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.

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.

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

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.

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.

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.

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 iii] 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 iiii] 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 v] 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.

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 vii] 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 viii] 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 viii] [...] [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 ix] 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 x] 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 xi]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 xii] 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 xiii] 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.

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 xiiii] 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 xv]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 xvi]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 xvii]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 xviii]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.

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 xx] 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 xxi] 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 xxii]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 xxiii]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.

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 xxiiii]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 xxv]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 xxvi] 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 xxvi] [...] [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 xxvii] 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 xxviii]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 xxix]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.

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 xxx] 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.

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 xxxii] 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.

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 xxxiiii] 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 xxxv]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 xxxvi]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 xxxvii]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 xxxviii]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 xxxix] 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 xl] 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.

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 xlii] 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 xliii] 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 xliiii] 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.

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

COrinthe once the chiefe Citie of Achaia was for the commodiouse hauens therof (for it is almoste an Iland) the moste famouse, and richest marte towne of all Asia. The maners of suche Ci­ties are commonly wonte to be verie corrupte and bad, partely by reason of the resorte of al nacions, whiche bring in rather exaumples of vice, than of good maniers: and partely also, because 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 ii]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.

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 iiii] 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 v] 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.

The texte.

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 vi] 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 vii] 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 viii]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.

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 x] 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 xi]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 xii] 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 xiii] 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:

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 xv]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 xvi] 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 xvii] 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.

The texte.

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 xviii] 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.

The texte.

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

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

[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 xix] 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 xx]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 xxi] 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.

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 xxii]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 xxiii] 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 xxiiii] 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 xxv]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 xxvi] 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 xxvii]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 xxviii] 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 xxix]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.

¶ 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 xxx] 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.

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 xxxi]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.

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.

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 xxxiii]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.

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 xxxiiii] 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.

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:

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 xxxvii] 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 xxxviii] 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 xxxix]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 xl] 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.

The texte.

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 xli] 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.

The texte.

But some man wyll saye: howe aryse the dead? with what body shall they come? Thou foole, that whiche thou sowest is not quyckened, excepte it dye. And what sowest thou? Thou sowest not that body that 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 xlii] 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 xliii] 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 xliiii] 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.

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

AFter that Sainct Paule hath at the beginning of this epistle somewhat spoken of his great troubles and af­fliccions whiche he had suffered for Christes gospelles sake, declaryng that in al them god was his coumfort, firste he sheweth the causes why he came not agayne to the Corinthians, as he had in his other epistle promy­sed. And straight after that, bringeth agayne in fauour with 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.

¶ 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.

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.

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 xlvi] 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 xlvii]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 xlviii] 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 xlix] 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 l]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 li]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 lii] 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 liii] 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 liiii] 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 lv] 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 lvi] 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 lvii] 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 lviii]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.

¶ 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.

The texte.

¶ 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 lx]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.

The texte.

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.

The texte.

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 lxi] 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.

The texte.

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 lxii] 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.

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.

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 lxiiii] lette there bee among you peace and mutuall loue. Yf ye so do, then wil the god of loue and auctour of peace, alwayes fauour you and with you bee contented. Greete eche one another of you in a holy kysse, not after the com­mon sorte, but euen with your heartes, All the sayntes, whiche are here, grete you. The fauour of oure Lord Iesus Christ, and the loue of god the father, and the felowshyp of the holy ghost bee among you al: that acknowlegyng the benefite of the sonne, the charitie of the father towarde you, whiche in suche sorte loued you, that he gaue you his onely sonne to bee your redemer, and the goodnes of the holye ghost, by whome he alwaye geueth vs his gif­tes, ye maye after the exaumple of the vndeuided trinite, lyue in a lyke vnitie, that is to witte in concord, bothe pure, & perfite.

