & religiō. And they wil lyue in whordom, whoſoeuer ſay nay, euē of force, beyng extreme enemyes vnto holy matrimony. [Page] And thus they bleare and blinde the whole worlde with their falſehede & lyeng, and all to mainteyne their poſſeſſions and infinite blaſphemyes, whiche [...]e [...]e of their ydolatry, with worldly force and tyrannye as they haue euer done.

¶ The .x. Chapter.

The texte.

¶ And I ſawe another mightie Aungell come doune from heauen clothed with a cloude, and the raynebowe vpon his hed. And his face as it were y• Sunne, and his fe [...]e as it were pyllers of fyre, and he had in his hande a lytle boke open, and he put his right fote vpon the ſea, and his lefte fote on the yearth. And cried with a loude voyce, as when a Lion roreth. And when he had cried, vii. thonders ſpake their voyces. And when the ſeuen thonders had ſpoken their voyces: I was about to write. And I hearde a voyce from heauen, ſaying vnto me: Seale vp thoſe thinges which the. vii. thonders ſpake, and write thē not.

THis ſtrong angel, can ſygnifye none other thing, but our ſauiour Ieſus Chriſt, whiche reueled ſuche a viſion vnto S. Iohn, for the profyte and comfort of the faithfull churche and congregacion, and for a warnyng vnto the ſynfull world. For he it is, whiche in ſuche an euil tyme, and in ſuche great perplexyte and dangerous warrefare of the chriſten churche vpon earth, commeth downe from heauen to ayde and ſuccour it according vnto his promes. And he appeareth vnto S. Iohn, euen as thoughe he were commynge downe from heauen, clothed with a very manyfeſt and viſible cloude, whiche ſignifyeth his holy manhode, euen as he went vp alſo vnto heauen, and dwelleth withThe raynebowe. vs, with his grace, ayde, and prouydence. The raynebowe, ſygnifieth his heauenly imperious crowne, and his gracious gouernaūce ouer his faithful electe, for the whiche he is carefull and ſorowfull with mercye and daylye ayde, in all thinges neceſſarye and expedient for them. His face and countenaunce is bryght, pleaſant and full of mercye, euen lyke vnto the ſonne. For he himſelfe is the ſonne of the worlde, that is to ſaye, the comfort, delyght ioye and felicitie of all faithful. And againe, mighty ſtronge and rightuous in all his iudgementes towardes y• godleſſe and wicked, whiche he ſtampeth in peces and burneth them with fire, that can neuer be quenched. This ſame Ieſus Chriſt our Lorde and ſauiour, is come againe from heauen, with his lytle, meke, euangelycall booke, namely with the newe teſtament, in the whiche the olde is alſo comprehended. This booke is contemptuous and of no eſtimacion, vnto the ſage wyſe philoſophers, highe lerned doctors, and pompous proude prelates, in ſo muche that it was cleane loſt out of the tempelles, for a great ſpace, (euen as it was in y• tyme of Ieremye the prophete,) beyng ſonge yearely in their monaſteries & colleges, as their vowes and rules, wherunto they were ſworne, required, but without all maner of vnderſtandynge or feruentnes of the ſpirite, whiche ſhould be ſought and neceſſarilie required in holy ſcripture. This boke dothe Chriſt bring▪ being garniſſhed not outwardly with golde, ſiluer and precious ſtones, for a face and a ſhewe onely ſo that no man can reade in it, as thoughe it were ſufficient onely to kyſſe it, but he ſhal bring it open, that euery man maye reade and vnderſtāde it, in their owne mother tong, and alſo in all ſcholes, where children are taught. He it is that is come into this worlde, and hath ſet his feete vpon al the earth, and alſo in the Iles of the ſea, whiche were before vnknowen▪ euen [Page] lyke as the true faithe alſo was, which was readyly & ioyfully receyued of them, whiche before knewe nothing at all, and were more ignorant and vnlearned, than they that came from the grecians and Romaynes. Whiche thing maye be vnderſtanden, by the left and the right foote. And what maye better be vnderſtanden by the loude voyce, than the great noyſe, which the holy Byble maketh, at ſuche tyme as it is ſpred abrode in all ſpeches and tonges, ouer hundrethes and thouſandes of people in ſo ſhort tyme, to the great wonder and meruell of all faithfull, and to the hyghe furtheraunce and edyfieng of the chriſten doctrine and of the knowledge of God, and to the vtter confuſion and feare of the whole diuilyſhe and hellyſhe flocke and congregacion, euen as a Lyon of the ſtocke of Iuda. And immediately therupon came. vii. thonders, that is to ſaye, the mooſtvii. thonders. godly and chriſten interpreters of holy ſcripture, were famous throughout the whole worlde, as were theſe Ambroſe, Auſten, Ierom, Gregory, Cypriane, Hylarie, and diuerſe other, whiche in our tyme haue written and taught as excellētly and profytablye in the churche and congregacion of Chriſt, as euer they dyd. Theſe haue taught and brought into lyght, the worde of God very purely and ſincerely, notwithſtandyng whatſoeuer the ſchole writers and ſophyſters, the pompous byſhops and monkyſhe mumry haue many yeres decreed & dyuiſed, to the contrary, with their vncerten and vnſtable doctrine, fayned ceremonyes, fonde tradicions, & newe ſtrange articles of the faythe, whiche haue no grounde in gods worde, and cleane contrarye bothe to the vſage, and alſo to the doctrine of the holy auncient fathers in the prymatiue churche. And where it is nowe added, that it ſhoulde not be written what theſe thonders ſpake, let other vnderſtande it as they wyll, I thinke and coniecture that it is a prophecye of the noble and excellent gyfte of God, y• ſcience of Prynting, geuen firſt vnto the Germaynes, whiche were eſtemed the mooſt rude and barbarous people. By and thorowe whome, not onely the newe teſtament hath bene renewed, interpreted & tranſlated euen out of the very naturall fountaine & tong wherin it was wrytten, but alſo the whole olde teſtament out of y• holy Hebrew tong. Beſydes this, all theſe before named & many other teachers and wryters of the holy churche, went firſt out into the worlde, and bothe with worde and deede, noyſed abrode the power of the goſpell, ſo that the renewynge therof can not be aſcribed vnto thoſe onely, whiche preache and teache in our tyme, but vnto the holy byſſhops of the primatyue churche, whiche preached and taught firſt of all, throughout the whole chriſtendome, where as now, all our byſſhops for the mooſt parte, are domme and blynde in all godly doctrine, & vtterly drowned in worldly pompe, luſtes, pleaſures and in all wicked dyſſolutenes.

The texte.

¶ And the Angell whiche I ſawe ſtande vpon the ſea, & vpon the earth, lyfte vp his hande to heauen, and ſware by him that lyueth for euer more, whiche created heauen, & the thinges that therin are, and the ſea, and the thinges whiche therin are: that there ſhould be no lenger tyme, but in the dayes of the voyce of the ſeuenth Angell, when he ſhall begynne to blowe: euen the myſterye of God ſhalbe fyniſhed, as he preached by his ſeruauntes the prophetes.

Chriſte taketh anothe, and ſweareth by God his heauenly father, euen with great earneſt feruencye and holynes, that the tyme of his glorious laſte comminge to iudge all the worlde bothe quicke and dead, is nowe alreadye nighe and at hande. And whan the victorye that was prophecyed to be [Page] fulfylled of Antichriſt (which victorye the ſeuenth angel, Chriſt him ſelfe or his ſpirite, that was yet to come in Helyas before the laſt daye, muſt blowe forth accordinge vnto his office) were once paſt, than ſhoulde all together be fulfylled, that all prophetes dyd euer prophecye of the kyngdome of Meſſias the ſauiour of the whole worlde, whiche is the hygheſt miſterye. Of the whiche thinges all patriarkes and prophetes, yea and the apoſtles alſo, and Chriſt him ſelfe, dyd ſpeake, namely, of the tyme of the kyngdome of heauen, that was commyng, and of the commynge of Chriſt in his higheſt honour and glorye, whiche ſhalbe manifeſt and knowen vnto all men and vnto the whole world.

The texte.

¶ And the voyce whiche I hearde from heauen, ſpake vnto me againe, and ſayde: go and take the lytle boke whiche is open in the hande of the angell which ſtandeth vpon the ſea, and vpon the earth. And I went vnto the angell, and ſayde to him: geue me the lytle boke, and he ſayd vnto me: take it and eate it vp, & it ſhal make thy belly bytter, but it ſhalbe in thy mouthe as ſwete as hony. And I toke the lytle boke out of his hande, and eate it vp, and it was in my mouthe as ſwete as [...]on [...]: and aſſone as I hade eaten it, my bellye was bytter. And he ſayde vnto me: thou muſt prophecye againe amonge the people, and nacions, and tongues, and to many kynges.

At this place, myght the begynnyng of the .xi. muche more conueniently haue bene appoincted, but it is no matter. Iohn in the perſon of all faithfull chriſtians, and ſpecially in the perſon of them, whiche ſhould be teachers in ye churche of god (as the holy byſſhops and other apoſtolicall men) heareth the voyce of God, ſpeakinge thus vnto him: If thou wylt doe and performe thy office and vocacion truly and iuſtly, than goe thy waye, and appointe thy ſelfe therunto withall thy might and power, and take in thy hande the holy, open and mooſte cleare cronicle booke of the holy goſpell and worde of God, receyue the ſame, and the holy vnderſtandinge therof, from the holy gooſt thorow feruent praier. And reade therin with faythe, loue, and mooſt earneſt zeale, of Chriſt hym ſelfe. But he telleth him before, that he ſhoulde not onely reade or ſynge it, wryte or endyte it, but that he ſhoulde with a mooſt gredy deſyre, euen deuoure it vp as a foode from God and as the heauenly breade of all faythfull beleuers, and that [...]e dygeſt it in to his bowels as a mooſt cleane and holſome foode. Whiche thing can not come to paſſe with out bytternes of repentaunce and of ſorowe, and heuynes of the hearte, and conſcience. And ſpecially vnto him that knoweth ſo muche of the wyll of God, and feleth that his ſpirite is ſo weake and frayle and his fleſhe ſo wylde and dyſobedient and his mynde ſo ſtubbourne and obſtinate againſt the ſpirite of god. Or els it may be thus vnderſtandē, that whan a man vnderſtandeth the worde of god, and knoweth that it ought to be ſpred furth vnto other, that is to ſaye, to the whole churche of God, and that the truth ought to be ſpoken vnto the blynde worlde, and that it can not yet be done with out great perell & danger of bodye and lyfe, than is it doutles bytter vnto him. But yet not withſtandinge it is ſwete in the mouthe, thorowe the comforte and ioye of the truth, and thorowe the ioyful promes of the goſpell of rightuouſnes and holynes, thorow Chriſt the ſauiour of the whole world in al tymes. Al this did Iohn in a viſion, and toke alſo further inſtruccion thereof, as foloweth.

¶ The .xi. Chapter.

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¶ And then was geuen me a rede, lyke vnto a rodde, and it was ſayd vnto me: Ryſe & meat the temple of god, and the aulter, and them that worſhyp therin: and the quier whiche is within the temple, caſt out and meate it not for it is geuen vnto the Gentiles, & the holy citie ſhall they treade vnder fote xiii. monethes. And I wyll geue power vnto my two witneſſes, and they ſhall propheſye a thouſande, two hundered and .ix. dayes, clothed in ſacke clothe. Theſe are two olyue trees, and two candelſtyckes, ſtandynge before the God of the earth. And yf any man wyll hurte them, fyre ſhall procede out of their mouthes, and conſume their enemies. And yf any man wil hurte them, this wyſe muſt he be kylled. Theſe haue power to ſhut heauen, that it rayne not in the dayes of their propheſyinge and haue power ouer waters to turne them to bloude, and to ſmite the earth with all maner plages as often as they wyll.

THe lorde doth teuele and ſhewe vnto Iohn, that he wyll vyſyte and reforme his churche, (beyng ſo ſore fallen and decaied) whā tyme ſhalbe thorowe apoſtolical men and godly parſons, which haue eaten vp and dyſgeſted the booke of god, and with great ſwetnes and pleſantnes, haue bene feruent and earneſt to further and to ſet furth the wyl of God. And thus he geueth hym a [...]e [...]wande in his hande (as he dyd alſo vnto Ezechiell) to meaſure & to ſerche out the rightuouſnes of the churches, and the ſtate of euery one: And ſpecially of them, whiche, by reaſon of their office and vocacion, ought to haue a ſpeciall reſpecte and regarde to the ſeruyce of god: among the whiche, the byſſhops and the highe & moſt ſpeciall doctors and teachers of the churche (whiche are vnderſtandeThe quier. and ment by the quiere, for as muche as they are maiſters and rulers of the quiere) were the mooſte wicked and vngodly: And they are compared and lykened vnto the heathen and were geuen and delyuered vp vnto them to be punyſſhed. For the heathen, and vngodly and ſuperſticious people geuen to al ydolatrie, whether they be ſpiritual or ſecular, they ſhal treade down, deſtroy, and defyle the churche of Chriſt a long time, whiche is to be vnderſtande by the xlii. monethes, ye is to ſaye .iii. yeares & an halfe, whiche might well ſygnifye .iii.xlii. monethes. hundreth yeares & an halfe, from the tyme that muche falſe doctrine & many ſuperſticious ceremonies came firſt into ye churche againſt the manifeſt worde of God. Whiche thinges ſprang vp thorow y• pompe, pryde, couetouſnes and preſumpcion of the ſpiritual prelates & watchmen, as they named them ſelues, and ſo ought to haue bene in dede by their office & callyng. The two witneſſes of repentaunceThe .ii. witneſſes. & amendement of lyfe, which ſhould take the goſpel in hande againe, and ſhould reſtore & bryng forthe the booke againe, are Enoche & Elyas. For in the wicked tyme of the Cainites before Noes floode, Enoche ſtudyed & went about, without doubte, bothe with word & dede, to reforme the world, & to reduce them vnto the true faith in God, & perfyght loue to their neyghboure againe. Wherunto he was moued by the holy gooſt, whiche did worke & ſpeake in him, yea & parauenture alſo did write thorowe him. For there were once bokes of Enoche, whiche nowe are not to be gotten. And lyke wyſe did Elyas alſo in y• time of ye lawe, but with a wonderfull zeale & feruentnes both in word & deed, thorow the mocion of the holy gooſt, whiche worketh in the miniſters of god, whan he ſeeth his tyme, accordynge as the perſon & place requireth. And therfore they bathe receyued one rewarde of ſaluacion, and remayned as it were immortall and are prophecied to come againe in ſpirite before the latter day of iudgement, to reſiſte and confounde the wycked Antichriſt, and to heale with the oyle of lenitie ſuche as are apte to receyue it, or els with the fyre of feruente zeale [Page] to confounde the wycked enemyes of god bothe with worde & deade, as Enoche and Elyas dyd, by the commaundement and ordinaunce of god, in their tyme, whan they were vpon the wicked earth. Lyke as alſo ſuche men might be founde in our tyme with their names, writynges, and doynges, not in one place of the earth, moued with the ſame ſpirite & with the ſame worde and lyke zeale of god, euery one after the gyfte of grace geuen vnto him. Moued, I ſaye, by the holy gooſt, of a godly mynde and lyke purpoſe as the nacions, people, perſons and other circumſtances required. Againſt theſe and ſuche lyke frendes and miniſters of god, ſhall many greuous troubles be alwayes deuiſed and attempted, by the wicked malignant churche, bothe againſt their good name, bodye, lyfe, and alſo againſt their goodes. And they haue no nother refuge, ſuccour, comforte, helpe nor weapon to defende them with, but the onely, holy, eternall and inuyncible worde of god in their mouthes and handes, whiche confoundeth all their aduerſaries and deadly enemyes, whiche euen them ſelues the longer they mainteyne their euyll and naughtye cauſe, the worſe they make it, tyll at length they ſhall vtterly confounde and deſtroy themſelues. But theſe .ii. miniſters of the ſpirite of god, workynge in loue and feruentnes, with all ſoftnes & burnynge zeale lyke vnto Enoche and Elyas, they haue power thorowe the ſpirite of god (whiche worketh all thinges in his miniſters) to procure and obteyne of god grace and vengeaunce accordynge to their faith and zeale, to ye furtheraūce of goddes glorye, and to the profite and reformacion of the faythfull chriſten churche, as neceſſitie and conueniencie ſhall require. Euen lyke as Elyas had ouer the water, whan as thorowe his prayer he obteyned of god that it ſhoulde not rayne vpon earth for the ſpace of three yeares: And agayne alſo fyre from heauen, againſt thoſe that mocked and contemned his offyce and teſtymonie.

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¶ And when they haue fyniſſhed their teſtimonye, the beaſt that came out of the bottomleſſe pyt, ſhall make warre againſt them, and ſhal ouercome them, and kyl them. And their bodyes ſhall lye in the ſtretes of the great citee, whiche ſpiritually is called zodom and Egipte, where our Lord was crucified. And they of the people and kynredes, and tonges, and they of the nacions, ſhall ſe their bodyes thre dayes and an halfe, and ſhall not ſuffer their bodyes to be put in graues. And they that dwel vpon the earthe, ſhall reioyce ouer them, and be glad, & ſhal ſende gyftes one to another, for theſe two prophetes vexed them that dwelt on the earth.

It hath alwayes from tyme to tyme bene well ſene, howe this beaſt hathe behaued hymſelfe towarde the meſſagiers and miniſters of god, whiche were ſent vnto them. And ſpecially vnder Achab and Manaſſes, and ſuche lyke kynges and ydolatrous and hethenyſſhe prieſtes whiche ſerued falſe goddes, whiche perſecuted the faythfull miniſters of God, curſed and contemned them, burnt and drowned them, ſo farre as god permytted them. Whiche thing was for the beſt vnto the perſons that ſuffered ſuche thinges, and for the ſynguler profyte of the faythfull churche and congregacion. And yet for all their perſecucion, the doctrine and workynge of the faythfull was euer vpright and lyuely, and their good and holy name with the commendacion of their godly feruent zeale, was alſo wonderfully preſerued to the vtter ſhame and confuſiō of the abhomynable and terryble beaſt, and all his members and lymmes: As the examples of the whole world doe teſtifye and beare wynes: And ſpecially euen in our tyme, and alſo the mooſt true and infallyble ſtorye of the prouydence and of the holy worde of god. This citie, where Chriſt is dayly crucified,The great citie. is (in figure and ſymilitude) the citie of Ieruſalem, whiche for ſheadyng of the [Page] bloude of his Apoſtles, hath receyued her iuſt and due rewarde, as ſhe deſerued: and lykewyſe the wycked churche corrupte and poyſoned of Sathan, wherin he beareth rule, murtheringe the faythfull frendes of God, and miniſters of the goſpell, whoſe holy zeale and truth of God, whiche they haue preached, they coulde not nor woulde not ſuffer nor abyde, vntyll they were alwayes at length confounded and vtterly deſtroyed. Whiche thinge ſhall vndoubtedly happen alſo vnto them, whiche doe reſiſt and withſtande all chriſten reformacion of the churche in their ſtate and order. Yea they ſee already before their eyes, and ſmell the indignacion of god & his terryble iudgement, wherof they haue bene earneſtly and faithfully warned, but they were neuer affrayd nor abaſſhed of it. At that tyme, the holy ſeruauntes and miniſters of god, ſhall be fayne to ſuffer muche trouble, euen the very bytter and mooſt ſlanderous death. But at length whan all thinges ſhall be truly diſcuſſed, all the worlde ſhall ſee and perceyue the true doctrine and belefe of the faithfull & godly, & the impietie of ye wycked, obſtinate, blinde, and vngodly infydels, whiche woulde neuer beleue. And thus fayth and truth in god, ſhall haue the victorye.

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¶ And after thre dayes and an halfe, the ſpirite of lyfe from God, entred into them. And they ſtode vp vpon their fete, and a great feare came vpō al them that ſaw them. And they hearde a great voyce from heauen, ſayinge vnto them: Come vp hyther. And they aſcended vp into heauen in a cloude, and their ennemyes ſawe them. And the ſame houre was there a great earthquake, and the [...]enth parte of the citie fell, and in the earthquake were ſlayne names of men ſeuen .M. and the remnaunt wer feared, & gaue glorye to the god of heauen. The ſeconde woo is paſt, and beholde, the thirde woo wyll come anone.

Howe this beaſt with her members the wycked hethenyſhe prelates and their ſworne adherentes haue alwayes & in our tyme for a long ſeaſon cruelly dealt with the miniſters of gods word, and with the preachers of the truth of ye mooſt ſacred goſpell, it is playne and euident ynoughe at this day vnto all the world: and thorowe the cronicles, whiche ſhall be publyſhed, ſhall not be hydden vnto our poſteritie, how, whan, and by whome dyuerſe godlye men haue bene perſecuted and murthered and mooſt ſhamefully handeled of the ſpirituall prelates and their ſworne adherentes, onely for the true doctrine and faythes ſake. But an other tyme wyll come by the very iudgement and grace of god, whan as theſe holy men and faythfull witneſſes of Chriſt, ſhall be had in hyghe honour and eſtimacion, and ſhall bryng more to paſſe with their preaching, writinges, and monumentes whiche they left behynde them, to the profyte and edificacion of the churche, and to the true vnderſtandynge of the truth in all landes and nacions of the earth, than euer they dyd in their lyfe tyme, as it is euydent that it ſo happened vnto the holy prophetes and martirs. And than ſhal all the wicked enemies and contemners of the worde of god and of Chriſtes true religion, trē ble and feare the iudgement of god, not vnworthely, and they ſhall vndoutedly receiue their due rewarde that they haue deſerued for the extreme cruelty whiche they haue ſhewed and declared againſt the faythfull miniſters and ſeruauntes of God. Whiche rewarde they ſhal receyue with feare, tremblynge, ſorowe, ſmart and paine, deſpaire, and with euerlaſting ſhame and confuſion folowing. Whether any ſuche thinge hath hitherto or maye hereafter happen, let euery true chriſten harte that truſteth in the mercye of god well conſyder and wey by him ſelfe.

¶ The .xii. Chapter.

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¶ And the ſeuenth angell blewe, and there were made great voyces in heauen, ſaying: the kyngdoms of this worlde are our lordes, and his Chriſtes, & he ſhall raygne for euer more And the .xxiiii. elders, whiche ſyt before God on their ſeates, fell vpon their faces, & worſhipped God, ſayinge: we geue the thankes O Lorde God almightye: which arte and waſt, and art to come: for thou haſt receaued thy great might, and haſt raigned. And the nacions were angry, and thy wrath is come, and the tyme of the dead that they ſhoulde be iudges, and that thou ſhouldeſt geue rewarde vnto thy ſeruauntes the prophetes & Sainctes, and to them that feare thy name ſmall and great, and ſhouldeſt deſtroye them whiche deſtroye the earth.

AL this maye be well referred vnto the texte and viſion that went before: to this purpoſe, that after all matters before mencioned, once paſt, there ſhoulde be an vniuerſall godlynes, and chriſten order, eyther thorowe the generall preaching of the goſpel thorow out y• whole world or els thorow the godly lyfe, peace and felicitie, whiche maye be at that tyme vpon earth. As it is poſſible inoughe thorowe the grace of god, and many good chriſten heartes doe truſt and hope, that it ſhall come to paſſe. Or els it maye be vnderſtande after the laſt iudgement of our ſauiour Chriſt, of the quietnes, whiche ſhall than immediately folowe after the cruell perſecucion of Antichriſt, as this bleſſed and comfortable angel preacheth and declareth with his trompet. For ſure it is that before the latter daye the kyngdome of Chriſt ſhall appeare, and be receyued of all nacions and yles of the earth, euen of the Iewes alſo whiche at length ſhal receyue knowledge of their errour, and ſhall confeſſe their obſtinacy and ye wickednes of their belefe and conuerſacion, whā they ſhall ſee the grace and knowledge of God manifeſtly reueled in all tongues and ſpeches thorowe the holy worde of god, and ſhal perceyue the kyngdome of Chriſt the true Meſſias not to conſiſt in the ſtrayght and narow corner of Canaan nor in the vnhappy citie of Ieruſalem (whiche is vnhappye by reaſon of the dyuiſion and vnquietnes that is in it) but in the whole wyde worlde, wherin ſhall be one onely felowſhyp and congregacion of the ſeruauntes of the onely one and almyghtie god, whom alone all the holy prophetes (of whoſe faythe the Iewes haue alwayes made ſo highe boaſt) haue honoured and prayſed, and lyke wyſe the whole regiment and flocke of theirs, and the whole worldes Meſſias and Sauiour, whiche was before the creation of the worlde, and hath appeared in the worlde in al humylite more than .xv. hundreth yeares, almooſt longer than the lawe of Moyſes dyd endure and continue among the Iewes from the tyme of their delyueraunce out of Egipte vntyll the commynge of Chriſt, whan he toke his manhode in the tyme of the reygne of Herode, whan as their regiment and gouernaunce toke an ende. What lyes ſoeuer they feyne of their lande and regyment in Vtopia (whiche they name Caſp [...]a) wherof they muſt ſhortly be a ſhamed and holde their peace, and confeſſe their deceyte, falſehede, preſumpcion & damnable lyes of their Talmude, & of all their falſe myſerable blynde guydes, and Rabbynes, whoſe falſehede is nowe open and manyfeſt vnto all the worlde, for as muche as their bokes are made common (thorowe the benefyte of printynge) vnto all men of learnynge and knowledge. So that this myſerable people (as the holy apoſtle S. Paule prayeth) hath that thing fulfylled vnto them, whiche they hoped for, and whiche was promyſed of God in their tyme vnto their generacion. Euen ſo maye it come to paſſe vpon earth, and that right ſone, that the honour and glorye of the kyngdome of Chriſt and of God ſhall appeare, which [Page] ſhal rule for a tyme vpon earth, and after y• latter iudgement, in heauen in euerlaſtynge bliſſe. As than al holy patriarkes, prophetes, apoſtles and all the martirs that euer haue bene, ſhall haue honour and glorye, whiche they ſhall offre vp vnto the euerlaſtinge and very true God, in the ſight of all Goddes electe in euerlaſtinge bliſſe, in y• kyngdome of God and of his Meſſias our ſauiour Ieſus Chriſt, according to the doctrine of the infallyble & mooſt true word of god. But the wicked and vngodly heathen, ſhall haue no part of this honour, glorye and bliſſe, but ſhall ſuffer and be damned euerlaſtingly in eternall wrath, enuy, hatred, malyce and deſpayre. For ſuche is the righteous iudgement of God ouer all men bothe quicke, and deade, good and bad. Euery one ſhall be rewarded accordyng to his workes and deſertes after the iuſt iudgement of almyghtye God, without all maner of parcialytie or reſpecte of perſons, whether they be of high or lowe eſtimacion in the worlde, whether they be riche or poore, and of what lande or contrey ſo euer they be. For than the holy and faithful ſhal receiue of Chriſt euerlaſting ſaluacion for their truſt, faith, and loue towarde God: and contrarye wyſe the wicked and vngodly tyrannes, aduerſaries, & perſecutours of the faithfull ſeruantes of God, for their obſtinate blyndnes, infydelitie, and contemninge of Goddes holy wyll and worde, ſhall peryſhe for euer, and ſhall remayne euerlaſtingly, curſed and damned withal wicked ſpirites. Thus farre (as ſemeth vnto me) doe the viſions and prophecies reache, that are hetherto paſt, and mencioned in this boke. But nowe, that whiche foloweth, is another reuelacion, pertayning to an other tyme. For a man muſt not ſeeke any other order of y• ſcripture in this boke (whiche is compact together of many and diuerſe viſions without any obſerued order,) than in other writinges of the prophetes, as they that are learned doe knowe well ynoughe.