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

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

ALbeit the Galathiās are Greciās, yet are they ori­ginally descēded of Frenchemen, & (as s. Hierome sayth) in dulnes of witte resemble thē. This thing also Hillary, who was himself a Frenchmā borne, in his hymnes testifyeth, in the same callyng his countreymen dullardes. Sainte Paule also in this present Epistle reprouing thē calleth them A­noetous, that is to say, witlesse or foolishe: to whose capacitie temperyng his matter, he more vehe­mently and sharpely reproueth, then in other of his Epistles he doeth o­ther, rather checkyng then teachyng them, to 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 ii]All this epistle Paule as it semeth, wrote with his owne hand, to shewe how tenderly he loued the Galathians, whereas in other epistles his maner is nomore but to subscribe: The latine argumētes shew that it was written from the cytie of Ephesus, but the greke titles reade that it was sent from Rome.

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

The fyrst Chapiter.

The texte.

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

PAule an Apostle, and an Apostle of no meane sorte, (whiche I say), lest either some dispise me, as one of lesse reputacion, or with the power & authoritie of other Apostles abate and suppresse myne. For neither was I of any man putte in this commission and office as other some haue been, whiche either beyng but disciples & vnderlynges, to the Apostles auaunce them selues, as thoughe they were of the highest sorte, or els by vnlawfull meanes procuryng mens fauor, violently 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 iii] 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 iiii]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 v]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.

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 vi] 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 vii]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.

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.

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 ix]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 x] 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 xi] 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 xii] 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.

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 xiiii] 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 xv]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.

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 xvi]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.

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.

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 xviii]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 xix] 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.

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 xxi]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,

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

FOrasmuche (moost gentle reader) as euery pryest 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.

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.

¶ 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 ii] 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 iiii]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 vi]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.

The texte.

Wherfore, remembre that ye being in tyme passed Gentiles in the flesh, were called vncircum­cisyon from that whiche is called circumcisyon in the flesh, whiche circumcisyon is made by handes. 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 vi]He it is, that hath opened vnto vs the entraunce to the father, who before was displeased at our sinnes, and none other hath opened this entraunce to the Ie­wes, than he who hathe opened the same to the Gentiles: but we are all boun­den to him alone, in that we are now bolde to approche bothe to that merciful father, hauing confidence in that commune spirite, which inspireth this assured trust indifferently into the heartes of vs bothe.

The texte.

¶ Now therfore ye are not straungers and foreyners, but citesens with the Saintes, and of the houshold of God: and are built vpon the foundacion of the Apostles and propheres, Iesus Christ himselfe being the head corner stone, in whome what building soeuer is cou­pled together, it groweth vnto an holy temple in the Lorde, in whome ye also are built to­gether, to be an habitacion of God thorowe the holy ghoste.

Now therfore, to the intente you shoulde not thinke your selues the wurse, be­cause you came not of the stocke of Dauid or Abraham, as concerning the kin­red of the fleshe, or because ye are without the lawe of Moses, in asmuche as after the spirite, ye are citezens and felowes of saintes, perteining to the house of God, which is builded, not of the Iewes onely, but of al them, that purely beleue the Gospell. The foundacions of this house, are the Apostles, the prea­chers of the Ghospel, and the Prophetes, who shewed long a goe in theyr pro­phecies, that the gifte of the Ghospell should now be indifferently common to all men. To thys foundacyon you are also faste layed. And to be shorte, Iesus Christe is the chiefe head stone of this building, whiche being layed in the cor­ner, coupleth and kepeth the walle together on bothe sydes: by whose power and couplyng, all the buildyng of the beleuers, compacted together on euerye syde, dayly encreaseth, and ryseth vnto a perfitely holy spirituall temple, conse­crated of the lord himself. And of this holy building you are also parte, whilest, lyke lyuelye stones layed vpon the same foundacyons, and holden togither of the same corner stone, you make, in purenes of mynde and spirite, vnto God an holye habitacle vnspotted from all synnes, and voyde of lustes. There bee none receyued into Moses temple but Iewes, but to this temple all they per­teyne indifferentlye, that embrace the fayth of the Ghospell.

¶ The .iii. Chapiter.

The texte.

¶ For this cause, I Paule am a prisoner of Iesus Christe for you Deathen: Yf ye haue heard the ministracion of the grace of God whiche is geuen me to youwarde. For [...]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 vii] 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.

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 ix] 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 x] 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 xi] 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.
[...]
[...]

[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 xii]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 xiii] 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 xiiii] 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.

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.

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

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▪

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 iii]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 iiii] 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 v] 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.

The texte.

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 vi] 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.

The texte.

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.

The texte.

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.

The texte.

¶ Moreouer (brethren) reioyce ye in the Lorde. It greueth me not to wryte one thing often to you. For to you it is a sure thing. Beware of dogges, beware of euyll worckers. Beware of dissencion. For we are circumcision whiche serue God in the spirite, and re­ioyce in Christ Iesu, and haue no confidence in the flesshe: though I might also reioyce in the flesshe. Yf eny other man thincketh that he hath wherof he might trust in the flesshe: I haue more: beyng circumcised the cyght daye, of the kynred of Israell, of the try be of Beniamin, an Hebrue borne of the Hebrues: as concernyng the lawe, a Pharisaye: as con­cernyng feruentnes, I persecuted the congregacion, as touchinge the right wysnes which is in the lawe, I was vnrebukeable. But the thinges that were vauntage vnto me, those I counted losse for Christes sake. Yee I thynke all thinges but losse for the excellencye of the knowledge of Christ Iesu my Lorde. For whome I haue counted all thing losse, and do iudge them but vyle, that I maye wynne Christe, and be founde in him, not hauynge myne owne tyghtewesnes of the lawe: but that which is thorow the faith of Christ: euen that righte wesnes whiche commeth of God thorowe faith, that I maye knowe him and the veriue of his resurreccion, and the felowshyppe of his passions, while I am confor­mable vnto his (death) yf by eny meanes I might attaine vnto the resurreccion of 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 viii] 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.

¶ 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 ix] 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 x] 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.

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

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,

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 ii] 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 iii] 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 iiii] 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.

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 v]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 vi] 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.

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 vii] 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 viii]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 ix] 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 x]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,

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

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.

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 ii] 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 iii] 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 iiii] 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.

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 v]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 vi] 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.

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 vii] 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 viii]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 ix] 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 x]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,

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

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.

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 iii] 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 iiii] 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 v] 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 vi] 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 vii]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 viii] and worthy Christian loue. I charge you by the Lorde, that this Epistle be rehearsed to al the holy brethren. The grace and beneuolent fauour of our Lorde Iesu Christe be alwayes with you.

Amen.

Thus endeth the paraphrase vpon the first Epistle of S. Paul the Apostle to the Thessalonians.

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

FOrasmuche as Paul coulde not haue libertie to goe see the Thessalonians agayne, he confirmeth their consciences by Epistle, that they myght manfully suffre the affliccions layed vpon them for Christes sake: seeyng that they shall not want reward, nor the aduersaries escape punishmēt. A­gaine, concerning the daye of the Lordes cumming, wherof he touched somewhat in the farther Epistle, he warneth them that they be not styrred with the sayinges of some, that affirme as though it were at hande: and as some thinke signifieth closely that the Empire of Rome must be first dispatched and Antichriste to come after that. Moreouer he beateth into theyr heades very earnestly, to restrayne suche as with their idlenes & nice curiositie haue been disturbours of the com­mune quietnes and ordre: and to enforce them vnto la­bour, in asmuche as Paul himselfe laboured among them with his owne handes. This Epistle he wrote from Athens by thesame men that he sente the farther Epistle by, as it is recorded by our argu­mentes.

The ende of the argumente.

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

The fyrste Chapiter.
The texte.