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¶ And the temple of god was opened in heauen, and there was ſene in his temple the arcke of his teſtament, and there folowed lyghtnynges, and voyces, and thondrynge, and earthquake, and muche hayle.

Here might the .xii. chapter well begynne, and theſe wordes myght be vnderſtande and taken for a preparacion vnto the very glorious, and newe reuelaciō, which is nowe (as I ſayde before) opened vnto him. But this temple of God isThe temple of God. the holy chriſten churche and congregacion in this tyme of trouble, dyſcencion and batell, and participacion of the bliſſe of heauen and euerlaſtinge lyfe, vnto them that wynne and beare awaye the victorye. The Arke of the teſtamente isThe Arke the bleſſed and holy manhode of Chriſt, vnited and knit in one with the godlye nature of the euerlaſting word of God, which is and euer hath bene y• Mercye ſtoole of all the worlde and of al men, and the onely comforte, refuge and ioye of the faythfull electe. But the lyghtenynge, the noyſe of the voices, the thonderynge,The lyghtnyng thondering. &c. and earthequake, with the great hayle, maye ſygnifie the terryble damnacion of the wicked for euer, or els it maye ſygnifie a ſynguler erneſt and wonderfull preparacion of the hearer or of the reader (lyke as was of the holy Apoſtle S. Iohn, whiche ſawe it) to marke, and conſyder it the more dilygentlye. For it is neceſſarye to marke and conſyder ſuche reuelacions and viſions, as doe folowe vpon ſuche tokens, the lyke whereunto happened ſometymes alſo vnto the prophetes, as the holy ſcripture declareth.

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¶ And there appeared a great wonder in heauen, a woman, clothed with the Sunne and [Page] the Mo [...]e vnder her fete, & vpō her heade a crowne of .xii. ſtarres. And ſhe was wt childe, & cried trauayling in birthe and pained ready to be delyuered. And there appeared another wonder in heauē, for beholde, a great red dragon hauing .vii. heddes, & ten hornes & .vii. crounes vpon his heades: & his tayle drue y• thirde part of y• ſtarres & caſt them to y• earth.

As in the prophetes of the olde teſtament, the firſt dyd write more plainely and manifeſtly, than the laſt, whiche are muche harder to be vnderſtanded, as Ezechiel, Daniel, and zacharie are muche harder than Eſaye, and Ieremy: Euē ſo in the new teſtament, in this prophetycall boke, the latter prophecies, reuelacions, and viſions are more playne and eaſy to be vnderſtanded, thā the firſt: in ſo muche as this viſion maye in manner be an interpretaciō of thoſe viſions that went before. This heauen, wherin this great token dyd appeare, muſt nedesHeauen. be the kyngdome of heauen, the chriſten churche, congregacion and felowſhyp of all faithfull from the begynnynge of the worlde vntyll the ende therof as Chriſt him ſelfe doth interprete it. The woman, of whome the angell hereThe womā. ſpeaketh, is the euerlaſting, mighty and bliſſed worde of god, whiche is bryght and mightye as the Sunne, wherunto all the vnderſtanding of man, and of all fleſhe is ſubiecte. And it is clothed and garnyſſhed with ye faith and confeſſion of the patriarkes▪ prophetes, Apoſtles and martirs bothe of the olde and of the newe teſtament. This word of God, the holy goſpel promiſed vnto vs from the begynnynge, and beleued, hath performed, and thorowe the mercye and goodnes of God, hath brought forthe and borne vnto vs, Chriſte the ſauiour of the worlde, or the true faith in Chriſt. But this came not to paſſe, before ſuche time, as nonother ſaluacion coulde in any wyſe be founde, thorow the workes of the lawe, throughe the ſacrifices nor throughe all other good workes. For none of them all had power to ſatisfye, or to make holy, but onely the righteouſnes of the worde of God, that became man, namely our ſauiour Chriſte, the ſonne of God and of Marye, whiche had bothe the nature of God and of man in one onely perſon, whiche made ſatisfaccion for al mankynde. This beyng wt childe,with childe. The crienge is in this place as muche as an earneſt luſt and deſyre. The cryeng, is prayer. As the holy prophetes dyd euermore deſyre this ſaluacion, & truſted throughe belefe in y• worde of God, vnto the promes y• was made vnto the whole worlde. Againſt this holy worde of God and this chriſten faithe, dyd appeare an other token in the congregaciō of the churche beyng called of God, namely a bloudyThe dragō. dragon and enemye of mans ſaluacion and of the true faithe in Chriſt, whiche is y• wicked ſpirite, Lucifer & his felowſhyp, by whoſe .vii. heades is ſygnifiedThe .vii. heades. all blaſphemies and wickednes, wherwith he worketh all myſchiefe. And the .x. hornes, doe ſygnifye his great and manyfolde tyrannye, wherby he worketh toThe .x. hornes. hynder, and hurt the true faythe and the goſpell of Ieſus Chriſt the onely ſauiour, wherunto he is an enemye & an aduerſarye with all his might & power (ſo farre as almightye God wyll permyt and ſuffer him) whiche he taketh to helpe him, namely the louers frendes and gredy folowers of this worlde, vngodlye tyrannes againſte all godly innocencye and chriſten faithe. This dragons tayle, ſygnifieth the might, power and miniſters of the deuell, wherby he dyſyreth [...]e tayle. to hurt the electe, yf God woulde ſuffer it, as it is poſſible, that he maye: that they ſhoulde fall from the heauenly vertue and godlines, vnto the loue of this worlde, and vnto earthly and fleſhely luſtes and affeccions.

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¶ And the dragon ſtode before the woman whiche was readye to be delyuered: for to deuourt [Page] her chylde as ſone as it were borne. And ſhe brought forthe a man childe, whiche ſhoulde rule all nacions with a rodde of yron. And her ſonne was taken vp vnto God, and to his ſeate. And the woman fled into wildernes, where ſhe had a place, prepared of god, that they ſhoulde fede her there a .M.ii. hundred and .lx. dayes.

The wycked ſpirite dyd beſtowe all his might and power that the promyſe of God thorowe the dyſobedience of the children of Iſraell, whome he alwayes ſtirred vp, might come to none effecte, and that y• trueth of God might be dyſappoynted, and that the faythe in Chriſt, in whome our ſaluacion dothe conſyſte, might be blemyſſhed and confounded, and alſo that the goſpell might be myxed with mans doctrine, interpretacions and errours. But the goodnes, truth, mercye, faythfulnes and loue of God, is greater than the power and wickednes of the deuell, and of al his ſubtilties and miniſters. For the childe was borne, goddes worde became man, truth had the victorye, and falſehede laye on y• grounde vnder fote. The craft and ſubtiltie of the deuell was defeated by the wyſdome of God, and was opened and dyſcloſed vnto the worlde. This childe Chriſt, the euerlaſting worde of God, whiche became man in the mooſt holy wombe of the virgin Marye, was receyued and taken of God the father, throughe grace, for the ſatisfaccion of the ſynne of al the world, and he dyd merite and deſerue with his highe and moſt perfyte obedience and humblenes, the glorye of y• heauenlye father, and the kyngdome of heauen, wherin he ruleth for euer and euer. But the truth of the chriſten faith, religion, and of the goſpell of Chriſt dyd alwaies ſuffre extreme ſorowe and payne, beyng perſecuted euen at the firſt, of the Iewes, of the falſe Apoſtles, of falſe and coloured chriſtians, of Emperours and Kynges, of workemongers, of falſe and wicked byſſhops, of Sorcerers, and nigromanſers, of Saraſens, of ydolaters, and Epicures, of philoſophers, of theThe taile of the dragon or of the deuyll. louers of this world, of ſpiritual prelates and religious monkes and friers. &c. For all theſe and other ſuche lyke, are the hornes, crounes and the great tayle of this dragon, whiche watcheth, ſtudieth and ſeketh all wayes and meanes to hurte and hynder the true faithe, the chriſten lyfe, and the holſome doctrine, that is to ſaye our ſauiour Chriſt in the faithfull. And for this cauſe, the doctrine of the goſpell and the chriſten faithe, hathe bene fayne to ſuffer muche continually euen from the beginnyng of the worlde, and immediately after the chriſten faith was firſt taught & preached. And therfore many holy and faithfull chriſtianes haue bene fayne to flee, and y• trueth of the goſpel in continuaunce of tyme, was ſtraunge and vnknowen vnto the mooſt parte of the hyghe learned doctours, and potentates throughout the worlde: Althoughe the true chriſten faithe was alwayes preſerued, thoughe it were in fewe and in abiecte perſons of ſlender reputa [...]ion. And this continued a longe ſpace, namely from the tyme of Conſtantine the Emperour, whan as the chriſten churche ſemed in maner to haue eſcaped all daunger and perill of decaye and deſtruccion, vntil our tyme, wherin ſhe appeareth againe wonderfully after a ſtraunge maner in deſpite of al tirannes, and of all the power of hell. And nombring from that tyme (of Conſtantine I meane) vntyll our tyme, euen this nomber of yeares ſhall euydentlye appeare, reckenynge dayes for yeares, as it is a commune thing in ſcripture. If any man can finde out any plainer vnderſtanding of this place (for in ſuche darke and obſcure places of ſcripture no man ought to be frowarde or contencious) let them take it, and folowe it.

The texte.

¶ And there was a great batayle in heauen, Michael and his Angels fought with the dragon, and the dragon fought and his angels, and preuayled not, nether was their place [Page] founde any more in heauen. And the great dragon, that olde ſerpent, called the deuell and Sathanas, was caſt out. Whiche deceaueth all the worlde. And he was caſt into the earth and his angels were caſt our alſo.

The power of God, the holy worde of God, and the ſpirite of Chriſt, which we maye vnderſtande by Mychaell (who by interpretacion is, who is lyke god) and Gabriel, (the ſtrength of God,) hath, in all ages and tymes, bene dryuen to holde batel with Lucifer and Sathan, with the pryde of mans wyſdome, whiche haue hindred the true honour of God, the true ſeruice & religiō of God, the true faith, and haue euer withſtanden the holy and pure goſpell. But this worde of God hath alwayes had the victorie althoughe with muche labour and daunger, and ſometyme not without harme and loſſe, (but not of the electe) whiche thing ſhall continue vntyll ſuche tyme as our ſauiour ſhall haue his wil and pleaſure of this battell, and with the breath of his mouthe ſhall ſlaye the ſonne of the dragon, the damnable Antichriſt. For the whiche thing, we ought continuallye to call vpon the mercye and goodnes of God (in a ſtedfaſt and perfight hope and confidence) as he hath taught vs, halowed bee thy name. Thy kingdome come. Thy wyll be done no leſſe in earth than it is infalliblye in heauen. For the hāde of God is not ſhortened, but is able to gyue whatſoeuer he hath commaunded vs to aſke, and [...]o praye for. The peace alſo and quietnes of the elect and faithfull to lyue in godlynes, maye be wyſſhed to be more perfight, (as is alſo promyſed thorowe the prophetes,) than it hath bene hitherto for lacke of the true ſounde doctrine of the goſpel, no ſmal ſpace, althoughe the very perfyght peace can not be obteyned, but onely in heauen in the eternall quiet kyngdome of Chriſte.

The texte.

¶ And I hearde a loude voyce ſaying: in heauen is nowe made ſaluacion and ſtrength, and the kingdome of our God and the power of his Chriſt. For the accuſer of oure brethren is caſte downe, whiche accuſed them before our God daie and night. And they oeurcame him by the bloude of the lambe, and by the worde of their teſtimonye, and they loued not their lyues vnto the death. Therfore reioyce heauens, and ye that dwell in them. Wo to the inhabiters of the earth, and of the ſea: for the deuil is come downe vnto you, whiche hathe great wrathe, becauſe he knoweth that he hath but a ſhorte tyme.

Thus throughe the ſpirite of Chriſt with the continual and ſincere preaching of the goſpel, Sathan and his champiō Antichriſt are ouercome. And thus ſhal the voyce, prayſe, and thankeſgeuing of the faythful be heard in the churche, as it is here written, now is Saluacion (thorowe faithe) and the ſtrength (thorow loue) and the kyngdome or dominion in the churche, become gods. Nowe maye all men ſee the power of gods worde, the iudgement of Chriſt againſt the deuel, whiche would haue roted out y• rightuoſnes of faith in Chriſt, & would haue directed and appointed chriſten men vnto the rightuoſnes of workes, and to the hope of their owne ſatisfaccion, wherby he woulde alwayes haue founde occaſion to accuſe all men before God, vnder a falſe pretence. But the preachinge of the goſpell hath diſcloſed this ſuttell falſehede, and all ſuche lyke, and declareth, that onely the bloude of the lambe, and nothing els, can wype and waſhe awaye the ſynnes of all the worlde, yf they truſt in god thorowe Chriſt, with a true lyuely faith thorowe the grace and mercye of God, and the rightuouſnes of Chriſt, which he dyſtributeth vnto al his faithfull electe and maketh them partakers therof. That by this meanes, Sathan can haue no quarell againſt the workes of the faithfull, whiche lyke thankfull parſons remayne and continue [Page] ſtedfaſtly in their true faith in al maner of affliccion & aduerſitie, euē vnto very death. And therfore the true ioye of all godly conſciences waxeth and increaſeth in the churche. And ſo their bliſſe and ſaluacion beginneth in this worlde, thorow faith, which faith worketh an innocent and a godly lyfe, & thus continueth euerlaſtingly in heauen. But on y• contrarye parte, woo vnto them, whiche ſeeke their rightuouſnes by men at certen places, certaine times, certaine workes and certaine meates, for they can neuer fynde any true rightuouſnes, but thorowe the falſehede & wickednes of y• deuil, they fall eyther into deſperacion or els into preſumpciō, wherunto Sathā applieth al his ſtudy y• they fall not frō his kingdō nor eſcape out of his fingers. For he ſeketh nothing, but y• damnaciō of ſuch.

The texte.

¶ And when the dragon ſaw that he was caſte vnto the earth, he perſecuted the woman, which brought forthe the man childe. And to y• woman were geuen two winges of a great Egle y• ſhe might flye into y• wildernes into her place, where ſhe is nouriſhed for a tyme, times, and halfe a tyme from the preſence of the ſerpent. And the dragon caſte oute of his mouthe water after the woman as it had bene a ryuer, becauſe ſhe ſhoulde haue bene caught of the floude. And the earth holpe the woman, and the earth opened her mouth, and ſwalowed vp the ryuer, which the dragon caſt out of his mouth. And y• dragon was wroth with y• woman: & wēt and made warre wt the remnaunt of her ſede, which kepe y• cōmaundementes of God, and haue the teſtimonye of Ieſus Chriſte. And I ſtode on the ſea ſande.

After that, Sathan, whiche is a ſpirite of lyes, marketh the power of faithe, whiche commeth & ſpringeth of gods worde, & howe Chriſt beyng borne in the faithful, doth waxe & increaſe in them thorowe holy & godly workes acceptable vnto god: than he goeth about to perſecute y• goſpel, the true & holſom doctrine, and the ſpirite of Chriſt in the electe. But the circumſpecte, quickeſyghted, andThe wynges. highe flyeng Eagle of gods ſpirite reſiſteth the dragō, & geueth might & power with his grace vnto the Chriſten ſoule to flee into a ſure place, whiche is, y• contempt of this worlde, & the loue of the world to come, the ſolitarines of a quiet conſcience in y• croſſe of Chriſt, & the comfort in y• remembraunce of gods word. With theſe wynges ſhe eſcapeth from Sathan and from al his ſpirites, ſnares and ſuggeſtions. This foode & noryſhment is geuē throughe the grace & mercy of god vnto all the electe children of God, from ſuch time as the word was firſte writen throughe Moyſes, and afterwarde declared throughe y• prophetes, and fulfilled through Chriſt, & preached in al y• world throughe y• apoſtles, & in our tyme throughe the mercye & goodnes of God, renewed againe for a thouſande. and .ii. thouſande yeares, y• is .iii. thouſande, & yet lōger, how lōg ſo euer it pleaſe God which wil not haue it hidden & vnknowen vnto vs. And for this cauſe the nombre of the yeares both in this boke & in other is obſcure, not without a ſynguler cōſideracion. As y• diſciples of Helyas, receyuing it of their maiſter, alſo ſayde y• .ii. thouſande yeares were paſt before the lawe, & that the lawe of Moyſes ſhould continue lykewyſe .ii. thouſande yeares, & the kingdome of Meſſias vpō earth alſo about .ii. thouſande yeares, not ſo preciſely reckened, nor fullye accomplyſhed, as the Rabbines & interpreters of y• Iewes doe for the moſt part cōfeſſe & declare. But ye ſerpēt, which he named before a dragō, doth neuer ſeace ſince y• tyme of Adam & Eue, to perſecute y• faith in y• worde of God & the ſecret miſterie of Chriſt. For y• merciful & rightuous god taketh & vſeth y• falſehede & wickednes o [...] Sathan euē for a game & a ſport, as a mā may ſay. And ye more y• Sathan goeth about to hinder the worcke & grace of god, & the performaunce of his promiſes, the more doeth his damnacion, his wrath, enuy and malyce increaſe, and gods grace throughe his mercye is the more aboundantlye multiplyed in all men, and the true rightuouſnes of the holy and bleſſed ſeede [Page] our ſauiour Chriſt is the more perfight and effectuous, and maketh more haſt to the full and perfyght bliſſe and ſaluacion of all faithfull electe. Althoughe notwithſtandinge, the infinite wickednes of Sathan neuer ceaſeth, and is euer more angrye, & deuyſeth continually one miſchefe vpon anothers necke againſt the faithful, but all to their furtheraūce, honour, & profite at length, yea & to the preſeruacion of y• trueth of the eternal worde of God, & to the furtheraunce and confirmacion of y• true faith, loue, & hope, againſt y• whiche, the olde ſerpente is wont continually to fight, with al his felowſhip & companie of wicked ſpirites, and of all kyndes of blaſphemies and vices, whiche are his ſeede & generacion, lyke as all maner of vertues, grace, holynes, innocencye & ſaluaciō are y• frutes of gods worde & of the ſpirite of Chriſt, out of the whiche dothe ſpring obediēce and obſeruacion of the cōmaundementes of God, ſo farre as the weakenes and imperfightenes of man is able. The whiche weakenes y• ſauiour of mankynde and y• firſt borne of y• children of God doth accomplyſhe, & helpeth the lacke of mans weakenes, for y• which cauſe he became man, & our brother, y• he might the better knowe our infirmitie and weakenes. And thus was this viſion reueled vnto me, (as I thought) ſtandinge vpon the ſande of the ſea.

¶ The .xiii. Chapter.

The texte.

¶ And I ſawe a beaſt ryſe out of y• ſea, hauing ſeuen heades and ten hornes, and vpon his bornes ten crownes, and vpon his heade the name of blaſphemye. And the beaſte whiche I ſaw, was lyke a catte of the mountayne, & his fete were as the fete of a beare, & his mouth as y• mouth of a lion. And the dragon gaue him his power and his feare, & great auctorite.

BY this beaſt, which was ſene to ryſe vp in the raging ſea of this worlde, is ſignified y• kingdome of Rome, vnder y• dominion of whiche kingdom, Chriſt was borne, & ſuffred his paſſion, & vnder y• ſame kyngdōe alſo S. Iohn did write both this boke and his holy goſpel. For this kingdom obteyned power & dominion ouer many nacions & landes, and ouercame very many kinges. Whiche thinges came not to paſſe for y• vertue & godlines of y• Romaynes, for they knew not their Lord & God: much leſſe did they honour him. For they dyd aſcribe their wealth, good fortune, ſucceſſe & their victorie, not vnto y• true lyuing God, but vnto their falſe goddes. And diuerſe Emperours of Rome haue ſet out them ſelues, alſo for goddes, & haue ſuffred oblacions & ſacrifices to be made & done vnto them. And thus haue they blaſphemed y• true god, creatour & gouernour of al thīges, whoſe ſeruice & religiō, yea & his temple, prieſthode and ſacrifices, they did vtterly aboliſhe & ſubuert moſt ſpitefully & contemptuouſly, and ſet vp al falſe religiō & ydolatrie to pleaſe y• people. For whoſe pleaſure they buylded & ſet vp a churche of Pantheon, for y• honour of all ſainctes & goddes, whiche remaineth at Rome vntil this day. The errours, riches & blaſphemousThe catte. vices of y• whole world, which wer gotten in batel, are like vnto a cat of y• mountayne wt her many ſpeckles & ſpottes, whiche with her ſmacke & ſouour draweth many beaſtes vnto her, which ſhe deſtroieth. Euē as ye Romaynes vnder y• pretēce of their glorious name & title, haue gottē great power, & auctoryte, wherby they haue oppreſſed & hurt y• whole world, in ſo much, y• at length it was intollerable. The Beare hath a weake heade, but very ſtrōg feete, which ſignifieth y• powerThe Beare. of his tyrannye, & the weakenes & feblenes of their captaines & of their Emperours, which for y• moſt part haue had ſhamful endes, after their wicked & ſhameful liues. And it was as ſpoilful & gredy to deuour as a Liō, & had his power might & ſtrēgth of all mighty god, but yet they haue not cōfeſſed it, nor aſcrybed [Page] it vnto him, but vnto their own ydolles and falſe goddes, and vnto Lucifer the kyng and head of their falſe goddes, whiche is here named a dragon, and wyll be eſtemed and taken for a Lorde of this worlde, as he is alſo in the hartes of the vngodly and ſuperſticious, heathen, and ydolaters, whiche knowe nothing of the onely true lyuynge God.

The texte.

¶ And I ſawe one of his heedes as it were wounded to death, and his deadly wounde was healed. And all the worlde wondred at the beaſte, and they worſhipped the dragon, whiche gaue power vnto the beaſte, and they worſhipped the beaſte, ſayinge: who is lyke vnto the beaſte? who is able to warre with him?

This Empire of Rome dyd ſuffer muche at the beginning, and was ofte tymes very feble, and many tymes deadly ſycke, by the meanes of the daylye & continuall vproares and ſedicions of the nobilitie againſt the commons, and againe of the kynges againſt them bothe. In ſo muche as at length, they made and ſuffered great battels amonge them ſelues, vntil the dominion at the laſte, came in to one hande, and ſo was thought to be healed, and ſafe againe. As than had they y• whole earth vnder them, but they honoured and ſerued the deuyll and falſe goddes, the enemies of God, of all truth and true godlynes. Vnto theſe goddes of theirs, dyd they aſcribe the fortune and ſucceſſe of their power and of their kingdome. And ſo dyd their ſubiectes lykewyſe, whiche dyd honour the Romaynes for goddes and toke and eſtemed them for inuincible.

The texte.

¶ And there was geuen vn to him a mouthe, that ſpake great thinges and blaſphemyes: and power was geuen vnto him to do two & fourtye monethes. And he opened his mouthe vnto blaſphemye againſt God, to blaſpeme his name and his tabernacle, and them that dwell in heauen. And it was geuē vnto him to make warre with the ſainctes, and to ouercome them. And power was geuen him ouer all kinred, and tonge, and nacion, and all that dwell vpon the earth worſhipped him: whoſe names are not wrytten in the boke of lyfe of the lambe, whiche was kylled from the beginning of the worlde.