Paul & Syluanus & Timothe. Vnto the congregacion of the Thessaloniās, in god our father, and in the Lord Iesus Christ. Grace be vnto you, and peace from god our father, & from the Lord Iesus Christ. We are bound to thanke God alwayes for you brethren (as it is mete) because that your fayth groweth exceadyngly, and euery one of you swymmeth in loue toward another betwene your selues, so that we our selues boast of you in the congre­gacions of God, ouer your pacience, and fayth in all your persecucyons and tribulacyons, that ye suffer, whiche is a token of the ryghtewes iudgement of God, that ye are counted worthy of the kyngdome of God, for which ye also suffer. It is verely a ryghtewes thynge with God, to recompence tribulacion to them that trouble you: and to you which are trou­bled, rest with vs, when the Lord Iesus shal shewe hymselfe from heauen with 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 x] 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 xi] 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.

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

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.

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.

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 iii] 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 v] 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 iiii] 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 vi] 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 vii] 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 viii] 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 ix] 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 x] 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 xi] 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 xii] 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.

The texte.

¶ 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.

The texte.

¶ 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 xiiii]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 xv] 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 xvi] 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 xvii] 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 xviii] 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.

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

FOrasmuche as in the former Epistle, Paule put Tymo­thee beyng at Ephesus, in hope of his comming agayne vnto him, & could not perfourme it bicause he was holdē in bondes at Rome, he coufirmeth him with lettres, that he be not discouraged with stormes of persecutions, but after his example to prepare his mynde vnto martirdō: For there are perilous times at hande ( (quam) he) by reason of some, that vnder pretence of godlynes, turne true godly­nes vp syde downe, and so prate boastynglye of them selues, as thoughe the Christian Religion consisted in wordes, and not rather in purenesse of herte. Than tellyng that the daye of his death draweth nere, and that the moste part haue now forsaken him, he byddeth Timothee and Marcus to come to Rome spedely vnto him. This Epistle he wrote at Rome, whan he was eftesones arraigned at Neros barre.

Thus endeth thargument.

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

¶ The first Chapter▪

The texte.

Paule an Apostle of Iesu Christ, by the wyll of God, accordynge to the prompyse of lyfe which is in Christ Iesu. To Timothee hys beloued sonne. Grace, mercy and peace. from God the father, and from Iesu Christ oure Lorde. I thanke god, whom I setue frō myne elders with pure conscience, that without any ceasynge I make mencion of the in my prayers nyght and day, desyryng to se the, myndefull of thy reares: so that I am fil­led of ioye, when I call to remēbraunce the vnfeyned fayth that is in thee, which dwelt fyrste in thy graundemother Loys, and in thy mother Eunica: and I am assured that it dwelleth in the also.

PAule an Embassadour of Iesu Christ, called therunto by the will of God the father, to declare howe greate the fe­licitie of the lyfe to come is, whiche he promiseth vnto vs by his sonne Iesus Christe, that we should not care much for the losse of this life: To Tymothee my dearebeloued sonne, grace, mercie, and peace from God the father and from Iesus Christ oure Lorde. I thanke God, whose ser­uaunte I begonne not of a late tyme to be, but kepte his relygion after the tradicions of myne elders continually with an vpright and a pure conscience, and doe kepe styll: For I serue all one God now beynge a christian, 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 xx]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 xxi] 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.

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 xxii] 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 xxiii] 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 xxiiii] 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.

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.

¶ 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.
[...]
[...]
[...]

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

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.

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.

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 xxviii] 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 xxix] 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 xxx] 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.

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 xxxi]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.

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

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.

¶ 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 xxxiii] 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.

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

NO nacion resisted the gospel of Christe with more obsti­nate mindes, then the Iewes, which bare also a speciall malyce agaynste Paule, partly for that, that he openly professed himselfe to be an Apostle of 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.

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 ii]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 iii]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 iiii] 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.

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.

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.

¶ 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 vi] 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 vii] 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 viii]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.

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 ix]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 x] 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.

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 xi] 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 xii]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 xiii]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 xiiii]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 xv]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 xvi]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 xvii] 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 xviii] 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 xix] 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 xx]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.

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 xxii] 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 xxiii] 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 xxiiii] 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 xxv] 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 xxvi] of the gospell vnto their lyues ende. The gospell once taughte a ryghte, is alwayes most stedfastly to be holden and obserued.

The texte.

Iesus Christe yester daye, and to daye, and the same continueth for euer. Be not caried aboute wyth diuerse and strange lernynge. For it is a good thynge that the heart be sta­blyshed with grace, not with meates, whych haue not profyted them that haue had their pastyme in them. We haue an aulter whereof they maye not eate whych serue in the ta­bernacle. For the bodies of those beastes whose bloude, is broughte into the holye place by the hygh pryeste to pourge sinne, are burnt without the tentes. Therefore Iesus also to sanctifie the people with his owne bloude suffered without the gate. Let vs go futthe therefore vnto by mout of the tentes, and suffer rebuke wyth hym. For here haue we no continuyng citie: but we seke one to come.

For as Iesus Christ was yesterdaye, and is to daye, and euermore 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 xxvii] 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.

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

COnsyderyng (moste vertuous and 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.

  • ¶ 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.

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.

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 ii] 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 iii] 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.

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 iiii] 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 vii] 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 vi] 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 vii] 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 viii] 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 ix] 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 x] 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 xi] 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 xii] 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 xiii] 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 xiiii] 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.

¶ 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 xv] your mynde. The waye that you haue entred, is the very right true waye vnto saluacion. Thus ferre you haue proceded forewarde by the goodnes of God. Continue styll stedfastly throughe his helpynge ayde, tyll you attayne vnto the victorious rewarde of lyfe that neuer shall dye. The congregacion of the christianes commende them vnto you, euen the congregacion whome God hath chosen out to himselfe together with you in Babilon, whiche in the myddes of wicked ydolatrours folowe the godlynes of the gospell, and in myddes of most sylthye corrupte lyuers embrace the purenes of cleane conuersacion. You are not alone by your selues, God hath his electe in euery place: In dede those are but a very fewe, howbeit they are a fynely tryed sede to encreace the congrega­cion in tyme commynge more latgely. Marke saluteth you, whiche is to me as it were my sonne. Salute you euery one other with a kysse, not after the sorte that is geuē more custumely than hartely, but with an holy, pure, & true christiā mynde, which is not doone against the hearte, but is the signe of a chaste and a pure vpright louer, and not a lyeng countrefaicte token. And (to make an ende of myne Epistle in lyke sorte as I beganne it) Grace and peace be alwayes pre­sent with you al, which beyng engraffed vnto the bodye of Iesu Christ, lyue by his spirite, that grace maye couple you vnto God, and peace maye glewe you together with mutual concorde: whiche thing God (that is best and most migh­tye) brynge to passe.

Amen.

¶ Thus endeth the paraphrase vpon the first Epistle of S. Peter thapostle.

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

THis Epistle / as it appeareth / Peter wrote / whan he was greatly growē in age, and almost at the pit­tes brinke, for in dede he maketh mencion of his death. He writeth generallye to all sortes of christianes, exhortinge them to purenes of lyfe, and by auncient examples and with the terrour of the laste iudgemēt frayeng them from fylthines: and he doeth vehemently blame them, whiche corrupte the myndes of the symple with peruerse doctrine, in denyeng the commynge of Christ.

¶ Thus endeth the Argument.

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

¶ The first Chapter.

The texte.

¶ Simon Peter, a seruaunt and an Apostle of Iesus Christ, to them whiche haue obtained lyke precious faithe with vs thorowe the rightewesnes of our God and sauioure Iesus Christ. Grace be vnto you, and peace be multiplied thorow the knowledge of God and of Iesus our Lorde. Accordynge as his godly power hath geuen vnto vs al thynges that per­tayne vnto lyfe and godlynesse, thorow the knowledge of him that hath called vs by glory and vertue, by the which are geuē vnto vs, excellent and most great promyses, that by the meanes therof ye might be partetakers of the godlye nature, yf ye flye the corrupcion of worldly luste.