Bothe Iewes and falſe chriſtians of very pryde, malice, and obſtinacye, haue blaſphemed and perſecuted the God of Iſraell, and the chriſten faith & Chriſte him ſelfe alſo the ſauiour of y• worlde, with deede, worde, ſtatutes, & lawes and that a great deale ouerlong. Through Pilate their depute thei put our ſauiour Chriſt vnto death, and all the Apoſtles alſo, vnder their regiment and iuriſdiccion, vntill the tyme of Conſtantyne, and alſo more than .iii. hundred yeares afterwarde. Here haue we again .xlii. monethes, for .iii. yeares & an halfe, and by theſe .iii. yeares & an halfe is vnderſtanded thre hundred yeares & an halfe, in whiche time y• name of the true God & of our ſauiour Chriſt hath bene wonderfully & manyfolde wayes blaſphemed, & ſhamefully dyſhonoured in his moſte faithful ſeruantes & miniſters, whom they haue moſt cruelly tormented & put to moſt painful death throughout y• whole Romiſhe Empire, onely for the true faithes ſake in y• onely one god. His tabernacle, that is to ſay, y• temple of IeruſalemTabernacle did they pollute & breake downe, withall y• ſeruice & religion of God. And after that, they began a ſore battel & perſecuciō againſt the chriſten faithe, & againſt al faithful beleuers throughout y• whole world, by their deputes. In ſo muche that all the worlde muſt honour the kyngdome & dominion of Rome, and be obedient therunto, onely the holy electe excepte, whiche obſerued y• word of God and his wyll, and refuſed their ydolatrie: And therfore a great nomber dyd ſuffer and were put to death by them.

The texte.

¶ If any man haue an eare, let him heare. He that leadeth into captiuite, ſhall goe into captiuitie: he that kylleth with a ſwearde muſte be killed with a ſwearde. Here is the pacience, and the faithe of the ſainctes.

[Page]As thoughe he woulde ſaye: wilt thou heare howe the pryde, abhominacion and tyrannye hath or ſhall haue an ende? Than heare in one worde, howe the Aſſirians, Bybylonians, Medes and the Grecians had an ende: And euen ſo ſhall Rome alſo. Lyke as y• hath ouercome, robbed, ſpoiled murthered, ſhamed and condemned all the world, euē ſo ſhall it be ſerued againe alſo. And ſo ſhall it happen vnto all them, that doe lyke vnto them, as Chriſt ſayde in the garden. And therfore the angell and S. Iohn exhorte all chriſtians (that are combred and oppreſſed with perſecucion) and him ſelfe alſo whiche was banyſſhed into Pathmos & condemned of Domicianus for God and the true faithes ſake, vnto pacience in perfyte faithe in God, whiche ſhall once geue and ſende a proſperous & a bliſſed ende vnto al ſuche afflicciōs. And ſhal eyther reforme y• rageing Romyſhe kingdome, or els ſhal vtterly deſtroye it, as he hath done the other.

The texte.

¶ And I behelde another beaſt comminge vp out of the earth, and he had two hornes lyke a lambe, and he ſpake as did the dragon. And he dyd all that the firſt beaſt could do in his preſence, and he cauſed the earth, and them whiche dwel therin to worſhip the firſt beaſt, whoſe dedly wounde was healed. And he dyd great wonders, ſo that he made fyre come downe from heauen in the ſyght of men. And deceaued them that dwelte on the earthe by the meanes of thoſe ſignes, whiche he had power to doe in the ſyght of the beaſte, ſaying to them that dwelt on the earthe: that they ſhoulde make an ymage vnto the beaſte, which had the wounde of a ſwearde and dyd lyue.

Whan as the Romyſhe kyngdome, after the tyme of Iulyanus began to be diuided into the eaſt and weſt, and to diminiſhe for a ceaſon, than began a newe Romyſhe kingdome and iuriſdiccion, namely the Popes pompe: which was not onely in the ſpirituall iuriſdiccion (as he dyd firſt pretende with his wordes) but alſo in ſecular power, and toke vpon him this power, euen with the ſworde. And for this cauſe, this beaſt hath .ii. hornes, not with out a cauſe. And yet he wyll be named lyke the lambe, and Chriſtes deputie or vicar, and wyll haue all power, as Chriſt hathe, bothe in heauen and in earthe. This beaſtes dragoniſhe ſpeache maye well be eſtemed, and taken for none other but for y• bloudye, murtheringe, ſuſpendynge, excommunicatinge and banyſſhinge of the good Emperour of the Grecians, becauſe he dyd take al ymages out of the churches, and alſo the godlye byſhoppes of the Grecians, becauſe they woulde haue kepte their Eaſter, as they had learned of ſaincte Iohn the Apoſtle. This dyd no angell commaunde hym to doe, nor yet the worde of God, but onely this dragon or deſtroyer. This kingdome of papacie, toke vpon it all the power of the firſt beaſt the romyſhe Emperour, and compelleth the chriſtians to ydolatrye and the ſeruice of falſe goddes vnder a priuie colour and a ſecret pretēce, as to further the true faithe the honour of the holy ſainctes, of the martirs, of the ſeruauntes of Chriſt, and of Chriſt him ſelfe. By the meanes of the whiche pretence, it came to paſſe in proceſſe of tyme, that men did honour and worſhip euen the very deuyll, in as muche as they dyd performe and obey his wyll, tranſgreſſinge the ſeconde commaundement of ymages and ſtrange goddes, which is euē as muche as to ſerue the deuil. This euil and wounde was healed longe before, of the godlye Emperour Conſtantine and of the holy byſſhoppes throughout the whole chriſtendome, and nowe this deuyll bringeth it againe into the churche vnder a pretence of holines, out of y• which pretence did ſpring, departinge from the faithe, and decaye of loue, as the Chronicles teſtifie. What wonderfull tokens haue bene wrought in the papacie, and to what ende Chriſt him ſelfe dyd prophecye longe agoe vnto his diſciples, and gaue them warning [Page] of them: Vnto this ſeconde beaſte, muſte ymages be made euen accordinge vnto the pleaſure of the dragon, and as the papacye wyll haue it without any reſpecte, whether it be conformable vnto the worde of God, or good and profitable for the conſcience and ſoule of man or no.

The texte.

¶ And he had power to geue a ſprete vnto the ymage of the beaſt, and that the ymage of the beaſte ſhould ſpeake, and ſhould cauſe, that as many as woulde not worſhip y• ymage of the beaſte ſhoulde be kylled. And he made all bothe ſmall and great, riche and poore, fre and bonde, to receaue a marke in their right handes or in their forheades. And that no man might by or ſell, ſaue he that had the marke or the name of the beaſte, other the nomber of his name. Here is wyſdome. Let him that hath witte, counte the nomber of the beaſte. [...]or it is the nomber of a man, and his nomber is ſyxe hundred, three ſcore and ſyxe.

This bringethe the dragon to paſſe, to eſtablyſhe and confirme the worſhipping of ymages, whiche began to doe miracles, and dyd ſpeake, (to the great wonder of all men) ſomtyme with the helpe of nicromancie the ſcience of the deuyll: by the whiche ſcience, many of them came vnto the papacye as their owne ſtories doe teſtyfie. Out of this, dothe it folowe afterwarde, that whoſo euer wyll not worſhip this ymage, the ſame muſt dye, euen as the papacye wyll haue it yet vntyll this daye. And with parcialite, geue them markes, that is excommunicate them, and dyſherite them of their kyngdomes and heretages, ſuche as wyll not worſhyppe and honour their ymages. Here muſt men ſpeake warely and circumſpectly, that they dyſpleaſe no man, that they maye enioye lyfe, bodye, eſtimacion and goodes quietly. But goddes worde and wyll commaundeth otherwyſe, and is an other maner of wyſdome. God willeth, that this beaſtes nomber and errour ſhoulde haue an ende. RekenLudouicus pius .viii. hundreth lvi. from the yeare of our Lorde, a thouſande v. hundreth and .xx. backewarde this nomber of .vi. hundreth .iii. ſcore and .vi. yeares and looke what tyme it was thā with the popes and the Emperours.

¶ The .xiiii. Chapter.

The texte.

¶ And I loked, and lo a lambe ſtoode on the mount Sion, and with him an hundred and xliiii. thouſande hauing his name and his fathers name written in their foreheades. And I heard a voyce from heauen, as the ſounde of many waters, and as the voyce of a great thounder. And I hearde the voyce of harpers harping with their harpes.

HEre foloweth, what rewarde they ſhall haue, whiche folowe notThe lambe this horned beaſt, nor them that worſhip it. The lambe vpon the mount Sion is our Sauiour Chriſt, rulinge and gouerning in his holy chriſten churche, and ſorowing for his faithful elect. This great nomber, after the cuſtomable vſe of the ſcripture, ſygnifieth the infinite and exceadinge great nomber of gods elect from the beginninge of the worlde vntil the ende therof, vnknowen vnto the whole worlde: Althoughe the nomber of the wicked and damned ſorte be alſo a great nomber. Theſe electe are they, whiche without feare, ſhame, or compulſion haue confeſſed, knowledged, honoured, ſpred furth, noyſed abrode, preached and taught the name of the heauenly father before all the worlde, againſt all the ſpyte and reſiſtinge of the deuyll, of all his miniſters, and of the wicked worlde.

The texte.

[Page]

¶ And they ſong as it were a new ſong before the ſeate, & before the foure beaſtes, and the elders, & no man coulde learne y• ſong: but the hondred & foure & fourtye thouſande, whiche were redemed from the earth. Theſe are they, whiche are not defiled with wemen, for they are virgins. Theſe folow the lambe whither ſoeuer he goeth. Theſe were redemed from men beynge the firſt frutes vnto God and to the lambe, and in their mouthes was founde no gyle. For they are without ſpot before the trone of god.

This heauenly voice, and mooſt pleaſaunt muſycke, is the inceſſaunt, continuall, and endles prayſe, thankeſgeuinge, reioyſinge, mirthe and ioye of all faithfull and bliſſed in eternall bliſſe, in the kingdome of God and of our lord and ſauiour Ieſus Chriſt. For they ſyng a new ſong, of a newe benifite, grace and acte of God whiche hathe fulfylled in Chriſt in tyme conuenient and before ordeyned and appointed, that thing whiche from the beginninge of the worlde, was promiſed vnto all holy patriarkes and olde fathers, and loked for of all people and nacions, and beleued vpon vnto ſaluacion of the electe, whiche are redemed with the deare pryce of the moſt precious heart bloude of Chriſt, ſhed vpon the croſſe in the earth. Theſe electe confeſſours and ſingers of laudes and prayſes vnto God, are they, whiche are not defyled with earthly, vnſemely pleaſures of this worlde, more delighting in fleſhly luſtes and filthines, than in any right godly and chriſten loue of gods worde and heuēly vertues, chaſt thoughtes, or right godly doctrine and ceremonies: in the exercyſe wherof, they ſhoulde haue ſuffred no maner of pleaſure, care or loue of any tranſitorye thing, to haue hyndred them. For this cannot be vnderſtanded of any ſuche bodily chaſtitie or virginitie, as religious parſons, Monkes, Nonnes, Prieſtes, Deacons & ſuche other haue pretented & falſely made their boaſt of, vnto the world, whiche hath be founde to be ſo rare, and ſo groſlye broken and negligētly kept, and ſo wonderfull ſeldome geuen of God vnto the vowers therof. And thoughe it were kept, yet was it not profitable and neceſſarye vnto the right, chriſten and godly relygion and gods ſeruice of the Apoſtles, whiche is onely prayſed and commended in y• goſpel and of S. Paule. Would God there were leſſe of ſuche wylde groſſe and wanton chaſtitie and virginitie, but lytle prayſed of the moſt auncient holy fathers (Oh that it wer lykewyſe leſſe extolled and eſtemed of the fathers of our time) ſeyng it hath bene ſo great a blot vnto Chriſtes true religion. Here might muche be ſaid, and muche more be lamented: our Lord graunt that it may ſone be amended, and redreſſed. Theſe holy frendes of God, as Enoche, Noe, Abraham, Iſaac, Iacob, Iudas, Ioſeph, Dauid, Moyſes, and Aaron: Theſe patriarkes and prophetes, I ſaye, yea and without doubt Peter and Paule, with other infinite olde holy byſſhops, are alſo in this regiſter withal the bliſſed elect, and they are the moſt pleaſaunt and acceptable frute vnto the lorde, deſierous of his mercye and grace, and beloued of him from euerlaſtinge, and ordeyned vnto his kingdome, as ioyfull and deſierous firſt frutes, whiche men doe eate with a great luſt, deſire, and appetite with highe praiſe and thankes geuynge, as it ought to be. Their faithe, is ſo acceptable and pleaſant before God (as it was geuen them of his plentifull grace) that it beyng accompanyed with true loue and hope, without the which it can not be, decketh and hydeth all th [...]ir ſynnes, howe many, howe great, and howe greuous ſo euer they were. And vnto them all euyls and misfortunes (euen their ſynnes alſo) and all maner of thinges, hapned and ended vnto the beſt. As it hapned vnto Dauid, Peter, Paule, and Marie Magdalene, and vnto al holy ſainctes and elect, ſanctified through the bloude of the innocent lambe Chriſt our ſauiour. For althoughe all men [Page] and all ſainctes are ſynners before God, yet for the lambes ſake, in whome they truſte, they are reputed without ſpot and blame before the iudgement ſeate of God.

The [...]

¶ And I ſawe another angell flye in the myddes of heauen hauinge the euerlaſtinge goſpell, to preache vnto them that ſyt and dwell on the earth, and to all nacions, kynredes and tonges, and people, ſaying with a loude voyce: Feare God and geue honoure to him, for the houre of his iudgement is come, and worſhyp him, that made heauen and earth, and the ſea, and fountaines of water. And there folowed an other angell, ſayinge: Babilon is fallen, is fallen, that great citie, for ſhe made all nacions drincke of the wyne of her fornicacion.

The true and faithfull preachers of the holy goſpell, are ofte called angels, as they maye well be. Of the whiche, the kyng Chriſt, ſendeth manye in to the kingdome of heauen, accordinge as the ſtate of the worlde at dyuerſe times requireth. That the holy and ſincere doctrine, the goſpell might ſone and frutefully flye throughe the chriſten churche. Whiche thing the wicked dragon doth ſore ha [...]e, and is greuouſlye dyſpleaſed therwith, and therfore he perſecuteth it with muche falſehede, and with great power, throughe his miniſters and deputies. And yet notwithſtanding the goſpell of God remayneth euerlaſtinglye in his churche, euen from the beginninge of the worlde vntyll the ende, wherof no man in the worlde can excuſe him ſelfe. For the voyce and trueth therof is this, bothe open and cleare: that God onely is the lorde, and that we muſt ſerue him in trueth and innocencye of lyfe, and ſhewe all loue and trueth towarde our neighbour, as the very naturall reaſon teacheth and all right and pure conſciences (lyghtned with gods worde) do confeſſe. And the loude voyce of the goſpell ſoundeth thus: Feare God, as godly children doe their mooſt louynge father, honour him onely, for all grace, and goodnes can come from none but from him onely: and feare his iuſt and rightuous iudgement (that it be not reſiſted) againſt all wickednes, vngodlines & vngraciouſnes: And worſhip him onely with inuocacion, that hath made heauē and earth, and al that is therin. Againſt this goſpell, dothe the dragon euermore ſpeake, with his firſt borne and eldeſt ſonne Antichriſtes: whiche ſyns Caims tyme, hath euer continued euen vntyll the aduerſaries, whiche at this tyme doe openly reſiſt the manifeſt and open knowen trueth, becauſe they thincke and imagine, that it wyll be an hinderaūce vnto their pompe, pryde, vngodly and abhominable lyuinge. But this trueth and worde of God can not be hindered nor ſuppreſſed: Soner and rather muſt all that fall and be deſtroyed, whiche the dragon hath imagined and dyuiſed againſt this lambe, the worde of God, againſt this trueth and againſt all maner of right godlynes: as well the Babilonicall confuſion, as all maner of wycked lawes and decrees and all maner of falſehede and tyrannye. The holy goſpell, rightly vnderſtande, ſhall beate downe, confounde and vtterly deſtroye that curſed and abhominable Babilon, how mightye and ſtrong ſo euer it hath bene, for the great whoredome wherof ſhe hath made all the worlde to drincke is nowe come to lyght and knowen.

The texte.

¶ And the thirde angell folowed them, ſaying with a loude voyce: If any man worſhip the beaſt and his ymage, and receaue his marke in his forheade, or on his hande, the ſame ſhall drincke the wyne of the wrathe of God, whiche is powred in the cuppe of his wrath. And he ſhalbe punyſhed in fire and brymſtone, before y• holy angels, and before the lambe. And the ſmoke of their tormente aſcendeth vp euermore. And they haue no reſt daye nor night, whiche worſhyp the beaſt and his ymage, and whoſoeuer receaueth the print of his [Page] name. Here is the pacience of ſainctes. Heare are they that kepe the commaundementes and the faith of Ieſu.

Here foloweth the iudgement and ſentence of God againſt all them whiche worſhip this beaſt of Antichriſt, reſiſting and withſtandinge the goſpell, and enuye and hate the lambe and wil robbe him of his honour dewe vnto him, and wyll dyffeate Chriſt of his kingdome whiche God the father hath geuen him that he ſhoulde be kynge of all kynges, and alſo an euerlaſting onely prieſt and immortall, whome Antichriſt with his .ii. hornes goeth aboute & ſtudieth to banyſſhe expell and ouerthrowe and to ſet him ſelfe vp, in the temple of the chriſtē churche, as thoughe Chriſt ſhoulde nothinge care for his churche, but were abſent and had forſaken it, and had broken his promiſſe. And as thoughe the goſpell were in his (I meane Antichriſtes) power, and in ſuche an hart as is rather poſſeſſed with a deuyll of pryde, infydelitie, and of abhominable preſumpcion to condemne the holy goſpel, and to ſtablyſhe and ſet vp al ſuche thinges as maye ſubuerte and ouerthrowe the goſpell, as ydolatreous and ſuperſticious ymages to be honoured in the churche, hetheniſhe ceremonies onely inuented for pompe, couetouſnes, pleaſure, paſtime, and to bleare and deceaue the ſimple. He geueth vnto his ſworne champions his marke of ſuperſticious orders wherwith he bewitcheth and inchanteth them, wherof neyther S. Peter nor S. Paule neuer made mencion nor neuer knewe. And beſydes this he byndeth them with a wicked othe and a deuillyſhe vowe, againſt all godlynes, and all to confirme and ſtablyſhe his pompe and abhominable pryde againſt all heauenly and earthlye power inſtitute and ordeyned of god, without all maner of ſhame and feare. Al they whiche conſent vnto this damnable beaſt, or eyther worſhip or maynteyne him, they ſhall ſurely ſuffer the wrathe of God whiche is alreadye prepared in the Babilonicall cup, powred out of God, and redye at hande, wherof they ſhall drincke not onely in the botomles pit of hell, but alſo euen here in this worlde accordinge to the effecte and doctrine of gods worde, and to the preachinge of the holy prophetes, of Chriſt him ſelfe and of the apoſtles, wt as muche ſhame, opprobry and deſtruccion as is poſſyble for them to haue in this worlde. And yf their vnrepentant harte ſhall heape vnto them ſelues the treaſure of y• wrath of God, goyng forwarde in their wickednes without repentaunce, and neuer returning backe vntil their laſt howre, vntyll their very death, than is it not poſſyble but that their damnacion begon here in this worlde in all myſchefe & wickednes and without ſorowe repentance, or amendment, leauynge example vnto their poſterite to committe and to maynteyne lyke wickednes, it is not poſſible, I ſaye, but that the ſmoke of their payne & torment ſhall aſcende vp from euerlaſting to euerlaſtinge, without any maner of reſt daye or night, with all thoſe which dyd euer helpe vnto ſuche vngodlynes or conſent vnto it, & opened ſuch a dore vnto wickednes, and woulde be extolled and prayſed therfore, with their Antichriſtes marke contrarye to the holy token of gods electe, whiche they haue in their foreheades, namely the holy worde of God, for the whiche they haue ſuffered muche payne and opprobrye, but with excedynge great pacience, for Ieſus ſake.

The texte.

¶ And I hearde a voyce from heauen, ſayinge vnto me: wryte. Bleſſed are the deed, which herafter dye in the Lorde, euen ſo ſayth the ſpirite: that they reſt from their laboures, but their worckes folowe them.

[Page]In ſo great danger of the faithful vnder the iuriſdiccion of Antichriſtes abhominacion with his .ii. hornes, and vnlawfull vſurped power vpon bodye and ſoule, vtterly againſt the worde of god, whiche is the onely comforte of al faithfull ſoules, is it neceſſary that ſome comforte come vnto them from heauen aboue, whiche the lambe ſendeth vnto all true chriſtians, thorowe the holy goſpell, which the ſpirite of God writeth in their hartes to beleue ſtedfaſtlye that it can not be otherwyſe in this worlde, but that all they whiche wyll folow Chriſt muſt beare the croſſe euen vnto death as Chriſte the innocent lambe dyd, but afterwardes ſhall they ſee nothing but euerlaſtinge ſaluacion merited & purchaſed vnto them thorowe the paſſion and death of Chriſte to the iuſtificacion and merite of eternall ſaluacion, of all the electe. Whiche comforte ſhall be muche greater in their ſoules in the kynkdome of Chriſte, than is poſſible for al the merites of man to deſerue or obteyne: And ſpeciallye at ſuche tyme as the glorified bodye ſhall be ioyned and vnited againe vnto the bliſſed ſoule, after the latter daie. And therfore the good workes of the faithful as thei doe not goe before their faith and loue, but are onely the frutes of them, euen ſo ſhall they not preuent the merite of Chriſt for all electe from euerlaſtinge, but as the ſpirit of Chriſt ſaythe, they folowe and come after them, whan they haue obteyned reſt and peace thorowe the free grace and mercye of God, and thorowe the merite of Chriſtes rightuouſnes, after this, I ſaye, thorowe faithe haue folowed good workes out of an humble and obedient heart, whiche workes the lorde wyl graciouſlye crowne as his gyftes, and receyue and rewarde them as acceptable vnto him.

The texte.

¶ And I loked, and beholde a whyte cloude, and vpon the cloude one ſyttinge lyke vnto the ſonne of man, hauinge on his heed a golden crowne, and in his hande a ſharpe ſpckle. And another angell came out of the temple, cryinge with a loude voyce to him that ſate on the cloude. Chriſt in thy ſyckle, and reape: for the tyme is come to reape, for the corne of the earthe is rype. And he that ſate on the cloude, thruſt in his ſyckle into y• earth, and the [...]arth was reaped.

Althoughe the right faithfull, garnyſhed with good workes after y• worde of God, were euermore ſure of their ſaluacion, yet not withſtandynge the iudgement of God whan his tyme is come, goeth forwarde againſt all ſuche thinges as are ſet vp againſt the worde of God. As it was readye at hande at one tyme by reaſon of the obſcuringe and blyndinge of gods worde amonge y• Iewes thorowe the curſed Talmud, wherunto they gaue more faith and credence, and cleaued more earneſtly vnto it, than vnto the lawe of God and to the prophetes. And lykewyſe among the chriſtians, ſpecially among the hyghe byſſhops and prelates wt their glorious tytles of Popes, Patriarkes, Cardinals Primates and ſuche other orders, of the whiche, one euer deſiered to be aboue a nother, ſekyng alwayes their owne glorye, luſt, pompe, honour and dignitie, and not the wil of God, faithe, godlynes of lyfe nor yet the goſpell whiche they haue alwayes pretended, falſely and craftilye to colour and cloke their myſchefe and wickednes. As concerninge the Turkes faithe we can ſaye but lytle what their greateſt faut, wickednes and beaſtlynes is, we haue had more knowledge by writinges than by any profe or experience. But it is to be feared, yf God be not mercifull vnto vs, we ſhall learne it ſoner than we woulde. In the myddeſt of all this thorowe the trompet of the goſpel beyng blowen out in our tyme after a wonderfull ſorte, thorowe the ſpirite of Helyas, whiche appeareth & commeth [Page] abrode plentuouſlye and effectuouſlye, is ryſen and daylye ryſeth ſuche a mouynge and ſterringe vp of mens hartes, ſuche a knowledge of the truth, ſuch a lyght and lanterne of doctrine, and ſuch a iudgement of Antichriſtes workes, ſuche a feare of the wrathe of God: ſo that there is a good hope that y• holy and holſome ſeede of gods worde ſo plentiouſly ſowne and ſpred abrode, ſhall not returne againe without great frute and edif [...]enge of the faithe and the lyfe of men. For as for the Iewes whether they wyll or no, they muſt nedes deſpaire of their workinge, their faithe, their doctrine, and of all their ſtate, whan as they ſee that the whole kyngdome of heauen, (whiche they take to be theirs peculiarely,) to be taken from them and to be made common vnto all them that feare God thorowe the whole worlde more than euer was founde by them. Euen ſo alſo amonge the chriſtians, the doctrine and profeſſion of the holy goſpell, true faythe and all godlye vertues, ſhall waxe and increaſe in the heades and rulers of the chriſtendome as it ſhall alſo be ioyfullye receyued of all true Chriſten ſubiectes, notwithſtandynge that the nomber of them ſhall alwayes be leaſt: And alſo the knowledge, vnderſtandinge, lernynge and readynge of the holy ſcripture ſhall ſomwhat increaſe amonge the ſpirituall prelates, as it ſhoulde be hoped for and with moſt earneſt and feruent prayer deſired and called for of god. And it is well to be thought and to be beleued, that the Lord wyll doe his parte alſo euen in ſuche wyſe as is here promyſed ſo y• Antichriſt beyng thus put to ſhame (but yet remayninge ſtyll impenitent) ſhall be reaped downe with the ſyckle of gods worde thorowe the ſpirite of Helyas, and ſhall be cut downe & threſſhed, not to the deſtruccion but to the profyte, edificacion, and ſaluaciō of the world. This hath our Lorde and ſauiour Chriſt brought to paſſe, whiche is alwayes the heade of the churche, who is not onely preſent therwith, but alſo doth graciouſlye rule and gouerne it, edifieth and helpeth it, and he with and roteth out the enemies and aduerſaries with the ſickle of his rightuous iudgemente, and ſhall vtterly banyſhe and conſume them accordinge vnto his mooſt victorious and muincible worde.

The texte.

¶ And another angell came out of the temple, which is in heauen, hauynge alſo a ſharpe ſyckle. And another angell came out from the aultar, whiche had power euer fyre: and cryed with a loude crye to him that had the ſharpe ſickle, and ſayde: thruſte in thy ſharpe ſickle, and gaddre the cluſters of the earthe, for her grapes are rype. And the angel thruſte in his ſyckle, on the earth, and cut downe the grapes of the vyneyarde of the earthe: and caſte them into the great wynefat of the wrath of god, and the wynefat was troden without the cytie, and bloude came out of the fat, euen vnto the horſe brydels by the ſpace of a thouſande and ſyce hundred furlonges.

Lyke as before the iudgement of Antichriſt and his felowſhip was prophecied in this world, with the ſpirite of Helias and with the ſyckle of the goſpel: euen ſo doth the ſpirite of god in this place prophecie further of y• other iudgement which ſhal happē afterwarde at the latter daye vnto theſe obſtinate, impenitent and blynde contemners of gods iudgemēt in euerlaſtinge damnacion after the latter iudgement. Whiche damnaciō (or hell) is here vnderſtande and ſignified by the great fat of gods wrathe, where all the wicked ſhall come together, and with one ſtampe & treadinge of gods iudgement, ſentence, and rightuouſnes, ſhal be euerlaſtingly trodē, as muche more greuouſlye thā by y• worldly and temporall puniſhement in this lyfe, as the heate of the fyre is more painefull and intollerable vnto the bodye of man, than are the cloudes vnto y• earthe [Page] or any darkenes vnto the eyes. Whiche ſo greuous damnacion and deſtrucciō is ſygnified by the feareful bloude whiche floweth ouer the earth that the horſes treade therin euen vnto their brydles. Thus vſeth the holy ſcripture to deſcrybe and paynt the greuous and terryble iudgement of God, by ſuche greate, vgſome and terryble figures.

¶ The .xv. Chapter.

The texte.

¶ And I ſawe another ſygne in heauen great and maruellous, ſeuen angels hauynge the ſeuen laſt plages, for in them is fulfylled the wrathe of god. And I ſaw as it were a glaſſy ſee, myngled with fyre and them that had gotten victorye of the beaſte, and of his ymage, and of his marke, and of the nomber of his name ſtande on the glaſſye ſea, hauynge the harpes of God, and they ſonge the ſong of Moſes the ſeruaunt of God, and the ſonge of the lambe, ſayinge: Greate and maruellous are thy workes Lorde God almightye, iuſte and true are thy wayes, thou kyng of ſainctes. Who ſhall not feare, O Lorde, and glorifie thy name? For thou onely art holy, and al Gentiles ſhal come, and worſhip before thee, for thy iudgementes are made manifeſt.

THis is a nother prophecye of the holy apoſtle S. Iohn reueled and opened vnto him of god, that againſt all the wyt and reaſon of man, againſt al worldly power, againſt the diuiſes, ymaginacions and hinderances of all enemyes and of all the wicked, the goſpell ſhall ryſe vp in the dominion of the Romaynes thorowe the dyſciples of Chriſt, thorow the holy gooſt and thorowe the wonderfull and meruelous power of God. And alſo many heuy plages ſhall come vpon thoſe wicked and vngodlye people and vpon the myghtie rulers of this worlde whiche ſtudye and go about to hynder the procedynge of the goſpell. All theſe plages are rekened one after a nother thorowe the .vii. angels and the .vii. vyalles. This ſea of glaſſe myxed with fyre, ſygnifieth the wickednes of this worlde and al wicked enemyes and aduerſaries of the trueth and doctrine of the goſpell, and of all Chriſten and innocent conuerſacion, and of all godlye liuynge. Againſt whiche enemyes at all tymes in this worlde and ſpecially at the firſt beginnynge and ſpringynge vp of the goſpell and chriſten religion, the holy electe were fayne to lye in felde and to warre: Againſt the Iewes with miracles: againſt the heathen with holy ſcripture: againſt the ſuttell Philoſophers and worldlye wyſe men, with the faythe that the goſpel teacheth, and with an innocent and a godly lyfe: againſt the tyrannes, and the violence of the Romaines, with pacience: Againſt ydolatrye & falſe ſeruice of God, with ſtedfaſt conſtantnes euen vnto death, cleauynge vnto the vnderſtandynge and ſentence of the trueth. And thus thorowe the power of Chriſt and thorowe the ſpirite of Helias, they haue gone thorowe them and gotten the victorye againſt the olde dragon and his wicked ſpirites and againſt all vnfaythfull in y• whole worlde and in al nacions. And the laude, honoure and triumphe of this victorie they aſcribed to no creature but onely to Chriſt whiche alone can ouercome the wickednes of the worlde, all lyes and falſehede, the deuyll with all infidels in ſpyte of all their tyrannye. And therfore as Moyſes dyd ſynge a ſong of prayſe and thankes geuynge after the deſtruccion of Pharao & after the ioyfull victorye of the children of Iſraell, euen ſo alſo dyd they ſynge vnto him the ſong of the lambe whiche belongeth and is dewe vnto him onely, ſayinge: It is gods worcke and not ours, whiche the almightye hathe wonderfullye and graciouſly [Page] wrought for vs, for his owne glorious ſake, whiche is rightuous in his iudgementes and true in his promyſes, whoſe wayes are iudgement & grace, rightuouſnes and trueth, whiche onely preſerueth the faithfull electe, as a puyſſaunt and mighty lorde, and as a faithfull and louynge father, whome all men ought to feare with ſuche reuerence as godly childrē geue vnto their fathers, and with all hartye obedience: other wyſe than the wicked, whiche lyke vnfaithfull & contemptuous children doe deſpyſe and contemne their omnipotent and almightye God and father, and rightuous Lorde and iudge whiche knoweth all thinges. And therfore he is to be prayſed and moſt highly exalted in the congregacion of the faithfull, as he is euerlaſtingly hated and curſed of the wicked and damned ſort to their vtter and eternal damnacion. And no man can hynder or auoyde it, howe ſtrong and mightye ſo euer the Emperour of Rome is, as Domicianus, Nero and other, but that al nacions ſhal heare, beleue and receyue the holy goſpel, whan the tyme is ones come, and ſhall honour and worſhip the onely eternall almightie God, and his Meſſias promyſed vnto them, the ſauiour of the whole worlde, and the redemer of all faithfull electe.

The texte.

¶ And after that, I loked, and beholde the temple of the tabernacle of teſtimony was opē in heauen, and the ſeuen angels came out of the temple whiche had the ſeuen plages, clothed in pure and bright lynnen, and hauynge their breſtes girded with golden girdels. And one of the foure beaſtes gaue vnto the ſeuen angels ſeuen golden vyalles full of the wrath of God, whiche lyueth for euermore. And the temple was full of the ſmoke of the glorye of God and of his power, and no man was able to enter into the temple, til y• ſeuen plages of the ſeuen angels were fulfylled.

Nowe as the goſpell is come abrode in to the worlde thorowe Chriſt and his Apoſtles, to the ſynguler profite of the faithfull and elect, and to the ſaluacion of their ſoules, euen ſo is it a ſtomblynge ſtone, offence, cōdemnacion & an hurte or loſſe vnto the wicked, and ſpeciallye vnto the kyngdome and dominion of Rome for a long ſpace, whiche hath reſiſted it with force, with dyuerſe aſſaultes of body, goodes and poſſeſſions againſt the true faith, and with cruel tyranny, whiche the almightye and rightuous god at his tyme, hath alwayes taken in hande to punyſhe moſt greuouſlye, and hath brought it alſo to paſſe. The openynge of the tabernacle of teſtimonye, is the manifeſt fulfillynge in the newe teſtament, of thoſe myſteries and ſecretes, whiche were hydden and ſygnified in the olde teſtament vnder diuerſe ceremonies. The ſeuen angels whiche came out of the temple, are the multitude of miniſters and preachers of the goſpell: which ſerueth vnto the wicked for the increaſe and augmentaciō of their damnacion. For the whiche cauſe they maye be called plages (as Chriſt was called of Simeon, a fall) but to the comforte of ſaluacion vnto the electe. Theſe angels and euangelical preachers muſt be pure in al their conuerſacion, and muſt haue their breaſtes girded about with faith and loue with all the harte, ſoule and mynde, garnyſſhed with all godly vertues. To one of the angels dothe Chriſt geue (thorowe the .iiii. beaſtes as is alſo ſygnified in the .iiii. Chapter) power to bringe furthe and to publyſhe abrode the goſpell, whiche maye be ſignified by the vyals full of the wrathe of God againſt the wicked and vnfaithfull. But full of grace and mercye vnto the faithfull whiche abyde and ſuffer bothe payne and ioye, welth and woe. And thus is the temple of God the Chriſten churche, fylled with ſwete ſmellinge ſmoke of the prayſe, honour and goodnes of God, truly confeſſing and knowledginge the power and might of God. [Page] And the churche of Chriſt coulde not be at reſt, nor coulde not quietly proſper, vntyl theſe .vii. plages came forthe, of the which plages the goſpel, beyng preached by the miniſters of God, wherof there were a great multitude ſent of god, was the occaſion.

¶ The .xvi. Chapter.

The texte.

¶ And I hearde a great voyce out of the temple ſaying to y• ſeuen angels: go your wayes, poure out your vyalles of wrathe vpon the earthe. And the firſt angell went, and powred out his vyalle vpon the earth, and there fel a noyſome and a ſore [...]otche vpon y• men which had the marke of the beaſte, and vpon them which worſhipped his ymage. And the ſeconde angell ſhed out his vyalle vpon the ſee, and it turned as it were into the bloude of a dead man: and euery lyuinge thing died in the ſee. And the thirde angell ſhed out his vyalle vpō the riuers and fountaynes of waters, and they turned to bloude. And I hearde an angell ſaye: Lorde, whiche art and waſt, thou art righteous and holy, becauſe thou haſt geuen ſuche iudgementes, for they ſhed out the bloude of ſainctes, and prophetes, and therfore haſt thou geuen them bloude to drincke: for they are worthye. And I hearde another out of the aultar ſaye: euen ſo Lorde God almightie: true and righteous are thy iudgementes.

THe mercye of God vouchſaued to preſerue, augment & to proſper the regiment of the Romaynes, at y• beginninge of y• whiche whan it was in moſt quietnes, the tyme was come that Chriſte ſhoulde be borne. And God offered his grace vnto this kyngdome and ſent them his holy goſpell thorowe the holy apoſtles to the ſynguler welth and profyte bothe of that kyngdome and alſo of y• whole earth: out of y• which y• world might lerne peace, loue, humilitie, pacience, gentilnes, temperance and all true vertues, and ſpeciallye faithe in the one onely God, and hope of ſaluacion in tyme to come, & alſo true chriſten loue one to another. This dothe the goſpel and all writynges of the apoſtles exhort and moue men vnto, mooſte earneſtly. But this ſo holy and profytable doctrine, and inuincible trueth hath the dragon alwayes withſtanden and reſyſted, with his beaſt the Empire and regiment of Rome, the firſt and ſeconde, wherof is ſpoken before. And for this cauſe this kingdom hath wel deſerued many and diuerſe puniſhementes, whiche the lorde God hath permitted thorow his miniſters of rightuouſnes whiche are to be vnderſtande in this place by the angels and the vials full of plages whiche are come and fallen vpon the dyſobediente and the contemners and deſpyſers of faithe, loue and of the trueth. The firſteThis name is nowe turned and called al ſainctes. plage is fallen vpon all ydols and falſe goddes whiche they had ſet and packed together in one tempel of Pantheon, that is to ſaye all goddes. But the ydolatrye of theſe falſe Goddes was ſubuerted and ouer throwen thorowe out the whole Empire of Rome thorowe the holy goſpel as the Chronicles doe euidently teſtifye. Thus dyd the religion and gods ſeruice of the Romaynes firſt fele the wrathe of God againſte their wylles, but all hapned vnto the faithfull for the beſt to the honour and glorye of God and to the furtheraunce and profyte of the Chriſten churche and congregacion. The ſeconde plage of the ſeconde angell, is the ſeconde iudgement of God againſte the regiment of Rome, and this is imbeſelynge and diminyſhe of their power and dominion▪ many landes and people fallynge from them, and that with muche bloude ſheddynge of the Romaynes as it is playnely mencioned in the ſtories, as of Nero, Domicianus, and Iulianus and dyuerſe other.

[Page]The thirde plage maye be vnderſtande of the deſtruccion of the citie of Rome thorow y• Gothes & wandales and other enemyes of the Romaynes▪ which had no maner of lettes or hynderaunce neyther of hylles nor of dales, of ſee nor of waters, neyther by any hoſt or power of men nor yet by any ſtrength or keping of cities. Of this plage of the Romaines al ſtories make mencion at large. And as than had y• bloody kyngdom of Rome an end, for the whiche cauſe the angel crieth iuſtly, lorde thou art rightuouſe. &c. The angell of the waters may be taken for the angell of God whiche did gather together ſuche a great multitude of people, which came altogether againſt this kyngdom, becauſe it had ſo long plaged al people and ſhed ſo muche holy martirs bloode for the true and chriſtē faithes ſake which muſt nedes be reuēged. And therfore is this rightuous and manifeſt iudgement of God prayſed againe the ſeconde tyme, and preached of goddes angels with highe thanckes geuynge.

The texte.

¶ And the fourthe angell powred out his vyall on the ſunne, and power was geuen vnto him to vexe men with heate of fyre▪ And the men raged in great heate: and ſpake euyll of the name of God, whiche hath power ouer thoſe plages, and they repented not, to geue him glorye. And the fyfte angell▪ powred out his vyalle vpon the ſeate of the beaſt, and his kyngdome wexed derke, and they gnewe their tonges for ſorowe, and blaſphemed the God of heauen for ſorowe and payne of their ſores, and repented not of their dedes.

The fourthe plage went ouer the ſeconde regiment of Rome whiche had both the temporal & ſpiritual gouernance, and was twiſe worſe than the firſt. For as muche as thorow her .ii. hornes it had power bothe ouer bodye and ſoule, ouer the doctrine, and ouer the polytike lawes, with mouthe and hande, againſte God, and alſo againſt the temporall gouernaunce, againſt Chriſte and all his miniſters. Howe it hath dealte with the Emperours, and what rule they haue kepte amonge them ſelues one Romyſhe Pope againſt another practiſing all wicked ſciences of the deuil bothe with quicke and alſo with deade mē, againſt many good and godly Kynges and Emperours: and againe how ofte Rome and the Papacye hath bene greuouſly plaged of God with rebellyon, treaſon, murther, poyſonynge, nigromancye and with ſuche other kindes of wickednes as are neuer herde of in any other ſtoryes, we maye reade in the ſtoryes of the Popes and of the Emperours, from the time of Charles the great vntyll late dayes. That by this meanes the ſumme of chriſten vertue and godlynes is turned into very deſceite, fraude, falſehede and hipocriſie. And the moſte parte of all the wicked Popes were religious men and mooſte falſe traytours to the goſpell of Chriſte. As for repentaunce there is none founde by this deuilyſhe flocke. The fyfte angell with his fyfte plage fallen vpon the ſeate of peſtilence, is rebellyon and reſiſtance againſt the goſpell rayſed vp thorow falſe teachers whiche haue preached bothe without, and alſo againſt the holy lawe and ſcripture of the lorde, and haue rayled againſt many godly and faithfull men, leauynge and refuſynge holy ſcripture and ſettynge vp the ſtudye of Ariſtotle in the ſteade therof, whiche in the papacye hath bene more regarded and eſtemed than the holy worde of God. By the meanes wherof ſo many greuous errours are crepte into the churche as well in matters of faythe and relygion, as of dyſcipline and Chriſten behauour.

[Page]Muche deuiſion, many ſectes by the meanes of ſo many orders of religions, and ſo many glorious names and tytles, yea and hereſyes alſo. Of the which al ſtories are full, from Emperour Fryderiche the firſt of that name vntyl y• ende of the thirde Frydierche. In the whiche tyme there was muche trouble rayſed vp in the chriſtendome in the ſeculer iuriſdiccion, thorowe the Turke, and in the ſpirituall thorowe the beggyng orders of religious parſons and of the hyghe heathnyſhe ſcholes and vniuerſities. Of the which times muche might be wrytten, heuy inoughe to be red, but to auoyde tediouſnes vnto the reader, it ſhall be intermitted at this tyme.

The texte.

¶ And the ſyxte angell poured out his vyall vpon the great ryuer Euphrates, and y• water dryed vp, that the wayes of the kynges of the eaſt ſhoulde be prepared. And I ſaw thre vncleane ſpirites lyke frogges come out of the mouthe of the dragon, and out of y• mouthe of the beaſt, and out of the mouthe of the falſe prophet. For they are y• ſpirites of deuyls, workynge miracles, to go out vnto the kynges of the earthe and of the whole worlde, to gather them to the batayle of y• great daye of God almighty. Beholde, I come as a thefe▪ Happie is he that watcheth and kepeth his garmentes, leſt he walke naked, and men ſee his fylthines. And he gathered them together into a place called in the Hebrue tonge Armagedon.

Conſyder and waye yf this angell maye not ſygnifye the ſpirite of Helias in oure tyme, whiche ſpreedeth abrode the goſpell in to all the worlde, bothe with worde and dede to the confuſion and vtter deſtruccion of all errours, and to the profyte and reformacion of the worlde in all ſtates and degrees. For this ſeede can brynge forthe no nother frute. But the great Euphrates▪ of the pretenſed ſpiritualtye, is ſo ſore fallē from their firſt rule, that it is become more worldly and ſecular than the very ſecular ſtate, in ſo muche that it is vtterly dryed vp and wythered from the goſpel ſyncerely preached. Which is not to be merueyled at, for it is euen of very neceſſitie. For falſehede, deceyte, lyes and Hypocriſye muſt be opened and dyſcloſed by the trueth of gods word, and by the preachinge of the goſpell: that ſyncere loue, trueth and faythe in the worde of God, with a ſure confydence of the harte in the lorde God, myght be taught and prynted into the naturall wyt and vnderſtandinge of man. And therfore it is neceſſarie that ſuche wreſtynge of the true knowledge and doctrine ſhoulde be dyſcloſed vnto ſuche as haue any vnderſtandynge and are not vtterly corrupte, euen vnto worldlye princes and hygher powers, and that the innocencye and clearnes▪ and alſo the ſynguler profyte of the doctrine of the goſpell might come to lyght that they myght ſee and confeſſe that it is the very trueth, and ſo acknowledge and imbrace this Sunne ryſinge vp. Althoughe this doctrine be to ſtronge for their bloude and fleſhe and they beyng fleſhlye, ouer weake in ſtrengthe to lyue after the goſpell. Nowe againſt this euangelicall Sunne and manyfeſt knowledge of the trueth, ſhall aryſe .iii. maner of enemyes whiche ſhall aſſaulte it. Firſt the deuyllyſhe dragon, the great enemye of God and of all goodnes, the botomles pyt of all wyckedneſſe, with whome the mercye and goodnes of God dalyeth and playeth to ſhewe and declare his mercye and goodnes manifeſtlye before men. The ſeconde is the beaſte at Rome, of whome we ſpake before, the very right Antichriſt, whiche ſpeaketh and worketh all that he can againſt the goſpell of Ieſus Chriſte, wherunto he preferreth his decretalles, and wyll be Lorde ouer [Page] the ſcripture, ouer the churche and ouer the whole world, and yet he wyll be taken and eſtemed for the vycar and debyte of Chriſt, and S. Peters frende, and the moſt holy father, and for the head of the whole holy chriſtendome. And whoſoeuer contraryeth or gaineſayth this, he muſt dye, and alſo be curſed and made the deuylles, by the power of this beaſtes mouthe. The thirde is the falſe prophete: not one perſon but an whole order and multitude of byſhops, and relygions parſons, monckes, friers. &c. Whiche by their office and callynge ought to mainteine and ſupporte the true doctrine, but haue appoynted and bent them ſelues, their whole lyfe and ſtate, vtterly againſt the doctrine of the goſpel: that nothing can be more vnlike the ſtate of the Apoſtles, eyther in doctrine, religion or lyfe, than is their order and ſtate. Wherof it is not nedefull to make manye wordes, howe they haue alwayes reſiſted the doctrine of the goſpell. Theſe are ſuche .iii. foule vncleane ſpirites, as none can be founde more vncleane, whiche notwithſtandynge doe worke great tokens and miracles. The deuyll with great wonders bothe amonge the Turkes and the Chriſtians. The papacy, by forcerye, witchcrafte and nigromancie. The monkes and religious ſpirituall ſorte withall ſuttyltie, falſede & crafte of ſuche miracles as are or haue ben done wherby (as it hath ben & is euident inoughe) they haue begyled bothe riche kinges, princes and y• whole world, of their goods & poſſeſſions, thorow their falſe doctrine. And they fight and kepe batel alwayes againſt y• holy goſpel, as Gog and Magog did againſt Ieruſalem, with dyuerſe victories and triumphes, but they ſhal be ouercome at length thorowe the power of gods worde, and of y• goſpell reueled and come to light, thorowe the ſpirite of Enoche & Helyas, of the whiche is before mencioned, in the great daye of God the almighty, which ſhall come at ſuche tyme as no man is ware of, and whan all men thincke to be moſt ſure euē at ſuche tyme as the wickednes of theſe .iii. ſpirites ſhal be moſt ſtrong and at the higheſt. As than ſhall the godly miniſters of the goſpel, indewed and ſtrengthned with the ſpirite of Helias, ioyfully come furthe againſt theſe deuils and againſt al maner of errours bothe of the faith and of the outwarde lyfe. As than ſhall thoſe be happye whiche watche and are careful with great diligence for the chriſten doctrine and religion, whiche are clothed with the power of the holy gooſt and with a right zeale, whiche ſet furthe the workes of God, as dyd Helyas, not onely with wordes and wrytinges, but alſo with lyfe, deedes, examples, continuaunce and conſtantnes in goodnes, without any pryde or deſyre of vayne glorye, that no man ſhall euer ſee any ſhame by them. But the iudgemēt of God hath gathered the .iii. vncleane ſpirites into one place, into the eternall fyre of damnacion, and euerlaſtinge ſhame, payne, and confuſion, whiche is prepared and promyſed to the deuyll and his angels. For Harmagdon maye ſygnifye as muche as the iudgement of curſe.

The texte.

¶ And y• ſeuenth angel powred out his vyalle into the ayre. And there came a voyce out of heauen from the ſeate, ſayinge: it is done. And there folowed voyces, thonderynges, and lightninges: and there was a great earthquake, ſuche as was not ſence men were vpō the earth, ſo mightye an earthquake and ſo great. And the great citie was deuyded into thre parties, and the cyties of al nacions fell. And great Babilō came in remembraunce before God, to geue vnto her the cuppe of the wyne of the featcenes of his wrathe. Euery yle alſo fled awaye, and the mountaynes were not founde. And there f [...]ll a great hayle (as it had bene talentes) out of heauen vpon the men, and the men blaſphemed God, becauſe of the plage of the hayle, for it was great and the plage of it ſore.

[Page]This ſeuenth angell is more harde & vncerten to interprete and to expounde, than all the other. Lyke as it is more vncerten to wryte of thinges to come, than of ſuche thinges as are alredy paſt. It may wel be a great feare in tyme to come that y• kyngdom of the Turkes for a ſhort ſpace, ſhal be a great plage & ſorow, an heuy iudgemēt ouer the corrupte & decayed chriſtēdome. Whiche plage may here be founde & marked out of theſe wordes, y• it ſhal happē & come to paſſe before ſuche tyme as the Lambe & his miniſters ſhal rule vpon y• earth, that both Iewes & heathen ſhal be conuerted vnto Chriſt y• it may be ſayde, it is al done, and ſo vp y• the full end of the worlde to come, & the terrible iudgement of God to fal vpō one ſorte & parte of men whiche ſhall than be a lyue, whiche is y• firſt parte. And the other part is of them whiche ſhall ryſe vp vnto euerlaſtynge ſaluacion. And y• thirde, is of them which are already damned, which is and ſhalbe the greateſt part. Vnto whom this iudgemēt, & all that ſhal goe before or come after it, ſhal be more fearful & terrible thā any hart can thincke, or any toung expreſſe, which terrible & heuy thing is here ſygnified (as muche as is poſſyble) by the terryble voyces, thonders, lightninges, earthquakes, & ouerthrowing of the greateſt & mightieſt cities & kingdomes, as Babilō & Rome were. What thing can be thought or ymagined more terrible & fearfull? Whiche thing this curſed and damnable worlde ſhall and muſte ſuffer by the rightuous iudgemente of God, and it muſte fele the great wrathe of God, foraſmuche as it hath alwayes deſpiſed the bleſſed goſpel and Chriſt our ſauiour and redemer. And therfore the great and heauye ſtroke and plage of gods rightuous iudgement ſhal fal vpon the worlde, and yet ſhall it not amende them, but as damned parſons, ſhall caſt and ſet them into euerlaſtinge blaſphemye of God wherin they are hardened, and wil not amende. Whiche is the higheſt & greateſt plage that the lorde God maye or wil ſende vpon his enemies.

¶ The .xvii. Chapter.

The texte.

¶ And there came one of the ſeuen angels, which had the ſeuen vialles: & talked with me, ſaying vnto me: come, I wil ſhewe thee y• iudgement of the great whore that ſytteth vpon many waters, with whome haue committed fornicacion the kynges of the earthe, and the inhabiters of the earth are droncken with the wyne of her fornicacion. And the ſpirit caried me away into the wildernes. And I ſaw a woman ſyt vpon a roſe coloured beaſt, full of names of blaſphemye, whiche had ſeuen heades and ten hornes. And the woman was arayed in purple and roſe coloure, and decked with golde, precious ſtone, and perles: and had a cup of golde in her hande, full of abhominacions and fylthines of her fornicacion. And in her forheade was a name wrytten, a miſtery, great Babilon, the mother of whordome and abhominacions of the earth. And I ſaw the wyfe droncken with the bloude of ſainctes, and with the bloude of the witneſſes of Ieſu. And when I ſawe her, I wondred with great marueyle.

ONe of the ſeuen angels whiche ſpake of the ſeconde kyngdome and iuriſdiccion of Rome, & of y• beaſt with .ii. hornes, commeth now againe & wyll ſpeake more largely, & ſufficiently of Antichriſt, whiche is his chiefe pricke▪ & marke wherat he wil ſhote. Whom he nameth here wt a new name, the great whore, whiche wil be y• head & chiefe gouernour of many naciōs whoſe ſpecial abiding is in y• lande named Italy, which lieth in y• ſee, in maner as y• leſſer Aſia dothe. With this pompous, ſuttil, deceightfull & ſhameles, lecherous & proude ſtate of y• papacy haue kinges cōmitted whordō almoſt theſe thouſāde yeares, [Page] beyng ſometyme frendes together, and ſometyme enemyes, ſometyme one in his chiefe fauour and ſometyme another: And thus haue all Chriſten kyngdoms ſuffred them ſelues to be ruled and ledde, yea to be put in feare, and againe in cō forte and ioy by him, what with his ſuſpendinge and curſynge, vntyll he crepte ſo farre into the churche of God, and became the higheſt deſolacion and decaye therof that euer was. This woman vpon the roſe coloured beaſt, is not onely arayed with red ſcarlet robes▪ lyke as his Cardinales are (otherwyſe than euer Chriſt, or his humble Apoſtles, byſſhops and ſpirituall miniſters were) and like bloud [...] thurſtye ſoudyers, but rather with muche Chriſten bloude ſheddynge vnder y• pretence of the punyſhement of hereſy, as all that muſt be named which hath bene ſpoken or written againſt the pompe, vſurped power and tyranny of the papacye. This woman is alſo arrayed with ſuche infinite variable colours and ornamentes of monkery and with dyuerſe lyueres of religious orders by whome ſhe would haue had both honour and profyte, whiche with their names and ſectes haue obſcured and blemyſſhed the name of Chriſt, wherof S. Paule doth complayne to the Chorinthians as an vnſemynge thinge, as it is in dede a great blaſphemye that the names of S. Benet, S. Auſten, ſaincte Fraunces, ſhoulde obſcure the name and honour of Chriſt our onely ſauiour and redemer. This woman beſyde her variable garmentes, hath alſo taken vpon her (for to ſet furth her pryde, dignite, and eſtimacion withall,) to rule ouer all Chriſten Kynges and Princes, whiche ſhe hath brought vnder her and made ſubiect and contributorye vnto her with falſehede and lyes, vtterly againſt the doctrine of the holy goſpell, Vox autem nonſic. So ſhall not yee: And alſo againſt the example of Chriſtes fetewaſſhynge. And lykewyſe againſt the holy order and commendacion of ſaincte Peter, whiche had neyther golde nor ſyluer. And againſt the order of the holy Apoſtle ſaincte Paule, whiche to auoyde offence and to opē the goſpell woulde erne his breade with his handes, as other of the apoſtles alſo dyd. This whoryſhe woman hath garniſhed and decked her ſelfe farre otherwyſe, not with diuerſe and many vertues, but with precious ſtones, golde and ſiluer. &c. The cuppe of golde, is not the loue of Chriſt, the chriſten faith, nor the lawe of God, but muche rather all the Popes decrees, decretalles, bulles, patentes, dyſpenſacions, ſuſpenſions and curſynges. This is the very abhominacion of whordome, that ſhe might playe the whore at her pleaſure after this faſſhion, with pompe, aucthorite and luſt without any ſhame or feare beyonde all meaſure: And all this vnder the name and pretence of Chriſt, and of holynes, in the honour of God and for the welth of the ſoule, whiche thorow him are y• longer the more vnbleſſed and vnhappye. And therfore for the name of the chriſten churche, he hath deſerued a nother name, that is, to be called more worthylye the whore of Babilon, the mother of all abhominacion, ydolatrye, and of all fallyng vnto hethenyſhe ſuperſticions. The innocent bloude of the holy godly prophetes and preachers, whiche the right chriſten churche hath neuer l [...]cked, hath this whore, the proude glorious papacye, ſhed ſo without nomber or meaſure, tyll ſhe was ſo dronken therwith, that ſhe toke and eſtemed ſuche tyrannye for a godlye zeale and feruencye, and hathe perſwaded her ſelfe, that men muſt ſuffer it and be content therwith, what ſoeuer ſhe dyd, yea althoughe ſhe ſhoulde ſende faithfull ſoules vnto hell by heapes. Is not this a great meruell vnto all men of vnderſtanding? and an offence and ſlander vnto al vnfaithful, as Turkes, Iewes and other? and an intollerable violence & oppreſſiō vnto the whole world? [Page] I wyll not ſay euen vnto the very inhabitours of Rome, and to all right faithfull hartes.

The texte.

¶ And the angel ſayde vnto me: wherfore merueyleſt thou? I wyl ſhewe thee, the myſtery of the woman, and of the beaſt that beareth her, which hath ſeuen heades and ten hornes. The beaſt that thou ſeeſt, was & is not, and ſhal aſcende out of the botomles pit, and ſhal go into perdicion, and they that dwell on the earth ſhall wonder (whoſe names are not written in the boke of lyfe, from the begynnynge of the worlde) when they beholde the beaſte that was, and is not. And here is a mynde that hath wyſdome.

In this expoſicion and declaracion good chriſten reader) haſt thou this comfort, that this woman, the curſed damnable papacie ſhall haue an ende: not in the worlde, wherin Antichriſt ſhal haue his place ſo long as the worlde ſhal cō tinue and endure, but in the hartes and conſciēces of the faithful Chriſtianes, in all ſtates and degrees, whiche ſhall withſtande and reproue him, and ſhall hynder and let his preſumpcion and no more feare his thonderboltes, neyther regarde nor eſteme his ſuſpencions and curſynges, nor take no power nor auctorite at his hande any more. And as for the beaſt whiche beareth her, whiche ſignifieth the Romyſhe preſcripcions, the papall ſeate, his indulgence, pardō, and excommunicacion, ſhall be taken and eſtemed as it is, and as it is knowen to be vnto all the worlde out of the holy and manifeſt goſpell: And therfore he ſhall not ceaſe to perſecute with the helpe of ſuche kynges as are as good and vertuous as him ſelfe, and he ſhal couet alwayes to clyme vp and to be hygher and hygher, vntyll at length he ſhall fall downe into euerlaſting perdicion before God and all the worlde, whiche ſhall wonder therat, and ſpeciallye y• wycked and vngodlye, whiche are not electe vnto ſaluacion, whiche had pleaſure and delyght in ſuche pompe, pryde, dygnite, tyrannye, and abhominacion as he dyd vſe: They ſhall wonder and meruell, I ſaye, whan they ſhall ſee the papacy to be throwen downe from heauen into the damnacion and pit of hell, lyke as it hapned vnto his father the great dragon the deuyl, luke the .x. Now the knowledge of the iudgement of God and of his trueth by the goſpell, whiche teacheth vs to knowe bothe Chriſt and Antichriſt, is a ſyngular wyſedome and a great gyfte of God.

The texte.

¶ The ſeuen heades are ſeuen mountaynes, on whiche the woman ſytteth, they are alſo ſeuen kynges. Fyue are fallen and one is, and another is not yet come. And when he commeth, he muſt continue a ſhort ſpace. And the beaſte that was, and is not, is euen the eight, and is one of the ſeuen, and ſhall go into deſtruccion. And the ten hornes whiche thou ſaweſt, are ten kynges whiche hath receaued no kyngdome as yet, but ſhal receyue power as kynges at one houre with the beaſte. Theſe haue one mynde, and ſhall geue their power and ſtrength vnto the beaſte. Theſe ſhal fyght with y• lambe, and the lambe ſhal ouercome them. For he is Lord [...] of lordes, and kynge of kynges, and they that are on his ſide, are called, and choſen, and faithfull.

This viſion of the ſeuen hylles, agreeth well vnto the ſeuen hylles whiche are in the citie of Rome, of the whiche ſhe hath made her boaſt and triumph, as ſhe hath alſo done of the ſeuen heade churches. And howe many the kingdoms are wherupon he hath ſytten appeareth by the chronicles. And whiche of them are fallen from him and forſake him we ſee daylye. But he that ſhall come and remayne for a ſhorte ſpace, that ſame parauenture ſhall be the kynge of y• Turkes, whoſe infidelite and tyrannye, maye ſoner be reformed mollyfied and altered (after mans iudgemente) by the goſpel, & by the inſtruccion of gods word, may ſoner be brought vnto the religion and true faith of Chriſt, that the proud [Page] ſeate of Rome & her adherentes. Thus may y• be the eight beaſt as y• papacie or ſee of Rome is the ſeuenth, but it ſhal ſone be iudged vnto damnacion. The .x. kynges receyue not y• kyngdome of God, vntil they receyue the goſpel of Chriſt, not of Antichriſt, but of the ſpirite of Chriſte. But in the meane tyme they ſhall receyue power and aucthorite of the beaſt, whiche power they ſhall exercyſe and practyſe to ouercome y• lambe. & to oppreſſe the goſpell for the pleaſure of the. ii. horned beaſt. But y• lambe, the worde of God, y• reuelacion of y• holy and godly doctrine and truth, the grace of God, the lorde Chriſt, ſhall ouercome them. For they ſhall vnderſtāde and beleue that there is a lorde of al lordes and a kyng of al kynges. To whoſe kyngdome the electe which are called of God from euerlaſtinge, doe apperteine. And thus ſhal the. x. kynges ſhortly hate the whore wt her court, and ſhal turne her naked out of y• floriſhyng and bewtifull rayment wherwith they and their auncientries haue garniſhed & annowrned this whore & her harlottes, & by y• meanes haue geuē occaſiō vnto ſuche pryde & vnchriſten pompe (I might wel ſay vnto ſuche Luciferyſhe pryde,) for as muche as he wyl be like and equall vnto Chriſt, and the brydegrome of the holy churche, where as he hath geuen a great offence and ſlander vnto the holy churche, & in maner hathe ſhamed her and oppreſſed her thorowe his tyrannye, In as muche as they (the kynges and princes) them ſelues muſt cfōeſſe y• the grauntes whiche this whore receyued of the Emperours Conſtantine, Charles and Lewes beyng deceyued by her, was the poyſon and confuſion of the chriſten churche. This hatred and enuye againſt ſuche an whore, ſhall the ſpirite of Helias ſtyre vp in the hartes of kynges to doe with one accorde, as y• trueth beyng knowen ſhall require, as they dyd before indewe her with ſuche power. And thus ſhall the worde of God be fulfylled. The woman in the great citye is he which hath exalted himſelfe for a byſhop ouer all byſhops, and a regent and Lorde ouer all Emperours and kynges, ſittinge alſo in the place and ſeate of Chriſt, whiche onely & alone hath receyued power of the father ouer heauen and earth, whiche he neuer gaue vnto any other, as it is written Et gloriam mea [...] Alterinon dabo. I wyll geue my gloto no nother. Eſaye. xlii.

¶ The .xviii. Chapter.

The texte.

¶ And after that, I ſawe another angell come from heauen, hauynge greate power, and the earth was lyghtened with his britneſſe. And he cried mightely with a ſtronge voyce, ſayinge: Great Babilon is fallen, is fallen and is become the inhabitacion of deuils, and the holde of all foule ſpirites, and a cage of all vncleane and hateful byrdes, for al naciōs haue droncken of the wyne of the wrathe of her fornicacion. And the kynges of the earthe haue committed fornicacion with her, and the marchauntes of the earthe are wexed riche of the aboundaunce of her pleaſures.

THis chapter maye be taken for a ſonge of triumphe, of al faithfull againſt all tyrannous kyngdoms which haue contemned, the faithe, trueth, religion, and all godlynes, and woulde not abyde any of them. And ſpeciallye againſt the kyngdome and power of Rome, by reaſon of the tyrannes, whiche from the beginninge haue martired tormented & murthered the holy profeſſours of the onely one God. And mo [...]t principally againſt the ſeconde regyment of Rome whiche vnder the pretence of the name of Chriſte, hath dealte ſo cruellye againſt all faithful Chriſtianes, and againſt the euangelical kingdom [Page] of god. And y• former chapter nexte goyng before being wel vnderſtāde, there is no great difficultnes nor hardnes in this. For this chapter is, as it were, an expoſicion and declaracion of the former. Chriſt the angell of y• great councel, lyke as at his firſt cōmynge he came in the mooſt higheſt humilitie and lowlynes, became man, ſuffered and dyed: euen ſo at his laſt commynge, he ſhal come in moſt bright glorye, not into a virgins bodye, but into the whole worlde with mooſte hyghe brightneſſe, and proclamynge his goſpell vnto the whole worlde, to riche and poore, wyſe and ſymple in euyll. A ioyfull goſpell is it, Babylon y• great and woriſhe citie, ſhe is fallen, ſhe is fallen. She hathe no ſuche honour more that ſhe wyll take vpon her as ſhe hath done. Nowe is it knowen that ſhe hath bene an habitacion for the wicked, vnfaithful, deſceightfull, and of Sodomites whiche haue made all the worlde druncken and mad with her poyſon and infectuous drincke. And hath committed Simony withal ſpirituall thinges, whiche, euen as the curſed Simon magus dyd, ſhe hath ſolde for muche monye and for great riches. And as for the hyghe humilitie and lowlynes of Chriſt, whoſe meryte ſhe hath pretended to be her owne, ſhe hath chopped and changed it, yea ſhe hath ſolde it for princely and lordly honour to be exhibite & done vnto her feete, and with mooſt deuely ſhe pryde receyued.

The texte.

¶ And I hearde another voyce from heauen, ſaye: come a waye from her my people, that ye be not partakers of her ſynnes, and that ye receaue not of her plages. For her ſynnes are gone vp to heauen, and God hath remembred her wickednes Rewarde her, euen as ſhe rewarded you, and geue her double accordynge to her workes. And poure in double to her in the ſame cuppe whiche ſhe fylled vnto you. And aſmuche as ſhe glorified her ſelfe and lyued wantonly, ſomuche poure ye in for her of punyſſhment and ſorowe, for ſhe ſayde in her ſelfe. I ſyt beynge a quene, and am no wyddowe, and ſhal ſee no ſorowe. Therfore ſhal her plages come in one day [...], death, and ſorow, and honger, and ſhe ſhalbe brente with fyre: for ſtronge is the Lorde God whiche ſhall iudge her.

Theſe wordes ſpeaketh Chriſt, thorowe his ſpirite, from heauen vnto his people, that they ſhoulde forſake the companye and felowſhyp of Antichriſte, that they make not them ſelues partakers of y• horrible ſynne, of the double indignacion and alſo of the plages whiche ſhall lighten vpon him. For the ſynne is greater than that goddes rightuouſnes coulde ſuffer it any longer vnpuniſſhed. And therfore he wyll recompence her with puniſhment, as ſhe hath deſerued, and that by heapes one in a nothers necke. For there woulde no long ſufferyng of God, nor no warninge of the word of God, helpe. Thus hapneth it vnto all vyolent and tyrannous kyngdoms, euen from the Aſſirians vnto the laſt of the Romaynes. Great pryde and pompe muſt be ſubdued and vanquyſſhed with great ſhame and bondage. This prophecye is lyke vnto the holy prophetes Eſay, and Daniel, although it perteineth vnto a nother kingdom, but lyke vnto that bothe in wickednes and in puniſhment.

The texte.

¶ And the kynges of the earthe ſhal bewope her and wayle ouer her, which haue committed fornicacion with her, and haue lyued want onlye with her, when they ſhall ſe y• ſmoke of her burnynge, and ſhall ſtande a farte of, for feare of her puniſhmēt, ſaying: Alas, alas, that great citie Babilō, that mighty citie: for at one houre is thy iudgemēt come. And the merchauntes of the earth ſhal wepe and wayle in them ſelues, for no man wyll bye theyr ware any more, the ware of golde and ſyluer, and precious ſtones, nether of pearle, & raynes, and purple, and ſkarlet, and al thynne wod, and al maner of veſſels of yuery, and all maner veſſels of mooſt precious wod [...]e, and of braſſe & yron, and ſynamon, and odoures and oyntmentes, and franckynſence, and wyne, and oyle, and fyne [...]ou [...]e and wheate, beaſtes, and ſhepe, and horſſes, and charettes, and bodyes, and ſoules of men.

[Page]With this Babylon haue princes and prelates yea whole kyngdoms cō mitted whordome. For ſhe hathe receyued and geuen them, yea hathe ſet them in and out. And all for worldly gayne, and for honour ſake, without any reſpect of rightuouſnes, onely for money & brybes. For there was neuer founde more ſhamefull marchandyſe, than that whiche they of the Popes courte, ſpecially the Curtyſans, haue exercyſed many yeares with other mennes goodes, and wt nothing els but with leade and ſyluer, with parchement and byſhoprikes with ſellyng of their Pallium and Robes, whiche ſhoulde be a ſpirituall iuriſdicciō, and with firſt frutes. &c. Yea there is no ende of ſuche marchaundyſe, lyke as in the texte all thinges are named whiche are of any pryce. So that in the Popes churche there was nothinge but for mony, not ſo muche as the water or ſalte of the ſee, nor oyle nor breade, nor creame. &c. All muſt ſerue for holynes and for the maintenaunce of the couetouſnes of the ſpiritualtye. To be ſhorte, reade but onely a boke that is called the Popes Fayre, there is his marchandyſe well deſcrybed and proued by the cuſtomes and lawes of the Romaynes.

The texte.

¶ And the apples that thy ſoule luſted after, are departed from the. And al thinges which were de [...]tie, and had in pryce, are departed from the, and thou ſhalte fynde them nomore. The ma [...]ch aun [...]es of theſe thinges whiche were wexed ryche, ſhall ſtande a farre of from her, for feare of the puniſhment of her, wepinge, and waylinge, and ſaying: Alas, alas that great cytie, that was clothed in raines and purple, and ſcarlet, and decked w [...]t [...] golde, and precious ſtones, and pearles: for at one houre ſo great riches is come to naught.

Firſt of all there was muche holynes and muche good example and doctrine in the holy churche of Rome, as S. Paule teſtifieth in his Epiſtle to the Romaynes, and there were many holy byſhops and martirs which loued y• trueth, vnto whome the goſpell was a ſynguler ioy, delyght, comforte and glorye. But in proceſſe of tyme it was turned vpſyde downe. So y• there was nothing lefte in the rulers and heades of that churche, but onely the name of the churche. Al that was perfyght, godlye and holy, was loſt and gone. And at length their marchandyſe whiche they inuented woulde no more be eſtemed amonge y• true godly chriſtianes. For they haue inoughe of thoſe thinges whiche theſe marchauntes doe promyſe, of the grace and mercye of God, and of his word. And therfore the Romanyſtes doe meruell and frete againſte the goſpel, becauſe it bringeth no nother ware with it but her olde ware, that is to ſaye, humylite, lowlynes, pouertye, ſorowe, contempte, whiche all men doe flee and abhorte: And it maketh an ende alſo of all worldlye pompe and honour, ioy and pleaſure, ydlenes and wantonnes. The outwarde and glorious ſuperſticous wil bryng no more profyte or aduantage, precious garmentes and perles wyll not become the profeſſours of the goſpell. Coules and ſhauen crounes, wyll no longer be taken for holynes of them that haue any vnderſtandynge and knowledge. Peter and Iohn and all the Apoſtolicall miniſters of Chriſt, wyll contemne and deſpyſe golde and ſyluer. For Chriſt hath taught them faith, loue and truth, pouertye and lowlynes.

The texte.

¶ And euery ſhyppe gouerner, and all they that occupyed ſhyppes, and ſhypmen whiche worke in the ſee, ſtode a farre of, and cryed, when they ſawe the ſmoke of her burnynge, ſayinge: what citie is lyke vnto this great citie? And they [...]aſt duſt on their heades, & cryed wepynge, and waylynge, and ſayde: Alas, alas, tha [...] great citye, wherin were made riche all that had ſhyppes in the ſee, by the reaſon of her coſtlynes, for a [...] one [...]oure is ſhe made deſolate. Reioyce ouer her, thou heauen and ye holy Apoſtles and prophetes: for god hath geuen you iudgement vpon her.

[Page]Thus dothe the lorde God ſhewe and aduenge him ſelfe of all violent and tyrannous pryde and preſumpcion of them, whiche perſwade them ſelues that there is no God but they, or els that he hath no care of thoſe thinges that are vpon earth. Wheras it is euident and manifeſt out of gods worde what hathe alwayes bene the ende of all proude and preſumptuous kyngdoms. Whiche the ſpiritualtye ſhould beſt haue knowen and haue taught other alſo. And ſpeciallye he that hath had, and woulde haue ſuche a byſhoprike. And woulde alſo kepe it vntyll he ſhoulde peryſhe together with it becauſe he hathe not ordered him ſelfe therin after the wil of god nor after the right rule and ſquare of gods worde and of holy ſcripture, nor hath not done that thinge that his offyce and vocacion hath required as he ought to haue done, as it is euident vnto all men. They haue deſyred and ſtudyed onely to haue great power and dominion vpon y• whole earth, & in all nacions and yles, onely for honour and gayne, with very ſmall ſtudye or dilygence to rule the worlde well and godlye, or to further gods honour and the ſaluacion of the ſoule onely. And for this cauſe doeth all the worlde wonder at ſuche a great and horrible fall. And they that ſeke & ſtudy after dignite honour and auctorite, & after worldly lucre, they tremble for feare and mourne and bewayle the heuy iudgement of God and their worldly hynderance. But the holy and faithfull whiche not onely vpon earth regarde and ſeke the honour and glorye of God, whiche they doe chefely deſyre but alſo in heauen, whiche haue the fruicion and perfyght ſyght and knowledge of the rightuouſnes of God, they prayſe God hartely for the rightuous iudgement whiche is reueled vnto the worlde.

The texte.

¶ And a mightie angell toke vp a ſtone lyke a great milſtone, and caſt it into the ſee. ſayinge, with ſuche violence ſhall that great citye Babilon be caſt, and ſhalbe founde no more. And the voyce of harpers, and muſicions, and of pypers, and tromperters ſhalbe hearde no more in the: and no craftes man, of whatſoeuer crafte he be, ſhal be founde any more in the. And the ſounde of a myll ſhalbe hearde no more in the: and the voyce of the brydgrome and of the bryde, ſhalbe hearde no more in the, for thy marchauntes were the great men of the earth. And with thyne [...]ch auntment were deceaued al ancions: and in her was founde the bloude the prophetes, and of the ſainctes, and of all that wer ſlayne vpon the earthe.

Suche a nother thing dyd Ieremy alſo prophecye of the kingdome of Babilō and euen as he prophecied, ſo came it to paſſe. And euen ſo doubtles ſhall [...] lykewyſe come to paſſe vnto this proude preſumpcion, and lykewyſe vnto all vngodly tyrantes whether they be of the ſpiritualtye or of the temporaltie. An heuy and greuous iudgement ſhall take and ouerthrowe the mightye of the worlde whiche myſuſe their power and might. Yea and it ſhall vtterly fall and decaye with all their ioy, luſt, pryde and tyrannye whiche they haue vſed in the tyme of their gouernaunce. And ſpecially the ſpirituall miniſters of god, whiche for their office and vocacions ſake, ought to haue done and taught otherwyſe. And lykewyſe ſuche handy craftes as haue ſerued ydols & ydolatrie, and maynteined falſe goddes and falſe goddes ſeruyce, inuented onely for lucre and for no godlynes, ſhall alſo haue an ende. And lykewyſe the ydel prieſtes with ſuche as depende vpon them, an vnprofytable kynde of people, and al ſuche thinges as haue miniſtred occaſion vnto worldly luſtes, pleaſures and delyciouſnes, ſhall haue lyke end and fall as Tyrus, Babilon and Nynyue, of the whiche the prophetes make mencion. As Rome & the Romyſhe Empire alſo [Page] had once. Muche more ſhall it happen lykewyſe vnto the Papacye and y• courte of Rome and to y• prelates, whiche ought to be ſpiritual, as they alſo name them ſelues, but in very in dede are more carnall and worldly than any other. What godly men haue bene deſtroyed for the truthes ſake in councels and at Rome, it is ſo euydent that it neadeth not here to be reherſed.

¶ The .xix. Chapter.

The texte.

¶ And after that, I herde the voyce of muche people in heauen, ſayinge: Alleluya. Saluacion and glorye and honour & power be aſcribed to the Lorde out God, for true and righteous are his iudgementes, for he hath iudged the great whore whiche dyd corrupte y• earth with her fornicacion, and hath auenged the bloude of his ſeruauntes of her hande. And againe they ſayde: Alleluia. And ſmoke roſe vp for euermore. And the xxiiii. elders, and the foure beaſtes fell downe, and worſhypped God that ſate on the ſeate, ſayinge: Amen. Alleluya. And a voyce came out of the ſeare, ſayinge: prayſe our Lorde God all ye that are his ſeruauntes and ye that feare him bothe ſmall and great.

IF a man might ſo ſay, what dothe the puniſhment of the wicked tyrantes and their damnacion, helpe or profyte the godlye and faithfull chriſtians whiche are perſecuted of the dragon, of the beaſt and of y• falſe prophetes for the true faithe and religions ſake, euen vnto deathe? Hete in this place is a ſufficient and perfight anſwer vnto this queſtion. For thus it is ſayde, the ſame godly miniſters and faithfull witneſſes of Chriſte the crucified and ſlaine lambe, they doe nothynge els in heauen in their immortall ſoules but ſynge thankes and laudes vnto God almightie, ſtyrring, prouokyng, and exhortynge one a nother with lyke affeccion and zeale to prayſe God. For Alleluia is nothinge els but prayſe God. Allelu, is as muche to ſaye as prayſe ye. And ya is one of the names of the lorde God wherby he is named, of whiche names there are dyuerſe. Nowe here maye we learne with what maner of wordes we ſhoulde and ſhall prayſe God, bothe here and alſo in heauen: Namely thus, all ſaluacion and goodnes whiche may be profitable vnto vs and maye be deſyred of God, and againe all laude and prayſe, for al maner of benefites and goodnes perteyneth onely vnto the mooſte mercyfull, eternall and almightye onely one God, and muſt be aſcribed vnto him. Honour whiche is a profeſſion and a declaracion of al vertue and godly kindnes and loue, and of al mighte, power and omnipotencye, is due onely vnto the true, onely and eternall God creatour and maker of all creatures. For all his workes and iudgemētes are right, commendable, holy and true without all maner of parcialitye, and ſpecially for as much as he hathe ſubdued and brought downe the glorious and proude tyrantes bothe of the ſpiritualtie and of the temporaltie, and hath ſent them to eternall damnacion. And hathe cauſed their wickednes and abhominacion alſo to come to lyght in this worlde, to the ſynguler comforte of the faithfull electe that were oppreſſed of them. And thus they ceaſe not to gyue lawdes and thanckes vnto God, ſaying continually, Alleluia. But the ſmoke is the true oblacion and the right ſacrifice whiche the holy ſainctes doe offer in heauen euerlaſtinglye, and performe alſo vpon earthe in the holy churche euen vntyll the latter daye, I meane geuynge of thanckes and acknowledging the goodnes of God, as is before ſayd. This oblaciō & ſacrifice is made cōtinually without ceaſynge with infynite and vnſpeakeable ioy, of al holy patriarkes, prophetes, Apoſtles, mattirs, [Page] and of the whole heauenly felowſhip, and of all them whiche euer from the beginning haue pleaſed the lord God with faith, loue, hope and obedience. But the maner and the ceremonies with the wordes reuerence and ioy whiche the holy and faithfull electe do vſe, dothe the holy ſcripture deſcribe after the maner & capacite of men, in ſuche wyſe as may be beſt vnderſtande and perceyued of vs. Amen, is as muche as that God is the trueth, & faithful in keping of all his promiſes and wordes. And here maye we learne that we ſhoulde not name nor eſteme the holy and faithfull ſaintes as princes and rulers of heauē, for as muche as they name them ſelues but ſeruantes of God, and are no better, and that alſo not by merite and deſerte, but onely by the grace and eleccion of god. And alſo ſome are alſo greater and higher than other, as Abraham parauenture than Iſaac, and Ioſeph than Simeon, Peter than Philip, but that ought not curiouſly to be ſerched out of man. In heauen ſhall we ſee and knowe perfitely the cauſe and occaſion of the iudgement of God, but not in this lyfe.

The texte.

¶ And I hearde the voyce of muche people euen as the voyce of many waters: and as the voyce of ſtronge tho [...]dringes, ſaying: Alleluia. For the Lorde our god omnipotent raigneth. Let vs be glad and reioyce, and geue honour to him: for the mariage of the lambe is come, and his wyfe made her ſelfe readye. And to her was graunted, that ſhe ſhould be a [...] rayed wt pure & goodly raynes. For the raynes is the righteweſnes of ſaintes. And he ſaid vnto me, write, happy are they which are called vnto the lambes ſupper. And he ſaid vnto me: theſe are the true ſayinges of God. And I tell at his fete, to worſhip him. And he ſaid vnto me: ſe thou do it not. For I am thy felow ſeruaunt, and one of thy brethren, euen of them that haue the teſtimony of Ieſus. Whorſhip God. For the teſtimonye of Ieſus is the ſpirite of prophecye.

This maye be vnderſtande of y• holy & faithful ſaintes vpon earth, whiche after the manifeſt & ioyfull preachinge of the goſpell as muche as is poſſible, in the whole world (whan as both Iewes and Turkes ſhal become Chriſten) ſhal prayſe & thancke the almighty God for ſuche ſyngular grace and mercie, which hath hitherto bene hindered & kept downe with ſuch force and violence by Antichriſt. As thā ſhal the glory & prayſe of god increaſe in y• chriſten churche, which is the kingdome of Chriſt: And, thorow the goſpell, promyſed vnto Chriſt the bridegrome▪ which church as a faithful and deare beloued ſpouſe which here in this world, loueth & honoureth Chriſt as muche as ſhe can, ſhall be fylled and ſatisfied with all goodnes in eternall bliſſe and ſaluacion. The ſylken aray, is the innocency of lyfe in this world, thorow y• grace of Chriſt, and in heauen it is the immortal glorificacion of body & ſoule. For than ſhall man be right bliſſed whā as he ſhal be fully ſatisfied in god thorow Chriſt with aboundāce & plentuouſnes of all benefites and goodnes which can be deſiered or wyſhed. That ſame is y• euerlaſting ſupper of the mariage of Chriſt wherwith Chriſt ſhal honour his electe, & make them bliſſed. And in al this whiche Iohn ſeeth in this viſion, it is ſaid alſo vnto him, y• al theſe thinges, viſions & reuelacions came vnto him from God, & to the honour of God, whiche he as a true & faithfull miniſter ſhould further with al diligence. But as Iohn would haue worſhipped y• parſon of y• angel whiche ſpake vnto him, y• angel would in no wyſe ſuffer him, like as no ſaint neither in heauē nor in earth wil ſuffer any ſuch thīg nor take it vpō thē nor yet in good worth. For god onely muſt be worſhipped, frō whōe onely al goodnes commeth, and muſt be deſired and looked for of him onely. The angels wil be takē & eſtemed for nothīg els but for brethrē, frēdes & felow ſeruaūtes of y• onely one cōmon & general lord, & felowes withal them y• beleue in Chriſt & are ready for his ſake vnto al goodnes, & to ſuffer al maner of thīges euē vnto death [Page] But this is the right, perfyte and ſure wyſedome, which the worldly wyſe doe not knowe, neyther deſyre nor regarde.

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¶ And I ſawe heauen open, and beholde, a white horſe: and he that ſat vpon hym was called faythfull and true, & in ryghteouſneſſe dyd iudge & make barrell. His eyes were as a frame of fire: and on his head were many crownes: & he had a name written, that noman knew but he himſelfe. And he was clothed with a veſture dypt in bloude, and his name is called the worde of God. And the warriers whiche were in heauen, folowed him vpon whyte horſes, clothed with white & pure raynes: and out of his mouth went out a ſharpe two edged ſwerde, that with it he ſhould ſmyte the hethen. And he ſhall rule them with a rodde of yron, and he trode the wynefat of fearſnes and wrathe of almightie God. And hath on his veſture & on his thighe a name writtē: King of Kinges, and Lorde of Lordes.

The ſpirite of God muſt ſpeake with men after the maner of men, yf he ſhould be vnderſtande. And therfore he deſcribeth the maieſtie of Chriſt, euen after the maieſtie of an Emperour. For the highe powers are wont to be honoured euen as Chriſt is here deſcribed with his honour, laude and name. For he is y• word of God, wherwith this S. Iohn beginneth his goſpel, and wherby all thinges are made: whiche is alſo God and manne the obiecte of faith, that is to ſaye the thing wherunto y• faith of al electe hath her reſpecte: And he is alſo the rightuous iudge ouer all that euer is in heauen or in earth whiche hath a fyerye and burning zeale and hate againſt all wicked whiche contemne and deſpyſe his worde, but crowneth all the godly and faithfull with the crowne of his rightuouſnes. His name is vnknowen vnto all the world, the trueth wherof he would not expreſſe before Pilate, and yet trueth & gods worde is all one thing. This rightuouſnes of Chriſt is ſignified by the ſworde, althoughe the worde of God alſo doth perce thorowe the inwarde harte and mynde of the faithfull as it is written in the .iiii. to the Hebrues. But here the ſworde is taken for the rightuouſnes in gods kyngdome wherwith Chriſt ruleth the kingdom whych hys father hath geuen hym for his herytage, as Dauid ſayth. For like as he hath ioy in euerlaſtynge bliſſe with his wariers & hooſt that folowe him, euen ſo doth he preſſe and treade downe all the wicked with eternall damnacion, before whome alſo he trode y• preſſe vntil his veſture was blody: But they toke it for a mocke and a folyſhe yeſ [...], as it was vnto the Iewes a ſlander. But yet their knees muſt bowe vnto him, not onely the angels and men in heauē and earth, but alſo they that are in hell ſhall be troden of him with the wrathe of God almightie. For without dout he is the king of all kynges and lorde of all lordes.

The texte.

¶ And I ſawe an Angel ſtande ſoche ſonne, and he cryed with a loude voyce, ſaying to all the foules that flye by the myddes of heauen: come and gather your ſelues together vnto the ſupper of the great God, that ye maye eate the fleſhe of kynges, and the fleſhe of [...]ye captaines, and the fleſhe of mightie men, and the fleſhe of horſes, and of them that ſyt on them, and the fleſhe of all fre [...] and bonde men and of ſmall and great. And I ſawe the beaſt, and the kinges of the earth, and their warriers gathered together to make batayle againſt him that ſat on the horſe, and againſt his ſouldiers. And the beaſt was taken, and with him that falſe prophet that wrought miracles before him, with whiche he deceaued them that receaued the beaſtes marke, and them that worſhipped his ymage. Theſe bothe were caſt into a ponde of fire burnynge with brimſtone: and the remnaunt wer ſlayne with the ſwearde of him that ſat vpon the horſe, whiche ſwearde proceaded out of his mouthe▪ and all the foules were fulfylled with their fleſhe.

Lyke as Chryſt maketh a ſupper vnto hys chyldren and ſeruauntes in heauen, euen ſo doth he alſo, beynge the ſonne of ryghtuouſnes make a ſupper vnto the deuylles & to al dampned ſowles. In euerlaſting ſupper of al bitternes & [Page] vnbleſſydnes wherof they maye eate and be partakers altogether. And there is than, deſperacion, hate, enuye, wrathe and murmuringe againſte God, and all kyndes of euil whiche are ſygnified by corporall thinges accordynge to our capacite, and after ſuche wyſe as men maye be moſt moued therby y• they muſt of neceſſitie marke and conſyder it. And it is to be noted that S. Iohn ſeeth theſe geſtes of the deuell in hell, that they are the deſtr [...]yers of y• worlde, tyrantes of all maner of degrees, the beaſt with .ii. hornes, the dragon & falſe prophete, all enemyes of gods trueth, religion and of all maner of godlynes, oppreſſours of the innocent frendes of God. To be ſhorte, all they whiche beare the marke & token of the dragon & of the beaſt, whiche is infidelyte & miſbelefe in Chriſt, lyke as faith in y• crucified Chriſt is the ſure marke and token of al the electe. Theſe vnfaithfull muſt lyue eternally in the ponde of fyre, and they ſhall be poniſſhed & vexed painfully with vnſpeakeable ſorowe and heuines, euen y• deuel & his ſeruātes together. And although ſome come out of this life with y• ſworde without faith, yet their damnaciō did begin here, & ſhal continue euerlaſtingly.

¶ The .xx. Chapter.

The texte.

¶ And I ſawe an Angell come downe from heauen, hauynge the kaye of the bottomleſſe pit, and a great chayne in his hande. And he toke the dragon that olde ſerpent, whiche is the deuil and Satanas, & he bounde him a thouſande yeares: & caſt him into y• bottomleſſe pit, & he bounde him, and ſet a ſeale on him, that he ſhoulde deceaue the people nomore, tyl the thouſande yeares were fulfylled. And after that he muſt be loced for a lytell ſeaſon.

THis chapter maye be taken, as it wer, for a reherſal of the viſions & reuelacions that were before mencioned. And by the waie it deſcribeth againe y• honour and maieſtie of Chriſt, of gods worde, and the power of the holy goſpell, and the benefites of Chriſt, & addeth therunto the laſt iudgemēt of the deade whiche ſhall dye .ii. deathes. This angel that commeth from heauen is Chriſt whiche ſhoulde come in to this worlde as was promiſed vnto the firſte man in the beginnynge of the worlde that he ſhoulde treade the old ſerpent vpon the heade. Whiche is nothing els, but that he ſhoulde take his power from him whiche the iuſt and rightuous God hath ſuffered him to exerciſe againſte man for the ſynne of the firſt dyſobedience and tranſgreſſion. Whiche power Sathan hath alwayes exerciſed and practiſed with all wicked diſceyte and dyuerſe errours, and ſpecially with ydolatrye, after the whiche doe folow blindnes and all maner of ſynnes. This power hath Chriſt mightily and with force taken from Sathan the deuyll, thorowe his rightuouſnes and humblenes euen vntyll the croſſe, ſatiſfieng for all the pryde, tranſgreſſion, diſobedience and vnfaithfulnes of Adam and Eue. And thus he hath bounde him with the chayne of his well deſerued power, that is to ſay, hath hindered him of his proude tyrannye & ſhameful wicked power againſt the faithful electe of god. This band ſhould indure a thouſande yeares y• is to ſay, a long tyme, namely euen y• tyme of the right Chriſten faith, which after y• ſaying of y• olde fathers ſhould indure for .ii. thouſande yeares, but it is vncerten from what tyme, men ſhould begin to teken theſe yeares, & that the faith in this tyme, ſhould be ſore aſſaulted, whiche hath alwayes bene at this point euen in the tyme of y• Iewes in y• olde teſtamēt and amōg gods owne people hath ſometime increaſed and ſomtime fallen & dedecaied. And according therunto might Sathā exerciſe his power at ſome tyme more thā at a nother. And thus thorow Chriſt, Sathan is alwaies bonde vnto [Page] the right faithfull. But whan the faithe decayeth and goeth backewarde, and the falſehede, deſceite and dyſobedience of man increaſeth, ſo that gods word is more and more contemned and forſaken, than dothe Sathans power increaſe againe (as it hath ofte come to paſſe) that he maye deceyue the people, the heathen, the vnfaithfull againe, and ſo vſe his power and tyranny againe as lōg as there is lacke and want of true faithe in this worlde.

The texte.

¶ And I ſawe ſeates, and they ſat vpon them, and iudgement was geuen vnto them: and I ſawe the ſoules of them that were beheaded for the witneſſes of Ieſu, and for ye worde of God: whiche had not worſhipped the beaſt: nether his ymage, neyther had taken his marke vpon their forheades, or on their handes: and they lyued, and raygned with Chriſt a .M. yere: but the other of the dead men lyued not againe, vntyll the thouſande yere were finyſſhed. This is that firſt reſurrecciō. Bleſſed and holy is he, that hath parte in the firſt reſurreccion: For on ſuche ſhall the ſeconde death haue no power, but they ſhalbe the Preſtes of God and of Chriſt, and ſhall raigne with him a thouſande yeres.

The ſeates to iudge Sathan and his companye, are appointed of Chriſt vnto the holy apoſtles and vnto other electe, the ſoules of them whiche for the lambes ſake wer beheaded, that is to ſay, after diuers maners and faſſhions put to death for the goſpelles ſake, whiche woulde not make any oblacions vnto ydols nor falſe goddes, nor woulde not worſhip the beaſt, that is to ſaye Antichriſt, nor woulde not feare nor honour his ymage, but dyd manfully fight for the holy goſpell and for the true doctrine and religion of the Apoſtles. All theſe ſhall haue ſeates in the kyngdome of Chriſt to iudge the whole companye and courte of Sathan, and to conuince them of their wickednes, blaſphemies and damnable errours, whiche ſhalbe open and manifeſt vnto the worlde thorowe the goſpel. And this their condemnacion beyng openly and manifeſtly knowen, and their godles tyrannye, ſhall▪ be their death, from the whiche they ſhall not ryſe vp againe tyll a thouſande yeares be paſt. This manifeſt iudgement, victory and honour obteyned with Chriſt, is vnto them the firſt reſurreccion, namely a great honour and felicitie, not onely in heauē with Chriſt but alſo vpon earth in the kingdom of Chriſt, which he hath vpon earth with his ſpirite in the congregacion of the holy electe. And they are happy and bleſſed, and their lyfe is euerlaſting both in the heuenly company, and alſo in the holy churche & congregacion of the faithful & godly ſoules vpon earth. For they are the moſt deare beloued & the moſt acceptable and of higheſt reputacion with Chriſt ye lord and kynge of heauen as right preſtes and miniſters ought to be amonge vs, and they ſhall rule and reigne with Chriſte vnto the ende of the worlde vntyll the laſt daye of the latter iudgement, and in the ſeconde reſurreccion, and vntil the laſt and eternall iudgement of the wicked and damned blaſphemers.

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¶ And when the thouſande yeares are e [...]pi [...]ed, Sathā ſhalbe loſed out of his preſon, and ſhal go out to beceaue the people, whiche are in the foure quarters of the earth, Gog and Magog, togather them together to battayle, whoſe nombre is as y• ſande of the ſee: & they went vp in the playne of y• earth: and compaſſed the centes of the ſainctes about, & the beloued citie. And fire came downe from God out of heauen, and deuoured them, and the deuyll that deceaued them was, caſt into a lake of fyre and brimſtone, where the beaſt and the falſe prophet ſhalbe tormented daye and night for euer more.

A lytle tyme before the laſt day, ſhall Sathan obteyne power againe tyll the ende of the worlde, and ſhal exercyſe and practyſe it, and ſhall worke wt the wicked and vngodly in the whole worlde, according to his nature & wickednes. And he ſhall ſtyrte his wicked armye & warriers Gog and Magog, of whom the Prophetes do muche ſpeake. And they are the greate and infinite nomber [Page] of the enemyes of God, of the holy doctrine of the ghoſpel, and of all holy congregations of true and faythfull Chriſtians, whiche are called and are in dede the very true Ieruſalem, whiche dwell vpon earth as citizens of a fortunate, holy, quiet and honorable citie and comunaltie. Agaynſte this holye citie and comunaltie ſhal ſathan fyght a newe batell, with his armye and men of warre, with all his power, myght and wyckednes, and ſhall attempte and goe aboute to ouercome thē & to deceyue them, and to make them to forſake the trueth of God, and ſhall worke all meanes to deſtroye ſoules: And thys ſhall he doe in the whole worlde. He ſhall ſpare no laboure to compaſſe aboute, and to beſege, not the ſtony citie of Ieruſalem in Iewry, but (as it is ſayde before) the holye chriſtendome vpon earth, the cytie of the faythfull citizins, namely the godlye elect. But the grace and mercie of God towarde his beloued, and the promeſſe of Chriſt towarde his churche, is greater and ſtronger than the wickednes and power of Gog and Magog, the wycked warrieis agaynſt Chriſt, which ſhall conſume them with fyre, euen as he did ſtryke Senacharibs army vpon an hundreth thouſande, and .iiii. ſcore and .v. thouſand in one night thorough one of his aungels, and brought them into aſ [...]hes with the fyre of Goddes vengeaunce and ryghtuous iudgement. And euen vpon that ſhall folowe the generall iudgement of God, by the whiche the deuil with all his hooſt & cōpanye ſhall be throwen into euerlaſtyng payne & damnation, which is reſembled vnto a lake & graue of fyre and brymſtone, in the whyche the dragon, the beaſt & al falſe prophetes ſhalbe tormented day and nyght, that is to ſay, perpetuallye without ende. And that ſhall be the ſeconde death.

The texte.

And I ſawe a great white ſeate and hym that ſat on it, from whoſe face fled awaye both the yearth and heauen, & their place was nomore founde. And I ſaw the dead, bothe great and ſmale ſtande before God. And the bokes were opened & another boke was opened, which is the boke of lyfe, and the dead were iudged of thoſe thynges whyche were writen in the bokes accordyng to their dedes: and the ſea gaue vp her dead which were in her, and death & hel deliuered vp the dead which were in thē: & they wer iudged euery mā according to his dedes. And death and hell were caſt into the lake of fire. Thys is the ſeconde death. And whoſoeuer was not founde writen in the boke of lyfe, was caſt into the lake of fyre.

The great, general, ryghtuous, moſt iuſt and laſt iudgement of God whā as y• whole world ſhalbe iudged, is here deſcribed by the great and whit ſtoole. Which ſhall be greuous, heuy and intolerable, vnto the rebellious, diſobedyent, wycked and obſtinate contemners of Gods holy worde, the euerlaſtynge ghoſpell of Chriſt. But it ſhall be ioyfull, ſwete, pleaſant, delectable, welcome and acceptable as moſt hartely deſyred and loked for vnto the godly, faythful, humble, & elcte of God. The iudge vpō the ſtoole is our ſauiour Ieſus Chriſt, dreadful and feareful vnto al the world & vnto ſuch earthly mē which haue ſet their marke, ende, loue, hope & felicitie vpon the earth, & in thoſe thinges wherin the worlde deliteth, as are fleſhely luſtes, pride of life, & al wickednes & lack of loue both toward god & the neighbour. And therfore the earth, ſygnifieth y• men that dwel vpō the earth & the deuils which remayne in earth, in the ayer (which is alſo called heauē) which are thruſt out of their places & habitacions, & no more found therin, but in the place & habitaciō which the iuſt iudgemēt & omnipotencie of God hath prepared for thē in ye earth yt is moſt wide & diſtant from the kingdom of heauen. Vnto this dredfull and terrible iudgement of God ſhal come & ſtand before the iudgemēt ſeate of God and Chriſt, all thoſe whiche were deade, both maſters and ſeruauntes, great and ſmall, hyghe and lowe, myghtie and vnmyghtie, men and women, yong and olde, none excepte.

[Page]Than ſhal the heartes, conſciences, thoughtes and ſecretes of al men be opened and dyſcloſed: not onely vnto them whiche ſhal and muſt than knowledge them ſelues giltye and worthye of eternall damnacion, but alſo vnto the other. For as than ſhal all wickednes of the conſcience be open, euydent and manifeſt: For they ſhall accuſe and condemne them ſelues, without any cloke or excuſe, whan as they ſhall beholde all men, and ſhall reade with perfyte vnderſtandynge and with feare and tremblynge the other great boke of gods rightuouſnes and equite, of his warnynges, doctrine, inſtruccions and threatnynges whiche they haue had ſufficiently in this worlde euery one in their tyme thorowe gods mercyfull and fatherly prouiſion and ſendynge, but they haue vtterly contemned and deſpyſed them with all the righteouſnes & godlynes that they haue taught. And they woulde nothing regarde nor eſteme the holy worde of God, which was geuen vnto the worlde in the holy ſcripture for a perfyte rule and ſquare: but they would neuer credyte nor beleue it, but raſhly againſt their owne conſcience haue refuſed and contemned it. And therfore ſhall they be wyped out of the regyſter booke of the faithfull and of them whiche ſhall lyue perpetually wt God and withal his peculiar electe in eternal ioy & bliſſe. And thus they ſhal remaine continually in the eternall indignacion of God, in euerlaſting hate, enuy & moſt painfull tormentes and great impacience and continuall ſorowe, in ſo muche that their eternall death ſhall alſo be with corporall payne and tormente of the bodye euen with the whole felowſhip of the deuyll, and that without any ende or ceaſynge. This iudgement and heuy daye ſhall no man be able to eſcape and auoyde, whether he be conſumed in the earth, in the fyre or in the ſee. For all this ſtandeth in the hande of y• almightie power of God, whiche with one word, wyll and commaundement made all elementes, heauen and earth and all that is therin. And where he ſayeth that the hell ſhoulde geue vp her deade: vnderſtande therby (as in many other places of holy ſcripture) the graues in y• earthe, or whereſoeuer they be, out of the whiche the deade ſhall ryſe vp and they that ſhall be than alyue (as S. Paule ſaieth) ſhall be changed in a ſhorte ſpace, in the twincklynge of an eye, to ſtande together before the iudgement ſeate of God with them whiche ſhall be iudged to euerlaſtinge lyfe or death. But euery one of them whiche ſhal appeare and ſhall know them ſelues manifeſtly, ſhal iudge them ſelues accordynge as they haue done, after or againſt the wyll of God, in faith or infydelite, in loue or contempt of god, in the feare of God or in ſecuritie, after the luſtes of the fleſhe, rightuouſly and vnrightuouſlye. For there ſhall no colour, crafte, lyes, diſſimulacion, violence, might, anger or reſpecte of parſons auayle or helpe, but euery man ſhall there be iudged accordynge to hys workes. And thus ſhall hell with all ſuche that belong vnto it & ſhall be damned, be nothing els but a fyery lake, a terryble and heuy ſtate of damnacion, ordeyned and prepared of all the myſerie, ſorowe, wickednes and euyll that can be thought or ymagyned. This is the ſeconde death, the rewarde punyſhment and recompence of all them whiche are not founde writen in the boke of lyfe, which ſhall remayne perpetually with Chriſt in heauen (with all the holy angels and electe) in the ioyfull, perfyght and eternall bliſſe and fruicion of all the grace and goodnes that is prepared of God and of Chriſt our heuenly kynge for all faithfull beleuers. But this is incomprehenſyble vnto all reaſon, wytte and ſenſe of man, onely to conſyder it generallye: as S. Auſten ſaith, ſaluacion is a ſtate wherin is all perfyghtnes aboundantly of all thoſe thinges yt are good [Page] and to be deſyred eyther in heauen or in earth, wherunto God of his mercye will helpe and bryng vs.

¶ The .xxi. Chapter.

The texte.

And I ſawe a newe heauen and a newe erth For the fyrſt heauen, and the fyrſt erth were vanyſſhed away, & there was nomore See. And I Iohn ſaw that holy cytie, new Ieruſalem come down from God out of heauen, prepared as a bride garniſſhed for her huſband. And I harde a great voyce out of heauen, ſaying: beholde, the tabernacle of God is with men, & he wyll dwell with them. And they ſhalbe his people, & God himſelfe ſhalbe with them, and be their God.

NOwe from this place forth, the holy Apoſtle and Euangelyſt S. Iohn deſcribeth the ſaluation of al ſuche as are electe, their ſtate, and the kyngdome of heauen, and finally the euerlaſting bliſſe, wherof he wrote ſomewhat in the fyfte chapter, but here he wryteth more playnely, plentuoſly and largely of it. As concernynge the newe heauen and newe earth, after what maner they ſhall be, it is no place here to dyſpute or to contende muche aboute it.

The teſtymony of the holy apoſtle S. Peter and of S. Iohn in thys place is ſuffycient for vs: S. Peter in the thyrde chapter of hys ſeconde Epiſtle ſayth (as Iohn doeth here) that thorow the worde of God wherby heauen and earth are created and made, ſhall there be a newe heauen and a newe earthe agayne: whiche the faithfull elect ſhall well ſee, whyche had rather beleue the worde of God than all the weake and deceyueable reaſon of the phyloſophers, whiche haue taken in hande to dyſpute and diſcuſſe ſuch thynges but lytle to the purpoſe. But S. Paule dyſcuſſeth the matter with one worde, ſaying: we ſhalbe alwayes with ye lord, in that ſame ſtate where Chriſt our lord the euerlaſtyng kyng is, namely, with all them whiche ſhall be ſaued, both angels and ſoules, and alſo withal thoſe men whiche dyd ryſe and wente vp to heauē with Chriſt. This is certen that like as thorow the ſynne of Adam, thys world is corrupte and infect and the earth alſo with weedes and vnprofytable thynges, whyche hynder and hurte the pleaſaunt and good frutes whiche myght ſerue and be profitable vnto the worlde: and the ſee lykewyſe with hir vnquietnes and ragyng, doth muche harme: ſo ſhall the earth and water no more be, but altogether with out faute lyke as mankynde ſhall lykewyſe be without any maner of faute in perfyte ioye, pleaſure and bliſſe. Euen ſo, I ſaye, ſhall the whole earth be garnyſhed after ſuche a ſort, that it maye be a very paradyſe, wythout any maner of labor that the bleſſed ſhall wyſhe to lyne vpon it, but that they are in their contrye in heauen. The ſame heauen whiche was made wyth one worde, may likewiſe be prepared of God with one worde for the whole and perſyte bliſſe of the faythfull electe. Let vs content and ſatyſfye oure ſelfes with this▪ in this doubte and dyſputacyon whiche can not be comprehended nor diſcuſſed with any reaſon of man. But the holy citie that Iohn ſawe, is nothyng els but the ſtate of all the faithfull electe in eternall and full ſaluation withoute anye maner of imperfeccion, with aboundance of all goodnes, where nothing more can be deſired, and with ſure and quiet poſſeſſyon of all heuenly treaſures, in the ſyght and fruicion of God the hygheſt and the onely goodnes and felicitie, as he can gyue himſelfe to be inioyed, and that moſt louingly, [Page] moſt cōmfortably and moſte bliſſedly vnto all treatures of knowlege and vnderſtandyng. And that thorowe the cleare and bliſſed glaſſe of the excellent holy and excedyng bleſſed manhode of Chriſt, the kyng of all honoure and bliſſe vnto all faithfull elect. Whoſe bleſſed and ſacred body and ſoule vnited and knytte in one with the holy godhed, is a perfite and a cleare glaſſe, wherin hys moſte pleaſaunte gloryfied manhode maye be beholden. In whiche glaſſe all the bliſſed ſayntes, that is to ſay, all that are ſaued doe beholde and haue the perfite fruicion of all that goodnes, whiche the Lorde God is in him ſelfe: and of all benefites that he will gyue vnto all his creatures euerlaſtyngly. This glaſſe is ſygnified by the tabernacle of God, wherein God wyll abyde and remayne with man, with all grace and louing kyndnes, and that in the newe Ieruſalem, whiche is buylded altogether of moſte precious ſtones, of the blyſſed frendes of God, in whom God hath a pleaſure and a delyght to dwell and to remayne and to deale and diſtribute his ioye, felicitie, and bliſſe, vnto the faithfull elect. For Ieruſalem is not the myſerable and wretched citie of ye Iewes, whiche is called Ieruſalem, and Iebus, and I can not tell with howe manye more names beſyde, whiche was ſo ofte ouerthrowen for the rebellyon and diſobedience of their citizens, and for that they forſoke God, in the whyche cytie the blynde, proude, frowarde and obſtynace Iewys doe fyxe and ſet all their hope and felicitie, where they hope and deſyre to be lordes and to reigne ouer al men with their Meſſias whom they vaynely (beyng groſſely deceyued) doe looke and gape for: but it is that Ieruſalem, whiche is neyther heauenlye nor earthly, but a ſpirituall Ieruſalem, a generall felowſhyp and brotherhoode of all faythfull ſeruaūtes of God, whiche haue a ryghte Chriſten fayth, and a perfyte loue thorowly furnyſhed with all good and holy workes, the bondes and lymites whereof are thorout the whole compaſe of the earth, whereſoeuer the Lorde God is rightly knowen and truely ſerued after his owne wyll, expreſſed in his worde. So that there are .iii. maner of Ieruſalems. But ſaynct Iohn ſpeaketh in this place, of the heauenly and newe cytie of thoſe which are bliſſed in God, whiche citie is in heauen, prepared of God and made readye of Chriſt the brydegrome of all faythfull, for them, his ſpouſe. Whiche ſpouſe is garniſhed, not of her ſelfe, but of God with all heauenly graces and vertues, and with the ornamentes of all perfeccion. In this citie of the heauenly and eternall Ieruſalem, ſhall the lorde God in Chriſt dwell, as it were with and among his people and deare beloued ſpowſe and well garnyſhed or floryſhyng bryde, with moſte hyghe ioye and delyght and endles bliſſe and felycitie.

The texte.

And God ſhall wipe awaye all teares from their eyes. And there ſhalbe nomore death nether ſorowe, nether criyng, nether ſhall there bee any more payne, for the olde thinges are gone. And he that ſat vpon the ſeate, ſayed: beholde, I make al thinges newe. And he ſayed vnto me: Write, for theſe wordes are faythfull and true. And he ſayed vnto me: it is doen, I am Alpha and Omega, the beginninge and the ende, I wyll geue to hym that is a thirſt, of the well of the water of lyfe, free. He that ouercommeth, ſhal inherite all thinges, and I wylbe his God, and he ſhalbe my ſonne.

Howe and what this bliſſe ſhall be can no man expreſſe. But what thynges ſhall not be there, that doeth he declare. Firſt there ſhall be no teares: For there ſhall no maner of aduerſitie, trouble or vexacion, happen vnto any man. There is alſo no maner of decaye nor weakenes, neither of the body nor of the ſoule, no maner of ſycknes nor infirmitie of complexions, no bodyly hurte nor [Page] affliccion, no dreade nor feare of death, no heuy nor greuous temptaciō, no lacke of any thing, no myſchanuce, no weeping, nor waylyng, nor payne, ſmart nor impediment. For in the ſtate of bliſſe and ſaluacion, is no thought nor ſorowe to be taken for any of theſe thinges. For the firſt and originall occaſion of all theſe miſeries (the ſynne of Adam and Eue for whoſe ſake the worlde was created,) is altogether paſt, and vtterly ceaſed, ended and finyſhed together with death and the deuyll, thorowe the rightuouſnes of our ſauiour Chriſt. Thorowe the whiche rightuouſnes all mankynde, ſo many as are faithful, is reconciled vnto God for euermore. Thus hath Chriſt ſyttyng vpon the ſtoole of his kyngdom and glorye, ordeyned all thinges newe. This muſt be ſtedfaſtlye confeſſed and beleued of all faithfull chriſtians, as an infallyble trueth, & therfore it is gods commaundement that it ſhoulde be wrytten for an euerlaſting remembraunce, for an holſome doctrine and conſolacion, that all men ſhould beleue the trueth, and ſo beleuynge obteyne bliſſe and ſaluacion. For this is the ende of all thinges, the bliſſe and ſaluacion of mankynde in God, whiche wyll declare and dyſtribute his glorye, mercye and louynge kyndnes, vnto them whiche he hath choſen from euerlaſting vnto his honour and glorye: whiche is the begynnynge and ende of all thinges that are, euer were, or euer ſhal be. Vnto all them which in this vale of myſery dyd thirſt after rightuouſnes and after the glory of god, vnto them wyll the grace and fauorable mercye of God gyue the liuing wel and fountayne of all goodnes, and the eternal ſpringynge floode of refreſhment vnto ſaluacion, and to perpetuall ioy and felicitie in God. But theſe giftes and rewardes muſt be obteyned with muche labour and trauell, yet not properly as deſert or merite: for ſuche great euerlaſtynge rewarde, the hygheſt goodnes and felicitie, can not be purchaſed with any labour or trauell of man, but it muſt be obteyned and enherited of and by the free grace and mercye of God. Vnto them all, whiche ſhall be thus eternally bleſſed, ſhall Chriſt the ſpouſe & bryde grome of the churche, be their Ieſus and ſauiour, and alſo their God, and theyr perfyte ſatiſfaccion? in ſuche maner and wyſe, that they ſhall be as his deare children and louyng ſonnes, and he (Chriſt) ſhall be their father, brother, God and their euerlaſtinge kyng and captayne.

The texte.

¶ But the fearfull and vnbeleuynge, and the abhominable, and murdrers, and whormongers, and ſorcerers, and ydolatres, and all lyars ſhal haue their parte in the lake whiche burneth with fyre and brimſtone, whiche is the ſeconde death.

Here foloweth now alſo the contrary part, what Chriſt the iudge ſhall ordeine and make with them, whiche in this worlde were fearfull and cruell vnto all godly, humble, and lowly men: hiche haue hurte and noyed all men: whiche neuer woulde credite nor beleue the holy goſpell, the holy ſcripture, the euerlaſtinge worde of God: whiche haue handled and dealte abhominably againſt al kynde and nature and againſt al loue: whiche euen againſt their natural kynd, of very ſet purpoſe haue bene murtherers, and ſhedders of innocent bloude: whiche haue defyled and ſtayned the naturall ſtate ordeyned of God, with fylthy vnchaſtnes. And haue practiſed ſorcery and witchcrafte, contrarye to y• honour and lawe of god, not without makinge ſome bande or couenanut with the wicked ſpirite the arche nemny of God, whome they haue ſerued, and obeyed his pleaſure and commaundement in ſetting vp of chapels and altares, in ſeruing, [Page] honouring, worſhippinge, praying vnto, and callynge vpon falſe goddes (vnder the name of ſainctes) whome they haue ſought farre and nere, to make their oblacions vnto them, againſt whom the holy prophetes haue alwaies cried out, againſt the falſe teachers, falſe prophetes, and falſe apoſtles. Theirs and all other lyars and wicked doers part ſhall be in eternall damnaciō, where nothing is but ſorowe, angwiſhe weping and waylyng, heuines, dyſtreſſe, delpaite with euerlaſting contempt and hatred of God. All whiche is the ſeconde death, vnto the whiche men doe come thorowe theſe forenamed ſynnes and blaſphemies cō mitted in the world without repentance or amendmēt. For the firſt death is the corporall death of the bodye layed vpon all men of almightye God by reaſon of ſynne.

The texte.

¶ And there came vnto me one of the ſeuen Angels whiche had y• ſeuen vyalles ful of the ſeuen laſte plages: and talked with me, ſayinge: come hither, I wyll ſhewe [...]hee the bryde the lambes wyfe. And he caried me awaie in the ſpirite to a great and an hye mountaine, and he ſhewed me the great citie holy Ieruſalem, deſcending out of heauen from God hauinge the brightnes of God. And her ſhynyng was like vnto a ſtone moſt precious, euen lyke a Iaſper, clere as Chriſt all: and had walles great and hye, and had twelue gates and at the gates twelue Angels: and names wrytten, whiche are the names of the twelue tribes of Iſrael: on the Eaſt parte thre gates, and on the Northſyde thre gates, and towardes the Southe thre gates, and from the weſt thre gates, and the wall of the citie had twelue foundacions: and in them the twelue names of the lambes .xii. apoſtles.

Chriſt is the angell of the great councell, whiche thorowe his angels that ſerue him worketh and bringeth to paſſe the ordinances of God with punyſhmentes and plages of the wicked and vnfaithfull, whiche doe hynder and let his ordinances. The rewarde dothe he pay him ſelfe. For he him ſelfe is the rewarde and the crowne of the bleſſed. This Chriſt our lorde and ſauiour talketh here with Iohn his beloued, and of a ſpeciall truſt and loue towardes him, he ſheweth him his ſpouſe and wyfe, and nameth her the lambes wyfe, but it is the chriſten churche, the felowſhip of all ſaintes and holy electe. This chriſten churche is in .ii. maner of ſtates. In the firſt ſtate ſhe is mylitant euer ſtriuynge, and fightyng, euer in warrefare, aſſaulted with much trouble and vexacion, ſorowfull, vnperfyte, and euer waxyng and increaſynge. And in the other ſtate ſhe is triumphant, victorious, euer triumphinge, quiet, free, without care or ſorowe for any vexacion, perfyte, heauenly, bleſſed, and euerlaſting. Of bothe theſe ſtates for certen fewe properties the earthly Ieruſalem the citie of the Iewes is ſet for a figure, compariſon, example and counterpane. Whiche Ieruſalem of the Iewes, lyeth vpon an hyll, hath .xii. gates and great hyghe walles, and lyeth on highe towarde the whole lande rounde about on euery behalfe. Of the whiche they that wyll knowe more, maye reade Ioſephus which writeth largely therof. Nowe here ſpeaketh Chriſt of the ſpirituall Ieruſalem in her double ſtate. It lyeth alſo highe for as muche as it is highly indewed wt gods grace and glorious giftes, for whoſe ſake almightie God ſent his onely begotten ſunne vpon earth to clenſe and to make her pure, to bylde her, to bewtifie and to garnyſhe her, and to make her glorious, euen for an euerlaſtynge kingdome, and for a deare beloued ſpouſe for him ſelfe. This citie is great, for it reacheth vnto all the endes and coaſtes of the worlde, and it is alſo holy, for it is ſanctified with the holy and bleſſed preſence of Chriſt, wt his precious hearte bloode, which was ſhedde in the higheſt loue and obedience towarde god [Page] and mankynde, and that waſheth a waye the ſynnes of all the worlde, in that are al the faythful purged & clenſed. This deſcending of the heuenly citie Ieruſalem or holy chryſten churche ſygnifieth the comon felowſhyp and participacion of the churche [...]riumphant that reygnyth in victory, with the churche mylytant, that contyneweth and remaineth in battel and warrefare. For they bothe are one churche, deuided and ſondred in .ii. onely in this worlde by reaſon of the tyme. For that churche, whiche is nowe militant and lyeth in warrefare vpon earthe, ſhal ſhortly be in heauē victorious and triumphant. This churche both vpon earthe and in heauen hathe one godly glorye, & al honour, vertue, prayſe, might, and bliſſe commeth vnto her from God. The light of this churche, is the moſt precious ſtone, namely vpon earth, faythe with loue, and in heauen trueth and ſaluaciō in Chriſt. The walles which defende, preſerue, and kepe this citie, is the faith and belefe in the holy worde of god, by the whiche the faithfull beleuers are kept and preſerued. The .xii. gates maye we take and vnderſtande for the .xii. articles of the holye Chriſten faythe, vpon the gates, the xii. apoſtles, or patriarkes, or prophetes whiche haue their glorious and holy names not onely written in heauen, aboue all other holy ſaintes, but alſo vpō earth in the militant or warrefaring chutch. Theſe gates of the articles are wel and orderly ſet and appointed, of the father, of the ſunne, of the holy goſt, of the grace and rewarde of redempcion. The .xii. foundacions of theſe walles, maye be taken for the bokes of the olde and newe teſtament, vpon the whiche ye wall of the chriſten churche, the holy faithe (whiche is but one bothe of the chriſtianes of the olde and of the newe teſtament, bothe of the prophetes and of the Apoſtles) is and ought to be founded and grounded. And where as the Apoſtles are here more named than the prophetes, it is done for this purpoſe, for as much as thorow the Apoſtles the doctrine of the prophetes, and the goſpell promyſed in the prophetes was ſpredde abrode and publyſhed in the whoſe wyde worlde: whiche goſpell the prophetes dyd preache and wryte onely vnto the children of Iſrael, and to their neighbours the people nexte about them of the lande of Iſraell, and againe becauſe the apoſtles were witneſſes in their owne parſons of the ſlaying and death of the lambe.

The texte.

¶ And be that talked with me, had a golden rede to meaſure the citie with all, and the gates therof and the wal therof. And the citie was buylt foure ſquare, and the length was as large as the bredth, and he meaſured the citie with the rede twelue [...] furlonges: and the length and the bredth, & the heyght of it, were equall. And he meaſured the wall therof, an cxliiii. c [...]bytes: the meaſure that the angell had, was after the meaſure that man vſeth. And the buildyng of the wal of it was of Iaſper. And the citie was pure golde, lyke vnto cleare glaſſe, and the foundacions of the wall of the citie were garniſhed with all maner of precious ſtones. The firſt foundacion was Iaſpis, the ſeconde Saphire, the thirde a Calcedony, the fourthe an Emeralde, the fyfte Sardoni [...], the ſyrie Sardoes, the ſeuenth Cryſolite, the eight Beral, the nynth a Topas, the tenth a Chriſopraſos, the eleeuenth a Iaciute, the twelue than Am [...]chiſt.

In the .xliiii. of Ezechiell and lykewyſe in zacharie doe we reade of y• myſtery of this holy citie, whiche is here deſcribed as thoughe it ſhoulde be meaſured how long, how brode and howe highe it were: But it is done of Chriſt after the maner of a viſion, and as it were in a miſterie. For Chriſt knoweth his churche well inoughe and all whiche are the rin or belong therunto. The golden reed is as it were a golden met wonde and it ſignifieth the right ſquare of the holy ſcripture whiche onely declareth and ſheweth certenly and truly what is ryghte [Page] or croked, wel or amiſſe in the religion, and doctrine, ceremonies, and dyſcipline of the churche. And where as the citie lyeth foure ſquare, it ſygnifieth the .iiii. quarters of the worlde, in the whiche the almightie God hath alwayes had his peculier electe, faithful folowers and obſeruers of the true loue of God and of the neighbour, wherin conſiſteth the lawe and the prophetes, and alſo the commaundement of Chriſt the ſauiour of the whole worlde. The length is from the eaſt to the weſt, the bredth is from the northe to the ſouth, and the higth is euen from the earth to the heauen. So that heauen and earth and the whole churche both triumphant in heauen & militant vpon earth are full of the glory of God, of the power and kyngdome of Chriſt, whiche the father gaue him whan as he dyd ſet him at his right hande, in the mooſt hyghe honour, glorye and bliſſe for a mirrour vnto all faithfull and holy electe. An hundreth and .xliiii. is a full and a perfite nomber euen .xii. tymes .xii. And it ſignifieth all perfeccion of the grace of God the holy gooſt, and of all true and perfite vertues whiche true faithe onely preſerueth and maketh good, and perfight, and alſo acceptable vnto God. The true faithe and belefe which hath alwaies bene preached and preſerued in the holy churche, as well by the Iſraelites as by the chriſtianes, ſtandeth marked thorowe the holy gooſt in the holy ſcripture. And there are as many precious ſtones theri [...] as are holy doctrines and examples by the which the ſtate of chriſtendom, the chriſten religion, the churche of God, the holy Ieruſalem is buylded. Thys [...]ie is buy [...]ded of pure golde. For fayth can not be with our feruent loue, whych is compared vnto golde which is not alſo without putenes of an innocent and godly lyfe, whych is ſygnified by the glaſſe. Nowe of the compariſon of the .xii. precious ſtones wyth the .xii. articles of the fayth, many thynges myght be wrytten and ſayd, which I leaue vnto them that be learned to conſyder, for as muche as in effecte there is nothyng wātyng, and the holy gooſt hath ſet forth and opened the vnderſtandyng of them in no place of the holy ſcripture more playnely.

The texte.

The twelue gates wer twelue pearles, euery gate was of one pearle, and the ſtrete of the citie was pure golde, as thorow ſhynyng glaſſe. And [...] ſawe no temple therin. For the Lorde God almyghty and the lambe are the temple of it, and the citie hath no nede of the sonne nether of y• mone to lyghten it. For y• bryghtnes o [...] God dyd lyght it & y• lambe was the lyght of it. And the people, which are ſaued ſhall walke in the lyght of it. And the kinges of the ear [...] ſhall brynge their glorye (and honour) vnto it. And the gates of it are not ſhut by [...]ay▪ For there ſhalbe no nyght there. And into [...]t ſhal they brynge the glory and honour of the nacions. And there ſhall enter into i [...] none vnclene thyng, nether whatſo [...]uer worketh abhominaciō or maketh lyes: but they onely which are writtē in the lambes booke of ly [...]e.

Hereby ma [...]e it well be perceyued, that thys viſion, and the buyldyng of thys cy [...]ie▪ muſte and ought all to be vnderſtande ſpiritually after the maner & cuſtome of the prophetes. For there can be founde no perles ſo great, & agayne men can not make walles & gates wyth perles, and ſpecially where as he ſpeaketh of one perle. In all ſtretes is nothyng ſene but pure golde of loue, and of pureneſſe and cl [...]aneſſe of lyfe. He that hathe not that▪ is none of them that may dwell in the chriſten [...]t [...] nor that may be admitted to b [...] a ci [...]izen in that heuenly felowſhip In the temple at Ieruſalem was a bodilye▪ and an exteriour temple and aultar with the p [...]eſthode of the Iewes▪ lyke as the tabernacle of Moyſes permitted alſo vnto the Iewes as long as they dwelt in the land, els ſhould [Page] there no corporall nor exteriour Gods ſeruice haue bene done. But for as much as the citie of the faithfull, the golden Ieruſalem, reacheth vnto all people, nacions, and landes, and that almightie God wil no more of the Iewiſhe ſacrifices, but wyll muche rather be honoured and worſhipped in ſpirite and trueth, and requireth of all faithfull, the ſacrifice of thanckes geuynge, for the ſaluacion whiche God hath prepared for vs thorowe Chriſt, whiche is our prieſt, aultar and ſacrifice altogether, therfore in the chriſten congregacion we nede no ſuche temple of ſtone, woode, nor of golde. A faithful, louyng & a thanckeful harte and mynde, is a good and a right temple vnto the lord. Onely ye lord God is y• tempell wherunto we ſhoulde turne, as ofte as we wyll praye and geue thanckes vnto God. He onely can heare vs, helpe vs, and ſaue vs: all goodnes commeth of him onely, and therfore al honour, prayſe, and thanckes geuynge perteyneth vnto him onely. But God doth all this vnto vs onely thorow ye innocent lābe, whiche onely waſheth awaye the ſynnes of the worlde, and was offered vp for vs, & with his rightuouſnes and innocencye hath made full ſatiſfaccion for all the ſynnes of the electe. This lambe is the Sunne of rightuouſnes without any maner of blemyſhe, whiche no man can ſee in the Moone, whiche ſomtyme waxeth and ſometyme miniſheth. And therfore the chriſten churche and the heauenly Ieruſalem, hath lyght inoughe and ſufficient, of Chriſt, whiche is y• light of the worlde, as he ſaieth. And he is alſo the brightnes of God, ſo farre as it pleaſed God the father that we ſhoulde knowe thorowe Chriſt. And for this cauſe, there can be no ſacke of lyght and trueth, of grace and helpe in the wh [...]le churche. But yf in this churche here beneth which is the militant and warrefaring churche, there be any darknes, it is by reaſon that the worde of God is kept downe, and by reaſon that Chriſt is not taken of ſome, for the ſame that he is: but they are none of the right churche. Notwithſtande Chriſte ſhineth bryght, and burneth alſo, in the heartes of the faithfull. And in that lyght which Chriſt is, doe all people walke, whiche ſhall be ſaued. For the holy chriſten faithe, was preached by this holy mans S. Iohns tyme, and grew, and increaſed in al landes and nacions of the whole earth. And the kinges alſo of y• heathen were called and receyued of Chriſt, & indewed with highe benefites & with great grace, ſo long as they did reteine & kepe the goſpel and the doctrine of y• Bible & mainteyned conſtantly y• true faith in gods holy worde. So long as the gates of the chriſten articles doe ſtande open: ſo long dothe y• light and daye of ye chriſten religion, doctrine and wyſedome continew. And ſo long as this faithe remayneth and faileth not: ſo long ſhal no errour hurte the chriſten churche nor yet obſcure or darken it. To the faithe of the whiche articles, as they were preached by the apoſtles, al nacions, euen the heathen, were eaſely brought and allured, for they were manifeſt by the goſpel and proued euidently by the worde of God. But as ſone as men woulde goe beyonde that rule & ſquare, and ſo haue gone about to ſet vp new articles of the faith in their councels, without and beſyde the worde of God, and that bothe vnneceſſary and againſt all reaſon, than coulde the true faithe no more increaſe, but from tyme to tyme as the multitude of their new articles dyd increaſe, euen ſo dyd this true faithe diminiſhe and decaye, and ſo became the chriſtendome (as we doe ſee, ye more p [...]tie) leſſe & leſſe, & the burthen of ceremonies more & more tyll they waxed intollerable. As are the articles of auricul [...]r and eare confeſſion, of purgatorye, of ſuperſticious faſtinge, of ye primac [...] of the byſſhoppe of Rome, of the eleuacion and adoracion of the ſacramente [Page] of the body and bloude of Chriſt, of the inuocacion of ſaintes, of worſhippynge of ymages. All the which with other lyke, haue brought great offence and ſlander vnto the chriſten churche, and haue bene a great occaſion of the ruyne and fall of many vnfaithfull. In to this holy churche, ſhal no vncleane thing enter: for true faithe and loue ſhal preuent & auoyde al maner of euyl, and the bloude of the lamble ſhall pourge, clenſe and waſhe awaye all maner of [...]ynnes. And in lyke maner alſo, all that is abhominacion vnto the lorde, as ydolatry, abhominable blaſphemies, & forged lyes, & falſe doctrine ſhall haue no place in ye right churche. For vnto the right holy churche, which is knowē onely vnto God, and inuiſible vpon earthe, doe onely the electe children of God perteyne, whoſe names are wrytten in heauen in the booke of the lyuynge.

¶ The .xxii. Chapter.

The texte.

¶ And he ſhewed me a pure ryuer of water of lyfe, clere as Chriſt all: procedyng out of the ſeate of God, and of the lambe. In the myddes of the ſtrete of it, and of e [...]her [...]yde of y• ryuer was ther wood of lyfe: which bare twelue maner of frutes: & gaue frute euery moneth and y• [...]eues of the wood ſerued to heale the people with al. And ther ſhalbe no more cu [...]ſe, but the ſeate of God and the lambe ſhalbe in it: and his ſeruauntes ſhall ſerue him. And they ſhal ſe his face, & his name ſhalbe in their forheades. And ther ſhalbe no night there, and they nede no candle nether lyght of the ſunne: for the Lorde geueth them lighte, and they ſhall raygne for euermore.

CHriſt openeth vnto Iohn his deare beloued diſciple, the ſecrete miſteries of the kingdom of heauē, & expoundeth the viſions of the other prophetes, as farre furth as is requiſite & neceſſary for the chriſten doctrine. And thus Iohn ſeeth here a pure ryuer of water, very clere, whiche is the holy ſcripture, ye worde of god, the doctrine of Chriſt, & the holy goſpel of our ſaluaciō. That ſame is clere vnto al them that haue a pure heart & mynde, not defyled nor blemiſhed with tranſitorye loue & care of y• worlde, nor with any temptacions of ye fleſſhe. This holy doctrine procedeth & commeth out frō the holy ſpirite of god, and of Chriſt. For he is one God with y• father & the ſonne. He is the ſeate of glorye, of omnipotencie & of ye godheade. He procedeth out from the welſpring of all wyſedom grace & mercye, and floweth throughe the myddes of al ſtreates of Chriſtes churche, which is the citie of god & of the lambe. And of both ſides of y• riuer doe ſtāde glorious & bewtiful trees of lyfe which receyue their increaſe, their leaues and frute, of the moyſture of the riuer. And theſe trees are ye holy fathers, of the faithful chriſten churche, of the olde & new teſtament, whiche by their faith, and by their vnderſtandynge and readyng of the holy ſcripture, of ye lawe, of ye prophetes, and of the goſpell, haue lyued, taught and wrought very frutefully in the holy citie of the churche, and haue brought forthe twelue maner of frutes, that is to ſaye many frutes, and haue ſerued god without ceaſynge with muche frute and profyte in right and true good wo [...]kes and vertuous exerciſes. The leaues, frute and ſappe of theſe holy trees, were very holſome and ſoueraine, as were alſo the frutes of the dyſciples, of the prophetes and apoſtles. For the holy byſſhops and preachers of Gods worde, dyd make repentance, [Page] faithfull, holy, and chriſten people (by their preachinge, [...]eachinge, wrytinge, prayers, and chriſten example of lyfe) of them whiche were before very hethen. And in this churche, there is no curſed frute, and no meate is vncleane vnto the faithfull: For they ſhall receyue and inioy all maner of frutes and meates with thanckes geuynge, and with all temperatenes and meaſure. Neyther ſhall the holy gooſt be extingwyſſhed in the holy churche of God, but he ſhall prouyde miniſters of God, and ſhall incorage and comforte them with his ayde and aſſyſtence, that they ſhall profyte, goe forwarde, and procede frutefully in all goodnes, and thorowe true faithe, they ſhall knowe the face of God, & his gracious and mercifull wyll and pleaſure in this militant & warrfarynge churche: but in the heauenly Ieruſalem they ſhall knowe him face to face, euen as he is, and ſhall laude and prayſe him euerlaſtingly. And theſe miniſters and ſeruantes of God, ſhall not be aſhamed to knowledge and to confeſſe ye name of god, the chriſten faith & the holy goſpel. They ſhal beare about, preache and glorifie the name of Chriſt openly, with ioy, delyght and pleaſure. And neyther Sunne, nor Moone ſhal helpe or adde any thing to this cleare and bright daye of gods knowledge, for the ſpirite of God ſhall doe all together. And the bliſſed ſoules in heauen haue their Sunne, and Moone, the glaſſe of the godheade, the excellent bewty of the glorified and exalted manhode of Chriſte, wherby they ſhall reygne in bliſſe for euermore.

The texte.

¶ And be ſayde vnto me: theſe ſayinges are faithful and true. And the Lorde God of ſaintes and prophetes ſent his angell to ſhewe vnto his ſeruauntes, the thinges whiche muſt ſhortly be fulfylled. Beholde, I come ſhortly. Happy is he that kepeth the ſayinge of the Prophecy of this boke. I am Iohn whiche ſaw theſe thinges, and hearde them. And whē I had hearde, & ſene, I fell downe to worſhip before y• fete of the angel which ſhewed me theſe thinges. And he ſaid vnto me: ſ [...] thou [...] it not, for I am thy felow ſeruaunt, & the felowe ſeruaunt of [...]hy brethren the prophetes, and of them which kepe the ſaynges of this booke. But worſhippe God.

Chriſt ſpeaketh vnto Iohn, and geueth witneſſe and teſtimonye vnto this booke of Reuelacion of ſecrete miſteries, that al whiche is written in this booke is certen and true, and not to be contemned and taken as any trifle or fable. For this booke was ordeyned of God to be ſpoken (thorow an angell) vnto Iohn, that he ſhould write it, and ſhould leaue it behynde him in y• faithfull and holy churche of Chriſt. Euen y• ſame god whiche reueled vnto other holy prophetes and men of God thinges that were to come ye very ſame God hath now ſent his angel, & geuen him in commiſſion to open & reuele vnto Iohn theſe viſions and prophecies of thinges to come, whiche ſhould happen, come to paſſe & be fulfilled very ſhortly, y• is to ſay, they ſhould ſhortly begin, & ſo happen and come to paſſe one after another vntil they be all fulfylled. Beholde with certen thinges wil I come very ſhortly. The comming of Chriſt is prophecied vnto vs after ſuche ſorte & forme, y• we ſhould carfully & diligently wayte for it continuallye, lyke as true & faithful ſeruantes doe waite & watche vpō y• returning of theyr maſters, & doe neuer ſlepe, as Chriſt teacheth in y• goſpel. And becauſe this boke ſhoulde not be contemned nor lyghtly eſtemed in the chriſten churche, therfore Chriſt ſayethe by his meſſenger and angell, that he is happye, that is to ſaye, he is the ſeruaunte of God, and pleaſeth the Lorde well and ſhall be partaker of grace and ſaluacion, whiche beleueth this booke▪ & taketh all thinges [Page] that are written therin for true & holy, and eſtemeth y• prophecies of this boke, whiche are many and diuerſe, no leſſe than other holy bookes of the prophetes and euangeliſtes, & other holy prophecies. And where as he ſaieth▪ I am Iohn, it is as muche to ſay as thus, yf ye beleue my preaching of Chriſt in other matters, becauſe I am the ſame Iohn whiche was conuerſaunte and lyued with Chriſt, than beleue me in this booke alſo, becauſe of the viſions, ſyghtes and ſayinges, which I haue ſeene & hearde my ſelfe, and haue written in this booke. And I knowe alſo and am aſſured that this angell was an holy angell, and therfore I, for feare and reuerence, woulde haue worſhipped him as a ſeruaunt and miniſter of God, and I dyd alſo worſhip him, and fell downe at his feete to worſhip him, that I might ſeme to ſhewe thankefulnes vnto him for the infinite benefite and grace, that he reueled and opened vnto me ſuche highe and holy ſecrete miſteries. But he woulde not accept and receyue ſuche honour and worſhip at my handes, nor was not content therwith, wherby I am taught that I ſhould vtterly honour and worſhip none, but onely the almighty God. And althoughe the nature and dignitie of angels be higher than the ſtate and dignite of man, yet by the reaſon of the manhode of Chriſt, and by the reaſon of the ſaluacion of mankynde thorowe Chriſt, the nature of man is exalted aboue all angels. And therfore from hence forthe the angell wyll not be hygher eſtemed than as a felowe ſeruaunt of all men vnto the lorde. And lykewyſe our ſauiour Chriſt nameth himſelfe a felow brother of his diſciples, and that alſo after the reſurreccion. And alſo the angel nameth Iohn in this place, a brother and felow of y• apoſtles, onely for this booke, and ſheweth how acceptable they are vnto the lorde, (namely reputed euen as the brethren of Chriſte) whiche doe eſteme this booke and beleue the wordes whiche are written therin. And therfore no man ought to eſteme this booke lightly, nor to contemne it, for as much as in many places it teacheth the miſteries of Chriſt very euidentlye. Althoughe in dyuerſe thinges prophecied in this booke whiche haue not yet beue ſene to be fulfylled (becauſe they concerne this tyme of ours, the latter tyme) it is ſomewhat darke and obſcure.

The texte.

¶ And he ſayde vnto me: ſeale not the ſayinges of the prophecye of this boke. For y• tyme is at hande. He that doeth euyll, let him do euil ſtyll: and he whiche is fylthye, let him be fylthye ſtyl: and he that is righteous, let him be more righteous: and he that is holy, let him be more holy. And beholde, I come ſhortly, and my rewarde is with me, to geue euery man according as his dedes ſhadie. I am Alpha and Omega, the begynnyng and the ende: the firſt and the laſt. Bleſſed are they that doe his commaundementes, that theyr power maye be in the tree of lyfe: and maye entre in thorowe the gates into the citie. For without ſhalbe dogges and inchaunters, and whoremongers, and murcherers, and ydolaters, and whoſoeuer loueth or maketh leaſynges.

In the olde teſtamente before the commynge of Chriſte, the Prophetes were partly commaunded to ſeale their prophecyes: for lyke as the fulfyllynge of ſuche thynges as were prophecyed and promiſed was fatte of, euen ſo myght many dyuers opynyons be amonge the interpreters. But here in this place, the angell commaundeth Iohn that he ſhould not ſeale the boke, for as muche as ſuche matters as are prophecied therin ſhoulde be fulfylled very ſhortly. As it is euydent that dyuerſe of them were fulfylled immediately, yea euen the great and notable viſion of the ſubuerſion and deſtruccion of the citie of Ieruſalem [Page] and of the death and banyſhment of the Iewes, was alreadye fulfylled: for the whiche cauſe he dyd prophecy nothing of it, but of dyuerſe other thinges which were yet to come, he dyd prophecye. And therfore alſo after this booke he wrote his holy goſpel, of the godheade of Ieſus Chriſt, againſt certen heretikes. And therfore he ſaieth, the tyme is at hande, for the whiche cauſe men muſt ſuffer the wicked to worke accordynge vnto their wickednes, for they ſhall not practyſe it long. Men muſt ſuffer the wicked Iewes and hethen (whiche ſo wylfullye and maliciouſlye doe noye and perſecute the faithfull chriſtians) to take theyr pleaſure. Let the falſe apoſtles, heretikes and hipocrites, whiche pretende great holynes, althoughe they be ſhamefully defyled as well inwardly as out wardlye, let them remayne defyled and wicked, it ſhall ſhortely haue an ende, the iudgement of God hangeth ouer their heades. But he that doeth well and rightlye nedeth not to feare the iudgement and comming of Chriſt. He that is holy thorowe true faithe and loue towarde Chriſt, the ſame deſiereth erneſtly from day to daye the commynge of Chriſt vnto the laſt and generall iudgement. And as ſone as he ſeeth any of thoſe tokens happen, which haue any lykelyhode of the approchinge of the end of the worlde, and whiche ſhoulde come to paſſe before, than he lyfteth vp his heade and ſygheth and wyſheth for the commynge of Chriſt moſt deſierouſly, that he might be ſone rid and delyuered from y• myſerp and wretchednes of this worlde. But now, thou Iohn, marke and take good hede, I wyll come ſhortly and bringe the rewarde with me for al them that haue laboured and done eyther good or euyll. For, the tyrannes and workers of iniquite wyll I punyſhe with dyſtreſſe & plages, and all other blaſphemers lykewyſe. I am the begynnynge of all thinges, I haue created the worlde, becauſe I am the worde by the whiche God hath created all thinges. And I am alſo the end, for the laſt daye ſhall be my daye, whan as I ſhall come to iudge the quicke and the deade. They performe and doe gods commaundementes, which in true faith and loue indeuour themſelues with al diligence to doe the wil and pleaſure of God wt holy workes & vertuous exerciſes, & whanſoeuer they haue any trouble or a ouerſite, than they call and praye vnto god for grace and mercye for Chriſtes ſake, whoſe rightuouſnes they take for the oblacion and ranſome for their ſynnes, offerynge vp vnto him the ſacrifice of thankeſgeuynge with a true and perfyte faythe in the mercye of God thorowe Chriſt Ieſus. Suche true faithfull men, are lyke vnto a frutefull tree that begynneth to budde out, whiche in due tyme bryngeth furthe muche fruite. And ſuche true faithfull beleuers can onely enter, thorowe faythe, into the Chriſten churche here vpon earthe, and whan the tyme commeth, they ſhall alſo enter in to the heauenly churche. But the vnfaithfull doe ſhewe and declare alſo theyr frutes, of all wyckednes and fleſhely luſtes, wherin they defyle them ſelues euen lyke ſwyne, and become ſhameles in theyr ſynnes lyke very dogges. For the whiche cauſe they can not enter in to the righte chriſten churche and congregation, neyther ſorcerers, inchanters, whoremongers, murtherers, worſhippers of ydols nor any ſuche as make lyes of malyce and of an euyll conſcience.

The texte.

¶ I Ieſus ſent myne angell, to teſtifie vnto you theſe thinges in the congregacions. I am the rote and the generacion of Dauid, and the bright mornynge ſtar [...]e: And the ſpirit and the bryde ſay, come. And let him that heareth, ſay alſo: come. And let him that is a thirſte, come. And let whoſoeuer wyll, take of the water of lyfe, free.

[Page]Lyke as almightie God ſaieth vnto Moyſes, I am the God of thy fathers▪ &c. euen ſo ſaieth the angell here in the perſon of Chriſte by the inſpiracion of Chriſtes ſpirite, that this prophecy was opened and reueled euen of Chriſt him ſelfe, thorowe the angell, vnto holy Iohn, and therfore all men ought to credyte and beleue all theſe ſightes, viſions and reuelacions: And they ought alſo to be propouned and preached vnto the congregacions for their edifienge, that the faithfull maye take diligent hede, and beware of the terryble and ſhameful perels, daungers, and euyls which ſhal preuayle in the chriſten church, and ſhortly aryſe and beginne, as is alredy happened, and ſhall daylye be fulfylled more and more one after a nother, as is before ſayd. But now howe Chriſt is y• [...]oole of Dauid, marke this wel, for as much as for his ſake, Dauids kingdom was preſerued, and his poſterite alſo was preſerued in the extreme and trobleſome affliccions of the Iewiſhe nacion, vntyll ſuche tyme as Chriſt our lorde & ſautout was borne of the ſtocke and progeny of Dauid. For not withſtandynge all the ſynnes wherwith Dauid dyſpleaſed God, and dyd, in maner, greater and more heynous ſynnes than Saule dyd, yet coulde he vſe the helpe of no nother thing fauynge onely of faith in the promes of God, whiche aſſured and promiſed him, that Chriſt the lorde and promiſed Meſſ [...]as, ſhould be borne of his ſeede, wherin he might well reioyſe bothe for him ſelfe and alſo for al his poſteritie, other Kynges and Lordes. And therfore our lord & ſauiour Chriſt is the too [...]e and generacion of Dauid, by reaſon of his manhode: but concernyng his godheade he hath an vnknowen ryſinge vp and begynnynge, and an vnknowen commynge furthe of an euerlaſtinge birthe. And lykewyſe Chriſt accordynge to his manhode is a bryght mornynge ſtarre, whiche ſhould drawe and allure the eyes of al men vnto him as vnto the riſyng vp vnto bliſſe and vnto all ſaluacion. All this, is the voyce of Chriſt▪ the brydegrome. And now foloweth the voyce and deſyre of the bryde and ſpouſe whiche out of a true faithe, and an heartye deſyre and zeale, in all faithfull and electe, deſireth and wyſſheth after the ſeconde comminge of Chriſt vnto the latter iudgement, and ſo conſequently to inioy the participacion of the bleſſed and perfyte kyngdome in heauen with all faithfull electe, bothe with bodye and ſoule. For all the electe children of God doe hunger and thirſt after the honour and glorye of Chriſt in the kingdome of heauen, as well they that are vpon earthe, as they that are already in heauen▪ for they wyſhe and deſyre in their ſpirite the fulfyllyng of gods wyll and pleaſure, wherunto with all humblenes and ſubmiſſion they doe vtterly ſubmitte their wyll, for they knowe that his wyll is beſt and mooſt perfyte. And this deſire and wyſhe of the faithfull electe▪ pleaſeth God well. And althoughe he wyl not heate them at ſuche tyme as they deſyre, euen at the very ſame Moment, yet he dothe promyſe vnto them his gracious ayde and mercye in the meane tyme, whiche he wyll doutles performe. And all, of mere grace and mercye without any maner of deſerte.

The texte.

¶ I teſtifye vnto euery man that heareth the wordes of the prophecye of this booke: yf any man ſhall adde vnto theſe thinges. God ſhal adde vnto him the plages that are written in this booke. And yf any man ſhall miniſhe of the workes of this prophecye. God ſhal take awaye his patre out of the dooke of lyfe, and out of the holy [...]e, and from the thinges whiche are written in this boke. He whiche teſtifieth theſe thinges, ſaithe: be it. I come qu [...]ly: Amen. Euen ſo, come Lorde Ieſu. The grace of our Lord Ieſu Chriſte be with you all: Amen.

[Page]In this place, firſt after the ſpeakynge of Chriſt, and againe after the ſpeakynge of the holy bryde, and of the chriſten churche, maye the holy Apoſtle S. Iohn ſpeake theſe wordes in his owne parſon, as he dyd in the begynnynge of the booke, to warne and exhorte al men there by, y• no man adde any thing vnto this booke (as a new viſion) no more than to any other booke of holy ſcripture, nor take any thing there from, as thoughe any thing might be myſunderſtande therin, and ſo refuſed as vnholy and not good. For God wyll not ſuffer any ſuche thing to be vnpunyſſhed nor vnaduenged: this is the very intent & meanyng of theſe wordes. And therfore ſuch men doe amyſſe and ſynne very greatly, whiche doe refuſe this whole booke, as thoughe it were not autentical, where as it is euident y• it hath bene alwayes ſonge and reade in y• holy churche from the begynnynge to the ende. Now are thoſe bookes called Apocripha, and vnautenticall, whiche men might well reade out of the churche priuately by them ſelues, but not in the churche and congregacion. Nor it is not lawfull to confirme and mainteyne any maner of doctrine, concerninge our faithe and relygion by the auctoritie of any ſuche vnautenticall bookes, except it were in all pointes conformable vnto other holy ſcriptures. And now that, that foloweth here after, where as he ſayeth, he which teſtifieth theſe thinges, ſaieth. &c. Theſe wordes maye be referred vnto that, that goeth before, where Chriſt ſpeaketh of the callynge of the bryde. Euen the ſame Chriſte ſayeth here at the laſt ende againe: yea I come without doubte, take no thought nor thincke it not long, the tyme is not long vnto me, whiche am that I am, Amen, that is to ſaye, without any doubt. After this dothe holy S. Iohn conclude and ende this booke after the maner of the apoſtles, deſiring e [...]neſtly the commynge of the kyngdome of Chriſt▪ very quickely, as all faithfull Chriſtians doe. The grace of our Lorde Ieſus Chriſt be with all faithfull electe Chriſtians whiche ſhall be vntyll the ende of the worlde, and ſpecially with them whiche reade this booke with faithe and an holy Chriſten deſyre and mynde.

Amen.

¶ The ende of the Reuelacion of S. Iohn thus brefely expounded by the ſeruaunt of Chriſt Leo Iude, a miniſter in the churche of Tigury, and tranſlated out of the high Duche by Edmonde Alen.

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Information about this book

Title statement

The seconde tome or volume of the Paraphrase of Erasmus vpon the Newe Testament conteynyng the epistles of S. Paul, and other the Apostles : wherunto is added a paraphrase vpon the reuelacion of S. John.Paraphrases in Novum Testamentum. Vol. 2. English. 1549

Erasmus, Desiderius, d. 1536.

Edition statement

1549

Publication

Publisher

Text Creation Partnership,

Place of publication

Ann Arbor, MI ; Oxford (UK) :

Date

2008-09 (EEBO-TCP Phase 1).

ID [DLPS]

A68942

ID [STC]

STC 2854.7

ID [STC]

ESTC S107068

ID [EEBO-CITATION]

22288590

ID [OCLC]

ocm 22288590

ID [VID]

7459

Availability

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Early English books online.

Notes

(EEBO-TCP ; phase 1, no. A68942)

Transcribed from: (Early English Books Online ; image set 7459)

Images scanned from microfilm: (Early English books, 1475-1640 ; 1476:1 or 1772:2)

Source

— The seconde tome or volume of the Paraphrase of Erasmus vpon the Newe Testament conteynyng the epistles of S. Paul, and other the Apostles : wherunto is added a paraphrase vpon the reuelacion of S. John., Paraphrases in Novum Testamentum. Vol. 2. English. 1549, Erasmus, Desiderius, d. 1536., Coverdale, Miles, 1488-1568., Old, John, fl. 1545-1555., Allen, Edmund, 1519?-1559..

Extent

740 p. in various pagings.

Impriented at London in Fletestrete at the signe of the Sunne by Edwarde Whitchurche,. [London] :: the xvi. daye of August, 1549 [16 Aug. 1549]. (Translated from Latin by Miles Coverdale and John Olde; includes text of Great Bible version of New Testament--Cf. NUC pre-1956 imprints.) ("Cum priuilegio ad imprimendum solum.") (Signatures: [cross]⁶ 2[cross]⁶ [par.]⁴ A-G⁶ H² 2A-2F⁶ 2G⁸ 2H-2K⁶ 2L⁴ 2a-2c⁶ 2d⁴ ²[par.]⁶, ²2A-2B⁶ ²2C³ 3A⁶ 3B⁴ 4a⁶ 4b⁴, ²4a⁶ ²4b⁴, ³4A-4B⁶, ⁴4A-⁴4E⁶ ⁴4F⁴ 5A-5D⁶ ⁵E³ [star]² ³[par.]⁶ [par.]B-[par.]H⁶ [par.]I⁸ 2[par.]A-2[par.]F⁶ 2[par.]G⁴.) (Pages numbered on recto only.) (Title within ornamental border.) (Marginal notes.) (Reproductions of originals in the Henry E. Huntington Library and Art Gallery (reel 1476) and Harvard University. Library (reel 1772).) (Includes: A paraphrase or comentarie vpon the reuelacion of S. John / faythfullye translated [from Dutch] by Edmond Alen.)

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