I Simon Peter / in tymes paste a diligent folower of Moyses law, and now a seruaunt and Embas­sadour of Iesus Christ, whose gospel (euē as y• day light) wipeth and driueth awaye all the shadowes of the olde te­stament, write vnto all maner of men without parciall ex­cepcion either of people, or religiō, either of kynde, or state, or yet condicion. For we esteme all people to be kynsfolkes and most nerely ioyned vnto vs, whosoeuer haue deserued to be made like vnto vs in the profession of the faith of the gospel, by the which, we haue atteyned true rightuousnes, not by circumcision, or by sacrifices of the lawe, but by the goodnes of our God, and by the deathe of our sauiour Iesu Christ, who hath frely pardoned vs our olde synnes, to 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 xvi] 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 xvi] 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 xviii] 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 xix] 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.

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.

¶ 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.

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 xxii] 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 xxiii] 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 xxiiii] 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.

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

IAmes, forasmuche as he was the bishop of Hierusalem, writeth al­so to the residue of the Iewes, that wer scattred abroade and dwelt throughout al nacions, enformyng and instructing them with son­dry preceptes, howe to ordre their lyues.

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

The fyrste Chapter.

The texte.

¶ Iames the seruaunt of God and of the Lord Iesus Christe, sendeth gretinge to the xii. trybes whiche are scatered abroade. My brethren, count yt for an exceadynge [...]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 xxv] 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 xxvi] 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 xxvii] 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 xxviii] 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 xxix] 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 xxx] 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 xxxi] the wyllyng to doo of theyr owne accorde, the thynge that mannes lawes constrayne the vnwyllyng to doe perforce, for feare of peynes. Accordynge to thys lawe therfore frame all youre life, for somuche as you shall receyue moste high rewarde if you accomplyshe that whiche is prescribed vnto you: and con­trary wyle you shall suffre moste greuous sore punishmentes, in case you ones fall from hym, of whome all the whole lawe dependeth. You are frely pardo­ned of the transgressions of your former lyfe. The gifte of the heauenly spyrite is frely geuen you, by whome you are not onely reconsiled vnto God, but also glued together in mutuall charitie. The more it is geuen vnto you, and is fre­ly geuen without your deserumges, so muche the more sharpely shall they bee punnyshed whiche hauinge experyence in them selues of so exceadynge greate mercy of God, doe not shew them selues agayne gentil and mercifull towardes theyr neyghbour. With what countenaunce shall he aske mercye of God the iudge, whiche being a seruaunt sheweth hym selfe vnmercifull towardes hys felowe seruaunt? with what mouthe shall he desire to beloued of God, whiche doeth not loue hys neyghbour? if thou wilt obteyne iudgement myngled with mercy, loke thou shewe thy selfe mercifull towardes thy neyghbour, whether he be a trespasser or be in necessitie. And in dede it is better to decline in to thys parte, to leane vnto mercy than vnto iudgement. For inasmuch as it is almost altogether of the mercye of God that we haue, rather than of his righteousnes, we ought to endeuour, that we maye rather fynde God mercifull than seuerely strayte. He hathe saued vs by hys mercye: it is reason also that we be more rea­dy to mercye towardes our neighbour, than vnto straytenes: For there are many moo wonne by softenes, gentylnes, and lyberall good­nes, than with strayte straungenes: that mercy aduaunce­ing it selfe aboue iudgement, maye triumphe in thys behalfe, that those whiche hauinge the experi­ence of iudgement, shoulde haue peryshed, are saued through the benefite of mercy. There is none of vs but he fal­leth daily, and shall finde God such a one in con­demnyng his faultes, as he expresseth him selfe towardes his brother.

What auayleth it my brethren, though a manne saye he hathe faythe, yf he haue no dedes? Can faythe saue hym: If a brother or a sister be naked and destitute of dayly fode, and one of you saye vnto them: departe in peace, God sende you warmnes and fode, not­withstandynge ye geue them not those thynges whiche are nedefull to the bodye, what shall it helpe? Euen so, faythe (if it haue no dedes) is dead in it selfe. But some manne wil saye: thou hast faythe, and I haue dedes, shewe my thy faythe by thy dedes: and I wyll shewe the my fayth by my dedes. Beleuest thou that there is one God? Thou doest well. The deuyls also beleue, and tremble. But wilt thou vnderstande (O thou vayne manne) that faythe without dedes is dead? Was not Abraham oure father iustified thorow wor­kes, when he had offred Isaac hys sonne vpon the aulter? Thou seest howe that faythe wrought with his dedes, & through the dedes was the faith made perfect: & the scripture was fulfylied, whiche sayeth: Abraham beleued God, and it was reputed vnto hym for tighte wesnes: and he was called the frende of God. Ye se then howe that of dedes a man [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 xxxii]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 xxxiii] 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 xxxiiii] 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 xxxv] 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.

The texte.

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 xxxvii] 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 xxxviii]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 xxxix] 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 xl] 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.

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

THat this is Saincte Iohn thapostles epis­tle, whiche wrote the Gospell, the very stile of the wordes selfe is a playne argument. He maketh muche a dooe in the rehersall of light and darckenes, life and deathe, hare and loue, in often repetinge the wordes, as though they were taken out of the sayinge nexte before. Of the whiche sorte (to open my saying more plainly by example) this is one: Loue not the Vuorlde, nether those thinges that are in the VVorld. Yf any manne loue the VVorlde, the loue of the father is not in hym for all that is in the VVorlde &c. And anon after: He is not of the father, but of the VVorlde: and the Vuorlde passeth aVuaye. How often here is the worlde rehearsed? Fynally in all hys sayinge there is lesse compendyous shortenes, and more open plainesse than in the writynge of the reste of thapostles. And as for thepistle, it is more euidently plaine, than nedeth any argumente, like as the two Epistles folowinge are, whiche are ascribed to one Iohn a cer­tayne senior, and not to Iohn the apostle.

Thus endeth the Argumente.

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

The fyrste Chapter.

The texte.

That which was from the beginnyng, which we haue herd, which we haue sene with our eyes, which we haue loked vpon, and oure handes haue handled, of the worde of the lyfe. And [...]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 xlii] 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 xliii] 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 xliiii] 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 xlv] 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 xlvii] 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 xlvii] 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 xlviii] 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 xlix] 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 li] 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 li] 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 lii] 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 liii]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 liiii] 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.

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

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.

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

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.

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

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.

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 iii] 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 iiii] 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 v] 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 vi] 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 vii] 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.

¶ 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 ix] 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 x] 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 xi] 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 xii] 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 xiii] 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 xiiii] 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.

The texte.

¶ 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.

The texte.

¶ 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 xvi] 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.

The texte.

¶ 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.

The texte.

¶ 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 xvii] 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.

The texte.

¶ 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.

The texte.

¶ 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.

The texte.

¶ And the dragon stode before the woman whiche was readye to be delyuered: for to de­uourt [Page xviii] 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 xix] 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 xx] 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 xxi] 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.

¶ 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 xxii] 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 xxiii]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 xxiiii] 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 xxv] 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 xxvi]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 xxvii]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 xxviii] 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 xxix] 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 xxx]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 xxxi] 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.

The texte.

¶ And I sawe heauen open, and beholde, a white horse: and he that sat vpon hym was called faythfull and true, & in ryghteousnesse dyd iudge & make barrell. His eyes were as a frame of fire: and on his head were many crownes: & he had a name written, that noman knew but he himselfe. And he was clothed with a vesture dypt in bloude, and his name is called the worde of God. And the warriers whiche were in heauen, folowed him vpon whyte horses, clothed with white & pure raynes: and out of his mouth went out a sharpe two edged swerde, that with it he should smyte the hethen. And he shall rule them with a rodde of yron, and he trode the wynefat of fearsnes and wrathe of almightie God. And hath on his vesture & on his thighe a name 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 xxxii] 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.

The texte.

¶ 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 xxxiii] 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 xxxiiii] 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 xxxv] 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 xxxvi] 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 xxxvii] 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 xxxviii] 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 xxxix] 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 xl]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.
[figure]

This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal. The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission.