The second tome or volume of the Paraphrase of Erasmus upon the new testament: containing the Epistles of S. Paul, and other the Apostles. Whereunto is added a Paraphrase upon the Revelation of S. john. Impriented at London in Fleetstreet at the sign of the Sun by Edward whitchurch, the xvi. day of August.  
Cum privilegio ad imprimendum solum.  
Anno do. 1549.   

❧ To the most Excellent Prince, our most dear Sovereign Lord, King Edward the sixth, by the grace of God King of England, France and Ireland, defender of the faith, and in earth under Christ, of the Church of England and Ireland the supreme head.  
SO mercifully did almighty God pour his manifold benefits upon his people of Israel in the time of their dear Sovereign Moses, that in consideration of so gracious a god, who so lovingly had chosen them to himself afore all other people, done so great things for them even in the mids among their enemies, so wonderfully delivered them from the tyranny of Egipte, so fatherly nourished them in the wilderness, yea and not only gave them the dear light of knowledge by opening unto them his holy law, but also sent them such a governor, as above all other Princes of the earth in his time (scripture witnessing the same) bore the name of faithfulness and loving kindness. (For as he was most 
Num. xii. Eccle. xlv. Hebr. iii.  fervent and earnest in the cause of God, so was he also most gracious toward his subjects.) They, I say considering such evident demonstrations of gods inestimable love and favour toward them, thought themselves most bound (as the truth was) even of very love to serve him again: which thing they notably declared, when at the commandment given them by their Sovereign, they showed themselves so willing, so glad, so cheerful, and so free hearted, to further the work and setting up of the Tabernacle. To the which work who so brought that he had, though it were but brass, fir tre, or such other things, far under the estimation of gold, silver or precious stone, was yet welcome and accepted for his unfeigned heart and good wills sake: As was also the poor widow with her two 
Mark. xii. Lu●. xxi. ●. Cor. viii.  mites. For as the holy Apostle Paul witnesseth, if the mind be willing, it is accepted, according to that a man hath, not according to that he hath not.  
Which cheerful readiness of mind in those subjects, as it came only thorough the motion of the holy ghost: Even so did it greatly rejoice the heart of noble Moses. In so much that (as the text sayeth) when he saw how uniformly they brought their gifts, and endeavoured themselves to perform every thing in the Tabernacle, according to the commandment of the Lord, he blessed them, that is to say, commended and praised them for their labour: So well liked he their doings, and so well was he pleased withal. For such godly princes are so wedded to almighty god, so fervent in setting forth his honour, so ready to take pains in redressing such things as are amiss, so desirous to have the house of god repaired, his tabernacle set up, his true service & worship restored, his people brought to the unity of faith and love in him, and among themselves: that it is their only study, delight and pleasure to have such a loving sort of subjects: who beholding and considering so great godliness and gracious disposition in their Sovereign, must needs not only aknowlage such infinite kindness of god in him, but also at the remembrance thereof, labour and study in their vocation to show themselves again (and that gladly) aswell thankful to so merciful a god, as obedient to so loving a Prince, and consequently of very love to serve them both, and to be charitably disposed to their neighbours: yea most willing to bring that they have, to the furtherance of god's honour, to the repairing of his house, and to the edifying of his true congregation and church. And though some labours of such true subjects be but rude, homely and unperfect, yet proceed they of a mind that is both willing to give that it hath, and de●irous also to do more than it yet is able to do.  
Your highness, as high and chief Admiral of the great navy of the lord of hosts amongst us, Principal Captain and governor of us all under him, the most noble ruler of his ship, even our most comfortable Noah, whom the eternal god hath choose to be the bringer of us unto rest and quietness in him: your most Royal Majesty (I say) going before in your Imperial office, & having after you your most entirely beloved uncle the Lord Protectors grace with the residue of your highness worthy counsellors, your nobility, your clergy, your deputies and officers in all estates, with all other your loving subjects: hath set up your sail already, and is so well forward on your most godly journey (the gracious wind of the holy ghost serving you) that it maketh many a faithful subject of yours, according as his calling requireth, to come after a good pace: yea and to be aswell occupied as he can, and to do as good service under you as to him is possible, within the fear of god and your grace's obedience. Your Royal Majesty: to whom the high governance of your realms and dominions is committed, being most godly occupied with the prudent and wholesome advice and ministery, of your noble uncle and counsel, continueth still in stopping up the gaps, that Antichrist and his false doctrine hath made into the byneyarde of the Lord: and to build again the walls of his house, which thorough idolatry, superstition, evil custom, and horrible abuses hath been broken down. Truly your noble acts and statutes, your proclamations and injunctions testify the same. The godly Homilies and notable work of Erasmus Paraphrasis upon the holy Evangelists, if they be distinctelye red, and practised with such discretion, as your highness hath commanded, they are worthy to be compared to the rich jewels, that Moses used to the pleasant garnishing of the Tabernacle. And as for the sacred Bible and volume of gods holy book, set forth by your majesties appointment, to be duly practised in all holy exercises within your churches: like as it is the fairest flower of the garden & most precious pearl of god's jewel house, even so because your Majesty as gods high minister in the behalf, hath so graciously made us partakers thereof, thorough your most virtuous proceedings: we again, acknowledge ourselves no less bound to your Majesty (as the truth is i deed) them y● Israelites were first, to their sovereign Moses for bringing them out of Egypt. etc. & for setting up of the tabernacle: And afterward, to noble king josias, not only for restoring them again the book of the law that was cast aside, but also for abolishing so great idolatry and sin from among them. Who then would not be very loath, to bring nothing to this most excellent work, wherein your Majesty so godly proceedeth, like as your most noble father of most famous memory most valiantly begun?  
Certes, when I look behind me, and call to remembrance but even the short days of my time: how sore we have been blinded, seduced and hindered from the true way of Christ's doctrine: how strongly the wicked delusion of Antichrist (according to S. Paul's prophecy) hath prevailed: what sects of perdition, what devilish doctrines, what strange inventions of corrupt men, what vain pilgrimages, what offerings and lights to stocks and stones, what costly decking, lyckinge, censinge and worshipping of images, what horrible abusing of gods holy sacraments, and good creatures, with thousands more inconveniences, that most wicked beast of Rome hath brought specially in to this your realm: how shamefully and presumptuously (even after the nature of proud Lucifer) he hath usurped the Imperial power thereof: how horryblye he hath abused the Majesty of the kings (your highness most noble progenitors) in this your realm of England: how cruelly also and unreverently he and his hath dealt with their most Royal persons: yea and how the●ishlye (under the colour of god's service) he hath rob both them and their good hearted subjects of their substance & goods: Thus my most dear sovereign, when I remember this most lamentable case, wherein your grace's realm hath been, and considre now again on the other side, the most pleasant shape and beautiful face of the same (as concerning the dear knowledge of god in your majesties most gracious proceedings) most like unto the prosperous reign of the blessed king josias, I find myself most debt bound (and so do all other your graces true subjects esteem themselves without doubt,) not only with all thankfulness most humbly to embrace such inestimable kindness of God, but also to spread the same abroad: and that in such a godly and quiet sort, as may serve most to the sainctifiing and hallowing of his holy name, to the furtherance of his kingdom, & to the encoraging of other men to increase in the knowledge of his good pleasure and will, and gladly to obey the same.  
Considering then that your Majesty is in the said most godly work of the lords Tabernacle all ready, your worthy counsellors, officers, servants, and other your heavenly endued subjects both of the clergy & of the laity, bringing to the same, some gold, some silver, some brass, sum other presents. etc. according to the measure of such gifts as Almighty god hath richly reposed in them: your true and faithful subjects the translators and Printer of this right fruitful volume, containing the Paraphrasis of the famous Clerk Erasmus upon the Epistles of the holy Apostles, most humbly offer unto your highness, their true and faithful diligence herein: and that with such cheerful hearts, glad and good wills, as they trust your Royal. Majesty (after the ensample of noble Moses) will both bless and graciously accept: According as your princely benignity can not but favour those that desire none other wise to spend their time, save only as may be most to the glory of god, and to the discharge of the duties of the unfeigned love and obedience, that they within his fear, do own to your grace.  
The comfortable remembrance of the which most virtuous disposition in your Royal Majesty: hath greatly encouraged me (as I was desired) most humbly to write this little epistle unto the same: and not so much to be afraid thus to do, at the respect of mine own great unworthiness, as I was moved thereto thorough the most plentiful grace of almighty god and incomparable clemency, which is so notably placed in your highness. For all we your graces true, faithful and loving subjects that behold and see, how like ye are unto the ancient Kings and Princes, (as Moses, josua, David, josaphat, Ezechias, josias, and such other,) in the most rightful and wholesome administration of your high Imperial office, can not, but as to our great comfort we find it all ready, even so still to look for like prosperous success of wealth & felicity with increase and continuance. Which in deed must needs ensue and follow amongst us, if thorough the wicked persuasion of Satan, and corrupt examples of the world, we ourselves increase not in unthankfulness.  
As for your most Royal Majesty: like as it is called of God to this supreme office of governing his people, and inclined by the most blessed motion of his holy spirit still to execute the same in all gracious wise: Even so proceeding therein, your highness may be assured, to have the same most gracious defence from god, with like prosperous increase of his most excellent gifts, that the said noble kings were partakers of. The eternal & everliving god, possessor of heaven and earth, strengthen and establish your highness in such sort as may be most to the glory of his holy name, to the increase of his kingdom, to the cheerful performing of his will, to the honour and quietness of your Majesty: and finally to the comfort and wealth of all your loving subjects.  
Your majesties most humble and faithful subject Miles Coverdall.  
Amen.   


❧ A prologue upon the Epistle of Saint Paul to the Romans.  
FOr as much as this epistle is the principal and most excellent part of the new testament, and most pure Euangelion: that is to say, glad tidings and that we call Gospel: and also a light and a way in unto the whole scripture: I think it meet, that every Christian man not only know it by rote and without the book: but also exercise himself therein evermore continually, as with the daily bread of the soul. No man verily can read it to oft, or study it to well: for the more it is studied the easier it is, the more it is showed, the pleasanter it is, and the more groundly it is searched, the precyouser things are found in it, so great treasure of spiritual things lieth hid therein.  
I will therefore bestow my labour and diligence thorough this little preface or Prologue, to prepare a way in there unto, so farforth as God shall give me grace, that it may be the better understand of every man. For it hath been hitherto evil darkened with gloss and wonderful dreams of Sophisters, that no man could spy out the intent and meaning of it. Which nevertheless yet of itself is a bright light, and sufficient to give light unto all the scripture.  
first we must mark diligently the manner of speaking of the Apostle, and above all thing know what Paul meaneth by these words, the Law, Synon, Grace, Faith, Righteousness, Flesh, spirit, & such like, or else read thou it never so oft, thou shalt but lose thy labour. This word Law may not be understand here after the common manner, & to use Paul's term, after the manner of men or after man's ways: that thou wouldst say the law here in this place were nothing but learning which teacheth what ought to be done & what ought not to be done: as it goeth with man's law where the law is fulfilled with outward works only, though the heart be never so far of. But God judgeth the ground of the heart, yea and the thoughts and the secret monynges of the mind, & therefore his law requireth the ground of the heart & love from the bottom thereof, & is not content with the outward work only: but rebuketh those works most of all which spring not of love, from the ground and low bottom of the heart: though they appear outward never so honest and good. As Christ in the Gospel rebuketh the Pharisees above all other that were open sinners, and calleth them hypocrites, that is to say simulars and painted sepulchres. Which Pharisees yet lived no men so pure, as pertaining to the outward deeds and works of the law: yea and Paul in the third Chapter of his epistle unto the Philippians confesseth of himself, that as touching the law he was such a one as no man could complain on, and not withstanding was yet a murderer of the Christian, persecuted them, and formented them so sore, that he compelled them to blaspheme Christ, & was all together merciless, as many which now fain outward good works, are.  
For this cause the cxu Psalm calleth all men liars, because that no in anne keepeth the law from the ground of the heart, nether can keep it, though he appear outward full of good works.  
For all men are naturally inclined unto evil, and hate the law. We find in ourselves unlust and tediousness to do good, but lust and delectation to do evil: Now where no free lust is to do good, there the bottom of the heart fulfilleth not the law, and there no doubt is also sin, and wrath is deserved before God, though there be never so great an outward show and appearance of honest living.  
For this cause concludeth saint Paul in the second Chapter, that the jews are all sinners and transgressors of the law, though they make men believe, thorough hypocrisy of outward works, how that they fulfil the law, and sayeth that he only which doth the law, is righteous before God, meaning thereby that no man with outward works fulfilleth the law.  
Thou (●ayeth he to the jew) teachest, a man should not break wedlock, & yet breakest wedlock thyself. Wherein thou judgest an other man, therein condemnest thou thyself, for thou thyself dost even the very same things which thou judgest. As though he would say, thou livest outwardly well in the works of the law, and judgest them that live not so. Thou teachest other men, and seest a moot in an other man's eye, but art not ware of the beam that is in thine own eye. For though thou keep the law outwardly with works, for fear of rebuke, shame and punishment, either for love of reward, vantage and vain glory: yet dost thou all without lust and love toward the law, and hadst liefer a great deal otherwise do, if thou didst not fear the law, yea inwardly in thine heart thou wouldst that there were no law, no nor yet God, the auctor and vengear of the law, if it were possible: so painful it is unto the to have thine appetites refrained, and to be kept down.  
Wherefore then it is a plain conclusion, that thou from the ground and bo●ome of thine heart, art an enemy to the law: what prevaileth it now, that thou teachest an other man not to steal, when thou thine own self art a thief in thine heart, & outwardly wouldst feign steal if thou durst? though that the outward deeds abide not alway behind with such hyocrites and dissimulars, but break forth among even as an evil scab or a pocke cannot always be kept in with violence of medicine.  
Thou teachest an other man, but teachest not thyself, yea thou woteste not what thou teachest, for thou understandest not the law a right, how that it cannot be fulfilled & satisfied, but with an unfeigned love & affection, so greatly it cannot be fulfilled with outward deeds and works only. Moreover the law increaseth sin, as he sayeth in the fift Chapter, because that man is an enemy to the law, for as much as it requireth so many things clean contrary to his nature, whereof he is not able to fulfil one point or title, as the law requireth it. And therefore are we more provoked, and have greater lust to break it.  
For which causes sake he sayeth in the seventh Chapter, that the law is spiritual: as though he would say, if the law were fleshly and but man's doctrine, it might be fulfilled, satisfied and stilled with outward deeds. But now is the law ghostly, and no man fulfilleth it, except that all that he doth, springe of love from the bottom of the heart. Such a new heart and lusty courage unto the law ward, canst thou never come by of thine own strength and enforcement, but by the operation and working of the spirit.  
For the spirit of God only maketh a man spiritual and like unto the law, so that now henceforth he doth nothing of fear or for lucre or vantages sake, or of vain glory, but of a free heart, and of inward lust. The law is spiritual and will be both loved and fulfilled of a spiritual heart, and therefore of necessity requireth it the spirit that maketh a man's her fire, and giveth him lust and courage unto the law ward. Where such a spirit is not, there remaineth sin, grudging and hatred against the law, which law nevertheless is good, righteous and holy.  
acquaint thyself therefore with the manner of speaking of the Apostle, and let this now stick fast in thine heart, that it is not both one, to do the deeds and works of the law, and to fulfil the law. The work of the law is, what so ever a man doth or can do of his own free will, of his own proper strength and enforsing. Not withstanding though there be never ●o great working, yet as long as there remaineth in the heart, unluste, tediousness, grudging, grief, pain, lothsomeness, and compulsion toward the law, so long are all the works unprofitable, lost, yea and damnable in the sight of God. This meaneth Paul in the third Chapter where he sayeth, by the deeds of the law shall no flesh be justified in the sight of God. Hereby perceivest thou that those sophisters are but deceivers, which teach that a man may, and must prepare himself to grace and to the favour of God with good works, before he have the spirit and true faith of Christ. How can they prepare themselves unto the favour of God, and to that which is good, when they themselves can do no good, nor cannot once think a good thought or consent to do good, the devil possessing their hearts, minds and thoughts captive at his pleasure? Can those works please God thinkest thou, which are done with gryfe, pain and tediousness, with an evil will, with a contrary and grudging mind? O holy sayncte Prosperus, how mightily with the scripture of Paul, didst thou confound this heresy, about (I trow) a twelve hundred years a go, or there upon.  
To fulfil the law, to do the works thereof, and what soever the law commandeth, with love, lust, and inward affection and delectation: and to live godly and well, freely, willingly, and without compulsion of the law, even as though there were no law at all: Such lust and free liberty to the law, cometh only by the working of the spirit in the heart, as he saith in the first Chapter.  
Now is the spirit none other wise given then by faith only, in that we believe the promises of God, without wavering, how that God is true, and will fulfil all his good promises toward us for Christ's bloods sake, as it is plain in the i Chapter. I am not ashamed (sayeth Paul) of Christ's glad tidings, for it is the power of God unto salvation to as many as believe. For attonce and together even as we believe the glad tidings preached to us, the holy ghost entereth into our hearts, and looseth the bonds of the devil, which before possessed o●●e hearts in captivity, & held them that we could have no lust to the will of God in the law. And as the spirit cometh by faith only, even so faith cometh by hearygne the word or glad tidings of God, when Christ is preached how that he is God's son and man also, dead and risen again for our sakes: as he saith in the. iii.iiii. and ten Chapters. All our justifying then cometh of faith, and faith and the spirit come of God and not of us.  
When we say, faith bringeth the spirit, it is not to be understand, that faith deserveth the spirit, or that the spirit is not present in us before faith. For the spirit is ever in us, and faith is the gift and working of the spirit. But thorough preaching the spirit beginneth to work in us. And as by preaching the law, he worketh the fear of God, so by preaching the glad tidings, he worketh faith. And now when we believe and are come under the covenant of God, them are we sure of the spirit, by the promise of God, and then the spirit accompaineth faith inseparably: and we begin to feel his working. And so faith certifyeth us of the spirit, and also bringeth the spirit with her, unto the working of all other gifts of grace, and to the working our of the rest of our salvation, until we have all together overcome sin, death, hell and Satan: and are come unto the everlasting life of glory. And for this cause say we: faith bringeth the spirit.  
Hereof cometh it, that faith only justifieth, maketh righteous, and fulfilleth the law: for it bringeth the spirit thorough Christ's deservings, the spirit bringeth lust, looceth the heart, maketh him free, setteth him at liberty, and giveth him strength to work the deeds of the law with love, even as the law requireth. Then at the last out of the same faith so working in the heart, springe all good works by their own accord. That meaneth he in the third Chapter: for after he hath cast away the works of the law, so that he soundeth as though he would break and disannul the law thorough faith: he answereth to that might be laid against, saying: we destroy not the law thorough faith: but mayntyene, further, or stablish the law thorough faith. That is to say, we fulfil the law thorough faith.  
Sin in the scripture is not called that outward work only committed by the body, but all the whole business and what soever accompanieth, moveth or steereth unto the outward deed, and that whence the works springe: as unbelief, proneness and readiness unto the deed in the ground of the heart, with all the powers, affections and appetites, wherewith we can but sin. So that we say, that a man then sumeth, when he is carried away headlong into sin, all together as much as he is of that poison, inclination and corrupt nature, wherein he was conceived and borne. For there is none outward sin committed, except a man be carried away all together, with life, soul, heart, body, lust and mind thereunto. The scripture looketh singularly unto the heart and unto the rote and original fountain of all sin, which is unbelief in the bottom of the heart. For as faith only justifieth and bringeth the spirit and lust unto the outward good works, even so unbelief only damneth and keepeth out the spirit, provoketh the flesh, and steereth up lust unto the evil outward works, as happened to Adam and Eva in Paradise. Genesis iii  
For this cause Christ calleth sin unbelief, and that notably in the xvi Chapter of saint john. The spirit sayeth he, shall rebuke the world of sin, because they believe not in me. And john viii he sayeth: I am the light of the world. And therefore in the xii of john he biddeth them while they have light, to believe in the light, that ye may be the children of light: for he that walketh in darkness woteth not whither he goeth. Now as Christ is the light, so is the ignorance of Christ that darkness whereof he speaketh: in which he that walketh, woteth not whither he goeth: that is, he knoweth not how to work a good work in the sight of god, or what a good work is. And therefore in the ix he sayeth, as long as I am in the world, I am the light of the world: but there cometh night when no man can work: which night is but the ignorance of Christ, in which no man can see to do any work that pleaseth God. And Paul exhorteth, Ephesi four that they walk not as other heathen which are strangers from the life of god, thorough the ignorance that is in them. And again in the same Chapter. Put of (saith he) the old man which is corrupt thorough the lusts of error, that is to say ignorance. And Rom. xiii Let us cast away the deeds of darkness: that is to say, of ignorance & unbelieve. And i. Pet i Fashion not yourselves unto your old lusts of ignorance. And i john ii He that loveth his brother dwelleth in light: & he that hateth his brother walketh in darkness, and woteth not whither he goeth, for darkness hath blinded his eyes. By light he meaneth the knowledge of Christ, and by darkness, the ignorance of Christ. For it is impossible that he that knoweth Christ truly, should hate his brother.  
Furthermore, to perceive this thing more clearly, thou shalt understand, that it is impossible to sin any sin at all, except a man break the first commandment before. Now is the first commandment divided into two verses: Thy Lord God is one God, and thou shalt love thy Lord God with all thine heart, with all thy soul, with all thy power, & with all thy might. And the whole cause why I sin against any inferior precept, is that this love is not in mine heart: for were this love written in my heart, and were full and perfect in my soul, it would keep mine heart from consenting unto any sin. And the whole and only cause why this love is not written in our hearts, is that we believe not the first part, that our Lord God is one God. For witted I what these words, one Lord and one God meaneth: that is to say, if I understood that he made all, and ruleth all, and that what soever is done to me, whether it be good or bad, is yet his will, and that he only is the Lord that ruleth and doth it: and witted thereto what this word mine meaneth: that is to say, if mine heart believed and felt the infinite benefits and kindness of God to me ward, and understood and earnestly believed the manifold covenants of mercy, wherewith God hath bound himself to be mine, wholly and all together, with all his power, love, mercy, and might, then should I love him with all mine heart, soul, power, and might, and of that love ever keep his commandments. So see ye now that as faith is the mother of all goodness and of all good works, so is unbelief the ground and rote of all evil, and all evil works.  
Finally, if any man, that hath forsaken sin and is converted to put his trust in Christ, and to keep the law of god, doth fall at a time: the cause is, that the flesh thorough negligence hath choked the spirit, and oppressed her, and taken from her the food of her strength: which food is her meditation in God and in his wonderful deeds, and in the manifold covenants of his mercy.  
Wherefore then before all good works, as good fruits, there must needs be faith in the heart whence they springe. And before all bad deeds, as bad fruits, there must be unbelief in the heart, as in the ro●e, fountain, pith and strength of all sin. Which unbelief and ignorance is called the head of the serpent and of the old dragon, which the woman's seed Christ, must tread under foot, as it was promised unto Adam.  
Grace and gift have this difference. Grace properly is God's favour, benevolence or kind mind, which of his own self, without desecuing of us, he beareth to us: whereby he was moved and inclined to give Christ unto us, with all his other gifts of grace. Gift is the holy ghost & his working whom he poureth in to the hearts of them, on whom he hath mercy, and whom he favoureth. Though the gifts of the spirit increase in us daily, and have not yet their full perfection: yea and though there remain in us yet evyil lusts and sin which fight against the spirit, 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 between the woman's seed, and the seed of the serpent: yet nevertheless God's favour is so great, and ●o strong over us for Christ's sake, that we are counted for full whole and perfect before God. For God's favour towards us, divideth not herself, increasing a little and a little, as do the gifts, but receiveth us whole and all together in full love for Christ's sake, our intercessor and mediator, and because that the gifts of the spirit and the battle between the spirit and evil lusts, are begun in us all ready.  
Of this now understandest thou the vii Chapter. where Paul accuseth himself as a sinner, and yet in the viii Chapter sayeth, there is no damnation to them that are in Christ, and that because of the spirit, and because the gifts of the spirit are begun in us. Sinners we are because the flesh is not full killed and mortified. Nevertheless in as much as we believe in Christ, and have the earnest and beginning of the spirit, and would fain be perfect, God is so loving and favourable unto us, that he will not look on such sin, nether will count it as sin, but will deal with us according to our belief in Christ, and according to his promises, which he hath sworn to us, until the sin be full slain and mortified by death.  
Faith is not man's opinion and dream, as some imagine and fain, when they hear the story of the gospel. Which when they see that there follow no good works nor mendment of living, though they hear, & yet can babble many things of faith, than they fall from the right way and say, faith only justfieth not, a man must have good works also, if he will be righteous and safe. The cause is, when they hear the Gospel or glad tidings, they feign of their own strength certain imaginations and thoughts in their hearts, saying: I have heard the Gospel, I remember the story, ●o I believe. And that they count right faith, which nevertheless as it is but man's imagination and faininge, even so profiteth it not, neither follow there any good works or mendment of living.  
But right faith is a thing wrought by the holy ghost in us, which changeth us, turneth us in to a new nature, and begetteth us a new in God, and maketh us the sons of God, as thou readest in the first of john, and killeth the old Adam, and maketh us altogether new in the heart, mind, will, lust and in all our affections and powers of the soul, the holy ghost ever accompanying her and ruling the heart. Faith is a lively thing, mighty in working, valiant and strong, ever doing, ever fruitful, so that it is unpossible that he which is endued therewith, should not work always good works without ceasing. He asketh not whether good works are to be done or not, but hath done them all ready, ye● mention be made of them, and is all way doing, for such is his nature: now quick faith in his heart and lively moving of the spirit drive him and steer him thereunto. Whosoever doth not good works, is an unbelieving person and faithless, and looketh round about, groping after faith and good works, & wotteh not what faith or good works mean, though he babil never so many things of faith and good works.  
Faith is then a lively and steadfast trust in the favour of God, wherewith we commit ourselves all together unto God: and that trust is so surely grounded and sticketh so fast in our hearts, that a man would not once doubt of it, though he should die a thousand times therefore. And such trust wrought by the holy ghost through faith, maketh a man glad, lusty, cheerful and true hearted unto God and to all creatures. By the means whereof, willingly and without compulsion he is glad and ready to do good to every man, to do service to every man, to suffer all things, that God may be loved and praised, which hath given him such grace: so that it is impossible to separat good works from faith, even as it is impossible to separate here and burning from fire.  
Therefore take heed to thyself, and beware of thine own fantasies and imaginations, which to judge of faith and good works will s●me wise, when in deed they are stark blind and of all things most foolish. Pray God that he will witesafe to work faith in thine heart, for else shalt thou remain evermore faithless, fain thou, imagine thou, enforce thou, wrestle with thyself, and do what thou wilt or canst.  
Righteousness is even such faith, and is called God's righteousness, or righteousness that is of valour before God. For it is God's gift, and it altereth a man and changeth him to a new spiritual nature, and maketh him free and liberal to pay every man his duty. For thorough faith is a man purged of his sins, and obtaineth lust unto the law of God, whereby he giveth God his honour, and payeth him that he oweth him, and unto men he doth service willingly wherewith soever he can, and payeth every man his duty. Such righteousness can nature, fire will and our own strength never bring to pass. For as no man can give himself faith, so can he not take away unbelief: how then can he take away any thing at all? Wherefore all is false hypocrisy & sin, what soever is done without faith, or in unbelief, as it is evident in the. xiii●. Chap. unto the Romans, though it appear never so glorious or beautiful outwards. Flesh & spirit mayst thou not here understand, as though flesh were only that which pertaineth unto unchastity, & the spirit that which inwardly pertaineth to the heart: but Paul calleth flesh here, as Christ doth john iii All that is borne of flesh, the is to were, the whole man with life, soul, body, wit, will, reason, & whatsoever he is or doth within & without: because that these all, and all that is in man, study after the world and the flesh. Call flesh therefore whatsoever (as long as we are without the spirit of God) we think or speak, of God, of faith, of good works, and of spiritual matters. Call flesh also all works which are done without grace, and without the working of the spirit, howsoever good, holy and spiritual they seem to be, as thou mayest prove by the .v. Chap. unto the Galathians, where Paul numbereth worshipping of idols, witchcraft, envy and hate, among the deeds of the flesh: and by the viii unto the Romans, where he sayeth that the law by the reason of the flesh is weak. Which is not understand of unchastity only, but of all sins, and most specially, of unbelief which is a vice most spiritual, and ground of all sins.  
And as thou callest him, which is not renewed with the spirit and borne again in Christ, flesh, and all his deeds, even the very motions of his heart and mind, his learning, doctrine & contemplation of high things, his preaching, teaching and study in the scripture, bildinge of churches, founding of abbeys, giving of alms, mass, mattence & whatsoever he doth, though it seem spiritual & after the laws of God: So contrary wise call him spiritual which is renewed in Christ, and all his deeds which springe of faith, seem they never so gross, as the washing of the disciples feet, done by Christ, and Peter's fishing after the resurrection, yea and all the deeds of matrimony are pure, spiritual, if they proceed of faith, and whatsoever is done with in the laws of God, though it be wrought by the body, as the very wiping of shoes & such like, how soever gross they appear outward. Without such understanding of these words, canst thou never understand this epistle of Paul, nether any other place in the holy scripture. Take heed therefore, for whosoever understandeth these words otherwise, the same understandeth not Paul, whatsoever he be. Now will we prepare ourselves unto the epistle.  
For as much as it becometh the preacher of Christ's glad tidings, first thorough opening of the law to rebuke all things, and to prove all things sin, that proceed not of the spirit and of faith in Christ, and to prove all men sinners and children of wrath by inheritance, and how that to sin is their nature, and that by nature they cannot otherwise do then to sin, and therewith to abate the pride of man and to bring him unto the knowledge of himself, and of his misery and wretchedness, that he might desire help: Even so doth saint Paul, and beginneth in the first Chapter to rebuke unbelief and gross sins which all men see, as idolatry, and as the gross sins of the heathen were, and as the sins now are of all them which live in ignorance without faith, and without the favour of God, and sayeth: The wrath of God of heaven appeareth thorough the Gospel upon all men for their ungodliness and unholy living. For though it be known and daily understand by the creatures, that there is but one God, yet is nature of herself, without the spirit & grace, so corrupt & so poisoned, that men nether can thank him, nether worship him, neither give him his due honour, but blind themselves & fall without ceasing into worse case, even until they come unto worshipping of images, and working of shameful sins which are abominable and against nature, and moreover suffer the same unrebuked in other, having delectation and pleasure therein.  
In the ii Chapter he proceedeth further, and rebuketh all those holy people also which without lust and love to the law, live well outwardly in the face of the world, and condemn other gladly, as the nature of all hypocrites is, to think themselves pure in respect of open sinners, and yet hate the law inwardly, and are full of covetousness and envy, and of all uncleanness, Mat xxiij These are they which despise the goodness of God, and according to the hardness of their hearts, heap together for themselves the wrath of God. Furthermore saint Paul as a true expounder of the law, suffereth no man to be without sin, but declareth that all they are under sin which of free will and of nature will live well, and suffereth them not ●o be better than the open sinners, yea he calleth them hard hearted and such as cannot repent.  
In the iii Chapter he mingleth both together, both the jews and the gentiles, and saith that the one is as the other, both sinners: & no difference between them, save in this only, that the jews had the word of God committed unto them. And though many of them believed not thereon, yet is god's truth and promise thereby nether hurt nor minished: and he taketh in his way and allegeth the saying of the. L. Psal. that God might abide true in his words and overcome when he is judged. After that he returneth to his purpose again, and proveth by the scripture that all men without difference or exception are sinners, and that by the works of the law no man is justified: but that the law was given to utter and to declare sin only. Then he beginneth and showeth the right way unto righteousness, by what means men must be made righteous and safe, and sayeth: They are all sinners and without praise before God, and must without their own deservings be made righteous thorough faith in Christ, which hath deserved such righteousness for us, and is become unto us God's mercy stole for the remission of sins that are paste, thereby proving that Christ's righteousness which cometh on us thorough faith, helpeth us only. Which righteousness sayeth he is now declared thorough the gospel, and was testified of before by the law and the Prophets. Furthermore (sayeth he) the law is holp and furthered thorough faith, though that the works thereof with all their boast are brought to nought, and proved not to justify.  
In the four Chapter (after that now by the iii first Chapters, the sins are opened, and the way of faith unto righteousness laid) he beginneth to answer unto certain objections and cavillations. And first he putteth forth those blind reasons, which commonly they that willbe justified by their own works, are wont to make when they hear that faith only without works justfieth, saying: shall men do no good works: yea and if faith only justify, what needeth a man to study for to do good works? He putteth forth therefore Abraham for an ensample, saying: What did Abraham with his works? was all in vain? came his works to no profit? And so concludeth that Abraham without & before all works was justified and made righteous. In so much that before the work of circumcision he was praised of the scripture and called righteous by his faith only, Genelis xu So that he did not the work of circumcision for to be holp thereby unto righteousness, which yet God commanded him to do, and was a good work of obedience: So in like wise no doubt none other works help any thing at all unto a man's justifying: but as Abraham's circumcision was an outward sign whereby he declared his righteousness which he had by faith, and his obedience and readiness unto the will of God, even so are all other good works outward signs and outward fruits of faith and of the spirit, which justify not a man, but that a man is justified already before God inwardly in the heart, thorough faith, and thorough the spirit purchased by Chrstes blood.  
Herewith now stablisheth saint Paul his doctrine of faith afore rehearsed in the three Chapters, and bringeth also testimony of David in the xiij. Psalm, which calleth a man blessed, not of works, but in that his sin is not reckoned, and in that faith is imputed for righteousness, though he abide not afterward without good works, when he is once justified.  
For we are justified, and receive the spirit for to do good works, nether were it otherwise possible to do good works, except we had first the spirit.  
For how is it possible to do any thing well in the sight of God, while we are yet in captivity and bondage under the devil, and the devil possesseth us all together and holdeth our hearts, so that we cannot once consent unto the will of God. No man therefore can prevent the spirit in doing good: but the spirit must first come and wake him out of his sleep, and with the thunder of the law fear him, and show him his miserable estate and wretchedness, and make him abhor and hate himself, and to desire help: and then comfort him again with the pleasant rain of the Gospel, that is to say, with the sweet promises of God in Christ, and stir up faith in him to believe the promises. Then when he believeth the promises, as God was merciful to promise, so is he true to fulfil them, and will give him the spirit and strength, both to love the will of God, and to work thereafter. So see we that God only (which according to the scripture worketh all in all things) worketh a man's justifying, salvation and health, yea and poureth faith and belief, lust to love gods will, and strength to fulfil the same, into us, even as water is powered into a vessel, and that of his good will and purpose, and not of our deservings and merits. God's mercy in promising, and truth in fulfilling his promises saveth us, and not we ourselves. And therefore is all laud, praise and glory, to be given unto God for his mercy and truth, and not unto us for our merits and deservings. After that he stretcheth his ensample out against all other good works of the law, and concludeth that the jews cannot be Abraham's heirs because of blood and kindred only, & much less by the works of the law, but must inherit Abraham's faith, if they willbe the right heirs of Abraham: for as much as Abraham before the law, both of Moses and also of circumcision, was thorough faith made righteous, & called the father of all them that believe, & not of them that work. Moreover the law causeth wrath, in as much as no man can fulfil it with love and usie. And as long as such grudging, hate and indignation against the law remaineth in the heart, and is not taken away by the spirit that cometh by faith, so long (no doubt) the works of the law, declare evidently that the wrath of God is upon us, and not favour. Wherefore faith only receiveth the grace promised unto Abraham. And these ensamples were not written for Abraham's sake only (sayeth he) but for outes also, to whom if we believe, faith shallbe reckoned likewise for righteousness, as he saith in the end of the Chapter.  
In the .v. Chapter he commendeth the fruits and works of faith, as are peace, rejoicing in the conscience, inward love to God and man: moreover boldness, trust, confidence and a strong and a lusty mind and steadfast hope in tribulation and suffering. For all such follow, where the right faith is, for the abundant grace's sake and gifts of the spirit, which God hath given us in jesus Christ, in that he gave him to die for us yet his enemies. Now have we then, that faith only before all works justfieth: and that it followeth not yet therefore that a man should do no good works: but that the right shapen works abide not behind, but accompany faith, even as brightness doth the sun, and are called of Paul the fruits of the spirit: where the spirit is, there it is always summer, and there are always good fruits: that is to say, good works. This is Paul's order, that good works springe of the spirit, the spirit cometh by faith, and faith cometh by hearing the word of God, when the glad tidings and promises which God hath made to us in Christ, are preached truly, and received in the ground of the heart without wavering or doubting, after that the law hath passed upon us & hath damned our consciences, where the word of God is preached purely and received in the heart, there is faith and the spirit of God, and there are also good works of necessity when soever occasion is given: where god's word is not purely preached, but men's dreams, traditions, imaginations, inventions, ceremonies and superstition, there is no faith, and consequently no spirit that cometh of God. And where God's spirit is not, there can be no good works, even as where an apple tre is not, there can grow no apples, but there is unbelief, the devils spirit and evil works. Of this Gods spirit and his fruits have our holy hypocrites not once known, nether yet tasted how sweet they are, though they fain many good works of their own imaginations, to be justified with all, in which is not one crumb of true faith or spiritual love, or of inward joy, peace and quietness of conscience, for as much as they have not the word of God for them, that such works please God, but they are even the rotten fruits of a rotten tree.  
After that he breaketh forth, and runneth at large, and showeth whence both sin and righteousness, death and life come. And he compareth Adam, and Christ together, thus wise reasoning and disputing, that Christ must needs come as a second Adam, to make us heirs of his righteousness, thorough a new spiritual birth, without our deservings: even as the first Adam made us heirs of sin, thorough the bodily generation, without our deserving. Whereby is evidently known and proved to the uttermost, that no man can bring himself out of sin unto righteousness, no more then he could have withstand that he was borne bodily. And that is proved herewith, for as much as the very law of God, which of right should have holp, if any thing could have helped, not only came and brought no help with her, but also increased sin, because that the evil and poisoned nature is offended and utterly displeased with the law, and the more she is forbid by the law, the more is she provoked and set a fire to fulfil and satisfy her lusts. By the law than we see clearly that we must needs have Christ to justify us with his grace, and to help nature.  
In the vi Chapter he setteth forth the chief and principal work of faith, the battle of the spirit against the flesh, how the spirit laboureth and enforceth to kill the remnant of sin and ●●● which remain in the flesh, after our justifying. And this chapter teacheth us, that we are not so free from sin thorough faith, that we should hence forth go up and down idle, careless, and sure of ourselves, as though there were now no more sin in us: yes there is sin remaining in us, but it is not reckoned, because of faith, & of the spirit which fight against it. Wherefore we have enough to do all our lives long, to tame our bodies, and to compel the membres to obey the spirit, and not the appetites, that thereby we might be like unto Christ's death & resurrection, and might fulfil our baptism, which signifieth the mortifying of sins, and the new life of grace. For this battle ceaseth not in us until the last birth, and until that sin be utterly stain by the death of the body.  
This thing (I mean to tame the body and so forth) we are able to do (sayeth he) seeing we are under grace, and not under the law: what it is, not to be under the law, he himself expoundeth. For not to be under the law is not so to be understand, that every man may do what him lusteth. But not to be under the law, is to have a free heart renewed with the spirit, so that thou hast lust inwardly of thine own accord to do that which the law commandeth, without compulsion, yea though there were no law. For grace, that is to say God's favour, bringeth us the spirit, and maketh us to love the law: so is there now no more sin, neither is the law now any more against us, but at one, and agreed with us, and we with it.  
But to be under the law, is to deal with the works of the law, and to work without the spirit and grace▪ for so long no doubt sin reigneth in us thorough the law, that is to say, the law declareth that we are under sin, and that sin hath power and dominion over us, saying we cannot fulfil the law, namely within the heart, for as much as no man of nature favoureth the law, consenteth there unto, and delighteth therein. Which thing is exceeding great sin, that we cannot consent to the law, which law is nothing else save the will of God.  
This is the right freedom and liberty from sin, and from the law whereof he writeth unto the end of this Chapter, that is a freedom to do good only with lust, and to live well without compulsion of the law: wherefore this freedom is a spiritual freedom, which destoyeth not the law, but ministereth that which the law requireth, and where▪ with the law is fulfilled: that is to understand, lust and love, wherewith the law is stilled and accuseth us no more, compelleth us no more, neither hath aught to crave of us any more. Even as though thou were in debt to an other man, and were not able to pay, two manner ways mightest thou be loosed. One way, if he would require nothing of thee, and break thine obligation. another way, if some other good man would pay for thee, and give the as much as thou mightest ●ar●s●ie thine obligation with all. Of this wise hath Christ made us free from the law, and therefore is this no wild fleshly liberty, that should do nought, but that doth all things, and is free from the craving and decree of the law.  
In the vij Chapter he confirmeth the same with a similitude of the state of matrimony. As when the husband dieth, the wife is at her liberty, and the one loosed and departed from the other, not that the woman should not have power to marry unto an other man, but rather now first of all is she free, and hath power to marry unto an other man, which she could not do before, till she was loosed from her first husband: Even so are our consciences bound and in danger to the law under old Adam the flesh, as long as he liveth in us. For the law declareth that our hearts are bound & that we cannot disconsent from him. But when he is mortified and killed by the spirit, then is the conscience free and at liberty▪ not so that the conscience shall now nought do, but now first of all cleaveth unto another, that is to were Christ, and bringeth forth the fruits of life. So ●ow to be under the law, is not to be able to fulfil the law, but to be debtor to it, and not able to pay that which the law requireth. And to be loose from the law, is to fulfil it and to pay that which the law demandeth, so that it can now hence forth are thee nought.  
Consequently Paul declareth more largely the nature of sin and of the law, how that thorough the law sin reviveth, moveth herself, and gathereth strength. For the old man and corrupt nature, the more he is forbode and kept under of the law, is the more offended and disposed therewith, for as much as he cannot pay that which is required of the law. For sin is his nature, and of himself he cannot but sin. Therefore is the law death to him, torment and martyrdom. Not that the law is evil, but because that the evil nature cannot suffer that which is good, cannot abide that the law should require of him any good thing. Like as a sick man cannot suffer that a man should desire of him to run, to leap, and to do other deeds of an whole man.  
For which cause. S. Paul concludeth, that where the law is understand and perceived of the best wise, there it doth no more but utter sin, and bring us unto the knowledge of ourselves, and thereby kill us and make us bond unto eternal damnation, and debtors of the everlasting wrath of god, even as he well fealeth and understandeth whose conscience is truly touched of the law. In such danger were we yer the law came, that we knew not what sin meant, nether yet knew we the wrath of God upon sinners, till the law had uttered it. So seest thou that a man must have some other thing, yea and a greater and a more mighty thing than the law, to make him righteous and safe. They that understand not the law on this wise, are blind, and go to work presumptuously, supposing to satisfy the law with works. For they know not that the law requireth a fire, a willing, a lusty and a loving heart. Therefore they see not Moses right in the face, the veil hangeth between and hideth his face, so that they cannot behold the glory of his countenance, how that the law is spiritual & requireth the heart. I may of mine own strength refrain that I do mine enemy no hurt, but to love him with all mine heart, and to put away wrath clean out of my mind, can I not of mine own strength. I may refuse money of mine own strength, but to put away love unto riches out of mine heart, can I not do of mine own strength. To abstain from adultery as concerning the outward deed, can I do of mine own strength, but not to desire in mine heart is as unpossible unto me as is to choose whether I will hunger or thirst, and yet so the law requireth. Wherefore of a man's own strength is the law never fulfilled, we must have thereunto god's favour, and his spirit, purchased by Christ's blood.  
Nevertheless when I say a man may do many things outwardly clean against his heart, we must understand that man is but driven of divers appetites, and the greatest appetite overcometh the less and carrieth the man away violently with her.  
As when I desire vengeance, and fear also the inconvenience that is like to follow: if fear be greater, I abstain, if the appetite that desireth vengeance be greater, I cannot but prosecute the deed, as we see by experience in many murderers and thieves: which though they be brought into never so great peril of death, yet after they have escaped, do even the same again. And comen women prosecute their lusts, because fear and shame are away, when other which have the same appetites in their hearts, abstain at the lestewaye outwardly, or work secretly being overcome of fear and of shame, and so likewise is it of all other appetites.  
Furthermore he declareth, how the spirit and the flesh fight together in one man, and maketh an ensample of himself, that we might learn to know that work aright, I mean to kill sin in ourselves. He calleth both the spirit and also the flesh a law, because that like as the nature of God's law is to drive, to compel, and to crave, even so the flesh driveth compelleth, craveth, and rageth against the spirit, and will have her lusts satisfied. On the other side driveth the spirit, crieth, and fighteth against the flesh, and will have his lust satisfied. And this strife du●eth in us, as long as we live: in some more and in some less, as the spirit or the flesh is stronger, and the very man his own self is both spirit and the flesh, which fighteth with his own self until sin be utterly slain and we all together spiritual.  
In the eight Chapter he comforteth such fighters that they despair not because of such flesh, either think that they are less in favour with God. And he showeth how that the sin remaining in us, hurteth not, for there is no danger to them that are in Christ which walk not after the flesh, but fight against it. And he expoundeth more largely what the nature of the flesh and of the spirit is, and how the spirit cometh by Christ, which spirit maketh us spiritual, tameth, subdueth, and mortifieth the flesh, and certyfieth us that we are nevertheless the sons of God, and also beloved though that sin rage never so much in us, so long as we follow the spirit and fight against sin to kill and mortify it. And because nothing is so good to the mortifying of the flesh, as the cross and tribulation, he comforteth us in our passions and afflictions, by the assistens of the spirit which maketh intercession to God for us mightily, with groanings that pass man's utterance, so that man's speech cannot comprehend them, and with the mourning also of the creatures with us, of great desire that they have, that we were loosed from sin and corruption of the flesh. So see we that these three chapters, the. uj.vii.viij. do none other thing so much as to drive us unto the right work of faith, which is to kill the old man and mortify the flesh.  
In the. ix.x. and xi Chapter he treateth of God's predestination: whence it springeth all together, whether we shall believe or not believe, be loosed from sin or not be loosed. By which predestination our justifying and salvation are clean taken out of our hands, and put in the hands of God only, which thing is most necessary of al. For we are so weak and so uncertain, that if it stood in us, there would of a truth no man be saved: the devil no doubt would deceive us. But now is God sure that his predestination cannot deceive him, nether can any man withstand or let him, and therefore have we hope and trust against sin.  
But here must a mark be set unto those unquiet, busy, and hie climbing spirits how far they shall go, which first of all bring hither their high reasons and pregnant wits, and begin first from an high to search the bottomless secrets of God's predestination, whether they be predestinate or not. These must needs either cast themselves down headlong into desperation, or else commit themselves to free chance careless. But follow thou the order of this epistle, and noosell thyself with Christ, and learn to understand what the law and the gospel mean, and the office of both two, that thou mayest in the one know thyself, and how that thou hast of thyself no strength, but to sin: and in the other the grace of Christ. And then see thou fight against sin, and the flesh, as the vii first Chapters teach the. After that when thou art come to the eight Chapter, and art under the cross and suffering of tribulation, the necessity of predestination will wax sweet, and thou shalt well feel how precious a thing it is. For except thou have borne the cross of adversity and temptation, and haste felt thyself brought unto the very brim of desperation, yea & unto hell gates, thou canst never meddle with the sentence of predestination without thine own harm, and without secret wrath and grudging inwardly against God, for otherwise it shall not be possible for the to think that God is righteous and just. Therefore must Adam be well mortified and the fleshly wit brought utterly to nought, yer that thou mayest away with this thing, and drink so strong wine. Take heed therefore unto thyself, that thou drink not wine, while thou art yet but a suklinge. For every learning hath her time, measure and age, and in Christ is there a certain childhood, in which a man must be content with milk for a season, until he wax strong, and grow up unto a perfect man in Christ, and be able to eat of more strong meat.  
In the xii Chap. he giveth exhortation. For this manner observeth Paul in all his epistles, first he teacheth Christ and the faith, then exhorteth he to good works, and unto continual mortifying of the flesh. So here teacheth he good works in deed, and the true serving of God, and maketh all men Priests, to offer up, not money, and beasts, as the manner was in the time of the law, but their own bodies, with killing and mortifying of the lusts of the flesh. After that he describeth the out ward conversation of Christian men, how they ought to behave themselves in spiritual things, how to teach, preach & rule in the congregation of Christ, to serve one another, to suffer all things patiently, and to commit the wr●ke and vengeance to God, in conclusion how a Christian man ought to behave himself unto all men, to friend, to foo, or what soever he be. These are the right works of a Christian man which springe out of faith. For faith keepeth not holy day, nether suffereth any man to be ydre, wheresoever she dwelleth.  
In the xiii he teacheth to honour the worldly and temporal sword. For though that man's law and ordinance make nor a man good before God, nether justify high in the heart, yet are they ordained for the furtherance of the common wealth, to maintain peace, to punish the evil and to defend the good. Therefore ought the good to honour the temporal sword, and to have it in reverence, though as concerning themselves, they need it not, but would abstain from evil of their own accord: yea and do good with out man's law, but by the law of the spirit which governeth the heart, and gideth it unto all that is the will of God. Finally he comprehendeth & knitteth up all in love. Love of her own nature bestoweth all that she hath, and even her own self on that which is loved. Thou needest not to bid a kind mother to be loving unto her only son. Moche less spiritual love which hath eyes given her of God, needeth man's law to teach her to do her duty. And as in the beginning he did put forth Christ as the cause and auctor of our righteousness and salvation, even so here setteth he him forth as an ensample to counterfeit, that as he hath done to us, even so should we do one to another.  
In the xiiii chapter he teacheth to deal soberly with the consciences of the weak in the faith, which understand not yet the liberty of Christ perfectly enough, and to favour them of Christian love, and not to use the liberty of the faith unto hindrance, but unto the furtherance and edifying of the weak. For where such consideration is not, there followeth debate & despising of the Gospel's. It is better therefore to forbear the weak a while, until they wax strong, then that the learning of the Gospel should come all together underfote. And such work is the singular work of love, and where love is perfect, there must needs be such a respect unto the weak, a thing that Christ commanded and charged to be had above all things.  
In the xu Chapter he setteth forth Christ again to be followed, that we also by his ensample, should suffer other that are yet weak, as them that are frail, open sinners, unlearned, unexpert, and of loathsome manners, and not to cast them away forthwith: but to suffer them till they were better: and exhort them in the mean time. For so dealt Christ in the Gospel and now dealeth with us daily, suffering our unperfectness, weakness, conversation and manners, not yet fassioned after the doctrine of the Gospel, but smell of the flesh, yea & sometime break forth into outward deeds.  
After that to conclude withal, he wisheth them increase of faith, peace, and joy of conscience, praiseth them and committeth them to God, and magnifyeth his office and administration in the Gospel, and soberly and with great discretion desireth succour and aid of them for the poor saints of jerusalem, and it is all pure love that he speaketh or dealeth with al. So find we in this epistle plenteously, unto the uttermost, whatsoever a Christian man or woman ought to know, that is to were, what the Law, the Gospel, Sin, Grace, Faith, Righteousness, Christ, God, good works, Love, Hope, and the cross are, and even wherein the pith of all that pertaineth to the Christian faith standeth, and how a Christian man ought to behave himself unto every man, be he perfect or a sinner, good or bad, strong or weak, friend or foo, and in conclusion how to behave ourselves both toward God and toward ourselves also. And all things are profoundly grounded in the scriptures, and declared with ensamples of him self, of the fathers, & of the prophets, that a man can here desire no more.  
Wherefore it appeareth evidently, that Paul's mind was to comprehend briefly in this Epistle all the whole learning of Christ's Gospel, and to prepare an introduction unto all the old testament. For without doubt whosoever hath this pistle perfectly in his heart, the same hath the light and the effect of the old testament with him: wherefore let every man without exception exercise himself therein diligently, and record it night and day continually, until he be full acquainted therewith.  
The last Chapter is a chapter of recommendation, wherein he yet mingleth a good monition, that we should beware of the traditions and doctrine of men, which beguile the simple with sophistry, and learning that is not after the Gospel, and draw them from Christ, and noosell them in weak and feeble, and (as Paul calleth them in the pistle to the galatians) in beggarly ceremonies, for the intent that they would live in fat pastures and be in authority, and be taken as Christ, yea and above Christ, and sit in the temple of God, that is to wit in the consciences of men, where God only, his word, and his Christ ought to sit. Compare therefore all manner doctrine of men unto the scripture, and see whether they agree or not. And commit thyself whole and all together unto Christ, and so shall he with his holy spirit and with all his fullness dwell in thy soul.  
The sum and whole cause of the writing of this epistle, is, to prove that a man is justified by faith only: which proposition who soever denieth, to him is not only this epistle and all that Paul writeth, but also the whole scripture so locked up, that he shall never understand it to his soul's health. And to bring a man to the understanding and feeling that faith only justfieth: Paul proveth that the whole nature of man is so poisoned and so corrupt, yea and so dead, concerning godly living or godly thinking, that it is impossible for her to keep the law in the sight of God: that it to say, to love it, and of love and lust to do it as naturally as a man eateth or drinketh: until she be quickened again and healed thorough faith.  
And by justifying, understand none other thing then to be reconciled to God, & to be restored unto his favour, & to have thy sins forgiven the. As when I say God justifieth us, understand thereby, that God for Christ's sake, merits & deservings only, receiveth us unto his mercy, favour & grace, & forgiveth us our sins. And when I say, Christ justifieth us, understand thereby that Christ only hath redeemed us, bought & delivered us out of the wrath of God & damnation, & hath with his works only purchased us the mercy, the favour & grace of God, & the forgiveness of our sins. And when I say that faith only justifieth, understand thereby that faith & trust in the truth of God & in the mercy promised us for Christ's sake, & for his deserving & works only, doth quiet the conscience & certify her that our sins be forgiven & we in the favour of God. Furthermore, set before thine eyes Christ's works & thine own works. Christ's works only justify thee, & make satisfaction for thy sin, and thine own works not: that is to say, quieteth thy conscience, and make the sure that thy sins are forgiven thee, and not thine own works. For the promise of mercy is made the for Christ's works sake, & not for thine own works sake. Wherefore seeing God hath not promised that thine own works shall save thee, therefore faith in thine own works can never quiet thy conscience nor certify the before God (when God cometh to judge & to take a reckoning) that thy sins are forgiven the. Beyond all this, mine own works can never satisfy the law or pay her that I own her. For I own the law to love her with all mine heart, soul, power & might. Which thing to pay I am never able while I am compassed with flesh. No, I cannot once begin to love the law, except I be first sure by faith that God loveth me and forgiveth me.  
finally that we say faith only justifieth, aught to offend no man. For if this be true, that Christ only redeemed us, Christ only bore our sins, made satisfaction for them & purchased us the favour of God, then must it needs be true, that the trust only in Christ's deferning & in the promises of God the father made us for Christ's sake, doth only quiet the conscience, & certify her that the sins are forgiven. And when they say, a man must repent, forsake sin, & have a purpose to sin no more as nigh as he can, & love the law of God: Ergo faith alone justifieth not. I answer: that, & all like arguments are nought, & like to this. I must repent & be forye, the Gospel must be preached me, & I must believe it, or else I cannot be partaker of the mercy which Christ hath deserved for me: Ergo Christ only justifieth me or not, Christ only hath not made satisfaction for my sins. As this is a naughty argument, so is the other. Now go to reader, & according to the order of Paul's writing, even so do thou. first behold thyself diligently in the law of God, & see there thy just damnation. secondarily turn thine eyes to Christ, and see there the exceeding mercy of thy most kind and loving father. Thirdly remember that Christ made not this atonement that thou shouldest anger God again: nether died he for thy sins, that thou shouldest live still in them: nether cleansed he thee, that thou shouldest return (as a swine) unto thine old puddle again: but that thou shouldest be a new creature, and live a new life after the will of God, and not of the flesh. And be diligent least thorough thine own negligence and unthankfulness, thou lose this favour and mercy again.  
¶ Far well.   

The whole matter and argument of saint Paul's Epistle to the Romans by Era●mus of Roterodame.  
ALL the beginning to make the matter more plain, this shallbe briefly to declare the sum and contents of this present Epistle. And first to begin with the author's name, albeit I know that saint Hierome in his commentaries he wrote upon the Epistle to Philemon, is of the mind, that Paul was first called Saul, and afterward called himself Paul, in remembrance of the great and victorious act, whereby he won unto Christ Sergius Paul lieutenant of Paphos in Cypress, as it is written in the xiii chapter of the Acts of th'apostles: And though again I know that other some be of the mind, that Paul for the time, wherein he lived under the jews law was called Saul, & that at the first beginning of his new religion he changed his name: yet the one opinion seemeth unlikely, forsomuch as S. Luke in the chapter before rehearsed, (than Saul, which is also called paul, being full of the holy ghost) plainly by these words declareth that he had two names before Sergius Paul's conversion: the other opinion seemeth more unlikely, as it appeareth, as well by that some else where, as especially in the same chapter even at that time, when he preached Christ's gospel, he is called Saul, the holy ghost speaking these words, divide me Barnabas and soul.  
Me thinketh therefore, that origen's opinion is in this point nigher the truth. For as in the books of the old testament we find some, which had divers names, as for example, one in one place is called Idida, which in an other is called Solomon, likewise an other is in some place called Ozias, whom scripture elsewhere calleth Azarias, & in the gospel of Luke he is called Levi, which in his own gospel calleth himself Mathewe: so is it to be supposed that Paul had two names, though that in his Epistles he never useth to call himself Saul, but in every place Paul, peradventure because the name of Paul was more familiar among them that he wrote unto, I mean the Romans and Grecians. Now is the Latin word Saulus after like sort derived out of this Hebrew word Saul, as the Grecians form josephus of joseph. This name Paul to them that understand the Heorue tongue signifieth, marvelous, if we may be suffered to search the interpretation of a Latin or Greek word out of a strange language, in which enterprise, albeit in other matters saint Hierome seemeth to be scrupulous, yet herein beareth he with himself, I ween, because the matter is not earnest, nor much weighty. For in deed with the Grecians the name soundeth, quiet, & with the Latin men little, but Saul with the hebrews, signifieth required, or if we give credence to saint Ambrose, unquietness, & so doth it signify in deed as Ambrose saith, but that is with the Grecians only, by this word Saulos. And this much have I said of Paul's name, more at large (I ween) than the nature of an argument doth well bear. This epistle indited Paul, Tertius being his scribe, as Tertius himself at th'end of the Epistle saith. And I tertius salute you also, which written this epistle in the lord. It appeareth that it was sent to Rome from Corinthe by Phebe a woman of Cenchris. Now is Cenchris the Corinthians port, & standeth not far from the city. And if any man be desirous to know the time, when it was written, to such as weigh the matter diligently, it may seem written after both the epistles to the Corinthians (whereof some gather, that in it above other epistles are comprised & taught the full & perfit rules of Christian religion) & written about the same time that he had preached throughout the whole country of Achaia, wherein the city of Corinthe standeth, & also through the country of Macedonia bordering nigh thereunto, even until the cost of Slavone, not only teaching every where Christ's gospel in such places where none of the other Apostles else had been, but gathering also (as Peter warned him) money of his hearers for the relief of the poor people, made himself ready to repair unto jerusalem, & thence, after that he had bestowed that, which he had received, minded to go into Spain, & by the way to go through Rome, & there to salute christian men, whose faith & godliness he had only heard of in deed, & yet had he not seen them. Their state was something unlike the Galathians. For the Galathians being at the first well taught by saint Paul, were by fraud of false Apostles deceived & brought backward to jewishness again. The Romans contrariwise being first miss taught & by false preachers deceived, assoon as they according to their wisdom perceived it, they amended their fault, fast & steadfastly after continuing in such a trade, as they well wist was good. In the infancy & first childhood of Christ's church some there were which thought that the grace promised by the gospel should not forthwith be preached unto the cursed Panymes given all to the worshipping of idols & devils, forsomuch as the same seemed especially pinised to Abraham's posterity & stock of the jews. Of this mind it appeareth that saint Peter was, as which would not have received the captain Cornelius into Christ's religion, had he not been warned by a vision so to do. For which deed he was troubled at Jerusalem, what time they, that of jews were converted to Christ, laid unto his charge, that he had been in company among them, that were not circumcised. And likely it is, that some of them, which so accused Peter, were of th'apostles themself. For in the xi. chapter of the Acts so is it written: And the Apostles and brethren that were in jury, heard that the heathen had also received the word of god. And when Peter was come up to Jerusalem, they that were of the circumcision, contended against him saying: why goest thou in to such as were not circumcised, and didst eat with them? Again some there were of this mind, which albeit thought not, that the paynims should from the fellowship of the gospel utterly be excluded, yet thought they therewith also, that such should not be received, unless they were like jews, circumcised: as though it so were that Christ had need of Moses law, thereby as appeareth labouring to transpose and alter the glory of Christ's gospel in to the glory of their own nation. agreeable with this is that which is written in the xi chapter of th'acts, when it is said, that such, as for the persecution ensuing shortly upon Stephen's death were fled into Phoenicia, Cypress, and Antioch, preached Christ to none, but to Jew's only. Again in the xu chapter, certain Jews came to Antioch, which openly preached against Paul and Barnabas, that men were without hope of salvation, if they were not, (as Moses law teacheth) circumcised. By mean whereo● there was luche a commotion stirred up that it was by a comen counsel decreed and appointed, that Paul and Barnabas with their adversaries should repair unto jerusalem, to the intent that there this contention might by the Apostles and elders arbitrement be determined, where again through the vehement and contentious labour of some, of such specially, as were of Phariseis become christians, of which sect Paul himself was too, there was called a counsel of Apostles & elders, wherein by the authority of Peter & James it was decreed, that the Gentiles should not be burdained with the observances of Moses law, but only abstain from eating of strangled beasts, from blood, from flesh offered to idols, and from fornication, which points were for a time only condescended upon, by reason of the great and stubborn scrupulosity of the jews, as by this it doth well appear, that we now see, that three of them are in these days utterly taken away and abolished. Upon this occasion arose also the notable and famous contention at Antioch between Peter & Paul what time Paul the Gentiles Apostle seeing his flock through Peter's dissembling to be in jeopardy reproved him openly, as himself in the second chapter of his epistle to the Galathians writeth. Again at jerusalem by the counsel of james to purge the rumour than spread among the jews, for that he seemed to draw men back from Moses law, he with other of his company shaved himself, and being purified as the jews custom was, made his oblation in the temple, as Luke in the xxi chapter of th'acts rehearseth. By the which place it appeareth, that james, albeit he before had enfranchised the Gentiles, well-nigh from the burdaine of Moses law, abode still yet in this opinion, that the jews should be bound to the observation of the whole law, if it were for nothing else, but to appease such as had not yet so far profited in the truth of the gospel, that they could be content to despise their ancestors' rites and usages. For so speaketh james: and all shall know, that those things, which they have heard concerning thee, are false: but that thou thyself also walkest and keepest the law.  
And for the same cause (I ween) shaved he his head at Cenchris according unto his vow, as appeareth in the xviii chapter. And for like consideration caused he Timothe to be circumcised, as we read in the xvi. chapter, which yet had in deed a jew to his mother, when that his father was a Gentile. Such a difficulty was it to make of a jew a christian.  
This nation beyond all other had a special untowardness, nor was there ever found any, that more stiffly abode in their religion, as josephus writeth in his book of the defence of the jews antiquity. Moreover as the jews were especially hated of all people of the world, to of their side abhorred they again all other nations, as unclean, cursed, and devilish, so farrefoorth that they disdained to talk with them, who thought also that their temple was utterly suspended, if any uncircumcised had entered there into. Such proud looks had they for a little skins paring of.  
Forasmuch as therefore there was no likelihood, that the Grecians and Romans would receive such an odious law, and that the jews on their side held on still, Paul fearing lest by such deadly contention and strife a great part of the fruit of the gospel might perish & be lost, lest also the glory of Christ might by mingling of Moses name be darkened and defaced, in every place specially laboureth utterly to abrogate & abolish the ceremonies of the law, and to persuade them that all assurance of attaining salvation is through Christ only. And as he sharply, but yet lovingly, rebuketh the Galathians, for that they fell back to jewishness again: so doth he prepare & fortify the Romans, lest they might elswyse unware through false Apostles be snared, whom he well wist, never ceased, eftsoons encouraging them still to continue in that doctrine, which they had once begun heartily to embrace and favour.  
There was at Rome a great number of jews, whether they were brought thither by Pompeius Magnus who spoiled Jerusalem, and made them captives, or else whether it were because the province of jury appertained to the Romans, it is uncertain, but sure it is that their superstition is by Horace, Juvenal, and Senec oft-times reproved. With them also was Paul after his coming to Rome much troubled, as in the last chapter of th'acts of the Apostles it doth plainly appear. Paul therefore like a running craftsman with a wonderful discretion tempereth his tale between these two people, the jews (I say) and Gentiles, labouring by all means possible to allure them unto Christ, as much as in them lay procuring that noman at all should perish to that captain, whose soldier he was.  
One while therefore chideth he one sort, another while, another, and anon after again comfortably encourageth them both. The Gentiles pride he abated, declaring, that neither the law of nature, nor their Philosophy, whereof they were so proud, availed them so, but that they fell nevertheless into all kinds of mischief. Checking again and reproving the Jews arrogant minds, which through their affiance in the law had lost the chief ground thereof, that is to weet, faith in jesus Christ, he teacheth them, that the ceremonies of Moses law are abolished through the bright beams of the gospel of Christ, whom the shadows of the law rudely represented, with divers other things, as the rest of the sabbath day, the displeasure and pain of circumcision, the coming about of the kalends, the holy days, which thrice yearly came again. their choice of meats, making foul again the baths every day, the boucherye of hurtless beasts, the religion of their temple, polluted with continual slaughter of beasts, and that all these dark shadows at the light of the truth appearing vanished away, and that such only are Abraham's children as express Abraham's faith, that such are the right and true jews, as profess Christ's name, and that they were verily circumcised, whose minds were cleansed from filthy desires. That true justice also & perfit bliss is equally given to all people through the gospel and only faith in Christ without help of the law, and that notwithstanding that salvation was specially promised unto the jews, yet was it so promised unto them, that their own Prophets letted not to prophecy, that the same salvation being refused by the jews, the preaching of Christ's gospel should be spread abroad among the Gentiles, that no man through Moses' law, whom the jews carnally observed, obtained righteousness, but through faith, as he proveth as well by the example of Abraham, as also by diverse testimonies of the law. And after that when he hath by this means abated the pride of both parts, by taking away this their vain confidences, in the profession of the gospel, he maketh them equal in such sort joyous of the Gentiles salvation, that yet like a tender father he bewaileth the blindness of his own country men, whom toward him, always he found most spiteful, and so he doth mitigate this matter, which was of itself hard, that he sayeth, that all were not blinded: promising that the time should come, when they should be of a better mind, & amend, being through the faith of the Gentiles provoked so to do. And here by the way toucheth Paul many high & diverse points of doctrine, as of predestination, of foreknowleage, of vocation, of grace and merits, of free will, of the unsearchable counsel of god, of the law of nature, of Moses law, and of the law of sin. Likewise herein are sundry allegories, as when he maketh two adam's, one in whom we are borne to die, another in whom we be regenerate and borne again to live everlastingly, When he maketh also two men, an inward and an outward man, the inward obedient to the spirit and reason: the outward, subject and thrall unto lusts & desires, of which two the first he calleth sometime the body or membres, sometime the flesh, sometime the law of sin, the other sometime calleth he the spirit. When he also maketh two deaths, that is to wit the death of the soul and of the body, and the third death, wherein we die unto sin, and sinful desires. And when he maketh three kinds of life, a bodily life, a spiritual life, and a life, wherein we live, either justly or sinfully. Again when he maketh two kinds of bondage or liberty, one, wherewith we being made free from sin, live a godly life, or else forsaking righteousness we do service to sin. And when he maketh two sorts of jewishenes, two kinds of circumcision, two degrees of Abraham's posterity, two parts of Moses' law, one like unto the body, carnal, another, which is spiritual, as it were the life of the law.  
Two baptisms also, of which the first is, when we at the fontstone are washed from our old sins, the second is when we renouncing all worldly pleasures die with Christ. Two kinds of buryings, a bodily sepuiture, wherein Christ lay three days buried, and a spiritual, wherein we sequestering and as it were withdrawing ourselves from worldly business do rest in him. Two manners of resurrection, the one paste already in Christ, and shall follow in us, the other, wherein we being quickened again from our death by sin, walk forth from virtue to virtue, in this present life, beginning the life, which is without end and death, asmuch as in us lieth. Of righteousness also two kinds, of god, that is to say, and man, of the judgement of God and man, of a double praise, before God, and before man. After all which points disputed, he passeth over to a comen place belonging to good manners, by the example of the parts in a man's body, especially exhorting the Romans to concord, and because peace and unity can not be whereas pride and malice reigneth, he beseecheth them with ready minds, each one to bear with other, and so to nourish and maintain mutual love and good wil And desireth the Romans for a season to bear with the jews infirmity, which by reason of long custom in the law, was rooted in them, and on the other side he requireth the jews, not to envy at the Gentiles called to the grace of the gospel, but rather with godly mind to follow their faith & christian liberty, willing them, since that there is but one God of all, one Christ, one grace, & one reward to grow all into one body, & that none arrogantly presume and take upon him, but if he have any gift, wherein he surmounteth other to apply the same to the help of his neighbour. This place handleth saint Paul diversly instructing them, how they should use themself toward superstitious christians, or as he calleth them, weak and feeble, how toward their superioures, & how to their inferiors and fellows, toward heathen princes and magistrates, after a sort yet doing their duties, and to be short, how they should behave themself in prosperity, and how in adversity. After which sharp monition, he apeaseth the matter with the Romans praise, and advanceth his authority, and doth them to wit, how much more he had promoted the gospel, than other, showing what a desire he had to see them, promising, that he would come thither, and what let he had, and why he was compelled to differ it, praising the free liberality of the Macedonians and Corinthians bestowed upon the poor and devout people, covertly, and as it were with a reverence provoking the Romans to do the like. The last chapter almost spendeth he in commendations and yet this doth he not with names unsavourly and at adventure heaped together, but with every man's praise marvelously joined with him.  
Finally, because he thoroughly knew, aswell the malapert wiliness of the false Apostles, as also the ready simplicity of the Romans, eftsoons he biddeth them to beware of their fair speech.  
Albeit most part of matters entreated of in this present epistle specially appertain to that time, wherein the church being but young, secretly increased, mingled with Jews and Gentiles together, subject than to heathen rulers, yet is there in every place of it, somewhat, whereof wholesome doctrine may be learned, for this our present time necessary, as to beware of superstition, the root & original of dissension, which having a colourable appearance of godliness, is to the same most repugnant and contrary: herein also somewhat is there of the vain assurance, which men have in worldly wisdom and in their own acts and deserts, and of the desert of faith, of avoiding highness of mind, of bearing with sometimes the weakness of such, as are not yet fully learned, of nourishing mutual concord, through each one's diligent service toward another, of suffering in some points evil rulers and ungodly bishops, lest by resistance the comen order might be disquieted & troubled, of overcoming evil deeds with good and charitable means, to beware in judging such things, as belong not unto us: to take well in worth all such things, as may be done of a good mind, & with a right conscience, to beware of crafty flattery, with such other like points, wherewith this our comen life is to full. But as profitable as this epistle is, yet hath it asmuch, or welnygh more difficulty, than profit, which principally happeneth for three causes, either through the confounding of the right order of speech, or else by reason of long sentences not well hanging together, or finally, for that the same are oftentimes, as a man may say, entriked or entangled, and not fully finished but imperfect, so that thereupon Origen expounding this epistle many times complaineth, here and there labouring and wrestling with such difficulties. Whether this happened through Tercius, which was saint Paul's scribe, or else through Paul himself, or through the interpreter, let therein other men be judges, certainly Paul himself confesseth his rudeness of speech, albeit he deny, that he is ignorant, touching knowledge. And beside this, so far was he from seeking for such piked speech, as in any part savoured worldly curiosity. that he thought the same diligently to be forborn & avoided, lest any part of the glory of Christ's cross might thereby be diminished. And for this cause Origen thinketh it labour lost for any man in his writings to look for eloquence. Hierome in some place granteth, that he had the art and crafty setting of words and sentences together, & in some place denieth it again, saying & affirming plainly, that his language was greatly corrupted, by the rude people of Cilicia, where he was brought up. But Austen out of Paul's epistles gathereth flowers and ornaments of Rhetoric. Yea and in the acts of the apostles he is called, chief captain of the word, and in his first epistle to the Corinthians he sayeth of himself, that he spoke with languages above all other. And albeit (as saint Hierome sayeth) at the same time all the east part of the world used the Greek tongue, likely yet is it, that as the french men had not such purity of the Latin speech, as was used in the city of Rome, so might there well be a great difference between one of Cilicia and another of Athens, speaking or writing Greek.  
Beside all these difficulties there is another, arising through the Hebrew speech, whose properties Paul almost in every place useth, so writing in Greek, that yet a man may by his writing know, that he was a jewe. The second cause of difficulty is through the darkness of such matters, as cannot clearly be expressed, because none other epistle is there more in tricate and intermeddled with deeper privy mysteries, insomuch, that Paul himself sometime leaving his purposed matter, is compelled to make exclamation, and say: O the deepness of treasures. Yea, & for the nonce sometime so toucheth he some mysteries, that he only showeth them a far of, tempering his oration according to the times, and as their capacities served, to whom he wrote. He law and knew certain things, which might be told to noman, knowing well how farfurth his disciples, had need of light meat, as milk is, or of strong food, & therewith also knew he the degrees of ages in Christ, and what was for every age meet. So did the apostle Peter also, when he should preach to the rude people, Christ, whom without any mention making of his godhead, he calleth a man. The third cause of difficulty maketh (I ween) the often and sudden change of persons, whiles he one while hath regard of the jews, speaking in their persons, another while of the Gentiles, sometime of both parties, now the right believers, and then the faithless, taking upon him sometime the weak, sometime the strong persons part, sometime of the godly, and sometime of the ungodly. By mean whereof it cometh to pass, that the reader wandering up and down, as it were in wrenches, or (as some call it) in a mismase diversly turning and winding, neither seeth, where he came in, nor yet well knoweth, which way to go out. insomuch that Origen both truly, and properly (me seemeth) likeneth Paul to a man, which bringeth his friend into a very rich prince's palace, by turning of ways & secret chambers very doubtful and cumberouse, and showeth him the great treasures and heaps of goods somewhat a far of, and some things setteth before his iyens and would have sum things not seen at all, oftentimes when he went in by one door, he goeth out at another, so that the stranger his friend marveleth, whence he came, where he is, and which way to get out. This knew also saint Peter in his second epistle, saying: that there were in Paul's epistles certain points hard to be understanden, which the unlearned, and unstable perverted to their own destruction. Herein have we, asmuch as in us lay, laboured to exclude such difficulties, saving that sumthynges so peculiarly belong to Paul's tongue, that in some places they could not be changed, of which sort these be, faith, grace, the body, the flesh, the members, the spirit, the mind, the sense, to edify, with such other like, which as they should not utterly be changed, so have we laboured to mollify the hardness of them, asmuch as might be. But now let us hear Paul himself speaking to the Romans, or rather in them more grossly and plainly to us all.   

The paraprase upon the Epistle of the Apostle saint Paul to the Romans, by Des. Erasmus of Roterodame.  

The first Chapter.  

The text.  ¶ Paul the servant of jesus Christ, called to the office of an Apostle, put apart for the gospel of God, which he had promised afore by his prophets in the holy scriptures of his son, which was borne unto him of the seed of David after the flesh: and hath been declared to be the son of god with power, after the spirit that sanctifieth, since the time that jesus Christ our lord rose again from death, by whom we have received grace & Apostleship, that obedience might be given unto the faith in his name among all heathen, of whose numbered you be the elect of jesus Christ. 
Paul, even I the very same, so becomen of Saul, that is to say, of an unquiet person, a peacemaker of late subject to Moses law, now made free thereof, and becomen the servant of jesus Christ, not like a false soldier that falleth from his captain or one that like a truant foregoeth his old profession, but called forth to do this message, & much more to my contentation divided now, than at that time when I was a maintainer of the divided Pharisaical sect, upon an ungodly zeal, and light persuasion wandering out of the right way: now, and never before meet to be called by the surname of unfeigned division, as one divided and chosen 
Put apart for the gospel.  out by Christ himself to labour and travail in a much more weighty mat●er, to preach (I say) the joyful tidings of God, which is no new found fantasy, but promised many years since in his own prophecies, which remain still in books of no small credence, but in such as are of an holy and most undoubted truth of his son, which was touching his frail manhood, borne in time, of the seed of David, and was nevertheless declared to be the everlasting son of God everlasting, by the holy ghost, as well appeared both by diverse other profess, as moost● specially, by that he overcame death, and rose again from the dead, now becomen to all such, as in him are borne again, the prince and chief author of resurrection, I mean jesus Christ our Lord, by whom we have obtained not only such favour, as the keeping of the law could not help 
By whom we have received grace and Apostleship. etc.  us to, but also in such sort to be his messenger, that as by other Apostles Christ's gospel hath been spread abroad among the jews, so may it by me likewise be set forth among all heathens, whatsoever they be: not to trouble them with the burdaine of the law, but to make them yield and submit themselves obediently to the doctrine of Christ's faith, steadfastly cleaving thereto, not to the vain wisdom of Philosophers: of which numbered of heathens ye Romans are also touching your nation, but by adoption & fathering called all to the right title of inheritance & surname of jesus Christ, which point I incidently give you warning of, lest either sects or names of countries put you now at square, which through a favourable and gentle fathering, are now made one man's children.   

The text.  ¶ To all you that be at Rome, beloved of God and called saints, grace be with you, and peace from God our father, and from the Lord jesus Christ. 
To all you therefore, as many as be at Rome, the dearly beloved children of God, and to such, as from your former sinful life are called to godliness, grace and peace wish I unto you, not such as the world commonly 
Grace be with you etc.  wisheth, but a substantial and a new grace, that is to weet, the free gift of faith taught by the gospel perfectly justifying: and by it through the utter abolishement of all the offences of your former life, a quiet peace of conscience, and a steadfast peace and friendship with God, which two are neither gotten by any help of worldly wisdom, nor yet by keaping of Moses law, but are obtained of all men, by the free gift of God the father, and his son jesus Christ our Lord.   

The text.  First verily I thank my God through jesus Christ for you all, that your faith is spoken of in all the world. For God is my witness, whom I serve with my spirit in the gospel of his son, that without ceasing I make mention of you, praying always in my prayers, beseeching that by some mean, at last (one time or other) a prosperous journey (by the will of god) might fortune me to cum unto you. For I long to see you, ● I might bestow among you some spiritual gift to strength you withal: that is, that I might have consolation together with you, through the common faith, which both ye and I have. 
And first of all, verily in all your names I render thanks to God the father, which through Christ his son hath given you this, that ye, which heretofore were faithless, are now through your faith in great renown in all the world, and much spoken of. Which report certainly for the love I bear toward you, can not be unto me, but very pleasant. For God the father is my witness, whom I now being delivered from Moses law, do service unto, not with the gross and carnal ceremonies thereof, but spiritually, by preaching the gladsome tidings of his son (for this service pleaseth him best) that always and without ceasing I remember you in my prayers: beseeching his goodness, if it may by any mean be, that my long desire made unto him may at last ous take effect, which is, that his pleasure may be, I may prosperously and with a merry 
For I love to see you, that I might. etc.  journey cum to you. For surely a great longing have I to see you, not for any advantage of mine to be had for so doing, but to bestow some gift among you: not the gross gift of Moses law, but the spiritual gift of Christ, to establish you more surely, in that ye have already begun: or else to speak it better, that every one of us may be to other comfortable, whiles I shallbe joyful for you faith, and ye likewise again rejoice of mine, by mean whereof this will ensue, that both our faiths shall through mutual comforting be more aided and strengthened. The cause why this hath not hitherto been done, rose not of me.   

The text.  I would that ye should know brethren, how that I have often times purposed to come unto you: but have been let hitherto, to have also sum fruit among you, as among other of the gentiles. I am debtor both to the greeks & to the ungrekes, to the learned, & to the unlearned: so that (as much as in me is) I am ready to preach the gospel to you that are at Rome also. For I am not ashamed of the gospel of Christ, because it is the power of God unto salvation to every one that believeth: to the jew first, and also to the gentile. 
Much rather assure yourselves (brethren) that oftentimes purposed I to see you, but until this time some one let or other hath chanced: that I could not, and for this cause desired I so much to see you, that I might among you also do sum good, as I have heretofore done among other nations. Nor am I bound to bestow this my labour of preaching the gospel, wherewith I am by God put in trust, peculiarly upon this nation or that, but as he is indifferently God of all the world, so is Christ's gospel equally due to all people. I call the gospel a mean, whereby a man is made righteous through faith in jesus Christ the son of God, whom the law promised, and in figure represented.  
Debtor therefore am I herein, not only to the Grecians, but also to 
I am debtor both to the greeks, and ungrekes.  barbarous nations, not to the learned and eloquent only, but to the rude also and unlearned, whosoever he be, that renounceth it not, nor disdaineth it. So that, asmuch as in me is, I am in a joyful readiness to preach the gospel, even unto you also that are at Rome. No neither the majesty of th'empire of Rome maketh me afraid so to do, nor think I the preaching of Christ's gospel any such thing, whereof I ought to 
For I am not ashamed of the gospel.  be ashamed. For as to the wicked and unfaithful the gospel seemeth a matter to be laughed at, and vain: so whoso believeth it, to him it is the mighty power of God, effectual to salvation, and perfect quieting of men's consciences: which things neither jews traditions, nor your Philosophy, nor yet your dominion are able to bring about. And albeit this mighty power of the gospel be in like condition available to all men, yet as God's pleasure was, so for honours sake, first was it offered to the jews, after that straight by the preachers of the gospel, to be spread abroad among the grecians, and all other nations of the world: to the end, all men should both knowledge their own unrighteousness, & also seek to be made righteous by God, whither they be Englishmen, or frenchmen. For far is that man from salvation, which neither knoweth his own disease, nor woteth where to seek for remedy.   

The text.  ¶ For by it is the righteousness of god opened from faith to faith. As it is written, The just shall live by faith. 
And whereas before this time sundry men thought righteousness to stand in sundry points, now by preaching of Christ's gospel all men know righteousness, not of Moses, (I say) but of God himself, which standeth not in superstitious worshipping of idols, nor in jewish ceremonies, but is won by faith, whiles men knowledge and consent, that God now performeth that, which he long since by the mouth of his prophets promised to do. Even as Abacu● also prophesied, saying: 
Abacu●, ●●.  my righteous shall live by faith.   

The text.  For the wrath of God appeareth from heaven against all ungodliness and unrighteousness of men, which withhold the truth in unrighteousness: seeing that it, which may be known of God, is manifest among them, for God hath showed it unto them. Yea his invisible things, (that is to say, his eternal power and godhead) are seen, for asmuch as they are understand by the works from y● creation of the world: so that they are without excuse, because that when they knew God, they glorified him not as god, neither were thankful, but wa●ed full of vanities in their imaginations, and they: foolish heart was blinded. When they counted themselves wise, they became fools, and turned the glory of the immortal God, unto an image, made not only after the similitude of a mortal man: but also of birds, and four footed beasts and crea●yng beasts. Wherefore God gave them up to uncleanness through the lusts of their own hearts to defile their own bodies among themselves: Which turned his truth to a lie, and worshipped and served the things that be made, more than him that made them, which is blessed for ever and ever. Amen. 
For whereas before this time all people in manner without all punishment and correction, and as though God bore with and favoured men's sins, fell to mischief, now declareth he openly by his son sent from heaven, that his wrath is for good cause set on fire, and ready to take vengeance upon all men, after what sort soever they be ungodly or unrighteous, yea, even upon them, that to Moses law are strangers, because the truth in manner known unto them, they applied not to godly 
Which withhold the truth ●n unrighteousness. etc.  and virtuous conversation, but held on nevertheless in their sinful life still, and because also they knowing much more of God, than the rude and ignorant people, were yet no less devilish than the other. God in deed wholly and perfitly, as he is, can in no wise by man's wit be known, and yet asmuch as by it might be understanden, men have obtained, albeit not so much neither, without his great goodness. For never had they gotten somuch, had not God opened it unto them, as he in deed did, albeit not by the books of the prophets, in whom men thought he only spoke unto the jews, at lestewyse yet by the wonderful creation of this whole world.  
For notwithstanding God himself can not be seen, yet is he by man's wit known through beholding this world wrought so wonderfully, and governed also so marvelously. Whereof albeit a beginning there was, and hereafter an end shall follow, yet by the workmanship of it is understanden the power of the maker, which neither hath beginning nor ending, yea, and moreover his godhead also, wherein he always was in himself of most perfection, even before the world was made, all which was by God done, because they should have none excuse left them to cloak their wickedness withal. For where they knew well, that a God 
Because that when they knew god. etc.  there was, yet neither honoured they him as God, chief ruler and governor of all, nor yet gave him thanks, as to the giver of all goodness, whom doubtless they were yet of duty bounden to laud and praise for the same knowledge, whereof they were so proud, but swelling with the blast of vainglory they became vain, and were in their imaginations deceived, their foolish understandings also darkened with the misty cloud of arrogancy, and in that became unlearned fools, because they boasted themself to be wise men and eloquent.  
Mark now, into what blindness and foolishness they fel. They 
And as they regarded not to know God. etc.  turned and counterfeited the majesty of God immortal, not only after the image of a mortal man, but also after the image of birds, fourfooted beasts, and creeping beasts. And in punishment of such monstrous honouring of God, he suffered them so to run on headlong, that they following their own desires fell to such filthy uncleanness, that each one of them abused and dishonoured others bodies, doing shameful villainy thereunto. And surely well worthy were they to fall into such horrible sins, that through pride so unordrely and out of fashion honoured God, whom they knew, as which in steed of very god self, worshipped a false mammet made with man's hand, and frowardly stooped unto creatures, worshipping them even above him, that made all things, therein wrongful to God, to whom only praise is to be given as only among men worthy thereof for ever.  
Amen.   

The text.  Wherefore God gave them up unto shameful lusts. For even their women did change the natural use, into that, which is against nature. And likewise also the men left the natural use of the woman, and brent in their lusts one with another, men with men wrought filthiness, An● received to themselves the reward of their error, as it was according. 
Through this means (I say) God being displeased suffered them to run forth headlong into all filthy and beastly lusts. In somuch that not only the men, but also their women forgeating their kind, changed the natural use of woman's body into that, which is against nature, therein doubtless following the men, which leaving (as I said) the natural use of women, brent in foul and abominable lusts, one of them upon an other, so that the male upon his like committed detestable uncleanness. And after they had by such villainous ways done injury and spite to God, reward was given unto them meet for such madness.   

The text.  ¶ And as they regarded not to know God, even so God delivered them up unto a lewd mind, that they should do those things which were not comely, being full of all unrighteousness, fornication, wickedness, covetousness, maliciousness, full of envy, murder, debate, deceit, evil conditioned, whisperers, backbiters, haters of God, doers of wrong, proud, boasters, bringers up of evil things, disobedient to father and mother, without understanding, covenant breakers, unloving, truce breakers, unmerciful. Which men though they knew the righteousness of God (considered not) how that they, which commit such things, are worthy of death, not only they that do the same, but also they which have pleasure in them, that do them. 
For as they could neither be content to acknowledge and honour God, whom they sufficiently knew, so again God suffered them being blinded with their own darkness to walk forth in lewdness of mind, & that so far, that they committed such detestable acts, as beseamed no reasonable man to do, which were elswyseful of all naughtiness, fornication covetousness, wickedness, envy, murder, debate, deceit, maliciousness, evil conditioned, whisperers, back biters, haters of God, doers of wrong, proud, boasters, bringers up of mischief, disobedient to father and mother, without understanding, inordinate, covenant breakers, unloving trucebreakers, unmerciful. These people whereas they right well knew, 
Which men though they knew the righteousness of God. etc.  that a God there is, & know also that he is exactly and in every point just, so that it can not be avoided, but that such outrageous offenders are worthy death: not only do such deeds themself, but also consenting to other like doers, are to the unlearned an occasion of stumbling & ruin    

The ii Chapter.  

The text.  Therefore art thou inexcusable, O man, whosoever thou be that judgest. For in that same wherein thou judgest another thou condemnest thyself. For thou that judgest, dost even the self same things. But we are sure, that the judgement of God is according to the truth against them which commit such things. Thinkest thou this, O thou man that judgest them which do such things, & dost even the very same thyself, that thou shalt escape the judgement of God? Either despisest thou the riches of his goodness and patience & long sufferance, not knowing that the kindness of God leadeth to repentance. 
NOr maketh it so greatly for their excuse to say, that wise men with words abhor such enormities: nor yet to allege, that the magistrates by the laws inhibit and punish them. For whatsoever a man in the trade of his life followeth, the same thing he approveth. Nothing therefore hast thou to excuse thyself withal, whosoever thou he, which winking at thine own faults, condemnest an other. But much rather assure thee, that whiles thou givest sentence upon an other, in so doing thou condemnest thyself: forasmuch as thou taking upon the the office of a judge, dost even the same things, for which thou condemnest another. And since thou art in the same thing faulty, that he is, surely whiles thou givest sentence against him, therein pronouncest thou sentence against thyself. Men mayest thou deceive, and their judgements escape peraventure, because they upon conjectures only and likelihoods give sentence, and are not able to see the secrets of man's heart. But God which seeth, and knoweth all things, shall against all such heinous offenders, 
But we are sure that the judgement of God. etc.  as we before spoke of, give sentence of just damnation, not upon any slender or apparent proof, but even as the very truth is.  
What dost thou so farfoorth man, stand in thine own fantasy (I speak to every such, as herein knoweth himself guilty) to think, whiles thou judgest such offenders, that thou canst escape God's judgement thyself, doing as they do? and lookest thou to escape gods hands, when the transgressor can not escape thine? and to avoid god's sentence, when men can not avoid thine? What, doth god's sufferance 
Either despisest thou, thryches of his goodness.  put the in hope to escape unpunished? And is he for his exceeding and bounteous goodness, or his long bearing with the in deferring thy punishment, of the despised, as though he were such one, as would either wink at offences, or favoured evil deeds? Nor understandest thou, that this gods long sufferance showed upon thee, putteth not offenders in hope of escaping punishment, but favourably leadeth the to penance & amendment, to the end that upon remembrance of his great benefits toward thee, thou shouldest at last begin for shame, with thyself to be displeased.   

The text.  But thou after thy stubbornness, and heart, that can not repent, heapest unto thyself wrath, against the day of vengeance, when shall be opened the righteous judgement of god, which will reward every man according to his deeds, that is to say, praise honour, and immortality, to them which continue in good doing, and seek immortality. But unto them that are rebels, and that doth not obey the truth, but follow unrighteousness, shall come indignation and wrath, tribulation and anguish upon the soul of every man, that doth evil: of the jew first, and also of the Gentile. ●o every man that doth good, shall come praise, and honour, and peace, to the jew first, and also to the Gentile. For there is no respect of persons with god, for whosoever hath sinned without the law, shall also perish without law. And as many as have sinned in the law, shall be judged by the law. For in the sight of god, they are not righteous, which hear the law: but the doers of the law shallbe justified. For when the Gentiles, which have not the law, do of nature the things contained in the law: then they having not the law, are a law unto themselves, which show the deeds of the law written in their hearts: while their conscience beareth witness unto them, and also their thoughts, accusing one another, or excusing at the day, when the Lord shall judge the secrets of men by jesus Christ, according to my gospel. 
But thou thyself turnest the goodness of god towards thee, to the increase of thy damnation. For whiles thou through such a stubborn mind, as can by no means be mollified with repentance, refusest and forsakest god provoking to the amendment, nothing else therein dost thou but procure, and lay up the treasure of god's wrath against the. And albeit the wrath and vengeance of God be not now presently seen and perceived, yet shall it in time to come be found, doubtless in 
Against the day of vengeance.  that fearful day, when without all favour, sinful people shall so much more earnestly be punished, by how much more stubbernlye, they refused gods gentle calling of them to amendment, and when before all the world the exact sentence of god shallbe opened, which shall neither erroneously nor partially pronounce, as men are wont to do, but as a most upright judge, and one that knoweth all thing, who shall, as men's deserts be, give reward, to some life everlasting, to them (I say) which having a confidence in the promises of the gospel, continue still in godly life, without desire of transitory things, or the vain pleasures of this present life, but are desirous of life everlasting in heaven: for their short reproach here will he give glory without end: for despite suffered, honour, and for not regarding their temporal life, immortality: to other again, which through froward rebellion had rather obey unrighteousness and falsehood, than the truth, reward shallbe given meet for such deserts, without doubt the indignation and wrath of god, and thereby tribulation and anguish of mind, which punishment shall indifferently be laid upon all sinful offenders, but specially upon the jew and Grecian, to the end that such be first punished, to whom god first offered his merciful favour: on the other side, to every such, as through faith hath lived godly, shall praise, honour, peace, & glory equally be given, but to the jew first, then to the Grecian, & after that, to all other wild and barbarous nations. For with god there is of persons no such respect, as there is among men sitting in judgement, but he is one to all men, and equally just. Wherefore, whosoever have without the law sinned, shall also without the condemnation 
For whosoever hath sinned without law, shall also. etc.  of the law perish: and such shall by the law be judged, as receiving the law have against the same transgressed. For in the sight of god to be counted for righteous, it is not sufficient to have been only a hearer of the law, which I say, because thou that art a jew shouldest not by so thinking deceive thyself, but such, as in works and godly life express and put the law in ure, such (I say) and none else shall by the judgement of God be taken for righteous. God is such one, as embraceth & maketh of good works, albeit there be no law at all, and much more abhorreth such, as having a law are not yet obedient thereto, howbeit in deed no man is there, that is utterly without a law. For when the gentiles being without Moses law even by the course of nature do such works, as are by the law commanded, notwithstanding they be not put in remembrance so to do by the rules of Moses law, yet are they to themself in stead of a law, as well appeareth, by that in their life they express the very substance thereof, written, not in tables, as the other was, but in their hearts, insomuch that, whatsoever in the court of judgement among the jews is customably wont to be done the same is done in their hearts, whiles thy conscience beareth witness either against thee, or with thee, and thy altering thoughts either accuse, 
When the the lord shall judge the secrets of men. etc.  or excuse the. In time to come hereafter by this law shall god judge, in which day that shallbe opened plainly in the sight of all men, which is now in men's hearts secretly wrought, where he shall give sentence▪ to whom nothing is unknown. But yet this judgement, shall god execute by Christ his son, for this present time our Lord and saviour, which shall than be the judge of all the world. And lest any should think, that this I now tell you, is some fable or dream, assure yourself, that it is a part of the gospel, which I preach unto you.   

The text.  ¶ Behold thou art called a jew, and trustest in the law, and makest thy boast of God, and knowest his will, and allowest the things that be excellent, and art informed by the law: and believest, that thou thyself art a guide of the blind, a light of them, which are in darkness, an infourmer of them, which lack discretion, a teacher of the unlearned, which hast the ensample of knowledge, and of the truth, by the law. Thou therefore which teachest an other, teachest not thyself. Thou preachest, a man should not steal, yet thou stealest. Thou that sayest, a man should not commit adultery, breakest wedlock. Thou abhorest images, and yet robbest god of his honour. Thou that makest thy boast of the law, through breaking of the law dishonourest god. For the name of god is evil spoken of among the gentiles through you, as it is written. 
What cause then hast thou, that art a jew, to glory of the law? Behold, thou which to be called a jew thinkest it a great matter, and upon the privilege of the law given unto the by god bearing thyself boldly, boastest that god is author of thy religion, whose mind & pleasure thou knowest by the holy writings, which came from him, which art also informed by the law, so that not only thyself art learned to know what is to be desired, what things are to be avoided, & what is best to be done: but standest also in a confidence, that thou art able to be guide 
A light of them which wander in darkness.  to such, as are in blindness, & to give them light, which wander in darkness: that is, to be a teacher of the unlearned, and an infourmer of them, that lack discretion. Because the law hath in the brought to pass to know the form and order of life, and the rule of truth, thinkest thou for this in the grace of the gospel to be preferred before the Gentile? I think not so, but rather think that the knowledge of the law, whereof thou makest such boast, shall before the judgement seat of god make thy matter worse, unless thou frame thy life thereafter. For the knowledge whereof thou makest such boast, shall sharply be laid to thy charge. Thou bragger upon the law, what crakest thou? thou (I say) which teachest an other, and teachest not thyself? which preachest, that a man should not steal, and thyself dost commit robbery? which tellest other, that adultery must not be done, and thyself breakest wedlock? which abhorrest idolatry, & thyself takest goddess honour from him? which among men crakest & gloriest of the law given unto the by god, and by breaking the same, dishonourest & shamest god the author thereof? turning y●, for which among other thou seekest for glory, to his reproach, to whom only all praise is dew. For this wise to do, what else is it, but as far as in the lieth, to dishonour god, I say, as far as in the lieth, for in deed upon him, no reproach at 
For the name of god is evil spoken of among the gentiles.  all falleth. Of such, long since complained the holy prophets of god, & namely Esai and Ezechiel saying, that through you the name of god is evil spoken of, reviled, and through your fault counted reproachful, even among the Gentiles given to idolatry, whiles ye boasting yourselves upon the title of god and his law, lead an ungodly life.   

The text.  ¶ For circumcision verily availeth, if thou keep the law. But if thou be a breaker of the law, thy circumcision is turned to uncircumcision. Therefore if the uncircumcised keep the right things contained in the law, shall not his uncircumcision be counted for circumcision? And shall not uncircumcision, which is by nature, (if it keep the law) judge thee, which being under the letter, and circumcised, dost transgress the law? He is not a jew, which is a jew outward: neither is it circumcision, which is outward in the flesh, but he is a jew which is hid within, and the circumcision of the heart is the true circumcision, which consisteth in the spirit & not in the letter, whose praise is not of men, but of god. 
For neither is it sufficient to be only a jew borne, nor yet to be taken into their religion, but to that end availeth circumcision, if thou put that thing in ure and practice, for which circumcision was given, & in trade of ly●e exercise that, which thou in ceremonies takest upon the. But if thou transgress the law, thy circumcision will nothing avail, 
But if thou be a breaker of the law, the circumcision. etc.  forasmuch as before god, it is as though thou were not circumcised at al. Now then as thy circumcision is turned into uncircumcision, except thou therewith keep other rules of the law, which make to good manners: so shall the Gentile for lack of circumcision take no hurt, but before god be accounted for circumcised, if he being ignorant nor regarding the ceremonies of the law, perform such things wherein the whole perfettion and end of the law standeth, that is to say, pure and innocent life, and have therewith a sure confidence in Christ, and be obedient unto him, which is the end of the law. Yea I say, the Gentile shall not only in this behalf be in as good state as thou art, but be also set before thee, & therein in better case, than thou art, because he knoweth not what circumcision is, so that therefore his hurtless life shall declare thy life to be more damnable: forasmuch as he not professing the law, in the order of his life expresseth yet the end and meaning of the law, whereas thou leaning exactly to the bare words and small points thereof, professing also the same with the mark of circumcision, by refusing Christ breakest that, which in the law is chiefest. Before god, who judgeth not men by bodily marks, but by their godly minds lost hast thou the name of a jew, unless thou live after thy profession. For neither is he jew, which beareth upon him a jewish outward mark, 
Neither is it circumcision, which is outward in the flesh. etc.  nor is he circumcised, that hath a little skin pared from his secret part: but he, and none else is a very jew, which inwardly and in his conscience is a jew, whom as god only regardeth: so thereby judgeth he every man. To be brief, he is circumcised, whose heart is circumcised, rather than he, whose privy member hath some part pared of, nor trusteth somuch upon the law graven in stone, as upon the spiritual meaning of it. For whose only flesh is circumcised, among men he may in deed glory, that he is a jew, but the very jew in deed is he, whose conscience is purged from sin, & hath wholly given himself to Christ which man: albeit among men be defrauded of his praise, yet doth god acknowledge and approve him, whose approbation is perfit bliss and salvation.    

The iii Chapter.  

The text▪  What preferment then hath the jew, or what advantageth circumcision? Surely very much. For because that unto them were committed the words of god. What then, though sum of them did not believe. Shall their unbelief make the promise of god with out effect God forbid. Let god be true, & every man a liar, as it is written: that thou mightest be justified in thy sayings, and overcome when thou art judged. 
But here some one will say, if the whole matter stand in godly life, and hurtless manners joined with faith in Christ, what preferment then hath 
Wha● preferment then. etc.  the jew more, than the Gentile, or what advauntageth circumcision at all, if faith and godly living make both the circumcised I say, and the uncircumcised equal? yea if circumcision make the jews matter worse, if he transgress the law and offend? Truly, touching the free gift of god's grace offered by the gospel, no point better is the jews state and condition, than is the Gentiles. And yet in some consideration surely a great pre-eminence is it to be a jew borne. For herein first may they lawfully glory, that among all other nations unto them only were delivered the words of god, as it may appear, either for that to them above other was committed the law and prophecies, or for that to them god only vouchsafed to speak. Of which both, the first could not be without the great bounteousness of god, whom it pleased so to magnify that nation: and then again much more seemeth he prepared to the faith offered by the gospel, which knoweth the promises of the law, and nigher is he to the truth, which hath somewhat thereof, albeit it be but a shadow. For the knowledge of Moses' law, and of the dark sayings of the Prophets are, as it were a step onward, and a furtherance to the doctrine of Christ's gospel. And albeit sum of the jews being to much stubbornly given to the 
What then though sum of them did not. etc.  carnal letter of the law would not give credence to the gospel, yet hurteth not their unbelief, such as unfeignedly credit it. Shall the unbelief of such (think you) cause, that the faithful promise of god shall not take effect, so that he being therewith displeased will, (as men are commonly wont to do,) break his promise, and disappoint all men of y●, which he hath equally and indifferently promised to every man? God forbidden it should be so: but rather look surely, that god will with all men keep his promise, saving: with such, as refuse to take his offer: which he doth, lest any man might at any time reprove the fidelity of the promise maker, and lest it appear not sufficiently that god is true, and as he is true in deed, and cannot lie, so is he ready to perform, whatsoever he promised, but falsehood and lying cum of men, which through their own faults are of the promises of god disappointed. God, as he is faithful, so neither can he be deceived, nor deceive: but man, in asmuch as he is but man, may do both. That the promises of god been most certain, witnesseth also the mystical and heavenly psalm of David, saying: To the intent thou in thy sayings mightst appear righteous and true, and in deed overcome, as often as men shall accuse the for such one, as maketh vain promises, falsely and lewdly thinking with themselves, that for mine offences sake thou wilt not perform thy promise made to the stock of David. In deed I cannot deny, but that I well deserved to be disappointed of thy promise, but yet much matter maketh it, that thy fidelity and truth should through my sins be among men more commended and spoken of: as it will, when they shall see the hold on still, not changing thy sentence, notwithstanding all mine unrighteousness.   

The text.  ¶ But if our unrighteousness make the righteousness of god more excellent, what shall we say? Is god unrighteous, which taketh vengeance? I speak after the manner of men: god forbidden. For how then shall god judge the world? for if the truth of god appear more excellent through my lie unto his praise, why am I hencefurth judged as a sinner? And not rather (as men speak evil of us, and as sum affirm, that we say) let us do evil, that good may come thereof: whose damnation is just. 
But here sum man with himself will peradventure think this: if by men's unrighteousness, the righteousness of god, be more advanced and set forth, what shall we think? Shall we think god unrighteous, and such as would have sin to continue, that his justice may more clearly appear and be more praised? But now speak I not in mine own name, but in the name of ungodly people. For god forbidden, that any such thought should at any time enter into any good man's mind. If 
For if the truth of god appear more excellent through my lie.  god be unrighteous, (as this reason seemeth) how can he be high judge of this world? For if this be god's ordinance, that I should be a sinful liar, to the intent that through my lying his fidelity & truth might the better be known, & more set forth, and that my reproachful life also should advance his glory, why is then my sinful life laid unto my charge? why think we not rather, as foul tongued people falsely report, taking us, as though we this said: let us do unhappily, that good may come thereof, if that through out unrighteousness the righteousness of God be more magnified and praised. But god keep all good folk far from such frantyke imaginations. All such men for their unbelief are for just and lawful causes by god's sentence condemned. For as they can not lay to gods charge the sins, whereof themselves be wilful workers, so thanks should there none be given unto them, if god of his goodness turn their offences to his glory.   

The text.  What then, Are we better than they? No, in no wise. For we have all ready proved, how that both jews and Gentiles are all under sin, as it is written. There is none righteous, no not one, there is none that understandeth, there is none that seeketh after god: they are all gone out of the way, they are all unprofitable, there is none that doth good, no not one. Their throat is an open sepulchre, with their tongues they have deceived, the poison of asps is under their lips. Whose mouth is full of cursing and bitterness. Their feet are swift to shed blood: Destruction and wretchedness are in their ways, and the way of peace have they not known. There is no fear of god before their eyes. 
But now again to our purpose what shall we say? Are we, that are jews in better case, than are the paynims? Not a whit. I mean touching gods grace, promised by the gospel, though that in the prerogative of the law given unto us by God we seem to pass them. For now have we already plainly proved, that both jews and Gentiles are all subject and thrall unto sin. As for the gentiles, the matter is more plain, than can be denied. And that the jews are in like case, their own scriptures bear evident witness. For in the xiii psalm of David this wise is it written: there is none righteous, none is there that understandeth or seeketh for God, all are wandered out of the way, and therewith also becomen unprofitable, no man is there, that doth well, (I say) not somuch as one. Again in the .v. Psalm: their shrote is an open sepulchre, with their tongues have they deceived: the poison of the serpent Aspis is under their lips. In the ix. Psalm likewise, whose mouth is full of bitterness and cursing. With which testimonies the prophet Esai agreeing, saith: their feet are swift to shed blood, destruction and wretchedness are in their ways, & the way of peace have they not known, there is no fear of God before their yies.   

The text.  We know, that whatsoever thing the law sayeth, it sayeth it to them, which are under the law, that all mouths may be stopped, & that all the world may be subdued to God, because that by the deeds of the law, there shall no flesh be justified in his sight For by the law cometh the knowledge of sin. 
Nor can we now cavil & say, that such sayings touch not, ne belong to the jews, since that whatsoever the law sayeth, the same properly appertaineth unto such, as the same was given unto, and are therefore to the same more bounden. All which was of God for none other purpose done, but generally to stop every man's mouth from proud 
That all mouths may be stopped, and that all the world. etc.  advancing of themselves: & eftsoons to declare, that the whole world was endangered to God, since that, no not Moses law carnally kept, was able to make any man righteous and innocent in the sight of God, without whose commendation among men to be accounted for righteous is but a vain trifle. But here will some one say, if men by keeping of the law become not righteous, what good doth it? Certainly to this end availed the law, that by it each man knew his fault. And surely toward the recovery of health no small furtherance is it, if a man know his own disease.   

The text.  But now is the righteousness of God declared without the law, forasmuch as it is allowed by the testimony of the law and of the prophets. The righteousness of God cometh by the faith of jesus Christ, unto all, and upon all them, that believe. 
But as hitherto it specially appertained to the law to show men their offences, which they before the law given knew not so well: so is there now by preaching of the gospel, a righteousness declared, which needeth no help of Moses law, which righteousness yet the law & prophecies spoke of before. A justice (I say) there is declared, not of the law, but the justice of God, to be obtained, neither by circumcision, nor jewish ceremonies, but through faith and a sure trust in jesus Christ, who alone giveth true and perfit justice, not only to the jews, or to any other special nation, but without partiality to all and every man, which hath a sure trust and confidence in him.   

The text.  There is no difference: for all have sinned, and are destitute of the glory of God: but are justified freely by his grace through the redemption, that is in Christ jesus, whom God hath set forth to be the obteiner of mercy through faith, by the means of his blood, to declare his righteousness, in that he forgiveth the sins that are passed, which God did suffer, to show at this time his righteousness, that he might be counted just and the justifier of him, which believeth on jesus. 
For as the disease is so general that all are this far gone, that before God they can of their own justice nothing glory: so must all of the same God, whom they have offended, seek to be made righteous, which righteousness he giveth, not as wages due for keeping of Moses law, or of the law of nature either, but freely through the great mercy of God, procured not by Moses, but by jesus Christ, by whose blood we are redeemed from the tyranny of sin. The jews as it cannot be denied, had in times past their mercy table, a shadow and figure of that, which should 
Whom God hath ●et f●rth to be the obteiner of mercy. etc.  afterward follow, but no we hath God declared Christ to be unto all people the very propitiatory mercy table, and sacrifice, to the intent that upon displeasure conceived first with our sins, we might now be made at one with God, not by the blood of beasts, as the jews were, but by the most blessed blood of Christ himself, which washeth away the sins of all men, thereby declaring his righteousness to all the world, whiles he through his son in such sort forgiveth the sins of our former life, that he would yet have us no more hensfoorth fall again unto them. Nor yet doth he this because men have deserved so much, but because his ꝓ●ise was so to do. Nor is it to be supposed, that God hath until this time suffered his people to run at riot out of his laws & to continue in sin, either because he wist not what they did, or favoured their doings, but rather in this time long before appoineted, to show his righteousness, that so it might clearly appear, that he is both thoroughly and in all points righteous of himself, and the only author of our justice, which he indifferently giveth to all such, as believe the gospel of jesus Christ.   

The text.  Where is then thy rejoicing? It is excluded. By what law? Of works? Nay: but by the law of faith. 
If this be so, (as it is) then answer thou me, which art a jew, where be thy cracks become? They are undoubtedly taken from thee, and dispatched art thou of them, since the time that it hath pleased God, in the gospel of Christ to make all nations equal. For even the very Gentiles have now health and salvation offered unto them. But then by what law I pray you, are they excluded? Are they excluded by the old ceremonial law of Moses? No not so, but by a new law, such as nothing else requireth, but a living faith in the son of God.   

The text.  Therefore we hold, that a man is justified by faith without the deeds of the law: Is he the God of the jews only? Is he not also the God of the Gentiles? Yes, even of the Gentiles also. For it is God only which justifieth the circumcision that is of faith, and uncircumcision through faith. Do we then destroy the law through faith? God forbidden. But we rather maintain the law. 
For we hold (as in deed the truth is) that every man may hensfoorth through faith be made righteous, though he keep not the works & ceremonies of Moses law. The law & righteousness thereof peculiarly heretofore 
Therefore we hold that a man. etc.  appertained to the jews: but the benefit of God's mercy offered by the gospel, God now generally offereth to all men. Is he (trow ye) only God of the Jews? Is he not aswell God also of the gentiles? Doubt there is none, but that he is God of all nations, aswell (I say) of the gentiles as of the jews. Then further, sith there is but one God over all, good reason is it, that his gift be likewise comen to all. Whereupon it followeth again, that it is not one God, which justifieth the circumcised jew, calling him from his affiance in the law, which promiseth a saviour, to the faith of the gospel, which performeth the same, & another God which justifieth the uncircumcised paynim, by calling him from his idolatry, to the same faith: but it is even one god, which worketh righteousness in both. But here will some jew say, what sayest thou Paul? If through faith (as thou sayest) all things be given us, than makest thou 
Do we then destroy the law through faith, etc.  Moses law but a vain thing, & for none use & profit given to the jews. God forbidden. Rather so far are we from thabolishment or thappairing of the authority of the law, that we much more maintain & establish it, whiles we preach & teach, that thing to be done in deed, which the law promised, & tell you of him, to whom as to a mark the law appointed & directed. Nor is that abolished, which is changed for a better, no more than we say, that the flowers are abolished, when in their stead falling from the trees there groweth fruit, or when in stead of the shadow, there is placed a very body.    

The four Chapter.  

The text.  What say we then, that Abraham our father (as pertaining to the flesh) did find? If Abraham were justified by deeds, then hath he wherein to rejoice: but not with God. For what sayeth the scripture? Abraham believed God, & it was counted unto him for righteousness. To him that worketh, is the reward not reckoned of favour, but of duty. To him that worketh not, but believeth on him that justifieth the ungodly, is his faith counted for righteousness (according to y● purpose of the grace of god) Even as David describeth the blissedfulnes of that man, unto whom God imputeth righteousness with out deeds. Blessed are they whose unrighteousness are forgiven, and whose sins are covered. Blessed is that man, to whom the lord will not impute sin. 
ANd yet if now any man stubbornly maintain & defend the present state of Moses law, gross & carnal as it is, & not only defend it▪ but also upon a confidence therein, put other in hope to be saved: Against him will I for example rehearse no mean jew, but even Abraham himself the first & chief of all the circumcised, of whom as father & beginner of their stock, the whole nation of jews are wont specially to crack & glory. And yet is Abraham in very deed touching carnal kindred in such sort father to the jews, that yet he is nevertheless father to all such as in faith resemble him, & are like unto him, in th'image of the soul, & not somuch in the image of the body. As for circumcision, (which as I said) had his first beginning in Abraham, was but a pledge & mark of all Moses law, & as a man may say, a special token whereby Jews are known to be jews. Let us now therefore consider what Abraham goat, & that which he got, by what means he obtained it. That Abraham first was praised for a righteous man, the scriptures self bear evident record. But now if he either through circumcision, or by keeping of such other ceremonies, as 
If Abraham we justified by deeds, them hath he wherein to rejoice: but not with God.  are in Moses law prescribed, won that commendation, than hath he in deed somewhat whereof to rejoice, & yet not before God, but before men. And why before men? Undoubtedly, because he got it through such extern and bodily means, as men use to judge of. And why not before God? Certainly because he obtained it not for his faithsake, whereby we are brought into the faver of God. But now so is it that Abraham even at God's own hand obtained the praise of righteousness. Whereupon it followeth, that he got it, not by keeping of any prescript ceremony of the law, but by that faith, whereby all men both jews & Gentiles must now seek for like praise, I mean all such, as are the true children of Abraham. Nor require I, that ye should herein believe my words, unless the scriptures clearly & evidently testify the same. In the xu chapter of Genesis, ●o, thus is it written: Abraham believed God, & the same belief of his was unto him counted for righteousness. To him had God promised an offspring, as plentiful, as is the numbered of stars in the firmament, which yet was in the case that both his wife was past child bearing, & himself had yet none heir. And yet unlikely as it was without delay believed he the promise maker, not considering the possibility of the thing, which was promised, but rather who was the promise maker, & for that his sure confidences sake was he forthwith counted righteous, not for his circumcision, which he had not at the time received, but for his faiths sake, & was in deed so counted, not before men, but before God, who was the only witness, when this mystery was wrought: of whom this his faith was counted for righteousness, long before that he had done any good deeds (such I mean) as are by Moses law commanded. Now that call we properly counted or taken for paid, which being not paid in very deed, is by the special goodness of him, that so taketh it, reckoned for paid. Now then, if even the patriarch Abraham himself was not for his circumcisions sake counted righteous, but was long before his circumcision, for his faiths sake accepted of God, why should the jew in the ceremonies of the law put any affiance, to whom the same was given but for a season? And surely much less should the gentiles therein have any trust, to whom the same was not given at all. For if unto the jew subject 
To him that worketh, is the reward not reakened of favour, but of duty. etc.  unto the ceremonies of the law any reward be given for keeping of them, that seemeth paid unto him, as wages due by covenant, rather than given by any favour & mercy of the giver, as of that otherside, if for transgression of the law the same suffer punishment, well worthy is he thereof. For as the servant, when he hath thoroughly finished his task, he receiveth his wages: so if the same forget to do his duty, he is with si●ipes and punishment sharply corrected. But to the gentiles, to whom the ceremonies of the law are unknown, or to the jews either, which having forsaken the bondage of the law are become christian men, & work no longer now, as it were by task, but unfeignedly & purely put their trust in him, which freely giveth perfit justice, even to the wicked, all whose sins he hath by his death taken away, to such (I say) giveth faith, as he did unto Abraham, which is, that they be accounted for righteous, not for keeping of the law, but for their only faiths sake, whereunto no man is compelled, but rather gently provoked & alured, which God doth to the intent that our faith in Christ should be a thing of us freely wrought, & of no compulsion, and that our deliverance through him, & restoring of us into the numbered of righteous people should be a thing of God's free gift & mercy, & of no debt. To this purpose likewise maketh David both king & prophet, the chief glory of the jews next after Abraham, & in whom Christ th'only fountain of our wealth & salvation was specially promised unto us. For in his xxxi Psalm describeth he also this blessedfull state of man, declared now by the gospel, showing that it is not given & received, as due unto us for the works of Moses law, but by the free goodness of God, whereby we are moved & drawn to believe. Blessed are they (sayeth he) whose unrighteousness is forgiven, & whose 
Blessed are they whose unrighteousness is forgiven.  sins are covered. Blessed is that man to whom the Lord will not impute sin. By which testimony ye see how unrighteousness is forgiven, done against Moses law: And how also sins done against the law of nature are covered. Briefly ye hear & perceive, that such as through Christ have attained this blissful state, have no kind of sin laid unto their charge, in all which saying yet of the prophet there is of keeping the law no mention made. Cause is there none therefore, though the Jews be never somuch descended of these men's stock, that they should peculiarly challenge as their own, either the blissful state spoken of by David, or the praise of righteousness given unto Abraham, excluding the gentiles from it.   

The text.  Came this blessedness then upon the uncircumcision, or upon the circumcision also? For we say, that faith was reckoned to Abraham for righteousness. How was it than reckoned? When he was in the circumcision? or when he was in the uncircumcision? Not in the time of circumcision: but when he was yet uncircumcised. And he received the sign of circumcision, as a seal of the righteousness of faith, which he had yet being uncircumcised: that he should be the father of all them that believe, though they be not circumcised, that righteousness might be imputed to them also: and that he might be the father of circumcision, not unto them only which came of the circumcised, but unto them also that walk in the steps of the faith, that was in our father Abraham, before the time of circumcision. 
If it be reasonable, let them answer me to this question, whether this blessedness promised by God, only appertain to such as are circumcised, & are thereby bound to the law? or else to such, as also are both ignorant what circumcision is, and what the ceremonies of the law mean? Thus much must they at the lest grant, that Abraham for his faith was counted righteous. But by Abraham's title as first father and beginner of the jews stock, must all his offspring be esteemed & counted for righteous. For an unmeet thing is it, and against reason, that the nephews should by other means challenge any right, than by such whereby their first parent was put in possession. A known matter is it that Abraham was called righteous, but let them then tell me for what cause was he so called? was it for paring of a 
How was it then reckoned.  little skin from the fore part of his yard, or was it rather for his faiths sake, without any consideration had of circumcision? To say that he for his jewish circumcision, obtained the praise of a righteous man, cannot be defended, forasmuch as at the time when Abraham was so counted, neither was he circumcised, nor yet commanded so to be. But long before that believed ●e that of his seed Christ should be borne,, through whom all nations of the world should obtain this blessedness & fatherly praise of righteousness: & for this faith of his was he counted for righteous. After which time followed circumcision, not as a mean whereby to make him righteous, 
And he received the sign of circumcision, as a seal. etc.  but to be as a mark & token among men only, & not before God, whereby the jews should be known to be his children, which being not circumcised believed God, & yet uncircumcised as he was, had through his only faith pleased God. If Abraham had been first circumcised & than believed, and so consequently called righteous, then would it appear some what, that this holy name of righteousness appertained only to the circumcised, but in him was it contrary, as which for his faiths sake was by God pronounced righteous, before that he was circumcised or commanded so to be. And afterward ensued circumcision, not as a mean to make 
And he received the sign of circumcision  him righteous, for so was he already, but partly to be as a certain figure of the true circumcision, that is to say, of the pure & godly life, which should afterward be in such as would perfitly believe in Christ, which kind of circumcision is not ministered with a sharp flint stone cutting of a little skin from the fore part of the yard, but wrought by the spirit of God, rooting out of men's hearts all naughty desires, & partly also to be a certain seal or bond whereby Abraham should of the promises be assured, which should not yet forthwith be accomplished in Isaac, which only figured Christ, but in due season be performed in the son of God, that so finally Abraham the first example of faith, might be known to be the father unto all such, as would believe in Christ (as he did) though they were not carnally circumcised: that as his faith was counted for righteousness, so should the faith of all such as are the true and lawfully begotten children of Abraham, be of God likewise accepted. And by this also in such sort known to be father to the gentiles, that yet the jews 
That he should be the father of all t●em that believe.  are not excluded, if they for this only stand not to much in their own fantasy, because they are lineally descended of the circumcised Abraham's stock, and have nothing else to prove their kindred by, but only a bare bodily mark, but have rather that faith whereby he being not yet circumcised, was of God counted for righteous. For nothing is there that to the father's maketh a surer proof that their children are their own & lawfully begotten, than if they follow their father's virtues. And if it so be, that men use to disenherite even their own children, denying that such as grow out of kind from the good conditions and manners of their ancestors, are theirs, surely much more will God by like marks seaver bastards from his lawful children.   

The text.  For the promises (that he should be the heir of the world) happened not to Abraham or his seed through the law, but through the righteousness of faith. For if they which are of the law be heirs, then is faith but vain, & the promise of none effect, because the law causeth wrath. For where no law is, there is no transgression. Therefore by faith is the inheritance given, that it might come of favour, that the promise might be sure to all the seed: Not to them only which are of the law, but to them also which are of the faith of Abraham, which is the father of us all (as it is written. I have made the a father of many nations) even before God, whom he believed, which restored the dead unto life, and calleth those things which be not, as though they were. 
Now as Abraham deserved neither for keeping of Moses law, which was not at that time given, nor for his circumcisions sake, which (as I before said) he had not yet received, that God should make him such honourable promises, that is to weet, that the dominion of the whole world should by inheritance fall unto him, or to his posterity, but through faith whereby he deserved to be called righteous: no more should the Jews look to enjoy the said right of God's promise, either by the only title and right of circumcision, or of the law either. A title (as ye know) can by none other ways be conveyed to posterity, than by such as the first author and beginner of the stock came by it. For if the possession and inheritance of the whole world promised unto Abraham's posterity generally belong unto the jews by the title of the law, so that they thereby only become heirs, than is the preaching of Christ's faith, but a vain 
For if they which are of the law, be heirs, than is faith but vain. etc.  thing, than is gods promise of none effect, since it is certain, that through the benefit of the law, noman receiveth the blessing which god promised to Abraham. Yea I say so unable is Moses law to bring men to this joyful & wealthy state, that it rather worketh wrath & god's displeasure, whiles thereby occasion is ministered more grievously to offend him, whereas faith contrariwise of the wicked & ungodly maketh men righteous. For where offences are and displeasures are borne, as it is with them, which are under the law, there is there for children no inheritance dew. But now & if any man ask how the law rather worketh god's displeasure & wrath than righteousness, behold, this wise it is. Experience showeth, that it is unlawful to condemn another man as guilty, unless by some law first made there be a penalty of condemnation proclaimed and appointed. But so was it that in Moses law were there diverse things commanded to be done or not done, as for example circumcision, the Sabbath day keeping, feasts of the new Moon, the differences of meats, touching of dead bodies, of strangled beasts, of blood, of washings, all which are of this sort that though we never so diligently observe them, yet make they us not righteous, and yet is such one as doth in these offend, endangered and subject to punishment. But now because by this law no man is bound, but such as are jews, and forasmuch as to Abraham was promised the inheritance of all nations, well followeth it, that by the right and keeping of the carnal law, the promise of god can not be derived into all nations, and then followeth it that by faith is this inheritance obtained, and god's pleasure is it should so be, to th'intent that men should know, that it is a gift given by gods free mercy and favour, and of no debt. And thus shall gods faithful promise, whereby 
Therefore by faith is th'inheritance given. etc.  all Abraham's posterity is put in hope of this glorious state, be certain and effectual. I call Abraham's posterity, not only such, as by reason of one common law given unto them are of one stock, but rather all such, as in faith resemble their first parents. For more agreeable unto reason is it, the spiritual kindred knit together thorough faith, whereby Abraham deserving the promise became god's friend, should be a thing much more effectual, then is any carnal kindred thorough the law, who provoketh both god's displeasure and also condemneth us. A vain crack is it therefore to say as the jews do, that Abraham is only their father, when he is in very deed father to us all, of what nation soever we be, so that we humbly receive and embrace Christ's gospel. That this is true, god himself in the xvii Chapter of Genesis witnesseth, what time he increased his name, and in stead of Abram calling him Abraham, said: I have 
I have made the a father of many nations. etc.  made the father of many nations. Certain must that be, which god spoke. But then if Abraham be father to the circumcised people and no more, how standeth it with this, that he is father of many nations? Be in this persuaded rather, y● as there are no more gods but one of all such as trust upon him: so gods will & pleasure was, that Abraham which was a figure of god, even as Isaac figured Christ, should be the father, not of this nation, or that only, but of all them which were by like faith joined unto him.  
Nor could Abraham in his belief be deceived, because he had a confidence in his promises, which was not only able to make the barren to be fruitful, but also to restore the dead to life again: so farfurthe that when he was afterward commanded to sacrifice his only son Isaac, 
And calleth those things, which be not, as though they were.  in whom alone all the hope of his posterity rested, yet nothing doubted he of the fidelity of the promise maker, by whom Abraham well wist that his son might be restored to life again, and knew also that god was able to call into a part of this blessed inheritance, such things as in the common opinion of men are vetterly nothing, as though they were somewhat. The jews judge themselves only to live and to be somewhat worth, abhorring the gentiles as unmeet for any good thing, but to be abjects: to whom yet more availed the merciful and favourable calling of god, then carnal kindred availed the jews.   

The text.  ¶ Which Abraham, contrary to hope, believed in hope y● he should be y● father of many nations, according to y●, which was spoken: Even so shall thy seed be, as the stars of heaven, and the sand of the sea And he fainted not in the faith, nor yet considered his own body, which was now dead, even when he was almost an hundred year old: neither yet that Sara was passed child bearing He staggared not at the promise of god through unbelief, but became strong in faith, and gave god the praise, being full certified, that he which had promised, the same was able also to make it good. And therefore was it reckoned to him for righteousness. 
And in deed well worthy was the strong & constant faith of that good old man, to have gods favour, which upon a trust of god's promise, in 
Which Abraham contrary to hope believed in hope.  such things conceived a sure hope wherein by course of nature there was no hope to be conceived: in so doing aswell knowledging the faithfulness of god the promise maker, as also his great & almighty power. And though himself was feeble, and his wife likewise passed teming, yet nothing doubted he, but that he should be father of many nations, and the beginner of such an infinite posterity, as is the number of stars in heaven, even as god said unto him, when he had brought him into the fields and showed him the firmament ●et thick & replenished with stars, saying: As thou art not able to number these stars, ●o shall thine offspring be innumerable. And albeit at that time the same promise by reason of his feeble age seemed neither apparent nor like to be true, yet weak & feeble as he was in bodily strength, he fainted not in the strength of faith, nor as mistrusting people do, sought for profess how these things might be done or not done, nor considered his dry & barren body even them worn out, & not able 
According to that, which was spoken, even so shall thy seed be.  to have issue, as which was then well nigh an hundred years old: nor yet considered his wives age neither, whose flowers by reason of age were dried up, in such sort that though himself had not been past all strength to beget a child, yet was she passed child bearing & unable to conceive. No such thing (I say) remembered he, nothing mistrusted he, nothing staggered he, but surely & with all his heart leaning & trusting unto the promises of god (as strong in faith as he was in body weak, being in despair of his own power,) conceived a most sure trust upon the power of him that made the promise: and in all this matter challenging nothing to himself as his own, gave over the whole praise and glory to god only, whom he by his sure and constant faith, both testified to be true of promise, as which would deceive no man, & likewise to be almighty, as whom he thought able to perform his promise were the same never somuch passing all worldly strength.  
This is the glory wherewith god is chiefly delighted, which needeth no service of ours, and therefore, (as the scripture sayeth) it was reckoned unto him, for righteousness.   

The text.  ¶ Nevertheless it is not written for him only, that it was reckoned to him for righteousness: but also for us, to whom it shallbe counted for righteousness, so that we believe in him, that raised up jesus our Lord from the dead: which was delivered for our sins, and was raised agyve for our justification. 
Nor is it to be supposed, that this was written only for Abraham's sake when it is said, that his faith was reckoned unto him for righteousness for the scripture laboureth not so much for the advancement of Abraham's glory only but rather to give us which are of Abraham's posterity, an example, whereby 
Nevertheless it is not written for him only.  all the world might understand, that as Abraham, for his faiths sake without help or aid of the law obtained before god to be counted for righteous: so should none of us by keeping of the law only, think to have the same. Abraham them was called righteous, because he believed god. And surely entry have we none to righteousness, unless we likewise believe in the same god, which to us hath brought to pass in jesus Christ our lord, whom he raised from death to life, even that he promised to Abraham, in the figure of Isaac, thereby declaring that the faith of Abraham was no vain faith, which believed that god was such one, as could give life even to the dead, & call again such things, as are not, as though they were. Let us not therefore for our righteousness and cleanness of life, thank Moses but Christ, which gave himself to death to the intent he would freely through faith forgive our sins, which also rose again from death, to the intent we should abstain from deadly sin, nor displease him, by committing again such things for which his pleasure was to die. He died (I say) to kill sin in us, and rose again from death to th'intent that by him first, dying to our old sins, & so forth with him, and by him, being brought and restored into a new kind of life, we may hereafter live unto the righteousness, which we have through his goodness received.    

The .v. Chapter.  

The text.  Because therefore y● we are justified by faith, we are at peace with god, through our lord jesus Christ: by whom also it chanced unto us to be brought in through faith, unto this grace wherein we stand: & rejoice in hope of the glory of the children of god, Not that only, but also we rejoice in tribulation knowing, y● tribulation bringeth patience, patience bringeth experience, experience bringeth hope, and hope maketh not ashamed, for the love of god is shed abroad in our hearts, by the holy ghost which is given unto us. 
considering that only sin causeth variance betwixt god and man, now are we certainly at peace with god, because that of wicked & sinful people we are made righteous, & 
Because therefore that we are justified by faith▪ we are at peace with god.  that neither by Moses law, which rather increased our offences nor for our works, but as our father Abraham was for our faiths sake reconciled unto god the father, whose friend also through faith Abraham became, & that neither through Moses, but through the only son of god our lord jesus Christ, which with his blood washed away our offences, & by his death reconciling us unto god, being before the time displeased with us, so opened for us an entry, that we through like faith without either the law, or circumcision might be brought into this grace of god promised by the gospel.  
In which faith we stand steadfast, and not only stand with good will & courageously, but also rejoice not only because we are at peace with god but also for that we are pute in sure hope, that through our steadfastness of faith, we shall in time to come enjoy the glory of heaven. Nor envy we the jews, through the glory of their circumcision, and as we envy them not, so mislike we not our faith, the bringer forth of such plentiful fruit, nor yet repent we our glory, with hope whereof we for this present time are advanced & underpyght. Which glory albeit it be such, as cannot yet be seen, and though without suffering of adversities and troubles we attain not thereunto, yet even the same troubles in the mean season reckon we a thing to rejoice and glory of, as which we suffer both to our high praise, & are also such, as open unto us the gate to life everlasting. For this new example hath Christ both given us, & by him also taught are we this excellent doctrine, that by suffering of tribulations, the virtue of patience is strengthened: and as the fire trieth gold, so through patience become we better tried and proved both of god & man. Again the more tribulations we suffer, the surer hope of reward stand 
And rejoice in hope of the glory of the children of god.  we in. Nor is it to be feared, lest this hope miss & disappoint us, & of our belief make us ashamed, before the wicked people because we have even now thereof in hand a most sure pledge and earnest penny, which is the marvelous and unspeakable love of god toward us, not only externally showed unto us, but most plentifully printed in our hearts in manier compelling us to love him again wrought by the holy ghost, & in stead of the watryshe letter of the law given unto us as a gage, assuring us of his promise hereafter surely to be performed.   

The text.  For when we were yet weak, according to the time, Christ died for us, which were ungodly. Yet scarce will any man die for a righteous man Peradventure for a good man durst a man die. But god setteth but his love toward us, seeing that while we were yet sinners, according to the time, Christ died for us Much more than now we that are justified by his blood, shallbe saved from wrath through him. 
For had not god of his great mercy singularly loved and pitied us. jesus Christ his only son had never by the will of his father descended 
For when we were yet weak, according to the time, Christ died for us.  into earth, nor have taken our mortal flesh upon him, and so have died, namely, what time we were weak, thrall, and subject to beastly desires, which were by the law more like to be provoked, than to be brydel●d and suppressed. Bade yet as we then were, he loved us in hope of salvation, yea he loved us being wicked people and devilish idolaters, and so loved us, that for our sakes he willingly suffered death, which was the greatest, evident, and most singular point of love, that ever could be showed. Among men scarcely shall any man find another so friendly, as will for his good and well deserving friends sake suffer death: But to grant that some such may some where be found, as for his approved friend will peradventure be contented to die, yet hath god showed an example passing all examples of such earthly loves, whom it pleased even for wicked and unworthy persons to deliver his only son to death. Now if god have for us being wicked people and offenders done thus much, how much rather will he do for us being now purged, chastised, and by the blood of his son, reconciled unto him, that we through sin fall no more into his displeasure, and thereby stand in jeopardy of more grievous damnation not only for our sinful life, but also because we should then be unthankful. Christ died for us but for a season, but he rose again for ever. And as he died for us, so arose he again for our sakes.   

The text.  ¶ For if when we were enemies, we were reconciled to god by the death of his son, much more, seeing we are reconciled, we shallbe preserved by his life. Not only this, but we also joy in god by the means of our lord jesus Christ, by whom we have now obtained the atonement. 
Now and if by his death he have this much done for us, that where as before that time god was with us highly offended and displeased, we have him now gracious and merciful, much rather shall we so through his life be preserved, that we no more fall into his displeasure. By his death delivered are we from sin, his life shall preserve us in innocency, his death hath delivered us from the power of the devil, his life shall toward us continue the love of his father. These are such evident signs 
Not only this, but we also joy in god. etc.  of god's love toward us, that they not only put us in a quiet assurance, and in a sure hope to be saved from the vengeance of god to come, but also give us a lusty courage, even to glory not of our deseartes. but with thanks giving to god the father, through whose bountiful mercy we have received this wealthy state, promised by him to be given unto us, neither for the laws, nor for circumcisions sake, but through jesus Christ his son, by whose means we are restored into his favour again, to th'intent that for all this benefit, thanks should be given to noman, but to god himself and to his only son. All which was done by the marvelous & secret counsel of god, to the end, that the way & means of our restoring should agree with the way of our damnation.   

The text.  Wherefore▪ as by one man sin entered in the world, and death by the means of sin: even so death also went over all men, insomuch as all men sinned. For even unto the law was sin in the world, but sin is not imputed where there is no law, nevertheless death reigned from Adam to Moses, even over them also, that had not sinned with like transgression as did Adam, which beareth the similitude of him, that was to come. 
Wherefore as by Adam, which first transgressed the commandment of god, sin entered into the world, and by the means of sin, 
wherefore, as by one man▪ sin entered in to the world.  death, because sin is, as it were the poison of man's soul, by whose occasion sin, which had his beginning in the first of our stock, issued forth into all his posterity, whiles each man followed the example of their first parent: so through Christ alone, in whom by faith all are borne again, we receive innocency, and therewith life: which blessedness likewise having his beginning in one first and new author of generation, Christ, is spread abroad among all them, which are through faith knit unto him, and in hurtless life follow his steps. But when sin had once overgone the world, and poisoned all mankind, such was the strength thereof, that it could by no means, neither by the law of nature, nor yet by Moses law be vanquished, so that by the law nothing was done but that such as had offended, knew that they were guilty and worthy of damnation. For as to children, in whom the law of nature hath no place, by reason of their tender age not able as yet to discern, what is good, and what is not, sin is not yet imputed, no more was 
But sin is not imputed, where ther● is no law.  it laid unto the paynims charge, if they ought did against Moses' law. Therefore before the law given, which showed men their sins, by reason of the law of nature the world in deed was not utterly without sin, but yet bare men at that time with themselves: and as it were without correction fell to all licentiousness, as though they had been utterly lawless. Forasmuch as therefore he was not yet comen, which should take away the sins of the world, and vanquish the tyranny of death, death which entering through Adam's offence reigned without any resistance, even upon them also which had not maliciously offended against the commandment of god, as Adam did, which even than bore the image and figure of Christ, which should come long after, and yet mean I not, that he is in every point unto Christ like, but that he in some points bore the image of Christ. In this point like, that both were the beginner's of a generation, the one of an earthly, the other of an heavenly. In this like also, that a certain thing is from both beginner's derived into their posterities, but the difference is, that from the earthly Adam was the beginning of unrighteousness and sin, but by the heavenly Adam is given all grace and goodness.   

The text.  But the gift is not like as the sin. F●● if through the sin of one, many be dead, much more plenteous upon many was the grace of God and gift by grace which was given by one man jesus Christ. 
But now as these two are partly like: so were they not equal. For besides that elswyse of itself it is a thing more effectual to save then to destroy, 
But the gift is not like as the sin.  much more strong and mighty is Christ to save, than was Adam to condemn, so that much more effectual is Christ's obedience to give life, than was the transgression of Adam to work death, so that in all points Christ's goodness overwaigheth the offence of Adam, which thing I monish you of and say, lest any man might think the sin of our first parent to be so outrageous, that he should despair of his restoring again to salvation. For it one man's sin was of such power, that it made so great a numbered of people thrall unto death, of much more power, plentifulness & more general shall the benefit of God be and his merciful gift which he hath gynen us by one man likewise, I mean jesus Christ the author of godly and innocent life, by whom he hath not only taken away the tyranny of death and sin, but hath also in stead of sin given righteousness, and in the stead of the tyranny of death, the kingdom of life, so that the offence of Adam through the great mercy of god, turned to our weal and advantage.   

The text.  ¶ And the gift is not over one sin: as death came through one sin of one, that sinned. For damnation came of one sin unto condemnation: but the gift came to justify from many sins. For if by the sin of one, death reigned by the means of one, much more they (which receive abundance of grace & of the gift of righteousness) shall reign in life by the means of one (that is to say) jesus Christ. 
Again though through Adam's only offence damnation entered, and through innocent Christ, salvation: yet is not one equal to another. For in such sort had damnation her beginning, that the sin of one man issued into all his posterity, by mean whereof it might in continuance of time, at the last have made the whole world thrall to sin: but the benefit of god contrariwise is in such sort given, that the sins of all the world then gathered together, and grown strong are at once by Christ's death wiped away, and not only so, but also righteousness is given. And therefore 
For if by the sin of one death reigned by the means of one, much more. etc.  albeit the sin of only one man had such a power, that it brought all men under the tyranny of death, so that all such as had offended, as Adam did, could not be, but under the same yoke, that he was, yet much more receive we through the bountiful and over flowing mercy of god, which is, that all such as following the example of Christ, live justly & innocently, shall not only be free from the tyranny of sin and death, but also through him, which is the only author of our felicity and wealth reign themselves in life everlasting.   

The text.  ¶ Likewise then, as by the sin of one, there sprang up evil on all men to cond●̄nation: even so by the righteousness of one: springeth good upon all men to the righteousness of life. For as by one man's disobedience many became sinners: so by the obedience of one, shall many be made righteous. But the law in the mean time entered in, that sin should increase. neverthelater where abundance of sin was, there was more plenteousness of grace. That as sin had reigned unto death, even so might grace reign through righteousness, unto eternal life by the help of jesus Christ. 
Herein therefore are both like, that as by the offence of one man, sin came into the world, by mean whereof all became thrall unto death: so through the righteousness of one, which is derived into all such, as believe and submit themself unto the kingdom of life, are all men of god made righteous and partakers of the kingdom of life. For as by Adam, through 
For as by one man's disobedience many became sinners: so by the obedience. etc.  his disobedience to god's commandment, many became sinners, whiles they followed their first father's transgression: so shall only Christ which even unto the death of the cross obeyed god his father, make many righteous, all such (I say) as are followers of his obedience. But to return again unto our former purpose, if by such means as we before spoke of, it pleased god both to take away sin, & also to give righteousness & life, to what purpose was it to give a law, unable to do any good? Whereunto to answer, it is to be understanden, that in this the law did good, that thereby the great mercy of God toward us became more evident & better known. For the more great & outrageous the power of sin is, the more notable is his benefit which delivereth us from sin. Now is by the law the tyranny of sin set forth, whiles the same, albeit in vain, resisteth it. Strong and mighty was this tyranny, but much more mighty was the mercy of God, whereof we have by so much more perfit experience, the greater danger of the said tyranny we have hitherto been in. And 
That as sin reigned unto death, even so. etc.  certainly for this also are we bounden to thank the law, because thereby we perceive the greatness of God's benefit, by mean whereof as the devil through sin winning the dominion, destroyed man's soul, which is very death in deed, so should godly life through God's gift obtaining the kingdom and upper hand, give life unto all men through the help of jesus Christ, under whom as our lord and captain we rejoice being now delivered from the bondage of death, under whose banner we were not long ago soldiers.    

The vi Chapter.  

The text.  ¶ What shall we say then? Shall we continue in sin, that there may be abundance of grace? God forbidden. How shall we, that are dead as touching sin live any longer therein. Know ye not that all we, which are baptized into jesus Christ, are baptized to die with him? We are buried then with him by baptism, for to die: that likewise as Christ was raised up from death by the glory of the father, even so we also should walk in a new life. For if we be grafted in death like unto him: even so shall we be partakers of the resurrection: knowing this that our old man is crucified with him also, that the body of sin might utterly be destroyed, that hensfoorth we should not be servants unto sin. For he that is dead, is justified from sin. 
But because we before said, that through the law sin increased, & that of sin this good came, that 
Shall we continue in sine? God forbidden.  the grace of God more increased, lest by so saying some take occasion to continue in sin, and this wise think with himself: if sin advance and increase God's grace towards man, well done were it to sin more often, that his free gift may more and more increase. Hereunto I answer, that pity were it that any man should so think. When I so said, I meant and spoke of the sins of our former life, which God of his goodness turned to our weal and profit. But now after that we are once brought from the tyranny of sin, into the kingdom of innocency, God forbidden that we should again depart from our redeemer, and fall again headlong into our old tyrannous subjection. Life and death are so quite contrary one to another, that each one destroyeth the other, nor can they after like consideration stand together. Therefore, if that as soon as we begin to live to Christ ward, we be dead toward the devil, with what reason standeth it that we should still live to him ward, to whom we are already dead? If we live to Christ, then live we not to the devil, And if we through sin live unto the devil, then are we to Christwarde dead. But now forasmuch as we live to Christ, it followeth that we are dead to sin, which he hath by his death vanquished. For meet it is that ye should know, since ye have received the baptism of Christ, what the said baptism in us doth both work and signify. What time we are in Christ's name baptized, we die 
●now ye not that all we which are baptized into jesus Christ, are baptized to die with him.  with him touching the sins of our former life, which sins are through his death abolished, and not only so, but buried also are we with him, & that by the same baptism: that as he, which never lived sinfully, dying yet for our sins, was raised up again to life everlasting, not by any worldly power, but by the mighty power of his father: so should we being through him raised out of the death of sin, & becomen dead to our former life leading hereafter a new life, walk in the trade of godly conversation, continually increasing upward from better to better.  
For seeing that we are through baptism planted into Christ's body, and in manner altered into him, meet is it that whatsoever we see done in him, which is our head, the same be of us, which are his membres, either in life expressed, or else looked for in time to come.  
Risen is he again, ascended into heaven, and setteth in glory at the 
Even so shall we be partakers of his resurrection.  right hand of his father. All which things already done in Christ, we may ourselves finally trust to enjoy, if for this present time, as much as in us lieth, we follow the same, and diligently put them in ure. Therefore if we through baptism die unto our former sins, and fleshly lusts, therein (as we may) resembling Christ's death: even as meet and convenient is it, that we hensfoorth forsaking the filthiness of sin, and diligently exercising ourselves in godly works, express in our living his holy resurrection.  
To follow Christ's death, is neither to kill ourselves, nor yet to hurt our bodies, but then (as ye well know) die we with him, if to our old froward appetites, we have such a dull desire, y● to them we seam as dead. For according to our double generation we must in ourselves conceive two men: th'one old, gross, and like unto the earthly Adam, tother new & desirous of heavenly things, as which hath by Christ sent from heaven, his beginning. Our old man therefore is, as it were, destroyed, what time it was with Christ fastened upon the cross, whereupon also were extinguished all our desires of transitory pleasures, whose whole rabble may well be called the body of sin. This body of 
That hence forth we should not be servants unto sin, etc.  sin is then in us effectually and wholesomely slain, when hurtful desires are in such sort destroyed in us, that we no more do service unto sin. He that after this sort (as I have now expressed) followeth Christ's death, is even become a righteous man, and is no longer subject unto sin, from whose tyranny he is already delivered.   

The text.  Wherefore if we be dead with Christ, we believe, that we also shall live with him, knowing that Christ being raised from death, dieth no more. Death hath no more power over him. For as touching that he died, he died concerning sin once. And as touching that he liveth, he liveth unto God. Likewise consider ye also, that ye are dead, as touching sin, but are alive unto God, through jesus Christ our lord. Let not sin reign therefore in your mortal body, that ye should thereunto obey by the lusts of it. 
Therefore if (as we have now oftentimes said) we be to Christ dead, & so delivered from our former sins, our trust is hereafter through innocent & holy life, to live with him: & so to live with him, that we shall never die more: in this also as far as possible is resembling Christ, who submitted not himself in such sort to death, that in him death should have any power after, but rose again to live everlastingly. For as touching that he died unto sin, he died but once, but touching that 
For as touching that he died, he died concerning sin once.  he now liveth, he liveth to God his father, by whose might he was from death raised to life everlasting.  
And as it was in Christ: so think yourselves once dead to sin, by that your old v●cious desires are destroyed, and by that ye are now becomen new men, as though ye were raised again from death, to live a heavenly and an immortal life to Godward, by whose benefit we are now made innocent and holy. For if ye this do not, ye live not to Godward, because that to God noman liveth but such as live godly, righteously, and in other virtues. For since that we are planted into Christ's body, and becomen one with him, meet is it that we as membres be like unto our head which is Christ. And since that he now liveth to Godward for evermore, reason it is that we likewise live unto him through the same jesus Christ our Lord. And as he being once raised from death, 
Let not sin reign therefore in your mortalbodies  suffereth no more the tyranny of death, so must ye take heed lest sin being now once banished out of your souls, recover in you again the tyranny which it hath lost, and so renew his old title of death. As it surely will, if ye follow such beastly desires, with which the devil is wont to allure and bring us into our old bondage.   

The text.  Neither give ye your membres as instruments of unrighteousness unto sin, but give over yourselves unto God, as they that of dead, are alive. And give over your membres as instruments of righteousness unto God. For sin shall not have power over you: because ye are not under the law, but under grace. 
And see that your membres being now consecrate unto Christ, do henceforth no more service at the devils motion, whom Christ hath subdued, and so to work unrighteousness, but rather hereafter so use yourselves, that by all your life it may appear, that ye with Christ have forsaken all deadly sin and works of death, and to be altered into a new life. And so shall ye in deed do, if henceforth all your membres, that is 
And ge●e over your membres as instruments of righteousness unto God. etc.  to say, all the powers of your bodies and souls be applied, not to vice in the devils service, but to righteousness in the service of God. For reason requireth that we wholly belong to him, to whom we have once bound ourselves, and with him to have nothing to do, from whom we are now departed, and whose yoke we have once shaken of. Nor is it to be feared lest sin, (will we or nil we) bring us back again into our old bondage, because ye are now no longer under the law, which rather provoked wilful desires, then suppressed, but under God's grace, which as it was able to deliver us from the bondage of sin, so is it able to keep and preserve us, that we no more fall thereunto.   

The text.  What then? shall we sin, because we are not under the law, but under grace? God forbidden. 
And yet now God forbidden, that in the mean season any man should this wise take my words, when I said, ye were free from the law, either to think, that forasmuch as the law is abolished, ye may do as ye list, or that God's free goodness which hath pardoned all our old offences, hath also therewith freely given us liberty to do evil:  
But rather so much the more ought we to abstain from sin, because we are now no more like slaves compelled to do well, as by a law, but are as children are wont to be, with deserts & love provoked thereto. So that your bondage is changed, and not utterly taken away. In such sort have ye given over the service of the law, that ye now are become Christ's servants, whose service is all weal and bliss.   

The text.  Know ye not how that, to whom soever ye commit yourselves as servants to obey, his servants ye are, to whom ye obey: whether it be of sin unto death, or of obedience unto righteousness? 
Ye know both kinds of service. Now is it partly in your powers to choose which ye will, for both together ye can not. The time was when thou stoodest in a freedom to keep thyself out of bondage, but since thou hast freely made thyself another man's, and hast begun to be obedient unto him, the same must thou only obey, whose servant thou art become. They therefore which give themselves unto sin, and to sin 
His servants ye are to whom ye obey. etc.  become bondslaves, the fruit of that their bondage is death. On the otherside, such as to Christ have dedicated and given themselves, him must they obey, which they shall do to their own great commodity. For by that their obedience nothing shall Christ win, but thereby get they them slues righteousness, that is to weet, the well agreeing and pleasant company of all virtues knit together.   

The text.  God be thanked, that though ye were the servants of sin, ye have yet obeyed with heart unto the rule of the doctrine that ye be brought unto. Ye are then made free from sin, and are becomen the servants of righteousness, I speak grossly, because of the infirmity of your flesh. 
Glad am I for your sakes, and for this give thanks unto God, that whereas heretofore ye were in this most miserable bondage, wholly given to idolatry and filthy lusts, ye are now departed from the tyranny 
Ye have yet obeyed with heart unto the rule of the doctrine of that ye be brought unto.  of the devil, freely and gladly submitting yourselves to Christ's kingdom and governance, purposing henceforth to live, not as ye are, either by wilful desires or by the law moved, but after the new rule of the gospel, whereunto ye are brought from your old errors, & so brought that ye are become under another law, enfranchised out of the dominion of sin, and thence conveyed to serve righteousness and to do her behests. Nor think it hard and painful, because ye are commanded to serve righteousness. For as sin and godly life far differ one from another, so are their fruits quite contrary, and the fruits of godly life, infinitely more excellent, so that if we weigh and consider, but even the thing self, much more cause is there, why men should more diligently serve God, than the devil. For whoso serveth sin, serveth the devil, but he that serveth innocency, serveth God.  
But yet will not I for a while so much require of you, as I might lawfully do, but rather temper and measure my writing to the weakness of them, in whom the spirit of God is not yet fully ripe, but are rather such, in whom yet the old naughty desires labour to grow up again. This only require I, that righteousness be now with you in like condition, as sin before was.   

The text.  As ye have given your membres servants to uncleanness and to iniquity (from one iniquity to another) even so now give over your membres servants unto righteousness, that ye may be sanctified. For when ye were servants of sin, ye were void of righteousness. 
And that as before this time you gave your membres to serve uncleanness and iniquity, so that as blind desires led you, ye fell from one iniquity to another, every day more filthy than other: even so now see that ye likewise give your membres to obey righteousness, whose servants ye have freely made yourselves, therein still increasing from virtue to virtue, every day more pure and holy than other. For it is to much against 
For when ●● were servants of sin ye were void of all righteousness.  all reason, but that Christ should at leastwise have somuch service of you, as the devil had before this, and as unreasonable is it, but that ye should now begin to do as good service under your lady and maistres righteousness, as ye before in another sort did unto the tyranny of sin. As touching your former sinful life for your excuse after a sort some thing may be said: which is, that as long as ye were heathens, because ye were bond servants to sin, ye might seem with righteousness to have no thing to do, nor to be any thing bound unto her, as to whom ye had not yet bound and yielded yourselves. But now have ye nothing to lay for your defence. But yet and if the excellent nature of righteousness self move you not, consider and weigh yet the diverse fruits and profit of both services, you I speak unto, which have of both services had experience.   

The text.  What fruit had ye then in those things, whereof ye are now ashamed? For the end of those things is death. But now are ye delivered from sin, and made the servants of God, and have your fruit to be sanctified, and the end everlasting life. For the reward of sin is death, but eternal life is the gift of God, through jesus Christ our Lord. 
Cal to your remembrance, what time ye were servants unto sin, and as vile bond slaves followed wanton desires, what reward (I pray you) had ye at the last? Even the sins self have their punishment joined unto them, because the same forthwith all to defile and corrupt the whole man, so villainously and reproachfully defacing him, that since the time ye are amended, and as men awaked out of the drunkenness of sin, ye are ashamed of yourselves, so that your minds abhor to think upon your old noughty pleasures. And though this wages (as ye see) be not 
For the end of those things is death.  to be desired, yet beside the last stipend & hire, which the devil payeth to such as do him service, is death everlasting. Howbeit in very deed the life which in the mean leason is after this sort led, is a most shameful death in deed, and not a life.  
Now consider what a happy change ye have made, which being delivered from the tyranny of the devil, are now becomen the servants of God. By this ye see (I am sure) how unlike the masters are.  
But if this content you not, but that ye look for a reward also, first of 
For the reward of sin is death, but eternal life is the gift of god. etc.  all whereas ye lived before filthy and wicked, ye now live innocent, pure and holy, which only is the very life: and beside this, after that this short time of your service is finished, ye shall receive your last wages, I say life everlasting. Compare me now god with the devil, with uncleanness, holiness, with everlasting death, life everlasting. Even as I now told you, so it is, the reward of the devil is death, which he giveth unto men for his filthy and miserable service. But contrary for such as according to their abilities serve god, is laid up life immortal, not as hire wages due for the same, but as a free gift to be given of God the most merciful father, not for Moses, but for jesus Christ's sake our Lord, whom the father would have thanked for all his gifts, given unto us, rather than any law or circumcision.    

The vii Chapter.  

The text.  Know ye not brethren, (I speak to them, that know the law) how that the law hath power over a man, as long as it endureth? For the woman, which is in subjection to a man, is bound by the law to the man, as long as he liveth. But if the man be dead, she is loosed from the law of the man. So then, if while the man liveth, she couple herself with an other man, she shallbe counted a wedlock breaker. But if the man be dead, she is free from the law of the husband, so that she is no wedlock breaker, though she couple herself with an other man. 
ANd good reason is there, why we should so do, for Christ hath not only delivered us from the bondage of sin and death, but also from the bondage of the law, which was given but for a season, and hath delivered not only the gentiles, which were 
Know ye not. etc. how that the law hath power over the man. etc.  not to this law subject, but even the jews self to, which have hitherto been under Moses law. That this which I have said, is true, may be proved even by the witness of the law itself. And first, what say, ye that are jews, which by reason of the knowledge ye have in the law, well perceive and understand, that a man is bound to the observance and keeping of any law even as ye for example not long since were bound to Moses law, as long as the same law liveth, that is to say, as long as it endureth in his full power, and strength: but if the same be either grown out of use, or else abrogate, a man is than no longer bound thereunto. For the jews bond toward the law ought no 
For the woman which is in subjection to a man. etc.  further to be kept, then in the bond of the wife to her husband the same law requireth to be kept. Now is the married woman, which is under her husbands dominion bound unto her husband, as long as he liveth. But as soon as he is once dead, she is delivered from the bond of that matrimony, and after the death of her former husband straightway at her own liberty.  
Wherefore if she during the husbands life, to whom she belongeth, go 
So than if while the man liveth she couple herself with an other. etc.  about to marry another she shallbe counted a wedlock breaker, as which hath forsaken that husband, from whom she might by no means, save only death be departed.  
But contrary wise, if she continue in that bandeuntyl her husbands death, she is no longer bound unto him, but is in such sort become her own woman, that she may lawfully marry any other whom she will. For it is not to be supposed, that as the masters title descendeth to his heir, in such sort that the servant by the death of his master changeth not his state, but his master: that like wise the right of a husband upon his wife falleth after his death to an other, but the title of marriage reacheth no further, than for a man's own life. If it so were that the husband were immortal, the woman should for ever continue bond. Now then because Moses law in figures and ceremonies was as it were a shadow of Christ to come, it was given to be of force effectual, but until the time, that to the bright light shadows should give place: & until that to the truth, the shadows of truth should give over and vanish away. And therefore since that Moses law was as a man might say, a mortal thing, marvel it is none, though it be now dead in deed. And for this cause as long as the time of the law continued, the same stood in full power and had full authority upon them, which had bound themself unto it.   

The text.  ¶ Even so ye also (my brethren) are dead concerning the law by the body of Christ, that ye should be coupled to another (I mean to him, that is risen again from death) that we should bring forth fruit unto god. For when we were in the flesh, the jousts of sin which were stired up by the law, reigned in our membres to bring forth fruit unto death. But now are we delivered from the law & dead unto it, where unto we were in bondage, that we should serve in a new conversation of the spirit, and not in the old conversation of the letter. 
But now have ye with Moses law nothing to do, since the same is become to you ward dead, or if she lived still, as she doth not, yet are 
Even so ye also (my brethren) are dead concerning the law, etc.  ye at the least to her dead. For since that Christ, which is the truth, hath showed his glistering beams of the gospel, abrogate and abolished is all Moses law, at the least touching the carnal meaning thereof. And forasmuch as ye are now planted into Christ's body, coupled unto him, as the wife is to her husband, & being made free from your former bond ye are belonging to your new husband, such one (I say) as is immortal, as which once rose from death to live hereafter for ever, insomuch that ye cannot in time to come either look to be married again, or to be divorced, (for a shameful villainy and reproach were it to such a new husband, as ye have gotten, in any point to hang upon the old,) forasmuch as (I say) ye are in this case, diligently labour you, that as by the law, which for the time was as it were your husband, ye brought forth a certain sort of fruit, not unlike your husband: so endeavour ye to bring forth now being much better married than ye before were, fruit such as is convenient for God your father in law, and Christ your spouse and husband.  
For as long as we were subject to the gross and carnal law as it were to a husband, the same seamed, as husbands do, to bear rule over us, because carnal lusts being by reason of the law more provoked, had such power in our membres, that even like slaves we were drawn to sin, and so of that unhappy marriage, unhappy children had we, when that which was borne, was for nothing good, but to be destroyed and to die.  
But now, since we are delivered out of the bondage of the law, under 
But now are we delivered f●om th● 〈◊〉 & de●● 〈◊〉 it.  whom we lived before, or rather because our life was sinful, we lived not at all, but were dead, and yet under it were we until a certain time appointed, against reason is it, that we should any longer obey that carnal husband, that is to weet the letter of the law, but rather serve our new spouse, which is both heavenly and spiritual: not serving him in the old conversation of the letter, but in the new conversation of the spirit, which spirit we have of him received, as a marriage token.   

The text.  ¶ What shall we say then? Is the law sin? God forbidden. Nevertheless I knew not sin, but by the law. For I had not known what lust had meant, except the law had said, thou shalt not lust. But sin took occasion by the means of the commandment, and wrought in me all manner of concupiscence. For verily without the law, sin was dead: I once lived without the law. But when the commandment came, sin revived, and I was dead. And the very same commandment, which was ordained unto life, was found to be unto me an occasion of death. For sin took occasion by the means of the commandment, and so deceived me, and by the same slew me. Wherefore the law is holy, and the commandment holy, and just and good. 
But now fear I, lest here any captious person think, that I condemn the law as the author of sin, because we said, that whiles we were under the law, we ran forward even to sin and death. For such one will not let to reason the matter, and say, that as righteousness worketh life: so to sin it properly appertaineth to work death, so that then if the law in us worketh death, either seemeth it that the same law is sin, or at the lest joined with sin. But god forbidden, that any man should so think: For the law is not author of sin, but the utterer 
Nevertheless I knew not sin but by the law.  and apeacher thereof, whereof before the law given we were in manner ignorant, because each man favoured his own folly, thinking that he might lawfully do what so him lusted, thinking it also well done & good, to desire that thing, which to have seemed pleasant. This wise therefore favouring myself, I was in manner ignorant, that to desire any other man's goods was sin, had not the law said unto me: thou shalt not lust. And in deed the law was given to suppress sin, but through our folly it chanced otherwise. For whiles the law showed a man his sins and gave no power to resist the same, upon that occasion it followed, the man's desire to sin, was more provoked even as the property of men is, more to be provoked to such things, as are forbidden. Therefore forasmuch as before the law was given, certain sins I knew not, and certain I knew, but yet in such sort, that I thought I might lawfully use them, because they were not forbidden, my mind was, but hourly and fayntlye moved to sin, even as we are wont sklenderlye to love such things, whereof we may, when we lust, have our pleasure. But when that by the law, so many ways and manners of sin were declared, the whole rabble of naughty desires being provoked through that prohibition begun more vehemently to allure to sin.  
And by this occasion sin took strength and power, which before the 
For sin look occasion by the means of the commandment etc.  law given was but dull and in manner dead, so that in the mean season I lived without law, or rather I thought, that I lived, as one, that might freely sin, and do as I lusted. But after that I was by the commandment of the law forbidden to sin, my sinful usage was not only not restrained, but also seemed quickened and to take strength: but as soon as sin was after this sort quickened, I, which before thought myself to live, was dead, by the law knowing my sin, and yet nevertheless continuing in it still. Whereupon it followed, that the mean, which was provided and ordained for the help of our life, turned to my death, not through any fault, which the law had, but through mine own fault. For whereas I was of myself given to sin, my sick and diseased mind, taking occasion of sin by reason of the prohibition of the law, became more desirous to sin. And thus the devil abusing a good instrument by occasion ministered through the law enticed me to sin, and by sin slew me, so that then I knew myself guilty, 
wherefore the law is holy and the commandment holy.  and thrall unto another. No cause is there therefore why we should reprove the law, which as it was given by a good god, so layeth it before us, good, lawful, and holy commandments. For needs must that be good, which forbiddeth evil.   

The text.  Was that then, which was good, made death unto me? God forbidden. Nay it was sin: that sin might appear (by it which was good) to work death in me: that sin by the commandment might be out of measure sinful. For we know, that the law is spiritual, but I am carnal sold under sin, because I allow not, that which I do. For what I would, that do I not: but what I hate, that do I. If I do now, y● which I would not, I consent unto the law, that it is good: so then now, it is not I, that do it, but sin that dwelleth in me. For I know, that in me (that is to say in my flesh) dwelleth no good thing. 
But some one will again encounter and say: since that like bringeth forth his like, if the law be good, how hath it wrought my death, which is evil, and wont to be engendered of sin? Whereunto the answer is easy, that this reason were strong, were it so, that the law wrought our death. But this is not so, but as I now said, far otherwise. For it is not to be supposed, that the law is author of death, but rather that 
Nay it was sin: the sin might appear (by it which was good etc.  sin is cause of our destruction, which is a thing of such infection, and so full of poison, that it turned that, which of itself is good, to our undoing, by the which every man may evidently perceive, how pestilent a thing sin is, through whose contagion such things, as are best, turn to worst. Whereof as the law gave occasion, so was the same yet in no fault. For the law, as all we do know, is spiritual and provoketh us to goodness.  
The cause why that cometh not to pass whereabout the law laboureth, 
But I am carnal sold under sin.  am I, I (I say) for example to speak of myself, which am carnal and given to sin, and by reason of long custom and continuance in sin thrall and bond thereto, even as the bondslave bought for money is bound to his master, so farfurthe that by reason of blindness of sin which I am in, I wot not what I ought to do. For I do not y●, which my mind and reason telleth me to be honest, though with my heart I desire it, but rather do that which is contrary to honesty, and hate as unhonest, being undoubtedly overcummen with naughty desires. And by this may even 
If I do now that which I would not I consent. etc.  offenders and hurtful persons understand, that the law is not to be reproved. For if through fleshly desires moving, I do such things as my mind and reason condemneth and abhorreth, without doubt I consent, that the law is good: as which forbade such things to be done and used, as I by the better part of my reason condemned and disallowed.  
For needs must that be good, which doth forbid such things, which though I do following the flesh, yet know I well, are evil and nought. But some one will say, why dost thou not obey thine own reason then, being such as doth consent to honesty, and fear the from dishonesty & sin? But now forasmuch as for plains in teaching to be used, I have taken upon me the person of such one, as is yet subject to vice and noughty desires, ye must in only me by imagination conceive two men, the one carnal and gross, the other more pure and not so gross, of which two the one may be called an outward man, the other an inward.  
The one being subject to unlawful desires, is wholly given to sin, 
For I know that in me etc. dwelleth no good thing.  the other having yet some sparks of goodness remaining (as it may) laboureth to honestiewarde, and in the mids of our sinful life, asmuch as it may, relisteth and withstandeth. Now in esteeming, what we be, rather are we that, which we be according unto the better part in us. As often therefore as our mind agreeing unto the law endeavoureth toward honesty, and doth yet in deed the contrary, me thinketh I do not that, which I do, for who doth that, which he would not? But in my grosser part there is a forwardness to sin, and a certain aptness thereunto, by means whereof it cometh to pass, that though we would well and godly, yet do we the contrary. And if by this part (that is to wit) my sensual part, men esteem and measure me, I grant, that in me there is no goodness.   

The text.  For to will is pre●ent with me: but I find no means to perform, that which is good. For the good that I would, do I not: but the evil, which I would not that do I. If I do that I would not, ●hen is it not ●, that do it, but sin that dwelleth in me. I find then by the law, that when I would do good▪ evil is present with me. For I delight in the law of god, after the inward man. ●ut I see an other law in my members, rebelling against the law of my mind, and subduing me unto the law of sin, which is in my members. O wretch d man, that I am: who shall deliver me from this bodies subdued unto death? I thank god through jesus Christ our Lord. So then, with the mind I serve the law of god, but with the flesh the law of sin. 
For albeit by the inclination of reason, I desire that, which is honest, 
For to will is present with me, but I fide no means to perform. etc.  yet have I not power to bring to pass, this my good desire. For, whiles fleshly lust plucking to evil and filthy life hath a greater stroke & prevaileth more, than doth reason provoking to goodness, it happeneth that I do not the good, which I desire, but rather, that I disallow and condemn, that is to say, evil. Now and if a man be not thought to do that thing, which he doth against his will, since I do the thing, which after the better part of a man I would not, then seem not I the author of that which I do, but rather the readiness to sin which is in my grocer part. This towardness or readiness to sin is not taken from me by the law, but if at any time, I purpose to follow and obey her motion, the law causeth me to understand, that my grief is thoroughly rooted and fastened in my soul. In deed, delighted am I 
For I delight in the law of god. etc.  with honesty and goodness which I see and know by the law, but of the other side I find in the members of mine outward man, another law, which is to the law of reason quite contrary, and continually rebelleth against it. So that though reason call me one way, and wilful desires another way, yet in me that beareth rule, which is worse, and that is overcomen, which is better. For so deeply rooted in my flesh, is this towardness and inclination to sin, and of such power is the custom thereof, being as it were now altered into nature, that whither I will or not, I am drawn to sin.  
O wretched man that I am, which am under such a miserable & painful bondage. Who shall deliver me from this flesh endangered to so many sins and contentions, whereby I am continually drawn to 
O wretched man that I am, who shall deliver me. etc.  death? May not a man, which is under such a violent and hard necessity well and lawfully make such exclamation? Certainly the greater this unlucky bondage is, the more are we bound to the goodness of god, which hath from such miseries delivered us, neither by the law nor yet by circumcision, but through jesus Christ our Lord. And had not god thus much done for us, even I which am one man, should continually have been likewise pluck in sunder and divided, that with mind I should have served the law of God, desirous of good things, and with my flesh the law of sin, being over comen with wanton desires, and with the temptations thereof.    

The viii Chapter.  

The text.  There is then no damnation to them, which are in Christ jesus: which walk not after the flesh, but after the spirit. For the law of the spirit of life through jesus Christ, hath made me free from the law of sin and death. For what the law could not do (forasmuch as it was weak because of the flesh) that performed God, and sent his son in the similitude of sinful flesh, and by sin damned sin in the flesh: that the righteousness of the law might be fulfilled in us, which walk not after the flesh, but after the spirit. 
Wherefore though now yet some leavings and dregs of the former bondage still remain in some christian men, yet shall they through godly endeavour well suppress them, nor against their wills be drawn into any such heinous offence, by reason whereof such might deserve to be dampened, as are through faith and baptism once graffed into Christ's body 
For the law of the spirit of life through jesus Christ hath made me free from the law of sin and death.  and have now intended and purposed to live no longer, as wanton and carnal desires moved & ruled them, sith that Christ's law, which is spiritual and an author of life more effectual, & subduer of death, hath delivered us from sin & also death joined thereunto. All which when Moses law could not do, inasmuche as it was carnal, and therefore not effectual, God marvelously provided for our salvation. And therefore (as I before told you) that in one man there were as it were two men, a carnal and a spiritual man, so are there in Moses law, as it were two laws, the one gross and carnal, the other heavenly & spiritual. Of the first part of the law was Moses maker, which as it endured but for a season: so was it not of strength and power sufficient to work out salvation. The other part of the law is spiritual, effectual, mighty, & such as will never die, whom Christ being as it were a second Moses made in all points perfit. And truly very meet was it, that this wise flesh should abolish flesh, sin should through sin be overcomen, & that also death should subdue death. For which intent God mercifully 
And sent his son in the similitude of sinfall flesh.  being of man's salvation desirous, sent his son, though in deed far from all corruption of sin, endued yet with such flesh, as other sinners have, for he took the comen nature of men upon him, and as though he had been a sinner, was among sinners conversant, yea and was even fastened upon a cross among heinous transgressors, as though himself had been such one also. insomuch that he in manner took upon him the person of sin, to this end, that he in the likeness of sin, might first overcome sin, & forthwith abolish it, being made a sacrifice for our sins: & so dying as touching the flesh which he had taken, he subdued death, which through the desires of the flesh, and the fleshly law, bare rule upon us, and caused that henceforth by abolishing of the carnal meaning of the law, the better part thereof, which we call the spiritual sense or spirit of it, should in stead of the other take place, and not work God's displeasure as the first did, but give perfit righteousness to them which lead not their life after the law carnally understanden, as the jews do, but after the spiritual & heavenly meaning thereof, as men renewed and through Christ new borne. In the jews was there nothing drawn & painted but a shadow of righteousness, but the undoubted and perfit righteousness is in us through jesus Christ, thoroughly and perfitly wrought.   

The text.  For they that are carnal, are carnally minded. But they that are spiritual, are ghostly minded. To be carnally minded, is death. But to be spiritually minded, is life and peace. Because that the fleshly mind is enemy against God: for it is not obedient to the law of God, neither can be. So then they that are in the flesh cannot please God. 
The love & good will borne to things in us being so greatly changed, make plain proof of a new kind of profession. We see, how that such as still hold on their jewish superstition, because they be yet carnal, are with the same carnal usuages much delighted. Contrary, such as are graffed in Christ, and have now begun to lead a spiritual life, renouncing all fleshly desires, are ravished & enamoured with like conversation, as is godly & spiritual, as we commonly see every man favour such things, as himself is bend unto. Mortal we be as touching our flesh, but yet hath Christ, which is immortal, called us to life, who is himself our life. Now is the carnal law of the jews only literally observed, even against 
To be carnally minded is death, but to be spiritually minded is life and peace.  Christ, & by reason thereof worketh death & killeth, forasmuch as it is against him, which is the only author of life, As in the jews themselves well appeared, who for favour & zeal borne thereto, put to death the author of life & righteousness. Of the other side, they which despising the carnal lettre of the law followen the spiritual motions of God, find in Christ life, nor strive for waterish ceremonies of the law, but gladly following the inclinations of charity, are with all men at peace & concord. Superstition is full of jangling, but true & godly pity is quiet & peaceable. And marvel it is none, that such with men are at dissension, which are not at peace with god. For nothing else is it for a man to cleave & stick fast to the carnal law (whom God would through Christ should be abolished, that in stead thereof a spiritual law might ensue & take place) but to rebel agaist God, which froward mind of any man, since it squareth from God's pleasure, cannot be but against him, which calleth us, to far unlike & contrary rules & acts. Let noman therefore think it a small peril & jeopardy stubbornly to hang upon the letter of the law, & therein to continued. And let us assure ourselves, that it is, but a vain thing to please men, unless we please God also. But such as stubbornly maintain Moses law literally & carnally understanden, except they forsaking the carnalnes thereof, fall 
So then they that are in the flesh can not please God.  from it to the spirit, neither do please God nor can. Let the jews exact and require their feasts of the new moon, and their sabbath days keeping never somuch, they shall not attain to that they look for.   

The text.  But ye are not in the flesh, but in the spirit: if so be that the spirit of God dwell in you. If any man have not the spirit of Christ, the same is none of his. If Christ be in you, the body is dead because of sin, but the spirit is alive for righteousness sake. Wherefore, if the spirit of him that raised up jesus Christ from death, dwell in you: even he that raised up Christ from death, shall quicken your mortal bodies, because of his spirit that dwelleth in you. 
But to you which have with the carnal law nothing to do, these things nothing belong, since that ye are becomen spiritual, if ye after such condition lead your life, that it please the holy spirit of God to be a dweller in your hearts. For whoso is nothing else but baptized, still belongeth to the carnal 
If any man have not the spirit of christ the same is none of h●s. etc.  kingdom of the flesh, except he taste also Christ, & be with his blessed spirit inspired. Coupled are we unto Christ, not with ceremonies, but with that spirit, whom whoso lacketh, is to Christ but a stranger. But now then, & if Christ be in you, sith he is nothing else, but chastity, but truth, but temperance with other virtues, how can in you sin have any place? Whoso hath received Christ, him must the same man needs in such virtuous points express. He (as I before said) once died touching his flesh & manhood, & yet liveth he now a life everlasting. Then fruitfully express & resemble we him, when the body that is to say our gross part which with pleasant lusts allureth us to all unhappiness, is dead: & is without all desire to sin: & if therewith our spirit also, that is to say, the better part in us who always moveth to goodness, and with his mighty power draweth us to such things as are good & righteous, be quick and alive. Therefore if the spirit of God, which raised jesus Christ from death, unfeignedly 
Wherefore if ● the spirit of him that raised up jesus Christ from death. etc.  dwell in you, the same will not be idle. A lively & an effectual thing is the spirit of God, & will according unto your capacities in you likewise work as it did in Christ. Him it raised from death, and suffereth not to die again. And so will the same raise you from sin, which is very death in deed, to life, extynguishing your froward desires & appetites: all which he will do by his blessed spirit the author of life which now dwelleth in you.   

The text.  Therefore brethren, we are debtors, not to the flesh, to live after the flesh: For if ye live after the flesh, ye shall die. But if ye (through the spirit) do mortify the deeds of the body, ye shall live: For as many as are led by the spirit of God, they are the sons of God, For ye have not received the spirit of bondage to fear any more, but ye have received the spirit of adoption, whereby we cry: Abba father. The same spirit certifieth our spirit, that we are the sons of God. If we be sons, then are we also the heirs I mean of God, and heirs annexed with Christ, If so be that we suffer with him, that we may be also glorified together with him. 
Under this spirit now therefore live we, his subjects are we, it must we obey, & not the flesh, whereunto we are now dead. For assoon as we once begun to be one with Christ, we cast of the bondage, wherewith we were to the flesh endangered. sith this is so, God forbidden that we hereafter live, as the flesh ruleth, which flesh should rather to the spirit be obedient. Remember that ye be called to life, but if ye live carnally, then run ye headlong to deathwarde, but contrary if by the power of the spirit ye 
For if ye live after the flesh ye shall die. etc.  suppress all fleshly desires, after such mortifying of them, ye shall live. Nor is it to live after the governance of the spirit of God, a painful profession. For albeit the same call you forth to great & weighty enterprises, yet are ye glad & willing to undertake them, because by it in you is enkienled a fervent charity, to whom nothing can be hard, nothing can be but sweet & pleasant. As the body liveth with his bodily spirit, so death the soul through a heavenly. If our bodily spirits & natural powers be weak and faint, the whole body is made dull & heavy, but if the same be quick and lusty, the whole body is full of courage. So likewise all such as are with the spirit of God led and moved, are his children. Such as, are toward children, resemble their father's goodness, with a merry cheer and freely doing all such things as they shall suppose will please them. Bondslaves, because there is between them and their masters no natural knot, for fear of punishment abstain from evil, & being violently compelled, do their duties. jews, which are with the bondage of the law delighted, this wise do, but ye which are once delivered 
But ye have received the spirit of adoption▪ etc.  from such bondage, will no more so fall to the same, that with fear it be needful to compel you. Endued are ye with the spirit of God, through whom ye are by adoption received into the numbered not of servants, but of Gods own children. This spirit putteth us in such a sure trust and confidence, that in all our distresses we may boldly speak unto God those words, which fathers most gently & favourably are wont to give ear unto, calling upon him: O father, father. Which word we durst not be so bold in our troubles lamentably to speak unto him, were we not in assurance, both that we are his children, & that he also is our merciful father, as long as we live after his commandment, not by compulsion (I say) but of free 
This spirit certifieth our spirit, that we are the sons of God.  will and gladly. For were it so, that he accounted us not for his children, never would he have given us this his holy spirit. This benefit of God therefore, whether ye call it a pledge or token of fatherly love, well assureth our consciences, that we are his children, which gave us this pledge. Further then, if we be his children & not his servants, than are we also his heirs. The heirs (I say) of God from whom as author & beginner, all things come, & joint inheritors with Christ, into whose body being graffed, we now have the same father, that he hath, & through him enjoy one comen inheritance. It shall we yet none otherwise possess, but by going the same path way to it, by which it pleased Christ himself to walk. He by sufferance of miseries came to the possession of his glorious inheritance, he by obedience came to his kingdom, he by reproach came to glory, & by death attained to life everlasting. Suffer must we therefore with him, that we may of his joys be partakers, obedient must we be with him, that we may with him reign everlastingly, suffer must we also worldly shame & villainy, that with him we in heaven may be glorified, and finally for a season die also with him, that we may in his kingdom live for ever.   

The text.  For I suppose that the afflictions of this life, are not worthy of the glory, which shallbe showed upon us. For the fervent desire of the creature abideth, looking when the sons of God shall appear, because the creature is subdued to vanity, against the will thereof, but for his will, which subdued the same in hope. For the same creature shallbe delivered from the bondage of corruption into the glorious liberty of the sons of God. For we know, that every creature groaneth with us also, and travaileth in pain, even unto this tyme. 
These be the ways and conditions to win this inheritance by, whereof since there shall never be an end, & the thing self so great, that it 
For I suppose that the afflictions of this life are notworthy. etc.  passeth all men's capacities and estimation, surely if all the afflictions of this life were put upon one man's body, all the same yet were of no weight but even trifles, being weighed and compared with the reward of the glory to come: which men get, & in manner buy, with such great displeasures and calamities. And though we now already have an earnest penny of this wealthy life to come, so that thereof noman should despair, yet by reason of our bodies subject to pains and death, the same is not in every point perfit and full. In the mean time by the spirit of God have we thereof inwardly a secret taste given us, but then shall we have it fully and wholly, when our bodies are restored to life, and all the miseries of our mortal state are shaken of, at what time we shall with everlasting 
For y● fernē● desire of the creature abideth looking when the sons of God shall appear▪ etc.  Christ reign everlastingly. For which joyful time in the mean season the whole engine of this world earnestly looketh, in his manner wishing for the day, wherein after that the numbered of God's children is fulfilled and restored, their glory shall plainly appear, which being yet burdened with their mortal bodies, are with hunger, with thirst, with diseases, with divers pains and miseries punished: yea, even the world self after a sort seemeth to be of man's careful estate partaker, because the earth, the water, the air, heavenly bodies, and to be brief even the very Angel's self were by God especially made to help man's necessities. And therefore not so much as the very world self shall from such miseries be free, until that God's children be set in perfit freedom, so that in the mean season it is in bondage unwillingly. For even in the very dead creatures, which have no life, a natural desire is there to be made perfit: & yet abide they nevertheless this bondage, therein obeying him at whose pleasure it became subject, enduring it so much the more patiently, because it knoweth itself not bond for ever, but under this condition, that as soon as the children of God are fully delivered from all infection of death, than shall the world no longer be thrall and under the displeasures of corruption. For sith that we see all the elements of this world so diversly altered under so many corruptions, and see that the Sun 
For we know that every creature groaneth with v● also▪ etc.  and moon, beside that they almost seem in their continual renewing of corruptible creatures to labour in vain, have also their eclipses, & since that the one stars power is also contrary to another, since there is no doubt also, but that the whole company of Angels from heaven beholding our wretchedness, are by reason of a pitiful love borne toward us, greatly moved, and are as far as may stand with their blessed state, sorry for our miseries: Appeareth it not by this, that all natural things mourn with us, and like a woman traveling with child wish an end of labour and sorrows?   

The text.  Not only it, but we also which have the first fruits of the spirit, mourn in our selves also, and wait for the adoption (of the children of God) even the deliverance of our body. For we are saved by hope. But hope that is seen, is no hope. For how can a man hope for that which he seeth? But and if we hope for that we see not, then do we with patience abide it. 
Now should it seem much less marvel, if such sorrow befall unto other creatures, sith that even we also, which after our saviours coming were first of all replenished with the spirit of Christ, and that after no mean sort but fully, are yet still under so many miseries, partly through diverse necessities of this life, & partly through the obstinacy of ungodly people, that we oftentimes mourn with ourself, and are daily compelled to be sorry even for other men's calamities also, desiring continually in our prayers made to God for that day, wherein the whole body of Christ full and perfit in all his membres, shall be delivered from all noisomeness, and of gross and carnal, become spiritual, heavenly and immortal. In the mean season all the calamities that chance unto us, we abide & suffer, in hope of that bliss, which is promised through Christ. Of whom, albeit we have here received an earnest penny, assuring us of salvation to come, yet hath he not presently given us full salvation, but would have us to look for it, in the time to come.  
Christian men's perfit weal is in things to come, whereof we have 
For we are saved by hope, but hope that is seen, is no hope.  a sure hope. Now is there no hope in such things, as are already present and seen with our iyens, but of such, as do not yet appear. If this be not so, I pray you tell me, of whom was it ever said, that he hoped to see that, which he saw with his iyens already? Nor were there in this our life any commendation of faith & hope, if we were even now presently put in possession of such things, as Christ hath promised unto us, but then is our faith well worthy praise, if through the clearness thereof we see such things, as with our carnal iyes cannot be perceived, in the mean season continuing still in suffering pains, with full hope looking for that, which was once promised. And though in the mean season such bodily afflictions be heavy and painful, yet is it perhaps expedient for us so to be punished.   

The text.  Likewise also the spirit helpeth our infirmities. For we know not what to desire as we ought: but the spirit maketh intercession for us, with grovynges which cannot be erpre●sed. And he that searcheth the hearts, knoweth what is the meaning of the spirit: for he maketh intercession for the saints, according to the pleasure of God. 
These troubles our spiritual and inward man in deed taketh in good worth, and striveth with bodily infirmities: but the spirit of God stayeth with grace, aiding the weakness of our flesh, with hope encouraging us to suffer all things, evermore at hand, showing us what we ought to desire, and what we should refuse. For we of our own might & inclination, 
For we know not, what to desire as we ought.  wot not what is to be desired, nor how we ought to desire: by means whereof it oft-times cometh to pass, that in steed of wholesome things, we pray for hurtful, even as it fortuned unto myself, which being not content with mine afflictions bodily, desired importunely Gods help, thrice making my prayer unto him, that satan, by whom at that time I was troubled, might no more tempt me: wherein because I desired of God that which was not for me expedient to attain, my tequest took not effect. And therefore in stead of pleasures, received I wholesome gifts. In deed God heareth the petitions of his children, so yet that they make no carnal prayer, but pray unto him according unto the motion of his blessed 
But the spirit maketh intetcession. etc.  spirit, secretly movyug our hearts. The same spirit also, though we hold our peace, is yet a petitioner and mean to God praying for us, not as men are wont to do, but with sighs unspeakable.  
The spirit of man sometime with great mourning desireth god to preserve him from bodily trouble and affliction, or else it desireth worldly pleasures and commoditeis, much esteeming such things as are in very deed but trifles: but the heavenly spirit graffed and planted in godly men's hearts, desireth of god such pertitions, which y● we lack, are to be desired of god with sighs unspeakable, forasmuch as the same obtained and had bring with them the very true perfect weal, and bliss. Of 
And he that search ●● the hearts knoweth, ●●●at is the meaning of the spirit.  men must thou with words outwardly pronounced and spoken desire, that thou myndest to obtain, as which neither know, what we would have, except they hear it, nor yet sufficiently understand, what is best for us to be asked, but god, which searcheth even the most secret part o● man's heart, & thoroughly looketh into it, knoweth, though we hold our peace, what our spirit desireth, and pitying man's miseries, as often as it maketh intercession for such, as are godly, prayeth not, as man would have it to do, but as god's holy will & pleasure is. And desireth nothing, but such as appertain to everlasting salvation▪ and such things as increase gods honour & glory. Whosoever desireth such things, albeit he per adventure err in choice, & election, yet is his intent & purpose good. Wherefore god granteth not alway y●, which is of him desired, but the rather, which is most profitable to the end, whereunto thou directedst all thy petitions.   

The text.  We know, that all things work for the best unto them, that love god, which also are called of purpose. For those which he knew before, he also ordained before, that they should be like fashioned unto the shape of his son, that he might be the first begotten son among many brethren. Moreover, whom he appointed before, them also he called. And whom he hath called, them also he justified: & whom he justified. them he also glorified. 
Nor ought men to fear, lest they being ouercommen through the weight●nes of outrageous persecution, utterly fall from him, since we know this for most certain, that what affliction soever chance unto devout & godly people, all the same shallbe for the best. Such is god's favour towards them, whom he hath of purpose choose out, and called to this wealthy life. Endeavour must we, and do what in us lieth▪ but th'end of all hangeth of god's ordinance. God without counsel or unadvisedly chooseth none, but well knoweth all such, as are his, long before he call them. And not only knoweth them, whom he 
For these w●●che he knew before he also ord●y●ned before.  calleth▪ but had also even at the same time surely purposed with himself to graff and plant them into the body of his son jesus, yea and to transform them likewise into the likeness & shape of him, which ouercommyng the flesh and death, triumphantly went to immortality: both to teach, that all the members of his body should themselves look to have the same, which they see already done in the head, that by this way and means through his only son he might to himself great many children, among whom jesus Christ should be head & captain, & as the first begotten, departing yet his inheritance with other: and to put us in assurance likewise, that god will fully perform the thing, which he once purposed, moreover whom before all time he knew & had choose out, being such, of whom he had already in his prophets dark sayings showed 
And whom he hath called them also he justified. etc.  his mind, them called he also by the gospel, & that not in vain, but of his goodness and favour made them, that were so called, of ungodly, godly, and of hurtful hurtless.  
So that now only there remaineth glorifying, whereof a great deal we have already, except we think it no glorious pre-eminence, to be without sin, to flourish in the renown of innocent life, to be without corrupt desires, to be so planted in Christ, that thou art become one with him, to have his holy spirit, as an earnest penny thereof, to be the inheritor of god, and joint inheritor with Christ, so that of the rest we can in no wise doubt, but that it shall in dew time be fulfilled.   

The text.  What shall we than say to these things? If god be on our side, who can be against us? which spared not his own son: but gave him for us all: how can it be, that with him he should not give us all things also? Who shall lay any thing to the charge of gods chosen? It is god, that justifieth: who is he y● can condemn, it is Christ that died, yea rather which is risen again, which is also on the right hand of god, and maketh intercession for us. 
Now sith all this is so, wherefore should any man mistrust it, namely since god hath by so many and evident ways showed unto us his special 
If god be on out side, who can be against us?  love and great favour. Who standing on our side, what is any adversary able to do? What can men's malice prevail, if god be our defender? Or what may we not boldly look for at his hands being now reconciled unto him, which what time we were out of his favour, for our sakes spared not his only son, but sent him down into this world for us all? Yea (I say) & brought him in manner to nought and deposed him, & all to exalt us, making him well nigh sin, to deliver us from sin, & delivered him to death, to th'intent we might live. And therefore sith he hath for us delivered his son, in whom all goodness is, followeth it not, that with the same gift, he hath given us all rights, that belong to the son, us (I say) whom he hath put in like state of inheritance? Or what is it, that he will not give us, since that he hath once given him, which infinitely passeth all creatures? And jeopardy there is none, lest god, through the crafty sleights and temptations of the devil, change and withdraw this his especial favour from us. For who durst commense any action against them, whom god of purpose and sure determination of mind hath chosen out and taketh for his own? Will he hear (think you) any accusers capciouse complaints against them, all whose sins he hath freely forgiven? God himself, which is judge of all, hath forgiven us 
It is god that justifieth, who is he that can condemn. etc.  the offences of our old life, and taketh us now for righteous, and who is he, that can condemn us, being by him quited? So that we take heed, that we no more fall to our old life again. Christ is he which loved us so tenderly, that for our wealth it pleased him to die, yea he it is which likewise rose again for our sakes, because he would help and succour us his people. This great proctor & judge sitting also at the right hand of god his father, to whom he is in all points equal, entreateth our matter before his majesty.   

The text.  
Who shall separate us from the love of god? Shall tribulation, or anguish, or persecution, or hunger, either nakedness, either peril, either sword? As it is written: for thy sake are we killed all day long, and are counted as sheep appointed to be slain. Nevertheless, in all these things we overcome through him that loved us.  
For I am sure, that neither death, neither life, neither angels, nor rule, neither power, neither things present, neither things to come, neither height, neither loweth, neither any other creature shallbe able to departed us, from the love of god, which is in Christ jesus our Lord.  
Since therefore the father hath through the death of his son forgiven us all our guilts and offences, sith his son so tenderly loveth us, why should men hencefurthe fear the devil, or any man the devils minister, either accusing us, or condemning? Considering also with how 
Who shall separate us from the love of god?  many benefits and special gauges of love we are bound both to god & Christ, who is he, that shall pluck & withdraw us away from loving them again, which so tenderly love us? Shall any storm of worldly adversity do it? Shall any affliction or distress? Shall hunger or nakeones? Shall jeopardy of drowning, or any like peril chancing after like sort? Shall persecution of the wicked, or the bloody sword of death? For that such things should in this world hap to innocentes, the holy psalm writer David lightened with the spirit of god, long before saw, what time he said, that for thy sake o Lord are we killed all day long, and counted as sheep appointed to be slain. All these troubles, though they seem grievous, cause yet is there none, why they ought to make us a frayed. Chance may they to us in deed, but yet oppress us they can not 
Nevertheless in all the●e things w● overcome through him that loved us.  Yea (I say) the more vehemently they trouble us, the more shall they both strengthen our burning charity to Christward, and Christ's also to us, because we at all times depart having the upper hand, not through any strength and power of our own, but through his defence, whom we are bound to thank for altogether. Nor will he, which in such sort loveth us, suffer us to be overthrown, nor we upon remembrance of his goodness toward us through any assaults of adversities shrink from loving him again. But yet have I rehearsed unto you but light and common mattiers, but hearken a bolder saying, and such whereof myself am most certain, and am most certainly persuaded in. More cause were there to fear such jeopardies as hang over our head by reason of creatures, which can not be seen, as evil spirits, which yet nevertheless assault men's souls and not only their bodies, whom if we but once regard not & despise, the jeopardies of the other can not make us a 
Neither height, nor loweth. etc.  feared. Nor in this have we any cause to fear, seeing that neither mean power of angels, of much more might yet than is any man, no neither the chief angels, which order is called a rule and power neither any height or deepness, that is to say, whether the same invade us from above, or from beneath, whither it be with a colour of honesty or not, yea though wonders were showed from heaven, or else threatenings from hell put us in fear, neither things present, neither yet to come, whether we be put in fear of present jeopardies, or in jeopardy of the life to come: briefly, what soever else befall any where here in earthly things, whether it may be seen, or not, be it never so strong and mighty, yet shall it not be able to divide us from that charity, whereby we are knit to god through jesus Christ his son.    

The ix Chapter.  

The text.  I say the truth in Christ, and lie not, (my conscience also bearing me witness by the holy ghost) that I have a great heaviness, and continual sorrow in my heart. For ● have wished myself to be cursed from Christ for my brethren (my kinsmen as pertaining to the flesh) which are the Israelites. To whom pertaineth the adoption of y● children, and the glory, and the covenants, and the law that was given, and the service of god, and the promises: whose also are the fathers, and they of whom (as concerning the flesh) Christ came: which is god in all things to be praised for ever. Amen. 
TO whom would to god all the jews were converted, forsaking their Moses: the jews (I say) which yet still continue in this mind, and think that to thattaining of salvation it is sufficient to be Abraham's children, and in their hands to have the law once given unto them by god, whom yet in deed no such thing shall avail and profit, unless by faith they make themselves worthy to be drawn and loved of god. But of them is Christ promised in the law 
I say the truth ●n Christ and l●e not, my conscience also bearing me witness, etc.  stubbornly refused, whom the Gentiles receive and knowledge. This yet speak I not of any displeasure conceived or borne against my country men, not withstanding their spiteful minds toward me: but as Christ, to whom nothing▪ is unknown, is my witness, witnessing with him also mine own conscience, whose governor and overseer is the holy ghost, I will say the truth, and lie not, that it troubleth my mind exceedingly and above measure, and with continual sorrow even weareth me away to see 
For I have wish●dde myself ●● be cursed from Christ etc.  some of them through their own folly utterly perish. As for mine own part, so ferte am I from hating the jews, that if it might any way be, I would even with mine own destruction procure their amendment and weal, nor would refuse even myself of Christ to be forsaken so that all they to whom I am both by country & alliance joined, were with me in the faith of Christ likewise joined, that as by stock & blood they are Israelites, they likewise were in knowledge of the truth perfit Israelites, whom of all other nations most beseemed it to receive him, whom the law promised, specially sith it is that nation, whom god out of all the other, many hundred years past, specially chose for himself: & coumpting all other nations, as bastard children, nourished these & brought them up, as his natural & true begotten sons: & moste of all because they above other for this honour and dignity may specially glory, that they 
To whom pertaineth the adoption of the children, and the glory etc.  despising all idolatry worshipped the very true god. In their hands is the possession and prerogative of the law, given unto them by god. With them made god and they with god covenants and promises. In their hands is there the right form and manner of dew honouring of god, even as he himself commanded: in their hands are the prophecies, wherein was long before both Christ's coming spoken of, and this wealthy state, whereof I did a little before glory, promised.  
Which also are lineally descended of the most famous & chief lanterns 
Whose also are the fathers, and they of whom (as concerning the flesh) Christ came.  of light, and first beginner's of our nation, (I mean) Abraham, Isaac, & jacob, with other, of whom Christ himself touching his humanity vouchsafed to be borne, so that in this behalf, will they or not, of alliance and kindred must they needs be to Christ himself, who far far excelleth and passeth those fathers, of whose title and holiness they so greatly avaunt themself. Be it so, that their fathers were never so good and holy, yet were they nothing else but men. But now is Christ in such sort man, that he therewith is also god, not of this nation or that only, but of all, one and equal with his father, which ruleth all things, by whose unsearchable wisdom all this gear is wrought, to whom only for such unspeakable love borne toward mankind, all praise and thanks are dew for ever.  
Amen.   

The text.  ¶ I speak not these things, as though the words of god had take none effect. For they are not all Israelites, which are of Israel: neither are they all children straight way that are the seed of Abraham. But in Isaac shall thy seed be called: that is to say: they which are the children of the flesh, are not the children of god. But they which be the children of promise, are counted the seed. For this is a word of promise, about this time will I come, and Sara shall have a son. 
And surely for this the more detestable is the wickedness of some jews, which unreverently gainsaying and blaspheming Christ, therein dishonour god the father, which would have his glorious name set forth by his son. And yet all this their wickedness, outrageous as it was, caused not, but that god nevertheless in all points performed, as much as he in his prophets sayings promised to do. To the people of Israel, which are Abraham's posterity, was this blysseful life promised, and yet not to all neither, but to such only, as truly and unfeignedly are his offspring. For it is not to be supposed, that all such are very Israelites, as 
They are not all Israelites which are of Israel. etc.  are descended of the stock of Israel, but such rather as are so strong and mighty in faith, that they will not with worldly tribulations be overcomen, nor yet with troubles▪ wherewith god trieth our steadfastness in religion: such (I say) worthily & none else ought to be called Israelites, that is to say, mighty & strong to godward. Nor are all they, that come of Abraham's blood, therefore so far Abraham's children, that by this bare title they may challenge the promised inheritance, but rather such as resemble that faith of Abraham, whereby he deserved, that this blessed inheritance should be derived & given unto all his posterity. To make this more evident & plain, mark whither the word of god, who made the promise, be not so, which saith: in Isaac thy seed shallbe called. To the seed of Abraham promise was made, that in it & by it, all nations of the world should famously 
But in Isaac shall thy seed b● called. etc.  be spoken of and blessed. But now is it not gods will, that all Abraham's posterity should be called Abraham's seed, unless they be, as Isaac was, who was the child of faith, and in figure represented Christ. Now was not Isaac borne, as children are commonly wont to be, but by a father, which was in deed dry and barren, full yet of trust in god, and of an old woman, unmeet likewise to conceive any child.  
Much rather therefore begotten was he through the mighty power of 
They which are the children of the flesh, are not the children of god etc.  god, and his father's faith, than by any power of man, or carnal act. What else then meaned god, when he said, in Isaac thy seed shall have his name, but plainly to declare, that not all they which are of Abraham carnally begotten, are therefore the children of god, and therefore right inheritors of god's promises, but such only appertain and belong to Abraham's seed, which have like faith, as that was, whereby Abraham deserved to receive the promise of god. But marry if god under this form of words, had made his promise, to as many as shallbe begotten of the shall my promise belong, then in deed might all such as are of Abraham's carnal stock, lawfully claim this glorious inheritance▪ But now when god this wise said, about this time will I come, and Sara shall have a son, he meant his only child, and the same which should be the child of faith, whom god had for the same inheritance chosen forth of many, not for his circumcisions sake, as which was not at that time borne, but for his father's faiths sake. Abraham after that time had by other wives, children, yet was Abraham's blessing promised unto him only in Isaac's name.   

The text.  ¶ Not only this, but also Rebecca was with child by one, even by our father Isaac For yet the children were borne, when they had neither done good, neither bad (y● the purpose of god by election might stand) it was said unto her, not by the reason of works but by the caller: the elder shall serve the younger. As it is written: jacob have I loved, but Esau have I hated. What shall we say then? Is there any unrighteousness with god? God forbidden. For he saith to Moses: I will show mercy, to whomsoever I show mercy: and will have compassion, on whomsoever I have compassion. So lieth it not then in man's will or running: but in the mercy of god. For the scripture saith unto Pharaoh: even for this same purpose have I stiered the up to show my power on thee, and that my name might be declared through out all the world. So hath he mercy on whom he will, and whom he will he maketh hard hearted. 
And as it was in Isaac, and other of the children of Abraham, after like sort and condition was it in jacob and Esau. If this glorious inheritance 
Rebecca was with child by one, even by our father Isaac.  of god's blessing only through carnal kindred befell unto any, than should it much rather belong to Esau the elder son, than to jacob the younger. Isaac was father to them both, one mother at one time conceived both, both were at one time borne in their mother's womb, & both were at one time delivered, yet did god knowledge one, as his natural child, disinheriting the other, as a bastard and unlawfully borne, saying: jacob I have loved, but Esau have I hated. What was it then that thus severed and made a difference betwixt these twins? Surely neither carnal kindred, nor keeping of the law, nor yet circumcision. For of both being not yet borne, before they had any thing at all done, either with the law, or against it, it was said: the elder shall serve the younger. And why pleased it god so, or what intended he in this deed of his to declare unto us? Surely nothing else but that noman should either upon hope 
That the purpose of God by election might stand.  of circumcision, or of the law challenge the right of this god's promise unless by faith he make himself worthy to be taken among the chosen children of god, and to be such, as Isaac and jacob were.  
For it is not carnal kindred, that maketh Abraham's children, but the choice of God. And if God refuse and reject the jews, as he once rejected Esau, certainly to be descended of Abraham's stock, nothing availeth. But on the other side, if God through the desert of faith receive the Gentiles to this inheritance, hurt is it none, though they to Abraham be of no carnal alliance, forsomuch as God by another way, by the title of adoption (I say) doth acknowledge them for his own children. Nor let any devilish person wrest, that I now have said, to this 
What shall we say then? Is there any unrighteousness with god  purpose, as though in men there were now no fault, but that all the fault is in God, who at his pleasure receiveth or refuseth such as have either of pain or pleasure nothing deserved: God forbidden, that any man should conceive such a fantasy, nor let any man so take that, which in the book of Exodi is by God spoken, I will show mercy, to whom soever I show mercy, and will have compassion, on whom soever I have compassion, forasmuch as it lieth not in man's will or running, but in God's mercy, to attain unto salvation, as which both desire in vain & all in vain labour we, unless God of his goodness draw us, as in deed he doth such, as it pleaseth him, though they nothing deserve it, and refuseth such, as have nothing so deserved. And yet of all this it followeth not that God is to any man wrongful, but rather that he is merciful to many. Noman condemneth God, but for his own offence, no man is saved, without God's benefit, which benefit he vouchsafeth to give unto such as it pleaseth him, & yet in such sort, that he leaveth occasion, why men should for his merciful drawing thank him, and thou nevertheless without occasion to complain, if thou be given over to thine own lewdness. For God doth not so harden men's hearts, that thereby men are caused to discredit the gospel of Christ, but such as through malice and stubbornness refuse to believe, useth God as instruments to the magnifying 
For the scripture saith unto Pharaoh: even for this purpose have I steered y● up etc.  of his great benefit, and to the setting forth of his mighty & glorious power. And so must that which in the both of Exodi is spoken to Pharoa be understanden: even for this purpose have I stired the up, to show my power on thee, & that my name might be declared throughout all the world.   

The text.  Thou wilt say unto me: why then blameth he us yet? For who hath been able to resist his will? But O man what art thou, which disputest with God? shall the work say to the workman, why hast thou made me on this fashion? Hath not the potter power over the clay, even of the same lump to make one vessel unto honour, and another unto dishonour. Even so, God willing to show his wrath, and to make his power known, suffered with long patience the vessels of wrath, ordained to damnation: and to declare the riches of his glory on the vessels of mercy, which he had prepared unto glory: whom also he called, not of the jews only, but also of the Gentiles. (As he sayeth also to Osee: I will call them my people, which were not my people: and her beloved, which was not beloved, and her to have obtained mercy, that had not obtained mercy.) And it shall come to pass, that in the place where it was said unto them: ye are not my people: there shall they be called the children of the living God. 
Of such sayings some devilish disposed person taketh occasion, and sayeth: if of whom soever he will, he have mercy, and whom he will he maketh hard hearted, what hath he then, wherein to blame us? sith his will and pleasure noman is able to resist, let him lay it to himself, & not to us, if any sin be committed. But hear now of the otherside, what may be said. Noman withstandeth his will (I grant) yet is not therefore Gods will cause of thy damnation. Nor did god in such manner harden the heart of Pharaoh, that he wrought the vice of stubbornness therein, but rather whereas he well knew, that the arrogant tyrant was well worthy suddenly to be destryed, yet used God toward him by little & little such increase of punishment, as he might therewith have been amended: had not his malice been an impediment. But through God's gentle favour used in punishing of him, his wicked mind became worse & worse. And therefore the man's frowardness God turned to his glory. In this matter for the defence of God's righteousness many things might be answered, but briefly to say God hateth all hautnes 
But O man, what art y●, which disputest with god shall the work say to the workm●n. etc.  & arrogancy. And what a greater point of arrogancy can there be, then that a man most vile & abject should with God reason the matter, encountering with him, as though he were his fellow? For who (I pray you) could abide to hear the earthen vessel quarrel with his maker and say: why hast thou made me after this fashion? For as clay is in the hand of the potter: even so are we in God's hands, as by the prophet Esai the Lord himself sayeth. The potter, as his mind standeth, worketh some vessels to serve for vile & uncleanly uses, & some other also appointeth he for honest service. In which act, what reason soever the workman follow, therein doth he lawfully, & why he so doth, unmeet it is that the clay should require any cause. The clay of itself is nothing else, but clay, whereof if the potter work a comely & a well-favoured cup, for that his fair shape ought he to give thank to the crafts man, & yet to the vile & filthy clay is there 
Hath not the potter power over the clay even of the same lump. etc.  no wrong done at all, if of it be made a chambre pot, or some other vessel of more vile use. Likewise is it of God, which leaving man in his sin, because so he was borne, doth him no wrong, as calling man to rightwise life he therein showeth his bounteous mercy & goodness. In the forsaken person it pleaseth God to show his justice, to th'intent he would be feared, in the approved, to th'intent he would be loved, showeth he his free mercy. Nor beseemeth it any man, of God for so doing to exact & require a reason, nor why he calleth some one lately, & some other more timely, nor why he draweth one which hath not so deserved, and forsaketh another, which hath deserved better. A much more base creature is man, being compared with god, then is clay compared with the potter.  
So that then if it be an unseen and a hideous presumption, that the clay should with the potter prattle & reason his matter, how much greater arrogancy is it, for a man to talk of God's counsels, which so far pass our capacities, that we thereof have, but even as it were a shadow or a dream? Begin to believe, & leave thy reasoning, & so shalt y● much rather understand. Besides this remember that the potter may be deceived, but in God none error can be found. It is for y● enough to believe this, that God by reason of his almighty power, may at his pleasure do what him list, and again forasmuch as he is without comparison best, do will he nothing, but that which is best. Nor should he, because our ungodliness he turneth to his honour: therefore of us be blamed, but this rather should we take as a sure proof of his exceeding goodness, that he such mischief turneth to good. It was not God, which made the an unclean vessel. But thou thyself art he which hast made thyself filthy, through applying of thyself to ungodly exercises. Beside this if God according to his wisdom both for the salvation of the good, and glory of his name abuse thy frowardness cause hast thou none for y● to complain. Lawfully art thou for thy sin punished, & through thine example the good people will the better take heed, & whiles through thy blindness and destruction they the better perceive, how greatly they are bound to the goodness of God, they are with more merry cheer encouraged to give him thanks. Nothing had Pharaoh to wite God withal, but of his own naughtiness only perished, and yet did that his stubborn malice among the Hebrews highly advance the glory of God. And what can there be, that they can reprove, if, as god 
Even so God willing to show his wrath, and to make his power known suffered with long patience the vessels of wrath. etc.  at that time deferred the destruction of Pharaoh: so likewise now for a season, not without great favour he bear with and suffer the unbelieving and sturdy jews being vessels, which have right well deserved even out of hand to be crushed in pieces, to th'intent that all the world shall more clearly perceive, that they are well worthy of damnation, which being so many ways provoked, amend not, to th'end that both through their punishment other should fear almighty God, whom we may not through continuance in sin provoke to sure vengeance, & also more plentifully to show the greatness of his might and glory toward good people, whom he hath purged being before unclean vessels, and reserved them for holy uses: not for their circumcision or the laws sake, but through the desert of faith, for whose only sake they are called to this honour. Called (I say) not only of the Jews as we be, but also of the gentiles, because herein it is not birth which maketh inheritors, but the choice of God. Nor ought the Jews to marvel, that the gentiles, which were before this time heathen & strangers to God, are now by adoption received into the numbered of God's children, sith they themself long since were for their offences done against God despised, rejected, and as disinherited, when yet afterward being sorry for their sins and amending, they were through the great bountyfulnes of God received into his favour. That this should so be, witnesseth their own prophet Osee, saying: 
I will call them my people which were not my people. etc.  I will call them my people which were not my people, and her beloved, which was not beloved, & her to have obtained mercy, which had not obtained mercy: so that this shall come to pass, that in the place, where heretofore it was said: ye are not my people, there shall some be called the children of the living God. Why grudge & reprove they that thing in other, which they themself have already assayed? Why stand they not rather in a watch & take heed, lest through their own folly they become again, that they were once? Why envy they at them, whom they might follow, were it not, they had more pleasure to strive, then to obey?   

The text.  But Esai crieth concerning Israel: though the numbered of the children of Israel be as the sand of the sea, yet the remnant shall be saved. For he finisheth the word verily, and maketh it short in righteousness. For a short word will God make in earth. And as Esai sayeth before, except the lord of Sabbath had left us seed, we had been made as Sodoma, and had been likened to Gomorra. 
Now if through men's own stubbornness the greatest part of the world perish, yet to the few that will believe, will God perform, as much as was promised to the whole numbered. And never shall the time be, but that this inheritance shall have his successors. This did the prophet Esai speaking of the people of Israel, without all colouring clearly testify saying: If the numbered of the Israelites were as many as the sand of the sea, and though through their own folly as many also perished, yet shall there some always remain, which shall through faith be saved. For be the numbered of them that falleth from God never so great, yet shall not their 
Though the numbered of the children of Israel be as the sand of the sea. etc.  fall make the promise of God vain. Men in promises are wont to break their credence, but God is he, which will fully perform all that he promised, and that briefly and compendiously, not with deceit & falsely, but justly and truly, for as the same prophet Esai said: the Lord in earth will make a short word. Shadows seem not clear without suspicion of deceit, & the law self is full of words, promising, grossly representing, commanding, threatening sometimes, & sometimes comforting. But Christ being sent into the world even at once gave all & performed that was promised, opened all that was before hidden in figures, & brought the great multitude of rules contained in the law, to y● only commandment of charity of 
A short word will God make in earth  the gospel. And thus spread he abroad the seed of his heavenly doctrine and gospel, which albeit in many of my countrymen be unfruitful, yet some are there, in whom it brought forth fruit. Again the same prophet a little before sayeth, had not the Lord of sabbath left us seed, we had been made as Sodoma, and likened unto Gomorra. Wherefore, though the most part of the jews fall from Christ, yet will not Christ suffer the true and natural seed of Abraham utterly to perish.   

The text.  What shall we say then? we say that the gentiles, which followed not righteousness, have overtaken righteousness: even the righteousness which cometh of faith. Contrariwise Israel which felowed the law of righteousness, could not attain to the law of righteousness. Wherefore? Even because they sought it not by faith, but as it were by the works of the law. For they have stumbled at the stumbling stone. As it is written▪ behold, I have put in Zion a stumbling stone, and a rock that men shall be offended at. And whosoever believeth on him, shall not be confounded. 
Since this is so, what shall we say? Surely nothing, but as the truth is, that is to weet, that the gentiles, which seemed far from righteousness, and without the ceremonies of the law, have yet attained the true and perfit righteousness, and not a jewish (which standing in bodily things was nothing but a shadow only of christian perfection), but a wholesome & an effectual justice, which such have not, as for the works of the law stand much in their own conceit, but such as through an unfeigned faith submit and yield themselves unto God.  
We may likewise of the otherside say that whiles the people of the 
Israel which followed the law of righteousness could not attain the law of righteousness. etc.  jews with all their power following the justice of the law carnally understanden, and stiffly cleave to it, with all their labour they came not unto the very law of justice, forasmuch as the same fell from Christ, whereunto as to a mark all the dark sayings of Moses law principally directed. Here some will say, how fortuned all this, and how ended these purposes so diversly? Without all doubt, because God abhorreth such as are high minded, and giveth himself & his righteousness, to such as are sober & lowly. And therefore the gentiles upon acknowledging of their own disease & an humble submission of themself to God, God received: the proud jews of thotherside, which falsely usurped the title of righteousness, as their own, bearing themself bold upon their sabbath day keeping, washings, circumcision, and such other small observances, disdaining to receive the yoke of faith, hath God set at nought and refused because they denied Christ, and delivered him which is the author of life, 
For they have stumbled at the stumbling stone. etc.  to death: which thing Esai long before knowing, prophesied should be, under this form, that Christ, whom the law promised should be a saviour, by reason of unbelief should be unto the jews an occasion of stumling, and that the same stone, which should be to the good a sure and a strong defence, should be their utter undoing, whiles they had rather by resisting stumble at him, then with belief to rest upon him. For so by the prophet Esai speaketh God the father of Christ: behold I put in Zion a stumbling stone, and a rock that men shallbe offended at, but whoso believeth in it, shall never be confounded and put to shame, as one disappointed of that he looketh for.    

The ten Chapter.  

The text.  Brethren, my hearts desire & prayer to God for Israel is, that they might be saved: For I bear them record, that they have a fervent mind to God ward, but not according to knowledge. For they being ignorant of God's righteousness, and going about to stablish their own righteousness, have not been obedient unto the righteousness of God. For Christ is the fulfilling of the law, to justify all that believe. 
ALl which things (brethren) speak I with great heaviness, because with all my heart I favour and would them well, if I were in any wise able to do them good, being in jeopardy of everlasting damnation. But now that which is the only thing 
Brethren my hearts desire and prayer to God for Israel is. etc.  I can do, in my daily prayers made unto God, my desire & petition is, that they may once yet amend and not always continue in such blindness. I can not utterly excuse their unbelief, but yet in the defence of their fault some colour may be made and pretended. As they are not in all points in such sort strangers to God, as the gentiles be, so much the more wish I that their rude beginnings may once be made perfit, that whose shadow they have for a season borne about with them in their bodies, of the same they may now come to the very truth. For 
They have a feruentminde to Godward but not according to knowledge. etc.  albeit they with extreme devilishness fastened to the cross the Lord, who was the fountain of all glory, yet this say I of them, and deny not, that to Godward a certain zeal and love have they, but yet not according to knowledge and right judgement. Nor are they deceived for lack of a godly mind and purpose, but in the choice and practice of life, they run far awry. Now better is it to have some mind to religion, then to be all without, and of God well worthy were that mind of theirs in goodness to be increased, were it not that they to the gross beginnings of godly life so stubbornly cleaved, that they refused the true and perfit religion, and were it not also they so vehemently required and advanced even shadows and pictures of truth, that the very fountain of truth they utterly despised. For whiles they busyly in deed, but yet undiscreetly defend and keep Moses law, resisting him for whom the law was principally ordained, they utterly fall even from the whole law self. Keeping of the sabbath day, circumcision, abstinence from certain kinds of meats, the shonning of dead carcases, fasting days, the keeping of high 
They going about to stablish their own righteousness have not been obedient to the righteousness of God. etc.  feasts, were for this purpose made and decreed for a time, that from such rude beginnings men might by little and little grow upward to true & perfit righteousness and from a certain worldly righteousness increase and grow up to that, which is in all points godly and perfect. If an ordinance be purposed and made for a better end, unseaming is it for love of such a mean, to despise the end, for which the said mean was appointed. But now frowardly so yet do the jews, whom albeit after the publishing of the righteousness of God it beseemed to forego the carnal justice of the law, yet so farrefoorth bolster they out & defend their old, and at this time hurtful, and not only superfluous justice of the law, that they not only will not knowledge the heavenly righteousness of God, but also having a confidence in their ceremonies withstand and resist the gospel of Christ, whereunto they ought by faith to submit themself, if they ever minded to be truly righteous. For we must by imagination conceive as it were two kinds of justice: th'one whereof Moses was author, the other whereof Christ was beginner. The one standeth in ceremonies, the other in faith and obedience. And as the rude piece of timber is matter whereof an image is wrought, & as blood is the beginning of living creatures to be brought forth by generation: so is the justice of the law a rude & gross beginning of tother, which is more perfit. And certainly extreme foolishness is it, after that a man is come to perfection, curiously to stick still in rudiments. But now of all 
Christ is the fulfilling of the law to justify all that believe. etc.  Moses law, which is of itself rude & unperfit, is Christ the fulfilling and perfection, by whom through faith, and not through circumcision, we attain righteousness, which way to righteousness is not only open for jews to entre thereinto, but also to all true and faithful believers.   

The text.  For Moses writeth of the righteousness, which cometh of the law, how that the man, which doth the things of the law, shall live thereby. But the righteousness which cometh of faith, speaketh on this wise: say not thou in thine heart, who shall ascend into heaven (that is even to fetch Christ down from above) either who shall descend into the depth? (that is even to fetch up Christ again from death) but what saith he? The word is nigh thee, even in thy mouth and in thy heart. 
Both kinds of justice did Moses clearly express. For the temporal justice, which rested in ceremonies, to be kept but for a season, plainly setteth 
The monne which doth the things of the law shall live thereby. etc.  he out in the book of the Levites, saying: keep my laws & decrees, this who so doth shall live thereby. But the true & everlasting justice, which we by Christ through a lively faith obtain, in the book of Deuteronomi expresseth he, when he saith: neither say thou in thine heart, who shall ascend into heaven: for that is even to fetch Christ down from above. Nor yet say thou, who shall descend and go down into the depth of the earth, for that were even to fetch up Christ again from death. Of which both sorts of questioners, forasmuch as they require of faith to have an experiment, neither of both seemeth to believe well.  
But, whosoever unfeignedly believeth, is in such points more surely 
say not that in thine heart who shall ascend into heaven. etc.  and better persuaded, than is one, which needeth such means to be taught with, either of this (I say,) that Christ once descended from heaven, or else of this, that he now sitteth at his father's right hand, though he no more show neither of both before men's iyens. And though it be of men seen no more, yet believeth he also, that Christ went down to hell, and the third day rose again to life. Sufficient is it for us to believe, that this was once done. So that this remaineth, that we give credence unto such, as saw the same. And to believe this we need not to seek far. The jews saw, and yet believed not. Other heard, which saw not, and yet gave they credence. The scripture recordeth the same, which straight after saith: the word is nigh thee, even in thy mouth and in thy heart.   

The text.  This same is the word of faith, which we preach. For if thou knowledge with thy mouth, that jesus is the lord, and believe in thy heart, that god raised him up from death: thou shalt be saved For to believe with the heart, justifieth: and to knowledge with the mouth maketh a man safe. For the Scripture saith: whosoever believeth on him, shall not be confounded. 
And what word is this, which Scripture speaketh of? Without doubt the word of the gospel, which we being publyshers of this righteousness do preach, worketh in men's souls present salvation, so that men by faith only apply their minds thereunto. But how is this 
If thou knowledge with thy mouth that jesus is the lord. etc.  word of the gospel in thy mouth, and how is it in thy heart? If thou with thy mouth confess and knowledge the Lord jesus, and with thy heart unfeignedly believe, that god from death raised him again to life, that we through him being restored to life from the death of sin should hereafter live in cleanness of life, then shalt thou be saved. For with heart believe we, which is to righteousness the very entry, but for asmuch as, when need requireth, all men are bound to glorify Christ, to everlasting salvation, it is not sufficient with heart only to believe, except thou the same with thy mouth confess. By this seeye, that this matter hangeth not upon ceremonies, but upon faith. Which thing Esai also speaking of Christ recordeth, saying: whosoever believeth on him, shall not be confounded.   

The text.  There is no difference between the jew and the Gentile. For one is lord of all which is rich unto all that call upon him. For whosoever doth call on the name of the Lord shallbe safe. How then shall they call on him, on whom they have not believed? How shall they believe on him, of whom they have not heard? How shall they hear without a preacher? And how shall they preach, except they be sent? As it is written: how beautiful are the feet of them, which bring tidings of peace, & bring tidings of good things. But they have not all obeyed the gospel. For Esai saith: Lord who hath believed our sayings? ●o then faith cometh by hearing, and hearing cometh by the word of God. But I ask, have they not heard? No doubt their sound went out into all lands, and their words into the ends of the world. 
In that the prophet sayeth (whosoever) taketh he not away all difference betwixt jew & Gentile? And in that he saith, (believeth) without mention making of circumcision or such other like, abolisheth he not utterly the ceremonies of the law? faith only is required, whom every man may equally 
For one is Lord of all, which is rich unto all that call upon him,  enjoy and have. And god likewise is he, which is not only lord of the jews, but of all indifferently, whose bounteousness is not so narrow, and strait, that it can no ferther reach, but only to the jews, so that among them the same is utterly worn out, but without end is his goodness plentifully flowing forth not only upon this nation or y●, but upon all people of any country, what soever they be, so that with a sure trust in god, they desire his help. The Prophet Micheas also affirmeth the same, saying: Whosoever call upon the name of the Lord, shallbe saved. In the prophets laying no kind of men is there excepted. But every man, whatsoever he be, be he either jew, Grecian, or of any nation else, if the same with a sure confidence call upon the name of god, he shallbe saved. And on the other side, whoso calleth not upon his name, shall utterly perish. Now upon him useth no man to call, or to desire his help, in whom he hath conceived no trust.  
But who will in him put any trust, of whom he never erst heard speak? Again how can men hear speak of an other, unless there be some, to preach 
How shall they believe of whom they have not heard.  the name of him, which is in such sort unknown? And as for apostles, how can they preach, unless they by him, to whom the gospel appertaineth, be sent so to do? of whom the same prophet Esai making mention sayeth: how beautiful are the feet of them, which preach tidings of peace, and bring tidings of good things. By which words ye hear and perceive, what Christ's messengers are commanded to preach, neither circumcision, as ye see, nor yet keeping of the jewish Sabbath day, but peace, which after that our sins are through faith forgiven, by mutual charity joineth us together in Christ, and to preach such good things, as because they are of themself naturally good, are in all times and in every place good.  
And yet notwithstanding this wonderful benefit of god, which hath so used all means to call every nation to everlasting bliss, that none is there, but the same hath heard of the joyful tidings of the gospel: all yet believe not the gospel. But that it should so be, the same Prophet Esai long before said, speaking in the person of the apostles: Lord who hath believed our sayings? For even among the Gentiles but very few believe the gospel, if they be compared to the multitude of such, as believe not. The briefness of this our matter shortly comprised is this then: if calling upon the name of the lord work our salvation, if such as believe not, call not upon him, a plain proof is it, that faith is specially required, and not circumcision. Now is not faith in man's soul conceived by experience, but by the preaching of the apostles, that is to say, not by the iyes, 
So than faith cometh by hearing, and hearing cometh by the word of god.  but by the ears, through whom as means the gospel of Christ is powered into the obedient soul. sith now then the bright beams of the gospel hath lightened all the world, so that Christ's name is throughly known, what meaneth this, that so few of the jews give credence thereto? Can they say for their excuse, that they of Christ have heard nothing?  
No, for now see we that fulfilled, which David prophesied of before, when he said: Their sound went out into all lands and their words into the ends of the world.   

The text.  But I demand whether Israel did know or not? first Moses saith: I will provoke you to envy, by them that are no people: by a foolish nation I will anger you. Esai after that is bold and saith: I am found of them that sought me not: I am manifest unto them, y● asked not after me. But against Israel he saith: All day long have I stretched forth my hands unto a people that believed not, but speaketh against me. 
Then sith Christ so many hundred years gone was in prophecies promised, and now throughout all the world by his apostles meet and convenient witnesses preached, and their preaching with so many miracles confirmed, can the jews for themselves colourably say, that they know not Christ? No, for they saw the light, but malice blinded their iyes. They heard the gospel, but rancour and envy stopped their ears. Rather had they bear malice and displeasure against the Gentiles called to everlasting salvation, than to follow their faith. Both which two 
I will provoke you to envy, by them that are no people.  things, that is to wit, that the jews should reject the joyful tidings of gods word, & that the Gentiles should receive it, were long before prophesied of by Moses & also Esai: of which two, the first in the book of Deuteronomis in a song maketh the lord being displeased with the unbelieving jews, this wise to speak: I will provoke you to envy by a very vile nation, which heretofore in comparison of you, hath been acoumpted for no nation, & for somuch as ye think yourselves to be wise, I will anger you with a kind of people, which in your judgement is foolish and beastly, thereby to make you more envious. And Esai, which prophesied after Moses time, without all fear plainly sayeth, that god more accepted the Gentiles obedience, than the jews stubbornness. For on this wise speaketh he in the person of Christ, I was found of them, that sought me not, and plainly appeared unto them, that asked not after me. Such a glorious 
I am found of them that sought me not, I am manifest unto them, that asked not after me.  witness beareth god unto the Gentiles faith. But against the people of Israel, whom much rather it beseemed to embrace the faith of the gospel, what saith straight after the same Esai? All the day long have I stretched forth my hands unto a people, that believed not. I sent them prophets, them murdered they up, myself with sundry miracles provoked them to goodness, in stead of thanks, they said, the devil is in him, and by the power of Beelzebub chief devil worketh he these wonders. My humbleness they despised, and my mighty power took they in a wrong sense.    

The xi Chapter.  

The text.  ¶ I say then: hath god cast away his people? God forbidden. For even I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin. God hath not cast away his people, which he knew before. Wot ye not, what scripture sayeth of Helias, how he maketh intercession to god against Israel, saying: Lord they have killed thy prophets, and have digged down thine altars: and I am left alone, and they seek my life. But what saith the answer of god unto him? I have reserved unto myself seven thousand men, which have not bowed their knees to the image of Baal. Even so also at this time is there a remnant left, according to the election of grace. If it be of grace, then is it not now of works. For than grace is no more grace. But if it be of works, then is it now no grace. For than were deserving no deserving. What then? Israel hath not obtained it which he seeketh, but the election hath obtained it. The rennaunte are blinded, according as it is written. God hath given them the spirit of unquietness, iyes that they should not see, and eats that they should not hear even unto this day. And David saith: Let their table be made a snare to take them with all, and an occasion to fall, and a reward unto them, let their iyes be blinded, that they see not: & bow thou down their back alway. 
But to what end draw all these my words? Be they to teach, that the Gentiles which were before this time to god strangers, are thorough faith taken into god's family, and that the people of the jews, which was by god first chosen out, is through unbelief utterly refused? No not 
I say then hath god cast away his people: god forbidden,  so: for unlikely is it, that god hath now utterly refused that nation, which he hath hitherto gently & gladly knowledged, as his chosen people. If god had thoroughly refused the whole nation, then should not myself, by kindred an Israelite, lineally descended of the stock of Abraham, and appertaining to the tribe of Benjamin, at this time preach Christ. So far are we from this, that god hath refused us, that even when I for zeal of the law pursued good people, than god called me forth to preach his gospel. At leastwise that ye forget not, which is red in the third book of the 
Wot ye not what scripture saith of Helias, how he maketh intercession.  kings, where the prophet Helias speaketh unto god complaining upon and blaming the jews wickedness, saying: Lord they have killed thy prophets, and overthrown thine altars, I am left alone, and they seek for my life. After which unmerciful cruelty it might seem, that god would utterly have cast of his people, as desperate and passed all amendment. But what was by god answered to Helias? I have reserved unto myself seven thousand men, which have not bowed their knees unto the idol of Baal. As then at that time god refused not all his people, but of so many evil left a certain number to honour him: after the same sort happeneth it now. For the whole people of the jews hath not god suffered to be estranged from him, no more than he hath suffered the rest beside to perish in their sins, albeit of both people very few are they, which do believe in comparison of them, that refuse so to do.  
But yet of his goodness hath god saved some, neither because they were Jews borne, nor yet because they kept Moses law, but because he of many hath chosen them forth, upon whom his pleasure was to show 
If it be of grace than is it not now of works?  his bountiful grace and mercy. Now if he so did of his own bountiful mercy, and not for their deserts, let it not be imputed unto their works. For that, which is given a man for his labour, is rather, as hyrewages, than a free gift. But that, which is given to such as deserve not, that and none else is a free gift. If the deserts of works be once accounted, then is a benefit, no longer a benefit, but should much more be called 
Israel hath not obtained that which he seeketh, but the election hath obtained it.  a reward. What happened then? Surely this happened, that the same, which the people of Israel upon confidence of the law intended to obtain, for lack of belief they went there without, so that such only obtained, as were of god's election, and not they, which belonged to the circumcised stock. To such as were not chosen by god, neither circumcision, nor keeping of the law availed, but they were with malice so far forth blinded, that upon sight of so many miracles they gave no credence, laying with their bodily iyes Christ, whom they had so long looked for, yet with the iyes of their heart seeing him not at al. And that we now see done and are for the same sorry, the prophet Esai long before prophesied, should be. Because they refused the holy and humble spirit of Christ, therefore hath god given them the spirit of unquietness both rough, boysteouse, and unruly, so that the wonders they beheld with their iyes, they deny still, as though they saw them not, and that they hear with their ears, no more moveth them, than if they heard them not. Such were they in time passed to the prophets, such were they to Christ himself, such are they until this day toward the preachers of the gospel.  
This also David replenished with the spirit of prophecy saw long 
And David said, let their table be made a snare, etc.  before, and for their great stubbornness in this behalf against the will of god, prophesieth destruction meet for such froward people. Let their table (sayeth he) become a snare to take them withal, and an occasion to fall, and into punishment dew for such deeds, let their iyes be so blinded, that they see not, and alway bow down their backs, because they would not pleasantly use that which was laid before them, and refused such things, as they presently saw and heard, and were without all godly regard to look up to heaven ward, and knowledge toward them their maker's benefit, but giving themselves wholly to the gross meaning of the law, disdain heavenly doctrine, and in regard of things transitory, despisen that, which is everlasting. The jews carry about in their hands the books of Moses, and understand them not: they read the prophecies, and deny, that in them is promised. But whereto maketh this some man will say? they are blindfolded, they are snared, they be bowed down, and become deaf.   

The text.  ¶ I say then have they therefore stumbled, that they should utterly fall away together? God forbid, but through their fall is salvation happened unto the Gentiles, for to provoke them withal. Wherefore if the fall of them be the riches of the world, and the minishing of them the riches of the Gentiles: how much more their perfectness? I speak to you Gentiles, in asmuch as I am the apostle of y● Gentiles, I will magnify mine office, if by any means I may provoke them, which are my flesh & might save some of them. For if the casting away of them be the reconciling of the world, what shall the receiving of them be, but life again from death? For if one piece be holy, the hole heap is holy. And if the root be holy, the branches shallbe holy also. 
Are they so fallen from god, that all hope of rising again is passed? 
I say then have they therefore stumbied that they should utterly fall away together  No not so. But rather this fall of theirs chanced but for a time, and for you, which are Gentiles it luckelye so chanced, because their fall was the occasion, why you were called to life everlasting, that through your example again the jews at the end of the world might be moved to godly religion: that as their falling from Christ opened the way for the Gentiles to come to Christ: so should your faith if it were for nothing, but for envy, prick yet the jews forward to believe as ye do. Now if their fall occasionally so greatly profited, that the jews forsaking and falling from Christ caused not only no hurt, but rather that the doctrine of the gospel was preached among many more, whiles that in steed of a few falling away, the gospel was spread abroad among all, so that the loss of one nation got unto Christ so many nations, how much more shall the world be enriched, when that nation also being through your godliness provoked, shallbe joined to the other? You speak I unto, 
I speak to you Gentiles in asmuch as I am the apostle of the Gentiles.  that are Gentiles, as mine own disciples, for somuch as I am sent to preach unto you, though I myself be a jew borne. And albeit I for your sakes leave nothing undone, yet will I more endeavour to advance the office committed unto me, and to allure as many of you as I can to Christ, and not only so, but also make you worthy of Christ's service, if by such means I may provoke my country men, (whom as touching carnal alliance I may so call, albeit in faith unlike,) to follow your godliness, though it be but even for envy and malice, as the property of them is to be given to a ialowsye: that if I can not bring all home to goodness, some yet may be saved. And as I am desirous of their amendment: so know I, that ye also desire the same. For if by thoccasion of the jews casting of, all the world else was brought into god's favour, because that whiles they fell from the favour of god, the Gentiles were by god's goodness received thereinto, that is to say, if their great hurt and loss became good to the world, how much more good were it, if they being now estranged from god, were through faith received unto him, like men restored from death to life again: that finally, when the number of the faithful is thoroughly fulfilled, there remain nothing, but the resurrection of bodies? For though of the jews some are ungodly, we may not therefore despair of al. If the Gentiles far from god might through god's calling be brought to perfit religion, what let should there be, but y●●aciō, which had holy fathers, & beginners, may likewise be called & brought to the faith again? Much more with reason agreeable is it, that of the good, good should be borne, forsomuch as all men for the most part 
For if one piece be holy the whole heap is holy.  resemble that beginning, from whence they are descended. If the leaven be holy, needs must the whole bache, which is therewith seasoned, be holy and clean. And if the root of the tree be holy, likely it is, that the branches of the same, be likewise holy. The jews have both of kindred & nation Abraham their beginner, whose faith god allowed: and what let is there, but that they may resemble their first parent's faith? If they this do not, then are they not his nephews, no more than the branch plucked from his stock is any longer nourished with the sap of the root.   

The text.  Though some of the branches be broken of, and thou being a wild Olive tree was graft in among them, & made partaker of the root and fatness of the Olive tree, boast not thyself against the branches. For if thou boast thyself, thou bearest not the root, but the root the. Thou wilt say then, the branches are broken of, that I might be graft in, thou sayest well: because of unbelief they were broken of, and thou stoodest steadfast in faith, Be not high minded, but fear. For seeing that God spared not the natural branches, take heed, lest it come to pass, that he spare not the also. 
Now if we see branches to be plucked from the stock, whereupon before they did naturally grow, much less marvel is it, if such be plucked of, as are but graffed upon another. Then if thou see the Jews, which 
Thou being a wild Olive tre wastgraft in among them & made partaker of the root and fatness of the Olive tre.  sprung out of the rote of the true Olive, for lack of belief broken down and plucked from their stock, so that now to them the root doth no good: and thyself contrary wise, whereas thou sprongest out of the wild olives root, graffed into the right Olive, not by nature, but by the will and kunning workmanship of God, so set and planted among his very branches, that thou being taken out of thine unfruitful stock art becomen fellow and partaker of a strange root, and whereas divers boughs, which in the same tree growed, are now cut of and withered away, & thyself with a new juice lusty and plentiful, take heed and beware that thou therefore foolishly rise not in thine own conceit, and disdain other branches, whom thou seest cut of. If thou unorderly rise in thine own fantasy, if thou grow proud, and therewith be puffed up, have this in mind, that the root beareth thee, and not thou the root.  
Beware that no such fond imagination come into thy head, to think this with thyself, the natural branches were broken of, because I should be graffed into their stock. Think not that they were for thy sake broken of, but thereupon in deed followed it, that thou were graffed in. And yet herein sayest 
The branches be broken of that I might be graffed in.  thou well, that they were broken of, whereas they growed out of the root, but mark why they were after such sort broken of. Without doubt for lack of faith lie they on the ground and are tredde underfoot, thou through faith abidest fast upon the tree. Rejoice not at other men's misery, but by their evil chance rather learn to be lowly and sober, & by their punishment learn, what is to be feared, if thou likewise offend. For if thou well see, that God spared not the natural branches, & that it nothing advantaged them, that they being descended from good and holy fathers, peculiarly belonged to the people of God, great cause hast thou to fear, lest he spare not thee, if thou with arrogancy and unkindness displease him. Learn by their fall, what thou must beware of. Let not thy state cast the in a pride, but rather put the in remembrance of the goodness of God showed toward y●. Good cause hast thou for thy wealth to be glad, and good cause hast thou also to rendre God thanks, but without cause art thou to rejoice of their fall. They are for their desert cut out of their stock, and thou without thy deserving art graffed in it.   

The text.  Behold therefore the kindness and rigorousness of God: on them which fell, rigorousness: but towards thee, kindness: If thou continue in his kindness. Or else thou shalt be hewn of, and they again, if they abide not still in unbelief, shall be graffed in again. For God is of power to grafe them in again. For if thou wast cut out of a natural wild Olive tree, and waste graffed contrary to nature in a true Olive tree. How much more shall the natural branches be graffed in their own Olive tree again. 
Considre in God both his mercy, and his exact justice, and by the one learn to be thankful to God, and by the other forget to be proud and disdainful. Of Gods exact justice the jews felt example, which from their first state fell to such blindness, that Christ for whom they so many years looked, they maliciously and cruelly persecuted. Of God's great goodness hast thou which art a Gentile, a plain experience, 
Towards the kindness, if y● continued in his kindness.  in that he of his goodness made the of that blissful life partaker, whom neither thy heathen stock, neither thy wicked life in any wise deserved. Once hath God freely forgiven the offences of thy former life, once art thou through Gods favour received into the numbered of his children, but yet art thou so received, that as thou without thy desert wert called unto it: so through thine own folly thou mayest again fall from it. God will from the being unthankful withdraw his gift, unless thou knowledge his goodness, & unless thou meekly use his benefit. Thy unkindness will lose all that his goodness gave. Thy pride will destroy, that thy obedience won.  
In which points if thou be not ware, thou shalt from the true Olive, 
Thou shalt be hewn of & they again, if they abide not still in unbelief.  in whom thou art now planted be again cut our. Likewise the jews if they change and forsake that which divideth them from God, (I say) their unbelief, they shall into that tree be new planted, from whence they were cut. So that faith shall to that place restore them again, from whence through unbelief they were once deposed. For if thou which wast profane and cursed, being as it were cut out of the wild Olive, contrary to nature be graffed into the true Olive, how much rather will this be done, that the jews, which came of good parents, come to their kind, and be planted into that good stock again, from whence they were cut?   

The text.  I would not that this secret should be hid from you my brethren, (lest ye should be wise in your own conceits) that partly blindness is happened in Israel, until the fullness of the gentiles be come in: and so all Israel shallbe saved. As it is written: there shall come out of Zion he that doth deliver, and shall turn away ungodliness from jacob. And this is my covenant unto them, when I shall take away their sins. As concerning the gospel they are enemies for your sakes: but as touching the election, they are loved for their father's sakes. 
I will brethren open unto you a hidden mystery, which should peraventure not be spoken of at all, were it not that the same is for you very expedient to be known, lest ye proudly take to much upon you, forsomuch as ye think yourselves to be set before the jews. The blindness I spoke of, whereunto the jews are fallen, neither fell upon the whole nation, nor shall continue still. Of them many knowledge Christ, the rest shall so long continued in their blindness, until that the numbered of gentiles be thoroughly filled up, which through the jews fall have had an entry 
Until the fullness of the gentiles be come in.  into this condition. But when after long time they shall see all the whole world to flourish in the faith of Christ, that they in vain look for their Messiah, and that their city, their temple, their sacrifices, and all their whole nation is dispersed and scattered abroad, through the light of understanding, they will at the last begin to knowledge their error, and well understand that Christ is the very true Messiah. So that albeit some of them are now grown out of kind, yet shall then the whole numbered 
And so shall all Israel be saved.  of the Israelites be saved. Then shall they for good skill be called right Israelites, when with the light of faith they shall begin to see that Christ is both God and the son of God, and through their strength in faith, more than upon any confidence in works, wrest out with strong hand the benediction of God.  
And because ye shall believe this the better, the same was also by the prophet Esai long before said. Both were prophesied of, that is to weet, both that they should fall, & also rise again and amend: the one see we already done, so y● and the thing self confirmeth & establisheth the prophecy, tother with like faith we look hereafter to ensue. The prophecy is this, there shall come out of Sion he that shall deliver, and shall turn away ungodliness 
There shall come out of Zion he that doth deliver.  from jacob, and this is my covenant with them, when I shall take away their sins. With this nation made God once a covenant, which being surely made and decreed, though some make themself unworthy of God's promise, yet for their unworthiness God will not suffer his promise to be utterly vain. Some shall yet remain, that shall receive the whole stocks right. For notwithstanding they are fallen from the grace of God, yet are they not so fallen, that they can not be reconciled. As many of them as receive not the gospel of Christ, but cleave still fast to the letter of the law, are even the enemy's of God, & that (but be not proud of it) turned you to good, for upon their refusal and forsaking of the gospel, the same was to you by so much the rather offered. But yet in asmuch as they are descended of godly and holy parents, and are that nation, whom among all other God chose out peculiarly for himself: for their sakes God greatly regardeth them, so that if they amend, they shall the rather be received into his favour, because that, which we now preach, God long since promised to their fore fathers.   

The text.  For verily the gifts and calling of God are such, that it cannot repent him of them: for like as ye in time passed have not believed God, yet have now obtained mercy through their unbelief: even so now have they not believed the mercy, which is happened unto you, that they also may obtain mercy. For God ●●th wrapped all nations in unbelief, that he might have mercy on al. 
For God doth not in such sort promise to do any thing, nor in such sort fathereth his children, that he after forthinking himself, will change his purpose, as men are wont to do. God cannot be changed, but rather 
The gifts ● calling of God ●re such that it cannot repent him of them.  as he cannot be deceived, so will he not be sorry for that he hath done. As soon as the jews no longer refuse him, then will he of his side remember his promise. There is a change in all things. As at their fall therefore thou shouldest not rejoice, if thou thereby won: so shouldest thou be glad of their amendment. For that ye were once the same all the jews well-nigh are now, that is to say, unfaithful to God: & yet did not God refuse you for ever, since we now of his mercy see it done, y● as upon their refusal made, ye were received, so now suffereth God them for a time to be out of his faithful household & congregation, whiles ye be received into it, that they in time to come through the calling of God amending their life, may as ye do, obtain God's mercy, which God doth, because neither should revile other, but each be of other glad, finding like mercy at God's hand. For so doth God by his unspeakable wisdom rule and order all things, that no kind of men should be free from sin: not that he is 
God hath wrapped all nations in unbelief, that he might have Mercy on all.  author of the same, but that for a season he suffereth men through their own faults to fall into sin, that when they know their own offences they may well perceive, how that they are saved, not for their own deserts, but through the free mercy of God, lest they otherwise might wax proud. And whiles he this doth, so far is he from putting evil into men's minds, that of his goodness in a marvelous sort, other men's evil he turneth to our good.   

The text.  O the deepness of the riches both of the wisdom & knowledge of God: how unsearchable are his judgements, and his ways passed finding out? For who hath known the mind of the lord? Or who hath been his counsellor? either who hath given unto him first, and he shallbe recommpensed again? For of him and through him, and for him, are all things. To him be glory for ever. Amen. 
But into this secret point happily I entre more deeply, than is meet for any man to do among men. But am with consideration of the unspeakable way and counsel of God, as one astoned, that whereas I cannot express the same, this exclamation make I, O the deepness of the 
O the deepness of the riches both of the wisdom and knowledge of God.  most abundant and overflowing wisdom of God, how unable are men's wits to search out and conceive his judgements, how unmeet are men's wits to find out his ways? For who ever knew the mind of the Lord, or who was at any time his counsellor? What man is there, that first provoked him with any good turn, in such sort, that the benefit of God given to him again, may seem a reward & wages given for his well deserving? In such sort provideth God for our salvation, by such means in deed, as men's wits are not able to find out, but yet so well, that it cannot be amended: in such condition his pleasure is, we should of his benefit be partakers, that for the same we should for no part thereof thank ourselves. If any evil be, for that may we thank 
Of him, and through him, and for him are all things.  ourself. All the goodness that ever is, of him cometh it, as from a fountain, by him as author are all things given, in him be they, as keeper and defender of his gifts, because no man should of this praise presumptuously take upon him any part, sith the beginning, middle, and end, belong to him, to whom for the same, honour, praise, and glory is due for ever, of which glory it is unlawful for any man to challenge any part.    

The xii Chapter.  

The text.  I beseech you therefore brethren, by the mercifulness of God, that ye make your bodies a quick sacrifice, holy and acceptable unto God, which is your reasonable serving of God, and fashion not yourselves like unto this world: but be ye changed in your shape, by the renewing of your mind, that ye may prove what thing that good & acceptable, and perfit will of God is. For I say (through the grace that unto me given is) to every man among you, that no man stand high in his own conceit, more than it becometh him to esteem of himself, but so judge of himself, that he be gentle and sober, according as God hath dealt to every man the measure of faith. 
sith now then by the goodness of God ye are from your old superstition brought to perfit religion, and sith ye are delivered from the burdain of Moses law, I heartily beseech and pray you brethren, for the great mercy's sake, which God hath diversly showed, and still showeth towards you, whose free goodness ye should thank for the wealthy state ye stand in, that ye henceforth unto him offer such sacrifices as become your profession, not gootes, sheep, or oxen, which as the jews and paynims custom is, are chosen out, as clean beasts, and meet for divine sacrifice. Ye have in such gross sacrifices until this time sufficiently had your will, henceforth requireth God of you 
Make your bodies a quick sacrifice, holy and acceptable unto God.  far unlike customs, another kind of worshipping, with other new sacrifices, that is to say, that ye unto him offer even your own bodies, not making them lame, but subduing your naughty desires in them, not offering unto him dead beasts, but a living sacrifice, in all points pure and holy, thankful and acceptable unto God, a reasonable sacrifice, a sacrifice (I say) of the soul, and of no brute beast.  
As long as the carnal law continued, God was contented that corporal beasts should be offered unto him. But after that the law once became spiritual, with spiritual sacrifice worship him must we. In stead of a calf, kill thy proud thoughts, in stead of a ram, kill thy fervent malice, in stead of a goote, burn up thy filthy lust, in stead of doves and turtles, sacrifice unto God thy frail and wanton thoughts. These and none else are meet sacrifices for christian men, these are the sacrifices whom Christ gladly receiveth. God is a spirit, and with spiritual oblations is his favour won. Nor requireth he so much to be honoured 
Be you changed in your shape by the renewing of your mind.  with ceremonies, as to be embraced with a pure heart and mind. In stead of circumcision, cut out of thy mind superfluous and unseeming desires. In stead of keeping thy sabbath, keep thy mind quiet from troublous desires. Christ for our sakes once offered himself, meet is it that we again offer ourselves to him.  
And then will this follow, that as ye are taken out of this world, and have betaken yourselves to an heavenvly profession, so shall ye in life and minds descent all together from your old state, and asmuch as may be, altered into new and heavenly men, though not with bodies immortal, yet at leastwise with new desires of minds, so that henceforth no such thing shall please you, as cursed people, and such as are given to transitory pleasures, do greatly esteem, but desire only such things as please God, nor be any longer under the jewish rules of men, but in all your desires, and in all your doings, hang at the will and governance of God, which regardeth no gross thing, nor that which is unperfit, but that which is perfitly good, and acceptable, and for God's honour and godly religion meet and conventent.  
Among them that set by the world, a custom it is, that such as are 
But I say. etc. to every man among ynu that no man stand high in his own conceit. etc.  wealthy, disdain the poor, he that is poor envieth the rich man. But I command every one of you, whosoever he be, be he rich, or of the common sort, so that he be of the christian flock, and taken out of the fellowship of this world, that through pride he think no more of himself, than is beseeming, but that he be of a sober and of an humble mind, that first he take no more upon him, than is mere, and next remember, that all that he hath, was given him by God, not for his works, but for his faiths sake, & given, not therewith to please himself, but with the same to do every man good.  
God doth in sondrywyse bestow his gifts, lest either one should disdain at an other, or lest any man might think himself sufficient, but let brotherly charity make each man's gift comen to all other.   

The text.  For as we have many membres in one body, & all membres have not one office: so we being many, are one body in Christ, and every man among ourselves one another's membres. Seeing that we have diverse gifts according to the grace that is given unto us: if any man have the gift of prophesy, let him have it, that it be agreeing unto the faith. Let him that hath an office, wait on his office. Let him that teacheth, take heed to his doctrine. Let him that exhorteth, give attendance to his exhortation. If any man give, let him do it with singleness. Let him that ruleth, do it with diligence. If any man show mercy, let him do it with cheerfulness. Let love be without disstmulation. Hate that which is evil, and cleave unto that which is good. Be kind one to another with brotherly love. In giving honour, go one before another. Be not sloth full in the business which ye have in hand. Be fervent in the spirit. Apply yourselves to the tyme. Rejoice in hope. Be patient in tribulation. Continue in prayer. distribute unto the necessity of the saints: be ready to harbour. Bless them which persecute you: bliss (I say) and curse not. Be merry with them that are merry, weep also with them that weep. Be of like affection one towards another. Be not high minded, but make yourselves equal to them of the lower sort. 
For unmeet is it, that the grace of Christ in you have less power, than hath the power of nature in every beasts body. For as in the body of beasts there is of the parts among themself a certain fellowship: so is there betwixt all such people as of diverse sects and sundry nations are shaped into the fellowship of Christ. For as this sensible body, albeit it be but one, yet is it framed of many membres together, now hath not every member like office, forsomuch as the iyes have one, the feet another, the stomach and hands another, and yet doth not the eye see only for itself, but for the whole body, nor the stomach for itself prepareth not food, but for all the members: Now in what condition the office of every member is in the body: in like are the sundry gifts after diverse sorts given to diverse of us.  
As then the limbs, which are more noble, for example the iyes, 
So we being many are one body ● Christ  disdain not the viler, but with that they can do, help and succour all, or else should the whole body utterly decay: so let every man, be his gift singular, or else be it mean, for his part bestow the same for the weal of the whole body, since we are once planted into Christ our head, and with him becomen one spiritual body. For as one member is to another member of the same body, so is one christian man to another christian man.  
But yet hath every man, (as I before said,) sundry gifts given unto him, given unto him, (I say) not for his own deserts, but by the liberal bounteousness of god, which giveth every man as he knoweth is expedient. Let noman therefore of his gift be proud, but discreetly 
If any man have the gift of prophecy. etc.  and soberly use it for the weal of all men, if he have the gift of prophecy to expound unknown learnings, let him according unto the perfection of his faith, (whom only god regardeth, and not his other deserts,) without disdain upon other bestow this his gift: or if he be in such condition and place, where he may help his brother, therein let him soberly do his duty, if he have the gift of learning, let him not disdain to instruct and teach other, or if he can out of the Scriptures 
Let him that teacheth take heed to his doctrine.  with preaching ravyshe men to pitiful and godly life and conditions, let him with soberness use that his gift: if he have goods, where with to help the poor and needy, let him also give unto such, as have need, and therewith help other, neither for glory, neither for hope to have advantage thereby, but with a liberal and free heart, or if god have given him to bear rule over other, and therein can do well, let him not of that office be any thing the prouder, but careful of his charge, nor let him rule his office for himself, but for their weal, whose charge and governance he hath taken in hand, or if he help the wretched and miserable, let it be done without sadness and louring, for that is a discouraging of him, that is so helped, and beware that with thy benefit thou it him not in the teeth, but let thy thankful gift be increased and doubled with a merry look and cheerfulness, so that whatsoever ye give, seem to give it even as it were an other man's, and with all your hearts. Heathen people's good deeds be all for the most part, by such ways corrupted, yea though elswyse they seem to be liberally done.  
In you let dissimulation have no place, but let there among you 
Let love be without dissimulation. etc.  reign love and charity, which neither can counterfeit nor dissemble, but make every man's doings accepted of god. Beware also that ye measure not things, after your desire, as noughty people are wont to do, but esteem and measure things, by virtue only or vice, abhorring all lewdness, steadfastly cleaving to goodness. And forasmuch as ye are brethren, daily desire your comen father's help, & since ye are all appointed to one inheritance, let each of you to 
Be kindeone to another with brotherly love.  other through brotherly charity, be ready and well willing. Carnal men strive for pre-eminence in honour, strive ye each with other, how one of you may prefer an other before himself.  
Let noman idly live to himselfwarde, but let every man for his part labour to do his duty, nor be slothful and▪ stuggyshe, as men, that are with the infirmity of the flesh faint, but be in spirit courageous and fervent. Ye have forsaken your carnalnes, and begun now to be spiritual. A fleshly point is it to be flouthful, for the spirit of god is a thing of activity and lively. Withstand not evil persons, but do as the time 
Apply yourselves to the tyme.  requireth, applying yourself to that, which is present, if any hurt chance, avoid it, if ye can well so do, or else suffer it, not with heavy hearts, as men that are in wanhope, but be in adversities merry & joyful, for hope of the reward, that is to come. This wise in the mean season, think with yourself, if ye any thing either bear with, or forgive another, ye suffer it for god's sake, which will without doubt with advantage make you a recompense. But now & if the wicked untolerably vex thee, go not about, to defend thyself, nor yet seek to be revenged, ne call you for worldly succour & defence, but with continual and hearty prayer desire the help of god. If any christian have lack, let him, that hath, give him some thing, not louryngly and unpleasantly, as one that giveth to a craving beggar, but even as one that reckoneth all he hath comen. And not only use such liberality upon them that are present, but upon other also, which are absent. Such as come to you from far countries abroad, let them have harbroughe, lest they either shamefully lack, or be compelled among paynims to take their lodging. And as it beseemeth, that our hands be liberal, so is it also convenient, that our tongues hurt noman. 
Bliss them which perstcute you, bliss (I say) and curse not   
Upon such as for hate of Christ and his gospel persecute and trouble you, ye may not only not revenge, but also not somuch as wish them any harm. Yea even pray for them, rather pray for them (I say) that they amend their life & curse them not at al. such as ye cannot in deed do good unto, wish well unto them. Each in perfit friendship assure himself to other, which maketh both joy and sorrow comen, that your gladness, your sadness and tears be always joined together. In all things be of one mind and of one desire, whether unto you there fall any prosperous and lucky chance, or any adversity. Be not proud and disdainful one of you toward another, but let such one as is superior, frame and temper himself, to such as be his inferiors and underlings.   

The text  Be not wise in your own opinions. Recompense to no man evil, for evil. Provide afore hand things honest, not only before god, but also in the sight of all men. If it be possible (asmuch as is in you) live peaceably with all men. dearly beloved avenge not yourselves▪ but rather give place unto wrath▪ For it is written: vengeance is mine, and I will reward saith the Lord. 
Let none among you so stand in his own conceit, that to himself in his 
Be not wise in your own opinion.  own judgement he seem a stout fellow and one to be wondered at. Whoso is such one, will never lightly give place to an other. If any man perhaps offend you, give not check for check, ne one wrong for an other. Though such doings among Jews and paynims be taken for well done, yet for evil to do evil, afore Christ is devilish, & so is it for the nonce to follow that thou in an other reprovest. strive i'the with other of you who can do best, and labour not only, that such things as ye do, upon testimony of your own consciences only please god, but see that it likewise be of all men allowed, nor offend the weak person with any act that seemeth evil. And let your life be so far not only from great offence, but asmuch as may be far from all suspicion of any great offence, that even the very noughty packs find in it nothing to reprove. So shall ye do, if asmuch as in you is, ye be at peace, not with christian men only, but also with such as to Christ are strangers. Wonderful is the po●●r of this divine and heavenly virtue, as which even compelleth her enemies both to love her, and also to wonder at her. If every man labour to be revenged of his own grief, peace cannot steadfastly continued. Jews & paynims use vengeance, but if there be any wrong done unto you, desire you not to be revenged, but rather give place to men's malice, which 
As much as is in you 〈◊〉 peaceably with all men.  with thy patience will better wear away, than if thou with like doing and revenging more and more provoke it. If thou with patience overcome his fury, therein thou gainest. But and if he in his rage still continue on, let him not doubt, but that he shallbe surely punished. Leave him to his judge, which hath from us taken away the authority to revenge, & reserveth it to himself, as which in the Deuteronomie speaketh on this wise, vengeance is mine, and I will reward saith the lord.   

The text.  ¶ Therefore if thine enemy hunger, feed him: if he thirst, give him drink. For in so doing thou shalt heap coals of fire on his head. Be not overcome of evil, but overcome evil with goodness. 
Yea I say, be so far from hurting another, when thou art hurt, that for an evil turn, look thou do a good: so that if thine enemy happen to be hungry, refresh and help him with thy meat, if he thrust, give him drink. Scarcely is there any nature of such wildness and so beastly, but that it with benefits, may be made tame, namely since by such means even the very wild beasts wax Gentle. Herewith them win thine 
In so doing thou shalt h●ap● coals of ●y●● on his head●  enemy. Upon experience and proof had of thy sufferance and godliness he will peradventure amend, and be ashamed, loath and repent his outrageous fierceness, and being overcommen with thy charity, fervently love ●he again. By this way may all debates be finished, whereas by doing like for like, they are without end still increased. In good deeds it is a godly thing to strive, and in them each one to pass an other, is an excel lent point, but to strive who can do worst to an other, is beastly.  
But as for this saying even the paynims self grant. But herein shall your praise specially stand, if with good deeds ye overcome evil, if with 
By not overcome of evil, but overcome evil with goodness.  sufferance ye overcome men's fury, if with fair speech ye overcome evil toungued, and also wrong, with doing your duties. And in great watch must thou stand, lest he which is evil, with his naughtiness overcome thy goodness, so far that thorough him thou begin to be unlike thyself, and to follow his trade whom thou reprovest. But rather let thy goodness vanquish his wildness, so that he being overcomen through thine example, be as it were violently pulled into thy part.    

The xiii Chapter.  

The text  ¶ Let every soul submit himself unto the authority of the higher powers. For there is no power, but of god. The powers that be, are ordained of god. Whosoever therefore resisteth the power, resisteth the ordinance of god. But they that resist, shall receive to themselves damnation. For rulers are not fearful to them that do good, but to them that do evil. Wilt thou be without fear of the power? do well then: and so shalt thou be praised of the same. For he is the minister of god for thy wealth. But and if thou do that which is evil, than fear: for he beareth not the sword for nought: for he is the minister of god, to take vengeance on him, that doth evil. Wherefore ye must needs obey, not only for fear of vengeance: but also because of conscience. And even for this cause pay ye tribute. For they are gods ministers serving for the same purpose. 
But now and if princes and governors of the comen weal for Christ's religions sake persecute and trouble you, suffer it ye must, though it begun through no fault of yours. In any case take heed, that ye neither move, nor provoke them thereunto, refusing to do such things, as they seem by their authority to require, and may of us be done without the displeasure of god. Every 
Let every soul submit himself unto the authority of the higher powers.  common weal is maintained with an order, nor may the same under the pretence of religion be disquieted. There be in men beastly lusts and desires, with other like enormities, in whom we may not agree unto other, and again some things there be, wherein we must for quietness of the common weal, as the time serveth, even consent and bear with ●anims, lest by your example some become unruly, whom it were expedient to be kept under with fear. Of such things three differences are there. One is of such, as are in all points godly, which as things peculiarly belonging to Christ we must in all times and places prefer and set before other. another kind is there, of such mattiers as utterly appertain to this world, as ungracious desires and sin.  
These must ye in any condition shun and beware of. The third kind is 
There is ●● power but o● god The powers that be, are ordained of god  of such as of their own natures are neither good nor bad, and yet for a good order to be had in a comen weal, and maintenance of concord, are necessary to be kept. I would not have such laws through you troubled, albeit they have of righteousness but a colour or shadow, so that they be not quite contrary to the justice of Christ. Persecution must we suffer, and be subject to worldly dominion, though it be somewhat unlawful, lest when they persecute and vex you, men think & judge they do it for just and lawful causes, when ye only among other set at nought and refuse the comen laws, received by all men, whom as Christ made not, so them reproved he not, but as one ignorant went undoubtedly about other matters. The comen laws therefore must every man obey and obey also governors, which in earth bear a certain image of god, and in punishing offenders put gods will in execution. And in deed thus ferfurthe is their power given unto them by god. Wherefore whosoe resisteth any prince and magistrate, albeit the same be a cursed and a wicked paynim, doing yet his office, the same withstandeth not the man so doing his duty, but resisteth god from whom the authority cometh. For as the shadow of Moses law was given by god, so that before this time we might not lawfully refuse it: so of god is made the justice of the law, so that for the time we must thereof have some regard. For as god's pleasure is, that in his body the members should have their order, whereof we before spoke: so would he, that in the comen weal, wherein are good and bad, that an order there should be. Now is the order self of itself good, notwithstanding peradventure the man abuse his office.  
Wherefore whoso disquieteth this order, resisteth god the maker thereof, 
They that resist, shall rec●yue to themself damnation.  and they that resist god, shall as they are well worthy, receive their damnation. Now if thou be loath to be endangered to magistrates or laws, think not with stubbornness to come thereunto, but with innocent & hurtless life and good conditions. Officers can do nothing lawfully but upon such, as been offenders. Live uprightly and well, and the law with the hath nothing to do, and thou without cause to fear any magistrate. Yea rather at their hands, such as do their duties, receive rewards and honour. Wherefore as in ponyshing of offences the magistrate is god's minister: so is he after a certain sort his minister to, whiles he rewardeth such, as are well doers. So that whoso well liveth, is more than free from the danger and peril of the law. But if thou commit any offence worthy of correction than happeneth it through thy favit, that thou must fear the magistrate, for he for such purpose beareth 
He to the minister of god to take vengeance on him.  a sword, to punish (I say) hurtful persons, and therein is he servant and minister unto the justice of god, who in punishing of naughty packs useth the service of such as are even themselves evil.  
Since therefore the commenweales state can not be preserved, unless officers be had in due reverence, for the comen weals sake, obey, them also, not only, lest they being provoked with your stubborn disobedience seam even of right reason to use extremity against you, more for your 
Not only for fear of vengeance, but also because of conscience.  sedition, than because ye are christians, but also for your consciences sake, which, albeit of them ye fear no punishment, telleth you, that it should not be troubled, which god would have established. And forasmuch as herein they do the comen business, and since that which is comen belongeth unto all men, for a reward of doing their office, ye pay them a custom and a tribute, and though they be wicked, yet because they minister comen justice, and because god himself is justice, they are gods ministers and in his stead are they, whiles they apply justly that thing, that by comen authority is committed unto them.   

The text.  ¶ give to every man therefore his duty. Tribute to whom tribute belongeth: custom, to whom custom is due: fear to whom fear belongeth: honour, to whom honour pertaineth. O we nothing to any man but this, that ye love one another. For he that loveth an other hath fulfilled the law. For these commandments, thou shalt not commit adultery, thou shalt not steal, thou shalt not bear false witness: thou shalt not lust: and so forth (if there be any other commandment) it is all comprehended in this saying, namely love thy neighbour as thyself. Love hurteth not his neighbour. Therefore is love the fulfilling of the law, 
Wherefore if these men forbidden you any thing, which of itself is not unlawful to be done, obey them, since ye are of them, which are bound to follow honesty, though ye were put in no fear of punishment. If they command ungodliness to be done, remember, that ye must rather obey god, than men. Now if by their authority they exact any thing of you, the loss whereof putteth you in no jeopardy of breach of your religion, the matter is not so great, that ye for the same should provoke their displeasure, pay unto them all such exactions, as though it were debt. Christ himself which was bound to noman, paid to Cesar tribute, not that he owed any, but because he would not displease them. Suffer not, that they by you be defrauded of their right. If of them any require tribute, pay him tribute, if he exact custom, pay him custom. If he require to be had in reverence, forsomuch as the same denied, he might think his authority despised, in the sight of men do reverence unto him. Again if for his comen offices sake he would be had in honour, give to him dew honour. If they in their office laudably use themselves, the honour is given to god, if they otherwise do, that honour is given them for a quietness to be had in the common weal. And to leave nothing unsaid, what soever any such parson shall demand of you, do therein that thing, which is for the comen weal necessary. But among 
Own nothing to any man, but this that ye love one another.  you being christians let there be no authority or debt, but that ye to each other own mutual charity. A charitable man needeth not by exaction to be compelled, but of his own accord preventeth all monitions. If ye pay unto them their request, ye are out of their danger, but the charitable man though he satisfy other, yet neu●● satisfieth he himself, but evermore heapeth up one good turn upon another.  
Charity therefore embrace ye, who briefly compriseth all laws. Whoso 
For he that loveth an other, hath fulfilled the whole law.  with pure and christian charity loveth his neighbour, he observeth the whole effect and purpose of Moses law: if charity lack, no laws, be they never so many, are sufficient: if it be had, there needeth none other law, when charity only much more effectually commandeth all that is in so many and innumerable laws comprehended.  
Moses law forbiddeth men to do adultery, to commit murder, to do any theft, to bear false witness, to desire any other man's goods, to lend money for usury, with many such other like. But in the compendious rule of charity are all these precepts contained, wherein it is briefly said: Love thy neighbour as thyself.  
Charity, asmuch as it can, doth good to all men, though they be evil and hurteth no man. And then what need is it with a long tale and special words to forbid so many things, to hurt (I say) no man this way, or that way, since her nature is to hurt no man at all? Will any man (trow ye) murder him, whom he loveth? will he unchastely use an other man's wife, which loveth his neighbour aswell as himself? Will he rob an other man's goods, whom he is ready to secure with his own? will 
Therefore to love the fulfilling of the law.  he with false witness oppress his neighbour, whom with his own jeopardy he would have saved? will he lend any money for usury to him, with whom he thinketh all that he hath comen? will he wish him harm, which wisheth the same to another, that he would to himself? will he by any way hurt and displease him, for whose sake he knoweth, that Christ once died? Charity therefore, as I said, in a short lesson containeth the whole law. By her rule we shortly learn, what is to be avoided, & what is to be followed.   

The text.  This also we know the season, how that it is time that we should now awake out of sleep. For now is our salvation nearer, than when we believed. The night is passed, the day is come nigh. Let us therefore cast away the deeds of darkness, and let us put on the armour of light. Let us walk honestly, as it were in the day light, not in eating and drinking, neither in chambering and wantonness▪ neither in strife and envying: but put ye on the lord jesus Christ. And make not provision for the flesh, to fulfil the lusts of it. 
To the desire of charity then even the consideration of the time exhorteth, that we awake arising out of the sleep and darkness of our old 
It is time that we should now awake out of sleep.  life. The night seemeth a time which giveth occasion licentiously to sin, forasmuch as at that time shame is away. But such yet as in the night are wanton occupied, and use themself but lightly, assoon as the day once appeareth, even for very shame, to the sight of men they fashion themself better: and as though they were becomen new men, in stead of drunkards come forth abroad sober, in steed of lecherous, chaste, in stead of brawlers, moderate and cold, in stead of sluggards and heavy heads, lusty and quick. Take therefore must we the time, while it serveth, which if we use well, our weal is not so far of, as it was when we upon boldness of Moses law keeping, thought it but even at hand. The night of our former life is gone and passed away, that day draweth nigh, wherein men's acts be they never so secret, shallbe disclosed.  
Let us be as our day is, and cast away our evil manners & nightly acts, 
Let us therefore cast away the deeds of darkness.  with all such other wanton points, as we ought to be ashamed of in the day. If when the sun riseth, we use to set on more honest apparel, lest for lack of comely array men's iyens be offended, much more now at the bright rising of the gospel, let our souls be garnished with thapparel of virtue, meet for such light, and with such as is not uncomely in the sight of God. Henceforth let us so frame all our life, that all the world may see that we walk in the light, even in the sight of God, his Angels, and men, shaking of the darkness of our former life, not giving ourself to riotous banquetings, or drunkenness, not beastly given to foul and fleshly lusts, not with strife & envying, unseemly brawling among ourselves, unto which vices ye were thrall, whiles ye wandered in the darkness of your former life. This apparel belemeth not man's soul. But rather since ye are through baptism graffed into Christ, 
But put ye on the lord jesus Christ  him put ye on. Let it appear in your life, whom ye have professed. Express ye him, whom ye have received, he is chastity, he is peace, he is charity, such apparel is meet for this light of the gospel. Such things as ye have hitherto for your pleasures used, henceforth use them for bodily necessity: and such things as heretofore ye have filthyly given you unto, as wanton desires moved, henceforth in them let there a soberness be used, and use them no further than nature requireth. nourish so the body that it live and be in health, and not wax wanton. Let meat and drink be used to drive away hunger and thirst, & not in such sort, that they provoke and nourish uncleanly lusts.    

The xii Chapter.  

The text.  Him that is weak in the faith, receive unto you, not in disputing and troubling his conscience. Due believeth that he may eat all things. An other which is weak, cateth herbs. Let not him that cateth, despise him that cateth no●. And let not him which cateth not, judge him that cateth. For God hath received him. What a●t that judgest an other man's servant, whether he stand or fall? that pertaineth unto his own master: yea, he shallbe holden up, that he may stand. For God is able to make him stand. 
BUt surely albeit in the use of such things there be no difference nor choice among such as are in the faith of Christ thoroughly instructed, so that they use them 
Him that is weak in the faith, receive unto you▪ ●●.  not for pleasure, but for need, as I before told you, yet if there be peradventure any such among you, as for example, a jew borne, which by reason of his long continued custom and trade of life, is some what sctupulous, and not yet so grown up to that ripeness of faith, that he can forego all the rules of his old law, such one may not by & by disdainfully be rejected, but rather with gentle and courtise manners alured and nourished, until that he like wise profit, and in faith grow stronger, whereunto ye shall much rather bring him by favourable means, than by contentious reasoning and disputations.  
Considre in such matters, how unmeet a thing it is, that such acts, as may without offence be done, should straight be taken in the worse part. But to th'intent that peace and concord may among you be maintained and steadfastly abide, certain things must be winked at, some things must be suffered, and some things must gently be taken. Such gentle & favourable taking of things upholdeth and preserveth the fellowship of this our comen light.  
And since men's minds among themselves are sundry and divers, surely in a multitude never will there be steadfast peace, unless in divers 
One believeth that he map eat all things  points one give place to an other. For he that is without all serupulositie, thinketh it lawful without any difference to eat what meat him lust, in that act nothing else regarding, but what nature requireth. Again he that is yet weak and somewhat superstitious, lest he might chance either upon fish or other meats forbidden either by the jews law, or offered up to idols, liveth with herbs. Such things among you ought not so to be regarded, that for them brotherly peace be broken. Let him that is strong, & eateth all meats, so use his strength, that yet he 
Let not him that eateth▪ despise him that eateth not ●t.  despise not the weaker, which feareth to eat. Let him again, which following the weakness of his mind abstaineth from certain kinds of meat, neither judge nor condemn him, which without difference taketh whatsoever is set before him. But rather let him that is strong, bear with the weak, in this sense taking it: this error conceived and gathered by long custom of his former life, cannot suddenly be plucked out of his mind, it will by little and little wear away, & as in him godliness groweth, superstition will vanish and avoid. Likewise he that is scrupulous, when he seeth an other eat all kinds of meat, let him this wise think with himself: what matter maketh it to me, what this man doth▪ and likely it is, that he doth it of a good mind, since God hath received and taken him unto him, and made him his own, at whose 
For god hath received him.  pleasure heliveth, against whom only he offendeth, if there be in such things any offence, as of themself are not cuil.  
Now if it be an arrogant point to despise the weakness of him, that is superstitious, and deceived through rudeness, how much more intolerable pride will this be (think ye) if such one as in the faith is but weak, take upon him to judge and condemn him that is stronger, even as the rule and custom of unlearned people is, which think nothing rightful 
What art y● that judgest an other man's servant.  but that themself do, and think all that good, that they allow? May not a man well say to such one, what art thou, that judgest and condemnest an other man's servant? There is but one lord and master of all, jesus Christ. To him standeth he▪ if he be strong in faith, & to him falleth he, if he offend, as thou thinkest, he doth. For he in deed for this shall not fall, but rather be established to continue in his strong faith. His master is sufficiently able and meet to strengthen his servant, that he stagger not at all.   

The text.  This man putteth difference between day & day, an other man counteth all days alike. Let every manues' mind satisfy himself. He that observeth the day, doth it unto the lord. And he that doth not observe the day doth it for the lord also. He that eateth, doth it to please the lord, for he giveth God thanks. And he that eateth not, eateth not to please the lord withal, and giveth God thanks. For nove of us liveth for himself, and no man dieth for himself. For if we live, we live unto the lord. And if we die, we die unto the lord. Whether we live therefore, or die, we are the lords. For Christ therefore died, and rose again, & revived, that he might be lord of dead and quick. 
And that I have now told you of the choice of meats, the same in keeping the sabbath day, and feasts of the new moon, is like wise to be understand. For he that is weak, and of unperfit faith, maketh a 
This man putteth difference between day and day.  difference betwixt day and day, as though one were holy and the other were not, and thinketh it unlawful in this day to eat certain meats or to labour, which man other day might well and lawfully be done. On the other lyde, he that is perfit and strong in his faith, conceiveth in days no such difference, but rather thinketh all the space of his life consectate and hallowed to godly conversation.  
Break not for such points christian concord among you, but without condemning of other men's consciences, let every one herein do, as he judgeth best, specially since both ways are without sin, and with both standeth the chief point of our religion. Whoso esteemeth and judgeth in his conscience, that every day is like pure and holy, doth so to his lord, and to thee, little belongeth it, how well he doth. Likewise he that judgeth, that there is betwixt day and day some difference, if he be deceived, he doth it unto his lord, thou hast therewith nothing to do. Likewise 
He that eateth doth it to please the lord, ●o● he giveth god thanks.  he that without difference eateth all kinds of meat, he eateth to his lord, forasmuch as he giveth thanks to God, through whose benefit he eateth, whose free goodness made all things for man's use. Again whoso through the weakness of his conscience abstaineth from certain meats, he abstaineth to his lord, and nothing haste thou to do therewith, since he eatyug herbs and roots giveth thanks to God, as well as thou dost. If God allow and accept his thanks giving, why art thou so bold upon him to give sentence? The cause of both is divers, the matter one, both one mind, and one lord is there of both. The one giveth thanks for the liberty he hath to eat what he lust, knowing that the gospel putteth a difference betwixt minds, and not betwixt meats▪ the other, whiles he shonneth the occasion of surfeiting, by the reason of his abstinence, he is kept within the bonds of temperance.  
In all such things we are equal, so that it beseemeth no man in defence of his doing to strive with his brother, sufficient it is, if God approve it, to whom the judgement of such things belongeth, as are either uncertain, or else such as must for the time be borne with. No christian man hath power further upon other, but that each one do good to another. Nor liveth any man for himself, because we are all his, which from sin brought 
None of us liveth for him seltr. etc.  us to goodness, and from death restored us to life. No man therefore either liveth to himself, or dieth to himself, no more than any man's servant doth, upon whose life and death his master hath full power & authority. Now if the servant live, he liveth not for his own nor none other man's advantage, but for the advantage or disadvantage of his master. If he die, it is to the gain or loss of his master, whereby it appeareth what a point of malapertness it is, when one servant intermeddleth in his fellows matter, namely if in the mean season the master be pleased. Now among men no servant is so much his masters, as we are Christ's servants, who bought us neither with gold nor silver, but even with his own blood. Whether we fall then, to him we fall: or if we stand, to him we stand, or if we live, to him we live, or if we die, to him we die. 
Whether we live therefore o● die, we are the lorde●.  Other slaves peradventure are their masters no longer, after that they are once dead, but we, whether we live or die, are the lords, to whom all things live.  
Christ hath not only power upon them, which are alive, but even upon them also that are dead, as which for our salvation gave both his life and death. For he for my cause became man and died, and after for my sake rose again from death, to th'intenten●●nt that he might be lord both of the quick and dead. If we live to godliness, we are bound to him, if we die to sin, we are bound to him. He is our lord, he is our judge.   

The text.  But why dost thou then judge thy brother? Either why dost thou despise thy brother? We shall all be brought before the judgement seat of Christ. For it is written: as truly as I live saith the lord, all knees shall bow to me, and all tongues shall give praise to God. So shall every one of us give accounts of himself to God. Let us not therefore judge one an other any more. 
And then, why doth the servant take upon him any authority upon his fellow, over whom only God hath power? Thou that art somewhat scrupulous, with what boldness (I say) judgest thou thy brother, which is stronger than thou art, for that he freely eateth, or because he in like sort useth every day? Or why dost thou which art stronger, disdain at and disp●se thy weaker brother, as though thou were his master, and not rather his fellow? Why doth either of you both usurp God's authority 
We shall all ●e brought before the judgement seat of Christ.  and prevent the day of judgement? One must not judge an other. The only judge of all will give sentence upon all. For all shall once be brought before the judgement place of Christ, there by his sentence to be quited or condemned, who thoroughly seeth the most hidden & secret parts of our heart. until that day, let not one servant play the lord upon an other. For this honour hath he for himself only reserved, as himself sayeth by the prophet Esai: as truly as I live sayeth the lord, all knees shall bow 
Let us not therefore judge one an other.  unto me, and all tongues shall give praise to God. In the mean season let every man, asmuch as he can, with all his power endeavour, how he may for himself before this judge make his account, and take heed that no man judge others acts to the worse.   

The text.  But judge this rather, that no man put a stumbling block, or an occasion to fail in his brother's way: For I know, & am full certified by the lord jesus, that there is no thing comen of itself, but unto him that judgeth it to be comen, to him it is comen. I● thy brother be grieved with thy meat, now walkest thou not charitably. Destroy not him with thy meat▪ for whom Christ died. Cause not your treasure to be evil spoken of. For the kingdom of God is not meat and drink, but righteousness, and peace, and joy in the holy ghost. For he that in these things serveth Christ, pleaseth God, and is commended of men. 
If we may for this time judge of any thing, let us for the time judge of this, and devise how one of us may help another and that we neither do any man hurt, nor give occasion of hurt, asmuch as we may. Let us comfort them that stagger, & not make them desperate, no nor let us 
judge this rather that no man put a stumbling block. etc. in his brother's way.  extinguish the smouldering flax, but enkindle it. If the persons dignity & worthiness were considered, the weaker should obey him, that is better learned, but christian charity would, that the learned should sometime give place and bear with the weaker, but yet not so, that he consent and favour his error, but either to th'intent that he may be amended, or else at the lest so stayed, that he offend not more grievously.  
And in this matter to speak somewhat of myself, Moses in his law many years gone given unto the jews noted certain meats for unclean, and the same meats in his language he calleth comen, as a man would say, cursed, of whom men might not lawfully eat, & certain meats calleth he clean, which every man might lawfully use. But now know I, and am by the spirit of Christ surely persuaded, whose pleasure was that the carnal part of the law should be abolished, that of his own nature 
I know and am full certified. etc. that there is nothing comen of itself.  no meat is there unpure, and that there is no choice of meat at al. But if any be unclean, only to him it is unclean, that so judgeth of it, that is to weet, to the weak and scrupulous it is unclean, but to such one, as is strong and a perfit christian, nothing is unclean, but to them that are clean, all things are likewise pure. And yet peradventure sometime it were well done, to abstain from that, which is of itself good and pure, not because Moses law so commandeth, but because brotherly charitte, which specially belongeth to a christian man, so requireth.  
For if for thy bodily food thy brother's conscience be hurt or grieved, whom thou shouldest as tendrely love, as thou lovest thyself, than livest thou to thyself, and remember'st not, what mutual charity requireth, as which regardest not, but disdainest the fall & ruin of the weak, which thing thou mightest easily remedy. Were it (I pray you) so great a matter so long to abstain from lawful meats, until such time as thy neighbour being in jeopardy be helped thereby? And albeit thy brother be weaker, though he be ruder, than thou art, yet count him not for so vile, as for thy meats sake to suffer him to be destroyed, for whose salvation Christ died. If such one, as he is, the lord esteemed so greatly, then should he not of the for a trifle be despised. Nor think it sufficient, that the thing thou dost, be right & well done, but moreover provide must y●, that in it there be no suspicion of evil, and beware lest that which to the is good, turn unto other men's harm, as it will, if men among you see debate and strife for meat and drink or for such other small trifles.  
For as in the world to come, in the kingdom of God (I say) there shall 
The kingdom of God is not meat & drink. etc.  neither be meat nor drink, which are remedies for this our mortal state: so the doctrine of Christ's gospel, and perfit christian life standeth neither in difference of meats nor drinks, as which are such things as are not to godliness effectual. Rather must we study and have mind upon such things, as may with us be conveyed hence to that heavenly life. And what things been they? Without doubt justice, peace, joy, which 
But righteousness, and peace, & joy in the holy ghost,  are not given by observing differences of meats, but by the holy ghost. jangling for meats worketh malice and debate, it worketh sorrow, it worketh displeasures & grudges. But the spirit of god in stead of dissension worketh peace, in stead of sorrow, causeth gladness, for displeasure & wrong, perfit righteousness. For as it belongeth to justice to hurt noman: so to peace belongeth it, to strive with noman, and the office of charity is to trouble and grieve noman. These are spiritual gifts of god, in these, who so serveth Christ, both pleaseth god, whiles he doth such things, as to him are most acceptable, and pleaseth also men, whiles he by diligent ways avoideth all suspicion & occasion of evil. Carnal they be, which striven each one with other for meats and days. They serve the spirit of Christ, that stand not in defence of their own acts, but rather such as charitably please each one another, and change themself into every sort to win all to Christ, fashioning themselves to all men's usuages, to th'intent they may please every man.   

The text.  Let us therefore follow those things, which make for peace, and things wherewith one may edify an other. Destroy not the work of god for a little meats sake. All things are pure: but it is evil for the man, which eateth with hurt of conscience. It is good neither to eat flesh, neither any thing, whereby thy brother stumbleth either falleth, or is made weak. Haste thou faith? have it with thyself before god. Happy is he, that condemneth not himself in that thing, which he alloweth: For he that maketh conscience, is damned, if he eat: because he eateth it not of faith. For whatsoever is not of faith, that same is sin, 
We therefore, that are spiritual, leaving such contentious disputations let us follow such things, as make to peace, such things, as nourish concord, such things, as increase mutual love, and to be brief, all such trade of life, as may make us better, that one may the better help another, & not such, as other may therewith be offended. This is the chief and principal point of our religion. Thou that art stronger, beware y● for thy meats sake, thou destroy not the work of God. Much rather lose thy meat, than through occasion thereof, the thing be destroyed, which god redeemed by the death of his son. As for meat is a thing, that belongeth to man & is requisite for the aid of worldly necessity, but charity is god's matter, when both be in jeopardy, let rather that give place, which beareth 
All things are pure but it is evil for that man●e which eateth with hurt of conscience.  less weight, not because in the meat eating there is any sin, or because one is pure, another unpure, as the jews would have it, or because it is any offence to eat of every kind of meat, but because thereby occasion of stoumbling and misdeming is given, not because thou eatest it, but because through eating thereof, thou grevest thy weak and feeble brother, by mean whereof the meat, which by nature is clean, forsomuch as thou in using it regardest not thy neighbours jeopardy, becometh unclean. This point must we so greatly take heed unto, and think, that better it were altogether to abstain from flesh, and to eat herbs, yea altogether to forbear the drinking of wine, than by eating or drinking to give thy brother occasion of slander.  
Nor say thou this again unto me, why feareth he, where no need is? mine own faith and conscience condemneth me not: nor say thou what have I with other men's weakness to do? Dost thou counsel me to leave mine own mind, and to follow his, and so begin to follow and use a certain choice and difference in meats? No not so. I require not of thee to follow his weakness, but rather for a time to condescend unto it upon hope of his amendment. I allow this confidence of thine, in that thou despiseste such differences of meats, but yet hide and cover this thy boldness, if thou see that thy brother be like to fall into jeopardy thereby. Be content that god in the mean time knoweth and approveth 
Haste thou faith? have it not with thyself before god.  the strength of thy conscience. And yet must the same for that time be dissembled, whiles thou avoydeste the danger, and weakening of thy neighbour's conscience, by leaning & fashioning thyself to his weakness. And in the mean time take heed of this, that where thou sayest, thou regardest no such choice of meats, that this thy saying come forth and proceed of a strong conscience, and not made for a colour to maintain the pleasure, which thou hast to eating and drinking, nor for wantonness. Beware also, lest, whiles thou despisest and reprovest another for his superstition in abstaining from meats, thyself in thy conscience doubt, and so be more strong in word, than thou art in faith. Blessed is that man, which is of that strength in faith, that in the act, which he among men approveth and maintaineth, he feel not within him his conscience murmuring against it, and in his heart secretly condemn that, which in the face of the world it approveth. For who soever doubteth judging with himself that it is unlawful to eat, is even by his own conscience condemned. And why is he condemned? Because the act he doth, cometh not of a strong faith, and an upright conscience, but of a conscience grudging against his doing. For what soever cometh not of faith, is joined with sin. For when a man doubting of an act whether it be evil or not, which of itself is not evil in deed, doth it yet nevertheless, he in so doing declareth, that he would do a very evil thing in deed, if occasion served. perfit godliness in whom it is, surely avoideth all such things, as have but even an appearance of evil. Whoso of malice doth sinfully, is well worthy 
For whatsoever is not of faith, the same is sin.  to be reproved, if such one will not be reformed, even his company must be avoided also. But when the error groweth by reason of infirmity, he that is in such error much more deserveth to be taught and warned, and not to be disdained or mocked at.    

The xu Chapter.  

The text.  ¶ We which are strong, aught to bear the frailness of them, which are weak, and not to stand in our own conceits Let every man please his neighbour unto his wealth and edifying. For Christ plea●ed not himself▪ but as it is written: the rebukes of them▪ which rebuked thee, fell on me What soever things are written af●re time, they are written for our learning, that we through patience and comfort of the scriptures might have hope. 
Now than if we be stronger, than other, as we in deed 
We which are strong, ought to bear the frailness of them which ar● weak.  be, in somuch that we herein need noman to give us counsel, yet must we take heed, lest while we reprove an other man's small error and call it superstition, we ourselves fall into the far more heinous vice of arrogancy, but rather the stronger we be, the more beseemeth it us to bear with the weakness of other. For as they, that are either elder, or stronger of body, use not therefore to throw down nor to tread under feet their youngers, or such as are not in strength able to match with them, even as though god had for the purpose given men strength, to hurt therewith, whom they will, but rather the stronger they de, the more shame count they it, to hurt tender youth, or feeble old age: so the more judgement and learning we have, somuch the rather are we bound to temper ourselves to the weakness of other, rather than, whiles we are of our learning proud, and highly stand in our own conceit, we provoke to anger our weak brother, rather than either to suffer him, or to cure his disease.  
Let noman therefore for his gift please himself, as though it w●re given him to brag therewith, out let him rather despising hymsefe, please his neighbour, not that he should for every purpose do so, but to do him good therewith, and to make him better, than he is. And this way of curing other men's errors, Christ himself taught us, which being the very fountain of all goodness, used not the same as one that pleaseth himself, to the advancing of his own glory, but to help such, as were out of the way and had but weak & feeble consciences, not only despised the glory, which he was worthy of, but was contented to be spitefully handled, even as David inspired with his spirit said before, that it should be, in his ix psalm: the rebukes of them, which rebuked thee, fell on me. 
Whatsoever things are written afore time they are written for our learning that we through patience.  Which sentence is not only written in the psalms to th'intent we should know it, but to follow it also, by his ensample learning, how patiently and mildly our neighbour should be suffered and borne with, until such time as he grow up and be ripe in Christ's religion, and have cast of his weak chyldyshnes. As he therefore submitted himself to our vileness, to th'end he would by little and little exalt us to a higher state: so meet is it also that we of him take example, how to allure our neighbour to true godliness, the example whereof laid plainly before our iyes, as it were in a table in holy scriptures, must we continually have in remembrance, that as he bought us not by any worldly mean, but by his sufferance redeemed and saved us, and for his humbleness sake was finally exalted to true and perfit glory: so likewise should we through sufferance of the weaker and the comfort of holy scriptures provoking us to do as Christ did, trust to receive such reward as is prepared for all such, as follow his steps.   

The text.  The god of patience and consolation grant you to be like minded one towards another, after the ensample of Christ jesus, that ye all agreeing together, may with one mouth praise god, y● father of our lord jesus. Wherefore, receive ye one another as Christ received us, to the praise of god. And this I say, that jesus Christ was a minister of the circumcision for the truth of god, to confirm the promises made unto the fathers: and that the Gentiles might praise god for his mercy, as it is written: For this cause I will praise the among the Gentiles, and sing unto thy name. And again he saith: Rejoice ye Gentiles with his people. And again: praise the Lord all the Gentiles, and laud him all ye nations together. And again Esai saith: there shallbe the roo●e of jesse, and he that shall rise to reign over the Gentiles: in him shall the Gentiles trust. The god of hope fill you with all joy and peace in believing, that ye may be rich in hope through the power of the holy ghost. 
The general rule and sum of your profession is peace and concord. And therefore beseech I god the author of patience, and him, which by his secret writings encourageth us to sufferance, without whose help we can do nothing at all, that he vouchsafe to grant, that ye be in one mind and consent knit together, therein following the example of jesus Christ, who nothing somuch praised unto us, as mutual love and concord. And by this way shall we well advance the glory of 
That ye all agreeing together, may with one mouth praise god the father. etc.  god, the father of Christ jesus, if as he taught and did toward us, we likewise do one to another: and by this mean shall men also understand that we are unfeignedly Christ's scholars, if as ye in one assent speak of Christ, ye through brotherly consent declare also, that ye are all knit together in one mind. Among you therefore which are Gentiles called from your idolatry to Christ: and you that are Jews called from the shadows of the law to perfit righteousness, let there no dissension remain, but labour rather gladly to please each one another of you. receive and maintain each other of you with your healping hand, even as our master Christ gladly received you, not coumpting upon the offences of your former life, but brotherly embracing you, & all to th'intent he would among men set forth the glory of God his father, that ye doing as he did one to another of you, his own glory might also be set out and spread abroad. Christ pleased both kinds of men, first the jews, to declare that 
And this I say that jesus Christ was a minister of the circision. etc.  god the father was true in his word, which performed to their posterity even the same thing, that he in his prophets sayings had promised to their forefathers, because they should give him thanks, whose good luck was to receive the truth of such things, as Moses law in figures & shadows only represented. Christ pleased also the Gentiles, which had no such promise made unto them, to th'intent they being received into this wealthy state, without any desert, yea without any hope thereof should for that magnify the goodness of god. To th'intent (I say) the jews should be glad, that they have at the last attained unto that they have long looked for, the Gentiles also because they have that they looked not for. That this should so be, was by the counsel of god long before decreed. For in the psalms this wise speaketh Christ to his father: For this cause 
For this cause I will praise the among the Gentiles, and sing unto thy name. etc.  will I set forth thy glory among the Gentiles, and unto thy name sing a song of praise. Again in the canticle of the Deuteronomie it is said: Rejoice ye Gentiles with his people. And again in the. Cxvi. Psalm: Praise the lord all ye Gentiles, and laud him all ye nations together. Again the same also long before prophesied isaiah saying: There shallbe in that day the root of jesse and he that shall rise to reign over the Gentiles, and in him shall the Gentiles trust. And now ferther I beseech god, which by his prophets saying hath put you in this hope, that it may please him now more abundantly to perform that thing in you, which he long since promised to do, that all heaviness and dissension secluded, it may please him to fulfil you with all joy and concord, & that through faith: that the hope which ye have now already conceived of god, may daily more and more be enriched and increased through a confidence of a good and a clear conscience, through the mighty power of the holy ghost.   

The text  ¶ I myself am full certified of you (my brethren) that ye also are full of goodness, and filled with all knowledge, & are able to exhort one another. Nevertheless brethren I have somewhat more boldly written unto you, partly to put you in remembrance through the grace y● is given me of god: that I should be the minister of jesus Christ 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 have therefore whereof I may rejoice through Christ jesus, in those things which pertain to god. For I dare not speak of any of those things, which Christ hath not wrought by me, to make y● Gentiles obedient with word and deed, in mighty signs and wonders, by the power of the spirit of god: so that from Jerusalem, and the coasts round about unto Illiricum, I have filled all countries with the gospel of Christ. 
And this speak I not, because I mistrust your goodness, as of whom 
Nevertheless brethren I have somewhat more boldly written unto you.  I am thus ferfurth persuaded, that ye of your own good will are full of charity, and endued with such knowledge, as are without my council able to give each other of you in these matters good advise. But yet have I somewhat familiarly and liberally written unto you, not to teach you, as ignorant, neither to command you, as people ylwylled, but to put you in remembrance what is best to be done, to th'intent that it which ye well know must be done, and yourselves freely do, ye do the same more plentifully through mine encoraging, in this behalf doing my duty committed unto me by god being thereof unworthy, following the will and pleasure of jesus Christ, whose work I labour in, to the utterest of my power▪ that by the advancing of the glory of his gospel among you, which are Gentiles, I may unto him offer a pure sacrifice. And this think I to him a most accepted sacrifice if I offer you unto him in such cleanness, as beseemeth him, even as a holy sacrifice, and purged not with carnal ceremonies, but with the holy ghost, which is the only author of perfit holiness.  
And since I see, that I have already in many of you brought this to 
I have therefore whereof I may rejoice through Christ jesus.  pass, surely I may lawfully glory, not boasting myself before the world, but rejoicing before god of my prosperous preaching, for which yet neither thank I myself, nor my labour, but jesus Christ, whose deputy I am, by whose assistance I execute the office of preaching committed unto me. My mind can not abide to make rehearsal of other men's acts, lest in so doing I might seem to take upon me the praise, which they have deserved: but only speak will I of such things, as Christ hath by my own ministery done, which is, that the wicked Gentiles all given to idolatry, are now become obedient to the gospel, moved thereto partly by my words and deeds, and partly by the great miracles and wonderful 
With word and deed, in mighty signs, and wonders. etc.  works by me showed, for the establishment of my doctrine, showed (I say) not so much by my power and strength, as by the mighty power of the spirit of god, to whom I am nothing else, but as an instrument and minister. So that then whiles I thus glory of the lucky success of my preaching. I do not so much advance my own glory, as the glory of Christ. And in this behalf do I lawfully glory, which in such sort give the praise of my preaching to god, that I yet therein give place to no man.   

The text  ¶ So have I enforced myself to preach the gospel, not where Christ was named, lest I should have built on another man's foundation: but as it is written, to whom he was not spoken of, they shall see: and they that hear not shall understand. For this cause I have e'en oft let (and am let as yet) that I could not come unto you: but now seeing I have no more to do in these countries, and also have been desirous many years to come unto you, whensoever I take my journey into Spain, I will come to you, for I trust to see you in my journey, and to be brought on my way thitherward by you, after that I have somewhat enjoyed your aquaintance. 
Nor have I preached the gospel after a comen sort, but have until this time preached in such countries, where Christ's name was not yet heard of, and laboured busily for that praise at god's hand, that by me the foundations of christian religion might be more enlarged, and the compass of his dominion more spread abroad. Nor minded I to build upon the foundations▪ which other of the apostles had laid, because as it is a harder point to set up the beginnings of religion, than to maintain that, which is set up already, so thought I that this act more belonged to the gospel, specially since I perceived, that it was so long before said by the most holy prophet Esai? To whom (saith he) he was not spoken of, they shall see, and they that heard not of him, shall understand. And this desire to enlarge the faith of Christ hath so greatly 
To whom he was not spoken of, they shall see and they that hear not, shall not understand. etc.  troubled me, that hitherto I could not see you, albeit I was very desirous to do so, but whereas I oftentimes purposed to come thither unto you▪ business still hindered me, I think the spirit of Christ so governing me. But now after that I have gone over all Achaia and Macedonia, in which countries I see no place, but that in it I have set the foundations of christian faith, and am now this many ears in great desire to see you, I trust I shall have occasion to satisfy this my desire, that when I go into Spain, by the way thitherward I shall see you, and by you be brought on my way thitherward, and yet not before that I have tarried with you for certain days, & have with your good company partly satisfied my desire. And this (I trust) by the favour of Christ shall shortly be done.   

The text.  Now go I to jerusalem, and minister unto the saints. For it hath pleased them of Macedo●●a and Achaia to make a certain distribution upon the poor saints, which are at jerusalem. It hath pleased them verily, and their debtor are they. For if the gentiles be made partakers of their spiritual things, their duty is to minister unto them in bodily things. When I have performed this, & have brought them this fruit sealed, I will come back again by you into Spain. I am sure, that when I come unto you, I shall come with abundance of the blessing of the gospel of Christ. 
But at this present time purpose I to go to Jerusalem, to deliver unto the poor jews that there are, & are christian men, the free alms of the Macedonians, & of them that dwell in Achaia, delivered by them unto me For so to do they thought good, that with a sum of money indifferently gathered of such as were disposed freely to give, to refresh the poverty of some that are at jerusalem, which being poor in substance, are yet in godly religion rich. Noman compelled them so to do, but so thought they, & 
For it hath pleased them of Macedonia etc.  in my mind, therein they thought well, forasmuch as they are bounden unto them for religions sake, delivered first unto them at their hand. And for that cause since the people of Jerusalem first departed the doctrine of Christ with the gentiles, reasonable it is, that they again departed with them with some part of their money, with such vile reward recompensing the precious treasure which they have received. Thone sort freely departed with such treasures, as belong to the health of the souls, the other freely & willingly give that, which appertaineth to bodily necessities. Therefore as 
When I have performed this. etc. I will come back by you again into Spain.  soon as I have herein done my duty, & delivered this money to them, to whom it is purposed, (for both mind I to deliver it myself, & the money sealed, lest either any part thereof be by some deceitfully taken away, or else lest myself might be suspected, as one that hath taken some part thereof, because I labour in an other man's business for nothing) I will in my journey to Spainward go by you. And though I make hasty speed into Spain to preach the gospel unto them, yet will I not think it painful to tarry & spend some time among you, nothing doubting, but that when I shall come unto you, I shall so come, & find you such, that my coming shallbe to the great glory & praise of Christ, whiles both ye with godly minds receive me merrily, & I through the help of God in all points satisfy your desires.   

The text.  I beseech you brethren for our lord jesus Christ's sake, and for the love of the spirit that ye help me in my business with your prayers to God for me, that I may be delivered from them, which believe not in jewry: and that this my service which I have to do at jerusalem, may be accepted of the saints, that I may come unto you with joy by the will of God, and may be with you refreshed. The God of peace be with you al. Amen. 
In the mean season I beseech you for our lord jesus Christ's sake, and for the unfeigned charity's sake, which we have by his spirit received that forasmuch as I can not yet presently have your company, that at lest in your godly prayers & petitions made unto God, ye will help me labouring & traveling in such dangerous business, as I do, that by his help I may be delivered from the misbelievers that are in jury, & such as resist the gospel of Christ that their malice hinder no part of the fruit of our preaching, and that this mine office in deliverance of this money, which I am now about to make at Ieru●●lem, may without any let be pleasant & thankful to the good & devout people there, that when this is 
That this my service, which I have to do at jerusalem may be accepted. etc.  done, as I would have it, both my coming by the will of God may be unto you joyful, & that I may after great labours taken, be a while among you refreshed. But to finish the exhortation that I begun, I beseech, that the God of true peace, the father, author & maintainer of concord, may always abide among you, which as resisteth & goeth far from proud and seditious persons, so is he gotten & kept with mutual consent & agreement.    

The xvi Chapter.  

The text.  I commend unto you Phebe our sister, (which is a minister of the congregation of Cenchrea) that ye receive her in the lord▪ as it becometh saints, and that ye assist her, in whatsoever business she needeth of your aid. For she hath succoured many, & mine own self. great Prisca & a●●o Aquila, my helpers in Christ jesus, which have for my life laid down their own necks. Unto whom not I only give thanks, but also all the congregations of the gentiles. Likewise great the congregation, that is in their house. Salute my well-beloved ●penetes, which is the first fruit of Achaia in Christ. ●rete Mari which bestowed much labour ou us. Salute Andronicus and junia my cousins, and prisoners with me also▪ which are well taken among the Apostles, and were in Christ before me. great Amplias my beloved in the lord. Salute Vrban out helper in Christ, and Stachis my well-beloved. Salute appelles approved in Christ. Salute them, which are of Aristobulus household. Salute Herodian my ●yusman. great them that be of the household of Narcissus, which are in the lord. Salute ●riphena & ●riphosa, which women labour in the lord. Salute the beloved ●ersis, which laboured much in the lord. Salute ●ufus chosen in the lord, and his mother and mine. great Asincritus, Phlegon, Herman, Patrobas, Mercurius, and the brethren, which are with them Salute Philologus and julia: Nereus and his sister, and Olimpa, and all the saints, which are with them. Salute one another with an holy kiss. The congregations of Christ salute you. 
But yet by these letters I commend, unto you our sister Phebe, who went hence unto you, to whom I delivered these letters to be brought thither, who hath with all diligence succoured and sustained the christian congregation at Cenchris, desiring you so to receive and use her, as is meet for such a woman to be received, as 
Receive her in Christ as it becometh saints.  for good people hath done much, and to aid her in all such things, as she shall need to have your help in. And surely meet it is, that ye help her, forasmuch as she hath oft-times both succoured many other good people and me also. great in my name Prisca, and her husband Aquilla, which is a jew, of the country of Pontus, which holp me, when I was in jeopardy of the jews, lying in watch for me, and that did he, lest through some naughty people the preaching of 
Which have for my life laid down them own necks.  Christ's doctrine might be setted, so farfoorth, that for defence of my life they put themselves in jeopardy of their own, as folk ready to adventure their lives for the safeguard of mine, for which goodness not only I give them thanks, but with me all the congregations of gentiles, partly because they do for other likewise as they have done for me, & partly because they think, that the benefit, whereby I was saved, generally belongeth to all men. And salute not them only, but also all their family. great Epenetus, for his laudable manners well worthy to be so called, & to me for this specially beloved, because I may well call him the first fruits of Achaia, as whom of all that country I first brought to Christ's religion. Greet Maria, which not without jeopardy and pain, hath done much for me. Greet ye Andronicus and junia, both my cousins and also imprisoned sometime with me, which are among the Apoposties 
Which are well taken among the Aposties, and were ● Christ before me.  well taken, and in the number of the. lxxii. famous in godly religion, yea which go beyond me in this title of dignity, that they professed Christ, before I did. For if we lawfully honour such, as were first borne of their parents, how much more lawfully ought we to honour them, that are first borne again in Christ? Salute Amplia, whom for his singular godliness sake I love with all my heart. Salute Vrban the fellow and helper of my labours, in such things, as appertain to Christ's gospel, and Stachis his fellow, whom I tenderly love. Salute Apelles, which hath by many afflictions suffering for Christ's sake been well assayed, tried and found sure. Salute them that are of Aristobulus household. Salute Herodion my kinsman. Greet them, that be of the house of Narcissus, especially them, that are new borne in Christ. Salute Tryphena and Tryphosa, which women with their busy labour and care promote the gospel. Salute Persis, whom I ●yngulerlye love as one that hath taken much pain in advancing the gospel of Christ. Salute Rufus a virtuous and a religious man, and his mother whom I count even as mine own mother also. Salute Asyncritus, Phlegon, Hermes, Patrobas, Herman, and other brethren, that are with them. Salute Philologus, and his wife julia, Nereus and his sister, and Olympa, with all good people, that live with them. Salute each one another of you with a holy kiss, with a chaste kiss, without dissimulation, and such one, as maketh a plain proof of perfit concord. All the congregations of Christ salute you, whose good will and love borne unto you I well know. And 
Mark them which cause division, and give occasion of eveil.  this thing I desire you brethren to beware of them, which sow division, & give occasion of evil among you, labouring to bring you into a new kind of doctrine, contrary to that ye have received, labouring to mingle christian religion and jewish ceremonies together. Know such, that upon the same ye may avoid them. And it is not hard to know them. For they teach not sincerely right doctrine, nor go unfeignedly about Christ's business, but go about their bealyes and other advantage, whiles they with flattering and pleasant words, rather than with wholesome, deceive simple men's minds, whom they easily deceive under the colour of holiness. For your obedience is in every place spoken of abroad, for the which I am very glad.  
For the first step to godly life is to be obedient. But yet must every man diligently take heed, whom he doth obey. Simpleness is a thing worthy 
I would have you wise unto the which is good. etc.  praise, but because the same suspecteth nothing, it is oftentimes deceived. Wherefore I would have you in such sort to be simple, that ye neither hurt nor deceive any man, but yet be wise & well advised to follow such things, as are good, and to avoid such things, as corrupt godly life. I am not ignorant, that there be many, that resist the gospel of Christ, which by Satan labour to let men's salvation. Some persecute, some under a false colour of religion draw men from Christ, & allure them to Moses law. Do ye no more but continue on, god will assist your endeavours, who being your defender, no cause have ye why to fear. For as he is mightier so will he tread down, & break into pieces Satan your mortal enemy, and with his power overcome & bring him under your feet, and that within short time. The grace of our lord jesus Christ be always with you al.   

The text.  Timothy my work fellow, and Lucius and jason, and Sosipater my kinsmen salute you. I Tertius salute you, which wrote this epistle in the lord. Caius my host & the host of all the congregations saluteth you. Erastus the chamberlain of the city saluteth you And quartus a brother saluteth you. The grace of our lord jesus Christ be with you all Amen. 
Timothy of Derbe my companion in preaching the gospel greeteth you, & with him Lucius and jason of Thessalonica, & Sosipater the son of Pyrrhus of Beroe, my kinsmen. And I Tertius salute you, which for a charitable zeal borne toward you wrote this epistle, while Paul endited 
And I Tertius. etc.  it. Caius also one among few of them, that I baptised, saluteth you, at whose house I now lodge, and not only I, but all the congregation of christian men, to whom all he is a gentle host, when need is. And Erastus chamberlain of the city of Corinthe saluteth you. And also Quartus a brother. The favour of our lord jesus Christ be always with you all, which my desire god grant to establish and make sure.   

The text,  To him, that is of power to stablish you according to my gospel, and preaching of jesus Christ, in uttering of the mystery, which was kept secret, since the world began, but now is opened by the scriptures of the prophets at the commandment of the everlasting god, to steer up obedience to the faith published among all nations: to y● same god, which alone is wise, be honour & praise through jesus Christ for ever. Ame. 
To him that without my help is of power and able to stablish & confirm you in this kind of life, which ye have by my gospel learned, wherein 
Now is opened by the scriptures of y●●●hetes at the commandment of y●. etc.  I preach jesus Christ, by which gospel Moses law is not utterly abolished, but the secret purpose of god, which many years paste hath been hidden, is now according to the old sayings of prophets through the bright light of the gospel spread abroad and opened, and that by the ordinance and commandment of god, who hath put us in trust to preach and declare the same secret mystery, that when the secret point of religion expressed in the gospel is plainly showed to all men, whereby all worshipping of devils is abrogate, and the ceremonies of Moses law cease, all should through faith be obedient, and submit themself to god, who only hath the true wisdom, to him (I say) give we thanks through jesus Christ, to whom be glory and praise for ever. Amen.    
FINIS.    


The Argument and whole mattier of the first Epistle of th'apostle saint Paul to the Corinthians by Erasmus of Roterodame.  
COrinthe once the chief City of Achaia was for the commodious havens thereof (for it is almost an Island) the most famous, and richest mart town of all Asia. The manners of such Cities are commonly wont to be very corrupt and bad, partly by reason of the resort of all nations, which bring in rather examples of vice, than of good manners: and partly also, because marchaund men above other, take upon them to live licentiously. Therefore albeit the Corinthians had by the preaching of S. Paul already received the gospel, yet remained there in them some leavings of their former life, and properties, insomuch that it was to be feared, lest they might from true christianity be withdrawn, either by Philosophers, who disdained the preaching of Christ's cross, as a base, and an unlearned doctrine, or else by false Apostles provoking them to jewishness. Such a hard matter is it, to alter and change one man into a new man, both from such customs, as the same was borne under, and from such as a man hath been nozeled in. Yea so hard is it, that saint Hierome, in the preface of the second book of his commentaries upon the Epistle to the Galathians sayeth, that some such faults, as Paul layeth to the Corinthians charge, remained in the people of Achaia even until his time. And in this our time also some suppose, y● to be but dipped in a little water, is a sufficient mean to make a perfect christian man. Paul therefore knowing well, that it is as great an act to bold that, which is once gotten, as it is to conquer: with as great labour and pain as he had gotten his children to Christ, (for he was among them a year and a half) with like diligence he calleth them again to Christ, and establisheth them in the doctrine of the gospel: sometime using his apostolic authority, reproving them, chiding, and threatening: sometime like a loving father speaking fair, encouraging, and mollifying the vehemency of his necessary reproving, by praising of them. And as the manner of a wise physician is, tempering sour and unpleasant medicines with sweet sugar, eftsoves providing also for every malady meet and convenient remedies. first, after riches▪ followeth pride and vurulines. And among unruly persons, oftentimes arise sects, whiles neither will give place unto an other, but each man thinketh himself best. Besides this, wealthiness bringeth riot and delicate fare. And of riot groweth lechery. And to be covetous, is a thing given peculiarly to marchante men. Nor were the Corinthians proud only by reason of there wealth, but also because they were learned in the grecians philosophy, and therefore dessoised they such, as were not learned therein, as rude and barbarous. Of pride it came, that every of them advanced himself upon the singularnes of that Apostle, of whom he was baptized.  
Thereof rose these seditious words, I hold of Apollo, I hold of Cephas, I hold of Paul. Of pride also it came that in their solemn assemblies and meetings, they disagreed among themselves, because every man thought his spiritual gift best: and whiles in one gift neither would give place to other, there was such disordre and confusion, so that even their women in open places both spoke and taught. Of riot and pride also was it, that as oft as they came to the holy supper, which Paul calleth the lords supper, wherein it were most meet to show christian concord, the rich men without looking for the poor, fell to their meat, and gorged themselves until they were drunk whiles other were hungry: insomuch as at that supper, there was not only dissension and distemperance, but also a certain unseeming inequality, not accustomed to be used in that supper. And where as some among them disdained Paul, counting him but a poor rascall, lacking eloquence, rude and unlearned: that rose partly through pride, and partly through Philosophy. But whereas they doubted of the resurrection of the dead, which is even the principal article and foundation of our religion, that only came of Philosophy. Of intemperance and riot it came, that they used indifferently to eat such meats, as than were offered to images of devils, without regarding of their consciences, which were weak. Of Leacherye it came, which was in no place less punished than in Corinthe▪ so far that beside other enormities in this kind, there was one found among them, which had in incestuous adultery, abused his father's wife, that is to wit, his own step mother, nor was, being guilty of such an offence, banished out of their company: so that the Corinthians kept company with him and other christian men, which were outrageous livers, as though they had even favoured their wickedness. Of like wantonness came this also, that the men unseemly had long bushes, & their women were not a shamed in the church to be bare headed, by their bodily apparel uttering their lewd womannyshe, and wanton manners. Of covetousness was it, that they went to law one with another, not to recover their good name, nor for avoiding any bodily jeopardy, but for money, among whom the desire of money was grown so far, that christian men, which had vowed the despising of such things, not without the great dishonour of Christ's name, went to the law before heathen & wicked judges: & were so far from despising the loss of a little money, that in such matters they went about wilfully to deceive other. finally they strived among themselves of matrimony, by reason that even at that time some christian men styflye defended, that men should wholly abstain from marriage, because they saw the Apostles abstain from their wives. And thus have I declared the diseases of the Corynthians, not of all, but of some, by whom lest the rest might be infected, Paul provideth these reamydies. First of all, after that he hath told them of his trust, that they would steadfastly continue in the gospel of Christ, he earnestly reproveth and biddeth them beware, & not contenciously to glory in men, but with one assent and concord to glory in Christ's name, whom men are bound to thank for all that we have: by the way declaring, that the very wellspring of all such dissension is pride. From pride therefore through worldly Philosophy, he calleth them back to the meekness of the cross, which albeit it be simple and without all brags, yet saith he that it is mighty and effectual.  
And then showeth he also, that the beginners of this mischief, were false Apostles, which after Paul's departure thrust themselves in, eftsoons warning them, how he had laid a good and sure foundation, and that they should take heed, lest they builded any thing thereupon, which should afterward be plucked down: that is to say, that the Corinthians should learn nothing which they should anon after be fain to forget. After that, like a father he reasoneth the matter with his children, reproving in them, that they were grown so great, that they no we despised their first teacher, as an abject person, & because that he for the gospels sake had suffered all manner of troubles, whom for the same they were much more bound to favour. After which, he encourageth his children to follow the steps of their father, and not wilfully to yield themself to be bound to new schoolmasters. And these points entreateth Paul of specially, in the first, the second, the third & the fourth Chapters. Now in mine opinion, the end of the fourth Chapter, belongeth to the beginning of the fift. Wherein he giveth commandment touching the incestuous adulterer, and willeth by comen consent, that men should avoid his company: partly that he might amend for shame, and partly lest by his company other might be corrupted, not only warning them to avoid his company, but also the company of all such, which being called after a sort christian men, live viciously, and slanderously. As for the company of Paynims (he saith) needeth not so much to be avoided, either because it little belongeth to christians, what life they lead, or else because, that such were so comen, that if a man would avoid their company, he should be able to be in no company at all. And this entreateth he of in the fift Chapter. Thrydely he showeth his mind concerning suits of the law, that if among them, any such action rose, as it were a shame there should among christians, to strive for money, which men should little set by, that they should not suffer the matter to go so far, as to have it heard before heathen iugdes, but to finish it among themselves, by the arbitrement of any such, as they thought mete. And this entreateth he of in the sixth Chapter, whereof a great part, in mine opinion, belongeth to the seventh, even from that place, where he being about to entreat of matrimony, among other vices condemneth fornication, adultery, and buggorie: and this matter prosecuteth he, until the beginning of the next Chapter, where he sayeth: know ye not that your membres are the Temple of Christ? Fourthly he instructeth them touching matrimony, wydowhead, unequal marriage, divorces, virginity: by the way warning, that for christian religions sake, they should not go about to change the civil state of their life. In all which treatise he so encourageth them to single life and chastity, that yet he denieth not the reamydie of marriage, to such as have need thereof: and this doth he in the seventh Chapter. Fiftly he declareth, that the flesh offered to Idols, in very deed, nothing differeth from other, and yet must we abstain from them, if any jeopardy be, lest any heathen or weak christian be present, which by reason of thine eating is like to think, that thou favourest Idolatry. From such and other like vices, dissuadeth he by old examples.  
And this doth he in the eight and in part of the ninth Chapter. For in the mids he entereth into the praise of himself, covertly advancing his authority above other Apostles, even above the chief of them, which only among all the rest freely taught the Corinthians the doctrine of the gospel. Sixtly teacheth he what were meet to be done in the comen meetings of christians, that is to wit, that the men should not have long hear, nor the women be bare headed, and that also in the lords souper, all things should be comen and equal, showing them, that it was no belly matter, that there was in hand, which were more meet to be provided for at home, but in that spiritual feast, was represented the souper of the Lord. Furthermore he warneth that none of them be proud for any spiritual gift, but that every of them should bestow his gift for the comen weal of the church, exhorting them by the example of the membres of the body, soberly to use other gifts, specially yet labouring for the gift of charity, without whom other are not only not good, but also hurtful. So that among the gifts of the spirit, he giveth the chief pre-eminence to charity, and the next to prophecy, for by that name calleth he the gift of expounding holy scripture, bidding them in the use of this gift, to avoid all unquiet disordre and confusion. As he saith they should, if but few spoke at once, and that by course, charging their women in the mean season to hold their peace, in somuch that in the congregation he suffereth not them to ask, no not for their learning. All this speaketh he of in the. xi. xii. xiii. and xiiii Chapters. seventhly, with diverse arguments he proveth the resurrection of the dead, declaring how and after what manner it shallbe: and this doth he in the xu Chapter. In the last Chapter speaketh he of certain familiar things: that is to wit, of giving of money toward the relief of the poor, and of his coming again to corinth. And finally he commendeth unto them Timothe and certain other. Saint Ambrose thinketh that this is not the first Epistle, that Saint Paul wrote to the Corinthians, conjecturing so, as I think, by that is written in the first Chapter: I wrote unto you in an Epistle, as though he had before written unto them of these matters in other letters, albeit the Greek interpreters dissent. Some think that this Epistle was sent by Tim oath, because of him mention is made once or twice, and by Stephana, Fortunatus, and Achaicus, whom he commendeth unto them. Some again, because it is written at the latter end, I will tarry at Ephesus until the fiftyeth day, suppose, that it was sent from Ephesus. Some again think that it was sent from Philippos, for that title have the Greek books. And yet cannot I conjecture, with what reason they were led, that so thought, unless they gather, that it was written by the way, because Paul sayeth: I will come to you, when I go over to Macedonia: for I will go through Macedonia. And strait after: for I will not see you no we in my passage.  
¶ The end of the argument.   

The paraphrase of Erasmus upon the first Epistle of the Apostle S. Paul to the Corinthians.  

The i Chapter.  

The text.  Paul called an Apostle of jesus Christ through the will of God, and brother Sostenes. Unto the congregation of God, which is at Corinthum. To them that are sanctified by Christ jesus, called saints, with all that call on the name of our Lord jesus Christ in every place, either of theirs or of ours. Grace be unto you and peace from God our father, and from the Lord jesus Christ. I thank my god always on your behalf, for the grace of God, which is given you by jesus Christ, that in all things ye are made rich by him, in all utterance, and in all acknowledge, by the which things the testimony of jesus Christ was confirmed in you, so that ye are behind in no gift, waiting for the apering of our Lord jesus Christ, which shall also strength you unto the end, that ye may be blameless in the day (of the coming) of our Lord jesus Christ. 
Paul no false Apostle, nor usurper of an Apostles authority, as some are among you, but called to be the ambassador of Christ, and not the messenger of men: Called (I say) not through mine own deserving, but only because it so pleased god the most merciful father, by my ministery, to spread abroad the honour of his son, which calling I certify you of, lest ye should either mislike me, or be desirous to have an other. Paul therefore, even I, whom ye know well, and also with me Sosthenes, my brother by profession, and fellow in office, do write this Epistle, not to the seditious sects, that strive one with another, but to the congregation of the church, which god of his goodness, (at whose commandment I labour in this embassy) hath steadfastly joined together in one accord of mind, and such mutual charity, as beseemeth christians, at Corinthe, building in the old city, a new and an heavenly, placing there, in the stead of an earthly, an heavenly company, that is to say, a company purged and cleansed from their old vices and beastly lusts, from pride through riches, and worldly learning, and from other diseases, by means whereof, among men debate and dissension oftentimes arise, far otherwise than they should, whom one God, one deliverer Christ, one baptism, one religion, one reward, doth so diversly join and knit together. Once hath Christ freely taken from you the sins of your former life, to the intent, that henceforth by virtuous exercise, ye should preserve and keep the godly state, by him restored unto you. For neither goat ye it through your own deserts, nor are ye for the same bounden to thank your riches or Philosophy, or the keeping of Moses law either, but jesus Christ: which both purged you first with his blood, and after called you to a continual perfection and holiness of life. Nor belongen these my words only to you, but generally to all nations of the world, that profess the name of our Lord jesus Christ, whether they be among the jews, or among the gentiles, so that they put no vain trust in their great riches, and possessions, but wholly lean, and have a confidence, upon his help and succour. There is of all but one church and christian congregation, all are equally bound to Christ only: both for their deliverance from the most villainous bondage of sin, and also for their calling & choosing out to godliness of life. There is neither place nor country, that severeth the gospel: but as all men have one Christ, so are all his gifts free to all men. His common grace and peace therefore wish I unto you and to them also, which both no man else can give but he, that giveth you all things: I mean god the father, of whom, as of the very fountain, all our weal cometh, and our Lord jesus Christ, by 
Grace be unto you & peace from god the father, etc.  whom only his father's pleasure was to give you all things.  
Grace obtained, shall save and keep you unharmefull and innocent, and with an unharmefull life, is joined peace and concord. Grace excludeth sin, and bringeth us into god's favour: peace reconcileth each one of you to another. By the one ye in such sort receive god's benefit, that ye forget not the chief giver: by the other a declaration is made that ye are not only by name christiannes', but also very christiannes' in deed. By grace, partakers are ye of goods heavenly benefit: by peace and concord, according to your ability, ye bestow your heavenly gifts each one of you upon another. Some thing is there in you by gods free gift, for the which I am glad in your behalf, and give god thanks. And some thing again I mislike, and would wish, were amended. Some are there among you, that live a christian life, and some there be, in whom yet the dregs and filthiness of their old sinful life, remain still. For as I count your weal mine own, so if ought among you be amiss, I 
That in all things ye are made t●che by him.  think my part therein. And therefore on your behalf I thank my God always, by whose grace and goodness, Christ's free gift is in such plentiful sort departed among you, that whereas heretofore ye buisylye sought for earthly, frail, and transitory riches, ye are now through Christ's benefit, enriched with heavenly treasures, and such riches, as shall never perish, but bring us unto the true and perfit weal. In token whereof no kind of language or gift of knowledge is there, which ye have not obtained abundantly.  
Of late proud were ye of your vain Philosophy, but since in the steed of a false ye embraced the true wisdom, ye use yourselves discretely. Of late proud were ye, by reason of your worldly eloquence, highly standing in your own conceits: but since ye were from above inspired with the gift of tongues, ye speak of heavenly matters, steadfastly continuing in that which ye know is best: by mean whereof both the truth of the gospel, and the faith of Christ is in greater renown, & more strengthened, whiles all men clearly see & perceive, that the fact, which is wrought in you, was not wrought in you by any worldly policy, but by the might of God, which giving his gifts unto us, brought our preaching in credit. insomuch that, albeit ye neither saw Peter, nor james, whom some count either the only, or chief Apostles, yet no gift is there wherewith God is wont to advance the ministery of his Apostles, wherein ye ought to think yourselves behind other, so far that every man may well perceive, that notwithstanding the ministers be diverse, yet is the chief doer one, since one effect doth alway follow. And as these gifts are given unto you like earnest money, or as a pledge of the everlasting life to come: so ye by such plain and sensible tokens, concerning an hope of things, that cannot be seen, await for that day, wherein Christ, which now yet seemeth in his membres to suffer affliction, shall plainly show his majesty, and divide the godly from the ungodly, and deliver his servants from all trouble and vexation: for desire of which day, ye suffer displeasures, and for fear of the same ye do your duty. men may peradventure unrighteously condemn or quite, but in that day shall God without any wrong at all, appoint you, either to everlasting pains or everlasting pleasures. But yet distrust ye nothing: he for this present time is your aider and defender, which in that day shallbe your judge. Of his goodness it is, that ye are restored from your old errors, to godly life, and as ye have begun to lead a godly life and a pure, so shall ye likewise through his goodness, continue in such a virtuous conversation, that in the fearful day of our Lord jesus ye be found blameless. As my trust is ye shall, not by your strength or mine, but by the goodness of God, which disappointeth no man of the hope, he standeth in, and surely performeth, asmuch as he promised.   

The text.  ¶ God is faithful, by whom ye are called unto the fellowship of his son jesus Christ our Lord. I beseech you brethren by the name of our Lord jesus Christ, that ye all speak one thing, and that there be no dissension among you: but that ye may be a whole body of one mind and of one meaning: For it is showed unto me (my brethren) of you, by them which are of the house of Chloe, that there is strife among you. I speak of the same, that every one of you sayeth: I hold of Paul: I hold of Apollo I hold of Cephas: I hold of Christ. Is Christ divided? Was Paul crucified for you? either were ye baptised in the name of Paul? I thank God, that I baptised none of you? but Crispus and Caius: lest any should say, that I had baptized in mine own name: I baptised also the house of Stephana. Furthermore know I not, whether I baptised any man of you, or no. For Christ sent me not to baptise, but to preach the gospel, not with wisdom of words, lest the cross of Christ should have been made of none effect. For the preaching of the cross is to them that perish, folysnnesse: but unto us which are saved, it is the power of God. For it is written: I will destroy the wisdom of the wise, and will cast away the understanding of the prudent. Where is the wise? Where is the Scribe? Where is the disputer of this world? Hath not God made the wisdom of this world foolishness? 
And it is not to be doubted, since he of his free mercy hath called you unto him, and made you joint inheritors with his only son our Lord jesus Christ, but that he will also favour you labouring to continue in this godly state, that ye fall not from that honourable inheritance, whereof ye have already received an earnest penny. Hitherto have I spoken of such things in you, for which in your behalf I do greatly rejoice, wherein I would wish, ye should continue, and go forward always, as ye have begun. Now hearken, what I mysselike in some of you, what I would were amended, and wherein my desire is, ye should be unlike yourselves. I need not to teach you, what becometh your profession, ye know it yourselves sufficiently. But only I beseech you, my most dearly beloved brethren, for our Lord jesus Christ's names sake, a name 
I beseech you brethren by the name of our lord jesus Christ, that ye all speak one thing.  most to be reverenced and had in honour, of such as have once professed it, that there be among you no division nor shameful dissension, but that ye agree in heart and word, and through concord becomeas one perfit body, whose parts are steadfastly and fast knit together. Worldly wisdom, by reason of sects and diverse opinions, is into sundry parts divided, by reason whereof also perpetual strife and contention is among their scholars and followers maintained. But Christian wisdom should among all men have like rules and determinations, of which as there is but one author and master, so favoureth he not such small by paths of carnal sects, and men's opinions. Meet is it therefore, that as the professors of this Philosophy and learning be all of one consent and agreement in minds, so they abstain also from such words, as sound towards strife and debate. To be at an inward debate, is wicked and ungodly: to fight and brawl with words, is against honesty. And lest peradventure ye might think, that I have of this my saying but a vain suspicion, I assure you they were brought unto me by such godly and perfit livers, as are well worthy to be believed. Ye know Chloe, that notable and godly woman, ye know her household, and acquaintance, which are all of the same trade of life as Chloe, their aider, is known to be. By them, which both zeal your wealth and in my necessities help me, heard I, that there is strife and contention among you: as though ye were a sedition sort of people quarrelling among themselves. What other thing else (I pray you) mean these words, which are commonly spoken among you, whiles (as for an example) one sayeth: I hold of Paul, another again: I hold of Apollo, an other sayeth: I 
I hold of Paul I hold of Apollo. etc.  hold of Cephas, an other: I hold, of Christ? What say you? are not these names of seditions and sects? After like sort such as profess the vain wisdom of this world, one boasteth Pythagoras, an other Plato, one boasteth Aristotle, an other Zeno, one boasteth Epicurus, an other this master, and that master, and every one of these, each for his own master, is with other at continual variance. We have but one master, one learning, one ordinance, but one purpose and intent, and whence come then these diversities of names? Is Christ divided, or from himself disagreeing? Why part and deal we the honour of our religion, 
Is Christ divided?  which is only dew to one, among men, in so doing making of servants masters? Who gave you grace to live cyghteously? Did not Christ, which with his own blood washed you? Why then forge ye to yourselves any other name, than his whose benefit and free gifre this is? give me leave so to speak, for example: was Paul crucified for you? 
Was Paul crucified for you.  If all men, and every man equally are for this benefit, only bound to Christ, since he generally died for all, why seek you for the titles and surnames of diverse men, inmaner giving that to them, for which Christ only should have thanks? Through baptism we are planted in Christ, and in his name are we baptised, from whom all the power of baptism springeth. Why should ye rather than call yourselves Paul's scholars, than Christ's, since ye were baptised, not in Paul's name, but in Christ's? If upon such occasion the glory dew to God be taken from him and given to men, then thank I God, that I baptised none of you, but Crispus and Caius, which (I trow) glory nothing thereof, but knowledge 
I thank God that I baptised none of you, but Crispus and Caius.  me, as a minister, and Christ the chief doer. It might have chanced, if I had baptised many, that there would have been some, that would have called themselves, in stead of Christ's disciples, Paul's disciples.  
But no we cometh it to my mind, that I baptised also Stephanas household: as for other that I baptised, I remember none. At my being there, my mind more ran upon such things, which more advanced christianity. That which in baptism is done by man, is the least part of baptism. The usual and accustomed words every man may pronounce. And an easy thing is it, and without jeopardy at all, to dip him in water, that is both ready and willing thereto: but the very office of an Apostle is, by the effectual preaching of God's word, to bring a man from his long accustomed life, from the laws and ordinances of his country, to a new and quite contrary religion, and not to stick this wise to do, though he thereby stand in jeopardy of death. Hereof might we more lawfully glory, if we might challenge in such enterprises any thing, as our own. Nor yet speak I this to disallow baptism, but to prefer that, which is better, and that whereunto I am specially assigned.  
Christ never assigned me to this embassy among the Gentiles, to be only the minister of baptism, but to setfurth and to publish by my preaching 
Christ sent me not to baptise, but to preach ● the gospel.  the glory of his name, and to win, as many as I could, by the gospel unto him. Nor yet for so doing have I any cause, carnally to glory. For God would not have this feat done either by the conveyance of man's wit or eloquence, wherewith no such wonder could be wrought, but would have this great enterprise brought to pass by a rude, simple, and plain preaching, to the intent that all the praise of this act should be given to God only, whom it pleased by the vile, low and reproachful cross of Christ and preaching thereof, to renew all the world. Christ's cross seemeth to be a low trifling matter, but yet such a vile trifle is it, that it subdueth all the glorious majesty and pomp of this world. The rnde and wearysh preaching, by which we declare to all the world, that Christ was fastened upon a cross, & thereupon died, seemeth to be some foolish thing, without any point of learning: but tell 
The preaching of the cross is to them that perish, foolishness.  me, to whom seemeth it so? Undoubtedly to them, which being blinded with their sinful life, receive not in their hearts the preaching of the gospel: and thereby perish, by forsaking him, by whom they might be saved. But yet such as hereby attain to everlasting salvation, well understand and perceive that it is no weak and feeble thing, but a thing of Gods own doing, much more mighty and effectual, than is any man's power and garrisons. By this new and unknown mean, hath it pleased God to renew all the world, as he long before promised to do, by the 
I will destroy the wisdom of the wise.  mouth of his Prophet Esai, by whom, he thus speaketh: I will destroy the wisdom of the wise, and will cast away the understanding of the politic. Hath he not performed his promise? See we not the world renewed? see we not men, mistrusting their old religion, and casting away their affiance in Philosophy, embrace the cross of Christ? Understand not men now that thing to be devilish and ungodly, which they before thought good and godly? and that now to be foolish, which to fore they thought witty? Tell me now, where is the wise man that was so proud 
Where is the wise? etc.  of his knowledge in the law? where is the Scribe, that was so proud an expounder of the law? where is the Philosopher become, which searcheth out the privities of nature, and forgetting God the maker of all thing, marveleth at creatures? Every one of these made great cracks, that they could do wonderful things, but yet were they both deceived themselves, and deceived other too. They promised righteousness, and all wealth, when in the mean time themselves were miserable, & all to drowned in sin. God suffered them for punishment of their arrogant minds, as they well deserved, through blindness to run on headlong into all kinds of dishonesty, to make them know & see their own estate, and in what taking, they were, that they might at length, know their fault and amend it, and therewith also learn, how vain a thing & uneffectual their Philosophy was. Hath not God declared then, that the wisdom of this 
Hath not God made the wisdom of this world foolishness?  world is foolish? God had before this time declared his wisdom likewise, by the beautiful spectacle of this world wrought by his wisdom, to the intent that by wondering at such a marvelous piece of work, men might be ravished to love the workman. But that purpose of God, through their own folly, chanced quite contrary. For they worshipped creatures, wondering at them, and despised the maker of creatures, as one unknown, leading their life after such sort, as though either God favoured sinful living, or else governed not the world, which he had made.   

The text.  For after that the world through wisdom knew not God, in the wisdom of God, it pleased God through foolishness of preaching, to save them that believe. For the jews require a sign, and the Greeks seek after wisdom. But we preach Christ crucified, unto the jews an occasion of falling, and unto the Greeks foolishness: but unto them, which are called both of the jews and Greeks, we preach Christ, the power of God, and the wisdom of God. For the foolishness of God is wiser than men, and the weakness of God is stronger than men. Brethren, ye see your calling, how that not many wise men after the flesh, not many mighty, not many of his degree, are called: but God hath chosen the foolish things of the world, to confounded the wise. And God hath choose the weak things of the world, to confounded things which are mighty. And vile things of the world, and things which are despised hath God chosen, yea and things of no reputation, for to bring to nought things of reputation, that no flesh should rejoice in his presence. And of him are it, in Christ jesus, which of God is made unto us, wisdom, and righteousness, and sanctifying, and redemption. That according as it is written, he which rejoiceth, should rejoice in the Lord. 
Wherefore god to bring the same purpose of his to pass, went another way to work, minding that such as through showing his wisdom in creatures became worse, should be brought home again and restored, by preaching of that, which to men should seem a low foolish trifle: that such as were Philosophers and politic men, in steed of God, worshipping dumb stones, should now obtain through faith by the cross of Christ, perfect salvation: and through faith mistrusting their wordly wisdom, have a sure confidence in the mercy of God. For hope of salvation should they have none, unless they through faith understood, from whence they should look for their salvation. To bring this about therefore, the first point was to pluck out of men's heads, the vain confidence that they had in themselves: out of all men's heads (I say) not of the jews only, but also of 
For the jews require asigne. etc.  the Gentiles. For as the faithless jews, require signs and woondres, and boast themselves of the miracles showed unto their ancestors, so study the Grecians for the learning and knowledge of worldly wisdom, thereby assuring themselves both bliss and glory. And yet were both deceived of that they looked for. For the jews upon confidence of their law fell from Christ, and the wise men through a vain pride, conceived by worldly knowledge, receive not the humble and (as at the first sight it appeareth) the low preaching of the cross. As for we preach neither of the familiar talk, that Moses had with god, nor of the angels, that Abraham harboured and showed hospitality unto, nor how the sun was commanded to stand still, nor no such thing, whereof the jews make great boast: nor preach we on the other side of the movings of heavenly bodies, nor of the influences of planets and stars, nor the causes of lightnings, the knowledge of which things make the Grecians so proud. What preach we then? 
We preach Christ crucified. etc.  surely a doctrine, that at the first brunt seemeth base and foolish, that is to wit, that Christ was crucified, which base lownesses was to the jews an occasion of falling, which Jews wonder at the miracle of jonas, and yet find fault in Christ's acts, greater than jonas, were he never so great. The Grecians, which by reason discuss and search out all things, think it a foolishness to say that a virgin by any heavenly power should conceive a child: that God should be incarnate and take man's nature upon him: that life should be restored by death: and that he is risen again, which was once dead. And by this means Christ to both sorts seemeth but a vile thing, but especially to such as in their own strength, have a lewd trust and confidence. But they that by inspiration of the holy ghost are called to faith, and are by preaching of the gospel thoroughly changed, be they jews, or be they Grecians, clearly perceive and know, that the same lowly and meek Christ, that was crucified, is the very strength, power, and wisdom of God: so that now neither the Jews need to gape for miracles, which find greater in Christ, nor the gentiles for wisdom, forasmuch as they have now found Christ the wellspring of all wisdom. God hath in manner from his high and glorious majesty, submitted himself to our vileness, and from his high wisdom is come down to our foolishness: and yet that, which in him seemed but a foolish point, passeth all the wisdom of the world: and that which in him seemed weak and feeble, 
The foolishness of God is wiser than m●n:  overwayeth and surmounteth all worldly might and puissance. What can be more reproachful, than as a trespasser, among trespassers to be hanged upon a cross? and yet by this means he only conquered death, whom before no man was able to withstand. What is more plain and homely, than the learning of the gospel? And yet it homely as it is, made new all the world, which before this time, no philosophers learning was ever able to bring about. All which was done of god, because hereof the world should claim no part, as it might have done, if it had been wrought either by men of power, or by riches, eloquence, or by great and famous clerk. Now sith all the worldly wisdom and glory thereof, is by seely poor fishers overthrown, and vanquished, every man easily seeth, that all this glorious act, and the renown thereof, must be given to god only, whose secret power hath wrought and brought to pass one contrary by another. That I now say, is not only true in poor Christ and his apostles, but in your own company also, called to god through his grace, ye may see the same. How few eloquent and wise men be of your number, how few men of power, I mean after the common reputation, how few men of great blood and parentage, labour in the gospel, yourselves brethren see and understand. The glory of the gospel was by men of low degree setfurthe and advanced, and enlarged by simple persons: so that now, even the contrary to that, which was wont to be, simple men and low, vanquish high, & rude plains overthroweth craftiness. And therefore chose god forth especially such things, as in worldly estimation, seem rude and unlearned, 
God hath chosen the foryete things of the world, to confound the wise.  to make worldly wise men more ashamed of their vain enterprise. And chose such means, as are in the worlds opinion, but feeble and weak, thereby to mock them which either by taking of parts, and riches, by tyranny, or any other means think themselves mighty. And unto him chose such things, as the world thinketh vile and to be despised, yea things of no reputation at all, to bring to nought and abolish things of high price, to the intent, that neither this flesh of ours, nor the worldly wisdom thereof, should in the presence of god, have any thing to rejoice of, albeit it have some vain thing to boast upon in the sight of the world, since that betwixt heavenly & earthly things, there can no comparison be made. And albeit in the judgement of the world ye be rascals & outcasts, yet have ye through the great bounteousness of god the father, gotten the greatest honour, that can be, which hath called you into the inheritance of his son, by whom he hath after another new sort given you all things, which the ruffling and proud world promised, and was not able to perform. By him have ye received the true and wholesome wisdom, that ye need not Philosophy, nor such worldly wisdom: by him have ye received righteousness, so that now ye need not the help of Moses law. By him have ye obtained holiness of life, lest any man think it came by his own deserts. By him have ye received liberty, as by whose blood we are redeemed from the tyranny of sin. And to be brief, for all the weal, that we stand in, bound are we to thank only Christ, and God the father, the chief author of all goodness, that it may come to pass, that is written, by the Prophet Hieremye: let neither the wise man be proud of his wisdom, nor the rich be to bold upon trust of his riches, nor yet the strong man trust upon his strength, since none of all these bring men to the wealthy state: but if any man will justly glory and rejoice, let him glory, because he knoweth God the very fountain and giver of all good things: but let him so rejoice, that he assign no part thereof to any worldly power and help.    

¶ The ii Chapter.  

The text.  And I brethren (when I came to you) came not in gloriousness of words, or of wisdom, showing unto you the testimony of God. Neither showed I myself that I knew any thing among you, save jesus Christ, even the same that was crucified. And I was among you in weakness, and in fear, and in much trembling. And my words and my preaching was not with enticing words of man's wisdom: but in showing of the spirit and of power, that your faith should not stand in the wisdom of men: but in the power of God. 
LEt them tell me then, wherein they are better than you, that thus are ashamed of Christ's lowliness, and crack among you of their law, of their riches, and wisdom. I am assured, that I converted you not to Christ by such means. For when I first came unto you, to teach you the privy and secret wisdom of the gospel, I came furnished neither with any meruaylouse and glorious eloquence, nor with any singular knowledge of Philosophy, which kind of men I knew, how greatly ye regarded. So far abhorred I to take upon me any of those things, which in the face of the world are counted singular, that I showed myself among you to know nothing else, but jesus Christ, even the same, that was crucified. I preached of a man, but of such a man yet, as was by God anointed, and promised by the Prophets to come and redeem mannekind. From that which was in him of lowest reputation, began I the preaching of the gospel. And albeit that my preaching among you took effect, yet thereby claimed I no praise at all, living among you, not like a man of power, but as a weak one and feeble, nor gaped for any great dominion, but as one, that stood in danger and jeopardy to be assaulted of devilish persons, whose tyranny we with patience overcame. Look after what sort my living was, and after the same was my preaching. And as my life was kept in safeguard against the violence of lewd and mischievous persons, by no man's hand, but by the only defence of God: so likewise was my preaching, neither garnished with the flowers of thetoryke, nor set forth with the arguments of Philosophy, thereby to show, what I could in learning and eloquence: and yet simple as it was, of that power and might was it, that it quite changed you, not by any bragging learning, but by the spirit and mighty power of God, who by his secret inspiration and miracles, aided and assisted my rude preaching, that whereas ye are from darkness and ignorance brought to the light of the gospel, being a thing so unlike and hard to be persuaded in, no man should think the same to be done by worldly wisdom or eloquence, which we take not upon us, but by the power of God, by whom our preaching was more effectual and strong, than ever was any disputation of the Philosophers, were it never so subtle, were it never so witty and well set in order. At my being among you, which were proud of your worldly wisdom, and ignorant of the wisdom of God, I taught you but plain matters, but yet such were they, as were to salvation necessary.   

The text.  We speak of wisdom among them that are perfect: not the wisdom of this world, neither of the rulers of this world (which go to nought) but we speak the wisdom of God which is in secret and lieth hid, which God hath or deigned before the world, unto our glory, which wisdom none of the rulers of this world knew. For had they had knowledge, they would not have crucified the Lord of glory. But as it is written: The iye hath not seen, and the ear hath not heard, neither have entered into the heart of man, the things which God hath prepared for them that love him. 
We have of Christ deaper points of wisdom, but of them talk we among such as are perfit. Be diligent therefore and labour to be perfit, that ye may be partakers of the secret and hidden mysteries of God. Beside this we, that preach the cross of Christ, seem to the faithless to preach very foolishness, but to such as steadfastly believe, seem we to preach an excellent wisdom, much differing from that wisdom which laboureth in vain to search out by natural reason the causes of this world: and far also from worldly policy, whereof the great estates of this world make great cracks, whose authority with all their wisdom is by Christ abolished and vanquished, by uttering their foolishness: but we preach of a heavenly wisdom, which hath not an outward appearance of that, which is not within it, but is inwardly mighty and effectual. There is in this wisdom no curiosity nor pomp, and yet simple as it is, all men perceive it not. But as it is secret, so is it known by secret inspiration, and that of none, but of such only, as God vouchsafeth to make partakers thereof. We lay not forth the privities of this wisdom before the comen sort of people, but utter them secretly to such, as are able and meet to receive them.  
And albeit this wisdom be now at last in our times published, yet god before all time by his high counsel ordained for his, that as the proud persons have hitherto foolishly craked of their carnal wisdom, so should henceforth the meek and lowly have a more excellent wisdom to rejoice and glory of. This wisdom delighteth to dwell in simple and clean hearts, and for this cause none of the great rulers of this world had it, nor Magiciens, nor Philosophers, nor Pilate, nor Annas, nor caiphass, nor the phariseis, nor the devils themselves neither. For had they known, that the low and foolish preaching of Christ's cross, would with his glistering have darkened the glory of the world, and for all the weakness and feebleness thereof have put to flight and vanquished the tyranny of death and sin, never would they have fastened on a cross, the Lord and captain of renown and glory. For all the learning they had in visible things, for all their pride in knowledge of the law, ignorant were they of this wonderful mystery, meet to be uttered only to such, as by humble and sober minds are made at one with God. That it should so be, Esai long before prophesied, declaring, that this wisdom, whereof we talk, should into men's souls be secretly inspired, saying: such things, as never were seen with man's iyes, or by man's ears heard of, or conceived in any man's thought, hath god prepared for them, that heartily love him, and ground all their disputations upon faith, and not upon man's reason.   

The text.  But God hath opened them unto us by his spirit. For the spirit searcheth all things, ye the bottom of god's secrets. For what man knoweth the things of a man, save the spirit of man which is within him? Even so the things of god knoweth no man, but the spirit of god. And we have not received the spirit of the world: but the spirit which cometh of god, for to know the things that are given to us of God, which things also we speak not with words that man's wisdom teacheth: but with words which the holy ghost doth teach, making spiritual comparisons of spiritual things. The natural man perceiveth not the things that belong to the spirit of god. For they are but foolishness unto him. Neither can he perceive them, because they are spiritually examined. But he that is spiritual, discusseth all things: yet he himself is judged of no man. For who hath known the mind of the Lord, either who shall inform him? But we understand the mind of Christ. 
High minded rulers and proud philosophers, were not worthy to receive this hidden mystery, which yet god hath opened to us his friends, not by any worldly doctrine, but by the secret inspiration of his holy spirit. Which spirit, because it is of god's nature, and proceeding from god, searcheth forth even the deapest and most secret privities of God, whereunto man's busy brain attaineth not. Every man may easily look on an other man's face, but what lieth hidden in the bottom of the heart, that is no man able to see, for that only knoweth the spirit of god, and a man's own conscience. After like sort divers men behold and search out the properties of god's creatures: but such things as lie hidden in god's counsel and providence, no body knoweth saving his everlasting spirit, which being of one nature with him, knoweth all such things, as he doth. One man showeth another his secret thoughts, by secret whispering in his ear: but god to the good openeth his counsel, not by the spirit of man, which teacheth nothing but worldly fantasies, but by the spirit of god, so that of what sort the spirit is, such doctrine it teacheth. This world also hath his spirit, with whom whosoever is ravished, both savoureth of worldliness, and loveth worldly things: but the inspiration of the heavenly spirit of god, bringeth us in mind of heavenly treasures, and maketh us to understand, what god hath through Christ's cross done for us. And this is 
W● have not received the spirit of the world.  the philosophy, which as we received by the spirit of Christ, so teach we it again to the godly and simple people, not with flowers and colours of thetorike, as the Philosophers are wont to teach them, that they take in hand, but with rude words, and set out of order, being yet such as teach a spiritual doctrine. For reason requireth▪ that forasmuch as this kind of wisdom is far unlike the other, that it should have another kind of teaching. Worldly wisdom is taught after a worldly fashion, but heavenly and spiritual things must be taught after a new sort, and yet not to every man indifferently, but to such only, as have received the spirit of Christ, and are, by reason that they are spiritual themselves, able to receive spiritual learning. It beseemeth surely, that spiritual learning should have a spiritual hearer, which hath both his understanding cleansed by faith, and wilful desires corrected by charity. For the gross, and natural man, which is proud and arrogant upon the knowledge of things that may be seen, and is ruled by beastly lusts, regardeth not such things as appertain to the spirit of god, but counteth for foolishness and laugheth to scorn, whatsoever soundeth contrary to that he thinketh. Nor believeth any thing, but that he hath either proved by experience, or concluded by natural reason, and is without regard of this learning and Philosophy, which teacheth, that Christ was borne of a virgin, and that he was both very god and very man, that by dying he overcame death, and after rose again to life, and will perform in his membres such things, as are already done in himself, that tribulations are the way to true bliss, and that by death a man shall come to everlasting life. Such articles cannot by man's reason be perceived, but by the inspiration of the holy ghost. To learn this thou nedeste no wily and crafty wit, but rather haste need of a simple and a pure faith. Such an instrument is meet for the holy ghost to work with, as wholly giveth up itself to be framed and wrought 
He that is spiritual discusseth all things.  upon by him. But the spiritual man discusseth and judgeth all thing, not passing upon temporal matters, but studious of heavenly things, and yet is he not judged of any carnal man, which hath no skill upon this heavenly and secret wisdom. Even as a man judgeth not gods matters, so the carnal man judgeth not the spiritual. As for such points, as are by our preaching taught, are no men's inventions nor fantasies, but came forth out of the secret counsel of god. For as the prophet Esai said: what man is there on live, which of himself knoweth the mind of god immortal, that he can to him be as it were one of his privy counsel. It pleased god's providence to deliver his out of thraldom, after such strange means, to deceive thereby all man's vain curiosity. But we know god's will and mind, because we have received his spirit.    

The iii Chapter.  

The text▪  And I could not speak (unto you brethren) as unto spiritual, but as unto carnal, even as unto babes in Christ. I gave you milk to drink & not meat. For ye then were not strong, nether are ye as yet. For ye are yet carnal. As long verily as there is among you envying, & strife and sects, are ye not carnal and walk after the manner of men? For while one sayeth: I hold of Paul, and another: I am of Apollo, are ye not carnal? What is paul? What thing is Apollo? Only ministers are they by whom ye believed, even as the Lord gave every man grace. I have planted, Apollo watered: but God gave the increase. So then, nether is he that planteth any thing, nether he that watereth: but God that giveth the increase. He that planteth, and he that watereth, are one. Every man yet shall receive his reward, according to his labour. Before we are God's labourers, ye are Gods husbandry, ye are God's building. According to the grace of God given unto me, as a wise builder have I laid the foundation. And another built thereon. But let every man take heed, how he buildeth upon. For another foundation can no man lay, than it that is laid, which is jesus Chryst. 
THere are in this learning certain points meet for beginner's, certain meet for them, that are well entered, and going forward, and certain meet for such as are very perfit, of which every sort must be taught according to their capacities. Therefore when I first came unto you, I could not teach you the deapest points of our religion, as such should be taught, as are perfitly spiritual, but submitted my preaching to your weakness, among the rude, using rudeness, among the gross speaking grossly, lisping & stamering, with you, as women do with their children. For faith also hath her encreasinges. When I saw you therefore in Christ's learning but even younglings, I fed you as it were with the milk of gross learning and not with the substantial food of perfit doctrine, not because I was not able to teach you greater points, but because ye by reason of carnal affections, & blindness of your former life, ●er not able to understand higher learning, as diverse among you are not able yet. For sum there be among you, which albeit through baptism are become Christ's servants, have not yet shaken of all fleshly affections. Such as are in this case, are surely carnal & not spiritual. What need I many words, or why should I fear to speak that of you, that the deed self speaketh? The matter is known by your deeds. For since the spirit of Christ breedeth unity & concord, & on the contrary side, envy, contentions & debates rise of nothing else, but of worldly desires, since such things are seen among you, may not a man say to your reproach, that ye are entangled with man's gross affections? If ye deny it, whence come these words, that are talked among you sounding to debate and strife, but of a corrupt mind? for whereas there is but one chief doer and ruler over all the world, yet among you one sayeth: I am of Paul's sect, another sayeth: I am of Apollo's sect, after which sort or like sort of titles the students in philosophy strive one with another, whiles one sayeth: I am Aristotle's scholar, another sayeth: I am a Platoniste, I am a Stoic, I am an Epicure. Which thing yet I say not, because any such strife and sects are either in my name, or in Apollo's risen, but because I thought it good to put example in our persons, to make you more plainly perceive the heinousness of this your offence. For if it be an unseamly thing to give us, which are the true apostles of god, and such as have taught you nothing, but that we received by the spirit of Christ, such glory and praise, as is only due to him: who can bear with you when ye challenge to be of men's sects, not moche passing, what they be, peraventure false apostles, and give over the glorious and mighty work of your salvation and profession to vile persons, which should only be given unto Christ? As if one named Frangilius, or Benotius, or Angulius, or Carmilius, or sum other of any other name, (for these put I, but for an example) have devised sum worldly order or rule of life, will ye strait upon pride of their names, be at shameful variance among yourselves, and by extinguyshing Christ's name, make men the authors of true religion, whereof Christ is only the beginner? And if ye this do, there remaineth nothing else, but as ye vary in new made names, so likewise labour to maintain and nourish this dissension of minds with diversity of apparel, with diversities of meats and drinks, and in the whole order of life: that as princes servants some by red, some by yellow, some by party colours, some by one cogniza●unce, some by another, show that they have diverse masters, whom they do service unto: so must ye, which have given yourselves to the sects of men, as though ye had by them received life and liberty, glory of their surnames, as though it were not honourable enough to be called christians. What, are ye ashamed of this name? Is it not sufficient, by hurtless and godly life, openly to declare yourselves to be his? In this break ye that which is one, and divide Christ's glory among lurdaynes. What ma●●er of men your captains are, I speak not yet. But put the case they w●r as good as Apollo, as good as Paul, yea as good, as the high and chief apostles, are they yet any more than servants to Christ, in whom ye believe▪ They be not chief workmen, but are in another man's business occupied ●o their own jeopardy. And this authority have they received of Christ only, under whom as principal guide and ruler, some execute one office, some another, as every of them is by god appointed. As I (for example) first planted, what time I laid the 
I have planted, Apollo watered.  foundation of the learning of the gospel▪ Apollo watered it, and with gentle exhortations cherished that, which was by me begun. But to make the tree grow, and so increase, that it plenteously bring forth fruit, that is the work of god, and not ours. For both he that planteth, and he that watereth, labour all in vain, unless heaven give thereto his secret power and influence, which is somuch more effectual, because it is privy and secret. If the husband man be of this disappointed, nothing in manner prevaileth, the gardener, nor yet the waterer, but if heaven be seasonable, the whole increase ought to be aknoweleged to come thence, and from god. For as concerning this feat, aswell the setter, as the waterer are in like case, for both labour in other men's works, and shall for their pains receive reward, not of you, but of god, whose workmen, we are. We as journey men, labour in the work of god: ye are his ground and land, which we in his behalf till, and not in our own: ye are a building reared up for his honour, and not for ours. We own him service, but let every man take heed, what service he doth him: if he do true and faithful service, he shall receive an honest reward, but if he otherwise do, than either shall he lose his labour, or receive such reward, as he hath thereby deserved. I for example, according to the grace, that God hath given me, like a wise builder have laid a foundation for building, not by mine own power, but by his help, that appointed me to this office. Upon the foundation that I have laid, diverse men diversly build, but let every man mark well, what he buildeth thereupon. As for the foundation, that we have laid, cannot be changed. What preachers soever come after us, of what authority soever they be, unless they preach that jesus Christ was fastened to the cross, give them no ear. If these allow our foundation, then remaineth it, that they thereupon build such a piece of work, as is for that foundation mete. The foundation is heavenly and spiritual, and such as wherewith the building of earthly and carnal learning agreeth not. A vain counterfeit building may haply deceive the judgement of men, but it cannot deceive God's judgement.   

The text.  If any man build on this foundation, gold, silver, precious stones, timber, hay, or stubble: every man's work shall appear. For the day shall declare which shallbe showed in fire. And the fire shall try every man's work, what it is. If any man's work that he hath built upon, bide, he shall receive a reward. If any man's burn, he shall suffer loss, but he shallbe safe himself: nevertheless, yet as it were thorough fire. 
If any man then upon this foundation build things that are substantial and excellent, as gold, silver, and precious stones: or on the contrary side, if any lay upon it trifles, as wood, hay and straw, the end will show, how every one hath bestowed his labour. But because ye shall more clearly understand me, conceive my mind by this more gross declaration: I laid Christ before you as a mark, if any man then as Christ gave example, teach you, that ye ought to live righteously, and that ye ought to do good even to your enemies, that ye should in your riches put none affiance, to despise honours, and that ye ought, as a very poison, to abhor filthy pleasures, & to do all your acts for Christ's glory, for your good deeds, to look for none other reward, but life immortal, and that men ought for Christ's sake desire to die: the same buildeth a seemly and acumly piece of work, meet for the foundation, which is Christ: but if he thereupon build only men's traditions, concerning apparel, of diet, of unfruitful ceremonies, and other such like of men's own devices, for their own glory and lucre, and not to the glory of Christ, so that albeit they begun at this noble foundation, they grow yet out of kind, and in stead of good and godly make men superstitious, then hath that preacher laid on wood, hay, and straw. Every man's work shall openly be tried, what it is, what time it shall be brought nigh to the light of truth, and be examined by the rule of the gospel. If the learning, that ye have builded on, have brought you to this perfection that ye can overcome all carnal desires, then may all know, that it is effectual, and of great power, but if the same have made you unable to suffer damages and losses, if ye thereby be become such, as will either be soon angry, testy, wayward, contentious, backbiters, or dissemblers, by this ye may easily know, that your learning is but counterfeit. Such as are arrested to appear by a day before a worldly judge, by one sleight or other escape oft-times: but God's judgement searcheth every man at the uttermost even as the fire trieth metal. It may be for the time of prosperity and quietness, that the unprofitable building be not espied, but as soon as the stormy blasts of persecution come on thick and threefold, or pleasant and carnal desires allure, then if ye give place and shrink, ye plainly thereby show, that the spirit of God is neither received with ceremonies nor man's traditions, with which whoso is endued, suffereth for Christ's sake all such troubles and temptations even joyfully. These are the fires, wherewith every man's work shallbe tried, of what sort it is. If therefore this preachers or that preachers building endure and abide in the fire, let such one look for no worldly praise at men's hands, but yet sure is he to have reward of God, for whose sake he took pain: but if either's work be with fire destroyed, the workman shall lose his labour, and be defrauded of his reward: although himself escape free, yet escapeth he, as they, that out of burning convey themselves naked, for whom there aresteth nothing else to be done, but with charges to build again upon the foundation, such a work, as is meet for the same. The chief and most ready way had been to teach such as have professed Christ, nothing but that, which is for a christian man necessary. But if teachers do not so, nor the hearers, then must both take double pains, which must unteach their scholars, that they taught them, and to unlearn those things which they before learned. For there is hope of salvation, as long as Christ the foundation remaineth. How agreeth unclean life with this profession? How agree cold and waterish ceremonies with the fiery and burning charity of Christ? Punishment shall they suffer at God's hand, as they have well deserved, which with their doctrine corrupt you.   

The text.  Know ye not, that ye are the temple of God, and how that the spirit of God dwelleth in you? If any man defile the temple of God, him shall God destroy. For the temple of God is holy, which temple ye are. Let no man deceive himself. If any man seem wise among you, let him become a fool in this world, that he may be wise. For the wisdom of this world is foolishness with God. For it is written: he compasseth the wise in their craftiness. And again: God knoweth the thoughts of the wise, that they be vain. Therefore, let no man rejoice in men. For all things are yours, whether it be Paul, either Apollo, either Cephas: whether it be the world, either life, either death, whether they be present things, or things to come: all are yours and ye are Christ's, and Christ is Gods. 
Know ye not, that ye are as a temple consecrate unto God, which the heavenly spirit of God possesseth & sanctifieth? If such one be punished, as doth defile a temple, that is hallowed by man, will not God destroy him, that defileth his temple? Endeavour must we diligently, that this temple be kept pure and holy, since God hath once by his holy spirit cleansed and hallowed it. Keep it clean may ye by unhurtful life, with christian conversation and manners.  
But if ye be to much desirous of honour, or if ye be leech ●rouse, or given to strife and debate, and to such other wilfulness, then suspend ye and defile it. sith than ye are the temple of god builded with lively stones, very wicked certainly and ungodly is he, that provoketh any of your company to such manners, conditions, and learnings, as are not with Christ agreeable. Christ deceiveth no man especially none of them, 
Let no man deceive you  that lean to him. Let every man beware that he deceive not himself, whiles he undiscreetly trusteth upon man's help. Look ye not for bliss and felicity either by your Philosophy, or by the law. Nor let one man presumptuously think himself better, than other, because he is in worldly learning excellent: but let him rather, that in worldly reputation thinketh himself wise, wisely wax foolish, that he may be wise in deed. Let him forsake to be the proud teacher of foolish wisdom, and he shall be meet to be the scholar of very wise foolishness. For even as the riches of this world make not a man truly rich, as the honours of the world make not a man truly noble, and as the pleasures of the world make not a man truly blessed: even so the wisdom of this world maketh not a man truly wise before god: whose judgement no man can deceive, be he never so wise in the sight of the world. God mocketh at this wisdom, whiles he declareth it, not only not to be that, whereby we attain salvation, but also to be that which hindereth our salvation, by reason that it maketh men to be proud and fierce, and therefore 
He compasseth the wise in their craftimes.  very hard to be taught. This was long before spoken of in the book, which is entitled of the patience of job, when of God he speaketh on this wise: which compasseth the wise in their own wiliness. And again in the lxiii. Psalm: the Lord knoweth the thoughts of men that think themselves to be wise, that they be vain, and unable to perform such things as they promise. Since therefore all the pith of our salvation is altogether of god, men may of this usurp no portion as their own, nor give any part of this glory to man as the chief doer, since the whole should be surrendered to God. And since ye are one body joined together by mutual charity, unmeet is it, that one of you should stick to one fantasy, and another to another fantasy, when all things are yours indifferently. Whether Paul, or Apollo, or Cephas be of any authority or not, this is sure, by god's free gift they have one equal authority for your profit: or if the world be in a roar against you, it shall finally be for your profit: or if we live any longer, live shall we to establish you in this learning: or if we die, then die we to strengthen you by our example: or if we be in present pleasures, we pass not much upon them, because they are soon goen: or if things to come move you, labour stoutelye and with a courage toward them, which albeit ye see not with your bodily iyes, yet see ye them, with the iyes of your faith. Away therefore with names of sects, and division, since all things through one chief master are yours equally, albeit your selves 
Ye are Christ's & Christ is gods.  are not your own men, in such sort, that ye can give any man right title upon you, but ye long to jesus Christ, to whom all we together own ourselves: and for Christ are we bound to god the chief Lord and ruler of all things, which by him hath given us all goodness.    

The four Chapter.  

The text.  Let a man this wise esteem us, even as the ministers of Christ, and stewards of the secrets of God. Furthermore, it is required of the stewards, that a man be found faithful. With me is it but a very small thing, that I should be judged of you, either of ma●s judgement. No I judge not mine own self. For I know▪ nought by myself: yet am I not thereby justified. It is the Lord that judgeth me. Therefore judge nothing before the time, until the Lord come, which will lighten things that are hid in darkness, and ●pen the counsels of the hearts. And then shall every man have praise of God. 
LEt every man then, that will unfeignedly and truly rejoice, glory and rejoice in his name, nor esteem us, as chief auctors and masters, but as reason would, such should be regarded, which, like servants, are occupied in Christ's affairs: and as such aught to be taken, which as stewards bestow others goods, committed unto their credence, the secret mysteries of God (I say) and not of men. Since than all such of what behaviour soever they be, have taken in hand the ordering of a very weighty matter, but yet another man's, let men look for nothing else in them, wherefore they should be had in price, but that they faithfully bestow that wherewith god hath put them in trust, for none other intent and purpose, but for Christ's glory. deceitful stewards are they, which in stead of godly doctrine, teach men's fantasies, and abuse your obedience for their lucre and pride, which under the prentense of the gospel promote and further their own matters, and under the shadow of Christ's glory, seek to bear a tyrannous rule: which, albeit they blind men's judgements, yet deceive they not god, of whom to be allowed is the highest treasure, that can be. For I count it but a small matter, by your only judgements to be allowed or disallowed▪ yea or by any man's judgement else, wh● soever he be. It is so impossible, that one man should well judge of another man's conscience, that I dare not give sentence upon myself, whether I deserve to be praised of god, or not. done have I the best that I could to accomplish the office, whereunto I was appointed, and I cannot remember myself of any harm or fraud, and yet dare I not thereby claim to be a righteous man. For it might be, that I have done some thing unawares, otherwise than it should have been, either by reason, that I have passed 
It is the Lord that judgeth me  my bonds, or have kept myself to much within them. The which because it is known only to god, he is the only judge of my office. Let us make him judge then of hidden and unknown matters, whose iyes behold all things, which will, when he seeth his time, give sentence upon every matter. unmeet therefore is it, that ye being but servants should prevent god's judgement, judging men, before the time come. For it is out of season to give sentence upon other, until the Lord come to judge both heavenly, earthly, and things under the earth. Then shall he by his judgement bring to light all thing, that is no we hidden in darkness, and open that before all men's iyes, which now being hidden in the privy corners of man's heart, is not by men's consciences perceived. Then shall we receive of him whose judgements are sure, and undeceyveable rewards, according to our deserts. He that hath without corruption done his duty, be he of men never so little praised, shall of God receive an everlasting reward: and he that doth contrary, be he never somuch made of, and praised among men, shall by the judgement of God, be put to shame and suffer punishment.   

The text.  These things (brethren) I have for an ensample described in mine own person, and in Apollo's for your sakes: that ye might learn by us, that no man count of himself beyond that which is above written: that one swell not against an other for any man's cause. For who preferreth thee? What haste thou, that thou hast not received? if thou have received it, why rejoicest thou, as though thou hadst not received it? Now ye are full: now ye are made rich: ye reign as kings without us: and I would to God ye did reign, that we might reign with you. 
But to be plain with you, hitherto have I framed my tale by myself and by Apollo, not because we are the beginners of any such sect, (for neither take we any thing upon us, and among you none is there, that braggeth himself to be of Paul's sect or of Apollo's) but because I perceived, that there are among you diverse favourers of diverse sects: lest some might have been provoked to impatiency, I thought it best in feigned names to set forth the matter, that when this Epistle should be read openly among you, every man might secretly examine his own conscience. And so is this matter, which would elswise have caused much spite and hatred, opened in our names, that ye may quietly perceive, how uncomely certain of you triumph and brag upon the names, of false Apostles, and despise every man in comparison of themself, surrendering ungodly that unto men, which is dew to God: which for none other purpose exalt each of them for their part the dignity of their own Apostle, but because themselves would be had in greater estimation, judging in this even as foolishly of themself, as of them, in whose behalf they do arrogantly braggue and crack. These things perhaps might be suffered, if they were only foolish, but now sith by them deadly debates arise, the matter cannot be cloaked. Ye ought not to esteem men, that supply the Apostles office, but as reason would that stewards and best wars of other men's goods, should be regarded, nor should any man crack in this man's name or that, since all that they do, is of God. Considering these things with myself, I cannot but marvel, why either your Apostles are so shamefully desirous of honour, that they claim undiscreetly, that as their own, which is Christ's, or why the disciples rather rejoice and triumph of a man, which is but a servant, than of God, which is the chief doer. I provoke the to answer, whosoever thou be, that standest in thine own conceit or discontenteste thyself, because of the counterfayete glory of him, of whom thou haste received baptism, being but a small matter: who is author of this difference, that one seemeth thereby to have received more, and an other to have received less? If any of you be baptized, yea and that by an Apostle in a golden laver, or in a laver of precious stones, or if that be not sufficient, by a chief Apostle, whose port and wealth admit to pass kings riches, and have princes to your god fathers, who dare say, that this man hath received more, than if he had been baptized in a fig tree through by any of Peter the fisher's servants, or by any of my servants, which am a coriar? Once again I provoke the to answer, whosoever thou art, which so west this foolish error into simple people's minds, or rather abusest their error, which ought to be amended: tell me yet once at last, what is that, whereof thou art proud? Teachest thou thine own learning, or others? if thou teach thine own, 
What haste thou, that thou haste not received?  than preachest thou thine own glory, and not the glory of jesus Christ. If thou preach others learning, how dared thou take that upon the as thine own, which thou haste received of God? If thou believe that learning to be thine own, which God hath given thee, who is more blind, than thou? If thou understand, that it is none of thine and dost yet boast and crack thyself thereof, as though it were thine own, who is more shameless than thou? How great, and to what height are ye Corinthians come, from so low a foundation? We being there were hungerbaned and famished, and among you so poor and needy, that to get our daily living, fain were we to sow leather: we bile and cruelly vexed, sincerely and without corruption preached Christ unto you: and are ye now come, to this to despise us by other Apostles council, & to be so fierce through full feeding, and by reason of your riches, so puffed up with pride, so wrangling and seditious, by reason of your dominion and kingdom? Have ye taken possession of so great riches for yourself, and thrust us out of door, that have sustained the greatest brunt of this matter? Whether ye have obtained any great thing or not judge yourselves. Certainly I would wish, ye had obtained such a kingdom, as were seemly for Christ. Then would we thrust ourselves, into some one part or other thereof to reign with you, because we laid the foundation. For I cannot be brought in mind to think that ye would be so unmannerly as to thrust such out of the company of your wealthy state, as unto you were beginner's of the same, unless we be utterly borne to this misery, to have no reward at all, but despite, famine, infamy, imprisonment, stripes, and to be in jeopardy of our life when other men with their false learning, get themselves so great a renown. If an Apostles office should be recompensed with worldly rewards, I think we ought of right to have the best, which first of all, with so great jeopardies have graffed Christ in you.   

The text.  For me thinketh, that God hath set forth us (which are Apostles) for the lowest of all▪ as it were men appointed to death. For we are a gazing stock unto the world, and to th● Angels and to men. We are fools for Christ's sake, but ye are wise through▪ Christ. We are wea●e, but ye are strong. Ye are honourable, but we are despised. Even unto this time we hunger and thirst & are naked and are buffeted with fists, and have no certain dwelling place, and labour, working with our own hands. We are reviled, and yet we bless. We are persecuted, & suffer it. We are evil spoken of, and we pray. We are made as it were the filthiness of the world, the ofscowring of all things, even unto this day. 
If such lawfully reign among you, as have builded upon the good foundation we laid, but mean things, then think we ourselves only miserable by the wrath of god. Their riches and fame of wisdom hath brought them in authority, and to bear a rule among you: but us, as it seemeth, hath Christ called lowest of all to the apostles office, to be punished and to suffer deaths, as they do, which for their mischievous deeds are cast unto wild beasts, to be an example to the people. What court of judgement is there, whither we have not been drawn? what prison is there, that knoweth not our trouble? What comen place is there, wherein we have not been openly mocked, so that we were not only a gazing stock to the world, which defyeth Christ, nor only to men, that are worldly wise, but also to the devils themselves, which are with our troubles delighted. O the change of things turned upsidown and contrary. We are fools, for Christ's sake despised, because we preached, that he humbled himself, and was fastened to the cross: ye as wise men upon confidence in Christ, do proudly advance yourselves. We like weak and feeble, for Christ's glory humbled ourselves: ye like strong, are proud and insolent: Despised were we and rascals? ye are noble and honourable. We have no profit, but our pain and travail, but all the profit is yours. For what reward have we, I pray you, for so many dangers and troubles: So far have we been until this day, from bearing any great rule, as some do, that count themselves for chief Apostles, that we oftentimes lack meat, oftentimes drink, oftentimes clothing, much less goat we by the gospel any great riches. Yea and are oftentimes buffited, so far were we from obtaining honour: and that which is a plain proof of extreme need, we wander abroad having none appointed dwelling place, nor house of our own, wherein to suffer and endure our poverty with somewhat less grief, because it is not seen. So far from pouling and pilling any man, that we got our living with our own hands. We seek not for wordly praise, but rather such as revile us, we bliss: and for unlanyes and reproach oftentimes done unto us, we on our side give praises. So far are we from oppressing, that we without complaint suffer cruel persecution. What need many words? Other among you are in great renown, but we for your sakes have been counted hitherto, as outcasts of this world, most vile and least set by. If I, as some men do, would cast in your teeth my travails, my jeopardies, and labours, should I not have a very good cause to quarrel with you?   

The text.  I write not these things, to shame you: but as my beloved sons I warn you. For though ye have ten thousand instructors in Christ: yet have ye not many fathers. In Christ jesus I have begotten you thorough the Gospel. Wherefore I desire you to follow me, (as I follow Christ.) For this cause have I sent unto you Timotheus, which is my dear son, and faithful in the Lord, which shall put you in remembrance of my ways, y● I have in Christ, even as I teach every where in all congregations. Some swell, as though I would come no more at you. But I will come to you shortly if God will: and will know, not the words of them which swell, but the power: for the kingdom of God is not in words, but in power. What will ye? Shall I come unto you with a rod, or else in love & in the spirit of softness. 
I writ not this now, as one that for your unkindness hateth you, to make you ashamed, but rather as a most loving father warn you as my most dearly beloved children, for your own profit, and not for mine.  
For if by my only hurt your matters should well go forward, I would not pass upon mine own loss, but would rejoice in you, for whose profit I would not stick to die. But now, sith I perceive that ye through your new Apostles become worse, godly love compelleth me to warn you of the jeopardy, which I count as mine own. Ye Corinthians may not despise this good will of mine, which is very fatherly without any feigning. A great difference is there between a schoolmaster, and a father, for he for the time is cruel, to the unhurtful age, and doth his duty, if he do it at all, either for rewards sake, or for fear of evil: but a father provoked through a natural love, provideth for the profit of his children, though he there by bear losses and damage. Though ye chance to have, yea ten thousand schoolmasters, surely ye shall find but few of them to be fathers. And why should I not call myself a father, and you my children? sith I first of all men preached the gospel unto you, and sith that through me ye are borne again unto Christ? Have not I in manner begotten you? What mother hath taken so much pain in travail with her child, as I suffered, when I travailed with you to make you christians? 
Wherefore I desire you to follow me, as I follow Christ.  Wherefore if ye acknowledge this father to be yours, if ye be unfeigned children, I beseech you for our mutual loves sake, to follow your father in living and manners. Since ye are begotten by us, why labour ye rather to be like other, than to us? Such things, whereof ye ate accused unto me, whence they came, consider with yourself, surely ye learned not them of me. If any point of our doctrine be out of your memory, forasmuch as I can not come myself, here I send unto you Timothee, even as mine own self, which is my son, not one that groweth out of kind, but through god's goodness a faithful child, which as first by me he learned Christ, so swerveth he at no time from his father's steps. He shall put you in remembrance, how I ordre my life, which I both follow and teach after the example of jesus Christ, not unto you only, but to every congregation, that professeth Christ. As he is one comen autour and ruler of all, so must all men have one rule of living. A natural child doth his duty, not for fear of pain, but gladly and with all his heart. There are some among you, which because I am absent, are passed shame, and so wanton behave themselves as though I would never return. But they shallbe deceived, for I will within a while be with you, by god's grace, what time I will have a trial what these men can do, that this wise advance themself, not in eloquence, but in deeds. For the strength of 
The kingdom of God is not in words.  the gospel standeth not in royal and gorgeous speech, which every man may bse, but in a heavenly strength and power, which is declared by sufferance of troubles, by concord, by righteousness of the whole life, and by miracles. Shall I come unto you? I will come in deed. But take ye heed, that ye receive me, as reason would. In your hands standeth you to make me come, either as a rough one and dreadful, or as a meek one and gentle. I have authority given unto me by Christ, to punish rebellions and such as are unrewlye with the rod of correction. But rather had I not to use it, but would wish gladly your manners were such, that I like a loving, merciful, and meek father, may rejoice in your unhurtefulnesse, or if there be among you any small faults, that the same may with an easy and fatherly correction be amended.    

The .v. Chapter:  

The text.  There goeth a comen saying that their is fornication among you▪ and such fornication as is not named among the gentiles: that one should have his father's wife. And ye swell, and have not rather sorrowed, that he which hath dove this deed, might be put from among you. for I verily as absent in body, but present in spirit, have determined already (as though I we● present) concerning him that hath done this deed, in the name of our Lord jesus Christ, when ye are gathered together, and my spirit with you with the power of the Lord jesus Christ, to deliver him unto Satan, for the destruction of the flesh, that the spirit may be saved in the day of the Lord jesus. 
But this is both better known, than can be denied, more grenouse, than can be borne with, and more hanouse, than were convenient any longer to be differred: that of you▪ whom as a temple hallowed to god, all cleans beseamed, there goeth a comen tale, and a shameful rumour of fornication, and of such fornication, as the like reproach hath not been found among paynim, and such, as to Christ are strangers: which is, that one among you useth his father's wife, as his own. What a great reproach and slander to christian religion think ye this, that of you such a foul rummoure should be spread abroad? And yet ye in the mean season, as though so great infamy nothing belonged unto you, highly please yourself: and are through your wordly wisdom proud, whom it more beseamed with comen mourning and heaviness, to declare that ye earnestly disprove this filthy deed, by excluding the doer of such an outrageous offence out of your company, and that for three considerations. first, lest, if ye use him familiarly, and as one of your own company, which hath not yet showed himself to be sorry for his offence, ye might seam to faver misdoers: and then a gain, lest such an outrageous offence once received among you grow more and more. Finally, to the intent, that the doer of such a mischief, if ye avoid his company, as one by comen judgement condemned, for shame repent himself, until such time, as by perfit signs of repentance it be well known, that he his meet to be received into good people's company. And this should ye have done, straight way, assoon as it was by comen report known, that the man (whose name yet for causes I rehearse not) was of such abomination. If I had been myself present among you, I would so have done. Now I being absent, (albeit not utterly absent, for not withstanding my body be away, yet am I by authority of the spirit present) absent therefore (I say) but as though I were present I give sentence, which ye must follow, that in a comen assembly and resort of many, ye determine, (because no one man should take such authority upon him) which assembly must with no carnal desire come together, but have an eye to nothing, but to the glory of our Lord jesus Christ, wherein I will (as I said) only spiritually be present, where shall also be the authority of our Lord jesus Christ, in whose name ye shall come together, which by his power shall make my sentence effectual: that he, which without all regard of honesty hath this outrageously done, be cast out of your congregation, and given over to Satan, to be punished in his flesh and made ashamed by man's judgement, that his spirit and soul be saved before jesus Christ his judge, when he shall judge, and shall give sentence, not only upon these things, or this man, but upon all the world. In the mean season expedient is it for him also to prevent the exact and rigorous judgement of god, assuring himself, that better is it to suffer temporal punist, ement, than to be condemned to the everlasting torments of hell. It beseameth us rather to devise a plaster for the reformation of offenders, than punishment: so using ourselves with them, that they may remain, to be amended. Nor kill we the man, but suppress the vice, and save the man. This is the punishment, wherewith christian gentleness ought to be contented. It is the jews manner to stone a man to death, and a christian part to cure and heal. But such matters had ye no regard of, nor were moved with the comen jeopardy, nor with the comen reproach, but still advance yourselves, as though ye had well doen.   

The text,  ¶ Your rejoicing is not good: know ye not that a little leaven soureth the whole lump of dough? purge therefore the old leaven that ye may be new dough, as ye are swear bread. For Christ our passover is offered up for us. Therefore, let us keep holy day, not with old leaven, nether with the leaven of maliciousness and wickedness: but with the sweet bread of pureness and truth. 
Great difference is there betwixt the rejoicing of worldly people, and the rejoicing of christian men. To glory and rejoice after this sort is not only a shame for you, but also ieopardouse. Put the case, ye will say, that one hath done amiss, what matter maketh that, to the whole congregation? I no we ye not, that a little leaven savoureth a great batch of dough, and maketh it sour? No we is that called leaven, which remaineth of the whole lump, which is after such sort made sour. If any part of your old life continue and remain in you, not agreeing with the simplicity of Christ, the same is leaven, whereof ye must utterly be purged, that through a new kind of life ye may be come new dough, so that in the whole batch there be no part of the old malice mingled. For as Christ hath once made you free from sin, so must ye diligentelye endeavour, that no part of your old infection in you take place again, and defile the purity of your christian life. God loveth such, as be without this leaven. Was not this long since figured in the law? what time the hebrews were passed over the read sea, and quite delivered out of the bondage of Egipte, they were for a continual remembrance and token of this benefit at a certain time of the year commanded yearly to sacrifice a lamb of one year old, and for seven days to eat sweet bread without all manner of leaven, even as they did, what time they prepared to depart out of Egypte. In the mean season they carried forth with them pure flower, and left all the leaven to the egyptians. Nor any is there counted worthy to eat of the paschal lamb, unless he have for the space of seven days for born leaven. yea I say it was a great offence, that for that time any Hebrew should asmuch as have any leaven found in his house.  
The jews had but shadows: but we have the very true passover, the most unspotted lamb which is jesus Christ, who for our redemption from the most villainous tyranny of sin and death was offered up upon the cross, neither was he in vain offered up. And since we have once already escaped out of Egypte, meet it is, that we hence forth keep holy this feast continually: not rejoicing, and proudly advancing ourselves upon such things, as we sometime were delighted with, what time we were under hard and shameful bondage, that is to say, not in the leaven of Moses law nor in the leaven of old maliciousness and hypocrisy, but in sweet bread without all leaven▪ that is to say, in unhurtful manners, plain, pure, and without all counterfaicting.   

The text.  I wrote unto you in a pistle, that ye should not company with fornicators. And I meant not at all of the fornicators of this world, either of the covetous, or extortioners either the idolaters: for than must ye needs have gone out of the world. But now I did write unto you, that ye company not together, if any that is called a brother, be a fornicator, or covetous, or a worshipper of images, either a tailor, either a drunkard, or an extortioner: with him that is such, se y● ye eat not. For what have I to do, to judge them which are without? Do ye not judge them that are within? Them that are with out, God shall judge. Put away the evil from among you. 
But lest ye be deceived in that point, whereas I bade you to avoid the company of all such, as are through foul unchasteness evil spoken of, I mean not so, that ye should avoid the company of all the unchaste livers of your country, and keep company with none such, as either for covetousness or extortion are evil spoken of, nor with any one, that is given to idolatry, when if ye should so do, since that in every place some such be, ye might surely he compelled to forsake all Greece. And yet this also would I wish, 
if any that is called a brother, be a fornicatoure. &.  if it might be, but since the request is such as can not be done, I require not that, but this I require, that if among you any christian men be with such vices infected, as far square from christian religion, as with fornication, covetousness, oridolatrie, railing, drunkenness, or extortion, see that ye so farfurth avoid that man's company, that ye refuse to eat or drink with him, until such time, as he amend. Greatly standeth it you in hand, that your congregation and company be pure without corruption. As for strangers after what sort they live, little forceth it, their sinful life doth neither infect you nor dishonour the name of Christ. Such then, if such be among you, must ye not suffer to escape unpunished, if their offence be openly known. This for me is sufficient. For what have I to do to judge of them also, which as they are to Christ strangers, so belong they not to us? Is not every man judge and controller at home in his own house, neither thinketh he to pertain to him what is done in an other man's? If a man se any thing done in his own house, that thinketh he to belong to the whole household. Sufficient is it therefore, that we christians judge of christian men. Such as are from Christ's profession strangers, them leave we to the judgement of god. And if it so be, that no man will suffer in his own house a mischievous and a pestilent wretch, than thrust ye out of your company the author of such a mischief: so to do is both for you expedient, and for him, and it belongeth to the honour of Christ's name. For both he for shame of himself will amend, he shallbe safe from the jeopardy of infection and suspicion, and by so doing also all men shall perceive that Christ approveth no such matters, which taught both godly life, and put the same in practice. And this have I taught you to expel and drive our from among you the pestilent leaven of seditions strife, and such horrible fornication.    

The vi Chapter.  

The text.  Dare one of you having business with another, go to the law under the wicked, & not rather under the saints? Do ye not know, y● the saints shall judge the world? If the world shallbe judged by you, are ye not good enough▪ to judge small trifles? Know ye not how that we shall judge the angels? How much more may we judge things that pertain to y● life? If ye have judgements of worldly matters, take them which are despised in the congregation ● make them judges. This I say to your shame. Is there utterly no wise man among you? What not one at all, that can judge between brother & brother, but one brother goeth to law with another, and that under the undelievers? 
BEsides these faults I espy also among you, some dregs of your former life, which saver of the leaven of covetousness. As to you it nothing belongeth to judge of such, as are not of the christian congregation, so an unseemly thing is it, that christian men should be judged of such as are not christians. first of all this marvel I at, how any christian man can find in his heart, in strife for money matters to appeal to any judge, and that, which may worse be borne with, to appeal rather unto a heathen judge, than to a christian. Will he (trow ye) give righteous judgement, whose whole life and profession is unrighteous? See ye not the frowardness of this doing, that the world, whose ungodliness shall in time to come by the faith and godly life of good people be condemned, should now, as though it were more upright and better, give sentence upon good men's mattiers, and determine their actions? If ye with so great a mattier be put in trust, that by you the life of the whole world, that is to say, of all wicked people, shall be condemned, think ye yourselves unmeet to judge of small light trifles? Ye are the light of the world appointed to reprove the errors of such, as are ungodly. And how can this be done of you, if in you there be darkness, and such enormities, as are well worthy reproof? But now remove ye your actions and bring them before wicked judges, as though they were either wiser, than ye are, or as though they were men of more equity, than are ye. Know ye not, that in time to come, ye shall not only judge men given to the world, but also wicked angels the tyrants of this world? Think it no great matter, among yourselves to finish such low quarrels of things appertaining to the use of our bodily life. Your faith shall condemn their incredulity, your godly life, their ungodliness, your unhurtefulnes, shall condemn their uncleanness, and even now condemneth, if ye be good, and live christianly. And forget ye now your honour by making such to be judges of your suits, of all whose condemnation by you in time to come sentence shall be given? But yet if ye be so debateful and contentious, so desirous of transitory things, whose contempt ye take upon you, that ye for them are not only at dissension, but are in such sort at dissension, that your matters must needs be heard of a judge, rather bring them to the vyleste and lowest of your congregation, than as ye do. I speak not this, because I would have it to be so, but I speak it to make you ashamed, of your brawling and suit among yourselves before heathen judges. If ye be such as ye take upon you to be, the most vile among you, is better than he, that among the heathen is counted chief. Why do ye so greatly despise yourselves? Is there among you none so wise as in light matters to sit in judgement, and to finish strifes betwixt christian men? among whom by reason of brotherly love, and by reason that all things are comen, it were convenient, that agreement should easily be made. But now are ye so far from agreement, that one christian man goeth to law with an other christian man, and that, which is more reproachful, even before them, which to Christ are strangers, as though such were by the rule of man's laws able to give just sentence, and ye not able to do the same by the rule of the Gospel. Mark how many ways ye offend herein.   

The text.  Now, therefore there is utterly a fault among you, because ye go to law one with another. Why rather suffer ye not wrong? why rather suffer ye not yourselves to have harm? Nay, ye yourselves do wrong, and rob: and that the brethren. Do ye not know, how that the unrighteous shall not inherit the kingdom of god? Be not deceived. For neither fornicators neither worshippers of images, neither adulterers, neither weaklings, neither abusers of themselves with mankind, neither thieves, neither covetous, neither drounkardes, neither cursed speakers, neyther-pillers, shall inherit the kingdom of God. 
first it is shame for you, that ye among yourselves appease not such small matters, nor go through them without great business or ●angling as ye might, either by giving place one to another, or at the least end your matters by arbytrement, but are come to such stoubernes, that whiles nether giveth place to tother, nor giveth over any thing to another, the matter in sight of the people must be traversed before the comen officers. If such matters were brought and heard before christian judges, it were not all without fault, but to jangle and strive at the law before heathen judges even for trifles, how foul a sight think ye it? Our religion is peace, and for asmuch as we are now through Christ planted and made one body, we thereby are become more than brethren. And beside this unity, the despising of these vile worldly goods, for the which the gross people strive for one with another, maketh us very christian men. But now when men so eagerly strive each one with other, so that one christian man is not ashamed to call another into the law, and accuse him before a wicked judge, what (think ye) judge they, that look hereupon? Will they not this wise think with themself? where is among these christians shamefastness become? where is brotherly charity? Where is the peace, that they somuch speak of? where is the community of possession? where is their despising of riches? where is the mildness of the Gospel, where by they are commanded even gladly to forego their coat also, if any have taken away their cloak? Behold how shamefully for a small matter they strive, not only with us, but also among themselves. How cometh it about, ye Corinthians, that ye yet somuch set by money, that for the same ye have so greatly defamed christian name & religion? But here some one will answer & say: unless I prosecute the matter, and labour for my right, I am sure to take wrong, unless I recover mine own title, I shallbe in the losing side. But I would advise you take heed, lest whiles ye fear a small loss of money, ye appayre both your innocency and good name, and cause also the gospel to be hindered. Better were it never to win your goods, than with the recovery of them to give unbelievers any occasion to mysreporte and speak evil of Christ. Better were it not to pass upon a small wrong, than whiles thou labourest for thy right, openly to declare, that thou haste a mind desirous to revenge. But now truly so far are ye from being like to mild christian men, without revenging to suffer loss or injury, that even wilfully ye do wrong to other, maliciously deceive and oppress other, not only unbeleivers, but also such as are by religion your brothers. Saver not such doings of the leaven of your old life? Square not such points far both from your learning and your profession? Whosoever professeth Christ, professeth innocency, and to such a life is promised the kingdom of heaven. For neither is it sufficient to be dipped in water, nor yet to be graffed into Christ, unless all your life be agreeable to Christ's doctrine. And for none other purpose are ye taken out of this world, and planted into the body of Christ, but to the end ye should hencefurthe in godly life be like unto Christ your head. Know ye not this, that unrighteousse livers, be they baptized never so much, shall be excluded from the inheritance of the kingdom of heaven? And lest any man deceive himself, I tell you again and again, and give you warning, that neither fornicators, nor idolaters, nor adulterers, nor weaklings, which growing out of man's kind live after an horrible kind of bodily lust, nor such as in stead of women abuse men, nor thieves, nor covetous men, nor drunkards, neither cursed speakers, nor violente pillars of other men's goods, shallbe partakers of the kingdom of God. Nothing shall your new name or title avail you, if your life be with your old vices defiled: yea to such is Christ rather an occasion of more grievous and painful damnation.   

The text  And such were some of you, but ye are washed, but ye are sanctified, but ye are justified by the name of the Lord jesus, and by the spirit of our God. I may do all things, but all things are not profitable. I may do all things but I will be brought under no man's power. Meats are ordained for the belly, and the belly for meats: but God shall destroy both it and them. Let not the body be applied unto fornication, but unto the Lord: and the Lord unto the body. God hath raised up the Lord and shall raise us up by his power. 
Such as I have now rehearsed, were some of you before that ye were through Christ borne again. I lay not to your charge that, which ye were before, so that ye fall no more thereto. Washed are ye, and delivered from your old sins, and that by God's free gift, beware that ye be no more defiled with them. By this washing hath God not only by his blood restored you to innocent and hurtless life, but given you also holiness and righteousness, and that not by the power of the law, nor for your deserts, but by jesus Christ, in whose name ye were baptized and by the spirit of our god, by whose secret inspiration the sacraments of Christ's church been effectual. So much more than should every of you endeavour, lest ye through your 
I may do● all thing: But all things are not profitable.  own folly lose this benefit freely given unto you: in so doing, neither thankful to the giver, nor yet friendly nor loving to yourself. In such things, as appertain to natural necessities, I may do all things. For no man forbiddeth me to use like authority, as other apostles use. But it is not peradventure for you always profitable, for me to use my right. Such as are fed and live with your meat, such as pill and poll you, being even as they were bondslaves bought with your money, dare not freely warn you of your faults, lest ye upon displeasure conceived there with, bestow your liberality otherwise. I might also for my labours take reward, namely since I took more pains than any other. I wanted not authority this to do, but I would not do that thing whereby I might be brought under any man's power and subjection, and seam bound to any of you: to th'intent it might more clearly appear, both that if I teach any thing, that I therein seek your weal and profit, and not mine own, and that also if I did with words any thing chastise you, that ye should patiently hear me. For it is a thing commonly seen, that such a man's free speech offendeth not, which is nothing bound to him, whom he reproveth. else little mattier maketh it, whose meat a man eat, since men must needs have meat. And since meats are ordained for the bealye, and likewise bealyes for meats, let every man for this time satisfy the present necessity and need. For within a short time will God destroy both bealye and meat, which is, that neither our bealyes shall with hunger trouble us, nor of meats shall there be any use. But as we which have professed Christ, must obey and serve natural lacks, even as the heathen and unchristened do: so should there yet between us in vice be none agreement. Of meats I forbid none, let every man ear what he will, but 
Let not the body be applied unto fornication.  filthy bodily lust I forbid. Nor is it like, that as the bealye is appointed for meat, so the body is prepared for carnal pleasure, but rather our body is consecrate unto the Lord jesus: and he again coupled unto us. For so hath it pleased him, that by us as members, and him as head, his spiritual and mystical body should be made and kyntte together. This knot holdeth not for a little season. Death in deed taketh away all necessity of meats, but it breaketh not the knot, wherewith we are joined to Christ. For as god the father raised the Lord jesus our head, from death: so will he likewise raise up again us his membres with him, & with him reward us with life everlasting. For able is he, & of power this to do, albeit some of you think the same unlykelye. As therefore our soul shall not of that immortal life be partaker, unless the same for this present time through godly and continual meditations have had the same life in delygente remembrance, so the body raised again shall of that glory have no part, unless the same for this present time have been free from the contagion of sin. What a foul sight is it, if the members seam unlike the head which is in every point pure and clean.   

The text.  Either konwe ye not, that your bodies are the membres of Christ? shall I now take the members of Christ, and make them the members of an harlot? God forbidden. Do ye not know, that he which coupleth himself with an harlot is become one body? For two (saith he) shall be one flesh. But he that is joined unto the Lord is one spirit. 
Remember ye not, how that (as I before told you) your bodies are the members of Christ: What then? Shall I now become so mad, notwithstanding I know this much, with the great reproach of the head to take away the member of Christ and make thereof the member of an harlot? God forbid. And yet what else doth he, which is conversant with an harlot? Know ye not this plain point, that he which coupleth himself with an harlot, becometh with the same one body? For so read we in Genesis of the man and wife: of both shall one flesh, and one body be made. So that then as in lawful matrimony the honest and godly consent of two minds maketh one, and the lawful act of matrimony betwixt two maketh one: so in unlawful coumpainying together, every man becometh that wherewith he is filthylye coupled. As great enormity therefore as it is, that the woman deceiving her husband should with an adulterer be conversant: as foul an act is it, that the body, which was once consecrate to Christ, should be coupled with a vile harlot: for he which is coupled unto the Lord jesus, by reason of a comen consent betwixt the head and the body, is with him made one spirit, which forasmuch as it is most pure and clean, is to filthy and fleashelye lust moste contrary, as which from man taketh away the use of reason, altering him, as it were into a brutish and beastly condition.   

The text  ¶ flee fornication. Every sin that a man doth, is without the body. But he that is a fornicator, sinneth against his own body. Either know ye not, how that your bodies are the temple of the holy ghost, which dwelleth in you, whom ye have of God, and how that ye are not your own? For ye are dearly bought. Therefore glorify God in your bodies, and in your spirits, which are Gods. 
Dyligentelye therefore flee fornication. All other sins by sinful persons wrought and done, albeit they have their beginning of the body, seam yet joined with the harm and displeasure of an other man's body, nor pollute, as it seameth, the whole man. But such as committeth fornication, doth wrong and villainy to his own body, whom he in that foul act abuseth and defileth. The adulterer defileth not the hores body, except he also defile his own, without which the offence is not committed. The mannequeller, that with his sword killeth another, without hurt of his own body hurteth another man's, & seemeth but in only one part polluted. But fornication defileth the whole body, as even the comen sort well understandeth. For after such act the same is won to use baths, therewith to wash away such filthiness as is thereby conceived. An heinous offence is it to do wrong or hurt to another man's body, but a manto be to his own body vilainouse & reproachful, seemeth appoint of extreme madness. And albeit fornication do most specially defile the body, yet think not therefore that the offence is small. For even the body should also have his honour, forasmuch as it is the mansion of the soul, which is immortal, which being cleansed with the holy water of baptism is in such sort consecrate to God, that it becometh the temple of the holy ghost, which ye in baptism received, whereby ye are so joined unto Christ, that ye from him shall never be soondred. And if from fornication your own reproach and hurt nothing move you, yet let this move you, that such acts can not be do one without the great injury of Christ. Once were all ye his, into whose body ye were coupled and joined. He hath from death bought you, and made you his own, that ye should be his servants and not your own men. The right title of any body, that is bought, is in the byers' hand, the same, whoso either selleth or handleth otherwise, than the owners will is, doth wrong to him to whom the same body belongeth. 
For ye are dearly bought.  Nor is it to be supposed, that Christ for a little bought us, as he that for our redemption spent his most precious blood. Wherefore since ye are to God wholly consecrated, defile not in reproach of him your bodies, but bear about with you, aswell in chaste bodies, as in unhurtful minds, the holy ghost, and among men advance his glory. Both are his, keep both chaste, lest for your filthiness sake among evil people, Christ whose name ye profess, be evil spoken of. For as the nobility of masters belongeth even to the servants, so the dishonesty of servants is to their masters reproachful. Wherefore albeit god be neither with praise made more glorious, nor with reproach defamed in deed, yet is he after a sort through his naughty servants dishonoured, and with godly manners and holy life glorified, whiles among the comen sort he is by their life esteemed.    

The vii Chapter.  

The text.  As concerning the things whereof ye wrote unto me: it is good for a man, not to touch a woman. Nevertheless to avoid whoredom, let every man have his wife: & let every woman have her husband. Let the husband give unto the wise due benevolence. Likewise also the wife unto the husband. The wife hath not power of her own body: but the husband. And likewise the husband hath not power of his own body: but the wife. Withdraw not yourselves one from another, except it be with consent for a time, for to give yourselves to fasting and prayer. And afterward come together again, left Satan tempt you for your incontinency. This I say of favour, and not of commandment. For I would that all men were as I myself am: but every man hath his proper gift of God, one after this manner, another after that. I say unto them that be unmarried and widows: it is good for them, if they abide even as I do. But and if they cannot abstain, let them mary. For i● is better to marry, then to burn. Unto the married command, not I, but the Lord: Let not the wife be separated from the husband. If she separate herself, let her remain unmarried, or be reconciled unto the husband again. And let not the husband put away his wife from him. 
NOr have I this much said, because I think, that every act of generation defileth the body, as some labour to bring you in mind, to the intent, that they like hypocrites may of you be thought to be holy. There is in matrimony a certain chaste and lawful use, but the unlawful act must generally of all men be avoided. Lawful matrimony must every man so farfurth use or not use, as is for the preferment of the gospel expedient.  
Wherefore touching the questions, wherein by letters ye ask mine advice, these shall be briefly to answer you. first what such must do, as are already married, and then, what they ought to do, that are single and widows, what they also must do, which are either with painful, or unequal matrimony troubled: and finally, what should be done in virgins to be married, or not married. first of all therefore, for many causes, as the time no we requireth, it were well done of men wholly for this cause to abstain from their wives, that they may with more freedom apply Christ's gospel, and godly life. For albeit matrimony be a holy thing, yet it wrappeth a man, will he or not, in worldly care, wherein how much more labour is bestowed, somuch the less is god served. Beside this the use of matrimony hath in it a gross thing, which for the time, swalloweth up and devoureth the whole man, which being after restored to himself, is somewhat less a man, than he was before. I well see what were specially to be wished, and yet dare I not so much exact of you, as I would desire, lest whiles ye unluckily labour toward the best, by occasion fall into worse. I know, how unruly and violente fleashelye desire is, and as 
Let every man have his own wife.  sure am I, how ye specially among other are prone and much given unto it. A surer way therefore think I it, that every man have his own wife, and every wife her husband, that by mutual service each one may remedy others intemperancy. For albeit elswise in other points the housebandes' authority be more, yet herein have both equal power, for neither is the houseband so farfurth lord and master of his own body, that touching the use of matrimony, he can defraud his wife thereof, and give it to another: nor the right of the wives body again, concerning the use of matrimony, is in such sort her own, that she may deny her husband the use thereof, and give it to another, but her body is the husbands right. The debt of each towards the other is like, and when time requireth, must of both parties be delivered and paid, as they have made promise. Let the husband then give that, which he by the law of marriage is bounden to give to his wife. The wife likewise give to her husband, that she is by the law of wedlock bound to give him. In this each one of them is in like sort bound to the other, in other points peradventure the whole governance and authority is in the housebandes' hands. To deny this right, if either of both ask it, is a defrauding. For not only such defraud, which pay not the money, that they are bound to pay, but such also, as refuse to do, that they are bound to do. Let neither of both therefore for love of chastity defraud other, except it be with consent of both to 
Withdraw not yourselves one from another, except it be with consent for a time.  abstain for a season, that ye may with more clean minds give yourselves to fasting, holy prayers, and to the remembrance of heavenly things, whose perfect freashnes such carnal conversation is greatly wont to make dull. Let either both therefore, or neither abstain, and that by comen consent, not upon every flight occasion, but for love of heavenly things, nor to long neither but for a certain time, and so after that return again to your old custom, not because I think it not best, to live in continual prayer, but because I know, that there is jeopardy, lest Satan, which still lieth in watch to destroy you, perceiving your toward disposition to incontinency, by occasion thereof provoke you to worse. Rather had I have in you that, which is of less perfection, so that it be ieoperdlesse, than that which is much more commendable, being yet such as is joined with no small peril. But yet speak I not this, because I would either compel any man to marry, or forbid any man to live continually chaste, if he be able so to do, and if there be a mutual consent in matrimony: but I provide, upon knowledge that I have of your weakness, a remedy against your perils. If this were not, if it might be, I would wish that all men were as myself, which is, that they were free from the bond of matrimony, or else used their wives, as their sisters, living with them in all pureness and chastity. But I dare not of you exact that thing, which Christ never required of his disciples and hearers.  
Blessed are they, saith he, that for the love of the kingdom of god have made themselves chaste: but yet refuseth he not such, as chastely and soberly live under the law of matrimony. Continual chastity taken upon any man for the advancement of Christ's affairs, is a high thing. And so is lawful matrimony an honest state, whose chief ordeyner and halower was 
Every man hath his proper gift of god.  God himself. But between bodies and souls a marvelous great difference is there, nor are god's gifts in every man like. It is peradventure a thing above man's power, wholly to abstain from the act of matrimony. Blessed are they, to whom god hath given such strength: but god in his people hath loved this variety, that some in gifts should excel other, all which variety should wonderfully make toward the sweet armonie and comeliness of the whole. Let no man therefore reprove another man's state, nor be sorry for his own, but let every man according to his power godly use that gift, which god hath given him. There is a chaste wedlock, and there is an unchaste virginity. And this have ye my counsel, touching marrying and keeping your wives.  
Now understand my mind likewise, as touching your question of second marriages. For among you (as I hear) some are there, which, albeit deny not but that ye are in a freedom, and may marry, yet when one by the death of the other is made free, they would not have you marry again. Of these doubts this think I. If any man by reason of the death of his wife become single, or if any woman by reason of her husbands death be widow, very well done were it, if they be able, thenceforth to live chaste, if neither he seek for a wife, nor she for another husband, but that both dedicate their freedom unto god's service. That have I for mine own part chosen which I thought best, because nothing should let me from preaching gods word, which I so heartily favour, that for love thereof I little set by such pleasures, as are in marriage.  
Now and if I knew, that all men were of the same mind, I would not let to call and exhort every man to do, as I do. But since the dispositions of men's minds and bodies are so unlike, unmeet is it to give all men one kind of counsel, but in this rather let every man 
If they cannot abstain, let them marry: for it is better to marry than to burn.  weigh his own strength, and so follow that kind of life, whereunto by nature he thinketh himself most meet. Let such one, as upon a proof had of Matrimony feeleth himself unable to resist the violente and burning assaults of the flesh, rather marry again, that by lawful matrimony he may remedy his unchasteness, than by living syngle, through the vehement desire of the flesh, be in jeopardy of a more grievous offence.  
So that in this neither compel I men to marry, nor yet forbid marriage, but leave every man in freedom to weigh with himself, what is expedient. For nothing have I herein to prescribe unto you, as taught unto me of the Lord. But this require I of you, as commanded by jesus Christ. Such as are unmarried, stand free, (as I say) either to marry or not mary, as they judge best, so that in their doings they have an eye to nothing, but to Christ's glory. But when a man is once married, I would not have that done, which is among jews and gentiles commonly seen, that for 
Let not the wife be separated from the husband.  every small matter a divorce be made. For god hath forbidden men, for small offences to refuse their wives, notwithstanding Moses once in this point favourably bare with the jews, not because he thought it good so to do, but fearing, lest the Jews being a stubborn kind of people and ready to do mischief, upon denial of divorces might happily do such things as are much worse, than any divorce. One cause the Lord himself excepted, if the wife with another commit adultery: which thing he doth either because she is then fallen from the right of wedlock, which promising her body to one man only hath nevertheless departed with it unto another, or else because it seemeth an unreasonable thing, to constrain any man, to have with her one house, one bed, one fire, and one table common▪ which falsely breaking her promise made in marriage, than which nothing is more holy, hath with a foul adulterer abused her body. So strong and steadfast would Christ have this fellowship to be. Unless therefore any such thing chance, let neither the wife depart from her husband, nor the husband thrust his wife from him. But if through other displeasures any debate arise, by mean whereof the wife chanceth to depart from her husband, lest she through her own folly stand without hope of reconciling, let her abide unmarried: if she continue untouched and undefiled, peradventure her husband, being in a better mood will be content to receive her again: but a corrupt woman who will receive? Now if the woman cannot so long refrain herself, let her diligently labour to win her husbands favour again. If she of her husband cannot obtain somuch, let her assure her of this, that with whom soever she couple herself, the same knot may happily be named marriage, but it is in very deed advoutcie.   

The text.  ¶ To the remnant speak I, not the Lord: If any brother have a wife that believeth not, y● she be content to dwell with him, let him not put her away. And the woman which hath to her husband an infidel, and consent to dwell with her, let her not put him away. For the unbelieving husband is sainctifyed by the wife, and the unbelieving wife is sancfied by the husband. Or else were your children unclean: but now are they holy. But and if the unbelieving depart, let him depart. A brother or a sister is not in subjection to such. But God hath called us in peace. For how knowest thou (o woman) whether thou shalt save thy husband or no? Other how knowest thou (o man) whether thou shalt save thy wife or no▪ but even as God hath distributed to every man. 
Now touching your question of unequal marriage, of the lords authority, nothing have I to answer you, but yet have I that thing, which in mine opinion I would counsel you to follow, as a way more profitable.  
Such an odious act is divorce, that I would not have matrimony broken, no not for diversity in religion. But if it chance, that a christian woman be married with a husband, which is not yet christened, and the husband, albeit he be a stranger in the mysteries of Christ, is not yet to her so hateful, as for her religions sake to refuse her, if the wife will follow my counsel, she shall not forsake him. Likewise again, if it chance, that the husband being a christian man have to his wife such one, as is to Christ a stranger, (since it is unmeet, that any man be compelled to take religion upon him) and she upon displeasure of her husbands contrary religion seek not to be divorced, by my council the husband shall not put her away. For cause is there none, why the christian man or christian woman should fear, lest by familiar conversation of the one had with the other that is unchristened, either of both might be defiled. For not withstanding the ones religion be unclean, yet is the marriage whereby they, being elswise inequal, are coupled together, a good and a lawful marriage. The wickedness of the worse infecteth not the godliness of the better, but rather that that is better and more effectual, is of greater weight in 
For the vnbeleu●ng husband i● sanctified by the wife etc.  this behalf. The husband therefore, albeit he be heathen, is yet, touching the act of matrimony, by company of the christian woman made holy. Likewise the wife, which hath not yet professed Christ, is by conversation had with her christian husband, touching the lawful use of matrimony, made good and holy. If this were not so, their children, as borne incestuously and by unlawful means, should be counted profane and unclean. But now that they be pure and clean, as children borne in lawful wedlock, it is well known to be true. For when the wife, which is baptized, hath with her unchristened husband to do, she in so doing obeyeth her husband, and not the heathen, nor suffereth she the wicked, but beareth with him, whom she trusteth will amend.  
And that hope may a man conceive of him, which although as yet profess not Christ, yet in his wife abhorreth he not the honouring of God. Nor is he thoroughly a heathen, but rather partly a christian man, which quietly liveth with his wife, that professeth Christ's name, and can patiently be contented to see the sign of the cross over their common bed. No parties with more a do continue together, than such, as through diversity in religion are divided. Upon this hope therefore ought the woman, which first embraced Christ, abide with her husband. But if the divorce grow of his side, which yet believeth not, and the same man for hate of Christ's name refuse his wife, since 
But and if the unbelieving depart, let him depart.  there is of his change no hope, no cause hath the wife, why to live with him any longer. Lost hath he the right title of matrimony, which despiseth God the author thereof. Nor doth the promise made in marriage so farfothe bind her that is christened, that she shall for ever be compelled to suffer her wicked husband, brawling at and cursing the name of Christ. Let her therefore use the liberty of divorce given unto her by God, and thenceforth serve Christ quietly. Nor are we therefore called by God to the life of the gospel to live in sedition and chiding, but to live in peace and concord.  
Therefore, if such between whom there is an unequal marriage, agree not, and the unfaithful require to be divorced, let not the christian wife abide with her husband against his will: but if they agree, in hope that the husband will amend, let the wife continue, and likewise let the husband continue with his wife, in hope that she will be changed. For how knowest thou, that art a wife, whether thou shalt by familiar communication, by sober and gentle behaviour, by wy●ely love, cause thy husband to amend, that both of you be saved. Or how canst thou know, that art a husband, whether thou shalt by like ways save thy wife and win her to Christ? And if either of both so do, is it not a great gain? But if that come not to pass, yet will God approve thy good will, which intendest such a thing. In the mean season whiles it is uncertain, whether it will so be or not, let the matrimony upon good hope continue and hold on, and let not the diversity in religion change the state of your life. For neither doth baptism deliver the wife from the right of her husband, if he use it lawfully, nor yet the servant out of the dominion of his master, if he use him, as right and reason would.   

The text.  As the Lord hath called every man, so let him walk: and so ordain I in all congregations. If any man be called being circumcised, let him not add uncircumcision. If any be called uncircumcised, let him not be circumcised. Circumcision is nothing, and uncircumcsyon is nothing: but the keeping of the commandments of God. Let every man abide in the same calling, wherein he was called. Art thou called a servant? care not for it. Nevertheless if thou mayest be free, use it rather. For he that is called in the Lord, being a servant, is the lords freeman. Likewise, he that is called being free, is Christ's servant. Ye are dearly bought, be not ye the servants of men. Brethren let every man wherein he is called, therein abide with God. 
As the Lord hath given every man, in the same let him serve Christ. In what state of living at the time of preaching the gospel a man is found, let him in the same continue. Our new religion abolisheth our old life, but it destroyeth not our old state of life: because christian religion agreeth and standeth with every condition of life, nor was given by God to trouble the civil policy of the world, but to the intent that in every degree and state of life, every man might live therein godly and devoutly. This is my council, which I not only teach you, but also all other congregations. Nor shall it be for you painful to follow that, which every man followeth. Wherefore if the inspiration of God's holy spirit when he calleth, find the married, break not therefore thy matrimony: if it find the circumcised, without cause art thou, why thou shouldest loath thy condition, and seek to be uncircumcised. For nothing either furthereth or hindereth uncircumcision this new religion. Again if the same find the uncircumcised, no cause haste thou to wish to be circumcised. For as touching this new religion little force maketh it, whether thou be circumcised or uncircumcised. But to both sorts this equally belongeth, that each live henceforth after the commandments of God, whose rule they have professed, & not as carnal desires move them. Sufficient is it to change thy old evil manners, as for to change the condition of thy life nothing needeth, because it is such a thing, as cannot be done without disquietness and trouble. And as I have said, that ye should do, being called to god in the state of matrimony or in the state of circumcision, even like wise must ye judge of the state of bondage. Such as at the preaching and receiving of the gospel are bond, let them be content with their fortune, nor think themselves delivered from their masters dominion, because they are delivered from the tyranny of sin. Again the free man which is called to christian religion, hath no cause to change his state, and become bond. But rather let every man endeavour, if occasion serve, to embrace liberty, and change his bondage. If the master for displeasure borne to Christ's name reject his servant, let the same seek no new master, nor yet be at displeasure with himself, because he is maisterles, since he hath Christ to his master, whose free servant he is be come of a bond man. On the other side, he that is borne fire, and borne again by baptism let him for his state neither be angry nor pleassed with himself, since that through baptism he is become bond servant to Christ: so that after sundry sorts, the bondman is made fire, and the fremanne made bond, to th'intent that each of them should with more sobriety bear their fortune. freedom and bondage are such things, whereof Christ hath in manner no regard. Embrace the better, if thou with bondage be oppressed, think that albeit thy master hath upon thy body a certain power and authority, yet thy soul being delivered from sin, is to Christ ward fire. If thy freedom any thing make the proud, remember that thou were bought by Christ, and bought for no small price. Thou haste a master to be had in all fear and honour, beware thou fantasy not, that thou art free, and mayst live at thy pleasure. And he that is to any man bond, is this farfurthe by Christ made free, that if his master command him to do any ungodly service, he is rather bound to give ear to Christ his new Lord and master, than to his old, which by reason of abuse hath lost his title. And yet reason it were, that such, as 
Ye are dearly bought, be not ye the servants of men.  Christ with the price of his blood hath made free, should not with any grievous master be oppressed. I favour liberty, if it may be had. For Christ's service is perfit liberty. That a christian man should serve an heathen, seemeth an unmeet thing. And reason were it, that such as are to a christian master, servants, should of them be favoured as brethren and children, because both have one common master, by whom both were with one price redeemed. But yet lest under the colour of christian religion the state of the common weal be disquieted, let every man suffer his condition, and therein abide, and so abide in it, that in the mean season he remember, that god's commandments must be set before the commandments of men. Obey your masters, but yet so, that god therewith be pleased, which paid more for you, than they. Such points, as I have taught you of freedom and bondage, have also place in the state of matrimony, and single life. For he that is under the law of matrimony, is after a sort bound. But he that is single, is in a more free state of life. Therefore men must alway follow that, which is more commodious, if it may be. If it may be, (I say) for we may not so desire liberty, that for love thereof we fall into a greater jeopardy.   
As concerning virgins, I have no commandment of the Lord: yet give I counsel, as one that hath obtained mercy of the Lord, to be faithful. I suppose therefore that it is good for the present necessity. For it is good for a man so to be. Art thou bound unto a wy●e: seek not to be loosed, Art thou loosed from a wife? seek not a wife. But and y● thou mary a wife, thou hast not sinned. Likewise, if a virgin marry, she hath not sinned. Nevertheless such shall have trouble in their flesh: but I favour you. This say I brethren, the time is short. It remaineth, that they which have wives, be as though they had none: and they that weep, be as though they wept not, and they that rejoice, be as though they rejoiced not: and they that buy, be as though they possessed not: & they that use this world, be as though they used it not. For the fashion of this world, goeth away. I would have you without care. He that is unmarried, careth for the things that belong to the Lord, how he may please the Lord. But he that hath married a wife careth for the things that are of the world how ●e may please his wife. There is difference between a virgin and a wife. The single woman careth for the things that are of the Lord, that she may be holy both in body and also in spirit. Again: she that is married, careth for the things that pertain to the world, how she may please her husband. This speak I for your profit, not to tangle you in a share: but that ye may follow it which is honest, and comely, and that ye may cleave unto the Lord without separation. If any man think that it is uncomely for his virgin, if she passeth time of marriage, and if so need require, let him do what he listeth, he sinneth not: let them be coupled in marriage. Nevertheless, he that purposeth surely in his heart, having no need, but hath power over his own will: and hath so decreed in his heart, that he will keep his virgin, doth well. So then, he that joineth his virgin in marriage doth well. But he that joineth not his virgin in marriage, doth better. The wife is bound to the marriage, as long as her husband liveth. If her husband die, she is at liberty to mary with whom she will, only in the Lord. But she is happier, if she so abide, after my judgement. And I think verily, that I have the spirit of God. 
Therefore as touching the question that ye ask, whether christian men ought to marry their daughters being virgins, or keep them at home in perpetual virginity, as hallowed unto Christ, that the same may in more freedom do him service: albeit herein I have no commandment of god certainly to answer you with, yet have I counsel to give you, such as I think best. Nor think I, that ye should disdain my counsel, since I have an apostles authority, to whom also god of his goodness hath given, albeit unworthy, even as his will and pleasure is, to give wholesome and faithful counsel, not regarding what is for myself profitable, but what is needful and expedient for you. For liberties sake than I judge it a thing to be wished, that a virgin bind herself to none, but to Christ: not because I think not matrimony an honest and a holy kind of life, but because partly through alliance, and partly through care of bringing up children, it is a state full of trouble and carefulness. This necessity and as it were, bondage, he escapeth, that abstaineth from marriage. Better is it therefore to embrace this liberty, if it be either in thy power, or ieopardles. For such as are already under the bond of matrimony, it is not in their power: and for such as can not live chaste, it is not without danger. And therefore, if thou be already bound to a wife, seek not under the pretence of Christ to be divorced. If thou be free, seek not the yoke of matrimony. If thou have married upon mistrust of thy strength, repent the not thereof, for thou haste not by so doing sinned.  
Thou haste in deed taken upon the a careful enterprise, but yet such, as is lawful. Nor shalt thou therefore to Christ ward be the worse, because thou haste a wife, but thou shalt be in more trouble, and in more 
Likewise if a virgin marry she hath no● sinned.  worldly cares. Likewise if a virgin have rather to marry, and govern a household, there is none offence, if she do so. Damage is there none to her, but that by reason of household business she is in less freedom to study the scripture, to pray and exercise other godly matters. Whiles therefore I give you to both ways free liberty, I favour you two manner of ways, both providing for his liberty, which can live without wedlock, and remedy also for his jeopardy, that cannot live without. I commend single life, as a state more commodious, and approve matrimony also, as having less jeopardy. What therefore herein every man doth, let each for himself take heed. Neither constrain I, nor forbid any man, namely in such points, as God neither required, nor yet forbade. This require I brethren generally of you all, since the time is short, forasmuch as the last day draweth nigh, that ye to the uttermost of your power make haste to obtain such things, as prepare you against that day, casting away such impediments, as might let our hasty journey thitherward. Uncertain is it when that day shallbe, but certain it is, that it is not far of. Of this day whoso hath a continual remembrance, that it draweth near, shall with frail and transitory things be little delighted, whether there chance unto him either pain or pleasure. For that last day shall from us take away both. Ye and death also shall dispatch both, if it come before that day.  
To what end is it than to be with such things much troubled, or rejoice, as shall within a short space perish, when heavenly matters are in hand? Let such have wives, as will, but let them be had without regard, as though they had none, so shall the bondage of matrimony less trouble, and the pleasures of wedlock less delight.  
Let such, as are with adversities oppressed, weep, as though they wept not. And such as have this worldly wealth, rejoice, as though they rejoiced not. Let them, that buy, so buy as though they possessed not the thing bought, being such as shall shortly be taken away, and whether thou wilt or not, go to an other. And such as are either by chance, or by necessity entangled with worldly business, let them use the same, as though they used them not. If heavenly matters cannot only be regarded, yet let them be regarded chief and first of all, and then next these worldly affairs. Nothing hath this world, but even shadows of good things and bad, wherein nothing is there, that is either sound or stable, whereunto to be to much given, is not the purpose of such as labour to life immortal. These things speak I therefore, 
I would have you without, care.  because I would have you troubled, as little as might be, with worldly matters, & to follow such a kind of life, wherein ye are like to be in least worldly business. And in this behalf better is the state of the single, than is his, that is married. For he that is single, is not troubled, with diverse cares, nether how to please his father in law, nor how to please his mother in law, and other alliance, nor how to content his wife and children, how to provide necessaries for his household daily increasing more and more, nor yet how to be more worth, than his wives dowry was: but holy giveth himself to Christ, thinking that he hath all his desire, if he only please him. On the otherside, albeit that he, which is married, partly serve God, yet some service oweth he to his wife, and to such things as appertain to matrimony. And likewise is it in the woman, forasmuch as she is not wholly at her own liberty, she cannot wholly serve Christ, but by reason that she is diversly troubled, partly serveth Christ, and partly her husband. But the virgin or single woman hath no care else, but to please Christ her spouse, whom she can none otherwise please, but by chaste living without corruption, not in body only, but also in mind. But the married woman must needs betwixt Christ and her husband divide herself, in such sort endeavouring to please Christ, that she yet displease not her husband, to whom she oweth obedience. Now this is the end of all that I have said, wherein I somuch praise single life, (lest any man mistake it) not to take from you 
This speak I for your profit, not to tangle you in a snare.  the liberty to marry, or not mary, or by necessity to compelle you to any kind of life which ye cannot fantasy, but with friendly counsel to tender your weal, that when ye know that ye may freely do either of both, ye incline thitherward and chose that rather, which hath not only honesty in it, but also therewith liberty annexed, whereby it shall be lawful for the single person in such sort wholly with all obedience and love to give himself to the Lord jesus Christ, that no worldly trouble or care shallbe able at any time to withdraw him from the same. But this let every man uprightly weigh with himself, whether that way, which he seeth honourable & free, he think the same ieopardles, & such as he is disposed unto. For he that feareth lest he fall into any reproach or infamy, if he over long keep his daughter a virgin at home being already marriage able, & minded to the same, & the matter self requireth no less, good leave give I him to do, as he shall think expedient to be done. For albeit, as I said, matrimony have bondage & care adjoined, yet is it without sin, both honest and lawful, & also for some necessary. Let therefore the father in sight of the world & in season provide for his daughter a husband, lest she by stealth do that shamefully, which done in matrimony standeth with honesty. But if the father seeing himself to stand in full freedom to marry his daughter or not marry, and not to be compelled to either of both parts of necessity, purposed and surely in his heart decreed to keep her a virgin still, in asmuch as she is not desirous to be married, he doth well. For as it is not ieopardles to stay and let one that is of marriage desirous, so is it not godly to discourage a maidens mind from her love and godly desire of chastity. He therefore which for fear of peril 
He that joineth his virgin in marriage doth well.  marrieth his daughter being desirous of marriage, doth well. But he that moveth not a maidens mind to marriage, which is desirous to live continually chaste, but is glad to please the godly desire of the maiden, doth better. For beside the honesty of the profession, this also shall the virgin gain, that she shall have leisure wholly and without intermission to serve her spouse Christ. For other intent and purpose is there none, why any should seek for the liberty of single life. In the sight of God a more commendable thing is it, in the state of matrimony to bestow in God's service as much time as is left after necessary business done, than to abuse the pretence of virginity, to riot, idleness, or licentious living. So far therefore am I from restraining virgins from their first marriage, that whereas the world little esteemeth the second marriage, I let not even widows to marry again. What is for every man profitable, it belongeth not to me particularly to prescribe and appoint. Herein let every man with himself take advise. What may be done without offence, that declare I. A virgin may lawfully marry, because she is free. A married woman is not in like freedom, nor may so do, but hath bound herself unto her husband, with the bond of matrimony, during the time of his life. This bond is by nothing broken, but by only death. For whosoever marrieth, for this purpose marrieth, that the knot made in marriage should not be broken. But if the husband die, then is the wife free again, so that if she mind to marry again, she may marry whom she will, so that it be a christian marriage, that is to say, neither desired for filthy pleasures sake, nor contract with one that is of an other religion. And yet as I grant, that she sinneth not, which marrieth again: so judge I her much more happy, which for desire of godly life standeth and abideth in the liberty, that to her is restored. But this command I not them, as necessary to be followed, but council it, as a thing more commodious. And this now hear you the council of a man, but yet such, as is well agreeing with the will of Christ, which by his own mouth teacheth many things, and much also by his servants.  
And since I am both his Apostle, and have (as I verily think) received his spirit, as other Apostles have, my council with you should not be of small weight and authority.    

¶ The viii Chapter.  

The text▪  As touching things offered unto images, we are sure that we all have knowledge. Knowledge maketh a man swell: but love edifyeth. If any man think that he knoweth any thing, he knoweth nothing yet as he ought to know. But if any man love God, the same is known of him. As concerning the eating of those things that are offered unto idols, we are sure, that the image is nothing in the world, and that there is none other God, but one. And though there be that are called Gods, whether in heaven other in erath (as there be Gods many, and Lords many) yet unto us is there but one God, which is the father, of whom are all things, and we for him: and one Lord jesus Christ, by whom are all things, and we by him. 
Touching the questions concerning matrimony, I think ye are sufficiently answered unto, because ye shall hencefurthe upon such matters, with sundry opinions, each one of you no more strive with other. Now because I know, that ye doubt, whether it be lawful for a christian man to eat the flesh of any beast offered unto idols, which flesh the painyms take for holy, in this question also this is my mind. Some there be among you, which because they know, that an idol is nothing, but either timber, or brass, or stone, and that therefore the flesh, that unto them is offered, in very deed nothing differeth from other flesh, and that a man's conscience can with no kind of meat be defiled, abusing this their knowledge, in every place, and without consideration, engorge and pamper up themselves with flesh offered to idols: judging not a miss of the matter in deed, but yet forgetting the law of charity, which giveth no maunne occasion of miss thinking and slander, but confourmeth herself to such as are weak, until that by little and little they grow up to more knowledge.  
What great matter is it, if they understand, that an image hath in it no godly power? What christian man is there, that understandeth not that, which even the very painyms understand, if they be any thing wiser, than the comen sort? But yet better is it oftentimes to follow 
Knowledge maketh a man swell: but love edifieth.  the rule of charity, than the rule of knowledge. Knowledge doth oftentimes hurt, being such a thing, as maketh a man to swell, and to be disdainful: but the endeavour of charity in all time and place is to do good, and hurt no man. Albeit in very deed, such seem to lack a great part of knowledge also, which know not, how to use their knowledge. That point teacheth charity, which measureth and judgeth all things by the weal of his neighbour. He therefore, that in such things as he doth, will seem perfectly learned, must call charity to council. For he, that without charity swelleth with a vain persuasion that he is learned, is so far from knowledge, that he is not come so far as to know how he should use his knowledge. He that to Godward is wise, the same man is the very wise man in deed. But he that pleaseth himself, and seeketh his own glory, without regard of his brother's jeopardy, his learning God alloweth not. But he that unfeignedly loveth God, must also love his neighbour. Such one therefore God acknowledgeth, as his own disciple, because that as God humbled his high Godhead, to save mankind: so doth such one submit his knowledge, and compel it to serve the commodity of his neighbour. To return therefore to our purposed matter: we know in manner all, that albeit the gentiles worship idols, as though in them there were some divine power, and Godhead, 
We are sure that an image is nothing.  yet is an idol in deed nothing else, but either a piece of timber, or a stone, and hath no more Godhead in it, than an other unsquared piece of timber, or an unwrought stone, and therefore in the flesh that to them is offered, there is no more goodness or hurt, than is in such, as is sold in the shambles. For where as ye see a stone wrought unto the image of a man or some other beast, since there is but one God, which hath none image, (for he cannot be counterfeited) what else represent idols, but devils, to whom miserable people offer unto in stead of god? These men therefore are defiled with such meats, which receive them as holy, whereas they be unholy and profane. As for christians such flesh defileth not, which eat them not, as holy, but use them, as creatures made by god, to appease hunger. And use them for sustenance, and not for devotion, with himself laughing at the foolish rabble of heathen gods, being fully persuaded, that there is no god, but one, to whom all things are holy. For albeit some there be, which are called gods, whether they be in heaven, whom they call heavenly, or else in earth, whom they call gods earthly, of which sort there be many gods and many lords, yet are these, by name only, gods and lords, and are to them only such, as erroneously believe them so to be, and have taken them for their gods and lords. But to us christians there is but only one god, that is to say, the father of jesus, the creature and governor of the world, of whom we receive all goodness, to whom only being addict, we ought to serve with all honour and reverence. We have also one lord jesus Christ, by whom only the father hath given us all things, through whose only benefit we confess the true god, so that with the false and cursed heathen gods we now have nothing to do at all, which should no more be esteemed, than if there were none such in deed. Whosoever therefore through christian strength nothing passeth upon an idol, nor upon that, which is to them offered, surely judgeth well, and might without guilt eat the flesh offered unto them, aswell as any other meat, were it so that every man were so persuaded, and knew this for truth, as it is true in deed, for than would no man be offended.   

The text.  But every man hath not knowledge. Some having conscience because of the image, until this hour, eat as a thing offered unto images: & so their conscience being weak is defiled. But meat maketh not acceptable to god. Neither if we eat, are we the better. Neither if we eat not, are we the worse. But take heed, lest by any means this liberty of yours be an occasion of falling, to them that are weak. For if some man see the which haste knowledge, sit and eat of meat offered unto images, shall not the conscience of him which is weak, be boldened to eat those things, which are offered to images? And so thorough thy knowledge shall the weak brother perish, for whom Christ died. When ye sin so against the brethren, and wound their weak conscience, ye sin against Christ. Wherefore if meat hurt my brother I will never eat flesh, lest I should offend my brother. 
But now some sit at the feast, which by the laws of their elders even from their childhood are in this persuaded, and throughly grounded, that an idol is an holy thing, and think, that as many as sit at one feast, are all of like superstition, nor can be brought in mind, that such things should so greatly be despised which they have in such great a we and reverence. And will take the thing, that thou dost upon a right judgement and conscience, this wise, reasoning with themselves: since christian men do not somuch abhor our sacrifices, likely it is, that the worshipping of idols is not so devilish a thing, as they make it. There sitteth or standeth by also peradventure some christian man, which albeit he hath professed Christ, is not yet in strength of faith become perfit, but is by reason of the infection of his old life received of his elders, by long and common custom, weak and feeble, nor can without grudge of mind eat flesh offered to idols, some thing trusting or fearing, lest that devil, whatsoever he be, may by some mean either do him good or harm. For what marvel is it, if this chance to some of the Grecians, since we see many christened Jews here with to be entangled? A matter of great difficulty is it, utterly and by the root to pluck that out of men's minds, which is therein even from youth, by common use, and long custom, bred and engendered. No man is there, that suddenly becometh a perfit christian. For as in nature there is a process, so are there in religion certain degrees. As therefore we that are by age stronger, even by the course of nature suffer and nourish the weaker, according as Christ gave example: so ought such▪ as are in faith stronger, sometimes please and bear with the weaker, until that by continuance of time they grow more strong. But as in this day among the jews christened some there be, which by reason of their old and long continued religion, can not despise such things, notwithstanding the holy prophets plainly prophesied, that it should so be, and Christ himself commanded the same: so were there some at the first publishing of the gospel, yea and in this day to some there be, which albeit they confess Christ, are not yet quite out of fear of their ancestors religion, but eat flesh offered in sacrifice to idols, not as food necessary to satisfy the hungry stomach, but as holy things vowed to this devil or that devil. When such one seeth thee, whom he thinketh in learning and judgement to pass the common sort, sit at table with Paynims at such offered meats, supposing that thou eateste even with like mind and conscience as he doth, the same man is through thine example hurt, and followeth thy deed amiss, whose mind and conscience he knoweth not. And thus he, which before staggered but a little, and was but somewhat superstitious, is through this occasion become more superstitious.  
I speak not this, because I allow either his superstition, or suspicion. For christian charity teacheth not, that such infirmities should be praised or nourished, but that it should rather in some time and place, be borne with & suffered. Nor think I it convenient, always to give place to the desires of such as are weak. For so to do, what else were it but still without end to nourish superstition, and in such sort to please the weak, that thou forsake thine own strength? Such one as is weak, must be taught, warned, and reproved: which, when by reason that he is weaker, should give ear unto and follow the stronger, yet in his conscience judgeth he and condemneth him, that is his better: and where it beseemed him by following the others example to increase in the strength of faith, rather strengtheneth he the disease of his mind: and where it behoved him to labour for like perfection, he constraineth the strong to give place to his weakness. But in case the man be not yet able to take instructions and counsel, christian charity willeth, that the stronger for a while bear with the weaker, being yet such one, as will amend, chiefly in such a matter wherein two points are specially to be weighed: first, that the superstitious mind conceived in our childhood, and by long custom and time established, is such a thing, as can scarcely be shaken of: and also that there is no jeopardy more to be feared, than the jeopardy of idolatry.  
But the matter of the weaker will we in another place entreat of. In the mean season because among you I see men more often offend in the other side, endeavour must we rather to suppress this arrogant and proud knowledge 
Meat maketh us not acceptable to god.  without charity. I allow this thy saying, meat maketh us not acceptable to God. For since God for man's use made all things, and of us requireth nothing but godly life, what matter is it to him, whether we eat fish, or beasts, or wyldefoule? None of all these either increaseth or abateth godliness. In these a difference observed, may make a man superstitious, but godly it maketh none, since Christ himself taught men to observe among them no such difference. A light point is it therefore and a rash, if a miserable man will go about to charge us with such constitutions. But let rather every man according to the state of his body, eat what him list, so that it be done sparelye and soberly, for all things giving thanks to God, neither condemning an other man, because he eateth not of the same, nor in thine heart proud, because for preserving thy bodily health thou forbearest these meats or these. In some other things there is not peradventure so great a jeopardy, but herein where present jeopardy is, regard must be had, of some such, as are weaker. Whether thou eat such meats, as are offered up to Idols, nothing shall thou be the better, or if thou eat them not, shalt thou be any point the worse. But of this yet in the mean season must every man be ware, lest by using such liberty to eat all meats, ye give the weak an occasion of ruin and stoumbling. And must it not needs be so, if one, that is as yet some what superstitious, see thee, which art counted in learning and judgement to pass other, to eat like meats, as they do, which have sacrificed to an idol, albeit with an other conscience, than they do, yet in appearance with like? Shall not this man's conscience (I say) being something ready to fall to his old superstition, by thine example be maintained and provoked to idolatry, and moved with an evil conscience to eat such meats, as thyself usest with a good and a strong faith joined with an upright conscience? What matter maketh it, thought it so be, thou wilt say? Certainly herein this jeopardy is there, lest by the occasion of thy strength, thy weak brother perish, which although he be never so weak, yet is he thy brother, that is to say, a christian man, whom Christ himself so farfurth despised not, that for his deliverance he vouchsalued to die. Christ for the weak used his life, as a thing little worth: & regardest thou thy brother's weal so little, that for a little sorry meats sake, thou wilt despise his peril and jeopardy? namely when thou lackest not, wherewith without danger of thy brother thou mayst provide for thy bealies need. But that ye should not think it a small offence to trespass against a man, when as often as after this sort ye offend the weak persons, by such a suspicious example wounding their weak consciences: Ye must understand also that ye offend & displease Christ. Be they never so much younglings, be they never so weak, yet doth Christ acknowledge them for his members, and as in them he thinketh himself offended, so what soever is done for them, he taketh as done unto himself. Nor is it causeless, that he so often times bade us beware of offending of the weak. No man 
Wherefore if meat hurt my brother▪ etc.  better knoweth than I, that in meats there is no part of goodliness or ungodliness: and yet, if I perceive this jeopardy nigh, that by occasion thereof my brother as yet somewhat given to superstition, might be provoked to eat such things as he eateth with a grudging conscience: I would rather all my life wholly abstain from eating of flesh, than through me Christ's own member should be in jeopardy. Meat offered unto an idol defileth not the conscience of the strong that eateth of it, I grant. But the despising of any brothers jeopardy defileth him that eateth, whom we are bound aswell to love as ourselves.    

¶ The ix Chapter.  

The text.  Am I not an Apostle? am I not free? have I not seen jesus Christ our lord? Are ye not my work in the Lord? If I be not an Apostle unto other, yet am I unto you. For the seal of mine Apostleship are ye in the lord. Mine answer to them that ask me, is this. Have we not power to eat and to drink? Have we not power to lead about a sister to wife, as well as other Apostles, and as the brethren of the Lord and Cephas? Either only I and Barnabas have not power this to do? Who goeth a warfare any time at his own cost? Who planteth a vinyeard, and eateth not of the fruit thereof? Or who feedeth a flock and eateth not of the milk of the flock? 
CAuse therefore hath no man to complain and say that he is restrained of his liberty. But we may not always only consider, what may be lawfully done, but also what is profitable, nor strait do all that may be defended, but rather do as Christian charity requireth, which seeketh not so much her own pleasures and commodities, as other men's. How many things have there been, wherein I might have used mine authority, had not charity otherwise moved me. I stayed not for lack of knowledge, and well understood what I might do, but more regarded I that which was for you profitable. Many things did I, which I well witted, made little to godly life, and all was to appease such as I would not have from Christ withdrawn. And many things did I not, which I might have done, had not your profit moved me other wise. And why should I not? Am I not an Apostle as well as they be, that of this title advance themselves? Was not I by Christ's commandment sent to preach unto the gentiles? And if I be an apostle as well as other, why have I less apostolic authority and power? 
Have I not seen jesus Christ our lord.  Was it not given to me to see our Lord jesus Christ, if any man think it ● great matter, as it is to see him as some did after his resurrection? And if apostles be esteemed by their famous acts, what lack find they herein in me? Is it not an apostolic act to bring Corinthe, once wholly given to worldly desires, to Christ's gospel and his dominion? And this act have I by gods help brought to pass. Whether I be an apostle to the jews or not, let them judge which labour to mingle Moses & Christ together, if I be not, at the least wi●e yet am I unto you an apostle, which through my preaching believed in Christ, which saw the mighty power of god to assist and strengthen my word. If men therefore look for acts, ye (I say) are my workmanship, albeit in deed all the praise of this act, aught to be given unto Christ, and not to me. Are ye not my testimonial and seal, whereby if need were, I am able to declare that to me, for the glory of Christ, is committed an apostles office? For so answer I them, that ask how I can prove that I am an apostle. If I have among you done as much as hath by the chief apostles been done in any place among other, why am I not as well an apostle, as they be? Now & if mine authority be as great, as other apostles is, and if I have done asmuch good, as they have, what should let me to be of like estate and authority with them? and since I have laboured asmuch as they have, or peradventure more, why should I not in reward be equal with them? Were we only among other restrained of that liberty to eat and drink at their costs to whom we preached the gospel? Is it for us only unlawful to lead about with us christian matrons to help us with such necessaries of theirs, as it is for this our life expedient, as other apostles do? not such, I say, as are of the mean sort, but even the chief apostles, the brethren of the lord, I say, james, and john, yea and Cephas also, which among the apostles is of principal estimation. Am I and Barnabas therefore only without like authority to live at rest, and to preach the gospel at other men's costs, because we do not as they do? So far are we from hunting for any riches by preaching the gospel, that we of gift took not so much as a simple and a course living, as we might have do one lawfully. For who is there, that at any time goeth on warfare at his own cost? Who planteth a vineyard, to eat no part of the fruit of the same vineyard? Who feedeth a flock, and in the mean season eateth nothing of the milk of the flock? In every labour the charge is borne by him, for whom the work is done.   

The text.  Say I these things after the manner of men? saith not the law the same also? For it is written in the law of Moses. Thou shalt not mousel the mouth of the ●xe that treadeth out the corn. Doth 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, should be partaker of his hope. If we sow unto you spiritual things, is it a great thing if we reap your bodily things? If other be partakers of this power over you, wherefore are not we rather? 
But what, have I nothing to prove this with, but only natural reason? Confirmeth not the wholly law of god even the same thing, that the law of nature speaketh? Yes surely, for Moses law forbiddeth, saying: thou shalt not mousel the ox's mouth, when he is lead about to tread out the corn, and all because it is unjust thence not to have food, wherein any creature laboureth. But what maketh this for the apostles, some will say? Think ye it likely, that god by this law only made provision for oxen, or is there rather in this some deeper meaning, which belongeth to us? So far is god from defrauding the labourer of his living, that he would not that as much as oxen should be defrauded thereof. Wherefore this sentence is not so much written for oxens' sake, as for ours, to teach, that whosoever laboureth in the painful & laborious tillage of the field of the lord, should not be deprived of the hope of reward: & whoso in the floor of the lord treadeth out corn, beside the hope of reward everlasting, should also with the reward of worldly need ease his labour. And think it not a great matter if when we give you such things, as make to life everlasting, we again receive of you such gifts, as apparteine to the bodily need of this transitory life: nor if when we sow upon you spiritual gifts, that we at your hands receive carnal commodities. Nor cause is there any why such one should upbraid a man with his benefits, which for most precious treasure giveth but vy●e trifles. Neither are we indebted unto you, if we receive such necessaries, as ye offer us, but unthankful were you to deny unto them a living, which labour and travil for your weal. But now and if some have among you used this authority, and if apostles, such as they be (for of them for a while pronounce I nothing) use it still, how much more lawfully might we do the same, which both first among all other, and most of all other, have for your weal taken pains.   

The text.  nevertheless we have not used this power: but suffer all things lest we should ●inder the gospel of Christ. Do ye not know, how y● they which minister about holy things, live of the sacrifices? They which wait of the temple are partakers of the temple. Even so also did the lord ordain: that they which preach the gospel, should live of the gospel. But I have used none of these things. Nevertheless I wrote not these, that it should be so done unto me. For it were better for me to die, then that any man should take this rejoicing from me. For it I preach the gospel, I have nothing to rejoice of. For necessity i● put unto me. But woe is it unto me, if I preach not the gospel. If I do it with a good will, I have a reward. But if I do it against my will, an office is committed unto me. What is my reward then? Verily that when I preach the gospel, I make the gospel of Christ● free, that I misuse not mine authority in the Gospel. 
And yet wittingly and well advised used we not among you our right, not because it was unlawful so to do, or because we had sufficient otherwise, but rather in our great lack of necessaries we suffered great hardness, lest otherwise some such thing might happen, whereby the increase of Christ's doctrine might be hindered. For had it not been, that we more regarded your weal, than our own profit, we well knew, that ye were certainly assured, that as among the grecians they which minister about holy things, have a living of the sacrifices: even so among the jews such as wait upon the altar, are partakers of the altar. And even so hath the lord jesus ordained it, that such as preach and teach the gospel, should by the gospel have a living given them. And with a mean and a convenient living, even he that faithfully laboureth i● Christ's service, aught to be content. For god forbidden, that any man should by that grow rich, whereby we are taught to despise riches. And this ye s●e, for how many causes and considerations I might lawfully have done, as other do, and yet none of them moved me to take any thing of you. Nor purpose I at any time hereafter to take aught of you, lest any man suspect, that I for this brought so many reasons, because I would with more excuse do that hereafter, which I heretofore never did. Of which mind I not only not repent myself, but would also rather die for hunger, than any man should take this glory from me: which since I have once embraced, I intend steadfastly to keep. Nor sustain we such lacks with sorrowful cheer, but take them for a pleasure rather, coumpting it my glory, freely to preach the gospel, since so to do, I see it for your weal expedient, that ye also may by mine example learn sometime to abstain from that, which is lawful, if it he for other men's weal profitable. For if I preach the gospel as other do, cause have I none to glory of. The Lord hath given me this office, whom whether I will or not, I must obey. Praise then deserve I none, if I execute and do that office, which is given unto me in commission, but on the other side assured 
But woe is it unto me, if I preach not the gospel.  am I of punishment, if I in preaching the gospel be slack. If I willingly and without bidding have preached the gospel, god shall for that my ready good will reward me, and if I do it against my will, yet must I needs do that which I am put in trust with. The gospel is delivered unto me, not to hide and keep it to myself, but to preach it to the Gentiles. Now if I bestow it, I bestow the treasure of the lord, and not mine own, if I bestow it not, wrong do I to the Lord, which with myself keep that talon without fruit and ●arayn, which he would have increased with usury. But here ye will say, if such one as doth not his duty be sure to be punished, & he that doth his duty have no reward, what hast thou then Paul to glory upon? Certainly thereby shall every man have praise, if he do more than he was commanded.  
The lord gave us in commandment to preach the gospel, but he bade us not so to do for nothing, and at our own finding, but rather gave us authority to eat and drink of such things, as those people offered, to whom we preached the gospel. That therefore which his pleasure was should for us be lawful, I would not take and use as lawful: and for this used I not the authority given unto me, because I knew, that so to do was both more, for your profit, and for the advancement of god's word freely to preach unto you the doctrine of the gospel, to th'intent I might with more liberty warn you of your duties: and also ●echuse it should now more clearly appear, that I teach not for advantage, as some do, which seek their own profit, and not the honour of jesus Christ.   

The text.  For though I be fire from all men, yet have I made myself servant unto all men, that I might win the more. Unto the jews I became as a jew, to win the jews. To them that were under the law, was I made as though I had been under the law (when I was not under the law) to win them that were under the law: To them that were without law, became I as though I had been without law (when I was not without law as pertaining to God, but under the law of Christ) to win them that were without law: To the weak became I as weak to win the weak. In all things I fashioned myself to all men to save at the leastway some. And this I do for the gospels sake, that I might have part thereof. 
And as in this point I used not my power & authority, so in some other points submitted I myself as though I had to such things been bound, where I was in deed free, and might have choose. For where as I am not under the gentiles laws, and am by the grace of the gospel made free from the law of Moses, yet of mine own accord, even as one bound thereto, I please all men, to the end I may win more unto my lord. To the jews therefore fashioned I myself, sometime making a vow, and shaving my head, and causing also Timothy to be circumcised, as though I had been a very jew, when in deed I well witted, that Moses law was abrogate? and this di● I to th'intent that such as could not be drawn from the superstition of their ancestors laws, I might, following their minds, allure them either unto Christ, or at the least not make them thereunto worse willing by displeasing their minds. Among such therefore, as thought themselves under the law, I so behaved myself, as though I had been also under it. Again among such, as were free and delivered from Moses law, sometimes I so used myself, as though I had been under no law, when yet before god I am not utterly lawless, but am under the law of Christ, which I much more esteem, then Moses law. And yet in appearance tempered I myself to their capacities and minds, as among the people of the Athens I did, not straight crying out upon their gods, whom they superstitiously honoured, but of a writing, that was upon an altar took an occasion secretly to bring in Christ, wherein I of him in such sort tempered my tale, that I taught them, that he was an excellent man, and as one that for his great acts was made a god, and taught not, that he was both god and man, because I well witted that they were not then able to receive that mystery. Yea and out of their own writers brought witness, by all the means I could labouring to allure them unto Christ. And all this did I, not for mine own pleasure, nor yet of any lightness or inconstauncie, but to enlarge the gospel. I might have used mine own strength, and have been like myself, but that thing minded I rather, which in deed was to me not so profitable. But for the gospel more expedient was it to temper myself to the weakness of other, as though I had been likewise weak myself, all which was to win them unto Christ. And to be brief, among every sort of men, altered I myself into every fashion, and in every place laboured to save some, by diligent service winning their good wills. Such diligence and readiness to please, is not flattery, wherewith some seek your favour: but call it so hardly, if I either took any reward of you, or desired any. The gospels preferment is it, that I labour about & not mine own, & seek th'advantage of the lord, & not mine. Of him and none else look I for reward, if I do as his will is. Now are not singular rewards given, but for singular virtues. In the grace of the gospel we must not only so labour, that it seem we have done our part, but that also we carry away the price and chief game.   

The text.  ¶ Perceive ye not, how that they which run in a course, run all, but one receiveth the reward? So run, that ye may obtain. Every man that proveth masteries, abstame●● from all things. And they do it to obtain ● crown that shall perish, but we to obtain an everlasting crown. I therefore so run, not as at an uncertain thing. So fight I, not as one that beateth the air: but I tame my body, and bring it into subjection, lest by any means it come to pass, that when I have preached to other, I myself should be a ●aste away. 
Perceive ye not that such as run in these comen running plains, wherein m●● strive for a game, that many run? but to him only is the price given, which first cometh to the mark. Think it not therefore sufficient, after a sort to have done your duties, and thereby to escape punishment, but ye must with all your might labour for the besteso running in the course of the gospel, that ye obtain & win praise at gods hand the chief master of the game. For his sake must we both do and suffer all labour. diverse things, albeit they be painful, must be abiden, so that the same help to this reward: and abstain must we from many things, though they beelsewise lawful, if they let our victory. Generally whatsoever standeth in his way, that hasteth toward the price, must be avoided. Shame it is that we for so high a reward should more slowly labour, than the common sort of men do for a vile. He that runneth in these common running places, refraynethe himself from meats, from pleasures, and from many such other things, as of themselves are delectable, because they be to victory a hindrance, & also suffereth many things, albeit unpleasant, passing upon no grievous labour, so that he win the chief game, which he only seeketh for. Now if such let pass nothing undone and unsuffered, and all to be roused and commended of the lewd people, to have a vain praise of men, & to carry away with them but a sorry reward, how much more should we do this, to be commended of angels, praised of god, and to have the reward of life everlasting? When such a high & weighty matter is in hand, shall there in the midway thereto a little meat of no price, or any such like point let you from your purposed course? In this goodly game take ye heed, after what sort ye behave yourselves. As for I run not like a slougarde, as they are wont to do which hasten to no certain mark at al. Nor play I the champion as some do, which for their pastime with their hands do beat the air, but by all means chastise & with sharp correccions subdue my body, so suppressing & taming it, that it may thereby be made obedient to the spirit, that it may, if the honour of the gospel so require, both easily abstain from that, which is lawful, & patiently suffer adversity: lest it happen with me as it doth with some, that when by my preaching some are called forth to the game, myself therein get no praise. And finally lest when I have encouraged other to the desire of this praise, myself depart thence with shame, and unpraysed. But I labour with a very sure hope of reward, and teach no man any thing with word, which in living I exercise not.    

¶ The ten Chapter.  

The text.  ¶ Brethren, I would not that ye should be ignorant, how that our fathers were all under the cloud, and all passed through the sea, and were all baptized under Moses in the cloud, and in the sea, and did all eat of one spiritual meat, and did all drink of one manner of spiritual drink. And they drank of that spiritual rock that followed them, which rock was Christ. But in many of them had god no delight. For they were overthrown in the wilderness. 
Now draweth all this my tale to teach, that toward thattaining of the price of wealth everlasting, men should not think it sufficient, that through baptism they are become of Christ's household: or because they through his benefit being delivered from the tyranny of sin, are restored again to freedom, unless they hencefurth keep themself clear and innocent from filthy desires and lusts. Every man generally is baptised, but every man shall not generally receive one reward. Therefore brethren I would not that ye should be ignorant of that which is written in our books, that our elders, what time they were escaped the tyranny of Pharaoh, Moses being their captain, were all with a cloud cast over them by the mighty power of god, defended from the heat of the sun, and that all equally went on foot through the sea divided: so that what gift soever is through Christ given unto us, the same in manner was among them done before. Baptism, through Christ as chief doer, delivereth us from the tyranny of sin: and they, whiles under the governannce of Moses, being covered with a cloud passed over the sea, which at the striking of Moses rod stood asunder, were after a certain sort baptised, therein long before figuring our baptism. Again as many of us, as are through baptism purged, are equally nourished with the food of Christ's blessed body and drink all of his mystical cup. Likewise did all they eat of manna sent down unto them from heaven, and all drank indifferently of the water, which Moses with the stroke of his rod caused to spring out of a rock. Nor it is to be supposed, that such things were done after the common sort or by chance, but Christ among them at that time darkly began the same matter, which he hath in us now plainly & truly performed. From Christ reigned down that manna, and by the mighty power of Christ, which is with his always present, was the dry and barren rock made to give out water plenteously. Briefly Christ it was, which vouchsalued to endue his children, with such great & honourable benefits. This honour and benefit was commonly given to them all, but yet all came not to that place whither their purposed journey was. Nothing advantaged them to escape out of Egipte, if they carried forth Egipte with them: nothing advantaged it them to shake of and to be rid of their old bondage, if they afterward became more slavishelye bond to filthy desires, than they before were subject to Pharaoh. Yea with them was god so much the more displeased, because they were not only noughty, as they were before, but also unthankful. For the which offences by the just vengeance of God diversly punished were they, and destroyed in wilderness, some time with fire, sometime with sword, sometime with pestilence, and some time with serpents.   

The text.  These are ensamples to us that we should not lust after evil things, as they lusted. And that ye should not be worshippers of images, as were some of them according, as it is written. The people sat down to ear and drink, and rose up to play. Neither let us be defiled with fornication, as some of them were defiled with fornication, and fell in one day three and twenty thousand. Neither let us tempt Christ, as some of them tempted, and were destroyed of serpents. Neither murmur ye, as some of them murmured & were destroyed of the destro●●●. 
But as their departure thence in a shadow representeth our baptism, so is their punishment to us an example, that upon boldness of our baptism we lead ●ot a life unseemly for such as are baptised: and that we neither wantonly through desire of hurtful flesh, return again in mind into Egipte, as they did to their great destruction, loathing manna▪ nor foolishly or through intemperance fall again to idolatry, or as much as seem to fall thereto, as they did which despising the true god, worshipped a calf, that was cast in a mould even as the cursed paynim did. For in the book of Exodus thus is it wrtten: when they had offered their sacrifices, the people sat down to eat and drink, and when they were full, they rose up to play. And even anon after by the vengeance of god there were of them slain three and twenty thousand. And it is also an example, that we be not with wicked harlots defiled, as some of them were defiled, with the hoores of the Moabites. But by the displeasure of god therewith enkiendled, there were in one day destroyed four and twenty thousand men. Nor let us distrusting Christ, through impatience tempt him, as some of them did, with wicked grudging provoking his displeasure, all which were with fiery serpents destroyed: nor grudge against Christ and his ministers as some of them murmured against god and Moses, making a conspiracy, whereof Chore was chief captain and beginner, what time beside such as were swallowed quick into the earth, there were destroyed fourteen thousand.   

The text.  All these things happened unto them for ensamples, but are written to put us in remembrance, whom the ends of the world are come upon. Wherefore let him, that thinketh he standeth, take heed, lest he fall. There hath none other temptation taken you, but such as followeth the nature of man. But god is faithful which shall not suffer you to be tempted above your strength: but shall in the mids of the temptation make a way, that ye may be able to bear it. Wherefore my dear beloved, fly from worshipping of images. 
All which things in old time chanced unto them, and are in ancient chronicles left in remembrance: but what soever befell them, was not without cause, but rather to give us example, what we which are now in this last age, ought both to follow and fly. The hebrews because they fell again to wantonness, to idolatry, to foul plays, to whoredom, and to other vices, which they by reason of their conversation with the Egipcians had conceived, fell from the favour of god, nor goat they any good, by that they were delivered, because they in trade of life answered not unto the benefits of god. But are now rather so far forsaken, that in this day no nation is there, that is more out of god's favour, than are the jews.  
And likewise the greater benefits we receive of god, provoking us to godly life, so much the more ought we to fear, lest we of Christ be more grievously punished, if we being through baptism delivered once out of Egypt, have under the title of Christ, manners not beseeming Christ, but Egypt. Let no man therefore either upon pride of his strength despise the weak, or upon boldness of his baptism think he shall be saved, unless he thereto adjoin manners dreaming such as are baptised. The hebrews also thought themselves jolly fellows, because they being delivered out of so many jeopardies, seemed of god specially regarded, and yet were they of god more earnestly punished, because they being divided from the wicked painyms fell yet again to their manners. 
Let rather him that thinketh he standeth etc.  No man without jeopardy trusteth to himself. Let rather him that standeth take heed that he fall not. The surest way is for men still to walk forward from better to better, trusting to no one standing, for by the devils wylines many things may chance, whereby if we be slothful, we may be brought out of Christ's favour. Nor have I now used these terrible examples, because I fear toward you like jeopardy. And hitherto ye have offended, & are swerved from the pureness of christian life, but yet see I, that your wound is curable, and grown through frailty. Ye rather surely trust I, that god will not suffer you to be tempted above your strength, but that he will in such sort temper the matter and make such a way, that if to you any evil chance, ye shall be able to bear it. Among you some peradventure there be, which for our simpleness despise us, more favouring other Apostles, by reason of their gayer estate and fair speech, but yet are ye not comen unto the sedition of Core. Some of you there be, that to licentiously haunt unto the feasts of the wicked paynim, but yet are they not so far gone, as to offer unto idols, but that jeopardy is not far of. Wherefore my dearly beloved children, always fly from idolatry. For whosoever eateth with them, be his conscience never so strong, yet showeth he an appearance, as one that favoureth their superstition.   
¶ I speak as unto them which have discretion: judge ye what I say. Is not the cup of blessing which we bless, partaking of the blood of Christ? Is not the bread which we break, partaking of the body of Christ? Because that we (though we be many) yet are one bread and one body, in asmuch as we all are partakers of one bread (and of one cup) Behold Israel after the flesh. 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 things which the gentiles offer, they offer to devil, and not to God. 
It needeth not in this to use many words in persuading you, forasmuch as of your own wisdom ye sufficiently understand it. judge yourself, whether I say truth or not: What likeness (I pray you) is there betwixt our reverend and wholly feasts, and their heathen banquetings? Whosoever eateth like meat with an other, seemeth to profess & favour the same religion. Doth not that holy cup, which we with thanks giving consecrate and receive in remembrance of Christ's death, declare a fellowship that all we are delivered through the blood of Christ? Doth not again likewise that holy bread, which we as Christ both gave example and commanded, break among us, show a special league and fellowship, betwixt us, and that all we are under one religion of Christ? And as bread is in such sort made of an infinite number of grains, sothat the same by reason of the mixture can not be discerned, and the body made of diverse parts, in such condition yet, that there is among them a fellowship, that can not be broken: so when we become all partakers of one bread, we in that act declare, that albeit we be in nunber never so many, yet are we in consent of minds one bread and one body. And so likewise such as are partakers of the heathen feasts, seem also to allow and favour the fellowship of their superstition. Now mark & consider you, whether it be not like among them also, which after the custom of Moses law even until this day sacrifice beasts. None among them, but such as are of the jewish religion, are received to the eating of the sacrificed beast, and such also as eat of their holy meats, seem to favour & to consent unto their sacrifices. But whereto maketh all this, some one will say? deniest thou Paul that which thou before saidst, that is to wit, that an idol is nothing, 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 devils and not to god: so that in the thing itself there is no difference, but yet their intentes cause a diversity. The gentiles worship devils in stead of gods, and believe that in their images their godly power is. Whoso therefore with them eateth sacrificed flesh, seemeth to be a fellow in their wicked error.   

The text.  ¶ I would not that ye should have fellowship with the devils. Ye can not drink of the cup of the lord, and of the cup of devils. Ye can not be the partakers of the lords table, and of the table of devils. Either do we provoke the lord? Are we stronger the● be? I may do all things but all things are not expedient. I may do all things but all things edify not. Let no man seek that which is his own▪ but let every man seek that which belongeth to an other. 
And since ye have once wholly given yourselves to god, I would ye should with devils have nothing to do, for whoso professeth godly religion, hath with idolaters no conversation, forasmuch as it beseemeth not one man to be under divers religions, nor can ye at one time, drink of the blessed cup of Christ, and the cursed cup of devils, nor yet be partakers of the lords table, and also of the devils table, if ye this do either with consent of your minds, or with the great slander of such as are weaker. There is betwixt Christ and wicked devils none agreement, nor can both at one time be served without the great reproach and dishonour of Christ. What, provoke we him to vengeance for the nonce, keeping company with his enemies? Ye can do him no greater villainy. Be we stronger, than he, so that we fear not the punishment of the lord being provoked through such means? God forbidden that any of you should so think. And idolatry is such a detestable vice, that we must not only be free of the crime self, but also from all suspicion thereof. For this persuasion is in manner even planted in men's hearts: that all such are of one religion, as eat together sacrificed meats. I grant that the thing self is without offence, but the slander riseth of men's opinions and mistaking, which thing in this point, a man must diligently beware of. Touching meats I may do all things, but all things are not for my neighbour expedient, for whose sake I must sometime abstain even from lawful things. I may do all things, but all things edify not godly life. Now are we by christian charity commanded rather to do that which is for the weal of other, than to please ourselves. I give men leave to use their freedom, but if the same be with the jeopardy of our brother, more ought we regard, what is for him expedient, than what ourselves may lawfully do.   

The text.  Whatsoever is sold in the flesh market, that eat, and ask no question for conscience sake. For the earth is the Lords, and all that therein is. If any of them which believe not, bid you to a feast, and ye be disposed to go, whatsoever is set before you, eat, ask no question for conscience sake. But and if any man say unto you: this is offered unto images, eat not of it for his sake that showed it, and for conscience sake. The earth is the lords and all that therein is. Conscience I say, not thine, but of the other. For why is my liberty judged of an other man's conscience? For if I take my part with thanks, why am I eyvil spoken of, for that thing wherefore I give thanks? Whether therefore ye eat or drink, or whatsoever ye do, do all to the praise of God. See that ye give none occasion of evil, neither to the jews, nor yet to the gentiles, neither to the congregation of god: even as I please all men in all things, not seeking mine own profit, but the profit of many, that they might be saved. 
Elsewise, whatsoever is sold in the flesh market, that eat, nothing asking whether it were offered to idols or not, and that for consciences sake, for occasion of slander must be avoided, and not given, if any such matter chance. No such thing is of itself unclean, since all things are the lords. Nor can that be unclean, which by him was made for man's use, as the psalm writer recordeth saying: the earth is the lords, and all that therein is. If any uncleanness be, that groweth of men's minds, and not of meats. If therefore any that is to Christ a stranger bid you to supper, and ye also be disposed to go, whatsoever is set before you at table, that eat, neither putting any difference nor ask any question whether such meats as are set at table were sacrificed or not, and so do for consciences sake. But if some one of his own motion tell you that this was offered to an idol, eat not of it, not for your own sake, but for his which gave you that warning, not for fear of hurting thy conscience which is upright and strong enough, but for that others sake, which by his warning seemeth to think it unlawful for a christian man to eat flesh offered to idols. And it is to be feared, lest the same man either think us the devils friends, or devourers, & this wise think with himself: how much soever christian men, with words abhor our gods, yet abhor they not the flesh, which to them is offered, which they would not do, if they with their heart so much despised our religion, as they do with words. For this man's conscience therefore a way must be found, as there may be without any great trouble. The man is in an error, but thou must for a time bear therewith, since it is such as thou canst not take away. In such things Christ would have us to use all liberty, as which neither commanded, nor for bad any kind of meat. Why is then my 
For why is my liberty judged. etc.  liberty judged of an other man's conscience? Why is that which may be well done, taken suspiciously? If I eat such meats, as the goodness of god hath given us for the preservation of our life, why am I for that of any man evil spoken of, since for the use thereof I give god thanks, and not devils? With this condition therefore ye shall eat, or not eat, that whether ye drink or eat, or whatsoever ye do, that ye direct all to the glory of god, so ordering all your life according to the times & conditions of men, that in you there be nothing found, wherewith any man may justly be offended, be he either jew, gentle, or christian: therein following mine example, which in all points fashion myself to every man, eating, not eating,, taking, not taking, using jewishness, not using, tempering all such things, as for the time may either be well done, or well omitted, not for mine own weal, but to the profit of many, whom I with my diligence, labour to win, not to have by them any advantage, but to allure them to everlasting salvation.    

¶ The xi Chapter.  

The text.  ¶ Be ye the followers of me, as I am the follower of Christ. I commend you brethren, that ye remember me in all things, and keep the ordinances, even as I delivered the● to you. But I would have you to know that Christ is the head of every man. And the man is the woman's head: And God is Christ's head: Every man praying or prophesying having any thing on his head, shameth his head. Every woman that prayeth or prophesieth bare headed, dyshonesteth her head. For that is even all one, as if she were shaven▪ If the woman be not covered let her also be shorn. If it be shame for a woman to be shorn or shaven, let her cover her head. 
NOr be ye ashamed to follow your Apostles example, since it is not so much mine, as the very example of jesus Christ. Who to the intent he might win us to his father, in all points applied himself to our infirmities. Him follow I, as my lord and master: ye children follow me your father, ye disciples follow your Apostle. And this hitherto think I the mariers of eating of flesh, and of avoiding the paynims sacrifices sufficiently spoken of. Hence forth will I now touch certain points what I would have in your comen assemblies observed and kept, and what I would were avoided, that in them nothing be done either unorderly, or contenciously, or ryottously. And first of all I commend you brethren, that in all other things ye remember such points, as I gave you in commandment, and maintain such ordinances as in your solemn meetings, I appointed you to keep. One thing more must I tell you, which is yet of no great importance nor much weighty, but such as may, if the time and place so require, be changed. But yea● 
The man is the woman's head. etc.  this would I have you to know, that as Christ is the head of every man, and the head of every wife is the husband, so is god the head of Christ. Albeit the husband be the wives governor, yet is he underling and subject to Christ his lord and master: and Christ himself in all points acknowledgeth the authority of god his father, to whom whosoever be subject, must needs do all thing for his glory. In secret places a man may do, as he shall think expedient, but what man soever in the comen assembly either prayeth or prophesieth having any thing on his head, shameth his head, showing himself by covering the same to be bond, when beside Christ he hath no master: for whose glory it were convenient that he uncovered his head, not only by putting of his cap but also by shaving of his here. For the here is rather a covering of the body, than any part thereof. On the other side if a woman in the comen assembly pray or prophecy bore headed, she dishonoureth her head, which should in secret places peradventure for her husbands pleasure, be open headed, and not in the congregation, where Christ is honoured, and not their husbands. For as it is in a man to be shorn or shaven: the like is it in a woman to cast of her veil. And then if it be comely for a woman to cast of the veil from her head as men do, let her likewise, as men do, either be shorn or rounded, and in open places preach and prophecy bare headed▪ But if this wise to do by all men's consent be in a woman a foolish, and an evil favered sight, let her by covering her head show herself subject to her husband.   

The text.  A man ought not to cover his head, for asmuch as he is the image and glory of God. But the woman is the glory of the man. For the man is not of the woman but the woman ●● the man. Neither was the man created for the woman's sake, but the woman for the mansake. For this cause ought the woman to have power on her head, for the angel's sake. Nevertheless, neither is the man without the woman, neither the woman without the m●n in the lord. For as the woman is of the man, even so is the man by y● woman: but all of god. 
But yet so to do▪ beseemeth not the man, which beareth the image of God, which is in such sort head and governor to the woman, as Christ is to his church, and much more since that by him is set forth god's glory, which should not be covered. On the other side, as the woman is subject unto her husband, so is she appareled to his honour, against whom, well may she be counted reproachful, if she by uncovering her head in open places, show her own unshamefastenesse, and as though she were free, refuse obedience to her husband. And as Christ is honoured, if the man do him service, and preach his glory bore headed: so is the husband honoured, if his wife with reverence, silence, and comely apparel, show in her a sober obedience. But some one will say: by what law is the woman compelled to be subject to her husband, and not contrary the husband to his wife? Because what time god first made mankind, the man came not of the woman, but contrary the woman of the man. First was Adam made of earth and by the spirit of god a soul was given him, and then shortly after was Eve taken forth of his side, as she were a certain portion of the man, and even contrary to the comen course of nature, first was made that, which was more perfit, and than afterward was made the imperfiter. For that, that reason is in man, the same in matrimony is the husband: and that, which is affection in the man, the same in matrimony is the woman. Beside this, the man was not made for the woman's sake, but the woman was made and given to the man for his comfort, 
Neither was the man created for the woman's sake.  and for a help to bring forth issue by generation: in which act, as the man is principal doer and fashioner, so is the woman but the matter and sufferer. Now good reason is it, that to him the pre-eminence should be given, which was both first made, and only made of God, and not to the woman. And for asmuch as at the first beginning of nature the husband hath given unto him the title of pre-eminence, surely the woman ought to acknowledge her condition, and not only with a readiness to please, show her subjection toward him, but also in reverent behaviour to him. But as the shaven head declareth a liberty, so is the covering of the head a token of subjection. But and if any woman be so far passed shame, that she regard not the sight of men, yet for Angels sakes and their testimony being also present at your solemn meetings, let her head be covered, and in so doing, she acknowledgeth what doth beseem her. And yet speak I not this either to encourage the husband to use his wife as a vile drevell, because she is commanded to obey, or to discoumforte the wife, because she is subject to her husband, since both are in christian religion equal, besides that oftentimes the husband also needeth aswell his wives help, as the wife her husbands.  
And albeit at the beginning woman was made of man, yet now neither the wife bringeth forth child without the man, nor the man can become a father without a woman. And yet there is no cause, why any person should for this with himself be either to much pleased or grieved, since it is the ordinance of god, which after such sort setteth all things in an order.   

The text.  judge in yourselves, whether it be comely that a woman pray unto God, bare headed. Doth not nature itself teach you, that it is a shame for a man, if he have long hear? and a praise to a woman, if she have long hear? For her hear is given to her to cover her withal. If any man lust to strive, we have no such custom, neither the congregations of God. 
But to return again to the mattier, wherewith I began, if yet with so many arguments I sufficiently prove not, how uncomely a thing it is for a woman openly to pray bare headed, let even every man after his own judgement and reason weigh the mattier, for I think no man is so very a blockeheade that hath lost the judgement of nature. Doth not nature herself teach you that it is shame for a man, to have long hear like a woman? And contrary, that it is to a woman a furniture to have long hear? to whom of nature is given a more thick and more large growing of hear, than to the man, that she, which is subject to her husband, might not at any time lack a veil. And this have I showed you, what I think more seemly. If any in this mattier lust contenciouslye to defend his opinion, let him take his pleasure, so that he know, that neither have we any such custom, nor other congregations of god. Whether it for you be meet to serve both from your Apostles rules and examples, and from the custom of other congregations, be ye judges. Less hurt were it, if ye in such points agreed, since they be but extern mattiers, nor make so much to the furtherance of Gospellike godliness. But this I earnestly require of you, and am offended, that ye keep it not, being a thing which I taught you.   

The text.  This I warn you of, and commend not, that ye come not together after a better manner: but after a worse. For first of all when ye come together in the congregation, I hear that there is dissension among you: and I partly believe it. For there must be sects among you that they which are perfect among you, might be known. 
Whereas in other things ye remember mine ordinances, I much commend you, but whereas in this point ye remember me not, wherein it were most meet ye did, that commend I not: I taught you, that ye should quietly & orderly come together, without excess, without strife, and with all equality, which specially nourisheth concord, so using yourselves together, that every man might return to his house amended. But now are ye come to such unruliness, that better were it not to come together at all, than after such sort to assemble, and that for many causes, for ye offend many ways. first when ye come solemnly together, I hear say, that there is dissension among you, which truly is a thing more shameful, than I am glad to believe, but yet upon knowledge, that I have of your conditions, I partly believe the report. It could not be avoided, but that there would such sects rise among you. Of which evil thing yet this good groweth, that by the same it more plainly appeareth, which are thoroughly perfit, which, whiles other are in a confusion, and fill their paunches, mildly and so berlye according unto the Apostles ordinances, and the old custom of the church, keep this holy feast, wherein we represent the last souper of Christ with his disciples, remembering the league, which he made with us, and for an example of mutual concord of each one of us toward another.   

The text.  When ye come together therefore into one place, the lords supper cannot be eaten. For every man beginneth afore to eat his own supper. And one is hungry, and an other is drunken. Have ye not houses to ea●e and drink in? Despise ye the congregation of God, and shame them that have not? What shall I say unto you? shall I praise you? In this praise I you not. That which I delivered unto you, I received of the Lord. For the Lord jesus the same night, in which he was betrayed, took bread: and when he had given thanks, he broke it and said: Take ye and eat: this is my body, which is broken for you. This do ye in the remembrance of me. 
But now is there crept in among you a very unseemly usage, that as oft as ye come together, the lords souper seemeth not to be the great matter, that is in hand, such as he made with his disciples, but rather some troublous clamorous feast, without equality, because each man riotously and gloutonously, not looking for other, beginneth afore to eat his own souper. Whereupon it followeth, that the poor man is hungry, either because he hath nothing to eat, or because he cometh not in season, and the rich man that hath begun his souper, is full and drunken, by means whereof that spiritual feast is two manner of ways dishonoured, both because through pride of the rich men the poor are disdained, whom Christ disdaineth not, & also because the lords souper is with surfeiting and excess defiled. At this souper is represented the mystery of christian concord, no belly, nor gut matter, for whom provision should have been made privately in men's own housen, and not in the open assembly. If ye delighted to fill your paunches, have ye not housen, wherein ye may so do out of sight? Despise ye so farfurth the open congregation of christians, that in presence thereof ye be not ashamed like gluttons to use yourselves, even of purpose in the mean season going about to make the poor ones ashamed, which have nothing to set at table, whiles ye openly set forth your riottouse and costly fare? What shall I herein say unto you, ye Corinthians? Shall I praise you? Certainly I would wish I had good cause so to do, & for other things I much praise you, but in this I cannot praise you. These manners far square from that souper of the lord, after whose example ye should among you keep this holy feast. I marvel, who they be that have brought this evil custom among you: for I as an Apostle received of the Lord, that, which I also have taught you, which is, that our Lord jesus the same night, in which he was betrayed by his disciple, and taken, took bread, & when he had given thanks to God, he broke the bread, and said: take, eat, this is my body, which is broken for you to be divided among all. The thing, which ye see me to do, the same do ye hereafter in the remembrance of me. Note and mark here, all the disciples sit together at table with their master: mark how the table and meat was common to all, not somuch as the traitor judas excluded from the same, and one bread equally divided among all. This did the Lord with his disciples: and despise ye your brethren, and such as are your fellows in religion?   

The text.  After the same manner also, he took the cup, when supper was done, saying: This cup is the new testament in my blood. This do as oft as ye drink it in remembrance of me. For as often as ye shall eat this bread, and drink this cup, ye shall show the lords death, till he come. Wherefore, whosoever shall eat of this bread, or drink of the cup of the Lord unworthily, shallbe guilty of the body and blood of the Lord. But let a man examen himself, and so let him eat of the bread, and drink of the cup. For he that eateth or drinketh unworthily, eateth and drinketh his own damnation, because he maketh no difference of the lords body. For this cause many are weak and sick among you, and many sleep. 
After the same manner, when he had distribute the bread, he took the cup also into his hands, when the supper was already done, saying: this cup is the new testament, through my blood, as often as ye drink hereof, do it in remembrance of me. In this supper than all drank of one cup, and among you the rich men are drunk, and the poor are athruste. Christ would have this feast to be kept among you in remembrance of his death, and as a token of his everlasting testament, yet is it now kept among you with riot and dissension. It is a mystical bread, whereof all men should in like sort be partakers. As the cup also is holy indifferently apertayning to all, not prepared to appease men's bodily thrust, but to represent a secret matter, lest ye might forget, with what price ye were from the sins of your former life redeemed. As often therefore, as ye resort together to eat of this bread, and to drink of this cup, ye go about no belly matter, but mystically represent the death of the Lord jesus, whose continual remembrance shall cause you to do your duties, until the time he return to judge all the world. Therefore whosoever eateth of this bread, or drinketh of the lords cup otherwise than is worthy of Christ, heinously offendeth, as which hath otherwise used the body & blood of the Lord, than he commanded it should be used: for as much as a thing, which is most full of mysteries, aught with all pureness and reverence to be used, for avoiding of which inconvenience, let every man first try and examen his conscience before. And upon a through 
Let a man e●am●● himself, & so let him eat of the bread, and drink of the cup.  examination had, let him then eat of that bread, and drink of the cup. And let him that upon examination of himself findeth an unmetenesse, abstain rather, and make sacrifice to his belly at home. For albeit the body and blood of the Lord be a healthful thing, yet whosoever thereof doth eat or drink unworthily, the same turneth to his poison and destruction, because he without reverence, and with an uncleansed conscience presumed to come unto so great a mystery, without due consideration had, with how great reverence the body of the Lord ought to be received. When Christ shall come, then shall such be punished for violating this mystery, albeit in the mean season some also for the same offence are presently punished, for of this cometh it, that among you so many syckely persons are found, vexed with sundry fevers and diseases, yea and many die before their time, all which punishments are certain beginnings and threatenings of the judgement to come.   

The text.  For if we had judged ourselves, we should not have been judged. But when we are judged of the Lord, we are chastened, that we should not be damned with the world. Wherefore my brethren, when ye come together to eat▪ ●arry one for an other. If any man hunger, let him eat at home, that ye come not together unto condemnation. Other things will I set in order, when I come. 
For if before receiving we had tried and judged ourselves, we should not so have been judged of the Lord.  
But yet better is it in the mean time to be judged here, than in that dreadful day to be damned. For when we by goods judgement are here with temporal and light means punished, we are not utterly destroyed, but with punishment chastised, lest we might with sinners hereafter be damned for ever. Which thing I say, because no man should flatter himself, if upon unworthy abusing of this mystery, he nevertheless be whole and sound in body. Therefore my brethren, when you resort to this feast, to th'intent the same may (as Christ gave example) be equal, tarry one of you for another. That and if among you any be so hungry, that he can not for a time abstain, let him eat at home, and not at the mystical and common feast, lest that, which was for your weal ordained, be an occasion of your damnation. And this have I now hereof sufficiently spoken. As for other things to this belonging, I will set in order, when I come.    

The xii Chapter.  
Concerning spiritual things (brethren) I would not have you ignorant: ye know that ye were gentiles, and went your ways unto doom images, even as ye were led. Wherefore I declare unto you, that no man speaking by the spirit of God, defyeth jesus. Also no man can say that jesus is the Lord, but by the holy ghost. There are diversities of gifts, yet but one spirit. And there are differences of adminystratyons, and yet but one Lord. And there are divers manners of operations, & yet but one God which worketh all in all. The gift of the spirit is given to every man, to edify withal. For to one is given thorough the spirit, the utterance of wisdom. To another is given the utterance of knowledge, by the same spirit. To another is given faith hy the same spirit. To another the gifts of healing by the same spirit. To another power to do miracles. To another prophecy. To another judgement to discern spirits. To another divers tongues. To another the interpretation of tongues. But these all worketh even the self same spirit, dividing to every man a several gift, even as he will. 
But now to speak some thing concerning the gifts of the holy ghost, (forasmuch as herein ye agree not well neither) brethren, I would have you remember, how that ye once were gentiles, at which time, according unto the superstition of your elders, as ye were lead to dead and doom images, so went ye forth and followed. Then were ye lead with error, but now are ye governed by the spirit of Christ. Now your former error is not imputed unto you, so that this remaineth, that as at that time your custom and usage of life was even as bad as your devilish religion, so must now the same be upright and godly, as your new religion is true and holy, so that it appear, that whatsoever is done among you, the same seem to be done by the motion of the holy ghost. Whatsoever is said or sung to the glory of Christ, that same cometh of his spirit. Wherefore I declare unto you, that no man inspired with the spirit of god the father, defieth jesus his son. Nor can any man with a true heart say, that jesus is the Lord, but by the inspiration of the holy ghost. For all the goodness therefore, that is in you, his free benevolence ought ye to thank, and to his glory it should be bestowed, And though all men have one spirit in deed, yet are his gifts divers, which he, as his pleasure is, diversly giveth to divers men. The use also and administration of such gifts are in sundry wise bestowed, whereas the Lord, whose gifts they are, is but one. Yea and the effect and operation of the spirit in diverse men diversly worketh and giveth life, whereas yet there is of all men but one god, of whom the power and activity of all things, howsoever they be wrought in men, have their beginnings. All gifts therefore are to be ascribed to god only, whether they be high or low, and there is no cause why any man of them, should be proud. Another man's gift is it, that he hath, and whatsoever a man hath by the inspiration of the holy ghost, that same is for the common profit given him, to edify with all, and not to be proud of it himself only. For to some one is given through the spirit of god, wisdom, to give there with sage and trusty counsel. Again another hath by the goodness of the same spirit given unto him, by utterance of knowledge, and rules of good order, to help the common weal. Another hath by the same spirit given unto him a strong confidence, which according to the lords promise moveth, yea mountains out of their places. Another hath by the same, the gift to cure diseases. Some there be also, that have a singular power to work miracles. Some hath the gift of prophecy, therewith either to open things to come, or else other hidden mysteries. Another hath given unto him through witty judgement to put difference betwixt the spirits in men, whether they be of god or not. Some have the gift to speak diverse languages, which is a mean, that greatly serveth toward the knowledge of holy scriptures. Another hath given unto him, either by inspiration, or by knowledge of secret learning to expound and declare that, which the other spoke. For it is not to be supposed, that whosoever knoweth a language, alway understandeth the secret meaning thereof. But for having such gifts let no man either stand in his own conceit, since that he hath is given him by another, nor yet for lack of them be grieved, forasmuch as the gift is by the holy ghost freely given him, which being but one workemanne bestoweth all these gifts, as diverse and sundry as they be, in sundry persons, giving every man, as his pleasure is: willing that through mutual charity each man's gifts should be common to other, to th'intent, that this variety might make a pleasant consent and comeliness, and not dissension. And why should it not so be in the mystical body of Christ, as we see it is in a natural body?   

The text.  For as the body is one, and hath many membres, and all the membres of one body though they be many, yet are but one body, even so is Christ. For by one spirit are we all baptized, to make one body whether we be jews or gentiles, whether we be bond or fire, and have all drunk of one spirit. For the body: is not one member, but many. If the foot say: I am not the hand, I am not of the body: is he therefore not of the body? And if the care say: I am not the eye. I am not of the body: is he therefore not of the body? If at the body were an eye, where were then the ear? If all were hearing, where were the smelling? But now hath God set the membres every one severally in the body as it hath pleased him. If they were all one member, where were the body? Now are there many membres, yet but one body: And the eye cannot say unto the hand: I have no need of the. Again, the head cannot say to the feet: I have no need of you. 
For as, albeit every man's body be one whole thing, yet is it made of diverse members framed together, but so yet, that one spirit giveth life to all the members, of whom notwithstanding every one by himself considered are many and divers, yet is there of all made but one body: even so would Christ have it to be in his body the church, whereof we be, because all we having equally received baptism are through the self same one spirit framed into one body, whether we be jews or Grecians, bond or fire, men or women, married or single, high or low. And the same spirit have we all received, not withstanding it have in diverse of us didiverse operations. Nor is our body made of one part only, but of many and diverse: Now and if the foot abasing itself say, I am not the hand, I have with the rest of the body nothing to do, is it therefore no part of the body? Or if the ear bewailing her condition say: I am not the iye, I have with the rest of the body nothing to do, is it therefore not of the body? The divers placing and use is not to the member reproachful, but this variety rather appertaineth to the wealth of the whole body. And what office soever is given to any part, the same is given unto it to help the whole body. The iye is a goodly part of the body, but if the whole body were an iye, where were then the ears? Again if the whole body were aneare, where were the nose? God forcing this, made the body of diverse members, & gave every member his proper place and office, not as they deserved, but as his pleasure was. Now if this multitude and diversity of members were all brought to one, for example, to a nose, or an iey, where were the armonie and comeliness of the body become? But now so is it not, but whereas every member severally differeth from other, yet by reason they have but one soul, the same make but one body, so that one member cannot loath an other, be it never so vile. For neither can the eye as a more excellent part of the body, or as a more familiar instrument of the soul, say unto the hand, as a more vile part: I have no need of thy help. Nor yet can the head, albeit it be the palace of our souls, say unto the feet, as lowest parts: I care not for your service.   

The text.  Yea, rather a great deal those membres of the body, which seem to be more feeble, are necessary. And upon those membres of the body, which we think least honest, put we more honesty on. And our ungodly parts have more beauty on. For our honest membres need it not. But God hath so disposed the body, and hath given the more honour to that part which lacked, lest there should be any strife in the body: but that the membres should indifferently care one for an other. And if one member suffer, all suffer with him: if one member be had in honour, all membres be glad also. 
So far unseming is it, that any member of the body should be despised, that rather contrary wise, such as seem imperfiter parts of the body, upon them, as necessary, have we a special care: and such, as in comen estimation are thought parts of less honesty, to them outwardly we give great honour: and such as seem ungodly, to them join we some comely vesture, with our diligence recompensing that, which elswyse seemeth unperfit, knowing well, that by the uncomlynesse of any part, the whole body is diswurshypped. For such parts, as of themself are beautiful, need none outward ornament, for example, neither our faces nor hands, when that yet our privy parts must be covered with honest apparel. And for this cause hath God the creator of all, so wonderfully tempered and disposed the whole body in a marvelous consent & agreement of so sundry parts, that to such as seemed to lack some semelynes (albeit by nature no part of the body is there unseemly) by our diligence more honour should be adjoined, least among the membres self there might dissension rise, among whom none is there, whose use is not necessary, but rather that each one should indifferently care for and defend other, lest if whiles through dissension each of them privately favoureth itself, the whole body and his membres decay and perish. But much rather, if to any member any commodity or discommodity chance, the rest think the same to belong to themself: or if any member be grieved, with the same the rest also are grieved: or if any one certain member be honoured, also the other be glad and rejoice thereof. Will ye not at leastwise by this example leave your striving one with an other, you I say, which are by the spirit of Christ more surely joined in one, than the membres of one body are by the natural spirit coupled together?   

The text.  Ye are the body of Christ, & membres one of an other. And God hath also ordained in the congregation, first Apostles, secondarily Prophets, thirdly teachers, then, them that do miracles: after that, the gifts of healing, helpers, governors, diversity of tongues. Are all Apostles? Are all Prophets? Are all teachers? Are all doars of miracles? Have all the gifts of healing? Do all speak with tongues? Do all interpret? covet after the best gifts. And yet show I unto you a more excellent way. 
How is it that nature can do more, than grace? Are ye not the body of Christ, or at the least some part of his members? whom he hath after such sort placed in his body, which is the church, that he hath given every of them a convenient degree and office. And in the first and chief place hath he ordained Apostles, which being as stewards of the grace of the gospel execute here Christ's office. secondarily Prophets, either to show things to come, or else to declare secret things. Thirdly teacher's, which being endued with learning and rules of good order, may bestow that they have, for the common profit. Fourthly such as work miracles to keep under and subdue the power of devils, and to advance with them the name and glory of Christ. fifthly such as can heal diseases. And after them such as can with their authority and counsel help other, that are in trouble, & through a singular discreation keep the multitude in obedience. And last of all such as by knowledge of the tongues may be to other profitable. This variety doth not only encourage, but also compel you to mutual love & concord, forasmuch as each one of you hath need of others help. Are all Apostles? are all Prophets? are all teachers? are all workers of miracles? have all men the gift of healing? do all men speak diverse languages? have all men the gift to expound? No not so, but every man hath his own proper gift. No man must be disdained, but yet must every man endeavour to be endued with such gifts as among these are chief, and so still increase to such, as are better. For it is not to be supposed, that every man hath his gift so given unto him, that he is without hope to receive better. And lest ye grow to arrogant of them, I say unto you, they are the gifts of the spirit, but yet is the holy spirit of God wont with our endeavour & prayers to be provoked both to give his gifts, and to increase & maintain them. Excellent gifts are these, which I have now rehearsed, but such, as may be in ungodly men. But I will show you a more excellent way, than all these, whereunto every man must spicially endeavour, since that without it nothing avail these gifts, which we have spoken of, and which ye yet in such sort follow, as though there were none other.    

¶ The xiii Chapter.  

The text.  Though I speak with the tongues of men and of Angels, and have no love, I am even as ●ounding brass: or as a tynk●yng cymbal. And though I could prophesy, and understood all secrets, and all knowledge: ye, if I have all faith, so that I can move mountains out of their places, and yet have no love, I am nothing. And though I bestow all my goods to feed the poor, and though I give my body even that I burned, and yet have no love, it profiteth me nothing. 
AHygh gift is it to speak with tongues, for which ye specially please yourself. But though I speak with all tongues, not of men only, (but to increase the matter) also with the tongue of Angels, and have not a fervent desire to do for my neighbour, & to bestow the gift of God to the profit of all men: as unprofitable shall I be, as brass, that with his vain sound breaketh the air, or as a cymbal, that with his unprofitable tinkling troubleth the ears. Yea & if I have also a more excellent gift than this, for example, the gift of prophecy, whereby I know all the secret senses of the scriptures of God, (if somuch have chanced to any one man to understand all) yea if therewith ●e joined a perfit knowledge of all learnings, & have finally so strong a faith, that I could with the same move even mountains out of their places, & lack charity, in vain have I all the other, forasmuch as they profit no body. If I have so great a gift to help other, that what substance so ever I have, I would be content to bestow it all together for the relief of the poor, yea if for the aid of such as are oppressed I would put my body in all jeopardy, yea even to be burned, & yet (if it may possibly be) lack charity, that is to say, a mind desirous even freely to do well to other, of all my other gifts have I none advantage. By charity only are we taught, how we should use other gifts, which to have is for a man but vain, if he cannot use them. Other gifts are sometime defaced with ambition, sometime with malice, & sometime with dissension, from all which infections far is charity. Each other gift hath his own peculiar commodity, but charity can neither be corrupted, and her use is most comen.   

The text.  Love suffereth long, and is courteous. Love envieth not. Love doth not frowardly, swelleth not, dealeth not dishonestly, seeketh not her own, is not provoked to anger, thinketh no evil, rejoiceth not in iniquity: but rejoiceth in the truth, suffereth all things, believeth all things, hopeth all things, endureth all things. Though that prophecyinge fail, either tongues cease, or knowledge vanish away, yet love falleth never away. 
Charity is mild to suffer wrongs, and also for this present life commodious & courteous. Charity envieth no man, but as much as she hath, bestoweth upon other: Not evil tongued, but pleasing every man: not swelling, but lowly humbling herself to other, nor thinketh any thing unseemly for her, so that she may do good: nor seeketh her own private lucre, nor is through injury provoked to revenge: and so far from doing wrong for wrong, that she not somuch as mindeth to be revenged: so far from doing wrong herself, that she cannot in other abide it: but rather rejoiceth she in pure and godly manners, and of a ready desire to do good suffereth all things, be they never so painful: so far from conceiving any evil suspicion in any other, that he believeth all things, and despaireth lightly of no man, but through a sure trust of amendment steadfastly continueth in hope. And to be brief, charity never faileth, so far that after this life, when one man shall have no need of an others service, yet shall charitable love of minds abide still, and never cease. And in what gift soever for this time a man increaseth, charity is never away, but is a perpetual gift, spread generally through the whole life and state of christian men: though it chance prophesying to fail, or tongues to cease, or knowledge to be abolished by excess of more ample knowledge.   

The text.  For our knowledge is unperfect, and our prophesying is unperfect. But when that which is perfect, is come, then that which is unperfect, shallbe done away. When I was a child, I spoke as a child, I understood as a child, I imagined as a child. But assoon as I was a man. I put away chyldyshnes. Now we see in a glass, even in a dark speaking: but then shall we see face to face. Now I know unperfectly: but then shall I know even as I am known. Now abideth faith, hope, and love, even these three: but the chief of these is love. 
For that, which we of these things as yet possess, is unperfit, so that neither our knowledge, neither understanding of mysteries through prophecy, is yet full and perfit. But when that is come, which is perfit, that which is now but half perfit, shall after a sort be abolished. Even as it is in nature, so hath christian religion her degrees, ages, and increase of ages. When I was a child, I spoke as a child, I understood as a child, and imagined as a child: but assoon as I became a man, I cast away childishness, then wholly applying my mind to such things, as are better, until that by little and little I attain to the best: whereto though I in this present life come not, yet must I here do my endeavour that I may have it in the life to come. A small portion is it of God, which we now by these gifts understand, and that not very clearly neither, but as it were in the glass of faith we see but even shadows of heavenly things, and by scriptures, as it were in a dark speaking, we have of the will of God, a conjecture. But when the high perfection shall come, then shall we behold the truth self openly. Now for this time know I God, but even unperfectly: then shall I being present know him presently, even as I am known of him. For to be known of him, is to be beloved of him, and the more beloved any man is of God, somuch more fully & thoroughly shall he enjoy the pleasure of that unspeakable knowledge. And albeit for this present time other gifts cease as unprofitable & not necessary, by reason that the doctrine of faith is sufficiently established, for whose enlarging & settling they served, yet in the mean time abide the gifts of faith, hope, and charity. Faith wherewith we see a far of the immortal life to come: hope, by the which we trust to be partakers thereof: and charity, whereby we both love God again, who hath so much done for us, and our neighbour also for God's sake. These three gifts excel all other, but yet among these is charity chief, whom we ought either to thank for our hope and faith, or at leastwise without whom these are not to salvation effectual.    

The xiiii Chapter:  

The text.  Labour for love, and covet spiritual gifts: but most chiefly that ye may prophecy. For he that speaketh with the tongue, speaketh not unto men: but unto God. For no man he heateth him. Howbeit in the spirit he speaketh mysteries. But he that prophesieth, speaketh unto men, for their edifying, for their exhortation, and for their comfort. He that speaketh with the tongue, profiteth himself: he that prophesieth, edifieth the congregation. I would that ye all spoke with tongues: but rather that ye prophesied. 
But these things, which we have honourably rehearsed of the excellency of charity, make not to this purpose, either to show that other gifts are to be despised or disdained: but rather to teach, that ye should in such sort labour for charity, that ye yet nevertheless have in reverence and bear a favour unto the gift of diversity in languages, and the gift also of interpretation of the word, most of all yet endeavouring to that of both, which is more profitable: that is to weet, to prophecy, declaring the spiritual sense to the wealth of the hearers. For he that doth but speak with a tongue, speaketh not to men, to whom with his voice he doth no good, but speaketh to god, whom he praiseth with words not understand. For as touching the edifying of other, if he be not understand, what maketh it mattier, whether he hold his peace or speak? Thesame man as inspired with the spirit of god uttereth mysteries, which, put case himself understand, yet he bestoweth the same upon no body: and put the case he do good, yet he doth good, but to himself only. In vain therefore speaketh he in the congregation, whom no man heareth, and him heareth not a man whom he understandeth not: and beside this, the spiritual word of god is not understanden, unless a man perceive the privy and mystical sense, which the heavenly spirit of God mente by the same words, which thing no man can do, but by the special gift of the spirit. Contrary, he 
He that prophesieth speaketh unto men for their edifying.  that doth the office of a prophet speaketh not only to God, but also to men, by diverse and sundry ways profiting them, whiles he both provoketh evil livers to amendment, and such as are slothful to diligence, and stiereth up and comforteth them, that are faint hearted. Mark, how great difference there is betwixt one gift and another. He that speaketh but with tongues, profiteth only himself. But he, that by the gift of prophecy expoundeth the mysteries of scripture, edifyeth the whole congregation.  
Now than every good thing the more common it is the better it is. To rehearse again therefore that, which I before said, lest ye might peradventure disdain the gift of tongues, I tell you, that it is of itself a great thing, and a gift of the holy ghost, and would wish, that all ye spoke with tongues, if it so seem good, but yet would I rather wish that ye excelled in the other, which is more perfit.   

The text.  For greater is he that prophesieth, than he that speaketh with tongues, except he expound it: that the congregation may have edifying. Now brethren, if I come unto you speaking with tongues: what shall I profit you, except I speak to you other by revelation or by knowledge, or by prophesying, or by doctrine? Moreover, when things without life give found (whether it be a pipe or an harp) except they make a distinction in the sounds, how shall it be known what is piped or harped? For if the trump give an uncertain voice, who shall prepare himself to the war? Even so likewise when ye speak with tongues, except ye speak words that have signification, how shall it be understand what is spoken? For ye shall but speak in the air. Many kinds of voices are in the world, and none of them are without signification. If I know not what the voice meaneth, I shallbe unto him that speaketh, an alien: and he that speaketh, shallbe an alien unto me. Even so ye (for asmuch as ye covet spiritual gifts) seek that ye may excel, unto the edifying of the congregation. Wherefore, let him that speaketh with tongues pray, that he may interpret also. For if I pray with tongue, my spirit prayeth: but my understanding doth no good. What is it then? I will pray with the spirit, and will pray with the understanding. I will sing with the spirit, and will sing with the understanding. For else, when thou blessest with the spirit, how shall he that occupieth the room of the unlearned, say Amen, at thy giving of thanks, seeing he understandeth not what thou sayest? Thou verily givest thanks well, but the other is not edified. I thank my god that I speak with tongues more than ye all, yet had I liefer in the congregation to speak five words with my understanding to the information of other, rather than ten thousand words with the tongue. 
More excellent is he that prophesieth, than is he, which with a language uttereth holy words, but such as no man understandeth, except peradventure he that first spoke with tongues, strait expound, what he said, that the people may yet thereby take some profit, and be edified. For in deed some there be, which not somuch as thoroughly understand themselves, what they sounded with their tongue. Of words understanden some fruit may be taken, yfye otherwise think, conceive and imagine, that I now first came to you, and could do nothing, but speak with languages: what good shall I do you, unless I so speak, that after I declare unto you the mystery that I spoke, by the gift of revelation, or else by the gift of knowledge eloquently entreat of such things, as appertain to the knowledge of faith, or by the gift of prophecy open unto you hidden mysteries, or by the gift of learning, teach you some such points, as belong to good manners. Moreover, even things, that have no life, as a pipe or a harp, which are made and prepared for nothing else, but to make a sound, yet except the same make a certain distinction in their sounds, and by convenient measures and harmony express either the argument or ditty of the song, or else the purpose, whereunto the song moveth: that is to say, if these instruments do nothing, but give a sound, what profit or pleasure shall the hearer take, since he can not discern, what is played with the pipe or harp, whether it be merry or sad? Or if the trumpet make an uncertain voice, not putting difference in the very sound, whether it would have men to begin battle, or to retreyte back, what availeth it with a trumpet to make such a noise, since the soldier knoweth not, whereunto he is called? And even likewise, unless ye speaking with tongues utter such words, as represent some certain and known mattier to the hearers, ye shall speak in vain, since that, which is said of you, cannot be understanden, by mean whereof the speakers words shall not enter into the hearts of the hearers, but shall with their vain noise only fill the air. Many and diverse kinds of tongues are there in the world, of which every one hath his signification and voice. The voice may of all men be heard, but if there be to the voice nothing else adjoined, in vain shall one of us speak to another. For albeit each of us pronounce our languages well, yet because neither understandeth other, it chanceth, that both I, which speak Greek, seem an aliante to him that is of Africa, and he again an aliante to me, being ignorant of the Africa language. Wherefore since ye people of Counthe of your own accord follow, and much esteem the gift of the tongues, by mine advise ye shall apply yourselves to the obtaining of higher matters that ye to the whole congregation may become profitable. 
Let him that speaketh with tongue, pray that he may interpret also.  Whoso therefore hath the gift of languages, let such one with prayer desire of god, that he may also receive the gift of interpretation. Elswyse, if I pray with a tongue unknown to the people, for an example, among the Grecians with the language of the Persians', or if I speak a language, aswell unknown unto myself, as to other, (as some are wont to do, which delight to sing a song in a strange tongue, learned by them without book, which they understand not themselves) in such case in deed my spirit and breath uttereth words of prayer, but my soul is without fruit, since I little or nothing profit myself thereby, and am also painful to other, and not only unprofitable, but also to be laughed at. What must I do then? I will, when time and place require, pray with my voice, but not therewith only contented, I will pray with heart and mind, and with the instruments of my voice sing out the praises of God, but not so contented neither, I will sing with mine heart and understanding, adjoining thereto the knowledge of the tongue. For if thou express and sing forth the praises of God with a language, which no man knoweth, how shall the unlearned, which answereth in stead of the people, make answer with the used word, Amen, when thou haste ended thy prayer of thanks? For by putting thereto this word at the end, that is confirmed, which was spoken before in prayers or Hymns. For as ye know, this pageant, (as a man may call it) hath divers parts, so that the learned begin, the unlearned and confuse multitude approving that, which was said, with one voice answer Amen. And how shall any man make such answer, if he know not, what thou sayest. For notwithstanding that thou sayest, be a holy thing, and for thyself peradventure good, yet in the mean season the people become nothing better, which is for that purpose resorted together, that by the hearing of such as are learned, they may be the better, learning in the open place, how they should live at home. But lest any think me, as one ignorant of the tongues, not to favour that gift, as the common sort of men useth much to advance and praise such points, wherein themselves are skilful, and to despise and dispraise such things, as they know not, I give thanks to God, that in the gift of tongues I go beyond all you, which for this knowledge most stand in your own conceits. For no kind of language is there used among you, which I cannot both speak and understand. And therefore whereas I more highly esteem the gift of interpretation, than the gift of tongues, it is a proof that I do it not of malice, but of an upright judgement, coumpting the gift of tongues a gift rather to be used in private places, than in open assemblies. For in the church and assembly of saints, rather had I speak four or five words, that I first understanding what I say myself, may afterward cause, that other likewise understand me, than in such sort to speak ten thousand words, as no man else understandeth, nor peraventure myself neither.   

The text.  Brethren, be not ye children in wit. Howbeit, as concerning maliciousness be children: but in wit be perfect. In the law it is written: with sundry tongues and with sundry lips will I speak unto this people, and yet for all that, will they not hear me, saith the Lord. Wherefore tongues are for a sign, not to them that believe, but to them that believe not. contrariwise, prophesying serveth not for them that believe not: but for them which be leave. If therefore when all the congregation is come together and all speak with tongues, there come in they that are unlearned, or they which believe not: will they not say, that ye are out of your wits? But and if all prophecy, and there come in one that believeth not, or one unlearned, he is rebuked of all men, and is judged of every man, and so are the secrets of his bert opened, and so falleth he down on his fare, and worshippeth God, and sayeth, that God is in you of a truth. 
Therefore brethren, since (as I before said) godly life hath, as it were, certain ages and increases, endeavour yourselves to grow up from lower to higher gifts, that ye seem not always children. Certain gifts are there, meet for such, as have lately begun to profess Christ: and certain other are there, meet for them, which are in this religion more grown up. Touching simple and hurtless manners, brethren I would ye continued children still, but in spiritual gifts, I would ye went always forward, until ye come to the highest. Nor think it now sufficient for you to hurt no man, but labour must ye being now full ripe, to be able to do good and to help all men. It is the manner of children to wonder at small things, and for trifles much to please themself, but yet in process of time they despise such toys, as they before were proud of, and labour to obtain greater things. And so likewise hath christian faith her beginnings, wherein it is unseemly for a man to spend all his life. That this is so, long since testified god himself, this wise speaking by the mouth of his prophet Esai: with sundry tongues and sundry lips will I speak unto this people, and yet for all that, they will not hear me. The gift of tongues therefore was given by god for the advancing and furtherance of the primative church, that by this miracle unbelievers might be provoked to believe, whereas to such, as believe already, it is unprofitable. 
Prophecy serveth not for them that believe not, but for them which believe.  But contrariwise the gift of prophecy not only serveth for unbelievers to make them amend their lives, but profiteth also the faithful, that they may daily in their faith become more strong, and every day better in living. Beside this, how little profit the use of languages hath, every man may well see, by that the same doth sometime hurt and offend. For conceive now, that the whole congregation were comen together, and that every man spoke with diverse tongues, being such as are unknown: for example, if one speak Hebrew, another Latin, and the third Greek, and if in the mean season some such enter into your congregation, as are christian men or else unbelievers, ignorant yet of the tongues, will not these, when they shall hear such a confuse sound of diverse languages, and understand none, say, that ye like mad and frantic men so fondly behave yourselves? contrariwise if by the gift of prophecy one teach, an other give counsel, one exhort, and an other comfort, and in the mean season some unlearned stranger enter into your company, or else an unbeliever, which both understandeth, what ye say, and is likewise understanden, doth not such one, whiles he knowledgeth in you perfit christianity, both in himself condemn his own superstition, and abhor his own devilish manners in comparison of your godliness, and plainly seeth his own conscience, whiles he by you heareth the right rule of true religion? from which he seeth himself until that time far swerved, finding himself in such faults guilty, as ye in word reprove and detest. By mean whereof this will finally ensue, that he being changed into a new man, and repenting himself, will fall down flat upon the ground, acknowledging & openly testifying, that ye are undoubtedly inspired with the holy ghost, nor speak like mad men which being with a devilish fury possessed power out words, which neither themselves understand nor other, uttering a sound, no man woteth what.   

The text.  How is it then brethren? As oft as ye come together, every one of you hath a song, hath a doctrine, hath a tongue, hath a revelation, hath an interpretation. Let all things be done unto edifying. If any man speak with tongue, let it be by two or at the most by three, and that by course, and let an other interpret it. But if there be no interpreter, let him keep silence in the congregation, and let him speak to himself and to God. Let the Prophets speak two or three, and let the other judge. If any revelation be made to an other that sitteth by, let the first hold his peace. For ye may all prophecy one by one, that all may learn, and that all may have comfort. And the spirits of the Prophets are in the power of the Prophets. For God is not causer of strife, but of peace: as (I teach) in all congregations of the saints Let your women keep silence in the congregations: For it is not permitted unto them to speak: but to be under obedience, as sayeth the law. If they will learn any thing, let them ask their husbands at home. For it is a shame for women to speak in the congregation. 
What then must ye do brethren? As oft as ye resort to the comen assembly, each of you bringeth his gift with him: one hath a spiritual song to praise God with all, an other hath doctrine to instruct men's lives with, one hath the gift of revelation, to declare the hidden & dark secrets in holy scriptures, an other hath and is endued with the gift of tongues. Disdain none of these gifts, but let all in the congregations be bestowed for the common weal of the whole numbered, but yet so, that it be done without disturbance and confusion. And let them also, which are endued with the gifts of tongues, have their time & place, but so yet, that at one time no more but only two speak, or at the most three, and yet not they together neither, but by course, nor let them speak only, but see, that there be one present, to declare to the people what they said. One interpreter is sufficient for two or three of them, that have the gift of tongues, because it is not necessary, that many words be spoken in languages. If there lack a kunning interpreter of the tongues, it is not needful, that he should speak in the congregation: if he have nothing, but the knowledge of the tongues, let him use his gift, but in private places, and there praise God, and edify himself, because that in the congregation the common business is in hand. Likewise let not all the Prophets speak, but only two or three, and that by course, but some such would I to be present, which have the gift to discern the spirit of Prophets, whether it be true or not, which can disprove the same, if ought be said, that is unmeet and unbeseming the spirit of Christ. But now if whiles one speaketh, he that sitteth by, begin as one inspired by God in the mean time to speak, lest there might be a confusion of voices, let the first hold his peace. For than it appeareth, that the doubt is opened to the one, which the other sought for, since that by inspiration and moving of the holy ghost he letted the first to speak. And if ye this do, none impediment is there, but all may prophecy, so that it be done, by course, and each one in speaking give place to other, that every man may have more fruit of knowledge, whiles every Prophet showeth, wherewith God hath inspired him, that all may enjoy and receive more plentiful comfort, whiles every one upon the common weal bestoweth that, which by the spirit of Christ is given unto him. Nor lay for your excuse, that such as are inspired with the holy ghost are not their own men, no more than we see ravished men to be. But think it much otherwise in mad men, than in such as have received the spirit of Christ, which in such sort ravysheth the mind, that a man is nethlesse his own man, whether the matter require a man to speak or to hold his peace. Sober is this inspiration, and nothing else, but an enforcement of a man's godly mind to such things, as make to God's glory. This spirit should so much the more 
For God is no causer of strife, but of peace.  serve unto the common quietness, and so much be further from contention, because the same cometh of God, which is the author of peace, and not of confusion and sedition. And since this is in all congregations of christian men observed and kept, meet is it also, that it be kept in your meetings, if ye will have men to think them good, lest ye be thought to serve from other in customs, from whom ye dissent not in religion.  
And for this cause let your women in solemn assemblies hold their peace, lest if, (as that kind is to much given to babbling) there arise an uncomely confusion. For women are not authorized, to preach abroad, as chief doers of matters, but commanded to be obedient unto their husbands. For in Genesis this speaketh God unto the woman: thou shalt attend upon thy husbands will and he shall bear rule over the. Let women knowledge this law, not only by covering their heads, but also with silence, wherewith womanhood is most commended. Some will say, dost thou so farfurth forbidden women to speak, that thou wilt not suffer them for their learning to ask a question? Utterly I forbidden them in open places to speak, but if there be any thing, which they understand not sufficiently, and are desirous to know it, let them ask of their hushusbandes at home. So shall they neither be defrauded of teaching, nor do any thing unseemly. For surely an unseemly sight is it to see a woman speak in the chrstian congregation, namely since so to do is counted a foul thing even among the paynims. What meaneth this, ye Corinthians, that ye should be grieved to keep that custom, which is of all other kept?   

The text.  Sprung the word of God from you? Either came it unto you only? If any man think himself to be a Prophet, either spiritual, let him know what things I write unto you. For they are the commandments of the Lord. But and if any man be ignorant, let him be ignorant. Wherefore brethren, covet to prophecy, and forbid not to speak with tongues. Let all things be done honestly and in order, (among you.) 
Came the gospel first from you, that other must be compelled to keep your customs? or is the gospel come only to you? If ye neither be the first, that received the gospel, nor the only men that profess it, why disdain ye to frame yourselves after the customs of other? And if any among you be a prophet, or seem otherwise endued with spiritual gifts, let him be assured, that such things, as I write unto you, are no commandments of mine, but the Lords. But if any man through contention so use himself, as though he were ignorant, despising these things, as though they were but man's rules, let such one at his own peril be ignorant, surely god will likewise be ignorant of him and refuse him. I will not strive with you in this matter, but think this sufficient for my part, that I have given you warning. To finish therefore this matter, labour brethren, to have the gift of prophecy, being a gift of much more excellency, but so, that in the mean season such be not restrained to speak with tongues, which have no gift else, so that all things be done comely and in an order, as I have told you, lest by the contrary any dishonesty or trouble chance.    

The xu Chapter.  

The text.  Brethren, as pertaining to the Gospel which I preached unto you, which ye have also accepted, and in the which ye continue, by the which also ye are saved: I do ●ou to wit, after what manner I preached unto you, if ye keep it, except ye have believed in vain. 
But now because I hear say brethren, that some of you doubt of the rising again of the dead, of such I mean, as through a pride in worldly knowledge still remaining in them cannot yet herein be persuaded, touching this article I need to teach you no new thing but only call to your remembrance, the gospel, which I first taught you, and which ye once received, wherein hitherto ye continue, and by mean whereof ye obtain salvation: insomuch, that it is both for me superfluous to teach you the same again, which I once well taught you, & for you also little honesty, inconstantly to fall back from that, which ye once favoured, speaciallye since ye have experience, that my preaching of the gospel is a doctrine effectual to salvation. Now is this point, to believe the resurrection of the dead, the chief part of the doctrine, of the gospel. Wherein ye ought so to be assured, that ye thereof doubt not, unless ye have given credence thereto in vain, as god forbidden ye should. For what availed it to favour and embrace the gospel if ye deny the principal part of the same, that is to weet, that the dead shall live again?   

The text.  For first of all I delivered unto you, that which I received: how that Christ died for our sins, agreeing to the scriptures: And that he was buried, & that he arose again the third day according to the scriptures: & that he was seen of Cephas, them of the twelve. Aft●r that was he seen of more than five hundred brethren at once of which many remain unto this day, & many are fallen asleep. After that appeared he to james, then to all the Apostles. 
Me thinketh ye should chief remember that thing which I first taught you by mouth, and now rehearse unto you the same by writing, being such also, as ye once received: which is, that the Lord jesus Christ died, and by his death delivered us from sin, making a mends for our offences as the scriptures many hundred years before said should be, that he, should like a lamb, be led to the slaughter, that through his stripes he might heal our sins, and by his death upon the cross reign and suppress the tyranny of the devil. Beside this ye must also believe, that he not only verily died for you, but was also buried, and the third day rose again, which also was long before prophesied, in the dark sayings of prophets, to th'intent ye should the better believe, when that is done in deed, which god by holy men promised should be. For this speaketh O see: after two days, and the third day will we rise again, and live in the sight of him. Again, David this wise speaketh: thou shalt not leave my soul in hell. And because ye should more steadfastly believe, beside this I taught you also, how after that he was risen again, he showed himself plainly and evedentlye to many, first to Cephas, then to the twelve, after that was he seen of more, than five hundred brethren gathered all together. And lest any might doubt of the truth of this history, of all this number many are alive even until this day, and some are deed. After this was be seen of james, which was called brother of the Lord, and was first byshope of Jerusalem. Then was he seen of all the disciples, not only of the twelve, which were first called apostles, which name was after derived into many.   

The text.  And last of all he was seve of me: as of one that was borne out of due tyme. For I am the least of the Apostles, which am not worthy to be called an Apostle, because I persecuted the congregation of God. But by the grace of God, I am that I am. And his grace which is in me, was not in vain: but I laboured more abundantly than they all: yet not I: but the grace of God which is with me. Therefore, whither it were I or they, so we preach, and so have ye believed. 
And last of all was he seen of me, as of an unseasonable borne apostle, which after the full time was at the last, like an unperfit child, rather cast, than well borne. I complain not, because I last saw the Lord, but count it a great matter, that I deserved to see him. For I am the least of the apostles and unworthy to be called an apostle, because I persecuted the church of god, whom the apostles stablish. Unworthy therefore was I even asmuch as at last to be chosen into the fellowship of th'apostles, but the free goodness of god vouchsafed to give me this honour, notwithstanding I deserved it not, so that whatsoever I am, all is of his goodness, and not of my deserving. And I suffered not his grace in me to be either idle or barren. For albeit in order of time I be last, yet in preaching of the gospel am I not behind them, but have laboured more, than any other of the apostles, which I say, lest for this any might less esteem mine authority, because I was last chosen to be an apostle. Howbeit this labour of mine, I vouch not as mine, but give all to god's goodness, by whose help all was wrought. To return therefore to the matter, whether in preaching the gospel their authority be more, or mine, it little forceth, sure is it, that we with one assent preach one thing, and that, which we with one assent preached, that believed ye, as a sure and an undoubted doctrine. We alway teach one thing: this remaineth, that ye likewise continue in one belief, not now doubting again of that, whereupon ye were once agreed.   

The text.  If Christ be preached how that he rose from the dead: how say some among you, that there is no resurrection of the dead? If there be no rising again of the dead: them is Christ not risen again. If Christ be not rise again, then is our preaching in vain, and your faith is also in vain, ye and we are found false witnesses of God. For we have testified of God, how that he raised up Christ: whom he raised not up, if it be so that the dead rise not again. For if the dead rise not a gain, then is Christ not risen again. If it be so, that Christ rose not again, then is your faith in vain, and ye are yet in your sins. Therefore they which are fallen asleep in Christ, are perished. It in this life only we believe on christ, then are we of all men most miserable. But now is Christ risen from the dead, and become the first fruits of them that slept. For by a man came death, and by a man came the resurrection of the dead. For as by Adam all die: even so by Chryst shall all be made alive: but every man in his own order. The first is Christ, than they that are Christ's at his coming. Then cometh the end, when he hath delivered up the kingdom to God the father, when he hath put down all rule and all authority and power. 
If by all the apostles witnesses it hath been, and is still preached, that Christ the prince and author of resurrection is risen again from death, what malapertness is it, that among you some say, that there is no resurrection of the dead? For if there be none, then followeth it, that not so much as Christ himself is risen again. For to what purpose is it, that our head and captain should rise, but to go before, and prepare the resurrection of us his members, opening the way to us all? And if Christ be not risen, certainly vain is our preaching, vain is also your belief and trust. And if we be certainly persuaded, that Christ is risen again, aswell persuaded and believe must we, that we shall rise again, for whose restoring to life he rose. If we rise not, this followeth, that both you and I have not only lost our labours, I in preaching, ye in believing, but are also found wrongful against god, of whom we falsely reported, that he raised Christ from death, whom he raised not, as he in deed raised him not, if other dead men rise not again. For either must ye believe both, or deny both, because that of 
For if the dead rise not again, them is Christ not risen again.  the head and members there is but one resurrection. If the dead rise not, for whose sake Christ rose, than Christ himself rose not. And if Christ rose not, vain was your belief, that he is risen, and in vain believed ye, that through a trust and confidence in him ye were made free from sin. Whereupon it also followeth that ye are still subject to your former sins, nor hath baptism, whereby we in the mean season through Christ spiritually rise again from sin, wrought anything in us. They also, which have died with this trust, and with this hope have patiently suffered cruel martyrdom and death, are utterly goen for ever, if there be no hope of resurrection. And if all our hope conceived of Christ reach no further, than for the term of this present life, we be not only wretched people, but also more miserable than they, which to Christ are strangers. For they yet have after a sort the pleasures of this present life, whereas we are both here in trouble for Christ's name, and shall after this life have no reward, if we rise not body and soul again. But god forbid, that any man to his own destruction have any such fond belief. But rather if ye believe that Christ is risen again, as every godly man doth, thereof followeth necessarily, that we shall also rise again. For in him began resurrection, which shall in us be made perfit: and as he taking again his body upon him rose from death, so shall we both body and soul rise again, lest otherwise the head might be divided from his members. He as prince and captain first rose again, as the first fruits of all such, as die with hope to rise again.  
He began resurrection, other straight followed, as companions of the lords resurrection, and we in time to come shall follow them. For it is not to be doubted, but that he will likewise do in all his members, as he hath done not only in himself already, but also in many holy men. For we must by imagination conceive two bodies, one subject to death, which began in Adam, another appointed to life immortal, which had his beginning in Christ. Therefore as at the beginning through one man's sin death entered, which being as it were from the head derived into the members rageth and infecteth all men: so by one man, which was utterly free from all sin, came in resurrection of the dead. For through only Adames offence all we that descended of him, are subject to death: and through Christ's only innocency, all such shallbe restored to life immortal, as have desearued to be joined into his body. All shall rise again, but yet every man in his order: the first of all is Christ, than such as cleave unto christ, as the parts of the body cleave unto the head, of whom, a certain, going out of their graves, rose with Christ, and the rest shall all rise at his last coming. And when the resurrection of the whole body is done and passed, then shall nothing remain, but an end of this worldly alterations, which shall not be before the utter abolishment of the tyranny of death, what time Christ as a victorious conqueror shall deliver up a quiet and a peaceable kingdom to god his father, to whom by subduyug his enemies he restoreth his dominion: and after that he hath driven away utterly from his whole body, and brought to nought, all the power, rule, and authority of his adversaries.   

The text.  For he must reign till he have put all this enemies under his feet. The last enemy that shallbe destroyed, is death. For he hath put all things under his feet. But when he saith all things are put under him, it is manifest that he is excepted, which did put all things under him. When all things are subdued unto him, then shall the son also himself be subject unto him, that put all things under him: that God may be all in al. else what do they, which are baptized over the dead, if the dead rise not at all? Why are they then baptized over them, yea, and why stand we allway then in jeopardy? By our rejoicing which I have in Christ jesus our Lord, I die daily. That I have fought with beasts at Ephesus after the manner of men, what advantageth it me, if the dead rise not again? Let us eat and drink, for to morrow we shall die. Be not ye deceived: evil words corrupt good manners. Awake truly out of sleep, and sin not. For some have not the knowledge of God. I speak this to your shame. 
For so long necessary is it, that the son should labour and travail about the recovery of the kingdom to god his father, until that he have utterly subdued all his enemies, and so tread them down underneyth his feet, that there be no rebellion at all, nor fear of evil. Through sin death reigneth, and through death, the devil. When sin is extinguished, then shall death reign no longer. And albeit in this life we to our power labour about it, yet shall we not fully have it, until that by the last resurrection, all the power of death shall be quite abolished, when our last enemy of all, which most stubbornly rebelled, shall be vanquished for ever. For by this way hath the father decreed, that all things shall become subject unto his son, as it is written in the psalms: thou haste put all things under his feet.  
But when scripture sayeth, that all things shallbe under the feet of the son, it is not to be understanden that the son shall only possess that kingdom the father being excluded: for the kingdom of the father and the son, is all one kingdom. This new and peculiar kingdom, wherein there shallbe no rebellion of sinful desires against the will & pleasure of God, the father recovereth unto himself by his son, which he in such sort useth with his son in common, that nethlesse in the father the authority remaineth, as in him, of whom the son received the same kingdom, which is in such sort fully and wholly the sons, that yet the father loseth nothing, since of both there is but one will. And then when all things shallbe subject to the son, then shall the son self, wholly, that is to say, with his body mystical, yield and submit himself to the father, by whom as chief doer, all things became subject to the son, that thenceforth no not in the members shall there any thing be left, which shall to Christ be contrary: but that the whole son shall consent with the father, of whom as of the first beginner, all things shall depend, to whom as chief doer, all men shall give thanks for all that ever in any time and place hath been well done. Now whereas I long since taught you this, and ye likewise learned the same, what meaneth this, that some no we doubt a fresh, whether the dead shall live again? Whereof if there be no hope, vain is their labour, which albeit more superstitiously, than godly, in stead of the dead receive baptism, fearing lest such one, as died without christening, shall not rise among righteous people. And to avoid this, they prepare one, which in stead of the dead may answer, that he believeth, and desireth baptism. These men's faith I allow, but their doings I allow not. For as it is foolishness to think that another man's baptism helpeth the dead, so believe they truly and well, there shall a resurrection be. For if they thought, that the dead man should no more rise again, never would they for his sake be so careful. Yea & we 
By out rejoicing which I have in Christ jesus out lord I die daily  ourselves do foolishly, which for Christ's doctrine daily put our life in jeopardy, if after such grievous torments no reward follow. Nor are we only in jeopardy, but also in manner die daily, by that we oftentimes stand in some new jeopardy, nor are dispached with one kind of death. And as in this my saying I lie not, so may I always glory in this rejoicing, which I have through jesus Christ our lord, to whose glory turn all the miseries, which we suffer. Whereas among the Ephesians for Christ's gospel I suffered so much trouble, that I could not chose, but fight with be astes, as one most surely appointed to die, what profit was there in, or what gained I thereby, if the dead rise not again? What madness is it without compulsion to sustain so many troubles, if assoon as a man is once dead, it nothing force, how he hath lived? If we after our death be passed all hope, what remaineth there, but that we, as the wicked persons spoke in Esai, distrusting the promises of the life to come, & measuring all the whole state of blissful life by worldly commodities, say: let us eat & drink, for to morrow we shall die. That we took in this life, that and nothing else is our own, for after death we be nothing. The philosophers or false Apostles sing such songs in your ears peradventure, but beware lest with their tales they deceive you, and bring you into a perilous error, always remembering, what was truly said of a certain poet of yours: evil words corrupt good manners. Of idleness and wanton living groweth this distrust, whiles some knowing their own enormities, deny that there shall any resurrection be: in such blindness of sin are they which live with out regard of godly life. But awake ye through the study of righteousness, leaving your pleasures, lest ye fall with other into the great jeopardy of distrust. For albeit there be some among you, which swell and are proud of their worldly wisdom, yet are they ignorant of the highest part of wisdom, in that they know not God, nor believe that by his might the dead can be restored to life again, not with standing his almighty power: nor yet remember, that it is an easier thing to restore that, which is decayed, than of nothing to make somewhat. This tell I you, not of any displeasure, but to the intent ye should for shame hencefurth no more give ear to such, as labour to make you believe such foolish and devilish points.   

The text.  But some man will say: how arise the dead? with what body shall they come? Thou fool, that which thou sowest is not quickened, except it die. And what sowest thou? Thou sowest not that body that shallbe: but bare corn (as of wheat, or of some other) but God giveth it a body at his pleasure, to every seed his own body. All flesh is not one manner of flesh: but there is one manner of flesh of beasts, another of fishes, and another of birds. There is also celestial bodies, and there are bodies terrestrial. But the glory of the celestial is one, & the glory of the terrestrial is another. There is one manner glory of the Sun, and another glory of the Moon, and another glory of the stars. For one star differeth from an other in glory. So is the resurrection of the dead. It is sown in corruption, it riseth again in incorruption. It is sown in dishonour, it riseth again in honour. It is sown in weakness, it riseth again in power. It is sown a natural body, it riseth again a spiritual body. There is a natural body, and there is a spiritual body, as it is also written: the first man Adam was made a living soul, and the last Adam was made a quickening spirit. Howbeit, that is not first which is spiritual: but that which is natural, and then that which is spiritual. The first man is of the earth, earthy: the second man is the Lord from heaven (heavenly.) As is the earthy, such are they that are earthy. And as is the heavenly, such are they that are heavenly. And as we have borne the image of the earthy, so shall we bear the image of the heavenly. This say I brethren, that flesh & blood cannot inherit the kingdom of God. Neither doth corruption inherit uncorruption. Behold, I show you a mystery. We shall not all sleep: but we shall all be changed, and that in a moment, in the twinkling of an lie by the last trump. For the trump shall blow, and the dead shall rise incorruptible, and we shallbe changed. For this corruptible must put on incorruption, and this mortal must put on immortality. When this corruptible hath put on incorruption, and this mortal hath put on immortality: then shallbe brought to pass the saying that is written: Death is swallowed up in victory: Death where is thy sting? Hell where is thy victory? The sting of death is sin, and the strength of sin is the law. But thanks be unto God which hath given us victory, thorough our Lord jesus Christ. Therefore my dear brethren, be ye steadfast and unmovable, always rich in the work of the Lord, for as much as ye know, how that your labour is not in vain in the Lord. 
But now since it is certain, that a general resurrection shallbe, some curious person will ask: after what sort shall it be, & in what kind of bodies shall men rise? since the bodies, which we now have, are turned into ashes, & earth, or into some other thing more vile. Thou fool, which maruailest, how God can once do in renyving bodies again, that nature daily worketh in a sede cast into the ground. Thou sowest a dry dead seed into the earth, & there again the same being putrefied seemeth to die, & so finally growing out of the earth, as it were, liveth again and groweth, nor could the same in any wise live again, unless it be first dead and buried. But now groweth the seed up in another form, that it had, when it was cast into the earth. Into the earth is cast a little, vile, black and dry grain, which being by sustenance of time putrefied there, in due season groweth up, and becometh first a tender grass, and then a stalk, and so at the last an ear. Of all which three there appeared none in that small grain, which thou before didst cast into the earth. Every seed hath his power, which, when it is grown up, appeareth, so that it may now seem utterly to be an other, where thou in deed knowest it to be the same, save that it is changed into a better form. Seest thou not, of a little kernel, how great a tree groweth? how mighty a stem there is, how the roots spread, how large boughs, what a number of branches, how pleasant blosomes, and plentefulnes of fruit there is? Of all which there was nothing, when thou did cast that sealye small kernel into the ground. And yet at that time all these things diddest thou hope for, upon trust conceived of the works of nature▪ and darest thou not upon trust of God's almighty power surely look for the like to be done by God? A kernel it was, that thou sowedste, and not a tree, and yet giveth God to that kernel once quickened, a body, such as his pleasure is, which giveth every kind of seed a special property, that whereas all grow again, yet have they not in all points the same form they had before. And after like sort is it in all kinds of beasts, whereof every one hath his several seed, so that of every seed every beast can not be engendered. And though this to all beasts be comen to have 
All flesh is not one manner of flesh.  a fleshy body, yet is there betwixt one flesh and an other no small difference. For the flesh of men is of one manner, and the flesh of beasts, fishes and birds is of another. Likewise also though such creatures, as lack life, be called bodies, yet is there a diverse form in heavenly bodies, and in earthly, as in stones, water and earth. Yea and as there is of heavenly bodies one beauty and comeliness, and of earthly an other, even so a diversity is there among the heavenly bodies themself. first nether is there like glory and brightness of the Moon, with the son, nor of other stars with the Moon, and briefly even the very stars self in brightness differ one from another, for all are not as bright as the day star is. Likewise at the resurrection all men shall rise with their own bodies, but yet in an unlike glory, without doubt as it shall please God to give them, and as they in this life have deserved. For the ungodly shall rise in one form & the good in an other. Among them also that are good, every one, as he hath in this life used himself, so shall he excel other in the gloriousness of his new body. Yet generally all good men shall have a much more active body, than was that, which they by death forsook. And as it is in nature to cover the seed under the earth, the same is in the matter of resurrection, the burial of the dead body. And that which in the seed is growing again, is in the body rising again. And as in the one, that is much better, which groweth up, than was that, which was cast into the earth: even so here, albeit it be the same body, that riseth again, yet is it far unlike. There is sown as it were a grain into the earth, a body subject to corruption, but the same shall rise again without all corruption. There is hidden in the earth a vile body & loathsome, but there shall rise again a body both glorious and honourable. There is buried a body, which even when it lived was weak, but it shall rise again full of power and might. There is buried a body, which albeit were alive, yet were it gross and heavy, and by the reason of that bourdaynouse to the soul, governor of the same, but there shall rise again not a natural, but a spiritual body, which shall to the soul be no let, whither soever it move. For this is a difference of bodies also, one is natural, which hath need of meat and drink, and is wearied with labour, which is diseased, which with age weareth away, which with his gross and faulty instruments, ofttimes letteth the intent of the soul, which by reason of froward desires oftentimes provoketh to vice, to whom if the soul be obedient and give over, the same is as it were turned into the body, and groweth out of his nature into flesh: another is spiritual, which being in this life by little and little purged from sensual appetites and desires, and after by resurrection renewed again, is in manner transformed into the nature of the soul, to whom it by godly desire applied itself: that as our soul obeying the spirit of god is ravished and in manner transformed into him: so may our bodies being▪ obedient unto the soul be purged, and shaking of his grossness be purified into such a body, as is very like to the soul. This gross and earthly body received we of our first father Adam, which as he was made of earth, so was he subject to earthly desires. But there is an other second Adam, not somuch the beginner of our nativity, as of our resurrection, which as he hath an heavenly beginning, so was he free from all infection of earthly desires. And so read we in Genesis: The first man Adam was made to live through the benefit of the soul, but yet so, that the soul being as it were bound to the gross body should do nothing, but by bodily instruments, or at the least by some material mean. But after him was given a second Adam, which as he was conceived by the holy ghost, so should he give life to his, not this gross life, which we have in many points common with beasts, but a spiritual and a heavenly life. By Christ therefore are we repaired in all points into a better state. For that thing, which is in time first, is also in substance more gross, and that by the order of nature. We now bear about with us a natural body, and in time to come we shall have a spiritual body. As the gross parent of our stock went before, so followed Christ the beginner of a new generation. And what sort of one the earthly parent was, such are his posterity, that is to say, men given to earthly desires. And again what kind 
The first man is of the earth earthly.  of one the heavenly Adam was, such are they, which are borne again in him, that is to weet, wholly delighted with heavenly things. For we must for this state begin that here, which we intend hereafter perfitly to enjoy. As before baptism in ungracious manners we resembled the nature of our first father, so being borne again unto Christ through baptism, we must now in heavenly life resemble our heavenly father. And if we this do not, neither shall we be here parts of Christ's body, nor in time to come gloriously rise again. In deed admitted are we into the kingdom of god: but this I tell you brethren, that flesh and blood, that is to say, men of the first generation cannot come to the inheritance of the kingdom of God: nor the life which is with sin corrupted, shall have the inheritance of life immortal. And because ye shall be ignorant of nothing apertayning to the manner of resurrection, behold I tell you a mystery. We shall not all die, for the last day shall peradventure find some of us alive, but yet shall all we be changed to the glory of immortal life, which here after a sort abstaining from the infection of sin through godly conversation, begin the immortal life to come. This change shall not be made by little & little, as we see natural things changed, but in a minute & twynkling of an iye, at the sound of the last troumpe. For the troumpe shall blow, at the voice whereof such as then are dead shall rise immortal. And we, which shall at that day be found alive, being suddenly changed shall live after an other sort, that is to say, as they do, which are risen again. For necessary it is, that before we perfectly possess the kingdom of heaven, we utterly put of all earthlynes, and that this our corruptible body be made incorruptible, and this our mortal body become immortal. When this is so, than shall that verily be performed, which the Prophet O see foreseeing saith, rejoicing at the 
Death is swallowed up in victory. etc.  utter destruction of death▪ death is swallowed up through victory. Where is now death thy sting▪ o hell where is thy victory? The sting of death is sin, & the strength of sin is the law, which by occasion giving provoketh us to sin. When the law is taken away, the power of sin is faint and feeble, when sin is taken away, the power of death ceaseth, by reason that the sting is taken away, wherewith she is wounte to strike us. Unable were we utterly to fight against such violent adversaries, were it so, we had no strength but our own: thanks therefore be given to God, which hath caused, that if we will, we may win this glorious victory through jesus Christ our Lord, which for our sakes with his death overcame death, and took upon him to purge our sins. Therefore my dearly beloved brethren, since it is certain, that the resurrection shallbe, and since it is known what bliss & glory men shall enjoy thereby, which yet no man shall receive, but such as here, by forsaking sin, and by godly living begin it, doubt not of that ye have once believed, nor suffer yourselves with the talking of ungodly persons to bemoved from your right received faith, but rather apply continually to profit in such things, as may bring you into God's favour, that ye become every day better than other, preparing yourselves against the resurrection to come. Nor shrink ye to take pains, assuring yourselves, that through Christ's help for transitory labours ye shall receive joys without end.    

¶ The xvi Chapter.  

The text.  Concerning the gathering for the saints, as I have ordained in the congregations of Galacia, even so do ye. Upon some Sabbath day let every one of you put aside at home, and lay up whatsoever is meet, that there be no gatherings when I come. When I am come, whosoever ye shall allow by your letters, them will I send to bring your liberality unto Jerusalem. And if it be meet that I go also, they shall go with me. I will come unto you when I go over to Macedonia. For I will go thorough our Macedonia. 
COncerning the gathering for the relief, through your liberality, of the saints which are at Jerusalem, as I appointed unto the Galathians, that money should be gathered for that purpose, if any of his own free will were disposed to bestow any, even so would I have the same done among you, that in this point also ye agree with other congregations. Upon the first day of the week, that is to say in the sunday, let every one of you set aside at home, and lay up asmuch as he for this purpose thinketh mete. And for this give I warning here of, because that which every man hath purposed to give may be in a more readiness, lest when I come, there be then a gathering of money to be made. But when I come unto you thither, whom soever ye shall choose as messengers, them will I with my letters send to Jerusalem to carry thither your liberality. If ye think it needful, that I also go myself thither, they shall go with me, lest any man might suspect, that I in any wise go about my own business. I will see you, after that I have gone through Macedonia, for them mind I only to see by the way.   

The text.  With you peradventure I will abide a while: or else tarry all winter, that ye may bring me on my way, whither soever I go. I will not see you now in my passage: but I trust to abide a while with you, if God shall suffer me. I will tarry at Ephesus, unto the fyftieth day. For a great door and a fruitful is opened unto me, and there are many adversaries. If Timotheus come, see that he be without fear with you. For he worketh the work of the Lord, as I do: let no man therefore despise him: but convey him forth in peace, that he may come unto me. For I look for him with the brethren. 
With you peradventure will I abide for a while, and am not sure whether. I shall tarry with you all the winter, that at the beginning of the next spring, ye may bring me forth, that I may go whither soever the business of the gospel calleth me: had not this been, I would have comen to you now, but I would not see you now hourly, & in my passage. For I trust, I shall at another time have opportunity to tarry with you certain days, if the Lord jesus suffer me. In the mean season I will tarry at Ephesus until that fyftyeth day. The matter requires some leisure because that albeit in that place there be a great door opened unto me, and a great hope of avancing the gospel, yet many adversaries are there. If in the mean season Timothy come unto you, see that he be put in no jeopardy by any high hearted & proud persons. He is a young man, but yet he is my fellow, and in preaching the gospel laboureth purely and freely, as I do. Let no man therefore despise him, because he is young, but rather let him go without harm and displeasure, as an Apostle and my fellow, and of love bring him forth, that he may come to me. For him look I for with other brethren of his company.   

The text.  To speak of brother apollo (I certify you, that) I greatly desired him, to come unto you with the brethren, but his m●nde was not at all to come at this time. Howbeit, he will come, when he shall have convenient tyme. Watch ye, stand fast in the faith: quite you like men, be strong. Let all your business be doeu with love. 
And whereas ye rather desired, that Apollos should have been sent unto you, surely it came not of me, that he went not. For I vehemently exhorted him to go to you with certain brethren, but all was in vain. For certain considerations in no wise minded he now to come to you, and yet come will he, assoon as convenient leisure shall serve. Watch against the deceits of such, as give you evil counsel. Stand fast in the faith, which ye have once received: quite yourselves like men, against such things, as resist the gospel, be strong and valiant. Whatsoever be done among you, let it be done with love, and not with contention.   

The text.  Brethren, ye know the house of Stephana (and of Fortunat●s and Achaicus) how that they are the first fruits of Acha●a and that they have appointed themselves to minister unto the sayn●res: I beseech you that ye be obedient unto such, and to all that help and labour. I am glad of the coming of Stephana and Fortunatus and Achaicus: for that which was lacking unto me on your part they have supplied. For they have comforted my spirit and yours. Look therefore that ye know them that are such. 
I beseech you brethren, but what need we besechynges? Ye know the household of Sthephana, well worthy of you to be made much of, both because the same as first fruits of Achaia I got first unto Christ, and because they be given to help the poor. Meet is it therefore, that ye again make much of them, and not only of them, but of as many as with us promote the gospel, and are partakers of our labours. If pleased me well, that ye sent hither Stephana, Fortunatus, and Achaicus. For their coming hither in all your names, supplied with their gentleness, that which was lacking unto me on your part. For the● coumforted my spirit, yea I might say your spirit, as which regardeth nothing, but your weal, nor is with any thing more delighted, than with your furtherance. Such than know ye, bearing toward them your special favour.   

The text.  The congregations of Asia salute you, Aquila and Priscilla salute you much in the Lord, and so doth the congregation that is in their house (with whom also I am lodged.) All the brethren great you. great ye one another with an holy kiss. The salutation of me Paul with mine own hand. If any man love not the Lord jesus Christ, the same be Anathema Maranatha. The grace of the lord jesus Christ be with you: My love be with you all in Christ jesus. Amen. 
The congregations of Asia salute you. Aquila and Priscilla with all the company of christians, which are in their house, salute you with all their hearts. All such as here profess the name of Christ, salute you. Bear ye also good will each one of you to another, and salute one another of you with an holy and a chaste kiss, the token of true concord. And I Paul salute you, and that subscribed I with mine own hand, thereby both declaring my love toward you, and that this epistle is not counterfeit. If any man love not the Lord jesus, the same be Anathema Maranatha, forasmuch as he refuseth him, by whom only he might obtain salvation: and denieth, that he is come, whom every man knoweth to be come, to the great bliss and commodity of such as believe in him, and to the damnation of such as believe not. The grace and mercy of the Lord jesus Christ be with you. And I desire, that as I bear a christian love toward you, that ye likewise unfeignedly love each one another, with that charity, wherewith jesus Christ hath joined and knit you together.  
Amen.      


The Argument upon the second Epistle of the Apostle Saint Paul to the Corinthians, by Des. Erasmus of Roterodame.  
AFter that Saint Paul hath at the beginning of this epistle somewhat spoken of his great troubles and afflictions which he had suffered for Christ's gospels sake, declaring that in all them god was his comfort, first he showeth the causes why he came not again to the Corinthians, as he had in his other epistle promised. And strait after that, bringeth again in favour with the Corinthians the heinous fornicator, whom he by his former epistle had commanded to be given over to Satan, desiring them lovingly to receive him upon his amendment, whom they had banished for his offence. And this in manner is all that he doth in the first and second chapter. Then rehearseth he his great labour in preaching the Gospel, by the way checking and reproving other false Apostles which seeking for their own advantage and glory in all times and places, alured men to Moses law, which they in such sort laboured to mingle with the law of Christ, as though without it, there were no hope of salvation. And therefore preferreth he the light of the gospel before the shadows of Moses law, eftsoons exhorting them, not to the ceremonies of the law, but to be upright of conscience, and to lead a christian life, showing in the mean season, how without corruption he had preached Christ's gospel, and what miseries he had suffered for the gospels sake in hope of heavenly reward. And beside this declareth, in what points christianity specially standeth. Of all which matters Paul entreateth in the latter end of the second chapter, and in the third, the fourth, fift, and in the beginning of the sixth. For in the rest of this chapter, and in the beginning of the next, he exhorteth them to know their own dignity, and the holiness of their profession, willing them to abstain with all diligence from the corruption and vicious life of painyms, as men with whom they had nothing to do. Fourthly he mollifieth the sharpness used in his former epistle, praising their obedience, for that they in all points obeyed his epistle, notwithstanding the sharp earnestness thereof: rejoicing, that the short heaviness, wherein he had cast them by his letters, had made both, that is to we●e, the Corinthians and him mearye, even as men are wont to be when they by bitter medicines are restored to health. fifthly he provoketh every one of them, as well by the example of the Macedonians, as by divers arguments and records of scriptures, to bestow according to their abilities, and as their good will was, some thing toward the relief of the saints, that were at Jerusalem, remembering that he by Peter was commanded so to do, for the same purpose sending thither Tytus with a coumpanion, which was (as the more part doth suppose) Luke, whom he commendeth unto them: and this doth Paul in the viii and in the ix chapter. sixthly the false apostles, whom in his other epistle he but privily checked and taunted, he in this plainly & openly reproveth, which with proud & high looks took upon them the honour and dignity of apostles, bringing Paul into disdain, saying that he was but a ●ase person, as which used shoemakers craft, and that he was rude, and unlearned: & beside this oft-times wronged, and beaten. Against them Paul defendeth his authority, declaring that at alttymes he had an apostles power and authority, which yet he would not use to other men's pain, as some did, but only to the commodity of his hearers, & the glory of Christ. Then because he was compelled somewhat to boast of himself, he desireth them first to bear with his foolishness, & then first he maketh himselfequal with the chief apostles, and by an by setieth himself before them all, & that for many causes, either because he more enlarged the doctrine of the gospel, or else because he only taught the same freely, as which was nether by himself, nor by any of his chargeable to the Achaians: or finally because he had for the gospels sake suffered more persecution than any of them all, coumpting such miseries and troubles as matter to glory upon, for the which other thought him more to be despised. After which of an humble & low mind he confesseth his rudeness and barbarousness in language, but yet knowledge and learning taketh he upon him, lest they might in him for this find any lack. Finally because the false apostles among the simple people made great cracks of feigned visions of angels, Paul showeth them a very notable and a true vision, as who was taken up into the third heaven, and was there taught such things, as passed all men's capacities: and of these things entreateth he, in the, x, xi, & xii, chapter. seventhly, lest through false apostles they might fall again into their old vice, he saith that he purposed to see them again: eftsoons with threateningts warning them, not to be found such in their order of life, as thereby he might be compelled, by using extremity, to be unlike himself: or else, lest, as he was compelled vehemently by letters to write unto them, so might he being present, be compelled to use his authority, otherwise than he had done in times past, when he might have lawfully done so. And this doth Paul in the latter end of the xii chapter, and in the xiii. The greek titles declare, that this epistle was sent from Philippos by Titus and Lucas. But the brief arguments which are found in latin books, without any authors name, record and testify that it was by the same messengers sent from Troas, for of this place Paul maketh mention in the second chapter of this present epistle.  
The end of the Argument.   

The pharaphrase of Erasmus upon the second Epistle of Saint Paul to the Corinthyans'.  

¶ The first Chapter.  

The text▪  Paul an Apostle of jesus Christ by the will of god and brother Tymothye. Unto the congregation of god, which is at Corinthewyth all the Saints which are in all Achaia: Grace be with you, and peace from god our father and from the Lord jesus Christ▪ 
Paul an ambassador in jesus Christ's behalf, authorized by god the father: and Timothy, in religion my brother, and fellow in office: unto the christian company, not of them only, which are at Corinthe, but also to all the saints, that thorough the whole country of Achaia (whereof Corinthe is the head city) do faithful searuyce to Christ: Grace wish we unto you, peace, and concord, by the free gift of our Lord jesus Christ, and God his father, which is also father to us all.   

The text.  Blessed be God (the father of our Lord jesus Christ) which is the father of mercy and the God of all comfort, which coumforteth us in all our tribulation, insomuch y● we are able to comfort them which are in any manner of trouble, with the same comfort wherewith we ourselves are comforted of God. For as the afflictions of Christ are plenteous in ●s, even so is our consolation plenteous by Christ. 
With all good and lucky words, blessed, magnified, and praised be God, the father of our Lord jesus Christ, the very fountain and author of all goodness, no fearful God to the righteous and godly, but one of whom all our comfort cometh, which ceaseth not to aid and comfort us his messengers in all such troubles, as may any ways befall us, which he doth not only for our sakes, lest we might happily through vehement persecution fall from him, but for your sakes also which as through our troubles, for the love ye bear toward us, are in great heaviness, so are ye for our relief, and ●easte, glad and joyful: and by our example in hope of gods help manfully continue in suffreing persecution and troubles, standing in a sure trust & confidence, that as god, which as ye see, aided and strengthened us being oppressed with miseries, and wellnygh dead, so will hein your troubles help and secure you, whose goodness is such, as will according to our temptations measure his merciful comfort. Nor loath we such afflictions, as we suffer and endure, for Christ's sake: and as Christ gave example, knowing this, that the more grievous torments he suffered, the more comfort and honour is he in. And the greater tormentynges we likewise for his glory suffered and abode, by his mean so much more plentiouslye hath god relieved us, being delivered out of trouble, to the intent ye should likewise stand in hope and look for that which ye see already done in us.   

The text.  Whether we be troubled for your consolation and health, (or whether we be comforted, ●● is for your comfort and salvation) which salvation showeth her power in that ye fu●●re the same same afflictions, which we also suffer: or whether we be comforted for your consolation and salvation, our hope also is steadfast for you: in as much as we know how that as ye are partakers of the afflictions, so●●, all ye be partakers also of the consolation. 
Therefore whether we be troubled with adversities, that doth god to encourage you, and for us so to be, is to your wealth an expedient mean, that ye being through our example strengthened, may stoutly abide even the most extreme violence, that may be laid upon you, whose sufferance albeit ve painful, yet is it very wholesome: or else if we be refreashed, so that the storm of persecution be paste and allayed, even this doth god also, intending by relieving us to refresh your courages, lest ye might with sorrow and pain faint and despair, but rather upon a remembrance, how there is a change from sorrow we to pleasure, ye might likewise be able to suffer such troubles as we do. And truely in great hope are we that ye will surely do so, that ye may be also of our joys partakers hereafter, as ye are already partakers of our afflictions: and as ye were heretofore sorry for our afflictions, so should ye now rejoice of our deliverance, since it is meet and convenient that friends and lovers should be in like condition of pains and pleasures.   

The text.  Brethren I would not have you ignorant of our trouble, which happened unto us in Asia. For we were grieved out of measure passing strength, so greatly that we despaired even of life. Also we received an answer of death in ourselves, that we should not put our trust in ourselves: but in god, which raised the dead to life again, and which delivered us from ●o great a death, and doth deliver. On whom we trust that yet hereafter he will deliver by the help of your prayer for us, that by the means of many occasions, thanks may be given of many on our behalf, for the grace given unto us. 
And perfeitely know I, ye would much more rejoice, if ye throwghlye wist, how vehement a blast of persecution happened unto us in Asia. For there suffered we afflictions above all measure, as which were more vehement than our strength was able to bear, by reason whereof we were brought to that point, that we despaired of our life, as utterly unable to suffer so many and such extreme troubles. Yea and of such violence was that persecution, that not only other despaired, how we should be able to endure them, but ●ummyne own mind upon distrust conceived of my strength, had ever death present, so that my heart gave me to look for nothing, but for my last day. To which extremity it pleased god we should be brought, because we should in our own strength put none affiance, but trust to his help, which is commonly most wont, them to be at hand & to secure, when all worldly aides most disappoint us and fail, which when his pleasure is, not only delivereth the oppressed from the jeopardies of death, but restoreth also such as are dead to life again. As for any thing then that in me was, even than dead was I, and destroyed, from which death yet god than delivered, and doth even now still deliver me, of whom also I stand in such a confidence, that he will hereafter deliver us: specially if ye help me with your prayer to procure and obtain the favour of god, to the intent, that as we were saved by the wishes of many, and for the weal of many, there may diversly by many men, for our deliverance, thanks be given to god, that it may appear, that this benefit of god in my deliverance is not only bestowed upon me, but upon all such as have good thereby.   

The text.  For our rejoicing is this, even the testimony of our conscience, that in singleness (of heart) and godly pureness, and not in fleshly wisdom, but by the grace of God, we have had ou● conversation in the world, and most of all to youwardes. We writ none other things unto you, then that ye read, and also know. Ye and I trust ye shall find us unto the end, even as ye have found us partly: for we are your reioy●ing, even as ye are ours in the day of the Lord jesus. 
Were not this, as touching myself, I have in my own breast, wherewith to comfort me sufficiently in the mids of my troubles: yea and to make me rejoice and to glory: that is to were, my conscience, which is witness, and privy to this point, that we never laboured in the ministery of Christ's gospel, seeking for any gains by advancing ourselves in worldly wisdom, as among you some do, but taught it with all simplicity and godly purity both in all Greece, and specially among you, for whose sake albeit we have suffered such great things, yet never looked we for, or took any reward at your hands, lest some might take occasion to think, that we for our advantage so much sought upon you. And this much have I said, not arrogantly, but as the truth is. Nor boast we this otherwise of ourself, than ye have had experience of, for never found ye us other, than such as we say we are by these letters, which ye read, nor make we ourselves other in words by writing, than we among you showed oureselfes in doing. Yea and I trust more over, that of what sort ye have hitherto partly found us: such shall ye always find us hereafter: that each of us may glory of other, if ye like thankful and apt children on your sides in godly life and deeds, be like unto your father & teacher, as I have in all points been unto you gods true messenger▪ Let them in the mean season boast themselves never so much among men, that disdain at me, as an outcast, and one in afflictions, yet certainly, when the Lord shall come, before whom painted colours shall nothing serve, then will I rejoice of you, whom I have won unto Christ, then shall ye also glory of me, whom I nothing taught but Christ's true doctrine.   

The text.  And in this confidence was I minded first to have come unto you, that I might have had one pleasure more with you, and to pass by you into Macedonia, and to have come again out of Macedonia unto you, and to be led forth of you toward jewrye. When I thus wise was minded: did I use lightness? Or think I carnally those things which I think? that with me should be yea, yea, and nay, nay. God is faithful. For our preaching to you was not yea and nay. For God's son jesus Christ which was preached among you by ●s (even by me and Silvanus and Tunotheus) was not yea and nay: but by him it was yea. For all the promises of God, by him are yea: and are in him Amen: unto the laud of God thorough us. For it is God, which stablisheth us with you in Christ, and standeth by us, and hath anointed us, which hath also sealed us, and hath given the earnest of the spirit in our hearts. I call God for a record unto my soul, that for to favour you with all I came not any more unto Corinthum. Not that we be lords over your faith, but are helpers of your joy For by faith ye stand. 
And upon confidence of this my upright conscience, and hope conceived of your increase and furtherance, occasion had I, and minded before this time to visit you, thereby purposing to do you double pleasure, both with mine epistle first, and also by the way after with my presence. For my purpose was to see you as I went into Macedonia, and again in my returning from Macedonia, to come unto you, as I promised in my other epistle, and thence to be led and brought forth by you into jewrye.  
But in the mean season some will think, since I this wise minded to do, whether it came of lightness, that I changed mine intent: or whether I perform not that of any worldly policy, which I once purposed to do, in this altering my mind, as occasion serveth. No nor so, but for good considerations and advisedly followed I not mine own destre, because I well understood that it was for your weal more expedient to do otherwise, that by defferring my return, some of your congregation might be amended, whom I would not see in their uncleanness: in this point always constant and like myself, that I at all times seek your weal, so that in this behalf I never waver, but always do that, which shall be for your profit, and always shun that, 
For our preaching to you was not yea and nay. etc.  which I think unprofitable for you, not because I think it lieth in us to perform as much as we purposed, but because we know, that god deceiveth not, by whose help our word, wherewith we preached unto you his gospel, wavered not, but was at all times like itself. For we preached not unto you worldly and carnal matters, but taught you a weighty, effectual, and an unchangeable doctrine: constantly, and after one sort, both I, Silvanus, and Timothy, that is to we●e, that jesus Christ is the son of God, whose name was not among you uneffectual, but mighty and full of power, not by our strength, but by his free gift. Until this time have ye received the gifts of the holy ghost, possessing them, as an earnest penny, and as sure shall ye be of such things, as are in time to come promised, For all things, that are promised, are through him sure, and out of all doubt in him, to whom this glory is dew. Neither are these our promises, which we laid before you, and showed you of, but god is the chief giver of them, we are only ministers and messengers. So that to his glory maketh it, if that which we preach in his name be found true and effectual. Beside this, whereas we have constauntelye preached Christ, and ye have constauntelye continued in Christ's religion once received, that is god's gift also, which because we should in his promises have more confidence, hath also anointed us with his secret gifts, and printed a certain mark in our hearts, yea and given into our souls his spirit, as an earnest and pledge of the blessed state promised unto us hereafter. Let no man therefore think it lightness, because I until this time differred my coming unto you, god take I to record, that whereas I hitherto came not to Corinth, that was not done for any displeasure borne toward you, but rather of a loving mind, left if I had comen rather, I should have been compelled to use extremity toward such, as were not yet amended, whom I trusted yet, would in the mean season cumme to amendment. Better thought I it somewhat the later to cumme unto you, so that my coming might be both to you and me more pleasant, than to be among you after an earnest behaviour and sad. Nor let any think these my words to be spoken proudly and after a threatening sort, but for your correction. We bear no lordly rule upon any 
Not that we be lords, o●e● your faith.  other than such, as have sinned. Touching therefore your faith, wherein ye continue, we bear no rule upon you but in the order of life some thing is there which I would were amended. And so far are we from threatening such evil livers, to show thereby what authority we have upon you, that by these ways we provide to keep you in gladness, which I would not, should through the corrupt manners of some, and mine earnestness, which I could not choose but use, be in any wise appaired with sorowefulnesse.    

The second Chapter  

The text.  But I determined this in myself, that I would not come again to you in heaviness. For if I make you sorry, who is it that should make me glad, but the same which is made sorry by me? And I wrote this same unto you, lest if I came unto you, I should take heaviness (upon heaviness) of them of whom I ought to rejoice. This confidence have I toward you all, that my joy, is the joy of you all. For out of great affliction and anguish of heart, I wrote unto you with many tears: not that ye should be made sorry: but that ye might perceive the love, which I have, most specially unto you. 
But rather, forasmuch as I with my former letters, of necessity made you heavy and pensive, by condemning the incestuous fornicatoure, I thought it not meet with my coming thither with any new heaviness to vex and trouble either you or myself. Fain would I always unto you be pleasant, and never painful ●nlesse ye provoke me. But if I at any time be thorough your outrageousness compelled, whiles I correct a few, to make you all sorry, when I myself am by these means made sorry, who can make me glad again, but the same man, which is by me made heavy and sad? And surely joyful shall I be if I through such sharp correction find him healed, and find you likewise now rejoicing of his recovery, as ye tofore were of his sorrow partakers.  
And even for this cause wrote I this epistle unto you before my coming, lest, if when I come unto you, I might by such take sorrow, by whom meet were it, and seeming, that I took pleasure and comfort, specially since I surely persuade myself, that ye are after such sort minded towards me, that whether I mourn for the correction and punishment of some, that my heaviness will be comen to you all: or if I be glad for some of your amendementes, ye will also all be glad with me. Nothing is there more grievous unto me, than if I among you see such things, as beseame not your religion, and again no man is more glad, than if I see nothing in you worthy reproof. I therefore being exceedingly astonished with such an outrageous offence, being such as was well known among you, wrote unto you the same letters, not without great heaviness of heart, and great affliction nor without many tears, not with them to make you sorry, but that ye might perceive my love and good will toward you, which the more ready it is, and more plentiful toward you, so much the more grieveth it me, if there be any dishonesty among you.   

The text.  ¶ If any man hath caused sorrow, the same hath not made me sorry, but partly, 〈◊〉 I should grieve you all. It is sufficient unto the same man, that he was rebuked of many. So that now contrary wise ye ought rather to forgive him and comfort him, lest the same person should be swallowed up with over much heaviness. Wherefore I exhort you that love may have strength over him. For this cause verily did I write, that I ●ighte know the proof of you whether ye should be obedient in all things. 
To whom ye forgive any thing, I forgive also. For if I forgave any thing, to whom I forgave it, for your sakes forgave I it, in the sight of Christ: lest Satan should prevent us. For his thoughts are not unknown unto us.  
And if any man have given you occasion to be sorry, the same hath not only made me sorry, since he hath with me made also all you sorry. As for the man, (whose name I utter not, nor yet rehearse the fault, whereof the do●● is ashamed) is sufficiently punished, in that he was in such sort openly rebuked before all the people, and avoided of every man's company. This much was done unto him, partly to cure his disease, and partly to fear other from the like. Now remaineth this, that ye increase not his sorrow, but rather forgive him upon his repentance, whom for offence ye abhorred, and comfort him in his sorrow, lest he be with desperation swallowed up. Wherefore I beseech you, that forasmuch as ye condemned him even of love, and not for displeasure, and for no purpose else condemned him, but to the intent he should amend and be saved, see that he in this find your love effectual toward him by receiving him hartylye and lovingly, whom ye excluded with heaviness. For this also was another cause, why I wrote these letters unto you, because I would have a trial, whether ye would in all points obey my commandments. In condemning him, whom I commanded to be condemned, ye obeyed me: and likewise will ye (I trust) obey me, receiving him into your favour, to whom I would have you reconciled, that once wills may in every point agree. Whom so ever ye forgive any thing, him forgive I also, coumpting myself fully content, if I see you satisfied. For if I forgave any thing, for your sakes forgave I it, as jesus Christ is my witness and approver, lest Satan elswise might take any of ours from us thorough desperation, and use them, as his own. Nor are his sleighty thoughts unknown unto us, which doth not only lie in watch to deceive us by pleasures, but also by heaviness and sorrow, by th'one alluring us to outrageous offences, by tother casting us down headlong into the deep do ungeon of desperation.   

The text.  When I was come to Troas, for Christ's Gospel's sake (and a great door was ape●●● unto me of the Lord) I had no rest in my spirit, because I found not Titus my brother: but took my leave of them, and went away into Macedonia. Thanks be unto God, which always giveth us the victory in Christ, and openeth the favour of his knowledge by us in every place. For we are unto god the sweet favour of Christ, among them that are saved, and ●mong them which perish. To the one part are we the savour of death unto death. And unto the other part are we the savour of life unto life: And who is meet unto those things? ●● we are not as the most part are, which chop and change with the word of God: but ●●●●●●● of pureness, and by the power of God, in the sigh of God, so speak we in Christ. 
But after that I came to Troas, there to preach the Gospel of Christ, where there was by the favour of god a plentiful hope of increase opened unto me, greatly was my mind disguieted, becaused therwyse than I looked, I found not my brother and fellow Titus there, of whom I had great need, to bear out that great and weighty matter.  
Leaving them therefore I went into Macedonia, and that not without great jeopardy, but thanks give I unto god, which victoriously carrieth about by us the triumph of christian religion, making it more glorious, by that the glory of his Gospel daily spreadeth more and more, which by our preaching enlargeth in all places abroad the knowledge of himself, using us, as though we were sweet incense▪ For when we preach in all places of the world the glory of his gospel, what else do we, but spread abroad the sweet favour of Christ, of itself in deed (as I say) to all men pleasant and wholesome, but yet to some through their own fault deadly poison: wholesome to such, as through faith in the gospel obtain salvation, unwholesome and deathlye to such, as refuse it, thereby doubling their damnation to death everlasting, as men increasing their former offences with unthankfulness and stubbornness of minds, But who is meet this to do and preach? Whoso mindeth to labour in this, must therein nothing regard, but the only glory of Christ. But some there be, which teaching the gospel either for honour, or for advantage, spread not somuch abroad the sweet saviours of Christ, as their own countrefaite devices, profiting themselves, and no● Christ, whose manners we abhor. Nor corrupt we the word of God with worldly doctrine seeking our own commodities, but even with a pure heart teach it, as a thing, that came from god, and not of ourselves, and that to the glory of jesus Christ, as god himself is witness.    

¶ The third Chapter.  

The text.  ¶ We begin to praise ourselves again. Need we as some other, of epistles, of recommendation unto you? or letters of recommendation from you? Ye are our epistle written in our hearts, which is understand and red of all men forasmuch as ye declare that ye are the epistle of Christ, ministered by us and written not with ink, but with the spirit of the living God, not in tables of stone but in fleshly tables of the heart. 
But this fear I, lest any man think, that we again praise ourselves unto you: to th'intent we may both of you & other be had in price and more esteemed. But what need hath any man to seek for commendations, when the matter self commendeth him? need we such letters of recommendation, as false apostles carry about with them, obtained either of other unto you, or of you to other? Nothing pass we upon such letters. The lively epistle, wherewith we think ourselves sufficiently praised, are ye Corinthians, written in our hearts, which I with much less pain carry about with me, than they do theirs. This epistle in all places where I come, every man readeth and understandeth, so that I need none other epistle, since that by your Godly life, all men perfeitelye know, what manner of apostles we were, and so far forth assure we ourselves of your good will toward us, that seeing that our own diligent labour doth abundantly commend us, we need no men's letters of commendation, whiles ye in perfit faith, and christian life, declare that ye are Christ's epistle, written by him in deed, but yet by our ministery and labour. Written (I say) not with y●ke, as theirs are, which teach humane and carnal fantasies, but with the spirit of the living god: nor written again in tables of stone, as man's laws are, but in the fleashye tables of the heart. Your hearts wherein we printed the doctrine of the gospel▪ used we in stead of parchment, my tongue was in stead and served for a pen, but Christ himself with his holy spirit, indicted that thing which we wrote.   

The text  Such trust have we thorough Christ to Godward, not that we are sufficient of ou● selves to think any thing, as of ourselves, but if we be able unto any thing the same cometh of God, which hath made us able to minister the new Testament, not of the letter but of the spirit. For the letter killeth, but the spirit giveth life. If the ministration of death thorough the letters figured in stones, was glorious, so that the children of Israel could not behold the face of Moses, for the glory of his countenance (which glory is done away) why shall not the ministration of the spirit be much more glorious? For if the ministering of condemnation be glorious, much more doth the ministration of righteousness exceed in glory. For no doubt that which was there glorified, is not once glorified in respect of this exceeding glory. For if that which is destroyed▪ was glorious, much more that which remaineth is glorious. Seeing then that we have such trust, we use great boldness, and do not as Moses, which put a veil over his face, that the children of Israel should not see for what purpose that served which is put away. But their minds were blinded. For until this day remaineth the same covering untaken away in the lecture of the old testament, which veil shallbe put away in Christ. But even unto this day when Moses is re●ad, the ●a●● hangeth before their hearts. Nevertheless when they turn to the Lord, the veil shall be taken away. The Lord no doubt is a spirit. And where the spirit of the Lord is, then is liberty. But we all behold in a mirror the glory of the Lord w●th his face open, and a● changed unto the same similitude from glory to glory, even as of the spirit of the Lord. 
But asmuch as the doctrine of the gospel passeth and is better, tha● Moses law: somuch more fruitful and better is our labour, than his. Nor yet take we thus much upon us arrogantly, but speak the truth, as God is my record: which by our service through Christ performed it, that we speak of. For had not his help been, certainly far were we even from thinking upon any such thing of our own power, and much farther from doing it. But if we be either able, or have been able to do any thing, all that came of the free bounteousness of God, which as he hath helped us ●● our labours, so hath he committed unto us this ministry and dispensation of the new testament, to th'intent we should bestow among you, not the gross old testament, as the false Apostles teach it, and standeth in the knowledge of the letter, the administration whereof was committed to Moses, but the new testament, which is heavenly and spiritual, and standeth in affections of mind and not in ceremonies. The law and gospel have both one maker, but the ministry▪ of both is sundry, and of the two the apostles is of much more excellency. For the letter committed unto Moses, by reason of certain rules & laws driveth men to death, forasmuch as it by occasion both provoketh to sin and also condemneth the sinner to death: whereas contrary, the spirit, which is given by preaching the gospel, both forgiveth the offences of our former life, and to such as have deserved death, offereth life. Now and if the first law, which being graven in stone wrought death to the transgressor, and gave no grace, was of such great majesty and glory, that when Moses the second time brought down the tables, the hebrews could not behold his face by reason of the glory and majesty of that, which was sure once yet to be abolished: why should not much rather the ministry of the Gospel have his honour and majesty, whereby through faith and the free gift of the spirit everlasting salvation is given? If the law, which could condemn and was not able to save, had such honour, certainly much more honour desearueth the Gospel, by preaching whereof sin is not only forgiven, ●ut also rihgteousnesse is given. In which two things such difference is there, that if a man more narowelye compare each one of them with other, that which by itself is glorious, will appear but base, being as it were darkened with the bright and excellent glory of the Gospel. For if the law, which was given but for a season, and should within a while after be abrogate, was among men in such honour, of much more dignity is the law of the Gospel, which is both generally given to all men and shall never be abolished. For the new testament, whereby the old is abrogate, Christ himself calleth an everlasting testament, as I in my other epistle taught you. Of which thing we being most certainly persuaded and assured, in our ●eachynges use no dark riddles, but freely and openly set forth the light of the Gospel, surely believing, that both the glory of this law is such, that it should not be hidden, and ye of that ●ireyngthe and clearness of conscience, that ye are able to look thereupon. And therefore we do not, as it is read that Moses did, which when he brought down the second tables, after that the first were broken, covered his face with a veil, that the children of Israel should not look thereupon, nor deave thereto for ever, since that even this was a proof and signification to them, that the glory of Moses law should be abolished, which even at that time, when it was made, was not very glorious, for in vain is that thing glorious, which a man can not see. In this figure was represented the grossness of that nation, which seeing saw not, and hearing heard not, insomuch that, which was done in Moses face, the same was most verily done in their hearts, which in them were blinded, being as it were overcast, with the veil of dullness. Yea and in this day the blindness remaineth in that nation still, so that when they read the books of the law they understand them not: and with stubborn minds of a zeal toward the law refuse him, at whose coming the law self granteth that she shall be abolished. Therefore when they in such sort read the old testament, that they will not embrace the new promised therein, hold they not fast Moses veil, nor see by faith casting of the same, that thorough Christ all the darkness of the law is a brogate? Stu●bernelye yet stick they to their Moses, when he is cumme, to whom Moses bade them give ear. Him read they in their synagogues, but they read him carnally, seeking for nothing but corporal things, whereas the law, if men well look thereupon, is in deed spiritual▪ Letted are they doubtless even until this day, with a veil cast over their hearts, which is removed through faith in the gospel.  
But when the time shall come, that they shall leave their gross minds, and receiving the universal faith turn unto the Lord, then shall their veil be taken away, so that they shall see such things, as without the bright eyes of faith can not be seen▪ Moses was gross and carnal, but the Lord jesus is a spirit, not teaching such things, as may be seen with our bodily iyes, but things invisible, which are by faith believed. Moses law, because it with fear of punishment kept men in order, was a law of thraldom, and the veil also is a token of bondage. But where the spirit of the Lord jesus is, which secretly moveth a man without bidding and compulsion to lead● a Godly life, there is liberty. No man is compelled to believe: but he that believeth, as he should, of his own accord avoideth filthiness, and uncleanness of life, and followeth all goodness, doing more willingly by the motion of charity, than could ever begotten of the jews with fear of punishment. Blind are they therefore, that lack the iyes of faith: when we through pure faith without veil behold the glory of the Lord, whose brightness whiles we receive, as a glass, altered are we after a sort into the same glory, plentifully pouring upon other that brightness which we received of God. And as then Moses face, by that he talked with god, shined even as glass doth laid against the son, so is our soul every day more and more secr●atelye enamoured, increasing from glory to glory by reason of the continual conversation of the spirit of God, who invisibly now woorkethe in us that which hereafter shall openly be accomplished.    

The fourth Chapter.  

The text  ¶ Therefore, seeing that we have such an office, even as God hath had mercy on us, we go not out of kind: but have cast from us the cloaks of unhonesty, and walk not in craftiness, neither handle we the word of God discreatefullye, but open the truth, and report ourselves to every man's conscience in the sight of GOD. If our Gospel be yet hid, it is hid among them that are lost, in whom the God of this world hath blinded the minds of them which believe not, lest the light of the gospel of the glory of Christ (which is the image of God) should shine unto them. 
Since than god of his mercy would have us to be ministers and preachers of such a blissful state, giving unto us the authority of an apostle, we execute not our commission ●louthfullye, but as we preach a very glorious matter, so refuse we all cloaks which are meet for dishonesty, and not for glory, neither leading our life craftily, nor with deceitfulness of woorldely learning, corrupting the word of god, but frealy and plainly, and without all deceit, declaring to all men the bare truth, without any cloud, in this office so using ourselves, that though no man praise us, yet our life commendeth us to all men, which know and are witness of our perfectness, and not only to men, which may be deceived but also to God which seeth all things. By us therefore in all places shineth the truth of the gospel, so that every man may see it evidently. And if there be some yet to whom it is not known, and therefore giveth not them salvation, the fault is theirs, and not ours, nor the gospels. for as I told you of the Israelites, so have they likewise a veil cast over the eyes of their heart, by reason whereof they see not such things, as are very bright, but are blind in the mids of the son light. For they bring with them unclear iyens, and such as are corrupt with worldly desires, whose unfaithful minds, Satan the God of this world (for their God make they him, which to him give more ear, than to the true God) hath blinded, covering their iyes, that to them the brightness of the gospel can give no light, whereby the glory and majesty is declared, not of Moses, but of Christ, which is the image of god the father, so that by the son, which is equal to the father, a man may know the father.   

The text.  For we preach not ourselves, but Christ jesus to be the Lord, and ourselves your servants, for jesus sake. For it is God, that commanded the light to shine out of darkness, which hath st●yned in our hearts, for to give the light of the knowledge of the glory of god, in the face of jesus Chryst. But we have this treasure in earthen vessels, that the excellency of the power might be Gods, and not ours. We are troubled on every iyde, yet are we not without shift. We are in poverty▪ but not utterly without somewhat. We suffer persecution: but are not forsaken therein. We are cast down: nevertheless we perish not. We all ways bear about in the body, the dying of the Lord jesus, that the life of jesus might also appear in our body. For we which ●●ue, are always delivered unto death for jesus sake, that the life also of jesus might appear in our mortal flesh. So then death worketh in us, but life in you. 
Nor advance we ourselves by preaching, as some do, teaching the gospel for our advantage or glory, but we preach jesus Christ our Lord, his doctrine teach we and not ours: for him labour we, as for our Lord and master, what pain soever we take, so far from taking any thing arrogantly upon us, that we grant ourselves to be your servants, and to minister the gospel unto you, neither for fear of you, nor yet for hope of advantage, but for jesus sake: for whose love, whereas we are free, we even as servants submit ourselves to all men. After like sort were we once in the same blindness, wherewith some are now diseased still. Nor yet got we this light to ourselves, but god, at whose commandment light was first made, from whom all light proceedeth, after that he had expelled the darkness of our understanding, commanded, that in it the light of truth should appear, or rather, as he is light everlasting, lightened our heart that by us the glory of his majesty might more be spread abroad among all men, being more notified by preaching of the gospel, wherein we preach 
But we have this trea●ure in earthen vessels.  the Lord jesus, in whose face most brightly shineth the image and glory of the father. But yet is this great matter only wrought in our souls secretly: for touching the body, we seem, but vile abjects, so that we ●arie about with us this precious and high treasure in earthen vessels, that is to say in our sealye bodies, subject to villainy and punishment: as it hath pleased god, it should be, and good cause is there, why it so pleased him. For he provided, that we should not be proud by great & high miracles wrought by us, whereby we might claim some part thereof, but know our own infirmity, and so understand the self same high power, which is given to the apostles, not to be wrought by our strength, but by god's power only: for we touching our own infirmity, are daily greatly troubled, and yet by gods helps we suffer all these troubles, and continue not overcomen, we are on every side overlayed with adversity, yet are we not without shift, we are brought to beggary, and in our beggery we are not forsaken, we suffer persecution, and yet in our persecution we are not dismayed, we are beaten down and tredden under feet, but yet so, that we perish not, in that behalf following the lord jesus▪ as nigh as we may, whom we preach and setfoorth. He once died for all men, we, in that we are daily and continually in jeopardy of death, bear about in our bodies an image of his death, ready to bestow this life for your sakes: that as we dying for you follow the death of jesus, so may the life of jesus whereunto he rose from death, in our body be declared, whiles we are either by him delivered from death, or by despising our temporal life, plainly testify and affirm, that the dead shall rise again. For if we believed, that when our body is once dead, it would never live more, we would not so little regard our temporal life. By this strange way therefore ye see, how the everlasting life of Christ, through the afflictions of our corruptible body, is to you the better known. The difference is, in that the violent jeopardy of death falleth upon our body, but the fruit of life, which groweth by our death, is yours, for whose sakes we put ourselves in these jeopardies.   

The text.  But seeing that we have the same spirit of faith (according as it is written: I believed, & therefore I spoken:) we also believe, and therefore speak. For we know that he which raised up the Lord jesus, shall raise up us also by the means of jesus, and shall set us with you. For all things do I for your sakes that the plenteous grace by thanks given of many, may redound to the praise of God. Wherefore, we are not wearied. But though our outward man perish, yet the inward man is renewed day by day. For out ●●●buiacyon which is momentany & light, prepareth an exceeding and an eternal weight of glory unto us, while we look not on the things which are seen, but on the things which are not seen. For the things which are seve, are temporal: but things which are not seen, are eternal. 
And yet for all this we repent us not of preaching the gospel: for since we have also even the same gift of faith, that ye have, whereby ye look for life immortal, by my preaching powered into your hearts, it followeth, that as David in his mystical psalm sayeth, that he therefore spoke, because he believed: so fear we nothing, no not with jeopardy of our life, to preach the truth of the gospel, undoubtedly assuring ourselves, that he, which raised the lord jesus from death, will through him raise us again dying for his sake, and bring us all together to the general glory of resurrection, as we are here in like faith knit together. But whether in the mean season we be troubled, or delivered from trouble, all is done for your sakes that the truth of the gospel may be more spread abroad among you, that the more amend their life, so many more give thanks, not to us, but to god, to whose glory it appertaineth, that his faith, which he would have comen to all men, be most plentifully enlarged. In hope and sure confidence that it will so be, no troubles weary us, but through them we rather beware stronger, knowing well, that albeit our outward body be by little and little worn away, yet our inward and better part in the daily and continual decay of the body, becometh more quick and sustie, as it were with miseries growing young again, and beginning to taste of before, the life everlasting to come.  
For albeit the bodily affliction which we for the gospels sake abide, be light and transitory, yet light as it is, it prepareth in us no small, but an exceeding and an unspeakable weight of glory, whiles both for such transitory torments suffered for Christ's sake we are made worthy of bliss everlasting, and for temporal death sustained for him we receive the reward of everlasting life, in hope whereof we little esteem our bodily life, not somuch passing upon such things as are seen with hour bodily eyes, as upon such, as are not seen, but only with the eyes of faith. For such things, as are seen here in this world, beside that they are things neither thoroughly good, nor thoroughly bad, of which sort are lucre, honour, pleasure, life, loss of gods, reproach, torments and death, are also not continually abiding, whereas such things, as are seen with the eyes of faith, are both true riches, and such as will endure for ever.    

The .v. Chapter.  

The text.  For we know that if out earthly mansion of this dwelling were destroyed, we have a building of God, an habitation not made with hands, but eternal in heaven. For therefore sigh we, desiring to be clothed with our mansion which is from heaven: so yet, if that we be found clothed, and not naked. For we that are in this tabernacie, sigh and are grieved because we would not be unclothed, but would be clothed upon, that mortality might be swallowed up of life. He that hath ordained us for this thing; is God: which very same hath given unto us the earnest of the spirit. 
ANd upon this sure trust, certainly little regard we even our life, knowing well, that if it chance our souls in this world to be chased out of the mansion of our body, (which I might more properly call a tent, than a mansion, being such, as a man may not long tarry in, though noman drive him thence) that we have prepared for us another house in heaven, from whence we shall never be excluded. As for this house of ours, because it is made of clay, and builded by man, whether we will or not, decayeth daily, albeit no man pull it down, even as we see other buildings in continuance of time to be destroyed. men's workmanship can not be of long continuance, but that, which is repaired by god, and once becomen heavenly, is out of all such jeopardies, as chance by reason of tyme. And so little fear we to depart out of this wretched body, that until that be, we sigh, here desiring to be discharged of the burdayne of our mortal carcase, wherewith our soul is here in earth much burdeyned and kept down, desirous to fly hence to another place, and to be clothed with the mansion of a glorified body, which shall from heaven be given unto us: so that when we be unclothed of this body, we be not found utterly naked, but through a confidence of our good life clothed with the hope of life immortal. For we groan in this mean season for the heaviness of our body thrall and subject to so many miseries, not because it is a thing of itself to be desired of any man to depart hence, but because we desire to have this body restored into a better form, and for mortality, by rising again to receive immortality, so that we seem not utterly spoiled of the body, which we for a time forsook, but better clothed with the same, as who for a corruptible body shall receive an incorruptible.  
And albeit this seem never so unlikely, that there shall for a mortal body rise an immortal, free from all miseries, yet must we not mistrust the son. It is god, which hath prepared us to receive the glory of life immortal, who hath also in the mean season given us, as a pledge or an earnest penny, his holy spirit, to confirm and establish us with his present inspiration, in hope of that, which is to come.   

The text.  Therefore, we are alway of good cheer, and know, that as long as we are at home in the body, we are absent from God. For we walk in faith, not after the outward appearance. Nevertheless, we are of good comfort, and had liefer to be absent from the body, and to be present with God. Wherefore, whether we be at home or from home, we endeavour ourselves, to please him. For we must all appear before the judgement seat of Christ, that every man may receive the works of his body, according to that he hath done, whether it be good or bad. Seeing then that we know, how the Lord is to be feared, we fate fair with men. For we are known well enough unto god. I trust also that we are known in your consciences. For we praise not ourselves again unto you, but give you an occasion to rejoice of us, that ye may have somewhat against them, which rejoice in the face, and not in the heart. For if we be to fervent, to God are we to fervent. Or if we keep measure, for your cause keep we measure. For the love of Christ constraineth us, because we thus judge, that if one died for all, then were all dead & he died for all▪ that they which live, should not hence forth live unto themselves, but unto him which died for them, and rose again. Wherefore, henceforth know we no man after the flesh. In somuch though we have known Christ after the flesh, now yet hence forth know we him so no more. Therefore if any man be in Christ, he is a new creature. Old things are passed away: behold, all things are become new. Nevertheless, all things are of God, which hath reconciled us unto himself by jesus Chryst, and hath given to us the office to preach the atonement. For God was in christ, and made agreement between the world and himself, and imputed not their sins unto them, & hath committed to us the preaching of the atonement. Now then are we messengers in the room of Christ, even as though God did beseech you thorough us: So pray we you in Christ's stead, that ye be reconciled unto God: for he made him to be sin for us, which knew no sin, that we by his means should be that righteousness, which before God is allowed. 
And therefore what tempests soever befall us, always are we of good there, knowing, that as long as we are at home in this bodily mansion, we stray abroad, and are divided from god, to whom by departure out of it, we are more nyghly joined: not meaning so, that god is not for this present time with us, but that he is not yet so clearly seen, as he shall be then. For albeit in the mean season he be after a sort seen by faith, yet is it, as it were a far of, which shall then presently be seen, even as he is end not obscurely. And therefore if the pleasure of god be, that we in this body shall yet suffer more afflictions, in good hope stand we, that we shall easily suffer them in hope of the reward to come: and yet is this of us much more to be desired, to depart (I say) out of this bodily mansion, that after such departure, we may be more nyghly joined to god. Therefore whether we be compelled to continue in this house, or else, (as we much more desire) to depart hence, that is to say, whether we live or die, all our endeavour is to be allowed of god. For unless a man depart hence in god's favour, let him not look for the reward of immortal life, which point I give you warning of, lest any think baptism a mean sufficient thereunto without godly living. As for wicked sinners to their damnation they receive again bodies, which they here abused in their own sinful lusts, and not to the glory of god.  
And as every man's deseartes have been for this life, such shall his reward be: what every man's deseartes are, is a thing as yet unknown, but yet must all we in open sight of the world appear before the judgement seat of Christ, where nothing shallbe hidden, but every man shall reap, as he hath sowed in his body: and when body and soul are joined together, enjoy such reward as his works were, whiles he here lived, whether they were good or bad. We therefore having always that terrible day before our iyes, diligently labour in all points to please both God & man. For albeit we deceive men with some counterfeit kind 
We are known well enough unto God.  of holiness, yet doth God thoroughly know us, as which seeth even the very bottom of our hearts, which thing no man can do. Howbeit my trust is, that I have in such sort used myself among you, that ye thoroughly know and perceive the sincerity of my life, for with this glory are we contented. For we advance not our office again, either because we would of you be more made of, or because we seek for any advantage at your hands: but forasmuch as I perceive, that some make great boast, for that they were assigned unto their office by chief Apostles, we give you occasion to glory likewise of us against them, which for this respect little set by you, because ye have but an abject and a vile one to your Apostle: which albeit saw not the Lord in his mortal body, as other Apostles did, yet saw I him immortal, and of him received mine apostleship, as other did, and have by his help done no less, than other have. This rehearse I for your sakes, because ye should have some thing wherewith to answer them, which being not contented with the praise of their own conscience for their good deeds, with high & proud looks seek for worldly commendation, whereas their consiences do inwardly condemnethen. 
For if we be to fervent, to God are we to fervent.  Nothing speak we for our own sakes: but whether we speak of our great acts, and thereby seam to be peevish, peevish are we to godward, to whose glory we rehearse such things, as we by his help did: or if we keep a measure in speaking of ourselves, & thereby seem wise, to you are we wise, to whose weakness we temper our tale. We make not ourselves equal with other Apostles by boasting, but the love of Christ constraineth us openly to speak that thing, which appertaineth to his glory. For to his praise maketh it, & not to ours, if there were by us, through his gift, any thing notable done, that all people should the better know, how his death was not unfruitful, forasmuch as it doth indifferently profit all people, so farfurth, that even by us whom they despise, it showeth his power, and not by them only, which saw Christ in his manhood, nor by such only, as have carnal alliance with him. But rather this wise reason we the matter with ourself: if Christ alone indifferently died for all, than followeth it, that generally all such people were before thrall and subject to death, as his pleasure was by his death to redeem from death. And because he would have all men indifferently bound unto him, therefore died he for all, that such as by his benefit live, being through him new borne again, should no longer live to themselves, but to him, which both died and rose again for them.  
By this should men be esteemed, and not by carnal affinity. Yea and albeit we may glory ourselves of the stock of jews, yet since that time we professed Christ's religion, we know no man, because he is one of our stock, but count such of our kindred, as are by like faith joined unto us. A vain crack is it therefore, which some make, that they be Christ's own country men, or else because they are his kinsmen, and lived familiarly with him: his flesh was given but for a season presently, but now since that his body is taken away, and his holy spirit sent, his will and pleasure is to be known after the spirit, and counteth him nyghest of his kin, which hath in his promises most affiance. Nor let any man for this cause less esteem us, which are later Apostles, because we knew not Christ living here in earth in his mortal body, since that, if we had so known him in deed, now yet would we have foregone that knowledge, as which hindered the spirit, and would now, since that he is become spiritual, love him spiritually. Whoso therefore is through baptism 
Therefore if any man be in Christ he is a new creature.  graffed into Christ, let him forsake his old fantasies, nor think, this man is a jew, that man is a Grecian, this a bond man, and that is a free man, but remember rather, how that every man, which is borne again to be a new man, is of a carnal man becomen a spiritual. Old things are passed and gone, and behold, through Christ all things are so dayfly made new. Away therefore with these words: this is a Graecian, this is an alliant, this is a jew, this is a worshipper of idols, this is a spoiler of holy places. The man hath forsaken to be such as he was, & is by the workmanship of Christ, altered into a new creature, so unlike to that he was, that no beast is there more unlike a man. But whatsoever is given us by him, all that came from the father, which reconciled us unto himself, vanquishing sin by his son jesus Christ: the preaching of which reconciliation, the same father hath put us in trust with, that as the son among men did his father's message, so should we execute and do Christ's message. For albeit Christ, when he was here mortal in earth among mortal men, seemed but a simple man, yet was God the father in him, reconciling 
God was in Christ and made agreement between the world, and himself.  by his ministry the world unto himself, & by him making it new again, by whom once he made the world, and with such mercy received men into his favour, that he not only took no vengeance upon us for the sins of our for merlyfe, but also would not as much as lay unto any man's charge his sins done before baptism, as though he now were not the same man he was before. This favourable reconciliation it pleased God the father to give by his son, and would have the same to be preached by us. We therefore in Chrstes behalf executing the embassage committed by him unto us, even as God exhorted you by us, beseech you in Christ's name, to leave your old vices, and to be reconciled to God. For he, to the intent he would once deliver us from sin, where his son is very justice self, altered him in manner into sin, that he raking our flesh upon him, which in us is subject to sin, should become a sacrifice to purge our sins, and as a heinous offender among offenders was fastened to the cross, to the intent that by him he might change us, which were nothing else but sin, into righteousness, not into our righteousness, nor yet the righteousness of the law neither, but of God, by whose free goodness our sins are forgiven, that he hencefurth might take us for righteous being planted in Christ, who for our sakes used Christ as a sinner.    

¶ The vi Chapter.  
The text.  We also as helpers exhort you that ye receive not the grace of God in vain. For he sayeth: I have heard the in a time accepted: and in the day of salvation, have I suckered the. Behold, now is that accepted time: behold now is that day of salvation. Let us give no occasion of evil, that in out office be found no fault: but in all things let us behave ourselves as the ministers of God. In much patience, inafflicci●s, in necessities, in anguisshes, in stripes, in prisommentes, in stry●es, in labours, in watchings, in fastings, in pureness, in knowledge, in long suffering, in kindness, in the hoy ghost, in love unfeigned, in the word of truth, in the power of God, by the armour of righteousness of the right hand and on the left: by honour and dishonour: by evil report and good report: as deceivers, and yet true: as unknown, and yet known: as dying, and behold we live, as chastened, and not killed: as sorrowing, and yet alway merry: as poor, and yet make many rich: as having nothing, and yet possessing all things. O ye Corinthians, our mouth is open unto you. Our heart is made large: ye are in no straight in us: but are in a straight in your own bowels. I promise unto you like reward, as unto children. Set yourselves at large, & bear not the yoke with the unbelievers. For what fellowship hath righteousness with unrightewesnes? Or what company hath light with darkness? Or what concord hath Christ with Belial? Either what part hath he that believeth with an infidel? Or how agreeth the temple of God with images? For ye are the temple of the living God, as said God: I will dwell among them, & walk among them, & willbe their God, and they shallbe my people. Wherefore, come out from among them, and sepatate yourselves from them (sayeth the Lord) and touch none unclean thing: so will I receive you, & will be a father unto you and ye shallbe my sons and daughters, sayeth the Lord almighty. 
SO would Christ, and so would God, ye should do, that his benefit should in you take effect. We therefore as helpers both executing Gods will, and also providing for your weal, beseech you, that since your sins, are once freely forgiven, that ye no more fall to your old living, and thereby show, that ye have received the grace of God in vain. If it chance us for this present time to fall, we may amend, but we shall not alway be able so to do. For in the Prophet Esai this speaketh God: in a time accepted have I heard thee, and in the day of salvation have I suckered the. Behold now is the accepted time promised by God, and favourable, wherein God refuseth not the sinner, that repenteth with all his heart: behold, now is the day, wherein we may, living godly, obtain salvation. After this time will follow that terrible day, wherein we shall in vain seek to be reconciled. We therefore in this behalf labouring to do our duties take heed, that we in no point give any man occasion of evil, lest by our fault the gospel of Christ, whereof we are ministers, be reproved and blamed: as it might be, if we lead our lives, as men not believing such things, as we teach other, but in all points show ourselves to be such in deed, as it is convenient they be, which labour in God's service, and not in their own. And how prove we ourselves to be such in deed? surely, neither with high looks, nor with bands of men, nor with gains taking, nor by chargeing men with ceremonies, as some do, but even as Christ approved himself, that is to say, with much patience, with daily afflictions, necessities, distreasses, with sufferance of stripes, enprisonmentes, suffering seditions, fasting, cleanness of life, with apostolic knowledge, courteousness, kindness, with the holy ghost, with pure and unfeigned charity, and with the word of truth, bold in all enterprises, not upon any worldly strength, but upon the power of God, not furnished with 
By the armour of righteousness.  weapons, nor with any worldly defence, but on every side surely fenced with the armour of justice, on the right hand, with an upright conscience, that we in prosperity wax not proud, and with the same on the left side also, that we be not in adversities dismayed. And upon trust of this help of God, we through all jeopardies thrust and break in to preach the gospel: through honour and dishonour, through good report and evil, counted for deceivers, whereas we tell truth, taken for men unknown, whereas we are known: like to such as are a dying, when as ye see, we live: as men chastened, and not killed, as men being sorry, whereas we are always merry: as poor men, when yet we euryche many: as men, that have nothing, and yet by Christ possess all things, and should through the people's charity be more enriched, than are other with all their patrimony, if we lusted to use our right. But whither am I plucked with the vehemence of this my tale? So moved am I that I cannot refrain, but utter unto you all my mind. For toward you, ye Corinthians, my mouth is open, and my heart enlarged. Such a confidence have I in you, so bold am I to glory of you. Since I loath not my condition, repent ye not of yours. If ye content my mind, both have I cause to glory of you, and ye no less cause to rejoice of me, and without cause are ye, why ye should for my sake be of a strait and narrow mind. So that if in you there be any straightness, the same groweth of your evil minds. For your wealth I leave nothing undone and unsuffered, but ye toward me again bear not like love. I in hope of resurrection, and of love borne toward you, manfully abide 
I promise unto you like reward, as unto children.  and suffer all troubles: and since ye look to have the same reward, since I have hitherto loved you like a father, meet is it, that ye in strength of minds resemble your father, which unreadiness I lay not unto your charges, as to mine adversaries, but rehearse it, as to my dearly beloved children. Despise the watryshe ceremonies of the jews. Despise the world, and trust to such good things, as are verily yours. Of a vile and strait mind it cometh to be content with present things. Of a strait mind is it to desire nothing but these worldly vanities, which will soon after perish. Christ for you is abundantly rich, abundantly glorious, abundantly mighty, and wealthy, let him be sufficient for you, him embrace ye with all your hearts. Know your condition, and look upon your wealthy state, and count yourself greater, than with unbelievers to have any thing a do. There is betwixt you and them more difference, than will suffer you to be yoked together. For what agreement can there be betwixt righteousness and unrighteousness and unrighteousness? or what company hath light with darkness? or what concord hath Christ with belial? The gods are diverse, the religions diverse, diverse manners, and diverse hopes. How agreeth the temple of God with heathen images? For ye are the temple of the living God, as God himself in holy scriptures testifieth saying: I will dwell among them, and walk among them, and will be their God, and they again shallbe a people specially consecrate and hallowed unto me. If the jews than abhor a Gentile, as unpure and cursed, and fly his infection, come ye good people which are verily consecrate to the living God, out of the company of the unreligious, keep yourselves out of their felowshyppes, as the Lord by the Prophet Esai exhorteth you, saying: since ye are holy, touch no unclean thing. Wicked manners are verily unclean, and full of ieopardouse contagion, with whose company beware, lest your cleanness be defiled. But when I this counsel you to fly, that standeth not somuch in changing of your places, as in changing your minds. If ye this do, then will I knowledge you, and receive you holy, as I am holy myself: then shall ye find me as a father, and I will embrace you as my sons: so saith the Lord almighty, less ye might mistrust the promise maker.   

¶ The vii Chapter.  
The text.  Seeing that we have such promises (dearly beloved) let us cleanse ourselves from all ●lthynesse of the flesh and spirit, and grow up to full holiness with the fear of God. Understand us▪ we have hurt no man: we have corrupt no man: we have defrauded no man. I speak not this to condemn you: for I have showed you before, that ye are in our hearts to die and live▪ with you. I am very bold over you. I rejoice greatly in you. I am filled with comfort, and am exceeding joyous in all our tribulation. For when we were come into Macedonia, our flesh had no rest: but we were troubled on every side. Outward was fighting, inward was fear. Nevertheless, God that comforteth the abject, comforted us by the coming of Titus. And not by his coming only but also by the consolation which we received of you: when he told us your desire, your fervent mind for me, so that I rejoiced the more. For though I made you sorry with a letter▪ I repent not●th ●uch I did repent. For I perceive that the same Epistle made you sorry, thought it were but for a season. But I now rejoice, not that ye were sorry, but that ye so sorrowed that ye repented. For ye sorrowed godly: so that in nothing ye were hurt by us. For godly sorrow causeth repentance unto salvation, not to be repent of▪ contrary wise worldly sorrow causeth death. For behold, what diligen●● this godly sorrow that ye took, hath wrought in you: yea, it caused you to clear yourselves. It caused indignation, it caused fear, it caused desire, it caused punishment. For in all things ye have showed yourselves, that ye were clear in that matter. Wherefore, though I wrote unto you, I did it not for his cause that had done the hurt, neither for his cause that was hurt▪ but that your good mind for us might appear among you in the sight of God. Therefore, we are comforted, because ye are comforted: yea and erceadynglye the more joyed we, for the joy that Titus had: because his spirit was refreshed of you all. I am therefore not now ashamed though I ●●●sted myself to him of you. For as all things which we speak unto you are true, even so our boasting, that I made unto Titus, is found true. And his inward affection is more abundant toward you, when he remembreth the obedience of you all: how with ●eare & trembling ye received him. I rejoice that I may be bold over you in all things. 
Upon sure trust of such promises of God therefore, let us so use ourselves, dearly beloved, that we seem worthy the same, cleansing ourselves not only from all filthiness of body, but also of the soul, that we both may lead a hurtless life among men, and have therewith an upright heart to God, furnished with full and perfit holiness against the coming of Christ: in the mean season doing our duties, not of dissimulation, as Hypocrites do, but for fear of God, who giveth every man reward according to his deseartes. So wide and large is the love, which I bear toward you, that I clasp and embrace you all together with my whole heart: receive ye me likewise, as I am, into your hearts, specially since that ye receive other, which both love you less, and are with their costly finding and disdaynfulnesse, chargeable unto you, and beside this, load you also with ceremonies. Never hurt we any of you, nor with false learning 
We have hu●t ●o man, we have defrauded no man.  corrupted any of you, nor violently exacted aught of any man: which ye must not take as spoken to condemn or reject you, but to make you the better. For by that I have already written unto you, it may be clearly perceived, that I with all my heart love you, and am with the strong band of charity so knit unto you, that I am ready both to live and die with you. Such a great trust have I in you, that upon your head I dare waraute any thing, and great cause have I to glory of you, whom I have in all points found obedient.  
For your offence I letted not freely to reprove you, but now I see you amended, my heart is so comforted, and so full of gladness am I, that in all mine afflictions, which was elswyse in many dangerous storms, it clearly wiped a way all the sorrow of my mind, taking it as a pleasure to suffer for such men's sakes. For when we were comen into Macedonia, my body had no rest, but it was troubled on every side. outwardly vexed by such as adversaries fought against the gospel, inwardly through fear, lest false Apostles by some crafty means might pervert you: of the adversaries of the gospel beaten were we, for other were we afraid, lest they being dismayed with our miserable state might despair. But God which coumforteth the low and abject persons, comforted and refreshed us by the coming of Titus, not only because he was come, 
God that comforteth the abject, comforted us by the coming of Titus.  whose company I specially desired, but also because he came from you merry and glad. And as he was by you made merry, so made he me glad and merry likewise, when he told me, how desirous ye were of me, how ye weap●e and wailed, because that being offended I came not yet unto you: and showed me moreover, how diligently ye obeyed my commandments, insomuch that when I was of this informed by Titus, I took more pleasure of your diligence in your amendment, than I was sad through your offences. Loath am I at any time to make you sorry, but yet since that fortuned well, I repent me not, for that in my other letters I made you sad, albeit I before did repent. For although the same Epistle, which was both to you and me sorrowful, for a season made you sorry, yet am I now well therewith pleased, not because we made you sorry, but because that sorrow brought you to repentance. This world hath in it a certain kind of sorrow, unfruitful and hurtful as when men either for loss of money, or for losing their pleasures, or for wrath and envy are disquieted in their minds. There is in Christian religion also a certain sorrow, but such as is profitable and good, by mean whereof ye are so far from being the worse by me, that by the same ye are well amended and become godly. For he that is for this sorry, because he hath displeased god, showeth thereby, that he is amended: 
Godly sorrow causeth repentance unto saivation.  and sorrow after this sort so bringeth one to repentance, that it suffereth a man no more to fall again unto his old faults. But contrariwise the sorrow, which groweth of wordly desires, worketh death and is hurtful both to body and soul. Doth not your state declare this manner? For what a diligence hath this godly sorrow of yours wrought in you? What speak I of diligence? I might much rather say a satisfaction, wherewith to me ye have cleared yourselves, plainly showing, that ye approve not that unhappy deed: yea I might say an indignation, as who were so sharp against the offender, that I was compelled to move you to be favourable and gentle: yea a fear, as though one man's leopardye had belonged to all: yea a desire forthwith to amend the fault: yea a zeal and love to follow sin banishing dishonesty: and to be short, a desire also to revenge, as it appeared, by that he, which did the fault, was straight punished, so that ye have in all points declared yourselves to be clear and free in that matter.  
Wherefore▪ though I wrote unto you all of the matter, as though it had belonged to all, I wrote not only for his fake, which did the fault, or for him, against whom it was done, but rather because ye should all perceive what great care I have of you, (as god is my witness,) which was sopensyfe, both lest this infection might creep among you, and the fault of one or two infect the whole body, and again lest it should be unknown, what love ye bear toward me, whose will ye so gladly obeyed. And since this was unto you comfortable, as which rejoice, that such are amended, as it was meet should be, glad am I also of your gladness, but this pleasure of mine was by the gladness of Titus increased, which upon my commendation was so received among you, that his heart was by all you refreshed, when he saw howeye esteemed me. So that now, if I have to him any thing boasted of your virtue and obedience, I have for that taken no shame, for in this jeopardy is he, that praiseth any man.  
Him praised I unto you, and you I praised to him. And both chanced well, for as ye in all points found Titus such one, as I told you he was: even so found he all such things true, as I before of you had boasted unto him, and therefore neither before him, nor before you am I ashamed of lying. And whereas he heretofore loved you, now yet upon proof of your gentleness, even from the very heart root he loveth you, whiles he bethinketh himself and calleth to mind, how gladly all ye obeyed our mind, which he brought unto you, and also with what fear and reverence you received him at his coming. And certainly glad am I, that I find you such, as I may in all things hereafter be bold upon you, so that hencefurthe I will not fear to require any thing of you.   

The viii Chapter.  

The text.  I certify you brethren, of the grace of God, which was given in the congregations of Macedonia, how that the abundance of their rejoicing is, that they are tried with much tribulation. And though they were exceeding poor, yet have they given exceeding richly, and that in singleness. For to their powers, (I beat them record) ye and beyond their power they were willing of their own accord, and prayed us with great instance that we would receive their benefit, and suffer them to be partakers with other in ministering to the saints. And this they d●d, not as we looked for: but gave their own selves first to the Lord, and after unto us by the will of god: so that we could not but desire Titus, to accomplish the same benevolence among you also, even as he had begun. 
Therefore, because ye should herein also satisfy both my desire, and resemble the godly devotion of other congregations, I certify you brethren▪ how god assisted me in the churches of Macedonia. For with ready and joyful minds received they the gospel, and were so far from being discouraged through the afflictions of Silas & me, which were with us also in trouble, that through a confidence in the gospel they joyfully endured all persecutions. And briefly the greater torments we suffered, the more glad were they of our deliverance. And whereas they are needy and exceeding poor, yet such hearty minds had they, that the little, which was left in their empty coffers, they departed with for the relief of the poor. By mean whereof the poorer they became and more brought to need through their godly liberality, the richer are they grown in gentle hearts and singleness. For we not only found them not hard in giving their goods, but also bear true witness with them, that they would of good will not only give according to their abilities, but also more than their abilities were, insomuch that, when we fearing lest after such exceeding great liberality by reason of need they might of that they had done, be sort, refused to receive their free offer, they most instantelye besought us to suffer them to be partakers of this praise, which is, that they giving some part of their substance for the relief of saints, might again be partakers of their godliness, in so doing not only satisfying my desire, but also doing more, than I looked for, which not only offered their goods, but also freely gave themselves first to god, and then to us also, as the will of god was, by whose inspiration they were moved so gladly to obey us. ● hose good mind so greatly pleased me, that I exhorted Titus, that as by his good counsel ye had already begun this liberality upon good people, he would in you accomplish that, which was begun, to the intent ye should be the more beholding unto him, by whom ye have obtained this godly praise of benevolence, that in this point ye be behind none other.   

The text.  Now therefore, as ye ate ●ychein all parties, in faith, in word, in knowledge, in all feruentues, and in love, which ye have to us: even so see that ye be plenteous in this benevolence also. This say I, not commanding: but because of feruentues, I do allow the unfainednes of your love toward other men. For ye know the liberality of our Lord jesus Christ, that though he was tyche, yet for your sakes he became poor, y● ye through his poverty might be made rich. And I give counsel hereto. For this is expedient for you, which began, not to do ●u●ly, but also to will a year ago. Now therefore perform the thing which ye began to do: that as there was in you a tedines to will, even so ye may perform the deed of that which ye have. For if there be first a willing mind, it is accepted according to that a man hath, and not according to that he hath not. 
But rather, as ye in other gifts pass other, that is to wit in the gift of faith, in the gift of tongues, in the gift of knowledge, in the gift of diligent ministering, in the gift of charity, which ye have declared toward us, be ye likewise in this gift excellent, not because I require so much of you, but for this rehearse I the ready minds of the Macedonians, that ye being through their example provoked, freely declare your unfeigned charity, in this behalf following the lord jesus christ as much as ye be able: who albeit he were rich and lord of all, yet because he would do us good, of his free goodness made himself poor, and hiding his almighty power became man, to the end that through his poverty ye might be enriched, making as it were a change, wherein he received the poverty of our humanity, because he would make us partakers of the riches of his Godhead. Therefore as in my other letters I required you not, to lead a single life, but for your weal and profit counseled you thereto: so in this matter I command you not, but give you counsel, and for this give you counsel, because I think it shall be profitable for you, namely since the thing I give you counsel in is such, as ye have already without my counsel not only begun to do, but also gladly of your own minds begun to will it. Now remaineth this, that such things as ye have begun to do, ye perform in deed, that as ye willingly minded this a year paste, so ye perform it, as the Macedonians gave you example, not above your ability, as they did, but every man as he is able. That which a man giveth against his will, is not acceptable: if a man's will be good and ready it is sufficient, though his gift be measured by his ability: for no man is required to give that he hath not   

The text.  ¶ It is not my mind, that other be set at ease, and ye brought into cumbraunce, but that there be equalness now at this time, and that your abundance may secure their lack: and that their abundance supply your lack, that there may be equality agreeing to that which is written: he that had much, had not the more abundance, and he that bade little, bad nevertheless. thanks be unto god which put the same good mind for you in the heart of Titus, which accepted the request, ye rather he was so well willing, that of his own accord, he came unto you. 
Nor must men so use their liberality, that such, upon whom it is bestowed, live at rest and pleasantly, and they that give, be brought to poverty. But for an equalness to be kept among you, that is to wit, that through your riches, whereof ye have abundance, their poverty may be relieved: and again that their faith & godliness, wherein they pass you, may recompense that, that perchance wanteth in you, whiles each of you departeth with other, so that neither of you lack any thing, but that there be an equality observed. As we read it chanced with our elders in gathering manna, that he which had gathered more, with him remained there no more, than with an other which had gathered less. For so is it written in the book of Exodi●he that had much, had not the more abundance, and he that had little, had nevertheless. These temporal riches have we but for a season, to live by them from time to time, because no man should long before cast his pennyworths, what he shall have left him. For if ye go that way to work, no man will think, that he hath for himself sufficient, and spare to give unto other. For this present time this man hath need, and thou hast to much. Of that which thou hast more than enough, give as the present need requireth. If hereafter it chance, that thou thyself need, thou shalt with like liberalitiie by some other be eased. And thanks give I unto god, which inspired this good purpose in Titus' heart, as well as in mine, which gladly accepted my request, being elswise well disposed thereto: yea, which came unto you▪ not so much at my request, as of his own good will, albeit he was through mine encouraging the better willed.   

The text.  We have sent with him the brother whose laud is in the gospel throughout all the congregations: and not that only, but is also chosen of the congregations to be a fellow with us in our journey concerning this benevolence that is ministered by us unto the praise of the same lord, and to stir up your prompt mind. For this we eschew, that any man should rebuke us in this plenteous distribution that is ministered by us (to the glory of the lord) and make provision for honest things: not only in the sight of the lord, but also in the sight of men. 
With him have we sent the brother, whose faith and entyrenesse in preaching the gospel throughout all the congregations is well tried, and so well tried, that of all the congregations, he was chosen out of the rest to be as it were a fellow and companion of our journey, to be my helper in gathering money, which ye of your liberalytye give to the glory of the lord, by whose mocy●n, this matter is wrought, for a plain declaration to all men of your prompt minds. discretion would, that perfit and tried men were put to this business, lest weak persons conceive a suspicion, that this great sum of money, which ye of your free goodness give, is not so much gathered for other as for ourselves, whereas we thereof take nothing to ourselves, but the labour & travail to gather it and to convey it. For well know we that to gather money, specially if the sum be great, hath an apparentesuspicyon of greediness and aswell know we, that men's consciences is with nothing sooner corrupted.   

The text.  We have sent with them a brother of ours, whom we have oft times proved diligent in many things, but now much more diligent. The great confidence which I have in you, hath caused me this to do, partly for Titus' sake, which is my fellow and helper as concerning you. Partly because of other which are our brethren, and the messengers of the congregations, and the glory of Christ. Wherefore show ye unto them the proof of your love, and of our boasting of you in the sight of the congregations▪ 
To these two, of whom ye have good experience, we have adjoined the third, a certain brother of ours, whom albeit ye know not so well, yet in diverse things have we oft times found him diligent and faithful, and in this business more diligent, than in other, so that I nothing doubt, but that ye will with any sum of money trust them, partly upon consideration of Titus, which is my fellow and partaker of the labours which I undertake for your sakes, and partly in consideration also of other adjoined with him, which besides that they be our brethren, are also chosen to do this business by the voices of the congregations, by whom the glory of the gospel is so set forth, that they may be well called not only Apostles, but also the glory of Christ. With these shall ye in such sort use yourselves, that ye now specially declare, how greatly ye love us, & that I have not without cause boasted of you unto them. And such gentleness as ye show unto them, ye shall show toward all congregations, whose messengers they are.    

¶ The ix Chapter.  

The text.  ¶ Of the ministering to the saints, it is but superfluous for me to write unto you: for I know the readiness of your mind, whereof I boast myself unto them of Macedonia, that Achia was prepared a year ago: and your ensample hath provoked many. Nevertheless, yet have I sent these brethren, lest our boasting which I make of you, should be in vain in this behalf, that ye (as I have said) may prepare yourselves: lest peradventure if they of Macedonia come with me, and find you unprepared, we (I will not say ye) should be ashamed in this matter of boasting. Wherefore, I thought it necessary to exhort the brethren, to come before hand unto you, and to prepare your good blessing promised afore, that it might be ready, so that it be a blessing, and not a detrauding. 
How for me to bestow any labour with my letters to move you to be charitable upon the poor, I think it superfluous, since I have of your ready good minds such sure and perfit knowledge, that I nothing doubt to boast thereof among the Macedonians, so far that by your example not only Corinthe, but welnyghe all Achaia is disposed, ready, and well minded to like liberality. And albeit we were well assured of your good mind before, yet thought we it not amiss to send these our brethren before, lest it happily appear by some mean▪ that we have of you made a vain boast in this point, which in other things hitherto have done, as I said of you. Now the purpose why we sent them before, is, that as we before wrote unto you, the money be gathered in good time, and that it be in a readiness, which every man is willing to give, lest if the Macedonians, to whom I have boasted of you, come with me and find you unprepared, we be put to shame as one that hath made a vain brag of you: I will not say, lest ye be put to shame, as men in this unlike yourselves, which in all other gifts excel other.  
And for this cause thought I it good to desire these brethren to go thither unto you, before I came myself, to prepare the contribution, which ye had before purposed and appointed, that it might be in a more readiness, wont to be called when we speak Greek, eulogia, that is to say, a blessing, because every benefit should gladly and without murmuring be both given and taken: if it so be not, than is it rather extortion, than a free gift. He that will give let him freely give, and asmuch as he will. This point I warn you of, the more a man giveth, the more reward shall he have.   

The text  This yet I say: he which soweth little, shall reap little, and he that soweth plenteously shall reap plenteously. And let every man do according as he hath purposed in his heart, not grudgingly, or of necessity. For god loveth a cheerful giver. God is able to make you rich in all grace, that ye in all things having sufficient unto the utmost, may be rich unto all manner of good work, as it is written: He hath sparsed abroad, and hath given to the poor, his righteousness remaineth for ever. He that ministrethe seed unto the sour, ministre bread also for food, and multiply your seed, and increase the fruits of your righteousness, that on all parts ye may be made rich into all singleness, which causeth thorough us that thanks are given unto God. For the office of this ministration, not only supplieth the need of the saints: but also is abundant herein, that for this laudable ministering, thanks might be given to God of many, which praise God for the obedience of your consenting to the Gospel of Christ, and for your singleness in distributing to them, and to all men, and in their prayers for you which long after you, for the abundant grace of god in you. Thanks be unto god for his unspeakable gift. 
Whoso soweth little, shall reap but little, but he that soweth plenteously and with a good cheer, shall likewise reap that he sowed, so that he this do, not because we bade him, but because he in his heart hath so purposed. For more largely and freely giveth he, which giveth with a good will. More sparingly giveth he, which giveth with a heavy cheer as one compelled. But god loveth a cheerful giver. For he that doth his duty against his will, before him is counted, as though he did not his duty. And cause is there none, why ye should fear, lest ye lose this your alms. For God which coumteth that to be done unto him, which is for his love bestowed upon his saints, is sufficiently able, albeit ye receive no recompense of men, to make your alms deeds gaynfully to return unto you, in that he will give you substance enough for the maintenance of your life, and also enrich and plentifully increase you in all godly works. For the alms deeds, which are bestowed to relieve the poor saints, are a good part of justice and godliness. Even as the psalm writer testifieth also: he dealt abroad and gave to the poor, for the which his justice continueth from time to time perpetually. And my prayer is, that he which ministereth seed unto the sour, and giveth him bread for his nourishment, and substance to help the poor people, maintain always your riches, eftsoons to help them, and so multiply your seed, and increase the fruits of your righteousness, that ye may be enriched in all kinds of virtues, and therewith always grow forward into all singleness and gentle disposition of heart, and that ye daily regard your money less & less, which while they be bestowed, not upon every rascal, but upon the saints, do cause your liberality to advance God's glory, in that the Godly people being refreshed with your alms, do through us give thanks unto God: so that I herein claim some reward, which bring this matter to pass. For in the execution of this office, we not only by your liberality attain the relief of poor men, but also the greater your alms is, the more give thanks to God, which having an experience of your Godliness, for this your bounteousness, praise God in that they do perceive your obedience to the Gospel with one accord, by reason whereof ye do freely and frankly deal your substance, not only to them for whom we sue at this present time, but also to all other. For the poor must be helped, wheresoever they be. finally this ensueth, that in their prayers, which as thankful men, they offer unto God for you, they wish to see you, that they may evidently see before their face your singular godliness, which they know to be given you by god, by the greatness of your alms, wherewith they are refreashed. But for this unspeakable gift, specially thanks ought to be given to God, which both moveth your mind to give, and provoketh them not to abuse your gifts to idleness or riot, but to praise god.    

The ten Chapter.  

The text▪  ¶ I Paul myself beseech you by the meekness and softness of Christ which when I am present among you, am of no reputation: but am bold toward you, being absent. I beseech you that I need not to be bold when I am present (with that same confidence, where with I am supposed to have been bold) against some which repute us as though we walked carnally. For though we walk in the flesh, yet we ●o not war fleshly. For the weapons of our warfare are not carnal things, but things mighty in God to cast down strong holds, wherewith we overthrow counsels and every high thing that exalteth itself against the knowledge of God, and bring into captivity all imagination to the obedience of Christ, & are ready to take vengeance on all disobedience, when your obedience is fulfilled. Look ye on things after the utter appearance? 
But to let pass these things, & to come to other, I that am no mean apostle, but the very self-same Paul, whom ye know well, which for your sake both have suffered and do suffer so great troubles, do beseech you, for the meekness, softness, and mercy of jesus Christ, whose example following, I do humble myself among you, outwardly so behaving myself, as though I were some rascal and an outcast, not taking upon me an apostles dignity and authority, which the false apostles think to stand in high looks, and yet in mine absence, (as these caytifes quarrel) fray you with rough and cruel letters, being bold upon your obedience: I beseech you (I say) so to redress your life, that at my coming, I be not compelled to execute the self-same authority once again, which I seam to have used against certain false apostles, which thinking me to be such as they be, report, that I carnally live among you, as a flatterer, while I am present to courye favel for fear, and being absent, b● letters, boast myself, as though I feared nothing. Nothing do I of any carnal mind, but whatsoever I do▪ alis for your weal, and for the glory of the gospel. For though we be clothed with this mortal flesh, yet war we not under the rule and governance of the flesh, but helped with the assistance of the spirit of god. As low and weak as ye think us, yet are we not unweaponed, nor without strength to suppress the adversaries of the gospel. For the weapons of our spiritual warfare, are not mighty by reason of iron or steel, as worldly men's are wont to be, but mighty by the power of god, able to throw down all that everseameth strongly builded against him. ●ith these overthrow we and turn upsided down all crafty devices, and every high state of wicked people, which exalt and advance themselves upon their worldly wisdom against the wisdom of god, which we by the gospel profess: and not only suppress, but also subdue & bring into captivity all worldly imagination, to make the same henceforth obedient unto Christ, whom it before resisted. But and if any man stubbornly rebel, ready are we to revenge upon all disobedience, which power for your sakes we have hitherto forborn, lest by using extremity upon such as are among you, and such as some of you as yet favour, supposing that they be excellent apostles, we might trouble your comen quietness, which I will yet hereafter use peradventure when I see your obedience grown to such perfection, that ye can quietly be contented, that such should be excluded out of your company, as ye were with the punishment of the heinous and incestuous fornicatoure. I tell you that the dignity and power of an apostle is not a bodily power, but a spiritual. Are ye yet no wiser, but to judge an apostle by such things, as are seen, like as the comen people esteem a Lord to be a gay fellow by his outward ambitious por●e, gifts of fortune, and band of men?   

The text.  If any man trust in himself that he is Christ's, let him consider this again of himself, that as ●e is Christ's, even so are we Christ's. For though I boast myself somewhat more of our authority (which the Lord hath given us to edify and not to destroy you) it shall not be to my shame, lest I should seam as though I went about to make you afraid with letters. For the epistles (saith he) are sore and strong, but his bodily presence is weak, and his speech rude. Let him that is such, think on this wise: y● as we are in words by letters when we are absent, such are we in deeds when we are present. 
For a time I nothing speak of false apostles, but generally speaking this I say: if any man think that he is Christ's, either because he saw him in his mortal body here in earth, or because he is unto him of nigh alliance and kindred, let him again likewise remember this with himself, that as he is Christ's so are we Christ's, and so in this beehalfe, we are as good as he, so that nothing hath he, wherewith to please himself, and to despise us. It is the spirit which maketh us ●igher to Christ, and not carnal kindred. Nothing do I yet hitherto, but make myself equal with other apostles. But now & if I somewhat took upon me above them, and gloried of mine authority, or rather not mine but given unto me of the Lord, and given unto me to doo● you good, and not to hurt, I think it should not be to my shame, as though I had more vainly boasted of myself, than truly. But of my high authority will I speak nothing, lest any think, that I with threatening epistles would make you afraid.  
For so sayeth one, whom I for honour's sake name not: Paul sendeth arrogant and vehement letters: But when he is present, he is altogether unlike himself, that is to we●e, both of a weak body, wherein there is no majesty, and in his speech so rude, that it in no part resembleth that authority, wherewith his epistles, as it were, thunder and lighten. He that for this despiseth our authority, I do him well to we●e, that as my speech is in mine epistles, when I am absence, which these men say is vehement, such is our power and authority being present, if we see cause, why to use it. To brag with words such things, as I cannot in deed perform, is for light persons, and not for me.   

The text▪  For we cannot find in our hearts to make ourselves of the numbered of them, or to compare ourselves to them which praise themselves. Nevertheless while they measure themselves with themselves, and compare themselves with themselves, they understand nought. But we will not rejoice above measure: but according to the measure of the rule, which God hath distributed unto us, a measure to reach even unto you. For we stretch not ourselves beyond measure, as though we reached not unto you. For even to you also have we come with the Gospel of Christ, and we boast not ourselves out of measure in other men●es labours. Yea, and we hope it will cumme to pass that when your faith is increased among you, we shall be magnified according to our measure more largely, and that I shall preach the Gospel in those regions which are beeyonde you: and not to boast of those things, which by another man's measure are prepared already. But let him that rejoiceth, rejoice in the Lord. For he that praiseth himself, is not allowed, but he whom the Lord praiseth. 
Nor can we find in our hearts to account ourselves in the number of them, or to compare our authority with such, as with deceitful means, and craking words advance themselves, and not with deeds: which in the mean season forgea●e, how they measure not themselves by their own doings, but settefoorthe themselves in comparison of men without courage, as they themselves be, nor by any other way prove their own syngularnesse, but by depraving other men's acts, and praising their own. God forbid, that we should without end glory, as these do. For and if every man had the desire to be taken for so great, as he with arrogauncye would make himself, certainly there would be of boasting neither measure nor end. Nor yet take we upon us other men's glory, but according unto the measure and condition of such acts, as we have by Gods help done, esteem ourselves, as we be. So that asmuch as he gave us, so much take we upon us, and beyond this, glory not we. And surely we have not sklendrelye enlarged the dominion of our captain, as which came even as far as to you, not of mine own head only, but sent by God. A sufficient matter to glory of have we, in that we came not unto you after the comen sort, but after such a sort, that by us the gospel of Christ was preached unto you, so that we need not with high words to praise ourselves, as though we in deed reached not unto you, which else wise were not very easy to be wo●●e. Nor came we unto you being already brought into belief, as false apostles use to do, but first of all other persuaded you in it.  
Nor boast we ourselves above measure of other men's labours, taking upon us the praise of other men's acts, as cowardly captains do which challenge the praises of winning a hold which another man goat. But rather we trust, that as your faith daily increaseth and groweth more and more, we shall also through you get more praise, according unto the mark appointed unto us by God, and preach also the gospel of Christ in countries beyond you, and so advance his banners further than we have hitherto done, not doing these acts through another's guiding, as an under soldier, nor entering upon that, which is already gotten, and so malapertly taking upon us the praise of other men's labours, but at this point are we rather, not only not to boast ourselves of other men's acts, but also not to take upon me the glory of mine own, knowing that whosoever doth rejoice, must rejoice in Christ's name, whose business he doth. Nor is he commended of god, which bloweth abroad his own praises, but he that is chosen of God as a meet person, and faythefullye doth the office committed unto him, is the only one, whom the Lord approveth and praiseth.    

The xi Chapter.  

The text.  Would to God, ye could have suffered me a little in my foolishness: yea ye do also forbear me. For I am jealous over you, with godly gelouslye. For I have coupled you to o●● man, to make you a chaste virgin to Christ. 
NOr can I yet refrain, but that I must somewhat gloriously set forth myself, notwithstanding I know, that it is taken for a point of foolishness, if a man praise hy● self, but would to god ye would a little while suffer me t● play the fool, yea I doub●● not, but ye will bear with me. For to this foolishness am I driven, neither of an arrogant mind, nor yet for any desire of advantage, but of a vehement and a fervent love I bear toward you, and as I might call it, a ialousye. For certainly I am ●al●us over you, for every thing afraid for you, as whom I tenderly love: Nor love I you after a wordly sort, but godly: nor am for myself ialouse, but in Christ's beehalfe. For to him, as your only spouse have I spiritually married you as a chaste and vndef●ied virgin, from whom ye may never been divided. I take nothing of yours as mine, Christ is your spouse, I was but the marriage maker   

The text.  ¶ But I fear, lest it cumme to pass that as the serpent beeguyled Eve through his subtlety, even so your wits should be corrupt from the singleness that ye had toward Christ. For if he that cometh preach an other jesus, then him whom we preached: or if ye receive an other spirit, then that which ye have received, either an other Gospel, then that ye have received, ye might right well have been content. For I suppose, that I was not behind the chief Apostles. But though I be rude in speaking, yet I am not so in knowledge. Howbeit among you we have been known to the utmost what we are in all things. did I therein sin, because I submitted myself, that ye might be exalted: and because I preached to you the Gospel of God free? I rob other congregacious, and took wages of them to do you service. And when I was present with you and had need, I was chargeable to no man: for that which was lacking unto me, the brethren which came from Macedonia supplied, and in all things, I kep●e myself so, that I should not be chargeable to any man, and so will I keep myself. 
I delivered you unto him a pure and a chaste virgin: but as the crafty serpent once beguiled the simple mind of Eve, corrupting the pureness wherein she was made, so fear I lest through the subtlety of false Apostles, your simple wits be corrupted, and change you from that pureness, which ye have hitherto used toward jesus Christ your husband, whom in all points pure, ye purely received of us. If it so were, that this new Apostle, which hath entered upon my labours, taught you an other jesus, than the same which we preached unto you: or if by him ye received an other spirit, which ye received not by us: or if he taught you a gospel, which we taught you not: then might ye lawfully suffer him bragging and advancing himself above us, as one which had given you, that could not be given by us. Now if ye of them receive nothing, but that which we plentifully gave you, what should the matter mean, that ye in manier disdain us, and bear with their arrogant hautenes? Be it that they be high Apostles, yet touching the increase of the gospel, surely I think myself in no point behind any of the chief apostles. Be it, that they be more eloquent than I am, yet in knowledge will I give them no place.  
There is no need of a painted tale, when the thing self is present. Let them never so much with their blazing words boast themselves, we have with very deeds showed towards you our minds, and power apostolic, so that ye could in us find no lack, except peradventure this displease you, for the which ye should most commend our good minds, because we have not with disdaynefulnesse been painful unto you, as they be, but among you humbled and submitted myself, not to deceive you thereby, but through mine humbleness to exaulte you in the faith: or this, because I was not costly unto you, but freely and at mine own finding preached unto you the gospel of God, so far forth sparing you, that not withstanding I was in great poverty, yet rather had I rob other congregations, because I would without any charge of yours do you service not so much as at that time chargeable to any man, when I was among you though I than were in great need. For than was I in my poverty relieved by such as came from Macedonia. So that not only in this thing, but also in all other, I have and will likewise hereafter so warily keep myself, that I to no man be chargeable.   

The text.  ¶ If the truth of Christ be in me, this rejoicing shall not be taken from me in the regions of Achaia. Wherefore? because I love you not? God knoweth. Nevertheless what I do, that will I do, to cut away occasion from them, which desire occasion that they might be found like unto us in that wherein they rejoice. For such false Apostles are disceateful workers, and fashion themselves like unto the Apostles of Christ. And no marvel: for Satan himself is changed into the fashion of an angel of light. Therefore it is no great thing though his ministers fashion themselves as though they were the ministers of righteousness, whose ●●de shallbe according to their deeds. 
Nor speak I this arrogantly, but so always favour and aid me the truth of Christ, as not only at Corinthe, but also in the whole country of Achaia this glory of mine in preaching of the gospel freely, shall not be taken from me. And why do I this? Despise I your liberality for any hatred borne toward you? God knoweth, that this is not the cause, but that which I do, and mind to do hereafter, is to cut away all occasion from such, as in us seek to find fault: that where as these men are rich, pretending openly that they refuse rewards, and yet receive them secretly, that not so much as in this point, wherein they seek for a false praise, they be found better than we, which not so much as in our poverty receive ought of any man, not suffering that they should pass us, no not in this vain and counterfaycte kind of godliness. For these in deed preach the gospel, not of good will, but for their own lucre and advancement, and whereas they are neither scent by Christ nor do Christ's service, yet take they falsely upon them the honour of an Apostles name, and make as though they were hired into the vinyeard of the lord, and that they are his workmen, when they hinder his business, and under the pretence of the Gospel seek their belly fare, enterlasing their own doctrine, much like them, which intending to deceive, mingle with the purest wine that can be had, deadly poison, taking upon them in the mean season an apostles person, that under the colour of that authority, and shadow of that high name, they may the rather deceive simple people, more like to interlude players, then to Apostles. And surely it is the most devilish kind of deceit, under the colour of religion to sow the venomous poison of ungodliness. They say that Christ is their master, when in deed they do the devil service. Nor marvel is it any, if the scholars resemble their masters. For even the dark devil satan himself with no other crafty mean more hurteth men, than when he by dissembling what he is, by enchantment turneth himself into the likeness of a bright angel. But such as are the unfeigned disciples of Christ use no deceit, thereyn resembling their master.  
And it is no new thing, that the ministers of the devil take upon them a contrary person, that whereas they serve vuryghteousnesse, they may yet seem the ministers of righteousness, which being moste false traitors, pretending friendship are extreme enemies. I use not yet mine authority upon them, but for a quietness leave them to their malice. But they shall not escape punishment, for all evil works shall have an evil end.   

The text.  ¶ I say again, lest any man think that I am foolish: or else even now take ye me as a fool, that I also may boast myself a little: That I speak, I speak it not a●●● the ●orde, but as it were folyshelye, in this matter of boasting. Seeing that many ●●●oy●e after the ●●eshe, I will rejoice also. For ye suffer fools gladly, seeing ye yourselves are wise. For ye suffer if a man bring you into bondage: if a man devour: if a man take: if a man exalt himself: if a man smite you on the face. I speak as concerning rebuke, as though we had been weak in this behalf. 
And now must I again desire you to bear with me, that I may somewhat truly boast of my acts, lest some think it foolishness for me to praise myself. If I can not obtain this much of you, yet bear this much with my foolishness, if ye can, that since these merchants among you so much crack of themselves, that I may also somewhat glory of myself. For that, which I am now about to say, shall not saver of that pure spirit of Christ, but rather worldly foolishness: for glory will I of such things, which nothing the more bring us into God's favour, but are such whereof the foolish commensorte is wont to brag and crack, whereas in them, true glory resteth not. I know that it is like foolishness, that I do, but these false preachers cracks compel me to it, whom yet ye fond suffer to glory. Since therefore there be among you so many, which would be counted for apostles, and yet boast of no such things, as make to an apostles dignity, I will also somewhat of myself glory, in this following their foolishness, which our foolishness ye shall in the mean season take in good worth: for wise men, as ye are, gladly bear with other men's foolishness. And good reason is it that among so many as continually glory, ye for a while suffer me, since my rejoicing shall not unto you be painful as theirs is. In them ye suffer willingly to be brought into bondage, whereas Christ would have you free: or if any of them with costs devour and wear you out whereas we freely taught you: in them ye suffer, if any by receiving presents and gifts diminish your substance, if any through pride use tyranny upon you, yea and that which is a point of extreme vilannye, smite you in the face with his hand, or if they this do not, yet they so handle you some other way, that the vila●●●● is no less. These for their this doing, ye think high apostles, having them in price for such things, for which it is commonly counted foolishness for any man to avaunt himself. As though we could not abuse the same titles with power and authority to keep you under, had we not rather had a greater respect to your wealth than to our dominion.   

The text.  Howbeit wherein soever any man dare be bold (I speak foolishly) I dare be bold also. They are Hchrues, even so am I▪ They are Israelites, even so am I. They are the seed of Abraham, even so am I. They are the ministers of Christ (I speak as a fool) I am more. In labour more abundant: In st●●p●s above measure: In prison more plenteously: In death out. Of y● Jews ●●ue t●mes received I every ●●ne forty stripes save one. Thrice was I beaten with ●oddes. I was once stoned. I suffered thrice shipwreck. Night and day have I been in the d●pes●a. In journeying often: ●● parels of waters: ●● parels of robbers: In jeopardies' o●●●ne o●ne ne●●o●: in jeopardies among the Heathen: in parels in the ●●t●e: in parels in wy●dernes: in parels in the ●ea: in parels among false brethren: in labour and travail: in watching o●ten: in hunger: in thirst: in fastings often: in could and in nakedness: beside the things which outwardly happen unto me. I ●●●●● bred daily and do ●ar● for all congregations. ●ho is weak, & I am not weak? Who is offended, and I burn not? If I ●ust needs boast, I will boast o● the things that concern mine infirmities. 
And (for a while to speak like a fool) what crack they of, or what is it that maketh them so much to stand in their own conceits, wherein I can not match them? They would have it seem a great matter to be an Hebrew, as though god much regarded of what sto●ke a man cometh, and yet if it be any thing wurth to be an Hebrew borne, I am an Hebrew also. They are Israelites, so am I: they are of the seed of Abraham, even so am I For with such vain titles brag they themselves, in which yet if we lusted to glory, we are as good as they, & in such points, which verily make toward the glory of an apostle, we pass them. They are the ministers of Christ, let it be so, but (to speak this foolishly but yet truly) more am I. That I so am, I declared neither with high look, nor with taking of presents, nor by bragging of my kindred, but by such means, as evidently proved mine apostolic spirit. I have taken more pains than any of them, more stry●es have I suffered, more oft times imprisoned, in jeopardy of death more often And if ye lust to hear a particular rehearsal, of the jews five times received I every time forty stripes save one: thrice was I beaten with ●argeauntes rods, once was I stoned, thrice suffered I shipwreck, night and day have I been in the deep sea, not without extreme desperation of my life. What need I of these to make a singular rehearsal? since I for the gospels sake have oft-times been in jeopardy, not only by sea, but also by land: oftentimes in jeopardies of waters, in peril of robbers, in peril by reason of persecution of the jews, in jeopardies among the violent Heathen, in peril in the ci●●●s, in peril in wilderness, in peril in the sea, when we were like to have been slain of the mariners: in jeopardy of such, which under the false name of christian men resisted our gospel. Now will I let pass my continual labours and travails taken for the Gospel's sake, and not rehearse my continual and often watchings, my hunger and thrust suffered often times, my often fastings, nor the pain of coldness and nakedness. But the pains, which I have hitherto rehearsed, appertain only to bodily affliction, which in the mean season was likewise in no less trouble and carefulness of mind, which I take for such a multitude of congregations, which I so heartily tender, that whatsoever chanceth unto them, I think it to chance unto myself. For whose miseries am I not as sorry as for mine own? Who is weak and diseased, with whose weakness, I am not also grieved myself? Who is offended, with whose displeasures I am not in mind offended? If I must needs boast, rather will I boast of such things, which show mine infirmity, than of such, as show my greatness. Let other boast, how for the gospels sake they are much made of that they grow rich, that under Christ's title they bear great rule, more ●ūly think ● it to boast, that I for Christ's sake have suffered villainy & affliction.   

The text.  The God and farther of ou●● Lord jesus Christ, which is blessed for evermore, knoweth that I lie not. In the ●ne of Damascus, the governor of the people under king ●retas, laid watch in the city of the Damascens, and would have caught me, and at a wynd●we was I let down in a basket thorough the wall, and so scaped I his hands. 
God and the father of our Lord jesus Christ knoweth, that I lie nothing. When I was at Damascus, he, whom king Areta father in law to Herode had made ruler over that country, had laid watch in the city of Damascus, labouring by all the means he could to take me, to do the jews a pleasure, and would have killed me, as the author of sedition: what should I do? Learned had I of the Lord, sometime in cruel persecution to fly. My mind gave me, that the time was not yet comen to suffer martyrdom, but rather that the time required to preach the gospel abroad: but the tyrant had round about beset me, so that refuge was there none, but that in a basket through a window from the wall, I was with a rope let down, and thus escaped I the ruler's hands.    

The xii Chapter.  

The text.  Doubtless, it is not expedient for me to boast: I will come to visions and revelations of the Lord. I know a man in Christ, above fourteen years a go (whether he were in the body I cannot tell, or whether he were out of the body I cannot tell, God knoweth) how that he was taken up into the third heaven. And I know the same man (whether in the body, or out of the body, I cannot tell, God knoweth) how that he was taken up into Pa●adyse, and heard secret words which no ma● can utter. Of this man will I boast, but of myself will I ●or boast, except it be of mine infirmities. For though I would b●a●●, I ●●▪ all not be a fool. for I would say the troth. Nevertheless, I spare you: lest any man should think of me, above that which he seeth me to be, or that he heareth of me. And lest I should be exalted out of measure thorough the excellency of the revelacious: there was given unto me unquietness thorough the flesh, even the messenger of Sata● to buffer me▪ because I should not be exalted ou● of measure: For this thing besought I the Lord thrice, that it might depart from me. And he said unto me: my grace is sufficient for the. For my strength is made perfect thorough weakness, Very gladly therefore will ●▪ ●●ioyce of my weakness, that the strength of Christ may● dwell in me. 
THis far forth have we rehearsed such things, as declare cure troubles and miseries, and such● ma●iers, as in men's judgements br●ng us rather in contempt, than in any renown. But now whether I should also rehearse other things or not, I have not fully determined, of which yet some falsely boast themselves. Should I glory or not? Yea sometime expedient is it to glory, namely since the brifte of mine epistle hath brought me to the visions and revelations of the Lord jesus, of which sort since false apostles fain many, and wantonly boast them, even against my will, as one compelled, (lest in this I seem behind them) I will rehearse but only one, and that not to my glory neither, but to the glory of god. I know a certain man, which above. xiiii. years a go was taken up, whether it were in the body, or without the body I cannot tell, god knoweth, which yet was taken up into the third heaven, and ●hence again taken up into paradise, and in both places heard secret words, which no man can utter.  
For this man's sake, to whom through gods free goodness such blissfulness befell, glory will I, but of myself boast will I not, saving in the rehearsing of such things as declare my weakness and infirmity. And yet if I in this matter also minded somewhat to speak of myself, since I should neither lie nor of myself speak vaingloriously, though I have acknowledged foolishness, yet could I not justly be condemned thereof: but yet for your sakes, and not for mine own abstain I from rehearsing of them, lest some think more in me, than there is, and suppose that I am some greater one, than either mine acts, or my preaching pretend. And peradventure it is not without jeopardy neither, to glory of such things as make us great, and thereby nigh unto the jeopardy of arrogancy. For this cause lest I might be to proud by reason of high revelations, or else among men be taken for greater than it is expedient I should: I have by the sufferance of the most 
There was given unto me unquietness thorough the flesh.  merciful god, given unto me unquietness and affliction of body, both to put me in remembrance of my condition, and also to teach all men, that I am a mortal man, under like miseries, as other been. There is given (I say) to truble me, which do Christ's service, the messenger and minister of Satan, to resist my gospel, and with most cruel persecutions to vex me, as one that on the head giveth me buffets, keaping under and suppressing me, lest I might to much be exalted. And because this punishment exceedingly disquieted me, thrice besought I the Lord, that he would from this affliction deliver me, but he seeing, what was better for me, than I could myself, he answered me after this sort: Paul be content with my goodness towards thee, and desire no more. As for thine afflictions appertain both to the magnifying of my glory, as who through my aid canst not be overcomen, be the storms never so great, and also to thy salvation, which by bodily afflictions, art in spiritual treasures of the soul dayelye more and more enriched.  
And so doth man's weakness make perfit the power of God, 
For my strength is made perfect thorough weakness  and infirmity accomplish strength. For when by preaching of vile and weak persons the gospel not only holdeth on, but also flourisshethe against the devil and the world, using against it all kinds of cruelness, it maketh a plain proof that this gear is not, by any wordly power brought about, but by the power of God. Now then the more afflictions we suffer, the more is God's glory set forth, which by us worketh and showeth his power. Since than I was thus answered of God, henceforth will I of nothing more gladly rejoice, than of my afflictions, whereby I seem rather feeble, than great, in which also if there appear any greatness or heygthe, all is to the glory of god: that where for Christ's sake I seem feeble, by him I may seem strong and mighty.   

The text.  Therefore, have I delectation in infirmities, in rebukes, in read, in persecutions, & in anguishes for Christ's sake. For when I am weak, then am I strong. I am become a fool in boasting myself, ye have compelled me: For I ought to have been commmended of you. For in nothing was I inferior unto the chief Apostles: though I be nothing, yet the tokens of an Apostle were wrought among you with all patience, & signs and wonders, and mighty deeds. For what is it, wherein ye were inferiors unto other congregations? Except it be herein, that I was not chargeable unto you. forgive me this wrong. Behold, now the third time I am ready to come unto you: and yet will I not be chargeable unto you. For I seek not yours, but you. For the children ought not to lay up for the fathers and mothers, but the fathers and mothers for the children. 
And therefore I specially rejoice and triumph in mine afflictions, in my reproaches, in my poverty and persecution, and in my distreasses suffered for Christ's sake. For when I am in suffering them most forsaken, and despair in mine own strength, than am I through Christ's help verily strong and mighty. But whither am I driven through the vehemency of this mine oration? Me thinketh I am now with boasting fallen to plain foolishness, but ye are the occasion, who compelled me thereto. For since all that ever I was able to do, was given me for your weal, it beseemed you to have spoken that thing to my commendation, which I now unseemly am compelled to report of myself. I seek not for the praise of that thing, which I never did, but if I have done asmuch as any other, why are other more made of then I? I am but a poor man, 
For in nothing was I inferior unto the chief Apostles.  of a low degree, troubled and beaten under foot, not eloquent: I neither refuse nor improve any of these, these things are mine, if there he any incommodytie in them. Yet as vile as I am, touching you, ye found me in no point behind other Apostles, I will not say, of the mean sort only, but not somuch as behind the highest. I boast not of that in myself, which ye have not found in me, for I have plainly proved, that I am a very Apostle, and thereof make I yourselves judges. The first and chief argument and proof of an Apostle is, for the gospels sake gladly to suffer all troubles, in which point I have certainly showed myself to be an Apostle. Neither lacked we such gifts, wherewith God for the unbelievers sake bringeth my preaching in credence, as signs, miracles, and mighty deeds. If I say not truth, tell me wherein ye are behind other congregations, or what gave any of these great Apostles to any congregation, which we gave you not? Except this only be a lack, that I was not costly unto you, as other Apostles were, ye can in me find no lack: in which point if I have offended you, forgive me this displeasure, even because I have not offended you, though in deed I repent me not of my so doing. Now have I twice already been among you, and was chargeable to no man, & lo, now purpose I the third time to see you, nor yet mind I more to be chargeable unto you now, than I have been before. And though I show yet none earnest cause for it, yet is it not 
For I se●● not yours, but you.  without a cause, but for what cause soever I do it, all is for your weal, and in this matter I use myself as a true father. For the children ought not to lay up for their fathers and mothers, but contrary the fathers & mothers, for their children. Father's love is such a thing, that they are not content to bestow only the goods, which they with great labours have gotten, for the weal of their children, but also their lives.   

The text.  I will very gladly bestow, and willbe bestowed for your souls: though the more I love you, the less I am loved again. But be it that I was not chargeable unto you: nevertheless when I was crafty, I took you with guile. Did I pill you by any of them, whom I sent unto you? I desired Titus, and with him I sent a brother. Did Titus defraud you of any thing? walked we not in one spirit? Walked we not in like steps? Again, think ye, that we excuse ourselves unto you? We speak in Christ in the sight of God. But we do all things (dearly beloved) for your edifying. For I fear, lest it come to pass, that when I come▪ I shall not find you such as I would, and that I shall be found unto you such as ye would not. I fear, lest there be found among you debate, envying, wrath, strife, backbitings, whysperynges, swellings and discord. I fear, lest when I come again, God bring me low among you, and I be constrained to bewail many of them which have sinned all ready and have not repent of the uncleanness, fornication, and wantonness, which they have committed. 
And therefore so far am I from exacting any thing of you, that I not only am ready with all my heart to bestow, that I have upon you, but also myself, if it be expedient for your soul health. Sufficient is it for me, that I as a father this do for my children, albeit I am not ignorant, that it is with me towards you, as it is with many fathers with their children: that whereas I tenderly love you, I am not likewise loved again, but less regarded than they, which would you not so well as I. Put the case, that I was not myself chargeable unto you fearing envy, but yet that through crafty conveyance, I beguiled you, working that by some hired thereunto, which I was ashamed to do myself. For peradventure some will make this cavilation, thinking me to be such as other Bee. Tell me I pray you, exacted I any thing of you by any of them, which came unto you in my name? I desired Titus to go unto you, to 
Did I pill you by any of them whom I sent unto you?  him adjoined I as a companion, the brother, which is well tried and known of all the congregations. Exacted Titus any thing of you? Had we not both one mind? Walked not we both like steps? For I refuse not to have that laid to my charge, which was done by such as I sent unto you. But no we think ye again, that whiles we this speak, we plead our own matter? no not so, but whatsoever we speak, whether it be in humbling of ourself, or exalting, laying your unkindness to your charge, all is done for your weal, dearly beloved brethren, as God is my witness which knoweth my conscience, and as Christ also is my witness whose cause I have in hand. I assay all ways, I leave no mean unsearched, I shape myself into all fashions, & all to bring you to better frame. I nothing fear these counterfeit Apostles for my own sake, but this fear I, lest when I come, unto you, I find you not such, as I would ye were, & ye again find me such, as ye would not. My desire is to see you in all points faulteles, that ye may again see me mild and well pleased. But if ye continue to give ear to some, I fear, lest I shall find among you debate, envying, wrath, strife, backbytynges, whisperings, swellings, & discord, so that if I come again, I fear lest it chance, that whom it seemed to be seen of you merry and pleasant, as one sufficiently troubled with your outrageousness already, the Lord among you bring me low again, so that in stead of a triumph I be compelled to morn in all their behalfs, which have already sinned, and not repent as yet their uncleanness, fornication and wantonness, which they have committed.    

¶ The xiii Chapter.  

The text.  Now come I the third time unto you: in the mouth of two or three witnesses shall every word be stablished. I told you before, and tell you before: and as I said when I was present with you the second time, so write I now being absent, to them which in time past have sinned, and to all other: that if I come again, I will not spare, seeing that ye seek experience of Christ which speaketh in me, which among you is not weak, but is mighty in you. For though he was crucified in weakness, yet liveth he throw the power of God. And we no doubt are weak in him: but we shall live with him: by the might of God among you. 
THis shallbe my third coming unto you, against which let every of you be in a readiness. For I will no longer wink at matters, but mind in them to proceed straightly, and as the extreme rigour of the law will. Whosoever shall be accused, shall by the witness of two or three either be quited or condemned. Once have I already warned you, and again now warn you, and as I said, when I was present with you the second time, so write I unto you now being absent, not only to them, which even at that time had offended, but also to all such, as are offenders, if I find them unamended, forasmuch as I have now twice given you warning, I will no more spare you, as I have heretofore done. For what mean you? Seek ye to your own displeasure to have experience, whether such things as I speak, I speak of myself, or by the spirit of Christ, which by me speaketh unto you? What, despise ye him also, as weak? He toward you was not weak, though he once were such unto the jews and Pilate, but rather among you he declared himself mighty, by whose name ye saw the dead to live again, devils to flee, and the sick to be made whole. For albeit he once touching the weakness of nature, which he had taken upon him, would he fastened upon a cross, yet must he not therefore be counted as weak. He died by reason of the infirmity of his body, but he liveth through the power of God the father. Likewise we Apostles, though following the steps of Christ our master, to unbelievers seem feeble, whiles we are of them beaten, imprisoned, and reviled, yet through the power of God, mighty shall we be by him against you, if you with stoubernes provoke my patience.   

The text▪  Prove yourselves: whether ye are in the faith or not. Examen your own selves: know ye not your own selves how that jesus Christ is in you, except ye be cast aways? I trust ye shall know, that we are not cast aways. I desire before God that ye do none evil, not that we should seem commendable, but that ye should do that which is honest▪ and let us be counted as castaways: We can do nothing against the truth, but for the truth. We are glad when we are weak and ye strong. This also we wish for, even your perfectness. Therefore write I these things being absent, lest when I am present, I should use sharpness, according to the power, which the Lord hath given me, to edify, and not to destroy. Finally brethren, far ye well: be perfect, be of good comfort, be of one mind, live in peace, and the God of love and peace▪ shallbe with you. Gr●●● on: another in an holy kiss. All the saints salute you. The grace of our Lord jesus Christ, and the love of God, and the fellowship of the holy ghost be with you all. Amen. 
Seek not to have a proof of us, but rather prove yourselves, whether ye continue in the gift of faith, or else be fallen from it. Search and examine one an other of you. Ye had plain experience by your working of miracles, and by sundry other gifts how that not so much as in you was Christ weak. If that power be gone from you, it is a plain proof, that either your faith is waxed faint, or that Christ being displeased with your evil life hath altered his good mind to ward you. Ye know not yourselves, and will ye have experience of me, when yourselves know not, whether Christ be in you, or not? For he is in you, if the strength of faith be in you, unless peradventure your faith being after a sort safe, ye have through unclean living deserved to be rejected of Christ. But howsoever the matter go with you, I trust ye shall in us evidently perceive, that we are not forsaken. My faith is whole, and thereby shall Christ in me be able to punish all such, as will not with a good will come to amendment. But what said I, (I trust?) yea rather contrary much more wish we and desire God that through your faults I be not compelled to show my power, not because we fear, lest we be found weak, if we go about to show the same, as some vainly talk of me: this rather is my desire, that we be counted as castaways, so that ye be upright and honest. For if ye continue in faith and godly life, cause have I none, why to use my power against you. Nor refuse I after this sort to 
We can do nothing against the truth but for the truth.  seem weak, and for this to be reakened to have no power, because ye gave me none occasion to exercise it. For against the truth we can do nothing, but whatsoever we can do, all is for the truth: in somuch that we against innocentes have no power, but against offenders are we of power. If there be in you nothing found worthy of correction, ye shall as it were unarm us, with innocency declaring yourselves mighty, by reason that ye shall fro me as a weak one take away the power given unto me to punish with all. The slanderers of my name will say I can do nothing, affirming that I could not for some lack in me, do that thing, which by reason of your integrity I could not do. But glad am I, as often as after this sort ye be strong, though we be judged weak, yea we be not only glad, if this so be, but also most heartily wish, that I seem to lack somewhat, so that ye be perfect. And for this cause thought I it good more earnestly to warn you by letters, lest when I come, I might be compelled to use rigour. Much more wish I to have you amended with threatening words, than to use my power in punishing you, given unto me of the Lord for your weal, and not to hurt you. Against innocentes I can do nothing, but it maketh much matter, that such as with heinous vices corrupt your congregation, scape not alway unpunished. I have now in advertising you done my part, it remaineth, that ye do yours. Diligently apply yourself unfeignedly to rejoice, all occasions of sorrow set a part, increasing still from better to better, until that ye become perfect, amending such things, as hurt your innocency, that when your faults are sufficiently corrected, ye may of your amendment take comfort. Agree together, and strive not each one with other of you through sundry opinions, let there be among you peace and mutual love. If ye so do, then will the god of love and author of peace, always favour you and with you be contented. Greet each one another of you in a holy kiss, not after the common sort, but even with your hearts, All the saints, which are here, great you. The favour of our Lord jesus Christ, and the love of god the father, and the fellowship of the holy ghost be among you all: that acknowledging the benefit of the son, the charity of the father toward you, which in such sort loved you, that he gave you his only son to be your redeemer, and the goodness of the holy ghost, by whom he alway giveth us his gifts, ye may after the example of the undivided trinity, live in a like unity, that is to wit in concord, both pure, & perfit.    
¶ Thus endeth the Paraphrase upon the latter Epistle of S. Paul the Apostle to the Corinthians.    


The argument or whole matter of the Epistle of saint Paul to the Galathians, by Des. Erasmus of Roterodame.  
ALbeit the Galathians are Grecians, yet are they originally descended of frenchmen, & (as s. Hierome saith) in dullness of wit resemble them. This thing also hilary, who was himself a Frenchman borne, in his hymns testifieth, in the same calling his countrymen dullards. saint Paul also in this present Epistle reproving them calleth them Anoetous, that is to say, witless or foolish: to whose capacity tempering his matter, he more vehemently and sharply reproveth, then in other of his Epistles he doth other, rather checking then teaching them, to th'intent that such, as could not with reason be brought to a better mind, might yet at leastwise with authority be called home again and amended. In this Epistle laboureth Paul about that matter, which he else where in every place doth: to call men (I say) from the bondage of Moses law to the grace of the gospel, which matter in his epistle to the Romans' he also entreateth of, because both people were in like error, but yet after a sundry sort fallentherunto. For the Romans were first brought to jewishenes, & afterward amended: but the Galathians contrary being by the Apostle first well taught, were through the slighty desceiptes of false apostles brought back again to Jewish religion. In the Romans, simpleness it was, that they were through misteaching beguiled, but of wisdom and discretion it came, that after warning they soon amended: on the other side, whereas the Galathians soon received and favoured Christ's doctrine, that was a point of easiness: but strait after to fall again from it, and to become Jews was even lightness and foolishness. To them there came false apostles taking upon them as though they had been sent from the chief Apostles Peter and james, which laboured to abate Paul's authority, teaching them, that to him there should no credence be given, as which was inconstant, sometimes observing the ceremonies of the law, as it appeared, by that he made a vow, shaving his head, & caused Timothe to be circumcised: and sometimes with the Gentiles reproving and condemning the law, bearing them in hand also, that such rather ought to be believed, as had with Peter and james been conversant and other, which had seen Christ in his manhood, whereas Paul had neither seen Christ, nor was, but a disciple of such as were disciples, and not the messenger of Christ. Paul therefore vehemently and sharply, (for none epistle is there more sharp) with a wholesome earnestness and favourable sharpness both cureth the Galathians error, and also defendeth his own authority, opening the false apostles deceits, at the beginning of the epistle, making himself equal even with the chief apostles, yea, and in this point above them, because he was at that time by Christ put in authority to preach, after that he was become immortal, and upon boldness of this authority, for a certain time both in Arabia and Damascus preached Christ, before that he had talked with any of the Apostles, after which enterprise he granteth, that he saw in deed at jerusalem for a few days Peter & james, of whom yet he was nothing helped, after which time he sayeth he preached. xiiii. years in Syria and Cilicia, until such time as he was by God commanded to return unto jerusalem with Barnabas and Titus, where Paul compared and examined his gospel with such as were Christ's Apostles: not because that he then began to doubt of his so many years preaching, but to the intent that by their approbation and allowance, whose authorities were chief among all men, other might the more be confirmed: at which time he so compared with Peter, that of him he learned nothing as touching the gospel, and was not only by Peter not compelled to charge the Gentiles with the burden of the law, but what time Peter at Antioch eat in company of the gentiles such meats as were by the law forbidden, & after for fear of the jews that came withdrew himself from that company, he checked him even to his face, declaring that through faith men obtain the grace of God offered by the gospel, & not by keeping of the law which was at that time abolished. And though he begun this disputation, as it were with Peter, yet pursueth he the same more at large turning his matter to the Galathians, instructing them and declaring, that Moses law was given but for a time, and that all things taught therein appertained and directed to Christ only: that in the law was but flesh, in the gospel was the spirit, in the law there were shadows, in the gospel light, in the law images, in the gospel the truth, finally in the law bondage, in the gospel liberty: and that it was in the Galathians extreme foolishness after they had tasted of better things, to fall to worse. Which points saint Paul entreateth of in the first, the second, the third and fourth chapter, then after that he hath very earnestly warned them that by receiving circumcision they should not shamefully cast them selves into the bondage of the law, he teacheth, that christian liberty is not a liberty to do what a man lust synnefully, but a willing and a joyful mind to do well even for love, and not because the law so commandeth. Finally he exhorteth the Galathians to christian concord, to help such as are weak or fallen, and to do for such as have taught us christian faith, and that such works, because they be works of the spirit, are with everlasting glory rewarded, whereas temporal ceremonies deserve but glory temporal, incidently bringing the false Apostles into displeasure and hatred, as which for nothing else laboured to have the Galathians circumcised, but because they might thereof glory, as bringers to pass of such an high art. Like diseases have such now a days, which find out new & strange kinds of religions, that it may be said, such a kind of men made he.  
All this epistle Paul as it seemeth, wrote with his own hand, to show how tenderly he loved the Galathians, whereas in other epistles his manner is no more but to subscribe: The latin arguments show that it was written from the city of Ephesus, but the greek titles read that it was sent from Rome.   

The paraphrase upon the epistle of the Apostle saint Paul to the Galathians, by Des. Erasmus of Roterodame.  

The first Chapter.  

The text.  Paul an Apostle, not of men, neither by man, but by jesus Christ, and by God the father, which raised him up from death: and all the brethren, which are with me. 
Paul an Apostle, and an Apostle of no mean sort, (which I say), lest either some despise me, as one of less reputation, or with the power & authority of other Apostles abate and suppress mine. For neither was I of any man put in this commission and office as other some have been, which either being but disciples & underlings, to the Apostles advance themselves, as though they were of the highest sort, or else by unlawful means procuring men's favour, violently break 
But ●y I●sus Christ and by God the father.  into the office of an Apostle. Nor was put in authority to preach the gospel by any excellent person, but by jesus Christ himself the son of God, who not with any man's election or consent had, commanded me to be the preacher of the gospel, but by his own mouth, what time he was becomen immortal, even from heaven called me forth to do this business, undoubtedly by the decrees and authority of God the father, who raised his son jesus from death. For he is not therefore to be supposed dead, because he is of us no longer seen. But rather if such be worthily taken for high Apostles, whom Christ appointed being as yet among mortal men mortal, then surely should I not be counted their inferior, whom he at that time from heaven, not as man, but even God, called to be his Apostle and messenger.  
For as I am in this point equal even to the highest Apostles, in that I was of the same jesus Christ institute, so this pre-eminence may I lawfully challenge, that Christ chose them, what time he was to our bodily infirmities subject, but me called he asunder to be his preacher, what time he had put of all conditions of man's weakness.   

The text.  Unto the congregation of Galacia: Grace be with you and peace from God the father, and from our lord jesus Christ, which gave himself for our sins, to deliver us from this present evil world, according to the will of God our father, to whom be praise for ever and ever. Amen. 
Paul therefore even I an Apostle, and such an Apostle writ this Epistle to as many of you as through the whole country of Galacia consent and agree in Christ's doctrine: and lest one man's authority be of to small weight, not only I, but also as many as are here, (of whom there is a great numbered) which with me profess the name of Christ, which forsaking Moses law embrace the faith & doctrine of the gospel, first wish you grace, and than peace and concord: grace that upon free deliverance from your old lynnes, ye may hereafter live an innocent and a pure life: concord, that ye neither dissent from other congregations, nor yet from yourselves: which both gifts we must look to receive, neither of Moses nor of any other mortal man, but of God the father, from whom as from a wellspring all our wealth cometh, & of his son our Lord jesus Christ, by whom it pleased God to give us all things, whom we must both thank for all the miseries that we have escaped, & also for all the goodness, that we have obtained unto. For Moses circumcision made no man innocent, but Christ of his own free goodness offered himself to death, because he would for our sins make amends, purposing through the grace of the gospel to supply that, which Moses law was not able to do, that we through his only benefit being delivered from sin, & sinful minds, whereunto the world is bound, may neither be slavishely under uncleanness, nor man's ceremonies: For so hath it pleased God, & our father, by whom being first made, when after through our folly we fell again into the bondage of sin, we were restored again, like men new borne, of earthly becomen heavenly, and of carnal made spiritual. To him therefore, of whom all our goodness floweth, honour, and glory be given, not transitory as Moses law had, but such as shall never have an end.  
Amen.   

The text.  I marvel that ye are so soon turned from Christ, which called you by grace, unto another gospel: which is nothing else, but that there be some, which trouble you, and intend to pervert the Gospel of Christ. 
Whereas I lately preached this unto you, & since that ye once received the same, I marvel not a little, what hath chanced, that ye are fallen from so good a father, & so soon fallen from him, which freely forgiving all your trespasses, hath called & provoked you to everlasting salvation, not for 
Which called you by grace unto an other gospel.  your keeping of the law, but through the grace & bounteous mercy and benefit of jesus Christ, & that ye are suddenly fallen again into the bondage of Moses law, as it were into an other gospel, when in deed beside that which we preached unto you, there is no other gospel at all.  
Whence is this so great unstableness, from whence is this lightness, to change such freedom as is freely given unto you, with such wilful bondage? As for your wits I reprove not, but think this fault rather to be laid to certain false Apostles, which being rather the preachers of Moses, than of Christ, abuse your rudeness, and trouble you with the titles of high Apostles, menacing & threatening you, as though it so stood with you, that ye could without circumcision not attain unto salvation, in so doing, not only labouring to renew the ceremonies of the old law, whom it were meet, were now abrogate and abolished, but under this colour also utterly perverting the gospel of Christ. For since that the same gospel through faith & godly life, assureth all men, that embrace it, of perfit weal and salvation, well may it be counted a vain & a deceitful doctrine, if (as they teach) no man have entry to everlasting wealth, unless he be circumcised, as the custom of Moses law requireth. God defend, that any man's authority should remove you from the pureness and sincerity of the gospel.   

The text.  Nevertheless, though we ourselves, or an Angel from heaven, preach any other gospel unto you, then that which we have preached unto you, let him be accursed. As we said before, so say I now again, if any man preach any other gospel, then that ye have received, let him be accursed. 
Rather be so far from being moved through the names of Peter, james, & John, be the same never so great, which names men abuse to bring you under the burdaine of the law, that if even an angel sent from heaven preach unto you any gospel other then that we preached, let the same of you not only not be heard, but be also taken as one to be abhorred and accursed. And lest any think that these my words are spoken either of hastiness, or of unpatience, I rehearse them again & again, that whosoever, whether he be an angel, or an Apostle of high name, preach unto you otherwise, than ye have learned of us before, accursed (I say) be he & abominable.   

The text.  Do I now persuade men or God? Either go I about to please men? For if I had hitherto studied to please men, I were not the servant of Christ. 
For as often as men are in hand with the right line of Christ's faith, neither man's authority, no nor angels ought to prevail or take place. Who so preacheth Christ's gospel, laboureth in no man's business, but in Gods. 
Either go I about to please men.  And if this be so, why should I fear any man's authority? I was by no man but by God put in trust to preach the gospel. In which office I pray you, whether should I in such wise handle myself to please men, or God, whom only I acknowledge for my author and master? The jews upon a worldly zeal labour to set forth among all men their rites & ceremonies, to th'intent that they may under this colour be the more made of, as the nature of men would have ever such ways seem best, wherein themselves were brought up. Wherefore some seeking to have the jews favour, labour to bring men in mind to be circumcised, & preach of keeping the sabbath day, with observing a difference in meats, as though when they so reach, they taught men a high & a singular point. But God forbidden, that I should so farfoorth labour to please the jews being rather carnal then spiritual that I should suffer with any jewish ceremonies the purity of the gospel to be corrupted. When I in time past was given to jewishenes, I pleased my countrymen, by all ways I could, persewing them, that professed the name of Christ. But whiles I went about to please men, I displeased God; who would have Moses abolished, & the glory of his son Christ to be set forth. As long as I was bond to the law, all mine intent and 
For if I had hitherto studied to please men etc.  endeavour was to keep Moses rules, & for that sought I praise at men's hands: but now hath God called me an other way, whose only praise I desire, and look for. If I should hence forth still look for the same praise of men, certainly I were not Christ's servant. For how can any man think me his servant, if I more apply myself to win the favour of men than to do his commandments, if I more fear to displease the Jews, than God the father of Christ, and author of the gospel? I was never slavishely bond to the ceremonies of Moses law, whom I well wist were through the light of Christ's gospel quite abolished, after such time as I had once wholly given myself to Christ. For albeit once or twice for appeasing of a commotion which might elswyse have been, being among the jews, I observed certain of their customs, yet never thought I in them any hope of salvation, but for a time applied myself to the minds of my countrymen, that I might thereby bring more unto Christ.  
But since I perceive, that this submission of mine is by them wrest into a wrong meaning, so that now the matter is gone so far, that they stick not to charge with the burden of the law, as a thing necessary, even them, whom the gospel found free from that burden, I think it high time freely and plainly to speak again Moses rites, and openly to detest all that maketh to the derogation of Christ's glory. And from so doing shall there none Apostles authority fear me, be he never so notable, assuring myself wholly of Christ, whose will and commandment I follow through thick and thine in all jeopardy.   

The text.  I certify you brethren, that the gospel which was preached of me, was not after the manner of men. For I neither received it, nor learned it of man, but by the revel ac●on of jesus Christ. 
But because ye shall the better understand, that I not without consideration fell from Moses law, and now with such boldness preach the liberty of the gospel, joo you to will (brethren,) that the gospel, which I taught you, is no such worldly ordinance as may for any man's pleasure be altered, as that may be, which is made by man. such as to you preach circumcision, let them for their part take heed, whence they learned their gospel. Surely the joyful tidings, which I taught you, neither received, nor learned I of man, by mean whero● I might be coupelled, either to lean to his authority, or to follow other men's interpretations. 
For I neither received it, nor learned it of man.  Christ himself vouchsafed to show, unto me the mystery of the new law and the abolishment of the old, because no man shall think, that I was without consideration and rashly changed, or else received the gospel, which I preach, of no person of grave authority. Christ is in such sort man, that yet he is no mortal man, nor yet under such delights, as all men else are. Christ is also in such condition man, that he therewith is also God, by whose secret power, and spirit I was suddenly changed into a new man, being elswyse more stubbornly given to Moses law, taught unto me by mine elders to be had in reverence and honour, than was like by any worldly persuasion to be plucked out of my head, had not the holy ghost inspired mine heart.   

The text.  For ye have heard of my conversation in time paste, in the jews way, how that beyond measure, I persecuted the congregation of god, and spoiled it, and prevailed in the jews way, about many of my companions in mine own nation, being a very servant maintainer of the traditions of the elders. 
Of this my tale I think you not ignorant, who of likelihood by report know, after what sort I used myself under the jews law, for love borne thereto so greatly abhorring the gospel of Christ, whose secret knowledge I had not yet received, that by all the means I could. I persecuted the new congregation, which at that time by the spirit of god began to be gathered to the doctrine of the gospel, and with the most tyranny I could, destroyed them, thinking in the mean season, that I did a noble act & such an act as highly pleased god, whiles in deed like a fool ignorantly I fought against god.  
And surely the matter went well forward: for in my jewish profession, whom only at that time I thought good and godly, among my companions I got the praise, that I passed well nigh all that were of my companions, for that reckoned more holy and religious, because I more stiffly cleaved unto my forefather's laws: in so doing being deceived for lack of right judgement and knowledge, and not for lack of a good intent & purpose, & for a zeal borne to the law resisting the maker thereof. Which blindness it pleased god by his secret counsel to suffer for a time, to th'intent that I being suddenly changed from so great a bolsterer of the law into a preacher of the gospel, might by mine example draw and provoke many to Christ.   

The text.  But when it pleased god, which separated me from my mother's womb, and called me hereunto by his grace, for to declare his son by me, that I should preach him among the Heathen: immediately I communed not of the matter with flesh and blood, neither returned I to jerusalem to them which were apostles before me: but went my ways into Arabia, and came again unto Damascus. 
Wherefore as soon as it pleased God, which long before that, even from my mother's womb, had purposed and chosen me out for his business, upon me to declare and notify his pleasure, and whereas I no such thing deserved, of his own free goodness to call me to this office, that by me, as by an instrument, the glory of his son jesus might be known, whom as yet but very few of the jews knew, and of the Gentiles almost none, among whom specially he would have me to be preacher, what think ye, did I? Did I still cleave unto my forefather's laws? was I slack to 
I communed not of the matur with flesh and blood.  set upon the business, wherewith I was put in trust? mistrusted I the word of God? compared I my gospel with any of the Apostles, that were my countrymen? or went I to any man to ask his advise? went I to Jerusalem, to have my gospel stablished by their authority, who, because before me they were called to the dignity of apostleship, are highly esteemed? No I did not so. Nor thought I it convenient, that it should by man's authority be confirmed, which was by Christ's commandment immediately commuted unto me. But forthwith as soon as I perceived mine error, and had received from heaven this commission, without any delay went I into Arabia, where I nothing doubted to preach Christ's name, being as yet to the wild and harbarouse people either unknown or hated: with no less zeal preaching then he grace of the gospel, than I exste preached Moses law. And from Arabia returned I to Damascus, where straight from my baptism I had begun to profess Christ's name.   

The text.  Then after three years, I returned to jerusalem to se Peter and abode with him xv. days. Other of the Apostles saw I none save james the lords brother. The things therefore which I write to you: behold before god, I lie not. 
Thence after a three years space came I to Jerusalem, rather to see Peter, than any thing to compare with him. And with him abode I no more but. xv. days, though he among the Apostles seemed chief. As for other of the Apostles laboured I to see none, saving james, whose surname is justus, who was for perfect holiness of life called the lords brother: & he therefore became first bishop at Jerusalem.  
So far as ye see, was I from mistrusting my gospel, and seeking for any man's aid and assistance. Now that I in all these things say true, witness is god himself, at whose commandment I have taken upon me to preach the gospel.   

The text.  ¶ After that came I unto the coasts of Syria and Cicilia, & was unknown, as touching my person unto the congregations of jewrye, which were in Christ. But this they heard only that he which persecured us in time paste, now preacheth the faith, which he before destroyed. And they glorified god in me. 
These things done I went into the countries of Syria & Cilicia, in every place there preaching the name of Christ. For even in these countries a certain number of jews began to favour Christ's doctrine, but to them yet was I by sight unknown, notwithstanding I was a jew borne, only this they knew by report, that I was he, which by god's will of a persecutor of the christian faith, was suddenly become a preacher of the same faith, so that the same I before to the utterest of my power assaulted, now even with jeopardy of my life I defended. For which change they two manner of ways glorified god, one for that they were from such grievous persecution delivered, and for that they had gotten such a defender of their profession.    

The ii Chapter.  

The text.  Then fourteen years thereafter, I went up again to Jerusalem, with Barnabas, and took Titus with me. I went up by revelation, and commoned with them, of the gospel, which I preach among the Gentiles, but specially with them, which were counted chief, lest I should tun or had run in vain. 
But after I had fourteen years preached the doctrine of the gospel speacyally to the Gentiles, than went I again with Titus and Barnabas to Jerusalem, whom I minded to take with me, as witness of that, which was done. And this did I, not now of humanity, as I did before, but at god's commandment, to the intent the jews should better know, when they should see so great a number of Gentiles without circumcision called to everlasting life, aswell as they, that salvation ought to be looked for, not for circumcisions sake, but by faith giving to the gospel. With them therefore 
I w●t up by revelation, & communed ●● them.  compared I my gospel, which I by Christ's will hitherto preach among the Gentiles, and with them especially communed I, whose authority was among the Jews most esteemed, lest any of them which still believed that Christ's gospel should be mingled with Moses law, might say, that either I in the course of the gospel had run in vain, or do still now yet run, in that through the gift of faith without mention making of circumcision I had promised them the same salvation, that we which are circumcised putting our confidence in Christ, trust to have and enjoy.   

The text.  Also Titus which was with me, though he were a Greek, yet was not compelled ●o be circumcised: and that because of incommers' being false brethren, which came in privily to spy aunt our liberty which we have in Christ jesus, that they might bring us into bondage. To whom we gave no coume, no not for the time (as concerning to be brought into subjection) because the truth of the gospel might continue with you. 
And so far were we from charging the Gentiles with the burden of circumcision, that not somuch as Titus, when he was both at Jerusalem, and conversant also among jews, that stiffly defended circumcision, was by the chief apostles of the jews compelled to be circumcised, because he was a Grecian and not a jewe. And how much less than should ye lo do there in Galacia by compulsion of any false apostle? Such as among the apostles were chief, required not of us to have a Grecian circumcised, therein undoubtedly intending, that the bondage of the law should by little and little wear quite away, and the liberty of the gospel be established. But into our company there crept certain false 
And that because of incummers. etc.  christian men, whom I may for good cause so call, because they exact that, which Christ would, should wear out of use. Traitorously and falsely came they within us to espy our liberty given unto us through the gospel of Christ, whereat they envied, intending nothing else but through circumcison to bring us again backward into the bondage of the law. Of them was it more likely, that we should through their importune means, be compelled, lest by resisting, some commotion might be stiered up.  
And yet not so much as to them gave we so ferfurthe place, no not for the time so satisfying their minds, by submitting ourselves, that Titus should be circumcised, which thing was by us done for your sakes, lest that which was in Titus done of necessity, ye without necessity following the same might fall from the truth of the gospel, into a jewish superstition.   

The text.  Of them which seemed to be somewhat (what they were in time passed it maketh no matter to me: god looketh on the outward appearance of no man) nevertheless they which seemed great, added nothing to me. But contrariwise, when they saw that the gospel over the uncircumcision was committed unto me, as the gospel over the circumcision was committed unto Peter (for he that was mighty in Peter, in the apostleship over the circumcision, the same was mighty in me among the Gentiles) when they perceived the grace, that was given unto me, than james, Cephas, and john, which seemed to be pillars, gave to me and Barnabas the right hands of that fellowship, that we should be apostles among the Heathen, and they in the circumcision, only y● we should remember the poor. Wherein also I was diligent to do the same. 
Now if some of them, whose authority is chief, at any time either exacted of any other circumcision, or else permitted it, whither they therein well did or not, that little appertaineth unto me, this is for me sufficient, that they have forsaken their old opinion, and are now of the same, that I am of. How soever the matter go, it is among men a great mattier to be well esteemed, but with god are not regarded such outward apparences, but the very truth. Be it so that their authority is greater, than mine, yet as touching the pure preaching of the gospel, they so little furthered me, that they had rather by me therein some increase and furtherance. For after that upon declaration and trial had of my preaching unto them, they perceived, that Christ had aswell put me in trust with preaching of his gospel among the Gentiles, as he had done Peter among the jews, and when they saw also that my preaching without circumcision was no less effectual, than Peter'S was, with circumcision joined with his, and upon our report they understood that god had given us with them equal grace of the gospel, so far were Peter, james, and john who among them were thought principal pillars, from reproving my preaching, that with me and Barnabas giving us their right hands, they made alegue of fellowship, that we should with one consent and mind preach one gospel, every man in his portion: we among the Gentiles, and they among the jews. Nor gave they us any injunction, to call any of the Gentiles to circumcision. Only this desired they of us, that what time we among the Gentiles preached the gospel, we would remember the poor people, which were at Jerusalem, that they thereby might by some of them be relieved. In which point, forasmuch as it well agreed with the doctrine of the gospel, we diligently obeyed that their commandment, as we would not have done, had they given us in commandment to circumcise the Gentiles. For an unmeet thing is it, that with us any man's authority should so take place, that for favour borne unto him we should not after a right trade see unto the gospel. For as at the beginning the matter required some thing for a season to bear with such as from jewyshenes were turned to the gospel (because they could not utterly be brought from the religion, wherein according to their elders laws was, they were nozeled even from their youth) lest by that occasion many might from Christ be discouraged: so was there a diligence to be used, that through our advertisement such people might be content to leave any longer to be borne with, specially since therein there was more jeopardy, than advantage. For of them, which of Jews embrace the doctrine of the gospel, a very small number is there, in comparison of them, whom we of the Gentiles by our preaching, have enriched Christ with.  
And of their further increase also stand we in great hope, since the Gentiles dwell so far and wide abroad in the world, whereas the jews in comparison be contained, but within a very narrow cumpace. Now of the Gentiles the greatest part in such sort abhor circumcision, that more like were they to forsake Christ, & his gospel, then upon them to receive the yoke of such an odious law. Beside all this also, this greater jeopardy is to be feared, lest if men long & in most places abroad use such kind of sufferance and bearing, it come to pass, that the free benefit of our salvation, for the which gods goodness and our faith should be thanked, greatly seem to hang upon the ceremonies of the law. Which if men see observed by the chief apostles, then will such, as are somewhat bend to superstition, take it, as though without them the faith taught by the gospel to the attaining of everlasting salvation were not sufficient. For what is externally done, all men see, but with what minds and purpose things are done, that see they not. And in matters of suspicion it is a known thing, that men are commonly given always to suspect the worst. Buy mean whereof, that they shall do for the time, giving place to the exceeding superstition of the jews, and against their conscience, will other judge, as done of devotion, and not bear with their weakness. Men have for a season borne with the jews inevitable strupulositie, from whom they must now by little and little increase to better. But to exact that of the Gentiles, which was but for a time suffered in the jews, that may by no means be borne with. The jews first were excused by reason of a certain persuasion received of their predecessors, and beside that by a long custom, whose power is asmuch effectual, as is the power of nature: again by that god was the author of their law, by diverse other things also, of which none may be brought for defence of the Gentiles, if they should likewise mingle Moses law and Christ's together. But now am I specially put in trust with the Gentiles, as Peter's charge is over the jews. And meet it is that each of us principally have a regard to his own cure and charge.   

The text.  But when Peter was come to Antioch, I withstood him openly, because he was worthy to be blamed. For yet that certain came from james, he did ear with the Gentiles. But when they were come, he withdrew and separated himself from them, fearing them which were of the circumcision. And the other jews dissembled aswell as he: in somuch that Barnabas also was brought into their simulation. 
Wherein surely I will give place to no man's authority, in somuch that when Peter came to Antioch, albeit among the apostles I well witted that his authority was chief, yet nothing doubted. I plainly and even at his face to withstand him, more esteaming the gospel, than the dignity that he was in. Nor letted I before all men to reprove his wavering inconstancy and pretended fear, since the act self was for this well worthy 
I withstood him openly.  reproof, because the same made to the great danger of many, which were likely otherwise to take it, than was by him meant, even as though he had so done upon a conscience, and not to bear with the jews infirmity. For where he before sitting at dinner with certain, which of Gentiles were come to the profession of the gospel, with them eating indifferently all kinds of meats, straight when certain jews sent from james 
He did eat with the Gentiles.  came upon them at dinner time, he withdrew himself from the table, pretending, as though he had not with them indifferently eaten comen meats: without doubt fearing lest he should offend their consciences, whom he thought as yet somewhat more superstitious than could wholly forsake and leave such choice of meats, & to be also such, which judged, that it could not well stand with godliness, that a jew should with a Gentile asmuch as sit at one table. Which cloak and pretence of Peter, albeit it came of a good mind, yet was it some thing undiscrete 
And that other jews dissembled aswelas he.  and like to have turned to the utter destruction of many, because not only the rest of the jews that sat with us, favoured Peter's dissembling, but also my fellow Barnabas moved with Peter's authority, even with Peter withdrew himself from that sitting.  
Whose dissembling there was no doubt, but that all the rest well-nigh would have followed, had not remedy been founden with fierce and vehement resistance and contentions.   

The text.  But when I saw that they went not the right way after the truth of the gospel. I said unto Peter before them all: If thou being a jew, livest after the manner of the Gentiles, and not as do the jews: Why causest thou the Gentiles to live as do the jews? For we which are Jews by nature, and not sinners of the Gentiles, know, that a man is not justified by the deeds of the law, but by the faith of jesus Christ: And we have believed on jesus Christ, that we might be justified by the faith of Christ, and not by the deeds of the law: because that by the deeds of the law no flesh shallbe justified. 
When I perceived therefore, that certain, one while applying them to the gentiles freedom, and other while to the jews weakness, haulted as it were betwixt both, nor went the right way, nor steadfastly forward, as the truth of the gospel would, which at that time was so brim, that it was time without all cloaking steadfastly to profess the same, that the ceremonies of the law were abolished, and to salvation offered by the gospel help nothing, to remedy the peril that every man was in, plainly in every man's sight I resisted and gainsaid Peter: that upon correction of the head, all might by his example amend, as they would when they should see, that even he obeyed my reformation. And by these words resisted I him, and said: what meanest thou Peter? for what purpose is it, that thou this wise withdrawest thyself? Why dost thou, whiles thou undiscreetly fearest for thy jews, draw these my Gentiles 
If thou being a Iew. etc.  into a dangerous superstition? For if thou being a natural jew thyself & yet not regarding the superstitious usages of thy countrymen, live even as the Gentiles do, coumpting nothing unclean, but that which is to Godward unclean, since again thou hast at other times heretofore done likewise with Cornelius Centurio, and even now at this time also here in our company, why art thou now become unlike thyself, why dost thou inconstantly withdraw the from dinner, even as though it so were with thee, that whereas before this time thou showedst thyself not to regard the differences in meats, nor yet to be with gentiles conversant, that such acts of thine were not done upon any such judgement and discretion, but to please men withal: nor seemest thou to understand, that this thine example not only confirmeth the jews in their superstition, which were meet to be abolished, but that the Gentiles also, which are becomen christians, are like to be compelled through thine example, which art among the Apostles chief, to be charged with the ceremonies of the jews, from whom Christ would have men free, not only them, whom the grace of the gospel found free, but also the Jews self, whom it found bond. We that are no Gentiles borne, whom the jews call sinners & unpure, 
A man is not justified by the deeds of the law.  which at the time of preaching the gospel were in deed Idolaters, but are by nature Jews, borne under the law, whereunto for a season we well obeyed, being yet taught, that through the keeping of the law noman is justified, but rather by a certain confidence, whereby we trust through the free mercy of Christ to have remission of sins▪ mistrusting the law of our elders, we resort to Christ's religion, trusting by mean thereof to obtain righteousness, not such as may bring us into men's favour, but into the favour of God, which the keeping of the ceremonial law, as a thing not sufficient, was not able to bring about. And shall we now be beginners and authors, that the Gentiles mistrusting Christ shall now seek upon the succour of the law, specially since we well know, that through the benefit of the law no man before God is made righteous? If men were, what need were it to resort to the faith of the gospel?   

The text.  If while we seek to be made righteous by Christ, we ourselves are found sinners, is Christ then the minister of sin? God forbidden. 
And if after our once receiving the faith of the gospel, we be nevertheless found subject to sin, so that we need yet an other remedy, as much as we had need of being under Moses law, and being disappointed of the hope we stood in, so that we now again are compelled to seek upon the law, that of us was forsaken, what shall we say? shall we say that Christ, 
Is Christ then the minister of sin.  whom we believed to be the author of perfit justice, is the minister of unrighteousness? who not only delivereth us not from our old unrighteousness, but is also an occasion of increase thereof, and not only giveth unto us not the wealthy state which we looked for, but also causeth our condemnation to be more grievous, forasmuch as upon hope of him we forsook the law: whereunto if we again be compelled to return, we might seem not without fault & unadvisedly to have foregone it, of which fault Christ seemeth the very occasion. But God forbidden, that any man so judge of Christ, or think that the grace of his gospel doth lack any perfection, so that toward the attainment of salvation we should need to seek somewhat out of Moses law.   

The text.  For if I have built again the things, which I destroyed, then make I myself a trespasser. For I through the law, have been dead to the law, that I might live unto Christ, 
For to return again to Moses, after we once have received the law of the gospel, it is a certain falling away from Christ and reproach to the gospel, yea, what jew or stranger soever so doth, therein declareth he himself also to be a transgressor of Moses law. For if the law any thing made to salvation, why forsook he it? if it nothing made, why falleth he to it again? If the building thrown down with mine own hands, I begin even from the foundation to build the same again, which I erst destroyed, show not I therein my folly, which set that up again, which I unadvisedly destroyed? No cause is there then why after we have once embraced the faith of the gospel, by whom the goodness of Christ would we should receive perfit righteousness and salvation, to regard the succour of the gross law, whereunto we are now no longer bond. For as the death of either of the two married delivereth the party that is left on live from the bond of matrimony: so had I, which am a jew, with the law somewhat to do, as long as that mutual right endured, that is to say, as long as the law lived unto me, and I lived to the law.   

The text.  I am crucified with Christ, Nevertheless I live: yet now not I, but Christ liveth in me The life which I now live in the flesh, I live by the faith of the son of God, which loved me, and gave himself for me, I despise not the grace of God: For if righteousness come of the law, than Christ died in vain. 
But assoon as through the death of Christ and the sacrament of baptism I became apprentice to the spiritual law of faith, I was in manner to the gross and carnal law dead, yet not so dead, that I lived not, but so dead, that I begun to live after a better way and condition. Hitherto lived I to Moses, but now live I to God. For God is a spirit.  
As Christ lived before a mortal man, having a body subject to miseries, as ours is, so he being now dead to the flesh, and also to the world, liveth to God the father, free from all corruption and miseries of death. But I, which through baptism am crucified with Christ, and also dead with him, am so far from being bond to these gross and carnal, rather than spiritual and godly observances, that to them I am dead. For I live not gross and carnal as I once was, subject also to worldly desires: Dead is Saul the stout de●ender of the law, & persecutor of the gospel, and yet through the spirit of Christ have I received life now much better. Or rather I live not myself, which of myself am nothing but carnal, 
Not I, but Christ liveth in me, etc.  but in me liveth Christ, who●e holy spirit at his will and pleasure governeth all mine acts. But whereas I am not yet free from all contagion of death, but have still a body, somewhat subject to man's weakness, & the discommodities of this mortal life, yet in manner live I a life immortal, conceived in my soul through sure hope, assuring myself upon the promise of the son of God, through whose bounteous mercy I have received the gift of faith, & through faith righteousness, through righteousness, life everlasting, not by keaping of the gross law, but through the singular goodness of Christ, who of his own good will loved me deserving no such thing, so greatly that for my sins he suffered the punishment of the cross, and for my wealth gave himself to death. Free is all that he giveth.  
His pleasure was, that for our salvation we should to him be beholding, and not to the keeping of the law. He it is which freely giveth this 
I despise not the grace of God. etc.  benefit to all men. He it is which taketh a way sin, and giveth pure and innocent life. Were not I most unkind, yea were I not spiteful against Christ, if I refused his offer? And refuseth he not it, who after baptism received, looketh back again for help of the law, as though to abolish all the sins of the world, and to give every man everlasting salvation, Christ's death were not sufficient? If through innocent and hurtleslife we become immortal, whence (I pray you) rather look we to receive both, by confidence in the law, or by the free mercy of Christ? If by his free mercy, why hang we still on the law? If by keaping of Moses, then is Christ dead in vain, forasmuch as that, for which his pleasure was to die, by his death we get not.    

The third Chapter.  

The text.  O ye foolish Galathians: who hath bewitched you, that ye should not believe the truth? To whom jesus Christ was described before the eyes, & now among you crucified 
commonly among men for your foolishness and childishness are ye evil spoken of, but this may I truly say: O ye foolish Galathians, which would be brought in to an opinion so far from all reason, that where the jews through the faith of the gospel preached unto them, are delivered from the burden of the law, ye being free men borne, will wilfully cast yourself into bondage▪ The harm which is herein done, I lay not wholly to your charge, but blame your lightness to believe, & easynes to be persuaded: but much more blame I the malice of certain, who have altered your former minds, which would God ye would rather have followed simple as they are, than the ungracious counsel of some other.  
What was he, that through an envy and grudge borne against your weal, under which ye have hitherto continued, through the liberty of the gospel, hath bewitched you, and charming out your christian mind hath by enchantment cast you into this frenzy, that ye as men mistrusting Christ, should seek for help of the cold and barren law? Where 
That ye should not believe the truth  is that singular confidence become, whereby through the death of Christ ye were in sure hope to have perfit righteousness and salvation, without helm and aid of the law? Ye I say, in whose hearts jesus Christ the only author of our salvation was so farfoorth graven and printed, whom with the iyens of your faith ye in such sort saw by his cross reconciling all the world to his father, as though he had been painted before your faces, and as though yourselves had been witnesses of that deed doing, which was in deed done at jerusalem. The jews that saw him hanging on the cross, and yet denied him, saw not so much as ye did. Among you, which by his death trusted to receive everlasting salvation, was he verily crucified. Your iyens were alway upon the brazen serpent hanged up upon the tree, of whom only ye trusted to receive the wholesome remedy of all your sins. And whither now suddenly cast ye your iyens?   

The text.  This only would I learn of you, whether ye received the spirit by the deeds of the law, or by preaching of the faith? Are ye so unwise, that after ye have begun in the spirit, ye now end in the flesh? So many things ye have suffered in vain, if it be also in vain. 
If there be in you yet any wit left, even consider me this, which unless ye be blind, ye may easily understand, and so do I, because I will not subtilely reason the matter with you, nor seek for far fetched arguments. Ye remember, that lately at my preaching of the gospel, how through baptism and putting of my hands upon you ye received the spirit of Christ. It was no vain persuasion. The wonderful work of God ensuing thereupon, as the gift of languages, of prophecy, of healing, and other gifts made plain proof, that this came by the power of God, and by no man's crafty conveyance.  
This spirit of God (I say) whether (I pray you) received ye it by Moses circumcision, or else by that, through my preaching ye believed the gospel of Christ? notwithstanding that ye to Moses were strangers, yet gave Christ unto you through faith his strong and mighty spirit, as an earnest penny of the blessed state, he promised unto you. And why should ye now elsewhere of any other look for salvation, than of him, of whom ye have received so plain a gage of bliss to come?  
If I to you preached circumcision, and if by trust therein ye received the heavenly spirit of God, then am I content, that for some part of your salvation ye shall give thanks to Moses law, but if I nothing taught you, but jesus Christ, and that by putting your confidence in him only ye found in yourself even the same gifts, that the jews through baptism receive, why should ye in despite of Christ seek for the heavy and painful burden of jewishness? wise and thriving scholars from rude beginnings grow forward and increase, but ye from such godly and commemdable rudiments fall back to the worse.  
The jews borne under the bondage of the gross law, forsaking the ceremonies of their elders, repair unto the spiritual doctrine of the gospel. Ye contrary, from the godly beginning of the gospel and your heavenly profession, grow out of kind into a jewish superstition. They of jews become christian men, and labour ye of christians to become jews? What needed us to be endangered and become debtor to Christ, if Moses law sufficiently work our salvation? Why forsake ye now him for whose sake ye have suffered such afflictions, even of them that hated Christ's name and glory? For who so through circumcision thinketh to be saved, the same man is fallen from Christ.  
Will ye in such sort use yourself, that men of you shall think, ye have for Christ's sake suffered in vain such great afflictions? But God forbidden, that ye have suffered them in vain. Out of the right way are ye, but so are ye not for lack of good will, but for lack of knowledge, not of malice in your party, but rather staggering through the enticement of other. amend by times, and fear not, but that ye shall nevertheless enjoy the fruit of your old faith.   

The text.  Moreover he that ministereth to you the spirit, and worketh miracles among you, doth he it through the deeds of the law, or by the preaching of the faith? even as Abraham believed God, and it was ascribed to him for righteousness. 
Tell me now then, whether God, who giveth you his holy spirit, who in marvelous works by you showeth his mighty power, whether (I say) doth God this, because ye have through keeping of Moses law won his favour, or else rather, because at our preaching ye gave credence to the gospel? If Gentiles, when they become jews, work such miracles assoon as they be circumcised, as ye do, than some cause were there, to be desirous of the law: but if these wonderful works be seen in none, but such as have received the faith in the gospel, why should you elsewhere look for the end, then whence ye see the same begun? The beginning and author of circumcision is Abraham, whose children the jews glory that they be, and are circumcised as he was. But not so much as he obtained through circumcision the praise of perfit justice, but only by credence giving to God's promise, at what time he was not yet circumcised. Nor read we in Genesis, Abraham was circumcised, and thereby became righteous, but Abraham believed God, & that to him was counted for righteousness.   

The text.  Ye know therefore, that they which are of faith, the same are the children of Abraham. 
The promise therefore made long since to Abraham's posterity is none of theirs, nor belongeth to any of them, that have nothing else but Abraham's circumcision, but to such as by faith giving to the gospel are his natural children. They that of their circumcision are proud, and boast themself to be Abraham's children, make such vaunt and cracks all in vain, since they be bastards, and not the lawful begotten children of Abraham. For such & none else are natural children to him, as faithfully and with all their hearts give credence unto God, & as Abraham did, put their trust in him, speaking unto us by his gospel, of what stock so ever they be descended. It is not carnal kindred, that is herein regarded and esteemed, but like perfection of minds.   

The text.  For the scripture seeing afore hand, that God would justify the heathen through faith: showed before hand glad tidings unto Abraham, saying: in the shall all nations be blessed. So then they, which are of faith, are blessed with faithful Abraham. 
Now mark and consider, how this my saying scriptures many years gone testified and meant, that is to weet, that all men through faith should look for salvation, & not only a few jews by circumcision. That now is preached unto you by the gospel, the same many hundredth years gone God promised to Abraham, saying: in the shall all nations be blessed, and win praise: But now could it in no wise be true, that all nations should be borne of Abraham, and yet through him is the blessing promised unto all people, as though all were his posterity, as they in deed be, not because all are of his blood and stock, but by resembling his faith. For it beseemeth children to resemble their parents. Therefore, such as mistrusting the ceremonies and works of the law, have an undoubted trust in the promises of the gospel, as true children of Abraham, shall with their faithful father enjoy the blessing promised unto him, from which such shallbe excluded as bastards & unlawfully begotten, more worthy to be cursed, than blessed as by circumcision trust to be saved.   

The text.  For as many as are of the deeds of the law, are subject to the curse For it is written, Cursed be every one, that continueth not in all things which are written in the book of the law, to fulfil them. 
For as many as hang upon the observances of Moses law, whom they keep not in deed, but break, are under all God's indignation & curse. The jews self cannot deny this, forasmuch as in the book of Deuteronomie this wise it is written, cursed be he that continueth not in all things, which are written in the book of the law, and doth not such things as by the law are commanded. By which words ye see, that such as keep the law ceremonial, are not for that promised to be made righteous, but the transgressers thereof are threatened gods curse. What man is he, that is able to perform the whole law, specially since it is such a thing, which when through inhibition it hath provoked men to sin, giveth no strength nor ableness to suppress and overcome desires.   

The text.  That no man is justified by the law in the sight of god it is evident. For the just shall live by faith The law is no● of faith, but the man that fulfilleth the things contained in the law, shall live in them. 
But briefly to grant, that a man may throughly keep the law, such one happily shall among men be taken and accounted for righteous, but not be likewise counted before god, at whose hand, if no man through keeping the ceremonial law of Moses, be judged for righteous, without doubt true is it, that by the prophet A●acu● is written, that the righteous liveth by faith. For as sin is the seed, whereof death groweth: so is godly life, the beginning and well spring of life. The law hangeth upon keeping of certain prescript ceremontes, and not upon faith, which ceremonies who so observeth and keepeth shall live in deed▪ but not the everlasting life whereof we are through faith put in assurance. Look what righteousness the law giveth like kind of life giveth it. Among men, so is it, that whoso breaketh not the rules of the law, he is righteous and liveth among men out of all fear of punishment, but before god neither shall he be accounted for righteous, nor yet for living, unless he surely trust upon the promises made in the gospel.   

The text.  Christ hath delivered us from the curse of the law inasmuche as he was made as cursed for us. For i● is written, cursed is every one, that hangeth on tree, that the blessing of Abraham might come on the gentiles, through jesus Christ, that we might receive the promise of the spirit through faith. 
Christ only among other was not under the curse of the law, but as an innocent and hurtless lamb to the law nothing endangered. We were in danger to it, and by reason thereof accursed, which wretchedness and curse he delivered us from, turning our offence into innocency, and our curse into blessing. So that much less would he have you now under the bondage of the carnal law. But how delivered he us? Without doubt, by that he being without all spot or sin, upon his body took the pain, that was for our trespasses dew, and the curse, under whom we were, took upon himself, whereas he was from that, free, and partaker of blessing. To●e he not our trespasses upon him, which as an offender, among offenders for our redemption suffered the shameful villainy of the cross? For i● the book of Deuteronomie this we read, cursed is every one that hangeth on a tree. And why would god have it so? Surely, to the intent, that the curse of the law being taken away, the blessing, that once was promised to Abraham, should in steed of it, through faith take place. Take place (I say) not in the jews only, but in the Gentiles to, not through the benefit of the law, whom Christ● would have abolished, but by the free mercy of jesus Christ, by whose death we being brought again into god's favour, & delivered from the burden of the gross law, may through faith obtain the blessing of the gospel promised to Abraham's posterity, the spiritual posterity (I mean) and not the carnal. Let us surely trust in god, for he will of his promise deceive no man, but what he promised, that will he perform.   

The text.  ¶ Brethren, I speak after the manner of men, though it be but a man's testament, yet if it be allowed, no man despiseth it, or addeth any thing thereto. To Abraham and his seed were the promises made, he saith not in his seeds, as many: but in thy seed, as of one, which is Christ. 
But to the intent ye shall the better understand this, lo a worldly and familiar example. For though betwixt god and man, there be no comparison, yet a man's testament and covenant, when it is once allowed and ratified, no man either breaketh, or putteth any thing to it, contrary to the will of the maker: how much more stable and sure than should 
To Abraham and his seed were the promises made.  the covenants and promises of god be? God promised Abraham a blessing, which by his seed all nations of the world should have. Wherein it is to be observed and marked, that scripture said not seeds, but seed, lest we by David, Moses, or any other might look to have gods promise, but in his words noted the only seed, and the very seed of the everlasting Abraham, which is jesus Christ, into whom through baptism and through the receiving of the spirit, we through him look for the same gifts, which god hath already given unto him.   

The text.  This I say, that the law which began afterward, beyond four hundred and thirty years, doth not disannul the testament that was confirmed afore of God unto Christwarde, to make the promise of none effect. For if the inheritance come of the law, it cometh not now of promise. But god gave it unto Abraham by promise. 
But further to compare the former example, the promise and covenant which god, before the law was given made with Abraham, which promise he would have to be stable, the law which followed and was given after the same promise and covenant, could not defeat nor disannul. And yet should it restrain and disappoint the promise, if the inheritance of god's blessing promised to Abraham's posterity, were due to such only, as keep the law, forasmuch as in the promise there is no condition of the law expressed. For how could therein of the law be any mention made, since the law was not at that time given? For in case the law had not followed the promise at all, yet would god nevertheless with Abraham's posterity have kept the covenant made with Abraham. Now if the promise of this blessed state be due by reason of god's promise, and the promise made before the law had no condition of keeping the law joined with it, 
For if the inheritance cum of the law. etc.  for what cause exclude we from the promise, such as to the law are strangers, and not strangers to faith? For if by the law men enjoy thenheritaunceinheritance then is god's promise and covenant frustrate and broken, which god without keeping of the law will not perform. Even like as when a man hath agreed with an other to give him his daughter in marriage, after that the bargain is made, he go from his word, denying that he will so do, unless the other again will promise him his sister, whereas at the bargain making he had no sister borne, nor at time of the covenant, of mutual marriage no mention made. The promise of god was free, and upon the only condition of faith confirmed, whom who so performeth, the same man hath right to the promise.   

The text.  Wherefore then serveth the law? The law was added because of transgression (until the seed came to whom the promise was made) and it was ordained by angels in the hand of a mediator. 
But here some will say, if by faith in gods promise every man must look for salvation, for what end and purpose made god the unprofitable law afterward? No, say not, all unprofitable, for albeit it make not a man upright and innocent, yet restraineth it our liberty to sin, whiles it with ceremonies keepeth noughty desires and appetites within a due measure and compass of right reason. And had not the unruly 
The law was adde● because of transgression.  malice of men so required, there had no law be given at all, and yet was not the same law given neither, that all men should thereto wholly for ever be bound, but given by god for a time, shadowing for the season Christ to come, with punishments fearing men from sin, and with promises provoking them to do well, for this purpose made and ordained by angels at god's commandment, to endure until that after many ears the only seed should come, whereby the god of Abraham promised salvation to all Abraham's lawful children.  
In such sort was the law made by angels, that yet the whole power and governance of it had Christ in his hands, who in such wise was a mean and came betwixt Moses law, and the grace of the gospel, that he was the end of the one, and the beginner of the other, in such sort also a mean betwixt god and man, that to th'intent he would betwixt both make atonement, in himself he comprised both natures.   

The text.  A mediator is not a mediator of one. But god is one. Is the law then against the promise of God? God forbidden. 
Now a mediator that is a mean betwixt, must needs be a mean betwixt many. For no man is there, that with himself is at dissension. Of them that disagreed, god the father was one▪ who with mankind was at variance. Wherefore necessary was it, that there should a certain third parson be, which in himself containing both natures should bring both at unity and concord, with his death first pacifying gods wrath, and then with his doctrine alluring all the world to the true honouring of god.  
Is the law then contrary to god's promises? no not so. Forasmuch as the law following the promise made by god, made not the same promise vain, but kept men in a continual expectation & looking for god's promises, that by so doing they might be more apt and ready to receive the grace to be offered by the gospel. Nor is not the law abolished, because it was against god's promises, but because it was convenient & meet, that shadows should give place to the truth: and the unfectuall, to that which was mighty and effectual.   

The text.  For if there had been a law given which could have given life: then no doubt righteousness should have come by the law. But the scripture concludeth all things under sin. That the promise by the faith of jesus Christ should be given unto them that believe. But before faith came, we were kept under the law, and were shut up unto the faith, that should afterward be declared. 
For if there had such a law been given, as could unfeignedly and truly have given life, then should the same never have been abrogate, nor should we have had any need of the help and aid of the gospel, for asmuch as then by the law every man might have attained unto perfit righteousness. Sufficient had it been therefore in that case to trust upon the law, for all them that were of everlasting salvation desirous. But now, lest men upon boldness of their works might despise the 
But the scripture concludeth all things under sin.  grace of Christ, for this purpose was the law given, declaring and prescribing, what was to be done, and what was to be avoided, that all men should perceive themselves in danger of sin, whiles they shun not, that they by the law knew was evil, being undoubtedly overcomen with their noughty desires, and by these means knowing their own disease, might more willingly embrace the remedy to be offered by the grace of the gospel. For before the law was given, men without correction fell to sin, to whom all that liked, was straight thought lawful, and in defence of men's sinful life some thing had they to lay for their excuse. But the law had them in such a brake, that they could not choose, but grant, that they had well deserved punishment, for somuch as it could not be denied, but that it was good and honest, which was by the law commanded. After that god therefore by his great wisdom had by such means taken away our vain confidence in ourselves, and had set before our iyens our sinful living, than declareth and performeth he his promise made to Abraham, and that, which the jews only looked for, as peculiarly belonging to them, being as they said, the only children of Abraham, generally to belong to all such, as were through faith becomen Abraham's very children, not for their desert of keaping the law, but because they with all their hearts put their affiance in the gospel, and believed also that through the death of jesus Christ, godly life shall all people have, and receive glory also and salvation.  
For this purpose likewise for a season served Moses law, that partly with menacing of punishments, partly with hope of promises made therein and partly with rude expressing of Christ to come, the jews after such sort within their bonds, lest Christ at his coming should have found them strayed out into all kinds of mischief, neither worthy, nor yet apt to receive the grace of his gospel. By the promises then of the law had the jews a certain rude knowledge of the mystery of the gospel. By the observance of this law than were men so long stayed and underpyght, until that was by the gospel opened, which the law in shadows represented, that if men will now awake, they may clearly see even that put in ure, whereof they before had but a dream.   

The text.  ¶ Wherefore the law was our schoolmaster unto Christ that we might be made righteous by faith. But after that faith is come, we are no longer under the schoolmaster. For ye are the children of God, because ye believe in Christ jesus. For all ye that are baptized, have put on Christ. 
The law therefore brought not men to perfit righteousness, but was as a schoolmaster given to the rude people, that whom the regard of honesty was not yet able to keep in good order, they might with fear of 
That we might be ●●de righteous through faith.  punishment be kept from extreme naughtiness: that through such means increasing by little and little, they might be brought from trusting upon their old ceremonies unto Christ, of whom only they should look to receive perfit righteousness.  
Now is not the child ●o under his schoolmaster, that the schoolmaster with him must all way be at hand, but only until such time, as they being more ripe and grown up to better knowledge even of their own accord fall to honesty, nor have need with fear of punishment to be kept from evil, but by their father's encouraging freely and willingly study goodness and honesty, an other while now ruling their schoolmaster, whose wholesome and sharp correction they for a time endured. As the father therefore, though he tenderly love his children, compelleth them yet for a time to be under a schoolmaster, whose master the children in short time after shall be: so hath god with sharpness of the law kept under his rude and gross people, until that they concerning the doctrine of his gospel, being made their own men should no longer need to be under correction of their schoolmaster, but live freely, as free children under their most merciful father.  
And though it so were, that god gave unto the jews only, a schoolmaster, 
For ye are the children of god because ye believe, it.  yet took he not them only for his children, but ●ather counted all such as by faith in the gospel are graffed into the body of jesus Christ, and endued with his holy spirit, to be god's children, as soon as they are with Christ made one. Now if that, whereby we are joined unto Christ, generally belong to all men, what let should there be, why God should not indifferently count all for his children? Through baptism have ye received the spirit of Christ, and not by circumcision.  
As many then, as are baptized, are become with Christ joint enheriters, in that behalf no point inferior to the jews, boast they themselves of the privilege of circumcision never somuch.   

The text.  There is no jew neither Gentile: there is neither bond neither free: there is neither man nor woman, for ye are all one in Christ jesus. If ye be Christ's, then are ye Abraham's seed, and heirs according to the promise. 
In things, that hang upon men's favour, the condition, state, and persons are regarded, but god would this benefit of his to be both free and also comen to all men. Through baptism are we new borne again, and suddenly altered, as it were into a new creature. And as touching this gift, it is laid to noman, nor passed upon, whether he were before baptism, jew or Gentile, bond man or free, man or woman. All ye through baptism are belonging to Christ's body, equally partakers of this god's gift, which is from the head conveyed into all the members.  
And if Christ be the very seed of Abraham, by whom god promised 
For ye are all one in Christ jesus.  his blessing to all nations of the world, forasmuch as ye are planted in Christ, needs must ye be Abraham's posterity. Farther then, if ye be Abraham's posterity, even like heirs ye have right to the promise of god. If through the fellowship of Christ ye become gods children, and into it are all received through faith and baptism, necessarily it followeth, that the inheritance equally appertaineth to all men.    

The fourth Chapter.  

The text.  And I say, that the heir, (as long as he is a child) differeth not from a servant, through he be lord of all, but is under tuters and governors until the time that the father hath appointed: even so we also, when we were children, were in bondage under the ordinances of the world. 
LOng since by Gods promise due was the title of inheritance, but now and not before are we received into it, because (as we before said) as by man's laws and ordinances, the heir, while he is within age, useth not his right, yea he nothing differeth from a servant, where he is borne to be lord over all, but is kept under with fear, and ruled as other men will, passing that time under creansers & governors, until he be grown up to that ripeness, which either the law or his father hath appointed: so likewise in time past, when we were yet not apt to receive this gift, which requireth even heavenvly minds, our understandings also thereto, not of strength sufficient as yet, we were like children with such certain gross laws, as were meet for our infirmities, kept in due order, being such at that time, as could not savour heavenly learning, but rather such as would with such things be more moved, as might with our fleshly iyen be seen, as are the material things of this world, for example, differences of days, differences of meats, differences in apparel, sacrificing and killing of beasts circumcision. As long as we were not apt to receive higher instructions, even as servants we for a season obeyed and were under these.   

The text.  But when the time was full come, God sent his son made of a woman, and made bond unto the law to redeem them, which were bond unto the law: that we through election might receive the inheritance, that belongeth unto the natural sons. 
But assoon as we came out of wardship, and were grown up to a riper age, when that time was passed, which the everlasting father in ●●s secret counsel had appointed, he suffered us no longer to be under the carnal rules of the law, but sent for our deliverance neither Moses, nor prophet, but his only son jesus Christ. He sent his son (I say) not to be seen, as things are seen in a dream or vision, so that a man might doubt, whether it were so or not, but openly before every man's iyens, to be a man borne of a woman, under the weakness of our natures, to the 
Tha● we through election might receive th'inheritance.  intent he would readily heal our wretchedness, whom God would have to be circumcised, & suffer all the bondage of the law, to th'end he would deliver the jews from the burdaine of the law, whom he found thereto subject, that noman should thenceforth like a child within age, live under governors, but be all called to the liberty of children, for bondage is contrary to the name of a child.   

The text.  Because ye are sons: God hath sent the spirit of his son into our hearts which crieth abba father. 
And because God would of his goodness evidently declare, that we are restored into the freedom of children, he putting away all fear of punishment hath powered even into the bottom of our hearts, the spirit of his only son, who is to us a most certain witness, that we are Gods children. The spirit of servage savoureth and crieth out after one sort, the love and good mind of children after an other. The one desireth to escape the displeasure of his master, tother with a great confidence crieth, O father, father.   

The text.  Wherefore now thou art not a servant, but a son. If thou be a son, thou art also an heir of God through Christ. 
Wherein it is not to be doubted, but that God doth much more thankfully knowledge the name of godly love and charity, than the name of fear. If this were not as I say, neither would Christ have called his scholars, brethren, nor have taught men to pray unto God under the name of a father, when he teacheth us to say, O our father which art in heaven. To whom soever therefore God giveth the spirit of his son, the same man is no longer a servant, but a son. And if he be through Christ, his son, by him likewise must he be God's heir. Namely since whoso by adoption receiveth an other into the name of his son, he in so doing giveth him a right to his inheritance.   

The text.  notwithstanding when ye knew not God, ye did service unto them which by nature are no Gods. But now after that ye have known God, (yea rather are known of God) how is it, that ye turn again unto the weak and beggarly ordinances, whereunto again ye desire afresh to be in bondage? Ye observe days, and months and times, and years. I am in fear of you, lest I have bestowed on you labour in vain. 
But as the jews for a season were with a gross religion, or rather superstition kept under, because they should not utterly slide from all religion, so, what time the true God was unknown unto you, according to the ordinances of your elders, ye worshipped devils, believing them to be Gods, which are in deed none, because he seemeth much nigher true religion, which is under a false, than is he, that thinketh there is no God at all, despising all religion. God layeth not to the jews charge, because they for a time lived under their elders laws, from whom when they were taught better learning, they turned to the very right trade of godly conversation. Nor is your worshipping of idols, whom ye erroneously supposing to have an heavenly power in them had in honour, laid against you, since the time, that by preaching of the gospel ye knew the living God, or else (to speak it better) since the time ye were 
But now after that ye have known God. etc.  known of God, ye found him not, but he by his holy spirit drew you unto him, even as that, whereas ye now tenderly love him, as a father, cometh by none other means, but because he first loved you. God favourably and gently forgot your old error, but of your own accord from the truth once known wilfully to return again to the same, that offence is outrageous and damnable.  
The jews being taught the true religion, forsake their ceremonies: and will ye being called from idolatry, & taught by preaching the gospel what perfit religion is, after the receiving of the holy ghost, cast yourself again headlong into a jewish bondage, so that whereas ye are free, ye had rather to be under the gross beginnings of this world, which neither are able to make you righteous, nor been effectual to salvation. 
How is it that ye turn again unto the weak & beggarly ordinances. etc.  Fall ye not to them again, when jewishely ye observe days, months, and years, with other such differences of time, as though the jewish sabbath day, the feasts of the new moon, holy days, and other times, wherein the jews either do certain things, or abstain from certain other, as from unlawful acts, any thing helped onward to salvation, when to christian men all times are free to honour God in?  
If ye have in Christ a sure confidence, whence is this superstition? If ye have not, then tear I, lest I have in vain bestowed so much labour upon you for your instruction. Ye fall from Christ, if ye mingle with him jewishenes. Suffer not, that either I, which have by such great and sundry troubles taught you the gospel, lose therein my labour, or that ye in vain have suffered for Christ sake such afflictions.   

The text.  Brethren I beseech you, be ye as I am, for I am as ye are. Ye have not hurt me at all. Ye know, how through infirmity of the flesh, I preached the gospel unto you at the first. And my temptation which was in the flesh, ye despised not, neither abhorred: but received me as an angel of God: even as Christ jesus. 
But rather regard not the ceremonies of the law, as ye see me to do, but put my trust in Christ only. Myself sometime was such one as ye now he, judging that it was an high point of godliness to be circumcised, to keep the jewish sabbath day, to observe differences in meats, to sacrifice beasts: for zeal of whom, I then persecuted the church of God, all which points now reaken I for trifles.  
Whereas I brethren somewhat vehemently complain upon you, surely this may ye believe me, I seek not mine own weal, but yours. I might 
Ye have not hurt me at al.  with the quiet uprightness of mine own conscience be with myself contented. I am not displeased with you, for ye have done me no wrong. I pity to see you go from such good beginnings, look rather that ye be stable and constant, increasing still from better to better, rather than from better to worse.  
What time I first preached unto you the gospel of jesus Christ, I submitted myself to your weakness, now an other while rise ye up to my strength, & lose not the glorious praise of your faith. Of late, when I preached unto you the gospel, ye knew, I took no great royal state upon me, but even the behaviour of a low, simple, and abject person. I pray you, what saw ye me, but a seely man, ready to take harm, hated of many for Christ's name, under diverse troubles and vexations, & beside this, one of a simple and rude language? I taught you nothing, but that jesus Christ was for your sakes fast upon the cross, at which time such was the readiness of your faith, that ye with such vileness in my person being nothing offended, neither forsook nor despised my gospel, what time by faith therein I promised you life everlasting.  
Yea (I say) ye received me heartily, and with great honour, not as Paul, but as the angel of God, yea as jesus Christ himself, because ye perceived, that I brought unto you no worldly doctrine, but a heavenly and godly: and that I went not about mine own business, but laboured in jesus Christ's behalf. God therefore, & Christ worshipped ye in me.   

The text.  What is then your felicity? For I bear you record, that if it had been possible, ye would have plucked out your own iyes, and have given them to me. Am I therefore become your enemy, because I tell you the truth? 
Which acts in you well declare the singular faith ye once had, which was so ready, so sound and constant, that it abated not, notwithstanding mine afflictions, notwithstanding my vileness. joyful was I for it, blessed I judged you, & myself lucky, in that I had gotten such good disciples. But if ye of such good beginnings repent you, where is your felicity becomen, where is also mine, which was, what time I rejoiced of you, and ye likewise of me? This aught I truly to testify of you, such love bore ye toward me, that if need had been, ye would have plucked out even your iyens out of your heads, and have given them unto me. And why now slide ye from me by calling unto you new Apostles, to learn of them jewishness? With flattering and coloured words they allure and gait your favour, not preaching such things, as help to salvation, but such as make to their lucre and advancement. Am I therefore become your enemy, because I both plainly and truly taught you such things, as I well wist belonged to your salvation?   

The text.  They are jealous over you amiss. Yea they intend to exclude you, that ye should be fervent to them ward. It is good always to be fervent in a good thing, and not only when I am present with you. 
But I well see Galathians, whereabout they go, some ielously woo you and as it were envying at me, labour to win your favour, but yet so do they neither of good ne godly purpose. For they do not this to profit, but to pluck you back from the liberty of the gospel into a jewishness, under which themselves are. Busily labour they to make other like them, to th'end they may seem both to follow and teach a marvelous and a goodly kind of doctrine. Think not that in every man, every thing must be followed, but follow such things, as are good, and that constantly, not only while I am there present among you, but also when I am absent. Ye saw me despise the ceremonies of the law, and to preach no thing unto you, but Christ, and ye followed my preaching, while I was present. And if that were well done, why follow ye now in mine absence other, in such things, as are not good?   

The text.  My little children (of whom I travail in birth again, until Christ be fashioned in you) I would I were with you now and could change my voice, for I stand in a doubt of you. 
Would God ye could with your iyen se the secret parts of my heart, there should ye clearly perceive, with how great grief I writ this. O my little children, once begot I you to Christ, not without my great travail and pain, and now after your swerving from Christ labour I to bear you again, until that Christ in you be thoroughly fashioned.  
I had sowed good seed, whereof it was me●te that perfit christians should have grown, but by enchantment (I wot not how) ye are turned into jews, and changed into an other kind. Christ is heavenly and spiritual, and will ye be carnal & earthly? But this epistle expresseth not sufficiently the vehemency of my mind. Would God I might be 
I would I were with you now ● co●●● change my voice.  now presently among you, with lively words to set out that I after a sort signify by letters, the vehemency of whom would partly with my countenance, partly with my tears, and partly with my voice be increased. To bring you again to Christ, I would change myself into all sorts, and sometimes speak fair, and sometimes require, and sometimes chide. And according to the varieties of your natures, & necessity of the matter, would I better apply and temper my words. And would assay every medicine, until the time I had brought all you to health. But now forasmuch as I see some of you fallen to jewishenes, some other in jeopardy of falling, and some (I trust) constant in my doctrine, my mind is in much care and fear, uncertain, with what kind of letters to reamedie this great harm.   

The text.  Tell me (ye that desire to be under the law) do ye not hear of the law? For it is written, that Abraham had two sons, the one by a bond maid, the other by a free moman. Yea, and he which was borne of the bond woman was borne after the flesh, but he which was of the free woman, was borne by promise. 
But peculiarly to speak unto such of you, as are contented to fall back to jewishness, I beseech you answer me: If Moses law so greatly please you, why follow ye not the authority of it, if ye distrust the gospel? Even very Moses law self would such as are received into the fellowship of Christ, to be free from bondage of the law. Ye received the law, but ye give none ear to that it said, or if ye gave ear unto it, ye understand it not, because ye cleave to the literal meaning only, and pierce not to the spiritual sense thereof. For it is written in the book of Genesis, that Abraham the beginner and father of all right believers had two sons, of whom the elder called Ishmael he begat of Agar the 
Abraham had two sons, etc.  bond maid, the younger called Isaac, he had of his lawful wife Sara. He that was borne of the handmaid, was borne as children are commonly wont to be, and was nothing but Abraham's son, even as the jews be, be they never so far from Christ. He that was borne of the free wife, contrary to the common course of nature was borne of a barren mother, of an old father, according as God had promised: so that them, whom age and weakness of body put in desperation of having an heir, Gods promise put in perfit assurance to have a child. The first child therefore was the child of nature, the other was the child of faith.   

The text.  Which things are spoken by an alligorie. For these are two testaments, the one from the mount Sina, which gendereth unto bondage, which is Agar, for mount Sina is Agar in Arabia, and bordereth upon the city, which is now called Jerusalem, and is in bondage with her children. But jerusalem which is above is free, which is the mother of us all. 
Nor is it to be supposed, that this tale hath, beside the truth of the history no secret hidden mystery. For commonly such is Moses law, that as in a man under the gross flesh and covering of the body, is hidden the soul the ruler thereof: so under the letter and history, a more privy thing and higher mystery is covered. Let us then search forth, what in the alligorie these two mothers and the two sons signify. Surely the 
For these are two testaments▪ etc.  two mothers represent the two testaments, of whom the one brought forth a people subject to the bondage of the law, the other brought forth a people through faith free from that burdain. For Sina is a mountain in Arabia, which in the Chaldees language hath the name of the bondmaiden Agar, and bordereth upon the mountain of Zion, wherein standeth the city, that once was called jebus, and is now called jerusalem. Now are they, that inhabit the mountain Agar, even in these days, bond, in their state resembling the beginner of that nation. But jerusalem, which as inheritance fell to Isaac's posterity, is free. This city, forasmuch as it standeth in a high place, representeth heaven, into whose freedom we be called. That city is not only mother to the jews, but to all us, which believe in Christ.  
Moses law is earthly, the law of the gospel, forasmuch as it came 
But jerusalem which is above ●s free. etc.  from heaven is heavenly. As the body is servant to the soul: so that which is gross, is bond, and that which is spiritual, is free. Moses law brought forth her child first, the law of the gospel, albeit it had issue after, yet how many more children brought it to God. Moses law brought forth but one nation, & the same of no great multitude neither, the law of the gospel containeth all nations of the world.   

The text.  For it is written, rejoice thou barren, that bearest no children: break forth & cry, thou that travailest not. For the desolate hath many more children, than she which hath an husband. 
And lest some think, that this was but a chance, Esai long before said it should so be, who by the spirit of prophecy foreseeing the great number of Gentiles resorting to the gospel of Christ, rejoiceth by these words: Be glad thou barren, that bearest no children, break forth and cry thou that travailest not, for many more children haste thou, which semedst desolate and barren, than hath she that hath a husband, and seemed to put men in a marvelous hope of posterity. In the jews state before time few were there, that came through it unto God's favour, but faith in the gospel hath brought in many, and will without end bring in more. Thus see ye the two mothers and their two children, the beginners of two nations.   

The text.  Brethren we are after Isaac the children of promise. But as then he that was borne after the flesh persecuted him that was borne after the spirit: Even so is it now. 
Such as yet stiffly cleave to Moses law, belong to Ishmael, which was borne of the handmaid. But we, which giving over our confidence in the law, through perfit faith hang only upon Christ, are Isaac's children, who was borne of the free & lawful wife, not by the cour●e of nature, but by the promise of god. Nor are we received into the wealthy state, taught by the gospel, because we were borne under the law, but because god long since promised all them salvation, that through faith would come into the fellowship of his son jesus Christ. Yea and in this also the allegory featly agreeth, that both posterities saver of their beginners. For as than, the elder son Ishmael, carnal son unto Abraham, persecuted the younger called Isaac, who was borne by god's promise▪ even at the time, when they playeo together, taking more upon him, than was mere: so in this time, they that cleave fast to the carnal law, hate such as embrace the spiritual law of the gospel, labouring to be more esteemed, challenging as theirs, the right of the first begotten, which is only dew to Christ: labouring also by the title of anciency to make the free mother's children bond as they be, to th'intent, that being elder servants, they may over us that are younger, bear rule.   

The text.  Nevertheless, what sayeth the scripture▪ put away the bond woman and her son. For the son of the bond woman shall not be heir with the son of the free woman: so than brethren we are not children of the bond woman▪ but of the free woman▪ 
But the free mother alloweth no such alteration, nor will suffer these two borne after such a diverse sort to be conversant together: But, as the 
Put aways the bond woman wt●●● son.  scripture saith, with great indignation crieth out: put away the bond woman, and her son, for I will not suffer, that the bond womannes' child shall with my son Isaac be inheritor. The jewish synagogue to much hangeth by them, which believe the gospel. The jews require to much of christians, whose liberty they envy at. It the bond mother will not gladly departed, let her rather be thrust out, than with her slavyshe company, she corrupt my son. The inheritance of everlasting life is promised to Isaac, and to him is it dew. Let Agar, if she lust, carry forth with her the water pot of the unsavoury law, whom she so greatly loveth. But my son Isaac by drinking the effectual lickor of the gospel, shall still with good luck grow up, until he become a perfit man. Wherefore, suffer (my brethren) that the jews, which to stubbornly delight in the servile law, have still their own bondage, nor grow out of kind from their mother. We which were sometime ourself under the bondage of the law, and like unto the children of the bond woman Agar, persecuted the very natural children of the church, are now delivered from that old bondage, and received into the title of Sara's children.  
And for this liberty thank we Christ, into whom through faith we are so planted, that we are become inheritors of the promised inheritance of heaven. So that into what liberty Christ hath by his death after our falling from him restored us, that are jews, into the same are ye, that are Gentiles, called through preaching of the gospel.    

The .v. Chapter.  

The text.  ¶ Stand fast therefore in the liberty, wherewith Christ hath made us free, and wrap not yourselves again in the yoke of bondage. 
Now remaineth there nothing, but that ye steadfastly continue in that ye have once gotten. For what madness is it to forsake the liberal gift and freedom, wherein Christ of his especial favour hath set you, and to become bond? We, which of that painful bondage have had experience, are glad and rejoice of our liberty, and are ye of your liberty in such sort weaty, that ye are content to become bond?   

The text.  ¶ Behold I Paul say unto you, that if ye be circumcised, Christ shall profit you nothing at all. 
But this wise peradventure ye deceive yourself saying, we renounce not Christ, but because we would be of everlasting salvation in more assurance, we join Christ and the law together. But I tell you, that as Christ would have this his whole benefit comen to all, so would he only be thanked for all, nor in this bounteous gift of his, will he have any copartner. But because ye shall the better understand, how great a jeopardy it is to turn back to jewishness: behold, I Paul the apostle of the Gentiles, whom ye well know, yea and an apostle appointed by Christ himself tell you plainly, that if ye be circumcised, Christ shall nothing at all profit you. If ye perfectly believe, that he is able to give all men health everlasting, why seek ye for circumcision? I● ye mistrust and fear, lest he be not able, then know ye not yet the benefit of Christ, whereof such as mistrust, cannot be partakers: since that gift is given to such as believe and trust, and not so much for any desearte of our works. Either must ye wholly become Jews, & forsake Christ, or else christians wholly, and forsake jewishness▪ As for such as play with both hands, he cannot away with, nor will have new wine poured into old bottles, nor yet old wine into new bottles. Nor can he bear with to have new cloth sowed or patched to an old garment, nor old cloth to be patchedlye sowed into a new.  
If the bondage of jewyshenes were easy, it needed not peradventure to be passed upon: if the reward for it were great, then should the pain thereof in some part be thereby recompensed. But now, besides that the burden is exceeding painful, ye shall not only by taking of it not have advantage, but also great hurt.   

The text.  I testify again to every man, which is circumcised, that he is bound to keep the whole law. Christ is become but in vain unto you: as many of you, as are justified by the law, are fallen from grace. 
Beware, lest with such standing in your own conceits ye deceive yourselves, saying we will not to the whole burden of the law be bound, somewhat will we take of the law, as for example circumcision only, lest we seem utterly to refuse it, as for sacrificing of beasts, with such other observances of the law, them will we not meddle with. But because ye shall not be deceived, I tell all men plainly whosoever doth circumcise himself, whether he be jew or Gentile, the same man maketh himself bond to the keeping of the whole law. For as through baptism men wholly belong to Christ: so, whoso is circumcised, bindeth himself to all the law, for circumcision is the mark, whereby he becometh a Iew. The uncircumcised Gentiles stand in liberty to gather here and there out of the law, such things as are needful, but the circumcised are bound to the whole law. Whoso is content to receive circumcision, must likewise therewith receive sacrifices, keeping of the Sabbath, feasts of the new Moon, washings, choice of meats, standing fasting days, with such other like. Now wilfully to submit yourself to so great a burden, is it not a plain point of madness, specially for no other reward, but to be under a most painful and unprofitable bondage, falling from Christ the only giver of liberty and salvation? For if, as I now have oft times 
As many of you, as are ●● stified by the law. etc.  told you, ye look to purchase perfit justice by help of the law, which by a confidence in works promiseth a certain perfection, surely ye are gone and departed far from the fellowship of Christ, who would have his gift to be free, and not given for deserts. And then, if ye be once departed from Christ's fellowship, the law will do you no good neither, but rather be your confusion. For if there were of the law any use and profit before the light of the gospel (as there was) all that, by the gospel preached and taught is quite gone. If ye esteem the law, Christ is abolished. But if ye receive Christ, then must the law give place. When I speak of the law, I understand the groce and carnal part of Moses law, whom the jews stiffly maintain by the corporal observances thereof promising themselves perfit righteousness, thinking that the blood of beasts sprinkled upon them, purgeth the soul from sin, and that washing in water, scoureth out the filthiness of souls, & that clean or unclean meat purgeth or defileth the mind.   

The text.  We look for hope in the spirit to be justified through faith. For in jesus Christ, neither is circumcision any thing worth, neither yet uncircumcision, but faith which worketh by love. 
We contrariwise embracing the spiritual part of the law, look not for the righteousness promised by any superstitious observances of corporal ceremonies, but by that we through the gospel believe, that by Christ's death we freely receive innocency of life, and full salvation.  
Nothing skilleth it, whether ye come to Christ, circumcised or uncircumcised, since all this mattier standeth, not in keeping of the law, but in faith, which albeit be without the works of Moses law, yet is she not idle, but secretly worketh a vehement onwardnes to all godliness, not so much because the law so biddeth, but for charity's sake, which without bidding even of her own accord doth much more than is any law with menacing words or punishment able to get out. If ye have charity, what need is there to have the rules of the law? If ye lack her, what availeth you the keeping of the law?   

The text.  Ye did run well: who was a let unto you, that ye should not believe the truth? (consent unto noman.) Even the counsel which came not of him, that calleth you. A little leaven doth leaven the whole loumpe of dough. 
In the course of the gospel, ye did once run apace, making hasty speed even the very right way toward the chief game of everlasting bliss, who was he that stayed your course? why approve ye not continually that thing wherewith ye were once well pleased? Why go ye from your intended purpose, following other men's minds an other while? Beware that no man's authority weigh so much with you, that it make you draw back from your course appointed. It is a foul shame for you now to fall to shadows, after that ye once gave credence to the truth. I taught you nothing, but that was commanded me by god. But they that labour to persuade you the contrary, letting thereby the increase of your faith, and 
Who was a let to you that ye should not believe the truth.  calling you from your profession, to a jewyshenes, follow not god, as their author, (who through faith hath called you into his favour, and not to a jewishness, through receiving of circumcision) but follow worldly desires, seeking for their gains, glory, and maintenance of their tyranny. Diligently take heed, and beware of their persuasions. They are but few, but unless ye avoid the same fewes company, it is to be feared, lest they corrupt the whole multitude, and deface the purity of your religion, even as ye see, a little leaven soureth the whole batch, wherewith it is mingled, casting by little the sournes of itself, throughout the whole dough, which before was sweet. Be there never so small a point of jewishness mingled with the gospel, the same little will corrupt in you the pureness thereof.   

The text.  I have trust toward you in the Lord, that ye shall be none otherwise minded. But he that troubleth you, shall bear his judgement, whatsoever he be. 
But forasmuch as ye have hitherto staggered through the enticement of other, I despair not, but that ye will hencefurth steadfastly continue in your old godly purpose, standing in this trust, much upon knowledge and trial of your natures, but specially upon the help of Christ, who wrought in you to begin with a merry cheer, and will likewise work in you grace, manfully to continue. But whosoever he be, that hath with new learning troubled the quietness and pureness of your faith, albeit he deceive men, yet shall he not escape god's judgement.  
Him at this time for certain considerations utter I not, nor use extremity against him, but at god's hands, to whom he is not unknown, he is sure to be punished, who is without regard of any man's authority, whom he hath much rather offended than me. Nor let this move you, though some say, that I abhor not the keeping of the law▪ which have with the jews lived like a jew, and caused Timothy to be circumcised. I did so by compulsion, and oftentimes resisting, giving yet place at that time, wherein I saw no great jeopardy at hand in so doing, and contrary, if I had not done it, there had been a great commotion. But now upon diversities of the time and circumstance, expedient it is to follow another way. And to tell you briefly herein my mind, it is not all one to suffer and permit circumcision, and to preach it. I suffered Timothy to be circumcised, but I never taught, that either he, or any else should be circumcised.  
So likewise when I oftentimes was conversant among the jews, I abstained from meats forbidden by the law, but never enjoined I unto any man, that such choice in meats should be had, but rather taught the contrary, that it forced nothing what kind of meats a man eat, so that he use them soberly and with thanks giving to god. The time was, when it was needful to bear with the sinister rooted persuasion of the jews, but now, since the gospel is clearly known, and the jews stubbornly labour to draw the Gentiles into their superstition, it is neither well done, nor ieopardiles to bear with it any linger, but rather beseemeth it every man, boldly to preach, that Moses law is expired, and that all men ought to embrace the liberty of the gospel.   

The text.  Brethren if I yet preach circumcision, why do I then suffer persecution? Then is the slander of the cross ceased. I would to god, they were separated from you, which trouble you. 
For if this were true, that they report of me, that I preach, and set forth circumcision, what cause is there then why until this day the jews so maliciously and hatefully persecute me? Thence is all my country men's displeasure against me, because I in such sort preach Christ's gospel, that therewith I teach, that Moses law is gone and abolished. The jews think, that they among men should be more made of, if the rites of Moses law might be mingled with Christ's doctrine. But now great envy have they that all other people through faith are received into god's favour, whiles they upon them carry about them the unprofitable mark of circumcision. And this is the cause, why they without all pity have long time gone about my destruction, because I every where preach and promise's all men perfit weal, without any help of circumcision. If it so were, that I preached circumcision, as some falsely report of me, why do the jews still persecute me, since the cause of all their displeasure 
Why do I th●n suffer persecution?  borne toward me is utterly taken away? Trust ye me ye people of Galacia, my preaching hath always been one, and so shall it hencefurth continue like.  
On your part see likewise, that your faith be, as mine is. For so far am I from the mind to agree with them, that teach circumcision, that if their stubbornness will not suffer them to forsake their law, rather than they should utterly withdraw you from the gospel, and with their persuasions pluck you out of the right way, I would wish them utterly separate from the fellowship of the gospel. If they be so frowardly given to circumcision, god grant them not only to be circumcised, but also to be utterly cut of, that they may more plenteously have their desire. Better is it, that they only perish, than draw so many other with them in to damnation.   

The text.  Brethren ye were called into liberty: only let not your liberty be an occasion unto the flesh, but by love (of the spirit) serve one an other▪ For all the law is fulfilled in one word which is this: thou shalt love thy neighbour as thyself. If ye bite and devour one another: take heed, lest ye be likewise consumed one of another. 
Since they are so content, let them still continue on in their shameful bondage. But ye my brethren through the gospel are called to liberty, and not to be bond. So that nothing else now remaineth, but to take heed, that the liberty given unto you by the spirit of Christ be not applied, to the occasion of fleashlye lusts. The bondage of the law is in such sort taken away, that in her steed is come charity taught by the gospel, which by fair means obtaineth more than the law was able to do with compulsion. And yet for all that among friends, of whom one is glad to do for an other, there is nor may stershyp nor bondage. The law biddeth noman to put his life in jeopardy for defence of his friend, nor that a man should by defrauding nature ease his brother's need, nor that thou which art stronger, shouldest bear with the weaker, or the learned with the unlearned, or the better with the worse, all which yet commandeth charity, which so alway telleth, that things are to be done, not by force, but even of good will▪ and voluntarily. Beside this only charity comprising in her the whole strength and effect of the law briefly, bringeth that about, that the law with so many rules and threatenings is not able to do.  
For all that the brabbling law with so many rules laboureth to bring 
For the law is fulfilled in one word. etc.  to pass, all that is in a short sentence concluded, written in Liviticum, which is this, thou shalt love thy neighbour as thyself. Wherefore if ye with charity be knit together, ye shall one by an others diligent labour help an other, and with mutual service labour to comfort other. But contrary, if ye, as carnal men are wont, do disagree each one hating an other, and not only help not each one another, but also backbite and gnaw one another, and not only backbite and gnaw, but like outrageous wild beasts, asmuch as in you is. devour other, great cause surely have ye to fear, lest ye like beasts tearing one another be with either's wounds destroyed.  
To this inconvenience fall they, which being without the charity taught by the gospel stick still to the carnal law, whiles they measure all things by their private commodities, whereas contrary christian charity is in a readiness to do other men good.   

The text.  I say▪ walk in the spirit, and fulfil not the lusts of the flesh. For the flesh lusteth contrary to the spirit, and the spirit contrary to the flesh, these are contrary one to an other, so that ye cannot do, whatsoever ye would. But and if ye be led of the spirit, then are ye not under the law. 
The whole effect of my words draw to this end, that forsomuch as ye are delivered from the bondage of Moses carnal law, ye should lead your life according to the spiritual law of charity, as ye shall in deed do, if ye neither esteem perfit righteousness to stand in jewish ceremonies, nor live under carnal desires. If ye live under carnal lusts ye shall always be under the law. Endeavour ye therefore to lead a spiritual life, & if ye thus do, then shall ye abstain from such acts, as the flesh 
The flesh lusteth contrary to the spirit.  shall provoke you unto. For as▪ in one man there is a gross and heavy body, and a soul that is heavenly and immortal, and as in one law there is a gross part, whom we call the letter, and again a heavenly thing, which is called the spirit: so in one man's soul one power there is, which still calleth to goodness, and an other to this power contrary, like unto the body & the letter of the law, which provoketh us to dishonesty. Between these parts there is a continual battle, whiles the flesh fighteth against the spirit, and the spirit against the flesh. Well may the flesh be restrained from her desires, but yet will it not be so oppressed, but that it will labour and strive against the spirit. And if the flesh happen to have the upper hand, it is sometime seen, that where a man hath a desire to godliness, yet being overcomen by the flesh, he doth such things, as he knoweth should be avoided. And if the spirit of Christ sufficiently move you to do willingly such things, as are good & godly, then hath Moses law upon you none authority.   

The text.  The deeds of the flesh are manifest, which are these, adultery, fornication, uncleanness, wantonness, worshipping of idols, witchcraft, hatred, variance, zeal, wrath, strife, sedition, sects, envying, murder, drunkenness, gluttony, and such like: of the which I tell you before, as I have told you in time past, that they which commit such things, shall not be inheritors of the kingdom of God. 
But because ye shall not be ignorant, the spirit whereof we now speak, is a thing that cannot be seen, the flesh may be seen. And yet is it not 
The deeds o● the flesh. etc. are th●se, adultery. etc.  hard to conjecture, whether a man be servant to the flesh, or be led by the spirit of God. For as the welsprynges be, such are the waters and other that flow from thence. A man's life, manners, & doings plainly show what a man is within. But because we will not at this time speak of doubtful or hidden matters, these be they, that make plain proof, that a man is still servant to the flesh, notwithstanning he be baptized, and have shaken of the bondage of the law, adultery (I say) fornication, uncleanness, wantonness, idolatry, witchcraft, hatred, variance, zeal, wrath, strife, sedition, sects, envy, murder, drunkenness, gluttony. To these whosoever be bond, albeit the same man be baptized, yet is he not thoroughly▪ free, but bondslave to naughty desires. Nor be over bold, because ye are baptized, or for your working of miracles. What time I was among you, I warned you, and now by my letter I earnestly warn you again, that all they which do such things, shallbe excluded from the inheritance of the kingdom of heaven.   

The text.  Contraryly, the fruit of the spirit is love, joy, peace, long suffering, gentleness, goodness, faithfulness, meekness, temperancy. Against such there is no law. They truly, that are Christ's, have crucified the flesh with the affections and lusts. 
On the otherside, such as are perfitly free, and ruled by the spirit of God are known by these fruits. For with this spirit are joined charity, joy, peace, long suffering, gentleness, goodness, faithfulness, meekness, temperancy. They that of their own good will do these, have no need to be pricked forth with compulsories of the law, for them their own innocency maketh free from it. Beside this, they that truly are Christ's, as it beseemeth spiritual people, have crucified the flesh with all the vices and desires thereof. For by baptism we die with Christ, and are buried also with him.   

The text.  If we li●e in the spirit, let us walk in the spirit. Let us not be desirous of vain glory, provoking one an other, envying one at an other. 
We may not stand doubtfully between the flesh and the spirit, whether of both we should follow. If the spirit give life to the body, reason it is that the body be under the governance of the spirit. If we have received life through the spirit of Christ, and not by the law, let us live according unto the inclination of the same spirit. If we have truly tasted of the spirit of Christ, let us bring forth the fruits of it, and abstain from all carnal works. Let us not be desirous of vainglory, for the same provoking each one an other of us to debate and strife, envying one an other of us. For even them, that profess the rule of godly life, these vices oftentimes trouble, which, yet are in very deed the pestilence and destruction of true godliness.    

The vi. Chapter.  

The text.  Brethren, if a man also be taken in any fault, ye which are spiritual, help to amend him, in the spirit of meekness: considering thyself, lest thou also be tempted. 
HItherto have I showed you (brethren) to what end all they, that have taken Christ's religion upon them, must enforce themselves. Yet because baptism taketh not from us, but that we are men still, if any among you by reason of weakness fall into any offence, your part is, which are stronger, & by the spirit of God have not given place to fleshly desires, with gentle and meek words to restore him again, encouraging him up, that he may rise again, not with rough speech causing him to despair. Hypocrites use such proud looks and high words, but Christ's spirit, forasmuch as it desireth all men's salvation, with meek and gentle means calleth men to amendment. And oftentimes it chanceth, that whom a sharp earnestness withdraweth utterly, them gentle and brotherly correction maketh humble and boweth. Moses law after such sort suppresseth sin, that it destroyeth the sinner, but christian charity so remedyeth vice, that she yet saveth the man. The better thou art, by so much the more gently condescend thou to thy brother's weakness. If Christ's own example move the not sufficiently so to do, who most mercifully suffered his children, until time they 
Considering thyself, lest y● be tempted.  amended, at leastwise yet let this encourage you, because ye know, that the like may chance unto yourselves.   

The text.  Bear ye one an others burdaine, and so fulfil the law of Christ. For if any man seem to himself, that he is somewhat, when in deed he is nothing, the same deceiveth his own mind. 
This man is fallen, remember that thou art a frail man also.. Let his fall be unto the a lesson, neither to be bold upon thyself, nor yet to trust to much in thine own strength. Use thyself toward him that is fallen, as thou wouldst be glad to be used, if the like chanced to the. And a mischance may befall any worldly man. Such as at the motion of certain false Apostles have staggered, must not with cruelness be banished out of your company, but charitably be called again to their old steadfastness. The time may come, that they being made strong may again bear with your weakness. He that hath upon him a heavy burdain, must be eased, and not thrown down. Wherefore if each of you bear others burdaines, then shall ye in every point fulfil the law of charity, which 
Bear ye one another's burdaine  law is Christ's own law. Christ whereas he neither was under sin, nor nigh the jeopardy thereof, yet bore he upon him our wickedness, and of his great mercy healed us, & condemned us not, as one without pity. Let no man think himself to be righteous, and upon confidence therein despise his brother, that is with some kind of sin entangled.  
For a man to seam just to himself, is a proof of a feigned righteousness. Wherefore if any man think himself something, when he in deed is nothing, he deceiveth himself.   

The text.  Let every man prove his own work, and then shall he have rejoicing, only in his own self, and not in an other. For every man shall bear his own burdaine. 
For neither is any man therefore righteous, because he advanceth himself before the sinner, nor is therefore one man defiled with other men's sin, if he submit himself to restore him again. Nor is he therefore good, because he compareth himself to a worse. Every man shallbe judged by his own deeds. Yet must noman in his own deeds have a confidence, but every man must search with himself, whether that, wherein he beareth himself in hand to do well, be such, as of God should be allowed. If thine own conscience condemn the not, yet glory not, because other a●e weak, but glory of thine own strength, & glory inwardly, giving God thanks for his gifts bestowed upon thee, nor boast it among other, ne despise them, that are not so strong as thou art. Help him, if thou be able, if thou be not able, let God his judge alone with him. Neither shall his sin diminish thy reward, nor thou for an other man's offence be punished, but before God every man shall bear his own burdaine.   

The text.  Let him that is taught in the word, minister unto him that teacheth him in all good things. Be not deceived, God is not mocked. For what soever a man soweth that shall he also reap. For he that soweth in his flesh, shall of the flesh reap corruption: but he that soweth in the spirit, shall of the spirit reap life everlasting. 
But as long as we be in this world, we are bound each one to help an other. And as it belongeth to them, whose gifts are above others, with teaching, comforting & exhortation to help their brother's weakness, so let such, as be helped, remember, that they be not unthankful to such as have done for them. And so among you shall all good things be 
Be not deceived God i●m not mocked.  comen, if they, that can preach the gospel, teach, comfort, & bear up the rude, and they again that are taught, of their substance give their teachers and counsellors necessaries, so that one do for an other. Let them that teach, take heed that their doctrine be christian, and savour of the spirit of Christ, or else better were it for a man not to believe his teacher at all. Beside that, he that for corrupt teaching the gospel receiveth meed of him, whom he so teacheth, the man he deceiveth, yea, and himself to, but God can not of him be deceived. Wherefore my counsel is, that ye teach sincerely the gospel, for God is not mocked with. But such seed as every man soweth, such shall he mow. Whoso teacheth carnal doctrine, for his seed he shall reap fruit which is corruptible. But he that teacheth spiritual doctrine, shall for his spiritual and heavenly counsel receive like reward, which is life everlasting.   

The text.  Let us not be weary of well doing. For when the time is come, we shall reap without weariness. While we have therefore time: let us do good unto all men, and especially unto them, which are of the household of faith, 
Therefore let us alway endeavour to do for all men, nor cease at any time to do good deeds, whether we have gentle scholars, or ungentle, whether we have a reward of men, or not. For when the time shall come, we shall gather fruit, which shall never die, and receive for our temporal labours, wages everlasting. Sowing time shall not alway continue, the 
When the time ●o come, we sh●l reap without we●●yn. ●.  time shall come, when we shall neither with our own deeds be helped, nor with other men's. For the time of this present life we may with good works will gods favour, and help other, but at the day of judgement, neither shall our good works have place, nor we be able to do for any other. Therefore let us take the time, while it serveth, endeavouring to do, both for all men, and specially for them, that are of the same religion and faith, that we be of. The jew favoureth none, but jews, but the christian following the example of Christ is desirous to do good for all men.   

The text.  ¶ Ye see, how large a letter I have written unto you with mine own hand. As many as desire with outward appearance to please carnally: the same constrain you to be circumcised, only lest they should suffer persecution for the cross of Christ. For they themselves, which are circumcised, keep not the law, but desire to have you circumcised, that they might rejoice in your flesh. 
Ye see (ye people of Galacia,) how I am in this matter delighted, which with mine own hand wrote unto you ●o long an epistle. Ye know my hand writing. No cause have ye to think, that it is a counterfeit letter, it is all mine, and a declaration of my good will toward you. And look, that it with you be of more weight, than any false apostles doctrine. Such as endeavour rather to please men, than god, such (I say) move you to be circumcised, to th'intent they may bring you in hatred of the Gentiles for Christ's sake, and in displeasure with the jews for lack of circumcision. jews are they, that so teach, and fear the displeasure of their countrymen, if they should without circumcision preach Christ, as men abolishing the law. Such rather stand in fear of men, than of God, and seek for praise at men's hands, rather than at gods. Such fear lest the sincere profession of the cross of Christ might stir up other, the hate Christ's name, to persecute them, and fear also, lest they should be counted for unlearned, if they should nothing else teach, but this simple lesson: that Christ was crucified. Nor do they this for a very zeal borne to the law of their country, as I once erroniouslye did, persecuting the flock of Christ, forasmuch as no not the jews self keep the law, notwithstanding they be of their forefathers circumcised, but abuse your rudeness, charging you with circumcision to the end, that they among their companions may vaunt themself, that through their preaching and teaching ye are fallen to jewishness. This policy use they to pacify the envy of their country men, which could not abide, that through the gospel of Christ the law should be abrogate. As for I neither so fear the hatred of the jews, nor persecution of the Gentiles, that I should with less sincerity preach Christ's gospel.   

The text.  God forbidden, that I should rejoice, but in the cross of our Lord jesus Christ, Whereby the world is crucified unto me, and I unto the world. For in Christ jesus neither circumcision availeth any thing at all, nor uncircumcision, but a new creature. 
God forbidden, that I should in any thing else rejoice, but in the cross of my lord jesus Christ. The Gentiles, (I know) count his cross for a villainy and reproach, the jews hate and envy it, yet therein only put I all my glory, which nothing regard worldly praise, as one, to whom through baptism being graffed into the body of Christ the world is 
Whereby the world is cru●●●ified unto me, & I unto the world.  dead, and contrary wise I to the world, nor am I with adversities thereof a feared, nor with prosperities delighted, nor pass upon the displeasure, nor covet the commendation, without all fear of worldly reproach, and without desire of vainglory. Christ only is for me sufficient both for all, and against all. To whose profession, whether a man come, circumcised out of the stock of the jews, or not circumcised out of the stock of the Gentiles, it forceth not. Into whose body, whoso through faith is transformed, is suddenly in such sort changed, that he is become a new creature, and called regenerate. A button therefore for all worldly differences. Whoso professeth Christ, let him nothing else remember, but that he is a christian man.   

The text.  And as many as walk according to this rule, peace be on them, and mercy, and upon Israel, that pertaineth to God. From hencefurthe let no man put me to business. For I bear in my body the marks of the lord jesus. Brethren the grace of our lord jesus Christ be with your spirit. Amen. 
Let this be a sure rule, which rule, whosoever follow, to them wish I peace and mercy, ●or meet it is to wish them the same thing, which David wished to the israelites in the Psalms, where he saith: peace be upon Israel. But there be of Isralites two sorts, one, which is so acoumpted before men, and an other before god. For he is not straight a vecie Israelite, which is but circumcised, but he, whose mind is circumcised, and he that through faith is strong to godward. To such Israelites then, of which number ye also be, wish I peace and mercy. Away with false Israelites, such as stubbornly and maliciously strive against the gospel of Christ, they shall never from this doctrine move me, but, what I have preached, that will I ever preach. And therefore in this matter 
I bear in my body the marks of the lord jesus.  let no man here after trouble me. So far am I from to be moved from the truth of the gospel with any villainy or affliction, that whether socuer I go, I carry about in my body all the spite, that I have for Christ sustained, as emprisonmentes, scourgings, chains, stonynges, with other adversities suffered for Christ's name, as tokens and marks of my Lord jesus Christ, blazing them out, as certain signs of my victories, coumpting this for my glory, that I, as far as may be, deserve to follow the cross of Christ, whom I preach. The grace and good will of our Lord jesus Christ (brethren) be ever with your spirit, that through his aid ye may continue in the truth of the gospel: which desire of mine, that it may take effect, he grant, by whose spirit I wrote these.    
Finis,    


To the Christian reader, john old wisheth grace/ mercy and peace/ from God the father and from his son jesus Christ our Lord & only saviour.  
Forasmuch (most gentle reader) as every pryest vnd●● a certain degree in schools is bounden by the kings Majesties most gracious injunctions to have provided by a day limited for his own study and erudition the whole Paraphrase of D. Erasmus upon the new testament ●oth in Latin and English: And where I heard nevertheless in the beginning of this last summer by the Pryntout▪ my very hearty good friend Edward whitchurch, that the Paraphrases upon seven of Paul's Epistles, that is to say, to the Ephesians, Philippians, both thepistles to the Thessalonians, both to Timothee, and th'epistle to Philemon were neither translated ready to the print, ne ye● appointed certainly to be translated of any man, so as thafore mentioned injunction should be like in this case to be frustrate of his due execution, the ignorant priests injunction breakers (as they are in other things enough bebesydes that) and the simple vulgar people hungering and thirsting after righteousness, by wanting of these Paraphrases, unfedde: and not only unfedde for lack of such lively plain expositions of the scriptures, as the Paraphrases in most things are, but also by reason of the continuance of accustomed vanities (yea rather blasphemies) in the church, they are brought through the Popish persuasions of the covetous greedy missal sacryficers, into daily increase of error and ignorance more and more. And although it might be justly answered unto me, that it is not the only lack of the translated Paraphrases, whereby the common people commonly continue still in ignorance, but much rather the lack aswell of good will as ability in the priests and curates, that read the good Homilies all ready set forth, and the scriptures with cutting, hacking, humming, cheopping and mynceing after such sort, as the people are in most Parishes not only brought into a great tedious weariness because of the unsavoury & imperfect reading pronounceing & pointing of those good things, but also into a certain contemptuous loathsomeness & hatred thereof, seeing their curates bear so little good will & so unto ward to the furtherance of god's word & glory, to their parishene●s erudition, & so diligent to continued & advance their popish private masses & other strange tongued service to pass away the time & to keep both themselves & the people blind still: yet mine unfeigned hope & trust is, that like as the almighty everliving God the father of our lord jesus Christ (& by Christ of all perfit christians) hath of his own unspeakable mercy to this most Imperial Realmewarde, given so gracious, so godly, so virtuous, so learnedly toward and so faithful a Christian King, and most worthy supreme head even our most sovereign lord king Edward the vi to rule govern, nourish & defend it: who by th'advise, ministry and travail of his victorious & most noble uncle the Lord Protectors grace, & other of his most honourable Counsel, seeketh the kingdom of heaven and the righteousness thereof, aswell in free setting forth of the most holy sacred scriptures by injunctions and visitoures, as in diligent placing and sending abroad of most excellently learned readers and preachers to instruct his subjects in the true knowledge of themselves and of God, and in their bounden duties to their superiors, and also in christian charity to their neighbours: so he will also of his most haboundaunte riches of mercy and inscrutable power continue (with daily increase) such forward hertynes and herty forewardenes of earnest godly proceedings in the Kings most Royal Majesty, by the advise, ministery, and travail foresayed, as (the ignorant ministers being charitably amoved from their ecclesiastical cures having competent in other trades of life to rest upon, and reasonable necessary provision for the honest maintenance of learning & good ministers being had) that father of mercies and Lord of glory, whose ways are unsearchable and judgements incomprehensible, by whose wisdom all things are sweetly disposed and ordered, will (in case we be servant in hear●●e prayer and not slack in rendering thanks unto him for his exceeding manifold benefits) send convenient, w●llyng and lusty forward workmen into this his most copious great harvest of England, aswell to the extirpation, banishment, and ●o●yng out of popish faith, false religion, cankered opinions, heathnyshe rites, idoiatrous worshippings, superstitious devoutions, disguised myssall sacrificeinges, adulterous conversation, and other gross vile iniquities arising and growing (to the contempt and dishonour of the living God) as branches out of the root of the romish Antichristian religion: as also to the planting, setting forth, and glorifyeng of the most undefiled law of the Lord that converteth souls from naughtiness to godliness: to the sincere teaching of the most sacred religion of Christ, and the true worship of God: to the reformation of manners and also to the expressing of godly behaviour in outward conversation both in the ministre and parishene●, to walk in love as Christ hath loved us, in Christian almose deeds, in scripturely fasting, in ghospellike prayer, in rendering thanks, in lifting up pure hands, in patience, long suffering, perfit charity, temperance, sobriety, chastity, brotherly compassion and true obedience towards the Kings majesty and all other set in authority under him: and in other offices, works, deeds and virtues, that God requireth and commandeth by his acts, proclamations, and decrees most earnestly and straightly mentioned in his most holy perfit book the Bible, so as God (I doubt not) shall vouchsafe long to preserve unto this Realm the most unspeakable worthy jewel the kings highness: and defending it from the dangerous plagues & curses due unto the wicked children of unbelief, shall vouchsafe also to power upon it the mercies & blessings in most pleyntuous abundance that he hath promised by the same book to the believing children of obedience. Upon these respects, hope & consideration, and seeing thaforenamed seven Epistles (which in deed are as necessary & requisite pieces of scripture to the furtherance of Christ's religion, & christian manners as the rest of the new testament is) to be left untranslated: I took in hand to translate them at such seldom leisures as I possibly could from mine other profane travails incident to my drudging vocation spare, & now at last have finished them: not doubting, albeit I confess myself (even from the bottom of mine he●t) as unmeet for this kind of office as a carts of husbandry to be a carver at a noble man's table, yet that this my rude translation is both according to the text in every sentence agreeably to the Paraphrastes mind, and plainly Englished to the understanding of the most unlearned english men, for whose erudition I did take upon me this labour. For although curious sought terms of Rhetorical English, in this translation would better please the delicate ears and fine wits of men finely brought up in tricking of terms and tongues, yet in asmuch as these translated Paraphrases are set forth for the information and plain teaching of the Kings majesties plain english subjects that understand none other but their own native barren tongue, I thought it rather better to seek the edification of the plain unlearned by plain terming of words, than by tedious circumlocution to make a Paraphrase upon a Paraphrase, and by that means, not only to leave the simple vulgar people untaught or never the better, but also in vain seeking after curiosity to be justly laughed to scorn, for bungling at the thing that is far above my capacity. Therefore where unnecessary finesse wanteth, accept true meaning plainness. And (good reader) be not of the number of those men, which lead and get an easy and a wealthy life almost altogether by depraving, comptrolling, querelling, mysreporting, and fault finding at other men's doings (whose study is to do some good) and loiter the time themselves and do no good at all. But in case thou chancest to find any notable fault in this my gross translation, which hath escaped me either for lack of leisure or learning, I beseech thee correct it charitably with advysednes, so as the readers and hearers thereof, may the better and more expressly perceive the Paraphrastes mind▪ considering how profitable doctrine for these our present dangerous days the Paraphrases do import, aswell in teaching Christ sincerely, and in setting forth of Christian manners plainly, as in rebuking vice & wicked customs sharply. I meant not by this my translation to hunt after worldly commendation or temporal rewards, God is my witness, but to do good to the best of my poor unlearned talent, unto the simple vulgar sort, who I perceived by most evident experience at the kings highness visitation, wherein I unworthy was a waiting ministre, were glad & conformably willing to hear the pure word of God, & obedient to receive the Kings most godly injunctions training them to the same: & so they would continue, in case their ordinaries, Curates, & ministers were not try●lers and hynderours thereof, and if they were not seduced, and taught by seditious earewhisperours contrary to the word of God & the Kings highness most godly gracious procedings, only for pelf, belycheare, ease and lucre. But take me not, that I mean all them to be triflers, hynderours, or sinister resisters, that are ordinaries, curates or ministers. For there are some of the chief & bishops, & ordinaries which with all their possible earnest labour and pains tender the gospels affairs, god be thanked for them: And sundry other curates & ministers (whom I know) although to few, are honest and diligently well willing towards the truth in diverse shires, where I waited upon the kings highness visitors, especially in Lincolneshyre and in other shires of that Diocese. And I verily trust in God, that the number of the honest sort shall daily increase there about more and more, by the industruous ministery and uniform concurrence in wholesome doctrine of the bishop and Dean of Lincoln, and the rather by the helping forwardness and forewarding help of the devout woman of God, the Duchess of Suffolk. But I mean only certain sorts of ministers, whom ou● noble learned Paraphrast Erasmus painteth notably out in the person of the Evangelists and apostles: of whom, one sort are those, that being altogether unlearned had leaver continued still like Horses and Mules without understanding, than to acknowledge their ignorances and blindness and labour for better knowledge to become the children of light. These are dogs that can not back, & overseers that can not see. These are also the blind guides, whom when the blind do follow, not the blind guides only but the blind followers also (as our saviour Christ himself testifieth) do fall both in to the ditch of error & endless damnation. The second sort are they, which being nuzzled & rooted in worldly pelf, belycheare & promotion obtained by countrefaite crouching, hypocritical lowting, & by means of their courtely friends will rather obstinately resist & murmur against the kings majesties most godly travails & procedings as much as in them lieth, & with slanderous dissuasions, & perplex impertinent interpretations go about to bring the most pure plain word of God in to contempt, yea and to incense the people to tumults, seditions, rumours and rebellions, (as practised experience hath of late days most lamentably taught us) than they would lose or forego any jot of their worldly wicked pompous Mammon, or (for conscience sake) submit themselves to the truth of the scriptures, or any sincere godly quietness. These are the cursed shepherds of Israel, that eat up the fat of the sheep, and cloth themselves with the wool: that slay the best ●edde and nourish not the flock. These are the damnable hypocrites that shoot up the kingdom of heavens before men, in forbidding, dissuading and discourageing them from reading or meddling with the scriptures, (which be the bread of the soul) and will nether entre▪ in themselves, ne suffer them that would. These are the false doctors, that S. Peter prophesied of before hand, which slyghtyly bring in pernicious sects among the people, denying even the lord that bought them, and through covetousness by feigned words make merchandise of men. These are the incarnate angels of Satan, which with their fine manner of creep a bosom and outward pretence of holiness, transform themselves into the angels of light. These are the y●ching eared masters and spirits of error, that teach doctrines of devils and inconvenient things for filthy lucre's sake, having their consciences marked with an ho●e iron, and teaching genealogies & endless riedles that engender questions, more than edify to Godward. These are the Antichrist's that against all the whole scripture, & to the undeniable derogation of the merit & dignity of Christ's death & blodsheading done once for all, take upon them daily to sacrifice for the ●emyssion of sins of the quick and the dead: & teach sweet to be sour, & sour sweet, light to be darkness, & darkness light. These are also the right sons of their right father the devil, that hath been a murtherour & alyer from the beginning. Finally these are the whelps of the roaring Lion the devil, that goeth about seeking by their ministry, whom he may devour. A third sort there is, which for the safety of their pelf and promotion, employ their studies and forecasting policies to please all parts, thinking in their own fantasies that to be possible to them, that Christ our most true doctor saith is impossible, to serve both god & Mammon. These are they, by whose occasion the people halt between two opinions, not knowing what is best for them to follow, wheth●● God or Baal. These are the messengers of Laodicia, whose works are neither cold nor hot, but between both, smelling neither to much of the gospel, nor to little of popery. And yet they must be called favourers of the truth, for they would fain all things were well, so it were not long of them. These would fain have God's corn to come up, but yet they dare sow none, longer than the world (as they say) maketh fair wether. And notwithstanding the more part, yea and to much the more part, of ecclesiastical parsons be of these three sorts, that is to say, either of blockeheaded asses, plain professed enemies, or doublefaced friends: Yet God of the abundant riches of his exceeding great mercies, hath reserved unto himself some sincere bishops and preachers in this Imperial Realm, to erect and confirm the towardness of the true meaning favourers, to comfort the weakeharted, & to confound the stow●e rebels, (the golden cupped courteours of the proud whore of Babylon) with ●he mighty sword of the spirit, which is the word of God. And for thevidenter declaration of his mercies to his English flock, and for the glorouse● enhaunceing of his own kingdom and glory in this Realm, in forewarding the godly labours and industruous travails of his faithful ploughmen the ministers, (in despite of all his enemies) God (in whose hand all kings hearts are) hath put in to the heart of our most Royal worthy king, Edward the. vi. not only, like a most Christian josias, by the ministery, travail, and studious endeavours of his most faithful dear Uncle the lord Protectors grace & other of his most honourable Counsel, to abolish idolatrous sacrificeinges, and superstitious customs, and to restore the true worship, religion and gospel of Christ in to his pristine sincerity, pureness and liberty again, but also like a most prudent young Solomon to build up perfitly the lords house, and to walk (after th'example of the old Solomon) as it were before the porch of the temple, like God's true minister, to expel and keep out all false worshippings, popish God's service, vain ceremonies, pernicious sects, seditious tumults, filthy errors, and noughty lurking heretical opinions, from among his Christian english subjects, which is the living temple of God, and to train, order and govern them with the rule of wholesome laws (to the banishment of ungodly licentious liberty, that men are now a days to much given and bend unto, and to the nourishment of virtues, which God requireth) and also to keep and defend them from all intestine tumults, dangers and invasions, that might perchance be intended by foreign or homedwelling enemies. Forasmuch than as all the kings majesties obedient true subjects, are now most straightly debtebounden generally to rendre most humble perpetual thanks to God, through our lord jesus Christ, for his exceeding unspeakable mercies and most bounteous liberal benignity powered in most abundant wise upon us, now already seen by manifold proved miraculous experiences, in sending us so godly a young King, in placing so noble and so religious a Protector, & inproviding so worthy a prudent Counsel: And like as we may be most undoubtedly sure, in case we lay fast hold on the promises of god, & stick hard to his gospel with constant belief of our heart, with unfeigned confession of our mouth, & frame our conversation without grudging agreeably to the same, that he will continued, maintain & increase his trasoures, blessings, & liberal benefits upon us: Even so it standeth us in hand with all vigilaunt circumspection generally to beware, that we take not these graces of god so gently, so freely & so bounteously given unto us, in vain, lest for our negligent unthankfulness, contemptuous stubborns, outrageous licentiousness, and dissolute unthriftiness, he withdraw his blessings, and take away these most precious jewels, treasures, and benefits from us, and so for our own wicked deserts justly leave us to ourselves, to work the things that are not convenient even with greediness, and to receive therefore the reward of error. Therefore to be plain with thee (good reader) seeing that our most bounteous merciful God almighty, doth aswell in pouring these his most plentcouse proved blessings upon us Engyshe folks without our deservings, as in his long sufferance and winking at our daily practised naughtiness, invite and most gently provoke us unto repentance: I think it not best for us to mock on still with God, and to contemn the riches of his goodness and long sufferance. For God will not be mocked for us. And yet if a man any thing earnestly mark the manners of this royal ruffling world, it would seem, that men think that there is no God, either that God is a sleep, or else that he is not so grievously displeased with the filthiness of sin and disobedience, as the holy scripture in all places reporteth him to be: or at least that the scripture is not the word which declareth the commandment and truth of God. For it is a monstrous matter to mark, how shamelessly the romish imps, slander, deprave, and abuse the most holy sacred word of God, the Bible, and the true preachers and expounders of the same, naming it falsely the new learning, and then new-fangled fellows: and how handsomely they uphold, and how stubbornly they continue their popish baggage of dumb ceremonies, idolatrous worshippings, heathnyshe rites, cankered opinions, disguised devotion, missal sacrificeinges, faithless phantasied workings, and other trades of countrefaycte superstitious religion, esteeming the truth of God to be a lie, and the lying Prophecies of Methodius and other fond imaginations to be the truth. It it is an horrible thing also to hear the blasphemous swearing, sturdy disobeyeng, traitorous rebelling, false rumours inventing, devilish backbiting, slanders carrying, seditious murmuring against the truth and all godly proceedings, and to see the hellish works of palpable darkness that are exercised now a days. When was there ever more disdain, and more excess of costly apparel used, and less clothing of the poor than now? When was there more hafting and crafting to scrape money together, and less succouring of poor widows, fatherless children, and poor neady impotent persons, than now? When was there at any time more forecast to join house to house, and land to land, and less hospitality, than now? When were there in any age into many gorgeous buildings set up, for wealthy men's pleasures, and fewer hospitals maintained for poor men's succours, than now? When was there more destroying & enclosing of whole towns, villages and commins to some one man's private use for the nourishing, rearing and stoaring of sheep and brute beasts, whereby strange Realms, are enriched, and so little study to maintain tillage and to nourish tall yeomen, to th'increase of the comen strength of this their own native Realm and to serve to kings Majesty in his necessary affairs, than is now? When was there ever more polling, pylling, theving, robbing, extorcioning & bribing, & less restitution making than now: When was there at any time more wholesome laws made for the comen wealth & good order in every estate, and less observed and obeyed, than now? When was swearing and taking of oaths upon the holy evangelists more solemnly used, and less truth or promise kept than now? When was excessive riotous banqueting, pottecompanyoning, and belychearing more outrageously used, and the poor hungriousnes less refreshed, than now? When was shameless whoremonging more licentiously frequented without punishment, than now? When was hollow hearted flattery and crafty deceiving, more practised, and less herty petition stering, than now? When were parents more negligent in virtuous bringing up of their children, and children more disobedient to their parents, than now? When were masters more unloving or strayterlaced to their servants, and servants less diligent and trusty to their masters, than now? When was there more quick bargaining among men, and less true dealing, than now? To be short, when was there more gospel talkers, and fewer gospel walkers, than are now? When was there so many gospel babblers, and so few gospel followers, as now? And finally, when went Christ in his ministers so diligently on preaching and found less faith upon earth, or was less entreteyned, than now? These things therefore respectively weighed and conferred together, are evident profess, that light is comen in to the world, and men have rather loved darkness than light. And it is also an ancient practice of the father of the pope's malignant church (that most diligent preaching prelate doctor devil) when he can not get him damnable disciples enough to sactisfie his greedy lust, through his popery, by reason of the clear light and power of the gospel shining forth, to take upon him to be a fine forewarder of the gospels liberty: that is to say, to instigate men, in pretence of the gospel, to scrape and cloyne in to their hands as much possession as they can, to th'intent that (the godly learned preachers and ministers now living being once dead, and no competent provision for preaching nor learned men being had) there may grow in more blind popery, barbarousness and ignorance in our posterity, than was in or before our tyme. And so the last error shallbe worse than the farther. For (as Solomon sayeth) when preaching ceaseth, the people shall run havoc. And it is that subtle Satan's practice also, in pretence of the gospels liberty, to cause men to make their bellies their Gods: as we see daily (alas therefore) every light headed idle person, and every raungeing ruffian shamelessly pampre his paunch with flesh and delicates, regarding neither ordre nor common wealth, sparing nether place nor time, ne yet giving god any thanks at all either for flesh or fish, meat or drink, as it may appear by their impudent abominable living, & covetous greediness of worldly pleasures: in swearing, whoring, dyceing, carding, braulling, railing, bragging, querelling, fight▪ piking, stealing, robbing, bawdy talking, & in all kinds else of hellish iniquity. And so by that reason (over their own damnable estate) the poor simple untaught weak brother, for whom Christ died, seeing this liberty and this iniquity joined together, is by and by offended, and defyeth the word of God, because of that rash beastly bellied man's wickedness, which prateth of the word and liveth clean contrary against it. Thus the devil (I say) purchaseth to himself and to the fire of hell, as many or rather more slaves by his countrefaite ghospelling, than he did before with open idolatrous popery maintaining.  
Now therefore go down in to thyself (good reader) and see what case thou standest in, for thou seest by experience that the days are evil. Lo●e not the good opportunity that God hath lent thee. For all that say, Lord, Lord, shall not enter into the kingdom of heaven, but he that doth the father's will which is in heaven. Although we are made righteous before God through only faith, yet we must express our faith by such charitable works before men, as God commandeth, or else our faith is dead, and become no faith. And though we are saved through grace, yet we may not abide in sin still, that grace may abound. For like as when a sinner repenteth, there is a merry heaven, the Angels rejoicing for gladness: even so when a man repenteth not, but liveth still in infidelity and sin, he maketh the holy ghost sad and a sorrowful, heaven. And though we are quickened together with Christ of his own free mercy without our deservings, yet we are commanded by his holy word, to mortify our carnal membres upon earth, that like as we have in times past made them servants of ungodliness from one naughtiness to an other, so we should henceforth make them servants of purity into santtification. For he that gave us Christ to be our new garment, bad us (by his Apostle Paul) put of the old Adam: or else Christ would not stick clean on our backs, unless old Adam be striped clean of, with all his ragged rotten patches of infidelity and sinfulness. And he that sayeth: Let us put on the armour of light, sayeth first: Let us cast a●uaye the works of darkness. For like as God loveth to be wourshypped only according to his own word and bidding: so he curfeth all them that invent or use other kinds of worshipping or serving of him besides his word. And like as God filleth them with his grace that reverently and truly use his holy name: so he filleth them also full of wickedness, that be swearours: and maketh his plague of vengeance to hang still over their houses that abuse God's name. And like as God promiseth reward to them that help their poor neighbours at their need: so he threateneth punishment to them also, that hurt their neighbours by word or by deed. And like as the holy ghost alloweth chaste wedlock for holy and honourable among all men: so doth he pronounce whoredom and bawldrye to be cursed and abominable among all men. Christ that giveth the penny to the diligent workers, biddeth avaunt, I know you not, to them that are loyterours. The Prophet David that sayeth: Prope est dns oimbus eum invocantibus, sayeth also: Long a peccatoribus salus. And that gospel, which is the power of God to save all that believe it, shall also be a witness at the last day against all them that show themselves in this world unbelievers by the fruits of their ungodly behaviour. Assure thyself of this, good reader, that like as there is God, so is there the devil. As there is heaven, so is there hell. As there is life and eternal salvation, so is there death and eternal damnation. Therefore cast of careless security, and be diligent in reading or hearing God's word. If Christ be thy saviour, make no more mediators for thee but only him. For like as he will not give away the glory of his passion to any other: so will he not give away the glory of his intercession to any other. Cast of feigned custom, and lay hold upon unfailing verity: Forsake blind broad byewayes▪ and follow the straight narrow path way: Away with filthy whoremonging, and take thee to chaste wedlock. If thou wilt be chosen, make sure thy vocation. If thou defyest the devil, meddle not with false teachers and duly she living. If thou lovest not the devils savour, dwell not upon his dunghill of stinking idolatry and superstition. If thou be the son of Abraham, do the works of Abraham. If thou be justified through only faith in Christ, lead the life and do the deeds of a faithful justified christian man. If Christ be thy Lord, be thou his true servant. If thou wilt take upon the to be Christ's disciple, see that thou wear his badge, Christian charity. If Christ be thy good shepherd, hearken to his voice and none other. If Christ have borne the on his own shoulders into his sheepfold, when thou wast run astray: see thou run not out again, lest thou drop into the pit and be drowned through thine own folly. If thou wilt take God for thy father, see thou be holy as he is holy. If thou wilt have the holy spirit of God to be thy comfortoure, make him not sad with the resisting waywardness of thy spirit. And than mayest thou be surely bold to press unto the throne of his grace, and shalt be sure to find mercy in convenient tyme.  
Take heed by time, for now is the time and very hour for us to rise up from sleep: and therefore, I say, take time of repentance, while time is, for time will away. But and if thou wilt not arise and hear the voice of thy shepherd Christ, having the liberty of God's word (the rather by the ample enterpreting of these Godly Paraphrases) to teach thee and to be thy warrant: & th'example of the Kings Majesty with his gracious Uncle the lord Protector & the test of his most honourable Counsel to encourage, aid and defend thee: but wilt tumble and wallow still in wilful ignorance, and error, sticking to old heathenyshe idolatrous worshippings, superstitious devisinges, mass meritinge, bead droppinges, popish customs, disobedience against superiors and parents, blasphemous swearing, adulterous living, thevyshe stealing▪ murder and robbing, covetous cloyning, bawdy talking, holoweharted flattering, false witness bearing, untrue dealing, crafty deceiving, drunken drinking, paunch pampering, subtle undermining, and other wickednesses and villainies against the written word and commandment of God: and so differrest repentance from day to day, and heaping sin upon sin, sayest: the mercy of God is great. Tush let God send me a merry life, & enough in this world, and than let him do with me in an other world what he will: Be thou assured, that thou enforcest God to take away his holy spirit, and his good gifts from thee, and layest up wrath in store for thyself against the day of wrath, when God shall judge the secret thoughts of men, by jesus Christ. Thou shalt have the immortal worm of thy conscience to g●awe continually upon thee, so as falling into desperation and grudgeing against God, thou shalt begin thine hell even in this world, having anguish and trouble upon thy soul for thy wicked living. And at that great feast day, when thou shalt appear without the wedding garment of a perfit faith, garnished with works of charity, and good living: Christ the king shall command thee to be bounden hand and foot, and to be cast into the utter darkness, where shallbe weeping and gnashing of teeth: & for the reward of thine error and wickedness, thou shalt be constrained perforce to pledge the devil of his own cup, that is prepared everlastingly for hypocrites to drink upon, whereinto the Lord God shall rain, snares, fire, brimstone, storm and tempest. Than it will not avail the to repent. Than it willbe to late to cry, had I wist. Remember thyself therefore in time: seeing that God of his courteous gentleness, by his holy word giveth thee so courteous warning. And take in good part this my simple translation, intended to none other purpose, but to thy forwarding help, as the Lord is my witness: God send thee perfit understanding (gentle reader) in his truth, and well to fate.  
Amen.  
¶ Thus endeth the Prologue.   

The argument upon the Epistle of the Apostle Saint Paul unto the Ephesians by. D. Erasmus of Roterodame.  
EPhesus was sometime the chief city of the less Asia, a city superstitiously given to the worshipping of devils, and especially of Diana, for which cause it is called in the acts of the Apostles, the worshipper of Diana, not of Diana the huntour, unto whom the Poetes attribute bow and arrows, but Diana with many paps, whom the Grecians call Polymaston, and say, she is the nurse of all manner of beasts, after Hieromes' reporting. For the temple of Diana at Ephesus, was in the greatest estimation of all the world, so much that the Ethnic weiters make special mention of it, almost in all their writings. These men give their whole studies unto curious arts and sciences: as we may gather where we read, that at the preaching of the Apostles, they brought in their books of enchantment, and burned them in the fire, and when they had counted the price, they found it to be fifty thousand siluerlinges, as it is purported in the xix Cap. of the Acts. And therefore to th'intent he might withdraw them from those great errors, he tarried still among them three years, travaylling all that while, to the uttermost of his power, to bring the thing to pass, that might be to the profitabe forwarding of their salvation, albeit many of them made great resistance against him, as he specifyeth himself in an other place. And there he was cast to beasts: like as he maketh mention, in his second Epistle to the Corinthians. And when he departed from thence, he commanded Timothee to remain there still among them. And like as that City was full of curious men, and such as were given to magical arts, even so had it many great learned men in it. By reason whereof, Paul, as he tempereth himself according to the manners and natures of all men, maketh often mention of devils and spirits, when he showeth the difference of good men and bad. Besides these, he openeth certain dark hard sentences. For there is none of his Epistles, that hath so dark and hid sentences in it, as this to the Ephesians. So as it should seem, that this Epistle was the chiefest occasion, why Petre wrote after this sort. Even as our dearly beloved brother Paul, according to the wisdom given unto him, wrote to you, yea, almost in every Epistle, speaking of such things: among which, many things are hard to be understanden, which they that are unlearned, and unstable, pervert, as they do other scriptures to their own destruction. Therefore because these men abode constantly in the faith, he exhorteth them to continue and go still forward, until they were become perfit: putting them in remembrance, what manier of people they were, when they were addict unto naughtiness, & did service unto wieked spirits: and what they are become now, that they are engrafted unto Christ: and teacheth them withal, that although the grace of the Gospel was promised unto the jews, yet that by the eternal decree of God, it was rightfully enlarged unto the Gentiles also: and that he was a minister ordained of God, to that same office. And forasmuch as he wrote this Epistle, being in prison, he exhorteth them, not to cast down their hearts for his afflictions, but rather think, that they have so much the more cause to rejoice. These things he treateth of in the first and second Chapters. In the other three, he prescribeth the form of godly conversation unto them, showing what is to be followed, and what is to be avoided: the duties of the husbands to the wives, and of the wives unto the husbands: the offices of parents to their children, and of the children to their parents: the duties of masters to their servants, and of servants to their masters. This Epistle was written from the city of Rome by Tichicus the Diacone, whom he speaketh of in the end of the Epistle, calling him a faithful minister. Ambrose sayeth furthermore, that he wrote it in prison, when he was carried from Jerusalem to Rome, and lived under surety without the tents, in the tenement that he had taken for hire.  
The end of the Argument.   

The paraphrase of Erasmus upon the Epistle of saint Paul the Apostle to the Ephesians.  

¶ The i Chapter.  

The text.  Paul an Apostle of jesus Christ by the will of God. To the saints, which are at Ephesus, and to them which believe on jesus Christ. Grace be with you and peace from God our father, and from the Lord jesus Christ. Blessed be God the father of our lord jesus Christ, which hath blessed us with all manier of spiritual blessing in heavenly things by Christ, according as he had chosen us in him, before the foundations of the world were laid, that we should be holy, and without blame before him, thorough lou●. Which ordained us before thorough jesus Christ to be heirs unto himself, according to the good pleasure of his will, to the praise of the glory of his grace, wherewith he hath made us accepted thorough the beloved. By whom we have redemption thorough his blood, even the forgiveness of sins, according to the rich●s of grace whereof he hath ministered unto us abundantly in all wisdom and prudence. And hath opened unto us the mystery of his will according to his good pleasure, which he had purposed in himself, to have it declared, when the time was full come: that he might set up all things perfectly by Christ (both the things which are in heaven, and the things which are in earth) even by him, by whom we are made heirs, and were thereto predestyna●e according to the purpose of him by whose power all things are wrought, according to the purpose of his own will: that we (which before believed in Christ) should be unto the praise of his glory. In whom also we believe, for asmuch as we have heard the word of truth, even the Gospel of your salvation: wherein when ye had believed, ye were sealed with the holy spirit of promise which is the earnest of our inheritance forth recovering or the purchased possession, unto the praise o● his glory. 
Paul an apostle, not of Moses, nor of any man, but of jesus Christ, whose business I take in hand, being sense, not upon mine own head or by men's Commission, but by the Authority and commandment of God the father, which, by his son, hath commanded me to preach the doctrine of the Gospel among the Heathens. I writ this Epistle to all them that lead their life at Ephesus, and lead their life after such sort, that they apply their endeavour to keep them unspotted from the vices and uncleanesses of this world, and with a sincere conscience, believe the Gospel of jesus Christ, not looking for reward of innocency and holiness, any where else, than from whence they received the example: nor waiting for the end of their felicity, of any other, than of whom sprung the beginning. In the mean season, 
Grace be unto you ● peace.  I wish unto you, not as those use to do, that measure their felicity, by the dignities of this world, but I wish, that God the Autour of all goodness (whom now, we may call even our father, not for that, that he created us only, but much rather, that being engrafted unto the body of Christ, we are received into the inheritance of Children) may daily increase in you his beneficence, wherewith he hath freely delivered you from the transgressions of your old life, and of ungodly hath made you followers of innocency and righteousness: and so continue you in concord, that you may be of one mind among yourselves, and that being reconciled once to God, you may take heed, that you break not (in falling to sins again) the promise, that you covenanted with him, through jesus Christ his son, by whom and with whom, he giveth unto us all things, whom also we shall from hensfoorth worthily call our lord, forasmuch as he hath set us at liberty from the tyranny of the devil, with the price of his holy sacred blood, and taken us to himself, and having delivered us from the devils servitude, hath made us his own. The servitude is fortunate, that uniteth us to Christ. How beit this thing happened not unto us by chance, nor by our own merit. But God 
Blessed be God the father.  the father of our lord jesus Christ, is altogether to be praised on our behalf, that of his free favour, hath powered all gentle kindness upon us, not bestowing those things unto us, that pertain to the use of this life, and bodily susteynaunce only, but also those excellent gifts, that avail to the salvation of soul, and life immortal: which life abideth us in heaven, through Christ, by whom the father hath set heaven gate wide open. And because no man should be curious to ask, how cometh this so an exceeding favour? from whence cometh such a wonderful gentleness? It was so resolutely determined through the goodness of God, by an eternal decree, even before the foundations 
According as he had chosen us.  of the world were laid. For even than he had chosen us, that by his son, by whom he created, governeth and restoreth all things, our former vicious living should be wiped away, and we be cummen holy and faultless, not only in the sight of men, but also of God himself, who esteemeth man according to the secret affects of the mind, and that, not with the terror of Moses law, (the severity whereof is tried unto this purpose altogether uneffectual) 
Through love.  but with the belief and love required in the Gospel, which winneth more of such as be willing, than the law enforced by rigorous compelling. For it is not a perfit service, that the servants do constrainedly, for fear of inconvenience, or for their masters displeasure, but that, that children do uncompelled bylove and good affection. Which thing was impossible to be 
Which ordained us.  performed by any strength of us, had not God by his eternal decree chosen us into the room and heritage of children, through only jesus Christ, unto whom he hath so incorporated us, through faith and love, that being made his members we may be one with him, so that by his participation, we attain that thing that was not due to our deservings. And therefore we may in no wise attribute any thanks unto ourselves. In asmuch as it stood with the good pleasure of him, that is naturally good, to declare and manifest his free 
To the praise of the glory of his grace.  liberality bestowed upon us, more plain and open to the whole world. We (as concerning our own strength) could not possibly be any thing else, than the enemies of God, and very abject slaves, but that he hath reconciled us to himself, by Christ, whom he loveth more than can be expressed, and of damnable wretches, hath made us acceptable dear children. As long as being shared with the danger of sin we were members of the devil, we could neither love God, nor be loved of God. But masmuch as his most dear son hath redeemed us with the price of his most holy blood from the bondage of sin, and encorporated us as members unto himself, the father can not possibly choose but love those, whom it pleased him to make partners with his son. This benefit is surely inestimable, but notwithstanding such was the will & bounteous largesse of almighty god, which although it be manifestly apparent in every thing, yet it more peculiarly abounded upon us, forasmuch as he openeth unto us (as a merciful hearted father unto his children) the secret mystery of his eternal will, so many long years hidden from the world, the knowledge whereof is most high wisdom and chief prudence, much more excellent than that knowledge, wherein being singularly learned in human disciplines, ye have excelled other sorts of men ever unto this day. Man's wit attaineth the knowledge of 
In all wisdom and prudence.  the secrets of nature, & yet when they are known to the uttermost they make no man anything more godly at al. But this secret mystery, that we here speak of, no reason of man's mind could attain, unless God himself had opened it unto our knowledge to bring us to true perfit felicity. But if a man would 
According to his good pleasure.  ask, for what cause hath God kept it close so long, and now at length manifested it planiely: I have nothing to answer, but that it so pleased the good will of him, that willeth all for the best, in asmuch as he is goodness itself. That, that is new unto us, is not new with him. For that that he showed open to the world in sending his son now in the later days, was eternally decreed with the father and the son, albeit he would by his certain & unspeakable counsel have it secretly hidden, until his determined time were fulfilled, to open this secret unto mankind. Wherein the losses of time, that the people in times past mi●●en● in vain seeking salvation, some by the outward observation of Moses saw, some by the study of philosophy, some by superstitious religion & worshipping of devils, should be expelled, and the whole sum of all things that appertain to true innocency & to true godliness, should be ascribed only to Christ, besides whom no man ought to desire any thing, for as much as he, being the only foantayn, is content to gratify our peticious▪ with any good thing, that is either in heaven or earth. For God the father hath appointed him to be the head of all, that all men should depend of him only, and to trust to receive at his hand, whatsoever is rightly to be desired, and to acknowledge that it cometh of him, whatsoever he of his bounteous liberality bestoweth upon us. By whom also, such abundant felicity hath chanced unto us, that we were chosen unto the lot and inheritance of immortality, not of our own deservings, but because we were predestinate to it by his decry long a go, by whose arbitrement and power all things are ordered and disposed by his unscarcheable counsel on our behalf, according to his own will, who, forasmuch as he is the best & the most wise, he cannot possibly will any thing, but those things 
That ●e may to his praise.  that are both best & wisest. Such was his determinate will, that we should be called unto this inheritance & fellowship of Christ, no● for our own deserts, but of his fr● benignity, we that through the monition of the prophets sayings, had in a manner fixed our hope in Christ promised unto us, yea e●● afore the truth of the gospelcame to light: so that this benefit should not be ascribed to the observation of Moses law, but that all the praise should wholly redound to the glory of the goodness of God, who was content freely to give it to us by his s●●●. Nevertheless we Jews were not called alone to the promised fellowship of Christ, although in distrusting the shadows of Moses law, we have 
In whom we also.  embraced the truth of the gospel, whereof we trust assuredly to receive true salvation, yea without any help of the law at all: but you also albeit you are uncircumcised, yet assoon as ye believed in the same gospel, you were chosen in●● the same fellowship. For we are not debtors unto Circumcision, in that we are received into the hope of immortalitle, but unto faith, which if you have as well as the jews, what should let you from the gentle goodness of god? The cutting a way of the foreskin is a mark to discern the jew from the Heathen. But the mark of the gospel extendeth further & is not printed upon the body, but in the soul. With this sign, all are marked indifferently of what nation soever they be, that embrace the doctrine of the gospel, and believe his promises. Some will ask, what token is it, that discerneth the Christians from the wieked▪ Truly the holy ghost, and the inward affect (not a servile bond affect, but such a one 
Which is y● earnest  as is commonly in good children) which maketh us with all our heart to believe the promises of the gospel, yea although they do not yet in this world presently appear. For the inheritance wherinto we are engrafted, shall not be fully performed, but at the resurrection of the bodies. Howbeit, he giveth us his spirit in the mean season, as a pledge & earnest of the promised inheritance. By this token we are surely certified, that god accepteth us for his children, not doubting, but he will take his own to himself, whom he hath redeemed by the death of his son. For the merciful gentleness of god is desirous to win many, & would have 
Unto the praise of his glory.  his▪ magnificence most specially known & notified to mankind, which, the more it is opened abroad, that more shall speak of it. God in times past cared peculiarly for the Jews, in that he delivered them from the servitude of the Egipcians But it was a small matter, to have the goodness of god set forth only in one nation. His will is to be praised & extolled of all men, ina●nuche as he hath freely redeemed all from the bondage of sin. For that he esteemeth as pertinent to his glory, that not only the jews, but all the nations of the whole world through belief of the gospel, should be partakers of salvation.   

The text.  Wherefore I also (after that I heard of the faith which ye have in the Lord jesus, and lo●● unto all the saints) cease not to give thanks for you, making mention of you in my praiere that the God of our Lord jesue Christ, the father of glory, may give unto you the spirit o● wisdom & revelation by the knowledge of himself, & lighten the eyes of pour minds, y● ye may know what the hope is, whereunto he hath called you, and how rich the glory is ●t his inheritance upon the saints, and what is the exceeding greatness of his power to vs●●●e, which believe according to the working of that his mighty power, which he wrought in Christ, when he raised him from the dead; and set him on his right hand in heavenly things, about all rule, and power, and might and domymon, and above every name y● is named not in this world only, but also in the world to come: and hath pur all things under his f●●e, and hath made him above all things, the head of the congregation, which is his body, and the fullness of him, that sylleth all in all. 
For this consideration, I pass not whether you be circumcised or not, when I seevident tokens in you of evangelical salvation, first in that you have reposed your whole trust in the lord jesus, than in that you declare your Christian charity towards all Saints the members of Christ. For this cause I cease not to give thanks for you. For evangelical sincerity is of such efficacy, that it causeth us to be glad of other men's commodities, no less than of our own. And I make always mention of you in my prayers, where with I daily call upon God for the advancement of the gospels business, that he, which is god of all sorts of people indifferentile, & of jesus Christ also after his humane nature, of whom also Christ hath to be god (unto whom, as unto the author & fountain of all goodness, the s●●●e 
May give unto you the spirit of ●●sedome.  of all glory doth wholly belong) may give unto you, more & more y● earnest when of I have spoken, his spirit, to inspire into your minds this heavenly wisdom, and the knowledge of this mystery: that you may know him, that is thouly author of all health, & that you may behold him in the mean while, as it were, with iyes, not with bodily eiyes but with the iyes of the heart and mind, that see through the light of faith, wherewith the things are also seen, that are to come, which cannot be seen with the gross bodily iyes: whereby you may know that, which no human philosophy teacheth, how blessed the inheritance is, which he hath called us to trust upon: and how excellent the dignity  
of this most plenteous inheritance is, which the saints shall receive, & how great the largeness, and how exceeding the greatness of his power is, which he declareth even now in us: the which also (as it were with a certain secret enforcement that cannot be expressed with tongue) hath transformed & al●red us from our old trade, after such sort, that we contemn all other things, & trust only to him, & contemning those things which wese, we hope after such things of him, 
He hath wrought in Christ. etc.  as we see not, & such as he hath openly declared before in our head Christ: whom of his mighty power having raised from death to life immortal, he hath exalted unto so high honour, that he hath set him on his own right hand in the kingdom of heaven, & given him authority over all other rule, potestate, power & lordship, and every other name of dignity or power, how excellent so ever it be above these afore rehearsed, either in this world or in the world to come, that he may be lord not only over bodily and earthly things, but also over spiritual and heavenly things. So far hath he subdued all things without exception under his feet. And to make our hope more steadfast and certain, that 
And hath made him above all things the head.  we shall also come to the fellowship of the same glory, for asmuch as he hath made Christ lord over all things, his pleasure was also that he should be the head unto all the whole flock of the believing, that cleave so fast to Christ, as the whole body is coupled to the head, that the one can not be dissevered from the other. Finally the glory of the head is common to the rest of the members, whereunto the head is so set about, that it poureth his good nourishment into every one of them. The body is not perfect, onlens the head be at it: and the head wanteth sum what, if the body be not set to perfectly consummate in all his membres: whereunto Christ doth severally power his excellent gifts in such wise, that by himself he fulfilleth all things, and liveth and reigneth now whole and entirely perfect, having his members united unto himself.    

¶ The ii Chapter.  

The text.  And you hath he quickened, where as ye were dead in trespasses, and sins, in the which in time passed ye walked, according to the course of this world, even after the governor that ruleth in the air, the spirit that now worketh in the children of unbelief, among whom we all had out conversation also in time past, in the lusts of our flesh, and fuli●lled y● will of the flesh and of the mind: and were by nature the children of wrath, even as well as other. But God which is rich in mercy, (for his great love wherewith he loved us) even when we were dead by sins, quickened us together in Christ (by grace ar● ye saved) and raised us up together with him & made us sit together with him among them of heaven in Chryst jesus. That in times to come, he might show the exceeding riches of his grate, in kindness to us ward thorough Christ jesus. For by grate are ye made safe thorough faith, and that not of yourselves. It is the gyite of God, and cometh not of works, lest any man should ●●ast himself. For we are his worckemanshyppe, created in Christ jesus unto good works, which God ordained, that we should walk in them. 
Now mark me this, how the father hath begun in a manner to accomplish even now in you, that that is accomplished already in Christ, & shall be after ward accomplished in you. Christ died and rose again, & shall never after die any more. Certes he was not subject to sin, albeit, forasmuch as he took upon him an humane body, he was subject to mortality. To be brief, like as sin is a certain death of the soul, and the forewarning of eternal death: even so is innocency a certain life of the soul, and the beginning of eternal life. But of this manner of life, God, that giveth us his spirit, is the prince. And the devil is the author of death, having also a spirit of his own, wherewith those that ve inspired, are rapt unto the pleasures of this world, and plainly distrust the promises of eternal life. Christ died for our offences, and rose again to make us sure of the immortality to come. In the mean time, after his example, you also being engrafted to Christ through baptism, are dead to your sins and wickedness: wherein as long as you lived ungodly, you were dead in deed, for asmuch as you had affiance in nothing, but noisome shadows of good things, wherewith this world for a time deceiveth such, as wanting the 
In the children of unbelief.  spirit of God, are lead by the spirit of Satan, whose tyranny in the mean while is permitted over this lower element. His spirit (I say) and he himself setteth out as it were his own power in them, that having no trust in the promises of the Gospel, set their whole felicity in visible and transitory things: and give no ear to God the father, that allureth them to true felicity, but had leaver serve that wieked cruel master, whom in times past you served, and not you alone, but all we also. For albeit the law restrained us from the worshipping of Images, yet our life was altogether defiled with noisome lusts of corporal things, by the enforcement whereof, we passed of the time, not doing those things, which the holy ghost commanded, but those that our own mind, given to filthy affects, bade us do. By reason whereof it came to pass, that like as they, which are encorporated to Christ through faith, appertain to the inheritance, that is promised to obedient children: even so we as disobedient children, should have belonged to a far contrary inheritance: that is to say, we should have becomen the companions of him, to whom we had joined ourselves. That death is eternal, that is appointed to the wicked. 
And were by nature the children of wrath.  Whereunto we also were subject, asmuch as other, touching our own state, and condition. We had addicted ourselves unto it of our own free choice, but it was not in our power to wind us again out of that most miserable servitude. Now you have heard of our death, now you have hard of our destruction, but whereof cometh life, whereof cometh salvation? Truly not of 
But God which is rich in mercy.  our deserts, nor yet by the benefit of Moses law. Whence than? Surely of the free largesse of God the father, whose bounteousness and loving affection is so plenteous and so exceadingly great to mankyndewarde, that he hath not only not punished us according to our deserts, but also when we were dead by reason of our sins, he hath called us again to life together with Christ. This I say, was not of our deserving, but came of free gift. And he hath not only called us again to life with his son, but also he hath carried us up from these things that are beneath, unto the things that are in heaven, & there hath placed us through Christ jesus: by whom we have indifferently together whatsoever he (our head) hath: & do possess now in hope, all that we shall shortly after possess in very deed. Thus it was his will, that at the resurrection, when his promises shall evidently appear, he may declare his most abundant liberality, which it pleased high of his free goodness to power upon us, not for our own good deeds 
By grace are ye made safe.  sakes, but for the merits of jesus Christ. For the thing is often to be rehearsed, that ought to be fixed most deeply in your hearts. It cometh of free grace, I say, that you have obtained salvation, from the destruction, wherein ye were tangled: lest ye should follow the error of some of the jews; which think to be saved 
I● is the gift of god.  for observing the prescripts of Moses law. You are indebted for your salvation to faith, whereby ye believed the gospel, & yet you may not brag of faith, as though it come of yourself. Christ loved you first, & having drawn you to himself, he hath given you power, that you should love him again.  
And he it is, that hath freely powered into you the gift of faith: by the which you should set darkness apart, and see the light of the gospels verity. It is wholly therefore to be ascribed unto his free gift, so that no man hath thereof to 
For we are his workmanship.  boast as though it were of his own. In that we are created, we are indebted to God. Again, in that we are regenerate by faith and baptism, and as it were made a new, after an other manner, we are divorced from the fellowship of our parent the sinful Adam, and engrafted in Christ, the prince of innocency: to the intent that by the help and example of him, we should from henceforth apply the offices of true godliness, & that renouncing the old man, we should represent the new man in new deeds, and become so far unlike to ourselves in conditions, that a man might justly say, it were not we. For God, by the doctrine 
Unto good works which god ordained.  of the gospel, hath opened unto us the reward of Immortality, to the intent we should press hard unto it through innocency of life and well doing. For the evangelical faith is not an idle mattier, but hath an inseparable companion, charity, which causeth more duties to be done of the willing, than the prescripts of the law are able to enforce of the constrained.   

The text.  Wherefore, remember that ye being in time passed Gentiles in the flesh, were called uncircumcision from that which is called circumcision in the flesh, which circumcision is made by hands. Remember (I say) that at that time ye were without Christ, being aliens from the comen wealth of Israel, and strangers from the testaments of the promise, and had no hope, and were without God in this world. But now by the means of Christ jesus, ye which sometime were far of, are made nigh by the blood of Christ. For he is our peace, which hath made of both, one, and hath broken down the wall that was a stop between us, and hath also put away, throw his flesh, the cause of hatred, even the law of commandments contained in y● law written, for to make of twain one new man in himself, so making peace, and to reconcile both unto God in one body thorough the cross, and slew hatred thereby: and came and preached peace to you which were a far of, and to them that were nigh. For thorough him we both have an entrance, in one spirit unto the father. 
The yoke of Moses law is not laid upon you. For one only law of Christian Charity, is sufficient to accomplish all duties. The jews are not indebted to their law for their salvation, but yet you are so much more bounden to the goodness of god, as you were more far of than they from the true worshipping of god, & from true religion. Therefore that ye may the more understand, how much you are bounden to the bounty of God, for being now as ye are, your duty is to remember, what ye have been afore tyme. For you were sometime Heathens, after the corporal distinction of kindred, whom the nation of the jews, bragging of their carnal circumcision that is done with hands, name contumeliously uncircumcised, and repute them for profane persons and abominable, supposing this felicity, that was promised long ago by the oracles of the prophets, to belong peculiarly to themselves: and not understanding that they be reputed as unclean persons before God, whose inward minds are uncircumcised. But you at that time were uncircumcised both in body and 
Having no hope.  soul, being so much more abject & in miserable condition than the jews, in that ye had no hope of Christ's benefit to youwarde, that is to say, because you were utterly astraunged, aswell from the title and fellowship of the nation of jews, unto whom he seemed to be peculiarly promised, as also exileled 
Gene. xxii  from the covenants of God, wherein he promised in saying to Abraham the father of that nation. In thy seed shall all nations be blessed.  
And to be brief, there remained no apparent hope of your salvation, in afmuche as being worshippers of devils, ye had no knowledge in this world of the true God, where as the jews called him their God, and he again called them his people. Nevertheless, as soon as the truth of the Gospel 
But now by the means of Christ jesus  showed forth his light, Christ turned the course of things upside down, and brought so to pass, that you, which seemed nothing to pertain unto God, were no we knit most near unto him not by the circumcision of the foreskin, but by the blood of jesus Christ, with the price whereof ye were not only delivered from the sins of your old conversation, but also reconciled unto God the father. In times passed, you were at discord with the jews, yea you were at discord with God: but Christ the Autour of peace and concord, 
For be is ou● peace.  struck away all the difference of circumcised, and not circumcised: he took away the ceremonies of Moses law, as it had been a wall, that divided the concord between the jews and the Gentiles, so that two sorts of people, being afore most far different one from the other, should agree and grow together in one, utterly expelling their old grieves. For before Christ's coming, the gentiles did wonderfully adhorre the jews observances, as superstitious things: and the jews contrariwise were in such conceit with themselves by reason of their ceremonies, that they held all such accursed as were without them. Christ therefore by his wonderful devise, abolished and brought out of use that ha●ed law, that consisteth only in the prescribed carnal ceremonies, so that he would neither alyenate the jews, nor press the Gentiles with the burden of it. For he being very God, and very man after the flesh, observed 
Through his flesh.  the commandments of the law, and yet he testified, that the salvation, which he brought after the spirit, belonged no less to the Gentiles than to the jews, so that now you should neither be abominable because of your uncircumcision, nor the jews any stouter because of their circumcision, but that in dispatching the old cankerdnesse of both those nations, he might of two make one new, to grow together into one new man Christ, the common saviour indifferently of them both. And like as he made the jews and the Gentiles at one between themselves, even so he made them both at one with 
Making peace.  god, that there should be nothing to break the atonement, but that the things in heaven and the things in earth, should be joined together as it were into one body. The death of Christ, which he suffered for our sins, hath united us to God, with whom no man is at peace, that hath delight in sin. And forasmuch as this peace is bestowed both to the jews and to the Gentiles indifferently, there is no cause, why either of them should think them better than the other: specially in asmuch as the pledge and gage of the holy ghost, whereof we spoke a little before, is given commonly to them both, without difference. Now we see it come to pass, that Isaiah by inspiration prophesied long ago, should come. For Christ hath not offered the doctrine of the gospel to the jews only, unto whom this blessed felicity seemed to be peculiarly 
To you which were a far of.  promised, and which also after their sort, were the true wurshyppers of God, but also unto you, which were far of, both from the kindred of the people of jews, and from the worshipping of the true God: teaching thereby, that through his death, both the flocks of sheep should go together into one sheepfold, and know him to be their only shepherd.  
He it is, that hath opened unto us the entrance to the father, who before was displeased at our sins, and none other hath opened this entrance to the jews, than he who hath opened the same to the Gentiles: but we are all bounden to him alone, in that we are now bold to approach both to that merciful father, having confidence in that common spirit, which inspireth this assured trust indifferently into the hearts of us both.   

The text.  ¶ Now therefore ye are not strangers and foreigners, but citizens with the Saints, and of the household of God: and are built upon the foundation of the Apostles and prophets, jesus Christ himself being the head corner stone, in whom what building soever is coupled together, it groweth unto an holy temple in the Lord, in whom ye also are built together, to be an habitation of God thorough the holy ghost. 
Now therefore, to the intent you should not think yourselves the worse, because you came not of the stock of David or Abraham, as concerning the kindred of the flesh, or because ye are without the law of Moses, in asmuch as after the spirit, ye are citizens and fellows of saints, pertaining to the house of God, which is builded, not of the jews only, but of all them, that purely believe the Gospel. The foundations of this house, are the Apostles, the preachers of the Gospel, and the Prophets, who showed long a go in their prophecies, that the gift of the Gospel should now be indifferently common to all men. To this foundation you are also fast laid. And to be short, jesus Christ is the chief head stone of this building, which being laid in the corner, coupleth and keepeth the wall together on both sides: by whose power and coupling, all the building of the believers, compacted together on every side, daily increaseth, and riseth unto a perfitly holy spiritual temple, consecrated of the lord himself. And of this holy building you are also part, whilst, like lively stones laid upon the same foundations, and holden together of the same corner stone, you make, in pureness of mind and spirit, unto God an holy habitacle unspotted from all sins, and void of lusts. There be none received into Moses temple but jews, but to this temple all they pertain indifferently, that embrace the faith of the Gospel.    

¶ The iii Chapter.  

The text.  ¶ For this cause, I Paul am a prisoner of jesus Christ for you Deathen: If ye have heard the ministration of the grace of God which is given me to youwarde. For ●yteuelacion showed he the mystery unto me, as I wrote afore in few words, whereby when ye read, ye may understand my knowledge in the mystery of Christ, which mystery in times passed was not opened unto the sons of men, as it is now declared unto his holy Apostles and prophets by the spirit: that the Gentiles should be inheritors also, and of the same bodi●, and partakers of his promise in Christ, by the means of the Gospel, whereof I am made a minister, according to the gift of the grace of God which is given unto me after the working of his power. Unto me the least of all Saints is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ, and to make all men see, what the fellowship of the mystery is, which from the beginning of the world hath been hid in God, which made all things thorough jesus Christ: to the intent, that now unto the ruler's and powers in heavenly things, might be known by the congregation, the manifold wisdom of God, according to the eternal purpose, which he wrought in Christ our lord▪ by whom we have boldness and entrance with the confidence which is by the faith of him. 
ANd that you may give the more constant credence hereunto, understand, that I Paul, am laden with these bonds for no cause else, that is to say, not for any naughty deed, but for jesus Christ's sake, unto whom I travail to win you, Gentiles, whereat the jews have indignation. If ye have heard tell, that this office was committed to me of Christ himself, that I should preach the salvation of the Gospel (which some afore tymeiudged to belong to none but to the jews) in every place, yea even among the Gentiles, of whose number you are. This secret mystery, being hidden before to other Apostles, Christ opened most chiefly 
By revelation showed he this mestery unto me.  to me, like as we begun to speak briefly of before, in our writings to other nations, by reading whereof, you may know, that I am not ignorant of the secret counsel of Christ, who when he told Ananias beforehand, that I carry his name among the Gentiles, he commanded me than to go and do his message unto the Gentiles that dwelled far of. Which thing before seemed abominable, that wieked persons and Image worshippers should be called to the fellowship of the gospel. Notwithstanding it was so decreed with God long ago, yea even afore the world was made, and in a manner opened unto the prophets by inspiration, albeit it was not plainly opened to the world, as it is now by me, that the Gentiles, through only faith of the Gospel, without help of Moses law, should attain salvation: yea in so much that the chiefest of the Apostles durst not admit such as were not circumcised, unto baptisine. But now it is plainly opened unto the holy Apostles of Christ, and to his prophets, by inspiration of the holy ghost, that the Gentiles through faith are so united unto the jews, that they are comen in to the fellowship of the self same inheritance, and grow in to all one body, rejoicing in their common head, Christ, and by reason thereof, are becomen partiners of all the proinisses, that abide such, as believe the Gospel of Christ: to preach the which Gospel, authority is committed unto me, and I cease not to do my commanded office, labouring constantly hitherto in the gospels business, even unto emprisonmentes and fetters, not that, I am any thing meet, of mine own strength, for so painful a business, but he that appointed that office to me, hath laid his own helping hand to the same. And so it is, that I being (as concerning mine own ability) feeble and weak, am by his benefit strong and full of courage against the storms of all mischiefs. I boast not mine own worthiness, 
Unto me the least of all Saints is this grace given etc.  for I confess that I am the least of saints: but yet (as little as I am) it hath pleased the goodness of God, to put me in trust with this business of most weighty importance, that I should publish and preach among the Gentiles (which before this time knew nothing of God) the unsearchable richesses of Christ, which he offereth plenteously to all men: and bring to light the thing, that before was hidden, that the benefit of the gospel is to be dispensed and ministered to all manner of nations, which before was supposed to be given only to the jews, although it was otherwise decreed eternally of God, the maker and governor of all things: notwithstanding, his will was to have this Counsel of his divine intent, to be yet hitherto kept secrrete: which in these times he would so openly manifest, and that by the congregation, wherinto he powered such abundance of spiritual gifts, that his manifold wisdom which with wonderful devices disposeth all things, through death giving life, through shame exalting to glory, through humility advancing God's majesty, which no man in times paste could have Imagined, should now be brought to light, not only to the broad world, but even to princes, and chief of Angels and devils, that have to do in the skies and in the uppermost part of the air: which things, albeit they might guess should come to pass, that mankind should once be redeemed, yet this was not known, by what reason, the wisdom of God had eternally decreed, to bringit to pass: which thing now at length was openly known, when he sent his son into the world, who having taken upon him an human body, would by unspeakable means, unite and couple the congregation to himself, whereof our lord jesus Christ should be the head: by whom, like as innocency chanced unto us, in that, that our sins were done a way, even so chanced unto us an assured trust also, that as children, we should not be afraid to approach unto the father, whose displeased countenance we durst not afore behold. For what should we be afraid of, having such a head, that in no wise suffereth any of his membres to perish, albeit here in the mean season we suffer sum affliction?   

The text▪  Wherefore I desire that ye faint not because of my tribulations that I suffer for your sakes: which is your praise. For this cause I bow my knees unto the father of our lord jesus Christ: which is father over all that is called father in heaven and in earth, that he would grant you, according to the riches of his glory, that ye may be strengthened with might by his spirit in the ●●●er man, that Christ may dwell in your hearts by faith, that ye being rooted and grounded in love, might be able to comprehend with all saints, what is that breadth a●d length, depth and height: and to know the excellent love of the knowledge of Christ, that ye might be fulfilled with all fullness, which cometh of God. Unto him y● is able to do exceeding abundantly above all that we ask or think, according to the power that worketh in us, be praise in y● congregation by Christ jesus, throughout all generacious from tune to tyme. Amen. 
This secret counsel of God, forasmuch as I preach boldly in every place, I suffer exceeding punishment, of such, as yet cannot possibly be persuaded of this matter. But I beseech you, let not mine afflictions, which I suffer for your sakes, anything disquiet or dismay you. For there is no cause why you should be ashamed of such an Apostle, though I be laden with fetters. For like as the cross of Christ is our glory, even so my fetters, which I we are not for any evil deeds, but for the sincerity of the Gospel, are for your honesty, 
That he ●●ul● grant you according to the riches o● his glory.  and no rebuke. For, the more displeasures we suffer with a constant mind for the Gospel of Christ, the more entirely we cause the people to believe, that the promises of Christ are not vain, inasmuch as through assured hope of them, we faint not for any displeasures of this life. And it is not joyous to me only to suffer for the gospels business, but it also becometh all men, that are entered unto Christ, to follow the example of their autour and head. And truly for this cause sake, I bow my knees, and pray earnestly even from the bottom of mine heart unto God our father, and the same, the father of our lord jesus Christ, of whom, as the supreme head, dependeth all spiritual kindred, whereby 
which is father of all.  by are incorporated together whether they be angels in heaven, or faithful people upon earth: and of whom only, as of the fountain, springeth whatsoever is belonging to true felicity: that like as he hath begun to declare his abundant glory in you, so he may more and more augment his liberal goodness to you ward: that as you are engrafted to Christ through baptism, and as it were borne new again, so you may gather courage and strength with daily increase, not accordong to the body, but according to the mind and soul, that is to say, by the gift of the spirit of the father, continually increasing in us, by whom we are made strong and valiant, to withstand all dreads of persecution: and that the constancy of your faith may be such, that you think surely, that Christ will never fail you, but rather dwell inwardly in your hearts, for the faithful trusts sake, wherewith you commit yourselves wholly unto him. For with such is he most specially present, as distrust their own strength and depend wholly of his help. And this shall the rather come to pass, if having a Ghospellike faith, you practise also a Ghospellike charity, knitting the ove to tother, so as it may utterly rest and take rote in 
Ye being rooted and grounded in love.  your souls, to the intent, that being established and grounded upon this sure foundation, you may wear greater, and greater in your spirit, and after a certain wise, be correspondent to the unmeasurable spirit of God, that you may grow and go forward so perfitly, that not only with the jews, but also with the universal multitude of Saints, which are encorporated to the body of Christ, through the belief of the Gospel, you may be able to comprehend how infinitely the goodness of God extendeth itself, and how it is not restrained 
might be able to comprehend  within narrow bonds and limits: in height reaching up to the angels, in depth piercing down to the hells, in length and breadth spreading itself unto all coasts of the world: and that you may be able also to understand the inestimable charity of Christ towards mankind, whose knowledge excelleth all the knowledge of man, how excellent so ever it be. And that you may in these gifts so increase, that as perfit and lusty membres, you may be answerably meet for so noble a head, and so high a father. For like as the bodily birth hath degrees of ages, hath his increases, and hath his measure, as long as his growing time endureth, even so this spiritual generation also hath his childhood, hath his springing time, and than his perfit lusty grown age. For these things (I say) I pray often upon my knees unto God the father. Which things in deed although they be great, and far about man's power, 
Unto him that is able.  yet I desire them of him, whose power is so mighty that we cannot possibly imagine so great a matter, but he is able to do much greater: and is so good and so gentle, that he doth not only accoumplishe our desires with his own liberality, but also giveth us much more than we can hope for: And yet there is nothing in this behalf done other through our merits or powers. For we are nothing else, but the instrument of the divine power, that worketh his own might in us, so that all glory, that flourisheth in the congregation, is wholly to be ascribed to his largesse, through Christ jesus, by whose participation the congregation is endowed with so excellent gifts: and of this glory there shall be no end, but it shall endure through all ages to ternally, like as the congregation of Christ shall also have none end. That, that I have said, is certain and undoubtedly true.    

The four Chapter.  

The text.  I Therefore (which am a prisoner of the Lords) exhort you that ye walk worthy of the vocation wherewith ye are called, with all lowliness and meekness, with humbleness of mind, forbearing one an other thorough love, and be diligent to keep the unity of the 〈◊〉 thorough the bond of peace, being one body, and one spirit, even as ye are called in one hope of your calling. Let there be but one Lord, one faith, one baptism, one God and father of all, which is above all, and thorough all, and in you all. 
NOw inasmuche as ye perceive, from how vile a condition, unto what great dignity, from how deep desperation, to what excellent benefits you are called, I beseech you for these chains sakes, wherewith I am tied, not for mine own faults but for the glory of God and your salvation, that asmuch as remaineth behind, you would conform yourselves in honest conversation answerably to your profession, & to the mercifulness that God hath showed to youwardes. And that shallbe done, in case the excellency of your profession make you not to high minded nor to fiercely stomached. But see that all the custom of your life resemble in all things, true modesty, gentleness and lenyte of mind, so that one disdain not an other, but every one suffer other through mutual charity: rather one bearing with an others weakness for the time, than when every one goeth about to hold his own with tooth and nail, you break concord and uniform love, wherewith you are made one and united together through the bond of peace. For it is not convenient, that such men's minds, should be divided among themselves, that have so many things commune. You are all one body, you depend all of one head, you have all received of one self spirit of Christ, and you are also indifferently called all into one hope of inheritance. There is one lord of all jesus Christ: all have but one profession of faith, there is but one baptism of all, that by the means of Christ's death is indifferently effectual, unto all that believe the Gospel, whether they be circumcised or uncircumcised. finally there is but one God and father of all, that as the prince & autour of all things, hath dominion over us all in such sort, that by his spirit, wherewith he governeth us, he giveth himself unto all, and keepeth continual residence with us, relieving and helping us in all things: so that it is the gift of only one, what good thing soever we have.   

The text.  Unto every one of us is given ●race according to the measure of the gift of Christ. Wherefore he saith: when he went up on high, he led captivity captive, & gave gifts unto men. That he ascended, what meaneth it, but that he also descended first into the lowest parts of the earth He that descended, is even the same also that ascended up, above all heavens, to fulfil all things. And the very same made some Aposties, some Prophets, some evangelists, some shepherds and teachers: to y● edifying of the saints, to the work and ministration, even to the edifying of the body of Christ, till we all come to the unity of faith and knowledge of the son of God, unto a perfeit man, unto the measure of the full perfeit age of Christ. 
This aught in no wise to hinder our concord, that the gifts of God be not all after one sort nor all alike appearing in all men no more than we see the membres of the body not agree or to be racked one from an other because they be not indifferently apt all to one use, or feel not all alike the influence of the head. But this manner variety ought rather to be the occasion of unity. For inasmuch as no member of the body is able fully to uphold himself of himself, it cometh to pass, that every one must have need of an others office, so that one may not contemn an other. But this distribution of gifts, dependeth not of us, but of the will of God, who distributeth unto every man less or more as it seemeth expedient in his own sight. There is no cause, why he should be disdained, that hath less, nor why he should exalt himself, that hath more. That one is after God's measuring, this other is after God's plenteous enlarging, and all by Christ, which giveth also these things equally with the father. Certainly this is the thing that the psalmist by the inspiration of the holy ghost spoke of so long ago. For Christ having all ready conquered the hells, is ascended alive again into the high kingdom of the father, and hath carried with him the ensign of his conquest, even the flock of us miserable captives, whom he hath freely delivered from the tyranny of the devil and sin. And from thence, of the father's liberality, he hath given through the holy ghost sundry kinds of gifts, and bestowed them among men, as it is the solemn manner of such as win the mastery in a triumph, to throw down tokens of triumph abroad among the people. He sent down gifts from heaven and heavenly things they were, that he sent. To be brief, where it is said: he ascended, doth it not consequently follow, that he before descended? And there is no descension but from above: so that the descension is before, and the ascension after. For none deserveth worthily to be exalted on high, but only through lowliness and humbleing of himself. To conclude, after most low humbling, followeth most high advancing. From the most high heaven, than the which nothing can be higher, Christ dejected himself even unto the hells, than the which nothing can be lower. And for this cause sake he was worthily exalted above the highest of all the heavens, and so took his bodily presence out of our sight, to the intent to accomplish all things from above with heavenly gifts, and after an other manner of reason, to be now more effectually present with us, than when he was conversant among us upon earth. He forsook not his body, but divided his gifts unto every of his membres, after such wise, as none of them all should want any thing, albeit some were endued with more excellent gifts than some. For some he would have to be chief, as Apostles, ring leaders & authors of the Gospel preahing, & some to be prophets that could expound the hid meanings of Moses law, some to be evangelists to occupy the Apostles rooms, and to carry about the gospel from place to place. And some to be pastors and doctors, as bishops, to feed the flock of Christ, with the meat of holy doctrine, and wholesome example of goodlyfe. And the teste he instructed, some with one gift and some with an other, to the intent, that of all these conferred together, the company of saints should be perfeitelye consummate and furnished, to the use of every good office: and that the perfeit body of Christ being fully grown together in all his menbres, should so be cherished one with the succour of an other, and that the stronger member should beat for the time with the weaker, and the weaker mark and follow the example of the stronger, until we may all at length cumme to equal strength of faith, and with like perfection know the son of God, through whose help we may wax big and lusty in the secret increase of mind, after such sort, that at length we may grow unto a perfeit man, and according to our measure, frame ourselves aunswerably to our most perfit head: In whom was neither imbecility, nor error neither yet any default.   

The text.  That the hence forth should be no more children, wavering & carried about with every wind of doctrine, by the wylmes of men thorough craftyves, whereby they lay await tor us, to deceive us. But let us follow the truth in love, and in all things grow in him, which is the head, even Christ, in whom if all the body be coupled, and knit together thorowoute every joint, wherewith one ministereth to an other (according to the operation as every part hath his measure) he increaseth the body unto the edifying of it sel●e thorough love. 
There is an age of the body, that giveth full strength to all the membres, and putteth away the tenderness of childhood. And in semblable wise unto this, there is a like proceeding in the order of godliness, whereunto we ought all to give diligent endeavour, that we be not from henceforth, as we have been, wavering like children, in uncertain opinious, not addict to any certain decrees to attain salvation, but as men void of truth, catryed about now into this, now into that judgement with every wind of doctrine: submitting ourselves (as it were peevish children) to the subtlety and craft of some certain men, which travail not to teach us Christ sincerely, but to catch us through their subtle arts, and to snare us with their crafty deceits, or with philosophical reasons to bring us in doubt of those things, which by faith ought in no wise to be doubted of: or else in stead of the Gospels verity to set before us the shadows of Moses law. But no we having once embraced the verity of the Gospel, let us rather join unto it sincere charitable love towards all men, enforcing our cominuall study to this end, that we may profit not only in the knowledge of the truth, but also in the continual diligent works of charity, so as all we being membres may be answerably like unto our head. And truly Christ is our head, who also is the truth self, and hath so loved us, that he hath given himself to make us safe. To this head, it is requisite, that the membres be agreeable: Inasmuche as from him, the spirit of life floweth into all the whole body, being compact and set together of sundry membres joined ordrelye one to an other, and piercing through every joint of the limbs, which could not be, except the parts of the body were joined agreeably one to an other, that life may have passage into them from one member to an other. For the hand or the foot being cut of, cannot possibly have any part of the virtue, that cometh from the top of the head. But forasmuch as the whole body is perfeitly conglutinate in itself, it cometh to pass, that the spirit of Christ practiseth his efficacy in every member, according to their several capacity and ordre: and forasmuch as all the membres study through mutual love to profit every one other, the whole body waxeth bigger and bigger, and is made lusty and strong, so as it will not give place in any condition to the winds of false opinions, alluring this way and that ware, to bring it out of the truth.   

The text.  This I say therefore, and testify thorough the Lord, that ye hence forth walk not as other Beutiles walk, in banitie of their mind, while they are blinded in their understanding, being far from a godly life, by the means of the ignorancy that is in them, and because of the blindness of their hearts: which being passed repentance have given themselves over unto wantonness, to work all manner of uncleanness, even with greediness. But ye have not so learned Christ. If so be that ye have heard of him, and have been taught in him, as the truth is in jesus: (as concerning the conversation in time passed) to late from you that old man, which is corrupt, according to the deceanable lusts. 
Now of all these matters, that I have gone about to open unto you, with so many similitudes, this is the whole Sum. I do not only monish but also desire and beseech you for the lord jesus sake, unto whom you are indebted for your salvation, that as soon as you are once encorporated unto him, frame yourselves like unto him, not only in the sincerity of faith, and verity of doctrine, but also in upright integrity of life. When you were of the numbered of the gentiles, you were answerably like unto their condition. But no we you are become other men and regenerate into Christ, it becometh you also to be of other manners. The gentiles, forasmuch as they have not received the truth of the Gospel, are lead with vain opinions, woorshpping dumb Images in the stead of God, and measuring their felicity after the temporal commodities of this world. And the cause why they worship dead wares, and trust in transitory things is, that they have no knowledge of the true eternal life, which is God. And forasmuch as he cannot be seen, but only with the scourediyes of the soul, for that cause he is not seen of them, whose heart is abscured, yea rather blinded, with the darkness of naughty lusts, and clouds of infidelttie. And being given over to their own naughtiness, are grown at length to so high mischeafe, that as men out of hope to return to amendment, and as those that feel not their own vile misery, run headlong into all kinds of abomination and insatiable lusts, to do all thing that filthy is, tuen so far, that it were shame also to speak of. But the doctrine of the Gospellis far difference from such kind of men. For of it you have not learned foolish human opinions, but Christ himself, the fountain and example of all innocency, in case you have truly herd him speak inwardly, & are truly taught by his spirit, that you to your powers may diligently follow those things that were truly in jesus, that is to weet, like as he was utterly void of all sin, and now having conquered death, dwelleth in the glory of Immortality, even so you being also regenerate unto him, put of the old man that representeth the first original poison afresh through naughty venomous lusts.   

The text.  To be renewed also in the spirit of your mind, and to put on that new man, which after God is shapen in righteousness and true holmes. Wherefore put away lying, and speak every man truth unto his neighbour, for as much as we are membres one of another. Be angry, and sin not: let not the sun go down upon your wrath, neither give place unto the backbiter. Let him that stole, steal no more, but let him rather labour with his hands the thing which is good, that he may give unto him that needeth. 
Forasmuch as you are engrafted unto the new man Christ, through baptism, be you also renewed with him, not after the body, but after the mind wherein the spirit of Christ doth most chiefly work: and laying away the manner of your old cankered life, put on the new man, which was made after a certain spiritual sort lately in you by the work manshippe of God, yea made, as it were, by a certain transformation, that unrighteousness being abolished, innocency should succeed, and the uncleanness of human lusts being taken out of the way, the holiness of the Gospels verity should take place. Look therefore that you follow that holiness in every condition, and see the you desceave not one an other with countrefaict speech nor lying, but that evety one consider with himself the thing, that true is, & deal truly with his neighbour, remembering that inasmuche as we are all membres of one body, no man can hurt an other, but he must needs also hurt himself. It is a great perfection not to be moved with anger, but in case through the frailty of man's nature any rage of anger come in your mind, remember (as the holy psalmographe giveth warning) so to restrain your anger, when it would barste out, that it break not out into scolding, or injury, or malicious hatred. And let not your anger be only unhurtful, but also let it remain so little while with you, that it be sooner out of your stomachs, than the sun from besides the earth: lest when the earth in the night season is naturally cold, you contrary wise chaufe yourselves in the mean time hootelye with anger. There is nothing but concord that is able to defend you safely against the assaults of the devil, and if it be broken through malice and displeasures one agianste another, you open a wikette for your enemy to break in to your utter destruction. Where as concord is, the devil is feeble, and where discord is, there is he mighty, so that if you give place to malice, you must perforce give place also to him. He that after the old naughty fashion of living rob and polled others, now let him abstain not only from other men's goods, but also give away liberally of his own. And if he have not to do with all, let him not disdain to get with his honest hand labours, wherewith to succour such as be needy.   

The text,  Let no filthy communication proceed out of your mouth: but that which is good to edify withal, as oft as need is that it may minister grace unto the hearers. And grieve not ye the holy spirit of God by whom ye are sealed unto the day of redemption. Let all bitterness and fierceness & wrath and roaring and cursed speaking be put away from you, with all maliciousness. Be ye courteous one to another, merciful, forgiving one another, even as God for Christ's sake hath forgiven you. 
It is not enough to keep still the hands continente, except the tongue be also unhurtful. Many pestilent mischeafes a naughty tongue is wont to occasion: with filthy communication it infecteth, with backebiting it infameth, with false accusation it destroyeth, with lying and perjury it desceaveth. Let no evil communication therefore proceed out of your mouth. For such as the speech is, such is the mind, if you be of a pure mind, it beseemeth not impure communication to proceed out of it. And it is not enough for a Christian man's communication to be unhurtful, but it ought also to be of such sort, that it be spoken in season, and to so good purpose as it may be commodious unto the hearers. But in case you do otherwise, you shall not only offend men with unprofitable, unseasonable, and noisome communication▪ but also the holy spirit of God, that dwelleth in Christian hearts, by whom your souls and bodies are, as it were, marked unto God. And it is furthermore convenient for you, to bring forth that mark safe and fair in that day, when you shall receive the reward of your innocency, at which day you shall be dissevered from the company of the evil. And truely this spirit is driven away and disposed with all kind of uncleanness, and can not abide to have a do with wrath, with revengement, nor with filthy communication, he is peaceable, gentle and bounteous, and if you have truly received him, let all bitterness, swelling and fierceness be far from your conversation. Let anger, loud speaking, and scolding be so far from you, that no leaven of malice remain in your stomach, whereof these manner of myscheafes are wont to bud out. But rather be you tractable and gentle among yourselves, ready to have mercy, to pardon and to forgive every one other, if any thing chance to be done amyste through error and man's imbecility: to forgive (I say) for Christ's sake forasmuch as God hath forgiven you your offences by Christ once for all, howbeit the lord hath forgiven his servants upon this condition, that after his example, we should also every one forgive our fellow servants. For concord can not possibly in any wise continue among men, unless they can bear patiently every man with the faults of others.    

The .v. Chapter.  

The text.  Be ye therefore followers of God as dear children, and walk ye ●● love even as Christ loved us, and gave himself for us an offering and a sacrifice of a sweet saver to God. As for fornication and all uncleanness, or covetousness, let it not be once named among you, as it be cometh saints, or filthiness or foolish talking, or testing, which are not comely: but rather giving of thanks. For this ye know that no whoremonger, either unclean person, or covetous person (which is a worshipper of images) hath any inheritance in the kingdom of Christ and of God. Let no man deceive you with vain words. For because of such things cometh the wrath of God, upon the children of disobedience. Be not ye therefore companions of them. Ye were sumtime darkness but now are ye lyghtm the Lord. Walk as children of light. For the fruit of the spirit consisteth ●● all goodness and righteousness and truth. Accept that which is pleasing unto the Lord. 
THan forasmuch as by the holy ghost you are the children of God, see that you be like your father in holiness of life, that you may worthily be loved of him for ever. For truly thus shall he show his love towards you perpetually, if you she we love among yourselves one unto another. And how aboundauntelye great the father's love was towards us, it appeareth plainly by his son, who loved us so enteirlye much, that not only he hath freely pardoned all our sins, but also offered himself unto death upon the cross, to th'intent, where God the father was before displeased and angered with us, he should by mean of this sacrifice and offering of good savour that smelleth sweet in his presence, become loving and merciful unto us. This loving charity in case we follow, as it becometh us to do, we shall not only be tractable, if any thing shall chance to be committed against us, but also we shall not dread, if occasion so require, for the commodity of our neighbour to put our lives in danger. But now to what purpose need we to speak earnestly unto you, touching such vices, as be to filthy and to gross, as whoredom and all kind of uncleanness, and insatiable desire of money: from the which monstrous abominations, a Christian man's conversation ought to be so far alienate, that it were shame to have them once spoken of among them. For there be some things so execrable, that an honest pure heart would even abhorred once to think of them. And it becometh saints, to be not only of honest clean conversation, but also to be chaste mouthed & of pure communication. And we may not think it enough, to be pure of word and clean of life only, except we abhorred also to talk of foolish frivolous fables, and vain flirtes and jests, which as in other they may be tolerated or commended, so truly in Christians they are nothing ●●●●e nor congeuen●e. For Christians in their most speedy journey to heaven, have constinuall batayle with byees, and so dangerous battle, that they can haveno leisure to apply such trifles and sports, but rather they have to weep. And when the mind would make merry, because of good success and well speeding, it ought to make metye in hymns and thanks giving to God. Howbeit I know well enough, there be philosophers, that teach Carnal copulation out of marriage to be no s●●●●, because it is not punished by man's law. And that covetous besyre of money is no fault, because there is no temporal pain appointed unto it. But I would have you understand for a certainty, that whosoever is an who re●onger, or spotted with any kind of uncleanelustes, or given to Covetousness (which, forasmuch as he reposeth his principal felicity in dumb transitory substance, is reckoned lite● better than a worshipper of Images) shall not be admitted into the enheritannce of Immortal life, that God hath promised his to ●nherite commonly with Christ. And if you think that this pain is but light, than give credence to them, that go about to persuade unto you; that those sins are but light. Suffer not yourselves to be deceived with s●che manner of vain frivolous communication, but take heed rather to the doctrine of the Gospel, seeing that for such manner of sins, although they be not punished with man's law, yet the vengeance of God commonly falleth upon the children of disobedience, for distrusting the promises of the heavenly father, and ●●posyng their felicity in such kind of things. Onte you divorted yourselves from such men's company, and professed Christ. It standeth you therefore in hand to beware, that your conversation be not like unto the ●●●ghtynesse of them, that profess one way and live far wide an other way. The darkness of Ignorance hath been yet hitherto the occasion of error: And the truth of the Gospel is sprongen up and wiped away all darkness. And you in times passed, walked as in the dark night, and committed the shameful vices that are done in the night. But now God by the light of the Gospel, hath enlumined your hearts, that you may clearly discern, how a bominable the things are now, that before appeared to be pleasant & sweet. The night hath no shame and covereth many things, that no man would be bold to do in the clear day. Therefore see you ordre your conversation all together after such sort, as you forget not to consider, that you live in the day, and are always seen to theiyes of God. He that taketh a journey in the night, many times stumbleth, because he seeth not, where he should go by. And the day on the other part hath this commodity: it showeth what is to be followed, and what is to be avoided. For it teacheth us in every condition to flee from malice, cursed speaking and dissimluation, and in steed of them to follow goodness, righteousness, and truth: and generally to mark that thing always, not that is pleasing unto men, nor that is sweet or delectable unto us, but that which is acceptable unto the will of god, after whose appointment our conversation ought altogether to be governed.   

The text;  And have no fellowship with the unfruictful works of darkness: but rather rebuke them. For it is shame even to name those things which are done of them in secret: but all things when they are rebuked of the light are manifest. For whatsoever is manifest, the same is light. Wherefore he saith: awake thou that sleepest, and stand up from death, and Christ shall give the light. 
Christ is the fountain of our dayelyght: and if you will continually clean unto him, your endeavour shall be to do fruitful honest offices of godliness, and such as be worthy of the light: and from henceforth be a shamed to have a do with the unfruictefull works of darkness. Now therefore take so good heed, that you said not again into your old former darkness, that you may rather with your light bewray and reprove those naughty deeds, that they commit in their darkness. For when they are not afraid to offend God, as oft as the night or secret place hath taken away shame, the things that they do than, are so abominable, that it were very shame even once to make rehearsal of them. But as long as they offend, while no light appeareth▪ they offend ●●cenciouslye without punishment. But as often as they are bewrayed with the open light, than the vileness of the thing beginneth to be known; and the faults so be●wrayed, are amended and turned into better: that is to were, when the night is turned into the day, and the blindness of heart utterly expulsed. And if your conversation be light, they shallbe ashamed of their own filthiness, wh●n they see your innocency. And than it shall come to pass, that being moved through your honest godly demeanour, they shall be stirred up to innocency, if they see the light of Christ▪ shining in you. For in deed thus sayeth the prophet. Wake thou that sleapeste, and rise up from the dead, and Christ shall give the light. It is a very dead sleep, yea rather death itself, to be over whelmed with the pleasures of this world, and not to respect the things that are eternal and unfeignedly good. And yet they cannot otherwise awake nor by any other means return to life, unless Christ spring into their hearts and wrpe away the gross darkness of ignorance.   

The text.  ¶ Take heed therefore how ye walk circumspectly: not as unwise, but as wise men: avoiding occasion, because the days are evil. Wherefore, be ye not unwise, but understand what the will of the Lord is, and be not drunk with wine, wherein is excess: but be filled with the spirit, speaking unto yourselves, in psalms and hymns, and spiritual songs, singing and making melody to the Lord in your hearts, giving thanks always for all things unto God the father, in the name of our Lord jesus Christ, submitting yourselves one to another in the fear of God. 
Therefore you of the Ephesians, unto whom Christ, our bright sun, giveth his clear light, take heed and look about you, how and after what manner you walk, not leading your life now after the manner of the gentiles, which through blindness of heart perceive not what is honest, but as it becometh them, that understand truly the doctrine of the Gospel, and with loss of all you have redeem this opportunity to obtain salvation: which the more greedily is to be laid hold upon, that this time is so per●ously nought, and many things flow in on every side, that are able to withdraw uncircumspect men from the sincerity of Christian doctrine. Therefore it standeth you in hand to take the more circumspect heed, that through unadvisedness you give not occasion unto the wicked, that either they may be open adversaries to the Gospel, or else draw you back from your profession. This is the whole Sum of your salvation, and in this behalf you ought to be warily wise, to wink at other things, and to declare that you understand perfeitlye what the lords will is. For his desire is to have all men brought to the salvation of the Gospel, if it were possible. And it shallbe requisite for such as take that business in hand, to be sober. For drounkenship is hartelesse, and uncircumspecte, and not only heartless, but also rash and temerarious.  
Therefore be in no wise drunken with wine, which is a thing unnecessary, and provoketh lasciviousness: but be you filled with the sweet wine of the holy ghost. For that is a fortunate ebriety, that can stir us, not to wanton dauncynges or foolish ballets, wherewith the gentiles cry upon their devils: but unto psalms, and hymns, and spiritual songs, wherewith to rejoice, and sing, and make merry among yourselves unto the lord: not with uncomely yelling noises, as mad drunken men are used to do, but in wardelye in your souls and in your hearts. This is a pleasure, this is a love, this is a baskette worthy of Christians, lest they should exceed the gentiles in drunken banquetings. After their drunken pastimes, sorrow doth ensue, and many times also disease of body. But your mirth is a continual merriment. For whatsoever chanceth unto you, whether it be gladness or whether it be sadness (gladness from our merciful God, sadness from him that laboureth for your salvation) you are bounden always to give thanks for all things, being assured, that nothing can happen, but to the best advantage of your eternal felicity. But the thanks are to be given unto God, the author of all good things to all men: and the same is also the father and God of our lord jesus Christ, by whom he giveth us all things, and him he will have praised in all things equally with himself. Christ hath submitted himself obediently unto the father, and in like case it becometh us to submmitte ourselves unto him, not that it beseemeth a Christian to be a terror unto a Christian, but those that reverently follow Christ, as appertaineth, do not grudge to submit themselves every one to other, inasmuch as he, being the supreme head of all, hath submitted himself humbly under al. Let the inferior acknowledge the authority of the superior. And on the other side, let the superior conform himself unto the capacity of the inferior: so as y● rather he may do him good. For he that among Christians beareth most rule, ruleth to none other end, but to do the most good he can.   

The text.  ¶ Ye women, submit yourselves unto your own husbands, as unto the Lord. For the husband is the wives head, even as Christ is the head of the congregation: and the same is he that ministereth salvation unto the body. Therefore, as the congregation is in subjection to Christ, likewise let the wives also be in subjection to their husbands in all things. Ye husbands; love your wives; even as Christ also loved the congregation, and gave himself for it, to sancrifye it; and cleansed it in the fountain of water through the word, to make it unto himself a glorious congregation, without spot or wrinkle, or any such thing: but that it should he holy, and without blame. So ought men to love their wives, as their own bodies. He that loveth his wife, loveth himself. For no man ever yet banted his own flesh: but nouryshéth and cherisheth it, eue● as the Lord doth the congregation. For we are membres of his body; of his flesh, & of his bones, For this cause shall a man leave father & mother, & shallbe joined unto his wife; and of two shallbe made one flesh. This is a great secret, but I speak of Christ & of the congregation. Nevertheless, do ye so, y● every one love his wife even as himself. And let the wife fear her husband. 
Let the wives therefore acknowledge the authority of their husbands, and be in subjection unto them, none otherwise, than the congregation is in subjection 
The husband is the wives head even as Christ is the head of the congregation  to the Lord jesus. For like as Christ is the head of the congregation, even so is every husband the head of his own wife. Nevertheless like as the head hath pre-eminence over the body, to the intent the health of the body should depend of it: even so is the husband in authority over the wife, not to th'intent to use her cruelly like a tyrant, but to provide for her wealth, because his wit is more substantial than hers. And yet the wife may not bristle against her husband, because he seeketh at her hands to be more loved than feared. But her duty is to be somuch more in subjection in all points, like as the congregation is so much the more in subjection unto Christ, as he hath more lowly submitted himself for the salvation of her his spouse. And on the other part, you that 
Ye husband's love your wives as Christ all to hath lovedtde congregation.  be husband's, a buse not your authority like tyrants over your wives, but rather use them with like loving charity, as Christ hath and doth love his congregation, whom being an adulterer and an obstinate rebel, he did not only not cast of, but also gave himself unto death, for the redeeming of her salvation: and so of adefiled one he made her pure and holy, and where she was unclean and foul, he made her fair and goodly: and yet cast her not in the teeth with her vile filthiness, but washed her clean with the stream of his own blood, and scoured her in the fountain of life that worketh profitably by the invocation of the name of God, so as through his own diligent goodness he might prepare for himself a glorious wife, even the congregation: which now should neither have spot nor wrinkle, nor any such like, that might be displeasant in the husbands eye, but in every point both fair and faultless. And so it becometh the husbands to be likewise affected to wards their wives, that they leave nothing undone, whereby they may make their wines perfit Christian woomen, and to be no less careful for their wives health, than the head is careful for the health of the body. For the wife is the housebandes' body. Admit thy wife be of crooked conditions, or a nice wanton, or given to other unthriftiness: destroyeher not with raging cruelty, but heal her and amend her with sobre lenity. Correct the faulres, so as thou love thy wife nevertheless for all that. For what would the head do, if it see his body be full of sickness or disease? would it begin to hate it, and for sake it? or rather heal it, if it could, and if it could by no means heal it, yet at least bear with 
He that loveth his wife loveth himself.  it, and cherish it? Might it not be thought a great absurdity, if the head would wish evil to his own body? He that loveth his wife, loveth himself, for she is part of himself: what man had ever so little feeling of the senses of nature, to hate his own body? What man doth not rather nourish and cherish his body, what a manner a one so ever it be, to make it better and lustier? Seeing that the very ethnics do naturally no less than so, why doth not Christian charity work the same in us a great deal more, inasmuche as we are moved thereunto by the example of Christ, who did not forsake his wife the congres gation (though she was distained before time, many sundry wanyes, and a very whorish naughty pack) but he cleansed her, he picked her, and made her perfectly trim in every point. Therefore, you house bands do the same unto your wives, that Christ hath done unto us, that are the membres of his body, which is the congregation, like as the wife is the body of the husband, of whose flesh and bones she is made, to th'intent it may be manifestly known, that that thing ought in no wise to be divorced asondre that is all one self same thing. For thus we read in the book of Genesis. For the wives sake, man shall rather forsake father and mother, than forsake his wife: unto whom he shall so keep himself, that of two there be made one, in most perfit coupling together both of bodies and souls. next after God, we are most bounden to father and mother, & yet the wife is preferred a 'bove them. Herein is meant a certain unspeakable great mystery, how that the thing that was done in Adam & Eve under a figure, should be performed in effect mystically in Christ and in the congregation. This inseparable conjunction, whosoever will well weigh, shall perceive that there lieth hid a great mystery. For like as Christ is one with the father, even so would he have all his to be all one with him. And albeit this mystery importeth greater circumstance, than can be now presently expressed, yet it is enough to have applied the example to this end, that every man should love his wife, none otherwise than he loveth himself: and consider that both he and she are all one self-same thing, even as Christ loved his congregation whom he united entirely to himself. Finally it shall be the wives part, not only to love her husband again, as her companion to live together, but also reverence him, for the authority sake that he hath over her. And than shall hearty love continue long together goodly, in case both parties do their duties accordingly.    

¶ The vi Chapter.  

The text.  Children, obey your fathers and mothers in the Lord: for that is right. Honour thy father and mother, (the same is the first commandment in the promise) that thou mayest prosper, and live long on the earth. Ye fathers move not your children to wrath: but ye shall bring them up through the norter and information of the Lord. Ye servants be obedient unto them that are your bodily masters, with fear and trembling, even with the singleness of your heart, as unto Christ: not doing service unto the eye, as they that go about to please men: but as the servants of Christ, doing the will of God from the heart with good will, serving the Lord & not men. Knowing this, that whatsoever good thing any man doth, the same shall he receive again of God, whether he be bond or free. And ye masters do even the same things unto them, putting away threatenings: knowing, that your master also is in heaven, nether is there any respect of person with him. 
LEt authority be governed by charity, that in any wise it practise no tyranny. And on the other side, let reverent fear hold under the lower sort, so as through to much sufferance they wax not rebellious. For there can no concord nor quietness possibly be, where all is havoc without order. Over the wife the husband only hath authority. But the children are bounden to acknowledge the authority both of father and mother. Therefore according to this rule, you children be courteous and obedient unto your father and mother at all their honest Christian commandments. For this doth even the equity of nature also require, that we should honour them to whom we are bounden for bringing us in to the world: and be kind unto them, by whose goodness, we are nourished and brought up. And to be brief, the very law of god commandeth the same, and sayeth: honour thy father & thy mother. And it was not enough to give that commandment, as it doth in the other commandments. Thou shalt do no murder. Thou shalt not steal. etc. But he added also a reward unto it, to allure them the rather to do their duty: although those things that are honest, aught to be done freely without reward. But what reward doth the scripture promise? That it may happen well unto thee, saith it, and that thou mayest be long lived upon earth. Verily it is to be thought, that person not to be worthy of long life, that is unkind and rebellious against them, by whom he hath received the use of his life. On the other part, you fathers abuse not your authority, & the obedience of your children, thinking that you may lawfully do to them what you lust. They are children, and not bond servants. Let gentleness mitigate authority. You must beware that through waywardness of your old age, or through straight dealing, or immoderate frowardness, you amend them not, but provoke their stomachs to be worse. In case they do amiss, by reason of youth, they ought so to be admonished, that they may be rather taught than discouraged. Let this be the speciallest point of your charge, so to inform them with movitions and instructions from their tender years, and so to allure them with the examples of godliness, that it may appear, they were brought up under Christian parents according to the doctrine of Christ. For by this means shall they sooner be brought to good frame, then with threatenings, or cruelty, if 
Ye servants be obedient to your bodily masters. etc.,  they be taught and not altogether compelled. You servants, let it appear by you, that the profession of the gospel, hath made you better and more profitable. And the duty that other do to their masters, unto whom they are bounden after the temporal condition of servitude, look you on your behalf do it much more abundantly. For the office of baptism is not to give this liberty, that you should be in bondage no more, but that you should do your bounden service the more diligently: nor that your will should be to disdain your masters, because they are become brethren with you in profession, but so much the more you ought to have them in reverence, and be the more afraid to offend them: Nor do not, as the common sort of servants doth, your duty for fear, and in your mind curse them and watch them: but with an upright sincere conscience obey them, considering this with yourself, that you do this duty unto Christ, unto whose will you are obedient, although peradventure your masters deserve not that obedience. By this means shall it come to pass, that you shall not be like to the common trade of servants, that do their masters commandments, while they be presently in sight, for fear of displeasure. But assoon as they think no body seeth them, than they will do as they lust. In deed this is to serve unto the eye and not of a conscience, and nothing else but to covet to please men and not Christ. In whose sight nothing is acceptable, that is counterfayetly done or else by coaction. But be you as it becometh the servants of Christ, heartily and faithfully courteous & diligent in your duties doing towards your masters, not because necessity enforceth you, but because God so willeth you. And see you alienate not yourselves from doing your duties, albeit you have crooked and wieked men to your masters. For in deed it is an expedient forwardenes of the Gospel, that you should be courteous unto them, so that your obedience turn not unto ungodliness. And consider with yourselves, that you do that unto Christ, that you do unto them for the Gospel's sake, and that you do it unto God, and not unto men, inasmuche as you do it to men for the love of God. And in case you win them unto Christ, through your diligence, it is a right well bestowed duty. But and if they show themselves unthankful, yet know you for a certainty, that no man shall lose the reward of his well doing. And although he shall not receive it at man's hand, yet he shall once undoubtedly receive it of the lord, not only the bondman but also the freeman, whatsoever good turn he shall heartily bestow upon an unthankful man. Now to conclude, like as those bondservants that profess Christ ought to be so much the more profitable unto their masters, even so is it requisite, that christian masters be the more gentle in commanding their servants, and in their behaviours to use themselves in such wise, as they may appear, to covet rather to be loved then feared, and to be heartily loving unto their bond servants, inasmuch as they be received into the fellow ship of brethren: and not always ready to threat and to beat, as the common sort of masters is accustomed to do. Let your servants perceive, that you are become the more gentle by reason of the Gospel, so as they also may the rather be alured unto that profession as well as you, if peradventure they have not yet already professed: and consider, that masters authority is but a temporali thing and only established by man's law: And for all that it becometh not us in any wise to disturb it: yet nevertheless there is no respect of persons with god. For he maketh never a whit the less of any man because he is a bond servant, nor maketh the more of any man, because he is a gentleman borne. According to man's laws, you masters have power over your servants upon earth, but for all that in the mean time you have a master in heaven as well as they. And his will is, that you care for your servants commodity, through reasonable commanding, and not to press them with tyranny. These things that we have hitherto treated of, tend to this end, that you should aswell be like unto your head Christ in holiness of life, as to agree together among yourselves in mutual concord.   

The text.  Finally my brethren, be strong through the Lord and through the power of his might. Put on all the armour of God, that ye may stand against the assaults of the devil. For we wrestle not against blood and flesh: but against rule, against power, against worldly rulers, even governors of the darkness of this world, against spiritual cra●tyues in heaven. y things. Whertore take unto you the whole armour of God, that ye may be able to resist in the evil day, and stand perfect in all things. Stand therefore, and your loins gird with the truth, having on the breastplate of righteousness, and having shoes on your ●ere, that ye may be prepared for the Gospel of peace. Above all, take to you the shield of faith, where with ye may quench all the ficrie darts of the wicked. And take the helmet of salvation, and the ●●●●de of the spirit, which is the word of God. 
Now this remaineth for a final conclusion, that forasmuch as the wieked do lay sundry engines to overthrow your tranquillity, you must also be armed with a strong lusty inward conscience to resist them, not with the aid of your own powers, but by the mean of the lord Jesus your defender, who will not suffer his body to be destitute. Verily as for us, we are feeble members, but he is valiant and mighty, that hath taken upon him to be our protector. Desire therefore of him all manner of spiritual armour and weapons, that therewith being in every point surely harnessed, you may be able to stand valiantly against the assaults of the devil. For we have not war and battle with men, whose wrongs our duty is to overcome with patience. But our battle is with wicked spirits, the enemies and foes of Christ, whose champions and instruments those are, that ragingly assault us. And by their ministry the princes and powers of devils give battle against us from above, and exercise their tyranny upon such as be addict unto them through the naughtiness of this world, and lay wait in the darkness of this world for those that love the light of the Gospel. Against those (I say) we must necessarily abide battle, and they are not only mighty of strength, but also exceadingly perfit in spiritual policy, and that in the coasts of the air, so as they may the easilier come upon us, and so as it is the harder for us to apprehend them. To war against this kind of enemies, no human weapons nor armour can do any good. But it is the only armour of God that must defend us from harm. Therefore as often as you must entre battle with your adversaries, do always, as noble warriors are accustomed, when they have a do with a dangerous enemy. Get on all your harness, and do every thing accordingly, that when the danger of the battle shallbe, you may be able to keep your place, and steadfastly stand upon the sure rock Christ. When men go to war one against an other, first they cover themselves on every side, that they lie not open any way to their enemy's ordinance. Than they make ready to bea●e back the invader. The middle parts of their bodies, because of the tenderness, they gird with an Apron of mail. The upper parts they harness with a breast plate. Upon the legs and feet they wear boots, and an helmet upon the head. Than on the left side a shield is buckled, to keep of all arrow shot. And so in like case, you that have spiritual battle, with wicked spirits continually, in steed of the girdle, put on truth to gird up the loins of your mind, so as you stand upright and shrink not at any naughty enticement of false goods and false opinions. For the breast plate, put on innocency and righteousness, to keep the inward parts of your mind safe and sure with the mails of virtue and godliness. For boots to put on the legs and feet, look you have a sincere affection that coveteth after nothing, but such things as be heavenly, and is afraid of nothing but only of ungodliness: so as you may be always readily prepared to defend the Gospel, whose defence consilieth not in stirring of tumult but in patience and quietness. And for that cause sake it is called the gospel of peace. The preachers whereof, the prophet in times past respecting, was in an admiration to consider how excellently fair their feet were. But we must diligently see that we have in continual readiness on every side, the buckeler of faith, whereby we may assuredly trust to all the promises of God. What alarm so ever happeneth, with this buckler it shall be vanquished: what fiery darts so ever our subtle adversary shall throw at us, this buckler shall keep them of, so as none of them shall pierce any part of our lively membres. For what thing can wound the soul, that defieth death itself? And if you have also with this buckler, the helmet of a vigilant mind, that can take good circumspect heed, you need not in any wise to be afraid of your health. Finally, have always in your right hand the sword of the spirit, aswell to cut of naughty lusts from your minds, and to pierce to the inward parts of the heart, as also to keep of the resistours of the gospels verity, and to suppress false head, that truth may prevail. This sword is the word of God, that pierceth with a constant power of faith, not after the manner of man's cutting reason, but rather runneth through than cutteth. For the word of man is but a weak waterish word, forasmuch as it entreateth only of vain transitory matters: But the word of god is effectual, and can skill of nothing out of heavenly things, and pierceth through unto the joints of the soul, and searcheth even to the inward bones and mary. These be the enemies that Christians have battle withal, whereas with men they are at peace: And these are the weapons wherewith they defend themselves and get the vietorie, not with their own powers, but by the help of Christ the mighty Captain, through whose lucky aid their battle hath good success.   

The text.  And pray always with all manner of prayer and supplication in the spirit: & watch thereunto with all instance and supplication for all saints and for me, that utterance may be given unto me, that I may open my mouth freely, to utter the secrets of my gospet (whereof I am messenger in bonds) that therein I may speak freely, as I ought to speak. But that ye may also know what condition I am in, and where I do Tichicus the dear brother and faithful minister in the Lord, shall show you of all things: whom I have sent unto you for the same purpose, that ye might know what case we stand in, and that he might comfort your hearts. Peace ●e unto the brethren, and love with faith, from God the father and from the lord jesus Christ. Grace be with all them, which love our lord jesus Christ unfeignedly. Amen. 
Therefore it standeth us in hand to pray always unto him with continual supplications, and to desire this of him from the bottom of our hearts, without ceasing in our prayers day and night, that all saints may have the upper hand by this sword of the spirit. And it is also your duty, to help me with your prayers, and to beseech God that he would give me plenteous utterance of the gospel, whensoever I shall preach it: and that it would please him to use my mouth as an instrument unto his own glory, and to your salvation, so as I may boldly and without shrinking declare unto all men the mystical doctrine of the gospel, whereunto all men are called indifferently. And that I be not hindered by such as labour by all possible means, that the glory of the Gospel should not be spread abroad, for the doing whereof, I am made an ambassador, yea even now being laden with chains, and suffering exceedingly, that I may boldly go about the office committed unto me. And that this mind may still persever with me unto the end, and that by the help of Christ, I may freely speak, as it becometh me to speak. For it is a rebuke for a preacher of the gospel to be afraid of anything, that should hinder him from doing the office of the gospel. To conclude, as concerning the state of mine own things, & how the matter standeth with me here, you shall know all of Tichicus my well-beloved brother, and not a brother only for the sincerity of his faith, but also a minister and an helper in the gospels business: whom I have sent unto you for this purpose, that you might know certainly in what state we are, and that you should be much comforted by his being there, lest your hearts should be discouraged through mine afflictions. For I am so tied and bound, that the gospel of Christ doth triumph, notwithstanding, even out of the prison. My prayer is, that peace and mutual love joined with sincere faith, may be unto all the brethren. Of faith springeth charity, & charity nourisheth concord. These three with prosperous proceeding, grant unto you God the father, and the lord jesus Christ. The love and merciful goodness of God be for ever with all them that with an unfeigned conscience and unspotted life, love the lord jesus Christ: and despising the transitory trifles of this world, follow the things that are eternal and heavenly. And to confirm this mine hearty prayer, I beseech god grant mercifully.  
Amen.    
Thus endeth the paraphrase upon the Epistle of S. Paul the Apostle to the Ephesians.    


¶ The Argument upon the Epistle of Saint Paul the Apostle to the Philippians. By D. Erasmus or Roterdaine.  
THe Philippians are in the first part of Macedonia, as it is declared in the. xvi. of the Acts, a people deducted out of the city of Philippos, so called of Philip the buyldour of it. And Thessalonica is the head city of the Philippians, which are worthily much praised of the Apostle, because they persisted constauntlie in the faith, after they once received it: and would not allow the false apostles among them, whereas the Corinthians and Galathians had received them and given credence unto them. Unto these Philippians, Paul being warned of the holy ghost went and tarried among them a good meinie of days, not without great travail. For there Paul was scourged with whips, and was cast with Silas in to prison▪ at which time the keeper of the prison and all his household were baptized. In this city was also Lydia the purpleseller, who first being converted received Paul into her house. There also the soldiers, knowing that Paul was a cetezen of Rome, desired him of their own mind, to go whither he would: and so the name of Christ was notified abroad with lucky prosperous success.  
And also when Paul was in prison at Rome, these Philippians sent to him such things, as were necessary for him to live with by Epaphroditus: as they had done afore, when he was at Thessalonica, as he himself witnesseth in this Epistle. For the which having set them forth with praises and commendations, he exhorteth them to persever and go forward, showing them, that they ought to rejoice even in those afflictions, which make for the advancement of Christ's gospel: and that he was not only not afraid of death, but also that he would gladly wish it, if Christ so would. Than he giveth them a special exhortation to mutual concord, which can not possible be among such as be stout stomached. And because they should be the better content, he promiseth to send Tymotheus unto them, and that he will come again to them shortly himself. In the mean time he sendeth Epaphroditus, which was amended of his extreme dangerous sickness. These he treateth of, in the two first chapters, for in the third he confirmeth their consciences against the false apostles, alluring men every where unto the jewish sect: whom he calleth dogs, the workers of wickedness, the enemies of Christ's cross, and making their belies their god, and in no place he is more apertly stomached against them than in this Epistle. The fourth chapter is full of commendations and salutations, but only that he intermingleth certain monitions here and there by the way, and thanketh the Philippians for their liberal gentleness showed towards him. This epistle he wrote from the city of Rome by Epaphroditus, when he was laid the second time in prison: for after his first defence he was lead again in to prison: whereof he maketh report in his Epistle to Tymothee.  
The end of the Argument.   

The paraphrase of Erasmus upon the Epistle of S. Paul the Apostle to the Philippians▪  

The i Chapter,  

The text.  Paul and Tymothe the servants of jesus Christ. To all the saints in Christ jesus which are at Philippos with the Bishops and Deacons, Grace be unto you, & peace from God our father and from the Lord jesus Christ. 
Paul and Timothe, fellows in the office of the gospel, and servants of jesus Christ: To all the company of the saints, that purely and entirely profess the name of Christ, and to them also, that have the oversight & ministration of the Christian flock at Philippos: We wish grace and peace unto you, from god our father and from the Lord jesus Christ.   

The text.  I thank my God with all remembrance of you always in all my prayers for you, & pray with gladness: because ye are come into the fellowship of the gospel from the frist day unto now: And am surely certified of this, that he which hath begun a good work in you, shall perform it until the day of jesus Christ: as it becometh me, so judge I of you all, because I have you in my berte: for asmuch as ye all are companions of grace with me, even in my bonds, and in the defending and stablishing of the gospel. For God is my record how greatly I long after you all, from the very heart rote in jesus Christ. And this I pray, that your love may increase yet more & more in knowledge & in all understanding, that ye may accept the things that are most excellent, that ye may be pure, and such, as hurt no man's conscience until y● day of Christ, being filled with y● fruit of rightewisenes, which fruit cometh by jesus Christ unto the glory and praise of God. 
Verily as often as I call upon God in my prayers, as I do in deed with out ceasing, I make continual mention of you all, with rendering of thanks and exceeding rejoicing on all your behalfs, that ever since the first entrance of your profession, even unto this day, in that you have relieved me with your help and gentleness, you have showed yourselves to be of the fellowship of the gospel. And my continual prayer is, that you may increase in those virtuous doings more & more: not doubting, but God, which hath entered these godly parts in you, will perform y●, which he hath begun in you, unto the day that jesus Christ shall come & recompense eternal reward to well done deeds. For so it is convenient, the I should judge of you, through the help of God, in asmuch as always hitherto I have had such experience of your constant and true gospellike love to me ward, as I may easily gather, that of a very good beginning, shall come a very good ending. For the which cause sake my mind is so affectuously set towards you, the even in these bands, and when I am arraigned at Nero's bar, where I must plead for my head guilty or not guilty, & in other mine afflictions, through the which the power of the gospel is not hindered nor obscured, but confirmed & advanced, I have ever borne you a singular good will, because I have always perceived you as glad as myself, that the word of Christ doth flourish through my painful affliction. For god himself knoweth, from whom nothing is hidden, how disirously affected I am towards you all, not after the manner of man's affection, either to the intent to get any thing of you, or yet in any wise to flattre you for your liberality showed to me, but I love you with a pure christian affection, for none other purpose, but because I see, that you love jesus Christ constantly & purely. I thank God heartily for bestowing his gifts upon you, & I beseech him, that this your charity may increase more and more, in all knowledge and in all understanding, that you may know, unto whom your duty is to minister the offices of charity. For the commandment of charity, is, that you should mind to do good deeds. And discretion showeth how and where you should do good deeds. Than what so ever you shall bestow for Christ's sake, upon the preachers and promoters of the gospel, it is best bestowed of all other, because you shall receive it again with great advantage. And for this cause I wish and pray, that you may always increase in both these gifts, so as you may be able to prove, what is best to be done: and that you may be of a sincere affection, to give respect to nothing but only to Christ: and to set out the profession of the gospel, with such uprightness of life, that you give not any man occasion to be offended, but rather allute all men to the true worship of God, and so persever still unto the day of Christ's coming, that you may than appear rich, and abundantly full of good works, whereof in this world you make as it were a seedenesse, and shall reap the fruit thereof at the day with most plenteous increase: by the meritours goodness of jesus Christ, & not to the glory of you & me, but to the glory and praise of god, to whom as the fountain of all goodness all things are to be referred.   

The text.  I would ye should understand (brethren) that the things which happened unto me, chanced unto the great furtherance of the gospel: So that my bonds in Christ, are manifest thorough out all the judgement hall and in all other places: In so much that many of the brethren in the lord being encouraged thorough my bonds, dare more boldly speak the word without fear. Some preach Christ of envy and strife, and some of good will. The one part preacheth Christ of strife and not sincerely, supposing to add more adversity to my bonds. Again the other part preach of love, because they know, y● I am set to defend the gospel. What then? So that Christ be preached any manner of way, whether it be by occasion, or of true meaning, I am glad thereof, yea and I will be glad. For I know, that this shall chance to my salvation, thorough your prayer and ministering of the spirit of jesus Christ according to my expectation, and hope, that in nothing I shallbe ashamed: but that with all boldness, (as always even so now also) Christ shallbe magnified in my body, whether it be thorough life, or thorough death. For Christ is to me life, and death is to me advantage If it chance me to live in the flesh, that thing is to me fruitful for the work, and what I shall choose I wot nor. ●or I am constrained of these two things. I desire to be lo●ced & to be with Christ: which is moche & far better. Nevertheless, to abide in the flesh is more needful for you. And this am I sure of, that I shall abide, & continue with you all, for your furtherance and joy of your faith, that your rejoicing may be the more abundant thorough jesus Christ in me, by my coming to you again. 
Now to the intent, ye may the more amply be partakers of my joy, I would ye should understand, brethren, that the imprisonment, fetters, arraignementes, and my other calamities, where with I was tossed & turmoiled for the gospel of Christ, did not only not hinder the sitting abroad, & confirming of the doctrine of the gospel, but also happened to the great furtherance of it: & did not only not withdraw the faithful from the profession that they had taken upon them, but also confirmed them in it a great deal the more, & made than more hearty & of a better courage, so as they understood, y● to be most undoubtedly true, that I preach, for the which I am not afraid to suffer these things: & made them bold to enterprise the like by mine example. For this, for the most part, is the comen chance, that happeneth to matters of honesty & of weighty importance: the more they are holden under and turmoiled hereawaye and thereawaye, so much more they come forward, & appear, not withstanding the endeavour of the wicked, travailling to the contrary.  
So in deed my bonds, gave occasion, that the word of Christ came not only to a few, and those but of the simple sort of the common people, as it was afore: but it flourished also throughout all Nero's hall, and all the whole city, so as sundry of the brethren, which professed the gospel before that time, as men half afraid, now being encouraged with my bonds, as the Lord jesus ordereth the matter, they begin alid through mine example, to profess the word of the gospel more freely and boldly, all dread set apart. And albeit, all men did it not with a like sincerity, as they did not also with like diligence, yet the matter chanced by occasion to the furtherance of the gospel. For there was among them, some that did it of a malicious purpose, to procure the greater hatred against me, and to kindle Nero's stomach so much the more fiercely against us, as he saw this sect increase and come forward, which, in his erroneous conceit, he judgeth to be hurtful to his Empire: In consideration whereof they thought, he would the sooner have dispatched me out of the way. Perchance there be many, that having disdain at my glory, (which notwithstanding I challenge not to myself, but resign it wholly unto Christ,) have gone about through malicious envy to obscure my commendation, if they might seem to be more diligent than we. Again, there be of them, that preach Christ, as I do, with a sincere good conscience, though it be not thoroughly perfit. For as concerning favour after the outward manner of man, I can not want any at their hands, which love me, and see me endangered for this cause, that I go steadfastly about, according to the office committed unto me, to defend the gospel against the wicked: although, that even those that preach upon the most naughty purpose, have furthered the glory of the gospel also. For they preach Christ, but not of a Christian conscience, nor of an upright purpose, but labour to the intent, they might cause me, now I am taken and bounden, to be more grievously punished, in case through their earnest hoot cockled ghospelling, they could have brought us in to more heinous displeasure. This, how so ever it shall happen unto me, shall make no great matter, so that it turn to the glory of Christ, unto whom I own such entire hearty love, that I am glad, to have him notified unto all men, by what occasion so ever it be. They deserve the greatest commendation before God, that preach Christ, upon the same intent that I do. And they are to be borne withal, that upon a certain private affection towards us, set forward the doctrine of the gospel. But those that preach Christ, for displeasure of me, in that they hurt themselves I am sorry: in that they go about to hurt me, I defy them: in that their froward purpose turneth to the furtherance of the gospel, I am very glad, so that they teach Christ truly, although their intent be nothing upright. And I do not only rejoice now presently, but also I will rejoice hereafter, in race they go on still, in despite of me, to set out the doctrine of Christ. It grieveth not me, that their intent is by this means to destroy me, saying I know well enough, that with the help of your prayers, the spirit of jesus Christ forwarding and governing this business, it shall prove unto my best commodity, whether I die or live. And my faithful trust that I have conceived of him, shall never deceive me, which is, that I am most certainly persuaded, that he will never leave me destitute nor put to shame in preaching the gospel, which he hath committed unto me, so as I shall not be enforced with any afflictions, either to regante it as vain, or hold my tongue from speaking the thing, that I am sure, is most true: but rather, like as the afflictions which I have suffered at men's hands after the body, have always hitherto turned to the advantage of the gospel, either when I was stoned, or when I was scourged with whips, or when I was cast to wild beasts, even so, this affliction whereby I am in jeopardy of my head and life, shall prove also to the glory and praise of Christ, whether I chance to live or die. For as the former storms of mine afflictions, although they troubled this carcase, did never for all that withdraw mine heart, nor made me to shrink from the steadfast preaching of Christ, no more shall also this hoot tempest any thing withdraw me. If I live, I shall defend the truth of the gospel boldly: if I shall die, even my death, which I shall gladly suffer for the gospels sake, shall further the glory of Christ. Whether way so ever happeneth unto me, I shallbe in sure safeguard. And as for death, I am not only not afraid of it, but I think it also rather to be wished for, if it might be to the speedy furtherance of the gospel. And yet I am not weary to live, though, I live in this payefull estate, for I measure all the felicity of my life, by the success of the gospel. And on the other part, I am not afraid of death. For it shallbe my vantage, and bring me to the joys of heaven, where after this life I shall truly live. And yet in the mean time, this vile corporal life wanteth not his fruit, forasmuch as in amplyfyinge of good deeds, the reward of immortality is amplyfyed also, and besides that while we live in this world, the gospel of Christ is set forward and confirmed through our travail. And it is in the hand of Christ, whether his pleasure be, rather that I live or die. For mine own part, I am so readily prepared for either way, that I can not tell, whether is better for me to choose. There is cause, why I should wish to die, and there is cause, why I should not refuse to live. But when I have cast what is best for me▪ and examined mine own heart, I perceive it were a great deal better for me, to be loosed from the troublous toylynges of this life, and to be in present company with Christ, and to go again unto that unspeakable felicity, that I had a taste of, when I was caped into the third heaven. Again, when I consider, what is best and most expedient for you, I perceive it profitable, yea rather necessary for you, that I continue yet for a while in this mine office. And I know this for a certainty, that I shall tarry still yet in this life, and tarry so, as I shall once have your company again, and be at such liberty, as you shall go forward more abundantly in faith, and as I shall have much more cause to be glad of the increase of your faith, and as you on the other part may be glad of my coming unto you again, when you shall see, that by the help of Christ, I have not only not given place to these mischievous troubles, but also that I am preserved for the increase of your best profit.   

The text.  Only let your conversation be, as it becometh the gospel of Christ: that whether I come and see you, or else be absent, I may yet here of your condition, that ye continue in one spirit, and in one soul, labouring as we do to maintain the faith of gospel: and in nothing fearing your adversaries, which is to them a cause of perdition, but to you of salvation, and that of God. For unto you it is given of Christ that not only ye should believe on him: but also that ye should suffer for his sake, having even such a sight, as ye saw in me, and now hear of me. 
Do you see now how little I regard mine own felicity, in comparison of your commodity? What man is it, that would not loothe the cares of this world to be in the third heaven? Who would not desire to be in the upper paradise, and to be delivered out of these miseries? Who would not contemn the communication of man, when he remembreth the secret words that were spoken to him above? Who would not in stead of so many dangers, so many jeopardies, so many deaths, rather chose to be in the quietness, that never shall have death? Nevertheless I set so much by brotherly charity, that I regard more the profit of others, than mine own desire. And therefore it shallbe your parts to apply yourselves the more diligently, that you may do likewise, according to my mind in this behalf. And that shallbe, in case you will frame your life answerably unto the gospel of Christ, for whose sake I abide all these troubles, that I be not frustrate of this fruit, for the which only thing, I would wish to be separated from the most blessed fellowship of Christ. Therefore endeavour yourselves, that in case I see you again, I may find you such, as I would wish you to be: or if there be any let, that I can not see you again, yet at least, I may here of you in mine absence, that like as you have done always hitherto, so continue still in one spirit, which you have commonly received: and agree all in one mind, holding up with your diligence and prayers, the faith of the gospel, that warreth against the wicked: and be not afraid of any persecution, to resist the enemies of Christ manfully in every place, whose wicked doings shall work nothing else, but their own destruction and your salvation, and cause the glory of the gospel the more to flourish, and their own wicked purposes to prove always worse and worse. It is a very goodly thing to suffer for Christ, but it is an excellent thing, by him to conquer the adversaries. Howbeit we can in no wise attribute that to ourselves. For it is given you of God, not only to believe in the gospel of Christ, without dissembling, which I preach, but also readily to suffer for it, as you see me do: And shrink not to abide the same conflict for the gospels sake, that you have seen me suffer so many ways afore, when I was there, and you have hard of me being now in bounds and in haserd of my head. These things happen not by chance, at all adventures, but are appointed by the goodness of God, unto them specially, whose godliness he will have more notably seen through the afflictions of this life.    

¶ The ii Chapter.  

The text.  If there be therefore any consolation in Christ, if there be any comfort of love, if there be any fellowship of the spirit, if there be any compassion & mercy: fulfil ye my joy, y● ye be like minded, having one love, being of one accord, and of one mind, that no thing be done through strife or of vain glory, but in meekness of mind, let every man esteem another better than himself. Look not ye every man on his own things, but every man on the things that are other men's. 
Now therefore, if there be any mutual consolation among them, that have professed all one Christ: If there be any comfort of brotherly love, that maketh common whether it be sadness, or gladness, among them that the spirit of Christ worketh his efficacy unto: if there be any common loving affections among you, whereby men are commonly grieved with their friends heaviness: if there be any merciful compassions, whereby we even of very natural instinct, mourn and be sorry for the hurts of them, whom we love heartily, and suffer for our sakes: by all these, I beseech you, O Philippians, make good this my joy, which I have conceived of you. Whatsoever you own unto me, in any manner of behalf, I will acknowledge it for full payment, in case, you stick together in perfit concord of heart, in case you have love among you, one unto an other, in case you be all of one mind, and of one consent. For peace and concord can not possibly continue among them, that are hot stomached and high minded: forasmuch as an hot mind, and a swelling stomach causeth contention, causeth ambition, and causeth anger: which are the very present poisons of brotherly love, and friendship that ought to be among men. Seeing than, you are made all one among yourselves by the spirit of Christ, and profess the doctrine of Christ, see that no thing be done by contention, or vain glory, that one provoke not an other by fierce demeanour, while none will give place to an other: by means whereof among worldly disciples, arise chidings, brawlings, and dissension. And therefore let not wrath, or ambition, or pride be of your counsel, for they are very naughty counsellors, but rather brotherly love, and her companion, modesty of mind: so that no man prefer himself before an other, but think every other better than himself, and without boasts of his own doings, be content and gently glad of other men's better qualities: And let not every man respect his own private commodity, for there as they do so, public concord is not like to continue. But let every man regard the commodities of others before his own, through christian charity: whose property is not to seek after the things that be her own.   

The text.  Let the same mind be in you, that was also in Christ jesus: which when he was in the shape of God, thought it no robbery to be equal with God: Nevertheless he made himself of no reputation, taking on him the shape of a servant, and became like unto men, and was found in his apparel as a man. He humbled himself, and became obedient unto the death, even the death of the cross. Wherefore God also hath eralted him on high, and given him a name which is above all names: that in the name of jesus every knee should bow, both of things in heaven, and things in earth, and things under the earth: and that all tongues should confess, that jesus Christ is the Lord unto the praise of God the father. 
Let not this wicked thought come in any of your minds: why should I, being the better, give place, wittingly and willingly, unto him that is worse? Be not ashamed to follow the example of Christ. For why doth it not become you, being companions and but fellow like, to be so lovingly minded one to an other, as Christ was to us all? In case he have challenged superiority to himself: In case he have gredylye sought after his own gain: than may you honestly enough strive one with an other for such things. But he where he was very God by nature, and declared himself to be God, by express deeds, in that, that he restored dead men unto life again with a beck: in that, he altered the elements and natures of things: in that, he maketh devils obedient to his commandment: in that, he healeth all kinds of diseases with a word: yet to the intent, he might set us an example of perfit modesty, he thought it no ravin to be equal with God, and nevertheless humbled and made himself base among men, looking to receive glory of the father: the entrance whereunto, his example teacheth to be, not by proud ambition but by low humility. And where he was the most highest, he humbled himself so low nevertheless, that he was not only conversant as a man among men, being pained for lack of sleep, and suffering thirst, hunger, weariness, poverty, and other dangers and injuries after the condition of us, but also he took upon him the shape of a servant, and that of an hurtful servant, whereas he is very innocency itself. For what is it else, but the deserts of an hurtful servant, to be taken, to be bounden, to be scourged with whips and to be spit upon? But Christ submitted himself not to abide thus much only, but also, as though he had been an evil doer, he humbly suffered the punishment of death, and that the most shameful death of the cross. Such was the decreed will of the father, that Christ should suffer these pains for our offences, and he showed himself willingly obedient in all things, not shrinking in any condition to abide what so ever was available to our salvation. They that are of a worldly affected mind, are corruptelye provoked unto feigned boasting of themselves, through ambition and strife, though other deserve the praise: But he that is a christian, and seeketh after true glory that never shall decay, must press unto it the same way, that Christ entered into it. The way unto true glory is by false feigned slanders, and the entry unto immortal thirfte, is through loss of transitory things, that fade away in a moment. It behoveth not to strive for commendation, but to deserve commendation. Will you hear, what Christ deserved by his humility? Certes he used not arrogauntlye among men, to boast of his majesty before the time: but God the father advanced his son unto most excellent highness, and through humility, and shame of the cross, exalted him and gave him a name that passeth all the glory that man can report of: that is to say, that in the name of the same jesus, which was spit upon & crucified, every knee should bow & make courtesy, not only of things that that are on earth, but of all things also that are either under the earth or in the heavens above. And that there should be no kind of tongue, either of men or of angels or devils, but it should confess that jesus is the prince and Lord of all things, and that he sitteth on God the father's right hand, as equal possessor of all his kingdom and glory, and that unto the glory of God the father, from whom proceedeth, and unto whom redoundeth all the glory of the son. What man's ambition, what riches, what kingdom, what human diligence, did ever win any man so excellent renown with men, as Christ's humility won unto him? And as for these things, he did all for our sakes, and not for his own. For he neither deserved to be brought low, nor needed to be advanced higher: But that you should learn to practise like humility, in asmuch as without it you can not possibly be preserved.   

The text.  Wherefore (my dearly beloved) as ye have always obeyed, not when I was present only, but now much more in mine absence, even so work our your own salvation, with fear and trembling. For it is God, which worketh in you, both the will and also the deed, even of good will. Do all thing without murmuring and disputing, that ye may be such as no man can complain on: and unfeigned sons of god without rebuke, in y● mids of a crooked and perverse nation, among whom see that ye shine as lights in the world, holding fast the word of life, that I may rejoice in the day of Christ, how that I have not tun in vain, neither have laboured in vain. Yea, & though I be offered up upon the offering and sacrifice of your faith: I rejoice, & rejoice with you all. For the same cause also do ye rejoice, and rejoice with me. 
Now therefore my dearly beloved brethren, see that you go forward also in this behalf, to be like yourselves still, that even like as according to the example of Christ, you have always obeyed the gospel preached by us, so look you do still hereafter, not only when we shallbe present, but much more now when we are absent, and show that diligent endeavour one to an other, that I would have bestowed unto you, in case I had been present with you. Do the business of your salvation, not carelessly, but with all carefulness and trembling: and consider, how weighty a cause you must take in hand, to defend, and what manner of adversaries you must have to do with all. There is no opportunity to sleep or to be careless: and again, there is no cause why you should be discouraged. For your part is, to stick to it with all your possible powers: But it is God, that worketh this ability in you, that as pertaining to your salvation, you may both will and do the thing, that your good purpose putteth you in mind, that you should not be ignorant, unto whom it is to be ascribed, if your will put any thing in to your mind. It standeth you in hand, with all circumspect behaviour to commend the doctrine of the gospel expressly in your own conversation, even to them that be strangers to it. Which thing you shall do, in case they see you live in perfit concord, and like trusly affiance: and that, what so ever you do, be done without murmurings and putting of doubts: of which the one appertaineth to them, that do things against their wills, the other cometh of them, that have none affiance in that they do. But be you rather sincerely vyryghte in all things, and of so pure and unspotted demeanour, that no man be able justly to complain of you: and that it may evindently appear unto all men, that you are the very right children of God, and no bastards nor unlawful children: but perfectly resembling your heavenly father in your heavenly conversation: and so ordre your life in the mids of a frewarde, cruel, corrupt nation, that your sincere upryghtenesse be not spotted in any condition, but rather let your innocency of life so shine among their darkness, as it were certain lights of the world set before all men's eyes. For you are they, of whom Christ speaketh in the gospel, saying: you are the light of the world, which hold up the lively word of the gospel, that every body may see, and express the doctrine of Christ even in your conversation: so as I am in assured trust, that at the coming of Christ, I shall also rejoice in you for your constant persevering, that I have not laboured in vain, nor run unprofitably in this race of the gospel, in that I have won such disciples unto Christ. And I do not only not repent my labours, whereby I have offered you as a most acceptable sacrifice unto God, but also in case I myself chance to be offered upon the oblation and sacrifice of your faith, I shallbe gladly content both on your behalf and mine own. On your behalf, in that I have converted you unto the gospel, and offered you as a most acceptable sacrifice unto Christ: and on mine own behalf that having finished such a sacrifice, I shall also be offered up all together myself. For like as I see well, that mine afflictions chanced unto the furtherance of you, even so I know, that my death shall chance to the furtherance of the gospel: And for this cause sake, death shallbe even heartily welcome to me. And if it be convenient, that you should be equal partners of my joy, you ought in no wise to be sorry for my death, which shallbe so pleasantly welcome to me.   

The text.  I trust in the lord jesus, for to send Timotheus shortly unto you, that I also may be of good comfort, when I know what case ye stand in. For I have no man that is so like minded to me, which with so pure affection will care for your matters. For all other seek their own, and not the things which are jesus Christ's. Ye know the proof of him, how y● as a son with the father, so hath he with me bestowed his setuice in the gospel▪ Him therefore I hope to send, assoon as I know how it will go with me. I trust in y● lord, that I also myself shall come shortly. 
Now ye perceive in what behalf you are bounden to be glad of my state: but I trust, through the grace of the Lord Jesus, to see you shortly by Tymotheus, inasmuche as I can not come myself as yet. Therefore I send him, even as it were myself, to the intent, like as you are glad, now you know what state I am in: so I may be as glad when Timotheus cometh hither again, to know what state you are in. For I thought him chiefly the most meet man to send upon this message, seeing there is never a one of all the rest, that contenteth my mind so well as he in the gospels business: & because in applying your necessaries, he will be as willingly diligent and faithful as I myself: For you must understand, I have just cause to regard him as mine own son. There be other, whose ministry I might better spar●, than his, but I would send never a one, but of thoroughly tried integrity. For all the rest almost seek to be sent on such messages, not to do so much good unto other, as to provide for their own gain, rather than to win unto jesus Christ. And you know that I have always aborted such purposed intentes. I think it not necessary, that I should praise him unto you, because you have all ready seen his demeanour, and can remember, afterwhat sort he behaved himself with me in the gospels affairs, and as a right son did represent me his father in all things. Him therefore I trust to send, as soon as I see to what ●nde my matters will grow. And I trust for all this, by the grace of the Lord, that I myself shall also shortly come unto you.   

The text.  But I supposed it necessary to send brother Epaphroditus unto you, my companion in labour and fellow soldier, your Apostle, which also ministereth unto me at need. For he longed after you all, and was full of heaviness, because that ye had heard say, that he had been sick. And no doubt he was sick, in somuch that he was nigh unto death. But god had mercy on him: and not on him only, but on me also, lest I should have sorrow upon sorrow. I sent him therefore the more diligently that when ye see him, ye may rejoice again, and that I may be the less sorrowful. Receynt him therefore in the Lord with all gladness, and make much of such, because that for the work of Christ he weute so far, that he was nigh unto death, and regarded not his life: to fulfil that which was lacking on your part toward me. 
Furthermore I thought this also very requisite, that Epaphroditus, who is both my brother, and companion and fellow soldier, and your Apostle, should bear Tymotheus company unto you, to the intent he might be commendably welcome unto you both for my sake and for your own: who also brought unto me your loving charity, wherewith you are wont to relieve me at my needs. He was a good while a go much desirous to come see you, and was wonderfully afraid, lest it grieved you to sore, to hear tell that he was so perylouslye sick. It was true that you heard say, for he was so sooze sick, that he was in jeopardy of his life, and vearye like to have died. But God restored him again, and had compassion upon his servant, and not upon him only, but also upon me (that was in jeopardy, when he was in jeopardy) lest upon the sorrow, that I conceived by his sickness, I should have had double sorrow, for the death of so faithful a felowsouldyour. And therefore I was the more diligent to send him unto you, specially, that you might be glad to see him well amended again, and peradventure not believe the tale as it was told you: than that all my sorrow may be wiped clean out of my mind, if I perceive you unfeignedly joyous and glad of his welfare.  
receive him therefore with a loving Christian affection in all joyfulness: and have not him in price only, but all them also that are like him. For he, when you sent him hither, was not only nothing afraid of Nero's cruelty, whom he knew to be much grieved at me, but also for the gospel of Christ he put himself in such haserde, that he was very like to have died, preferring the doctrine of the gospel, before his own health, for this consideration, that because of his being away, he thought he did not the offices, that were lacking on your part toward me: and that by means of him you might be in a manner presently here with me, in that he brought your charitable tokens unto me, and with his ministries served me in this danger, that he might one alone represent you all unto me.    

¶ The iii Chapter.  

The text.  ¶ Moreover (brethren) rejoice ye in the Lord. It grieveth me not to write one thing often to you. For to you it is a sure thing. Beware of dogs, beware of evil workers. Beware of dissension. For we are circumcision which serve God in the spirit, and rejoice in Christ jesus, and have no confidence in the flesh: though I might also rejoice in the flesh. If any other man thinketh that he hath whereof he might trust in the flesh: I have more: being circumcised the cyght day, of the kindred of Israel, of the try be of Benjamin, an Hebrew borne of the hebrews: as concerning the law, a Pharisaye: as concerning ferventness, I persecuted the congregation, as touching the right wysnes which is in the law, I was unrebukable. But the things that were vantage unto me, those I counted loss for Christ's sake. Ye I think all things but loss for the excellency of the knowledge of Christ jesus my Lord. For whom I have counted all thing loss, and do judge them but vile, that I may win Christ, and be found in him, not having mine own tyghtewesnes of the law: but that which is thorough the faith of Christ: even that right wesnes which cometh of God thorough faith, that I may know him and the verive of his resurrection, and the fellowship of his passions, while I am conformable unto his (death) if by any means I might attain unto the resurrection of y● deed. Not that I have attained unto it already, or that I am already perfect: but I follow, if that I may comprehend that, wherein I am comprehended of Christ jesus. Brethren, I count not myself that I have gotten it as yet: but this one thing I say: I forget those things which are behind, and endeavour myself unto those things which are before, and (according to the mark appointed) I press to the reward of the high calling of God thorough Christ jesus. Let us therefore as many as be perfect, be thus wise minded: and if ye be other wise minded, God shall open the same also unto you. Nevertheless, unto that which we have attained unto, let us proceed by one rule, that we may be of one accord. 
NOw brethren, this remaineth moreover, that when you know what things are done here, and having Epaphroditus sent to you again in health, you may rejoice: and neglecting the afflictions, wherewith the world hath turmoiled us, you may be glad, that our lord jesus Christ's business goeth always forward better and better: On the behalf whereof I am not so much afraid of them that be ethnics, which impugn the gospel openly, as of these half christians, which preach christ after such wise, that they mingle the jews manner of doctrine, in withal. Of this matter, I have with much cark and care oftentimes warned you, but yet it shall be no pain unto me, to put the same in writing that you may be more sure. For you can almost never be ware enough of these pestilent wicked, shameless kind of men, that always lie in wait in every place. They have envy at your liberty, they bark against sincere doctrine, they deprave other men's livings, they labour in the gospels business: howbeit to none other end, but to cortupte it. They brag of their foreskynnes circumcision, when their inward mind is all together uncircumcised. Beware brethren, that they beguile you not, take heed of such dogs, take heed of naughty workers, beware of the uncircumcised circumcision, yea rather concision. They have no cause to brag of themselves, though they bear about the filthy mark of their high brag, whereas their conscience is unclean and wicked. If circumcision be worthy the boasting, we are circumcised in deed, we are very jews in deed, we are the right children of Abraham, that worship God, not with beasts blood but in spirit (for so he would be wourshypped:) we boast not in the little skin cut from a part of the body, nor yet in Moses, but in Christ jesus, who, by his spirit, hath cut away all our sins from our souls, and hath printed in our hearts a very excellent goodly mark, whereby it may manifestly appear that we are the sons of God. This now is a glorious and a true circumcision. God from hence forth esteemeth not man after the state of his body. But these men neglecting the care of the soul, repose all their whole trust in the flesh, wherein if any man may boast, I for my part will give place in this behalf to none of them all: so as they can not have, to quarrel, that I set nought by circumcision because I have it not. If any man stand in his own conceit because of his circumcision, I may brag of myself a great deal more, for I was lawfully circumcised the eight day according to the commandment of the law. I am an Israelite, not by engraffing, but by kindred: not a strange foundling, but a jew, being borne of the jews: and not of an uncertain kindred, but of a special chief kynored, that is, of Benjamin, which hath been always joined to the tribe of juda, whereof Kings and Levites and priests also are ordained: where as many suppose themselves Israelites, because they descend of the kindred of the concubines of Israel. I am an Hebrew of the Hebrews, after my birth, and after the sects of the law, a Pharisee, whose ordre hath had always the highest dignity. And if they will esteem any man after the study and observation of the law: they have not also in any of these, wherein to preferte themselves before me. For I regarded the diligent study of the law of my fathers so earnestly much, that for the defence of it, I persecuted the congregation of Christ by all possible means I could: and I so entirely observed those things, that the law commandeth, that there was nothing, wherein I could be justly found withal, as a transgressor. And if any of this gear deserved any prerogative, I might with juster cause boast, than these men, that would seem to be half gods, because they be circumcised. At that time in deed, forasmuch as I was not yet taught Christ, I thought myself a jolly fortunate man, aswell for the nobility of my kindred, and dignity of my sect, as also for my sitayte observing of the law. But as soon as I learned by the gospel of Christ, in what things true righteousness consists▪ and that matters of far greater excellency were signified by these figures and shadows of Moses law: by and by I cast away and renounced the things, that I haunted before as matters of wondrous holiness, and thought it damage unto me, what soever it were, that hindered me never so little from the doctrine of Christ: not that I condemn the law, if a man use it as it ought to be, but that I attribute so much unto the gospel of Christ my lord, that I do not only set less by the carnal law of Moses, wherein these men boast, than the excellent knowledge of Christ, but also I think it loss, what soever this world hath, of how excellent or of how glittering a show soever it be. This knowledge therefore as soon as I begun any whit to taste, there is no advantage of any thing, how goodly so ever it be, but I esteem it as loss, yea I regard it no more than the rubbyshe of a rotten wall, or if any thing be more vile than it: so that with the loss of it I may win Christ the fountain of all good things, that are truly good. I take mine own righteousness to be nothing worth (where in observing of Moses law, my righteousness was thought among men to have been much available) so that I may attain unto true righteousness: which I may not call mine, forasmuch as it is not gotten by our own merits, but freely given to them, that distrust themselves, & put their whole confidence simply in Christ. Nevertheless there springeth a certain righteousness also of the law, howbeit it is not available to give salvation. But that righteousness, which is given of god, is so not ours, that notwithstanding it giveth us true perfit salvation, in case we believe the gospel, and through faith come to the knowledge of jesus Christ, whose nativity is more wanderful, than can be understanden by any mortal man's wisdom: whose resurrection is of more power, than can be persuaded by any arguments of man. Only faith is able to persuade these unto us, and hath so persuaded in deed, that being established in the hope of the promises, I am gladly content to come unto the fellowship of his afflictions, to be bounden and to die for his gospels sake, like as he was beaten and crucified for us: that it may by some means chance unto me, that like as I follow the example of his death, so I may come to the glory of his resurrection, being raised up by him. This most certain constant hope doth so comfort me in these afflictions, because I assuredly trust in the promises of Christ, who hath promised the fellowship of his kingdom to them, that will not shrink from the fellowship of his cross. notwithstanding I meant not to speak thus, as though it were in me, to attain so high a worthiness. For I am not come as yet to the end of my race, I have not yet won the game, the match is not yet all together at an end, howbeit I press unto it to the uttermost of my power, that I may attain the thing that I pursue after. For every body winneth not the game, how so ever he runneth, but he that presseth lustily, and he that laboureth constantly. I am in good hope, that I shall catch it, in asmuch as Christ hath catched me to this same end, that being pulled back in the middle of my race (which in times past I purposed wickedly against his congregation) I might run well in the race of the gospel, and win the game o● immortality, lest you should fall into sloth and naughty security, in trusting to the promised game. Brethren, I do not think, that I have yet attained the thing that I go about, and hope to attain. It is a very weighty matter of importance, that I follow, and is not lightly attained by any man. I know that Christ is true, but the nature of man is so frail and so mutable, that it will not suffer me as yet to be careless. Wherefore by the means of this excellent great hope, I set all things a side, and go about this one thing only, that in the race of the gospel, I may forget, as it were, the things that are behind me, and press with all my possible endeavour to those things, that are afore me: howbeit I rush not here away and there away rashly I care not whither, for he loseth his game, that runneth nought. But I bend myself straight towards the prick of the gospel, that is set before our e●es, and to the reward of immortality, whereunto God the master of our game looking out of heaven upon our endeavour, calleth us, by the help of Christ jesus. Therefore, what other thing go those men about, that mingle the law with the gospel, than to hinder us in our race. And for that cause, as many of us as be perfit, let us be of this affected mind, that we set nothing before us to run at, but the very mark of the gospel. And if there be any among you that be somewhat weaker, than can utterly contemn the law of their fathers, wherein they have been nuzzled, let them be borne withal, until they wax perfit also. God hath showed unto you that the aid of the law is nothing necessary: and so peradventure it shall come to pass, that he will reveal the same also unto them.   

The text.  ¶ Brethren, be followers together of me, and look on them which walk even so, as ye have us for an ensample. For many walk (of whom I have told you often, and now tell you weeping) that they are the enemies of the cross of Christ, whose end is damnation, whose belly is their God and glory to their shame, which are worldly minded. But our conversation is in heaven, from whence we lake for the saviour, even the Lord jesus Christ, which shall change our vile body, y● he may make it like unto his glorious body: according to the working, whereby he is able also to subdue all things unto himself. 
Now while we are in this world, let us go on still in the race, that we have taken in hand, according to the rule prescribed unto us: and let us truly agree in it, that we suffer not ourselves, to be drawn back from that purpose: but let us make speedy haste, every man to his power, to attain the game of immortality. There be some, that keep not the race a right, them it is not good to follow. But rather follow me: for I run straight to the gospels game. And mark them, that you see tread forward after the example of us. Christ hath set us the best fashion of example, after the which you see me press to the same place, that he went unto. All they that run in this race, wyune not the game: and therefore it is not good following of every one, that runneth before. For there be very many, whom I have oftentimes told you of before, and now I tell you again with weeping tears, that preach Christ after such sort, that they are the enemies of Christ's cross for all that. For they will in no wise follow the example of his life and death, to the intent they may everlastingly live with him: but for their own lucre and vain glories sake, in stead of true godliness they teach jewish observations, circumcision of the foreskin, choice of meats, difference of days, to the intent, that other men being burdened with these wares, they themselves may reign and live at ease for all that, as though after this life they looked after none other. But let the end of them fray us away from their conditions. For like as through slanderous reproach of man, we draw to eternal glory, and by afflictions of this world, press unto immortal felicity: even so they by transitory pleasures of the world, procure to themselves everlasting destruction, because in stead of God they honour their belie that can not help them: and by countrefaicte vain glory among men, which they repose not in Christ, but in things that they ought to be ashamed of, they make speed to everlasting shame. For what soever is earthly, is but temporal and counterfeit? and what so ever is heavenly, is true and everlasting. But they study for nothing else but those things that are of the earth. In them they repose their glory, in them they set their pleasure, in them they put their hope of help, and so run astray far from the mark of the gospel. But we, that follow Christ aright, though our bodies be detained upon earth, yet in soul our conversation is in heaven, sighing continually thither, as our head is gone afore, from whence also through faith we look for our lord jesus Christ, which shall raise us from death, and deliver us possession of those things, that he promiseth us: and shall transform this vile naughty body of ours, and make it like unto his own glorious body, for this consideration, that the membres, which were fellows of his afflictions in this world, should be called there into the fellowship of his felicity. This matter shall not seem uncredible to any man, that will diligently pondre the great power of him, that shall do this deed. For there is nothing, but he can bring it to pass, in whose hand it is also, to subdue all things to himself at his own pleasure. This power he shall openly show than unto all men, although in the mean season he do many times keep it close.    

The four Chapter.  

The text.  ¶ Therefore my brethren (dearly beloved and longed for) my joy and crown, so continue in the Lord ye beloved. I pray Euodias, and beseech Sintiches, that they be of ●ne accord in the Lord. Ye and I beseech the faithful rockefelowe, help the women which laboured with me in the gospel, and with Clement also, and with other my labourfelowes, whose names are in the book of life. 
INasmuche therefore as you are established with the hope of such great high matters, my dearly beloved brethren and longed for, whose good success I repute to be mine own joy, whose victory, I take to be my crown: like as you have begun, see that you so continue, & suffer not yourselves to be drawn away from jesus Christ. Moreover, my well-beloved brethren, I eftsoons beseech Euodias, and I desire Sintiches and either of them by themselves, that they agree in one true concord of minds in promoting the gospel of Christ. And I also require thee, mine own true natural wife, which agreist with me in the travail of the gospel, help these women that were partakers of my labours and dangers in the gospel, and Clement also, with the rest, that wet my labourfelowes in the gospel. Whose names, what needeth me to rehearse, inasmuche as they are written in the book of life and shall never be scraped out. In that book are the names of all them written, that with their dilygences help forward the business of the gospel, of whose number you are also.   

The text.  ¶ Rejoice in the Lord alway, and again I say: rejoice. Let your softness be known unto all men. The Lord is even at hand. Be careful for nothing, but in all prayer and supplication let your peritions be manifest unto God with giving of thanks. And the peace of God (which passeth all understanding) keep your hearts and minds thorough Christ jesus. 
For these causes sakes, rejoice always, even in the mids of your afflictions: Again I eftsoons say, rejoice and be of good cheer. And how hotly so ever the iniquity of the wicked rage against you, yet let your patience and modest softness be known and seen unto all manner of men, not only unto the brethren, but to them also that are strangers from Christ, so that they being provoked the rather by your good demenoure, may be alured unto the fellowship of the gospel. For gentleness of behaviour winneth and breaketh the ungodly. Covet not in any wise to revenge you of them, nor yet envy not them their pleasant delights. For the coming of Christ is at hand, which shall rendre unto you the joys of immortality, for contemning the commodities of this world. And as for them, they shall suffer the pains of their own fond foolishness. Live you for your part without care for any thing. But care for this only, that when Christ shall come, he may find you readily prepared: of him depend you entierlye with all your hearts. If you have need of any thing, trust not to the help of the world, but call upon god with continual supplications, and make your moan to him with fervent desires, when you require any thing. And give him thanks, what so ever chanceth to you, prosperity or adversity, being certainly assured, that he will also turn your adversity into prosperity. For he knoweth well enough, what is profitable for you, although you ask nothing: But yet he loveth to be called upon with such manner of intercessions, he loveth to be entreated, and (as it were) enforced, with godly besechinges. And so the peace, whereby you are reconciled unto god, (being a thing of more gracious efficacy than man's reason is able to perceive) shall strengthen your hearts and your consciences, against all terrouts that can possibly happen in this world. For what should that man be afraid of, which knoweth that God loveth him dearly through jesus Christ? Therefore like as I would have you without care of those things, wherewith this world either flattereth or maketh afraid▪ even so you must apply your selves with all your diligent endeavours, to ware ●iche in virtues, which may make you acceptable to God.   

The text.  ¶ Furthermore brethren, whatsoever things are true, what soever things are hon●●●, whatsoever things are just, what soever things are pure, what soever things are cō●●nyent, what soever things are of honest report: y● there be any virtue, y● there be any praise of learning those same have ye in your mind, which ye have both learned and received, heard also and seen in me: those things d●, and the God of peace shallbe with you. I rejoice in the Lord greatly, that now at the last your ●are is revived again for me, in that wherein ye were also careful: but ye lacked opportunity. I speak out because of necessity. For I have learned in whatsoever estate I am, therewith to be content. I can both be low, and I can be high. Every where and in all things I am instructed, both to be full and to be hungry, both to have plenty and to suffer need. I can do all things thorough Christ which strengtheneth me. Nothwithstandinge ye have well done, that ye bare part with me in my tribulation. 
In consideration whereof, what soever things are true, and without countrefaicte: what soever are honest and comely, and worthy of them that detest foolish vile trifles: what soever are just, what soever are pure and holy, what soever are commodious to the nourishment of concord, what soever be of good report: if there be any virtue, if there be any praise, that beareth virtue company, let these things delight you to study and care for, let these things be always in your minds: these, I say, and such like, which you lately learned and received of us: and not heard of me only but also seen in me. For I have not taught you, but as I have done myself in deed. Look therefore, that you have not only these things in your remembrance, but do them also in deed, according as you see example in us. And to such as do thus, God that is the author of peace, will be ready with his present help, where as he is at concord with none, but those that are followers of virtues. To be brief, it pleased my mind exceedingly, that your accustummed loving charitableness towards me, (which was entermitted for a small space,) increased again, & was as fresh as ever it was towards me. Howbeit your good will was not slaked, but though it were as loving as ever it was, yet you wanted opportunity to send the things that you would have done. Wherefore I am glad, not s much for mine own commodity, as for your loving kindness, whereby I rejoice, that you are made worthily acceptable to God. For it moveth me not much, that my poor penury is relieved by your good liberality. For I am not unacquainted nor unskilled in those matters: because I have been a great deal practised in learning to suffer these incommodities patiently. I have learned to be content with my present fortune whatsoever it be. I can be poor and base among the poor, and I have learned to exceed among the rich. If I want, I am more sparing: and if I have plenty, I bestow it to the use of others, and play the liberal giver. Lack is the surer, and wealth the better fellow. As for me, I have learned to conform myself to all places, to all times, and to all occasions, I am so framed and taught to abid e fortune, whether way soever it be. Nether plenty corrupteth me, though I have abundance of things: nor hunger throweth me down, though I have nothing to put in my belie. Nether wealth maketh me high, when I have more than Inede: nor want dyscourageth me, though I have less than is necessary for me to live withal. For why should these things grieve my stomach, seeing that I pass not upon fetters and whips for the gospels sake? There is never a one of these, but I can suffer them patiently enough without grief of stomach, being confirmed and strengthened by jesus Christ, through whose aid I am strong, whereas of myself I am nothing. Nevertheless I mean not by these words, as though I set no store by your kind liberality, but I exceedingly commend your godliness, in that you have planted yourselves in to the fellowship of mine afflicitions: for the which, God shall also make you partakers of my rewards. Certes I take the undesyred readiness of your good will, in very thankful part. For I am not used to demand any such duties at any man's hand.   

The text.  ¶ Ye of Philippos know also that in the beginning of the gospel, when I departed from Macedonia, no congregation bare part with me, as concerning giving and receiving, but ye only. For when I was in Thessalonica, ye sent once and afterward again unto my necessity: not that I desire gifts: but I desire abundant fru●e on your part. Nevertheless, I received all, and have plenty. I was even filled after that I received of Epaphroditus the things which were sent from you, an odour of a sweet smell, a sacrifice accepted and pleasant to ge. My God shall supply all your need thorough ●ys glorious tyches by jesus Christ. Unto God and our father be praise for evermore: Amen. Salute all the sainetes in Christ jesus. The brethren which are with me, great you. All the saints salute you most of all they which are of the emperors household. The grace of our Lord jesus Christ be with you all: Amen. 
You of Philippos are witnesses yourselves, that, when I first preached the gospel of Christ in the countries there about you, and departed from Macedonia, no congregation, did communicate unto me, I mean, as concerning the matter of giving and receiving. For they neither gave me any thing, nor I looked to receive any thing of them. But you only gave me, of your own free motions, aswell when I was there with you, as also when I was at Thessalonica, you sent to me in mine absence once and afterward again, such things as you thought necessary for me. The Thessalonians were welthyer than you, but you were a great deal kinder hearted than they. I find no fault at them, but I rejoice at your good forewardenes: and am glad rather for your advantage than for mine. For verily he winneth a great gain, that for Christ's gospels sake diminysheth his stock of worldly substance, and exchaungeth transitory riches for true riches that never shall decay. I do not require gifts, but I require the fruit, that appertaineth unto you, through your prompt and undesired liberal giving. Somewhat is decreased in your money reckenynges, & somewhat is abated in the stock of your households: But it is a great increase of heavenly rewards, that you may surely reckon upon. And as thouchinge my part, you need not to be sorry, as though your friendly liberality had not be very acceptable unto me. I have received every thing, and now I am afloat, by your liberal sending. And I am fully refreshed by the things, that Epaphroditus brought me from you, you sent me so much. Howbeit I received it not as a gift sent from men to a man, but as a most thankful oblation to God: unto whom no smell of sacrifice is more acceptable, than the willing ministration of a gospellike charity done undesired. finally, like as you pass not for your own ability, so that I want nothing: even so on the other part, I beseech my God, fulfil unto you, what so ever you want in this life. For in asmuch he is abundantly tyche, he will not suffer, that any thing shall want unto the necessary uses of you, which wax poor for his gospels sake. For that pertaineth to the glory of him and of Christ. Now therefore, all glory be to god our father everlastingly world without end. Amen.  
Salute all them, that according to the doctrine of jesus Christ, lead a godly and an upright clean life. The christian brethren that are with me here at Rome commend them heartily unto you: And not these only, that are famyliatly conversant with me, but all the rest also, especially those of the emperors household, that have embraced the doctrine of Christ, and are not afraid to profess Christ, for all their ●aging lord and master as cruel as he is. The gracious savour and goodness of our lord jesus Christ be always with your spirit.  
Amen.    
The end of the Paraphrase upon the Epistle of Paul to the Philippians.    


The argument of the Epistle of saint Paul to the Colossians by Des. Erasmus of Roterodame.  
THe Colossians are a people of Alia the less, dwelling nigh unto the Laodicians. Them had not the Apostle Paul himself seen, as which were instructed in the faith of Christ, either by the preaching of Archippus, or (as S. Ambrose saith) of Epaphras, who were with this matter put in trust. In great leopardy were these people by reason of false Apostles, which laboured to bring them into a very pestilent opinion, teaching them that the son of God was not the mean and author of salvation, but that all men have access and entry unto the father by the help of Angels. These men said further that forasmuch as in the time of the old testament all things were done by the ministry and service of Angels, that Christ the son of God was neither comen down into the earth, nor would come. Beside this the same teachers with Christ's doctrine mingled jewishness and superstitious Philosophy, observing and keeping certain points of the law, superstitiously also honouring the Sun, the Moon, and stars, with such other small trinkettes of this world, bearing the Colossians in hand that they were also bound to do the same. Them biddeth Paul to remember their profession, evidently declaring that whatsoever they had until that time obtained, was given unto them by none Angel, but by Christ the creator of Angels, that he only was head of the church, and that salvation should at noman's hand be sought for, but at his, in which treatise he also defendeth his own authority, against such as laboured to impair it. After which he giveth them diligent warning to take heed, lest they be deceived with the high words of false Apostles, or forged visions of angels, and so by mean thereof fall either to jewishness, or else into thesuperstition of Philosophy. All which points Paul in the two first chapters entreateth of. In the other two he exhorteth them to virtuous and godly living, namely giving rules, how the wife should use herself toward her husband, how the husband again should use his wife, after what sort the father should be toward his children, and the children likewise toward their fathers, the servants to their masters, and the masters to their servants. The last partsaving that he warneth Archippus of his duty, is all spent in commendations. This Epistle was written out of prison in Ephesus, & sent by Tychicus, as Paul himself in this present epistles saith. The latin arguments show, that it was also sent thither by Onesimus, for so himself writeth also in the last chapter. The Greek titles record, that it was sent from the city of Rome, and in deed thence sent he Onesimus, whom Paul being prisoner there had made a christian man.   

The paraphrase of Erasmus upon the Epistle of the Apostle saint Paul to the Colossians,  

The first Chapter.  

The text.  Paul an Apostle of jesus Christ, by the will of God and brother Timotheus. To all saints, which are at Colossa and brethren, that believe in Christ. 
Paul an Ambassador of jesus Christ, and that not by any man's ordinance, but by the will of God the father, and Timothe, whom for perfit consent in preaching the gospel I count as my brother, to the dwellers at Colossa, which have both a confidence in jesus Christ, and also according to his doctrine live a holy life, now through like kind of profession becomen our dearly beloved brethren.   

The text.  Grace be unto you and peace from God our father and the lord jesus Christ. 
Grace and peace be there among you from God our father, that as ye are freely reconciled unto him, ye may likewise even as brethren that have one comen father, one toward an other of you alway nourish mutual unity and concord.   

The text.  We give thanks to God the father of our lord jesus Christ always for you in our prayers. For we have heard of your faith in Christ jesus, and of the love which ye bear to all saints, for the hopes sake which is laid up in store for you in heaven, of which hope ye heard before by the true word of the gospel, which is come unto you● even as it is fruitful (and groweth) as it is also among you, from the day in the which ye heard of it, and had experience in the grace of God through the truth, as ye learned of Epaphra our dear fellow servant, which is for you a faithful minister of Christ, which also declared unto us your love which ye have in the spirit. 
And albeit it hath not yet hitherto been my chance to see you, yet in my continual prayers made to God, and the father of our Lord jesus Christ both for your sakes I give him thanks for his benefits bestowed upon you, and desire him also daily to increase the same his gifts, and also to preserve them, after that by Epaphra we heard of your faith, whereby 
We have heard of your faith i Christ jesus. etc.  my trust is, ye shallbe saved, not by help of Angels, but through the free bounteousnes of our Saviour Anointed, by whom it hath pleased God the father to give us all goodness. For him both Anointed would he have to be called, because of him all should receive health, & Saviour, because no man should elsewhere look for salvation. And by him not only perceived we & understood your confidence in him, but also your charity joined there with, which as Christ gave example, ye bear toward good people, earnestly minding to do for them, not for any hoop of advantage, that ye think to receive thereby, but in hope of the everlasting life, which ye well know is laid up in heaven for your godliness. And surely into this trust 
Of which hope ye heard before by the true word of the gospel.  are ye brought through the preaching of Christ's gospel, which ye persuade yourself to be a doctrine of such truth, that albeit it make great promises, & such as never were heard of before this time, yet forsomuch as God is the author of them, ye think that the same cannot be but true. And as the same gospel throughout all the world hath been daily more and more enlarged: so is it now come to you, every day growing and increasing, more and more plentifully spreading itself abroad, bringing forth the fruit of good works, which freely grow out of christian charity, as it hath done in you, growing still from better to better, even since that time, wherein ye first heard and knew, that through the free goodness of God all their sins are forgiven, which believe the gospel, if to their right faith they adjoin pure & unfeigned charity. For so were ye taught by my dearly beloved fellow in service, and messenger of trust Epaphras, who hath among you sincerely done mine office, after such sort in jesus Christ's behalf preaching the gospel, that he hath in all points been found without corruption. As I therefore by him taught 
Which also declared unto us your love which ye have in the spirit.  you, so by him again understand I your good will again toward us, not meaning such usual good will, as that is, when men wish well to to their friends and acquaintance, but a spiritual and heavenly favour, wherewith we use to love all such, by whom the glory of the gospel is set forth and established, though we with our bodily iyens never saw them.   

The text.  For this cause we also, ever since the day we heard of it, have not ceased to pray for you, and to desire that ye might be fulfilled with the knowledge of his will, in all wisdom and spiritual understanding, that ye might walk worthy of the lord, that in all things ye may please, being fruitful in all good works, & increasing of y● knowledge of God, strengthened with all might, through his glorious power, unto all patience and long suffering, with joyfulness, giving thanks unto the father, which hath made us meet to be partakers of the inheritance of saints in light. Which hath delivered us from the power of darkness, & hath translated us unto the kingdom of his dear son By whom we have redemption through his blood, even the forgiveness of sins, which is the image of the invisible God, first begotten of all creatures, for by him were all things created, that are in heaven, and that are in earth, visible & invisible, whether they be majesty or lordship, either rule or power. All things were created by him and for him, and he is before all things, and by him all things have their being. 
And for this cause we again not as one unworthy of this your favour, heartily love you again, though I never saw you, by and by even from that day wherein we were first certified of your faith and charity, in my daily prayers calling upon God for you, and with fervent petitions beseeching him, that it may please him in you to make perfit and to bring at full such gifts, as he hath begun to give, that ye both may more 
Ye might be fulfilled with the knowledge. etc.,  thoroughly know his pleasure, being taught neither by worldly wisdom, nor yet by any superstitious and vain persuasion of some men, but by a spiritual wisdom and policy, whereof as yehave already gotten a good part: so would I wish, that ye lacked nothing, that ye may in such godly perfection pass over your life, that the same be to god's honour, and in all points also please him, letting no good thing undone, for so doing is the mean to please him.  
For to give only a credence to the gospel is but a beginning to salvation, but the same is with godly and holy works made perfit and full. Nor sufficeth it to have learned through preaching of the gospel, that God through his son jesus Christ is the author and worker of salvation, unless by the same knowledge ye grow up and bring forth the fruits of christian charity, continually profiting from better to better, so surely, constantly, and manfully standing in them, that neither violence nor storm of persecution drive you out of the right course, for whose performance surely ye need great assistance and strength. Of strength 
Strengthened with all might through his glorious power. etc.  of our own powers we cannot assure ourselves. God it is, which must give it, to the end that the whole glory of all such things as are by us valiantly done, may be given again unto him, which of his goodness enrycheth us with great patience and long suffering to endure & abide for Christ's gospels sake all such troubles, as may in the mean time befall us. In which persecutions suffering it is not enough to be strong without all fear, but rather beseemeth it us, even joyfully & with a good courage to undertake & suffer them, giving thanks to God the father, who hath vouchsafed to call you to such honour, that whereas heretofore ye worshipped devils & idols, ye are now of his goodness called unto the fellowship of the jews, which by reason that they worshipped the true God were in comparison of you, holy, which hath also vouchsafed to call you to the inheritance of life everlasting, in hope whereof all things which in this world either fear or flatter us, must be despised, both 
Which hath made us meet to be partakers of the inheritance of saints in light.  for that he hath given you wandering before in the deep dungeon of ignorance, the light of the gospel, and for that also ye which heretofore were under a vile and stavishe bondage subject unto the tyranny of the devil prince of darkness, are delivered thence and conveyed into the kingdom of his most dearly beloved son, to th'intent, that ye being joined into his body should with him enjoy one kingdom.  
Wherein such as are thrall to sin, have no place, and therefore hath God by his son made us free, by whom the sins of our old life are forgiven. So that now his are ye becomen, by whose benefit & mercy ye are restored. Consider now, how good a change ye have made. Before your reconciliation ye were membres of the devil, now are ye planted into Christ's body, whose dignity is so great, that he is the image of God the father, which father dwelleth in light, whereunto no man can come, which is such as can be seen of no man, though after a certain sort he be through the son seen, which to the father is in all points very like & equal. For neither is the son less wise, nor less of might, or of less goodness than is the father. Nor of late days received he these perfections, but everlastingly before any thing was made, was he the image of his everlasting father, not made, but borne of him, by whom all things are made, and by him, which only hath no beginning.  
He therefore of himself begot his son, and by his son, and with 
For by him were all things created.  his son made and create all that is either in heaven or earth, both that may be seen and not seen, the very angels self not excepted, no not the chief of them, whither they be majesties, lordships, rules or powers. And albeit these orders and powers far exceed all other creatures, yet are they passing measure under him, to whom ye are joined: forasmuch as whatsoever is made, must to his maker needs be inferior. Now are all things not only made by Christ, but also by him governed & preserved, in which point he is also to his father like & equal. Nor was the son begotten after other creatures, but was before all other things, by whom all things have their being, and should without him perish, were they not by him maintained. Thus see ye the excellency and pre-eminence of Christ, which thing I tell you of, lest any man of Angels think more, than he should.   

The text.  And he is the head of the body, even of the congregation: he is the beginning and first begotten of the dead, that in all things he might have the pre-eminence. 
And lest peradventure his glorious and excellent majesty so fear you away from him, that to aspire and comeunto the favour of God the father ye think it necessary to seek upon some other mean, hear again and learn to know, how good he is. Christ is in such sort chief ruler and Lord of Angels, as I said, that he nevertheless vouchsafeth also to be head of the church, whom he hath so joined unto him, that it cleaveth & is coupled unto him, even as the natural body cleaveth unto the head. Whatsoever therefore is already done in the head, the same must to us be comen.  
He first of all other rose again from death, not to the intent he would 
He is the beginning and first begotten of the dead. etc.  be immortal only himself, but to the end he might enhance us his membres to the fellowship of his immortal life. Look what is in the first fruits of grain offered, the same is generally in the whole heap. He is in deed prince and author of resurrection, and so shall we through him also rise again. And as among things create he is chief, in such sort yet, that himself was not create and made: so is he in testoring creatures chief, so that as we are for our being & birth bound unto his goodness: so should we for our second birth baptism to live everlastingly, be much more beholding unto him.   

The text.  For it pleased the father, that in him should all fullness dwell, and by him to reconcile all things unto himself, and to set at peace by him through the blood of his cross both things in heaven and things in earth, 
For so hath it pleased the father, that the son should with all fullness of godly power and goodness be replenished, which should in him so abide 
That in him should all fullness dwell. etc.  and dwell, that we should need no where to borrow any thing, since the father neither will nor can do any thing but that the son can do and will. And sith the father's pleasure was, that so it should be, it beseemeth not us curiously to demand and search why, fynce it can not be but best, whatsoever his wisdom hath once decreed.  
This wise to do (I say) God the father thought best, both for our weal and salvation, and most for his own glory, to reconcile all things unto him, not by the ministery of Angels, but by his own son, which with his blood shedding, and tourmenting upon the cross, should abolish sin, which broke the peace and concord betwixt heavenly and earthly creatures, & set all things at peace, both heavenly & earthly, making them in Christ to agree together, and to be at an unity one with an other.   

The text.  And you which were sometime far of and enemies, because your minds were set in evil works, hath he now yet reconciled in the body of his flesh, through death in make you holy & unblamable, & without fault in his own sight, if ye continue grounded and established in the faith, and be not moved away from the hoop of the gospel, whereof ye have heard, how that it is preached among all creatures which are under heaven, whereof I Paul am made a minister, 
Of this numbered so reconciled are ye now becomen, ye, (I say) which in years past were in such sort strangers to God, that in steed of him ye worshipped images of devils, not only wilfully dissenting from him, but also using yourselves as his cruel adversaries, whom he hath yet to himself reconciled being such as neither looked for so much at his hand, and much less deserved it, and made of you his enemies, his friends & sons, not by the ministry of Angels but by the bodily death of his only begotten son, whom for that purpose his pleasure was, that he should take our mortal flesh upon him.  
And because there can be betwixt God and sinners no peace, it hath pleased him freely to forgive all the offences of our former li●e, to th'intent he would in his sight make you holy, unblamable, and faultless. Who I pray you can lay your old debts to your charge, if he be once contented? And surely contented will he be, if once upon his fire receiving of you unto the faith of the gospel, ye continually abide in your profession, & leaning upon this sure and sound foundation she we yourselves so steadfast and stable, that neither man nor angel be able to move you from Christ, of whom ye must hope to receive all such gifts as the gospel promiseth, whet unto ye gave credence, which hath not only been preached unto you, but also to all nations contained under heaven.  
Unstedfastnes it is to fall away from that, which ye have once allowed, an impudent and a shameless point to reckon and count that thing for vain, in belief whereof all the world agreeth, and finally to flit from that whose preacher and minister I Paul am, which would not leave and forego inf●●e own countries law, & change it with the gospel of Christ; were I not fully persuaded, that this gear is heavenly and cometh from God.   

The text.  Now joy I in my sufftynges for you, & fulfil that which is behind of the passions of Christ in my flesh, for his body's sake, which is the congregation: whereof I am made a minister, according to the ordinance of God, which ordinance was given me unto you ward to fulfil the word of God, y● ministery which hath been hid since y● world begun, and since the beginning of generations, but now is opened to his saiutes, to whom God would make known, what the glorious riches of this mystery is among the gentiles, which riches is Christ in you, the hope of glory, whom we preach, war●yng all men, and teaching all men in all wisdom, to make all men perfit in Christ Jesus, Wherein I also labour & strive, even as farfourth as his streugth worketh in me mightily, 
Now am I so thoroughly persuaded, that the gospel is a thing of truth, that I not only am so far from being ashamed or repenting myself thereof, that I will also joyfully suffer, & count stripes, imprisonment and chains, even matter to rejoice and glory of, which tormentynges I 
Now joy I in my sufferings for you etc.  endure not for any offence of mine, but suffer them for your weal, whom I say, though the jews never so much say nay, have no less right to the benefit of the gospel, than have the jews themselves. And why should I not say, that I for your weal suffer, for whom Christ suffered? Why should the Apostle be loath to do that, which Christ our prince and master disdained not to do? Christ suffered for us not only in his own body, but also in manner suffereth in ours, even as one supplying and fulfilling by his ministers such things as might in his afflictions seem unperfect, not that his death of itself is insufficient, but because the afflictions and punishments of the head and members, of the prince and ministers, are in manner one. These punishments the greater and more vehement they be, the more redound and make they to the fullness and perfection of your salvation. And not for your salvation only, but for the weal also of Christ's whole body, which is the church, do I the office committed unto me, for to me is committed the cure and over sight of the congregation. For Christ hath set and placed me in his stead, and hath delivered 
For his body's sake which is the congregation.  unto me the custody of his own body, specially for that portion, which is of the Gentiles to be received to the gospel, to the intent I should with my labour supply that, which he seemed to lack, and to publish y●, which was so many hundred years before this time hidden from the Gentiles, and to teach, that not only the jews, but the Gentiles also have through faith an entry into this wealthy state of the gospel. This to do was by god long since purposed, but yet was this his purpose hidden until this time from the world, and is now through my preaching opened to all such, as forsaking their former ungracious life embrace the doctrine of Christ, to whom it hath pleased god to declare, how glorious his riches is toward us, when by publishing this his so long hidden mystery the whole world perceiveth, how that free salvation, which men first thought was offered only to the jews, is now comen unto all nations, & that the keeping of Moses law is not required, but faith only, so that men doubt not of the promises made in the gospel. In stead of all such things, wherein the jews have had a foolish confidence, Christ only is for you sufficient. If he be in you, ye have no cause to be sorry of the hope ye stand in, being both sure enough, and also through him glorious, who 
Whom we preach, warnyns all men and teaching etc. ●  of himself will undoubtedly perform, as much as he hath promised. Him preach we of, and not Moses nor angels, advertising & teaching not only the jews, but also all people of the world, and in so dung leaving nothing untouched, which appertaineth to the wisdom of the gospel. And this do we to the intent all men should understand, that whither they be circumcised, or not circumcised, their weal is in nothing else to be set, but in Christ jesus. To bring which faith into men's minds I in such sort labour, that for advancing thereof I think it not painful to put myself in so many jeopardies and perils, which are in deed more weighty, than our weakness is able to abide & suffer. But strong & mighty is he, by whose aid and maintenance I do these acts, who also when need requireth, with working of miracles by us, bringeth my preaching in eredence.    

The: two. Chapter.  

The text.  For I would that ye knew, how great care that I have for you and for them that are at Laodicia, and for as many as have not seen my person in the flesh, that their hearts might be comforted when they are knit together in love, and in all riches of full understanding, for to know the mystery of God the father, and of Christ, in whom are hid all the treasures of wisdom and knowledge. 
ANd this much have I said, (ye Colossians) not to boast myself unto you, but because I covet, that ye should know, how careful I am, and what jeopardies I put myself in, not only for such, as I have presently taught the gospel unto, but for them also, which by sight know me not, especially for you and the Laodicians, whom though I never saw with my bodily iyens, yet see I them continually with the iyens of my heart, glad of your increase & furtherance, fearful it I espy your entiernes and godly conditions either to be in jeopardy or to be inconstant & waver. Nor is it for myself so greatly anaylable, that such as never saw me, know what labours & pains I take for them, as it doth advantage them. For by my 
That their hearts might be comforted. etc.  pensiveness, by my jeopardies, and afflictions are they more pricked forth and enforced to consent and cleave more together in godly charity, like the members of one body knit and surely mortised, whereby also men more clearly perceive and more certainly believe the bountiful goodness of god the father toward all mankind, yea toward all creatures, abundantly flowing abroad, by opening now through jesus Christ the secret mystery, which hath hitherto been hidden, which is, that beside him only we should desire no worldly wisdom, be that never so great, which the wise Philosophers promisen, or teachers of Moses law, or any such as boast that they by speaking with angels are taught, forasmuch as in him alone are contained and hidden all the treasures of wisdom and fruitful knowledge. Of this fountain may we easily draw, asmuch as is to perfit salvation required.   

The text.  This I say less any man should beguile you with enticing words. For though I be absent in the flesh, yet am I with you in the spirit, joying and beholding your order, and your steadfast faith in Christ. 
These points for this end thought I it good to warn you of, because ye should with all diligence take heed, lest any being instruct with worldly wisdom against the plains of Christ's gospel, blind and deceive you with false tales, being yet such tales, as have a colourable appearance of troth and lykelynes. For so are the wise men of this world with cap●touse and subtle reasons of their invention wont to entangle simple people, of which sort I know that some there are among you, watching how they may corrupt your faith.  
For albeit I be absent from you, and see not presently, what is done 
Though I be absent in the flesh. etc.  there, yet am I in mind among you present, with all my heart rejoicing to see the good order and condition of your life, and therewith the soundness and strength of the sure confidence, which ye have in jesus Christ, to whom ye have once wholly committed yourselves.   

The text.  As ye have therefore received Christ jesus the lord, even so walkeye in him, so that ye be rooted and built in him, and stablished through faith, as ye have learned: and therein be plenteous with giving thanks. 
Now remaineth this, that ye upon this good beginnyug continue and profit more and more, and as ye have once received and believed, that jesus Christ our lord is all goodness, the head and wellspring of our felicity: so set all your life agree and consent with your faith and profession, providing always that as ye are through baptism graffed into him: that ye like wise abide in him and gather strength. And as the sure and strong foundation of the doctrine of Christ's gospel is once already laid in you: so labour ye to build up there upon such a work, as is for such a foundation meet and convenient. And take heed, that ye waver not this way or that way, as every blast of new doctrine moveth you, but stand steadfast and stable in that ye have once learned, and endeavour not only to stand steadfastly, but also to increase every day from better to better, that your faith and fruits of godly life being daily more and more augmented ye may always have some new thing to give god thanks for, whom ye must in deed thank for all that is by you well done.   

The text.  Beware, lest any man sporle you through Philosophy and deceitful vanity, after the tradition of men, and after the ordinances of the world, and not after Christ. 
Such as would bring you from your simplicity, watch busily, watch must ye on the other side likewise, least being as it were enchanted 
And deceitful van, tie after the tradition of men. etc.  with the royal and glittering appacences of their Philosophy, ye be ●rom your sound faith altered and brought to the vain duties of men, and so become as it were a spoil or pray for your adversaries, as ye shall unfeignedly be, if ye turn from the truth of the gospel and beled with the rules of men's only making, which stand in such things, as may with our carnal eyes be seen, and in the gross points of this world, where as Christ's doctrine is heavenly and spiritual, and teacheth the right and true religion, which standeth in minds, and not in meats and drinks, nor in bodily apparel, no nor in keeping of days, nor yet in washing of hands, which things to true religion make nothing. Such points withdraw us rather from Christ, and divide us from the wellspring, from whence it were meet we sought for all grace and goodness.   

The text.  For in him dwelleth all the fullness of the Godhead bodily, and ye are complete in him: which is the head of all rule and power▪ by whom also ye are circumcised with circumcision which is done with out hands, for asmuch as ye have put of the sinful body of the flesh through the circumcision that is in Christ, in that ye are buried with him through baptism in whom ye are also tysen again through faith, y● is wrought by the operation of God, which raised him from death. 
For into him are not some certain gifts derived, as out of the river 
In him dwelleth all the fullness of the godhead bodily. ●c.  a little water runneth into the dyche, but in him resteth and dwelleth corporally the hole fullness of the godhead, so that if ye have him, ye need not to seek either for the shadows of Moses law or the subtle conveyance of worldly wisdom. The troth is plainly delivered us, as all ou● senses bear record, no need have we to seek for figures or doubtful promises. Since ye are once graffed in Christ, and framed into one body with him, why should you elswher look to have any thing? For since he lacketh nothing, & would have all his treasure comen to all men, through him & in him needs must ye be made complete, whither ye lack wisdom or power. For as he is the wellspring of wisdom, which can never be dried up, so is he the head of all power & rule. Nor is there any power, no not of the highest order of Angels (I say,) but that the same to him boweth his knees. Jews peradventure endeavour to bring you in mind, that it is a weighty matter, to have you circumcised, as they be▪ as though the state of man's body and such extern things brought us into god's favour. But rather be in this persuaded, that whosoever have Christ, enjoy with him all the glory and commendation of circumcision. And who so have not Christ to them is all their circumcision vain and unprofitable. They have but the shadow of circumcision, ye thereof in your souls have the very truth. For sith the jews circumcision meaneth, that groce and carnal desires, should be cut out of all their souls, which now look for nothing but heavenly things, uncircumcised needs must they be, which with covetous minds still labour to have more, which please their bealyes, which with envy & malice pine a way, which vayngloriously seek for worldly praise, & despair of heavenly rewards. But ye contrary are through Christ verily circumcised, not with that circumcision, which is done with man's hands, but after a spiritual kind of circumcision. Nor have ye a little piece only of the carnal man pared away, but from you is cut the whole body defiled with sin, and all corrupted with carnal lusts, & that through the spiritual circumcision of Christ jesus. For as he dying forsook his body, that was subject to death, & rising again received a body, which could not die: so are ye in baptism through the spirit of god with him spiritually dead, casting of all the sins of your old life, and not only dead with him, but also buried with him. For when sinful desires are killed, perfit quietness of mind followeth. And after such foregoing of your bodies, which were thrall to sin (which sin is 
In whom ye are also r●sen again through faith. ●●.  the very death of the soul) ye are through Christ with him risen again free from sin, nor for your deserts, but only because ye steadfastly believe in god, who by his mighty power restored Christ again from death to life, and that he also in you by his power worketh, that upon free remission of all your sins through the death of his son, ye should hencefurthe live with him subject to no sin, but through innocent & upright life make haste forward to the life, that shall never have end. thanks than should god the father have for all such things, which he through his son giveth you. Nothing advantaged it the jews, because they were circumcised, and uncircumcision to you which are Gentiles, was no hindrance. But to be uncircumcised was therefore a deadly lack, because ye were wholly given to groce and wicked desires and thereby subject to death, or rather because ye were without the grace of god, who is the life of man's soul, ye were spiritually dead.   

The text.  And ye when ye were dead through sin and through the uncircumcision of your flesh hath he quickened with him, and hath forgiven us all our trespasses, and hath put out the hand writing, that was against us, contained in the law written, & that hath he taken out of the way and hath fastened it to his cross and hath spoiled rule and power, and hath made a show of them openly, and hath triumphed over them in his own person. 
This kind of uncircumcision, I say, was to both sorts of us comen, which god hath with his holy spirit cut of and taken away forgiving us all our sins, and in such sort forgiving them, that we are out ●● the jeopardy of having the same offences any more hereafter to be laid unto our charge, because we have advisedly sworn to be obedient to Moses law, for breach whereof our adversary the devil might have an action against us, as against men bounden by their own hand writing. 
And hath ●ut out the h●n●wry●ing ●●●t was aga●●●t us etc.  yea the old obligation, by right whereof the devil sued us, hath Christen razed out, assoon as we professed the faith of his gospel, through whom the offences of our old life are forgiven, so that the same are laid to no man's charge. For whatsoever might of us by right of this writing be required, that same hath Christ for our sakes paid upon the cross, where the writing was rent, torn, and utterly canceled. Nor have we now any cause to fear the tyranny of Satan, since Christ hath in the cross by his death vanquished the author of death, and thereby delivered us, triumphantly subduing all the powers and rules of devils, carrying us into his heavenly kingdom, as though we had been a rich price or booty. For than declared he them freely and plainly to be overcomen and vnhar●ysed▪ when that in sight both of men and angels, he carried us about as it were in a triumph, showing that our enemies were subdued and put to plight, not by the aid of angels or men, but by his own mighty power, what time he upon the cross hanged up so royal a sign of victory, and that in such a high place, whereas every man might see it. Only take heed to this point, that ye no more fall into your old sins.   

The text.  Let no man therefore trouble your conscience about meat and drink or for a piece of an holy day, or of the new Moon, or of the sabbath days which are shadows of things to come: but the body is in Christ. 
Fear not, least for disposing the ceremonies of Moses law any man condemn you, either for meat or drink, be it clean or unclean, or for not putting a difference betwixt holy day and working day, or for not keeping holy the feast of the new Moon, or for breaking the rest of the Sabbath day. For these observances were shadows long before signifying and rudely purtrahing such things, as should afterward unfeignedly 
Which are shadows of things to come etc.  be exhibit by Christ. Wherefore since we have now the body self and since we have the very troth self openly showed unto us, why should we any longer fear shadows? Whoso cleaveth to Christ being now in heaven regardeth nothing else but heavenly things, but walketh forth even the right pathway to the reward of immortal life.   

The text.  Let no man make you shoot at a wrong mark by the humbleness and holiness of Angels in the things, which he never saw, being causeless puffed up with his fleshly mind, and holdeth not the head, whereof all the body by joints and couples receiveth nourishment, and is knit together, and increaseth with the encrasing, that cometh from god. 
Beware therefore, lest any man by calling you back again to earthly things falsely and slightly deceive you of that reward, which ye have already begun to labour for, in stead of heavenly doctrine, teaching you small matters, and in stead of Christ's true religion, a superstitious worshipping of Angels, and so advance and exalt himself among the simple people of certain feigned visions, being desirous of worldly glory, 
In the things, which he never saw.  teaching the people such things as learned by angels, which he hath of his own head by himself forged and imagined, without sure trust in him, in comparison of whom it beseemeth every christian to despise all things, be they never so high, in the mean season so trusting upon his angels, that he falleth from Christ his heavenly head, of whom dependeth the whole body of the church, which is from it with all spiritual gifts derived into every member through the joints and couplynges nourished and increased unto the highest perfection spiritual, that can be, and unto such perfection, as beseemeth god to have, to whom we are through Christ joined and coupled.   

The text.  Wherefore if ye be dead with Christ from the ordinances of the world, why as though ye yet lived in the world, are ye led with traditions? touch not, taste not, handle not, which all perish through the very abuse, after the commandments and doctrines of men, which things outwardly have the similitude of wisdom by superstition and humbleness of mind, and by hurting the body, & in that they do the flesh no worship unto the need thereof. 
If Christ be to this visible and groce world dead, and live now in heaven, and if ye in your kind of life be likewise with him dead to the usuages of the world, having an eye to nothing, but to heavenly things, whereto maketh it to be subject to man's ordinances being such, as prescribe no such things, as saver of Christ, but are groce and carnal ordinances of the world, as though ye were not now dead to such things, but still lived worldly. Why give you ear to any jew prescribing such things to be observed according to the carnal meaning of Moses law? touch not this carcase, it is not clean, taste not this meat, 
touch not, taste not, handle not, which all▪ etc.  it is not clean, touch not this thing, it is holy, and may lawfully be touched of no secular person. So ready are ye to give ear unto the traditions and doctrine of men, which labour to bring you in mind, that in difference of meats, in observing of days, and in other Jewish rules godly religion standeth, as though it so were, that Christ's doctrine were not for you sufficient. Meat, drink, or apparel bring us not into god's favour, but are for bodily needs used, and with long long abuse wear away, and are not the steadfast perfections of souls, which cannot be spent▪ and yet such as teach such doctrine, among fools and unlearned pretend a feigned colour of wisdom, and with how much more superstition, and faulty humility they fill men's minds, by so much more are they made of. For a plain superstition is it to make Angels equal with Christ. And a faulty humbleness it is through Angels to look for that, which should of Christ himself be asked, or at the leastwise through Christ of the father. Meats, drinks, with such other visible things are given, not to be compelled with hurt of our bodies to abstain from them, but to the end that with them our bodies may be helped, & with any kind of apparel against wind and wether to be maintained and succoured, & be ●ed with any kind of meats, and that in all times and places without any difference, whensoever it be, & as much as for the time shallbe thought needful. jews they been whose hearts are not yet circumcised from the gross and carnal meaning of the law, which put such differences.    

The iii Chapter.  

The text.  If ye be then risen again with Christ, seek those things which are above, where Christ sitteth on the right hand of God. Set your affection on heavenly things, and not on earthly things. 
BAse and low are these things, & unbeseming the true membres of Christ. But if ye to worldly affairs be verily dead, & risen again with Christ to the desire of high and everlasting treasures and commodities, set at nought such vile matters, and seek for heavenvly pleasures and things above, where Christ your head sitteth at the right hand of God his father. For meet it is that all the studies and cares of the membres were directed to that place, whereas the head is now present, and where the same shall with the head hereafter reign for ever. For there liveth every man, where he loveth.   

The text.  For ye are dead, and your life is hid with Christ in God. Whensoever Christ, (which is our life) shall show himself, then shall ye also appear with him in glory. 
To this world ye seem dead, as which are neither delighted with worldly wealth, nor yet regard such phantalies, wherewith the worldly people are delighted. Wherefore ye live not here among men, & yet live ye with Christ before God, though that in the mean season after the judgement of the world your life be hidden. But whattyme Christ shall come again, and show both his glory and the glory of his body to all the world, then shall men see you with your head, partakers of glory.   

The text.  Mortify therefore your earthly membres: fornication, uncleanness, unnatural lust, evil concupiscence, and covetousness which is worshipping of idols: for which things sake the wrath of God useth to come on the children of unbelief, among whom ye walked sometime, when ye lived in them. But now put ye also away from you all such things, wrath, fierceness, maliciousness, cursed speaking, filthy communication out of your mouth. 
In the mean season diligently endeavour, that all the body be like unto the high and heavenly head, whose membres if they here die not utterly to carnal desires, they cannot in heaven live with Christ. The devil hath also his body, which I else where called the body of sin. His membres are fornication, which among worldly people is even praised, uncleanness, unnatural lust, and such other desires more filthy, than are meet to be named, desire of hurtful things, as of glory, honour, and vengeance, especially desire of money, which sin among all other nighest draweth to the most outrageous wickedness of all, that is to were, to the worshipping 
And ●●uetonsnes which is worshipping of idols.  of idols. To these sins whosoever be subject, cannot be partaker of the glory of Christ. So far are they from being the true children of God, which are with such outrageous vices corrupted, that for the like, he fiercely raged even upon his own people the jews, destroying and disenheriting them as disobedient children. With such like horrible vices was your life also once corrupted, what time ye were not yet through baptism dead with Christ, but lived as your froward desires led you. Now since Christ hath in him left nothing that is mortal and earthly, meet it is, since through him ye are borne again, that ye cast away all the filthiness of your old and former life. And not only cast away such great enormities, as we now spoke of: but also such things, wherein the comen sort of men is wont to bear with themselves, as wrath, fyersenes, maliciousness, cursed speaking, that ye not only have your hearts pure from such desires, but also your mouth clean from all filthy communication.   

The text▪  Lie not one to an other, seeing that ye have put of the old man with his works, and have put on the new man which is renewed into the knowledge and image of him, that made him, where is neither Gentile nor jew, circumcision nor uncircumcision, Barbarus or Sithian, bond or free, but Christ is all in all thing. 
Christ is truth self, it is not meet that ye being his membres should lie one to an other of you. And to be brief, since ye have put on Christ, put of all the old earthly man, with all his works & desires, and put on a new man which will never be old, but by reason that in him the knowledge of God daily more and more increaseth, flourisheth and buddeth up 
And image of him that made h●m.  into better and greater, after the image of Christ, which being a new man himself, builded in us a new man, extinguishing the old. For as many of us as are planted into Christ's body, are so far gone from that we were, as though we were new made again, in somuch that now no difference is there betwixt Gentile and jew, betwixt the circumcised and uncircumcised, betwixt the wild Scythian, and the Grecian and man of Athens, nor yet betwixt the free and the bond. Among men such differences are passed upon, but before God there is of such things no regard, but Christ which is indifferently comen to all, only giveth all things to all men. Christ is to the bondman, freedom, to the poor man riches, to the wild and barbarous, civility, to the uncircumcised, circumcision. And to be brief, through him among you are all things made equal, because none should disdain other.   

The text.  Therefore as clecte of God, holy and beloved, put on tender mercy, kindness, humbleness, of mind, meekness, long suffering, for bearing one an other, and forgiving one an other, if any man have a quarrel against an other, as Christ forgave you, even so do ye. 
Wherefore instead of your vile membres and unbeseming Christ, put on other membres, contrary to those filthy membres, which we before rehearsed, and instead of them put on such as are meet for them, whom God hath chosen out to be holy, and vouchsafed to love. What membres are they, some will say, without doubt such as Christ himself both taught, and put in execution, I say, tender mercy, that ye be in a readiness to help the weakness of other, kindness, because ye should in comen conversation of life be tractable, humbleness of mind, lest ye arrogantly advance yourself before other, meekness, lest ye upon offenders use cruelty, long suffering, lest ye be hasty to revenge, but bear each one with other of you, & each forgive other, if through man's infirmity any thing be among you, by reason whereof one might have a quarrel again an other. It beseemeth you to forgive each others offences, since Christ, who offended no man, forgave us all our trespasses.   

The text.  Above all these things, put on love, which is the bond of perfectness. And the peace of God rule in your hearts, to which peace ye are called in one body. 
But above all other garments especially apparel yourselves with christian charity, who is so far from hurting any man, that it laboureth to do every man good, yea to do good for evil. This is the perfit & most sure bond, wherewith the body of Christ is joined together, and the membres abide fast, which would else fall on sunder. With charity will follow peace and concord, not the comen peace which men speak of, but such as is made and maintained by the mighty power of Christ, steadfastly. Let her always in your hearts win and have the upper hand, let her against malice, pride, wrath, and contention, have the victory. For God hath called you to concord, and hath for that purpose reconciled you all unto him, and made you as it were, one body, to the intent that ye like membres of one body, should among yourselves be of one mind.   

The text.  And see that ye be thankful. Let the word of Christ dwell in you plenteously with all wisdom. Teach and exhort your own selves in Psalms and Hymns, and spiritual songs, singing with grace in your hearts to the lord, 
Be not unthankful, and forgetful of God's great goodness toward you. With him should we not now have been at peace, had he not freely forgiven us all our sins: and doth one brother forgetting this, make battle again his brother for a little displeasure? Strive not among yourself for pre-eminence in worldly wisdom. Let the word of Christ, which teacheth things belonging to perfit godliness, dwell and continue in you plentifully, that in him ye saver & grow wise, so that not only yourself know, what is to Christ acceptable, but be also able one to teach an other, if any be out of the way, and to give an other warning, if he in his duty be slack, in the mean season at all time merry and joyful in hope of the bl●sse to come, giving praise to God in Psalms, in Hymns, and in spiritual songs, praising God, not with our mouth only, but also more specially with our heart. For such are the songs, with whom God is delighted, lest any think it a great praise to God, only with his mouth to make a noise.   

The text.  And whatsoever ye do in word or deed, do all in the name of the lord jesus, giving thanks to God the father by him. 
Finally whatsoever ye do either in word or deed, do it so, that it make to the glory of our lord jesus, so that all your life and conversation saver, express and resemble him. Whiles ye are this wise doing, if any thing befall you, whether it be prosperous or other wise, be not there with either proud, or dismayed, but for all give thanks to God the father through his son, by whom he turneth all such chances to our weal and advantage.   

The text.  Ye wives, submit yourselves to your own husbands, as it is comely in the lord. Ye husbands, love your wives and be not bitter unto them. Ye children obey your fathers and mothers in all things, for that is well pleasing unto the lord. 
Ye wives submit yourselves obediently unto your husbands, so beseemeth it such as have taken upon them Christ's name, for whom it is meet in all goodness to go beyond other. Ye husbands again love your wives, whom ye must remember in such condition to be subject unto you, that yet to them ye should not be sharp and bitter. Ye children be in all things obedient to your fathers and mothers, though they command you painful business, so that the same be not ungodly. For it is Christ's will and pleasure that ye should so do.   

The text.  Ye fathers, provoke not your children (to a●get) lest they be of a desperate mind. Ye servants be obedient unto them that are your bodily masters in all things: not with iye service as men pleasers, but in singleness of heart fearing God. And whatsoever ye do, do it heartily, as though ye did it to the lord, and not unto men: knowing that of the lord ye shall receive the reward of inheritance: for ye serve the lord Christ, 
Again ye fathers abuse not your authority upon your children, nor provoke them so with cruelness, that they despair. Ye servants in all points obey your masters, whom by the law of man ye are bound to serve, not only because they see, and look upon you, and for fear, as the comen sort of heathen servants are wont to do, thinking that they have done their duties, if they offend not their master veing but a man, but also with a simple and an unfamed heart doing your duty, not only for fear of man, but also for fear of God, who seeth, with what mind ye do, whatsoever ye do,. Nor consider in your service, what your master being but a man deserveth, but what service soever ye do unto him, what kind of one soever he be, count it, as done to Christ, and not to men, assuring yourself, that of him ye shall receive the reward of heavenly inheritance, though your unkind master give you nothing for your labour, nor account you among his children. For whiles ye for Christ's sake do service to unmeet masters, ye serve Christ.   

The text.  But he that doth sin, shall receive for his sin, Neither is there any respect of persons with God, 
For as the master if he against his servant any thing offend, though he among men be not punished, he shall not yet before god escape punishment: so the servant that well doth his duty, albeit he have no reward of men, which with themselves think, that they to their servants are nothing bound, when they have done their duties, yet shall they not lose their reward at gods hand, who putteth no difference betwixt people but betwixt minds, nor considereth a man's condition, but how well he doth▪    

The four Chapter.  

The text.  masters do unto your servants, that which is just, and equal, knowing that ye also have a master in heaven. 
Again ye that are masters abuse not the authority given you by men's laws, & not for any perfection of nature, to exercise tyranny upon your servants, but give them that is just and lawful, departing with them sufficiently, in such things as are for natural uses necessary, & make not for your pleasure to much of some, intollerablye oppressing other, assuring yourselves, that ye are rather with them fellows in service, than masters, for asmuch as ye have with them one comen master in heaven, at whose hand ye shall find like favour, as yourselves have showed to your servants.   

The text.  Continued in prayer & watch in the same, with thanks giving, praying also for us, that god may open unto us the door of utterance, that we may speak the mystery of Christ, (wherefore I am also in these bonds) that I may utter it, as it becometh me to speak. 
And because I would ye should be more worthy membres of Christ's body, continue in prayer, not as dull & heavy people by reason of any surfeiting, but as sober & wakeful, in the same also giving god thanks, so that ye not only desire of god things to salvation profitable, but also give him thanks for his daily gifts, to the intent that when he seeth you both thankful & mindful, he may be toward you more beneficial. In the mean time ye shall also deiyre god for us, that it may please his goodness in such sort to take away all impediments, that his gospel may freely be preached, that he through faith opening men's hearts the mystery may enter into all men's minds which being hitherto hidden, the father would now have known unto all, as touching Christ, through whom without help of the law he offereth unto all people salvation, for preaching whereof I lie in these bonds, so that nothing let me among all men to publish & spread abroad the gospel of Christ, which am desirous so to do freely & without fear, even as he commanded me.   

The text.  Walk wisely toward them, that are without, and lose no opportunity. 
Use yourselves soberly & discreetly with such, as are to Christ's religion strangers, so that in your manners nothing appear, that may either move them to persecute you, or withdraw their minds & favour from the gospel. For since it can not be avoided, but that ye must needs with Heathens, be conversant, and with them live familiarly, let them in you find, that through your new profession ye are in all points becomen thereby better & more courteyse, namely if any such thing chance, wherein without breach of religion ye may do them pleasure. Now must we specially for the present time endeavour, that all be alured to the profession of the gospel.  
The opportunity whereof must not with jangling and vain contentions be ioste, but be bought rather with all the precious goods and treasures that we have. For this give over your honour, depart with your money, for this away with your desire to revenge. If with the loss of such things the gospel be furthered, then think as it is in deed that your advantage is great.   

The text.  Let your speech be always well savoured and powdered with salt, that ye may know, how ye ought to answer every man. 
Let not your speech to them be reproachful and rough, but let it savour of courtesy and gentleness, & be powdered with the salt of wisdom, remembering that gentle speech rather suppleth fierce stomachs, & discretion teacheth, what, to whom, & with what soberness we ought to answer. We must otherwise use ourself toward princes and governors of the world, otherwise with mean men, & otherwise with low persons, after one sort with such as are gentle, & after an other sort with such as are furnish, otherwise with learned, otherwise with unlearned. After such sort must our language be tempered unto every man's condition, that it may further & promote the gospel. Some time better is it to give place when he whom ye intend to teach, with reproachful words gaynsayth your teaching, or he whom thou speakest unto, goeth covertly about to hurt thy doctrine.   

The text.  Of all my business shall ye be certified by Tychicus, the beloved brother and faithful minister, and fellow servant in the lord, whom I have sent unto you for the same purpose, that he might know what ye do, and that he might comfort your hearts, with one Onesimus a faithful and beloved brother which is one of you. They shall show you of all things which are a doing heree. 
Of my state I write not unto you, but of that shall Tichicus, the bearet of these letters, certify you, through one comen profession, my well beloved brother, faithful minister, & fellow servant in preaching the gospel, whom I for this purpose sent thither, both to the intent that by him ye should know, what is here done among us, and by him to be certified, how ye do, that your minds may through his communication be refreshed, and mine also by his good report made of you. And with Tychichus have I sent Onesimus, whom I would ye should not esteem and judge by his old kind of life, since he is now my faithful, and beloved brother, whom for this cause ye ought to make the more of, because he is a Gentile as ye be, and of an uncircumcised one, turned to Christ. These two shall to you make faithful report, of such things as are here done among us, as far as is expedient for you to know.   

The text.  Aristarchus my prison fellow saluteth you, and Marcus Barnabas sisters son: touching whom ye received commandments. If he come unto you, receive him: and jesus, which is called justus, which are of the circumcision. These only are my workefelowes unto the kingdom of god, which have been unto my consolation. 
Aristarchus saluteth you, and albeit he be a jew, yet for his like faith, ye should make much of him. For him have I for Christ's gospels sake of my enprisonment fellow and partaker. Mareus also, Barnabas sisters son whom ye well know, saluteth you, whom I at an other time commended unto you, commanding you than, as we now do, that if he come to you, that ye with all gentleness receive and entertain him. jesus also, whose surname is justus greeteth you.  
These are in deed, to you of a strange nation, I say of the jews, and yet of you worthy to be favoured, because they in preaching the kingdom of god are my workefelowes, and were unto me in the afflictions, which I suffer, very cheerful.   

The text.  Epaphras the servant of Christ, (which is one of you) saluteth you, and always laboureth fervently for you in prayers, that ye may stand perfit and full, in all the will of god. For I bear him record, that he hath a fervent mind for you, and them that are of Laodicia, and them that are of Hierapolis. 
Epaphras greeteth you, which is one of you, not only by the profession of Christ's name, but also one of the same country, whose heartily favoureth you, that he most fervently for you maketh his prayer to god, that ye y his help may steadfastly continue in that ye have begun, and not be unperfit christians, but in doing all such things, as god requireth, perfit and full. For in this I bear him record, that he hath a fervent love toward you, and not toward you only, but also toward all them, that are of Laodicia and Hierapolis, which border nigh unto you.   

The text.  Dear Lucas the physician greeteth you and Demas. Salute the brethren which are of Laodicia, and salute Nymphas, and the congregation, which is in his house. 
Lucas the physician, whom I singularly love greeteth you, & so doth also Demas, which as yet is with me. Salute aswell other brethren, that be at Laodicia, as also especially Nympha, with all the congregation, that is in his house.   

The text.  And when the epistie is red of you, make that it be red also in the congregation of the Laodicians, and that ye likewise read the epistle of Laodicia. 
assoon as this epistle is rehearsed among you, cause that the same also be read in the congregation of the Laodicians, and again read ye the Epistle, which from Laodicia I wrote to Timothy, that they may profit more.   

The text.  And say to Archippus: take heed to thy office, that thou haste received in the lord, that thou fulfil it. The salutation by the hand of me Paul, remember my bonds, the grace of our lord jesus Christ be with you. Amen. 
say in my name these words to Archippus your ruler: look about and take heed, what charge thou hast taken in hand. It is no man's business 
Take heed to thy office.  and cure, but gods, which is committed unto the. See thou perform that thou haste undertaken, as which shalt thereof to the lord yield account. But because this Epistle with you should be of more credit, lo I subscribe greetings to you all with mine own hand, with Paul's hand (I say) whom ye well know. Remember my bonds, whom I bear for your sake, and live after such sort, that I of them be not made ashamed. The grace of jesus be always with you.  
Amen.    
Finis,    


The argument of the Epistle of saint Paul to the Colossians by Des. Erasmus of Roterodame.  
THe Colossians are a people of Asia the less, dwelling nigh unto the Laodicians. Them had not the Apostle Paul himself seen, as which were instructed in the faith of Christ, either by the preaching of Archippus, or (as S. Ambrose saith) of Epaphras, who were with this matter put in trust. In great jeopardy were these people by reason of false Apostles, which laboured to bring them into a very pestilent opinion, teaching them that the son of God was not the mean and author of salvation, but that all men have access and entry unto the father by the help of Angels. These men said further that forasmuch as in the time of the old testament all things were done by the ministry and service of Angels, that Christ the son of God was neither comen down into the earth, nor would come. Beside this the same teachers with Christ's doctrine mingled jewishness and superstitious Philosophy, observing and keeping certain points of the law, superstitiously also honouring the Sun, the Moon, and stars, with such other small trinkettes of this world, bearing the Colossians in hand that they were also bound to do the same. Them biddeth Paul to remember their profession, evidently declaring that whatsoever they had until that time obtained, was given unto them by none Angel, but by Christ the creator of Angels, that he only was head of the church, and that salvation should at noman's hand be sought for, but at his, in which treatise he also defendeth his own authority, against such as laboured to impair it. After which he giveth them diligent warning to take heed, lest they be deceived with the high words of false Apostles, or forged visions of angels, and so by mean thereof fall either to jewishness, or else into the superstition of Philosophy. All which points Paul in the two first chapters entreateth of. In the other two he exhorteth them to virtuous and godly living, namely giving rules, how the wife should use herself toward her husband, how the husband again should use his wife, after what sort the father should be toward his children, and the children likewise toward their fathers, the servants to their masters, and the masters to their servants. The last part, saving that he warneth Archippus of his duty, is all spent in commendations. This Epistle was written out of prison in Ephesus, & sent by Tychicus, as Paul himself in this present epistles saith. The latin arguments show, that it was also sent thither by Onesimus, for so himself writeth also in the last chapter. The Greek titles record, that it was sent from the city of Rome, and in deed thence sent he Onesimus, whom Paul being prisoner there had made a christian man.   

The paraphrase of Erasmus upon the Epistle of the Apostle saint Paul to the Colossians.  

The first Chapter.  

The text.  Paul an Apostle of jesus Christ, by the will of God and brother Timothcus. To all saints, which are at Colossa and brethren, that believe in Christ. 
Paul an Ambassador of jesus Christ, and that not by any man's ordinance, but by the will of God the father, and Timothe, whom for perfit ronsent in preaching the gospel I count as my brother, to the dwellers at Colossa, which have both a confidence in jesus Christ, and also according to his doctrine live a holy life, now through like kind of profession becomen our dearly beloved brethren.   

The text.  Grace be unto you and peace from God our father and the lord jesus Christ. 
Grace and peace be there among you from God our father, that as ye are freely reconciled unto him, ye may like wise even as brethren that have one comen father, one toward an other of you alway nourish mutual unity and concord.   

The text.  We give thanks to God the father of our lord jesus Christ always for you in our prayers. For we have heard of your faith in Christ jesus, and of the love which ye bear to all faints, for the hopes sake which is laid up in store for you in beaven, of which hope ye heard before by the true word of the gospel, which is come unto you: even as it is fruitful (and groweth) as it is also among you, from the day in the which ye heard of it, and had experience in the grace of God through the truth, as ye learned of Epaphra our dear fellow servant, which is for you a faithful minister of Christ, which also declared unto us your love which ye have in the spirit. 
And albeit it hath not yet hitherto been my chance to see you, yet in my continual prayers made to God, and the father of our Lord jesus Christ both for your sakes I give him thanks for his benefits bestowed upon you, and desire him also daily to increase the same his gifts, and also to preserve them, after that by Epaphra we heard of your faith, whereby 
We have heard of your faith i Christ jesus. etc.  my trust is, ye shallbe saved, not by help of Angels, but through the free bounteousnes of our Saviour Anointed, by whom it hath pleased God the father to give us all goodness. For him both Anointed would he have to be called, because of him all should receive health, & Saviour, because no man should elsewhere look for salvation. And by him not only perceived we & understood your confidence in him, but also your charity joined there with, which as Christ gave example, ye bear toward good people, earnestly minding to do for them, not for any hoop of advantage, that ye think to receive thereby, but in hope of the everlasting life, which ye well know is laid up in heaven for your godliness. And surely into this trust 
Of which hope ye heard before by the trae word of the gospel.  are ye brought through the preaching of Christ's gospel, which ye persuade yourself to be a doctrine of such truth, that albeit it make great promises, & such as never were heard of before this time, yet forsomuch as God is the author of them, ye think that the same cannot be but true. And as the same gospel throughout all the world hath been daily more and more enlarged: so is it now come to you, every day growing and increasing, more and more plentifully spreading itself abroad, bringing forth the fruit of good works, which freely grow out of christian charity, as it hath done in you, growing still from better to better, even since that time, wherein ye first heard and knew, that through the free goodness of God all their sins are forgiven, which believe the gospel, if to their right faith they adjoin pure & unfeigned charity. For so were ye taught by my dearly beloved fellow in service, and messenger of trust Epaphras, who hath among you sincerely done mine office, after such sort in jesus Christ's behalf preaching the gospel, that he hath in all points been found without corruption. As I therefore by him taught 
Which also declared unto us your love which ye have in the spirits.  you, so by him again understand I your good will again toward us, not meaning such usual good will, as that is, when men wish well to to their friends and acquaintance, but a spiritual and heavenly favour, wherewith we use to love all such, by whom the glory of the gospel is set forth and established, though we with our bodily iyens never saw them.   

The text.  For this cause we also, ever since the day we heard of it, have not ceased to pray for you, and to desire that ye might be fulfilled with the knowledge of his will, in all wisdom and spiritual understanding, that ye might walk worthy of the lord, that in all things ye may please, being fruitful in all good works, & increasing of y● knowledge of God, strengthened with all might, through his glorious power, unto all patience and long suffering, with joyfulness, giving thanks unto the father, which hath made us meet to be partakers of the inheritance of saints in light. Which hath delivered us from the power of darkeves, & hath translated us unto the kingdom of his dear son By whom we have redemption through his blood, even the forgiveness of sins, which is the image of the invisible God, first begotten of all creatures, for by him were all things created, that are in heaven, and that are in earth, visible & invisible, whether they be majesty or lordship, either rule or power. All things were created by him and for him, and he is before all things, and by him all things have their being. 
And for this cause we again not as one unworthy of this your favour, heartily love you again, though I never saw you, by and by even from that day wherein we were first certified of your faith and charity, in my daily prayers calling upon God for you, and with fervent petitions beseeching him, that it may please him in you to make perfit and to bring at full such gifts, as he hath begun to give, that ye both may more 
Ye might be fulfilled with the knowledge. etc.  thoroughly know his pleasure, being taught neither by worldly wisdom, nor yet by any superstitious and vain persuasion of some men, but by a spiritual wisdom and policy, whereof as yehave already gotten a good part: so would I wish, that ye lacked nothing, that ye may in such godly perfection pass over your life, that the same be to god's honour, and in all points also please him, letting no good thing undone, for so doing is the mean to please him.  
For to give only a credence to the gospel is but a beginning to salvation, but the same is with godly and holy works made perfit and full. Nor sufficeth it to have learned through preaching of the gospel, that God through his son jesus Christ is the author and worker of salvation, unless by the same knowledge ye grow up and bring forth the fruits of christian charity, continually profiting from better to better, so surely, constantly, and manfully standing in them, that neither violence nor storm of persecution drive you out of the right course, for whose performance surely ye need great assistance and strength. Of strength 
Strengthened with all might through his glorious power. etc.  of our own powers we cannot assure ourselves. God it is, which must give it, to the end that the whole glory of all such things as are by us valiantly done, may be given again unto him, which of his goodness enrycheth us with great patience and long suffering to endure & abide for Christ's gospels sake all such troubles, as may in the mean time befall us. In which persecutions suffering it is not enough to ve strong without all fear, but rather beseemeth it us, even joyfully & with a good courage to undertake & suffer them, giving thanks to God the father, who hath vouchsafed to call you to such honour, that whereas heretofore ye worshipped devils & idols, ye are now of his goodness called unto the fellowship of the jews, which by reason that they worshipped the true God were in comparison of you, holy, which hath also vouchsafed to call you to the inheritance of life everlasting, in hope whereof all things which in this world either fear or flatter us, must be despised, both 
Which hath made us me●e to be partakers of the inheritance of saints in light.  for that he hath given you wandering before in the deep dungeon of ignorance, the light of the gospel, and for that also ye which heretofore were under a vile and slavish bondage subject unto the tyranny of the devil prince of darkness, are delivered thence and conveyed into the kingdom of his most dearly beloved son, to th'intent, that ye being joined into his body should with him enjoy one kingdom.  
Wherein such as are thrall to sin, have no place, and therefore hath God by his son made us free, by whom the sins of our old life are forgiven. So that now his are ye becomen, by whose benefit & mercy ye are restored. Consider now, how good a change ye have made. Before your reconciliation ye were membres of the devil, now are ye planted into Christ's body, whose dignity is so great, that he is the image of God the father, which father dwelleth in light, whereunto no man can come, which is such as can be seen of no man, though after a certain sort he be through the son seen, which to the father is in all points very like & equal. For neither is the son less wise, nor less of might, or of less goodness than is the father. Nor of late days received he these perfections, but everlastingly before any thing was made, was he the image of his everlasting father, not made, but borne of him, by whom all things are made, and by him, which only hath no beginning.  
He therefore of himself begot his son, and by his son, and with 
For by him were all things created.  his son made and create all that is either in heaven or earth, both that may be seen and not seen, the very angels self not excepted, no not the chief of them, whither they be majesties, lordships, rules or powers. And albeit these orders and powers far exceed all other creatures, yet ace they passing measure under him, to whom ye are joined: forasmuch as whatsoever is made, must to his maker needs be inferior. Now are all things not only made by Christ, but also by him governed & preserved, in which point he is also to his father like & equal. Nor was the son begotten after other creatures, but was before all other things, by whom all things have their being, and should without him perish, were they not by him maintained. Thus see ye the excellency and pre-eminence of Christ, which thing I tell you of, lest any man of Angels think more, than he should.   

The text.  And he is the head of the body, even of the congregation: he is the beginning and first begotten of the dead, that in all things he might have the pre-eminence. 
And lest peradventure his glorious and excellent majesty so fear you away from him, that to aspire and come unto the favour of God the father ye think it necessary to seek upon some other mean, hear again and learn to know, how good he is. Christ is in such sort chief ruler and Lord of Angels, as I laid, that he nevertheless vouchsafeth also to be head of the church, whom he hath so joined unto him, that it cleaveth & is coupled unto him, even as the natural body cleaveth unto the head. Whatsoever therefore is already done in the head, the same must to us be comen.  
He first of all other rose again from death, not to the intent he would 
He is the beginning and first begotten of the dead. & ●  be immortal only himself, but to the end he might enhance us his membres to the fellowship of his immortal life. Look what is in the first fruits of grain offered, the same is generally in the whole heap. He is in deed prince and author of resurrection, and so shall we through him also rise again. And as among things create he is chief, in such sort yet, that himself was not create and made: so is he in restoring creatures chief, so that as we are for our being & birth bound unto his goodness: so should we for our second birth baptism to li●e everlastingly, be much more beholding unto him.   

The text.  For it pleased the father, that in him should all fullness dwell, and by him to reconcile all things unto himself, and to set at peace by him through the blood of his cross both things in heaven and things in earth, 
For so hath it pleased the father, that the son should with all fullness of godly power and goodness be replenished, which should in him so abide 
That in him should all fullness dwell. etc.  and dwell, that we should need no where to borrow any thing, since the father neither will nor can do any thing, but that the son can do and will. And sith the father's pleasure was, that so it should be, it beseemeth not us curiously to demand and search why, since it can not be but best, whatsoever his wisdom hath once decreed.  
This wise to do (I say) God the father thought best, both for our weal and salvation, and most for his own glory, to reconcile all things unto him, not by the ministery of Angels, but by his own son, which with his blood shedding, and tourmenting upon the cross, should abolish sin, which broke the peace and concord betwixt heavenly and earthly creatures, & set all things at peace, both heavenly & earthly, making them in Christ to agree together, and to be at an unity one with an other.   

The text.  And you which were sometime far of and enemies, because your minds were set in evil works, hath he now yet reconciled in the body of his flesh, through death in make you holy & unblamable, & without fault in his own sight, if ye continue grounded and established in the faith, and be not moved away from the hoop of the gospel, whereof ye have heard, how that it is preached among all creatures which are under heaven, whereof I Paul am made a minister, 
Of this numbered so reconciled are ye now becomen, ye, (I say) which in years past were in such sort strangers to God, that in steed of him ye worshipped images of devils, not only wilfully dissenting from him, but also using yourselves as his cruel adversaries, whom he hath yet to himself reconciled being such as neither looked for ●o much at his hand, and much less deserved it, and made of you his enemies, his friends & sons, not by the ministry of Angels, but by the bodily death of his only begotten son, whom for that purpose his pleasure was, that he should take our mortal flesh upon him.  
And because there can be betwixt God and sinners no peace, it hath pleased him freely to forgive all the offences of our former life, to th'intent he would in his sight make you holy, unblamable, and faultless. Who I pray you can lay your old debts to your charge, if he be once contented? And surely contented will he be, if once upon his fire receiving of you unto the faith of the gospel, ye continually abide in your profession, & leaning upon this sure and sound foundation show yourselves so steadfast and stable, that neither man nor angel be able to move you from Christ, of whom ye must hope to receive all such gifts as the gospel promiseth, wherun to ye gave credence, which hath not only been preached unto you, but also to all nations contained under heaven.  
Unsteadfastness it is to fall away from that, which ye have once allowed, an impudent and a shameless point to reckon and count that thing for vain, in belief whereof all the world agreeth, and finally to flit from that whose preacher and minister I Paul am, which would not leave and forego mine own countries law, & change it with the gospel of Christ, were I not fully persuaded, that this gear is heavenly and cometh from God.   

The text.  Now joy I in my sufferings for you, & fulfil that which is behind of the passions of Christ in my flesh, for his body's sake, which is the congregation: whereof I am made a minister, according to the ordinance of God, which ordinance was given me unto you ward to fulfil the word of God, y● ministery which hath been hid since y● world begun, and since the beginning of generations, but now is opened to his saints, to whom God would make known, what the glorious riches of this mystery is among the gentiles, which riches is Christ in you, the hope of glory, whom we preach, warning all men, and teaching all men in all wisdom, to make all men perfit in Christ jesus, Wherein I also labour & strive, even as farfoorth as his strength worketh in me mightily, 
Now am I so thoroughly persuaded, that the gospel is a thing of truth, that I not only am so far from being ashamed or repenting myself thereof, that I will also joyfully suffer, & count stripes, imprisonment and chains, even matter to rejoice and glory of, which tormentynges I 
Now ioy● I in my sufferings fo● 〈◊〉 etc.  endure not for any offence of mine, but suffer them for your weal, whom I say, though the jews never so much say nay, have no less right to the benefit of the gospel, than have the jews themselves. And why should I not say, that I for your weal suffer, for whom Christ suffered? Why should the Apostle be loath to do that, which Christ our prince and master disdained not to do? Christ suffered for us not only in his own body, but also in manner suffereth in ours, even as one supplying and fulfilling by his ministers such things as might in his afflictions seem unperfect, not that his death of itself is insufficient, but because the afflictions and punishments of the head and members, of the prince and ministers, are in manner one. These punishments the greater and more vehement they be, the more redound and make they to the fullness and perfection of your salvation. And not for your salvation only, but for the weal also of Christ's whole body, which is the church, do I the office committed unto me, for to me is committed the cure and over light of the congregation. For Christ hath set and placed me in his stead, and hath delivered 
For his body's sake ● which is ●●e congregacio●  unto me the custody of his own body, specially for that portion, which is of the Gentiles to be received to the gospel, to the intent I should with my labour supply that, which he seemed to lack, and to publish y●, which was so many hundred years before this time hidden from the Gentiles, and to teach, that not only the jews, but the Gentiles also have through faith an entry into this wealthy state of the gospel. This to do was by god long since purposed, but yet was this his purpose hidden until this time from the world, and is now through my preaching opened to all such, as forsaking their former ungracious life embrace the doctrine of Christ, to whom it hath pleased god to declare, how glorious his riches is toward us, when by publishing this his so long hidden mystery the whole world perceiveth, how that free salvation, which men first thought was offered only to the jews, is now comen unto all nations, & that the keeping of Moses law is not required, but faith only, so that men doubt not of the promises made in the gospel. In stead of all such things, wherein the jews have had a foolish confidence. Christ only is for you sufficient. If he be in you, ye have no cause to be sorry of the hope ye stand in, being both sure enough, and also through him glorious, who 
Whom we preach, warning all men and teaching etc.  of himself will undoubtedly perform, as much as he hath promised. Him preach we of, and not Moses nor angels, advertising & teaching not only the jews, but also all people of the world, and in so dung leaving nothing untouched, which appertaineth to the wisdom of the gospel. And this do we to the intent all men should understand, that whither they be circumcised or not circumcised, their weal is in nothing else to be set, but in Christ jesus. To bring which faith into men's minds I in such sort labour, that for advancing thereof I think it not painful to put myself in so many jeopardies and perils, which are in deed more weighty, than our weakness is able to abide & suffer. But strong & mighty is he, by whose aid and maintenance I do these acts, who also when need requireth, with working of miracles by us, bringeth my preaching in credence.    

The ii Chapter.  

The text.  For I would that ye knew, how great care that I have for you and for them that are at Laodicia, and for as many as have not seen my person in the flesh, that their hearts might be comforted when they are knit together in love, and in all riches of full understanding, for to know the mystery of God the father, and of Christ, in whom are hid all the treasures of wisdom and knowledge. 
ANd this much have I said, (ye Colossians) not to boast myself unto you, but because I covet, that ye should know, how careful I am, and what jeopardies I put myself in, not only for such, as I have presently taught the gospel unto, but for them also, which by sight know me not, especially for you and the Laodicians, whom though I never saw with my bodily iyens, yet see I them continually with the iyens of my heart, glad of your increase & furtherance, fearful if I espy your entiernes and godly conditions either to be in jeopardy or to be inconstant & waver. Nor is it for myself so greatly available, that such as never saw me, know what labours & pains I take for them, as it doth advantage them. For by my 
That their hearts might be comforted. etc.  pensiveness, by my jeopardies, and afflictions are they more pricked forth and enforced to consent and cleave more together in godly charity, like the members of one body knit and surely mortised, whereby also men more clearly perceive and more certainly believe the bountiful goodness of god the father toward all mankind, yea toward all creatures, abundantly flowing abroad, by opening now through jesus Christ the secret mystery, which hath hitherto been hidden, which is, that beside him only we should desire no worldly wisdom, be that never so great, which the wise Philosophers promisen, or teachers of Moses law, or any such as boast that they by speaking with angels are taught, forasmuch as in him alone are contained and hidden all the treasures of wisdom and fruitful knowledge. Of this fountain may we easily draw, asmuch as is to perfit salvation required.   

The text.  This I say lest any man should beguile you with enticing words. For through I be absent in the flesh. yet am I with you in the spirit, joying and beholding your order, and your steadfast faith in Christ. 
These points for this end thought I it good to warn you of, because ye should with all diligence take heed, lest any being instruct with worldly wisdom against the plains of Christ's gospel, blind and deceive you with false tales, being yet such tales, as have a colourable appearance of troth and lykelynes. For so are the wise men of this world with capciouse and subtle reasons of their invention wont to entangle simple people, of which sort I know that some there are among you, watching how they may corrupt your faith.  
For albeit I be absent from you, and see not presently, what is done 
Though I be absent in the flesh, etc.  there, yet am I in mind among you present, with all my heart rejoicing to see the good order and condition of your life, and therewith the soundness and strength of the sure confidence, which ye have in jesus Christ, to whom ye have once wholly committed yourselves.   

The text.  As ye have therefore received Christ jesus the lord, even so walk ye in him, so that ye be rooted and built in him, and stablished through faith, as ye have learned: and therein be plenteous with giving thanks. 
Now remaineth this, that ye upon this good beginning continue and profit more and more, and as ye have once received and believed, that jesus Christ our lord is all goodness, the head and wellspring of our felicity: so set all your life agree and consent with your faith and profession, providing always that as ye are through baptism graffed into him: that ye likewise abide in him and gather strength. And as the sure and strong foundation of the doctrine of Christ's gospel is once already laid in you: so labour ye to build up there upon such a work, as is for such a foundation meet and convenient. And take heed, that ye waver not this way or that way, as every blast of new doctrine moveth you, but stand steadfast and stable in that ye have once learned, and endeavour not only to stand steadfastly, but also to increase every day from better to better, that your faith and fruits of godly life being daily more and more augmented ye may always have some new thing to give god thanks for, whom ye must in deed thank for all that is by you well done.   

The text.  Beware, lest any man spoil you through Philosophy and deceitful vanity, after the tradition of men, and after the ordinances of the world, and not after Christ. 
Such as would bring you from your simplicity, watch busily, watch must ye on the other side likewise, least being as it were enchanted with the royal and glittering apparences of their Philosophy, ye be from 
And deceitful vanity after the tradition of men. etc.  your sound faith altered and brought to the vain devices o● men, and so become as it were a spoil or pray for your adversaries, as ye shall unfeignedly be, if ye turn from the truth of the gospel, and be led with the rules of men's only making, which stand in such things, as may with our carnal eyes be seen, and in the gross points of this world, where as Christ's doctrine is heavenly and spiritual, and teacheth the right and true religion, which standeth in minds, and not in meats and drinks, nor in bodily apparel, no nor in keeping of days, nor yet in washing of hands, which things to true religion make nothing. Such points withdraw us rather from Christ, and divide us from the wellspring, from whence it were meet we sought for all grace and goodness.   

The text.  For in him dwelleth all the fullness of the Godhead bodily, and ye are complete in him: which is the head of all rule and power▪ by whom also ye are circumcised with circumcision which is done with out hands, forasmuch as ye have put of the sinful body of the flesh through the circumcision that is in Christ, in that ye are buried with him through baptism in whom ye are also risen again through faith, y● is wrought by the operation of God, which raised him from death. 
For into him are not some certain gifts derived, as out of the river 
In him dwelleth all the fullness of the godhead bodily. etc.  a little water runneth into the dyche, but in him resteth and dwelleth corporally the hole fullness of the godhead, so that if ye have him, ye need not to seek either for the shadows of Moses law or the subtle conveyance of worldly wisdom. The troth is plainly delivered us, as all our senses bear record, no need have we to seek for figures or doubtful promises. Since ye are once graffed in Christ, and framed into one body with him, why should you elswher look to have any thing? For since he lacketh nothing, & would have all his treasure comen to all men, through him & in him needs must ye be made complete, whither ye lack wisdom or power. For as he is the wellspring of wisdom, which can never be dried up, so is he the head of all power & rule. Nor is there any power, no not of the highest order of Angels (I say,) but that the same to him boweth his knees. Jews peradventure endeavour to bring you in mind, that it is a weighty matter, to have you circumcised, as they be, as though the state of man's body and such extern things brought us into god's favour. But rather be in this persuaded, that whosoever have Christ, enjoy with him all the glory and commendation of circumcision. And who so have not Christ to them is all their circumcision vain and unprofitable. They have but the shadow of circumcision, ye thereof in your souls have the very truth. For sith the jews circumcision meaneth, that groce and carnal desires, should be cut out of all their souls, which now look for nothing but heavenly things, uncircumcised needs must they be, which with covetous minds still labour to have more, which please their bealyes, which with envy & malice pine away, which vayngloriously seek for worldly praise, & despair of heavenly rewards. But ye contrary are through Christ verily circumcised, not with that circumcision, which is done with man's hands, but after a spiritual kind of circumcision. Nor have ye a little piece only of the carnal man pared away, but from you is cut the whole body defiled with sin, and all corrupted with carnal lusts, & that through the spiritual circumcision of Christ jesus. For as he dying forsook his body, that was subject to death, & rising again received a body, which could not die: so are ye in baptism through the spirit of god with him spiritually dead, casting of all the sins of your old life, and not only dead with him, but also buried with him. For when sinful desires are killed, perfit quietness of mind followeth. And after such foregoing of your bodies, which were thrall to sin (which sin is 
In whom ye ate also risen again through faith. etc.  the very death of the soul) ye are through Christ with him risen again free from sin, nor for your deserts, but only because ye steadfastly believe in god, who by his mighty power restored Christ again from death to life, and that he also in you by his power worketh, that upon free remission of all your sins through the death of his son, ye should hencefurthe live with him subject to no sin, but through innocent & upright life make haste forward to the life, that shall never have end. thanks than should god the father have for all such things, which he through his son giveth you. Nothing advantaged it the jews, because they were circumcised, and uncircumcision to you which are Gentiles, was no hindrance. But to be uncircumcised was therefore a deadly lack, because ye were wholly given to groce and wicked desires and thereby subject to death, or rather because ye were without the grace of god, who is the life of man's soul, ye were spiritually dead.   

The text.  And ye when ye were dead through sin and through the uncircumcision of your flesh hath he quickened with him, and hath forgiven us all our trespasses, and hath put out the hand writing, that was against us, contained in the law written, & that hath he taken out of the way and hath fastened it to his cross and hath spoiled rule and power, and hath made a show of them openly, and hath triumphed over them in his own person. 
This kind of uncircumcision, I say, was to both sorts of us comen, which god hath with his holy spirit cut of and taken away forgiving us all our sins, and in such sort forgiving them, that we are out of the jeopardy of having the same offences any more hereafter to be laid unto our charge, because we have advisedly sworn to be obedient to Moses law, for breach whereof our adversary the devil might have an action against us, as against men bounden by their own hand writing. 
And hath put out the handwryting that was against us. etc.  Yea the old obligation, by right whereof the devil sued us, hath Christ razed out, assoon as we professed the faith of his gospel, through whom the offences of our old life are forgiven, so that the ●ame are laid to no man's charge. For whatsoever might of us by right of this writing be required, that same hath Christ for our sakes paid upon the cross, where the writing was rent, torn, and utterly canceled. Nor have we now any cause to fear the tyranny of Satan, since Christ hath in the cross by his death vanquished the author of death, and thereby delivered us, triumphantly subduing all the powers and rules of devils, carrying us into his heavenly kingdom, as though we had been a rich price or booty. For than declared he them freely and plainly to be overcomen and unharnysed, when that in sight both of men and angels, he carried us about as it were in a triumph, showing that our enemies were subdued and put to flight, not by the aid of angels or men, but by his own mighty power, what time he upon the cross hanged up so royal a sign of victory, and that in such a high place, whereas every man might see it. Only take heed to this point, that ye no more fall into your old sins.   

The text.  Let no man therefore trouble your conscience about meat and drink or for a piece of an holy day, or of the new Move, or of the sabbath days which are shadows of things to come: but the body is in Christ. 
Fear not, least for despising the ceremonies of Moses law any man condemn you, either for meat or drink, be it clean or unclean, or for not putting a difference betwixt holy day and working day, or for not keeping holy the feast of the new Moon, or for breaking the rest of the Sabbath day. For these observances were shadows long before signifying and rudely purtrahing such things, as should afterward unfeignedly 
Which a●● shadow●s ●● things to come etc.  be exhibit by Christ. Wherefore since we have now the body self and since we have the very troth self openly showed unto us, why should we any longer fear shadows? Whoso cleaveth to Christ being now in heaven regardeth nothing else but heavenly things, but walketh forth even the right pathway to the reward of immortal life.   

The text.  Let no man make you shoot at a wrong mark by the humbleness and holiness of Angels in the things, which he never saw, being causeless puffed up with his fleshly mind, and holdeth not the head, whereof all the body by joints and couples receiveth nourishment, and is knit together, and increaseth with the encrasing, that cometh from god. 
Beware therefore, lest any man by calling you back again to earthly things falsely and slightly deceive you of that reward, which ye have already begun to labour for, in stead of heavenly doctrine, teaching you small matters, and in stead of Christ's true religion, a superstitious worshipping of Angels, and so advance and exalt himself among the simple people of certain feigned visions, being desirous of worldly glory, 
In the things, which he never saw.  teaching the people such things as learned by angels, which he hath of his own head by himself forged and imagined, without sure trust in him, in comparison of whom it beseemeth every christian to despise all things, be they never so high, in the mean season so trusting upon his angels, that he falleth from Christ his heavenly head, of whom dependeth the whole body of the church, which is from it with all spiritual gifts derived into every member through the joints and couplynges nourished and increased unto the highest perfection spiritual, that can be, and unto such perfection, as beseemeth god to have, to whom we are through Christ joined and coupled.   

The text.  Wherefore if ye be dead with Christ from the ordinances of the world, why as though ye yet lived in the world, are ye led with traditious? touch not, taste not, handle not, which all perish through the very abuse, after the commandments and doctrines of men, which things outwardly have the similitude of wisdom by superstition and humbleness of mind, and by hurting the body, & in that they do the flesh no worship unto the need thereof. 
If Christ be to this visible and groce world dead, and live now in heaven, and if ye in your kind of life be likewise with him dead to the usuages of the world, having an eye to nothing, but to heavenly things, whereto maketh it to be subject to man's ordinances being such, as prescribe no such things, as saver of Christ, but are groce and carnal ordinances of the world, as though ye were not now dead to such things, but still lived worldly. Why give you ear to any jew prescribing such things to be observed according to the carnal meaning of Moses law? touch not this carcase, it is not clean, taste not this meat, 
touch not, taste not, handle not, which all. etc.  it is not clean, touch not this thing, it is holy, and may lawfully be touched of no secular person. So ready are ye to give ear unto the traditions and doctrine of men, which labour to bring you in mind, that in difference of meats, in observing of days, and in other Jewish rules godly religion standeth, as though it so were, that Christ's doctrine were not for you sufficient. Meat, drink, or apparel bring us not into god's favour, but are for bodily needs used, and with long long abuse wear away, and are not the steadfast perfections of souls, which cannot be spent, and yet such as teach such doctrine, among fools and unlearned pretend a feigned colour of wisdom, and with how much more superstition, and faulty humility they fill men's minds, by so much more are they made of. For a plain superstition is it to make Angels equal with Christ. And a faulty humbleness it is through Angels to look for that, which should of Christ himself be asked, or at the leastwise through Christ of the father. Meats, drinks, with such other visible things are given, not to be compelled with hurt of our bodies to abstain from them, but to the end that with them our bodies may be helped, & with any kind of apparel against wind and wether to be maintained and succoured, & be fed with any kind of meats, and that in all times and places without any difference, whensoever it be, & as much as for the time shallbe thought needful. jews they been whose hearts are not yet circumcised from the gross and carnal meaning of the law, which put such differences.    

The iii Chapter.  

The text.  If ye be then risen again with Christ, seek those things which are above, where Christ sitteth on the right hand of God. Set your affection on heavenly things, and not on earthly things. 
BAse and low are these things, & unbeseming the true membres of Christ. But if ye to worldly affairs be verily dead, & risen again with Christ to the desire of high and everlasting treasures and commodities, set at nought such vile matters, and seek for heavenvly pleasures and things above, where Christ your head sitteth at the right hand of God his father. For meet it is that all the studies and cares of the membres were directed to that place, whereas the head is now present, and where the same shall with the head hereafter reign for ever. For there liveth every man, where he loveth.   

The text.  For ye are dead, and your life is hid with Christ in God. Whensoever Christ, (which is our life) shall show himself, then shall ye also appear with him in glory. 
To this world ye seem dead, as which are neither delighted with worldly wealth, nor yet regard such fantasies, wherewith the worldly people are delighted. Wherefore ye live not here among men, & yet live ye with Christ before God, though that in the mean season after the judgement of the world your life be hidden. But what time Christ shall come again, and show both his glory and the glory of his body to all the world, then shall men see you with your head, partakers of glory.   

The text.  Mortify therefore your earthly membres: fornication, uncleanness, unnatural lust, evil concupiscence, and covetousness which is worshipping of idols: for which things sake the wrath of God useth to come on the children of unbelief, among whom ye walked sometime, when ye lived in them. But now put ye also away from you all such things, wrath, fierceness, maliciousness, cursed speaking, filthy communication out of your mouth. 
In the mean season diligently endeavour, that all the body be like unto the high and heavenly head, whose membres if they here die not utterly to carnal desires, they cannot in heaven live with Christ. The devil hath also his body, which I elsewhere called the body of sin. His membres are fornication, which among worldly people is even praised, unclenues, unnatural lust, and such other desires more filthy, than are meet to be named, desire of hurtful things, as of glory, honour, and vengeance, especially desire of money, which sin among all other nighest draweth to the most outrageous wickedness of all, that is to weet, to the worshipping 
And covetousness which is worshipping of idols.  of idols. To these sins whosoever be subject, cannot be partaker of the glory of Christ. So far are they from being the true children of God, which are with such outrageous vices corrupted, that for the like, he fiercely raged even upon his own people the jews, destroying and disenheriting them as disobedient children. With such like horrible vices was your life also once corrupted, what time ye were not yet through baptism dead with Christ, but lived as your froward desires led you. Now since Christ hath in him left nothing that is mortal and earthly, meet it is, since through him ye are borne again, that ye cast away all the filthiness of your old and former life. And not only cast away such great enormities, as we now spoke of: but also such things, wherein the comen sort of men is wont to bear with themselves, as wrath, fyersenes, maliciousness, cursed speaking, that ye not only have your hearts pure from such desires, but also your mouth clean from all filthy communication.   

The text,  Lie not one to an other, seeing that ye have put of the old man with his works, and have put on the new man which is renewed into the knowledge and image of him, that made him, where is neither Gentile nor jew, circumcision nor uncircumcision, Barbarus or Sithian, bond or free, but Christ is all in all thing. 
Christ is truth self, it is not meet that ye being his membres should lie one to an other of you. And to be brief, since ye have put on Christ, put of all the old earthly man, with all his works & desires, and put on a new man which will never be old, but by reason that in him the knowledge of God daily more and more increaseth, flourisheth and buddeth up 
And image of him that made him.  into better and greater, after the image of Christ, which being a new man himself, builded in us a new man, extinguishing the old. For as many of us as are planted into Christ's body, are so far gone from that we were, as though we were new made again, in somuch that now no difference is there betwixt Gentile and jew, betwixt the circumcised and uncircumcised, betwixt the wild Scythian, and the Grecian and man of Athens, nor yet betwixt the free and the bond. Among men such differences are passed upon, but before God there is of such things no regard, but Christ which is indifferently comen to all, only giveth all things to all men. Christ is to the bondman, freedom, to the poor man riches, to the wild and barbarous, civility, to the uncircumcised, circumcision. And to be brief, through him among you are all things made equal, because none should disdain other.   

The text.  Therefore as elect of God, holy and beloved, put on tender mercy, kindness, humbleness, of mind, meekness, long suffering, forbearing one an other, and forgiving one an other, if any man have a quarrel against an other, as Christ forgave you, even so do ye. 
Wherefore in stead of your vile membres and unbeseming Christ, put on other membres, contrary to those filthy membres, which we before rehearsed, and in stead of them put on such as are meet for them, whom God hath chosen out to be holy, and vouchsafed to love. What membres are they, some will say, without doubt such as Christ himself both taught, and put in execution, I say, tender mercy, that ye be in a readiness to help the weakness of other, kindness, because ye should in comen conversation of life be tractable, humbleness of mind, lest ye arrogantly advance yourself before other, meekness, lest ye upon offenders use cruelty, long suffering, lest ye be hasty to revenge, but bear each one with other of you, & each forgive other, if through man's infirmity any thing be among you, by reason whereof one might have a quarrel again an other. It beseemeth you to forgive each others offences, since Christ, who offended no man, forgave us all our trespasses.   

The text.  Above all these things, put on love, which is the bond of perfectness. And the peace of God rule in your hearts, to which peace ye are called in one body. 
But above all other garments especially apparel yourselves with christian charity, who is so far from hurting any man, that it laboureth to do every man good, yea to do good for evil. This is the perfit & most sure bond, wherewith the body of Christ is joined together, and the membres abide fast, which would else fall on sunder. With charity will follow peace and concord, not the comen peace which men speak of, but such as is made and maintained by the mighty power of Christ, steadfastly. Let her always in your hearts win and have the upper hand, let her against malice, pride, wrath, and contention, have the victory. For God hath called you to concord, and hath for that purpose reconciled you all unto him, and made you as it were, one body, to the intent that ye like membres of one body, should among yourselves be of one mind.   

The text.  And see that ye be thankful. Let the word of Christ dwell in you plenteously with all wisdom. I each and exhort your own selves in Psalms and Hymns, and spiritual songs, singing with grace in your hearts to the lord, 
Be not unthankful, and forgetful of God's great goodness toward you. With him should we not now have been at peace, had he not freely forgiven us all our sins: and doth one brother forgetting this, make battle again his brother for a little displeasure? Strive not among yourself for pre-eminence in worldly wisdom. Let the word of Christ, which teacheth things belonging to perfit godliness, dwell and continue in you plentifully, that in him ye saver & grow wise, so that not only yourself know, what is to Christ acceptable, but be also able one to teach an other, if any be out of the way, and to give an other warning, if he in his duty be slack, in the mean season at all time merry and joyful in hope of the bliss to come, giving praise to God in Psalms, in Hymns, and in spiritual songs, praising God, not with our mouth only, but also more specially with our heart. For such are the songs, with whom God is delighted, lest any think it a great praise to God, only with his mouth to make a noise.   

The text.  And whatsoever ye do in word or deed, do all in the name of the lord jesus, giving thanks to God the father by him. 
Finally whatsoever ye do either in word or deed, do it so, that it make to the glory of our lord jesus, so that all your life and conversation saver, express and resemble him. Whiles ye are this wise doing, if any thing befall you, whether it be prospetouse or other wise, be not therewith either proud, or dismayed, but for all give thanks to God the father through his son, by whom he turneth all such chances to our weal and advantage.   

The text.  Ye wives, submit yourselves to your own husbands, as it is comely in the lord. Ye husbands, love your wives and be not bitter unto them. Ye children obey your fathers and mothers in all things, for that is well pleasing unto the lord. 
Ye wives submit yourselves obediently unto your husbands, so beseemeth it such as have taken upon them Christ's name, for whom it is meet in all goodness to go beyond other. Ye husbands again love your wives, whom ye must remember in such condition to be subject unto you, that yet to them ye should not be sharp and bitter. Ye children be in all things obedient to your fathers and mothers, though they command you painful business, so that the same be not ungodly. For it is Christ's will and pleasure that ye should so do.   

The text.  Ye fathers, provoke not your children (to anger) lest they be of a desperate mind. Ye servants be obedient unto them that are your bodily masters in all things: not with lie service as men pleasers, but in singleness of heart fearing God. And whatsoever ye do, do it heartily, as though ye did it to the lord, and not unto men: knowing that of the lord ye shall receive the reward of inheritance: for ye serve the lord Christ. 
Again ye fathers abuse not your authority upon your children, nor provoke them so with cruelness, that they despair. Ye servants in all points obey your masters, whom by the law o● man ye are bound to serve, not only because they see, and look upon you, and for fear, as the comen ●orte of heathen servants are wont to do, thinking that they have done their duties, if they offend not their master being but a man, but also with a simple and an unfeigned heart doing your duty, not only for fear of man, but also for fear of God, who seeth, with what mind ye do, whatsoever ye do,. Nor consider in your service, what your master being but a man deserveth, but what service soever ye do unto him, what kind of one soever he be, count it, as done to Christ, and not to men, assuring yourself, that of him ye shall receive the reward of heavenly inheritance, though your unkind master give you nothing for your labour, nor account you among his children. For whiles ye for Christ's sake do service to unmeet masters, ye serve Christ.   

The text,  But he that doth sin, shall receive for his sin, Neither is there any respect of persons with God, 
For as the master if he against his servant any thing offend, though he among men be not punished, he shall not yet before god escape punishment: so the servant that well doth his duty, albeit he have no reward of men, which with themselves think, that they to their servants are nothing bound, when they have done their duties, yet shall they not lose their reward at gods hand, who putteth no difference betwixt people but betwixt minds, nor considereth a man's condition, but how well he doth▪    

The four Chapter.  

The text.  masters do unto your servants, that which is just, and equal, knowing that ye also have a master in heaven. 
Again ye that are masters abuse not the authority given you by men's laws, & not for any perfection of nature, to exercise tyranny upon your servants, but give them that is just and lawful, departing with them sufficiently, in such things as are for natural uses necessary, & make not for your pleasure to much of some, intollerablye oppressing other, assuring yourselves, that ye are rather with them fellows in service, than masters, for asmuch as ye have with them one comen master in heaven, at whose hand ye shall find like favour, as yourselves have showed to your servants.   

The text.  Continued in prayer & watch in the same, with thanks giving, praying also for us, that god may open unto us the door of utterance, that we may speak the mystery of Christ, (wherefore I am also in these bonds) that I may utter it, as it becometh me to speak. 
And because I would ye should be more worthy membres of Christ's body, continue in prayer, not as dull & heavy people by reason of any surfeiting, but as sober & wakeful, in the same also giving god thanks, so that ye not only desire of god things to salvation profitable, but also give him thanks for his daily gifts, to the intent that when he seeth you both thankful & mindful, he may be toward you more beneficial. In the mean time ye shall also desire god for us, that it may please his goodness in such sort to take away all impediments, that his gospel may freely be preached, that he through faith opening men's hearts the mystery may enter into all men's minds which being hitherto hidden, the father would now haveknowen unto all, as touching Christ, through whom without help of the law he offereth unto all people salvation, for preaching whereof I lie in these bonds, so that nothing let me among all men to publish & spread abroad the gospel of Christ, which am desirous so to do freely & without fear, even as he commanded me.   

The text.  Walk wisely toward them, that are without, and lose no opportunity. 
Use yourselves soberly & discreetly with such, as are to Christ's religion strangers, so that in your manners nothing appear, that may either move them to persecute you, or withdraw their minds & favour from the gospel. For since it can not be avoided, but that ye must needs with Heathens, be conversant, and with them live familiarly, let them in you find, that through your new profession ye are in all points becomen thereby better & more courteyse, namely if any such thing chance, wherein without breach of religion ye may do them pleasure. Now must we specially for the present time endeavour, that all be alured to the profession of the gospel. The opportunity whereof must not with jangling and vain contentions be lost, but be bought rather with all the precious goods and treasures that we have. For this give over your honour, depart with your money, for this away wrth your desire to revenge. If with the loss of such things the gospel be furthered, then think as it is in deed that your advantage is great.   

The text.  Let your speech be always well savoured and powdered with salt, that ye may know, how ye ought to answer every man. 
Let not your speech to them be reproachful and rough, but let it savour of courtesy and gentleness, & be powdered with the salt of wisdom, remembering that gentle speech rather suppleth fierce stomachs, & discretion teacheth, what, to whom, & with what soberness we ought to answer. We must otherwise use ourself toward princes and governors of the world, otherwise with mean men, & otherwise with low persons, after one sort with such as are gentle, & after an other sort with such as are fumishe, otherwise with learned, otherwise with unlearned. After such sort must our language be tempered unto every man's condition, that it may further & promote the gospel. Some time better is it to give place when he whom ye intend to teach, with reproachful words gayusayth your teaching, or he whom thou speakest unto, goeth covertly about to hutte thy doctrine.   

The text.  Of all my business shall ye be certified by Tychicus, the beloured brother and faithful minister, and fellow servant in the lord, whom I have sent unto you for the same purpose, that he might know what ye do, and that he might comfort your hearts, with one Onesimus a faithful and beloved brother which is one of you. They shall show you of all things which are a doing heree. 
Of my state I write not unto you, but of that shall Tichicus, the bearer of these letters, certify you, through one comen profession, my well beloved brother, faithful minister, & fellow servant in preaching the gospel, whom I for this purpose sent thither, both to the intent that by him ye should know, what is here done among us, and by him to be certified, how ye do, that your minds may through his communication be refreshed, and mine also by his good report made of you. And with Tychichus have I lent Onesimus, whom I would ye should not esteem and judge by his old kind of life, since he is now my faithful, and beloved brother, whom for this cause ye ought to make the more of, because he is a Gentile as ye be, and of an uncircumcised one, turned to Christ. These two shall to you make faithful report, of such things as are here done among us, as far as is expedient for you to know.   

The text.  Aristarchus my prison fellow saluteth you, and Marcus Barnabas sisters son: touching whom ye received commandments. If he come unto you, receive him: and jesus, which is called justus, which are of the circumcision. These only are my workefelowes unto the kingdom of god, which have been unto my consolation. 
Aristarchus saluteth you, and albeit he be a jew, yet for his like faith, ye should make much of him. For him have I for Christ's gospels sake of my enprisonment fellow and partaker. Marcus also, Barnabas sisters fo●ne whom ye well know, saluteth you, whom I at an other time commended unto you, commanding you than, as we no we do, that if he come to you, that ye with all gentleness receive and entertain him. jesus also, whose surname is justus greeteth you.  
These are in deed, to you of a strange nation, I say of the jews, and yet of you worthy to be favoured, because they in preaching the kingdom of god are my workefelowes, and were unto me in the afflictions, which I suffer, very cheerful.   

The text.  Epaphras the servant of Christ, (which is one of you) saluteth you, and always laboureth fervently for you in prayers, that ye may stand perfit and full, in all the will of god. For I bear him record, that he hath a fervent mind for you, and them that are of Laodicia, and them that are of Hierapolis. 
Epaphras greeteth you, which is one of you, not only by the profession of Christ's name, but also one of the same country, who so heartily favoureth you, that he most fervently for you maketh his prayer to god, that ye by his help may steadfastly continue in that ye have begun, and not be unperfit christians, but in doing all such things, as god requireth, perfit and full. For in this I bear him record, that he hath a fervent love toward you, and not toward you only, but also toward all them, that are of Laodicia and Hierapolis, which border nigh unto you.   

The text.  Dear Lucas the physician greeteth you and Demas. Salute the brethren which are of Laodicia, and salute Nymphas, and the congregation, which is in his house. 
Lucas the physician, whom I singularly love, greeteth you, & so doth also Demas, which as yet is with me. Salute aswell other brethren, that be at Laodicia, as also especially Nympha, with all the congregation, that is in his house.   

The text;  And when the epistle is red of you, make that it be red also in the congregation of the Laodicians, and that ye likewise read the epistle of Laodicia. 
assoon as this epistle is rehearsed among you, cause that the same also be read in the congregation of the Laodicians, and again read ye the Epistle, which from Laodicia I wrote to Timothy, that they may profit more.   

The text.  And say to Archippus: take heed to thy office, that thou haste received in the lord. that thou fulfil it. The salutation by the hand of me Paul, remember my bonds, the grace of our lord jesus Christ be with you. Amen. 
say in my name these words to Archippus your ruler: look about and take heed, what charge thou hast taken in hand. It is no man's business 
Take heed to thy office.  and cure, but gods, which is committed unto the. See thou perform that thou haste undertaken, as which shalt thereof to the lord yield account. But because this Epistle with you should be of more credit, lo I subscribe greetings to you all with mine own hand, with Paul's hand (I say) whom ye well know. Remember my bonds, whom I bear for your sake, and live after such sort, that I of them be not made ashamed. The grace of jesus be always with you.  
Amen.    
Finis,    


The Argument upon the first Epistle of S. Paul the Apostle to the Thessalonians by Des. Erasmus of Roterodame.  
THessalon'ca is the principal City of Macedonia: whereof the enhabitauntes of the country are called Thessalonians. They, when they had once received the faith, persisted in it with such a constancy, that they suffered, according to Paul's example, persecutions even of their own Citizens, with a glad stomach and without shrinking, so as the false Apostles could turn them by no manner of persuasion, from the ordinance of the gospel. And yet Paul being afraid of it, because he knew the false Apostles overth wartnes well enough by experience, inasmuche as he could not go see them himself, he sent Timotheus: by whom, when he was returned, Paul haning report of their constancy, praiseth them, with thanks giving to God. This matter he treateth of in the first and second chapters. In the other three, he instructeth them in sundry offices of godliness, signifying unto them as it were with privy ynclynges, that there were some among them, which were not yet altogether pure from all unclean demeanor of living: and that they were not all without such, as being given to loitering, were a chargeable burden to others: and a sort of busy bodies that disturb the quietness of their congregation, he commandeth to be correct. Moreover where some were not of a thoroughly confirmed judgement as yet, concerning the resurrection, seeing they bewailed their dead friends, as though they had perished and not rather departed unto better promotions, them he instructeth and confirmeth. And on the other side, where some disputed of the day of the lords coming, as though it might well have been foreknown and told of before, where as it is uncertain to all men: Paul sayeth it shall come suddenly, and when no man looketh for it: to the intent we should be the more ready at every moment. This Epistle he wrote from Athenes by Tichicus a ministre after the greeks writings: and our Latin arguments say also, that Onesimus baxe him company: howbeit there is no certain author in the common exemplares.  
¶ The end of the Argument.   

The paraphrase of Erasmus upon the first Epistle of the Apostle S. Paul to the Thessalonians.  

The i Chapter.  

The text.  Paul and Sylvanus and Timethe. Unto the congregation of the Thessolonians, in God the father, and in the Lord jesus Christ. Grace be unto you, and peace from God our father, and from the Lord jesus Christ. We give God thanks alway for you all, making mention of you in our prayers without ceasing, and call you to remembrance because of the work of your faith and labour in love, and because ye have continued in the hope of our Lord jesus Christ, in the sight of God our father. 
PAul and Silvanus and Tymothe, unto the congregation of the Thessalonians, consenting together in God the father and in our Lord jesus Christ: wish unto you grace and peace. We rejoice, as it is convenient we should, for your good forewardenesse, and render thanks always unto God, making mention of all you, on the behalf of you all, as often as we talk with God in holy supplications, in that, it can never be out of our minds, how diligently you travailed to defend the profession of your faith: than what exceeding labour you took for the love, that you bear unto the preachers of the gospel: how manfully and without shrinking you abode all things, through the hope and expectation of the rewards, which our Lord jesus Christ hath promised in the life to come, unto them that for his name's sake care not for the displeasures of this life. You shall not lose the hire of your well doings, for God our father that seeth upon what respect you did them, is he that shall pay the hire.   

The text.  We know brethren (beloved of God) how that ye are elect. For our gospel came not unto you by word only, but also by power, and by the holy ghost, and by much certainty, as ye know, after what manner we behaved ourselves among you, for your sake. And ye became followers of us and of the Lord receiving the word with much affliction, with joy of the holy ghost: so that ye were an ensample to all that believe in Macedonia and Achaia. For from you sounded out the word of the Lord, not in Macedonia and in Achaia only: but your faith also which ye have unto God, spread herself abroad in all quartars, so that it needeth not us to speak any thing at all. For they themselves show of you, what manner of entering in we had unto you & how ye turned to God from images, for to serve the living and true God, and for to look for his son from heaven, whom he raised from death: even jesus, which delivereth us from the wrath to come. 
You yourselves know, well-beloved brethren, that you were not changed by the persuasion of man, but that you were chosen to these purposes even by the will of God. Neither yet have we so slenderly preached the gospel unto you, as nothing hath been showed unto you saving bare words, but the power of God hath confirmed our doctrine even with evident miracles. And the holy ghost was also given by us, so that we were behind in nothing, that should in any wise make for the perfit believing of the gospels doctrine. For whatsoever they of jewry attained by other men's preaching, the same did you also attain at our gospel teaching. And in this behalf, how sincerely, how humbly, and how painfully we behaved ourselves among you, you can tell well enough. For there was nothing whereby we might win you unto Christ, but we abode it. And you for your part showed not yourselves unto ward scholars, but you followed straight after the example of us, yea rather not of us but of the Lord jesus, that humbled himself so low and suffered all things, that he might win us unto himself. For you have so heartily embraced ou● gospel preaching, that for the love of it you have suffered afflictions patiently, how many and how grievous soever they were, not only with much boldness, but also with much gladness, because the holy ghost, whom you received by our preaching as a pledge for the time, of the fel● city to come, hath placed himself in your hearts: through hope of which felicity, all sorrows become sweet, whatsoever are laid upon us for the gospel of Christ. And the valiantness of your faith was so passing excellent, that you were an ensample to all the faithful in the rest of Macedonia and Achaia. For the example of that noble chief city moved all 
Thessalonica.  men's minds so sore, that the fame of the gospel sounded as it were the noise of a Trumpet wide and broad, and published the fervency of your faith, that you have to Godward, not only in Macedonia and Achaia, but also in all other countries: so that now we see it is no need for us to make report of your godliness. For if we begin at any time to speak of those matters, they are more ready of their own mind to tell us, being instructed by the common brute, than we can tell them: how we entered first unto you to open the Gospel's doctrine, and with what diligent readiness you received us ●etting all perils aside, that seemed like to 
God make us Englishmen ●●ght Thessalonians.  happen unto you for our sakes, and how ea●ely you were trained from the superstition of your forefathers, wherewith you worshipped the images of devils, unto the true worship of God: so as ever sense that time you abhor false and dead Gods, and serve the true living God: and trusting upon his promises, you pass nothing upon the pleasures of this life, no more than you do upon the displeasures of it: but look that his son jesus (by whom he hath delivered us freely unto salvation, & promised us the rewards of the life to come) shall come again from heaven, and give openly unto the world, the things that he hath promised. For God raised him up again unto life to this end, that we might also be raised again unto life by him, and to have the fruition of the good things that never shall die, which in this life suffer the displeasures of this world for his sake. And than his coming shallbe joyfully welcome unto us, inasmuche as he hath cleansed us from our sins in his own blood, and reconciled us unto God, and delivered us from the eternal punishment that was due for our transgressions.    

¶ The. if. Chapter.  

The text.  For ye yourselves (brethren) know of our entrance in unto you, how that it was not ●● vain: but even after that we had suffered before, and were shamefully entreated at Philippos (as ye know) then were we bold in our God, to speak unto you the gospel of God, in much st●yuing. For our erhortation was not to bring you to error, nor yet to uncleanness, neither was it with guile: but as we were allowed of God that the gospel should be committed unto us: even so we spoke, not as they that please men, but God, which trieth our hearts. Neither led we our conversation a● any time with flattering words, as ye know: neither by occasion of covetousness. God is record: neither sought we praise of men, neither of you, nor yet of any other, when we might have been in authority, as the Apostles of Christ, but we were tender among you, even as a nurse cherisheth her children, so were we affeccioned toward you: ou● good will was to have dealt unto you, not the gospel of God only: but also ou● own souls, because ye were dear unto us. 
WHat needeth us to make rehearsal, seeing ye yourselves know, that albeit we came not unto you, with bragging and staring, nor curiously mincing a sort of great words, nor setting out any high Philosophy: Yet our entrance unto you was not uneffectual. But where as we had suffered many things at Philippos before, as you yourselves know, and were shamefully handled with many spightefull rebukes, and so was S●●as also, because of casting the prophesying spirit out of the Damsel, that was possessed: yet nevertheless through the help of our God, we were not afraid even to preach the gospel of Christ freely among you also, and not without exceeding great danger: whereas in case we had preached a forged vain thing, we should never have been in danger of our head for that matter. For such men as teach their own doctrine, and not that, which they have received of Christ, and teach for their own advantage, intending thereby to deceive others for their own lucre's sake: those have no authority of their doctrine at all, and draw themselves quite a way, as soon as they dread any danger of their lives or substance. But the doctrine, whereunto we alured you, was not counterfaicted, ne feigned, neither purposed unto deceit, ne yet under colourable pretence of it, we have cloaked impure sciences, as the false apostles do, nor have done any thing fraudulently▪ pretending in outward appearance one way, and purposing inwardly clean contrary an other way, and under the title of christ go about our own pelf, after the manner of them, that make themselves Apostles: but like as god by his son 
God send us such preachers.  hath chosen us unto this office, that we should sincerely preach the gospel committed unto us, even so do we preach unto all men, not to creep in favour or commendation with men, but to do our office so as god may allow it, who seeth the inward secrets of our hearts, and according thereto esteemeth every man. For we have not flattered any man, as you know at least, neither have we turned the word of the gospel, nor your tractable believing in to our own gain, god himself is witness unto our consciences: nether have we hunted after the praise of men by means of the gospel, either at your hands or of any other, whereas we might have used our authority, and brag no less than the false Apostles: which though they teach vain things & to their own gain, yet they require to be honoured & waited upon of you. But we considering what becometh the apostles of Christ, which humbled himself for our salvations sake, have not taken upon us to brag & look high, but have showed ourselves gentle & sober among you, not eagrely abusing you, as disciples, but with all lenity bearing with your weakness, none otherwise than a mother nurse would cheerish the tender age of her children: & so we being lovingly affected towards you, were heartily desirous to impart unto you, not only the gospel of god as the food of your souls, but also to bestow our own life: not that we looked for any reward at your hands, but that we loved you entirely with all our hearts, none otherwise than a mother loveth her own children. We upbraid you not of our diligence, but we rehearse our loving affection.   

The text.  Ye remember brethren our labour, & travail. For we laboured day and night because we would not be chargeable unto any of you, & preached unto you the gospel of God. Ye are witnesses, & so is god, how holily & justly and unblamably, we behaved ourselves among you that believed, as ye know, how that we bore such affection unto every one of you, as a father doth unto children, exhorting, comforting, and besechyug you, that ye would walk worthy of God, which hath called you unto his kingdom and glory. For this cause thank we God also without ceasing, because that when ye received of us the word (wherewith ye learned to know God) ye received it not as the word of man: but even as it was in deed, the word of God, which worketh also in you that believe. 
You remember brethren, that we forsook no labour nor no travail for your sakes, thirsting nor minding any other thing else than your salvation. And we hunted so little for reward at your hands, that we wrought with our handelabour day and night, to get our living withal, because we would be a burden to none of you all. The false apostles clout in their gospel among you, and writhe to themselves as much as they can get: and we have preached the gospel of god unto you freely without any thing. And you are my witnesses, and god himself is my record, how holily, how uprightelye, and how unblamably we have behaved ourselves toward you that believed, as you know by proved experience, with how sincere a love we did all things, that towards every one of you we were even so affected, as any father is towards his own children, now beseeching, now comforting, now charging you, not to give us any thing, but to lead a life worthy of god, which, when you were afore time void of all godliness, hath called you through faith to the study of true godliness, and hath also through temporal afflictions, called you into his kingdom and glory Immortal. All is well: you acknowledge the goodness of God: and for that cause we also redet thanks unto him continually, for kendling your hearts after such sort, that when we came in a poor base estate unto you and having no show of dignity to set us forward, yet as soon as you had heard the gospel preached of us, you received it, not as a fable or the word of man, but as the word that came from god himself, as it was in deed: for he himself spoke even by us.   

The text.  For ye brethren became followers of the congregations of God which in jewry are in Chryst jesus: for ye have suffered like things of your ky●smenne, as we ourselves have suffered of the jews. Which as they killed the Lord jesus, and their own Prophets, even so have they persecuted us: and God they please not, and are contrary to all men, and hinder us, that we should not speak unto the Gentiles, that they might be saved, to fulfil their sins alway. For the wrath of God is come on them, even to the utmost. 
The word of man is weak & uneffectual, but the word of god is effectually mighty: which, as soon as you had drunken of it, was not idle, but began to work his power in you, so as it might evidently enough appear, that you had received the same spirit, in that you incontinently began to follow the examples of the other congregations of god that professed jesus Christ in jewrie. That, which Christ: that, that we: that, that the rest of the jews which embrace the doctrine of the gospel, have suffered of their own country men, unto whom this doctrine is odious, the like have you also suffered of your own towns men. For like as they killed the lord jesus, & slew his prophets before him, because they could not abide the truth: even so do they also persecute us that are the true gospel preachers, with such blindness of heart, that they provoke even the wrath of god upon themselves, because they rebel against his will, & go against all men, as the very enemies of mankind, & as men that envy all men's salvation which is offered through faith, & go about to draw all men with them into destruction. For they do not let us after this sort of any private displeasure, but they envy all the gentiles their wealth, and trouble us for this intent, that we should not preach the gospel unto the gentiles, whereby they might be saved: as though it were but a small matter for them to have slain the Prophets before, and by-and-by Christ after the Prophets, except they persecute and dispatch us out of the way also: so as they may finish the whole heap of their mischiefs, and lay this, as it were the Sum total of their wickedness, always to be like mannered to themselves, and never to repent from their madness. By reason whereof they provoke the wrath of God so sore upon them, that they are to be despaired of, forsomuch as of a purposed malice they spurn away the mercy of God from them, and by all possible means oppugn the gospel, through whose only help they might be delivered from destruction.   

The text.  For as much brethren as we are kept from you for a season, as concerning the bodily presence (but not in the heart) we enforced the more to see you personally with great desire. And therefore we would have come unto you, I Paul once and again: but Satan withstood us. For what is ou● hope or joy, or crown of rejoicing? are not ye it in the presence of our Lord jesus Christ's at his coming? yes, ye are our glory and joy. 
But the more I love you, brethren, for the readiness and promptitude of your faith, the more I am inflamed with the loving desire of you, because being kept from you for a time, I could not have the fruition of your company, whereof I was wonderfully desirous, although we were never absent in mind. And yet this could not satisfy the lone that we bear towards you, except I should also presently see you even with my bodylyeys. Wherefore I thought it not enough, to send any body to you, or to speak with you by letters, but I Paul went about once and eftsoons to come to you myself, so as I might the more thoroughly confirm your consciences: But Satan withstood this purposed endeavour, which by the wicked Jews hindered my cuming unto you. And what marvel is it, though I be so desirous of you? For what other thing is there in this world, wherewith I can content myself, whereof I may advance myself, whereof I may persuade myself to inherit felicity? I defy all things incomparison of the gospel of Christ. Than what is our hope, or what is our joy, or what is our crown? Among others of the gentiles whom I have won unto Christ, are not you also? albeit not in the sight of the world, yet verily it is with the Lord jesus Christ. When the enemies of the gospel are thrown under foot, and the triumph openly kept at his coming, what ensigns and what other tokens of victory shall I bring forth in that royal company, but you and such other like as you be? In the mean time I am inassured hope of these things. You are the fruit & the matter of our glory, you are our joy, in case you persever unto the end in those things that you have begun.    

The iii Chapter.  

The text.  Wherefore, sense we could no longer forbear, we thought it good to remain at Athens alone, and sent Tymothe ou● brother & minister of God, and the helper forth of our labour in the gospel of Christ to stablish you: and to comfort you concerning out faith, that no man should be moved in these afflictions. For ye yourselves know, that we are even appointed thereunto. For when we were with you, we told you before, that we should suffer tribulation, even as it came to pass, and as ye know. For this cause when I could no longer forbear. I sent, that I might have knowledge of your faith, lest by some means the tempter had tempted you, and lest ou●e labour had ●eue bestowed in vain. 
Therefore, inasmuche as we could not suffer the want of you any longer, and seeing I could not come myself to you, I thought it good, to do that by my most faithful companion, that I could not do by myself: and to put him in stead of myself. Therefore we tarried still alone at Athenes, and from thence sent Tymothe our brother, a tried minister of God, and an helpefelowe of our office, which we have to do in the gospel of Christ: because we had leaver want the comfort of that so dear a singular and so necessary a companion for the time, than to give occasion that you should think we had utterly given over looking to your state of things. And verily we have sent him, not for any cause of our own, but chief for your sakes, that he might establish and comfort your consciences, and to show you, that for all these painful afflictions, wherewith I am tossed hereawaye and therawaye, mine heart is nothing discouraged, but the glory of the gospel is a great deal better advanced, lest any of you should be dismayed, by reason of mine afflictions, which you hear tell of. For you must not think it any neweltie, though these things happen to the preachers of the gospel, in asmuch as you knew a good while a go, that I was chosen of god to this same end, that through suffering of afflictions of my body, I might advance the name of Christ: and so in this behalf to be like my Lord and master. For even than when we were present with you, we told you the same before, that we should suffer affliction for the gospels sake. And as I told you before it should be, so you see it now happened, like as also you have known it happen before. As for me, there was nothing happened unto me unlooked for, nor any thing that I told not you of afore, so as you have the less cause to be discouraged. Wherefore, considering that for the great care I take for you (even when all thing is at the surest) I could not be quiet but long after you still, I sent Tymothe (as I said afore) for this purpose, that by him (as well in a manner as I were present there myself) I might know the steadfastness of your faith, and might try, if he that keepeth continual watch to subvert them that be good, had tempted any of the weaker sort of you, and so in them my labour had been lost.   

The text.  But now lately, when Timothe came from you unto us, and declared to us your faith and love, and how that ye have good remembrance of us alway, desiring to see us as we also desire to see you. Therefore brethren we received consolacid by you, in all our adversity and necessity through your faith. For now are we alive, if ye stand stead fast in the Lord. For what thanks can we recompense to God again for you, over all that joy, that we joy for your sakes before our God: praying night and day exceedingly, that we might see you presently, and might fulfil the things which are lacking unto your faith? God himself our father, and our Lord jesus Christ shall guide our journey unto you: the Lord also shall increase you and make you flow over in love one toward another, and toward all men, even as we do toward you: that he may make your hearts stable and unblamable, in holiness before God our father, at the coming of our Lord jesus Chryst with all sayn●tes. 
But when Tymothe of late returned from you to us again, and brought us merry tidings, showing that you persist aswell constantly in your faith without shrinking, as also that your unfeigned charity is the same that it was, and that our being a sondre hath not brought us out of remembrance with you, but that you have us in mind always continually, and that you are ever desirous to see us, as we are to see you: there is no necessity nor any sorrow, that I am pressed withal, but I ●an hear it patiently sense I knew that you abode constantly in your faith, which when I was afraid of, I was nothing afraid of myself. For I think that I am altogether safe, if your faith continue safe. Now we live, and think ourselves delivered from all manner of daungter, in case you, through the help of Christ jesus, persist constantly in that you have begun. It irketh not me to suffer these evils, so that the fruits be answerable in you, for whose sakes I abide them. Which thing, for asmuch as I perceive to be in deed, so as the gospel groweth in acquaintance among the Gentiles daily more and more, what thanks worthy so great a benefit are we able to rendre unto God? by whose goodness so excellent joy, wherewith we rejoice withal our hearts for your forward proceeding, chanceth unto us even among these sorrows, our God bearing record of the same, unto whose goodness you are bound for that you continue steadfast: of whom our duty is in our prayers day and night, to desire this thing in more ample wise, that by his mercy we may at one time or other see you again. For with personal presence, some thing is done, that neither letters nor messenger, how trusty so ever he be, can be able to accomplish. For this cause sake therefore, I am desirous to see you, to the intent if any gospellike discipline be wanting, I might supply it and amend it. Furthermore my prayer is, that where I cannot so do by means of wicked persons, God himself our father and his son jesus Christ our Lord would vouchsafe to take away those lets, & open me a free passage unto you, and also in the mean season so to increase you with his gifts, that I may see you to my great comfort. Which thing shallbe, in case he make you abundant and plenteous in mutual charity among yourselves: and not among yourselves only, but also towards all men, like as we also have a certain excellency of love towards all you, being ready even to suffer death for your salvation: and that he would so confirm your consciences, that your uprightness cannot be blamed on any behalf, not only with men, but much rather with God the father, whom nothing escapeth, in the coming of our Lord jesus Christ, at which time it shall openly appear in the sight of all Saints, not only what every one hath done, but also with what conscience every one hath done it.    

¶ The four Chapter.  

The text.  Furthermore, we beseech you (brethren) and exhort you by the Lord jesus▪ that ye increase more and more, even as ye have received of us, how ye ought to walk and to please God. For ye know what commandments we gave you by our Lord jesus Christ. For this is the will of God even your holiness, that ye should abstain from fornication, and that every one of you should know how to keep his vessel in holiness & honour, & not in the lust of concupiscence as do the heathen, which know not God, that no man oppress and defraud his brother ●●● bargaining: because that the Lord is the avenger of all such things, as we told you before, and testified. For God hath not called us unto uncleanness, but unto holiness. He therefore that despiseth, despiseth not man, but God, which hath sent his holy spirit among you. 
Moreover brethren we beseech and exhort you by the Lord jesus, forasmuch as you are now sufficiently taught of us, after what sort you ought to behave yourselves, and with what endeavours to please God, give your diligence not only to persever still in that you have learned, but also to exceed yourselves in daily encreaces of forewardenesse. For you know and remember what precepts I gave, not by the authority of myself, but by the authority of our Lord jesus Christ. I gave none of these things in commandment that the false Apostles clout in among you, of the ceremonies 
This is the will of god even your holiness.  of Moses law, of the excellency and visions of Angels, as though there were entrance by them unto salvation: but those things only that I knew certainly to be acceptable unto God. For this is the will of God, that you keep yourselves holy and unspotted, and not only to be chaste in soul, but also in body, that you may abstain from whoredom wherewith the bodies are defiled. The body is the dwelling house of the soul, and the soul is the Inn of God. Than like as it is necessary for the soul to be pure, because of the jest God: so is it decente for the body to be pure because of the enhabitour, the soul. Therefore let every one know how to give this honour to his silly carcase, as a frail vessel, that he keep it clean and undefiled: and not suffer it to be spotted with the disease of filthy desires and lusts: which thing is so far unworthy the state of Christians, that it is the state of no nation of people, but of them that have no knowledge of God, but think that every one may lawfully do what he lusteth without punishment, and that all is honest that is pleasant to the body. But the mischief of lust doubleth his mischief, in case a man join it with the Injury of his brother: as when a man usurpeth an other man's wife. Let no man therefore either in this case or in other matters, in usurping overmuch to himself, defraud his brother, inasmuche as God will suffer none of these things unrevenged: and seeing that baptism shall not only not avail them that commit these offences, but also make to their more grievous punishment, like as we have told & recorded unto you before. For God hath not called us from the ordinance of our former life, to the intent that being once washen clean we should be wallowed into the same filthiness again: but to maintain in holiness and purity of life the innocency that was once freely given us. And that we should not through filthy desires cast away from us the holy ghost, which is the lover of Chastity.  
These matters (I say) I have both recorded and do record again, that they are not the precepts of me but of God: so that whosoever contemneth them, contemneth not man which is the warning giver, but God that is the commandment maker: who hath emparted his holy spirit unto you, for this purpose, that you should by his inspiration embrace godliness. Against this holy spirit every one worketh despite, that through filthy lusts polluteth his own body.   

The text.  But as touching brotherly love, ye need not, that I write unto you. For ye are taught of God, to love one an other, ye and that thing verily ye do unto all the brethren which are in all Macedonia. We beseech you brethren, that ye increase more and more, & that ye study to be quiet, and to meddle with your own business, and to work with your hands, as we commanded you: that ye may behave yourselves honestly toward them that are without, and that nothing be lacking unto you. 
Furthermore, as concerning the love that christians own to christians, I think it not necessary for me to admonish you by these my letters. For you are taught immediately from heaven by the spirit of Christ (whereof you have tasted) that ye should love one another. Which thing you declare in very deed, in that you love all the brethren with a christian love, not only that are at Thessalonica, but also in all Macedonia. Mine exhortation therefore shall not be unto you, to do the thing that you do of your own accord, but in that, that you do by admonition of the spirit, to exceed yourselves, and go forward always better and better. And look you give circumspect heed, that your quietness be not interrupted by means of idle people, and such as be curious medlars of other men's mattiers, but let every one apply his own business. And if any want substance whereof to live, let him provide with his own hands, so as he may both help himself, and relieve them that be needy, like as we commanded you before: to the intent ye might behave yourselves honestly towards them, that have not professed Christ: at whose hands it were shame for your profession, either to beg or to do any uncomelier thing for need. But rather let every one get with his hands, so as he want no necessary thing. And that man is easily satisfied, that is content with a little.   

The text.  I would not brethren that ye should be ignorant concerning them which are fallen asleep, that ye sorrow not as other do, which have no hope. For if we believe that jesus died, and rose again: even so them also which sleep by jesus, will God bring again with him. For this say we unto you in the word of the Lord, that we which shall live, and shall remain in the coming of the Lord, shall not come ere they which sleep. For the Lord himself shall descend from heaven, with a shout, and the voice of the Archangel and trump of God. And the dead in Christ shall arise first: then we which shall live (eucn we which shall remain) shall be caught up with them also in the clouds, to meet the Lord in the air. And so shall we ever be with the Lord. Wherefore, comfort yourselves one another with these words. 
Finally, as touching the mystery of the resurrection, I cannot be content to have you ignorant, lest you should make importune sorrowful mourning for them, that sleep in the trust of the promises of the gospel, as though they perished: that you should not mourn, I say, after the example of the gentiles, which bewail the death of their friends, because they have no hope of their resurrection. But the death of christians is nothing else but a sleep, from the which they shall awake again at the coming of Christ, to live a great deal more blissefully. For why should we not trust, the same thing to come to pass in the membres, that we know already performed in the head? For if we believe verily, that jesus was dead after the manier of man, & rose again to immortal life, it followeth of necessity, that we ought to believe also, that god the father, which raised up jesus, will also bring with him those that professed jesus and slept in the assured trust of his promises, alive again at the coming of his son, so as the head shall not want his membres. We babble not unto you an human fable, but we tell you the thing that we learned of Christ himself, that is to weet, that we, which shall be found remaining alive in this world at the lords coming, shall not be presented in the sight of jesus, before that they which were dead afore, be presented also. Some will say: how shall it be possible for them to be presented, that were buried and turned into dust? Even the Lord jesus himself by the voice of the angel sounding out of heaven with the trumpet of God shall raise them up and warn them to awake and come quickly. And than such as had slept in this hope, shall return again unto life, and rise out of their graves. And that done, we that shall remain and be found alive in the coming of Christ, shall be suddenly taken up together with them that are raised again unto life, through the clouds, that we may meet the Lord in the air. And from thence he shall carry us with him into heaven, to live with him perpetually. Now therefore, see you comfort every one another with these sayings, so as the death of the godly vere you not to sore, inasmuche as it is more worthy gratulations and rejoicings, than your sorrowful lamentations.    

The .v. Chapter.  

The text.  Finally of the times and seasons (brethren) it is no need that I write unto you▪ for ye yourselves know perfectly, that the day of the Lord shall come, even as a thief in the night. For when they shall say, peace, and all things are safe, then shall sudden destruction come upon them (as sorrow cometh upon a woman travailing with child) & they shall not scape. But ye brethren are not in darcaenes, that that day should come on you as a thief. 
NOw you have the manier and order of the resurrection, inasmuche as it was convenient for you to know it. But as for the times and the very seasons when these things shall be, it is no part of our office to write unto you. And it is so unavayleable, that even the lord himself would open no such thing unto his disciples when they demanded it of him. For you know plainly, and we have taught you before, that the day of the Lord shall come suddenly upon the world unlooked for, even as a thief in the night, breaketh in upon them that are asleep: and shall overlay them that are careless, than most chiefly, when it shall be the least looked for. For when such as believe not the gospel, shall say in their most joylytie, there is no danger, but all is peace and safe, the Lord will not come: than their destruction shall come suddenly upon them, like as a woman with child is suddenly pained with sorrow in her travail, before the day cometh that she looked for. And they shall have no way to escape oppression, before they feel it suddenly upon them. That day shall be a dreadful day, to them that being blinded in their own viciousness, lead their life as it were in the night: but unto you brethren, it is not so dreadful lest it should take you unprovided.   

The text.  Ye are all the children of light, and the children of the day. We are not of the night nether of darkness. Therefore let us not sleep as do other: but let us watch, and be sober. For they that sleep, sleep in the night, and they that be drunken, are drunken in the night. But let us which are of the day, be sober, armed with the breast place of faith and love, & with hope of salvation for an helmet. For God hath not appointed us to provoke wrath unto ourselves, but to obtain salvation by the means of our Lord jesus Chryst, which died for us: that whether we wake of sleep, we should live together with him. Wherefore, comfort yourselves together, and edify every one another, even as ye do. 
For all you that follow Christ, belong not to the kingdom of darkness but to the kingdom of light and of god, namely if our diligence of godliness be answerable to our profession, and if we live so, as it may appear that we watch in the dayelight and not lie snourting in darkness.  
Therefore if we will not be taken unwares, let us not sleep, as other do, that have no knowledge of Christ's light: but let us watch and be sober, taking always circumspect heed, that we commit nothing through unadvisedness, that may offend the iyes of God and men. For like as they that sleep after the body, sleep in the night, and those that are wynedrunken, are drunken in the night: even so those that yawn and slumbre in naughtiness, are occupied in darkness of the soul, and those that are drunken with the lusts & daliaunces of the world are entangled with darkness of the mind. But as for us unto whom the day of the gospel hath cast his light, it standeth us in hand to be sober and watching, always prepared and ready against the sudden assault of the enemy, that keepeth continual watch for our destruction: and to be harnessed with spiritual armour: In stead of a breast plate to put on faith and charity: for the helmet, hope of eternal salvation. And than shall you not need to distrust. God will be ready himself to defend those that be watching. For god hath not called us to the doctrine of the gospel for this purpose, that living otherwise than it maketh mention, we should double the wrath and vengeance of God upon us, but that in obeying him we might obtain salvation, by the help of our Lord jesus Christ, who suffered death for us, to the intent, that if it chance us to live, we may live with him through godliness and hope of immortality, and if it chance us to die, we may live with him never to die. To th'intent that you may so do more and more, encourage every one other with mutual exhortations, and stir one another to go on forward, like as you do already even of your own accord.   

The text.  We beseech you brethren that ye know them which labour among you, and have the oversight of you in the Lord, and give you exhortation, that ye have them in high repucation thorough love, for their works sake, and be at peace with them. 
Furthermore we beseech you, brethren, to have consideration of them, that labour among you, and have oversight of you in teaching of the gospel, and do admonish you with what things you ought to please Christ: that where you are bounden to give honour unto all men, yet have them in regard above others, requiting them the love, that they bestow unto you in sustaining so many labours and dangers for your sakes. And if they reprove you for your faults at any time, yet have peace with them. For he is not worthy to be hated, that reproveth a man for his profit.   

The text.  We desire you (brethren) warn them that are unruelye, comfort the feeble minded, lift up the weak, be patient toward all men. See that none recompense evil for evil unto any man: but ever follow that, which is good, both among yourselves, and to all men. Rejoice ever. Pray continually. In all things give thanks. For this is the will of God thorough Christ jesus toward you. Quench not the spirit. Despise not prophecyinge. Eramen all things, keep that which is good. Abstain from all evil appearance. The very god of peace sanctify you thorough out. And I pray God that your whole spirit, and soul and body, may be preserved: so that in nothing ye may be blamed in the coming of our Lord jesus Christ. Faithful is he which called you, which will also do it. Brethren, pray for us. great all the brethren with an holy kiss. I charge you in the Lord, that this Epistle be red unto all the holy brethren. The grace of the Lord jesus Christ be with you. Amen. 
And thus I beseech you (every man according to his ability) to lay your helping hands to the forewarding of their offices. Admonish them that live after their own lusts and disquiet the order that you observe. Comfort the weak hearted, relieve the feeble, be gentle and patient towards all men, not only towards the Christians, but also them that are strangers from Christ. Beware that none recompense wrong for wrong, nor requite evil deed for evil deed. For truly it is unseming to follow the ecample of naughty persons in a naughty matter, and become like conditioned unto them. But rather give diligence to do good unto all folks, not only the christians unto christians, but also unto all manner of folks, whether they have deserved it or not deserved it: being certainly assured, that your diligence shall not be lost: for Christ is your surety. In consideration whereof, whatsoever chanceth unto you, rejoice always so that godliness be safe: call upon God with your prayers continually without ceasing, and give thanks whatsoever befalleth you. For so it standeth with god's pleasure, that there shall be occasion always, to render thanks unto the father for his bounteousness to you ward by jesus Christ. And this furthermore standeth you in hand to take heed of, that no variance rise among you by reason of every ones sundry sorts of gifts. Unto some one chanceth the gift of tongues, to sing in the spirit: albeit it is but a gift of the basest sort, yet quench it not in any wise, but cherish it rather, that it may profit better and better. Unto some chanceth the gift of prophecy, to declare the mystical sense of the scripture: reject it not in any wise whatsoever is spoken. Suffer the one patiently that he may go on forward, hear the others setence, with judgement: but after such sort that he be not to much molested in his speaking. Let no man make so much of his own gifts, that he contemn another man's. Try all things, but let every man hold the thing that he judgeth requisite. Whatsoever it be that hath the similitude of a good thing, is not to be despised. notwithstanding it behoveth you to abhor so much from evil, that you ought to abstain even from those things, that have the show of evil. But unto these matters, it shall be your part to apply all your diligent studies. And god the auctor of peace, unto whom is acceptable both the like consent of mind & the like speech of words that men do wholly use together in such things as be honest, bring to pass, that you may be perfitly holy, & unspotted, so as the soul may be answerable unto the spirit, the body answerable to the soul, & the spirit self answerable to God: that there be nothing to find you faulty in, & that you may still persever in this state of holiness continually, until the coming of our lord jesus Christ. There is no cause for you to distrust of. For he is sure of his promise, that hath called you unto this holiness, & to the rewards of the same: he himself shall finish that he hath begun, and perform that he hath promised. Brethren, help you forward with your prayers the labours that we go about. Salute all the brethren with a kiss, not such a one as the common sort of salutours do give, but with an holy kiss and worthy Christian love. I charge you by the Lord, that this Epistle be rehearsed to all the holy brethren. The grace and benevolent favour of our Lord jesus Christ be always with you.  
Amen.    
Thus endeth the paraphrase upon the first Epistle of S. Paul the Apostle to the Thessalonians.    


The Argument upon the second Epistle of S. Paul the Apostle to the Thessalonians by Des. Erasmus of Roterodame.  
Forasmuch as Paul could not have liberty to go see the Thessalonians again, he confirmeth their consciences by Epistle, that they might manfully suffer the afflictions laid upon them for Christ's sake: seeing that they shall not want reward, nor the adversaries escape punishment. Again, concerning the day of the Lords coming, whereof he touched somewhat in the farther Epistle, he warneth them that they be not stirred with the sayings of some, that affirm as though it were at hand: and as some think signifieth closely that the Empire of Rome must be first dispatched and Antichrist to come after that. Moreover he beateth into their heads very earnestly, to restrain such as with their idleness & nice curiosity have been disturbours of the common quietness and ordre: and to enforce them unto labour, in asmuch as Paul himself laboured among them with his own hands. This Epistle he wrote from Athens by the same men that he sent the farther Epistle by, as it is recorded by our arguments.  
The end of the argument.   

The paraphrase of Erasmus upon the. two. Epistle of S. Paul to the Thessalonians.  

The first Chapter.  
The text.  Paul & Sylvanus & Timothe. Unto the congregation of the Thessalonians, in god our father, and in the Lord jesus Christ. Grace be unto you, and peace from god our father, & from the Lord jesus Christ. We are bound to thank God always for you brethren (as it is meet) because that your faith groweth exceedingly, and every one of you swimmeth in love toward another between yourselves, so that we ourselves boast of you in the congregations of God, over your patience, and faith in all your persecutions and tribulations, that ye suffer, which is a token of the ryghtewes judgement of God, that ye are counted worthy of the kingdom of God, for which ye also suffer. It is verily a ryghtewes thing with God, to recompense tribulation to them that trouble you: and to you which are troubled, rest with us, when the Lord jesus shall show himself from heaven with the angels of his power, with flaming fire, which shall rendre vengeance unto them that know not God, and that obey not the Gospel of our Lord jesus Chryst, which shallbe punished with everlasting damnation, from the presence of the Lord, and from the glory of his power, when he shall come to be glorified in his saints, and to become marvelous in all them that believe: because our testimony that we had to you, was believed even the same day. Wherefore also, we pray always for you, that our God will make you worthy of this calling and fulfil all delectation of goodness, and the work of faith with power: that the name of our Lord jesus Christ may be glorified by you, and ye by him, according to the grace of our God and of the Lord jesus Christ. 
PAul and Silvanus and Tymothe, unto the company of the faithful that are assembled in spirit at Thessalonica, and be of one mind towards god our father and the Lord jesus Chryst. We are bounden to render abundant thanks always to god for his abundant liberality to you ward, in that you do not only through his help continue steadfast in those things that you have begun, but also for that you daily increase exceedingly more and more in faith and love among yourselves one to an other, so much that I think it not necessary now to kindle you unto the applying of godliness by the examples of other, seeing we rather make boast of you to the other congregations of god, and inflame other unto virtue by your example: in rehearsing your patience & steadfastness of faith in all your persecutions and afflictions, which you suffer, that the just judgement of god may be declared in you hereafter, at such time, as when you have suffered vexation in this world for the glory of his name, he shall admit you into the fellowship of his kingdom: And contrary wise shall commit them unto eternal punnyshement, that have persecuted you for malice of him. For certainly this shall be the dealing of god's righteousness, to pay unto either part reward worthy their deeds: to them that punnyshe the innocent, affliction: and to bestow unto you that are troubled with us, refreshing and comfort with us in that day, when the promises of the gospel shall appear, and when the Lord jesus shall show himself out of heaven openly unto the world, not than after a low base degree as he did at his first coming, but waited upon with the companies of angels, as it is comely for a mighty prince: nor than gentle and tractable to heal the wicked, but armed with an horrible fiery flame to rendre vengeance unto them that would not know god in this world, nor obey the gospel of our Lord jesus christ: so as they shall feel by experience that he is righteous and mighty, whom being merciful and gentle they set nought by: and so as at least they may learn by their own punishments perforce to confess the things to be true that the gospel spoke of. For they, inasmuch as they never made end of their wicked doing, shall suffer pains that never shall have ending: when they have looked upon the divine face of the lord and the majesty of his power, whom they contemned in this world as a rascal or a vile person. For at his first coming he came to save all men, but than he shall come to show himself glorious, not in himself only but in all his membres also, that are godly people, to the intent he may appear wonderful in all them that believe his gospel. For in that day the things shallbe openly seen of all men in you, which trusted in Christ at our record bearing, where the ungodly contemned them and would not believe: which day that it may be prosperous and joyful unto you, we cease not to pray to the lord continually for you, that forasmuch as it hath pleased him to call you unto the hope of this glory, the same may vouchsafe also to be presently ready to help you in your travail thitherward, that your convexsation be agreeable to your profession, and to consummate and finish perfitly that, which of his goodness he hath begun in you: and to give strength unto your souls, that in manfully bearing the vexations of the ungodly, you may declare, how mighty the assured hope of eternal felicity is in you, for whose sake you pass not even upon the life of your bodies: to the intent that like as Christ glorified the father by his death, & was glorified of him again by his resurrection: so the name of the lord jesus Christ may be glorified now by your sufferance, and you glorified again by him in the day of his coming, not according to your own deserts but according to the mercy of our god and of the Lord jesus Christ, without whose help all that you go about were of none effect.   

The. two Chapter.  

The text  We beseech you (brethren) by the coming of our Lord jesus christ, and in that we shall assemble unto him, that ye be not suddenly moved from your mind, nor be troubled, neth●r by spirit, neither by words, nor yet by letter which should some to come from us, as though th● day of Chryst were at hand. Let no man deceive you by any means, for the Lord shall not come except there come a departing first, and that the sinful man be opened the soon of perdition, which is an adversary: and is eralted above all that is called God, or that is worshipped: so that he doth sit in the temple of God, boasting himself to be God. Remember ye not, that when I was yet with you. I told you these things? And now ye know what with holdeth: even that he might be uttered at his tyme. For the mystery of the unquite doth all ready work: till he, which now only letteth, be taken out of the wa●e. And th●n shall that wicked beuttred, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the appeareaunce of his coming. 
furthermore brethren, we beseech you by this coming of our Lord jesus Christ, whereof we spoke a little afore, and by the fellowship of the glory, whereby we being the membres shallbe fastened unto our head: that you be not suddenly moved from the mind you are in though his coming be prolonged, and be not astonied in your minds, nether by feigned prophecy, ne by probable assercion, nor by Epistle sent in our name, as though the coming of the Lord were all ready at hand. Let no man deceive you by any means. For the lord shall not come, unless a departing come first, & not afore the wicked man appear, the child of perdition, who like as he is much unlike unto Christ, so much is he his enemy, & is exalted above the son of God, & above all, that is called God, or power, that is devoutly worshipped: so much that he shall sit in the temple of God, showing himself as God. Do you not remember, that when I was yet with you, I told you these things? And now you know, what is the let, that Christ cometh not. In deed that the wicked man (as I said afore) may in his proper time openly practise his tyranny upon the Saints. For now wickedness worketh his cruelty underhand by him, and the devil by wicked men rageth against the professors of the gospel, and as you perceive by my telling, there is nothing that letteth the adversary of Christ from showing himself openly, but only that in the mean while every one should hold still that he holdeth, until that kingdom, wherewith all other are holden in subjection, be dispatched quite out of the way. And as soon as that shall come to pass, than shall that wicked one show himself abroad openly, furnished with all kind of juggling casts and wily deceits, to bring mankind to destruction. But for all his raging with his devilish spirit, the Lord jesus shall cheoke him with the mighty blast of his mouth, and for all his boasting of his false counterfeit show of divinity, the Lord shall obscure and abolish him with the excellent clearness of his coming, even as monstrous sights of the night time and vain appearances of things vanish and go a way at the shining out of the bright son beams.   

The text.  Even him whose coming is after the working of Satan, with all lying power, signs and wonders: and with all deceyuab●enes of untyghtewesnes, among them that perish: because they received not the love of the truth, that they might be saved. And therefore, God shall send them strong delusion, that they should believe lies, that all they might be damned which believed not the truth: but had pleasure in unrightewesnes. But we are bound to give thanks alway to God for you (brethren beloved of the Lord) for because that God hath from the beginning chosen you to salvation, thorough sanctifyeng of the spirit, and thorough believing of the truth whereunto he called you by our Gospel, to obtain the glory of our lord jesus Christ. 
For that wily deceiver shall at his coming be furnished with the spirit of Satan, for the Devil shall practise his cruelty by him. And to the intent he may the more cruelly work his mischief, he shall not only be armed with a puissant great power, to make men's consciences afraid, but also with lying, countrefaict casts of signs and wonders, wherein he shall pretend to follow Christ, even as the learned enchauntours followed the example of Moses among the Egipcians. To be brief, there shall be no kind of fraud, but he shallbe perfitly cunning in it to work wickedness. Howbeit it shall not avail him in any wise, but only to the hurting of such, as perish (though he were not) through their own unbelief. For thus their obstinate rebellion against Christ demeriteth, this is a reward worthy their deserts, that seeing they received not Christ by whom they might have been saved, who for his charity sake was desirous to have all men saved, & for his truth sake opened plainly the things, that belonged to salvation: now by the sufferance of God, falsehood taketh place with them in stead of truth, tyranny for charity, a destroyour for a save our: and so as they shall believe a wicked man's lyenges, inasmuch as they refused to believe the son of God that preached nothing but truth. Thus shall it come to pass, that where they should otherwise have also perished because of their obstinate misbelief, than it shall manifestly appear in all men's sight, that they are justly damned, forasmuch as they spitefully forsook Christ, and gave credence at the first word to a crafty deceiver and a wicked person. This stormy tempest, like as it shall declare them worthy damnation, so shall it set forth your steadfastness more clearly. By reason whereof we are bound to rendre always thanks unto God (my christianly well-beloved brethren) in that he suffered you not to continue still in error, but choosed you unto salvation from the beginning, not by the means of Moses law, but by his own spirit the giver of holiness, and by your obedience wherewith you believed the truth simply and plainly. Besides this, like as he choosed you eternally from the beginning, so did he call you by our gospel preaching, to the intent the salvation of you, which believed when the jews believed not, should grow to the glory of our Lord jesus Christ.   

The text.  Therefore brethren stand fast, and keep the ordinances which ye have learned: whether it were by our preaching, or by Epistle. Our Lord jesus Christ himself, and God our father (which hath loved us, and hath given us everlasting consolation, and good hope thorough grace) comfort your hearts and stablish you in all good saying and doing. 
The gospel that I delivered unto you was the true and very right gospel, so that there is none other that you ought to look for. Therefore stand fast in it brethren, and hold the things that we delivered unto you, and that you learned of us, either by our preaching, or by our Epistle. Unto those it shall be your part to apply your endeavour with all watching diligence. Moreover the Lord jesus Christ himself, and god our father, which loved us of his own accord, and called us unto salvation, and by his spirit hath given us eternal consolation even in these afflictions, to look in good hope for the rewards of the life in heaven, not by means of our deservings, but by his own free mercy, comfort your hearts more and more, and establish and confirm you, to persever in all goodness both in word and in deed.    

The iii Chapter.  

The text.  Furthermore brethren pray ye for us, that the word of God may have passage, and be glorified, as it is also with you: and that we may be delivered from unreasonable and froward men. For all men have not faith: but the Lord is faithful, which shall stablish you, and preserve you from cuyll. We have confidence thorough the Lord to you ward, that ye both do, and will do the things which we command you. And the Lord guide your hearts to the love of God and patience of christ. 
furthermore brethren, like as we in our supplications to god help forward the business of your salvation, even so it is reason, that you in semblable case set forward the things that I go about with your prayers to him also: that like as the doctrine of the gospel had speedy & prosperous increase among you, so it may run abroad and be published among all men. For the more spedynesse whereof, pray you, that we may through his help be delivered from such men as be perverse and froward, which hyndre withal their possible means, that the doctrine of Christ be not sown without let or hindrance. For all they believe not the Gospel that hear the Gospel: and yet there is no cause why you should not believe, for all their wicked endeavours. They spurn against the Gospel, but they shall not spurn it away, for it hath a sure protector even the Lord jesus, which shall make you steadfast against their unruly wickedness, and keep you from evil, and finish that he hath begun in you, because he is true in his promises. He will not fail to succour you, so that you fail not to follow his goodness: he will help, but whom▪ those that are diligent endevourers. Thus we speak, not that we doubt of your constant steadfastness, but we have rather a firm trust of you, that like as by the help of the Lord jesus you do as we gave you in commandment, so ye will do still hereafter. To conclude, the Lord jesus with his grace govern your hearts, that they may go on in the right course, and grow forward in the charity of God, and in the looking for jesus Christ. Charity will cause you, to study continually to deserve well of all men, like as God is bounteonsly good to all men: and the looking for Christ's coming, shall make you to abide manfully all manner of afflictions.   

The text.  We require you brethren by the name of our Lord jesus Christ, that ye withdraw yourselves from every brother, that behaveth himself inordinately, & not after the institution which he received of us. For ye yourselves know, how ye ought to follow us. For we behaved not ourselves inordinately among you. Neither took we bread of any man for nought: but wrought with labour & sweat night & day, because we would not be chargeable to any of you: not but that we had authority, but to make ourselves an eusample unto you, to follow us. For when we were with you, this we warned you of▪ that if any would not work, the same should not cate. For we have heard say that there are some which walk among you inordinately, working not at all, but being busybodyes. Them that are such, we command and exhort by our Lord jesus Christ, that they work with quietness, and eat their own bread. Brethren, be not ye weary in well doing. 
And if there be any among you, that contemneth to follow that trade of living, which we have prescribed unto you after the rule of the gospel, and ly●e carelessly as he lusteth himself, and through his idleness disquiet your common affairs, and yet albeit he do nought himself, is a busy meddler of other men's doings: we command you by the authority of our Lord jesus Christ, that you withdraw yourselves from the company of him, if he have the name of a christian. For it shall not irk other to follow the example of us, which albeit we used both the honour and charge of Apostelship, yet it grieved us never a whit to be brought into a base ordre among you, and we took no more upon us than other men did: insomuch that we took not somuch as a piece of bread of any man's cost, but we forgot the dignity of our office, and got with the labour of our hands working day and night, the things that were necessarily requisite to the use of our living, because we would be a burden to no man: Not that we thought it was unlawful for us to do as the other Apostles do, but we would not use our right as we might have done, because we would set ourselves for a form and an ensample, that other men should not be grieved to follow. That which we ourselves did in deed, we commanded you in word, that if any would not work, the same should not eat.  
Those deserve a living, that watchenight and day for your salvation. But idle curiosity and curious idleves deserveth no refreshing. For we have heard, that there be some among you, that disquiet your order, in that they will not work, and so having nought to do of their own, they must needs meddle of other men's business. As yet I spare to name them, but whosoever they be, we command them and if they had leaver we should so do, we hertily beseech them by our Lord jesus Christ, that they disturb not the common quiet through their idleness: and that inasmuche as they do nought themselves, they hinder not other that are occupied, but let them quietly work also, getting their living with their own hands, rather than to be grievous unto other with shameless cravinge & unsemelines. In deed they are worthy to have nay of what they ask, howbeit it standeth with christian humanity to do for them that deserve little, either for that, that they be men, or because peradventure they may amend and be better. Therefore brethren be not you weary of well doing, to the worthy and also to the unworthy.   

The text.  If any man obey not our saying, send us word of him by a letter: and have no company with him, that he may be ashamed. And count him not as an enemy: but warn him as a brother. The very Lord of peace give you peace always, by all means. The Lord be with you al. The salutation of me Paul, with mine own hand. This is the token in Epistles. So I write. The grace of our Lord jesus Christ be with you all, Amen. 
If there be any man that despise to do after our admonitions, aswell that I gave you when I was present with you, as now I write being absent from you: let this be a punishment enough for christian charity, that he may have a living that is of those conditions, but yet let him be noted in that he is put out of your company, to this only intent that being ashamed he may repent and amend: And cast him not out as an utter enemy, but rather admonish him as a brother that went astray, whom your mind is to have amended and not destroyed, eschewing his company so as you may love him in your hearts neucrthelesse. For the divorcement that charity alloweth, is received but only for a time, that he that hath offended may repent. Furthermore the Lord jesus the author of peace, grant you perpetual peace in all your affairs. The Lord be ever with you all. This is the salutation that I Paul write unto you again with mine own hand. This token you shall observe in all mine Epistles written either to you or other. For I write this that no man shall deceive you by counterfeit letters. The favour and benevolence of our Lord jesus Christ be evermore with you all.  
Amen.    
¶ Thus endeth the Paraphrase upon the latter Epistle of S. Paul the Apostle to the Thessalonians.    


Erasmus of Roterodame to the Right reverend Bishop and most excellent Prince of Traiecte/ Philip of burgundy/ sendeth greeting.  
ALbeit in these months/ fields lie here and there bare and barren, most honourable prelate, yet there is no time of the year but the fields of learning bring forth one profitable crop or other: so that there is none so rugged a winter, but some profit ariseth of the fields wherein good studies are sown. Me thinketh it standeth with indifferent reason than, that a great portion should be cut thereout and given to the Bishop as the chief ploughman of this husbandry. For where to our powers we lay our helping hands to the furtherance of the gospel, we in some part serve the turns of the office that you ought to care for. In consideration whereof I have done this so much the more willingly, because the Argument of this matter self provoked me thereunto. For I have expounded by way of Paraphrase, the two epistles of Saint Paul to Tymothie, and the one t● Titus: whereunto I have added, as it were in stead of a perfit end, tha●, that he wrote to Philemon, because it should not be left alone undone, being the hyndermoost, which though it treat not of like matter as these other do, yet there is nothing in Paul's writing, that perteigneth not to the office of a bishop. For in these three former Epistles he painteth out after a wonderful manner and setteth forth the image of a right and a true Christian prelate: and what qualynes and gifts it behoveth him to be garnished withal that is called to this so arduous a travail and what his duties are to do that taketh that office in hand. For how hard a mattier it is, to play the parts of a blameless bishop, and on the other side, how pernicious a danger it is to the ordering of man's life, to have a corrupt keeper of the lords flock, it is evidently appearaunt in that, that Paul giveth commandment of no thing more instantly nor more carefully than he doth of it. For how often rehearsal maketh he of alway one thing, and how often beateth he in the same mattiers that he spoke of afore? how many times doth he beseech, charge, and adjure by all that holy is, now by fair speech now by promises, now by fear alluring the people with the example sometime of himself and sometime of Christ? Now seeing Paul was so afraid of their quailing, whom he had instructed by his own teaching, whom also he had ordained by the laying on of his own hands, & had searched and thoroughly tried their faithfulness and integrity by so many manner of ways: how much more danger is it at this day to commit an office of so weighty importance unto any man at adventure without good ad visement? In times past every city had a resident bishop of his own, and yet in those cities how small a portion of folks were there that-professed Christ?  
And besides that, in those days the blood of Christ was yet in fervent remembrance in men's harries, because it was but lately shed. And the heavenvly fire that was given men in baptism, was yet flaming hoot: which things I can not tell how, they both seem to be cold at this present in our conversation. For these causes sake, a Bishop had not only the charge and oversight of a fewer than now, but also of such as were obedient without compulsion. Me thinketh it therefore, a matter of much more difficulty, at ● his day to play the faithful uncorrupt bishop: not only for that, that one man hath the authority over so many towns, but much more in that the most part of them over and besides the dispensation and teaching of the gospel's, which is the chiefest and the very peculiar office of a Bishop, are burdened with the administration of secula●e offices. But it is a wondrous matter to talk of, how evil the world and Christ agree one with the other, and how hard a thing it is for heavenly business and worldly affairs to be at one concord. Than seeing it is a great weighty mattier to do either of them both as it should be, that is to say, either to be a good bishop or a profitable prince: what a busy piece of work is it for a man that is tangled both the ways, so to order the mattier, that he leave no paite of his office undone, either touching his spiritual charge or his temporal autoritic: so to content his mortal prince, that he offend not the prince immortal: and so to be in favour with the court, that he come not out of favour in heaven? In times past who soever took the office of a bishop upon him, must out of hand have prepared himself willingly to abide all storms of persecutions. And yet it passeth my knowledge to say whether there be more danger in the tranquillytie of the world that now goeth, in case it be a tranquillity, or in the stormy tempests of those days. And although by reason of altering the state of things, it is not possible that the manner of using a bishops office should be thoroughly in all things always after one sort. And yet the thing is not to be utterly condemned that varieth from the example of that age, nether the mutable changeinges of human mattiers do always permit a bishop to bring to pass the thing that he thinketh best to be done: like as a Master of a ship that is both expert and vigilant doth no good sometimes with sitting at the helm, but is carried away as the wind and wether will: yet not withstanding he shall go the less out of the way, from the sincere perfit image of a good bishop, that will have this form of Paul, as it were a certain directory always before his eyes. Like as a stout governor of a ship, albeit he be driven parforce to go sometime a great deal out of his right course, doth not set his eye besides the compass and loode star for all that, lest he should chance to go quite out of his aim all together. And although a man can not do as Paul did in all things yet it is somewhat if he follow his example in some things. And who so will endeavour himself to those things that are the best to be done, shall not fail of the forewardenes of Christ's help, whose vicegerent your lordship is, and without his help all that men goeth about is but vain. Far ye well.  
The year. M.D.XIX   

¶ The Argument upon the first Epistle of S. Paul unto Tymothie/ by D. Erasmus of Roterodame.  
Tymothies' mother was a jew borne, howbeit she was a christian, and his father was a Greek. This Timothee being an honest manierly toward young man and well learned in holy scriptures Paul choosed to be a ministre: and yet because of the Jews he was compelled to circumcide him. And forasmuch as he had committed unto Timothy (as he did also to Titus) the cure of those congregations that he could not go to himself, he instituted him in the office of a bishop and in the discipline of the congregation, giving him not admonitions as a disciple, but as a son and as a fellow in office. And to th'intent he might do so with the more authority, he doth often vindicate the authority of apostleship unto himself. Paul admonisheth him to reject such as would bring in jewish fables, and to teach those things that pertain to faith and charity. Than, forasmuch as the order of a city and tranquillity of a common wealth dependeth of the authority of princes and magistrates, he would not only not have their authority (though they were Ethnykes) contemned of the christians, but also commandeth them to be prayed for. He prescribeth what is comely both for men and for women to use in the open congregation. He painteth out what a bishop should be and his household. These he treateth of almost in all the three first chapters. Than he warneth him that he receive no jewish fables, and speaketh of choice of meats and forbidding of marriage. And than he teacheth him straightways how he should behave himself towards old men, towards youngmen, towards old women, towards yougwomen, towards widows as well rich and poor as those that aught to be found of the common stock of the congregation, towards the younger women and towards such as be as yet of suspect age. Furthermore he prescribeth unto him what he must command to Masters, what to servants, what to rich men, admonyshing him to reject with all possible means contentious sophistical questions, that have nothing but a vain show of learning. This Epistle he wrote from Laodicea by Tychicus the Deacon.  
Thus endeth the Argument.   

The paraphrase of Erasmus upon the first Epistle of S. Paul the Apostle to Timothee.  

The first Chapter.  

The text.  ¶ Paul an Apostle of jesus Christ, by the commission of god our saviour, and lord jesus Christ which is our hope. Unto Timothe his natural son in the faith. Grace, mercy & peace from God our father, and from the Lord jesus Christ our Lord. As I besought the to abide ●●yll at Ephesus (when I depatred into Macedonia) even so do, that thou command some, that they follow no strange docrtine, verber give heed to fables and endless genealogies, which breed doubt more than godly edifying, which is by faith: for the end of the commandment is, love out of apute heart, and of a good conscience, and of faith unfeigned: from the which things, because some have erred, they are turned unto vain jangling, because they would be doctors of the law, and yet understand not what they speak, neither whereof they affirm. 
Paul an Apostle and messenger/ lest any man would suspect that I go about mine own business or human affairs, and not a messenger of Moses or any other man, but the messenger of jesus Christ, which being sent of late in his own person upon his father's message, did faithfully finish the business of him that sent him. And as for me I took not this message upon me on mine own head, neither received I it of man, but was not only called unto it by the appointment of the everlasting god, but I was also driven perforce unto it by his commandment and authority: in so much that it 
By the commission of god our saviour.  was not in my choice to shift inyne hands of that office, as painful as it is, which was enjoined unto me by the authority of God, the only au tour of all our salvation. For what so ever the son hath enjoined us by the father's authority, that same do I take as enjoined of the father himself, by whom we are also bounden unto him for our salvation: aswell in that we are redeemed by his death from eternal destruction, as also in that we are by his mighty help delivered from the raging tempests of aflictions. From the which albeit our chance be not to be set at liberty for a time, yet there is no cause why we should doubt of our safe preservation, having Christ to our protector, whom the father hath appointed to be both the example and autour of our most certainly assured hope. For like as he when he was whipped and nailed to the cross suffered corporal death, howbeit he rose anon again to life that never shall die: even so when we have been oppressed with present sorrows of this world, he shall one day restore us alive again to the same immortality. For this respects sake, Paul being streynghtened through his authority 
To his natural son.  and maintenance, and an invincible Apostle writeth unto Tymothe, his true natural son: whom I have not chosen (quoth he) out of an other man's flock, but I begat him myself out of these bowels of mine, through the gospel when he was yet a straungier from Christ: & he for his part is so like, & so expressly resembleth this father of his, in steadfastness & sincerity of faith & pure teaching of the gospel, that it appeareth by evident matter in deed, that he is no such as may be doubted whether he be mine or not, but that he is my natural very own undoubted bogotten son, and therefore a great deal more dearly beloved unto me, than if I had gotten him of my bodily substance after the common manner as men do. The bodily substance begetteth children that shall live but a while, but by the gospel are we borne to live always and never die. If parents have a more peculiar and a nearer hattie love, to such of their children as be most like favoured unto them than to other, and thereby do as it were know them surely to be their very own: how● much more just cause have I to love this son, whom I begat unto Christ through the faith of the gospel, and 
In the faith.  in whom I behold the sincerity of my faith borne new again as it were? Let the jews make boast at their pleasure, for geating one companion or other as a child gotten by adoption to their Moses: I boast that I have gotten such a son as this to the faith of the gospel and unto Christ. For it is expedient that the jews synagogue should from hence forth give over bearing of children. And it is time, that the Gospel spread forth his fruitfulness of faith abroad in to the whole universal world. Now than, like as I have manifold causes to boast of such a son, inasmuche as I may safely commit unto him the office of gospel preaching: even so I think there is no cause why he should repent the having either of such an Apostle, or of such a father. I have committed a part of mine own office unto him, howbeit god hath give me authority thus to do, so as he can stand in no doubt touching the charge of the congregations appointed by me, unless peradventure he dysturst the authority of god. Now what should I being a most loving father wish unto so entirely a dear beloved son? what things else, than the same, that the supreme governor of our life would have us to be rich and plenteous of, and in the which he would fain have us to grow strong daily more and more, until we be grown unto such a state as Christ may voutchesafe to know us for his own lawful brethren? Therefore I wish Grace 
Grace mercy & peace.  unto him, that he may perfitly understand, that all faithful believers are saved by the free benefit of Christ without help of Moses law. And not only grace, but mercy also to be always ready with present help to succour him in his travail among so many dangerous mutations of things. For I am not all ignorant, what cumbrous storms the life of such as be preachers is endangered withal. Finally, as it is the propriety of our profession, I wish him peace and concord: and that he look not to receive these benefits of the world, whose succours are but vain: nether of Moses, because it is a pernicious matter to have any trust in his shadows, sense the true light of the gospel shone clearly forth: ne yet of any other mortal man, but of god the father, who forsaketh not those that faithfully trust in him: & of his son jesus Christ our lord, who, like as he hath all things commune with the father, even so he faileth not to help those, that have once wholly committed themselves unto his fidelity, as faithful servants that depend all together of such a master as none is to be compared unto him either in goodness or power. Thou knowest, natural dear son, what we had, and what 
As I besought the.  danger of our lives we were in, to win some congregation unto Christ: and it is not unknown unto thee, how diligently the false apostles watch in every place, & go about to draw unto Moses, those lately entered younglings whom we have gathered together unto the gospel: & for none other purpose, but to get a flock of disciples to themselves, and to be had in estimation among the common people. And as for me, my study is to enlarge the deminions of the gospels possession to the uttermost of my power: so that nevertheless we may maintain that, that is all ready gotten. To be short, forasmuch as we can not be personally present in all places, we must needs accomplish that, which is behind, partly with sending of Epistles, partly by the ministery of fellow officers. In consideration whereof, at such time as I went again into Macedonia about the necessary affairs of the gospel, because the Ephesians should not be utterly destitute of me, I left the there even as myself, to have the authority as a notable vicegerent in so excellent and so painful an office. Thou seest the general sort of men wonderfully inclined both to superstition and unto curious arts: notwithstanding the glory of the gospel is so much the more highly advanced. And again, there be adversaries so many and so cruel, that we had need to set both feet fast to the ground (as they say) 
That thou command some.  that we stand strongly against them. Wherefore, the thing that when I went thence I required the to do, the same being now absent I eftsoons beseech and pray the to do: that is, that thou warn some corrupt apostles there, whose names I pass over advisedly at this time (lest being thereby provoked they wax more shameless) that they defile not ne subvert the pure doctrine of the gospel that we taught to the Ephesians, with their new doctrine. And on the other part, warn the faithful flock before hand, that they give not light ear nor intendaunce to such false apostles to their own peril, for they teach not those things that avail to eternal salvation, and are worthy the gospel of Christ, but clout in a sort of unfruitful jewish fables, touching the superstitious constitutions of men, which avail not a rote to true godliness: & of a perplex ordre of pedigree rehearsed from grandfather's, great grandfather's, and great great grandfather's, as though the gift of salvation taught in the gospel, were derived unto us by corporal lineage descending from a sort of degrees of sundry ancestors: and not rather by heavenvly goodness powered once untuersally upon all them, that embrace the faith of the gospel. And this gear they preach not to the glory of Christ, but partly that they themselves may be had in price among you to be commended for noble doctors: partly to the intent, forasmuch as the gospels doctrine is plain and simple, either to be taken for so much the greater learned men, because they can clout in a meignye of doubtful dyfficulties that never can be made plain, and a sort of riedles that have no exposition: as though those things were not most best that are most plain. The gospel bringeth salvation to the believer in a small towme: But this kind of men's doctrine bringeth in question upon question, and not only is nothing available unto heavenly godliness, that God giveth us through faith, but also it turneth up side down the chief point of the gospels religion. Whosoever believeth purely, passeth not upon questions. And he that knitteth and unknitteth the knots of questions, what other thing doth he teach men but to stand in doubt? Curiosity of questioning is an adversary to faith. If they believe God, what a do have they to quarrel with his promises? If the faith and love of the gospel give salvation without much a do, to what purpose are men's fantasies mingled with all, as cutting of the foreskin, washing of hands, choice of meats and observation of days? They make vaunt unto you, that the law was given of god: and yet those that teach it, teach it more grievously than learnedly, and understand not the sum nor the end of the law. Whereto should a man labour for salvation by means of so many wiry observations, seeing he may let them alone and fly straight way to the prick itself? That man is conynglye learned enough in Moses law, that hath attained the effects of the law. To be brief, the thing that comprehendeth & accomplisheth all the whole efficacy of Moses law in a short sum, is love, in case it proceed from a pure heart 
The end of the law is love.  and an upright conscience and an unfeigned faith without hollowness. A perfit sincere love telleth a great deal ryghtelyer, what is to be done, than any constitutions, how many soever they be. In case this love be present, what need the prescripts of the law? if it be not present, what availeth the observation of the law? An human love, because it is many times blotted with affections, standeth many times with a corrupt conversation, and sometimes comprehendeth not a full entier trust in god. But the evangelical love is of this property, that it never deceiveth, never wavereth, and can never cease from doing godly. For it giveth respect to none other purpose but to the glory of Christ, and commodity of his neighbour: ne dependeth of any other but only of Christ. Of this prick forasmuch as some miss, therefore in stead of the sure doctrine of Christ, they straw abroad vain smokes & mists of jewish questions, to th'intent they might seem gay doctors of the law and set out themselves with vain babbling, when they understand not for all that the specialties of those things that they speak of, nor whereof they affirm. For all the whole law of Moses, although it be otherwise diverse and dyffuse, is collected into Christ alone. Than seeing the law self applieth unto Christ, it is shame for a man to profess himself a doctor of the law, that interpreteth the law contrary to Christ's mind. Howbeit we speak not thus, as though we condemned the law of Moses.   

The text.  ¶ We know, that the law is good, if a man use it lawfully: knowing this, how that the law is not given unto a righteous man, but unto the unrighteous and disobedient, to the ungodly and to sinners, to unholy and unclean, to murderers of fathers & murderers of mothers, to mans●ears, to whormongers, to them that defile themselves which mankind, to menstealers, to liars, to perjured, and if there be any other thing that is contrary to the wholesome doctrine according to the gospel of the glory of the blessed God, which gospel is committed unto me. And I thank Christ jesus our Lord, with hath made me strong: for he counted me true, and put me in office where as before I was a blasphemer, and a persecuter, and a syraunt. But I obtained mercy, because I did it ignorantly thorough unbelief. Nevertheless, the grace of our Lord was exceeding abundant with faith and love which is by Christ jesus. 
We do both know and acknowledge, that the law is good unless it be unlawfully used. And he is an abusour of the law, that expoundeth it otherwise than it meaneth itself. The chiefest purpose of the law was, to lead us unto Christ. So that he turneth the law, which is good, into his own destruction, that by the law draweth folks away from Christ. And he that discerneth and espieth in what behalf the law (that was given but for a time) must give 
The law is good.  place to the gospel, and in what part it ought to continue in his perpetual strength: he that understandeth after what sort to apply the gross lettre of the law unto the spiritual doctrine of the gospel: and he that perceiveth, how they whom Christ hath redeemed with his blood from the tyranny of sin, and do more upon their own accord at the motion of love, than Moses law appointeth, have no need of the fear nor admonition of the law, either to be restrained from naughtiness or stiered to their duty doing: to him in deed the law is good. For he understandeth that the law belongeth not to him, that hath learned by the gospel, not only to hurt no body, but also to do good unto his enemies. Whereto should an horse need bridle or spur that runneth freely and well as he should do? They that are led and ordered by the spirit of Christ, run uncompelled, and do more than all the whole law requireth: and having once freely attained righteousness, abhorred from all unrighteousness. Therefore the law, that by fear restraineth from evil doings, is not 
The law is not given unto a righteous man.  given in any wise unto them, that do willingly and gladly that which the law requireth, although they have not the words of the law. For whom than is the law ordained? verily unto them that turn the deaf ear towards the law of nature, and being without love & readily inclined to all myscheafe, are guided by their own lusts, unless they be holden back with the bar of the law: And in case the law suffer them to sin unpunished, than they return by and by to their own disposition, and become the same openly that they were inwardly: that is to say, unjust, rebels, wicked and ungodly, dysobedient, impure, killers of fathers and mothers, whoremongers, defylers, of themselves with mankind, man robbing thieves, liars and perjured persons. The threatenings of the law were justly objected against the jews because they were prone to these mischiefs, to restrain their slavyshe vile natures from these wicked doings before rehearsed for fear of punishment, & all other manner of naughtiness that is against the excellent law of the gospel, which Moses gave us not, but the blessed god himself delivered us by his only son jesus. The jews make boast, that their law is glorious: the law that we have is much more glorious. They brag of their author Moses, and we with a great deal juster cause boast of our author god and Christ. They preach the law of Moses, that restraineth a certain sort of great notable crimes through punishment, and I preach the law of the gospel, which dyspatcheth all lusts at once, that are contrary to true godliness. And who is their author of preaching Moses law, let them look to that themselves: But in deed I am put in trust to preach this honourable mighty puissant gospel, that needeth none aid of the law, and it was not committed unto me by men, but by god himself: not that I think me worthy in any condition to have so weighty a matter committed unto me. It was not of my deserving but of the goodness of god, unto whom I render thanks for giving strength unto such a wretched body as I am, & so far unmeet for this office, to glorify jesus Christ our Lord: whose business I do faithfully, like a faithful servant: and yet I challenge none other commendation to myself, but that like as he hath thought me a faithful minister to preach the gospel, even so do I sincerely and unfeignedly labour in the office that he hath put me in trust withal, without any following of their example that preach Moses law to Christ's reproach, only serving their own gain and the glory of themselves, and not of jesus Christ. I confess that in times past I was led in the same blindness that they are, as long as I continued in the zeal of the law of the fathers, I was a blasphemer against the name of Christ, I was so cruel a persecutor, that I could never lynne doing of violence. For I persecuted the springing glory of the gospel, not only with braulinges, but also even unto enprisoning and murdering. Yet hitherto I am behind these men in nothing: peradventure in this case I am to be preferred before them, inasmuche as I did these things by the only simple sticking to the law, through error and ignorance: inasmuche as I was not yet called to the fellowship of the gospel: But they have once professed Christ, and yet being enemies of his glory, and to much desirous of their own, do of a malicious obstinacy clout in the unprofitable burden of Moses law. And for this cause sake, seeing I did thus only of ignorance, God had mercy upon me, where as they are blinded every day more and more. The more fervently that I fought than for the law against Christ, the more hartylye do I now defend the doctrine of Christ against the affirmours of the law. For in stead of that earnest vehement study of the law, which is to be put away, grace hath succeeded abundantly: And in stead of the trusting of the law, the faithful trusting in Christ is comen in place. In stead of the malicious hatred of the jews, charity towards all men is entered, which we have obtained both by the example and gift of Christ.   

The text.  ¶ This is a true saying (and by all means worthy to be received of us) that Christ jesus came into the world, to save sinners, of whom I am chief. notwithstanding, for this cause obtained I mercy, that jesus Christ should first she we on me all long patience, to declare an ensample unto them which should believe on him unto eternal life. So then unto God, king everlasting, immortal, invisible, wise, only be vonoure and praise for ever and ever. Amen. This commandment commit I unto thee, son Tymotheus, according to the prophecies, which in time past were prophesied of thee, that thou in them shouldest fight a good fight, having faith and good conscience: which some have put away from them▪ ●nd as concerning faith have made shipwreck. Of whose number is Hymeneus and Alexander, whom I have delivered unto Satan, that they may learn not to blaspheme. 
The jews have nothing to say against me, although I said that I am by the goodness of god without the help of the law becomen of a wicked and a mischievous man, now that, that I am. But the thing that seemeth unto them uncredible, is by most evident arguments undoubtedly true: and the thing that they renounce, is withal studious endeavour to be embraced (as they say) with meeting arms: that jesus Christ seeing the law to be uneffectual unto perfit salvation, was made man and came in his own person into the world, to th'intent that through his death he might give us perfit health, and in suffering the pains of our unrighteousness he might give unto us his own righteousness. Finally, albeit I was an earnest mayntenoure of the law of the fathers, yet I do not only not except myself out of the number of sinners, but also I knowledge me to be even the chiefest among them. I will not deny mine uncleanness, for it redoundeth unto the glory of Christ. The less that I deserve mercy, the more excellent is his clemency. I was worthy punishment. And how cometh it to pass than, that Christ would not only pardon mine offences and declare his exceeding gentleness towards me, but also enrich me with so many great free gifts? For what other purpose, but through this notable example, to provoke all men to hope after like forgiveness, how fylthily soever they have lived before, so that they put no trust in the aid of Moses law, and set all their whole faith in Christ's goodness, that continueth with us still unto everlasting life. The promises are great, but the promise maker is trusty and sure. And no man shall put any mistrust in the promises, that considereth Christ to be the promise maker. And in case any man could contemn him as a man having suffered upon the cross, yet let him consider that the most high everlasting king God the father immortal, invisible, and only wise is the chief author of this business, who by his son giveth us all things. Therefore nothing ought to seem incredible, that almighty God promiseth. And as for men, they can challenge to themselves no part of ability to give this so singular a treasure, forasmuch as he ought to have all honour and glory, not for a certain of years, as the glory of Moses law was, but in all ages for evermore. For it beseemeth the immortal God to have immortal honour. That, that I have said, is true, and as the matter is in deed. Than like as I do faithfully behave myself in the business appointed unto me, even so do I give the this in commandment, my loving son timothy, that thou follow thy father's example, in acomplishing the office, that thou haste taken upon thee, thoroughly in all points. It is god's business that thou takest in hand, whereunto thou wast not called by any promotion of man, but by the appointment and commandment of god. Under his banners thou art a soldier, and of him thou shalt receive the rewards of victory. Thou seest what a band of men thou hast committed to thy credence, thou seest with what manner of adversaries thou haste a do, there is none opportunity for the to be negligent or to sleep thy matters. And it were the greatest shame in the world and a very wicked part for the to shrink from him, 
We have the like adversaries but not the like diligent preachers.  whose words thou art sworn unto, & whose name thou hast once professed. His judgement was that thou wouldst prove a valiant and a faithful guide, for so the spirit of Christ by his inspiration showed unto us, at such time as we committed authority of priesthood unto the by laying on of hands. See therefore that thou constantly answer aswell the judgement that God gave 
Paul made a priest by laying on of hands without anoputing.  before of thee, as the faithful trust that we have in thee: so as god may both praise the for a noble guide, and I may reknowledge the to be mine own son. It is an excellent war, that thou art occupied in, see that thou apply it manfully. And that shallbe, in case thou keep a sincere perfit faith, and unto faith join a good conscience: that thou put no doubt in god's promises and frame thyself in uprightness of life according to the sincerity of thy judgement. The pureness of life ought to be of such efficacy, that it may be not only allowed with other men, but also that the conscience may be upright before God. The things that decay the strength of faith are human questions, 
Faith and conscience.  and the appetites of men are the things that defile the conscience: whereas those that pretend to go about Christ's affairs, have respect to other purposes 
The cause of the decay of faith and good conscience.  than unto Christ. finally these two clcave so fast one to the other, that if the one be decayed, the other is in jeopardy. For he that hath not a sincere conscience can not possibly have a sincere faith. For how can the thing be called sincere that is dead? Or how can the thing endure that wanteth life and spirit. For it cometh to pass that those which have a naughty conscience in all things, at length fall clean away from believing those things that the gospel teacheth concerning the rewards either of an innocent life or of a naughty life. An example of this matter we have lately seen to much true (alas therefore) in Alexander and Himeneus, who inasmuch as in the preaching of the gospel they hold not fast the helm of an upright conscience, are fallen into the rocks of Infidelity, and being once fallen from the wholesome profession of Christ, they are so carried away with the waves of naughty lusts, that they railed with open spiteful words against the doctrine of the gospel, so that they can not be possibly amended with gentle monitions. And therefore I have (with mine own sentence giving) cut them of from the rest of Christ's body, as rotten membres: to th'intent that being so corrected they may learn through shame and reproach, to cease from their wicked spyghtful railynges, and to be less hurtful to other, though they can not be good to themselves. Those are to be pulled under with rigorous handling, that are grown into so high wickedness, that there can be no good done upon them with gentle remedies. Therefore, not only the judgement of god touching thy sincerity, not only mine example, not only thine own profession, and in that thou art a soldier of Christ, but also such men's abominable example ought to kindle thy heart to do thine office thoroughly as thou shouldest do.    

The ii Chapter.  

The text.  ¶ I exhort therefore, that above all things prayers, supplications, intercessions, and giving of thanks be had for all men: for kings, and for all that are in authority, that we may live a quiet and a peaceable life, with all godliness au● honesty. For that is good and accepted in the sight of god our saviour, which will have all men to be saved, and to come unto the knowledge of the truth. For there is one God, and one mediator between God and man, even the man Christ Jesus, which gave himself a ransom for all men, that it should be testified at his time, whenunto I am ordained a preacher and an Apostle. I tell the truth in Christ, and lie not: being the teacher of the gentiles wi●● faith and verity. 
IT is not enough for the to be without fault thyself, but it is the part of a bishop to prescri●e also unto other what is necessary for them to do. And those aught to be such things, as may appear worthy an evangelical conscience. To be brief, it standeth them in hand that profess Christ, to be most far of ●●om desire of revengement, from desire of hurt doing, and from all kind of displeasure. Therefore see thou exhort those that thine are to begin the first thing they do in the morning, to use godliness and to worship Christ. And first of all let them pray to god, to put away all things that trouble and disquiet the state of Religion, and of the common wealth. Than let them ask of him those things, that are available to godly doing, and to the tranquillity of the common wealth. This done, let them beseache Christ nothing else against such as persecute his flock, but his aid and succour. last of all, let thanks be rendered unto him for those things, that by god's goodness have happened, and earnest supplications made for the things that have not yet happened. And let these be done not only for the Christians but for all manner of men also, lest Christian love should appear to be but a strait laced love, as though it favoured none but of his own sort: but set it be extended abroad in most large manner, after th'example of god, both to the good and to the bad: like as he being perfectly good, and beneficial to all as much as in him is, bestoweth his son to shine unto the just and also to the unjust.  
And in asmuch as god giveth us public quietness by means of Ethnic rulers: it is reason that thanks be rendered also for them▪ And it is uncertain to us, whether that ruler being a wicked image worshipper, shall in short space receive the gospel. For that cause, Christian love wisheth the salvation of al. The jew loveth the jew, the newly entered into a sect loveth his like, the Greek loveth the greek, the brother loveth the brother, the kinsman loveth the kinsman. This is not a gospellike love, but that is a gospellike love, that loveth the godly for Christ, and loveth the wicked that they may once repent and turn unto Christ. They do sacrifice unto devils and curse you bytterlye. And you contrary wise, cleave hard to the footsteps of Christ, who, when he was exalted upon the cross, and was reviled with such spite full rebukes as were more grievous than the punishment of the cross self, he gave none evil words again, he cursed not bitterly again, but with an exceeding great cry besought the father to forgive them. And prayer is to be made not only for the whole general sort of men, but also especially for kings, yea though they be ethnics and strangers from the profession of Christ, and for all them, that after the public ordre of the world are set in any authority. And let not this move you, that of them we be afflicted, we be beaten, we be cast in prison, we be put to death. Rather their blindness is to be pitied, and not malice requite with malice. Or else they shallbe never the better, and we shall cease 
The chief policy that bringeth men to Christ, is christian charity.  also to be Christians. This way pleased Christ as a way of most special efficacy, wherewith he would have all driven to himself. And though there be some, upon whom our love is lost, yet we will not give over to be like ourselves for all that. This world hath his ordre, which it is not expedient that we should dysquyet: seeing it is our duty to procure peace in every place. Their power and authority in some purpose doth service unto the justice of God, in that they hold under the evil doers with punishments, in that they kept the naughty ones in their duty doing, in that they put away robberies, in that with their martial powers they defend the public peace, in that they govern the common wealth with their laws. These things albeit they do not for the love of Christ, yet in a generalty it is not expedient that the state of the common wealth should be disturbed by means of us, lest the doctrine of the gospel should seem a seditious doctrine, and than we should begin to run in a hatred, not because we profess Christ, but because we hinder the public peace. And in case they abuse their power upon us at any time, it is a Christian man's part to forget the evil turns and remember the good turn. In this we are bounden to their authority, in this we are bound to their defence and martial powers, yea we are rather bounden to God by them in this, that we may be safe from seditions, safe from robbing, safe from battles, and lead a quiet life without trouble. It would do well to have in remembrance, what a great sea of mischiefs the of war bringeth in with it, and what commodities peace hath in it. Many are the mischiefs that beggarly need of necessary things procureth. Peace bringeth plenty. In peace there is opportunity to use godliness, and war teacheth all manner of wickedness. Our profession loveth chaste behaviour, and in war who can be safely chaste as he should be? And though men for the most part abuse the benefit of peace to wicked sensual purposes, yet for all that let us use the public peace to the serving of god and integrity of honest manners, obeying princes in the mean season in all things, that they either command us rightly according to their office, or else do nothing unto us but make us punished persons, and not wicked persons. They take away our substance, but yet no part of our honesty is diminished. They lad us with fetters, but they draw us not away from Christ. They slay the body, and send us over to the haven of immortality. But than they might hurt us in deed, if they could make us covetous, if they could make us afraid of death, if they could make us desirous of life, if they could make us ambitious, if they could make us desirous of revengement, if they could make us to distrust Christ. Therefore Princes are neither unhonestly to be slattered, nor seditiously repugned. And in case it be godly requisite at any time in the gospels behalf, ●o contemn their commandments, yet it must be done with such a temperance that they may perceive us to do it not for the displeasure of them but for a good will unto godliness.  
notwithstanding▪ I give not monition hereof for this purpose, that where we are far unable to match them in worldly powers, we should provoke their puissance upon us to our own harm, but that in this kind of lenity we should resemble Christ our prince, who, when he could alone have done more than all the Princes and rulers of this world, yet had leaver win the world to himself in suffering of evil, than in repelling or requiting of evil: he had leaver win the conquest with gentle dealing, than with revenging: he had leaver heal than destroy▪ he had leaver entice than oppress. By this way won he the victory, of this fashion it was the father's pleasure that the son should bear the bell away▪ His example it behoveth us to follow, in case we will have our prayers, in case we will have our sacrifices, welcome and acceptable unto him. He would rather be a saviour unto us, than a vengeance taker: with grea●e gentleness he suffered our impiety till we came to repentance. And the thing that is come to pass in us, the same, like as he is of a passing great goodness, he would also have come to pass in all men, if it were possible. He is the saviour of all, he excludeth none from salvation, he bringeth the light of the gospel unto all. And he that refuseth it, he that withdraweth himself, let him blame himself for his own blindness: and he that perisheth, perisheth through his own fault. For what can the Physician do, if the sick do refuse wholesome medicines? verily it is not long of him, that men attain not salvation, and suppressing the blindness of the life paste, come to the light of the evangelical truth. Christ is the truth, and he that confesseth him▪ shallbe safe, from what kind of life soever he come to him. Salvation is all one thing and cometh all of one, and by one alone it is offered unto all. There is no thing in this behalf that the jew may challenge to himself as his own.  
There is but one God, not peculya● to this or that sort of people, but the comen God indifferently of all. There is but one that reconsyleth mankind unto God, God and man Christ Jesus. For it was convenient, that he which should make the arbitreu●ente of concord between God and men, should have some thing comen with both the parties, so as being God he might make intercession to God, and being man might reduce men again into favour. Why than doth any man challenge him properly to himself? If the common father of all sent him to save all, and if he gave himself for the redemption of all, it is meet for us to endeavour by all means, that his death may be indifferently available unto all.  
In case he died even for the ethnics, why should it irk us to offer sacrifices of prayers to God for their salvation? And if it have been doubted of at any time, that Christ came for the universal salvation of the Gentiles, now it is certainly manifest, and proved matter in deed, that Christ's death belongeth aswell to the gentiles as to the Jews. In times passed the jews parti●●cie was somewhat borne withal, because they should not find fault that they were contemned or cast of: but anon gods will was to have it most plainly protested that there is no difference at all of nation, of superstition or condition of them that flee to the doctrine of the gospel. Of this matter god's pleasure was to have me chiefly a preacher. In this behalf he would have me be a messenger, where as the rest of the Apostles before, slowly with leisure and with much a do admitted the gentiles unto the grace of the gospel. And at this day there be not all wanting, that say there is no entrance unto the gospel but by the law of Moses. notwithstanding Christ hath appointed the office both of a preacher and of an Apostle unto me, that I should preach unto all men eternal salvation without aid of the law, and that we are all bounden to thank him for the same and none but him. I do not take this authority falsely to myself: for Christ commanded me to it. And it is no vain gear that I preach, but the things that I speak are true, and I preach like the doctor of the gentiles. I use not arrogantly to set out myself with vanities of great high titles, as the false Apostles are wont to do, for I have tried myself unfeignedly the apostle of the Gentiles, which have not trust in Moses constitutions among them, as they do, but the faith of the gospel: nor casting before their eyes mists of vain questions, but plain simple pure verity, teaching those things only that make availably unto true godliness rather than unto private lucre or vain ostentation.   

The text.  I will therefore that the men pray every where lifting up pure hands without wrath▪ or doubting. likewise also y● women, that they array themselves in comely apparel with shamefastness and discrea●e behaviour, not with broided hear, either gold or pearls, or rostlye array: but as becometh women, that profess godliness through good works. Let the women learn in silence with all subjection. I suffer not a woman to teach neither to usurp aurthoryte over the man, but to be in silence. For Adam was first formed, and then Eve▪ Adam also was not deaceaved, but the woman was deceived▪ ● was subdued to the transgression▪ notwithstanding thorough bearing of children, she shall be saved, if they continue in faith and love, and holiness with discretion. 
Now to th'intent we may returns to the purpose that we communed of afore, I would have men to pray not only in the congregation, but also wheresoever occasion requireth. The jews pray to god in no place but at Jerusalem. The Samaritans pray on mountains and in groves. But unto the Christians all places are pure and holy to offer up sacrifices of prayers. They esteem every place to be an holy temple to God, and when they offer as it were a sacrifice, they lift up pure hands every where to heaven. They have no need to wish for the mercy seat or most holy place called sanctum sanctorum, of the temple, for God will graciously hear them in every place wheresoever they be that pray unto him. They need not to pass upon jewish sin offerings, either ceremonies or sacrifice. For to offer the sacrifices of Christians every man may be a sacrificer. God respecteth not the offering up of beasts or perfuming of sweet odours, for a pure earnest supplication proceeding from a pure heart, is a sacrifice most acceptable unto God. Leate the jews wash themselves as clean as they can, yet their oblations are unclean. God alloweth the hands for clean, though they be not washen, so that the conscience be quiet, in case he mind no wrong, if he wish well to all men, in case he be soiled with no spots of filthy lust, covetousness, nor ambition. This is the purity and cleans that maketh a Christian man's sacrifice acceptable in the sight of God: with this kind of sacrifice he delighteth to be offered unto.  
Now let the women also pray after th'example of the men. If there be any effeminate affection in their stomachs, let them cast it out first of all, and bring in innocency of honest manners in stead of jewish cleansynges: to this sacrifice doing let them deck the soul cleanly and not the body, nor entice men's eyes to phantisie them with the nakedness of their persons, but let them be covered with a vesture, and that such a vesture, as representeth soberness, bashfulness, and womanlines. God forbid that Christian women should come forth among the holy congregation in such manner of apparel, as the comen sort of unfaithful women are wont to go forth unto weddings and may games, trimming themselves first with a great a do by a glass, with finely rolled hear or enbrodring of gold: either with precious stones hanging at their ears or necks, or otherwise in silks or purple, aswell to set out their beauty unto such as look upon them to play the naughty packs, as also in showing their jewels and substance, to upbraid such as be poorer than they of their poverty.  
But rather let the apparel of Christian women be such, as may be answerably like to their living, & as may worthily besemethose women that profess true godliness, and the true worship of God, not in gorgeous showing of abundance of riches, but in good works: which riches God hath most singular delight in: In whose sight that thing is unclean, that appeareth unto the world to be excellent and gay. And for asmuch as the kind of women is naturally given to the vice of much babbling, and there is nothing, wherein their womanlynesse is more honestly garnished than with silence, it is convenient for them to accomplish in deed, the thing that they profess in apparel: to be learners in the open company of men, and not teachers: to be followers, and not foregoers: and to show no manner of authority towards their husbands, unto whom they ought to be vnde● subjection: lest if they once cast of the bridle of shamefastness and begin to make them a do in the open congregation, your assembly, that ought to be used in most sober sort, be disordered with a busy hurly-burly. It is the men's office to speak in the congregation, namely if they have any thing to teach available unto godliness. To conclude, what liberty every man giveth his wife, let him see to the himself. But I allow not that any woman shall take upon her to preach in the comen assembly of people, yea although she have ability to teach, lest if such a wiket were once opened▪ y● weak sex would wax to bold, nor I admit, that they shall usurp any kind of authority upon their husbands, whom they are bounden so to love, that they stand in awe to them nevertheless. Therefore let them keep silence, and seat them give reverent heed to that, that their husbands say. Let them acknowledge the order of nature: that like as it is the office of the mind to command, and the body to obey, even so is the wife bounden to depend of her husbands commandment. For why do we turn Gods ordre up side down? Adam was made first, and than by and by was Eve made for his sake. Than, why is that shamelessye made the later, that God's will was to have the farther? Than as concerning the fall, Eve was the first deceived, in that she gave credence to the serpent, and being enticed with the fairness of the apple, neglected the commandment of God. For the man could neither be deceived with the serpent's promises, nor enticement of the apple: but the only love of his wife drew him perniciously to do after her. Now how standeth it together, that she which was once her husbands masters in committing sin, should now take the superiortie upon her in teaching of godliness? But let her rather advisedly know the old imbecility of that sex, the leavings whereof are not all together done away, although the sin be pardoned through baptism. And let her also consider the dignity and power of a man's heart, and think it enough for her, that where afore time she was his leader unto wickedness, now to be his follower unto godliness. And where in times past she went before him unto destruction, now let her follow him unto salvation. Nevertheless we do not thus babyshe womankind, as though we would exclude them from the fellowship of salvation. For the woman also hath her proper office: wherein if she use herself uprightly, she shallbe companion of salvation. In the congregation there is none office for her to do, but at home she hath to do, and so to do, as she may attain the reward of salvation. For that, that she offended afore time in deceiving the husband, she must amend in bearing and godly bringing up of children. And that shallbe done, in case she apply to the uttermost of her power to bear again unto Christ through faith, those that she hath borne once already to her husband: and if she inform them in their tender age, so as they may seem worthy of Christ, through charity, holiness, shamefastness and other virtues. It is a great matter, that a woman shall do, in case she be a good circumspect housewife. That, which I have said, aught to be regarded undoubtedly to be matter in deed.    

¶ The iii Chapter.  

The text.  This is a true saying: If a man desire the office of a bishop, he desireth an honest work. A bishop therefore must be blameless, the husband of one wife diligent, sober, discrete, a keeper of hospitality, apt to teach, not given to over much wine, no fyghter, not greedy of filthy lucre: but gentle, abhorring fighting, abhorring covetousness, one that ruleth well his own house, one that hath children in subjection with all reverence. For if a man can not rule his own house, how shall be care for the congregation of God? He may not be a young scholar, lest he swell and fall into the judgement of the evil speaker. He must also have a good report of them which are without, lest he fall into rebuke, and snare of the evil speaker. 
THese be almost the whole things that thou shalt appoint unto all sorts of people without difference. But yet there are matters of more weighty importance, to be looked for in those that thou shalt think meet to be put in authority over the multitude. For it is convenient, that he which precelleth in honour, should also precelle in virtues. Perchance there be many that are desirous of dignity, but for all that they weigh not with themselves, what cark and care dignity hath annexed unto it. He that desireth th'office of a bishop for none other end, but for ambition, or for advantage, or to be a tyrant, desireth to himself a pernicious matter, and is not well advised what this word (Bishop) meaneth. For this word (Bishop) is not only the name of dignity, but also the name of occupation, of office, & of carefulness. For it soundeth by interpretation a superintendant & one that careth for the commodities and behoufes of others. So that whoso understandeth this, & desireth the office of a Bishop, respecting nothing else but to do good for many, in deed his desire is honest, in that he coveteth occasion to exercise virtue, and not for honour. And yet thou shalt not commit that office to any man, except thou perceive him thoroughly garnished with gifts worthy a Bishop. And to th'intent thou manyst the more certainly discern those gifts, lo, I shall paint the out in few words the image of a right bishop. first it behoveth him to be of such uprightness of life, that no fault at all can be laid to his charge. For it is not convenient, that he which professeth himself to be a teacher & a requirour of innocency in other, should not show in his own conversation and manners the same that he teacheth. And that he, which (according to the office that he hath taken in hand) ought boldly and freely reprove them that do amiss, should commit the thing, wherein he may be blamed himself. For who giveth credence to the teacher, whose life is contrary to his doctrine? who will suffer to be checked of him, in whom he seeth either the same or else more grievous offences? But that all should be upright and innocent, it is more easily possible to be wished for, than hoped for. Yet truly it is much requisite for the one man, of whose doctrine the people dependeth, to be clean without fault. Than in as much as chastity is much to be commended in a bishop, in case he have not the gift altogether to abstain, this is to be specially observed, that he have been or be the husband of one wife. The first marriage may be thought to be ordained for the procreation of children. But to mary again is not without suspicion of an incontinent mind even among the ethnics. As for the rest, I let them nor from marrying oftener than once, if they can not abstain. For it is a harder matter, than I dare exact of the whole multitude. But it becometh a bishop to be so far quite from all manner of fault, that he should be void also of all suspicion of fault. Besides these, that one man that hath charge over many, ought to be sober and vigilaunte he is the watch man, and jeopardy is present on every side. He may not be a sluggerd, but he must circumspectly look about him on every part, lest he that lieth in wait, when the captain is a sleep, convey away some out of Christ's tents. Moreover he must be grave & sad in his behaviour, in all things that he goeth about, and be void of all lightness and foolish toying manners, that decay and hinder the teacher's reverence and authority. And it is not enough, that he show himself gentle and courteous towards his own folks, but he must apply himself, that strangers also may have experience of his gentleness and liberality, so as the report of his honest name may be the more largely spread abroad. And also like as he hath these virtues commonly with the most part of men, even so this is peculiarly to be required in a Bishop, that he be apt and ready to teach, not jewish fables and high stately swelling Philosophy of this world, but those things that may make us truly godly ones, and right Christians. And the chiefest office of a good teacher, is, to know what things are the best to teach. next this, to teach gladly, to teach gentilly, to teach diligently, to teach lovingly, to teach without statelynes, to teach seasonably. For the doctrine of the gospel is of such sort, that it overcometh with softness, & not with clamourus loud speaking. And albeit for a time it be provoked with the naughtiness of them that nought are, and be enforced to speak something somewhat severely, yet it never forgetteth Christian charity. But God forbid, that a teacher of the gospel should (after the example of such as be mad wynedronken tailors) rage to intemperauntly against them that do amiss, or with a scolding tongue run through the hearts of them whom his duty were rather to heal with fatherly gentylenesse: but in all things let him remember Christian sobriety and temperance, that is a great deal more available to bring men to amendment, than outrageous cruelty is. Let him abhor also from strife and contention, that he seem not to do of malice, and not of love, that, that he doth. Charity amendeth, contention provoketh. And leate him abhor covetousness, that he seem not to countrefaite godliness for gains sake.  
Finally, wilt thou know, how he ought to behave himself in the open public affairs? Mark how he doth his own private business at home. In case he show himself there a vigilant houskeper, if he keep all thing in order, if he have obedient and diligent children, if they be so taught that in sober stillness and comely manners they may appear to be brought up under a godly parent, it is a good hope, that he is well able to take the public charge of all, that in the administration of his own household business giveth so good a presidence of himself. For an household is no thing else but a small common wealth, and the master of an household, is nothing else, but the governor of a small city. And even so the wisdom of the world judgeth them meet to have the weyghtier affairs of a comen wealth committed unto them, that govern things of less importance with commendation. To conclude, how may a man hope, that he shall well govern the cure of the whole congregation, that can not well tell how to govern his own private house? how shall he take charge of so many houses, that is not able enough to take charge of one? By what means shall he care for so great a multitude, that knoweth not how to provide for so few? Shall be faithfully cure those that be strangers, which hath his own negligently mysordered? And shall he be a profitable man over God's congregation, that can not be profitable to a human congregation? Now this is also to be marked in the choosing of a bishop, not only how entirely upright he hath behaved himself in his own private affairs, but also how long it is sense he came to the profession of Christ. baptism in deed engraffeth a man to the body of Christ, but perfit godliness chanceth not so suddenly to a man. baptism openeth the entrance in to the congregation, but in this case it remaineth that every man for himself must strive and press to the mark of holiness. Through baptism we are borne a new: but for all that, it remaineth, that in great process of time we must gather strength and bigness, and wax strong with daily increases of godliness in to full grown age. Therefore diligent heed must be taken, that no new scholar, that is to say, none that is lately called in to the fellowship of faith, be put in authority over so weighty a business. He is a good graff, but yet tender, and unmeet peradventure to bear a great heavy burden. And it is jeopardy, lest if a man, that is but raw and not yet sufficiently confirmed in religion, be advanced to honour that he had not before, be puffed up with pride, and begin perniciously to stand in his own conceit, as though he were chosen in to the company of religion, for this intent, that he might have pre-eminence over religion: and by that means it come to pass, that being cralled in the devils snares (which he layeth manyfoldely but none more disceatfully than he doth the snares of ambition) and behaving himself to much stately in the honour committed unto him, he escape not the mysreportes of evil speakers: which will thus entreprete, that he covered the Christian religion upon this purpose, that where he was but of low estate among his own sect▪ he might be in authority and honour among the Christians. He forsook us in a good hour, (will they say) he changed his religion for his more advantage: he had leaver be a Christian bishop, than to live like a private person among us. From this manner of suspicion, that man shallbe quite, that a long season hath expressed special tokens of true godliness and soberness in himself. I will not hear this objection, if a man would say: what matter maketh it to me, though the ethnics do mysreporte me? it is enough for me, to be well taken among mine own. But unto me this is not enough to be respected in a bishop, for his fame ought to be so clean and unspotted from all suspicion of fault, that it should be but a small matter to be well reported of among his own, unto whom he is more nearly and familiarly known, unless he be well allowed also by the testimony of them that be without, which can not see his true godliness so perfitly as it is, yea and take occasion to raise slander of every thing that do nothing but only appear outwardly to be evil. Wherefore heed must be warily taken, by all means, that none occasion o●slaunder be given to them that are strangers from the profession that we be of: nor (as I may so speak it) that they may be able probably to object not only any naughty fault but also any false feigned upbrayed. For, that they also should have a good opinion of us, not only this fruit cometh of it, that it maketh to the glory of Christ, but also they shall the more easily turn to amendment from their wickedness, in case they have good opinion of our godliness.   

The text.  Likewise must the ministers be honest, not double tongued, not given unto much wine, nether greedy of filthy lucre: but holding y● mystery of the faith with a pure conscience. And let them first be proved, and then let them minister, so that no man be able to reprove them. Even so must their wives be hourst, not evil speakers: but sobet and faithful in all things. Let the deacons be the husbands of one wife, & such as rule their children well, and their own households. For they that minister well, get themselves a good degree and great lyberaltie in the faith, which is in Christ jesus. 
Now, for asmuch as the faults of the ministers redound unto the infamy of the autouts, it shall not be enough to take circumspect heed, what a manner man he must be, that thou callest to the office of a bishop, but also what manner of persons his houscholde folks and ministers be, that are as membres of the bishops. For they ought necessarily to be answeablye like unto their prelate in all things: in all the behaviour of their living, grave and mannerly: and void of those faults that the comen sort of servants is commonly wont to be given to. They must not be double tongued, not given to much wine, nor gaping after filthy lucre's. Those that are entered in the mysteries of faith, which cometh by preaching the gospel, after such sort, that they evidently show in their conversation, that they are Christians not for the pleasures of their masters, but purely and of a good conscience. For the uprightness of conversation is the token of a sincere profession. Nevertheless my meaning is not, that they should have the administration of holy things by and by committed unto them, but after thou shalt have tried them a great while, and after they have led an innocent life long after their baptism, and have behaved themselves so, as no fault at all can be laid to their charge, than let them at length be admitted to the holy administration. Moreover I require semblably the like soberness and integrity of life in the bishops and Deacons wives, because they also have somewhat to do in the ministery, and such manners as they have, the like must be reckoned that their husbands or those that they minister unto, have. Therefore they ought to be far from the faults of the comen fort of wives, that they be not light or foolish, ne back biting railers, nor intemperate, but sober women▪ not bablexs, or women of slyppie credence, but faithful and constant in all things. To be short: the chastity of the Deacons ought in this behalf to be so aunswetably like unto the bishops trade of life, that they must also be the husbands of one wife, lest often marriage should cause any suspicion of intemperance: and they must show their own demeanour so in the honest bringing up of their children and diligent ordering of their own household, as they would prove to be in the holy ministery. For albeit the Deacons office is infeciour than the bishops and Apostles office, yet who so ever behaveth himself in that degree comely and uprightly, preferreth himself no little unto higher offices, aswell in that, being acquainted with the practice of godliness in himself he hath the better trust in his own constancy, as also in that, other men conceive a greater confidence in him, because of his upright behaviour in his office, that when he is promoted to higher degrees of evangelical religion, he will even exceed himself in upryghtenes and painful diligence. For even jesus Christ's connnen wealth, in governance hath degrees of officers and certain ordres, whereof the first, is of the Deacons the second, is of the Elders or bishops, the highest of all, is of the Apostles. And like as in a secular comen wealth he is called to be a Mayor, that before used himself stoutly in the wardenshyp: and again he is promoted from being Mayor to be judge, or the Alderman, because he behaved himself well in his Mayoraltye: even so the office of the Deacou declareth who is worthy the room of a superintendant or an Apostle.   

The text.  These thynes write I unto thee, trusting to come shortly unto thee: but and if I taty long, that then thou mayst yet have knowledge how thou oughtest to behave thy self in the house of God, which is the congregation of the living God, the pillar and ground of truth. And without doubt great is that mystery of godliness: God was showed in the flesh, was justified in the spirit, was seen among the angels, was preached unto the Gentiles▪ was believed on in earth, and received up in glory. 
These things writ I unto thee, dearly beloved son, not as though I thought I should not come unto you again, but my trust is that I shall shortly come again to see your congregation. Nevertheless in case any thing chance that I be enforced to be longer ere I come, than I trust I shall, mine intent was to admonish thee in the mean season by my letters, that thou shouldest not be ignorant, how to behave thyself, not in the jews temple, but in the house of God. For why should not I thus call the Christian congregation which is consecrated and dedicared unto the living God, and shall never be destroyed with any storms of errors and persecutions, inasmuche as it is the pillar and sure post of the truth. The temple of jerusalem had in times past his manner of veneration, it had his priests, it had his rites and sacrifices. But this is a temple much more holy than it, that keepeth not mysteries in covert with shadows and figures: but for the Cherubin, for the Pome granates, for the Bells, for the Ark, and for such like figures, it showeth us plainly the whole sum and perfit truth of the gospel. Therefore marvel not, though thou hearest nothing prescribed herein, what manner things Moses appointed with great diligence unto the levites and priests. For there is no cause why we should pass upon those shadows, in asmuch as God hath made the thing plainly open unto us, for whose sake all that mystical furniture was ordained for a tyme. And there is no cause why the jews should have in admiration or brag of the Ark or of any thing that had the most holy things called sancta sanctorum locked in it, if they be compared with the mysteries that we have. And whether their hid secrets deserve any special pretogatyve of worship, or not, let them see themselves. Certes this mystery of the gospels godliness, is out of all controversy, which maketh us once free from all manner of superstition: and in this temple is the greatest thing of all other that is openly declared through the whole universal world. In deed there is no showing of the table or of the Ark or of sacrificed beasts, but Christ himself is showed and preached, which being before time unknown and not passed upon, is now become so manifestly open, that he is plainly seen to be a man after the flesh, and handled of men, and after the spirit hath received so great power, that having done away the sins of all men, hath through only faith given and doth give the righteousness, that the law was not able to give. And this mystery of ours is so openly manifested, that it was wonderful even in the eyes of Angels, that song glory to God on high, and peace upon earth, and unto men a good will. All other mysteries cease to be of any worship if they be published▪ but as for this mystery it is preached openly not only to the jews but also to the gentiles.  
And the preaching thereof was not unfruitful: For the thing that seemed to all men against the order of nature, that no philosophy or man's eloquence was able to persuade, the same did the simple plain preaching of the gospel persuade to all the whole world, with miraculous wonders witnessing the same. Finally after his death upon the cross, he rose again to life by his own power, and being openly accompanied with Angels he ascended into the heavens, and showed us undoubtedly whether all our hope ought to be addressed. What is more holy than this mystery? What is more excellent? what is more certain or evident? This thing if we truly believe, this thing if we worthily live, for what purpose should we respect from henceforth unto jewish constitutions? We have the mystery of true godliness, why do we than slip back unto those things that have more superstition than godliness? In case we be laden with sickness, here is the most assured remission of sins. If we require learning, here is the rule of true godliness that we ought to follow, if we look for reward, here is immortality, whereunto we may be exalted. Therefore let us be contented (my Tymothee) with this religion, and take our leave of the jews vain prescriptions.    

The four Chapter.  

The text.  The spirit speaketh evidently, that in the latter times some shall depart from the faith, and shall give heed unto spirits of error, and devilish doctrines of them which speak false thorough hypocrisy, and have their consicences marked with au●ho●eyren, forbidding to marry, and commanding to abstain from meats which god hath created to be received with giving thanks, of them which believe, and know the truth. For all the creatures of god are good and nothing to be refused, if it be received with thanksgiving. For it is sanctified by the word of god and prayer. It thou put the brethren in y● remembrance of these things, thou shalt be a good minister of jesus Christ, which hast been nourished up in the words of the faith and of good doctrine, which thou hast continually followed. But cast away ungestly and old wives fables. 
THese things do I beat in with so much the more studious diligence as I more dread peril, which is not now gathered by doubtful conjectures, seeing the spirit himself foreknowing things to come doth clearly and certainly signify by them whom he hath inspired, that in the later times some shall spring up, which shall depart from the sincerity of faith that the gospel teacheth and styde back unto a certain jeweship, and repose the chief principle of godliness in those things, that do not only nothing avail unto godliness at all, but also do many times hurt: and being rebels against the spirit of Christ, shall rather take heed to deceiving spirits, and being turned away from the doctrine of the true God, shall give their ears and minds to the doctrine of devils, that in outward she we of feigned godliness, shall speak those things, that are clean contrary to the truth of the gospel, and shall set out themselves in the sight of the simple people in outward appearance of holiness, where as in the sight of God they have an unclean conscience, defiled and marked and printed with many marks of worldly lusts. Those manner of men, where as they swim inwardly in malicious rancour, hatred, covetousness, ambition and other diseases, that are clean contraryly repugnant unto true godliness, yet for that to the intent they may with a certain new-fangled wonderful doctrine bring themselves in opinion of godliness, they shall (after the Essenes' example) forbid lawful marriage, as though wedlock being chastely kept were not honourable before god and the bed undefiled: and they shall require to be esteemed for gods because they live single, unmarried, being nevertheless infected with innumerable pestilent vices: & are not so free from filthy lust as from wives. They shall also go about to draw men back again to make difference of meats, after the manner of the jews, as though meat itself had some impurity in it, where as God hath ordained all kinds of meats to this end, that we should use them temperately to the necessary relief of our body, and to keep up the sttength with all, thanking him for his gentilues, as many of us as have embraced the faith of the Gospel in stead of Moses law, and having wypped away the mists of jewish superstitions are brought to the light of the truth, knowing that whatsoever is created of almighty God, is of it own nature good, if a man use it as it ought to be, and to that end that it was created for.  
There is no kind of meat to be abhorred or refused, that is received as God's bounteous gift with thanks giving. This is a jewish manner of saying and not a Christian: Eat not this meat, touch not this body, wear not this garment, to day do not this thing nor that thing. There is no creature impure or unclean, if the conscience of him that useth it be pure and clean. And albeit there were any impurity in the meat, yet with hunnes wherewith the largesse of god is praised before meat and with holy words and prayers it should be made holy and pure, that before was unclean. Those manner of vain smokes are blown unto the people by such as occupy Christ's business unfaithfully, yea rather go about their own gain. But see that thou avoid such manner of trifles, and teach the brethren those things, that thou hast learned of me, and play the good and upright ministre of Christ, disposing entirely and faithfully his doctrine, that is far different from these men's prescribed appoyntementes. And thus it standeth the in hand to do so much the rather because thou art called to be a teacher of the gospel being not yet of full grown age, which is not wont easylye to swerver in to new fangles, but thou hast been brought up (as it were) even from thy youth in the faith of the gospel and in good learning, so as thy continuance ought to make the more practised & strong: and thou canst not choose but be like thyself in that thing that thou hast hitherto constantly followed. Therefore see thou teach this doctrine worthy the gospel unto those that thine are. But as for other men's fables and vain old wives tales (which as impertinent to the mysteries of the Euaungelicall faith I might rightly call lewd tales) reject them, & rather apply thyself to the exercise of true godliness, than to contend in words with the most babbling and most froward kind of men that is.   

The text.  Exercise thyself rather unto godliness. For bodily exercise profiteth little: but godliness is profitable unto all things, as a thing which hath promises of y● life that is now, and of the life to come. This is a sure saying, and by all means worthy to be allowed. For therefore we labour and suffer rebuke, because we believe in y● living God, which is the saviour of all men, specially of those that believe. Such things command and teach. Let no man despise thy youth, but be unto them that believe, an ensample in word, in conversation, in love, in spirit, in faith, in pureness. 
True godliness, that is placed inwardly in the mind, can not possibl●e be diffyned nor sufficiently preseribed with extern gross matters. For fasting or choice of meats and such other like, albeit they seem sometime to be somewhat profitable for the time and place, in that they prepare the body to the deeds of godliness, yet that profitableness is nether perpetual nor of so weighty avail, if it be compared to the inward godliness of the soul: but rather of such manner of observations springeth almost the poison of true and tyghte godliness. Fasting is profitable in place, and contrariwise the same otherwise is pestiferous. To some man watching is holseme, and to some it is deadly and hurtful. Some time it is good to pass over the Sabbath day with test from labour. And on the contrary sort a thing may be, wherein it were wickedly done to be idle, when a man's neighbours need requireth the deed of charity. But the godliness that the gospel teacheth, which is grounded upon a sincere faith and a true charity, is profitable in every time and in every part of a man's life, and it declareth in a brief sum, what so ever thing is to be desired either in the life present, or to be hoped for in the life to come▪ so much that it is not necessary for us to seek for any succour by any other means. The thing that I say is true and undoubted, and plain, worthy to be received of all men. We teach out of all peradventures that we both feel it, and that it is no fable which we speak of. Or else what thing could petswade us willingly and gladly to suffer the sorrows of this life, to bear with a hearty stomach punishments done unto us by the wicked, enprisonmentes and deaths, unless that we hope after the heavenly succour in this world, and after this life immortality. And this hope we have fexed not in Moses or any other man that might fail our hope, but in the living God, which can help even then that are dead, & of whom salvation proceedeth unto all the universal kind of men, but especially unto such as have embraced the faith of the gospel. These things command and teach constantly and boldly▪ so as thou mayest show in thyself the authority of a bishop, being assured that this doctrine proceeded from Christ himself. There is no cause why thou shouldest be afraid in that thou art but a young man, although in a matter of so weighty importance: or why thou shouldest give place to the frowardness of them that teach contrary doctrine. Let humanity be showed in other matters, but in this case where peril of salvation is in danger, authority must be used. It is not to be respected, how many years thou hast lived, but what office thou bearest. He is an old man, whosoever he be that leadeth an entire upright life, and who so ever he be that showeth a gravity of manners. The●e is no peril, that any man will contemn the because thou art but a young man, in case thy life and doctrine be such that those which profess Christ. may see therein the example of ghospellike godliness. In case they shall perceive in all thy communication the image of an holy conscience, in case they shall espy in the comen trade of thy life modesty and pureness, in case in thy duty doing they perceive a charity worthy a bishop, if in thy suffering of sorrows they see thy mind steadfastly to trust in God? finally if they shall see the in all points void from human lusts, they shall soon reverence the as though thou hadst been an old man long ago.   

The text.  ¶ Till I come, give attendance to reading, to exhortation, to doctrine. Despise not the gift that is in thee, which was given the thorough prophecy, with the laying on of hands by the authority of priesthood. These things exercise, and give thyself unto them, that it may be seen, how thou profytest in all things. Take heed unto thyself, and unto learning, and continue therein. For if thou shalt so do, thou shalt save thyself, and them that hear the. 
I trust in short space to see thee, and to help the not, only with my counsels but also with my deeds. In the mean time when I am absent give diligent attendance to thine office, so much the more that thou mayest supply my part as well as if I were there. In stead of my saying see thou ule reading of the holy scripture, and according to it teach if any thing be amiss: after it exhort thou, if thou see any not well occupied. These are the principal points of a bishops office. It behoveth thee to be answerable unto the office that thou hast taken in hand, which was not committed unto the without advisement, after the manner as some make themselves Apostles and Elders. It was not ambition nor the favour of men, but the spirit of god sygnifieng gods will by the mouths of the prophets, that appoineted the to that office: and than the authority of the Elders incontinently with laying on of hands upon thee, committed the room of a Bishop unto the. To be brief, it is god's gift, that thou art instruct with these excellent gifts, which declare thee worthy of this honour. Therefore, two manner of charges thou art charged withal: both that thou shouldest be answerable to the goodness of god, and to the authority committed unto thee. To profess Christ, is not an idle nor a delicate finefyngred matter: it requireth watching, attendance, and diligent continuance. Wherefore look that thou forecast these things, in these things continue, these things apply continually, that both by thy living and teaching, every man may see the people wax better and better. First of all, be thou thyself as it bchoveth the to be, and than thy godly life shall advance thy godly doctrine, specially if thou do it constantly and continually without shrinking. For truth endureth for ever: countrefaicting lasteth but for a time. In case thou accomplish these things, thou shalt receive double fruit, first thou shalt save thyself for uprightly using the office committed unto thee: than thou shalt save them also, that take heed unto thy teaching. Those that teach rightly and live wickedly, like as they may be profitable unto others, so undoubtedly they are hurtful unto themselves. But he, whose life and doctrine both, is corrupt, is hurtful two manner of ways: he purchaseth unto himself damnation, and leadeth other in to destruction.    

The .v. Chapter.  

The text.  ¶ Rebuke not an elder: rigorously but exhort him as a father: y● younger men, as brethren y● elder women, as mothers: the younger as sisters, with all pureness. Honour widows which are true widows. If any widow have children or nephews, let them learn first to rule their own houses godly, and to recompense their elders. For that is good & acceptable before god. She that is a true widow and frendelesse, putteth her trust in god, and continueth in supplications and prayers night and day. But she that liveth in pleasure, is dead, even yet alive. And these things command, that they may be without rebuke. But if any provide not for her own (and specially for them of her household) the same hath denied the faith, and is worse than an infidel. 
ALbeit a man must never shrink from the upright sincerity of doctrine yet to heal the things that are amiss in a man, it is not a little available for a teacher or an admonysher to use a soft temperance. For the authority of a bishop must be holden up so, as nevertheless he may be quite without all appearance of tyranny, and that he may appear in every condition, that he doth the thing that he doth, to th'intent to do good and not of displeasure. Therefore as many as thou canst bring to amendment with lenity and gentleness, it is not expedient to enforce them with rigorous sharpness. For a man doth easily after him that admonisheth him, if he perceive himself to be loved of him that monisheth him. And such is almost the dysposition of man's wit, that he had leaver be led by fair means than constrained parforce: and many times things are obtained by fair speech, that a man cannot bring to pass with cruelty. So that the electuary of reprehending must be tempered according to the age and state of every one. And forasmuch as it is allowed not only among all well mannered nations but also even in the congregations, the for sage wysdoms sake & for the use of things & also for restraining the wantonness of youth, authority should be committed unto the ancients: in case an elder chance to offend, in any thing, thunder not at him with cruel words upon any suspicion or information, lest too quick admonition exclude the fruit required in admonition. For it willbe a double grief, if the admonition be both checking & proceed from a young man. But rather observe the reverence of his age, & exhort him so, as thou wouldest admonish thy father if he did amiss. The youngmen also (because thou thyself art a young man) monish as brethren: and towards them correction aught to be more freely practised, but yet none otherwise than may stand with charity. Admonish the old women with more reverence and gentler words even as mothers, and bear with their age. The young women correct lovingly as sisters: and behave thyself so with all men, as thou run into no smi●tre suspicion either of covetousness or of unchastenes, either of flattery or of cruelty. Now the widows must also have their honour, but namely those, that are widows not in title but very widows in deed: that is to say, those that being left comfortless without husband and children live after such sort, as they may for their deserts worthily be refreshed of the congregations help: the relief whereof aught to be bestowed not to maintain delycatenes but to refresh miserable necessities. But in case any be so left without an husband that she hath children or children's children, there is no cause why she should (as though she were succourless) run to be found of the congregation: Inasmuche as she hath them at home to find her a living as well as she had an husband, and such as she oweth duty unto. Let her not therefore dedicate herself to serve the congregation, before that she have showed a special token of godliness towards her own family. For it must needs be out of order, that the duty of godliness in the pretence of the congregation should refuse to do the bounden duty of nature. For nature commandeth us to requite mutual good turfs to our parents, being now destitute and decayed for age, seeing we had our beginning of life of them.  
And in case death have taken them away from us, it shallbe convenient for us to transpose that duty upon our children and children's children: and them it is our duty to inform after such fort, as they may learn also with their duty again to relieve such as did them good. This thing not only the sense of nature doth allow, but also it is so great and acceptable before the sight of god, that those widows are double sinners, that are not only rebels unto God, but also are deaf when they should hear the common judgement of nature, with the which even those, that have no knowledge of God, are moved. But a man will say, who is a true widow thā● if this widow be not? doubtless she that being destitutely left without comfort of husband▪ of children, of children's children, of all the worlds solace both● reposed all her whole hope in god, and now looketh no more to be married▪ ●e hunteth after any voluptuous pleasures, but hath dedicated herself wholly to god, after the example of the widow Anna, giving herself to prayers night and day. She it is, that is worthy to be comforted and refreshed of the congregation which hath now nothing a do with the world. For a widow, that so abstaineth from being married again, that she may more freely ●a●●pre herself in deliciousness liveth not in deed. For she liveth so to voluptuousness, that she is dead unto Christ; unto whom none liveth unless he liveth a godly life. See thou command them thetforc, that ●f they love wydowheade, they do so behave themselves in it, so as they give none occasion unto any man to suspect evil, as though they be loath to mary again not for love of chastity, but to line more at liberty being free from the subjection of a husband, and to take their ease at their own pleasure. But upon what purpose every widow chooseth to continue in her wydowhead, or after what sort she leadeth her life at home, leave that to the judgement of her own conscience. To be brief, if any woman in pretence of wydowhead, run to the congregation in such wise that she giveth over the care of her children, or children's children or such as otherwise belong unto her family, her I think all together not only unworthy the bishops favour, but also I judge her rather to be accounted among those, that denied the faith of the gospel, and be worse than the ethnics, by so much, as it is more heinous to forsake the profession that a man hath taken upon him, than not to have professed it. Hath not she denied the faith, that abuseth the pretence of the faith, to do the things that are repugnant to the doctrine of the gospel? truly in her deeds she openly denieth it. And in this behalf she is doubtless to be accounted among the heathen women, that they, where as they be strangers from Christ, do by the only governance of nature bear the charge of their families: And this manner of widow, that was bounden according to the charity of the gospel to be good to every body to the uttermost of her power, withdraweth her bounden duty even from them of her own household, and is not alured by the godliness of the gospel, to do the thing, that the profane & ungodly women do through the affection of nature. What soever sedes of virtue, nature hath engrafted, the gospels doctrine taketh them not away, but setteth them forward and maketh them perfit.   

The text.  ¶ Let no widow be chosen under threescore yer● old, and such a one as was y● wife of one man, and well reported of in good works: if she have brought up children, if she have lodged stranngers, if she have washed the saints feet, if she have ministered unto them which were in adversity, if she have been continually given unto all manner of good works. The younger widows refuse. For when they have beg●n to wax wanton against Christ, they will marry▪ having damnation, because they have cast away their first faith. And also they learn to go from house to house idle: yet not idle only, but also triflyuge & besybodyes, speaking things which are not comely. I will therefore that the younger women marry, to bear children, to guide the house, and give none occasion to the adversary to speak evil. For many of them are already turned back, and are gone after Satan. And if any man or woman that believeth have widows; let them minister unto them and let not the congregation be charged: that there may be sufficient for them that are widows in deed. 
This is a thing that utterly beseemeth the gentleness of the Christian religion, to chearyshe and lovingly to sustain those women that are comfortlesly left destitute: howbeit I would not that should be done rashly and without advisement, lest there en●●●e a double incommodity, aswell in that the congregation is durthened above their ability▪ and the entreteynement bestowed upon them that are not worthy. To be brief, in choosing of widows, two things are chiefly to be respected, the age, and the former spent life, lest when they be once entreteyned into the finding of the congregation, they return afterward again unto marriage with a great deal of shame. And as for the age it is an easy mattier to decern it. Let none therefore be chosen to be a widow under three score years old: Forasmuch as that age ought not in the cle●gye to be suspect of incontinene●●, and showeth good hope, that they will not last to be married again. Nevertheless that age is not all together throughly to be trusted, unless it be approved by former conversation of life before. So that & is to be marked, whether she have been co●ent with one husband. (For some even in their old age are not all together voyde of incontinency). And whether she have with her good deeds gotten herself an honest estimation with all folks: whether she have behaved herself uprightly and godly in bringing up her children: whether she have to her small power been herberous to the saints, lodged them and washen their fere. (For these manner of offices, even such as be but of small ability, are habit to do.) And whether she have relieved with her substance those that were afflicted and pressed with extreme poverty. To be brief, whether she have left no good deed undone for lack of her diligence. For it is reason that the congregation should receive into their keeping a woman that hath so deserved, which afore time hath with her well doings thus gone about, that she might be allowed perpetually to be a minister unto the congregation. finally, see thou receive not the younger widows, nor those that be of a suspect age. It is better not to take the profession of wydowhead, than to give it over when it is taken. The vow of continency is not to be committed unto frail flypperye age, namely in that kind. In case chastity like them, let them try at home what they can do. And if they can not away withal there, they may lawfully without reproach flee to the remedy of wedlock. But we have learned by plain experience that when the younger widows upon a certain love of chastity for a time, following either idleness parchance or the honour of the title, have addict themselves unto the congregation & forsaking the liberty of marrying again, have consecrated themselves unto Christ to be their spouse, by & by when their old lust pricketh them, they wax wild & wanton to that reproach of Christ, whose yoke they are desirous to cast of, & take again the yoke of marriage. And in their so doing, they draw upon their own selves this blot of infamy, because they have made frustrate the faith that they seem to covenant unto Christ, and so they are to blame two manner of ways: both in that they took the profession of chastity unadvisedly, not having sufficiently tried their strengths, and in that they leapt back from it when they had taken it. And albeit it fortune not them openly to mary again, yet verily they live single after such sort that they are a slander to the congregation. And better it were for them to be holden under at the commandment of a husband, and to be occupied in charge of household, than under pretence of wydowhead to sin more licentiously. For this they are taught of idleness, that inasmuch as they have nought to do at home, they stray about to other folks houses, where as it is shame for a widow to walk idle abroad openly, or to other men's houses. Now they are not only idle, but also babbling tale tellers & curious herkeners. For babbling & curiosytie are accustummed to company together. For in pretence of widowhood & setting out of the profession, it is an easy matter for them to creep in to other men's houses, & there seek out secrets which they afterward clattre out to other, shamefully chattering of marriage, of contention, of the naughtiness & abomination done in other men's households. For these causes sake, I hold it surely better, that the younger widows be rather married to husbands, by authority whereof both the weaker sex & the weaker age may be governed, and that they apply themselves to bring forth children, and take charge of household rather than in doing nothing encumber other men's households. For even as to stand in awe to the husband restraineth the licentiousness of the sex and the age, even so the charges of household give them not free leisure to meddle of those things that they have nought to do withal. To conclude let them ordre their conversation by all means so, as there be none occasion of falling into manifest reproach, and so as none occasion be given to Satan to bewray and slander our life by, unto the enemies of Christ's profession. I say not nay, but I might seem to cast over much doubt in this behalf, but that the mischief itself teacheth us thus to beware. For we would not be so narrowly afraid, lest any such thing should chance, except we had all ready seen them chance oftener than once. The examples of some women fray us, who, when they are once chosen into the succour of the congregation, are overcomen with lusts, and serving Satan are slipped back and married again. And albeit lack of jointer be the let, that a widow (whose age requireth to be married) can not find an husband, it needeth not at all, that for poverties sake, she should take the profession of chastity. For such widows wants ought to be relieved of her kynsfolkes gentle liberality, in case she have any, either men or women that profess themselves Christians. For it is no reason, that a Christian man or a christian woman, whose godliness ought to succour even them that are foryners, should suffer his own kinswoman widow to be left succourless, and put her to be kept of the congregations cost, which if it be burdened with every widow, it shall come to pass, that when the stock is spent up, there shall not be enough to keep those that are true widows in deed, who are the owners of this relief and have none other succour to live upon.   

The text.  ¶ The elders that rule well are worthy of double honour, most specially they which labour in y● word & teaching. For y● scripture saith: thou shalt not mousel y● mouth of y● o●e that treadeth out the corn. And the labourer is worthy of his reward. Against an elder receive none accusation, but under two or three witnesses. Them that sin, rebuke openly, that other also may fear. 
But like as the widows that have thus deserved ought to be honoured according to their portion, even so the Elders are much more plenteously to be maintained, which with the gravitine of their manners, which with their ancient wisdom, which with their uprightness of life, which with th'authority of their age, govern well the multitude, that is to say, play the right Elders in deed, who aswell for their age as godly demeanour deserve worthily to be 
Elders, as we in our comen speech use to call them, Aldermen.  kept from neediness. For so shall they more quietly govern the people. & having whereof to live clean upon, their authority shall not be contemned. Nevertheless these manner of reliefs aught most specially to be bestowed upon them, that are lanterns unto the people, not only in uprightness of life, but also labour in dyspensing the word of the gospel, and holy doctrine, inasmuche as that is the chiefest office and above all other most wholesome unto the Christian flock. In deed they look for an higher reward, but yet it is some part of comfort in the mean season, if some fruit come presently again unto them in those their labours, not to be rich withal but to live upon. And it is against right to requite nothing of transitory things and things of small worth unto him that giveth a thing of far greater price. The labourour ought of duty to have his living, in somuch that Moses law forbiddeth the ox mouth to be mous●ed, as long as he is occupied in treading out the corn. And doubtless it is more besides humanity to suffer him that travailleth in the gospel preaching to hungres or thirst. He hunteth not after his hire, but the workman is so much the more worthy his hire. It is to the commendation of his godliness if he labour without hire but for all that the people are in great fault if they grudge to relieve the necessity of him that deserveth good, and may be succoured with a li●ell. Moreover thou shalt give this prerogative to the authority of the Elders, that thou receive not lightly information against them, of those whom it becometh to stand in awe to them, lest a window be opened also unto them, rashly to deprave the life of the Elders, against whom there ought no light sinister suspicion to be received, whereby their authority might be dyminisshed. He ought not to be herd that maketh the information unless he prove his objection with two or three witnesses. But in case it be to apparent and to much plain, that it can not be cloaked, but they have offended, their correction must be so moderated, that thou neither give place to the accusours' cruelty, ne yet that their escaping without punishment ministre a pernicious example to the comen multitude. But reprove thou them with thine own mouth openly, that the rest may be more in dread of a bishops check, if they perceive thereby, that even the elders be not pardoned, in case they do any thing worthy correction.   

The text.  ¶ I testify before god and the Lord jesus Christ, and the elect angels, that thou observe these things without hastiness of judgement, and do nothing partially. La ye hands suddenly on no man, neither be partaker of other men's sins: keep thyself pure. Drink no longer water, but use a little wine for thy stomachs sake and thine often diseases. Some men's sins are open before hand, and go before unto judgement: and some men's sins follow after. Likewise also, good works are manifest before hand, and they that are otherwise, cannot be hid. 
Profane judges are bound by their profane laws in religion, that they be not corrupt with affections and so give wrong judgement. How much more uprightness beseemeth a Bishop either in judgements, or in putting magistrates in office? They are monished of their oath, when they shall sit on gementes, and are afraid with the religion of false gods: But I charge the Tymothie by God the father (who being witness and autour, this matter is practised) and by jesus Christ, whose ministers we are, and by the elect angels arbitrours and lookers on of those things that we go about, that in practising of judgements thou observe those things that I prescribe unto thee, so as thou mayest come to the hearing of causes uprightly and uncorruptelye, not bringing the sentence with thee, that favour or malice or displeasure or any other affection hath secretly sowked into thee, but of the thing self in deed known, taking matter to give right sentence of, declining nether to this part nor that part. This uprightness it is necessary to express, not only in hearing of causes, but also in choosing those men that thou committest ecclesiastical administration unto. For an high special mischief springeth unto Christian people of none other fountain, than when unprofitable or else pestilent hurtful men be put in office. Therefore lay not hands upon any man without deliberate advisement. It standeth the in hand to try and search that man much and long, whom thou must commit th'authority of a bishop unto, who if he use the honour committed to hun otherwise than he ought to do, it shallbe imputed unto thee, whatsoever he doth amiss. For thou shalt seem to have favoured his naughtiness seeing thou knewest him when thou committedest such a travail unto him. But and if he have deceaned thee, yet thou shalt not be able to escape the blameworthines of negligence, by cause thou committedest so jeopardous a matter unto one whom thou haddest not tried. For it ought not to be enough in choosing of a bishop, though he be not evil reported of, but it behoveth him to be excellently commended many ways for his well doings. It is not enough also for a bishop to set forth his own innocency, but his duty is also to make good the integrity of them whom he ordaineth. In these things therefore see thou keep thyself chaste and pure unto the Religion, whereof thou hast charge. Thy temperate diet is more notably perceived unto me, than I need to warn the from delicateness. Howbeit this thou art to be warned of, that abstinence ought so to be measured, as the feebleness of the body be not such, that it be not able to go about the offices of godliness. Like as a fat and unreasonable lusty body doth many times hold down the soul from minding heavenvly things: even so sycklines of body oftentimes hindereth the strength of the soul, that it can not express nor set forth itself freely by works of charity. I think it therefore enough for the to have kept abstinence to this time hitherto. From henceforth drink not water but use rather moderate wine. Concerning thine abstinence from wine unto this time, let that be practised because of the heat of thy fresh youth: but now thy health must be looked unto, that thou mayest be able to accomplish and do all the parts of a bishop. The stomach is refreshed with moderate drinking of wine, and with drinking of water it is chiefly decayed. To th'intent therefore thou mayest both help thy stomach, and fail seldomer in to sycklynes, than thou art wont to do, use wine in stead of medicine, lest afterward when thy strength is gone, thou be enforced to seek help of physicians. But to return to the purpose that I now began, because thou shouldest not think that all the sins of those that thine are, should be imputed to thee, some men's sins are so manifest, that they tarry not the last judgement of god, but run before the judgement of their own swing being damned by themselves before they be brought in to that judgement. For both the life and doctrine of such men differeth manifestly from the doctrine of Christ. For in stead of gospellike godliness they teach jewish superstition, and as for their life, it is infect with ambition, hasting hand making, and other mischievous desires. As for these manner of men, like as thou mayest lawfully judge of them, so must thou rendre account of them. Moreover some folks naughtiness is so closely hidden, that it can not be deprehended by man's judgement, but is reserved to the judgement of god, wherein all things shallbe made naked, for those men's fault thou shalt not be in danger before god. In like case, some folks good works are so manifest, that they need no commendation of man. To such therefore shall every man accompany himself safely, like as he ought to abstain from the company of them that are openly wicked. Furthermore, those that ordre their life with such subtlety, and in outward show of godliness dissemble the malice of their heart after such sort that they deceive the judgement of man, those we will leave to the judgement of god. For christian godliness is not over much suspicious.    

The vi. Chapter.  

The text.  ¶ Let as many servants as are under the yoke, count their masters worthy of all honour, that the name of god and his doctrine be not evil spoken of. See that they which have believing masters, despyfe them not because they are brethren: but rather do service, for asmuch as they are believing and beloved, and partakers of the benefit. 
furthermore, it is not our part to rebuke the life of them, that are strangers from the profession of Christ, it is rather requisite for us to provoke them unto a better mind with our good turns, than to kindle them with taunting checks. Religion ought so to be ordered, that it seem not to be occasion or sowing of sedition. In such affairs as we have necessarily to do with the ethnics, let them perceive by us that we are become the more diligent to do good, because of religion, and not more unprofitable nor more overthwart. For by that means they shallbe more easily alured into our fellowship of religion. Therefore as many as being bond servants have obtained Baptism, let them remember that they are set at liberty by manumission from the lordship of sin and not made free from their masters right of authority. And therefore it is not seemly that upon trust of their profession they should bristle against their masters, as wicked persons and unworthy that a Christian should do service unto them. But let them only consider that they are their masters, and therefore let them esteem them worthy all honour, that the name of god and the gospels doctrine come not into an evil report and hate, in case they shall perceive men become through it the more sturdy and more untractable. But let them rather be more diligent in service doing than they were afore, and more glad to obey as doing service with a good will, that their masters being provoked with those things, may the more easily receive the gospel preaching. Than much less ought those servants, that have Christian masters, to set less by them because, for the profession of the common saith, in stead of masters they are become brethren. But in asmuch as they withdraw not their bounden duty from Ethnic masters it behoveth them to obey their Christian masters for two manner of considerations. first in that they are their masters, than in that they are fellows in religion, for stout statelynes, taking love: & for awful masters, beginning to be beloved: and for threatening masters▪ become good masters. For more is to be done for the deseruour than for the exactor▪ more for the loving master than imperious commanding master. For that is not properly a bondage but to do one good turn for an other.   

The text.  ¶ These things reach & echorte. If any man follow other doctrine, and incline not unto the wholesome words of our Lord. jesus Christ, and to the doctrine which is according to godliness, he is puffed up, & knoweth nothing: but wasteth his brains aboure quetions and strife of words, whereof spring envy; strife, railings, evil surmy sings, vain dysputations of men that h●●e corrupt minds, and that are rob of the truth: which think, that lucre is godliness. From them y● are such separate thyself. Godliness is great richesse: if a man be conten● with that he hath: For we brought nothing into the world, nether may we carry any thing out. But when we have food and ruyment we must therewith be content. They that with rich, fall into temptation and snares o● the devil, and into many foolish and noisome lusts, which drown men into perdition and destruction. For courteousness of money is the rote of all evil: which while some lasted after, they erred from the faith, and tangled themselves with many sorrows. But thou man of God, fly such things. Follow righteousness, godliness, faith, love▪ patience, meekness. Fight the good fight of faith. Say hand on eternal life, whereunto thou art also called, and hast professed a good profession before many witnesses. 
These things teach with authority: unto these things exhort them that be slack. This doctrine is a true gospellike doctrine, that maketh unto godliness of life, & maketh us both accepted of god and beloved of men. If any man bring in a contrary doctrine unto this, and giveth not himself unto the most true words of the Lord jesus Christ, nor obeyeth unto this doctrine which being agreeable unto the gospel calleth not men unto superstitious questions but unto offices of godliness: such one the less true knowledge he hath, the more he taketh upon him. For like as knowledge is a modest thing, even so there is nothing more high minded or stubborn than foolish ignorance. And he that is taken with that disease, and is turned away from the sincerity of the gospel, outrageth about trifling questions, without consideration of the life, braulling with words, which are so little available unto true godliness, that they rather engender a mischief of Christian godliness, because that of such manner brabbling strifes arryseth envy, while by dimynisshing of other men's authority we seek authority unto ourselves: There arise also contentions, whilst by reason of hoot chiding words none will give place unto an other: there arise also scoldinges as often as the mattre groweth in to outrage: there arise also wicked suspicions against god, when those things, that aught to be believed without questioning, are called by human reasonings in to question as doubtful things. And many there be that as it were with a contagiousness are infected with the rubbing of this scab of men, whose minds are infect with naughty covetous lusts, and being blinded therewith they see not the truth of the gospel, nor confer their doctrine to this end, but rather they measure godliness and religion by their own gain, and would have the thing to seem most holy, not that maketh other men more acceptable to God, but that can bring themselves to be best set by, & get them most advantage. But thou mayest not in any wise think, that those men can be overcomen with any dysputations. For lack knowledge is a stubborn matter. And albeit they perceive the truth never so well, yet they acknowledge it not, because it is not for their profit in comparison of the thing that they go about for their own purpose. Sttyve not therefore with them both out of fashion and in vain to. But withdraw thyself from their company. Let them hunt after their pelf, let them make matchaundice of the gospels doctrine. Unto us it is a plenteous great gains, if we may wax rich in godliness, if we may wax rich in true goods of soul, and be content with those things that suffice unto the necessity of the life present, inasmuche as our speedy journey is to the life that never shall die. It is a great matter to heap up those riches that will never leave us. But to what purpose is it to cark & care to heap riches together; y● neither are ours, & we are by and by enforced to leave them to others. For like as we brought none of them into the world with us when we were borne, so shall we carry nothing away with us when we die. To spend riches wastefully upon pleasures it is a mischief, and to hoard them up it is a fond foolishness. As for us, we measure the use of such things by the bonds of nature, and when we have competent wherewith to be clothed and fed, we require no further. And a competent diet and clothing is easily had every where. For they are not to be had for excess but for necessity. A small thing easeth necessity, but the greediness of riotous excess is insatiable. It is a great winning, with the loss of money to augment the treasure of godliness. And it is a great loss, for a little sorry lucre to lose the riches of immortality. The care for riches and care for godliness accord not together in one. For whose hearts are once throughly occupied with desire to be rich, are enticed to many filthy matters, and fall in to snare and many covetous desires, not only foolish but also noisome. For this couctous lusting cometh not without company, but bringeth a great rout of mischiefs with her, pride, disdain, ambition, violence, deceit, injury, riot, voluptuousness and such manner of other pestilences, which by little & little burden a man, and drown him down in to destruction and marring, so as now he shall not only be to himself but also unto other (that he hath rule over) a destroyour and a marrer. The greater the honour is that he beareth, so much the more far it behoveth him to be from the spice of this mischief. The highest authority requireth the highest integrity. But nothing is thoroughly uprightly done, nothing is without corruption done of him, whosoever he be, that hath avarice of his counsel, which is so far dystaunte from honesty, that it is even the root and seed of all manner mischiefs, ye a although riches seem to bear a certain wonderful show of felicity. Some men being cralled in this bait, while they are griedie after riches, have been corrupt with covetous desires, and have wandered astray from the sincerity of faith that the gospel teacheth, setting before their eyes an other mark to shoot at than Christ, and where as they seek to live pleasantly, they have wrapped themselves in many sorrows, scraping that with much pains that they must keep with much care, and that, which if it should fortune to be taken from them, should grievously wound a covetous heart. These belong to such as have dedicated themselves to the god Mammon. But thou which art consecrated unto god, flee from these things that are unworthy thy profession & follow true riches, as righteousness, godliness, faith, charity, patience, meekness. righteousness, to keep the safe withal from all manner of vices: godliness, to love god withal & thy neighbour for god's sake: Faith, wherewith (having the help of god) thou shalt not be turmoiled with care of such things: charity, to do good unto all men withal: patience, whereby through hope of the immortality to come thou mayest continue steadfast in adversities and in storms of persecutions: And meekness, to bear gently the weakness of other. These things can not the man possibly keep safe, that thinketh he must do all things for riches sake. As for thee, thou hast taken upon the an other manner of course. Thou art entered an excellent great fight, not the fight of covetousness but of faith. And it is no small reward that is laid up for it. For this mattre is not taken in hand by thee to be rich of momentany and false feigned goods here in this world, but to attain life everlasting. To this prick, to this mark, press thou withal diligent endeavour. To this mark, god (the true rewarder of thy travail) hath called thee, which of his own judgement hath chosen thee to be a Bishop over the people to the glory of Christ. This, at the taking of the office of an Elder. thou didst profess and that before many witnesses. Thy profession is of high excellency, but to frame thyself answerably like unto it, thou hast need much diligently to watch about the. Albeit thou pass not much upon so high a reward, yet pass upon god the looker on, let the expectation of so many lookers on beside move thee, let the reverence of so high an office that thou hast taken in hand move thee.   

The text.  I give the charge in the sight of god, which quickeneth all things, and before jesus Christ (which under Poncius Pilare witnessed a good witnessing) that thou keep the commandment, and be without spot and unrebukable, until the appearing of our Lord jesus Christ, which appearing (in his time) he shall show, y● is blessed and mighty only, king of kings, and lord of lords, which only hath immortality, and dwelleth in the lyghe that no man can attain, whom no man hath seen nether can see, unto whom be honour and rule everlasting. Amen. 
This I eftsoons command, and beseech the by god the father, which is the author of life unto all men, and shall raise the dead to the life that never shall die by his son jesus Christ, which under the judge Ponce Pilate shrunk not from the office that he had received of the father, even unto the cross, that thou so behave thyself in the travail committed unto thee, that thou give occasion to thyself of no blot nor blame worthiness: and that see thou do constantly not only unto man's sight but much rather looking for the coming of our Lord jesus Christ, which he shall show again unto the world in his times, even that blessed one and only mighty king of kings, and lord of lords, which only hath immortality of himself, which only dwelleth in the light that cannot be attained unto, whom no man hath yet seen, nor is able to see. To him be honour & power world without end. Amen. Such excellent authors of thine office thou haste, that thou shouldest despair nothing of thine authority: Such perfit lookers on and judges thou haste, that thou shouldest do nothing otherwise than thou oughtest to do: Such valiant protectors thou haste, that thou shouldest not dread the storms of men's persecutions: Such liberal rewardours thou haste, that thou shouldest nothing doubt of the promised rewards. And unto them all the glory of the gospel is to be referred, that man should not thereof challenge to himself any praise.   

The text.  ¶ Charge them which are rich in this world, that they be not hyemynded, nor trust in uncertain riches: but in the living God, (which giveth us abound auntlye all things to enjoy them) that they do good: that they be rich in good works: that they be ready to give and gladly to distribute, laying up in store for themselves a good foundation as 'gainst the time to come, that they may obtain eternal life. O Timothe, save that which is given the to keep, and a void unghostly vanities of voices and oppositions of science, falsely so called, which science while some professed, they erred as concerning the faith. Grace be with the. Amen. 
I have declared, how parilous noisome a matter it is for them that profess Christ, to set their study upon riches. And if there be among our sort any, that have chanced upon those rich substances, for the which this present world reconneth men rich and fortunate, and reverenceth and honoureth them as half gods: command them, that they be not (as the common sort is) high minded in trusting upon their riches, nor that they repose their chief helping felicity in things, that are first vain, than so incertain that if casualty take them not away, yet at lest death despatcheth us from them. But let them rather trust surely in the living god, that never forsook men either quick or dead, inasmuche as he is unchangeable, of whose liberality cometh whatsoever this world yieldeth unto us plenteously of yearly revenues, for our present use, and not to hoard up riches. And let them rather convert their study to this end, that they may exercise themselves unto good works, whereby they may be made truly rich, and let them be wealthy rather in good deeds than in lordly possessions: & that, that they have, let them so possede, as though it were commune, and not their own, and let them therewith be glad to give unto the needy, and not dysoayne the rest that are but of small substance, and let them show themselves gentle and friendly in the company and familiarity of the common sort of life. For wealth hath commonly these companions with her, disdain & statelynes. Let them not put their trust in their gorgeous great buildings: for nothing in this world is long durable. But rather with true virtues let them lay for themselves a strong and a good foundation again the world to come that they may attain to the true life, that is to say, the life that ever lasteth. For what other thing is this life, than a race unto death? we must lay all carefulness of transitory things aside, and make speedy haste unto it with all diligent study. O Tymothie, I eftsoons desire & beseech the again, keep faithfully this doctrine, as it is committed unto thee, and suffer it not to be defiled with human learnings. And that thou canst not possibly do unless (as I watned the before) thou reject the chattering vain byblebable of those men that go about to bring themselves in a false estimation of knowledge, by reason of human questions and sophistical quiddities: inasmuche as man's knowledge consisting of opinions contrarily repugnant among themselves, is not worthy to be called knowledge. We know nothing more certainly than that, which the doctrine and belief of the gospel hath persuaded unto us. Furthermore some men, whyleft they go about to seem learned and wise, through human reasons, through sophistical wragglinges, through new learnings which they themselves have devised, have wandered astray from the spnceritie of the faith of the gospel, whose property is, to believe & not to dispute, nor is carried away with men's decrees from the prescript commandments of god. And to th'intent thou mayest perceive that this Epistle is not countrefaicte, I will subscribe these words with mine own hand that thou well knowest: Grace be with the.  
Amen.    
Thus endeth the paraphrase upon the first Epistle to Tymothie.    


¶ The Argument upon the latter Epistle unto Tymothee/ by Erasmus of Roterodame  
Forasmuch as in the former Epistle, Paul put Tymothee being at Ephesus, in hope of his coming again unto him, & could not perform it because he was held in bonds at Rome, he coufirmeth him with letters, that he be not discouraged with storms of persecutions, but after his example to prepare his mind unto martyrdom: For there are perilous times at hand (quam he) by reason of some, that under pretence of godliness, turn true godliness up side down, and so prate boastynglye of themselves, as though the Christian Religion consisted in words, and not rather in pureness of heart. Than telling that the day of his death draweth near, and that the most part have now forsaken him, he biddeth Timothee and Marcus to come to Rome speedily unto him. This Epistle he wrote at Rome, when he was eftsoons arraigned at Nero's bar.  
Thus endeth th'argument.   

The paraphrase of Erasmus upon the second Epistle of S. Paul to Timothee.  

¶ The first Chapter▪  

The text.  Paul an Apostle of jesus Christ, by the will of God, according to the prompyse of life which is in Christ jesus. To Timothee his beloved son. Grace, mercy and peace. from God the father, and from jesus Christ our Lord. I thank god, whom I setue from mine elders with pure conscience, that without any ceasing I make mention of the in my prayers night and day, desiring to see thee, mindful of thy rears: so that I am filled of joy, when I call to remembrance the unfeigned faith that is in thee, which dwelled first in thy graundemother Joys, and in thy mother Eunica: and I am assured that it dwelleth in the also. 
Paul an Ambassador of jesus Christ, called thereunto by the will of God the father, to declare how great the felicity of the life to come is, which he promiseth unto us by his son jesus Christ, that we should not care much for the loss of this life: To Tymothee my dear-beloved son, grace, mercy, and peace from God the father and from jesus Christ our Lord. I thank God, whose servant I begun not of a late time to be, but kept his religion after the traditions of mine elders continually with an upright and a pure conscience, and do keep still: For I serve all one God now being a christian, the I lately served a jew, though after an other sort, through whose goodness we chanced upon such a man as thou art, in that thou followest the example of me in sincere preaching of the gospels doctrine, so as for thine own desert I can no less heartily love thee than mine own very son: in so much that I can not forget thee even when thou art absent. For in my prayers night and day wherewith I am accustomed to call upon God, and to commend unto him such as I tenderly love, thou comest always in my mind, and I am very much desirous to see thee, especially as often as I remember thy tears, that thou shedst at my departing, as most plenteous witnesses of thine affection and mutual love towards me. By reason whereof I am filled all together full of joy, when it cometh to my mind, how paynlye thou resemblest me in the sincerity of faith, as a natural son his father. And like as the integrity of religion was in me (as it were) by inheritance, even so this sincerity of faith seemeth to be given to the by the hands of thine elders. For it dwelled steadfastly first in thy Grandemother Lois, than after by & by in thy mother Eunica: & I doubt not but thou wilt become accordigly like a nephew to so right a religious grandmother & a son to so right a good mother, seeing thou hast been more desirous to be like to them, than to thy kindred of thy father's side.   

The text.  Wherefore I warn thee, that thou stir up the gift of god which is in thee, by the putting on of my hands. For god hath not given to us the spirit of fear: but of power, & of love, & of soberness. Be not thou therefore ashamed of the testimony of our lord, neither be ashamed of me, which am his prisoner: but suffer thou adversity with the gospel, according to the power of god, which saved us, and called us with an holy calling, not according to our deeds, but according to his own purpose and grace, which was given us thorough Christ jesus (before the world began) but i● now declared openly by y● appearing of our saviour jesus Christ, which hath put away death, & hath brought life and immortality unto light thorough the gospel, whereunto I am appointed a preacher and Apostle, and a teacher of the Gentiles: for the which cause I also suffer these things. Nevertheless, I am not ashamed▪ For I know, and am sure, that he (in whom I have put my trust) is able to keep that which I have committed to his keeping, against y● day. 
These things I remember the of, so as thou mayest be of the better courage both by the example of us and of thine elders, to stir up by thine industry & diligence the gift of God (which thou rceivedst by the laying on of mine hands when thou waste ordained a Bishop) and boldly and without shrinking to accomplish the office committed unto thee, & fear not any men's barkings nor the raging cruelty of persecutors. It is the property of jews, to be afraid of those things, that this present life occasioneth, but unto us which through believing of the gospel are made the children of God, he hath given a far other manner spirit, not to make us afraid & discouraged for fear & distrust, but through an assured trust of innocency & hope of the promised immortality to be bold & lusty, & through love to be free & full of courage, even as love both trusteth altogether upon god's succour & shrinketh not for his neighbours sake to abide danger. Finally a spirit that suffereth not us to be disturbed ●● our mind, but causeth us always to persever to th'end with a whole & a pre●●● ready heart. Forasmuch than as y● hast received this spirit, set forth his power & declare stoutly the thing the thou hast. Be not ashamed of thy profession, whereby thou preachest the cross & death of our lord jesus Christ, nor be ashamed to be a disciple of his Apostle, though I am laden with these bonds. There is nothing more glorious than the cross of Christ, that gave salvation to the world, that broke the devils tyranny that hath obtained us immortality. Christ's cross is our glory. These cheanes, the I willingly suffer for the gospels business sake, are not to my slander but to my glory rather. Therefore refuse not to suffer those things that Christ suffered, and that I suffer for his sake.  
But be thou ready also to come into the fellowship of afflictions, that are laid upon us for the gospel of Christ. What so ever chanceth, there is no cause why we should be afraid, for the matter is not done by our strengths, but by the succour of God. We are feeble in deed, but he is mighty, which, when we were lost, saved us by the death of his son, having done away the trespasses of our former conversation: and hath called us unto holiness not for any merits of ours, but being enforced by his own will, and free goodness that he bestowed upon us, not upon any late advisement, but from everlasting, and before all time, afore the making of this world, it was decreed of him to give these things unto us by his son jesus Christ. The matter is no news to him, but that thing that was always in the secret of his mind, he hath lately declared to the world, by the coming of our saviour jesus Christ, who having received a body subject to death, hath dispatched away death by the cross: and by his resurrection hath opened life and immortality through the preaching of the gospel, which promiseth like rewards unto them that follow the example of Christ's cross. This gospel preaching is committed unto me as the Apostle and teacher of the Gentiles, to the intent they may learn by me, that not only the jews are called to this gift of God, but also all mankind universally. Forasmuch than as I am tied in chains for the gospels sake, I am not only nothing ashamed of this affliction, but also I esteem it for a pure great glory unto me. To suffer for naughty deeds doing it is a reproach, but to be afflicted for the glory of Christ it is excellent. This stormy time doth fear me nothing at all. For although I am weak, yet I know and am assured, that he, whom I have put my faithful trust in, is able enough to keep unto the uttermost day, the thing that I have committed to his fidelity. Through his aid both the gospels business and my salvation, and also the prosperity of the christian flock is in safeguard. And albeit any thing here in this world seem to perish for a time, yet when that day shall come, in the which he shall express his mighty power unto the world, he shall restore it with great gain. I have laid my life and my health in his hands, and he hath put me in trust to dispense the doctrine of the gospel. In case I shall be a trusty faith keeper, he will not fail my trust.   

The text▪  see that thou have the ensample of the wholesome words, which thou hast heard of me with faith & love that is in Christ jesus. That good thing, which was committed to thy keeping, ●old fast through the holy ghost, which dwelleth in us. This thou knowest, how that all they which are in Asia, be turned from me. Of which sort are Phigelus and Hermogenes. The Lord give mercy unto the household of Onesiphorus, for he oft refreshed me, and was not ashamed of my chain: but when he was at Rome, he sought me out very diligently, and found me. The lord grant unto him, that he may find mercy with the Lord at that day. And in how many things he ministered unto me at Ephesus: thou knowest very well. 
The thing that I received of Christ, I have likewise committed unto thy fidelity, therefore seeing thou haste the form and example of dispensing the gospel and of sincere doctrine, which thou learn of me not being grounded of trifling and doubtful questions, but of faith and charity which Christ jesus hath both taught and exhibited unto us: look diligently thou keep that, which is committed unto thee.  
The thing that I committed unto thee is sincere and pure, see that it be not defiled through thy negligence, I know that many go about and shall go about to corrupt the doctrine of the gospel, but look that thou stoutly and constantly maintain that, which thou haste taken in hand, through the help of the ghospellike spirit that dwelleth in us: By whose aid we shallbe able easylie to contemn and also to put to flight what so ever dangers shall fall. And those that want that spirit are frayed with the storm of displeasures & give over the gospels business. For I suppose it is not unknown unto thee, that all the others, that cleaved unto me in Asia, afterward forsook me, and inasmuche as they were with me but with faint hollow hearts, by and by through occasion their countrefaicte gospellinge began to appear, and they began also at Rome to give me over. And among other there was Phigellus and Hermogenes, I will not utter all their names. But as for them both their names even by the sound of the words declare them inconstant. The further hath his name of his running away, and the other of subtle Mercury. It is not my part to wish them that they have deserved. But this it standeth me in hand to pray for, that God the rewarder of well done deeds, whose pleasure is to reckon it done to himself, what so ever is bestowed upon his servants, bless Onesiphorus household. For he hath oftentimes other ways both comforted and refreshed me in these hoot afflictions, and even at that time was not ashamed of my bonds, perceiving that it is a glorious thing to be afflicted for Christ's sake, nor was any thing afraid to be in the same peril with me, by reason of the gospels promises: but when he was at Rome, he did not only not refuse to speak with me when I was in prison, but also with great diligence sought me and would not rest till he had found me. In deed he found matter to exercise mercy: the Lord jesus grant him, that he may likewise find mercy with him in that day, wherein every one shallbe rewarded according to their deeds, and that he may find God beneficial to him, that was diligent to be beneficial to me in mine affliction. For I will not here make rehearsal, in how many things he did for me at Ephesus, seeing thou knowest it better than I. And like as he showed himself there, the same was he towards me also at Rome. For true charity is not frayed with any storms of afflictions.    

¶ The ii Chapter.  

The text.  Thou therefore my son, be strong in the grace (that is thorough Christ jesus) and in y● things that thou hast heard of me by many witnesses. The same commit thou to faithful men, which shallbe apt to teach other also. Thou therefore suffer afflictions as a good soldier of jesus Christ. No man that warreth, entangleth himself with worldly business, and that because he may please him, which hath chosen him to be a soldier. And though a man strive for a mastery, yet is he not crowned, except he strive lawfully. The husbandman that laboureth, must first receive of the fruits. Consider what I say. The lord give the understanding in all things▪ 
Therefore according to Onesiphorus example and mine, take thou a strong stomach unto thee, laying hold upon the goodness of God, which we have by Christ jesus: and being prepared and armed against all periles, that sincere doctrine of the ghopell, which I delivered unto thee not in hucker mucker but openly before many witnesses, see that thou, dearly beloved son, deliver likewise by hands unto others to be published abroad: not to every body at adventure, but to those that thou shalt think willbe faithful ministers, and that shall appear apt, not only to follow that thing themselves that they have received, but also to power it purely abroad unto others. Thou seest, that such as be appoyntedto the ministries of war, set all matters apart and leave nothing unwrought or undone, that they may use their feats with commendations. And Christ hath even his manner of war also. And he it is in to whose book thy name is written, and to serve him thou haste taken thine oath, and he hath made the Captain of his armies. See therefore, that as it becometh a valiant captain against all sorrows that fortune, thou show thyself hearty and worthy thine Emperor jesus Christ, which continued steadfastly in the office committed unto him even unto the cross. Be not careful for the pelf that man liveth by in this world. Cast the care all together upon the emperor, be thou altogether in this mind, that what he hath commanded thee, go heartily about it. It behoveth not us to appear more slack in the warfare of Christ, than we see the comen sort of soldiers be in the seculat wars. For which of them is it, that when he hath once appointed himself to the king or emperors wars, is careful for cloth or meat? The provision of these matters, the Emperor taketh upon himself. A soldier, hath nothing to ●are for, but to make his travil acceptable to the Emperor, of whom he was chosen as a valiant and a faithful soldier unto this business: For he knoweth his reward is ready in thempoerurs hands, in case he deserve it. Also among such as have given themselves to wrestle for Mastries, it is not enough for every one that wrestleth, to wrestle it maketh no matter how so that he wrestle, but he striveth to win the victory, being assured that there is a crown readily prepared: yea, but for him that behaveth himself heartily and stowtelye in wrestling. After the same sort a diligent husbandman, when he breaketh up his ground, when he donggeth it, when he soweth it, when he w●●deth it, he is all together in his work, and thinketh no labour painful to him in hope of the fruit, that he knoweth the good ground will yield in his season. How much more behoveth it us to do the same, which are occupied in the gospels affairs, that being provoked with the reward of immortality, we should suffer all things willingly in this world, specially forasmuch as we have an Emperor that neither will nor can deceive us? Considre what I mean by these similitudes. The lord give thee understanding, not only in these but also in all other things. Hereof cometh no loss at all, but rather when afflictions increase, the gain of salvation which is preached by the gospel increaseth also. For so is it God's pleasure to declare his mighty power. We have seen in the head what we may trust upon in ourselves.   

The text.  Remember that jesus Christ of the seed of David, tose a gain from death according to my gospel, wherein I suffte trouble as an evil doa●, even unto bands. But the word of god was not bound. Therefore I suffer all things, for the elects sakes, that they might also obtain that salvation, which is in Christ jesus, with eternal glory. It is a true saying, for if we be dead with him, we shall also live with him. If we be patient we shall also reign with him. If we d any him, be all so shall deny us. If we believe not, yet abyderh he faithful. He cannot deny himself. Of these things put them in remembrance: and testify before the Lord, that they follow no contentious words, which are to no profit: but to the perverting of the hearers. 
It is requisite to have in remembrance, as thou knowest, that Christ jesus being made mortal man of the seed of David, hath enhanced the glory of the gospel through suffering of rebukes, and after the punishment of the cross was exalted to the reward of immortality. This is the gospel, that I preach yet hitherto without shrinking, being neither afraid of the jews malice nor of the gentiles fear. And for the gospels sake I am afflicted with many displeasures of them both yea even unto prison and bonds as though I were an evil doer. And for all that I do not so give over the preaching of the gospel. My body is bounden yetto, but ●● tongue that preacheth Christ could not be bounden. And being a prisoner, as much as doth possyblie lie in me, I allure as many as I can unto Christ of what sort so ever they be. It maketh no matter to me what I suffer, so that I may increase some gains to the gospel of Christ. For this cause sake, I suffer all things willingly, being assured of mine own salvation, and that they also through preaching of the gospel shall attain salvation, whom God hath appointed to this felicity, which salvation is offered to all men, not through Moses law, but through jesus Christ, who like as he hath suffered for us, so likewise it becometh us to suffer for his gospels sake and for the salvation of our brethren: and like as he through sundry afflictions and spyghtefull entreating was exalted to the glory of heaven, even so must we press to the same end by the same way. This matter unto many seemeth hard & uncredible, but unto us it ought to be undoubted. For if we bethrough baptism dead together with Christ unto the lusts of this world: or also if we persever in the profession of baptism, & so it chance us to be turmoiled with the sorrows of this world, it shall come to pass, that we shall also live with Christ, that is to weet, we shall be companions of immortality with him, which were companions of death with him: And if we suffer with him and for his glory, we shall undoubtedly reign with him also. For god is of most perfit equity, & will not suffer those to be shut out from the fellowship of reigning, whom he would have to be fellows of sorrows suffering. If we profess him boldly in this world before men, he shall acknowledge us also in his Majesty. But and if we shall deny him (for he denieth him that refuseth his cross) it shall come to pass, that in the last day we shall hear that terrible voice: I know you not. It we put our trust in him, we do for our own wealth, but if we distrust him, he shall have no loss. For concerning our opinion of him, there cometh neither winning nor losing to him thereof. He of his own nature is true, and can not chose but be like himself. Whether we believe or believe not, that shall come to pass that he hath promised, to the godly, life that never shall die: and to the ungodly, death that shall never have end. This is the foundation of the gospels doetrine. Of this see thou warn all men, without disputing and wranggling with human arguments, but charge them by the Lord jesus the author of this doctrine, and the witness of thy monition, yea and the revenget of ungodliness, except they will repent being warned. By this manner of sad earnest charge giving, thou shalt do more good, than with disputing. Mind not in any wise to strive with words after the manner of Sophisters, nor covet with human reasons to affirm the thing that ought to be perceived by faith. For that matter doth not only avail nothing to the furtherance of godliness, but also it weakeneth the strength of faith, and at length subverteth the minds of the hearers, that every thing is called in to question, and with philosophical reasons the thing now set up now thrown ●●●ne, whereof it is not lawful to doubt, and so ariseth question upon question, that there is nether end nor measure of questioning.   

The text▪  Study to show thyself laudable unto god, a workman that needeth not to be ashamed, destributing the word of truth justly. As for unghostly vanites of voices pass thou over them, for they wylencreace unto greater ungodliness, and their words shall frete even is both the disease of a Cancre: of whose number is Dimeneus and Philetus (which as ●●●●nyng the truth) have erred, saying: that the resurtection is passed already, and do ●●●roy the faith of some. But the sure ground of god standeth still and hath this sca●e: the Lord knoweth them that are his. And let every man that calleth on the name of christ depart from iniquity. notwithstanding in a great house are not only vessels of gold and of s●●uer: but also of wood and of earth: some for honour, and some for dishonour. If a man therefore purge himself from such men he shallbe a vessel sanctified unto honover, meet for the uses of the Lord, and prepared unto all good works. 
See that thou rather let such manner of wranglynges pass, and study to show thyself a ghospellyke workman, not a disputour, but a workman, laudable not unto men but unto God, and behave thyself so in the ghopels affairs, as he that hath chosen thee, need not to be ashamed of thee. And that shalt thou do, in case thou wilt thwyte of vain fond disputations, and teach faith to be the sum total of the gospels doctrine: and if thou brush away the brambles of doubtful questions, and divide and distribute the word of God with upright judgement, propounding only those things, that properly belong to the matter of salvation and of Godliness. Moreover reject boldly vain brabbling of words, which if they be once received, venom appeareth by little and little, and they shall grow always to wickedness more and more, and at length the matter shall come to that end, that man's opinions and dysputations being come in ure, the strength of the gospels doctrine is overwhelmed, obscured and grown out of use. For the talk of such men, in case it once occupy the ears and minds of the simple, it will always creep further and further, none otherwise than a Canker in a body ceaseth not to occupy the near parts by little and little, till it have marred all. So that a mischief is much more to be looked to incontinent at the beginning, and to be cut of rather than cherished, afore it take root. Suppose that I am afraid of these matters with out cause, except that we have all ready seen in Hymeneus and Philetus the thing that I am afraid of. For they, while they treat of the matter of faith with humaive disputations, have ●●ted so far wide from the truth of the gospel, that they have denied the chief point and foundation of the gospel, saying, that the resurrection is already finished in Christ, and none other resurrection to be looked for on our behalfs, than that whereby we are in a manner borne a new and live again in our children representing us. They consider not in the mean season that take away the resurrection, that the fear, and hope of rewards is taken away also, which abide after sundry sorts for the godly and ungodly. This mischief were the more tolerable, but that they being subverted them selues-subuerted the faith of some other with their doctrine. But there is no peril, lefte-theyr perversity should clean turn the truth of the gospel upside down: though men's opinions waver up and down, yet truly the foundation of faith being through the help of Christ cast and defenced, standeth firm and can not be shrunken with any resistences of heretics. For unto it is this sentence engraven as it were a stone and can never be scraped out: The Lord knoweth who be his own and: leate every one depart from iniquity, that professeth● the name of Christ. It is no marvel, though they depart from Christ, that were never sincerely joined unto Christ. But from these men's doctrine ought every one to abstain, that have once believed the gospel with a pure faith. In deed it is to be wished with all desires, that no such pestilence spring up in the congregation. Howbeit it can not possibly be, but in such a multitude of men, we must suffer some naughty packs mingled among the good. Yea and their naughtiness is turned into good of the godly, in that being vere of such they express the constancy of their faith more largely. So in a rich man's great house, there be not only vessels of gold and silver, but also of wood and of earth, whereof some be appointed to honest use and some to unhonest. This only difference there is, that such as be naturally of clay or of wood, can not be turned in to gold or silver: But in this case forasmuch as it is a matter of the will, and not of nature, he that through his own vice hath made himself a vessel of shame, may (by the help of God) begin again to be a vessel of honour. And contrariwise, that follower of godliness that hath been a golden vessel in the house of God, in case through his fault he slide again unto ungodliness, shallbe a vessel of shame. Unbelief, desire of advancement, cruelty, lust andsuche like diseases of mind, make a man to be a vessel of shame. From the which who so shall utterly purge himself, and return unto innocency and godliness, no doubt he shallbe a vessel of honour and a pure vessel fit for excellent good uses, and always ready for his lord as often as need shall require.   

The text.  Lusts of youth avoid, but follow righteousness, faith, love and peace, with them that call on the Lord with a pure heart. Falyshe and unlearned questiones put from thee, knowing that they do but gender strife. The servant of the Lord must not strive: but be gentile to all men, apt to teach, and one that can suffer the evil with meekness, ● can inform them that resist the truth, if that God at any time will give them repentance, for to know y● truth, and that they may come to themselves again out of the snare of the devil, which are holden captive of him at his will. 
I know that youth is provoked with sundry lusts that may draw a man to uncleanness. But thou that exercisest the office of an Elder, avoid all lusts of youth, rather follow the things that worthily beseem thee: righteousness, faith charity and peace with them that profess Christ with a pure heart. With such as Hymeneus is, have thou nothing to do. innocency sinneth not, faith disputeth not charity is not stately, peace striveth not. T● be short, receive no foolish and unlearned questions, that have more ostentation than wisdom, knowing that of such nothing else springeth, but chiding and brawling, whilst the heat of disputation breaketh out always more and more, the matter at last groweth unto raging madness, and so that none will give place to other but had rather most stubbornly defend the part that he knoweth to be false, than to be taken for the less learned. With this kind of men therefore thou shalt not meddle, when it is not possible to overcome them. Christ persuaded not the world by this way. He overcame with soberness and gentleness, and his voice was not heard in the streets.  
And so it becometh the servant to follow his masters foot steps, and not to be abrauler, but peaceable and gentle towards all men: for that man doth persuade with more ease that is praised for his charity and soberness, being ready rather to teach than to chide: patiented in suffering evil, and not a provoker, and such a one as correcteth more sadly than sharply, those that be resistoures, expressing himself to mean nothing else in all his much a do, but to bring them to amendment. For no man ought to be despaired of rashly. For it may be, that through sober and friendly correction, God may give them repentance of their former errors, and when the darkness of mind is wiped away, they may acknowledge and embrace the truth which before they impugned, and at last being repentant and (as it were) awaking from the heavy sleep of ignorance, they may rush out of the devils snare, which undoubtedly are naughty lusts, wherein being catched before, they were carried about at his pleasure, yea even unto persecuting the truth of the gospel.    

¶ The iii Chapter.  

The text.  This know, that in the last days shall come perilous times. For men shallbe lovers of their own selves, covetous, boasters, proud, cursed speakers, disobedient to fathers & mothers, unthankful, ungodly, unkind, trucebreakers, false accusers, riotous, searce, despisers of them which are good, trey tours, heady, high myuded, greedy upon volupreousnes more than the lovers of God, having a silmilitude of godliness, but have denied the power thereof: and such abhor. For of this sort are they which enter into houses, and bring into bondage women laden with sin, which women are led with diverse lusts, ever learning and never able to come unto the knowledge of the truth. 
Therefore it is requisite that we arm us, not only against the persecutions of the jews and the ethnics, but also against the malice of these manner of men. For we must not dissemble but overcome that, which can not be avoided. This take for a certainty, that the spirit sayeth before hand, it shall come to pass, that in the last days shall come most heinous times, when pure godliness shall grow out of kind, and the charity of the gospel wax cold: men shallbe lovers only of themselves, given to covetousness of money, disdainful, proud, cursed speakers, disobedient to fathers and mothers, unthankful, wicked, lacking good will toward those that be their own and of their near kynted, promise breakers, false accusers, ryotours, ungentle, haters of goodness, traitors of their fellows and friends, rash, swelling, more loving of voluptuousnesses, than of God. Through title, appareli, ceremonies, and hypocrisy, making an outward show of godliness, when they deny the chief point of true godliness, being so much the more pestilent, in that under an outward appearance of religion, they are both of most filthy spotted conversation, and also defile the syncertitie of the gospels doctrine with jewish fables and men's inventions. Perchance it is to see at this present day that some tend to these abominable sorts of behaviours. See therefore that thou also avoid such persons. And to th'intent thou mayest the more certainly do so, I shall partly paint out their manners unto the. Of this sort in deed be those, that with setting out of feigned religion, in sluttish clothes, with a countrefaicte gravity of countenance, with a crafty pale colour they convey themselves in to other men's houses, and there the first thing they do, they go about to inveigle the foolish women, so as they may by means of them the more easily beguile the husbands, even as the serpent by means of Eve deceived Adam. For first, the weaker sex is the more apt to be deceived. Than they entangle not the sad and the true godly matrons, but the light women, which so profess Christ, that they be for all that laden with sin, and forasmuch as they do not substauntially endeavour themselves unto perfit godliness, they waver and are carried about with diverse lusts, not being content to have learned once of us that which is sufficient unto true godliness, but are often times greedy to learn newfangles, and for that cause they provide them doctors meet for their own lusts, that teach them to know nothing, and never bring them to the knowledge of the truth: But rather under the pretence of teaching the gospel, they cloak their most filthy life, and though they profess Christ openly, yet they teach such gears secretly as be clean contrary repugnant with the doctrine of Christ.   

The text.  As jannes' and jambres with stood Moses, even so do these also resist the truth: men they are of corrupt minds, & lewd as concerning the faith, but they shall prevayil ●● longer. For their madness shallbe uttered unto all men even as theirs was. But thou hast seen the experience of my doctrine, fashion of living, purpose, faith, long suffering, love, patience, persecutions and afflictions, which happened unto me at Antioch at I comum, & at Listra, which persecutions I suffered patiently. And from them all, y● lord delivered me. Yea, and all they that will live goodly in Christ. jesus shall suffer persecution. But the evil men and discei●ers shall wax worse and worse, while they deceive & are deceived themselves. 
It ought to seem no marvel, if there arise some even now, whose naughtiness is enemy to the gospel. It is an old example. For like as in times passed in Egipte jannes' and jambres with their enchantments went about to put those miraculous wonders out of credence that Moses by the power of God did: even so these men also under a certain false pretence of godliness, resist the truth of the gospel, being desperate men that are not only infect with most shameful lusts of mind, but also deprave the syncertitie of the gospels doctrine and of faith unto their own purposes. And unto this time they have in deed deceived some, but from henceforth they shall not so much prevail with their sleights. For it shall come to pass, that their madness shall be openly uttered unto all men, even as those learned enchauntours' crafty conveyance being detected caused them to be contemned and laughed to scorn. For whose manners and conscience are unclean, their doctrine is not possible to be clean. And to be short, countrefaicte wares endure not always. The thing that countrefaicting hath for a while covered in secret, time doth bring forth into open light. But thou which art far unlike unto their conditions, see that the doctrine of the gospel, which I delivered purely unto thee, thou distribute also purely and constantly unto other. Such as my doctrine was, such was also my life, whereof thou canst best be witness, which hast been a great while conue●●aunt with me, and hast by experience seen in me, sincerity of doctrine and demeanour of my life agreeable to the same, herty forewardenes of stomach, that sterted back at nothing, strength of faith that could not be moved with any sorrows, lenity towards such as were of wrong judgement, charity whereby I was desirous to do good even for mine enemies and patience in persecutions and afflictions, which thou knowest chanced unto me at Antroche, Icomum and Listra. Thou knowwest what grievous storms of persecutions I have sustained above man's strength. And yet the Lord hath delivered me from them all, by whose aid I continued without shrinking. Nevertheless these fortuned not unto me either by mine own peculy at destiny, neither yet for any evil that I did: but for the pureness both of my gospel preaching and also of my living I was turmoiled with so many sorrows. Yea and whosoever will (after mine example and Christ's) follow true godliness, must necessarily (after his example and mine) prepare themselves to suffer afflictions. For the world shall never be without such, as for the maintenance of their feigned religion, shall trouble and go about to oppress them that be followers of true godliness: Howbeit this trouble shall be for our advantage, even as unto those wicked ones and deceivers, their prosperity shall be unto their more grievous damnation, for they shall suffer pains for two special causes, aswell in that they themselves swerved from the truth, as also because they snared others in their errors. But as for them, in case they repent not, leave them to their own pain.   

The text▪  But continue thou in ●he things which thou hast learned, which also were committed unto thee, knowing of whom thou hast learned them, & for as much also as of a child thou hast known the holy scriptures, which are able to make the learned unto salvation thorough the faith which is in Christ jesus. All scripture given by inspiration of God, is profitable to teach, to improve, to amend & to instruct in right wisues, that the man of god may be perfect and prepared unto all good works. 
But see that thou continue in those things, which thou hast learned of me, and be upright in the office committed unto thee, in asmuch as thou knowest the doctrine and ordinance that thou hast, to be undoubted, in case thou remember'st, both of what author it proceeded, and of what teacher thou learn it, and if thou hast not forgotten the holy scriptures, which thou learn long a go of thine elders in the tender years of thy first childhood, which scriptures being rightly understanden, even without our authority are able to make the learned, as far as belongeth to the obtaining of salvation, which the gospel promiseth us, not through the observation of Moses law, but through the assured faith, whereby we believe in Christ jesus▪ That, which the gospel partly teacheth to be all ready done, the same the old testament telleth and expresseth before hand shall come. And yet it teacheth none other thing than the gospel doth, howbeit after an other sort if it have a godly & a learned reader. There is no reason why we should esteem the books of the Prophets or Moses to be of none effect after the gospel is published, if through a spiritual understanding they be applied unto Christ and unto godliness.  
But all the whole scripture, that is set forth unto us not by man's wit but by inspiration of the holy ghost, hath great profit, either to teach the things which are not unknown but with peril of salvation, or to reprove them whithe are against the verity, or to correct and call again them in to the way, that err of ignorance, or else to order and inform not in jewishness or human Philosophy, but in true innocency and uprightness of life: and is so much available for all things that make to the offices of godliness, that the man dedicated to God, can be behind in nothing, but to be perfit and fully furnished to all the works of a Christian life.    

The four Chapter.  

The text.  I testify therefore before God, and before the Lord jesus Christ, which shall judge the quick and dead at his appearing in his kingdom, preach thou the word, be fervent, in season and out of season. Improve, rebuke▪ exhort with all long suffering and doctrine. For the time will come, when they shall not suffer wholesome doctrine: but after their own lusts shall they (whose ear itch) get them an heap of teachers▪ & shall wtdraw their ears from the truth, & shallbe turned unto fables. But watch thou in all things, suffer afflictions, do the work of an Evangelist, fulfil thyve office unto the utmost. Be sober. 
Moreover I beseech the eftsoons by God the father, and by jesus Christ which shall judge the quick and the dead, whose sentence no man shall escape: and by his coming where in he shall come to judgement, not in a low estate, but mighty and terrible, which suffered himself here to be judged: and by his kingdom which no power shallbe able to resist: preach the word of the gospel strongly, neither being frayed with adversity nor lustles in prosperity. Be fervent and earnest in season and out of season. For there shallbe no time but it shall seem in season to thee, wherein thou mayest have any hope to do good in the gospels business. Reprove the offender, exhort the sluggard, check him that still continueth in error, so as he may be amended with severity which was not amended with courteous admonition: howbeit check him so, as with the sharpness of chiding thou mingle both all lenity & doctrine, lest thou seem either to hate him in case thou thondre at him with nothing but checks, or else to chide him without advisement, if thou do nothing but check him and teach him not withal. For with more ease he is obedient that is persuaded, and with a better will a man doth after him that loveth him, than him that loveth him not. This is rather to be had in ure, that we confirm the consciences of them that ours be, forsomuch as hereafter shallbe (as I said before) a heinous and a perilous time, wherein some shall depart from the profession of the gospel, and not suffer the true and wholesome doctrine of Christ, that is contrary to the lusts of this world: but like as they are of most filthy corrupt affections, & that of sundry sorts, even so shall they get lurking to themselves sundry new doctors, not to teach godliness but that with jewish fables and man's inventions shall ●icle their ears that shall itch with a foolish desire rather to hear newfangles & subtle fine reasons than matter of profit. Unto their fables they shall convert themselves, & shall turn their ears from the truth of the gospel: But endeavour thou thyself so much the more unto the clean contrary manner, watch, & bear every thing for the gospels sake, & show thyself a right gospel preacher in deed. For those that teach their own fantasies, though they are named gospel preachers, yet verily they are none.   

The text.  For I am now ready to be offered, and the time of my departing, is at hand. I have ●●ught a good fight, I have fulfilled my course, I have kept the faith. From hence forth there ●s laid up for me a crown of rightwiseness which the lord (that is a righteous judge) shall give me at that day: not to me only, but unto all them also that love his coming. Do thy diligence, that thou mayest come shortly unto me. 
In the ministery that thou exercisest in my room, see thou behave thyself so, that thou mayest fully persuade those matters that thou teachest, and fasten them thoroughly in their consciences that they be not lightly shaken out by them that shall go about to teach contrary things. Which thing standeth thee in hand so much the more diligently to look to, in that I shall not help you in your travails any longer. For I, as a sacrifice appointed to Christ, begin even now to be offered up, & the day afmy death is not long to. And I am willing and glad to be offered up, both having a good conscience of my former spent life, and being assured of my reward. I have fough●●● a ioylye fight, I have finished a gospellike course, I have done that, that was appointed to the most thoroughly and faithfully. I have already played my parts, now for that that is behind, I know it is in safeguard. I know that the crown due to innocency is laid up in store for me, which the Lord ●●all yield unto me, even the Emperor, whose soldier I have been. But he shall not yield ●●●o the in this life, wherein is the time of fighting, but in that day wherein he even that righteous judge shall rendre unto every one reward according to their deserts. For it is not for me only that this crown of immortality is prepared, but for all them also that lay hold upon his promises, and keep themselves upright and undefiled, waiting gladly for ●●s coming: among whom I trust thou art one of the chief. Do thy diligence to come to me as shortly as thou canst. The prison hindereth me that I can not walk hither and thither to go about the gospels business, and I am for saken all most of every body. And to be short, there are some things, that I am desirous to commend unto the by mine own mouth ●ore my departing.   

The text.  For Demas hath forsaken me, and loveth this preseat world, and is departed unto ●hessalonic●▪ Crescens is gone to Galacia▪ ●itus unto Dalmacia. Only Lucas is with me. ●ake ●arke, and bring him with thee, for he is profitable unto me for the ministra●yon▪ and Tichicus have I sent to Ephesus. The cloak that I left at Troada with Catpus▪ (●●e●●h●● combest) bring with thee, and the books, but specially the parchment. Alexander the coppersmyth did me much evil: the Lord reward him according to his deeds, of whom be thou ware also. For he hath greatly withstand our words. 
Demas hath forsaken me, having leaver to possess this worlds pleasures, than in hope of immortal reward to be companion of mine afflictions. Upon this purpose he went to Thessalonica: Crescens is gone hence into Galacia, for business that he hath there. Titus in to Dalmatia: Luke only is with me for he never giveth over, following me what fortune so ever falleth. When thou comest, bring Mark with thee, for I have need of his service. For I have sent Tichicus about certain business unto Ephesus. And when thou comest, bring the cloak with thee that I left behind me at Troada with Carpus, that I may wear it both in winter & in prison, & also the remnant of books that I left behind me there, especially those that are written in perchement. Alexander the copper smith hath not only forsaken me in these storms, but hath also done me much sorrow. It is not my part to revenge it, but the lord reward him as he hath deserved, of whom also be thou ware. For he did not only not assist me, but he did also vehemently withstand our sayings.   

The text.  ¶ At my first answering, no man assisted me, but all forfoke me. I pray god, that it may not be laid to their charges. Not withstanding the Lord assisted me and strenghted me, that by me the preaching should be fulfilled to the utmost, and that all the Gentiles should hear. And I was delivered out of the mouth of the Lyon. And the Lord shall deliver me from all evil doing, and shall keep me unto his heavenly kingdom. To whom be praise for ever and ever. Amen. 
At the first time that I was put to make answer at the emperors bar, no man assisted me, all were afraid and forsook me. There fell upon them a certain human toy, I would not wish it to be imputed unto them. For albeit I was destitute of man's help, the lord forsook me not but assisted me, and gave me strength, that the preaching of the gospels faith, should be persuaded to the utmost by me, and that the fame of it should be spread abroad unto the ears of all the gentiles. For upon this consideration, I suppose, his will was to have me tossed about through diverse countries, & at length to be brought unto Rome, so as that gospels doctrine should be spread the more farther abroad. By the help of him that is mightier than any tyrant, I was delivered from the most raging lions cheawes. And mine assured trust is moreover, that the same lord will deliver me also hereafter, from all the wickedness of y●●●ked, that I shall not shrink by any occasion from the syncerite of the gospel. And if I shall suffer death here, yet he will preserve his servant & soldier unto his heavenly kingdom, unto whom be glory for evermore.  
Amen.   

The text.  ¶ Salute Prisca and Aquila and y● household of Onesiphorus. Erastus' abode at Co●thum. Trophimus have I left at Miletum sick. Do thy diligence, that thou mayst c●●● before winter. Eubolus greeteth thee, and so do the Pudence, and Linus, Claudya, and ●●● the brethren. The Lord jesus Christ be with thy spirit, Grace be with you. Amen. 
Salute Prisilla and Aquila mine hospte and mine hospetes; and On●●phorus household, unto whom I am very much bounden. Erastus tarried still at Corinthum. To conclude, I left Tromphimus behind me at Myletus very evil at ease. Do what thou canst to come hither before winter ma●● the way, to make it let iournayeng. Eubelus greeteth the well, and Pude●● and Claudia, and all the rest of the brethren. The lord jesus Christ which hath always assisted me, be also with thy spirit. Grace be with you: Amen. This have I subscribed with mine own hand, that the Epistle may be the more surely credited.    
Thus endeth the Paraphrase upon the later Epistle of the Apostle Paul to Tymothie.    


To the right worshipful master john Hales/ his servant Leonarde Cox wisheth long and prosperous welfare.  
AFter that the Kings Majesty had by the advise and consent of his most dear and prudent uncle my lord protector, and other of his most honourable counsel, upon certain just considerations put all the preachours within his grace's dominions to silence for a space, I, howbeit of all the unworthiest, yet nevertheless one of the number that is by his Majesty licensed to declare the word of god to his people, thought it not meet for my part to let this time of silence to pass over only in mine own private studies, but in the mean time to write some thing that might be no less fruitful to the readers, than was my tongue afore to the hearers. For this purpose I chose unto me an autour of venerable antiquity, named Mark the eremite, who in the Greek tongue had written two right virtuous and godly treatises, the one of the law of th● spirit, and the other of them that think to be justified by their works. But while I was on hand with this translation, Master john Old a man of right good learning and my very friend, brought unto me the paraphrase of Erasmus of Roterdame upon saint Paul's, Epistle to Titus, the which I had certaineyeares gone translated into english, requiring that I would peruse it again, and amend such faults as were therein either by the printers negligence or mine oversight. And so to place the text with the paraphrase, that it might easily be perceived what part of the paraphrase to what part of the Epistle is correspondent. And he showed me also that as the first tome or volume of the same paraphrase upon the gospels and acts of the Apostles was all ready printed, so was the printer now about to go on hand with the second tome, that is to wite the paraphrase upon the Epistles of saint Paul and the other Apostles. Wherefore willing to help to the furtherance of so godly an intent, and to bring in, at the l●●ste, my farthing into the treasury of the lord, I have looked over again my said translation, and have amended the places that were faulty. And beside▪ I have so annexed the paraphrase to the text, that the readers shall (I trust) easily attain thereby to the true understanding of saint Paul's mind. Which my labour I do dedicate unto your mastership, whom I know to love gods word synceretly, and unto whom I knowledge myself to be most highly bound of all men, as unto the chief and only socourer of mine old age: humbly beseeching you to accept this little gift as a token of my faithful heart: and I trust with god's help or it be long to send unto you other monimentes of mine industry, which I trust shallbe no less pleasing unto you and no less profitable to the readers.   

¶ The Argument upon the Epistle of S. Paul unto Cy●us. By Erasmus of Roterodame.  
THe apostle Paul had made his disciple Titus overseer of the christian congregation in the noble I'll of Crete now named Candye, whom for the excellent gifts that were in him, Paul loved as tenderly as if he had been his own natural son. And at his departing out of that country, he made him the head overseer of the faithful that were there. afterward he wrote this Epistle or letter unto him from a city of Epirus called Nicople, lying on the sea coast in a cliff named of the old Cosmographers Leucate or the cliff of A●t●um▪ at which time all things as it seemeth were quiet with the christians, for here is no mention made of any persecution. In this Epistle he putteth T●tus in remembrance to finish and perfit though things which he himself had begun among the same men of Crete, and that in every city of the Ne which as writers do testify were an hundred, he should ordain overseers, which we now call bishops and here they are of the Apostle named elders. And for this cause Paul prescribeth unto him the true form of a Bishop or Shepherd of Christ's flock. Furthermore because false apostles were come also into that parts, which went about to put their jewish ceremonies into men's heads Paul here giveth him a courage, strongly to confute and reject them. After these things he showeth what is the duty of every person and age like as he did to Tymothie: adding this that no man ought to resist princes and magistrates, executing their office and power, yea though they were infidels, but rather to tolerate them patiently, that they may the sooner by such our modesty be called to the following of the gospel. last of all he willeth Tytus to come to him at Nicopli but not afore that he had sent Artemas or Tychicus which were his disciples, into Crete to him: lest peradventure the Cretians would else think them selves destitute of the comfort of an head or chief overseer, whom we call an Archebysshope.   

The paraphrase of Erasmus upon the Epistle of S. Paul to Titus.  

The first Chapter.  

The text.  ¶ Paul the servant of God and apostle of jesus Christ, according to the faith of gods elect, and according to the knowledge of the truth which is after godliness in the hope of eternal life, which god (that cannot lie) promised afore the world began: but hath opened his word at the time appointed, thorough preaching, which is committed unto me according to the commandment of god our savour, to Titus his natural son after the continue faith, Grace, mercy, and peace from god the father and from the lord I esu Christ our saviour. 
I Paul myself the addict servant & obeyer, not of Moses law as I was once, but of God the father, & ambassador of his son jesus Christ: of the which my message the whole sum is, that such as god hath elect to attain to everlasting salvation thorough the gospel, them I should exhort, not to the observation of the law, or to put their confidence in works, but unto faith, which only openeth to all men the entering into everlasting salvation thorough the free beneficence of jesus Christ. And my commission is to call them, not to faith only, but also to the knowledge of truth which among the ethnics was over heaped with the inventions of man's wisdom, & among the Jews it was hid & wrapped up in the shadows of mystical figures & ceremonies. I am charged I say to call men to the knowledge of the truth, not the which the philosophers of this world do teach, disputing on the causes of natural things, but to the knowledge of that truth which compendiously showeth in what things a right christian life consisteth, the end & reward whereof is life everlasting to follow after this short life that we lead here in the world: which everlasting life, men ought with the more trust to hope for, how great troubles soever they endure while they be here. First because he that promised this everlasting life, was not a mortal man, that might both be deceived himself, & also deceive other, but it is god that doth it. Who, as it cannot be chosen but he must needs abide always god, so can nothing surely proceed from him but only the mere truth. And again because this that he promised, he did not promise it by a chance, or but now of late, but afore the the world was made, it was fully determined by the divine & unchangeable decree of his mind to do the which he now doth. There is no new thing that hath altered his purpose, but the thing which for secret causes only known to his godhead he would have to be covered & hid hitherto, that would he have to be opened to all the world at this time, the which he had afore by his eternal wisdom appointed to the revelling thereof. Neither would he that there should be only showed to the Jews a shadow darkened with the mists of figures, but his will is that the clear truth should by the preaching of the gospel be declared to all men, without any difference of nation or language. This is the whole effect of the doctrine of the gospel, the preaching whereof I have not taken upon me of mine own head, but it was committed to me, & not committed by men, but by out savour god: who did not only call me to the occupying of an apostles office, but beside that he enjoined it to me, and so charged me therewith, that it was not lawful for me to refuse that which he so earnestly commanded me to do. These words have I spoken, that no man should think mine authority, or else the authority of him whom I have put in my stead, to be but of light estimation.  
I therefore the same Paul being being in such authority, do write this Epistle or letter to Titus my very natural ●on, not by bodily generation, but by the seed of faith, which I have so shed into him, and in the which he so well resembleth me, that I seam to be renewed in him like as a father is in his own natural child. To him I wish grace and peace from him, from whom all true goodness doth come, that is to wit from god the father and his son jesus Christ the only author of our salvation. For in such riches as grace and peace are, my desire is to have my children made rich.   

The text.  ¶ For this cause I left the in Crete that thou shouldest reform the things that are unperfect, and shouldest ordain elders in every city, as I had appointed the. 
But to speak now to the my son Titus: Sith I did know right well the nature of this island, & again I did not doubt but that they had need of a faithful and diligent curate or overseer, I have for that cause left the in Crete, as one representing mine own person, because that the business of the gospel calleth me to other places, that such things as have been there begun to be corrected, thou as my deputy may finish them. And because thou alone art not able to over look so many cities as this isle is replenished with, thou shalt ordain in every city an overseer or bishop, as I did bid the when I went from thence. But beware that thou admit no man to so high an office without great discretion: for he must be a very proved man to wh●m thou shalt betake this charge, and not all only of a known and testified honesty, but also he must be clear from all suspicion of any manner of fault what soever it be. Such a bishop or overseer, to the intent that thou mayst the better and surelyar chose out, I will set him forth by certain signs, yea and in a manner paint him to the.   

The text.  ¶ If any be blameless the husband of one wife, having faithful children, which a●● not slandered of riot, neither are disobedient. 
If thou know any man of that manners and upright living, that no fault can proveably be laid to him, if he be content with one wife giving no token of unchaste living, if he have children so instruct and brought up, that they show themselves to be christians, not only with their mouth, but also in their deades and innocency of living, that is to say, they have none evil name of riotous and dysfolute manners, as the common sort of young men have, neither are they disobedient to their parents: such a man shallbe meet to have this charge committed to him: For he that shallbe counted worthy to occupy the room of a bishop, must be so far wide both from all vice and all suspicion of vice, that he may be at all times ready to make answer not only for his own self but also for the honest conversation of all his whole family. For the faults of the children are wont commonly to be reproached to the fathers and mothers. Now whatsoever hurteth the good name of a bishop, it turneth to the slander of the gospel of Christ.   

The text.  For a bishop must be blameless, as y● steward of god: not stubborn, not angry, not give to much wine, no fighter, not given to filthy lucte, but a keeper of hospitalie, one y● loveth Goodness, prudente, sober, righteous, godly, temperate and such as cleaveth unto the true word of doctrine, that he may be able also to exhort by wholesome learning, and to improve them that say against it. 
It is necessary therefore that he which in a manner standeth in god's stead and to whom the treasure of evangelical doctrine is committed, not to be hurded up, but to be faithfully bestowed abroad, be in all points without blame, and far from the vices of them that most commonly bear offices: that such as be under him, may be under him willingly, and withal their hearts. He must look upon nothing but the soul health of the flock that he hath charge of. He must study to help them and redress that is amiss in them, and not to oppress them, to teach them and not to compel them, to lead them and not violently to pull them, he must rather persuade then extort, he must overcome more by benefits & gentleness, than by lordelynes or emperiouse commandment. He that setteth his mind to these things, must not be wilful nor of high look, nor full of hasty language, which will cause men sooner to withdraw their hearts from his doctrine, than to come to any amendment. He must also by all means avoid the crime of avarice and gaping after lucre, for that thing is vile and pestilent even in a lay officer, and much more to be abhorred in a bishop which is a spiritual officer. For he that is infect with covetise, doth nothing uprightly and as aught of equity to be done, but rather a bishop must be such a one as will liberally bestow his goods in refreshing of the needy, and in especial strangers. Beside it beseemeth a bishop to be more in love with virtue and goodmen than with money. He must also be sober, just, and of an innocent and pure life, godly in the observation of the christian faith, subject to no evil affections, but far above all such desires wherewith the common sort of men are led up and down. But chiefly he must be a fast holder of the words of the gospel, wherein he is bound to be well instruct, that he may be able to teach them that be ignorant, what appertaineth to the salvation of their souls, and that he may with wholesome doctrine exhort and call forward such as be slow, and finally reprove them that speak against the truth.   

The text.  ¶ For there are many unrewlye and talkers of vanity, and dysceavers of minds, specially they that are of the circumcision, whose mouths must be stopped, which pe●ue●ie whole houses, teaching things which they ought not because of filthy lucre. 
I do not warn the of these things without a cause, for there be many wayward parsons, brablers and deceivers of men's minds. These not giving an ear to the teaching of the gospel, bring in, in stead of it, vain and unprofitable fables of the jews, whereby they may get them a name of learning among the people, and also gains. By these fables they beguile the minds of some simple folk, and under the colour of the gospel, they creep into the hearts of their hearers: insomuch that many times they corrupt not one or two, but they overturn whole households and kindreds, teaching shameful things and far square from the verity of the gospel. Yet do they nevertheless abuse the title of the gospel to the lucre which they do vilaynousely daily hunt after. Wherefore see that thou rebuke them sharply and stop their mouths. Yea and there be some of the gentiles that be cumbered with this enormity, but chief thou shalt find them to be of this malicious sect which be Jews converted to Christ, but not sincerely. For they so profess the gospel that they mengle Moses law therewith and will not clean forsake their jewish superstition.   

The text.  ¶ One of themselves (even a prophet of their own) said: the Cretyans are always ●lyats, evil beasts, s●owe belies. This witness is true: Wherefore rebuke thou them sharply, that they may be sound in the faith, not taking heed to jews fables and commandments of men that turn away the truth. Unto y● pure, are all things pure: but unto them that are defiled and unbeleving, is nothing pure, but even the mind and conscience of them is defiled. 
Nether is it any marvel to have such men found in Crete, that feed their belies with vain words and naughty ways, sithen many years agone a poet called Epimenedes which was a Cretian himself did speak these words of his own countrymen. Men of Crete be always ●●ars, evil beasts, and slow belies. This witness is so true, that it might be taken for a word of gods own mouth. Be not they naturally liars which fear not to darken the most clear light of the truth of the gospel with their fables? Be not they noyful beasts which is every place blow their venom on simple persons that be not aware of them? Be not they slow belies which had leaver by false doctrine live in idleness and rankly, then for the defence of the gospel, to suffer hungres and be many times shrewdly handled as I am? Wherefore rebuke such naughtypackes earnestly, that they may once wax good, and leaving the trust that they have in the ceremonies of the old law, they may give themselves wholly to the truth of the gospel: and that they give not themselves to such lewd tales of the Jews through the which the commandments of Christ be let go, and constitutions of men brought in, in the stead of them. As the obsetuations of new Moans, the kepinges of the sabbothe, circumcision, washings, choice of meats diversity of clothing, to beware that they touch not certain things, and of the house to be seven days unclean, with many other like to these. Which god for a time commanded to be kept of the Jews, partly that that nation being rebellious and unweyldy to be ordered, might be holden and kept under by the multitude of precepts: partly that those things should be as shadows of true things to come. But they are now of none effect at all, insomuch that if any man will continue to keep them still after the manner of the Jews, nothing can turn him more away from the verity of the gospel. For there is no nation that more stubbornly doth rebel against the gospel than the Jews do, which can in no wise leave these vain things. This meat say they is unclean, eat it not. This body is unclean, touch it not. Thus speak they, but away with these dyfferences, either of meats or clothings, among them that be true Christians, to whom being clean all things be clean. Neither ought they to think any thing that god hath made to the use of man to be holyar or unholyar one than an other, whether it be meat, clothing, or any such like thing. And as to them that be pure christians nothing is unclean, so to the Jews whose minds are filthy nothing is pure and clean not so much as those that the law permitteth to them for clean. For saying they have not trust in him who after the opening of the gospel would not have these things to be observed after the fleshly and literal sense, but to be referred to the works of the soul, what thing can be pure to them, whose minds are infected with misbelieve, and their life defiled with inordinate waste, ambition, covetise and other vices?   

The text.  ¶ They confess that they know god, but with the deeds they deny him seeing that they are abominable and disobedient and unapt to every good work. 
They uphold the law with to the and nail, and yet they wot not what the law meaneth. They have their prepuce circumcised, but the mind within is uncircumcised. They go into the temple with hands and feet washed, but the soul and conscience is unwassed. They keep their Sabbothe holy from bodily works, but in the mean time they have their breast unquieted with hatred anger, and other infections of the soul. They fear to be contaminate if they eat either pork or pig, but they think themselves clean when they with greedy ears ●ea●e foul communication, and back biting of other. They think themselves defiled, if they touch caren, but yet they abhor not to touch an hoore, or a thing that is stolen. They think it a fowl sin, if they use any garment of linen and wolen mingled together, but they stand not amiss in their own conceit when they have their breast overcovered with so many foul vices. It is a great shame therefore to them to boast themselves that they alone know god, seeing that they deny him in their deeds more than any other. Do they not deny him when they are so spotted with the filthiness of the soul, that unto most men they are abominable, yea and for their unbelief untractable? And finally when in all the deeds of true faith whereby we should cause god to be merciful to us, they be far worse than all other men be.    

The second Chapter.  

The text.  ¶ But speak thou the things which become wholesome learning. That the elder men be sobrr, sage, dyserete, sound in the faith, in love, in pacieuce. 
BBut let them go with their fables, let the naughtiness of these men move the nothing at all, but that thou remember thy duty, and that thou speak those things that be in very dead meet for the ierning of the gospel, that is to say, the which may make us commendable before god for our pure minds & manners, & declare that we be the disciples of Christ. Here thou wilt ask me what things theine that I would have theeso to speak and to instruct other in them. Thou shalt warn the elders of the people that they be sober, watchful, & diligent to all godly works. And that they overcome the unlustynes of their age, with the courageousness of faith. Beside that they be grave, not playing the fools like young men in their old age, but that they use sage manners that the youth may have them in reverence and awe. Teach them to moderate themselves that they be not way ward and soon angry as the common sort of old men is, but greatly commended not only for the integrity of their faith, but beside for their charitable deades, and patience in suffering of all adversities, in especial such as happen to them for the gospel of Christ.   

The text.  ¶ The elder women like wise, that they be in such raiment as becometh holiness, not being false accusats, not given to much wine, but that they teach honest things to make the young women sober minded, to love their husbands, to love their children, to be dyscret, chaste, housewyfely, good, obedient to their husbands, that the word of god be not evyil spoken of. Young men likewise exhort that they be sober minded. 
On the same manner thou shalt warn old women that they go appareled after such manner as becometh them that willbe named christian persons, they must not find faults with the living of other, which fault is peculiar to this sex and age. They must not be given to overmuch drinking of wine. How be it the use of wine must not be denied to age, so that it be moderate. They must teach maidens and young women such things as be honest, no nycenes neither evil fashions, and so instruete them that they be wise and love their husbands and children, that they be sober and chaste, and keepers of their house and play the good housewyfes. For this is the highest praise that can be in women, to be known to be subject and obedient to their husbands, that the name of God whose religion they profess, be not flaundered thorough their lewd manners. For sithen we see the wives of heathen men to behave themselves ●yghte womanly in such points belonging to womanhood, what shall the unfaithful say when they see our christian women worse in this behalf than their women are, seeing it becometh them in all good manners to excel other. Now what thing old women must by thine instruction teach young maidens and young wives, that same shalt thou thyself teach young men exhorting them to be sober and of moderate affections, that the heat of youth overthrow them not headlong into vice.   

The text.  ¶ In all things show thyself an ensample of good works in thy doctrine with honesty, gravity, and with y● wholesome word which cannot be rebuked: that he which withstandeth may be a shamed having no evil thing to say of you. 
And that thou mayest the more effectuousely persuade these things, first of all be thou thyself an example unto them of honest doings, in all that is the duty of a true christian man to do. For no man doth sooner persuade men to follow his doctrine, than he that doth the same that he biddeth other men to do. Thou shalt therefore so teach the youth, that together with thy doctrine thou show▪ thyself a lively example of a pure and upright life, corrupt with no manner of vice at al. And that thou keep such gravity that they have their teacher in reverence, and be afeared to offend him. See therefore that thou moderate all thy life and also thy words, that there may nothing be found in the that may be contemned, that not only they which be under thy lore may obey thee, but also they which afore were against the gospel, may be ashamed of their evil saying, when they shall see all things in the so without blame, that even they that lie in wait for the and seek all the means they can to get some occasion to lay somewhat against thee, can find nothing at all to bring their intent to pass, neither in the nor in thine.   

The text.  ¶ Exhort servants to be obedient unto their own masters, and to please them in all things, not answering again, neither to be pickers, but y● they show all good faithfulness, that they may do worship to the doctrine of god our savour in all things. 
Exhort servants that they be obedient to their masters and serviceable in all things: lest they may seam thorough the profession of the christian faith, to be made worse than they were afore, and so by them, the naughtiness of evil parson's shallbe reproached to the gospel. Let them not therefore be full of answers against their masters and evil willed to do their commandments, neither must they be pyekers, as the common sort of unthrifty servants be: that as they profess the faith of Christ, likewise they declare themselves in all service to be done to their masters to be diligent and true, yea though their masters do but little deserve it of them. So that thorough their honest behaviour, they commend and set forth the doctrine of our saviour god, and that by them more men may be drawn to the following thereof, when these such as knowledge themselves to be christians to be more gentle and amiable than other, in all their conversation.   

The text.  ¶ For the grace of god that bringeth salvation unto all men hath appeared and teacheth us that we should deny ungodliness and wordly lusts, and that we should live soberly, and righteously, and godly in this present world, looking for that blessed hope and appearing of the glory of the great god and of our savour jesus Christ, which gave himself for us to redeem us from all unrighteousness, and to purge us a peculiar people unto himself, fervently given unto good works. 
For in this thorough the gospel, hath shined the bountifulness and exceeding great mercy of god our savour, which was afore unknown. And it hath not shined only to the jews, but equally to all men, not that now being delivered from the burden of Moses law, we should live after our own will, but we be taught, that after that by baptism the faults of our life afore passed be forgiven us, and that we swearing to abide in Christ's doctrine, have once renounced and given up wicked religion and worshipping of images, and all worldly desires, we should so live hereafter in this world, that it may appear manifestly that we be truly new borne again in Christ and made altogether other men than we were afore. And where as we tofore were the servants of wickedness, sin an● filthy concupiscence, we must from hence forth keep such moderation that we be in no wise oppressed with the desires of worldly things. Let us so observe the justice of living, that we do good to every man as much as lieth in us, and that we hurt no man, that we may now with a pure conscience give that honour and worship to god that we gave afore to devils. And though paraduent are we be punished with poverty, infamy, revilynges, enprisonement, torments and diverse other evils▪ yet let us not think that our faith and godly living is barren and unfruitful, nether let us hunt after rewards of this world, which in comparison of things to come, be neither great nor of any contynua●ce but let us ●oke for that greater reward of everlasting ly●e which shall then chance, when after the end of this world, in the which the membres of Christ be vexed with many afflictions and ignomies, god the father shall open his glory and magnificence, in them that be his true worshippers, all their miseries being clean expussed. At the which time he shall not appear humble but glorious, & terrible to the wicked. And together with the father shall appear in the same glory, our lord & saveover jesus Christ, giving unto his membres the glory of immortality, in the which he now shineth. He because no man should mistrust his promise, for this intent wittingly and willingly came down to buy among us, and gave himself wholly unto us, & being himself without any spot of sin he redeemed us with the price of his blood from the tyranny of the devil, to whom we were thorough our sinfulness made bond, & so abolishing our old iniquities, he would make unto him a new peculiar people, which after his own example should contemn the evils of this world, & tread down the entysemetes & gifts of it under their feet, & thorough the works of faith get them the inheritance of everlasting glory, which the same our redeemer doth promise to all that do sincerely keep his most holy word.   

The text.  ¶ These things speak and exhort, and rebuke with all feruentes of commanding. ●e that no man despise the. 
These things, my Titus, which be a great deal wide from the fables of the jews, speak them openly. Exhort men to the following of them, and such as decline and fall again a side, reprove them with most great authority, that whom doctrine doth not persuade, whom fair exhortation doth not move, them a sharp and earnest reprehension may keep in. For there be some faults that must be healed by severity. Here therefore show forth the gravity & authority of a Bishop, and so behave thyself, that no man may have a just cause to despise the. disdain and high countenance must not be in thee, but yet as often as need requireth, thou must show thyself to be of authority.    

¶ The third chapter.  

The text.  ¶ Warn them that they submit themselves to rule & power, that they obey the officers: that they be ready to every good work, that they speak evil of no man, that they be no fighters but gentle, showing all meekness unto all men. 
AS I would that all servants should be to their Masters yea though they be unfaithful: even such I would have christian men to be by thy monition to their princes, & unto them, the are magistrates under them, though such rulars under whom they be, are themselves unchristened. For this must in any wise be taken heed unto, the no man may by our manners take occasion to alienate himself fro the gospel. But it would so come to pass, if they which be head rulers should perceive that we by reason of the profession that we have taken, were the more seditious and fierce, & les obedient to their commandments. For they would by & by lay the thing to the fault of the gospel, & so more withdraw their minds from the profession thereof▪ Warn them therefore that believe in Christ, that they be never the more for all y● free from the laws of princes & other magistrates, but they must the rather▪ because they be christians, be obedient, & gladly do as they be commanded. And to be ready & prompt to every good work, that men may see them do the which is honest willingly, & not constrained for fear of punishment. If the governors do command the which is rightful, it is great iniquity, ●● very evil ensample to disobey him that is the ●●● over all the other. But if they command & rule otherwise then right is if they oppress their subjects over hardly, if they call to sore upon them, yet softness and sufferance is more comely for no man, than it is for them that be the followers of Christ. Whatsoever they command that is not against the very true religion of god, we must therein gladly obey. They will peradventure take away our goods▪ what then? for them groweth ●s a greater treasure of virtuous living. The will banish us out of the controy. It maketh no matter, for Christ is every where ready to comfort him servants. Here peradventure some man will say, what if our princes be heathen men & worshippers of idols, contaminate with open vices▪ enemies to Christ's faith? They that be such, be such to their own harm, & jeopardy. It is not our part to condemn them. But, if we can, to amend them. And better they may be induced to amendment, by obedience, sufferance & examples of good living, than by rebellion & opprobrious words. Let us leave them to the●● judge, & let us remember what is seemly for us. Christ did pray for them that reviled him, so far wide was it that he would give check for check. How is it th●n convenient that his disciples (for all christians be the disciples of Christ) should be contumelious against any man, as lovers of strife & debate? Nay, they ought rather after the example of him (whose name they profess) to be gentle, showing all mildness, not only unto honest men & such as do well deserve it, but also unto every man. To good men because they deserve it, to evil men that they may amend again that they have not through our impatience a worse opinion of our belief▪ and when we give them just occasion to be moved with us. Christian charity suffereth all things, and in all things it hath good hope.   

The text.  ¶ For we ourselves also were sometime foolish dysebedient, deceived, serving diverse lusts and voluptuousness, living in maliciousness & envy, full of hate, hating one another. 
And when we see any such that be out of the way, we must more pity them, than abhorred them. Which we shall the sooner do if we call to remembrance that we were sometime such as they be now. Let us not refuse them because they be evil livers and wicked men, but let us help the best that we can, that they cease to be as they be, & begin to be like us. Who called us from our blindness? was it not the free clemency and great mercifulness of god? The same may also change them, when it shallbe his pleasure. And howbeit that we which of Jews embraced the gospel & became christians, were no worshippers of idols, yet were we afore our conversion subject to other grievous vices, being fools, inobedient, erring from the truth, given to diverse appetites & lusts, full of envy, full of malice, grudging one at an other, hating on another. To those so great evils we were subject even under Moses law.   

The text.  But after that the kindness and love of our saviour god to manwarde appeared, not by the deeds of righteousness which we wrought, but according to his mercy he saved us by the fountain of the new brythe, & renewing of the holy ghost which he shed on us abundantly, thorough jesus Christ our saviour, that we justified by his grace, should be made heirs according to the hope of eternal life. 
But that now for fools and dulleheddes, we be made sober and wise, that for rebels we are meek and tractable, that for men erring outt of the way, we are made knowars of the truth, that for the servants of jousts and voluptuousness we be made glad keepers of righteousness, that for malicious we be made simple and courteous, that for envious men, we be made glad to do good to all men, that for haters we be made well willers even to them that hate us, this have we neither by Moses law, nor yet by our own merits, but by the free goodness of God, by the which we covet that all men, if it be possible, rejoice with us in one common salvation, and that the verity of the gospel may shine and give light to all men as it hath given light to us. For afore, we wandered like blind men in darkness, as the unbelievers do still. But now after that it is made open thorough the gospel, how great the goodness and charity of God the father (which is author of our salvation) is to all men, now after that the darkness of our former life is put away, we have obtained true life & salvation: not by the observation of the law, which had a certain righteousness in it, but yet of small efficacy to give everlasting life, but we have obtained it thorough the mere mercy of the Godhead. For by the holy font of baptism, we benewe borne again and graffed into Christ the son of the everlasting father, and being renewed by his spirit, we have ceased to be carnal and have begun to be spiritual. Therefore what so ever we be, we are altogether bound to God for it, which into us nothing deserving it hath shed abundantly his spirit, which the law could not give. And he hath shed this his holy spirit into us by jesus Christ, by whom it hath pleased him most liberally to give us all things, that we being purged by his benefit from our old sins, should endeavour ourselves by good works to be made apt to receive the inheritance of the life that endureth for ever, of the which the doctrine of the gospel doth put us in a sure hope. Sense that we therefore were once miserable, and being now thorough the only mercy of the Lord delivered from sin we hope for the crown of everlasting life with Christ, we must have pity upon other, & go about by all means, that God may also have mercy on them.   

The text.  This is a true saying. Of these things I will that thou certify, that they which believe in God, might be diligent to go forward in good works. For these things are good and profitable unto men. 
Let a christian Bishop in the stead of jewish fables tell these things to the people, for they are certain and not to be doubted of. There remaineth nothing more for us to do, but that in all our conversation from hence forth we show ourselves not unmyndful of the great benefit that we have received of God but that we live in all things according to his godly pleasure, or else the profession of christiandome & of the gospel will nothing advaile us. Wherefore I will that thou assure all men of these things, which greatly pertain unto our purpose, & confirm them therein also, that they which have once believed in God, that by his free mercifulness they have been redeemed from their sins, and that he will give the crown of immortality to all them which by virtuous and godly living do study to follow jesus Christ as near as they are able, may lead such a life, as may seem not unworthy of so great profession and so her promises. Now they shall declare themselves to be true christians, if they curse not the ethnics and the jews, nor say evil by them, but if they be beneficial to all men, and by the affection that they have to piety they rejoice to help all men. For these things shall not only ornate and commend the profession of the gospel, as things of themselves honest, but beside that very profitable to draw other to Christ, and to help other which be oppressed with any calamity. The chief point of christianity is to do good to all men, and by benefits even the very wild beasts are overcome and made tame. Thou shalt therefore on such wise speak and preach of these things, and not as one that is in any doubt of them, as some be which moving many questions seem to have but a faint believe. But teach thou with great confidence of countenance and with great steadfastness of words, that every man may right well perceive, that thou art throwlye persuaded in that which thou dost labour to persuade to other. Out of these things cometh no small fruit of true religion.   

The text.  foolish questions, and genealogies, and brawling, thorough s●tyuinges about the law, avoid: for they are unprofitable and superfluous. 
But foolish and uncunning questions, and entangled genealogies, and contentious disputations or rather war upon Moses law, which some following the trade of the jews do stir up to get them a name thereby and vantage, cast them away as superfluous and vuprofytable to the life that is after the gospel. For what death it hurt good living, if I know not why Moses grave can no where be found? And whether it be as the jews do say lest he should be raised up again by enchanters? Or if I know not how many years Matusalem lived? Or of what age Solomon was, when he begat Roboam? Why Moses did forbid to eat the flesh of swine? Why the jews do suppose, that the blood of a weasel must with so great diligence be purged? And many other more foolish than these. In the exposition whereof, what profiteth him to tarry that hasteth to the reward of a true christian life? These things must rather ●e cut away than declared, and they which profess them as excellent things, ought more to be reproved and sharply rebuked than to be overcome with disputation.   

The text.  A man that is an auctor of sects, after the first and the second admonition avoid▪ knowing, that he (that is such) is pervetted and sinneth even damned by himself. 
If they which maintain such superstitions as have tofore been mentioned, err by simpleness, when they be warned thereof they will amend. But if they do it of a purposed malice, either to get them a name, or for lucre, or for some other filthy cause, than will they be ready to defend even those things which they know to be false. These men when thou hast once or twies rebuked them, if they amend not, then avoid them as seditious and incurable persons, lest they do more harm when they be provoked, than they would do if they were let alone as men not regarded. Yea and lest it may turn to a worse inconvenience that they which cannot be brought into a better mind, draw him that goeth about to instruct them into the same error that they be in. For what availeth it to give any oftenar to them the medicine of cortection if there be no hope of remedy. An error coming only of the frailness of man, is remedied by one or two warnings, but perversity is incurable and made worse by putting to of remedies. Therefore he that being once or twice rebuked, abideth nevertheless stiff in his opinion, let him alone in his froward mind, as a man quite overturned and passed all remedy.  
Neither hast thou any need to labour in the condemning of him, sithen he is condemned by his own judgement. If he perish, he is lost and cast away by his own fault. For he cannot lay this excuse for him: I was deceived and went out of the way thorough ignorance, no man warned me of mine ●●●oure. This excuse it but vain. For what shall one do to a sick man that will take no medicine? peradventure if he were contemned and not passed on, he would wax wiser. If he will not, yet the fewer resort unto him, the fewer shall the contagion of his madness infect.   

The text.  When I shall send Artemas unto thee, or Tithycus, be diligent to come to me unto Nic●●opolis: For I have determined there to winter. Bring zenas the lawear, & Apollos in their journey diligently, that nothing be lacking unto them. And let ours also learn to ●●cell in good works, as farforth as need requireth, that they be not unfruitful. All that are with me, salu●e the. great them that love us in the faith. Grace be with you all. Amen. 
I would fain have the with me a few days, but I would not it should be to the damage of the christian congregations in Crete which have been but late converted to the faith: and therefore they have the more need of a diligent overseat; which may build upon the foundation now all ready laid. See therefore that thou meet with me at Nicopole. But come not afore I send Artemas or Tichicus to thee, to be there for thee in my stead, lest thy departing should leave Crete destitute, and as it were an Orpheline. Thou shalt not need to fear that I will in the mean time go any where else, and so thou to lose thy labour. For I am purposed all this next winter to be at Nicopole which is a city of Trace. When Zenas sometime a doctor of Moses law, but now a noble preacher of the gospel, and Apollos which is a man greatly approved in the doctrine of Christ, will depart from thee, bring them forthward with all the humanity that may be, and see that they lack nothing that shallbe necessary for their iornaye. If these offices of humanity be exhibited of the ethnics, that they do for good manners sake bring their friend onward on his journey, and give him at his departing sufficiently both of victuals and otherthynges necessary for him in his way: I think it very right that our men also which profelse Christ, do learn to use such gentle fashions, and to give due thanks to them that do deserve it. Not that they should make them rich with great gifts, but to give them such things as be necessary for their living, when need shall require. For seeing that they which do not know Christ, be yet taught of nature, to give them thanks which have done for them, truly it is very unseemly, that christian men should be barren and unfruitful to them, of whom they have received any good turn. As many as be here with me commend them unto the. Do thou again commend me to as many there as love me, not with worldly affection, but with evangelical and christian love, which the common profession of faith doth engender in us. The free beneficence of God's mercy be with you all for ever.  
Amen.    
¶ Thus endeth the paraphrase upon the Epistle of S. Paul to Titus.    


¶ The Argument upon the Epistle of S. Paul to Philemon: by Erasmus of Roterodame▪  
THis Philemon (after the Greeks writing) was a Phrigi● borne, which nation of people is untractable & spanish, as the Greeks own proverb maketh often mention: Stripes make the Phrygian to amend. And yet Paul reconned this Philemon one of his special friends, because of his godliness & diligence done to the saints. And a servant of his one Onesimus had run away from him to Rome, and had thevishlye stolen somewhat from him, as servants are for the most part used to do. There when he had heard Paul, who at that time was in bonds, he received the doctrine of the gospel, and served Paul in prison. But lest the master should be vexed in his mind for his servants running away, he sendeth him home again & with a wonderful diligence and civility, he reconsileth unto the Master his servant that had been both a runneagate and a piker, and offereth himself to be surety to make good what soever he had picked at his running away. This Epistle he wrote from the prison by the said Onesimus whom he also calleth his son.  
Thus endeth the Argument.   

¶ The paraphrase of Erasmus upon the Epistle of S. Paul to Philemon.  

¶ The i Chapter.  

The text.  Paul the prisoner of Christ & brother Timothee. Unto Philemon the beloved, and out helper, and to the beloved Appia, and to Archippus our fellow soldier, and to the congregation that is of thy house. Grace be unto you and peace from God our father, & from the Lord jesus Christ. 
Paul before this time an Apostle and servant of jesus Christ and now his prisoner also: for why should not I be glad to be his prisoner, for whose gospels sake I wear these bonds? not for the punishment of any evyil that I have done, but as a notable badge of a free & valiant preacher: and also my fellow ghospellpreacher, brother Timothee, unto Philemon in the profession of the common faith a brother, singularly worthy to be beloved: and not a brother only but also my companion in very many affairs & partaker in the office of the gospel: & to his wife Appia, my most well-beloved sister as concerning the kindred of faith: & to Archippus our fellow soldier and to the rest of the congregation which is at his house: Grace be unto you and peace from God our common father & from his son the lord jesus Christ.   

The text.  I thank my god, making mention always of the in my prayers, when I hear of thy love and faith, which thou haste toward the Lord jesus, and toward all saints, so that the fellowship of thy faith is fruitful in the knowledge of every good (work) which is in you toward jesus Christ. For we have great joy and consolation in thy love because that by thee (brother) the saints hearts are comforted. 
In my prayers wherewith I am accustomed to sacrifice daily unto God, I undre thanks unto him always on thy behalf. For I ascribe it thankfully unto him, that I hear spoken openly of all men, that is to say, both the pureness, & thy right gospelling charity which thou bearest towards the lord jesus: & not towards him only, but also towards all saints, that is to were, his membres unto whom what so ever is bestowed, his will is to reckon it done to himself. And this I also beseech him, to augment his mercifulness upon thee, & that this thy faith, which is not idle in thee, may express his power daily more & more, & to enforce the with plenteousness to relieve more & more, so that there be no office of christian charity but that thou may be both acquainted and tried in it. The things that thou hast hitherto done already, occasion us to conceive a more sure confidence in thee, that we dare be bold to reckon upon the in matters of greater weight. For when I do consider that all that Christians have are com●●ne, I am not a little joyous, and even in these afflictions it was no small comfort to me, that thou (o my brother) waste so ready to deserve well of all men, by ●●●nes of thy love, wherewith thou haste refreshed the saints hearts that are ●●liicted with the sorrows of this world. For in this thy doing thou declarest ●y self to be a right brother.   

The text.  Wherefore, though I might be bold in Christ to commuande thee, that which was ●y duty to do: yet for loves sake I rather beseech thee, though I be as I am, even old Paul, and now a prisoner of jesus Christ. I beseech the for my son Onesimus whom I 〈◊〉 begotten in my bonds (which in time passed was to the unprofitable but now, profitable both to the and to me) whom I have sent home again. Thou therefore re●●ue him, that is to say, mine own bowels, whom I would fain have retained with me, that in thy stead be might have ministered unto me in the bonds of the gospel. Nevertheless, without thy mind would I do nothing, that the good which thou dost should not be as it were of necessity, but willingly. 
Wherefore having the experience of these so many matters, whereby thou declarest thyself to be a true follower of Christ, I trusted exceedingly, that I might obtain of the what I will, albeit I commanded the only, as the father his son, and as an Apostle his disciple, namely in a matter of itself indifferent and agreeable to the gospels doctrine, that thou professest: which commandeth, that we by experience feeling the mercy of the Lord in forgiving our debt, should likewise forgive other, yet I had rather to obtain this at thine hands by charity, than by mine authority: and I would rather desire thee, as one brother desireth another, than command the as a master his scholar. And thou shalt not disdain such a desyrour. For in what thing canst thou say me nay that I desire thee? yea even I, first Paul (when I speak of Paul, I mean matters unto the that are not small) than an old man. And much is wont to be granted to a man for his age sake. But this gear is no novelties to thee. And now also a prisoner. And in making of desires even the misery of the besecher hath no small weight. Last of all, I am the prisoner of Christ jesus. And to such a prisoner all aught to bear their favour that profess the doctrine of Christ. To a man that desireth by so many ways thou couldst not say nay, although he should entreat the for any man. But now I entreat thee for my son, whom I love so much the more renderly, that I begat him not unto Moses, but unto Christ, not to the world but to the gospel: yea and I begat him in my bonds now when I shall shortly go out of this world. For parents are wont to love their children more inwardly, whom they begat in their extreme old age. This is even Onesimus, that in times past when he had rob his master tun a way from him, little agreeably to his own name, that is to weet, profitable and trusty, now is clean changed into an other sort, and shall not only be trusly for thy profit hereafter, but also he was profitable to me with his service in prison. Therefore I send him to the home again, for now he is become an other man. And if thou be the man, that I trust thou art: and if old Paul the prisoner's commendation standeth of any effect with thee, thou shall receive Onesimus, not now as a runneagate servant, but as the things that I s●● most store by, and my singularly well-beloved son. It is against my will that I send him home again. For I had rather keep him still with me, if it were but for this cause, that he should represent thee unto me in these bonds. For I doubt not, but inasmuche as thou showest so much charity towards all others for the gospels sake, thou wouldest in case thou were here, minis●●● also to me in these bonds, where with I am tied for the gospels sake. But now he is found unsought for, by whom thou mayest ministre unto me being absent thyself. Howbeit I would do nothing without thine advise, ●●● if in using mine authority I should do it upon mine own head, although thou wouldst have taken my deed in good part, yet thy well doing should have the less commendation, if it seemed to be joined with any necessity. Not I sent him home again, so as it may be in thy choice either to keep hym●●●● with thee, or to send him to me again. If thou send him again, thy doing shall have so much the more praise, in that it is not enforced but freely do●● and of thine own mind.   

The text.  For haply he therefore departed for a season, that thou shouldest receive him for ever, not now as a servant: but above a seruasit, even a brother beloved, specially to me: but how much more unto thee, both in y● flesh, & also in y● lord? If y● count me therefore a fellow, receive him as myself. If he have done the any hurt, or oweth the ought, y● lay to my charge, (I Paul have written it with mine own hand) I will tecompence it. So y● I do not say to thee, how y● thou owest unto me even th●ne own self also. Even so (brother) let me enjoy the in y● lord. comfort my bowels in the lord. Trusting in thine obedience, I wrote unto thee, knowing y● thou wilt also do more than I say. Moreover, prepare me lodging: for I trust y● thorough the help of your prayers, I shallbe given unto you. There salute thee, Epaphras my fellow prisoner in Christ jesus, Marcus, Atistarcus, Demas, Lucas, my helpers. The grace of our Lord jesus Christ be with your spirit. Amen. 
Do not think upon his running away. He hath recompensed the fault of his s●eing with his well doing, he hath washed it away by baptism, he hath done it away with tears. And how wootest thou whether it come so to passeby the dispensation of God's providence, that his fault might turn to good both to us & to him? The judgements of god be secret. Perchance he was for this purpose taken away from thee for a season, that for a servant being but for a season (for bond service endureth no longer than for term of life) thou mightest receive him for ever. It is for ever whatsoever the gospel bringeth forth, & that thou shouldest receive him again now not as a bond servant but as a most dear brother. Truly unto me that am an Apostle, he is both a brother and most dearly beloved brother, for the common faiths sake, which maketh us elike in Christ: for the common inheritance sake, whereunto we are called indifferently elike: for the common father's sake, for the common redeemers sake, in which all there is no difference between the lord and the servant, between the master and the scholar. And if he for these causes be unto me most dearly beloved, with whom I have nothing commune saving the kindred of the spirit, how much more ought he to be most dearly beloved unto thee, unto whom besides the bonds of the spirit, he is also joined after the flesh? Thou wouldst love a straungier, if thou seest him become such a one as Onesimus is. But now thou shalt love him for this respect that where he is of thine own household, he is proved such a one as he is. And if thou vouchsafe to have me to be thy companion in the gospels affairs, thou must take him again as it were I myself. For I love him as my most dear son, as my highly beloved brother, & as partaker of my bonds and of the gospel. Other thou must cast of both or heartily love both. What he hath been afore time, it beseemeth not to rehearse after he is baptized. Suppose him to be a new man newly borne again unto the. But if the loss of any thing grieve thee, whereof thou wouldest have amends, before thou forgive him take me surety for him. Require it of me, whatsoever he hath either hurt thee or oweth thee. I bind my fidelity unto the by this my hand writing. Lo thou haste this Epistle written with my very own hand. If thou think me a trusty surety, leate Onesimus alone, go to law with me, I shall pay the again in his behalf, whatsoever he oweth the. Thus much I could obtain (I think) if I had to do with any other man. I am not disposed to rehearse at this preset, what I might justly require of the by mine own authority. For I will not make rehearsal here, that inasmuch as thou art become a christian man by my doctrine, thou owest me not only that that thine is, but also thine own self. Much less wrong thou oughtest, to reckon it, if I would require the to forgive me, what soever loss it be that Onesimus oweth thee, howbeit I desire not that, unless thou wilt willingly and of thine own mind forgive it, not so much to set my promise at liberty, as that thou shouldest declare thy charity. Well go to: my brother Onesimus hath his name of fruition, who, like as I love him dearly, and as I would with all mine heart have him praised unto thee, so let it be my chance to have the fruition of thee, not after the manner as among the common people, a friend is glad of his friend, but so as an Apostle is joyous of his disciple that expresseth the doctrine of Christ. Thou seest how heartily I love Onesimus, and he hath well deserved that I should love him. Therefore receive him, & make my heart merry. Herein I trouble the with to much a do, not that I put any distrust in thy charity, but I do it upona certain abundance of love that I bear unto my son. For in deed, I know thine obedience so throughly▪ well by thine old diligent doings, that I doubt not but thou wilt do more in this behalf than I require of the. And in the mean while receive Onesimus gently even as my pledge, and also prepare me lodging against I come which shall not be long after. For I trust that God through your prayers will once restore me again unto you. And than I shall presently thank the for thy gentle receiving of Onesimus. Epaphras thy countryman saluteth thee, which is my fellow in prison and in bonds, for Christ jesus sake. Moreover Marcus Aristarchus, Demas, & Lucas my fellows in office. And imagine that they all beseech the for Onesimus as I do. The grace of our Lord jesus Christ be always with your spirit:  
Amen.    
¶ Thus endeth the Paraphrase upon the Epistle to Philemon.    


The argument of the Epistleto the hebrews, gathered by Des. Erasmus of Roterodame.  
NO nation resisted the gospel of Christ with more obstinate minds, than the jews, which bore also a special malice against Paul, partly for that, that he openly professed himself to be an Apostle of the heathen, whom the jews abhorred as unreligious, and godless: and partly because he seemed to abolish Moses law, which they conmpted most holy, & desired the same to be published through all the world in the stead of the gospel. insomuch that there were some even among them that had received Christ's doctrine, which thought that the obseruacon of the law ought in any wise to be joined and coupled with the gospel. Wherefore the faithful at Jerusalem, were sundry ways vexed and injured by such as resisted the gospel. For the adversaries being comen officers, and having the public authority in their hands, the sincere professors of the gospel were cast into prison, were scourged, and suffered spoil and loss of their goods. Paul therefore comforteth these good men by the example of the old saints, which for the most part were exercised with such like, or grievouser calamities that their virtue thereby might be tried, and made more excellent. But chiefly he comforteth them with the example of Christ, and hope of the heavenly reward. After this he declareth that now that Christ's gospel hath showed forth her shining light, the shadows of Moses law have vanished away, and continue no longer. And in this place he repeateth many things out of the old testament, and applieth them, unto Christ. He teacheth further, that we ought not to hope for salvation by keeping of the law, which was given but for a time, & was unperfit, but by faith, by which those old notable holy men, whose remembrance the jews had in great veneration, chiefly pleased God. In the end he teacheth certain rules pertaining to christian manners.  
¶ The end of the Argument.   

The paraphrase of Erasmus upon the Epistle of the Apostle saint Paul to the Hebrews.  

The first Chapter.  

The text.  God (in time passed) diversly and many ways spoke unto the fathers by Prophets: but in these last days he hath spoken unto us by his own son, whom he hath made he●●e of all things: by whom also he made the world. Which son (being the brightness of his glory, and the very image of his substance, ruling all things with the word of his power) hath by his own person purged ou●e sins, and sitteth on the right hand of the majesty on buy: being so much more excellent than the Angels, as he hath by in heritance obtained a more excellent name than they. 
WHere as in times past almighty God, desirous, for the tender love he bore towards us, to provide for the health and salvation of mankind spoke ofterymes diversly, and many ways by his Prophets, unto whom he appeared and showed himself sometimes in a cloud, sometimes in fire, otherwhiles in a soft whistling wind, now under one likeness, and now under an other, somewhiles by Angels, somewhiles by secret inspiration of mind: at the length in these last days, because he would more manifestly declare his charity towards us, and put us in more assurance, he dayned to speak unto us, not by Angel, nor yet by a man Prphete, but by his only son jesus Christ, whom he hath by his eternal appointment and determination made heir and Lord, not alonely of the jewish nation, but of the whole world, as him that is his true & only son, who is the Lord of all things that are made in heaven & in earth, according as the father promised before in the psalmens'. Neither is it any marvel if he would have the signory of the whole world comen between his son and him, sith that by him he made the same. By word he made the world, and the son is the eternal word of the everlasting father: neither made he the world by his son, as by an instrument, or servant, but all things were so wrought in the creation thereof, that there was one, & the self same power of the father creating it, and the some. For jesus Christ is not so the son of God, as godly men are oftentimes called the children of God, because they obey gods commandments, but because he was begotten God of God the father, and so begotten, that he is of the same nature with the father. And where as he was the everlasting brightness of the father's glory, as light proceeding from light, and the very image and resemblance of his substance like in all points and equal unto him of whom he was be gotten: and where he is not alonely the maker of all creatures, but also governeth and turneth about all things that are made and created with his beck and almighty commandment together with almighty God the father: yet mark whitherto he abased himself for our cause.  
He took upon him man's nature subject to all the injuries of our wretched state and condition: and dying, offered up himself a sacrifice for our sins in the altar of the cross: & whereas before the priest of Moses law was wont to purge sins by the offering of a beasts blood, he purged the offences of all mankind by shedding of his own holy blood, and by this abasing and humbling of himself gate so great glory, that after he was relieved, and returned into heaven, he sat on the right side of the majesty of God the father, wherein he was always equal unto him as touching his divine nature. But his majesty more plainly appeared unto the world thorough his humility, in somuch that he, who seemed before more low and abject then the lowest, is now greater, and so taken, not only then the prophets, but also then the Angels selves: and so much the greater, as the name of a son hath in it more dignity than the name of a servant. For this word angel is a vocable or word signifying a minister, and is a name agreeing to an inferio●re. Undoubtedly high and great is the dignity of angels, for that they always assist the father, and behold his visage. And among them there are some that excel the rest in dignity.   

The text.  For unto which of the Angels said he at any time? Thou art my son, this day have I begotten the. And agaynen▪ I will be his father, and he shallbe my son. And again, when he bringeth in the first begotten son into the world, he sayeth: And ●era● the Angels of God worship him. And unto the Angels he sayeth: He maketh his angel's spirits, & his ministers a flame of fire. But unto the son he saith: Thy seat (O God) shallbe for ever and ever. The sceptre of thy kingdom is a right sceptre. Thou hast loved righteousness, and hated iniquity. Wherefore God even thy God, hath anointed thee with the oil of gladness above thy fellows. 
But unto what Angel did God ever give so great honour, that he vouchsafed to call him by the name of his son? whereas he speaketh unto Christ in the mystical psalm in this wise: thou art my son, I have begotten thee to day. And again: I will be his father, he shallbe my son. For he made angels of nought, but his son he begat of his own proper substance, like in every thing & equal unto himself. Again when in the mystical psalm he bringeth his son into the world, having upon him the habit of man's body, he speaketh in this manor: And let all the angels of God worship him. True it is that servants are honoured, but the son (who is equal with the father) is adored & worshipped. But where holy scripture expresseth the dignity of angels, what sayeth it▪ who maketh (saith the scripture) his angels, spirits, & his ministers a flame of fire. That angels were created, that have they comen with other things which were likewise created of almighty God. That they were made spirits and minds free from the mortality & corruption of man's body, & that they always burning with godly charity assist their maker, as quick and nimble ministers of his godly will, & commandment, therein undoubtedly they excel us. But how much greater are the words that he speaketh unto the son? Thy seat, o God, shalde for ever and ever, the sceptre of thy kingdom is a right sceptre. Ye hear how the name of God is given unto the son: ye hear how the sear of a kingdom, is given him: of a kingdom, I say, that never shall have end.  
It followeth in the same Psalm. Thou hast loved righteousness, and hated iniquity, wherefore God, even thy God, hath anointed the with the oil of gladness above thy fellows. Ye hear that he was specially anointed of God the father above all his fellows, either men, or angels.   

The text.  And thou Lord in the beginning haste laid the foundation of the earth, and the heavens are the works of thy hands. They shall perish, but thou endurest. But they all shall wax old also as doth a garment, & as a vesture shalt thou change them, and they shallbe changed. But thou art even the same and thy ye●es shall not fail. Unto which of the angels said he at any time? sit on my right hand till I make thine enemies thy fore stole. Are they not all ministering spirits that are sent to minister for their sakes which shallbe heirs of salvation? 
And again mark how much autoryt●e is given the son in an other Psalm: and thou Lord (saith the Prophet) in the beginning haste laid the foundations of the earth, and the heavens are the works of thy hands. They shall perish, but thou endureste, and they all shall wax old as doth a garment, and as a vesture shalt thou wind them about, and they shall suddenly be changed, but thou art even the same, and thy years shall not fail. To what angel were these words ever spoken, or else this that is red in an other Psalm? sit on my right hand till I make thine enemies thy footstool. Therefore neither authority to create, neither the majesty of a kingdom, is given unto angels, but they all (how great so ever they be) are spirits appointed to serve, the which are often times sent into the world, to assist such as shallbe thinheritors of everlasting salvation. Such undoubtedly are the disciples and followers of Christ.    

The ii Chapter.  

The text.  Wherefore we ought to give the more earnest he●e to the things that are spoken unto us, lest at any time we perish. For if the word which was spoken by angels was steadfast: And every transgression and disobedience received a just recompense of reward: how shall we escape, if we despise so great salvation, which at the first began to be preached of the Lord himself, and was confirmed unto us ward, by them that heard i●? God beating witness thereto, both with signs and wonders also, & with divers miracles, & gifts of the holy ghost, according to his own will. For unto the angels hath he not subdued the world to come, whereof we speak: but one in a certain place witnesseth, saying: What is man that thou art mind full of him? Or the son of man that thou visitest him? Thou madest him a little lower than the angels: thou haste crowned him with honour and glory, and haste set him above the works of thy hands. Thou haste put all things in subjection under his feet. In that he put all things under him, he left nothing that is not put under him. Nevertheless, we see not yet all things subdued unto him, but him that was made less than the angels, we see that it was jesus, 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. 
moreover that I have so largely declared the dignity of our saviour, is for this intent, that the greater he is whom the father hath sent into the world for our salvation, the more diligent heed we may give to such things as he hath spoken unto us lest at any time we forget those things which the father hath taught and showed us by him. Highest is he that sent him, and a great ambassador could he not send.  
His pleasure was that this should be the last ambassade or legation: neither is there any hope of salvation if we despise this and set it at nought, as our elders and forefathers despised Moses & the prophets. The greater that the ambassador is: the greater that the cle●encye and gentleness of God is towards us: the grievous shall the fault of our disobedience, or else negligence be, except we do after his words and teaching. For if all that God hath hither to commanded unto our elders by his Prophets or angels (who showed unto Moses gods commandments be of weight and authority: And if those were worthily punished that disobeyed such things as were by them commanded (because he seemeth to despise God, who so despiseth his messengers) how shall we then escape punishment if we despise and set at nought, not Moses commandments, but so ready salvation, so notable, so evydeut, and such as is freely brought us, not by Moses, nor yet by angels or Prophets (against whom there may be some suspicion of vanity or lying by one means or other imagined) but by the son of God himself, who spakenot unto us a far of out of a cloud, either in a dream, or by any other way wherein there might be any suspicion of deceit or legerdemain, but was openly heard, seen, handled, and conversant along time among men, declaring by very many and most evident arguments & proofs, that he was the very son of God, and offering perfit salvation unto all the whole world thorough faith of the gospel. And where as the belief of this so great a thing began first to be taught and preached unto the world by our Lord jesus Chryst himself, who was not alonely the preacher of everlasting salvation, but also the author thereof: afterward the same was confirmed of them that were witnesses of all things that he said and did whiles he was conversant with them: and lest their preaching should have been of small authority and little regarded, God himself confirmed their words with diverse signs of miracles and wonders, and other marvelous gifts, the which that heavenly spirit diversly distributed unto his, as he thought expedient for man's salvation: by all which things it appeared very manifestly, that all this that was done was nothing pertaining to man's power, but to the virtue and power of God, and that he who first himself, & afterward by his disciples showed these things, was not a man only, but God covered with the habit of man's body: And also that he was not an angel the mystical Psalm plainly declareth, witnessing of Christ on this wise: what is man that thou art mindful of him? or the son of man that thou careste for him? Thou haste humbled him a little while lower than angels. And straight ways it followeth: Thou haste crowned him with glory & honour, and set him above the works of thy hands. Thou haste put all things in subjection under his feet. etc. Or ever that God created the earth, it was then decreed by his godly determination, that whatsoever should be ●●erin, the same should be under the obeisance and subjection of jesus Christ. It is not read that God gave the signory or Lordship of all the world (in the which angels are also contained) to any of the angels. For he that said: All things are to be put under him, excepted nothing that is not to be put in subjection.  
And the prophecy of this Psalm is partly fulfilled, and partly to be accomplished in the world to come For as yet we see not all things under his subjection. As yet the wicked do rebel, and there is a great con●●ycte between the church and the world. But this we see now fulfilled, that. jesus who when he was here afflicted with diverse formentes, and in conclusion suffered the punishment of the cross, and for man's cause ●asted that which by man's judgement is most bitter and displeasant, but tasted it in such wise that he was not overcome therewith, seemed here: by to be made lower than angels, who are neither subject to death, nor any grief or pain: we see (I say) that jesus is now crowned with so great glory and honour, that the world perceiveth how he being a fau●elesse parsonne, and free from all sin, suffered punishment of death according to the will of God, willing by this means to pronyde for man's safety. For his death was not a punishment for any offence by him committed, but was the mere favour of God towards mankind, whom he would of his free beneficence and great liberality, have to be redeemed by the death of his most innocent son jesus Christ. And as he could not promote us to the fellowship of immortality o●lesse he were God: so was it not mere that he, who created all things, and by whose moderation all things were governed, should suffer the wholly to perish, which he created and made. Where were the sons kingdom if he were alone with the father?   

The text.  For it became him, for whom are at things, and by whom are all things (after that he had brought many sons unto glory) that he should make the Lord of their salvation perfect thorough afflictions. For both he that sanctifieth, and they which are sanctified, are all of one. For which causes sake, he is not ashamed to call them brethren, saying: I will declare thy name unto my brethren, in the mids of the congregation will I praise the. And again. I will put my ●●ust in him. And again, behold, here am I, and the children whom God hath given me. 
Therefore it was thought meet & convenient unto almighty God the father, that the son being the author and chief causer of all men's salvation, should, after he were tr●ed and proved by many afflictions, not only purchase himself thinheritance of everlasting glory, but also bring with him many other children, reconciled unto the father by his death. And therefore he took upon him mannens body, because that being man, he might purify and purge man of his offences. For the priest Christ which puryfieth, and men that are cleansed and purified, as touching the nature of man, do issue of the same first parent, like as they have one comen father in heaven. Wherefore the son of God is not ashamed in the Psalms to call godly folk his brethren, when he speaketh thus as followeth: I will declare thy name unto my brethren, and in the mids of the congregation will I praise thee. Doth not he here openly call his disciples brethren▪ and again in a certain other place: I will put my trust in him. Now it is the part of a proved child, to trust his father with all his heart. Certes sytly the father promised that he would put all things under his sons foot, there is no doubt but he will save those also, with whom the son reigneth. Again in an other place in the Prophet Isaiah, the Lord calleth his disciples his children when he sayeth: I and my children whom god hath given me. You hear the vocables or names of kindred.   

The text.  For asmuch then as the children are partakers of ●●she and blood, be also himself likewise took part with them that (thorough death) he might expel him that had lordship over death, that is to say the devil, and that he might deliver them, which thorough fear of death, were all their life time subdued unto bondage For he in no place taketh on him the angels: but the seed of ●braham taketh he on him. Wherefore, in all things it became him to be made like unto his brethren, that he might be merciful and a faithful high priest in things concerning God, for to purge the people's sins. For in that it fortuned himself to be tempted, he is able to sucker them also that are tempted. 
Because therefore these brethren and children whom he speaketh of, be men which consist and have their being of flesh and blood, he that of his own nature was heavenly, would take man's flesh and body upon him, and therein be made like unto those whom he would call unto the fellowship of the eternal kindred, that he might expel him who had the rule and lordship over death, that is to say the devil, and set those at liberty, who were always subject unto the servitude and bondage of Satan, which thorough death reigned over all mankind. For whosoever is in bondage and subjection of sin, th● same is subject unto death. Now Christ never gave any angel this honour, that he would take his nature upon him, & become his brother, or his kinsman. But according unto gods promise, he took on him the seed of Abraham. He was borne a jew of jews, a man of man, subject unto all the incommodities and evils of our nature, to thirst, hunger, heat, cold, weariness, pain, and death, because this likeness should testify the true kindred of nature, and put us in a sure belief, that he would not forsake those for whom he had suffered so great evils, & displeasures, and whom he had joined unto him with so straight a bond of alliance or consang●●●itie. Wherefore it was convenient that he should in all points be made like unto those, whom he would have to be his brethren, that he might thereby put them in more assurance to obtain pardon, in asmuch as he, who took upon him tho●yce of an high priest or bishop to make intercession unto god to purge all the people's sins, and to reconcile mankind unto the father, should seem by this reason, how he would ●ee merciful and faithful to his, not only for that he was of the self same nature, but also because it chanced him to be tried and proved with innumerable afflictions of this world, to the intent he should appear the readier to succour those, which should be bexed with the evils and adversities of the same.    

The iii Chapter.  
Therefore holy brethren, partakers of the celestial calling▪ consider the ambassador and ●ye priest of our profession Christ jesus, how that he is faithful unto him that put him in the office, even was Moses in all his house. For look how much honour he (that hath builded a house) hath more than the house itself: So much honour is he counted worthy of more than Moses. For every house is builded of some man. But he that orde●ned all things is God. And Moses verily was faithful in all his house, as a minister, to bear witness of those things, which were to be spoken afterward. But Christ (as a son) hath rule over the house, whose house are we, if we hold fast the confidence and the rejoicing of that hope, unto the end. 
Wherefore brethren, now that ye be purified by the blood of the son, & by the free goodness of God called to come to be partakers of the life celestial, to th'intent you may be the more answerable unto his benefits, consider howexcellent in dignity is jesus Christ, the ambassador and bishop of your profession, that is to say, of evangelical faith, and how purely and virtuously the same behaved himself to godward, of whom he was ordained in the whole congregation, likewise as Moses was commended for that he acquitted himself as a faithful minister, in all his synagogue, which is the house and family of god. But Christ deserved so much the more honour and dignity, as the maker of the house ought more to be honoured then the house itself. For every house is builded of some man. But he that hath ordained and made all things is god. Therefore Moses was so conversant in the house of god, that he was a part or member, and not the author and original causer thereof. And verily this virtuous & godly man Moses, is worthy to be of great authority among us, because he behaved himself faithfully in the same house, but yet as a minister or steward and not as a son: he was in an other man's house, and the other, that is to say Christ, in his own. And Moses brought only figures & shadows of those things which Christ should afterwards disclose and open. But Christ as the maker and son guided his own house, whereof we all are members which thorough faith of the gospel, be assembled together unto his church or congregation: so that we persever in that we began, that is to wit, if we do still abide in the concord and agreaunce of the house, and hold fast and steadfastly unto the end the faith which the spirit of Christ hath given us, and also that glorious hope, by the which as the true natural sons of god, and brethren of Christ, we look for the inheritance of heaven. For it shall nothing avail us to have heard the doctrine of the gospel, except we continually live thereafter: Yea, the greater he is who dayned to speak unto us, the grievouser shall our punishment be.   

The text.  Wherefore (as the holy ghost saith) to day if ye will hear his voice, harden not your hearts, as in the provoking, in the day of temptation in the wilderness, where your fathers tempted me, proved me, and saw my works forty year. Wherefore I was grieved with that generation, and said: They do alway err in their hearts, they verily have not known my ways, so that I swore in my wrath: they shall not enter into my rest. Take head brethren, lest at any time there be in any of you a froward herye subject unto unbelief, that he should depart from the living god: but exhort ye one another daily, while it is called to day: lest any of you wax hard hearted thorough the deceitfulness of sin. 
Wherefore ye must call unto your remembrance, what the holy ghost speaketh in the mystical psalm exhorting the people to obey the voice or words of god, lest he being provoked do grievously punish them, and seclude them from the rest and quietness promised. Today (sayeth he) if ye will heat● his voice, harden not your hearts, as ye did when with your murmo●●ing and rebellion ye provoked God, what time he proved your patience in wilderness: where (sayeth he) your fathers tempted me, as men that would prove whether I were he that were able to punish trespassers of the law and offenders, and they felt my wrath, and such as would not believe my words, saw my works, and that the space of forty years. For so long were they led about in wilderness what time they flying out of Egipte, went unto the land where I promised them quyetenes. Wherefore I was not contented with that nation and said with myself: They do always err in their hearts following their own lusts, neither have they known my ways. And for this their disobedience I swore in my wrath it should never be, that they should entre into the land, wherein I promised them rest from the travails of their journeys. Ye have heard, brethren, God threatening our fathers that they should not come to the land promised them, unless they would continually obey his commandments. And we that thorough baptism are delivered from our former sins and offences, are undoubtedly departed out of Egypte, but yet we shall never come unto the immortality promised us in heaven, except we still continue in the observance of faith and christian charity. If we look back unto Egypte forsaken, that is, if we fall again to the lusts of our old life, we shall be excluded from the fellowship and participation of the heavenly life. See therefore that there be not in any of you a froward heart, and rebelling against the commandments of the gospel, or subject unto unbelief, in such wise that the same returning again unto the vices once forsaken, and the prince of death the devil, depart away from thy living god. But rather with daily exhortations make ye one an other strong to suffer continually the pains and travails of this life, whereby God trieth our pure and true faith so long as the time is called to day, that is to say, so long as we bear this mortal body, and as yet do travail, as pilgrims and strangers in the wilderness of this world, always in jeopardy lest any of us wearied with the evils of this life, be led aside thorough the allurement of sin from the journey begun, like as in times passed the hebrews our forefathers being weary of their long travailing longed after the favour of the pots which they left behind them in Egypte.   

The text.  ¶ We are made partakers of Christ, if we keep sure (unto the cud) the beginuing of the substance, so long as it is far de: to day if ye will hear his voice, harden not your hearts as in the provoking, for some when they heard did provoke: howbeit not all that came out of Egypt by Moses. But with whom was he displeased forty years? Was he not disposed with them that had sinned, whose carcases were overthrown in the desert? To whom swa●e he that they should not enter into his rest, but unto them that were not obedient? And we see that they could not enter in, because of unbelieve. 
Certainly we are graffed in Christ by baptism and the profession of faith, but in such wise, that we may thorough our own default fall from him again: neither shall we otherwise come unto the inheritance of mortality promised us, except we keep sure, and constauntely unto the end the beginning and foundation of that felicity, which was laid in us by the gospel, still going forward in that was begun, monished thereto by this saying which is continually spoken unto us: To day if ye will hear his voice harden not your hearts, as in the provoking. For some when they heard the lords voice, did then by dysobeying the same move him, provoking his wrath; and indignation against them. Howbeit all did not so which came out of Egypt under the conduct of Moses. And unto these that were not disobedient it was given to come unto the land flowing with milk and honey: With whom was he disposed forty years? Was it not with them that had offended? howbeit these entered not into rest, but their carcases were overthrown in wilderness: with whom else was he so much disposed that he swore they should never enter into the rest promised them, but with those which obeyed not the voice of god? we see then that god was on both sides true, who both performed to the obedient what he promised them, and to the disobedient that he menaced them with all. The obedient came thereunto by their patience: the other could not enter in because of their unbelyfe and incredulity.    

The four Chapter.  

The text.  Let us fear therefore, lest any of you (forsaking the promise of eu●eyng into his ●est) should seem at any time to have been disappointed. For unto us is it declared, as well as unto them. But it profited not them, that they heard the word, because they which heard it, coupled it not with faith. For we which have believed, do entre into his rest, as he said: Even as I have sworn in my wrath, they shall not enter into my ●este. And that spoke he verily long after y● the works were made, and the foundation of thy world laid. For he spoke in a certain place of the seventh day on this wise: and god did rest the seventh date from all his works. And in this place again: They shall not enter into my rest. 
THat Moses was unto our forefathers and elders, the same is Christ now unto us. And it was a worldly rest whereunto they hastened. We go unto the rest celestial. Let us therefore fear to despise the voice of God who daily speaketh unto us by the gospel, lest like as many of them were through their own default disappointed of the hope and expectation of the rest promised, so may it chance that some of us also seem to have been disappointed, and not to have attained th'end of his journey. For unto us is showed a much more blissful rest, and that by a more certain and faithful ambassador, then unto them. But it availed them nothing that they received the promise of rest, and hitherto heard the voice of the lord, because they believed not the same after they had heard it. For we which have given credence unto the lords voice, do enter into the true rest that shallbe free from the unquiet business and troubles of worldly evils, as on the contrary part, he denieth that they shall enter in, who have not believed, saying: As I have sworn in my wrath, they shall not enter into my rest, whereas nevertheless the first rest of god had already been many years before, even then, when at the creation of the world, his works were perfitly finished: and in a memorial hereof, the jews do celebrate their resting day. For scripture speaking of the first rest which chanced on the seventh day after the creation of the world, saith: And the lord rested on the seventh day from all his works. And again in this place that I alleged out of the psalm, he made mention of the second rest which refreshed the hebrews with the harborough of the land of Palestine, after they were wearied with long travail and journeying, saying: they shall not enter into my rest.   

The text.  Seeing therefore it folonweth, that shine must enter thereinto, and they (to whom it was first preached) entered not therein for unbeliefs sake, he appointeth a certain day after so long a time, saying in David: (as it is rehearsed) this day if ye will hear his voice, harden not your hearts. For if joshua had given them rest, then would be not afterward have spoken of an other day. There remaineth therefore yet a rest▪ to the people of God. For he that is entered into his ●est, hath ceased also from his own works, as God did from his. 
Sith therefore it followeth of these authorities, that God first entered in to his rest after he had made the world, and few entered into the second rest for their unbelefes' sake: and considering also that the promise shall yet be as void except some entre therein, forasmuch as our forefathers are excluded therefrom, unto whom rest was promised by figures and shadows of the law, the which rest the same yet, unto whom it was promised, never intred into: there is again in the mystical psalm an other day appointed by the mouth of David, after so many years that the land of Palestine was possessed, the which day the said prophet calleth not the seventh day, butthis day, as it hath been now oftentimes rehearsed before. This day if ye will hear his voice, harden not your hearts. For if that jesus the son of Nave, (who being captain certain of them entered into Palestine) had given true rest unto the Israelites, God would not afterward have made mention of an other day by the mouth of David, else might they have said: what new rest speakest thou of unto us, fence we already enjoy the rest promised reyguing in the land of jewrye? Therefore there remaineth a certain other resting day unto the people of God: there remaineth an other rest, not in Palestine, but in the country celestial, whitherto we hasten jesus Christ being our captain: but yet it shall never chance us to attain the same, except we have kept here purely without violation, the resting day of the gospel, abstaining from all the works of this world. For whosoever hath entered into this true rest of God, hath now likewise rested from his works, as God rested from his, after he had created and made the world. For he is brought into that life, where there is no unquietness, neither of labours, nor of griefs or pains.   

The text.  Let us study therefore to enter into that rest, lest any man fall after the same ensample of unbelief. For the word of God is quyeke and mighty in operation, and sharper than any two edged sword: and entereth through, even unto the dividing asunder of the soul & the spirit, and of the joints, and the marry. And is a discerner o● the thoughts and of the intentes of the heart: neither is there any creature that is not manifest in the fight of him. But all things are naked and open unto the iyes of him, of whom we speak. 
Therefore whiles we as yet travail as strangers in the wilderness of this life, let us not stand still, let us not look back, but with continual endeavour, and fervent desire, hasten to that true rest, whereunto our captain jesus calleth us, and let it not be long of us that any of us fall by the way as our forefathers did. For we shall have no less punishment than they had, if we do likewise offend. Neither is that punishment little to be regarded or passed on, that Christ jesus the word of god, threarneth with. For he is quick and strong in operation, and sharper than any two edged sword, not only cutting the membres of the body, but also the most inward affections of the mind: insomuch that he cutteth a soondre the soul from the spirit, and dissevereth the joints, and the mary, being a discerner of the secret thoughts and intents of our heart: and so true is it that no part of man's thought is unknown unto him, that there is no creature at all neither in heaven, nor under the earth, which is not manifest unto his sight, but all things are naked and open to the iyes of him, unto whom we must give an accounts of our life. As in times passed the mourmuring of the hebrews was not unknown unto god, and as there needed no sword to destroy them, but his only commandment: so shall not that man be unknown unto Christ, who after he hath once professed a christian life, privily loveth worldly things, and doth not with pure mind and affection hasten unto the rest promised.   

The text.  Seeing then, that we have a great high priest which is entered into heaven (even jesus the son of god) let us hold the profession of our hope. For we have not an high priest which cannot have compassion on our infirmities, but was in all points▪ tempted, like as we are: but yet without sin. Let us therefore go boldly unto the seat of grace, that we may obtain mercy, and find grace to help in time of need. 
Seeing then we have an high priest who is verily great, jesus Christ the son of god, which after the sacrifice made for our reconciliation entered not into the most secret part of the temple made with hands, but into heaven, to make the father merciful unto us: Let us abide still in our profession following the way that he hath showed us, and hastening to those things which he hath promised. Let not his greatness fear us, but his mercy rather encourage us. Truth it is that he dwelleth in heaven, but he was before a man conversant in earth. Let us not therefore imagine that we have an high priest which cannot take compassion on our infirmity. He was tempted withal kind of evils the which our life is cumbered with all, howbeit he returned again into heaven a conqueror, to th'intent that we trusting on his aid, should not be wearied or overcome with afflictions, but courageously go thorough unto the rest of everlasting felicity the which he came unto. For he was for no other cause afflicted, beaten, spit upon, and crucified as an harmful person, where he was innocent and guiltless, but only to purge us (who are in very deed hurtful caitiffs, and inners) from all our sins and iniquities. He hath not tha●●ged his affection towards us, so that we turn him not away from us by our own vicious behaviour and frowardness. Therefore trusting on his mercy, let us go unto his seat, not his terrible, but appesable seat, which is ready to help, and not to destroy us: let us come boldly putting no doubts to obtain mercy at his hands, whereby dure sins may be pardoned, and grace also given, that may furnish us with heavenly gifts, and help us so oft as need shall require. For we must desire no aids but of him only, of whom we trust to have ou● rewards.    

The .v. Chapter.  

The text.  For every high pres●e that is taken from among men is ordained for men, in things pertaining to God, to offer gifts and sacrifrces for sin: which can have compassion on the ignorant, and on them that er●e out of the way, forasmuch as he himself also is compassed with infirmity. And for the same infirmities sake, he is bound to offer for sins, as well for himself, as for the people. And no man taketh honour unto himself: but he that is called of God, as was Aaron. 
furthermore it is an usage among the jews that every high priest chosen from among men, be ordained for this purpose, that in such businesses as chance between God and man, he as a mediator between both, may make intercession for men, in such wise that if God be any thing disposed with men's offences, he may appease his wrath by gifts and sacrifices duly offered: the which high priest for the dignities sake of high priesthood, can in such wise do much with God, that he is not yet free from man's infirmity, to th'intente●tent he may be the readier to take compassion on them, who have sinned thorough error and ignorance, in asmuch as he himself is subject unto the same infirmity, in that he is of the self same nature that they he of. For such are sooner sorry for other men's evils and displeasures, as have themselves learned mercy and compassion by the tasting of like evils & adversities: and he is gladder to reamedy other men's errors and offences, which falleth oftentimes himself, or at the leastwise is in jeopardy to fall: And for this cause Moses priest ought as well to offer sacrifice for his own sins, as he offereth for the people's offences.  
Now Christ had so a tommune nature with us subject unto pains and death, that he was notwithstanding with out all manor of sin. He had experience of pain who never knew any sin. Furthermore, according to the ordinances of Moses law, no man taketh upon him and usurpeth the honourable ministration of high priesthod of his own accord, but he only taketh it in hand that is called thereunto by god's commandment, likewise as Aaron was called. For he seemeth unworthy of honour, whoso by reason of ignorance ambitiously desireth digintie: and that man is not meet for a room or ministration, which intrudeth himself into the same   

The text:  Even so Christ also glorified not himself, to be made the high priest: but he that safed unto him, thou art my son, this day have I begotten thee, glorified him. As he saith also in another place: thou art a Priest for ever after the order of Melchisedech. Which in the days of his flesh, when he had offered up prayers & suppsications▪ with strong crying and tears (unto him that was able to save ●i● from death) and was heard because of his reverence, though he were ehe son of God, yet learned he obedience▪ by those things, which he suffered an● he being perfect, was the cause of eternal salvation unto all them that obeyed him: and is called of God an high priest, after the order of Melchisedech. 
And herein also Christ gave us an ensample of a lawful bishop. For he took not upon him of his own accord, the glorious dignity of an high priest, but was allowed of his father, who first acknowledged jesus to be his true son, when he said: Thou art my son, this day have I begotten the. And also he orde●neth hunanon after a true and lawful high priest when he sayeth: Thou art a priest for ever after the order of Melchisedech. Ye have heard how he was ordained. Now hearken how he was tempted, and proved. When as yet he had a mortal body in earth, he offered prayers and supplications unto god the father, who could have preserved him from the punishment of the cross, except he had been more desirous to provide for man's safety by the death of his son. He offered them with servant affection, great crying, and plentiful tears, and was heard by reason of his charity and sovereign dignity with the father. He obtained his desire. For his will and desire was not to escape the punishment of the cross, but to procure us soul health by his death. He felt great fear, he felt the torment & anguish of death, but the love that he bore towards mankind prevailed. He was the son, and could have obtained any thing of the father if he had desired it: but thus was it thought to be more convenient for our health, that he being afflicted with all manor of evils and adversities, should give unto his a rule of perfit obedience even to the punishment of the cross. Do ye ask what availed this patience of our priest? He was so proved and tried every way, that nothing should be lacking in him: he saved not only himself, but was the cause of salvation to all that follow this ensample of obedience. For he obtained of the father that all those which would be his fellows in suffering afflictions, should also be partakers with him of his kingdom.  
And for this sacrifice duly made, he was called of the father an high priest after the order of Melchisedech.   

The text.  Wherefore we would speak many things, but they are hard to be uttered: seeing ye are dull of hearing. For when as concerning the time, ye ought to be reachers, yet have ye need again that we teach you the first principles of the word of God: and are become such as have need of milk: and not of strong meat for every man that is fed with milk, is ●●expert in the word of righteousness, for he is but▪ a babe. But strong meat belongeth to them that are perfect even those, which (by reason of use) have their wits exercised to discern both good and evil. 
Now who was this Melchisedech, and how conveniently he figured the son of God, I would largely entreat, but it shallbe very hard for me to declare all things unto you, because your ears are not receivable of this matter, but to weak to away with a sermon of such length and difficulty. And herein I am constrained to require in you more diligence and fervent desire to go forward, who, notwithstanding you have so many years professed Christ, that for the quantity and space of time ye should be teachers of other men, yet have you need to be taught of me again the first principles, and as a man would say, the. A. B. C. of holy scripture, the which is wont to be taught unto those, as unto children, who thorough baptism are borne again unto the gospel: and you, whom it behoved now to be strong and established in evangelical Philosophy, have need as yet like tender babes to be fed with the milk of lowest doctrine: rather than be meet to receive the strong meat of higher learning. As yet you continue still, and as one would say, creep in the history of holy scripture, and rise not up to the more hid and mystical understanding thereof. Now he that is such a one that he hath need as yet to be nourished with milk, is ignorant, and not strong enough to hear the righteousness of the gospel, which is not found in th'history, but in allegories. And therefore he is not receivable of that preaching, whereby we are taught perfect righteousness, because he is as yet a babe in Christ, lately graffed in his body, in such wise that he may by little & little aspire to greater things. Furthermore the strong meat of more profound & mystical understanding, pertaineth to those which are grown, and become perfect, even to those, who by long and continual practice have their wits exercised to discern both good and evil. He that is a child and nourished with milk, liveth verily, but yet he hath not gotten himself that strength by eustome and age, whereby he is able to choose out for himself of every thing the best, and looketh not to have an other to put milk, or child's meat chawed before into his mouth.    

The vi Chapter.  

The text  Therefore leanuing the doctrine that pertaineth to the beginning of christian men, let us go fourth unto perfection, not laying again the foundation of repentance from dead works and of faith toward God, of baptizing, of doctrine, and of laying on of hands, and of resurrection from death; and of eternal judgement. And so will we do, if God permit. For it cannot be that they which were once lighted, and have tasted of the heavenly gift, and were become partakers of the holy ghost, and have tasted of the good word of God, and of the power of the world to come, if they fall away (and as concerning themselves crucify the son of God a fresh, and make a mo●ke of him) that they ●●ou●d be renewed again by repentance 
Wherefore let us, who ought now to have ceased to be any longer children in christian Philosophy, omitting the process wherewith the ignorant are wont to be taught their first principles, go forth unto perfection, and not ever to stand still about the often laying of the foundation of repentance. For the first degree unto christendom is, to be repentaunte for our former life, and to forsake sin. Next of all it is required, that we be taught that true innocency a soul health is to be hoped for of God: then forthwith that we be purged by holy baptism from the filthiness of our sins, and restored again unto the state of innocency: then that we receive the holy ghost by laying on of hands, and believe the resurrection of the dead to come, and also that last judgement, which shall award some to eternal felicity, and other some to everlasting pains, and damnation. It is endughe for us to have once learned, once professed, and once believed these things. It should be a thing dysagreable to all reason, if that after we have been taught these foresaid principles, we so behave ourselves hereafter, that it be needful to have the same often times repeated and taught us again, the which are taught for this purpose, that they should be the foundation of the edifice which is to be builded there on. But after we have learned such principles, it shallbe our parts to do our diligent endeavour that we may by daily increase of virtue & godliness, become great and perfit, & that the noble building of gold, silver, and precious stones, of virtues and godly works may rise, and be reared up from the foundation once laid even to the highest top. It is our duty to employ our diligence to this end, that we may finish the thing we go about, if God be favourable unto our attempts, without whose aid man's endeveyre is able to bring, nothing ton effect. After that we have once begun this course or trade of life, we ought not to turn our backs, not to make resistance, not to return unto the things once forsaken, but still to go foy ward to greater things and of higher perfection. It were the greatest folly that might be, for a man to have recourse unto that thing, which neither aught, ne can be repeated and ministered again.  
For it is not possible for them which have once forsaken the darkness of their former life, lightened by the doctrine of the gospel, and now having their sins forgiven thorough baptism have felt the free beneficence and great liberality of God, and the gift of heaven, whereby he releaseth at once all our sins, and giveth us grace to live well: and afterward by laying on of the priests hand have been made partakers of the holy ghost, by whom they have begun to believe the blessed promises of everlasting life, and now (as it were) to take a say & foretaste of the power of the world to come: it is not possible, I say, for them, if they fall again thorough negligence into there former abominable life, to be renewed by repentance, the which thing hath once been done already in baptism, where as the old man is once cast away with his deeds, and a new creature cometh out of the bathe or water. For such as require to be renewed again thorough repentance, after they have often times fallen again unto their former sinful living, what go they else about, but, as concerning themselves, to crucify the son of God a fresh, and make, as it were, a jesting stock or mock of him? He hath once died for us, and we have once died with him in baptism. He hath once risen again, and will never die any more. In semblable wise must we so rise again with him in a new life, that we fall not eftsoons into the dead life once forsaken, and by that means provoke God so much the more unto wrath & indignation, as he hath the more bo●ntuously showed his liberality upon us. Our industry and diligence ought to be answerable unto his liberality, and bounteous goodness towards us. He hath put in us certain sedes of virtue and goodness, and therefore we also must do our diligence, that the same may grow and come to good.   

The text.  For the earth which drinketh in the rain that cometh oft upon it, and bringeth forth herbs meet for them that dress it, receiveth blessing of God. But that ground which deareth thorns & briars, is reproved, and is nigh unto cursing: whose end is to be burned. Nevertheless (dear friends) we trust to see better of you, and things which accompany salvation, though we thus speak. For God is not unrighteous that he should forget your work and labour that proceedeth of love: which love ye show in his name, which have ministered unto the saynetes, and yet minister. Yea, and we de●re that every one of you show the same diligence to the full stablishing of hope, even unto the end: that ye faint not, but be followers of them which thorough faith and patience receive the inheritance of the promise. 
For the earth which hath drunken in the rain that falleth oft upon it, & hath brought forth herbs profitable to them that till it, is praised of God for that it is not barren, nor keepeth down and strangleth the seed, which is therein sowed, without any fruit or profit. But that ground which after good seed received hath brought forth thorns and thistles, is evil, and ●ye unto gods cursing, whose end is not to be mowed down, but to be ●u●ned. And these things speak I (dearly beloved) only to exhort you, & not because the words I have spoken of a barren earth may well be applied to you. Nay rather I have conceived a better opinion of you then so, whereby I am ascertained, that by gods help you shall attain salvation, rather than be damned, albeit this similitude used I because to stir up in you the desire of godly & Christian living, lost you waxing faint again, come by little and little to utter confusion. God will help you if you do your endeavour to attain better things. For he is not unkind, nor unrighteous in such wise that he will forget your good deeds, & the labour ye have sustained, not for renownte, or vantage sake, but for the love of his name, the which love ye have showed by dedeselfe, who both heretofore have ministered of your goods & benefits unto the saints (by whom Christ's name is preached) and yet do ministre at this present. Furthermore I have spok● these words because I am desirous that ye all (among whom there are many the which are fainter than I would they should be) persever in your doings, and not only that, but also daily profit more and more till ye come to perfection, that where as I have now a good hope of you, I may have a sure confidence and belief, perceiving you still to go forward, and to be nothing nigh the danger that such are in, as thorough a slowthful faintness fall again by little and little to their oldelyfe, but rather to follow the steps of those, who believing Christ's promises, and having sure hope of heavenly rewards attain the inheritance of the life immortal, which God hath promised unto his in the kingdom of heaven. Such as dystrusting gods promises looked back unto Egypte forsaken, never came unto the land of behest, but Abraham, who against all natural reason constantly believed gods promises, obtained that he tarried for.   

The text.  For when God made promise to Abraham, because he had nove greater to swear by, he swore by himself, saying: Surely, I will bless thee, and multiply thee in deed. And so afterthat he had tarried patiently, he enjoyed the promise. For men verily swear by him that is greater than themselves, and an oath to confirm the thing, is to them an end of all strife. So God willing very abundantly to show unto the heirs of promise, the stableness of his council added an other that by two immutable things (in which it was unpossible that God should lie) we might have a strong consslation, which h●ther to have fled, for to hold fast the hope that is set before us, which hope we hold as an avere of the soul both sure and steadfast, which hope also cutreth in into those things which are with in the veil, where the forerunner is for us entered, even jesus that is made an high priest for ever, after the order of Melchisedech. 
For God, to th'intent his promise should be the better believed, swore an oath the which among men is wont to be counted the surest gage that can be. He swore by himself, because he had none greater than himself to swear by: He swore in this wise: I swear by myself, because thou didst this thing, and sparedst not thy only begotten son (Isaac) formysake, I will bless thee, and multyplie thy seed as the stars of heaven, and the sand that is in the sea shore. Therefore after he had perceived the constancy of this old man, who sticked not to slay, even his own son i● whom seemed to be all the hope of his of spring and posterity, he confirmed that thing by an oath which he promised before. For he having to do with man, condescended to the fashions & manors of man. Men to aggravate their oath doswere by him that is greater. And if they have any doubt or controversy among themselves, the same is discussed & ended by the confirmation of an oath. And for this cause when God would notably declare the stableness of his counsel, unto the heirs of promise, he added an oath, lest any man might suppose that he wouldelye, who had bound himself with two bands, first by promise, and then by an oath: and to th'intent also that we being established in a sure belief might have a strong consolation in the adversities of this world: we, I say, that have not set our felicity in the pleasures of this present life, but have fled hitherto to obtain the hope that is set before us in the world to come, the which hope we hold fast in the mean time in the storms of this world as a steadfast and sure ancre of the soul, not fasteved in transitory things, but in heaven, for that it stretcheth itself even to those things that are within the veil whereas no mutation is, but all things are stable and everlasting. This is that in ward part of the temple, into the which jesus Christ, running thither before us, and showing us the way, hath entered, to make intercession for us unto the father: who is made an high priest for ever after the order, as I said in the beginning, of Melchisedech.    

The seven. Chapter.  

The text.  This Melchisedech king of Salem (which being priest of the most high God, met Abraham, as he returned again from the slaughter of the kings and blessed him: to whom also Abraham gave tithes of all things) first is called by interpritation king of righteousness: after that, king of Salem (that is to say king of peace) without father, without mother, without kin, and hath neither beginning of days, neither yet end of life: but is likened unto the son of God, and continueth a priest for ever. 
Now since the process of our words hath brought us again to the mention of Melchisedech, let us consider what a man he was, & by what reason he bore the figure of our priest. For we read that this Melchisedech king of the City called Salem, was au high priest of the most high God, the which Melchisedech met Abraham in his return from the slaughter of the three kings, and blessed him for his valiant act, unto whom Abraham also gave tithes of all his goods. first Melchisedech by very interpretation of name, is called the king of righteousness: then by the title of his kingdom, he is called king of Salem, that is to say, king of peace: who, as it is said, had neither father, nor mother, nor pedigrew, nor beginning of days, nor end of life. But of him it is spoken (which verily agreeth with the son of god) that he continueth a priest for ever. And so farfoorth everyething agreeth derye well with our high priest Christ, who ordained the kingdom of righteousness, who is the prince of peace, who, as touching his deity had neither father in earth, nor mother, whose pedigrew no man is able to declare, who had neither beginning, nor shall have ending, whose priesthood continueth for ever, and purifieth all that believe in him unto the worlds end. Now let us consider the dignity of the same Melchisedech and ho we far he excelled the priests of Moses law Abraham so great a patriarch did not only vouchsafe to receive blessing of him after he had slay the kings, but also gave him tithes of the syoyles.   

The text.  Consider what a man this was, unto whom also the patriarch Abraham gave tithes of the spoils. And verily those children of Levi, which receive th'office of the priests, have a commandment to take (according to the law) tithes of the people, that is to say, of their brethren, yea though they sprung out of the loins of Abraham. But he whose kindred is not counted among them, received tithes of Abraham, and blessed him that had the promises. And no man denieth, but that he which is less receiveth blessing of him which is greater. And here men that die, receive tithes. But there he receiveth tithes, of whom it is witnessed, that he liveth. And to say the truth, Levy himself also, which useth to receive tithes, paid tithes in Abraham. For he was yet in the loins of his father, when Melchisedech met Abraham. 
And the law of Moses commanded this, that they which came of the lineage of Levi, should succeed in the ministration of priesthood, and receive tithes, but of their brethren alonely, that is to say, of the posterity of Abraham: neither doth the authority and dignity of the Levites stretch any further: but Melchisedech where he was an alliant from the jewish nation, received tithes of Abraham, the very author of the whole nation and blessed him, of whom according unto God's promise, the nation of the jews should issue. It is out of contoversie that the less receiveth blessing of the greater. For whose blesseth, doth as it were, allow by his authority that which is done. Now th'authority to allow is wont to remain in the superior, and not in him that is equal or inferior. And in the tribe of Levi they received tithes, who were also mortal men themselves, and by whose death the same authority came unto other. But it is said of Melchisedech that he liveth and continueth for ever in the pre-eminence of perpetual priesthood. To conclude, whereas th'authority to demand tithes came from levy the chief priest unto other priests, yet in that that Abraham paid tithes to Melchisedech, it seemeth that Levye also himself was made bond to pay tithes, notwithstanding that he was wont to receive the same of other. Therefore as they are counted of less authority that pay tithes unto Levy: so was Levy inferior unto Melchisedech unto whom he gave tithes. Some man will here say: how gave he tithes who was not yet borne at what time Melchisedech met Abraham? But forasmuch as the posterity is in manor counted to be in the author of the nation, therefore I said after this intellection, that Levy, who came of Abraham, gave tithes unto Melchisedech.   

The text.  If now therefore perfection came by the priesthood of the levites (for under that priesthood, the people received the law) what needed it furthermore, that another priest should ryle to be called after the order of Melchisedech, and not after the order of Aaron? For if the priesthood be translated, then of necessity must the law be translated also. For he of whom these things are spoken, pertaineth unto an other tribe, of whom never man served at the aultare. For it is evident that our Lord sprung of the tribe of jud a, of which tribe spoke Moses nothing concerning priesthood. And it is yet a mere evident thing, it after the similitude of Melchisedech, there arise an other priest, which is not made after the law of the carnal commandment, but after the power of the endless life. (For after this manner doth he testify: thou art a priest forever, after the order of Melchisedeche.) Then the commandment that went afore, is dissanulled, because of weakness and unprofitableness. 
If so be that perfit religion and holiness did depend upon the Levitical priesthood, as it seemeth unto the jews, because the law was give under Aaron who was of the tribe of Levy, what needed then again another priest to rise, who, as it is written in the mystical psalm, should be said to be instituted not after the order of Aaron, but after the order of Melchisedech? For seeing the authority and form of the law is joined with the form of priesthood, it is needful if priesthood be translated into an other form, that the form of the law be like wise translated and changed. Certes the changing of the tribe sufficiently declareth, that the manor or form of priesthood must needs be changed. For he whom the prophecy of the psalm speaketh of, was none of the tribe of Leut, but of that●●●be whereof never man as yet served at the altar, because it is evident that our lord jesus sprung of the tribe of juda. But when Moses did institute the rite, and authority of priesthood, he made no mention of this priesthood which should be of the same kindred with the tribe of juda. Furthermore that the priesthood whereof the psalm speaketh is not the same manor of priesthood that Moses priesthood is of, it doth appear more manifestly in that the prophecy plainly addeth these words following: After the order of Melchisedech: signifying thereby a priest unly ●e unto Aaron, and like to Melchisedech, to th'intent we should understand, that there is no less difference between the one person and the other, then is between the rite or ceremonte, and efficacy of priesthood. What meaneth this? after the order of Melchisedech: nothing else, but which doth not sacrifice beasts prescribed ●y the gross and carnal law, but can by heavenly grace bring us to life everlasting. For the law did purify the flesh by washings, and divers purgations: but grace purifieth our souls with a sacrifice of more strength and efficacy. For as Aaron continueth not for ever, so his priesthood was not everlasting and as it is said of Melchisedech, that he continueth for ever, so his priesthood shall have no end. And that these things verily agreeth with Christ, the mystical psalm declareth, saying: Thou art a priest for ever after the order of Melchisedech. The priesthood that continueth but for a season giveth place to the everlasting priesthood, and the mortal high priest giveth place unto the immortal. Certes as the v●●perfiter priesthood giveth place unto the perfiter: even so the unperfit law giveth place to the perfecter law of the gospel, whereby the constitutions and laws of Moses contained in the old testament be (as it were,) dyssanulled, for that they were not of strength sufficient, nor so profitable as they should have been.   

The text.  For the law brought nothing to perfection, but was an introduction to a better hope, by the which we draw vie unto god. And therefore is it a better hope, because the thyuge was not done without an oath. For those priests were made without an oath, but this priest with an oath, by him that said unto him. The Lord swore, and will not repent. Thou art a priest for ever after the order of Melthisedech. And for that cause was jesus a stablisher of a better testament. 
For god would us to be made perfit, but that law brought nothing to perfection: neither was it given for that purpose, yet was it not given in vain: truly it was given for a season, to th'intent it should be a certain griece or stair to bring us at the length to a better hope. For it promised a fruitful land wherein they should live a quietlyfe, who had kept the commandments of Moses law.  
The law was gross, and so was the reward, but thus god provided for the gross capacities of men, that by sensible things they should by little and little fall in urewith things spiritual. It was commanded that they should not s●ey, that they should not steal, that they should purge the handling of carrion with certain ceremonies: A land was promised them wherein they should live quietly a few years: but unto us heaven is promised, where we may live in everlasting joy and felicity, and in the mean while we are commanded to love even our very enemies. Their priest when he was most devoutly occupied about sacrifice to make intercession unto God for the people, went into the inward parts of the veil: But our priest entered even into the very heavens, there to plead our cause before god the father, whom we are made nigh unto by our ambassador Christ jesus, who is the head of the church. For it is not possible that the body be away where the head is present: And by reason of such an high priest, we have a surer hope than the jews had by means of their high priests, because their priests were ordained without an oath, and ours with an oath: the which god would have made, to th'intent we should have a more sure confidence in his promises, if the priest by whose mediation we hope after the immortal felicity promised us, were by an oath approved an everlasting high priest and that of god, which elsewise can not lie. For thus speaketh he in the prophetical psalm: The lord swore and will not repent, thou art a priest forever after the order of Melchisedech. Therefore look how much difference there is between heaven and earth, between things that lasteth for a time, and things eternal, between those that are mortal, and such as are immortal, between worldly things and heavenly: of so much a better testament was our high priest jesus made promiser, and so much the certainer promyser, as the promise among men confirmed with an oath, is of more certainty, than a simple promise.   

The text.  And among them many were made priests, because they were not suffered to endure by the reason of death. But this man (because he endureth ever) hath an everlasting priesthood. Wherefore, he is able also ever to save them to the uttermost, that come unto God by him, seeing he ever liveth to make intercession for us. For such an high Priest it became us to have, which is holy, haemiesse, undefiled, separate from sinners, made higher than heaven. Which needeth not daily (as yonder high priests) to offer up sacrifice. first for his own sins, and then for the people's sins. For that did he once, when he offered up himself. For the law maketh men priests, which have infirmity: but the word of the oath that came since the law, maketh the son priest, which is perfect for evermore. 
Moreover under the law of Moses it was needful to have many priests instituted, either because they should execute the priests office by turns appointed, either because that death would not suffer them always to continue in their ministration, and by that means, the promiser oftentimes changed was very uncertain of his promise. But this our priest is one for all, and needeth not any successor, but by reason he endureth for ever, he hath a continual priesthood.  
Wherefore he is able to bring those unto salvation, whom he hath begun to save, because they have him always a ready priest, by whose means they may come unto god. For Christ liveth ever to th'intent that whensoever need requireth, he may make intercession for his unto god. For he hath not so offered a sacrifice that it should profit a few a short while, but that it should be available to all men, and at all times able to pacify gods wrath. Therefore since the law was heavenly and perfit, it was meet that our high priest should also be such a one, that is to say, godly, without deceit, undefiled, far separate from the company of sinners, lifted up above all the heavens, who needeth not daily to offer oppe sacrifice as Moses priests did; first for his own sins, and then for the people's sins. For what manor of atonemakers were they, who themselves had need to be made at one with god, unto whom they made intercession for other men's offences? what manor a sacrifice was that, which for sundry sins was of necessity oft times to be made again? Our high priest, who had no sin of his own, took unto him the sins of the whole world, and once offered up a sacrifice for all men, not a beast, but his own proper person. For Moses law, as it was weak and unperfit, so did it ordain such high priests as were subject to infirmity. But the word of the oath that I spoke of right now, which declareth that a better law shall succeed in stead of the old ordaineth not every man indifferently, but the very son of god a priest for ever more, ready at all times and meet to make intercession for us, for that neither death can take him away, neither any infirmity let him, to be a convenient and perfit besecher for us.    

The viii Chapter.  

The text.  Of the things which we have spoken, this is the pith: that we have such an high priest as sitteth on the right hand of the seat of majesty in heaven, and is a minister of holy things, and of the true tabernacle, which God pight, and not man. For every high priest is ordained to offer gifts and sacrifices: wherefore it is of necessity, that this man have somewhat also to offer. For he were not a priest, if he were on the earth where are priests that according to the law offer gifts which serve unto thensample, & shadow of heavenly things: even as the answer of God was given unto Moses, when he was about to finish the tabernacle. Take heed (said he) that thou made all things according to the patron which is showed to thee in the mount. 
OF the things which we have so largely entreated of before, the chief point and effect is, that hereafter we have not in admiration Moses high priest, since we have one so excellent in all points that he sitteth on the right side of the royal seat of god in heaven, to the intent he may duly make, not those figurative sacrifices prescribed by Moses, but the true and heavenly sacrifices, and be within the tabernacle, I mean not that figurative tabernacle pitched of man, but in the secret places of the true tabernacle pitched by almighty God, dissevering heavenly things from earthly. Furthermore since that every high priest is wont to be ordained for this intent, that he may offer gifts and sacrifices to God, how were it possible for him to be a lawful high priest which hath nothing to offer? Now if it so be that an earthly priesthood were given to Christ after like manor as unto other, than were he no priest, for that he never offered, ne offereth any of those sacrifices which are accustoinably offered of other priests, according to the prescription of the law, the which sacrifices are nothing else but shadows, and certain figures of the heavenly temple and celestial sacrifices. For whatsoever Christ did, even in earth, because it was not done after the flesh but after the spirit, & came from heaven and thither rendeth, the same compared unto the grossness of Moses priesthood, is worthily called heavenly. And this god seemeth to have signified when prescribing unto Moses a form to build a temple, he speaketh in this wise: See thou make all things according to the patron which was showed thee in the mount. For Moses saw with his spiritual iyes, an other holier manor of temple: an other manor of sacrifices and priesthood, after the patron whereof, redrew out in the mean season a certain gross figure of things, till the time should come that god would have shadows give place unto true things. Now is the same time already present.   

The text.  But now hath he obtained a priesthood so much the more excellent, as he is the mediator of a better testament, which was confirmed in better promises. For if that first testament had been such, that no fault could have b●●e found in it, than should no place have b●ne sought for the second. For in rebuking them, he saith unto them. Behold the days come (saith the Lord) and I will finish upon the house of Israel, and upon the house of juda, a new testament: not like the testament that I made with they: fathers in that day, when I took them by the hands, to lead them out of the land of Egypte. For they continued not in my testament, and I regarded them not saith the Lord. For this is the testament that I will make with the house of Israel. After those days (saith the lord) I will put my laws in their minds, and in their hearts I will write them, and I will be there God, and they shallbe my people. And they shall not teach every man his neighbour, and every man his brother, saying▪ know the lord: For they shall know me, from the least to the most of them. For I will be merciful over their unrighteousness, and their sins and their iniquities will I think upon no more. In that he saith a now testament, he hath worn out the old. For that which is worn out and we●ed old, is ready to vanish away. 
We have an heavenly high priest, and a priesthood worthy and convenient for him, so much more excellent than this other priesthood, as the new testament of the gospel excelleth the old of Moses, and as the promises of the new be more magnificent and greater than the promises of the old. There the bodies were cleansed with the blood of beasts: here souls are purified with the blood of Christ. There a land is promised: here are promised heavenly rewards. And in this testament our heavenly high priest is a mediator between god and man, after an heavenly manor: If that first testament had been such a one that nothing had lacked therein, as the jews do suppose, than should there no place have been sought for the second. For it was but superfluous to add anything where all things were perfit.  
Now God complaineth that that first testament was unprofitable, and promiseth a better, and of more efficacy speaking in the Prophet jeremy on this wise: Behold the days come, layeth the Lord, I will finish upon the house of Israel, and upon the house of juda a new testament, not like the testament which I made with their fathers in the day when I took them by the hands to lead them out of the land of Egipte: because they continued not in my testament, I again for my part regarded them not, saith the Lord.  
For this is the covenant that I will make with the house of Israel, sayeth the Lord, when I will not grave my laws in stones, or books, as hath been proved in vain, but will put them into their minds, and write them in their hearts. And I will be verily their God, and again they shall be vetely my people. Neither shall they give my doctrine by hand one to an other, in such wise that every man shall be compelled to instruct his neighbour, and every one his brother saying (know the Lord:) because that not only then a few jews, but all the people of the world shall know me from the least unto the greatest, that I will be made merciful by thyntercessyon of my son, and forgive their sins and trespasses, neither will I any more think upon their wicked deeds. Ye have heard his words who promiseth a new testament, because the old was unprofitable. Now that which is called new, that is to say, spiritual, signifieth that the old, that is to wit, the carnal, must be taken away, and dysanulled. else could not this testament be called new, except that which was before, were worn out and waxed old. Now that that is worn out, and waxed old, is nigh gone, forasmuch as it draweth by little & little to an end.    

¶ The ix Chapter.  

The text.  The old testament than had ver●●y ordinances, and seruynges of God, and worldly holiness. For there was a foretabernacle made, wherein was the light, & the table, and the show bread which is called holy. But within the second veil was there a tabernacle, which is called holiest of all, which had the golden seuser, and the Ark of the testament; gainsaid round about with gold, wherein was the golden pot with Mamna, and Aaron's rod, that sprung, and y● tables of the Testament. Over the Ark were the Cherubins of glory, shadowing the scate of grace. Of which things we can not now particularly speak. 
SOme man will here say: what, was the religion of the old temple a vain religion? Nay not so. In times past that old temple also, whose religion is now at an end and gone by the succession of evangelical verity, had certain approved customs, and prescribed ceremonies the which made an outward show of just and perfit living. It had also a certain holiness, but the same was a worldly holiness for that it stood in outward things and visible. Of the which kind of holiness there seemed also a great deal to be among the paynims and Gentiles. But the building of the temple was such, that one part thereof was counted more holy than an other till a man came unto that part which seemed holiest of all. For in the first place there was made a tabernacle wherein were kept with much reverence the light the table, and the seven holy lonues, which they called the show bread, by reason they were wont to be set out for a show on the holy table. And this part of the temple they called only holy because it was so severed from unholy things, that it was yet very far from those things which were accounted most holy. But within the second veil which parted this part of the temple from other, there was an other tabernacle that for the excellency of holiness was called holiest of all, and in this were contained certain of the holier sort of relics, as the golden Censer, & the ark called the ark of the testament, covered townde about with plates of gold, having in it the golden pot, (wherein Manna was reserved a monument of an ancient miracle wrought what time: the hebrews being very hungry, there rained a new kind of meat down from heaven) and Aatons todde the which by a wonderful miracle never hard of before bare leaves after it was cut from the stem, and budded out into flowers, whereof afterward came Almonds.  
There were in it also the tables called the tables of the testament, because in them were the commandments graven with God's finger. Over this were images with wings called Cherubynes representing the Majesty and glory of God which overshadowed the mercy seat with their wings, all the which things had a certain signification of holier things afterwards disclosed by the gospel. But it were to long to speak of every of the premisses particularly, and to show what was meant and signified by the same.  
It shallbe sufficient for us to comparetheffect or pith of the whole matter to the priesthood of Christ.   

The text.  When these things were thus ordained, the priests went always into the fir●● tabernacle, which executed the service of the bolie things. But into the second went the buy priest alone once every year. Not without blood which he offered for himself, and for the ignorances of the people. Wherewith the holy ghost this signified, that the way of holy things was not yet opened, while as yet the first tabernacle was standing. Which was a simile tude for the time then present, in which were offered gifts & sacrifices, that could not make the minister perfect, as pertaining to the conscience, with only meats and drinks, and divers washings and iustifyenges of y● flesh, which men ordained until the time of reformation. 
Now when the temple was thus divided, and the holy relics bestowed in their places, all priests indifferently which executed the cetemovies belonging unto the sacrifices entered daily into that first tabernacle. But into that second, which was very holy, went the high priest (who was chief in dignity among the priests) alone once every year and no oftener, and that not without the blood of a beast, which he there offered first for his own sins, and then for the sins of the people edmmytted by error and ignorance. By the which things, as it were by certain dark figures, the holy ghost signified that at that time there was as yet no open way or entrance unto those places which are in very deed holy, and have no manor of earthly infection. For while the high bishop entered into the most secret part of the temple, and as yet that first tabernacle was standing, which had a similitude of those times in the which the people were by certain gross ceremonis kept (how so ever it were) in the jewish religion, lest they should have fallen to greater enormities, there were certain gross and vulgar ceremonies done by the comen sort of priests in the said tabernacle. Gifts were offered, beasts were killed and offered up in sacrifice, the which things had so a certain similitude of purification, that they could not yet make those perfectly clean (as touching the conscience and soul whereby God esteemeth us) who used them, although, as concerning the body and estimation of the world, they seemed to give some cleanness and purity. For whatso ever was there done, pertained chief unto the body, for that it stood in choice of meats & drink, whereas in very deed, meat neither purifieth nor defileth the soul: and stood also in diverse washings and pourgations of the flesh, which were not instituted for this intent that they should give man perfit righteousness, but because the people should by these rudiments and first principles, fall in ure by little and little with true religion, and by shadows be brought to verity, and made receivable of better things, which should be opened by the doctrine of the gospel, when time should come, Here have ye heard the effect of all the religion, by reason whereof the jews do stand so much in their awne conceits. Now let us compare the dignity of our high priest with these foresaid things.   

The text.  But christ being an high priest of good things to come, came by a greater and a more perfect tabernacle, not made with hands: that is to say, not of this building, nether by y● blood of goats and calves, but by his own blood he enteed in once into the holiplace, & found eternal redemption. For if the blood of oxen & of goats, & the ashes of a ●●ng cow, when it was sprinkled, purifieth the unclean, as touching the purifing of the flesh: how much more shall the blood of Christ (which through the eternal spirit, offered himself wythou ●spot to god) purge your conscience from dead works, for to serve the living god? 
For Christ being an high priest, a promiser, and author, not of corporal purification, neither of the good things of this world which have an end, but of everlasting and heavenly good things, entered, not by the veil wrought with men's hands, but by an other tabernacle not made with hands, that is to say, not of this building, the which as men do set it up, so can they pull it down again, but by very heaven, entered (I say) into the places which are verily holy, and verily far from all infection of mortality not bringing with him the blood of goats and calves therewith to pacify God's wrath, but his own precious blood which he shed for us in the altar of the cross, wherewith he redeemed not one nationalonelye, but all mankind from all sins, and that not one year, but for ever until the worlds end, so that they turning from their former myflyving, know Christ, and as much as in them lieth follow him in their life and conversation.  
For what comparison is it to compare a dumb beast unto Christ both God and man? If so be that the blood of Oxen and Goats, or the brent ashes of a young Cow sprinkled upon unclean persons cleanseth them, as touching a certain carnal and figurative purity and holiness: How much more than shall the blood of Christ, who not by corporal fire, but thorough the eternal spirit desirous of man's salvation offered, not a brute beast, but himself a pure and undefiled sacrifice unto almighty God the father, purify, not your bodies, but your conscience from these works which in very deed bring death unto the soul? His death delivereth us from endless death, and his most pure spirit purifieth our spirit which was before unclean. In both purifications is blood, but yet is there a great difference. In both is death, but an unequal death. In both is a spirit, but the one is far unlike the other. For what thing soever was there done by shadows and certain figures, the same Christ accomplished in deed.   

The text.  And for this cause is he the mediator of y● new testament, that through death which chanced for the redemption of those transgressions that were under the first testament they which are called, might receive y● promise of eternal inheritance. For where as is, a testament, there must also (of necessity) be the death of him that maketh the testament. For the testament taketh authority when men are dead: for it is yet of no value, as long as he that maketh the testament is alive, for which cause also, nether the first testament was or dayned without blood. 
Because that he who in the old testament made intercession and was a mediator between God and men brought not the people to the perfit state of innocency, therefore Christ succeeded in his room, and became a new mediator of a new testament, to th'intent that all sins taken away thorough his death (the which by that first testament could not be abolished and taken away, but remained, in such wise that they brought us out of the favour of almighty God) not only the jews, but also all though whosoever have been called to Christ's fellowship, may now thorough the doctrine of the gospel receive the promise and hope of th'eternal inheritance. For wheresoever this word testament is heard, there must needs be the death of him that maketh the testament, else should it be no testament, or if it were, it were of none authority. For the death of the testator maketh the same of authority which hath not as yet sure strength nor is ratified so long as the said testator is alive. Because it lieth in his power to alter it if he will: Wherefore forasmuch as that old testament had also the name of a testament, it was not ordained without blood and death, but of a beast, and such a beast as elswise should have perished.   

The text.  For when Moses had declared all the commandment to all the people according to the law, he took the blood of calves and of goats with water and purple wool, and ysope, and sprynkeled both the book and all the people saying: this is the blood of the testament, which God hath appointed unto you. Moreover, he sprinkled the tabernacle, with blood also, and all the ministering vesselies. And almost all things are by the law purged with blood, and without shedding of blood is no remission. 
For as it is read in the book of Exodus, when Moses had read all the law of God unto the people, and declared unto them what reward they should look after for keeping the same, and what punishment they should dread if they did not regard it accordingly, to th'intent the covenant made between God and the people should be confirmed, he took a cup, and therein mingled the blood of Calves and Goats with water, and purple w●ll, and sprinkled both the book out of the which he read the lords commandments, and likewise all the people with ●sope, saying: This is the witnessing blood, and confirmer of that testament which God hath commanded you to keep: And was not only contented thus to do, but sprynkeled also with blood the tabernacle, and all the holy vessels therein which they used in sacrifices. Likewise in all other rites and approved customs what things so ever were purified according unto the prescription of Moses law, were purified with blood. Neither was there any remission of sins but by shedding of blood.   

The text.  It is need then, that the simile tudes of heavenly things be purified with such things: but that the heavenly things themselves, be purified with better sacrifices than are those. For Christ is not entered into the holy places that are made with hands (which ●e similitudes of true things) but is entered into very heaven for to appear now in the sight of god for us: not to offer himself often as the high priest entereth into the holy place every year with strange blood, for them must he have often suffered sense the world began. But now in the end of the world, hath he apeted once to put sin to slyght by the offering up of himself. And as it is appointed unto all men that they shall once die, and than cometh the judgement: even so Christ was once offered to take away the sins of many, and unto them that look for him shall he appear again, without syune unto valuation. 
And truly it was convenient that such things as in earth represented the similitude and shadow of heavenly things, should be done with such manor of gross and carnal purifications. But when verity was once come to light, than was it meet that the heavenly sacrifices themselves should be made with better oblations, and cause a truer purity. For, as I have said, even all that Christ did in earth is heavenly. For truly he entered not in to the holy places made with hands, which are rather supposed holy then be holy in deed, and may be turned unto a profane use, and were nothing else but certain shadows and figures of things that were verily holy, but entered into very heaven where as dwelleth God immortal with his holy angels, before whom he as a leeful bishop maketh intercession for all men's sins, purchasing himself favourable audience with his own blood, which of his mere and free charity he shed for us: and that did he with so effectual a sacrifice, that it shall not be needful for him every year to do the same again, as the high pryest of the old testament entered in to the most secret part of the temple yearly. Nether is it any marueyll that the sacrifice made by the high priest of Moses was not of like efficacy, sense he was both subject unto sins, and offered up a beasts blood, and not his own.  
If Christ had been such an high priest, then sith there hath so many ages and years begun again sense the creation of the world, he should of necessity often times have offered up a sactifyce like as the priests of the old testament did. Now was he such a one, that it was sufficieute for him once to offer up himself, and once with the sprinkling of his own blood, to take away the sins of all ages until the worlds end. And that was done, not from the beginning of the world, but nigh the end of the same, when it was openly known to every man, that all the world was defiled with sin, and that there was no remedy but of God only, because it should manifestly appear how effectual a pryest, and of what great virtue and power he was, who with one sacrifice purged so great an heap of sins, and left behind him a ready and an easy remedy, which was, that the same sacrifice should be sufficient for all men, time once of measure, that would not make themselves unworthy thereof. For he took upon him, not only their sins who many years before put hope of salvation in him, but also theirs who would many years after believe his gospel.  
Wherefore there is not why the world should look after an other priest, or an other sacrifice to purge sins, but as it is appointed to all men that they shall once die without hope to return again into this life wherein we oft-times fall, and oft-times are purged again: and as there is nothing looked for after every man's death but that extreme judgement whereby endless rewards shallbe adjudged both to good and bad: so like wise Christ (who dying once was offered up for all the world, taking upon him, as much as in him lay, all men's sins, because he would be punished for all) would have nothing remain after this life but that last judgement wherein he shall appear again unto the world, not as before like a sacrifice appointed to be slain, or like a worker of mischief, and one worthy of punishment, but as a glorious person and one that knoweth no manner of sin: he shall, I say appear to their bliss and salvation, who being now purified thorough his death, persever in good and virtuous living till he come again, not to be offered up, but a judge desired of the good, and dreadful to the wicked.    

¶ The ten Chapter.  

The text  For the law (hauyg● the shadow of good things to come, & not the very fashion of the things themselves) can never with those sacrifices which they offer, year by year, comynually make the comers thereunto perfect. For would then not those sacrifices ●●●●eased to have been offered, because that the offerers once purged should have had no more conscience of sins? Nevertheless in those sacrifices, is there no mention made of sins every year. For the blood of oxen and of goats cannot take a way sins. 
furthermore the cause why the high priest of the old testament could not do the like, was by reason that that law forasmuch as it had not the lively and true fashion, but only a certain shadow of good things, which rather signified somewhat, then brought anything to effect, could never with her usual sacrifice of beasts (all though they were by those priests continually offered year by year) make such perfit as came to pacify God with uneffectual oblations by the mediation of weak priests.  
For if perfection might have been attained thereby▪ should not the same sacrifices once offreo, have ceased to be offered any more? Now in these sacrifices when so ever they be offered again, there is mention made a fresh of the former sins, which thing plainly declareth that they have no confidence in one sacrifice. Else for what purpose did they every year offer again new sacrifices, if one had so purged from all sin, that no conscience thereof had remained in those which had once offered and been purged? For seeing that sin is the malady of the soul, and not of the body, a gross and bodily sacrifice, as is the blood of Oxen and Goats, can in no wise take away the disease of the mind. The only spiritual and heavenly sacrifice of Christ is able to do this thing sufficiently the which thorough faith and Baptism so taketh away at once all the sins of our former light, be they never so many, never so heinous, that there remaineth no feat, or retrorse in conscience, so that we will only beware that we fall not again into out old enormities, and detestable deeds. For so far wide is it from thee, truth that God was made merciful by reason that such sactifices were oftentimes oftred, that being rather offended therewith he required some one effectual sacrifice which should continue for ever.   

The text▪  Wherefore, when he cometh into the world he saith: Sacrifice and offering thou wouldst not have: but a body haste thou ordained me. But●t offerings also for sin hast thou not allowed. Then said ●: lo, I am here. In the beginning of the book it is written of me that I should do thy will, O God. Above, when he saith: sacrifice and offering, and burnt sacrifices & sin offerings thou wouldst not have, ne●●e● haste thou allowed them (which yet are offered by the law) then said he: Lo, I am here, to do thy will O god: He taketh a way the first to estably she the latter▪ by which will we are made holy even by the offering of the body of jesus Christ once for all. 
For the Son as it were about to come into the world to make God the father merciful unto the same with the sacrifice of his own most precious body, speaketh unto him in the mystical Psalm on this wise: Sacrifice and offering thou wouldst not have, but a body haste thou ordained me: Burnt sacrifices, and other sacrifices accusfomablye offered to purge the people's sins, thou haste not allowed. Than said I: lo▪ sith that in the beginning of the book I am signified to be a sacrifice, I am here to do thy will, O God. When therefore he sayeth in these words? Sacrifice and offering, and burnt sacrifices, and sacrifices for sin thou wouldst not have, neither allowedest thou any of these sacrifices which were wont to be offered according unto the prescription of the old law: And immediately addeth: Lo I am here to obey they will O God, and to offer a sacrifice pleasant and acceptable unto thy mind: in these words, I say, he taketh away that first priesthood as dyspleasaunte unto God, to th'intent he may stablish the later there with to satisfy God's will and pleasure.  
What was this will of God, who thus loatheth the lawful sacrifices of the old testament, and greatly desireth a new kind of sacrifice? For soothe it was this, because it so liked his free goodness towards us, that his heavenly son (that is to say Christ) should take upon him man's body, and dying for the sins of the whole world, purify all men by one sacrifice duly made, of their sins, in such wise that there needeth nothereafter any other bloody sacrifices.   

The text.  And every pryest is ready daily ministering and offering often times one manner of oblation which can never take away sin. But this man after he hath offered one sacrifice for sins, is set down for ever on the right hand of god, and from hencefurth tarrieth till his foes be made his foot steole. For with one offering hath he made perfect for ever them that are sancrified. The holy ghost himself also beareth us record, even when he told before: this is the Testament that I will make unto them: After those days (saith the Lord) I will put my laws in their hearts and in their minds will I write them, and their sins and iniquities will I remember no more. And where remission of these things is there is, no more offering for sin. 
Whosoever is a priest of the old testament, is constrained daily to minister, and oftentimes to offer the same sacrifices again, which how oft so ever they be offered can never clean take away sins, so that it is an endless business to both parts, that is to say, both to the offerer, and to the priest by whom the oblation is made. But Christ thonly sacrifice once offered for the sins of all them which have, do, or will believe his promises, sitteth now on the right hand of God the father, tarryeng for nothing else but that which only remaineth, that is to say, to have all the membres of his body assembled together and until at the length it come to pass, according as it is promised in the Psalm, that his enemies (who are rebels against the gospel) be made his foot stool. But in the mean season he needeth not to offer himself again for us, because that with one oblation he hath sufficiently perfected all those for ever, which have deserved to be sanctified thoro we faith, in such wise that none of our old sins can be laid unto our charge. That I say now, even the holy ghost himself witnesseth speaking by the mouth of the Prophet, and showing long before that the same thing should be, which we see already come to pass. His words are these: This is the testament that I will make unto them after those days (sayeth the lord) when I shall put my laws in their hearts, and write them in their minds, and their sins and iniquities will I remember no more, much less than will I take vengeance for the same. Furthermore after that all sins be once pardoned for ever, what need is there of the jewish sacrifices, which were made to purge and take away sins.   

The text.  Seeing therefore brethren, that by the means of the blood of jesus we have liberty to enter into the holy place, by the new and living way which he hath prepared forus, through the veil (that is to say, by his flesh:) And seeing also that we have au hie priest which is ruler over the house of God, let us draw nigh with a true heart in a sure faith, sprinkled in our hearts & the evil conscience put away & washed in out bodies with pure water: Let us keep the profession of our hope, without wavering (for he is faithful that promised) and let us consider one another, to the intent that we may provoke unto love, & unto good works, not for saking the fellowship that we have among ourselves, as the manet of some is; but let us exhort one another, and that so much the more because ye see that the day draweth nigh. 
saying therefore, brethren, that the conscience of sins is taken away which feared us to make intercession to almighty God, and that we have an assurance given us to enter into the holy place, let us trusting upon the most sacred blood of jesus, which he shed for our reconciliation, and thereby opened us away and entrance far diverse from the old way, that is to say, a fresh, new, living, and evetlasting way, which after it is once opened can never be shut again, the which way he began unto us entering in first of all thorough the veil, that is to say, by his flesh where with his Godhead was covered for a time in this world▪ and after the same flesh was assumpted and taken up into heaven, heavenly things were opened: And sith we have a great priest promised of God after the order of Melehisedeche, whom God hath made ruler over all his house that is to say, over the Church chatholyke, the which church he governeth not as a minister, but as thauthor and Lord thereof, let us also in the mean time go whither Christ hath opened us the way: let us go, I say, not with bodily feet into a temple made of stones, but with a pure heart, and a very sure belief to obtain our petition entre into the heavenly temple, but first sprinkled, not touching the body with the blood of a beast, but touching the mind and spirit with the blood of jesus Christ, & thereby purified from the conscience of our old sins, & furthermore washed in our bodies too with the pure water of baptism that scoureth and washeth away all the filth of the soul: Then remaineth it that we persever in the things we have once begun, and keep steadfastly and without any wavering, the hope of immortal life which we have professed in Baptism, trusting in this one thing that God who promised is faithful and sure of his promise, and cannot deceive if he would so that we continue still in faith.  
Furthermore bycanse we are made the membres of one body let us cleave together by mutual charity and agreement considering with out selves how much each of us hath profited in the profession of the gospel, not because to envy him who hath overgone us, or to despise him that is overgone or left behind, but to provoke to charity and good works by good example and exhortactions giving one to an other. The which thing shall come to pass, if the going forward of our brother do make us more desirous to live well and virtuously, and also if we, perceiving any to be slack in going forward, do then with a brotherly carefulness prick him forth to better things, always rejoicing at them which go before, and making moche of those that do their diligence, not suffering any one to perish from our flock by reason he is forsaken, as some (occasion serving thereunto) are wont to leave of from their good beginnings: But let one of us by all manor of ways and means possible stir and encourage an other to go forth to the end in that we first began. And this thing ought ye so much the more earnestly to do, because ye see that the day of the Lord is at hand, which will give every man rewards according unto his deserts, and leave no place or opportunity to amend what hath been done amiss, but whatsoever hathbene done shall be then examined with exact judgement. And such trespasses as are committed by error or frailty of man shall easily be pardoned.   

The text.  For if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins but a fearful looking for judgement, & violent fire, which shall devour the adversaries. Be that despiseth ●oses law, dieth without mercy under two or three witnesses: how much soret (suppose ye) shall he b● punished which treadeth under ●ote the son of gods & co●●●eth the blood of the testament, where with he was sancrified as an unholy thing and doth dishonour the spirit of grace? For we know him that hath said: it belongeth unto me to take vengeancé, I will recompense saith the Lord. And again: the lord shall judge his people. It is a fearful thing to fall into the hands of the living god. 
But after we have once known the truth by the gospel being taught, what we must hope after, and what we ought to eschew, and what rewards good men shall have, and what evil, if we then willingly fall again into deadly sins, which Christ hath once washed away with his pre●●●●s blout in that he died once alonely, and never will die again, there remaineth the● no host or sacrifice for us which have so eftsoons fallen to our old ly●● and sinful living, whereby our sins may be freely released again thorough baptism. What then remaineth? Forsooth a certain dreadful looking for of the last judgement; and forthwith a cruel and tourmenting fire which in revengement of the goodness of God despised▪ shall devour the adversaries. Think you that he shall scape unpunished that hath despised the law of the gospel? The more merciful and beneficial that God is, the more punishment shall he have, who willingly and wittingly hath mocked therewith. He mockethe with the gospel, which after he hath been once called to the n●bre of the children of God, wilfully putteth himself into the numbered of the Devils servants. If there were so great punishment among the jews, that whosoever obeyed not the pryest teaching the commandments of Moses law, that is to wit, if he that was commanded to abstain from swines flesh did notwithstanding of a self will or disobedient frowardness eat the same, and afterward, being first convicted by two or three witnesses, was done to death without mercy: How much greater punishment than deserveth he to have, who treadeth vnderfo●e not any one priest of low estimation, but jesus Christ the son of God? Creuly he treadeth him underfoot, whoso despifeth his so great benefit: whoso counteth, I say, not the blood of a beast, but his holy blood wherewith the new testament was sanctified, as an unholy thing, specially the same blood wherewith he was once purged and made clean from all his old sins: finally whoso dyshonoureth the spirit by whom he hath obtained the grace of the gospel, because that spirit once put away thorough his vycyousnesse, he traitorously giveth up the temple of God unto the devil. Do we therefore assure ourselves that we shall escape unpunished because men do not by and by take punishment on such as do swerve from the purity of an evangelical and christian life? We know him that hath said: It belongeth to me to take vengeance: I will recompense faith the Lord. And again in an other place: The Lord shall judge the people. Let not any sinner flatter himself, and think that he is out of danger if he escape the hands of a man revenger. No man can escape the hands of God. But it is a dreadful thing to fall into the hands of the living god. Now the more that ye were to be praised when ye first began to profess the gospel, the more shame and rebuke shall it be for you to fall again into your former life.   

The text.  Call to remembrance the days that are passed, in the which after ye had received light, ye endured a great fight of adversities, partly while all men wondered and gazed at you for the shame & tribulation that was doe● unto you: partly while ye became companions of them which so passes their time. For ye became partakers also of the afflictions which happened through my bonds, & took in worth the spoiling of your goods, and that with gladness, knowing in yourselves, how that ye have in heaven a better and an enduring substance. Cast not away therefore your confidence, which hath a greater recompense of reward. 
And lest that come to pass, call unto your remembrance the times passed, in the which after ye had received light by the doctrine of the gospel, and faith, ye couragyouslye endured diverse fights of adversities in hope of the life to come: partly whiles all such as hate Christ's doctrine wondered and gazed at you for the shames and displeasures which were done unto you: partly whiles thorough the instigation of christian charity, ye of your own accord became partakers both of the shames & afflictions that were done unto other christians, or else Apostles, who (the world utterly contemned) lived after the rule of the gospel. For ye were willingly partakers of the afflictions and shame which among the wicked people seemed to happen by reason of my bonds and imprisonment, and were sorry for an other man's sorrow, & counted an other man's injury yours. Neither did you so far forth only declare yourselves true christians, but also gladly suffered the spoiling of your goods, declaring undoubtedly by deed self that you know and believe how there are better riches laid up for you in heaven which neither the privy thief, nor the violent robber can bereave you of: yea rather those riches increase by the loss of worldly goods which we suffer for the name of Christ. These deeds did with good cause put you in assurance and firm belief to obtain Christ's promises. For very great rewards are owing to so strong a faith, and undoubtedly God, who is both righteous and bountiful, will truly pay them, but in time convenient. Now is the time to fight, hereafter the crowns shallbe given. In the mean season ye have need of patience to th'intent that after ye have constantly obeyed the will of God, ye may receive the crown of everlasting glory promised you.   

The text▪  For ye have need of patience, that after ye have done the will of god, ye might receive the promise. For yet a very little while, and he that shall come, will come, and will not ta●y. But the just shall live by faith. And if he withdraw himself, my soul shall have no pleasure in him. It is not we that withdraw ourselves unto damnation, but ●e pattayn unto faith, to the wynuing of the soul. 
As yet the day is not come when that after battle taken away and ended the rewards shallbe given: Howbeit it is not far of: And our Emperor, who when he ascended up into heaven promised that he would return unto us again, will come, and not long tarry. In the mean while the righteous shall live by his faith, be he never so much afflicted, never so much laughed to scorn, never so much dead, yet by hoping for the promises shall he uphold his constant mind. Howbeit if he abide not still in faith, but thorough extreme desperation withdraw himself from the profession of the gospel, in him my soul shall have no pleasure. But God forbid that by reason of our mistrust, we withdraw ourselves from good beginnings unto damnation. Yea rather we have professed faith, and therein will we continue, to th'intent we may win the life and salvation of our soul, according unto the counsel of Isaiah, saying: The righteous shall live by faith.    

¶ The xi Chapter.  

The text▪  Faith is a sure confidence of things which are hoped for, and a certasute of things which are not seen. For by it the elders obtained a good report. Through faith we understand that the world was ordained by the word of god, and that things which are seen, were made of things which were not seen. By faith Abel offered unto God a more plenteous sacrifice than Cain, by which he obtained witness that he was righteous, god testifying of his gifts: by which also he being dead, yet speaketh. 
THere is nothing that so greatly bringeth good men into favour of God, as faith and sure belief on God. For it is an argument of a mind which hath conceived the best opinion that may be of God, to doubt nothing of his words, though the same appear no where to the senses of man, neither can be proved by man's reason. The common sort of men judge those things vain, & most like unto dreams which where they be nowhere in deed, are only conceived of the mind by hope, & thinketh it an extreme folly to believe that such things are true as can in no wise be showed unto the eyes. Certes this faith whereby the righteous man liveth when other do perish, is not a certain common light belief, but a substantial and sure foundation of those things which can not be perceived neither by the senses, nor argumentations of man: nevertheless sure hope so representeth the same unto the mind and soul, as though they were manifestly seen, and holden with the hands, and persuadeth those things which of themselves are invisible, to be most certain and sure▪ not by man's reasons, but by a su●e belief towards God the author thereof. The jews put confidence in their works, but this is the only thing which maketh us allowed & well beloved of God, & not us alonely, but furthermore if a man will make rehearsal from the creation of the world, he shall find that all our forefathers and elders, who are much remembered for their laudable virtue and godliness, deserved that they attained to by reason of their commendable faith.  
first of all, are we not bounden unto faith that we have sure perseverance that all this whole world with all things therein couteyned was created with the word of God, and the only commandment of the maker? For who is able otherwise to persuade, that of invisible things were created & made things visible: or else that things which are, were made of things which are not? The philosophers reasoning as men, supposed that the world was never made, neither had any beginning more than had the workman and creator himself. But this which could neither be seen, ne can be proved by argumentation of man's wit, we do as firmly believe as though we saw it, ascertained by holy scripture, which declareth that the world was made by the commandment of God, who (as we know right well) is able to do all things, and can not lie. Abel first of all men deserved to have the name of a righteous man, and was therefore the more to be praised, because not being provoked by the●aumple of any other, he was innocent and faithful to godward. But what thing was it that made him more dearly beloved of God than his brother Cayn▪ Forsooth faith, whereby he wholly hanged of him, whereas cain like a man faithless, and not contented with those things which the earth brought forth of her own accord for the food of innocency, filled the ground. They both offered sacrifices unto God of their own proper goods, but God only accepted the sacrifice of Abel, because the innocent man trusted to his goodness with a true heart, and gaped not after the commodities and profits of this world, but hoped for a reward of his virtuousness in heaven. Therefore he deserved not by his sacrifice, but thorough faith, that almighty God embracing his gifts, did by fire sent down from heaven testify that he was righteous, and by reason of this most goodly testimony, he is now after so many thousand years so much renowned and spoken of, of all men, that being dead he seemeth even to live and speak. He was slain to his brotherwarde what time he was murdered faultless, but he was not slay to God, unto whom his blood as yet cried vengeance from the earth.   

The text.  By faith was Enoch translated, that he should not see death, neither was he found: For God had taken him away. For afore he was taken away he obtained a good report, that he pleased God. But without faith it can not be that any man should please him. For he that cometh to God, must believe that God is, and that he is a rewarder of them that seek him. 
Neither was it any whit prejudicial unto godly Enoch that he was begotten of a wicked father. For holy scripture witnesseth of him that he was conversant & familiar with god, even when he lived in earth, because he pursued by faith, not those things which are seen, but such things as are not seen that is to wit, eternal things & heavenly: & for this cause he was taken up alive to those things that he loved, & delivered from death. For he lived after such a sort before he was taken from the fellowship of men, that he seemed rather to live in heaven then in earth, and seemed also unworthy to die for that he had committed nothing death worthy, to th'intent men should first learn by his example, that the open way to immortality is by faith and innocent living. Therefore he was taken away because he pleased God. But he pleased him chiefly by faith, without the which no man pleaseth him, have he else never so many good deeds. For whosoever desireth to be brought in favour with almighty God, must first of all believe that God is, who can do all things, and willeth what is best. Then must he also believe that God careth for the world, and that by him neither the godly, which setting at nought the visible good things of this world search after God invisible, are defeated of their rewards, be they never so much afflicted and persecuted in this life: nether the wicked persons shall lack their punishments, although they seem here to live in prosperity and have the world at will. Therefore Enoch may thank his faith for this (I wot near whether I may call it glory or felicity) that he is taken away from the fellowship of men, and liveth with God.   

The text.  By faith Noah, being warned of God, eschewed the things which were as yet not seen, and prepared the ark to the ●auyng of his household, through the which ark he condemned the world, and became hei●e of the righteousness which is according to faith. 
Howbeit Noah showed a more notable example of faith towards God, even than this, who when he was forewarned by the mouth of God, how it should come to pass that all kinds of living creatures in earth should be destroyed thorough inundation of waters, and saw no apparent arguments or reasons whereby the saying of God mought be proved, because the element was fair and clear, and the people that were feasting & making brydeales without any care laughed to hear these menacing words of the prophecy: Yet surely believing that it would so come to pass as God had said before it should hap, ordained an Ark, whereby he both preserved his own household, & condemned other men which so mistrusted the words of god, that they laughed him to scorn as a mad man when he was a framing the said Ark against the coming of the flood. Neither was he alonely preserved from the flould, but also succeeded in the praise of Abel and Enoch his elders, who are much renowned for that righteousness which thorough faith maketh a man commendable before God.   

The text.  By faith Abraham when he was called, obtained to go out into a place, which he should afterward receive to inheritance: and he went out not knowing whether he should go. By faith he removed into the land of promise, as into a strangcountrey, when he had dwelled in tabernacles: & so did Isaac & jacob heirs with him of the same promise. For he looked for a city having a foundation, whose builder & maker is god. 
Now how oft did Abraham give an example of a notable faith towards God? First where as there is nothing more pleasant to man then his native country, yet when almighty God commanded him to forsake the same with his affections, and flit into an unknown land, he made no tarrying, but obeyed straight ways the voice of God, and that provoked by no other man's example, nor put in hope and comfort by any probable reasons, how it should so come to pass, that after he had forsaken such lands and patrimony as he was borne unto, he should possess by inheritance, I wots near what land, whereof as yet he neither knew the name, nor situation. So sure a trust and belief had he, that all should come to pass what so ever God had promised. It proceeded of the same faith that when he came into the land promised of God, and the matter went not forward to his mind neither with him, nor his son Isaac, nor his nephew jacob (where as yet thinheritance of this land was not promised to him alone, but also to his offspring and posterity) because he was constrained oftentimes to fight with his enemies, and Isaac had much business and trouble with the Philistians, and jacob was driven thence by Esau his brother into the country of Mesopotamia, from whence after he was at the length returned again, he was fain to buy a little piece of ground to pitch his pavilion in: yet all these things moved not Abraham a whit to have any mistrust in God, who promised the land: neither complained he that he was a banished man, and not an inheritor, neither regarded he those things which are seen in earth, but heavenly things which are not seen otherwise then with the eyes of faith. For he perceived that this was not the land that God meant of when he made the promise, the which land he set so little store by, that he thought it not necessary therein to build neither house or town but keep himself and his, in tabernacles, as a stranger which anon should remove to an other place. What did he then look for when he saw that these promises were not performed? Forsooth he looked for an other city which was stable and perpetual, from whence he should never be driven out again, far unlike these cities which men do build and destroy, the maker and builder whereof was God himself.   

The text.  Through faith Sara also received strength to conceive and be with child, and was delivered of child when she was past age, because she judged him faithful which had promised. And therefore sprang there of one (even of one which was as good as dead) so many in multitude, as are stars of the sky, and as the sand the which is by the sea shore innumerable. 
Moreover his wife Sara when she had both an old man to her husband, and herself was so stricken with age, that her matrice lacked natural strength to draw man's seed unto it, and retain the same, did nevertheless conceive, and was delivered of Isaac, mistrusting the strength of nature, but yet giving credence unto God, who by an angel promised her a man child the next year. She gave no ear to nature reclaiming and barking to the contrary, but only had a sure belief that God could not lie. God promised Abraham a posterity equal in number to the stars, and the sand of the sea shore, and yet by the course of nature was there no hope of issue at all. That notwithstanding, he had no mistrust. And therefore of this one old man being barren by reason of age, there issued a posterity so many in numbered, as are the stars of the s●ye, and the sand in the sea shore. For he looked for sons and nephews, not after the kindred of blood, but after the imitation of faith, whereby all we are the offspring and posterity of Abraham, which do believe the promises of the gospel. Therefore not only Abraham, but also all his true posterity were of such constant faith, that very death bereaved not them thereof.   

The text.  These all died according to faith when they had not received the promises: but saw them a far of, and believed them, and saluted them, and confessed that they were strangers and pilgrims on the earth. For they that say such things, declare that they seek a country. Also if they had been mindful of the country, from whence they came out, they had leisure to have returned again: but now they desire a better (that is to say) an heavenly. Wherefore God himself is not a shamed to be called their God, for he hath prepared for them a city. 
For all these died when they as yet had not the promises performed, but law them a far of by faith, and believed them: and for great desire saluted them, putting so little trust in this land, wherein no man may live any long space, that they confessed themselves strangers and pilgrims, not only in palestine, but in the whole world. For oftentimes they call this life a pilgrimage and strange dwelling. And David in the mystical! Psalm confesseth himself to be a pilgrim on the land as all his forefathers and elders were, and yet reigned he in Palestine, and builded there a city. And verily this country that was compassed about with very narrow limits, and a great part thereof came not to the possession of the hebrews the offspring & successors of Abraham, because they could not drive out the old possessioners: neither did Moses' entre into the same, but beheld and saluted if a far of from a mountain, when he was about to pass out of the world, and yet had he no mistrust of the promises. Therefore sense they confess themselves to be pilgrims, they sufficiently declare that they desire and long for a country. What country seek they after unto whom all this world is an exile and banishment? They forsook their country of Chaldey, the which, if they had so sore longed for it, was not so far of, but that they might have had convenient recourse thither at pleasure. Therefore they longed not for that, but for an other country better than it, wherein they might live for ever, quite exempt and delivered from all grievous sorrows and pains of this wretched world. This was that heavenly country, into the which God called them out from their own, for the love whereof he willed them so to live in this world, as though they were not therein. And for this cause almighty God, where he is the maker & sovereign Lord of all men, calleth himself specially the God of Abraham, Isaac and jacob.  
For he is properly the God of those that have put their whole trust, and all aids of felicity in him. And unto such hath he prepared, not an earthly, but a celestial city in the which they reign always in bliss with him, for whose sake they contemned all things.   

The text.  By faith Abraham offered by Isaac when he was proved, and offered him being his only begotten son, in whom he had received the promises. And to him it was said: ●● Isaac shall thy seed be called: for he considered that God was able to raise him up again from death. Therefore received he him also for an ensample of the resurreccy on. By faith did Isaac bless jacob and Esau, concerning things to come. 
Was not this also a notable example of faith in Abraham? that when God trying how unfeignedly he trusted him, commanded him to offer up in sacrifice his son Isaac, where as he was his only son, and he in whose name the posterity was promised (for these were the words of the promyser: Thy seed shall be called in Isaac) yet he without further delay did as he was commanded to do, not reasoning here with himself on this wise: Of whom shall I have posterity if I slay him in whom only resteth all the hope of my posterity? But he considered this in his mind, that God who made the promise could not lie, and that he was able if it pleased him, to raise his dead son the multiplier of his stock even from death: And because he believed the resurrection of the dead, it was therefore given him to bring home his son again with him being as it were, restored to life, notwithstanding he was as much as in the father lay, dead, who even then represented by a certain figure the resurrection of jesus Christ to come. This was also a manifest example of a mind having a great confidence in God, that when Isaac say on his death bed, and had not as yet received the felicity promised of God, yet was he bold to promise the same to jacob and Esau his sons, when he blessed than both, foreseeing both their lives, and the contrary reward that each of them should have. So quick of sight is faith, that she seeth even those things as present which are far distant from the bodily senses.   

The text.  By faith jacob, when he was in dying, blessed both the sons of joseph, and bo●●● himself toward the top of his sceptre. By faith joseph when he died, remembered the departing of the children of Israel, and gave commandment of his bones. 
It came of like faith that jacob at the hour of his death, blessed all the sons of joseph, not ignorant what was to come, who crossing his arms laid his right hand upon Ephraim being on his left side, and his left hand upon Manasse standing on his right side, nothing doubting but that would come to pass, which the holy ghost told him before should happen. But this faithful old man saw a great deal farther, what time he kyssinge the top of the sceptre of his son joseph, worshipped Christ in him, who should have sovereign authority & rule over all men, of whom the said joseph falsely accused & betrayed of his brethren bore the figure. Neither did joseph grow out of kind, & become unlike his ancestors in faith. For when he should depart this world in the land of Egypt, he foresaw how it should come to pass by gods help (the which thing as then seemed nothing likely) that the Israel itis should remove out of Egypt to come unto the land promised of God: and so true is it that he doubted not hereof, that he gave then a commandment of the translating of his bones to the same place.   

The text.  By faith Moses when he was borne, was hid three months of his father and mother because they saw he was a proper child, neither feared they the kings commandment. 
Moreover Moses, when he was newly comen into the world was preserved by the faith, of his parents. For when the king had commanded that all the men children borne of the hebrews should straight ways be done to death, his father & mother after they had viewed the child (who seemed anon as he was borne to be marked to do some great and notable feat, even by the very towardness and likelihood that appeared in his countenance) supposing it to be an acceptable pleasure unto God that it were preserved for the common weal of the people, contemned the kings commandment, & hid the said child three months in their house: that done, they put it in a little coffer, and laid it out upon a rivers bank, nothing doubting but God would preserve the youngling whom he had endued with so great grace: to conclude, they feared more to displease God then the King, because they perceived that such as live well and vertuouflye, can not, how soever the world go with them, lack their reward.   

The text.  By faith Moses when he was great, refused to be called the son of pharao's daughter, and chose rather to suffer adversity with the people of god then to enjoy the pleasures of sin for a season, and esteemed the rebuke of Christ greater riches then y● treasures of Egypt. For he had respect unto the reward. 
Howbeit the parents of Moses deserved to have the praise hereof, like as this was his own proper commendation, that after he was shot up towards man's state, and chosen of pharao's daughter to be her son, he refused the honourable kindred of the blood Royal, having liefer to confess himself to be an Hebrew borne, & so to suffer common persecution with the people of God, then by wicked disimulation to enjoy the commodities and pleasures of this world, reckoning it to be much happier riches than all the Egyptians treasures, at that time to suffer the rebukes of adversities for the preservation of the people, thereby to figure Christ, who in time to come should suffer greater evils for the safety of his nation. finally he contemned that he might have had, and was sure of, and with the eyes of faith regarded those things only which are far from the senses, putting his affiance in God, who suffereth not the virtue and goodness of man, to be disappointed of worthy rewards.   

The text.  By faith he forsook Egypt, & feared not the fierceness of the king. For he endured, even as though he had seen him which is invisible. Through faith he ordained the passover and the effusion of blood, left he that destroyed the first borne, should touch them. 
The same Moses putting his trust in the aid of God, boldly attempted things of much greater enterprise than these. For he sticked not to fly out of the land of Egypte, and thence to convey with him the people of God, nothing fearing the wrath of the fierce tyrant. He contemned the king whom he saw with his eyes. He regarded not the threatenings of so mighty a Prince, whom he saw in arms pursuing his nation the Israelites at the heel's, and ready to slay them. Neither did he with less boldness and courage of mind trust upon the invisible socours of the invisible God, then if he had openly seen him with his eyes. Moreover of the same faith came it, that when he understood how it would come to pass, that the revenging angel would range thorough the whole land of Egypte, and slay all the first-born, he was nothing afraid of his people the hebrews, unto whom in those days about the time of the same destruction, he ordained the annual use or ceremony to eat the paschal Lamb, with whose blood they sprynkeled the thrasholde and haunse of the door, with both the posts of the house, and trusting upon this sign feared not themselves in the mids of the slaughter of the Egipcians.   

The text.  By faith they passed through the red see as by dry land, which when the Egipcians had assayed to do, they were drowned. 
Anon after when the reed sea letted the hebrews in their flying, by virtue of like faith it divided asunder at the stroke of Moses' rod, and left such a way in the mids, that they passed thereby as well as by dry land. And by this means all the people putting their trust in God, fled a way safe and without any harm. But when the Egyptians being rash and over hasty thorough wrath, were entered therein, by and by the waters closed together, and they all were drowned.   

The text.  ¶ By faith the walls of Jericho fell down after they were compassed about seven days. 
What thing made in times passed the walls of jericbo, after they were seven times compassed about, on the seventh day suddenly to fall without any violence of engines at the sound of the priests trumpets, & the cry or shoes of the people, in such wise that all the hebrews who environed the town, had entrance made themevery man in the place where he stood? was it not the faith of the captain josua and the people? he was thoroughly persuaded with himself that god was able to do all things, and that the thing would undoubtedly come to pass which he had promised to do.   

The text.  By faith the hatlotte Raab perished not with them that were disobed jest, when she had received the spies to lodging peaceably. 
Furthermore, it was also a notable example of faith that the harlot Raab, which had before received the spies to lodging that were sent unto the City by the hebrews, after she perceived how that people was dearly beloved and in the favour of God, she was better willing to provide for them with the danger of her own life, then to get thank of the wicked Citizens, and therefore had she this reward for her faith, that she and her family only were preserved from death, because they should not perish with them, which trusting to their own strength believed not that god would destroy their City at his pleasute.   

The text.  And what shall I more say? For the time will be to short for me to tell of Sed●●●, of Barache, and of Samson, and of Iephthae, of david also & Samuel, & of the ●●● phetes: which through faith subdued kingdoms: wrought tyghteousues: obtained the promises: stopped the mouths of lions: quenched the violence of fire: escaped the edge of y● sword, out of y● weakness, were made strong, warred valiant in fight, turned to flight the armies of the alyentes, the women received their dead raised to life again. 
But seeing that among so many wonderful acts of our forefathers and elders there was none at all notably achieved with out the aid of faith, for what purpose should I stand in the particular rehearsal of them all? I should sooner lack time, than examples if I would go forth with the stories of the Captain Gedeon, who trusting upon the aids of God feared not with three hundred men to set upon the host of the Madianites exceedingly well furnished with men, armour, and all other habilimentes of war: And in conclusion discomfited and put to flight a great multitude of them, with the sound of trumpets, noise of pitchers, and marvelous and sudden appearing of candles, in such wise that the hebrews never drawing their swords, one of them slew an other.  
Of Barache, who trusting upon the propheceie of the woman Deborah, set upon the exeedingly well appointed host of the Captain Selara, and slew the same not leaving one man alive, and finally put king jabin to flight, who anon after was slain of a woman.  
Of Samson, who being aided with the help of God achieved many wonderful enterprises against the Philistians, for the defence of his country, the which could not be done of a great many together, nor yet by any puissance and strength of man's body.  
Of Iephthae, who albeit he was a vile bastard, and of base fortune in his country, yet trusting upon God's help had a marvelous goodly victory over the Immonites enymyes to his people.  
Of David, who besides so many victories by Gods help gotten, besides so many jeopardies as he escaped by the preservation of almighty God, feared not being but a young stripling, and without armour, to encounter with Goliath well weaponed and armed at all pieces, whom he overthre we with the ●●oke of a sling, because God should have the whole glory and praise of this victory and not man.  
Of Samuel, who without any guard of men to defend his parsonage, governed many years the people of Israel, freely executing the office of a judge and chief ruler among them, being well assured that God would reward, if any man did any thing aright in his ministration. Time (I say) would fail me if I would proceed in reciting of all such examples. I will here overhyp so many noble Prophets, as putting their trust in God set nought by the threatenings of tyrants: so many men of renowned holiness as not by worldly goods & riches, but by the aid of god in whom they put their whole affiance did wondered deeds, & by their worthy acts left behind them a memorial of themselves unto posterity. For, to make a brief & summarie rehearsal of stories omitting the names of thauctors, it is to be ascribed unto their faith that they being as touching all other things unable, did by the help of God subdue most wealthy and rich kingdoms, and could not by any manner of fear be brought from the keeping of the law that was given them, looking for their reward of almighty God. And because no delaying of the promises minished their faith, at length they attained those things which God promised unto their elders. They obtained of him by faithful prayers that which could in no wise be done by the course of nature. They were by his preservation delivered from exceeding great dangers. The lions which against other are of fierceness invincible, they either vanquished, or proved harmless, as though their mouths being stopped, or else their claws fast bounden, they had had no power to hurt those whom God would have preserved without any annoyance. When they were cast into the mids of the fire, they so endured without hurt, as though they had quenched the natural violence and heat thereof with their bodies. Again, by the protection of God they escaped away safe from their enemies swords that were drawn against them. Furthermore God recomforting them, they received after viter desperation, exceeding great strength and courage of mind, insomuch that being not long before taken for dead men, they suddenly acquitted themselves manfully in battle, & valiantly put to flight their enemies, of whom they were invaded. Moreover the faith also of the women deserved that the mothers saw their dead children raised from death to life again.   

The text.  Other were tacked, and would not be delivered, that they might inherit a better resurrection. Again other were tried with mockings and scourgings, moreover, with bonds and prysonement, were stoned, were hewn asunder, were tempted, were slain with sword, walked up and down in sheep skins, & goats skins, being destitute, troubled audvered, which men the world was not worthy of: They wandered in wildernesses and in mountains, and in dens, & caves of the earth. 
Other being racked, and sore handled with diverse kinds of torments, were better willing to die in such pains, then to be delivered with condition to obey the wicked commandments of Princes: yielding with great faith their lives to almighty God, which they knew right well they should receive again with vantage in the resuttection of the dead, supposing i● much better to buy immortality with the loss of this short and transitory life, then for a little gain of small time to lose the life eternal. Again by reason of a constant desire they had to maintain the truth and righteousness, they were jesting stocks to all the world, laughed to scorn of every body, and slandered for mad men, and workers of mischief, and not only put to shame for their faith towards God, but also had their virtue and goodness tried with scourgings, and moreover with bonds and imprisonment. Furthermore they were stoned, hewn asunder, and torn in pieces with horrible punishment of body. To make an end, with what kind of evils were they nat tried with all? They died with dint of sword, being fully persuaded that good men could not by very death be severed from God.  
Again such of them as chanced not to make an end of their torments by death, wan nothing else by prolonging of their lives, but that they were tormented with long martyrdom. They were banished from their houses, and being driven out of towns wandered up and down in wilderness like wild beasts, covered, as well as it would be, with sheep skins, and Goat skins, having scarcity of all necessaries, vexed with the cruelness of persecutors ready to assail them on every side, & troubled with the sundry discomodites and miseries of this life, being so unworthy to suffer such evils and adversities, that the world was rather not worthy to have in it so virtuous and holy men: in such wise, that God mought seem even for this purpose to have taken them away from the company of men, lest they being men of pure and chaste conversation, should have led their lives among defiled persons and sinners. Therefore they wandered about in wild mountains, having no certain habitation or dwelling place to resort unto, using Dens and Caves of the earth in the stead of houses.   

The text.  And these all thorough faith obtained good report &, received not the promise, because god had provided a better thing for us that they without us, should not be made perf●●●●. 
And all these before named albeit they have not yet obtained the reward promised them for their godly living, which reward shallbe given them ●● the general resurrection of the bodies: Yet have they deserved perpetual praise for the constantness of their faith. Some man will here say: Why hath not every man his reward by and by given him after death? For sooth it hath so pleased almighty God, that all the whole body of Christ shall receive the glory of immortality together. For we are all membres of the same body: and such as have gone before us do gladly tarry for us, to th'end that they may wholly and jointly with their bodies, and all the fellowship of their brethren, enter into thinheritance of eternal glory, and be conjoined unto their head.    

¶ The xii Chapter.  

The text.  Wherefore, let us also (seyuge that we are compassed with so great a mult ytude of witnesses) lay a way all that presseth down, and the sin that hangeth so fast on, let us run with patience unto the battle that is set before us, looking unto jesus y● aucr●or and finisher of our faith, which (for the joy that was set before him) abode the cross & despised the shame, and is set down on the right hand of the throne of God. Consider therefore, how that he endured such speaking against him of sinners, lest ye should be werted, & faint in your minds. For ye have not yet resisted unto blood, striving against sin: And have forgotten the exhortation, which speaketh unto you as unto children: My son, despise not thou the chastenyug of the Lord, neither faiute, when thou art rebuked of him: for whom the Lord loveth him he chasteveth: yea, he sourgeth every son that he receiveth▪ 
seeing than we are compassed with so great a company, and as it were with a cloud of those, who, even in the old testament, witnessed by suffering of such evils as are before rehearsed that they believed the promises of God with all their heart, let us also encouraged by their examples see that we cast from us the burden or farthel of corporal things and bodily lusts, which letteth the mind laden with cares to desire things celestial, and put away sin that held us fast on every side: and finally being incensed and set a fire with the hope of heavenly things, run manfully in this ●●ase that is set before us, and by no afflictions, nor any withdrawing of the mind be stayed and holden back from running the course that we have begun, never casting our eyes aside from jesus Christ, who as he is the very cause that we have conceived this belief on God, so will he finish what he hath begun in us. Let us consider what way he entered in, and whitherto he came, who whereas he might by reason he was innocent and guiltless have escaped death, and been as much without all pain and passion, as he was without all sin, yet he despising the joys of this world suffered death, and to th'intent his death should be the grievous having reproach joined therewith, he suffered the death of the cross. For men make not so much a do to suffer a glorious death. Ye see which way he entered in. Now whitherto came he? By despising of this life, he attained immortality: By despising and setting nought by worldly reproach, he attained everlasting glory in heaven, where he now sitteth on the right hand of the royal throne of God the father.  
When ye withal haste advance yourselves to come to be partakers of this glory thorough reproach and diverse painful afflictions, then, lest you dyscouraged in your minds should at any time by th'enforcement of weariness ceaseto run in the raase that is set before you, considre with yourselves how that your capitain, who never knew any manor of sin, did nevertheless, to show us an example of true patience, endure so great rebukes, so much shame and villainy, such mysreportes and false accusations, that he let the wicked jews compel him to suffer the very punishment of the cross. Be not ye therefore dismayed, who being not clean without sin? do suffer less displeasures and persecution. Better it were for a man to die a thousand times, then to fall again into his former sinful life. Howbeit you, who have hitherto suffered small persecution and adversity, have not as yet resisted sin unto shedding of blood, the which sin fiercely assaulteth you, striving against it, and yet you do by and by suppose that God hath forsaken you, and remember not what the merciful father speaketh unto you, as unto his children, in the mystical proverbs, comforting you, and with sweet and gentle words exhorting you to great and valiant courage of mind: My son (saith he) despise not thou the chastening of the Lord: neither despair thou when soever he rebuketh thee. For whom the Lord loveth, him he chasteneth with the evils and adversities of this life, and scourgeth every son that he receyneth.   

The text.  If ye endure chastening, god offereth himself unto you as unto sons. What son is he whom the father chasteneth not? If ye be not under correction, whereof all are partakers, then are ye bastards and not sons. Therefore saying we have had fathers of our flesh, which corrected us, & we gave them reverence: shall we now not much rather be in subjection unto the father of spirits, & live? And they verily for a few days nuttered us, after their own pleasure, but he nurtereth us for our profit, to the intent that he may minister of his holiness unto us. No manner chastening for the present time seemeth to be joyous, but grievous: nevertheless afterward, it bringeth the quiet fruit of righteousness, unto them which are exercised thereby. 
If ye patiently endure such chastening, God acknowledgeth his sons, and offereth himself to you again as a merciful and loving father, & doth not exclude you from thinheritance of the life celestial. Think you that you are therefore hated, and nothing regarded of God, because ye are afflicted with the evils of this world? Nay, rather this aught to be an argument that ye are appointed to be the heirs of the father's inheritance. For what father is he that doth not some while chasten his son whom he acknowledgeth for his own? Furthermore, sith that all virtuous men and good livers, whom God either doth, or hath dearly loved, have been by temporal afflictions taught true virtue, and godly living, if you be free from such fatherly correction, verily it is a manifest proof that ye are bastards, & not true natural sons. If we have not only suffered, but also given reverence to our parents, of whom we are begotten as touching the flesh only, whiles they did with checks and lashes teach us the common behaviour of this life, not striving against their authority, but so interpreting their doings, as though howsoever they dalte with us, they did all of a friendly mind, and good zeal towards us: shall not we then much more submit and yield ourselves to the heavenly father, who is not only the author of bodies, but of spirits, fully persuaded with ourselves herein, that what evils and adversities so ever he suffereth us to be afflicted with all, he doth nevertheless with a fatherly mind provide for our soul health and salvation? As the corporal father is not so cruel against his son as to slay him, but to preserve him, and make him better: so God chasteneth us in this world to th'intent we may live for ever in the world to come. And those parents instructed us as they would themselves, oftentimes abusing their authority, and instructed us for a short time in things transitory, and such things as will soon perish, as in those which pertain to the getting and maintenance of worldly substance, yea and many times having an eye to their own profit, they instructed us to this end, because they would be helped with our obsequious and ready diligence. But this father who hath no need of us, always regardeth our commodities, and that our singular profits and commodities.  
For he goeth not about to have us enriched with earthly goods, neither to have us succeed in the livelihood of a few acres of land, but to give us his heavenly gifts, that is to wit, holiness in this world, and in the world to come everlasting bliss and felicity. Whoso will earnestly consider with himself this so great and excellent profit shall easily away with the temporal grief of this present life. For when other parents do correct their children, that manner of chastising hath in it no pleasure, but pain and grief for the time present, yet after the children be come to man's state, and begin once to perceive how much good that pain did them, then do they greatly rejoice that ever they were beaten and chid, and with laughing countenance rendre them thanks whom they suffered before with weeping eyes. Even so the calamity and misery of this world is in the mean time whiles it hangeth over our heads, and vexeth these mortal bodies, grievous to our senses. But this pain, this vexation and trouble, wherewith our souls also by reason of the society they have with the body are disquieted, bringeth forth the quiet and sweet fruit of righteousness in due season. Affliction teacheth godliness, godliness bringeth the joys of a good mind or clear conscience, a good mind bringeth forth immortality. Therefore let no man's heart fail him in this most godly raase. The sweat and labour is great, but the rewards are high and excellent, but the reward giver is faithful.   

The text.  Stretch forth therefore the hands which were let down, and the weak knees & so that ye have strait steps unto your feet lest any halting turn you out of the way: yea, let it rather be healed. Follow peace with all men & holiness: without the which no man shall see the Lord. And look that no man be destitute of the grace of God lest any rote of bitterness springe up and trouble, & thereby many be defiled: that there be no fornica●●●r, or unclean person, as Esau which for one mess of meat sold his birthright. For ye know how that afterward when be would by inheritance have obtained blessing, he was put by. For he found no place of repentance, though he sought it with tears. 
Follow you stout wrastelers, and lusty runners: bestyre your weary hands, pluck up your weak and faltering knees, and run straight to the mark that is set before you. Let not the foot turning hither and thither wander out of the straight way: Yea rather if you have wandered any whit at all, if ye have been heretofore slack in running, see ye make amends with a new lusty courage and cheerfulness. Neither is it enough for you that every man run for his own behoof taking no care for other: yea rather be you so conjoined in peace and concord, that by a common diligence one of you be careful for an other, and take heed lest any running in this common course fall from the grace of God: lest any lacking that holiness which becometh the membres of Christ to have, and without which no man shall see God, be onerous unto the body, and unworthy to have the chief game or reward which is set before us given him: And finally lest any root of bitterness spring up, and trouble the godly endeavours of other which hasten unto heavenly things: and being suffered to spread abroad defile a great many with his infection. Let there be no fornicator among you, or any person that is otherwise unclean, and given unto the belly. For such lusts and beastly desires do let you to run, and cause you to turn out of the right way, and thus cometh it to pass, that whiles you regard such coloured & apparent good things, ye lose that chief game and everlasting reward. So for a surety chanced it unto Esau, who being hongrey sold his birthright for the pleasure of one mess of meat, purchasing himself perpetual repentance for a small pleasure, that endured but a while. For this must you remember to th'intent it may be an example for you, how that afterward when he went about to have his byrthryghte restored unto him again by his father's blessing, he was put by, and was never the better for his late repentance, although he testified by great abundance of tears that he was sorry for his deeds. That byttrenesse which springeth of hatred, envy, and arrogance, breaketh brotherly concord: pleasure of the body, superfluity, and other desires of filthy things do defile pure and holy living. Now these two things, that is to wit concord and pure living, must not decay among you: Neither can the one of them be without the other. For among unclean persons and sinners, there is no concord wherewith God is pleased: neither can there be any good and upright living where as discord and debate raineth. Therefore we ought also to take good heed lest we most foolishly exchange thinheritance of the kingdom of heaven, with the pleasures of this world. The things whereunto we hasten are heavenly, wherefore we must come pure and clean: we must continually walk in the light of the gospel. Our holy living must agree with so holy a profession. You must needs be answerable unto your high priest and his law in your conversation.   

The text.  For ye are not come unto the mount that is touched, and unto burning fire, nor unto storm and darkness, and tempests of wether, and sound of a trump, and the voice of words, which voice they (that heard it) wished away, that the communication should not be spoken to them. For they could not abide that which was commanded. If a beast touch the mountaygne it shallbe stoned, or thrust thorough with a dart: so terrible was the sight which appeared, Moses said: I fear & quake. But ye are come unto the mount Zion, and to the cyrie of the living god, the celestial Dierusalem: and to an innumerable sight of angels: and to the congregation of the first borne sons, which are written in heaven, & to god the judge of all, and to the spirits of just and perfect men, & to jesus the mediator of the new testament, and to the sprinkling of the blood that speaketh better than the blood of Abel. 
For ye are not come unto the mount of Syna, which may be touched with body, as your forefathers came once, what time Moses published the law: and unto a burning fire which is felt and perceived with man's senses, nor unto a storm and darkness, and unto tempests of weddre, and sound of a trump, all the which things are perceived with the cares, and eyes: nor to the voice of words, which although they might have been heard with men's cares by reason they were pronounced with breath, and did little or nothing represent the true voice of God, yet had they such a Majesty in them, that the people hearing the terrible noise of the same, were greatly afeard, and desired almighty God that he would not himself speak any more unto them, but that Moses would with his voice publish such things as God had commanded. Else should that voice of God have been more terrible than the weakness of man's ears had been able to away with all. Such a reverend fear and dread had those things which were done only to figure the law of the gospel, that the people was kept a loaf, & not suffered to touch the mount, & also a proclamation made by commandment, that what beast soever touched the same should be stoned, or thrust thorough with a dart. For so terrible was the sight of the things which were showed unto the corporal senses, that Moses himself was abashed, & quaked for fear thereof. Howbeit you are not come to such a sensible sight, which was a shadow and figure of far better things, but to things that have in them more verity than is contained herein, forasmuch as they are perceived with the mind or soul, & not with bodily senses: Ye are come, I say, to the spiritual mount of Zion which is touched with the spirit, & not with hands: to heavenly jerusalem the City of the living God where is peace everlasting: to an unnumerable sight of angels the head pears & inhabitants thereof: to the congregation of the children of god who have not lost their birthright with Csau, but by cleaving unto Christ have deserved to be registered in heaven where they are made citizens: to God the judge of all, who is the sovereign parsonage of that common wealth: to the spirits and souls of righteous men, who for their perfit godliness and good living are joined to the company and fellowship of heaven, and associate with the judge: to jesus the high priest of the new testament who doth not destroy us, but restore us unto favour: & to his blood by whose sprinkling souls are purged the which speaketh better than the blood of Abel. For the blood desired vengeance: but this obtaineth pardon.   

The text.  See that ye despise not him, that speaketh. For if they escaped not, which refused him that spoke on earth, much more shall we not escape, if we turn away from him, that speaketh from heaven, whose voice then shaken the earth, and now hath declared, saying: yet once more will I shake, not the earth only, but also heaven. Where as he saith: yet once more, it signifieth the removing away of those things which are shaken, as of things which have ended their course: that the things, which are not shaken moye remain. Wherefore, if we receive the kingdom which can not be moved, we have grace whereby we may so serve God and that we may please him with reverence & godly fear▪ For our God is a consuming fire. 
The more mercifully & lovingly his blood speaketh for us, the more ought we to beware lest we despise him who speaketh so for us. For if they escaped not punishment for despising of the word, who refused Moses a man speaking on earth, then shall we suffer much grievouser punishment if we turn away from Christ speaking unto us from heaven, whose voice then shaken the earth, to fear them by sensible fear from singing. But what threateneth he now to do from heaven by the prophet Aggeus? yet once more, sayeth he, will I shake, not the earth only, but also heaven, to the intent thou not only earthly men, but also heavenly things may quake & fear. Now where he sayeth: yet once more: it signifieth the removing away of those things which are shaken, of such things, I say, as are made with men's hands, as the temple, and city of jerusalem, to th'end that those things which are not made with men's hands, & therefore inasmuche as they are eternal can not be shaken, may continue. The jews do glory & take pride in their temple, they glory in their holy city, but the time shall come when these things shall not be. They look after a kingdom, but we see it translated and removed to an other place. Let us therefore who thorough the benefit and grace of the holy ghost have begun to endeavour ourselves to attain the kingdom of heaven (the which can in nowise be shaken) persever in the benefit of almighty God.  
Let us continue in this heavenly temple, & serve God with such reverence and fear, that we may with purity of mind and conscience please him, who requireth not from hence forth any other kind of sacrifice. If our forefathers were afeard to do any thing whiles they were making of their sacrifices where with they should offend the eyes of men: how much more heed than ought we to take in these spiritual sacrifices lest we do any thing which may offend the eyes of almighty God. If in times past he were in danger who came unto the holy places without due observation of certain ceremonies: how much greater peril than shall we be in if we presume to come with unclean minds unto God, who is not a bodily fire (the which as it is kindled, so may it be quenched again) but a fire full of strength and efficacy, and also such a one as bringeth to nought and destruction what thing soever it lusteth.    

¶ The xiii Chapter.  

The text.  Let brotherly love continue. Be not forgetful to lodge strangers. For thereby have diverse men lodged angels unwates. Remember them that are in bonds, even as though ye were bound with them yourselves. Be mindful of them which are in adversity, as ye which are yet in the body. Wedlock is to be had in honour among all men, and the bed undefiled. As for whorekeepers and adulterers God shall judge them. Let your conversation be without covetcousnes, & be content with such things as ye haut already. For he hath said: I will not fail the nether forsake thee: so that we may boldly say: the Lord is my helper, and I will not fear what man may do unto me. Remember them which have the oversight of you, which have spoken unto you the word of God. Whose faith see that ye follow, and consider the end of their conversation. 
LEt brotherly love continue among you, since that ye are membres of the same body. Love ye not such only as are daily conversant with you, but also those which resort as strangers unto you. For hospitality is highly commended before God, in so much that hereby Abraham deserved to receive unwares Angels to lodging when he thought he had done that good turn and pleasure unto men. Furthermore Christian charity requireth also this, that the calamity of such as are in prison and bonds for the professing of Christ move you no less then if yourselves were in like case: and that their torment and pain (who are elswise afflicted with diverse evils and adversities) so stir you to pity and compassion, that it may hereby appear that you have a body subject to the self same evils, and are not compassionless for th●se pains and sorrows which the membres of the same body do suffer. Let wedlock, the which being kept as it ought to be had due honour, even among the heathen people, be likewise had in honour and reverence among you: and let not the bed of matrimony be defiled with any kind of adultery. As for whorekeepers & advoutrers' God shall judge them. Let your conversation be without covetousness, in such wise that you may content yourselves with such things as you already possess, as men living without provision and care for any thing to come. For god made such a promise unto joshua & in joshua to all that put their confidence & trust in him: I will not fail thee, saith he, neither forsake thee: so that trusting on him, we may boldly say as the prophet saith in the mystical psalm: The lord is my helper, I will not fear what man may do unto me. Regard you those that have the oversight of you, of whom you have received, not man's doctrine, but the word of God, and see that they lack nothing necessary for them, unto whose words like as at the beginning you gave credence, so look upon their living as on a mark, and follow their faith, considering how constantly they abide in the profession of the gospel unto their lives end. The gospel once taught a right, is always most steadfastly to be holden and observed.   

The text.  jesus Christ yester day, and to day, and the same continueth for ever. Be not carried about with diverse and strange learning. For it is a good thing that the heart be stablished with grace, not with meats, which have not profited them that have had their pastime in them. We have an altar whereof they may not eat which serve in the tabernacle. For the bodies of those beasts whose blood, is brought into the holy place by the high priest to purge sin, are burnt without the tents. Therefore jesus also to sanctify the people with his own blood suffered without the gate. Let us go futthe therefore unto by mout of the tents, and suffer rebuke with him. For here have we no continuing city: but we seek one to come. 
For as jesus Christ was yesterday, and is to day, and evermore shallbe time without end, and never shallbe changed: so shall his doctrine continue for ever. Therefore abide you stable and steadfast herein, and be not as men, leaning upon no sure foundation, carried about with new and diverse learning. The law of Moses taught no other thing than the gospel now teacheth, but after an other fashion. It is a point of folly to stick still unto shadows, after that verity is come to light. And yet are there some which renew again the old iewyshe religion now abrogate and dysanulled, holding opinion that bettue and godly living standeth in meats and corporal food, the which things such as have superstitiously observed, have nothing profited thereby to thattaining of righteousness. Whoso desireth to attain perfit and true godliness, which hath not an only shadow of righteousness, but stablisheth the mind with a clear conscience before God: let him cantinew in grace and faith, and lean upon this foundation which Christ hath laid, and then shall he not waver with jewish superstitions. Let the jews count it a holy thing to abstain from certain meats, even from such as are offered up in sacrifice. We also have a much holier altar, whereof it is not lawful for them to eat, who being given as yet unto the ceremonies of the law, know not the grace of the gospel, where by is given true soul health and salvation. For, according unto the prescription of the law, the carcases of those beasts whose blood is accustomably offered for sin by the high priest in the tabernacles called holy, are by commandment burned without the tents, as though the blood had in it some holy thing, notwithstanding the bodies, as things unclean and defiled, are carried out to be burned in unholy places, and therefore they abstain from them, as from unclean meats. These folks have the shadow, but we embrace that which the shadow hath signified. They were never the holier in mind after they were sprinkled with blood, neither were they any whit the cleaner because they abstained from eating of the bodies, since their souls were wholly disdained with sin & viciousness. We embrace jesus our sacrifice & high priest, who, as it were alluding to the figure of the law, would be crucified without the gate of the city of jerusalem, there to purge his people with his most precious blood, whose example we must not superstitiously, but devoutly follow. And this shall we do, if we also take up our cross, & follow him going out from the compainye of men, as from a knot or fellowship of mischievous persons. Let us likewise go out, & depart from meadling with this world, & take more pleasure to suffer reproach for Christ's sake, them to take the fruition of worldly glory. Let us bid this earthly cityfare well, who have not here a continuing city, but look after one to come, which is celestial and everlasting.  
Verily he goeth out of the city, who so putteth away and subdueth thaffections and lusts of the flesh, and wholly giveth himself to heavenly contemplation.   

The text.  By him therefore do we offer sacrifice of laud always to God, that is to saye● the fruit of those lips, which confess his name. To do good & to distribute forget not, for with such sacrifices God is pleased. Obey them that have the oversight of you, and submit yourselves unto them, for they watch for your souls, even as they that must give accounts: that they may do it with joy, & not with grief. For that is an unprofitable thing for you. 
We offer not up our sacrifice within the walls, but go in like manor out of the city with our high priest Christ, and continually offer a certain sacrifice pleasant and acceptable unto God thorough him, not any beast, not corn of the fields, but the fruit of lips, of lips, I say, not alonely of the body, but also of the soul, by the which we acknowledge the benefits of God towards us, and having Christ's cross in remembrance, tender thanks for the remission of our sins, and so many gifts as we are endued with all. Of this altar the jews are not partakers, who abide still with in the walls, and love nothing but that which is carnal. Now learn you also an other kind of sacrifice, worthy to by a sacrifice of the gospel, which we must continally make to please almighty God with all. Our neighbour is to be helped with our benefits, and if the same be in necessity, then ought we to secure him with ●haide of our goods and substance. For by such sacrifices gods favour is sooner obtained, then by the trifling observances and constitutions of the jews, without regard of our christian brother. Obey you those which have the oversight of you, submitting yourselves unto them, although they be evil persons, so long as they go not about to enforce you to ungodliness. For when they do according to their office and vocation, they watch for your souls inasmuche as they provide for your soul health and salvation, and that with their own peril, because they shall give an accounts of their ministration unto almighty God, from whom all power cometh. You shall greatly ease them of their burden, if you show yourselves obsequious and obedient unto them, to th'intent that what so ever they do, they may do it with right good will and gladly, rather than with evil will and grudging. For that is both grievous unto them, and also unto you unprofitable. It grieveth them that they have taken so much pain without any profit. On tother side, it is not expedient for you to provoke god's wrath against you, thorough your disobedience.   

The text.  Pray for us. For we reust we have a good conscience among all men, & desire to live honestly. But I desire you the more, that ye so do, that I may be restored to you the f●●er. The God of peace that brought again from death our Lord jesus the great shepherd of the sheep through the blood of the everlasting testament, make you perfect in all good works, to do his will & bring to pass, that the thing which ye do, may be plased in his sight through jesus Christ. To whom be praise for ever while y● world endureth Amen. 
Pray ye unto God for my brethren and me. For (as it seemeth) I ought to be numbered among your good pastors and bishops. Whether I be allowed of all men or no, I cannot tell, yet I trust I have demeaned myself as honesty and good conscience would among all those which are desirous to live after the rule of the gospel. And this do I the more earnestly desire you to do, to th'intent I may the sooner be restored unto you again. In the mean season I likewise pray for you, that it may please God th'author of peace which hath raised again from death that chief shepherd and pastor of his sheep our Lord jesus Christ, who when he was relieved entered into heaven thorough his blood, there to make intercession for us, unto the father, with the which blood he hath hallowed the new and everlasting testament: I pray for you (I say) that it may please him to make you perfit in all good works, to th'intent you may satisfy and accomplish his will, and that it may further please him to bring to pass that the thing which ye do may be pleasant and acceptable in his sight, and that thorough his son jesus Christ, who is always present and setteth forth our sacrifices: unto whom all glory is due, not only in this present life, but also for evermore. Amen. There is nothing that we can challenge and ascribe unto ourselves for our well doings. It is his gift, and cometh of him what so ever we do wherewith God is pleased.   

The text.  I beseech you brethren, suffer the word of exhortation: for we have written unto you in few words. Ye know our brother Timothe, that he is at liberty: with whom (if become shortly) I will see you. Salute them that have the oversight of you, & all the saints. They of Italy salute you. Grace be with you all. Amen. 
These things have I written for your exhortation, desiring you to take in good part that I have done of a good mind and purpose. I have written unto you in few words, as he who purposeth shortly to see you. You shall understand that Timothe is not with me at this present. For I have sent him to an other place. If he return shortly I will come with him and see you. Have me commended to all such as have the ouersyght● of you, and furthermore to the whole company of saints or good christians. The Italians salute you. The grace and favour of god be with you all.  
Amen.    
¶ Thus endeth the Paraphrase upon the Epistle to the hebrews.    


To the right Excellent and most virtuous Lady Anne, Duchess of Somerset, her graces most humble Orator john old wisheth true felicity and continuance of health in Christ jesus our only savour.  
considering (most virtuous and excellent Lady) that the holy ghost plainly commending by the mouths of the most worthy kings of famous memory david and Solomon, the mighty effectuous working virtue, and necessary wholesomeness, of the fear of God, which is the right foundation and groundwork of godly wisdom, sayeth among other specyal●yes of sundry mentioned states of persons, in a vehement admi●acy on of praise: that the woman which feareth the Lord, shallbe so much commendation worthy, and be esteemed for so excellent a treasure and jewel, that her price is far beyond the uttermost coasts: because that having that sure ground work of wisdom, she like a diligent skilful house wife, employeth the stock and whole substance of her qualities and travail in those necessity▪ doings from time to time, which make to the furniture of true religion and the glory of God, suppressing of vice, advancement of christian virtue, and to the relief of the needy, especially those of the household of faith: so that in her labours and orderly forcaste of well doings, proceeding from virtue to virtue, as thoccasion and necessity of matter persuadeth, the pillars and tur●ettes of heavenly wisdom shining and glistering in the eyes of the beholders, declare her worthy praises and price to be of most notable estimation and value before God and man: And forasmuch as the experience of your graces godly fruits of virtuous life and doings, hath and doth undenyablye report the unfeigned fear and love of God to be in your heart, aswell in your graces most christian studies and travails in the faithful furtherance and advancement of the sincere word of God, as in liberal relieving, helping and with most hearty diligence succouring the poor, as the common patroness and helper of all needy & succourless settours forth of the Gospel of Christ: where in the later end of this last year I took in hand at the request▪ of your graces humble servant▪ my special good friend Edward whitchurch Printour, to translate the Paraphrases of Erasmus upon certain of Paul's epistles, which were left untranslated for lack of pain takers in that matter, for somuch as the learned men appointed to this purpose of translation, had finished their limited tasks before: and now at the like request I have made the like enterprise to translate the canonical Epistles of. S. Peter, Jude, james and john: Being encouraged by your graces much proved clemency towards all men in general, I am presently bold to dedicate these simple doings of my rude trauslation unto your most noble and excellent name, not as a thing (being of itself a translation of base kind of th'English phrase, according to the rude common English speech of the country where I was borne) worthy your grace's commendation, but as a monument and reknowlaginge of my most bounden duty of humble thanks giving unto your grace, for causing me to be called of late to a competent vicatage called Cob●●gton in warwike shire, at the humble suit of the reverend ministre of Gods word, my singular friend Doctor hugh Latymer: and as a constant memorial and token of my duty to consider, upon what respect he bestowed his sure, & your grace your gracious helping forewardenes towards me: that I should dispense and employ my continual study, labours, residence, travails and industries to the earnest performation and faithful discharge of that ecclesiastical charge, vocation and office committed unto me, and to content myself as indifferently with that competent small living, as though it were of much more revenues and value: beseeching your grace to take this my most humble present in good and benig●● part, considering that for want of riches of eloquence and learning to cast in to the common treasoury among the abundant rich doings of famous learned men, I am readily glad, as an obscure unlearned person, with the poor widow to cast in my two mites.  
Now touching this notable learned Paraphrast D. Erasmus, if his doings upon the Gospels and Acts of th'apostles be so necessary and wholesome plain declarations of Christ's mind and the Evangelists, as the opinion of many learned, is they be: his Paraphrases also upon the pistles, are no less fruitful ne less profitable to give light and ready instruction unto men's consciences, aswell to pluck away erroneous opinions, if he be red with advised judgement, and to teach Christ aright, as to banish pride, drunkenness, ●reason, tumults, sedition, uproars, incontinency, riot, idleness, ruffianing vagabuncie, malice, slander, uncommely talking, light tales inventing and carrying, devouring of neighbours, and covetousness, the rote of all wickedness: which horrible vices are now a days so licentiously used and practised on all hands for the most part, hat Gospel like truth & liberty is almost utterly changed in to hellish iniquity: such is the devils diligent preaching prelacy, not only endeavouring to bring to pass thereby to plant and establish his Romish antichristianity with disobedience and other his branches and states of wickedness again, partly under pretence of a Christian liberty, and partly under colour of a common wealth, but also to cause the Gospel of Christ the rebuke● of disobedience and all other kinds of vice, to bear the blame of false opinions, disobedience, and naughty living, as though it were th'occasion or bolsterour of vice.  
To the redress hereof, Erasmus in these epistles is a ready strong interpreter in many necessary places: in all I am not able to affirm, knowing that he in his life time, was a man subject to infirmity and imperfection according to the natural condition of man: as he himself speaketh of the great Doctor. S. Hierome: Homo●rat, et falli po●●rat et fallere. A man he was, and might both be deceived and deceive.  
And as for my labour in this rude English translation, I took it in hand for none other end, but only to do at my hearty friends undeniable request, a little part, which learned men having done certain several parts of the other paraphrases, had by occasion let untranslated: and that the unlearned might through diligent reading of these englished paraphrases, taste, according to the measure of their faith, the sweetness of Christ, and the virtue of true obedience and christian living, and avoid the devils subtle juggling, eschew disobedience and seditious assembling, repent of light ruffia●yng and blasphemous carnal Gospelling, contemn the world with all his painted flattering, and abhorred the to much wickedly used brutish living. The Lord jesus Christ the only author of salvation and health, continue and increase his most gracious gifts in your grace to the end, and joyfully preserve your long prosperous health in him.  
Amen.  
The xv. of julie. M. D. xlix.   

¶ The Canonical Epistles.  

¶ The i Epistle of saint Peter.  
The ii Epistle of. S. Peter.  
The Epistle of. S. jude.  
The Epistle of. S. James.  
The i Epistle of. S. john.  
The ii Epistle of. S. john.  
The iii Epistle of. S. john.    

The Argument of D. Erasmus of Roterodame upon the first Epistle of S. Peter.  
PEter writeth to the jews that dwelled here and there in the coasts of the Gentiles (as james did) an Epistle (no doubt) worthy the chief of the Apostles, which is full of apostolic authority and majesty, and is comprised in few words, but full of sentences. He exhorteth meune patiently to bear the evils, that they suffered for malice of the gospel, in hope of reward. Moreover he admonisheth them, that according to the Prophets mentioned sayings, being freely called to so high dignity, they express a life worthy of their profession. For he saith, christianity consisteth not in title or baptism only, but in innocency of manners: for in that they are otherwise afflicted with sorrows, it maketh nothing to the glory of Christ: if they appear manifestly to suffer for naughty deeds doing. Furthermore he admonisheth such as come in to christianity, that they refuse not to obey magistrates, though they ●ee heathens, lest being provoked they can neither be converted to Christ, but become more fierce and cruel. Also that servants deny not their duty to their masters, though they be heathens. For the office of christian goodness is, to suffer all things. Furthermore he admonisheth the christian women that they contemn not their husbands though they be heathens, but study by their own manners to provoke them unto better. He warneth the husbands to bear with their wives, and to abstain sometimes from having to do with them, so as they may the more apply themselves to prayer. Than he provoketh men alter the example of Christ, to suffer displeasures, and not to imagine how to requite wrong with wrong, but to devise how to overcome their evil doers with softness and well doings. And these matters he treateth of in the three first chapters and in the beginning of the fourth. After these he exhorteth men unto newness of life and dissuadeth from the heathens vices. He allureth men unto soberness, unto watching, to continual prayers, and above other unto mutual charity unto hospitality and to do good turns one for an other. Again he enticeth men patiently to suffer persecutions, laid upon them for Christ's name sake. Than he informeth bishops, and in them the people under their charge. In the end he reporteth that he wrote an other epistle unto them by Silvanus, which was lost. This epistle it appeareth he wrote from Babylon, for in the name of that church he saluteth them, if any man allow not the understanding of Rome by Babylon.   

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

Peter an Apostle of jesus Christ, to them that dwell here and there as strangers thorough out Pontus, Galacia, Cappadocia, Asia, and Bithynia, elect according to the foreknowledge of God the father thorough the sanctifying of the spirit unto obedience, and spri●e●lyng of the ●loude of jesus Christ. Grace be with you and peace be multiplied. 
PEter sometime a disciple and a continual g●●st, but now an Ambassador and Apostle of jesus Christ, to all them that dwell here and therein the coasts of little Asia, at Pontus, Galacia, Cappadocia, and in that part that is properly named Asia, which the Ephesians have, and Bithi●●a, whom either the stormy tempests of wars have in times passed scattered abroad some to on place some to an other, or else whom the raging cruelly of them, which hated the name of Christ, hath giltelessy driven out of the places where their fathers dwelled before them: and ●re by that means now comfortless among stra●nge nations, as it were danyshed men, being in deed for fear of men, thrust out of their native country, but yet not excluded ne banished, neither deprived from the office of Gospel preathing, which God the prince of all men bestowed chief unto the land and nation of jews, after such a sort, that he would for all that have it commune to all them, whom soever he hath chosen. For like as those are never the better for being borne and leading their life at Jerusalem, which fet nought by the doctrine of jesus Christ: even so shall it def●a●de no man, in that he dwelleth among the uncircumcised and profane Gentiles, so that in stead of Moses law he embrace the grace of the gospel. For it is not the observation of the law, wh●t with the jews are commonely puffed up, that bringeth true salvation, neither kindred or place, but the free election of God. He is a right jew in deed, wihche what country soever he dwell in, or what kindred soever he is borne of, acknowledgeth jesus Christ to be the actor of true salvation, which died not for one nation of people alone, but for the whole universal world. But in that we so acknowledge him, we are not indebted to the me●tte of observing the law, but unto the free goodness of God, which chooseth out of all manner of nations, & calleth unto the liberal freedom of the gospel, whom soever it standeth with his pleasure to ●all vntoit. For it neither came of late suddenly in to his mind, to save all manner of mortal men by this mean, ne yet enforced with our well doings, helayth this up as a reward for us, as though we had so merited, but this was de●reed of god the father by his eternal counsel, that he would open the port of salvation, not to the jews only, but to all nations universally: not by circumcision, not by keeping the custom of the sabbath, neither by choice of meats, ne yet by other ceremonies of Moses law, which are corporal matters, & nothing but certain shadows of spiritual things that were given for a time: but by true sanctification of the spirit, which the spiritual law of the gospel giveth unto us, by the which we are truly purged in deed from all our sins, not for because we have observed the prescripts of the old law, but because we plainly & readily put our trust in the promises of the gospel: not by sprinkling of the blood of a calf, as it hath been hitherto wont to be done according to the custom of the law, but by the sprinking of the precious blood of the undefiled and most acceptable sacrifice to God, jesus Christ: whose undeserved death wipeth clean away from us, all the transgressions of our former conversation once for all, and after we be borne a new, as it were, into him through baptism, it restoreth us unto a new life. And forasmuch as baptism hath exempted us from this world, & engrafted us into the participation of heavenly rewards, I will not pray for those goods (in getting and heaping together whereof the toylers of the world think themselves fortunate) but those goods rather, which purge us clean from earthly contagious infections, and make us worthy the prince of heaven Christ: that is to say, Grace, that in distrusting your own merits, and in putting no confidence in the ceremonies of the law, you may look for true salvation of the free bounteous liberality of God, and in purting unfeigned trust in the gospel: And besides this I wish Peace, that being freely reconciled to God by the blood of Christ, you may have concord both among yourselves and with all other, not only hurting no body, but also perdoning other men's fanites, and requiting good turns for evil: the chance of which goods like as you have freely received of God, even so it standeth you in hand to apply yourselves unto godly studies, that you may wax rich in the increasing usury of good works more and more, not only persisting steadfast in that you have begun, but also going forward daily better and better, until the day come wherein the reward of immortality shallbe openly given, whereof you have now conceived a certain assured hope out of the gospel of Christ, that we should thereby challenge no praise unto ourselves.   

The text.  Blessed be God the father of our Lord jesus Christ, which according to his abundant mercy begat us again unto a lively hope (by that that jesus Christ's rose again from death) to an iuheritaunce immortal and undefiled, and that perisheth not, referred in heaven for you, which are kept by the power of God thorough faith, unto salvation, which is prepared already to be showed in the last time, in the which ye rejoice, though now for a season (if need require) ye are in divines, thorough manifold temptations, that ●he trial of your faith being much more precious than gold that perisheth (though it be tried with fire) might be found unto laud, glory and honour, at the appearing of jesus Christ, whom ye have not seen, and yet love him: in whom even now, though ye see him not, yet do you believe, and rejoice with say unspeakable, and glorious receiving the end of your faith, even the salvation of your souls. 
For this so passing a great benefit, his liberality is to be praised, of whom by Christ cometh unto us, whatsoever it be that maketh us truly blessed. And that is not Moses, but God himself, & the same the father of our Lord jesus Christ, which (when we were little fortunately borne of Adam, that is to say borne to sin, borne to death) hath begotten us new again into innocency, and hath begotten us unto life that never shall die, being provoked by no merits of ours, but stiered freely of his own mercy wherein he most chief exceedeth: and this hath he done not by the aid of Moses law, but by the costeous gift of his own son jesus Christ, whom he would have to suffer death, to th'intent, where we were else desperate wretches, he might deliver us from the tyranny of sin & death: And him he called anon from death to life, that we being in this world dead to worldly lusts, & having remembrance as it were before our ties of the resurrection, after his example in uprightness of conversation, might have an assured & a ready hope, that we also shall once be exempt out of these sorrows & attain with Christ unto the everlasting inheritance, which like as he being our head hath already attained, so shall all we also follow as many as be engrafted to the membres of Christ, & are made worthy by following of his crample, to be called his brethren, & the children of the self same father that he is: that like as we suffer common afflictions with him, so should we have reward also together with him. As long as we were the sons of the sinful Adam, an infortunate enheritaunre abode us. But as soon as we were made the sons of God, we make speedy haste to the inheritance of heaven. For it beseemeth, that seeing we are borne from heaven, we should behold heavenvly things, & seeing we are borne of God, we should folo we nothing but godliness. They that serve the world go about to have rewards that are transitory & wage that is slippery: but for us there remaineth y● happy inheritance after these temperal afflictions, which can neither be corrupted with death, ne defited with weariness or heaviness, ne yet fade a way by age or sluttishness. There is no cause for us to be afraid of, lest any man should in the mean while take this so plenteous an heritage out of our hands. We have an assured faith full promise maker: And in his hands it is safely kept & laid, up in store for us in heaven: howbeit after such sort, that for all that there must an assured hope, and as it were a certain pledge remain in the mean time with men upon earth, not with all manner of men, but with you & such like as you are, buto whom the spirit of Christ is given in stead of a gage: & which, albeit ye are for the time tossed on every side with condry storms of sorrows, that the frailty of man's utterly unable of himself to bear out, yet by the succour of God, which is mighty in all things, you are preserved, not through your own merits, but by faith & unfeigned trust: whereby you doubt not, but from the last time, after the which there shall be no more of this confusion of human matters, but the evil men being appointed to their tormeutes shallbe able to do no body harm, & the good being safe from all invasions of sorrows shall have the fruition of everlasting rest. For now the rewards lie hidden, & many times after the common people's estimation, they are in worse condition that be of the better, & those seem to perish which are most specially in sanegarde, & they seem to flourish which most chief go to nought. In this world there is time to exercise godliness, & the reward hath his time prescribed unto it, which it behoveth not to prevent. In the mean season let it be enough for us, the everlasting felicity is kept in safeguard for us, which neither manor devil can be able to take away from us before hand, so that we shrink not from the faith, whereby we ought to condemn mortal men's matters, & depend wholly of heaven. Let there be in the mean season fierce folks, which being rebels to god, trust to the aids of the world, let them for the time stamp & stare over you as though you were overcomen & left succoutles. But when the day shall come, & the discourse of things turned up side down, they shall be tormented, & you shall rejoice like conquerors, yea you ought to rejoice even now also through the undoubted looking for of so passig a great felicity. For it ought not to seem unto you a great or a grievous matter, though by afflictions and griefs that are but short and shall soon have an end, you come to the blessed that never shall decay. And perchance these persecutions also shall once have an end, which notwithstanding as often as they come in ure are to be borne with a mighty stout stomach, and without dismaying for the glory of God, in hope of the life to come. For after such wise doth the wisdom of God in providing for your commodities permit, that the sincerity and steadfastness of your faith may be tried through sundry assaults of sorrows. For if gold (which else were a thing both lost and would go to nought) be tried out not only by the touch stone, but also is assayed by the fire, to th'intent it may thenceforth be had in so much the more price as it is the more exactly fyned: much more will God have your faith, whereunto so high honour of duty belongeth, to be tried with sundry experiments, to th'intent that when it shall glister out of these flames of sorrows and afflictions, and being far more pure and more glittering than any gold though it be never so fine, it may be precious in the sight of God, and that all the matter at length may grow in to clean contrary condition: that is to were that the thing which seemed to be laid upon you in this world unto reproach, may chance unto praise: and that which seemed unto villainy, may be turned unto glory: that which seemed to be laid upon you to put you to dishonesty, may be turned in to abundance of honour in that day, when jesus christ, whose power worketh now in you by secret means, shall she we forth himself openly unto all men, and render unto every man reward according to his deserts. For what is a more glorious thing, than to be praised of Christ's own mouth? when you shall hear: Come you blessed of my father: what thing is more honourable than to be received of God the father into the fellowship of the kingdom of heaven together with the son? But this glory, although it shall be the comen glory of all godly folks, yet it shall chance more abundantly unto them, that have suffered greater things upon earth for Christ's sake. Which rewards in case they were nome presently apparent, the strength of faith should be no maruclous matter. But now the special chief praise of good folks consisteth in this point, that where you never saw Christ with your bodily eyes, yet with the eyes of faith you see him and love him: and where as the violence of sorrows doth openly & presently grate upon you, but the rewards, which are kept till a day, do not now appear, yet putting assured confidence in his promises, you suffer these things with none other stomach, than if the glory were presently furnished before your iyes, neither do you suffer only with boldness, but also in the middle of afflictions you rejoice with an unspeakable joy, being full of glory before God, that is to say, of a well hoping conscience, and full of a certain unfeigned confidence, that where you suffer such things undeservedly, you shall, by the will of God, abundantly receive a great fruit of your faith, that is to weet, the eternal salvation of your souls. For it is a great vantage, when through the losing of the mortal body, the immortal soul is preserved. Thus it was decreed by the eternal counsel of God, that men should attain salvation by these means, whereby even Christ himself came to everlasting blessedness.   

The text.  Of which salvation have the Prophets inquired and searched, which proheryed of the grace that should come unto you, searching when or at what time the spirit of Christ (which was in them) should signify, which spirit testified before, the passions that should happen unto Christ, and the glory that should follow aftet: unto which Prophets it was also declared, that not unto themselves, but unto us, they should minister the things which are now showed unto you of them, which (by the holy ghost sent down from heaven) have in the gospel preached unto you the things, which the Angels desire to behold. 
For these matters are not by chance brought to pass at all adventures, but the self same thing that we have already seen, the old Prophets (which prophesied before hand that you should be saved through faith and the grace of the gospel without the aid of Moses law) have diligently sought and searched out, not being contenteo to see as it were through a mist what should be to come: but they have also with a godly curiosity searched out of the spirit of Christ, which than presently signified unto the by secret inspiration, what Christ should suffer, and unto what excellent glory he should by-and-by be advanced unto, than what or what manner of time that should come to pass: forsomuch as their minds were vehemently desirous of his saving health. And unto them it was also manifested, that these things, which they prophesied beforehand should come to pass, should not be exhibited in their times, but in yours: and the things that they opened in their prophecies, they opened unto you & not to them selves. In deed they would have wished to see, that you have chanced to see: but their prophecies were spoken before to th'intent that we Apostles should be more certainly credited, which declare now unto you the things already done, that they had spoken beforehand should come to pass. And that you should also not stand in doubt, the same spirit of Christ in times paste taught them with secret still inspirations, what he had determined to do, which lately coming down from heaven in fyrietongues instructed us, to th'intent we should be preachers in all the whole world of the things that are come to pass. For we preach Christ that became man foral our salvation sake, was conversant on earth, was afflicted with reproaches & torments, finally was nailed on the cross, suffered death for our sakes, and anon ratsed again to life, was exalted unto heaven, where now he glistreth in majesty and glory with the father (which before seemed upon earth to be but a vile rascal and an abject) and thither also will he exalt those that his be. These mattersinasmuch as they were done by the unspeakable counsel of God, it is no marvel though the prophets desired to see them, seeing it is so excellently pleasant and acceptable a sight even to the angels themselves to look upon, with the beholding where of they cannot be fulfilled. The greater the benefit is which is offered unto you, the more greedily you ought to embrace it, that it be not through your own fault that you attain it not. The reward is certain, but it shallbe your duties for all that, to behave yourselves so, that you seem not unworthy the promises. The day that is looked for, will come, which shall openly bring forth the rewards both of the godly and of the ungodly. It will come once, whensoever it shallbe, and it shall come pleasant and happy to such as it shall find readily prepared: on the contrary part, it shall come fearfully to them that it shall find unfaithful sluggards and carelessly minded.   

The text.  Wherefore gird up the loins of your minds, be sobet, & trust pefectly on the grace that is brought unto you (by the declaring of jesus Christ) as obedient chyldrcu, that ye give not yourselves over unto your old lusts; by which ye were led whau as yet ye were ignorant of Christ: but as he which called you is holy, even so be yeholy also in all manner of conversation, because it is written▪ Be ye holy, for I am holy. And if so be that ye call on the father, which without respect of person judgeth according to every man's work, see that ye pass the time of your pilgrimage in fear. 
And forasmuch as Chryst would have that day to be uncertain unto us, it behoveth you not to be in a security at any time, but always having the loins of your minds girded, as men readily furnished to meet their Lords coming, watching and sober, being always stiered up and put in mind with the certain and sure looking for of the everlasting felicity, which now is offered unto all men that obey the Gospel: but yet it shallbe possessed at length, at such time, as our Lord jesus Christ shall openly show his majesty unto all men and unto angels and devils, howbeit they shall not come to that immortality, but only those that in a manner forecast the same in this world, and according to the example of jesus, being dead to the lusts of this world, live again again with him unto innocency, and continue steadfastly in it, like lawful and right true sons that trust in the promises of god the father, and do after his prescribed commandments, and never slide again into their old conversation, which than through the ignorance of the Gospels doctrine, was endangered with worldly concupiscences. For it is convenient that you differ from them in affects and manners, from whom you descent in profession. The world is nought and from it you are already exempted and engrafted unto Christ, which is righteous, holy and Innocent, and to this end are you chosen and called of the father, the fountain of all holiness, that like as you are in your profession, so should you in all your life and doings, be pure, upright, and unblamable. For the father will not acknowledge any to be his sons, but those that be like mannered unto him. For in deed this same thing he meant when he spoke to our, ancestors. Leuitici the nineteen. Chapter. Be you holy, for I the lord your God am holy. The purity of Moses law could not have been enough for you: to abstain from touching of dead bodies, to have your feet washen, to abstain from the act of matrimony: God will have all our conversation and all our whole heart to be free from all spots of sins. For in deed these are the things, that make us plainly impure in the sight of god. And although you call upon God by the name of a father, crying for his help in all things, yet if you live in a filthy conversation, you may not trust that he willbe merciful unto you, or acknowledge you for his children, seeing he esteemeth noman either for his kindred or for his estates sake, but only after the merits of his conversation. For nether shall the jew be pure, if his conscience be defiled, ne yet shall the uncircumcised be unpure, if he lead a godly and an innocent life.   

The text.  For as much as ye know how that ye were not redeemed with corruptible things, (as silver and gold) from your vain conversation, which ye receauch by the tradition of the fathers: but with the precious blood of Christ, as of a lamb undefiled, and without spot, which was ordained before hand even before the world was made: but was declared in the last times for your sakes, which by his means do believe on god, that raised him up from death, and glorified him, that ye might have faith and hope toward God, even ye which have purified your souls thorough the spirit, in obeying the truth, with brotherly love vufayned, see that ye love one another with a pure heart fervently, for ye are borne a new, not of mortal seed, but of immortal, by the word of god, which liveth and lasteth for ever. For all flesh is grass, and all the glory of man is as the flower of grass. The grass wyddereth, and the flower falleth away, but the word of the Lord endureth ever. And this is the word, which by the gospel was preached unto you. 
Therefore it remaineth that you which are desirous to have this father merciful unto you, have his unavoidable judgement always before your eyes, while you live in this exile, & so order your conversation, that there be nothing wherefore the father may be offended, & justly shut you out of the inheritance of the celestial country, as unnatural & disobedient children. The greater the price is, wherewith Christ hath freely redeemed you, so much the greater heed ought you to take, lest for your wilfulness and unthankfulness, you be turned again into your former bond thraldom. There is none more miserable a bondage, than to be the slave of sin. Those that for a little money are made free from their masters bondage, & become of bondmen free men, watch about them by all means, lest for their unthankfulness they may be drawn again into the bondage that they were in before: and will you than commit that offence to fall again into the old tyranny, to be willingly the bond slaves of Moses law, & had rather serve vain observances, that your elders delivered from one to an other unto you, than to obey the gospel of God, seeing you know that you were delivered once from them, not with a common trifling price, as gold or silver, but with an offering much more holy than Moses law knoweth of? For you are not made clean with the blood of a calf sprinkled, but with the precious blood of jesus Christ who like a lamb clean without any spot, pure and undefiled from all filthiness of sin, was offered for our sins on the aultare of the cross. Nether yet was that done by chance at all adventures, but the son of God was appointed to make this sacrifice from everlasting and before the making of the world, that he might through his death reconcile the father unto us: howbeit the secret device and decree of God's purposed mind, which was many long years unknown to the world, is now at length in these later times openly manifested, and a new matter is set forth before men's eyes to look upon which in the purposed mind of God was not new. And it was given for your salvation sake, unto whom Christ that was made man, died, and is preached, bestoweth thus much, that where as you had a vain trust upon the ceremonies of the law, now distrusting yourselves, you must put your whole trust in God the father: who like as he would have Christ to die to wipe away your sins, even so hath he raised him up from death, and for the painful travails of this life which he suffered, he gave him the glory of immortality: to th'intent that as you have believed that which he hath done, in following his example, you might also trust surely to have the same reward to be bestowed on you, in that you put your whole affiance in God, which what he hath already performed in his son, the same also will he undoubtedly perform in all them, which live after such sort, that they may be worthily accounted among the membres of Christ, in to whose body you are engrafted, since that you were regenerate through baptism in to him. Before that time you did after your own lusts, that is to say, embracing carnal shadows of things in stead of true right things: but now since you have cleansed your souls, not with the observation of Moses purgeing sacrifices, but in that you have through faith obeyed the truth of the gospel, which by the spirit of Christ hath purged your consciences, you must endeavour yourselves both to be correspondente unto the head Christ in uprightness of life, and be answerably like unto the concord of the body by an exceeding and a plain brotherly and an unfeigned love among yourselves: that like as Christ loved you not after a comen sort, nor after a carnal manner of love, even so should you love every one other, with a spiritual love. New kindred requireth new affection. Before this time you Jews loved jews after a carnal affectionate love, but now being by a far other manner regenerate (not of a mortal & an earthly seed after the body, but of an immortal and a heavenly sede by the word of God which liveth and endureth for ever whose gospel you have believed) you shall love the brethren with a heavenly love. Moses law was given for a tyme. But the word of God hath brought forth the law of the gospel unto us, which never shall perish. The thing that proceedeth from men is but for a season, but the thing that cometh from heaven, is everlasting, as Esay said before: All flesh is as grass, and all the glory of man as the flower of the field. The grass is withered, and his bloure fallen away, but the word of the Lord endureth for ever. This is the eternal word of the eternal father, whom the shadows of the former law in times past painted out unto us, but now he is openly declared by the preachers of the gospel, and not only unto you, but unto all them that receive Christ with a sincere upright faith.    

¶ The ii Chapter.  

The text.  Wherefore lay a side all malicioushes and all guile, and fay●ednesse, and envy, and all backbyting: and as new borne babes, desire ye that milk (not of the body, but of the soul) which is without deceit: that ye may grow there by (unto salvation) if so be that ye have tasted, how gracious the Lord is, to whom ye come, as unto a living stone, disavowed of men, but chosen of God and precious: and ye as ●●ing stones, are made a spiritual house an holy priesthood, for to offer up spiritual sacrifices, acceptable to God by jesus Christ. 
Forasmuch as you are lately borne again by an heavenly generation through the doctrine of the gospel, cast all the vices of your former conversation quite away from you, if there were any malice, if there were any deceit, if there were any hollow heartedness, if there were any envy, if there were any backebyting or cursed speaking, and from henceforth as babes new borne, greedily covet that milk, not of the body, but of the soul, the milk that knoweth no deceit, and is fit for your age which is more harmless than strong, even the milk of the gospels ordinance. For the gospels doctrine hath his principles, it hath his infancy, it hath his diet meet for weak tendre age: it hath also his farther growings, finally it hath his perfit grown age. Those first things are not to be supped lothesomly, but greedily, yea and thrustily: neither yet must you lyngres continually in them, but to proceed from them still unto things of more perfection. For in deed it were even a strange thing if a man borne of his mother should be always a babe and covet nothing else but milk. And it behoveth you also to ware big, till you grow unto perfit salvation, and not always to stick still in making the foundations, but to rise by little and little unto the perfit building of the house. For in case (according to the psalm writers counsel) you have tasted that the Lord jesus is sweet, it is requisite for you to be provoked with that taste to set your appetites upon greater things. In human buildings, the stones neither change their place ne grow any bigger: But in this building (which standeth upon living stones) the chief principal stone whereof, and the stone that containeth all things, is the living and eternal jesus Christ, which of late (after the psalm writers prophesying) was cast away of men, that is to were of the phariseis, who holding of their temple that should go to nought, had no knowledge of this heavenvly building, howbeit he was chosen by the judgement of God, and had in much price, there is nothing to hinder, but that it may proceed forward to the perfit finishing of the building. Therefore you must necessarily go, through forward increase of virtues, unto Christ the living stone, the chosen stone, the stone preciously set by in the sight of God, that you also being grounded upon such a foundation may be builded upon by little and little, until you be made spiritual temples much more holy than the temple that the jews brag of, and in the which temples much more wholly priesthood is exercised than was used in that temple. For in it the levites and priests offered up beasts, but in these spiritual temples you yourselves offer up spiritual sacrifices most acceptable to God, who, as he is a spirit and not a body, so doth he delight in spiritual sacrifices, that you should nothing mind the rites of Moses now being worn out through the preaching of the Gospel: in stead of sundry kinds of brute beasts, you slay worldly and br●tish affects, lecherous lusts, pride, wrath, envy, desire of revengement, riot, and covetousness and in stead of, incense, you offer pure prayers flying out of the altar of a pure heart into heaven. These are the sacrifices that are offered at all seasons in the spiritual temple, and are at all times acceptably welcome unto God. For those sacrifices of Moses are now all ready grown in to a lothesomenes, as the prophet Isaiah beareth record. But these manner of sacrifices are continually allowed through jesus Christ, by whose commendation the diligent service doings of the christians are acceptable unto the father.   

The text.  Wherefore it is contained also in the scripture: behold I put in Zion a stone to be laid in the chief corner, elect and precious, and he that believeth on him shell not he confounded. Unto you therefore which believe he is precious: but unto them which believe not, the stone which the builders refused, the same is begun to be the head of the corner, and a stone that men stumble at, and a rock whereat they be offended, which stumble at the word, and believe not that, whereon they were set. But ye are a chosen generation, a royal priesthood, an holy nation, a people which are won: that ye should show the virtues of him that called you out of darkness, into his marvelous sight, which in time past were not a people, but are now the people of God, which some time had not obtained mercy, but no we have votayned mercy. 
There is no cause why you should be in any mistrust, as long as ye cleave fast unto the head Chryst, as long as you stand hard upon the noble and unmoveable stone Christ, of whom god spoke in times passed by the mouth of Isaiah: Behold I put in Zion a stone to be placed in the chief corner, tried, chosen▪ and precious▪ And he that shall put his trust in him, shall not be ashamed And that which he spoke of before hand, we see now all ready performed. For the self same one stone was precious and wholesome unto some, and to some hurtful and noisome, unto you he is justly precious, because you are grounded surely upon him, because you put your whole trust in him, and are preserved by his aid against all storms of tempests. But unto them that had rather stick still unto Moses than unto him, and have rejected him, not willing to have him put in the building that they purposed to build, he is contrary wise a reproach and a very destruction. For him that they disdained to have in their building, god would have to be head stone of the corner, by whom he might knit together and contain as it were the wall on eithersyde, that is to say, both the sorts of people, of the Gentiles and of the jews: by whose strong defence the building should be safely preserved against all assaults, & him should, who so ever were adversaries unto this new building, stumble at and ●●ne against. And they stumble whosoever be offended at the word of the Gospel, and believe it not, seeing Moses law made them ready before hand to this end, that they should believe the gospel, as soon as the thing was truly performed in deed, that the law signified in shadow. Therefore those that have disallowed Christ god hath also disallowed them again. But as for you, whom they reject with Christ, he hath made that chosen kindred, whereof Moses spoke in times past, that holy nation, and peculiar people, whom god hath take to himself with an excellent price: that like as the people of the hebrews being delivered in times passed by Moses leading from the tyranny of Egypt, and conveyed through so many dangerous matters into the land that they had long hoped upon, preached unto the world the goodness of god showed to them, ward: even so you having in remembrance his free liberality towards you also, should glorify among all men the wonderful power of god, which by a new mean having conquered the enemies of your salvation, hath delivered you out of the darkness of ignorance and vicious living, into his wondered light of the gospels truth, by the which all the errors of the gentiles and shadows of the jews are clean wiped away. Unto you therefore hath chanced this honour, that they which persecuted Christ, surely reckoned upon to themselves, & yet clean contrary, the matters being turned upside down, the thing chanced that Osee said before should come. The people which before were the most abjects, that is to say, far of from god, is now a peculiar people unto god. And the people whom god had rejected as unworthy of his mercy, hath felt by experience the mercy of god without help of circ●cision of the law, and is received through the only gospel like faith into the fellowship of the son of god.   

The text.  dearly beloved, I beseech you as strangers and pilgrims, abstayve▪ from fleshly justes, which fight against the soul, and see that ye have honest conversation among the gentiles, that where as they backbite you as ovyll doc●s, they may see your good works, and praise God, in the day of visitation. submit yourselves therefore unto all manner ordinance of man for the lords sake, whether it ●ee unto the King, as unto the ●he●e heed: other unto rulars, as unto them that are sent of him, for, the punishment of evil dowars: but for the laud of them, that do well. For so is the will of God, that with well doing ye may stop the mouths of foul and ignorant men▪ as fire, and not as having the liberty for a cloak of malicyousnes, but even as the servants of God. Honour all men. love brotherly fellowship. Feat God, honour the king. Servants, obey your masters with fear, not only if they be good and courteous: but also though they be froward. For this is thank worthy: if a man for conscience toward God endure grief, and suffer wrong undeserved. For what praise is it, if whell ye be buffeted for your faults, ye take it patiently? But and if when ye do well, ye suffer wrong and take it patiently, then is there thank with God. 
Than sense ye acknowledge the singular liberality of god towards you, whom he hath redeemed with the price of blood, whom he hath reconciled unto himself by the death of his son, whom his will was to have to be the membres of his only begotten, and the living stones of the heavenly building, whom he hath chosen into the right of children, and called into the inheritance of immortality: I beseech you (deately beloved) to frame yourselves in holiness of life like unto your own dignity, like unto the gentle goodness of god, and unto so high a reward. You are regenerate unto heaven, being in this world as foryners and strangers: make speed thither where your country is, & where the inheritance of heaven is laid up in store for you: that you be not called away from this desire by earthly and gross appetites which with all manner of engines make war and batail against the spirit which is greedily desirous of heavenly things. Let your conversation accord with your profession, that your manners may allure unto Christ other folks also that are pagans, among whom you live: unto whom it is so much requisite for you to give no manner of occasion, that they may rightfully judge evil of the gospels doctrine (if they should perceive you in the common custom of life to be no whit better than other be,) that the entire uprightness of your manners and well doing towards all men, may stop their backbiting reports wherewith they speak evil of you, for malice that they bear to Christ, and for the hate of religion, which they suppose to be wicked superstition: which things evidently perceived, they shall repent also, and acknowledge their own error, being inspired with the mercy of god, when it shall please him, which hath chosen you, to draw them to him also: and that they may than by your godly works glorify him, whom before they abhorred, because they knew him not. This world hath also an order of his own, which by occasion of religion ought not to be disturbed, as much as may be saving the glory of christ. Even so Christ would have you to be free from sins, that you should nevertheless suffer every thing willingly for the gospels business sake, obeying and submitting yourselves not only unto Christian magistrates, but unto the heathen magistrates also: whether he be a king, you must obey him as most excellent in the public authority: whether they be rulers, you must obey them, as by whom being sent to travail abroad, the king administereth the matters of the common wealth. Nether let it move you, that they be heathens, that they be idolators, but acknowledge their office that is necessary unto the common wealth, which consisteth of sundry kinds of men and religions. For they bear rule with authority to restrain offenders and wicked persons by fear of punishment, & to allure those that be good with rewards to do their duty. You have not need of their fearing, inasmuch as you do of your own accord more than man's laws require. They have no need of man's commendation, whom the reward of heaven maketh fervent: and yet it is requisite also to acknowledge them with the other. For this is the will of the most high God your Prince, that you give none occasion unto their inconsiderate ignorance, whereby they might proveably call the gospels profession to blame, if they perceived you to set nought by their authority. That which other do for fear of the laws, do you willingly of your own accord, yea more habundauntlye than other do, that you may declare yourselves to be right free men in deed. For he is free that of his own mind and willingly doth as he should do rightly. God forbid that you should abuse the pretence of the gospels verity to sin more licentiously. You own not bond service unto men but inasmuche as you are the servants of God, you shall submit yourselves, for his glories sake, unto all men gladlre and willingly. If any duty therefore, if any honour be duly belonging even to them that be heathens, either for the public office sake that they bear, or for affinity sake, do that thoroughly unto all men, lest they being any whit offended, be brought more farther of from the profession of the gospel: yet for all that, it is reason that you love them specially, whom the common profession hath made brethren unto you. Fear God, whose eyes no man can beguile: And concerning the king, there is no cause why you should be afraid of him, seeing he is dreadful to none but to evil doers, but yet acknowledge his authority in those things, that he exacieth of you without hindrance of godliness. He demandeth custom, pay it him: he exacteth tribute, give it him. That which those that be free aught to do to the Magistrates, though they be heathens, bond servants ought to do unto their masters: from serving of whom baptism maketh them not free. But they ought rather with greater reverence to acknowledge them, not only if they be good and sober men, but also if they be sore men and hard sharp men, lest peradventure being offended with your froward manners doing otherwise than you ought to do, they lay the fault unto the profession, and be driven the more farther of from it, whereunto they ought rather to be incensed and alured by your honest behaviour. Some will say: It is a sore matter to bear the tyranny of Princes, it is a sore matter to abide the cruelty of masters: For princes spoil, exact, and punish: and masters with whips and buffe●tes all to tear them that are faultless. These matters would rightly seem not worthy to be borne, if it were ascribed unto them and not rather unto God. Their wickedness deserveth not thus much, that these things should be suffered at their hands, but so is the will of God, that your goodness should turn their maliciousness in to the glory of Christ. For after such sort is your patience acceptable to God, when being afflicted undeservedly, you suffer nevertheless contentedly, not for fear of men, but for the glory of God. commonly there is no despite more impatiently taken, than when men are not faulty.  
But among Christians it is far otherwise, for among them like as every one is the best, even so doth he covet to be most acceptable unto God. And the more inwardly he loveth God, so much the more chearfullye he suffereth whatsoever appertaineth to the glory of God. But what garmercye were it, if you suffer when you are buffeted for naughty doings? The conscience of the fault teacheth this, that every man can abide his deserved pains and hold his peace. But when you suffer patiently the sorrows that are done unto you for weldoinge, you come in favour with god, for whose cause sake you suffer willingly.   

The text.  For hereunto verily were ye called: for Christ also suffered for us, leaving us an ensample, that ye should follow his steps, which did no sin, neither was there guile found in his mouth▪ which when he was reviled, reviled not again: when he suffered, he threatened not: but committed the vengeance to him that judgeth righteously which his own self bore our sins in his body ●n the tree, that we being delivered from sin, should live unto righteousness. By whose stripes, ye were healed. For ye were as sheep going astray: but are now turned unto the shepherd and bishop of your solles. 
Your innocency might disdainfully grudge at this, but that Christ being innocent suffered greater heinous peines for your sake. This is your profession, upon this condition are you called into his body, that you might follow the example of suffering which he hath left unto you, and entering in by the same footsteps you might thrust in unto everlasting glory by the same way that he attained unto it. What sorrow was it that he suffered not, which was crucified with thieves? And what is more innocent than he which not only committed no fault at all, but also there was no manner of guile at any time found in his tongue? when they bitterly reviled him, he gave none evil words again, but rather besought the father to forgive them.  
When he was bounden, when he was beaten, when he was nailed on the cross, he threatened no vengeance but referred all vengeance unto the father, which judgeth not of affection, but according to justice, Christ in the mean time playing the intercessor and not the on settour. As for us albeit we now follow innocency, yet with our naughty sinfulness we had afore time justly deserved the vengeance of God. But Christ, forasmuch as he was endangered with no sin, yet he carried the burden of our sins upon his own body that he might ease us of our burden, and was offered on the tree of the cross as a brent offering for our sins, and by his undeserved death he put away the death that was due unto us, that we should in the mean time follow the example of his death and resurrection, and that being dead unto our old sins and lusts, whereunto we were addict and did service, we should live from henceforth unto innocency, unto the which he being the fountain of all innocency hath consecrated us, which hath taken ou●e wickedness himself, that he might give his righteousness unto us. We had offended, and he was beaten: The fault was ours, and the punishment light cruelly upon him. So that according to Esayes' prophecy, we were made whole by his stripes. Him therefore you are bounden to thank for your innocency: and in that God imputeth not the sins of your former life, you are bound to thank his bonds, his scourgeinges, his wounds, his cross and his death. For ye were scattered before time like sheep without a keeper, strayenge some one way some an other, as every man's fantasy led him, thinking you might lawfully do whatsoever liked yourself, but you are now converted from your old error unto Christ jesus the shepherd and Curate of your souls. If you follow him in suffering afflictions of sorrows without deserving, you shall through his leading come unto the glory of immortality.    

¶ The iii Chapter.  

The text.  Likewise ye wives be in subjection to your husbands, that even they which obey not the word, may with out the word be won by the conversation of the wives, while they behold your chaste conversation coupled with fear. Whose apparel shall not be outward with broided hear, and hanging on of gold, either in putting on of gorgeous apparel: but let the hid man which is in the heart, be without all corruption, so that the spirit be at rest & quiet, which spirit is before God a thing much set by. For after this manner in the old time did the holy women, which trusted in God, tire themselves, and were obedient to their husbands, even as Sara obeyed Abraham, & called him Lord: whose daughters ye are, as long as ye do well and are not afraid for any terror. 
Now like as free men ought to allure the princes and public magistrates, and even so ought bond servants to allure their masters unto the favouring of the gospel, by their obedient diligence (which purchaseth friendship in every place) or in deed not to provoke them by occasion, if peradventure they be uncurable: even so ought the wives also show themselves obedient unto their husbands, not only if they be Christians, but to them also, that have not yet embraced the doctrine of the gospel. For in deed it may possibly come to pass, that such as our preaching doth not stir, the entire uprightness, godliness, womanlynes, sobrenes, chastity, and sufferance of the wife, may overcome and mollify them, and in conclusion win them unto Christ. For when they shall perceive their wives manners changed through baptism, when they shall see the exemplar of true virtue in them, they shall peradventure be inflamed, the affection of wedlock not a little forewarding to the same purpose, that as they be fellows of one bed, so they would mind to be fellows of one profession. For sincere good demeanour hath very sharp pricks, which, if a man do mark it nearly, bringeth to pass many times, that carnal love is turned into a spiritual love. That manner of love is occasioned by welfavourednes of beauty, and behaviour of apparel, helping the favour of beauty forward. And behaviour is occasioned by the fair goodliness of an entire good heart, shining in her manners. Therefore it behoveth not wives, which have professed Christ, to devise how they may set forth themselves pleasantly in their husbands eyes, after the common custom, with their hear craftyly broided, or with putting on of precious stones, or gold, and purple raiment, and with other trimming of the body, which is showed outwardly. For what other thing should come of this gayre, but that they should love their wives body for the use of fleshly lust? And what a portion of man is the body? This rather they ought to study for, that their husbands may be enticed by their goodly garnished manners, and so to love the secret hidden mind and heart, if they shall perceive her to be pure, and spotted wt●● knack of viciousness: and if they shall see, contrary to the common manner of women, no light affection in that woman, which women communly have: no intemperance, no wrath, no envy, no seeking of pre-eminence, no arroganncie, ●o overthwart bibble babble, but a soft, mild, tractable & gentle spirit. This is an excellent and a gorgeous apparel in the e●es of God. By this manner of decking they must chief deserve to have their husbands hearts.  
By this kind of wooing, even certain holy women in times past (which fixed their whole hope, not in slippery and transitory things, but in God) set forth themselves to please their husbands, not with gold or precious stones, or purple, but with soberness & obedient diligence, whereby the fierceness of an husbands disposition is most easily assuaged. So Sara obeyed Abraham, calling him Lord, where as she was his wife, & not his drudgeing hand maid, but submitted herself under his subjection for soberness sake. For although it be not fit for a man to use a lordliness towards his wife, yet there is an authority, which if he in somthynges abuse, yet it standeth with the woman's modesty to obey in place. To be brief, like as they are Abraham's true and very right sons, that follow th'example of his faith: even so are you Sara's daughters, which resemble the excellent good woman's manners & manly substauntialnes of mind, trimming up yourselves with good works, & reposing all your trust in God: & having the fruition of his aid, there is no cause at all, why you should be afraid of woman's frailty.   

The text.  Like wise ye men dwell with them according to knowledge: giving honour unto the wife, as unto the weaker vessel, & as unto them that are heirs also of the grace of life, that your prayers be not hindered. 
And as it is the office of matrons, with chaste obedience, & holy manners, and with mild softness to overcome their husbands: even so is it your part, O you men, in no wise to abuse your authority towards your wives, as men playing the tyrants, in that they submit themselves unto you, but be rather so much the less lordly towards them, in that they make themselves your handemaides. They are companions of all your estates and things, what so ever befalleth. Let them perceive you to be handsome men to live withal, & let your wisdom secure the frailty of their womankind. And the more stronger you are tha● they in the strength of heart & body, so much more it behoveth you to relieve women's infirmity, that by your instruction & by your governance, they may be made better, & as it were setting apart that kind, they may wax manly in gospellike godliness. For they are not Christian husbands, that have wives only to the use of copulation: but they ought rather to endeavour, that their wives may be their companions in fasting, almosededes doing, of watching, and of praying: so that those women, which are called to the common reward of eternal life, as well as their husbands, may earnestly set their minds to do these things also commonly with their husbands. In christian marriage, there is nothing, or in deed very little, to be given unto voluptuousness, & very much unto Godliness. Wherein if both parties will consent, and thereupon you refrain from bodily d●ale, your prayers shall not be interrupted. And prayer is a sacrifice wherewith god must be sacrificed unto, every day.   

The text.  In conclusion, be ye all of one mind, & of one heart love as brethren, be pitiful, be courte●●● (meek) not rendering evil for evil, or rebuke for rebuke: but contrariwise bless: know●●● that ye are thereunto called, even y● ye should be heirs of y● blessing. For he that doth l●●● after life, and loveth to see good days, let him refrain his tongue from evil, and his ●●●pes that they speak no guile. Let him eschew evil and do good: let him seek peace, ●●● ensue it. For the eyes of the Lord are over the righteous, and his ears (are open) ●●●● their prayers. Again, the face of the Lord is over them that do evil. 
Therefore like as men have some one kind of peculiar offices, some ha●● other, even so this becometh every one the rather to remember himself, that he which hath professed Christ, aught to excel others in those things, that be matters of tried honesty. Howbeit this is the common office of all men, the like as all have one self same profession, & like as through baptism you are engrafted in to one self same body: even so let all be through concord, of one self same mind. Let not age, estate, condition or sundry being in diverse countries dissever you a sondre, which things among others do many times ministre occasion of hate and contention. But as for you, it behoveth you to be most fast joined together, seeing all one baptism hath regenerated you unto God: seeing you have all one father in heaven: inasmuche as depending of one head Christ, you are membres of all one body: and forasmuch as the profession of the gospel hath made you brethren indifferently, and for that cause sake the father of heaven hath called all men unto all one reward of immortality without difference, whether they be poor, whether they be rich, whether they bond servants, whether they be masters, whether they be husbands, whether they be wives, whether they be jews or gentiles. In this behalf there is no difference at all, and therefore there ought to be no dissension nor high stately looking.  
For a great deal more shall Christian charity, that humbleth itself, win, than authority that exacteth. For there is no concord among men that be arrogant, fierce, & lovers of themselves. If the membres in a beasts body do secure every one other, and in case any thing chance to any one of them whether it be good or bad, every one of them reconeth it as their own: and if those whom near kindred of blood knitteth together, are both glad and sorry for the commodities & discommodities of their kynsfolkes: how much more convenient is it, that you being knit together by so many ways, should express this consent to be touched with other men's wealth & sorrows, no less than with your own. So shall you expressly show a right brotherly charity, if those that be of the more wealthy estate, disdain not them that have not the worlds wealth, but be sorry for their evils, & to their powers secure them: if they that be in high power & authority, press not nor despise those that are of the lower sort, but with familiar gentleness & good words apply themselves familiarly unto their inferiors: that there may be an indifferent equality, & that christian charity may join together those, that the state of the world hath dissevered. God forbid, that you should be desirous of revengement, seeing it is your part to nourish concord, not only with the brethren & such as be godly, but also, if it be possible, with all men. With those that good are, it behoveth to strive who may do most good: & with them that nought are, to strive in patient suffering, or in doing them good also, by which means like as the very wild beasts are overcome, even so it sometimes mollifieth the malice of men, wherein was no hope of amendment. Be not you willing therefore, to requite wrong for wrong, or scolding for scolding. For so shall it come to pass, that you shallbe evil also, in that you follow th'example of them the be evil: but rather recompense you a good turn for wrong, & good words for bad, the through your invincible goodness, you may overcome & overthrow their malice. For god hath not called you to this end, to have the upper hand with naughty deeds doing, & naughty words speaking, but that through your well-doing unto all men, & well speaking unto all, men you may worthily hear the joyful word: Come ye blessed of my father possess the kingdom. To do evil unto good men, it is more than the property of mad beasts: & to speak evil against them that speak well, it exceedeth the property of vile tongued ruffions. To deserve well of them that deserve evil, and to speak well of them that be evil speakers and backebytours, is th'office of Christian virtue. If any man think this an hard matter, let him hear the Psalm wryttour inspired with the spirit of God, that commandeth the very same: whoso is desirous (ꝙ he) to love life, and to see good days, let him refrain his tongue from evil: let him restrain his lips, that they speak no deceit: let him eschew evil, and do good: let him seek for peace, and follow it: For the eyes of the Lord are upon the righteous, and his ears are attentive unto their prayers. contrariwise, the countenance of the Lord is upon them that do evil. Therefore if we will have God to be liberally good unto us, let us be good unto all men: if we will escape his vengeance, let us hurt no body at all.  
I will not hear the reason, that man's affection will perchance murmuryngly repine in this behalf: If I do not revenge injury, the unpunished liberty will provoke many more to do hurt. But there is nothing, that shall keep you more safe from injury, than if you either patiently suffer it, or else do good for wrong. There is none end of harm doing, as often as with wretched encountering one with an other, reviling is made double through reviling again, and injury is made double injury, by injury doing again. If no man resist, naughtiness shall cease, or at least wax faint.   

The text.  Moreover, who is it that will harm you if ye follow that which is good? Yea, happy are ye, if any trouble happen unto you for righteousness sake. Be not ye afraid for any terror of them, neither be ye troubled, but sanctify the Lord God in your hearts. Be ready always to give an answer to every man that asketh you a reason of the hope that is in you, and that with meekness & fear, having a good conscience that where as they backbite you as evil doers, they may be ashamed that falsely accuse your good conversation in christ. 
Who would covet to do harm, if you study to do good for all men, and to hurt no man? But if there be any found so utterly blind, that for malice they bear to virtue or through ignorance do persecute you, I pray you, in what thing can they hurt you? They will take away your money, which if they were not, you must shortly leave behind you: they will torment the body, and will slay you, which should shortly die, if they were not. All these things, forasmuch as they are done unto you for Godliness sake, shall not only bring no damage unto you at all, but also greatly increase your vantage. By these evil turns doing, they augment your reward of everlasting felicity. He that loseth a good meaning heart, he is hurted in deed: but when that is safe, all is gain, whatsoever the world thinketh is loss: and it is blessedness, whatsoever they think is sorrowfulness. Therefore it is in you to bring to pass, that no violence of sorrows can do you harm by any way. Whatsoever the naughtiness of men shall take away from you, the free largesse of God shall restore it again with exceeding great vantage. So that if you have the fruition of God, you have no cause to be afraid of men's threatenings, or to be disquieted with the violence of sorrows, neither be you troubled in your mind, in the mids of the storms of afflictions, as though you were destitute of God's help. Neither speak you cursedly unto men that punish you through ignorance, but rather glorify you the lord God in your hearts, which to his servants turneth all things in to the best, whethersoever chanceth joy or adversity. Therefore he is ever worthy to be praised, albeit a man can not always with word of mouth, yet with affection of the heart he may every where, and at all times. His enemies are not to be provoked with scoldynges, but wheresoever any hope shall offer itself, that they may be drawn unto Christ, be you prompt and ready to answer whosoever desireth to know, with what confidence, and through what hope, you set nought by the commodities of this life, and suffer the incommodities so patiently. And that do you not disdeignefully, nor tauntynglye, as though you were offended at them, but with all mildness and reverence, that is to say, using a good conscience of your own, although you can not be able to persuade them. For it is not enough for Christians, to speak things that are true and worthy of Christ: but also to speak after such sort, that the very reason of your talk may declare, that you are not in hand with your own business, but that you respect the glory of Christ, and the salvation of them, which you speak unto. This shallbe the surest argument to make them ashamed, which slander your conversation, that you lead according to Christ's doctrine, as though it were a countrefaict and a naughty conversation. For countrefaicte virtue, although it otherwise beguile men with his juggling, yet when it cometh once to suffering of punishments, it breaketh out and bewrayeth itself. There is nothing but a good conscience, and a conscience that dependeth wholly of God, that is able cheerfully to bear all things, and to be so far from intending revengement, that he goeth about also to do good to them, of whom he is punished.   

The text.  For it is better (if the will of God be so) that ye suffer for well doing, then for evil doing. For asmuch as Chryst hath once suffered for sins, the just for the unjust, to bring us unto God, and was killed, as pertaining to the flesh: but was quickened in the spirit. In which spirit he also went and preached unto the spirits that were in prison, which sometime had been disobedient, when the long suffering of God was once looked for in the days of Noah, while the Ark was a preparing: wherein a few, y● is to say, viii. souls, were saved by the water, like as baptism also now saveth us, not the putting away of the filth of the flesh: but in that a good conscience consenteth to God, by the resurrection of jesus Christ, which is on the right hand of God: and is gone into heaven, Angels, powers, and might, subdued unto him. 
Let it not move you, that you harmless folks suffer sorrows at their hands, which be harmedoers: but rather it is in that behalf the more easily to be borne, whatsoever is done unto you. For it is better for you, if it be the will of God, that you suffer these things that you suffer, for well doing, than for evil doing. For he that is punished for his evil deeds, suffereth that he hath deserved: but the punishments that you suffer, turn to the glory of Christ, and to the heaped increase of your felicity. It is a glorious thing for you to follow th'example of your prince. Thus he advanced the glory of God the father, he being all together without sin, was taken, bounden, beaten, spit upon, crucified, and died for our sins, where as he had no sin at all. The righteous, for the unrighteous, the faults for the faulty, suffered pains, gladly obeying the father's will, that he might present us, that were sinners, clean and without spot unto the father: that we also following his example, should live harmless among harmedoers, and that we being made, good should suffer for the wealth of them that nought are. He died only once for all and for temporal affliction was endowed with life everlasting, that we being once redeemed from sins, should not slide back again to the same. It is Christ than that hath made us clean, being delivered to death for the weakness of the humane body which he had received, but he was raised to life again by the power of the spirit, which could not be overcome with any afflictions. For the same time that his dead body was closed in the grave, he being alive in spirit pierced unto the hells: & like as unto men endued with mortal body, he preached the doctrine of the gospel in his bodily presence, which those that believed, attained salvation, and those that refused to believe, purchased to themselves the heap of eternal damnation: even so his body being laid apart, his spirit went unto them, which being delivered of their bodies, lived in the hells, and preached unto them, that now is the time present wherein they should receive the reward of their godliness, for that in times past they ●earing the justice of god, nether revenged themselves of evils, & lived faultless among the faulty: and declared, that they suffered condign punishments, which in the days of Noah, when the Ark was furnished, & the flood was looked for, that God being provoked by mortal men's wickedness would send upon them, believed not, but abused the gentleness of God, when they saw the thing, that he threatened, put of for a certain of years. Therefore when the flood came, it destroyed all, except a very few, that is to say, no more but only eight persons, which according to noah's counsel, went into the ark, & were not drowned in the flood. And therefore even in those times faith wanted not h●● reward. For God suffered not those to perish, that trusted in him with all their whole her●. Neither can the unbelievers escape the vengeance of God, although you be no revengers. For it is enough for you, that you obey God, but as for the punishment of the rest, refer that to him.  
Now● that, which N●es A●ke was unto them, is baptism unto you: that same thing that the flood was unto them, is the eternal punishment unto the wicked, and preached unto them, that obey not the gospel. It was enough for Noah to have told them of the flood that was to come: It was enough to have showed, by what means they might escape the danger, if through repentance they would have assuaged the wrath of god, which they had provoked upon themselves by their own wickedness. And so let your upryghtenes be enough unto you: let it be enough for you to have declared unto other, what reward i● prepared for them that believe the gospel, & what pain abideth the unbelievers. If there be but a few saved by faith, it shall not be laid to your charge. If a great part of men perish through unbelief, they perish through their own fault. After this sort it was the will of God to utter the difference between the good and the bad. Baptism received as it ought to be, preserveth against destruction, and washeth away the filthiness, not of bodies but of souls. But baptism being broken promiss withal, destroyeth for ever, and windeth into so much the more heinous raging streams of wickedness.  
Therefore the thing that is salvation to some having faith, doth bring destruction to the unbelievers and such as are rebellions against faith. notwithstanding it is not enough for you, that through the flood of baptism your sins are perished, and that wicked lusts of the former conversation are lost, unless there be present a good conscience also in all the life after correspondent to the benefit of God. Christ died, howbeit but only once: he is risen again never to die: and unto us the synfulnesses of our former old life are in ly●● sort slain by the death of Christ, that we should afterward live again to innocency, and never slide back again in to sins, as much as lieth in us. That shall come to pass, if we shall, as it were setting inortalytie apart, desi●ou sly aspire unto the country of heaven with all our whole hearts, the inheritance whereof abideth them that obey the gospel. For so jesus Christ rose again, tha● he would not make long taringe after that upon earth, but conveyed himself out of mortal men's company up into heaven: and there having the fruition of the glory of immortality, sitteth on the father's right hand, not without a body, but such a body as death hath now no title to it at all: And while death goeth about the swallow up the innocent, it is utterly swallowed up itself: and while death surely reckoneth to have gotten a great pray, it became a pray itself. Finally Christ's victory, is our victory: and the glory that went before in him, is showed unto us, in case we continue still in the thing that we have begun, and stick hard in his footsteps. Against him the torments of the wicked prevailed nothing at all: but in his patient suffering of them he gate the victory, he trihumpheth and reigneth aloft, sitting in heaven above all angels, or whatsoever virtue and power there is besides. Unto you he hath opened the way into heaven, that by the same way that he entered in, you may also thrust in thick and treefolde into the same place. The inheritance is ready and certain, the possession whereof he hath also entered for your sakes, so that you express yourselves worthy of it: that is to say, if you set your studies upon the innocency (which he hath freely given) to do good unto all men, yea even to the evil and those that punish you, as much as unto you pertaineth.    

¶ The four Chapter.  

The text.  For as much then as Christ hath suffered for us in the flesh, arm ye yourselves likewise with the same mind: for he which suffereth in the flesh ceaseth from sin, that he hence forward should live (as much time as he remaineth in the flesh) not after the lusts of men, but after the will of God. For it is sufficient for us that we have spent the time that is passed of the life, after the will of the Gentiles walking in wantonness, lusts, in excess of wines, in excess of eating, in excess of drinking (in drunkenness) and in abominable idolatry. And it seemeth to them an inconvenient thing, that ye run not also with them unto the same excess of riot, and therefore, speak they evil of you, which shall give accomces to him, that is ready to judge quick & dead. For unto this purpose verily was the Gospel preached also unto the dead, that they should be judged like other men in y●●●she, but should live before God in the spirit. The end of all things is at hand▪ 
FOr as much than as Christ your Prince and head followed not the pleasures of this life, but through suffering of afflyceions for a time came unto the glory of heaven, and seeing that he hath conquered the adversaries with the weapons of patient sufferance: it is reason that you, which profess yourselves to be his disciples, should arm yourselves with the like purpose of mind. innocency of life, is the most surest armour: and christian patience is the fortress that can not be beaten down. He that is girded with patience, is sure that no man can be able to hurt him. Whosoever is dead together with Christ after the flesh, hath so given over the sinfulness of his former conversation, that he is plainly dead to human desires, so that now he is not tickled with greediness of renown, he is not provoked with desire of revengement, but all the rest of his time, that is given him in this silly carcase, liveth all together whole to the will of God, whom only his desire is to please, of whom also he looketh for the reward of a good conscience, and unto him he referreth the vengeance taking of the wicked. Whosoe●er is readily prepared to suffer martyrdom, is not touched with the pleasure ● of this world. For this he thinketh with himself: God forbid, that I being once done upon the cross with my Christ, should go down to the vices that I have forsaken: and that I being once appointed unto everlasting felicity, should be tumbled back again to this worlds delices, which are not only short, but also foolish: It is even large enough that I being a stranger from Christ, have spent the time passed in foolish lusts, which the profane Heathens do filthiely serve, being addict and given to wantonness, to fleshly lusts, to drunkenness, to excessive banquetings, and to abominable image worshyppynges. These pranks we are glad we have left behind us, by the goodness of Christ: and as often as we look back at them, we shrug for fear to remember such filthiness of life and so great blind darkness of ignorance. Now in stead of outrageous lust, chastity is pleasant: for riot, temperate fare: for wynnebybbing, sobriety: for superstitious worshipping of images, true godliness and devout worshipping of the living God, unto whom the most acceptable sacrifice that may be, is a mind pure and unspotted from all uncleanness of sin. Those that have their blind darkness yet still, have marvel at this so great a changing of minds and life in you, and think scorn that their riotousness is condemned by your temperate fa●e, and that their life (which floweth over with all kinds of intemperance) is blamed by your honest uprightness. They would love the companions of their filthiness: but now they rail upon you, because your life is not such as theirs is: but yet there is no cause why ye should be moved at their raylynlynges, neither are they to be railed at again. Let it be enough for you, that you have a good conscience before God. If you can by any possible way convert them unto better, you ought to do your diligence: howbeit after such sort, that you go not back from your own sincere uprightness. If they do repent, it is to be joyed at: if their hearts be hardened, they rail and scold even against them that wish them well: refer you the vengeance to God, whose judgement no mortal man is able to escape. For he in time shall judge all men, not only the quick, but also the dead: the quick, whom Christ at his coming shall find living in the body: the dead, which before Christ's coming are departed out of this life. notwithstanding none liveth in deed, but he that liveth unto godliness. Those that serve vices, and filthy lusts, are dead unto God. And unto him at his judgement, those that be dead in deed, shall rendre account, if they will not repent from their vices. For he (that most equal indifferent judge) shall punish them for your sakes, and pay you the full rewards of your patient sufferance. In deed he is desirous that all men revive unto gospellike godliness, and for that cause sake, he would have the grace of the gospel p●●ached, not only unto the jews, that lived devoutly after Moses law, not only unto the Gentiles that lived honestly after the law of nature, but also unto the dead and utterly buried in all kinds of naughtiness. And unto their darkness, he would have the light of the gospel to be laid: them he would have taught with all mildness and patience, that they also awaking at length, might contemn those things wherein being now blind they repose their felicity, and be reputed as dead in body with men, in that they are not entangled with any affections of the body, but with God they might live in spirit. For none is alive in deed, in God's judgement, but he that is after this sort dead. There is nothing of long continuance in this world, and the end of all things shall shoretly come. And their voluptuous pleasures shall soon forsake them, and your painful punishment shall soon have an end. And also everlasting joy abideth for you, and everlasting cormentes abide for them.   

The text.  Be ye therefore sober and watch unto prayer. But above all things have fervent love among yourselves. For love shall cover the the multitude of sins. Be ye her berous one to another without gr●d ging. As every man hath received the gift even so minister the same one to another, as good ministers of the manifold grace of God. If any man speak, let him talk as the words of God. If any man minister, let him do it as of the habilytie, which God ministereth unto him. That God in all things may bec glorified through jesus Christ, to whom be praise and dominion for ever & ever. Amen. 
Therefore it standeth you in hand by all means, that that day find you not slugishly napping, nor carelessly snourting by riot and slothfulness. But rather prepare yourselves always ready against that day, and be sober and watching in continual prayers. For it shall come unlooked for (so it is the will of Christ) but if it shall find thee in them, it can not chose but come happily. Sobriety is an acceptable thing to God, it is a sure matter to watch, for God doth gladly hear the prayers that are set forth by temperance and watching. But this is a thing a great deal most acceptable of all, that you embrace every one other with continual and vehement love, relieving every one other with mutual good turns. So as he that is the more watchful, may raise up the drowsy snourtour: he that is the better learned, may instruct the less learned: he that is the more diligent, may warn the sluggard: he that is the more fervent, may prick up the cold one: and he that is the more perfect, may forgive him that doth amiss through infirmity. For this burning charity towards the neighbour, covereth the multitude of sins, wherewith we are endangered to God. That which we offend against him, is very well washen away by doing good turns unto our neighbours. Like as every one hath the fortune of ability, so let him study to be good unto his brother. Let him that hath substance to do withal, show himself herberous, and bestow unto them that have need, not grudgingly, neither with murmuring, but gladly and cheerfully, esteeming himself to receive a good turn, when he giveth, and that such manner of loss of substance is a great gain with God, which shall repay all with upheaped measure. And think this moreover, that whatsoever you spend to the helping of your neighbour, is the good gift of God, given to this end, that as it were having that chance of ●iches committed to your credence, you should wax rich in the usury of godly works. Unto some God hath distributed some sundry gifts: unto some, other gifts. Let no man take upon him to have that, which he hath, of himself: let him think it to be God's gift, which he would have distributed by you upon other, that of doing good turns one for an other, mutual love may be glued together among yourselves more and more, and that there might increase by occasion unto every one the reward of godliness. Let no man be discontent with himself, in that he is not endued with this or that gift. Let no man also stand in his own conceit, in that he hath more qualities given unto him than other have. For so it was the will of the rich and liberal gentle God, to bestow his gifts after sundry sorts. No man is Lord of that which he hath received: he is nothing but the dispoler: For the thing that he disposeth, is the lords. And if he do that faithfully, cheerfully and desirously, let him not look for reward of man, inasmuche as he shall receive it of God. If wholesome doctrine chance unto a man, if any man have the gift of a fine learned tongue, let him not abuse it unto gain, unto pompous statelynes and vain glory, but unto the commodity of his neighbour, and to the glory of Christ. Let the hearers perceive his words to be the words of God, and not of men: and that he which speaketh is nothing else, but the instrument of the voice of God. If any man be more able to have ministration of office than of Doctrine, let him administre his gift, so, as he challenge not th'authority unto himself, but ascribe it unto God, that giveth him power and strength to go about the thing effectually that he taketh in hand. And that shall be done, to the intent that of gifts diversly distributed, and of offices diversly gone about, God may be glorified on every part, of whom as of the wellspring we have all things flowing unto us, not by Moses, but by jesus christ, by whom whatsoever the father giveth, he giveth it unto us, as his only son. Unto God therefore shall he ascribe the deed, that is helped by his brother's good turn: unto God shall he rendre the thanks, which is glad that his brother is helped by his ministery. So that the total sum of all glory redoundeth on every part unto God the father and the son, unto whom is continual glory & dominion for ever world without end. Amen. We ought not in this behalf to seek after glory, but it behoveth us to remember our duty, wherewith we may please God. Concerning the reward let him alone with all that we put our trust in. For he shall turn the persecutors malice into your good, be shall change your painful sorrows into gladness, & your reproach into glory.   

The text.  dearly beloved, marvel not that ye are proved by fire, which thing is to try you, as though some strange thing happened unto you: but rejoice, in asmuch as ye are partakers of Christ's passion: that when his glory appeareth ye may be merry and glad. If ye be railed upon for the name of Christ, happy are ye. For the glory and the spirit of God resteth upon you. On their part he is evil spoken of, but on your part he is glorified Se. that none of you be punished as a murderer, or as a thief, or an evil doer▪ or as a busy body in other men's matters. If any man suffer as a Christian man, let him not be a shamed: but let him glorify God on his behalf. For the time is come that judgement must begin at the house of god. If it first begin at us what shall the end be of them which believe not the gospel of God? And if the righteous scarcely be saved, where shall the ungodly and the sinner appear: Wherefore let them that are troubled according to the will of God, commit their souls to him with well doing, as unto a faithful creator. 
Therefore, dearly beloved, be not disquieted in the mean season as it were a new matter, though you which shallbe the fellows together of the kingdom heaven, be tried with aflictions in this world, as gold is with fire. That thing ought to seem no new matter unto you, which went long a go before in the triedly proved prophets, and lately in Christ. It ought to be the more easily borne, in asmuch as you see it happen commonly unto you with all the tried people of god. And seeing that in this behalf you being disciples resemble your master, and being membres resemble your head jesus Christ, aught to be glad and rejoice, the like as now he doth vouchsafe to have you companions of his afflictions, even so afterward, when he shall open his majesty unto all men, & having made them ashamed & astonished, that afflicted him and you for malice of him, you shall rejoice with unspeakable wirthe, which may be felt, but not expressed with words. In the mean season, if men revile you, how sore soever you are afflicted in body, not for your own naughty deeds, but for the profession of Christ, yet in this behalf you are blessed, that even in the mids of your torments, & in the mids of your despiteful handling, the glorious spirit of god is kindled again in you for your harmless heart & good conscience sake. It is a sweet thing to suffer with Christ, and it is a glorious thing to suffer for Christ. For as much as in them lieth, they revile even Christ himself, howbeit your innocency, & your patient sufferance causeth it to chance unto his glory. But God forbid, that any of you should be punished for manslaughter, or theft, either for naughty words speaking, or for curious meddling of those things that pertain nothing to you. For it is the cause & not the tormenting that maketh a Martyr. And whosoever suffereth for none other cause, but that he is called a Christian, he needeth not to be ashamed of his punishment. It is a shame to be called a thief: but it is a glorious thing to be called a Christian. Blessed are they, which (though it be after that painful sort) may escape the torments of hell fire: and that through afflictions y● shall endure but as it were the space of a moment, have passage given them unto joys that shall never have end. Whereunto God admitteth none, but him that is notably proved and tried by much suffering of sorrows. Ones he shall practise dreadful judgement, when the time of mercy is past, whereat every one shallbe rewarded according to his deseartes. In the mean while, the judgement is more easy, inasmuche as being purely tried by temporal torments we are made worthy of the fellowship of Christ, which will allow nothing but the thing that is most pure and most perfitly scoured from dross. Now is the time, that this judgement be exercised, to th'intent it may more evidently appear, who do truly put their trust in God, and who do truly love Christ in deed. Things being in prosperous and quiet estate are not arguments of true godliness. As for Moses ceremonies, even a very hypocrite may keep them, but as for loss of goods, revilings, enprisonmentes, stripes, and death, no man taketh patiently, but he that hath an invincible faith joined with a gospellike charity. And unto these, let them readily prepare themselves, that will in time coming reign with Christ. This judgement shall begin at the house of god, which is the congregation. Than if it be needful for us to be so cleansed, which believe the gospel, and live uprightly: what end, what judgement, what pain abideth them, that have no constant belief in the gospel, and continue still in their own wickednesses? If they be so tried, which with single plains obey the gospel, and having forsaken all the pleasures of this world, have given over themselves to the study of godliness: what shall become of them whom the preaching of the gospel hath made worse? And if they which live justly, knowing themselves guilty in none evil, achieve not (without peril and much a do) the port of eternal salvation: In what hope shall the wicked and mischievous doers show their face in so strait and so dreadful a judgement? Therefore they may in no wise hope to get any salvation there, to th'intent that they also which are tormented in this world, not for evil doings but for the will of God, must not trust to themselves, but to their possible powers exercising the works of godliness, they should after this sort put their souls in the hands of God their maker, who of his goodness will not suffer it to perish that he hath made, if they continue in well doing to death, and if they will have none affiance in their own merits, but look for reward of his bounteous liberality.    

¶ The .v. Chapter.  

The text.  ¶ The elders which are among you, I exhort, which am also an elder, and a witness of the afflictions of Christ, and also a partaker of the glory that shallbe opened. Feed ye Christ's flock, asmuch as lieth in you, taking the oversight of them, not as compelled thereto, but willingly: after a godly sort, not for y● desire of tylthy lucre: but of a good mind, not as though ye were lords over the parishes: but that ye be an ensample to the flock and that with good will. And when the chief shepherd shall appear, ye shall receive a● incorruptible crown of glory. Likewise ye younger, submit yourselves unto the elder. Submit yourselves every man one to another, knet yourselves together in lowliness of mind. For God resisteth the proud, and giveth grace to the humble. 
Endeavour your diligence unto this, brethren, both every one severally by yourselves, and all together in common, that following the fotestepes of Christ, you may attain unto his fellowship. Howbeit it is reason, that those, which exceed other in authority of age, should exceed also in the study of godliness. Of their example, of their manner of teaching, and of their authority dependeth the residue of the multitude. And it is not enough for them, to live uprightly themselves, except they be careful for the multitude also. For unto them, their grey head augmenteth authority, use of things augmenteth wisdom, and long proved & tried uprightness of life augementeth their credence. You therefore I speak to, you elders, the kepets of the people, being an elder also myself, which have performed in matter & in deeds, the thing that I teach, that is to say, in suffering enprisonmentes & stripes for the name of Christ sake, being ready also even unto the cross, when the will of God so shall be, & in like manner having this very good hope, that whom he hath vouchsafe to have suffer for his sake, he will admit also the same unto the fellowship of the glory of heaven, as soon as the day shall come, wherein he shall openly declare his Majesty unto the world, & the wrastlinge of the world being at an end, the rewards shallbe brought forth. I beseech you for the torments sakes that Christ suffered for you, & for mine afflictions sakes, wherein I follow my lord to mine uttermost power, show yourselves right feders of the multitude in deed, as it is chanced to every man's lot, watch, walk about, look on every side, & take heed, that nothing want unto the flock, for whom Christ died, nether holy consolation, nether wholesome doctrine, ne example of gospellike life. You are called Superint endentes: accomplish in deed the thing that you are called. Feed, cure, govern, keep, that nothing perish, that nothing run out of the way. And see that you do y●, not grudgingly, as men constrained through fear, either shame, or necessity of office: but with diligent readiness, gladly, & with a good will, respecting nothing else, but what may be acceptable to god. It is his business that you take in hand, and of him you shall receive everlasting reward. Look not for reward in this life. It is a shame, to take charge of christian people for vantage sake: which charge no man is praised for taking, but he that doth it of his own accord and freely without any thing. That man is fallen out of the reward of heaven, that hunteth after the hire of his office at men's hands here in this world. Next unto this it is, if any man, though he set nought by lucre, yet seeketh ambitiously after honour and dignity, being desirous to be a commander, being desirous to be reverenced: that man shall have no reward also with God. He hath received his reward: The office of a right bishop is far of from lording. It is not a tyranny, but an administration. A bishop is put in authority for this end, not to scrape to himself the more gain thereby, not to reign a loft, and to use his pleasure the more freely, but to do the more good. Therefore you elders, remember your office, behave yourselves so in all things, that your life may be an example unto the people of a gospellike conversation. Let them learn of your behaviour to set nought by lucre, let them learn to defy dysdeignous statelynes, let them learn to hope for the hire of their duties doing at Christ's hands, & to have respect to none other thing in this world, but because so it is honest, so is it acceptable to God. In the mean season play the good shepherds freely without any thing. Nevertheless in deed it shall not be done for nothing: but when the prince of shepherds jesus Christ shall in th'appointed day openly show forth himself, which gave himself wholly for his sheep, the keeping whereof he hath committed unto your credence, than in stead of a vile & mortal trifling reward you shall receive the glorious crown of your duty doing, which shall never fade. Therefore in no wise take the thing upon yourselves, that you ought to look for at your prince's hands: prevent not the day, which he would have to be uncertain unto us. And like as it is the part of such as be Elders, to show themselves as fathers unto the younger, even so the younger ought on the other part to show themselves mannerly and obedient unto the elders: and like as the Elders submit themselves through gospellike charity unto all men, to th'intent they may do the more good, even so the young ought not to abuse the gentleness and facility of the Elders, but it is rather convenient for them to obey them with so much the more ready diligence, as they abuse the less their authority. Where true charity is, there authority is nether dysdeinfull nor the youth is outrageously fierce. He that is set in dignity, goeth about nothing but this, that he may do good for other: and he that is a subject, doth more of his own free accord, than he requireth him. Let all men therefore have gentle soberness fixed utterly in their hearts: and that shall be occasion, that nether the Elders shallbe weary of their charge, nor the younger grieved at their authority. God hateth fierce flowtenes of stomach in men: his delight is in low minded hearts, and such is deject themselves: he bestoweth his gifts unto them that take nothing upon themselves: he repelleth & forsaketh the proud persons, as unworthy his benefits. Such as humble themselves, them he advanceth: and such as exalt themselves, them he throweth down: such as trust to their own strengths, them he doth not vouchsafe to help: and those that dystruste their own powers and depend wholly at his beck, them he chearyssheth and maintaineth.   

The text.  ¶ Submit yourselves therefore under the mighty hand of God, that he may exaite you, when the time is come. Last all your care upon him: for he ever careth for you. Be sober and watch, for your adversatye the devil as a roaring lion walketh about, seeking whom he may devour: whom resist steadfast in the faith, knowing that the same afflictions are appointed unto your brerbrens, that are in y● world. But the God of all grace which hath called us unto his eternal glory by Christ jesus shall his own self (after that ye have suffered a little affliction) make you perfect: settle, strength and stablish you. To him be glory and dominton for ever and ever. Amen. By Silvanus a faithful brother unto you (as I suppose) have I written briefly, exhorting and testifying how that this is the true grace of God, wherein ye stand. The congregation of them which at Babylon are companions of your election, saluteth you, and so doth Marcus my son. great ye one another with the kiss of love. Peace be with you all which are in Christ jesus. Amen. 
Submit yourselves therefore, not for dread of men, but because you trust in the mighty hand of God. There is no peril, lest you should be trodden under foot perpetually for ever: for he shall advance and exalce you a loft, when the day of rewards cometh. Look not waveringly about you, have no distrust, be not aftayed, lest you be tossed in the surges of sorrows, as though you were undefended and set nought by: for he, that is able in all things, and seeth all things, hath charche of you, & will not suffer any thing of you to perish. It is the common custoume of youth to be bend unto pleasures, unto riot, & unto wantonness. But be you sober, watch you in your minds, being always readily 
All prelate's may learn diligence at this most diligent preaching prelate, the devil.  attentive and always circumspect. For the adversary of your salvation, that thirsteth after man's destruction, sleepeth not, but walketh about like an hungry roaringlion, sekeing in every place whom he may snatch up to devour: & assaieng by all means entrance unto you, sometime laying wait for you by voluptuous pleasures, sometime openly oppugning you by persecutions. give not place unto him, but resist him with unshrinkinge strong hearts. You will say: where have we power against him that is so mighty? He that hath charge of you, is mightier than he. Put all the whole trust of your hearts upon him, and your adversaries power shallbe nothing. Against the faithless, he is strong: but against the faithful he is feeble. If he should assault this man or that man, parchance it might rightly be taken for a sore grievous affliction, but now doth he impugn all the whole flock of the godly with like malicious hatred. He persecuteth Christ in you, he envieth all men's salvation, so that the common affliction of all shallbe the more easily able to be borne, & to stand with agreeable minds against the common enemy. These matters shall shortly have an end. Nether will God, from whom proceedeth all goodness, leave you succourless in the mean season, but will thoroughly perform the thing that he hath begun in you. He hath given you such stomachs, that for his sake you should not be afraid to suffer torments, whereby he hath called you unto his glory that never shall have end. He will not suffer you to miss of the victory: if you wrestle manfully, he will help you in your wrestling, and will garnish, strengthen and establish you, that being tormented for a short season, you may attain the crown of immortality. By his aid we get the victory, & of his free gift we shall receive the reward. For there is nothing wherein we may challenge any praise to ourselves: unto God alone is all glory due, not only in this world, but also into all ages for ever: Amen. At this present I will write no further unto you: For of this self same matter, I suppose, I wrote unto you of late, although in few words, by Silvanus a faithful brother, & I doubt not but he delivered the Epistle well and faithfully. In it I desired and heartily besought you, to persever still in that which you have begun: that nothing alter your mind. The way that you have entered, is the very right true way unto salvation. Thus far you have proceeded forward by the goodness of God. Continue still steadfastly through his helping aid, till you attain unto the victorious reward of life that never shall die. The congregation of the Christians commend them unto you, even the congregation whom God hath chosen out to himself together with you in Babylon, which in the mids of wicked ydolatrours follow the godliness of the gospel, and in mids of most sylthye corrupt livers embrace the pureness of clean conversation. You are not alone by yourselves, God hath his elect in every place: In deed those are but a very few, howbeit they are a finely tried seed to increase the congregation in time coming more latgely. Mark saluteth you, which is to me as it were my son. Salute you every one other with a kiss, not after the sort that is given more custumely than heartily, but with an holy, pure, & true christian mind, which is not done against the heart, but is the sign of a chaste and a pure upright lover, and not a lying countrefaicte token. And (to make an end of mine Epistle in like sort as I began it) Grace and peace be always present with you all, which being engrafted unto the body of jesus Christ, live by his spirit, that grace may couple you unto God, and peace may glue you together with mutual concord: which thing God (that is best and most mighty) bring to pass.  
Amen.    
¶ Thus endeth the paraphrase upon the first Epistle of S. Peter th'apostle.    


¶ The argument upon the later Epistle of S. Peter th'apostle/ by D. Erasmus of Roterodame.  
THis Epistle/ as it appeareth/ Peter wrote/ when he was greatly grown in age, and almost at the pits brink, for in deed he maketh mention of his death. He writeth generally to all sorts of Christians, exhorting them to pureness of life, and by ancient examples and with the terror of the last judgement frayeng them from filthiness: and he doth vehemently blame them, which corrupt the minds of the simple with perverse doctrine, in denying the coming of Christ.  
¶ Thus endeth the Argument.   

¶ The paraphrase of Erasmus upon the later Epistle of S. Peter th'apostle.  

¶ The first Chapter.  

The text.  ¶ Simon Peter, a servant and an Apostle of jesus Christ, to them which have obtained like precious faith with us thorough the righteousness of our God and saviour jesus Christ. Grace be unto you, and peace be multiplied thorough the knowledge of God and of jesus our Lord. According as his godly power hath given unto us all things that pertain unto life and godliness, thorough the knowledge of him that hath called us by glory and virtue, by the which are given unto us, excellent and most great promises, that by the means thereof ye might be partakers of the godly nature, if ye fly the corruption of worldly lust. 
I Simon Peter/ in times passed a diligent follower of Moses' law, and now a servant and Ambassador of jesus Christ, whose gospel (even as the day light) wipeth and driveth away all the shadows of the old testament, writ unto all manner of men without partial exception either of people, or religion, either of kind, or state, or yet condition. For we esteem all people to be kynsfolkes and most nearly joined unto us, whosoever have deserved to be made like unto us in the profession of the faith of the gospel, by the which, we have attained true righteousness, not by circumcision, or by sacrifices of the law, but by the goodness of our God, and by the death of our saviour jesus Christ, who hath freely pardoned us our old sins, to th'intent we should hence forth follow gospellike righteousness, which doth not consist in ceremonies, but in true godliness of mind: & hath a certain far greater perfection than the jews righteousness, which is nothing but a shadow of true righteousness. And I pray, the like as you have yet hitherto gone abundantly forward in the grace of the gospel, always somewhat augmenting in thincreases of godliness, & drawing nearer brotherly concord among yourselves daily more and more: so the liberal goodness of God would vouchsafe to make perfit his gifts in you: which jewels increase so much the more largely in you, as you grow forward into the knowledge of God the father, & of his son our Lord jesus Christ, the acknowledging of whom is eternal life. For it is the chief point of salvation, to acknowledge the author of salvation, that we challenge no part thereof to our own deserts and strengths, or to the prescriptions of Moses law, inasmuche as whatsoever is pertaining to true life, and whatsoever belongeth unto true godliness, his divine power hath bestowed it unto us, without help of circumcision, only by faith, whereby we acknowledge God the father, from whom proceed all things, and jesus Christ, by whom only we have all things given unto us. These things are not given through our merits, but by his free bounteous gift, which of his own accord hath called us unto the benefit of salvation: and to them that were void of glory and virtue, he hath bestowed both his own glory and virtue: to th'intent that whereas being addict unto our own vicious naughtiness, like filthy vile slaves we screwed idols, we should be engrafted unto Christ, and be made both pure and glorious, having the wickedness taken out of the way, wherein we were fylthily soiled. He hath translated our vile naughtiness upon himself, that he might choose us of his own free pleasure into the fellowship of his glory: Our trespasses he hath taken upon himself, that we might enjoy his innocency. Now these same are very great matters, but those are far greater of & much more excellency, that are promised us in time to come, not by the law of Moses, as we have often said before, but by thacknowledging of jesus Christ. But what is it, that is promised? Forsooth that albeit you pertain not to the kindred of the jews, yet you may be made with them companions of the divine nature being chosen into the number of the children of god, to possess thinheritance, of immortal life, so that you set your study upon a certain immortality by uncorrupt conversation in the mean season here in this world, and flee from all corruption of vices and naughty lusts wherewith a mind that is infected, tendeth to everlasting death.   

The text.  ¶ And hereunto give all diligence: in your faith minister virtue: in virtue knowledge: in knowledge temperance, in temperance patience: in patience godliness: in godliness brotherly kindness: in brotherly kindness love. For if these things be among you, and be plenteous, they will make you that ye neither shallbe idle nor unfruitful in the knowledge of our Lord jesus Christ. But he that lacketh these things, is blind and gropeth for the way with his hand, and hath forgotten y● he was purged from his old sins▪ 
God hath once given innocency freely, and it is not enough to maintain it, but applying withal studious diligence, endeavour yourselves to be made rich in well doings, that your faith be not idle, but that it be accompanied with good behaviour, that nothing be done or said, but that which is virtuous. Than let good behaviour entreteyne knowledge, that you may not only follow the things that be upright, but also discern, what thing, in what place, among whom, after what sort, and by what means ought worthily to be done. Let knowledge be accompanied with temperance, that the mind being unmovably strong against all the wanton enticements of the world, may constantly without shrinking follow the thing, that it hath judged to be best. Unto temperance let patience be joined, that when you do well, you may cheerfully suffer sorrows. For those men, whom the flattering pleasures of the world do not bring in to a fine fingered niceness, are sometimes broken with impatient suffering of sorrows, with patience let godliness be present, that what soever you do or suffer, you refer it to the glory of God. Let godliness be accompanied with brotherly charity, that like as you love God for himself, even so for his sake you may love all them that profess God. And let brotherly charity be augmented and upheaped with love, to study to do good for all men, not only them that are godly and Christian folks, but also for them that are wicked. These are the fruits of an evangelical faith, which if you have them abundantly, shall bring to pass that where you have acknowledged our lord jesus Christ through faith, it should not be unprofitable and unfruitful unto you, although you have nothing to do with circumcision. For in these things consisteth the whole sum of Christian godliness: and if any man want them, he hath professed Christ in vain, forasmuch as he slideth back from the light of the Gospel in to his old former darkness, even as it were a blind man that groapeth the way with his hand, and is carried about hereawaye and therawaye through the mazes of worldly lusts: neither seeth he the way to come to the fellowship of Christ, being unthankful also for the benefit of Christ, of whom where he is once freely cleansed from his old transgressions, yet as a man forgetful of this so exceeding a mercy, he slideth back in to the same again.   

The text.  ¶ Wherefore brethren, give the more diligence for to make your calling and election sure by good works. For if ye do such things, ye shall never fall. Yea, and by this means an entering in, shallbe ministre● unto you abundantly into the everlasting kingdom of our Lord and saviour jesus Christ. Wherefore, I will not be negligent to put you always in remembrance of such things, though ye know them yourselves, and he established in the present truth. notwithstanding I think it meet (as long as I am in this tabernacle) to steer you up by putting you in remembrance, for asmuch as I am sure, that shortly I must put of this my tabernacle▪ even as our Lord jesus Christ showed me. I will ever also give my diligence, that ye may have wherewith to steer up the remembrance of these things after my departing. 
And therefore, brethren, let it not make you to live in a security and to be careless, in that the goodness of God, hath (when you deserved nothing) called you unto the profession of the gospel, having once pardoned all the sins of your former life: but endeavour yourselves so much the more, that the goodness of God, wherewith he hath called you, wherewith he hath chosen you, be n●t turned to your destruction and heap of damnation, in case being forgetful of his bounteous gentilues, you be tumbled back in to the same state, from whence he ransomed you with his own death. But procure rather with well doings, that God seine not to have called and chosen you in vain. And some part of this matter lieth even in you. For if you consider, from whence God hath called you, to what things he hath called you, and what rewards he hath set forth for you, and if you will press thereunto by these means, which I have declared a little before, you shall never slip out of the right course of godliness. For if you press this way, God's assisting help shallbe plenteously present with you, and shall secure, you with his rich relief, that at length being conquerors of this world, you may attain to the everlasting kingdom of our Lord and saviour jesus Christ, to possess with him the treasures of heaven for whose sake you have set nought by the treasures of the earth. The reward is exceeding great, but it must be procured with exceeding great diligence. Wherefore I will never cease to give you warning of these matters, although I suppose it not necessary, saying you both do and remember, what you ought to do: and are also confirmed now by long process of godliness in the acquainted knowledge of the truth a great while, which having embraced, you constantly follow yet hitherto: notwithstanding to th'intent you may more and more watch still in that you have begun, I reckon it my part, that remembering my lords precept▪ which commanded me, that being converted myself, I should confirm my brethren, as long as I live among you (being a stranger upon earth) in the tabernacle of this silly body. I should steer up & prick forward the study of godliness in you, and in deed so much the more, because I know, I shall shortly be stripped out of the dwelling of this silly body, and change this exile of the earth for the fraunchised free city of heaven. For our Lord jesus Christ signified so unto me, whom I serve yet hitherto as a soldier in this tabernacle. Now therefore I shall give diligence, that these matters may in the mean space be so surely fixed in your hearts with often admonition, that you may remember them after my death, when I can not warn you by word of mouth. For seeing the thing is most certain, that you have received of us, it behoveth you not to serve from it.   

The text.  ¶ For we have not followed deccatfull fables, when we opened unto you the power and coming of our Lord jesus Christ: but with our eyes we saw his majesty: even then verily when he received of God the father honour and glory, and when there came such a voice to him from the excellent glory. This is my dear beloved son, in whom I have delight. This voice we heard come from heaven, when we were with him in the holy mount. We have also a right sure word of prophecy, whereunto (if ye take heed) as unto a light that shineth in a dark place▪ ye do well until the day dawn, and the day star arise in your hearts. So that ye first know this: that no prophecy in the scripture hath any privace interpretation. For the scripture came never by the will of man: but holy men of God speak, as they were moved by the holy ghost. 
For our doctrine was not such gayre, as the philosophers teach, whose drift is to persuade by crafulye conveyed fables, and human subtleties, the thing that they themselves understand not, and dysagree also among themselves. But we have in no wise followed these ways, in opening unto you the power and coming of our lord jesus Christ, and in preaching unto you his majesty, which we have seen with these iyes. For he vouchsafe to exhibit unto certain of his own afore his death some special token, with what mighty power and with what glory he shall once come, to judge the quick and the dead, and what wonderful felicity he shall give unto them, that love him steadfastly. For where God the father endued him all wholly with glory and honour, insomuch that his countenance shone as bright as the sun, and his clothes were more white than the snow, so far, that man's iyes could not abide to behold the heavenly sight, and there came also an exceeding most honourable testimony of the father's voice, which was brought down from high unto him from the glorious majesty of the father. And it was after this sort: This is my well-beloved son, which hath delighted my mind, hear him. There could have been no witness given, either more fully or more excellent. And it was pronounced, not of any prophet, but of the fathers own majesty. These things we have seen with our iyes, these have we heard with our ears, when we were present with him in the holy mount Thabor. If so be that the prophets plain oracles be in a great weighty estimation among you, which prophesied by figurative dark shadows of Christ: of much more gravity ought so evident a declaration by the father himself of his son be. The prophets agree with the father's voice, if a man do rightly interpret them. They with their promises prepare as it were men's minds to the truth of his gospel, in that they shadow and as it were covertly point out, the thing that the gospel doth openly preach. Therefore I do not disallow, that the jews being vehemently given to the prophets prophecienges, seek there for the coming of Messiah. For it is a step somewhat unto the faith of the gospel, to believe that Christ should come. For a man shall the more sooner believe that Christ is come, if he be persuaded that he should come. Therefore there is good hope of him, that being not yet lightened with the light of the Gospel, is attentive unto the prophets, as to a candle appearing in a dark place. For it is better to have some light than no light, till the sun come, and the day dawn, to drive away all darkness, and to obscure even that candle, and that the day star of gospel preaching may shine bright in your hearts, which declareth that the son is at hand. The sayings of the prophets are to this use profitable, if they that read them, consider that the scripture of prophesying before hand is darkly hidden under covert of figures, & can not be understanden without interpretation. And that is not every man's interpretaction, nor after every man's arbitrement. For the prophets, which spoke of things before hand, did not speak after their own brain nor after the devise of their own mind, but where they were holy men and pure from all humane lusts, the holy ghost inspired their hearts, & using them as his instruments, he signified his mind unto us by them accordingly. The thing that men set forth by man's devise, may be perceived by man's wit. But the thing the is set forth by the inspiration of the holy ghost, requireth an interpreter inspired with the like spirit. They that apply the thing, which is spoken of Christ, unto any worldly king: they that draw the thing that is spoken of the life of heaven, unto the felicity of this world: they that interpret the thing that is spoken of the treasures of the mind, of the commodities of this world: do very far swerver from the mystical meaning of the prophecy. Nether are they easily persuaded that Christ is come, in that by false interpretation of the prophecy, they imagine to themselves a certain earthly Messiah, such a one as he showed not himself to be. And for that cause they acknowledge him not, not that he varieth from the spiritual image of the prophecy, but that he differeth from the imagined idol of faslye feigned interpretation.    

¶ The ii Chapter.  

The text.  ¶ There were false prophets also among the people, even as there shallbe false teachers among you, which privily shall bring in damnable sects (even denying the Lord that hath bought them) and bring upon themselves swift damnation, and many shall follow their damnable ways, by whom the way of truth shallbe evil spoken of, and thorough covetousness shall they with feigned words make merchandise of you, whose judgement is now not far of, and their damnation sleepeth not. 
Whosoever he be, that prophesieth after thaffection of his own mind, is falsely named a prophet. Whosoever he be, that interpreteth the prophets saying, unto his own covetous appetites, is a false interpreter. There were in times past false prophets even among the jews, which either to pike a thank at the princes hand, or else for vantage sake, or for hatred of other, prophesied the thing, which the spirit of God spoke not, but that they had in their assemblies imagined themselves. They countrefaicting their behaviour as though they had been true prophets, deceived foolish people, and repined against the true prophets with their lyings. And so after my deccasse also there shall arise such, as shall falsely boast themselves to be teachers of the gospel, where as they shall be nothing else but masters of falsehood. They shall serve from the doctrine of the gospel, and bring in men's gloss: in stead of the truth that bringeth salvation, they shall clout in pernicious sects, for their own gain, that pertain rather to their own glory and their own tyranny, than unto Christ's afaires: and they shall go on still into so great madness, that they shall not be afraid unkindly to deny even their Lord jesus, by whose blood they were redeemed, and whose name they once professed, and shall be more wicked than the very heathens, which never professed Christ. By the which their doings they shall provoke the vengeance of God upon themselves, and it shall not only nothing avail them, that they once professed Christ, but they shall also pull upon themselves speedy destruction, God taking vengeance upon them. Howbeit it were but a small matter, if none were lost, but only they, which are already lost, but they shall also draw many with them into destruction. For false doctrine teachers shall find disciples of their own, and bearing themselves boldly upon them, they shall not be afraid to rail upon the gospels truth which you have received of us: neither shall they purely handle the word of the gospel, because they see it maketh nothing availably to their greediness, but being bend unto their own private lucre they shall beguile your simple plainness with feigned communication, not going about to win you unto Christ, but to pluck to themselves the greatest gain they can from you. For they see that the gospels doctrine is smally pleasant unto them, which are cralled with the delyces of this world, they see it is no nice delicate matter, to do as we do, defend the sincerity of the gospels doctrine constantly against the wicked, through all deaths. Therefore shall they defile the true doctrine of Christ: and in stead of it, they shall teach those things, that are pleasant to the gross hearers rather than wholesome: and those things that purchase them substance and renown in the world and not with God. For they shall covet rather for glory and pleasure that shall last but a while, to purchase everlasting destruction both to themselves and to others, than through short torments of the body to thrust out unto felicity that never shall die. Beware you follow not those guides, except that you will go straight way into destruction. Nether let it deceive you, in that they are aloft in high estate in this world, in that they are rich, in that they live at their own ease. They shall not long have the fruition of this continuance of false felicity. For like as the godly shall in a while attain their rewards, which God hath already decreed long ago, even so these men's pain maketh speedy haste unto them, nether doth their destruction sleep that shall suddenly oppress those that be careless and live in a security. They may deceive men's judgements, but they can not beguile God. Howsoever men, over whom they have authority, do forgive them, God, which is afraid of no man's might will not forgive them.   

The text.  ¶ For if God spared not the angels that sinned, but cast them down into hell, and delivered them into chains of darkness, to be punished, to be kept unto judgement: nether spared the old world, but saved No the eight preacher of rightewysnes, and brought in the flood upon the world of the ungodly, and turned the cities of zodom and Gomor into ashes: overthrew them, damned them, and made on them an ensample unto those that after should live ungodly. And just Lot vexed with the uncleanly conversation of the wicked, delivered he. For he being righteous, and dwelling among them in seeing and hearing, vexed his righteous soul from day to day with their unlawful deeds. The Lord knoweth how to deliver the godly out of temptation, and to reserve the unjust unto the day of judgement for to be punished: but che●●y them that walk after the flesh in the lust of uncleanness, & despise authority. Presumptuous are they, & stubborn, which fear not to speak evil of them that excel in worship. When the angels which are greater both in power and might, receive not of the Lord tayling judgement against themselves. But these as brute beasts, naturally brought forth to be taken and destroyed, speak evil of the things that they understand not, and shall pearisshe in their awne destruction, and receive the reward of unrightewysnes. 
For why should he spare them now, seeing that in times past he spared non the very angels, which had offended, but threw them down headlong out of heaven, bound them with the chains of theverlasting dark night, and cast them in to the prison of hell, to be reserved to this end, that having sentence of damnation in the last judgement, they may be committed to eternal torments for evermore? will he suffer pride to be unpunished in men, which suffered it not in the angels? Shall the thing be unpunished in them, that they do after the light of the gospel manifestly opened unto them, & after so many bounteous benefits freely given unto them by him, which spared not the old world (being tude without knowledge) but being grieved at men's viciousness, when the world was universally spotted with wicked manners, he brought the flood upon it, and dispatched all mankind, saving Noah, whom being the eight parson his will was to have saved out of so mightte a great multitude of mortal men, because the residue having contemned the gentle sufferance of God, he only in making the Ark testified, that he dread the vengeance of the almighty. And will not he punish the people of these days, which with pouring down a shower of brimstone, brought so many cities, and so florisshinge a country of Sodom and Somore into ashes, and marred them so utterly, that there remaineth nothing, but an horrible and a pestilent stinking ma●rice, for a testimony what pain abideth them, which with like wickedness provoke the wrath of God upon themselves? And like as unto them their own wickedness was their own destruction, even so the innocency of Lot turned to his salvation: unto whom when the abominable fellows intended violence, and would with their abominable raging lusts oppress the chaste godly man, God pulled him out of the company of the wicked, among whom it was the most grievous pain for him to live. For in asmuch as he was pure and chaste both in eyes and ears, it was a grievous torment for a godly disposed mind, to hea●e daily, and see daily, the things that he abhorred withal his whole heart. By these it is sufficiently declared, that God never suffereth, any man to lose the reward of his innocency, neither any man's wickedness to be unpunished: although he gently bear with some for a season, that they might once repent: yea & though he suffer his own sometime to be tempted for a while, yet when time is, he can dlyver the godly out of sorrows: & contrary wise he can reserve the ungodly against the day of the last judgement to be punished with eternal torments for evermore. No kind of unrighteousness shallbe suffered unpunished. But those shall specially suffer pains, which as it were distrustinge the promises of the gospel, follow in this world, that which is delectable to the body, serving filthy outrageous lusts, wherewith they defile their whole life on every side. And that they may be the more wicked, they double their wickedness with violence, & contemn those that be set in public authority, being knack hardy, and shameless, and are not ashamed to tail upon such as are men of dignity. And these things are wretched men, hardy to do, where as the angels being far more excellent in power and strength, although otherwise wicked yet they proceeded not into so much shameless hardiness as to abide to speak evil of God: and where as they in other matters neglected the will of God, yet in this point they were afraid to offend him, and yielded unto th'authority of god. But these men being more ungrations than the wicked spirits, like brute beasts borne to this end, that they may be catched and destroyed, forasmuch as they are not afraid to backbite and mysteporte their superiors: not knowing this in the mean while, for whose sake they speak evil of them. Like as they through their corrupt condicious procure destruction to themselves, even so shall they perish like beasts, and receive a worthy reward of their wicked life: ●orsomuche as they reckon it a sweet and jolly gay life, if they cast all shame quite away, and give themselves in the open daylyght unto mirth, riot, and filthy voluptuous lusts. For yet they have some shame remaining with them that do these things in the night.   

The text.  They count it pleasure to live delyeyousty for a season. Spots they are and filthiness, which live at pleasure in their own deceivable ways, feasting and scorning you: having eyes full of adultery, and that cannot cease from sin, beguiling unstable souls. Deattes they have exercised with robbery. They are cursed children which have forsaken the right way, and are gone astray following the way of Balaam the son of Bosor, which loved the reward of unryghtewesnesse: but was rebuked of his iniquity. The ●ame and dumb beast, speaking with man's voice forbade the madness of the prophet. 
Who would believe that these were men? They are rather filth and spots, who in their filthy gluttonous banquetings (wherein being wretchedly deceived they repose the hole Sum of felicity) vaunt against you, as though you were mad men, because you have not the fruition of the commodities of this present life. And in the mean time riot provoketh outrageous lust, and when they are once wine drunken, they have beastly lusting eyes, nether have they mind of any thing else, than upon whoremonging, and other kinds of wickedness. For they can not, when they have once cast away reason, when they have been once drunken with wine, cease from naughty doing, but they skip from wickedness to wickedness, so much that it is not enough for them to live ungraciously themselves, except they entangle and allure other men's minds (not yet confirmed in virtue) unto their filthiness. Now perchance it were more tolerable, if they offended in nothing but in riot and lecherous lust: But there is no kind of vice but they have it. Like as they filthyly make away that they have, even so filthyly do they provide to make prodigally away, having a mind and a wit practised unto covetousness, unto deceit and unto taume, doing every thing what so ever it be, for advantage sake: and for lucte curse the good and the godly, and being corrupt with money swerve from the right way: and in that point resemble their father Balaam the son of Bosor, who, when he knew what was best, yet being corrupt with wicked see, he went about to curse them, whom God was merciful unto: & covetousness brought him into so great a blindness, that he was rebuked of his ass, & where as he being a mad doting man had cast of his man's mind, the brute beast speaking in a man's voice restrained the prophets madness, seeing more with het bodily eyes than he saw with the eyes of his mind, because he was strike blind through coveiousnes of money.   

The text.  These are wells without water: clouds that are carried with a tempest, to whom the mist of darkness is reserved for ever. For when they have spoken the great swelling words of vanity, they entice thorough lusts in the voluptuousness of the flesh them that were clean escaped: even them that now live in error: while they promise them liberty, where as they themselves are the bond servants of corruption. For of whom a man is overcome, unto y● same is he brought in bondage. For if they (after they have escaped from y● filthiness of the world thorough y● knowledge of y● Lord & the saviour jesus Christ) are yet tangled again therein, & overcome, then is y● latter end worse with them than y● beginning. For it had been better for than, not to have known y● way of righteousness, then after they have known it, to turn from the holy commandment that was given unto them. But the same is happened unto them y● is used to be spoken by the true pro●erbe. The dog is turned to his domet again, & y●●ow y● was washed is turned again to her wallowing in y● mire. 
These are they that promise a certain wonderful and news doctrine, where as they bring nothing worthy the profession of the Gospel, being like wells that lack water, whereunto if a man come athurst, he can find nothing but mud and clay: and like unto mysly clouds, that are driven hither and th●ther with the storm of winds, and seem as they would give rain unto the thrustye ground, where as for all that, not so much as one drop of wholesome doctrine falleth from them. They promise the light of the Gospels doctrine, and wrap those folks in darkness of errors, whom everlasting darkness abideth for in hell. For when with their lying words they speak of certain great high matters, & with that hope entice and snare them which begin to amend their conditions, they deceive them and wrap them in the delights of the flesh, & the voluptuous pleasures of this life, promising that they will deliver other from error, when they themselves are occupied in the greatest errors of all, and promising other men deliverance from sins, when they them selves are the very bond slaves of filthiness. For of whosoever a man is overcome, and at whose appointment he liveth his bond servant he is called by right. For it availeth them nothing at all to have been once freely delivered from the bondage of sins, if they fall to the same state again by their own accord: but the bondage is so much the more vile, and so much the more wretched, because it is procured without constraint, after the tasting of liberty. That which was done amiss before the Gospel preached, is a great part long of error, and long of Ignorance. But they which having once acknowledged by the preaching of the Gospel, our lord and saviour jesus Christ, have through Baptism renounced the filthiness of this world, and professed a pure and an heavenly life: if they be overcome again with lusts, and wrapped in their old uncleanness, their baptism doth not only nothing help them at all, but also they are in worse state, than they were before they knew Christ. For his offence is the less, that sinneth through ignorance. And they shallbe the more grievously damned, which have enlarged the crime of wickedness with the vice of unthankfulness. Therefore it had been better for them to have not known the Gospels doctrine at all, which teacheth innocency and pureness, than after they knew and received it, to serve from the holy commandment that was once delivered unto them. For what other thing is befallen them, than that which is truly used to be spoken by a common proverb? The dog ●losseth up again that he hath once cast up, and the washen sow turneth again to wallow herself in the mire. It is but a lost labour for the dog to have purged his stomach with vomit, if he take again that he cast up. And the sow hath washed away her fowl stinking mire in clean water in vain, if she, by and by after she is washen, return to the soylinge that she had gone from.    

The iii Chapter.  

The text.  ¶ This is the second epistle that I now write unto you beately beloved, wherewith I stete up your sincere mind, by putting you in remembrance, that ye may be mindful of the words (which were told before of the holy prophets) and also the commandment of us which be Apostles of the Lord and saviour. This first understand, that were shall come in the last days mockers (in dysceatefulnes) which will walk after their own jousts, and say: Where is the promise of his coming? For sense the fathers ●yed, all things continue in the same estate wherein they were at the beginning. For this they know not (and that wilfully) how that the heavens & great while ago were, and the earth our of the water appeared up thorough the water, by the word of God: by the which things the world that then was, perished, being over run with water. But the heavens and earth which are now, be kept by his word in store, and reserved unto fire against the day of judgement and perdition of ungodly men. 
dearly beloved, these matters I beat in with many words unto you, and even now in these mine other letters I warn you of the self same thing, not that I doubt of the uprightness of your mind, but that you may have in remembrance more and more the thing that you know and hold, and do that you do with the more hearty cheerfulness and constant steadfastness. You shall ●e in the less peril of hurting by their ungracious doctrine, if you remember, that it was spoken of by the holy prophets in times passed, which gave warning to beware of this kind of men. And if you do remember that we gave the same precept, which are the Apostles of the lord and saviour jesus Christ, who forhad that noman should give ear to such as in stead of the Gospels truth, bring in pernicious doctrine. This therefore know you first of all, that there shall come hereafter, not preachers but mockers, being cunningly furnished with sleights and subtle deceits, to beguile the ignorant withal: which shall not follow those things that Christ taught us, but like as their life shall be after the lusts of their own heart, so shall they teach after their own appetite, those things that shallbe fit for such a manner of life. For inasmuche as their life is filthy, they shall not be desirous of the lords coming: And for that cause sake shall they persuade both to themselves and others, that he shall not come again, and say: where is the promised resurrection? where is the judgement? where are the sundry sorts of rewards according to the deserts of living? when cometh he that is looked for day by day in vain? For they shall think surely that he shall never come, because his coming is put of for a tyme. What token (say they) is there of the resurrection? Our fathers are dead one after an other, and never one hath risen again to life yet hitherto. And like as sense the creation of the world, all things are engendered by the enterchaungable courses of the dying and of the living, even so unto this time remaineth the same course of nature, where as by mutation of the world that hath been before, we may gather that there shallbe a newness hereafter. And like as the mutation chanced, what time they looked not for it that lived after their own filthy lusts, even so shall the novation happen, whether we believe it, or not believe it. For this thing they are not ware of, or (as I suppose rather) they dissemble to know, that the heavens were created long a go, and also the earth, which the waters, wherewith it was covered, made bare, a great power of waters also hanging aloft. And when mankind was almost altogether defiled with vices, God being offended, sent the flood and destroyed the world of that time, reserving only eight persons, which had followed Innocency. This universal judgement God exercised at that time, in pourgeing and renewing the earth through water. Than the heavens continue yet still as they were created, and they are reserved to fire, by the which they shall also be purged in the day of judgement, when the wicked shallbe destroyed by fire, like as in times paste they perished by water. Forasmuch than as it is a thing most certain that that day shall come, it maketh no matter, whether it come later or sooner: This only standeth us in hand to provide for, that when so ever it cometh, it find not us unready. We in out conceits think some things leng, & some things short: but unto God there is nothing, neither short nor long. In his promises he followeth not the appetites of us, but his own eternal & unchangeable decreed counsel, unto whom nothing is ●●●●er paste nor to come, but all things are present. But unto us what so ever he h●●h promised, he exhibeteth in the tune that he hath appointed before hand to himself. For else, with him all is one whether there be one day past or a thousand years. With the same faithful assuredness doth he perform the thing which he performeth the later, that he doth the thing he doth more spedilyer. For as concerning himself, he hath performed even now the thing, that he hath purposed to perform. For he doth not change his purpose and after the manner of delayers prorogue and put of his promise as some falsely judge of him, measuring God after their own conditions: but he prescribeth the space to be longer sometimes for your sake, because upon his tender mercy and gentleness he would have none to perish, but is desitous to have all men once to repent, that those which perish, have no cause to find fault that they wanted space to change their life in to better. And that day shall come unlooked for, and shall come creeping upon men, none otherwise, than a thief in the night cometh upon them that are a sleep. In that day there shall be so great violence of fire, that the heavens shall pass with a mighty great force in to an other kind: But the elements, whereupon this lower world consisteth, shallbe dissolved with heat: and finally the earth, and the things therein contained, shallbe butned with fire, and all the whole nature of things shallbe clean purged. And if it be of necessity, that all things shallbe so pure, that these things shall also be dissolved, which offend not: how much standeth it us in hand diligently to endeavour, that that day may find us thoroughly purged and upright in all holiness of life, and in all studious affairs of godliness. In the mean season this must be with much spedynes forecast, that you be alway in a readiness, when so ever that day shall come, whose strait judgement no man shallbe able to escape: which shall suffer no thing to be impure, so much, that the heavens must be dissolved with fire, and the elements constrained to melt with heat. And after this, we look, according to his promiss, for new heavens and a new earth, that have no corruption, no fault: that we, in whom shallbe no corrupt mind, may have the fruition of them being uncorrupt.   

The text.  ¶ Dearly beloved, be not ignorant of this one thing, how that one day is with the Lord, as a thousand year, and a thousand year as one day. The Lord y● hath promised is not slack, as some men count slackness: but is patient to us ward: for as much as he would have no man lost: but will receive all men to repentance. Nevertheless the day of the Lord will come as a thief in the night, in the which day the heavens shall pass away in manner of a tempest, and the elements shall melt with heat, the carthe also and the works that are therein shall burn. Seeing then that all these things shall perish, what manner persons ought ye to be in holy conversation and godliness: looking for and vasting unto the coming of the day of God, by whom the heavens shall perish with fire, and the elements shall melt with hear. Nevertheless, we (according to his promise) look for a new heaven and a new earth, wherein dwelleth rightewesnes. Wherefore dearly beloved, seeing that ye look for such things, be diligent that ye may be found of him in peace, without spot and undefiled. And suppose that the long suffering of the Lord is faluation, even as our dearly beloved brother Paul also (according to the wisdom given unto him) hath written unto you, yea, almost in every epistle, speaking of such things: among which are many things hard to be understand, which they that are uniearned, and unstable, pervert, as they do also the other scriptures unto their own destruction. Ye therefore beloved (seeing ye be warned afore hand) beware, lost ye (with other men) be also plucked away thorough the error of the wicked, and fall from your own steadfastness. But grow in grace, and in the knowledge of our Lord and saviour jesus Christ. To whom be glory both now and for ever. Amen. 
Wherefore most dearly beloved brethren, have this so fearful a judgement always before your eyes, and give diligence, that when the lord cometh, he may find you pure and unblamable, not only before men, whose judgements are many times deceived, but also before hi. For he is pure in deed, that is pure in the judgement of God. And although peradventure it be long ere that day come, construe it not so, as though he would not come at all, but consider that this tender sufferance of the lord, wherewith he giveth all men space to repent, doth care for men's salvation: of which matters our most dear brother and follow in office, Paul wrote unto you, so much the more abundantly, as God gave him the more plenteous gift of wisdom: and in almost all his epistles exhorteth you to look for this day, sometime speaking after such a sort, as though the day of the lord were already now at hand: that he might the rather prick you forward to the study of godliness, where as that day (because it is uncertain) ought to be looked for, so as though he would come this day, but yet after such wise, that no man prescribe a time certain. These and some other matters Paul according to his high wisdom, mingled in his Epistles. And whereas he spoke them most rightly that could be, yet the ignorant and inconstant persons wrist them with a perverse interpretation, as they do the other scriptures, to their own destruction, that the thing which is health unto the good, may be turned, through their own fault, in to venom unto them. Therefore brethren, sense you are so many ways warned before hand both of me and of Paul, take heed, that you be not deceived, as other are, with the fraud of abominable men, and fall away from your substantial steadfastness, which you have expressed yet hitherto: but rather give diligence, that you may continually increase and go forward in the gifts and knowledge of our lord and saviour jesus Christ, unto whom be glory both now in this life, and for ever world without end.  
Amen.    
Thus endeth the Paraphrase upon the second Epistle of th'apostle S. Peter.    


THE LIFE OF SAINT JUDAS after Saint Hierome.  
IVdas the brother of james left behind him a little epistle, which is of the seven catholic epistles. And because be taketh witness in it out of the book of Enoch which is Apocryphe that is to say, without authority, it is reject of many: howbeit it hath been taken worthy authority both for the anciency and use of it, and is accounted among the holy scriptures.   

❧ THE ARGUMENT UPON the Epistle of Jude/ by D. Erasmus of Roterodame.  
HE is vehemently displeased with many words against them, that being blinded in their own covetous appetites were adversaries to the Gospel: which thing notwithstanding aught to seem no new matter, inasmuch as they were predestinate to this end, and it was spoken of before by the Apostles, that that kind of men shall lutkingly creep among the flock of christians. Against these sort, he so armeth them, that they may forecast both to restrain them either with blaming, or save them by warning giving. Which thing if they possibly can not do, yet they prepare themselves readily against the coming of Christ.  
Thus endeth the Argument.   

❧ THE PARAPHRASE OF Erasmus upon the Epistle of Saint Jude th'apostle.  
The text.  ¶ judas the servant of jesus christ the brother of James. To them which are called and sanctified in God the father, and preserved in jesus Christ: Mercy unto you and peace and love be multiplied. Beloved, when I gave all diligence to write unto you of the comen salvation, it was needful for me to write unto you, to exhort you that ye should continually labour in the faith, which was once given unto the saynetes. For there are certain ungodly men craftily crept in, of which it was written afore time unto such judgement. They turn the grace of our God unto wantonues, and devye God (which is the only Lord) and our Lord jesus Christ. My mind is therefore to put you in remembrance, for as much as ye once know this, how that the Lord (after that he had deiyvered the people out of Egypte) destroyed them which afterward believed nor. The angels also which kept not their first estate, but left toeyr own habitation, he hath reserved in everlasting chains under darkness unto the judgement of the great day: even as Sodom and Gomor, and the cities about them (which in like manner defiled themselves with fornication, and followed strange flesh) are set forth for an ensample, and suffer the pain of eternal fire. Likewise, these being disceaves by dreams defile the flesh, despise rulars, and speak evil of them that are in authority. Yet Michael the archangel when he strove against the devil, and disputed abou●e the body of Moses, burst not give railing sentence, but said: the Lord rebuke the. But these speak evil of those things which they know not: and what things they know naturally (as beasts which are without reason) in those things they corrupt them selves. Woe be unto them, for they have followed the way of cain, and are utterly given to the error of Balam for lukers' sake, and perish in the treason of Chore. These are spots which of your kindness feast together, without fear, feeding themselves. Clouds they are without water, carried about of winds, trees without fruit at gathering time, twice deed, and plucked up by the roots. They are the raging waves of the sea, foaming out their own shame. They are wandering stertes, to whom is reserved the mist of darkness for ever. Enoch the seventh from Adam prophesied before of such, saying: Behold, the Lord shall come with thousands of saints, to give judgement against all men, and to rebuke all that are ungodly among them, of all their ungodly deeds, which they have ungodly committed, and of all their cruel speakings, which ungodly sinners have spoken agaynct him. These are mutmuters, maintainers, walking after their own lusts, whose mouths speak proud things. They have men in great teverence because of advantage. But ye beloved, remember the words which were spoken before of the Apostles of our Lord jesus Christ, how that they told you that there should be beguilers in the last time, which should walk after their ungodly lusts. These are makers of sects, fleshly, having no spirit. But ye dearly beloved, editie yourselves in your most holy faith, praying in the holy ghost, and keep yourselves in the love of God, looking for the mercy of our Lord jesus Christ unto eternal life. And have compassion of some separating them: and other save with fear, pulling them out of the fire (and have compassion on the other) and hare the filthy vesture of the flesh. Unto him that is able to keep you fte from sin, and to present you faultless before the presence of his glory with joy (at the coming of our Lord jesus Christ,) to God our saviour, (thorough jesus Christ our Lord) which only is wise, be glory, majesty, dominion, and power (before all worlds) now and ever. Amen. 
I judas Thadeus the servant of jesus Christ, the brother of james, writ this Epistle not to the jews only nor to other newly converted, but to all men in common, whom the tender mercy of God the father hath of his own free will sanctified, and hath also without the help of the law, made godly of ungodly, and of idolators obedient followers of true religion, whom also the bounteous goodness of God had preserved in jesus Christ to this end, that they should not avaunt with other into the dungeon of everlasting damnation, whom in like manner his free liberal goodness hath now called unto the salvation of the Gospel. There is nothing that I can wish unto you more fortunate, than that the goodness of God would always multiply in you his gifts, mercy, peace, and charity: Mercy, that you may absent yourselves daily more and more from the vices of your former old life: Peace, that you may through godliness of life nourish the concord, which you have with God: and Charity, that you may through mutual concord be all of one mind, and 
The charity of the Gospel maketh one to be as glad of an others good, & to be as sorry for an others hurt as though it were to himself, & not all worldly su●  each one bounteously good to other. dearly beloved, forasmuch as the love of the Gospel maketh all things commune, whether it be good, that chance or whether it be bad, namely in those, matters that pertain to eternal salvation: I had so great a defier to write unto you concerning your salvation, whereof I am no less careful, than if it were mine own, forsomuch as brotherly love pricketh me forward thereunto, so as I could not forbear, but I must exhort you in this Epistle, to stand hard against the false Aposties, for the defence of the sincere faith, which was once delivered of the holy Apostles. And not only to labour in this, that you continue steadfast in your faith, but also to lay your helping hands unto other, that they be not beguiled of the deceivers. For it is not possible to think what a jewel the treasure of faith is, and it standeth us in hand to watch so much the more warily about 
stance to be thinune, as the ●hant as●icall Anabaptistes do wikedly dream.  us, that it be not turned away from us. For where as we delivered the Gospels docttyne unto you purely and sincerely, even as we received it of Christ, yet there have a sort of wicked ones thrust in themselves among in the mean season, under pretence of religion, and like wolves have crept into the lords sheepfold, setting themselves out in a show of godliness, where in deed they are very enemies of true godliness. And that this gayre should not disturb your minds as though it were a new matter: it was thus decreed long a go by the secret counsel of God, thus was it spoken before, that there should rise men which with their wicked myschievousnes should both exercise your godliness, and pull condemnation upon themselves: they turn the free liberal gift of our God (wherewith he hath once freely pardoned us our sins, and set us at free liberty from the sharpness of the law,) in to an occa●ion of wantonness, where as they ought rather to be provoked through his beneficial goodness, both to maintain and furnish the innocency freely given them, with godly studious endeavours: and being inflamed with the charity of the Gospel, to do with a good will the works of righteousness more plenteously and more exactly, than Moses law had appointed before. But now these men abuse the liberty that is given them, unto filthiness and licentiousness to sin, and fall of their own accord back again in to their old bond servitude, from the which jesus Christ had redeemed them with his own blood: & deny God, whom they once professed, where as he is the only lord & master of all things that are in heaven and in earth: and deny also our lord jesus Christ, which hath made us free to himself with the price of his own sacred blood. It availeth us nothing to be redeemed, unless we continue steadfast to th'end in those things, whereunto we are called. I think it not necessary, that I should teach you, seeing you forget nothing, but I only put you in remembrance lest the thing that you know should slip out of mind. It availed the hebrews in times past nothing at all, whom (being the figure of the times that now are) jesus trained out of the hard and miserable bondage of the Egipcians, through the read sea in to liberty: but even the same, whom he mercifully presetued when they cried unto him, he destroyed again after a worse sort, when they disinherited and murmured against God in the desert. That, which the bondage of Egipte was unto them, the bondage of sins was unto us: that which Pharaoh that strait and intolerable lord was unto them, the devil was the same unto us, under whose tyranny for our own sins sake we were entangled. They putting their trust in God, escaped safely through the mids of the waters in to liberty: and we in believing the Gospel, have through Baptism escaped Satan's interest. But like as some of them made not speed with all one faith in to the land of promise: and unto them the goodness of God was not only unavailable, but also it turned in to the heap of their damnation: even so unto us it availeth nothing to have once set apart our sins, unless we also grow forward with constant minds in to better, and better, and press to the inheritance of the life of heaven. Moreover I would have you to remember this also, that it profited not even the angels themselves to be so created, that they were companions of the Godhead, but assoon as they had changed that most fortunate nature through their own wickedness, and persisted not still in the condition they were in, he threw them down headlong out of heaven, and having deprived them of the light of heaven, he damned them in everlasting darkness in hell. And there they are reserved in chains that can not be loced, unto the day of the last judgement, wherein being condemned they shall be commanded to everlasting pains. Now Sodom and Gomorre and the residue of the cities thereunto adjoining (where as they flourished in all pleynteous wealth of things) because they abused the liberal bounteousness of God unto riot and outrageous lust, defiling them selves with wicked and abominable sorts of filthiness, are dispatched by the wrath of God, being consumed with fire from heaven, to th'intent they might be an example unto other that abuse the benefits of Christ unto the filthiness of life. For they shall not escape the like pain, that sin after like sort. Do not they sin after like sort, which being deluded with slovening dreams of false pleasures, do not only defile their own bodies, but also set nought by their rulers and those that are in authority: and are not afraid to rail against them, unto whom for thauthorities sake they are in, they ought to do reverence? But Michael th'archangel, when he had disputation with the devil concerning the body of Moses, was yet afraid openly to speak railingly to the devil though he were the most filthy fiend. But where he could not abide his wicked talking, he moderately tempered his curse, after this wise: The lord (quoth he) rebuke thee. Than if Michael were afraid to speak cursedly to the devil▪ how much more intolerable a thing do they, that are not afraid to curse or speak evil of men that are set in authority and dignity over them? But these men's perversity is so great, that where they have no cause, yet they speak evil to the and nail against those things that they understand not. On that other part they are so sore cortupte with riot and lecherous lust, that in those things, wherein brute beasts being quite without reason, live well and temperately, as in meat, drink, and in carnal copulation, in these matters they behave themselves most unthriftyly. But woe be unto them that shall have the common reward to happen upon them with those, whose wickedness they follow the example of. For they set not jesus Christ before their eyes to take example at, but cain that killed his own brother, unto whom the mischievous sore of envy persuaded first of all to do murder: and Balaam, who being corrupt with lucre, went about to curse the people, whom God had blessed: & also Chore, who having stired a conspiracy, rose against Moses, and with his sworn conspirours was by an horrible example quite dispatched. These are they, which where you live purely and chastely and embrace Gospelike charity, are as spots disgraceing your company: and where you fast, they give themselves to riotous banquetings one with an other. Nether are they restrained for reverence or fear of any man from licentious filthiness but without respect rashly follow that thing, that pleaseth their own appetites. And yet in these deeds doing, they profess themselves to be teachers of the gospel, and guides to true virtue. But they are like unto clouds, which hang a fit, and where as they would appear to be disposed to rain upon the thirsty ground, yet they are dry, and have no water to secure the ground withal, but are rashly carried about here away and there away with their own vain lusts: being like unto trees, which in the later end of corn hatuest be fair blossomed, and make a lying hope of fruit, when they must wither by and by, not only being all together unfruitful, but also twice dead, in that they neither have life them selves unto gospellike godliness, and draw other with them into destruction: nether is there any more hope of life in thee, than trees plucked up by the roots, wherein is no hope that they shall spring again: who inasmuche as they are unquiet and given to sects, they always with some manner of new uproar disturb the quietness of the congregation, being like unto the outrageous waves of the sea, that rush them up on high, and for all that they do nothing, but cast abroad their own rebukes and shames at other as much as in them lieth: and are like unto stars, which when they pretend with show of light to be guides of the way, yet inasmuch as there are raungers about, and follow not constantly that which is straight, but are led away by their own affects now hither now thither, they carry those that be simple and incircumspecte into shipwreck. These manner starts that set out themselves with a false feigned light in this world before men, shall not escape the judgement of God, although he do not now presently punish them, but reserveth them to the eternal darkness of hell. These men, albeit they are risen up in our times, yet lest you should think that some new thing were chanced unto you, Enoch, which was the seventh from Adam, prophesied of them long ago, and of their torments which they must in time coming suffer. For he speaketh on this wise: Behold the lord cometh with an innumerable multitude of his saints, to practise judgement against all, and to reprove all those that are wicked, of all their deeds which they have wikedly done, and of all things that they have stubbornly and fiercely spoken against him: not only those that are naughty sinful livers, but also the wicked and contumelious persons against God. For in deed they, seeing they measure the felicity of this life by the pleasure of the body, bear impatiently, if they fortune to have affliction or discommodity, neither are they afraid to murmur against God in their querilinges, that he made man after such sort, that he should be but of short life, that he should be endangered to diseases, wishing this life to be most exceadingly long, and out of danger of displeasures, because they have no trust of the life to come. And yet where they can perceive these so filthy and so vile matters in their minds, yet their mouth boasteth of certain great high matters, and professeth a certain wonderful learned love of wisdom, where as they not only serve voluptuousness most vilest that may be, but also handmaking of gains, which thing doth most principally defile the doctrine of Christ. For they speak not those things that the truth of the Gospel teacheth, but the things that are pleasant and acceptable to them, whom they hope to get any vantage by. Against the poor they are tyrants, but towards the rich they are very clawbacks. The malice of these men shall the less encumber you (dearly beloved) if ye remember, that it was told before hand in times passed of the other of the Apostles of our lord jesus Christ, namely of Paul and Peter. For they told us, that in the later times there should rise up mockers, that should defile the most pure doctrine of Christ with their wicked greediness, not living after the rule of the Gospel, but after their own wicked and abominable affects. And them a man may know by this mark. Whereas other that live after the spirit of Christ, and having contemned earthy things set their study upon heavenly things, agree in one quiet concord, these stir up dissensions, because they be wordlings, and giving them selves in to the service of worldly affects, and void of the spirit, they hunt after voluptuous pleasures, seek to reign aloft, and scrape after lucre. And those that set their minds upon these matters, are not fit for Christian concord. For they had rather disturb the tranquillity of the flock, than to be brought in to ordre. But as for you, dear brethren, that are spiritual, see you give diligence, that you may be more and more, as living stones, heaped together in to the building of God, cleaving fast to the sure foundation of your most holy sacred faith. Once you were persuaded, that the godly should not want their rewards, how sore so ever they are afflicted here in this life, require not reward therefore in this world: and the wicked should not fail of their deserved torments, covet not to revenge yourselves. And therefore make earnest crying for the help of God continually with pure and spiritual prayers, and preserve you every one other with mutual concord, and mutual charity. For God heareth none but those that be of one heart. Nether put you any distrust, if you be turmoiled sundry ways in this world for Christ's sake▪ but look for the mercy of God to be exhibited not in this life, but in the life that never shall end. In the mean season having consideration of the persons, give you diligence, to save all men, some gently and friendly in calling them again unto better purpose, and the other save with fear, as if you catched them out of the fire: and hate not that men, but this carcase defiled with yearthy affects, wherewith man's mind is burdened and defiled, as it were a cote soiled in filth. And it is convenient to amend other men's faults so much the more gently, in that no man being conversant in this silly body can choose but be unclean. For that is not in the power of man lest any man should boastingly challenge praise to himself, but all glory, might, empire and power be only unto God our saviour, through jesus Christ our lord, not only in this world, but before all worlds and in all ages to come for ever & ever. For in deed there is none but god alone that is able to give this unto those that labour for it, that although being environed with the silly frail body, the world calleth you on every side away from the purpose of godliness, yet you keep yourselves Innocent still to the end, & that not only men can find nothing in your manners, to find fault at, but also that you are ordained such in the sight of God's Majesty, that he is displeased with nothing in you, which seeth the most inward passages of your minds. And when that shall come to pass, you shall rejoice and be glad in the coming of our lord jesus Christ, when other shall make heavy cheer, which seem in the mean space to live sweetly. And that this may so be, prayer ought to be made with all earnest desires.  
Thus endeth the Paraphrase upon jude.    


The Argument of Erasmus upon the Epistle of Saint james th'apostle.  
IAmes, forasmuch as he was the bishop of Jerusalem, writeth also to the residue of the jews, that were scattered abroad and dwelled throughout all nations, informing and instructing them with sundry precepts, how to ordre their lives.   

The paraphrase of Erasmus upon the canonical Epistle of. S. James.  

The first Chapter.  

The text.  ¶ james the servant of God and of the Lord jesus Christ, sendeth greeting to the xii. tribes which are scattered abroad. My brethren, count it for an exceeding joy, when ye fall into divers remptations: knowing this, that the trying of your faith gendereth patience: and let patience have her perfect work, that ye may be perfect & sound lacking nothing. If any of you lack wisdom, let him ask of him that giveth it: even God, which giveth to all men indifferently, and casteth no man in the teeth: and it shallbe given him. But let him ask in faith, and waver not. For he that doubteth, is like a wave of the sea, which is tossed of the winds, and carried with violence. Nether let that man think, that he shall receive any thing of the Lord. A wavering minded man, is unstable in all his ways. Let the brother which is of low degree rejoice when he is eralted. Again, let him that is rich rejoice when he is made low. For even as the flower of the grass, shall he pass away. For as the sun riseth with heat, and the grass widdereth, and his flower falleth away, and the beauty of the fashion of it perisheth: even so shall the rich man perish in his ways. Happy is the man that eudureth temptation: for when he is tried, he shall receive the crown of life, which the Lord hath promised to them that love him. 
IAmes that in times paste was a worshipper of Moses law, and now the worshipper and servant of God the father (who after the Gospel is set forth, requireth to be worshipped in spirit) and of his son jesus Christ out lord, writeth this Epistle both to all them that are reckoned to be of Christ's profession, and namely to those, whom the storm of persecution, which was raised after the death of Stephano, scattered abroad some one way some another, of all the kindreds of the people of the jews: which were driven away out of their ancestors possessions, but not driven down from the fellowship of the Gospel: which were cast out of their own houses, but not cast out of the congregation of Christ: wishing unto them true health, not this health of the body only, which the world wisheth for, but that health, which Christ giveth unto those that his are, even in the middle of destructions and deaths. Forasmuch as the common profession of the Gospel, forasmuch as all one baptism, maketh us very brethren, & seeing that among those that be brethren in deed there ought to be a fellowship both in matters of gladness and of sadness, this sorrowful calamity which you abide, would grieve my mind exceadingly sore, if I had not an assured confidence of your godliness. For I am not ignorant, that unto them, whtch measure their felicity by the pleasures of this life, banishment is more painfully grievous than death: and that it serveth to be the wretchedest thing that may be, for a man to be plucked from his most dear friends: and being driven out of their old ancient possessions, to be strangers in foreign countries. But as for you, which have reposed wholly all blessedness in only Christ, and look for your felicity not in this world but in the world to come, it behoveth you to be most far of from their judgement. For God sendeth not these things upon displeasure, but upon his exceeding moste pity: for this purpose doubtless, that through temporal afflictions, which you suffer undeservedly, your patience might both become the more notable, and your reward the more abundant: to th'intent that as oft as you are tossed on every side with sundry storms of sorrows, you should not only understand, that you ought not to cast down your hearts, as though God had forsaken you, but rather that you ought with all your heart to rejoice, that by this evident token God loveth you and cateth for you, in that he trieth your patience: which if it continue steadfast, and give not place to any assaults of sorrows, it shall doubtless evidently appear to be a sure grounded foundation of a Gospellike faith. For except you were utterly persuaded, that the reward of Immortality is ordained for them, that here in this world are afflicted for the glory of Christ's sake, you would not willingly and with merry cheerful stomachs suffer so much sorrows. Than seeing that God would have our salvation to be most chief ascribed unto faith, this appertaineth to the glory of the Gospel, that men may thoroughly perceive by sure arguments, that your faithful trust is no common trifling, nether wavering faith, but a strong steadfast and an inumctble faith. For the thing that is counterfeit, or vain, or feeble, is moved out of place, when the storm of sorrows cometh blustreing in. But that must needs be true and of a sure ground, that is nether overcome nor beaten away with banishment nor with poverty, ne with despiteful entreating, ne with pri●oninges, ne with whips, nether yet with death itself. It is counpted a wouderful constancy of ruined, if a man patiently suffer unlucky fortune with an unbroken stomach, but when they shall plainly perceive, that you suffer things of themselves both grievous and bitter, with cheerful and merry re●oycing hearts: to ●●ken shameful entreating done unto you for the profession of Christ's sake to be the highest glory: to count loss of goods, for the richest winning: to esteem the grievous torments of body, for the pledge of everlasting pleasure: to judge death which is a thing most horrible of all, to be nothing else, but the threshold & entry of the immortality to come: they shall undoubtedly perceive, that your hope, where with being furnished you contemn those matters: is not a common hope, neither proceeding only of man's persuasion, but to be confirmed by y● inspiration of the power of God. Notwithstanding, like as faith is not yet thoroughly allowed, unless it express itself by godliness oflife & good turns towards the neighbours, even so patience shall not have his thoroughly perfit praise, unless y● like as it is strong & cheerful in suffering of sorrows, even so it be constant of itself in practising of good works. It is a great matter, to suffer sorrows with a good will, but for the only glory of Christ: but it is a thoroughly perfect matter, when a man is evil done to him self, to do good for all men: nor to them only which deserve it, but to them also which do him that evil. For so it shall come to pass, that you beig membres shallbe conformably like unto the head, disciples to the schoolmaster, children unto the father, in case you be perfect & upright in every point, & nothing wanting in you, that pertaineth to the perfit absolute furniture of the godliness of the Gospel. This, I confess, the law of Moses demanded not, & this also seemeth foolishness to the wise of this world: but it is a new kind of Philosophy that hath taught us this new wisdom, which Christ the heavenly doctor hath brought in to the world. In this philosophy if a man be not yet sufficiently confirmed, it is not for him to run unto the Philosopher's of this world, for their doctrine is over much tempered with mingle mangle, than can suffice to accomplish so great a weighty matter. It is above the powers of mortal men, that is prescribed. It hath need of the celestial help, and therefore there is an heavenly reward ordained. They that measure all their matters after the pleasures and displeasures of this world, if they be at any time oppressed with sorrows, they ask counsel of men, they ask help of men: But you must ask of God the help of heavenly wisdom. For he giveth unto all, not only to the jews, but also to the gentiles, and he giveth according to his own liberal bounteousness plentifully, and casteth none in the teeth with his good turn. He requireth no gramercy of us, nether needeth he any man's helping hand. It is the Pharisees word to say: lord do that I ask, for I fast twice in the week. But the right godly man prayeth thus: I am unworthy of thy bounteous goodness, I am worthy of wrath, but yet for all that look upon thy servant, for thou by nature art good and merciful. Therefore if a man be minded to obtain of him that he asketh, let him ask without destrusting, without doubt or wavering. Let him not consider the weight of the afflictions, let him not mark his own power, let him only considre that God is the most best and most mighty, of whom he dependeth. He that putteth his whole trust in the help of God, is sure and steadfast. But whosoever doubteth wavering▪ lie and looketh on each side, depending so of God, that he looketh withal for men's succours, nether believeth with his whole heart in the promises of God, but as it were partly having a distrust, reasoneth with himself with humane arguments to and fro, concerning divine matters, he is not stable: but as the waves of the sea are tossed and turned now hither now thither, as the wind and tide carrieth them, even so he is carried about wi●h human reasons and diverse sorts of opinions, and is become out of equality and unlike to himself. Therefore he that is such a one is deceived, if he think that he shall obtain any thing of god when he thinketh evil of him, of whom he asketh help, distrusting him, as though he either would little good unto men, & could do little, or else were little true in his promises. The sure christian faith is single, & wavereth no way, but always beholdeth only him, which forsaketh none that trusteth in him, whether it chance to live or to die. But the man, whose mind is divided two ways, giving respect to God on this part, and to the world on that part, he is out of even ground and inconstant not only in his prayers, but in all things also that he goeth about, having one thing in his mouth, an other thing in his heart: and as time serveth, affected now after this sort now after that sort. It behoveth a man not to turn his mind as fortune bloweth to and fro, as the common sort of men doth. But rather le● the christian of low degree, & he that is pressed with sundry lumps of sorrows, stretch v● his heart, & rejoice in this behalf, that being despised of the world he is not despised with God, who being nothing offended at the bassenes of state or fortune, hath made him worthy of the fellowship of saints, nether excludeth he him out of the enheruaunce of the kingdom of heaven. On the other part let the rich man rejoice to himself in this behalf, that where as he was much set by among worldlings for the false goods of this world, now for the professing of Christ he is despised and contemned: and where as pride made him high stomached before by reason of his vain goods, now being cast down with men and trodden under feet, he is rich in true goods with God. By this means it shall come to pass, that nether the poor man's low degree shall cast him down, nor the rich man's prosperity make him insolent, especially if they on either of their parts consider, that both the evils, wherewith the poor are pressed, and the goods, wherein the rich set their pleasure, are not of long continuance, but hastily vanish away, none otherwise than the flowers of herbs, which like as by the calm south west wind they thrust forth themselves suddenly at the dew of the spring time, even so by & by at the blustering of the north wind and heat of the sun, they wither away and die, in somuch that the flower, that sprang at the sun rising and delighted men's eyes with his most pleasant colour, is seen die at the sun setting. The trees, inasmuch as they are fast set upon deep roots, & furnished with sure grounded strength, are long green, and some are also evermore green, and leave not their tayre greenness, neither for unreasonable winds nor rugged winter: But the herb, because it is not furnished with the same things, anon as the hot sun is broken out, is destitute of his juice, wherewith it nourished that fairness of the flower for the time. And so when it fainteth in the stalks it doth nether nourish ne sustain his flower, but withereth, ageth, dieth, falleth away, where as a little before it delighted men's eyes with so great a favour. Because therefore no Christian should glory in those things that are nether of sure ground nor long enduring, let him rather respect the things that are eternal, and that are delectable in the sight of God: let him rather study to be a branch always green, than a herb that with a light hurt will by and by die. Dost thou see now the flower that is sprongen, how fair, how goodly, how pleasant of colour and how sweet it is? what a gorgeousness of green leaves, what a glistering, what a juice, what youth hath it? And anon at a blast of the south wind, and with the heat of the sun, what fading, what ageing, what dying hath it? The flower is seen to spring, to come forward, to be at the best, to age and to die all in one day. And like unto it is rich men's felicity. He that now ruffleth in purple, shineth in gold, glistereth in precious stones, hath a great train waiting on him, is carried in a chariot, and is honoured as it were a certain God among men: if fortune blow backward, he shall either be wiped besides all his goods & be banished to go on begging, or lie crying in prison, or be trussed up with a tyburne typper and feed ravens, or if none of these things happen unto him, yet death shall come unthought upon, and suddenly dispatch all his galant array. It is the part of the heathens to measure felicity by these manner of goods, which (over that chei depend upon fortune's chance, over that they, as nothing else doth, forsake us when we depart hence) if they be not set nought by, bring destruction. It is the office of Christians to follow those things, whereby eternal goods are gotten, upon which nether fortune, nether age, nether death hath any interest.  
For no man is blessed because he is rich, but he shall be surely blessed if for the profession of the Gospels sake, he have been spoiled of those things that he had in possession, if he have defied the pleasures of this life, which he had abundance of, and suffer torments and emprisonmentes for Christ's sake, if he endure for his sake in all sorrows even unto death with an unshrinking heart, interpreting on this wise, that the more he is pressed with the sorrows of this world, so much the more he is loved of God, which trieth the patience of his obedient servant to his own glory, that he may both be an example unto other to defy this world, and after he hath valiantly behaved himself in the conflict, and hath showed a lesson of true virtue and of faith, he may wear the Palm and crown, not of oaken bows and of laurel, for they do whither also (after such sort as they receive, which hunt after reward and praise of men) but the crown of immortal life, which is promised not of a man that can deceive, but of God himself. But he hath promised it, not to them that have muckred up the greatest substance of riches, not to them that have excelled other in bodily strength, not to them that have shed most blood, but to them that for his sake have defied the goods of this world, and have valiantly suffered the displeasures of this world.   

The text.  Let no man say when he is tempted, that he is tempted of God. For as God cannot be tempted to evil, so neither he himself tempteth any man. But every man is tempted, when he is drawn a way & enticed of his own concupiscence. Then when lust hath conceived, she bringeth forth sin: & sin when it is finished, bringeth forth death. Do not err, my dear brethren. Every good gift, and every perfect gift, is from above, and cometh down from the father of lights, with whom is no variableness, nether is he changed unto darkness. Of his own will begat he us with the word of truth, that we should be the first trutes of his creatures. Wherefore (dear brethren) let every man be swift to bear, slow to speak, slow to wrath. For the wrath of man worketh not that which is righteous before God. Wherefore, lay apart all filthiness & superfluity of malicyousnes, and receive with meekness, the word that is graffed in you, which is able to save your souls. 
Whether a man love God purely, the pleasures of this world do try, but much more doth the of afflictions. And it is in us, that being furnished with the helping aid of God, we may neither become tender nycelynges through vain pleasures, ne moved with terrible turmoylinge. But if a man be moved with the delices of the world from the right state of mind, or if a man be led by the sorrow of afflictions out of true godliness, he hath nothing to lay unto God's charge. He that getteth the victory, getteth the victory by the help of God: and he that is overcome, is overcome through his own fault. For God doth not give men occasion to sin, but the thing that he giveth according to his own goodness for the nourishment and increase of godliness, our minds being corrupt, and as it were cralled with affections, turneth to th'occasion of their own destruction. For God doth sometimes give us the use of abundance of goods, and the commodities of life, to the intent that being provoked by his liberal goodness we should tender thanks unto him. Again, he suffereth us sometimes to be afflicted with adversities, that he may both make our godliness more notably seen, & increase our reward. And if the matter turn to the cotrary part, it is our fault & not his. For like as he being by nature good, can not be provoked with any evils, even so doth he entice noman unto evil. The thing is of us, that turneth the goodness of God unto our evil. He giveth pleintie of meats, he giveth the liquor of wine, that being moderately refreshed, we should give praises to the maker. And shall he that is drunken with wine call God unto the law? no in no wise: let him accuse his own mind, whose vicious greediness enticed and drew him to drunkenness. There is a certain readiness unto vice graffed in our hearts of our first parent's vice, and that is as it were a seed of sin. And if it be received in to the heart and receive nourishment, than the mind hath as it were all ready conceived sin. And unless the vicious desire be driven out of mind, the stinking smell of it groweth and waxeth strong by little and little, till deadly sin be committed. Which, when it is in his numbers consummately done, beginneth to bring forth fruit itself again. And the fruit that it bringeth forth is the naughtiest fruit of all, even death everlasting: And this is the most heavy fruit of that pleasure that is delectable in outward appearance, and promising sweet gear, I wot not what, while it hideth under the bait of pleasure, the very angling hook of death. Like therefore as this lower world hath nothing pure and perfit in every part, but the good things are corrupt with the bad, and the things that are of gladness are interchangeably mingled with sadness, corruption infecteth the air, disease and age decayeth the strength of body, darkness hindereth the favour of light: even so in our minds, as long as they are entangled with these bodies, there is scarcely any thing in all parts blessed and pure, but it is corrupt with some spot of humane desires or with the darkness of error and ignorance. But what so ever naughtiness is in us, we ought to impute it unto ourselves and not to God. For if we were of pure affections, if we put our trust with our whole heart in God, if we breathed with all our inward powers unto the things that are everlasting and heavenly, what so ever should be laid against us in this life, whether it were merry or sorry, it would turn to the increase of Godliness. Therefore dear brethren, do not you as the common sort of foolish men doth, who to th'intent they may excuse their sins, plead with the maker of nature at law, as though he were the author of sin. far be this error from you, which have learned the gospels philosophy. Like as God of his own nature is purely and most chief good, even so doth there nothing proceed from him but that which is good. If any naughtiness therefore be in us, let us not ascribe it unto God but unto our own selves: and if any good thing, if any true light, if any undefiled wisdom be in us, let us ascribe it wholly unto God the author. If this gross world have any light, it hath it of the heavenly bodies, and especially of the sun. What true knowledge so ever is in us, what pure and sincere affection so ever be in us, it ariseth not of us (for we are nothing else but sinners and ignorant persons,) but it proceedeth from above: what so ever is truly good, it cometh from the author of all goodness: what so ever lawful and perfit thing there be, and such thing as maketh you acceptable unto God, it cometh from the fountain of all perfection: what so ever is truly light, the father and prince of all true light sendeth it unto us from himself. These things he bestoweth not upon our deserts, but he giveth them unto us freely, as he is liberal of nature. They are gifts rather than rewards, it is a liberal largesse rather than a hire. It is not right therefore that we challenge any thing thereof unto us, but for our naughtiness let us call upon the mercy of God: for goodness because it is not ours, let us give thanks unto his liberality. Like as he of his own nature is the best, even so he cannot give but the things that are best: like as he is unchangeable, and always like himself, so there is nothing with him, that is obscured with any course of darkness. This our day is taken away of the night following, and cast about with clouds going between, human wisdom is darkened with errors of opinions, man's uprighteousnes is infected with naughty desires. With him there is no mixture of evils, no courses of darkness. It behoveth us therefore also to conform ourselves to the uttermost of our powers according to his simplicity, that giving ourselves unto godly studies, and being apt more and more to receive his gifts, we may be as it were transformed in to him. For it is convenient, that children resemble the nature of their parent. We have unthirftyly resembled Adam the prince of this gross and corrupt birth. He being obscured with the darkness of sins hath begotten us that are entangled with darkness. In that we loath heavenly things, in that we are greedy of earthy things, we resemble the disposition of him. In that we are blind, in that we do at all adventures as the blind man casteth his staff, and in that we fall, it is of our carthy parent. But the father of heaven hath more happily begotten us again, that being as it were created new again, we might conform ourselves like unto our new b●●the in innocency of life, and knowledge of everlasting truth. That earthy father being seduced with the false deceitful promises of the serpent, begat us. unto darkness. And this heavenly father begat us again, not of the corrupt seed of our earthy father, but of the most pure seed of the eternal and truth speaking word. The serpent's word was a lying word, and easy down man from the state of innocency. But the word of the Gospels doctrine is tr●●, whereby we are chosen into the inheritance of Immortality, and called in to the fellow ship of jesus Christ the son of God. He was the true light preceding of the most high light, whose doctrine hath made bright men's minds and set them free from the doctrine of this world. And the heavenly word is of such efficacy, that it doth not only change us, but transformeth us as it were utterly in to other men, abhorring now the things that we loved much before, and love that we before abhorred. And this is the honour that the heavenvly father worthyed us withal not provoked by our merits, but of his own free goodness, whereby he so determined from everlasting, that he would, by such means as hath not been heard tell of, make a new creature in the earth, and would that we should be as it were the first fruits of this new estate, in that we are called among the first unto the doctrine of the Gospel. Forasmuch than as God hath endued us with this honour freely, it remaineth, that we conform ourselves like unto his hounteous goodness to the uttermost of our power again: we are freely admitted unto this felicity, but we might fall from it again for all that through our own fault, unless we study to keep through godly forcastes, that which is freely given. It were of non effect for us to be chosen through baptism, and professing of the Gospels doctrine in to the fellowship of the son of God, except we frame ourselves through chaste and clean manners like unto our profession. That like as everlasting light hath given us light by the son of God, so must all our life bear witness, that we belong to the fellowship of light. We once cast of the old man with his errors, with his affects, with his vices, now it is reason that we ensue the clean contrary things. Heretofore you had rather seem masters than disciples, for so ambition persuaded you, that the common people would reckon him the better learned, that was most full of babbling: you had rather have been angry with him that counseled you aright, than to acknowledge your fault: you had rather have followed wicked outrageous lust, than ensue those things that bring salvation: Now my dear brethren, who so will be counted a new man, let him be slow to speak, swift to hear, and ready to learn of any man. Howbeit let no man rashly nor over hastily take upon him to be a teacher. And like as he is not void of peril to fall, that is hasty to speak, even so is that man inclined to do injury, which is lightly moved in his mind. For it is requisite that godly men be far of, not only from all revengement, but also from all evil speaking. For he shallbe the more safe from chiding, that maketh no answer: and he shall do no man wrong, that when he is provoked, is not angry. Among men peradventure he shall seem a just man, that requiteth one evil word with an other, one evil deed for an other, but yet he shallbe a great deal wide from the justice of God, who by his son hath taught us, to speak well of them that backbite us, to wish well to them that wish evil to us, to do good for them that do evil unto us. These things he doth not, that letteth his tongue run at large, which is a warbling member and a slippery, nor he that hath wrath secretly. These manner of lusts, like as they overthrow and cheoke the seed of God's word, that when it cometh up it bring forth no fruit in you, even so do they let that it can not be sown in to the field of the mind. It taketh no rote in a briery place, ne in marice, nether in the sand that fleeteth away, but it requireth a pure, a trim and a substantial ground. Therefore if ye will, that the seed of the word of the Gospel, that is once cast; bring fruit in you, fruit (I say) not for a season, or a common fruit wherewith the bodies may be refreshed, but the eternal salvation of your souls: make clean the field of your heart not only from the tumult of evil speaking and of wrath, but also from all greedy lusts, wherewith man's mind is defiled: from the thorns of covetousness from the gravel of rashness, from the slime of outrageous lust, from the stones of pride and wilfulness. For in deed the mind that is burdened with this gear, is not able to receive the word of the Gospel, which knocketh in vain at the tympane of the ears, unless it light deep in to the inward parts of the heart. And if it once settle in to your minds, it shall not be barren, but shoot forth and show itself with godly works.   

The text.  ¶ And see that ye be doars of the word and not hearers only, deceiving your own selves. For if any man hear the word, and declareth not the same by his works, he is like unto a man beholding his bodily face in a glass. For assoon as he hath toked on himself, he goeth his way, and forgetteth immediately what his fashion was. But who so looked in the parfayr law of liberty, and continueth therein (if he be nor a forgetful hearer, but a door of the work) the same shallbe happy in his deed. If any in an among you seem to be devout and refraineth not his tongue, but deceiveth his own heart, this man's devotion is in vain. Pure devotion and undefiled before God the father, is this: to visit the fatherless and widoowes in their adversity, and to keep himself unspotted of the world. 
The jews have their law by heart without book, and yet they express it not in their life. The philosophers do learn perfitly the lessons how to live well, & think that to be enough, far deceiving themselves: where as the felicity of man is not in the speaking but in the living. But unto you it ought not to be enough, that being newly instructed, you have heard the Gospels doctrine: that being baptized, you are admitted unto the harder hidden mysteries of the Gospels doctrine: that you have learned over and over all the whole philosophy of Christ and all his life: ne that you have received the promise of Immortal life. That which Christ taught, must be expressed in outward manners: That which he did, must be followed of us to the uttermost of our possible powers. It behoveth us to die unto the desires of this world, and be buried with him, to rise again with him unto innocency, to be carried with him in to heaven: and finally we ought so to live upon earth, as we appear not unworthy the rewards of heaven.  
Will you hear, how that he yieldeth no fruit at all, which heareth the word of the Gospel, but lightly and unconfiderately? He is most like unto a man that beholdeth his face in a glass. He beholdeth, but he doth nothing else but behold only. For he can not change his natural face, nether goeth he any other manner away from the glass than he came to it. Yea inasmuch as he went only for this purpose, to see what favour his face was of, he thinketh not of the amending of the faults of his favour, but as soon as he goeth away from the glass, he remembreth nothing which a one he saw himself to be. But the glass of the Gospels doctrine showeth not the blemyshes and outbreakinges of the body, but it layeth all the diseases of thy soul before thine eyes: nether doth it only show them, but also healethe them. Moses law did rather utter the sores of the soul than healed them. For the law, as concerning the letter, was imperfect, and frayed men from evil by fear, rather than caused men willingly to follow the things that were good. But the law of the Gospel, obtaineth more of the willing, and those that be at liberty through love, than the law of Moses got perforce. And the law of the Gospel maketh perfit that it beginneth, where the other bringeth nothing to perfection. Whosoever therefore will diligently behold both his mind and his life at this glass (and that should he do continually) never moving his eyes from the example and doctrine of Christ, that is to say, whosoever heareth the holy word, not after such light sort, that turning himself back by and by to the cares of this world he seem to forget that he heard, but frameth all his life after the rule of it, expressing by godly works, that which he sticked fast in the mary of the soul, he shall surely be blessed: not because he heard the word, but because he did after it in his affections and manners. Thou hearest Christ say, that the torment of hell fire abideth for him, that sayeth unto his brother: thou fool. And yet forgetting by and by what thou heardest, thou art ready for a light checking word to fight with him. Thou hearest, that those riches are to be set nought by, which are in danger of moths and thieves, and that true riches ought to be laid up in store in heaven: but as soon as thy back is turned from the preacher, thou runnest on with all thy forcasting studies, to muckre up riches, (thou carest not how) by hook or by croak, as though thou belevedest, that godliness should not be rewarded after this life. And if any among you think himself wondrous devout, if he keep his hands from stealing, and from fight and other vices, and yet for all that refrain not his tongue from backbiting, mysreportes, from scoldinges, from filthy talkinges, nether his heart from unclean thinkinges: his devotion is unprofitable & unfruitful. Perchance he is not punished by man's laws, that only talketh of whoredom though he do it not, yet he is become an whoremonger before God, that in his mind hath committed whoredom. He suffereth no punishment of men, that coveteth an other man's good, if he may escape unpunished: but he is guilty of theft before God, that hath conceived theft in his mind. We are esteemed after the manifest deeds before men, for they see not the mind. But God looketh upon the inward affections of the mind, and esteemeth us after them. A corrupt mind is used for the most part to hur'st out in to the tongue. Among Christian people a reviling word is a kind of manslaughter, but this is plain, that true godliness can in no wise agree with racklenes of tongue. Nether yet is it sufficience unto Christian religion, to have abstained from sinning: it behoveth also to abound in good works. For in deed bond servants abstain from doing evil, yea, for fear of punishment, but those that are right children, it becometh to have love, which is no idle loitering matter, but effectually working, and putteth forth itself freely without compulsion to do every good work. But some would say, what deeds than are those that make us right religious in deed? Those that smell of the jews sect set forth the praise of religion, in Palles and wide robes, in choice of meats, in washings, in long prayers, and other ceremomes, which are sometimes not altogether to be contemned, if by them as by signs we be warned of those things, which are the proper own matters of godliness: but they are pernicious ware, if a man think that he is made religious by mean of them where as of themselves without exposition, they make a man rather an hypocrite. Howbeit the observing of them seemeth a religious devout matter among men, that wickedly repose godliness in visible things: which perchance are signs of godliness, but not the cause of godliness, seeing that of themselves they are nether good nor evil, unless they seem to be such, either through custom or in the opinion of men, where as true godliness is in the inward minds, and expresseth itself by far more certain sure signs than by ceremonies. Will you therefore hear, what is true religion with God the father, which esteemeth you not after the judgement of man? doubtless, this is the pure and undefiled religion: that like as we have by experience proved both the mercy and liberal goodness of God towards us, even so must we again be both merciful and friendly liberal towards our neighbour, and that not upon any hope of mutual good turn to be requited to us again, but of a mere and a pure upright love, looking for the reward of our well doing at the hands of none other but of God, which is content to have it reckoned to be done to himself, what so ever we bestow for his sake upon our brother.  
He is a godly and a pure man among the jews, that toucheth not carrion, that is washed with quick running water: but with God he is godly and pure, that succoureth the fatherless children and widows in their trouble, that relieveth his oppressed brother, and helpeth the needy with money. Among the jews he is unclean, that eateth swines flesh: But with God he is unclean, whose mind is infected and defieled with the greedy lusts of this world. But a man will say, what be those lusts? In the judgement of the world, he is counted vile that is poor: And he the more honestly set by, that hath most possession of riches, and for that cause their special cark and care is to get to themselves the most substance of money. He is reckoned a lowete and a henneharted rascal, that maketh no quarrel when wrong is done unto him. He is counted a fool, that doth a good turn for a bad. He is esteemed a jolly ruffler, that giveth himself to excessive riot: and he is counted a flyncher that followeth sobriety. He is taken for a gay fellow, that swelleth in haultynes, and looketh an height over men of lower estimation. He is counted happy, that hath his matter to succeed in this world after his own purpose, that floweth in delicacies and voluptuous pleasures, and serveth his paunch and gluttony. These are the things, that in deed make a man's soul wicked and unclean: and he that abstaineth from them, is a religious man, (whosoever is, whosoever is not) in the sight of God the father, who hath exempted us from earthy things, and called us to heavenly things, and from the things that shall perish and are casual, unto the things that are eternal: and hath taught us to esteem the worthiness of man by the things that are good in deed, and in all that we have to do, to give respect to none other purpose, but to his glory, at whose only hands the requital of well doings is to be trusted for. And he doth not requite the offices of true godliness with transitory and soon peryshing rewards, as this world is wont to do, but he giveth blessedness that never shall die. It is a homely person, it is a poor body, whom thou bestowest thy good turn upon, he is not able to requite thee, but yet for all that, it is far better to bestow it upon him, than upon an other, how rich or of how great power so ever he be, which can requite no profit again, but a slender, one and that but for a small season: where as for the relieving of thy poor brother, Christ layeth up in store life everlasting.    

The ii Chapter.  

The text.  My brethren, esteem not the faith of our Lord jesus Christ the Lord of glory, with respect of persons. For if there come into your company a man wearing a golden ring, clothed in goodly apparel, and there come in also a poor man in vile raiment, and ye have a respect to him that weareth the gay clothing, and say unto him: Sit thou here in a good place: and say unto the poor: stand thou there, or sit here under my foot stole: are ye not partial in yourselves, and have judged after evil thoughts? hearken my dear beloved brethren. Hath not God chosen the poor of this world, such as are rich in faith, and heirs of the kingdom, which he promised to them that love him? But ye have despised the poor. Do not rich men execute tyranny upon you, and draw you before the judgement seats? Do not they speak evil of that good name which is called upon over you? 
HE that loveth his neighbour for God's sake, and he that loveth God in his neighbour, doth not in this case respect him, because he is a man of great power, or of riches or of nobility, but in that he is abundauntlie full of divine goods. But to this manner of judgement, a king or a rich man is not better of one jote than any man, how base or poor so ever he be. Christ died for all indifferently, and all are indifferently called to thinheritance of Immortality. Therefore my brethren, if you do truly put your trust in the promises of our Lord jesus Christ, make no difference of persons after the estimation of worldly things. For Christ himself, as touching the world, was base and poor. But yet it was the father's will, that he should be prince of all glory. He promised the kingdom of heaven not to the wealthy but unto the poor. Now if there come in to your company a jolly fellow with a gold ring, or ruffling in gay apparel, and there come in withal a poor man, neither wearing ring on his fingers, and clothed in poor homely array, and by and by you cast your eyes upon the rich man, for none other respect but that he obseureth the poor man with his gorgrous raiment, and give him the more honourable place, saying: sit thou here Well: And again you say unto the poor man as though you loathed him, and for no cause else but for his over homely apparel: Stand thou there, or sit thou there, under my foot stole: would not your heart by and by grudge and secretly condemn your doing, in that through flattery you attribute unto gold and galant array, the honour that is due unto virtue, contemning him for lack of chose things, which is much more acceptable to God for the true riches of the soul, than that rich man? The rich man's finger glistering with the ring and precious stone, and his body decked in silk, maketh you to regard him▪ and do not you regard the poor man for his sincerity of faith thee, modesty of mind, soberness, chastity and other gifts of virtue, which make a man great and gorgeous in deed? Why doth your judgement disagree from the judgement of God? Hear me indifferently, my well-beloved brethren, the thing that evidently appeareth matter in deed to be certainly true. How much s● ever the world setteth by the rich, God himself hath preferred the poor, the poor (I mean) after the world, which nether have nor seek after authority nor kingdoms in this world. God hath let alone the rich with their statelynes, and chosen these, which are but silly poor folks for lack of present substance, but yet rich and mighty in the looking for the kingdom of heaven, and theverlasting inheritance, in that they put their trust in him that promised them▪ which nether can deceive if he would, and is able to perform what he will. But unto whom hath he promised this wonderful ●●licitie▪ ●● kings and wealthy folks? no in deed, but to them which love him trouly, who soever they be whether they be bond servants, or free men, whether they be rich or poor. And you having desired the rich man to the highest se●te, and appointing the poor man to the low fotestoles, have preferred him whom God setteth the less by, and contemned him that in the sight of God is both rich and honourable. He hath honour done unto him, that perchance having gotten his riches by fraud or ravin, advanceth himself: and this is contemned, which had rather be poor, than with loss of godliness to be rich: and having spent up his riches to the relieving of the poor, is become poor of his own accord, that he might be rich in godliness. In deed every one is not ungodly that is rich, not withstanding the rich of this world are not very rash in agreeing with the godliness of the Gospel, but they be of that kind of men most chief, that repugn the Gospel of Christ. For who are they that practice tyranny against you for malice of godliness? are they not the rich men? who are they that accuse you and draw you before judgement seats? are they not the rich for the most part? Who are they that speak evil and curse the holy name of our lord jesus Christ, by Invocation whereof you have attained salvation, and in whom you rejoice? Are they not the rich? Yea they hate your profession so much, chat the name, which giveth salvation and is honourable unto you, is even death and abominable unto them. But the profession of this name is begun to be healthesome unto you, so as for all that, you may through your own fault, fall from the salvation that is promised.   

The text.  ¶ If ye fulfil the royal law, according to the scripture. Thou shalt love thine neighbour as thyself, ye do well. But if ye regard one person more than another, ye commit sin, & are rebuked of the law, as transgressors. Who soever shall keep the whole law, and yet fail in one point, he is guilty of all. For be that said: Thou shalt not comes adultery, said also: thou shalt not kill. Though thou do no adultery, yet if thou ●●, thou arts become, a traunsgressour of the law. So speak ye, and so do, as they that shallbe judged by the law of liberty. For he shall have judgement with our mercy. that showeth no mercy: and merc●● rejoiceth against judgement. 
A king promiseth reward, yc●, but to him that in his deeds accomplysheth the law royal: whereof no man can be ignorant, seeing it was expressed in writing long agooe, and it is on this manner: Thou shalt love thy neighbour as thyself. Doth he love his neighbour after this rule, that preferreth the wicked rich man before the godly poor man? The law of the Gospel is the law of love: and what soever is done contracy to it although it be not forbidden by special name, yet it is sin: and that law doth secretly reprove you, which hath coinmaunded almen, and in all things, that thou oughtest to love thy neighbour as thyself. Who soever swerveth from this rule, is a convict transgressor of the law. Nether yet let any man ●urry favel with himself after this wise: The fall is but light, the law is broken in nothing but in this part. But the law of the Gospel is such a law, that except it be kept in every part wholly, it seemeth to be broken all together on every part. For inasmuche as the total Sunnue of all the whole law is coutcyned in the love of God & of the neighbour, who soever he be, that swerveth from charity, which is the rote of all the whole law, he hath doubtless broken the whole law, and offended the author of the law: unto whom he is become guilty of all, in that he, which hath e●●ed from the right mark of the whole law, appeareth as much as in him is, that he will ●●●e, as oft as occasion is offered. As a man that walketh in the dark▪ careth not whether he go ●ute of the way on the right hand or on the left, so is he disposed to all manner of error, that hath once swerved out of the light Therefore he that hath through ●●at●erie preferred the undeserving rich man before the deserving poor man, forasmuch as he hath in this behalf broken the la●e of love: he is cousin ge●●ayn to all naughtiness, that is commonly done against the love of the neighbour. Nether doth he lightly offend God, that is so hardy to defile his law in any part. He that once commanded charity, did with like diligence ones▪ forbid▪ what so ever is repugnant against the love of the neighbour. For the self same that gave this law, Comm●●●ono Where ●●ne: ordained this, Do no murder. And if thou abstain from whoredom, and yet committest murder: haste thou not than broken all the whole law, in that thou hast broken it in one part? The self same one God forbade both, and forebad them for all one cause, that is to say, because they are against the love of the neighbour. But he hath not only forbidden those things, which are punished by laws, as theft, murder, and whoredom, but all manner of things utterly, that are contrary to the love of the Gospel. The law of Moses would not punnyshe him, that esteemed less the soft spirited poor man, than the proud stately rich man, or him that would wish evil to his neighbour: But yet the law of the Gospel punnysheth him. Therefore according to the rule of it, frame not only your deeds but also alyour communication and the thoughts of your heart, that there be nothing at any time, that varieth from the love of the neighbour. Love is the law of liberty, not that it is lawful to sin by means of it, but in that the evangelical love causeth the willing to do of their own accord, the thing that man's laws constrain the unwilling to do perforce, for fear of pains. According to this law therefore frame all your life, for somuch as you shall receive most high reward if you accomplish that which is prescribed unto you: and contrary wile you shall suffer most grievous sore punishments, in case you once fall from him, of whom all the whole law dependeth. You are freely pardoned of the transgressions of your former life. The gift of the heavenly spirit is freely given you, by whom you are not only reconciled unto God, but also glued together in mutual charity. The more it is given unto you, and is freely given without your deserumges, so much the more sharply shall they be punished which having experience in themselves of so exceeding great mercy of God, do not show themselves again gentle and merciful towards their neighbour. With what countenance shall he ask mercy of God the judge, which being a servant showeth himself unmerciful towards his fellow servant? with what mouth shall he desire to beloved of God, which doth not love his neighbour? if thou wilt obtain judgement mingled with mercy, look thou show thyself merciful towards thy neighbour, whether he be a trespasser or be in necessity. And in deed it is better to decline in to this part, to lean unto mercy than unto judgement. For inasmuch as it is almost altogether of the mercy of God that we have, rather than of his righteousness, we ought to endeavour, that we may rather find God merciful than severely straight. He hath saved us by his mercy: it is reason also that we be more ready to mercy towards our neighbour, than unto straytenes: For there are many moo won by softness, gentleness, and liberal goodness, than with straight strangeness: that mercy advancing itself above judgement, may triumph in this behalf, that those which having the experience of judgement, should have perished, are saved through the benefit of mercy. There is none of us but he falleth daily, and shall find God such a one in condemning his faults, as he expresseth himself towards his brother.   
What availeth it my brethren, though a man say he hath faith, if he have no deeds? Can faith save him: If a brother or a sister be naked and destitute of daily food, and one of you say unto them: depart in peace, God send you warmness and food, notwithstanding ye give them not those things which are needful to the body, what shall it help? Even so, faith (if it have no deeds) is dead in itself. But some man will say: thou hast faith, and I have deeds, show my thy faith by thy deeds: and I will show the my faith by my deeds. believest thou that there is one God? Thou dost well. The devils also believe, and tremble. But wilt thou understand (O thou vain man) that faith without deeds is dead? Was not Abraham our father justified thorough works, when he had offered Isaac his son upon the altar? Thou seest how that faith wrought with his deeds, & through the deeds was the faith made perfect: & the scripture was fulfylied, which sayeth: Abraham believed God, and it was reputed unto him for tight wesnes: and he was called the friend of God. Ye see then how that of deeds a man is justified, and not of faith only. Likewise also was not Kaab the harlot justified thorough works, when she had received the messengers, and had seut them out another way? For as the body without the spirit is dead, even so faith without works is dead also. 
Is it to be thought, that the only profession of faith, is enough of itself to obtain salvation? what is faith without charity? Charity is a lively thing, it ceaseth not, it is not idle, it expresseth itself with good deeds doing, wheresoever it is present. And if they want, my brethren, shall the vain name of faith (I pray you) save a man. The faith is fruitless, that worketh not by charity, yea it is no faith but in title only. That which I have said, shall more cierely appear by conference of an example. If a man give fair words to a brother or a sister, that wanteth clothing or daily sustenance, and say: Go your way in peace, get you heat, and get your belly full of meat, and for all his so saying, giveth none of those things that the body hath need of is not this man's fair speaking unprofitable to the poor needy folks? They shall starve for cold, or be an hyngred for all his fair tale that relieveth not their necessity. He relieveth the in his word of mouth, but with his deed he doth nothing at al. Of like sort doubtless shall the profession of faith, which consisteth only in word and worketh nothing in deed, ye unavayleable, but lieth slugging like as it were dead, neither is it to be called faith any more, than a dead corpse of a man is worthy to be called a man. The thing that the soul is unto the body, the same is charity unto faith: so that if charity be taken aware, the word of faith is but a dead matter and uneffectual. Nether shall it do the any more good before God to profess an idle faith with thy mouth, than fair words do unto the poor neighbour, where he ought to be helped with deed. They think they are mocked, when a man sayeth unto them: get you heat, get your belly full of meat, when they have nether cloth nor meat given them. Even so he seemeth to mock God, that rehearseth every day: I believe in God, I believe in God, when he showeth no tokens of faithful belief. Like as he hath an unprofitable charity, that loveth but from the lips forward, even so hath he a vain faith, that believeth not but in word only. Now perchance some one starteth out, that goeth about to dissever the things, that by nature are most fast joined together, and of whom nether can be dissevered from the other, and sayeth: Thou haste faith, I have deeds, let us both be contented with his own portion. Let thy faith suffice thee, it is enough for me to have good deeds. And yet nother's portion shallbe sufficient for him. Thou boasteste of faith, and if thou have true tight faith, it is requisite that thou declare it with thy deeds: if thou have a dead faith, thou art never the better for it. Thou crackest of thy deeds, and yet they are not sufficient to get the crown of immortality, unless they proceed of charity, which is an unseparable companion of faith, that bringeth salvation. The thing that flowers and boughs are in a tree, the same are the offices of charity in us: which if they break forth in their time, they declare that the tree rote is quick, by whose sap they are nourished.  
Therefore this is the whole profit of good deeds, if they be not done upon vainglory, not for thank at man's hands, not for fear or shame, and not upon hope of lucre, but of a lively faith, which hath persuaded us, that, that is given unto God, what so ever is given for his sake unto our neighbour, and that the reward is to be hoped after at none other hand but of him. Thou pleasest thyself, in that thou art persuaded, that there is but one God, where as the error of the painymes believeth there be innumerable Gods. Thou dost right, for in this behalf thou excellest them. Howbeit it doth the no good at all to believe there is God, & that there is but one God, unless thou so believe, that thou shalt of him obtain salvation. But that shalt thou not do, except thou couple charity unto faith, and testify by thy godly works that thou both believest him, and that thou lovest him. If thou believe there is God, believe also that he is the author of salvation, believe his promises: and live after such sort, that thou mayest appear to be worthy of his promises. He hath promised mercy, yea, but unto them that in this world exercise mercy towards their neighbour. He hath promised eternal life, yea but to them that despise the pleasures of this world. This shalt thou not only believe, there is but one god, but thou shalt also repose all thy whole trust in him only: or else what fruit shalt thou have of thy believing? The devils do also believe, that God is, they believe that jesus is the son of God, and believe it so much, that they tremble and quake. But forasmuch as they believe only, and love him not, they are afraid of punishment at his hand, and hope not after reward: and where they feel him to be righteous, they are not worthy to feel mercy saying they are cruel against others. But and if thou be so very a fool, that thou yet standest in thine own conceit having but a vain faith: go to, I shall bring the forth a more familiar and a more known example, to teach thee, that the faith, which worketh not through love, is unprofitable and dead. Abraham, of whom as our head ancestor, we most chiefly make vaunt, deserved the first and principal commendation of faith with God, of whom the reputation of righteousness was attributed unto him: but in him faith was not unfruitfully barren. For he did not only profess with his mouth that he trusted in God's promises, but also he doubted not to lay his only son Isaac upon thaltar and slay him at God's commandment, whereas after the order of nature, there could no posterity be trusted upon to him by any other: but he laying hold on the promises of God whom he knew could raise even the dead again to life at his pleasure, sticked not to do that he was commanded. So that of his deeds he deserved the commendation of righteousness, yea but of those deeds that proceeded of faith. For there are also works of Moses law, whereunto they trust in vain, that are without the faith of the gospel. What is it, that that noble patriarch would not have done, seeing he went readily & cheerfully to the slaying of his only son Isaac, whom he loved so much the more tenderly, because he was borne in his extreme old age, and because that lucky posteryty was promised in his name? He was pronounced righteous, even before he did the sacrifice, yea, but of God that knew the old man's lively working faith would refuie nothing, if occasion were oftred. Therefore both the matters did help either other. Faith encouraged him, not to fear to offer up his son, whom he doubted not should by the commandment of God's power, by and by live again: but the notable deed set upon, as it were, the final furniture of the matter, declaring unto men also, that Abraham's steadfast faith was neither a dead nor a common faith. For he neither feigneth, nor doubteth, which stackreth not to adventure in his only son whom he loved so singularly. Would it grieve him to set nought by money for Christ's sake, that is ready to lead his son, whom the father loved dearlier than he did himself, unto death? So than of this so notable a document of faith it manifestly appeareth to be perfit, that the scripture said: Abraham believed God, and it was reckoned unto him for righteousness, and was called the friend of God. And if Abraham should have lost the fruit of faith and the commendation of righteousness, if he had gtudged at God's commandment to offer up his son: shall his faith avail him, that at God's commandment grudgeth to give a cote to his neighbour that starueth for cold, and that grudgeth to give meat to the hungry, and drink to the thurstye, as though God would suffer him to perish for cold or hunger, that giveth somewhat of his substance to relieve his brother's necessity? And if the commendation of righteousness chanced not to them of the old time, but to such as tried their faith by their deeds: much less is it to be trusted upon unto them, that profess the law of perfit charity. But mercy and liberality to the neighbour is so much available with God, that a woman, that an harlot, that a stranger was commended for keeping of hospitality, and deserved to be numbered in the register of Godly people, in the register of citizens, and in the register of the most tryedlye proved patriarchs. Rhahab was not a jew, she was masters of a house of baldrye, and gate her living with no very honest gains of occupung: and yet in God's book she hath a worthy commendation of righteousness: not of faith only, in that she was persuaded that no man's good deeds should be lost, God being the rewarder namely that is bestowed upon good folks or at lest in the respect of God: but of that, that she not regarding the danger of her life, provided to save the life of the spies, in that she sent out the messengers, whom the guide of the Jews had sent to spy, by stealth an other way, lest they should perish. She might have come in no small favour with her own country folks, if she had (as it was in her hand to have done) betrayed the spies. But she had rather serve the will of God, than her own gain: nether dystrusted she, but that she should be repaid a more pleynteous reward of him, than of men.  
Likewise than as Abraham had the worthy praise of righteousness, not of naked faith but of faith tried by deeds, even so Rhahab had believed in vain that the God of the jews is the true very God, except, when occasion served, she had declared by her deeds, that she had believed with her whole heart: otherwise faith (as I said) that is cold of charity, and uttreth not itself, when matter requireth, it is verily no faith at all, but only a vain name of faith. For like as the body being destitute of the soul is dead and unprofitable, even so faith, if it want working charity, is dead and uneffectual.    

The iii Chapter.  

The text.  My brethren, be not every man a master, knowing how that we shall receive the greater damnation: for in many things we sin all. If a man sinew not in word, the same is a perfect man, and able also to came all the body. Behold, we put bits into the horses mouths, that they may obey us, and we turn about all the body of them. Behold also, the ships which though they be so great, and are driven of fierce winds, yer are they turned about with a very small helm whither soever the violente of the governor will. Even so the tongue is a little member also, and boasteth great things. 
Great is the profitableness of a man's tongue, if a man teach those things that pertain to true godliness, but it is a perilous piece of work to take th'office of a teacher in hand: and first it requireth that a man be excellently learned in the things that concern the doctrine of the gospel, and than to be of most pure affections: it is not enough for every man to teach uprightly, but for him that respecteth nothing else but to the glory of God. Such a teacher like as he may do very much good, if he love that he teacheth even so whose doctrine is corrupt, or whose mind is corrupt with wicked desires, with hatred, ire, desire of revengement, covetousness, ambition, or lecherous lusts, he occupieth the room of a teacher to the great marring of the people. Therefore my brethren, covet not every where to be masters. It is more sure to hearken than to speak. And a few teachers are enough to instruct many. Therefore he that taketh upon him the room of a bishop, and of a teacher, must often and many times examine himself, whether he be meet to take that charge in hand: and let him think this specially with himself, that he taketh a travail in hand endangered with mighty peril, and shall rendre a most straight reckoning to the most high judge▪ if he teach otherwise than becometh him. For his doctrine throweth abroad his venom, so much the more wider and perilouslier, in that it is set forth by authority of a speaker. And there is nothing of more difficulty, than in every point so to tempre the tongue, that it never speak amiss. For in asmuch as the infirmity of man's nature is such, that there is no man but he daily doth amiss in many things, if any man can avoid all escapes of the tongue, he may be thought a perfit and a meet man to govern the whole body, as it were with the brydie of reason, after that he hath been able to restrain that most slippery member, that it offend not.  
From this danger he is farther of, that had rather bear the room of a scholar than of a teacher. It is somewhat to rule the belly, it is not nothing to tempre the eyes and the ears, it is somewhat to refrain the hands: but of all other it is the most hard matter, to govern the tongue perfitly. The tongue is a small member: yea but yet the whole body doth almost all together depend of it. The speech of a man is a certain effectuous and an excellent thing of importance, either to the profit or to the destroying of many. It pierceth into the minds of the hearers, it engraffeth or bringeth forth noisome opinions, it steereth up or assuageth displeasures, it moveth unto battle, it draweth unto peace, and it straineth the hearer to this way or that way. So we do put bridles in horses mouths, that they may obey us, and with a small bit we turn about the horses whole body at our own pleasure. The thing that the bridled mouth is to the sitter, the same is the tameo tongue unto the man. You see what huge weighty substance the ships be of: they, where as when the sails are spread abroad, are carried on the waters with a wondrous violence of winds, yet are they turned about with a very little stern whither so ever the ship masters mind that governeth the rother will set it. He driveth the stern by a sleight, and that so great a weighty substance, is governed of the least part of it. Therefore the temperate governance of the tongue is not to be contemned. It is a small member, yea, but it is a swelling member and full of brags, and entermyngleth destruction wide and broad, and steereth up mighty tumults: unless it be restrained by the bridle of the mind, it setteth all people and all kingdoms together by the ears one with an other.   

The text.  ¶ Behold, how great a thing a little fire kindleth, and the tongue is fire, even a world of wickedness. So is the tongue set among our members, that it defileth the whole body, and setteth a fire all that we have of nature, and is itself set a fire even of hell. All the natures of beasts, & of birds, and of serpents, and things of the sea art meeked and tamed of the nature of man. But the tongue can no man came. It is an untutly evil, full of deadly poison. Therewith bless we God the father, and therewith curse we men, which are made after thee (image and) similitude of God. Out of one mouth proceedeth blessing & cursing. My brethren, these things ought not so to be. Doth a fountain send forth at one place sweet water & bitter also? Can the fyggetre (my brethren,) bear olive berries: either a vine beat figs? So can no fountain give both salt water and fresh also. If any man be wise and endued with knowledge among you, let him show his works out of good conversation with meekness of wisdom. But if ye have bitter envying and strife in your heart, rejoice not: neither be liars against the truth. For such wisdom descendeth not from above: but is earthy, natural, and devilish. For where envying and strife is, there is unstableness, and all maker of evil works. But the wisdom that is from above, is first pure, then peaccable, gentle, and easy to be cut●eated, full of mercy and good fruits, without judging, without simulation: yea, and the fruit of ryghtewesnes is sown in peace, of them that maintain peace. 
Will ye mark a very like example. Behold how little fire kindleth a mighty great violence of matter. Whereof cometh that horrible and broad flashing flame of fire? It sprung of one little spark. And at the beginning it might have been holden down with a very little a do, but when it is negligently let alone, it gathereth strength on every part, & groweth so far at length, that it can be suppressed by no force. And like as the use of fire is great and profitable sundry ways, if it be rightly occupied, and a principal destruction, if it be suffered to spread whither it will: even so out of a man's tongue is very great profit, and out of the same is extreme destruction of man's life. Do you not see that he, which wrought nature, meant the same by signification, in that he would have man's tongue to be both of the manner and colour of fire, and to be warbling and turning as the flame of fire is? And yet there is not in this member a single plain evil, as is almost in the other membres. It is a world and a heap of all vices. For like as a very little spark is, as i● were, the breeder of all the whole flame: even so what evil so ever is in this life, it proceedeth out of an evil tongue as out of a world. And like as a little fire is mingled with a great rook of fuel, so that by little and little it setteth all the whole rook on fire: even 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 poison all the whole body, & inflameth all the life of man with all manner flames of vices, from his cradle even still to his last age. Yet the violence of this mischief was not given unto the tongue by nature: which hath given monition by the impaled compass of the teeth and lips, that the use of the tongue ought circumspectly to be looked to and moderated: but it is set on fire of the fire of hell, whereof the mind is first infected by wicked spirits, & the poison of the mind, through the instrument of the tongue, breaketh out more and more, and maketh a man of nought to be stark nought, and the poison doth also corrupt other with his contagiousness, so as that miserable mischief can not possibly be restrained by no force, nor by no reason. What thing is there in the world so uncurable, that man's diligence can not make ●ame by some manner of mean? There is no wild beast so wild, no fowl so cumbrous, no serpent so noisome, no living thing of the sea so untruly, but it may be made gentle by man's wit and cherishing. lions are made tame, Tigers and dragons are made gentle, Elephants also are made to do service, Crocodiles are made tame, serpents are made meek, eagles and gripes are made familiar, delphines also are alured to be loving. And yet was there never any mean, nor craft found of mortal man, that could tame an untemperate tongue, whereas there hath been both in times past tamed and is tamed every day, all kind of things that beareth life: as many as are upon earth, as many as are in the sea, as many as be in the air: and this mischievous member, the tongue, is so far outrageously wild, and violent: nether is it untuly only, but also drenched with deadly poison. lions do their hurt with their claws and teeth, but yet they have no venom. Adders are armed with venom, but yet they have neither claws ne horns. The only tongue is noisome two manner of ways, both in untameable mad wildness, and deadly venom, in that it stingeth afar of whom it will, where the scorpions hurt none but those whom they strike with th'end of their tail, and the adders hurt none but with thrusting in their small piped tooth.  
And yet this poison were less dreadful, if it were single and noisome but one only way. But now the mischief is after sundry sorts, and turneth itself in to all manner of kind, that it may the more sore and the more easily do harm, and doth oftentimes the more harm, when it maketh an outward show of goodness. There is nothing better, nothing of more regard with all men than godliness. In pretence thereof it doth harm the most specially, when it myngleth those things, which can not agree in one together. For he can not be godly towards god, that is cruel and a cursed speaker against his neighbour. And yet notwithstanding with the same instrument we praise God, calling him father, & with the same we check and mysreporte our neighbour, which was made after the likeness of God. With the tongue we sing to God the author of all goodness, when with the same we vex, through extreme sorrows, man as though his reproach pertained not to God that made him.  
God is neither made more honest with our praises, ne hurt wit our evil speakings. Man may be unto man either noisome or wholesome. And what we dode to man, God reckoneth the same to belong unto him. Therefore let no man believe, that God doth accept his praises, which he speaketh with his tongue & not with his heart, when he spueth out with the same tongue the poison of cursed speaking against his neighbour. For what is more contrary repugnant, than praise and dispraise? and yet matters of so great diversity proceed all out of one mouth: and in deed they are used among the ungodly. Among you that have professed the plain singleness of the Gospel, it behoveth not that these things be after the same manner done, for it is shame for you to sound otherwise with the tongue, than the heart thinketh: seeing you have learned to love God in your neighbour, and your neighbour in God: and seeing you have ●●arned that no man ought to be hurt with the raungeing niceness of the tongue, so much that you are bidden after th'example of Christ, to speak well of them, which speak shamefully of you. Truly he is the less hurtful, that is plainly and without conterfaicte dissembling nought. But cursed speaking set out in the Image of godliness, what is it else than the poison of humlocke mixed with wine? so that the venom is the more presently strong in that it is ●uyngled with a most wholesome matter. They have in their mouth, Lord have mercy▪ when they themselves cruelly rage against their brother. They have in their mouth Our father, when they continually with the s●ing of their tongue wound their neighbour, for whose salvations sake Christ was wounded. They speak much of the goodness of God, that by his own clemency saved man, whereas they go hastily about to dispatch a man with the vell●● of the●r tongue. They talk fast of the goodness of Christ to mannekind ward; when they contrary to th'example of Christ, sharpen their tongues against their own even Christened. They advance and praise the softness of Christ, in that he gently answered those that reviled him, when they with their lies assault him that doth them good. They profess themselves the messag●ers and preachers of Christ, when they are very instruments of the devil. They promise the seed of heavenly doctrine, when they sow the mere poison of the herb Ach●nite. And these things being of so sundry a diversity, they not only do with all one tongue, but many times also out of all one pulpit, beginning with praising of God, they burst out in to the slandering of their neighbour, and infect the minds of the multitude so much the more perniciously, that through a feigned show of religion, they cover and dissemble the deadly poison, which they thrust out of an infected heart by the instrument of the tongue. I pray you brethren, doth not this seem like conditioned to a monster? There are wells that flow with wholesome waters, there are wells, whom to taste upon, it were deadly poison: there are that power sweet water and good to drink of: again there are that give bitter water and salt. Nether may it seem marvel, seeing that the moisture running through diverse veins, savoureth of the lime, alum, brimstone, or other metal, or of the sweet ground. But how chanceth it, that seeing the communication proceedeth out of all one harry, saying it floweth through all one tongue, it can be so far unlike itself, where among so many differences of wellsprings, there is none found, that can bring forth both sweet and sour water at once all at one mouth? Doth one self same tree bring forth fruit of sundry tastes? Mark my brethren, doth the figtree (being sweet by nature) bring forth bitter yvyo berries? Doth the vine tree bring forth figs? No: but every fruit is like unto his own tree, and hath the verdour of the juice of his own rote. Doth it not therefore seem to be like a monster, that all one man should power out of all one mouth and through all one tongue, both godliness and wickedness, truth and lying, salvation and destruction? Therefore seeing there is nothing more hurtful than a wicked tongue, and nothing more healthful than a good and a learned tongue, and seeing the man is seldom found, that can yoverne this member in all points, that man ought with all diligent endeavour to be chosen out of many, that must take in hand the travail of a teacher. Him it behoveth to have both a mind quiet from all tumult of greedy lusts, and a conversation divorced from all uncleanness, that he may not only teach those things, that concern true godliness, but also to teach them with all gentleness. For that doctrine that is contentious and wrangling, engendereth nothing else, but factions and falling out. And among the wise of this world, he beareth the bell, that disputeth with most stiffness in opinions, and that is so busy tongued, that he giveth place to no body. Nether is this done, that the heater may be the better when he goeth away, but that he that getteth the mastery may be the prouder, and he that is overcomen may be the more lowted. And in the mean season the common sort is at disagreeing among themselves, some after this mind some after that, so as neither the speaker can have any sure grounded fruit, ne yet the hearer. But among you that profess the philosophy of the Gospel, who so ever is truly wise, and endued with true wisdom, let him not declare himself wise in high stately and contentious manner of reasoning, but let him testify by goldy and entire upright manners, what he is, rather than in words. For like as faith is unprofitable, like as charity is unprofitable, that is done but only in words, even so is wisdom, which doth not first try itself by gentleness of manners. For this is the chief token, whereby a man may know the human philosophy from the evangelical. The professors of human philosophy are curious, stiff in opinion, and fierce. But the philosophy of the Gospel, the more sincere it is, the more excellent it is, so much less high statelynes it hath. And the chief power of it consisteth, not in subtle reasonings of syllogisms, or tricked fine terms of eloquence, but in sincerity of life, in softness of manners, that giveth place to contentious persons, and allureth such as are apt to be taught, nether respecteth it any thing else than the health of the hearers. It is an heavenly wisdom, and he that teacheth it, must necessarily have a mind clean scoured from all earthly lusts, for it must needs be drawn for the of a sincere clean vessel. But if you have minds defiled with bitter envying among your selves, if you have an heart corrupt with contentious, and with stubborn imagining to have the upper hand and with envy, lay away rather the office of teaching, than in serving your own glory and contentious manner, to lie against the Gospels verity, which no man can set forth sincerely, unless his mind be free from all human affections. Therefore, who so ever taketh this profession in hand, if he feel his mind infect with human love or hate, if with malicious cruelty, desire of renown, greedy covering of money or with love of voluptuous pleasures: let him first diligently purge the inward parts of his mind, that he may go pure unto the teaching of that most pure doctrine. Or else they that slip over those things that make rightly unto godliness, and object misty smokes of doubtful questions: they that speak to come in to the favour of Princes: they that say for their own advantage: they that wrist the doctrine of the Gospel unto their own belly business: they that hunt after the vain praises of men: they that lay an heavy burden upon other men's shoulders, and will not once touch it with their own finger: those that in stead of God's commandments, teach the ceremonies and constitutions of men: they that in stead of the Gospels philosophy, set forth a new jeweship: finally they that preach themselves rather than Christ: those men's wisdom is not that wisdom, which the father sent down unto us by his son from above, to call us from the study of earthily things, and to exalt us up to heaven: but it is a gross fleshy wisdom and an earthy, and therefore it savoureth of the earth: yea it is a sensual wisdom, and therefore it respecteth more those things that are available unto this life, than unto the life everlasting: yea it is a devilish wisdom, for it is not of thynspyracyon of the spirit of God, but of the instigation of devils, which suggest those things, that may estrange us from the syncerytie of the Gospel. Among the professors of worldly wisdom, you see, how great envy, what braullynges, what falling out, what forcasting to have the upper hand, what great inconstauncye of opinions and manners, and in the mean season all the whole life, how it is defiled with all kind of vicious naughtiness. But contrary wise, our wisdom, which proceedeth from above of the spirit of Christ, is first chaste & pure, defiled with no wicked affections: Than it is peaceable, and abhorreth from all study of contention. Moreover it is modest, & not overtwharte: besides this it is tractable & courteous, not grudging to give place unto him that teacheth better: it is full of compassion and merciful toward them that are fallen and deceived, & them it studieth rather to save than spill, gently bearing with them, & assaying every way to bring them to amendment: it is full of good fruits, in that it never ceaseth doing good for all men, converting the ungodly to godliness, calling again them that go astray, teaching the untaught, relieving them that are fallen, pricking forward the slothful, & comforting the sorrowfully afflicted. Nether in the mean while doth it damn any body, for it is more forcasting to heal than to dā●e, having no manner of counterfeit ne simulation, but of an upright sincere mind wishing well to all. After this sort they that sow the pure and quiet doctrine of the Gospel, do both reap unto themselves the fruit of everlasting life, and bring other to the study of the heavenly life, whom with their strivings and cruelty they should have cast away.  
The worldly wisdom hath also a fruit of his own, but it is either a vain fruit or a death bringing fruit. But the fruit of righteousness, that giveth both innocency in this world, and afterward immortality, is not sowed by contention, but in concord and peace, unto them that embrace peace. For it is not the part of a good ●●●cher, maliciously to skirmish with them that seem more obstinate, than that they will obey the doctrine of the Gospel. Those it is better for him to leave unto their own stubborns, in case there be no hope that they will come to amendment.    

The four Chapter.  

The text.  From whence cometh war, and fighting among you? come they not here hence? even of your lusts, that fight in your membres? ye lust, & have not, ye envy and have indignation, and cannot obtain: ye fight and war, ye have not because ye ask not, ye ask and receive not, because ye ask a miss: even to consume it upon your lusts. Ye advouterars, and women that break matrimony: know ye not how that the friendship of the world is enemy●●c with God? Whosoever therefore willbe a friend of the world, is made the enemy of God. Ether do ye think that the scripture sayeth in vain. The spirit that dwelleth to us, lusteth even contrary to envy: but giveth more grace, (wherefore he sayeth: God resisteth the proud but giveth grace unto the lowly.) 
IT standeth you in hand by all means to endeavour yourselves, that you live in one concord of minds. But that can not be possibly done, except you drive worldly greedy lusts (the poison of concord and occasion of debate) utterly out of your minds. Will you say, that you are not endangered with such manner of lusts? whereof than cometh war? whereof cometh fight and striving among you? whereof come tumults of contentions and debate? Christ hath taught you peace and concord, and whereof cometh discord, but of that, that you serve the lust of human greediness, more than the love of the Gospel? For if those greedy lusts did not keep war and were captains in your membres, your tongue should neither tear your neighbour, ne your hand beguile your brother. Yet hitherto the relics of your old life are deprehended in you, you have not yet all together cast of the old man: one man coveteth for glory, an other gapeth for gain, this man imagineth how he may reign aloft, that man hunteth after voluptuous pleasures. And whiles you attain not the thing that every one vehemently coveteth for, you thrust out him that maketh sure for that that you do: you envy him that hath obtained, and strive with him that seemeth like to obtain. You are vexed in your mind, and are toiled with sundry tumults of cares, while you can not obtain the thing, that you greedily seek for. And so nether is any man at peace with himself nor with other. greedy desires ●omble in the heart, the tongue, the hand, and the other membres fight and keep war out wardlye with their neighbour. And yet in the mean while nether are your insatiable desires satisfied, and you yourselves fall from the things that are truly good. You ought to ask of God, if you have need of any thing, or if any thing did appertain unto true felicity. You ask of the world, that which ought to be asked of God: and of him either you ask not at all, or if ye do ask, you ask not that you ought to do, nor after such wise as you ought to do. For in deed you either ask hurtful things in stead of wholesome things, or you ask in a wavering distrust, or else you ask unto a wicked use, that is to say, the thing that should liberally be bestowed to the relief of necessity of life, that you may spend to the satisfying of your own voluptuous pleasures. And seeing you do thus, by what name shall I call you? christians? your deeds say nay. I hear the title of Christians, but I see the deeds of whoremongers and whores. You were once addict unto the spouse Christ, once you were sworn in to his words, he it is, that redeemed you from the tyranny of sins: he hath made you clean with his own holy sacred blood, to make unto himself a spouse unspotted. And how is it, that you forget your profession, forget the benefit of your bridegroom, forget your wedlock trouthplight, and slide back again into the whorish loves of this world? Do you not know, that God is a jealous lover?  
He will be wholly loved, he willbe loved alone, he may not abide the wowing world to be loved, from the love whereof he hath delivered you with so great a price: he alone is sufficient to accomplish all things. What is the cause than, that you ask of the world part of your blessedness? Do you not know that God hateth them that halt on both sides? He can not abide a servant, that is not content to serve one only master. What married man is so patient, that can suffer his enemy going about to woo his wife, to come in her company? And have you thought it possible for you to please both the world and God at once? Do you not understand, that like as a wife, if she couple herself to an whoremonger, falleth quite away from the love of her husband, even so a Christian, if ●e assay to have friendship again with the world, doth utterly receive unfrendshyp with God, who hath no concord with the world? This therefore take for a certainty, whosoever studieth to be loved of this world, in the same his so doing, he maketh himself an enemy unto God. There is no concord between light and darkness, nor between God and Belial. A married husband can not abide his wife to be playing with an whoremonger, he can not suffer the loves of wedlock to be divided in parts, though he have married a woman of great possession, though he have married a gentlewoman borne, though he have married a woman of never so great wealth in all things. And will christ suffer his spouse, whom he hath saved from destruction, whom he hath set at liberty from bondage, whom he hath washen from the filthiness of sin, whom, when she was naked, he hath clothed: whom, when she was poor, he hath richly endowed with so many free gifts, to have a do with the adulterer the devil? Think you it is written in the holy scriptures for nought: that the spirit which dwelleth in you, lusteth unto envy? In the law of Moses, somewhat was given to man's affections, they might without punishment hate their enemy, it was lawful for them to set their forcastes upon muckring up of riches, he was taken for no unjust man, that requite violence with violence, and one despiteful word with an other. But the spirit of the Gospel, which now dwelleth in you, is full of jealousy, and (as I may so speak) envious: he requireth more, for he will be vehemently loved again, so that for his sake he will have wife, children, yea and even life contemned. He can not abide to have his resting house defiled with worldly lusts: he requireth pure clean things, he requireth heavenly things, he leapeth back, he runneth away, he is offended, if a man bring the sluttish filthiness of this world in to his temple. Howbeit like as he requireth of us a certain exceeding great love, and a great deal purer love, than Moses law doth, even so it giveth a more plenteous grace. It is a very hard matter to accomplish that it requireth, but it giveth strength to this end, that we may easily do it. There is nothing hard to the loving willer. This same is his gift, that we should love him, or rather love him again. He drew us with his love first, and when we were turned from him, he reconciled us again unto him. He will increase his gifts in us, in case we give ourselves all together and wholly unto him, if we depend of him only and of none but him, if we have nothing a do with this world, nor with the devil the prince of the world. When I speak of the world, I mean nothing else, but wicked greedy lusts of visible things, wherein this world promiseth a certain false feigned felicity. They are great matters that are required, but they be greater matters that are promised. He that is able liberally to give mighty great things, the same is able also to give increase of strength: he that will largely give excellent things to them that deserve nought, the same will vouchsafe also to give increase of strength to them that be weak. Only let us distrust our own helps and the helps of this world, and repose all our whole hope and assured confidence in him. He forsaketh them, that arrogantly trust in their own substance: and he succoureth them, that ascribe nothing to themselves, but trust wholly to the goodness of God.  
In deed this is the thing, that the lord spoke in times passed by Solomon. God resisteth the stately high minded and stout, but he bestoweth his favour Unto the meek and poor castaways.   

The text.  submit yourselves therefore to God: but resist the devil, and he will fly from you. Draw ●ye to God, and he will draw nigh to you. Cleanse your hands ye sinners, and purge your hearts ye wt●ueryng minded. Suffer afflictions, and mou●●e, and weep. Let pour laughter be turned to mourning: and your joy to heaviness. Dumble yourselves in the sight of the Lord, and he shall life you up. backbite not one another, brethren. He that backbiteth his brother, and he that judgeth his brother, backbiteth the law, and judgeth the law. But and it thou judge the law, thou art not an observer of the law, but a judge. There is one law giver (and judge) which is able to save and to destroy. What art thou that judgest another? Go to now ye that say: to date and to morrow let us go into such a city, and continue there a year, and buy and sell, and win: and yet cannot ye tell, what shall happen on the morrow. For what thing is your life▪ It is even a vapour, that appeareth for a little time, and then vanisheth a way? For that ye ought to say: if the Lord will, and if we live, let us do this or that. But now ye rejoice in your boastings. All such rejoicing is evil. Therefore to him that knoweth how to do good, and doth it not, to him it is sin. 
God would have you to be most fast joined to him: show yourselves obedient, as the wife obeyeth her husband. And if the devil go about to divorce you from the love of him, drive away the adulterer devil with his juggling knacks, and he shall give over grieving you. He shallbe afraid of you, if he see you steadfast and constant in the love of your bridegroom (Christ). Therefore dissever yourselves from him, whether he fear you or speak you fair: and in godly studies and in holy and chaste purposes apply yourselves to God, and he shall apply himself to you again. Which way so ever the lusts of mind do lean, thither you go. If affections carry you unto honesty and unto heavenlynes, you go unto God: but and if they draw you to the enticements of the flesh, you ride post to the devil. You ought evermore to make haste to all one self same way, and not to waver now hither now thither. If you do acknowledge Christ to be your brydesgrome, it is requisite that you be clean. Therefore you that yet hitherto are soiled in the filthy puddle of sins, make clean your hands, and abstain from all kind of evil doings: cleanse your hearts, that no manner of ungodly lusts keep residence there: you that are now of a double mind, partly loving the things that are of God, partly the things that are of the world, dedicate your whole heart to Christ alone. Why do you seek for the felicity in this world, which is promised in heaven? Why are you sincared with the vain pleasures of this world, & set nought by the joys that never shall have end? if you would be truly happy in deed, suffer sorrow in this world: if you will have joy everlastingly, mourn here in this world: if you will be merry for ever world endless, weep here in this world.  
Let this foolish and pernicious laughing be turned into wholesome mourning, Let outrageous joyousness be changed in to wholesome sadness: let this high stateliness be turned into low meekness. Let no man exalt himself aloft, but rather cast down yourselves in the sight of God, and when you are so dejected he shall set you up, and make you of a true high estate. The less you shall arrogantly challenge unto yourselves, so much the greater things shall he freely give unto you. arrogance hath envy to her companion, and of envy springeth backbytinge. And the most wicked kind of pride is, to backbite thy brother's name, that thou mayest appear the more honest: as though a man would cast mire in an other man's face, that he himself might seem the fairer: and array an other man's garment with filthiness, that he himself might seem the more trim. And what is a more filthy thing, than the brother to backbite the brother, between whom all things ought to be common? Is it not even as if the right hand should maim the left, as though it should be more happy, if his fellow member were in the worse case. And yet they that avoid adultery, they that avoid theft, and they that avoid perjury, abhor not backbiting: as though it were a light fault, where as it is so much the more hurtful, as it covereth itself with the cloak of religion. For he, that raileth against an other man's faults, appeareth first of all to abhor from those vices, which he mis●iketh in others: and than he feigneth himself not to be moved of envy nor of malice but of love that he beareth to honesty. And even this venom▪ hath his fair spoken flattery. backbiting one of an other, maketh other folk to think the worse of them both, nether is there any more present a poison unto christian concord. Now he that backbiteth his brother, or condemneth his neighbour, doth wrong not only to him, whom he backbiteth, but also unto the law, whom he appeareth to backbite and condemn. If thy brother be faultless, if it be not forbidden by the law, that he doth: with what face doest thou damn the thing that the law of the Gospel damneth not? but and if he be faulty, why dost thou bewray with thy backbyting tongue, him that ought to be punished by the law? The law of the Gospel biddeth, that we judge not one an other, that we condemn not one an other: and under pretence of the law we do after our own affections. He that is the offender, shall have a judge of his own, why doest thou than take his office upon thee before the time? For thou goest not about to have him amended but to be wondered upon. Therefore who so ever backbiteth his neighbour, he either condemneth the law, in that it correcteth not filthiness, or backbiteth it as though it were to much mingle mangled, and walowyshe, the office whereof the backbytour taketh upon him. The world hath here public laws to punnyshe faults. But it is the part of christian softness, to endeavour the amendment of all men, rather than to judge them. There is but one law maker, which is able both to save and to spill. And thinkest thou, that it is kept secret from him that every man doth offend? perchance he suffereth the offender, that he may once repent, and he suffereth him that he may in his time punnyshe him the more grievously.  
Why doest thou, being but a rascal paisgent, take upon thee the judges office? Why doest thou give sentence before the time? It is a brotherly part to monyth, it is charity to desire, it is the part of a well wil●er to blame, but to backbite it is a pestilent thing, and a very pride to judge. If thou obey the law, why dost thou arrogantly take upon thee the office of the law? If thou goest before the law, thou art not a keeper of the law but a judge of the law. He that goeth before the law, goeth before God the maker of the law. God will not suffer any thing to be unrevenged, & he knoweth what ought to be punished & how to be punished, & he is out of danger of all sin, and none but he. Who art thou that judgest an other? Thou condemnest thy brother, where thou thyself art more faulty than he. For thou goest about to spill him that thou art not able to save. Finally thou chalengeste to thyself aucorytie upon an other man's servant, and not without reproach of the common master of all. Leave him to his own master, which only judgeth according to right. Thou persuadest to thyself, that to be right, which ambition, hate, wrath, and malice beareth the in hand, and art many times offended at the moat in thy brother's eye, when thou haste a beam in thine own. There is no man that more poysonly backbiteth an other man's name, than he that is most far of from true praise worthiness. And no man beareth more easily with an other man's weakness, than he that goeth most forward in the study of true godliness. Now they that with so great study forecast those things, that are of the world, having neglected heavenly goods, aught at least to be monished, by the incertainty and shortness of this life, that it is a folly to set a man's joy in those manner of goods, which, how so ever they chance, yet they are sometime suddenly taken away by fortune, or if fortune snatch not away those goods from the owner, death snatcheth away the owner from the goods. And where they learn by daily examples, that thus it is, yet as clean forgetting all this gayre, they dream upon long life, and as though they should always live, they heap up to themselves riches for many years to live upon: when this is a thing most incertayn, how long they shall live, and a thing most certain that they shall not live long: and they do not prepare for themselves victual rather for that life, that never shall have end. God to your fools, with what face than say you: to day or to morrow we will go forth in to this city or that, and pass the time there one year, and get much gain, to serve us▪ for many years, when you are incertayn, what shall happen the next day after? where as life is of itself most short, so many casualties, so many diseases make it also most incertain: and you as though you were at a compact with death, whisk about by sea and by land, to get pelf for your old age, that peradventure shall never come, when no man can promise himself to live so much as to morrow. Whereto put you your confidence so in this life, as though it were a steadfast and a substantial matter? And what a thing is this life of yours, for the which you set your only care, for the which ye labour and forcast, and for nothing else? truly it is a smoke appearing for a short time and quickly vanyshing away. far be therefore this manner of communication from Christian folks mouths: we will go, we will pass of a year, we will buy and sell, we will get winning, as though it were in your own hands to know the chance to come. Rather live you for the time, depending of God's will, and say: if the lord will, and if he lend us life, we will do this or that.  
These things ought lightly to be cared for, that make for the short and incertayn life of the body: but all care ought to be set upon those things, that make for the life that never shall die. And yet where this life hath nought, to trust surely unto, seeing it is subject to so many chances, and so many diseases: ●●ig it is endangered with so many casualties: seeing it is so slippery and so fugitive, yet you enhance your stomachs, and are puffed up with trusting upon youth and ●i●hes, as though you should never die. It is right, to be strong and hearty in the trust of God's help: it is godly, to be cheerful in the looking for heavenly goods: but all this bragging cheer, that you stand in your own conceit withal of goods, being first false goods, and than goods that must shortly be taken from you, is not only wicked, but also foolish. Peradventure this were more tolerable, in those that were persuaded of their elders, that there is nothing remaining of man after he is lapped in his winding she●e: and were more excusable in them that greedily use this life, and look for none other. As for you, the Gospels philosophy hath taught you, that this life is to be contemned, and that you ought, with all studious diligence, to make speed to that heavenly life, which is not prepared by riches, but with godly doings. To conclude, he is the more grievous sinner, which when he knoweth by the Gospels doctrine what ought to be done, yet being corrupt with evil affections, followeth after▪ those things, which those men follow that know not Christ.    

The .v. Chapter.  

The text.  ¶ Go to now ye rich men. Weep, and howl on your wretchedness that shall come upon you: your riches is corrupt, your garments are mothea●en, your gold and silver is rankled, and the rust of them shallbe a witness unto you, and shall eat your flesh as it were fire, ye have heaped treasure together (even wrath to yourselves) in your last days. Behold the higher of the labourers which have reaped down your fields (which hire is of you kept back by fraud) ●●yeth: and the cries of them which have reaped, are entered into the ears of the Lord Sabaoth. Ye have lived in pleasure on the earth, and been wanton: ye have nourished your hearts, as in a day of slaughter: ye have condemned and killed the just, and he hath no● resisted you. 
Go to now you rich men, that occupy the felicity and pleasures of life, which you ought to look for eternal in heaven, post haste here in this world: away with your singing, lay away your voluptuousness, and mad pleasures. If you have any wit, weep and howl, and think upon those everlasting miseries, that shortly hang over you. Imagine that the time is now presently come, that shall shortly come a● h●nde, when (those riches wherein now you most foolishly put your confidence, being twitched away) you shallbe wise to late, and acknowledge that those gay possessions do not now help you: but for a counterfeit felicity, a right true and everlasting sorrow is come. Where be now your riches that you have gotten by hook and by croak, you cared not how? Your riches are rotten, your clothes are endangered with moths. Your gold and your silver is ma●●ed with rust in the custody of a niggard & slovening heir. And the rusting shall bear record of your wickedness, which had rather have it be lost with mowling, than to lay it out to the use of the poor needy. With the expense of these things you might have bought everlasting life. now shall the rest of the money, that you have scraped out of the hard earth, g●awe out the guts of your souls, even as it were fire. It shall be to late and in vain for you to fret yourselves with repentance of your naughtyly kept money. It shall double your sorrow, that you have naughtily kept that you have naughtyly gotten. In stead of the mercy of God, which you might with loss of substance have bought, you have heaped up for yourselves the wrath and vengeance of God.  
You were not only not liberal towards your needy brother, but you have also defrauded the simple body of his due wages. Behold the ●eaper that sweat with reaping down your corn, being defrauded of his wages, crieth unto God, and asketh vengeance, yea and he crieth so, that their voice pierceth through in to the ears of the lord Sabaoth, which ought also to be dreadde of you. They were not able to revenge them of them that are bigger than they, they were not heard of any man that was a judge, which for the most part favoureth them that are most wealthy, and they themselves held their peace, but the wickedness itself crieth out unto the judge God, which is nether afraid of the wealthy, and also reckoneth the wrong of the poor oppressed to belong unto him. But you for all that are not moved with the sorrowful grief of the hungry and thirsty poor. Other men's sweat hatched up you. Other men's hunger and thirst made you fat. Their teeth hacked in their head, they were staruen for cold, they were killed with hunger and thirst: And you in the mean while passed your life sweetly and in pleasures upon earth, you lived wanton, & fed your souls with all kinds of voluptuous pleasures, keeping daily feasts, as gorgeously, as other are wont to do in a solemn, holy day, when meat offering is slain. Nether thought you it enough to have defrauded the poor man, but you have condemned and killed the Innocent that made no resistance. You thought you should have done that without punnyshement always, which you might do without punishment of men. It is a kind of manslaughter to defraud the simple of their living. And yet for all that, this cruelty did not suffice your unreasonable outrageousness. You thirsted after their blood, and when the faultless people were shamefully handled, it was meat and drink to your stomachs. But the matters being turned ersye versye, they have the fruition of those pleasures that never shall decay: and you bewail your short and foolish fine fyngred pleasures in everlasting torments.   

The text.  Be patient therefore brethren, unto the coming of the Lord. Behold, the husband man waiteth for the precious fruit of the earth, and hath long patience there upon until he receive the early and latter ●ayne. Be ye also pacye●t therefore, and settle your hearts, for the coming of the Lord draweth ●ye. Grudge not one against another brethren, l●ste ye be damned. Behold, the judge standeth before the door. Take (my brethren) the Prophets for an ensample of suffering adversity, and of patience, which spoke in the name of the Lord. Behold, we count them happy which endure, ye have heard of the patience of ●ob, and have known what end the Lord made. For the Lord is very pitiful and merciful. But above all things my brethren swear not, nether by heaven, nether by earth, nether any other oath. Let your ye be ye, and your nay nay: lest ye fall into hypocrisy. If any of you be ve●ed, let him pray. If any of you be merry, let him sing● Psalms: if any be dysea●ed among you let him call for the elders of the congregation, & let them pray over him, & anoint him with oil in the name of the Lord, and the praye● of faith shall save the sick, & the Lord shall raise him up: and if he have committed sins▪ they shallbe forgiven him. 
Therefore brethren, cast not down your hearts, be not sorry for your chance, have no envy at the rich folks, which seem to have things as they would have, devise no revengement against them, but patiently suffer them unto the coming of the lord.  
Now is the time of sowing, than shallbe the time of reaping. The rewards of your godliness do not yet appear, but yet they are in safety to be delivered in their tyme. Behold, he that is a tyllour of ground, what labour taketh he, to his own cost, and all in hope that the ground shall in his time yield the thing that it received with advantage. And yet the profit of the grounds is not in every place certain. If it be not favourable wether, and seasonable rain in time to moisten the ground that is tilled, and at the latter end to keep the corn when it waxeth big, from the heat, the husband loseth his labour. And where he taketh long labours here, upon good hope of fruit in time, & requireth not that it should by and by appear up which he hath sowed: how much more is it reason, that you should patiently suffer the displeasures of this life for the fruit of Immortalyties sake, namely seeing your reward is in safety, so that you in the mean while make a good sedenes? And therefore after the example of the husband, confirm you and pluck up your stomachs strongly upon good and sure hope, being nether desirous of revengement, nether weary of well doing. The lord will come, both to take vengeance upon the wicked, and to reward you with immortality for your temporal afflictions. Nether is that day long to, it shall come sooner than it is looked for. Therefore my brethren, let no man think himself the more unfortunate, in that he is turmoiled with many sorrows, nether let any man en●y him that liveth more at hearts ease. For nether is he, that suffereth the greater grief, forsaken of God, but is exercised unto greater rewards: nether is this man therefore the more beloved of God, because he liveth in more quietness: but he will have some, whose godliness should ease other men's miseries. Let not therefore that ungodly mourning ●●e token of malice and infidelity) be among you that you be not condemned. For such kind of sorrowful mournings are the fore tokens of a mind that wryeth down unto desperation: let the shortness of the time comfort you. Behold the judge standeth at the door, the rewards are in a readiness for every one according to the deserts of his life paste. In the mean time garnish your minds with the examples of holy fathers: if these things should have happened to none but you, there had been matter perchance for you to marvel at. The prophets suffered more grievous matters, which opened the true sayings of God unto the wicked. And like as the wicked rich men at that time▪ could not abide the prophets sayings, even so they can not abide the Gospels doctrine now, because it is contrary and repugnant against their studies. Yet no man bewaileth the prophets chance, no man thinketh them unhappy, in that they suffered emprisonmentes and fetters, nor in that they were slain with sundry kinds of torments: but we judge them happy, in that they were slain for righteousness sake. You have heard tell of the noble example of patience of job. What a sort of sorrows suffered he, by the cruel assaults of Satan? you have marked his wrestling, and you have marked him also getting the victory through the lords help: by whose goodness for every thing that was taken from him by the malice of Satan, he received again twice as much. The lord forsook not his stout champion, but in laying upon him so many sorrows, he would have his patience recorded and seen: yea and that merciful lord, and of his own nature ready unto clemency, turneth unto us an other man's malice into the heap and vantage of felicity. Let your mind be pure and plain, and let your heart and your mouth go both together. Let no man with feigned words deceive his neighbour, but especially my brethren, swear not: lest by little and little you accustume yourselves to forswear you. Among jews and heathens for fidelyties sake there is an oath put between. But among Christians, which ought nether to distrust any man, neither be in will to deceive, it is a vain thing to swear. Who so ever is accustomed to swear, is cousin garmayne to the peril of forswearing. Be you afraid not only to swear by God in human affairs and in light matters, but also abstain from all kind of swearing, that you swear nether by heaven, nether by earth or any other thing that the common people esteem for holy and religious. Who so ever dare be bold to lie without swearing, he dare do the same also when he sweareth, if he lust. To be brief, he that is a good man will believe a man without swearing, and he that nought is, will not trust a man though he swear. But among you that are furnished with Gospellike plainness, there is nether place of dystrustinge, ne to imagine deceit. But let your plain communication be regarded for no less true and steadfast, than any manner of oath of the jews or Pagans, how holy so ever it be. As often as you confirm any thing, confirm it with all your heart: and perform in deed the thing that you speak. As oft as you deny any thing, deny it with your whole heart: nether let any thing else be in your heart, than your mouth speaketh: that there be no counterfaicting in you, seeing you are disciples of the truth. And if there be any man sore afflicted among you, let him not flee to the remedies of this world, to rings, to enchantments, to baynes, and other easementes of sorrow, but let him turn him to prayer and lift up his mind to God with most assured faithful trust, and he shall f●●de present release of his mourning. Again if a man be well content in prosperity, let him not enhance himself foolishly nor behave himself madly, but let him praise the liberal goodness of God in holy songs of thanks giving. Now if any man be punished with sickness, let him not flee to the remedies of witchcraft: let him not spend a great sight of money upon physicians, whose curing is many times of such sort, that it were better patiently to depart out of the world: but let him call unto him the elders of the christian congregation. Let them make their prayers to God for the diseased, and anoint him with oil, not having any prayers of witchcraft, as the heathen are wont to do, but calling upon the name of our lord jesus Christ, than the which there is no kind of enchantment, more effectual. And let the prayers be done in a trusty faith, and God shall hear and preserve the diseased. And there shall not only health of body be restored unto him, if it be expedient for the diseased, but also if he be endangered with sins (as diseases of body spring for the most part of the sorrows of the mind) they shallbe forgiven him at the elders supplications, so that the faith of them be commendable that do pray and of him for whom they do pray.   

The text.  Knowledge your faults one to another: and pray one for another, y● ye may be healed. For the fervent prayer of a righteous man availeth much. Helyas was a man mortal even as we are, and he prayed in his prayer that it might not rain: and it rained not on the earth by the space of tore years and s●●e months. And he prayed again, and the heaven gave ra●●●, and the earth brought forth her fruit. Brethren, if any of you do err from the truth and another conue●●e him; let the same know that he which converteth the sinner from going astray out of his way, shall save a soul from death, and shall bide the multitude of sins. 
And forasmuch as the life of man consisteth not without light and daily offences, it shallbe conuenyent● to use a daily remedy, that you may both relieve every one other with your mutual prayers, and acknowledge every one his fault to other. And so shall the remedy be available▪ if thou acknowledge thy disease and desire help. Superstitious folks suppose a secret hidden efficacy to be in their enchantments and prayers, but in very deed the prayer of a righteous man is much worth, which through faith obtaineth what so ever it desireth of God. Upon this condition Christ made covenant with us, that what so ever we shall ask in a faithful trusty confidence, we should obtain it, unless it be such a thing, as were best not to be obtained. Would you fain have a doctrine of this matter? Helyas was a pure man, he was a mortal man as we are, and yet at his prayers it rained not upon the earth three years and six months. He prayed again, that it might rain, and anon the heavens, as having heard his prayers, gave rain, and the earth brought forth his fruit. Incase the heaven be obedient to the prayers of one godly man, as though it were bewitched: is it any marvel, if God being most ready to forgive, be pleased at the prayers of many? Now weight this, brethren, if it be godly, if it be the parts of Christian love, to ease the sickness of an other man's body through common prayers: how much more indifferent reason is it, that we should secure them that be diseased in mind? For it is no great matter to obtain this by prayer, that it may be somewhat longer before death happen to this man or that man, howbeit it must needs come once: but it is a great matter to have avoided the disease of mind. Therefore if there be any among you, that err from the Gospels verity, either to much cleaving to the law of Moses, or be a stubborn follower of heathen religion delivered of the elders, let no man think that he should be driven away with scolding, but it behoveth rather to endeavour with all▪ studies to this end, that he may turn and re●ent from his error. For who so ever doth thus, shall do God a great sacrifice, who wisheth not the death of a sinner but rather that he may turn and live. For that man doth a great feat, that preserveth the soul from death, delivering his brother from sins, whereby he was holden in subjection of death. Nether in the mean ●yme shall he want his reward: for Christ shall forgive him his sins again, how many so ever they be, that shall keep his brother from destruc●yon.    
¶ Thus endeth the epistle of. S. james the apostle.    


The argument upon the first Epistle of th'apostle. S. John/ by Erasmus of Roterodam.  
THat this is Saint john th'apostles epistle, which wrote the Gospel, the very stile of the words self is a plain argument. He maketh much a do in the rehearsal of light and darkness, life and death, hare and love, in often repeating the words, as though they were taken out of the saying next before. Of the which sort (to open my saying more plainly by example) this is one: Love not the Vuorlde, nether those things that are in the World. If any man love the World, the love of the father is not in him for all that is in the World etc. And anon after: He is not of the father, but of the World: and the Vuorlde passeth aVuaye. How often here is the world rehearsed? Finally in all his saying there is less compendious shortness, and more open plainness than in the writing of the rest of th'apostles. And as for th'epistle, it is more evidently plain, than needeth any argument, like as the two Epistles following are, which are ascribed to one john a certain senior, and not to john the apostle.  
Thus endeth the Argument.   

The paraphrase of Erasmus upon the first Epistle of Saint john.  

The first Chapter.  

The text.  That which was from the beginning, which we have herd, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the word of the life. And ●he life appeared, and we have seen and bear witness, and show unto you that eternal life, which was with the father, and appeared unto us. That whithe we have seen and heard, declare we unto you, that ye also may have fellowship with us, and that our fellowship may be with the father and his son jesus Christ. And this write we unto you, that (ye may rejoice, and that) your joy may be full. 
WE writ not unto you, dearly beloved brethren, of stender or mean things, or of things unknown, but of a new matter: howbeit so new unto us, that with God it was from everlasting. This is the word of God, even jesus Christ both God and man: which where he was always the son of God, would of late be the son of a maiden: and which after his divine nature was invisible to man's eyes, vouchsafed to take upon him an human body: and did vouchsafe to be familiarly conversant among men, that he might ●arye us up from the darkness of our ignorance to the light of Gospelling knowledge: and that we might begin to behold him with the eyes of our mind, whom we have presently f●ne with the eyes of our body. In deed the unbelief of man's heart required, that the truth should be credited by gross outward experiments: but yet the godliness of them is more preferred by his own word, which where they neither had seen him with their eyes, n● handled him with their hands, yet were most certainly persuaded, and believed that he is the son of God, and th'only author of man's salvation. It is our part therefore, to declare that, which we have most certainly proved by our bodily senses, unto those that chanced not to see it, and yet it is expedient to believe, that none ought to trust to have life, nor everlasting salvation, but he that believeth the Gospels doctrine, whereof we are both witnesses and preachers. It is not the word of man, nether of light importance, but it is the word of God, and of heaven, that giveth everlasting life to them, which give obedient hearing unto it: and delivering from the death of sins, from what so ever religion, from what so ever kind of life they shall turn themselves unto it. Of this matter that we speak of we speak of most assured credence, that is to weet, even the thing which we that were continual waitours heard with our ears saw with our eyes, nether saw we afar, of, or passing by, but we looked presently on to the full. And to cause a thing to be credited, these are two principal chief senses, and if that also be but a small matter, we did not only hear him teaching, praying, commanding winds and devils, and the father sundry times bearing witness unto the son, and we saw him not only work miracles, suffer death and rise again: but also we have handled with these hands of ours. For when he was risen again from death, to th'intent to make us believe steofastlye that he was no vain fantasy, but even the lame man alive again, whom we had seen before dead, he caused us to handle him with our hands, and laying to our fingers he showed us the places of his wounds. Mannekind was dead, because it was in thraldom of vices and sins: and he suffered death for our wickedness, that through his goodness we might live unto innocency. We were in doubt also ourselves, when we saw him dead, when we saw him buried, but when he rose again from death, he gave us sure hope of life. Mankind had had no manner of hope of eternal life, except he had caused us to see him with our eyes, and if he had not plucked away all doubtfulness from us, by most manifestly apparent experiments. He being man suffered pains for our sins, and the same being God doth freely geue immortal life to them that put their faithful trust in him. He lived always with the father, and this life was always determinately purposed for us by the son, howbeit this counsel was not yet published unto the world, albeit the nation of the jews (and yet none but they) looked for it by the prophets oracles, as it were in a dream. In the mean while death reigned, life lay hidden. Some tixed their hope in Moses, some in worldly wisdom, but the salvation and life of all people was jesus Christ, the word of God the father, the teacher of innocency, and the giver of Immortality. For none liveth, but he that liveth godly, nether doth any escape death▪ but he that atreyneth immortality. At length this (jesus christ) manifested himself unto the world by himself, showing himself plainly to all the senses of man, and so thrusting himself in to the consciences of men. And therefore he would have us to be lookers on and witnesses of all things, that he did on earth▪ to th'intent they might be faithfully published by our preaching throughout all the whole universal world: that like as we by jesus have obtained life and salvation, in case we persever still in the Gospels doctrine, even so should you also come with us in to the fellowship and company of this salvation, in case you give credence to our witness bearing▪ concerning the thing that you neither heard nor saw of him, but learn it by our preaching. We are nether vain witnesses ne yet uncommanded. He had us to be faithful witnesses, and we record unto all men with the great danger of our head, none other thing than we have most evident experience of, with all the senses of the body. We are happy, in that our ears and eyes have made us believe: and yet you are nevertheless happy, if you give credence unto his witness bearers. Our faith hath glued us unto Christ, and made us the children of God and membres of Christ: And your faith also shall engraft you unto the same body, that being joined with us in the feloweshippe of faith, you might make one body. And so shall it come to pass, that we shall not only be all of one mind among ourselves, as the membres of one body, but we shall also have peace and league with jesus Christ; and by him with God his father, from whom we were before far different: that like as the son is at most perfit consent & communion of all things with the father, even so we also by perfit agreement of the profession of the Gospel, should be heaped together in to one body of Christ, to be made partakers of all the goods of our head. I know you are joyous of so happy a fellowship, but yet I put you in remembrance again of these things in writing, to th'intent you might rejoice more fully, if every man be not all together joyous of his own salvation, but all men's felicity make every one glad. For this doth christian charity cause, that every man must be as glad of other men's commodities, as of his own. The more that this felicity is commune unto, the more abundant shall every one's joy be. Among us there shall no being of one mind stand together substantially, except we be fast glued together with mutual charity. We can not possibly have peace with God, except we be answerably like unto our head jesus Christ: what so ever he hath, he ascribeth it unto the father: and what so ever we have, it behoveth us to ascribe it unto Christ. Christ is the true light that proceedeth from the father of all light. We can not be the membres of Christ, except we be bright: neither can we have light, unless we be transformed into him, and continue steadfastly unto the end in his fellowship. Truth and innocency is the light of the mind, and sins and wicked lusts are the darkness: where light is, there is life: where darkness are, there death is.   

The text.  And this is the tidings which we have heard of him and declare unto you, that God is light, and in him is no darkness at all. If we say, that we have fellowship with him, and walk in darkness, we lie, and do not the truth. But and if we walk in light even as he is in light, then have we fellowship with him, & the blood of jesus Christ his son cleanseth us from all sin. If we say that we have no sin, we deceive ourselves, and the truth is not in us. If we knowledge our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrightewesnes. If we say, we have not sinned, we make him a liar, and his word is not in us. 
What is the matter than, which we show unto you, that you might the more fully rejoice? In deed it is that, which we have heard even of him, and having heard it we make it common unto you: that God, forasmuch as he is altogether and of his own nature good, all wise, all pure, and all light & life, nether is there any darkness in him. In us the matter standeth not after such sort, but we have much darkness even of ourselves: in case we have any light, we are indebted in that all together unto him, by whose free liberality we are delivered from our old sins, and being delivered from the darkness of our former ignorance we have learned by the Gospels doctrine to live godly after Christ our heads example. If any man boast, that he is through baptism engrafted to the body of Christ, and hath thereby fellowship with God the father: where as in the mean while he liveth yet in errors & vices of his former life, doth plainly lie. For seeing (as I said before) God is far from all manner fellowship of darkness: how can he possibly have any thing a do with him, that liveth yet still all together in error and old vices? For he is clean out of the way, that thinketh he can attain innocency by any other means than by Christ: again he is deceived, that thinketh it enough for him to be washen in baptism, except he be answerably like unto his profession through innocency of life? he that thinketh thus, is deceived, and he lieth that sayeth it. For Christ is the truth, which hath nothing a do with liars. The first step unto light, is for a man to acknowledge his darkness: and the first stepping forth of a man unto innocency, is to acknowledge his sins. Will ye hear therefore, by what token we may know, that we have true feloweshippe with God? doubtless even by thy: if like as he is light, and void of all darkness, even so shall we abstain after his example from the darkness of all errors and vices, framing all our conversation after the light of the Gospel: and if like as the son hath most high concord with the father: even so should we also live Innocently and be all of one mind among ourselves. The father will not lay the traunsgressions of our old life unto our charge, which are once done away all the sort of them by the precious blood of his son jesus Christ, so that we from henceforth abstain from all sin, as much as in us lieth. The blood of Christ hath washed away all filthiness, and hath washen it away from all folks: yea but he hath washen none but those that acknowledge their faults. If we say that we are not endangered with sin, we deceive ourselves, we live in error, we wander in darkness: and Christ, which is light, which is truth is not in us. For if he were truly in us in deed, he would dispatch away this darkness of arrogant ignorance. And if it shall chance us after receiving of baptism, to slide back again through man's weakness in to any sin, and as it were a mist obscure our light: we must beware, that arrogancy withdraw us not farther and farther of, and lead us again from light in to our old darkness. Yea we must give diligence, that through discrete soberness we may be admoved unto the light that shall dispatch away all darkness. If the brother perchance do trespass against the brother, let either forgive other his trespass, that God may forgive them also the trespasses that are done against him. For in deed God hath upon this condition promised to forgive us, what so ever we have offended against him, if we forgive our brother's fault: and exacteth his debt (even to the uttermost farthing) of him, which having his lord merciful unto him, showed himself smally merciful towards his fellow servant: that is to say, he judgeth him unworthy the mercy of God seeing he once freely forgave him all his trespasses, that will not pardon a small offence unto him, against whom he either trespasseth every day, or else may trespass. That man will easily forgive him that trespasseth against him, which will remember how many ways he offendeth both against God and against his neighbour: And as it is a very hard matter for a man to do so as he offend in nothing, even so is it a very easy matter to amend such offences with forgiving one an other. forgive thou thy neighbour, and thy neighbour shall forgive thee again: and God shall, even as it were of very covenant, forgive you both. I speak of those faults, that chance even among them that are good, yea but among men: and those faults, that obscure the light of the Gospels verity, rather than extinguish it. For God forbid, that manslaughter, or whoredom, or sacrilege should chance upon their life, that are once chosen among the children of God. There is nothing that allureth more the mercy of God, and suageth his wrath, than if a man acknowledge his fault to God. If he that is a fierce cruel man forgive him that acknowlageth his fault, how much more shall God do so, which is more merciful than any man? He is by nature readily bend unto mercy, and hath promised us forgiveness upon this condition: forgive, and it shallbe forgiven unto you. If he would not forgive, in that he is good: yet he should forgive because he is just & of faithful credence. See that thou accomplish the prescribed condition, and he shall not forget his covenant. If we with our whole heart forgive our neighbour that offendeth us, God shall also forgive us, not only one sin or an other, but all sins: so that we to our powers give diligence, that we may be once void of all vices. And if we be not able fully to attain unto that for the frailty of man's body, yet he of his liberal free goodness shall make good, that is wanting in our strengths, and shall cleanse us from all our offences, who perchance suffereth some tokens of our old former life to remain still in us, for this purpose, that we should acknowledge our weakness. For in deed he is better content▪ with a sinner that misliketh himself, than with a righteous that man standeth in his own conceit. He would that the salvation of men should be ascribed unto his mercy, and not to our merits. And now hath he testified, that there is no mortal man on earth, but he offendeth in some thing. And if we will say, that we have no sin in us, we make would a liar, and say against him: and he that gaynesayeth him must needs lie.    

The ii Chapter.  

The text.  My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the father, jesus Christ the righteous: and he it is that obtaineth grace for our sins: not for our sins only, but also for the sins of all the world. And hereby we are sure that we know him, if we keep his commandments. He that sayeth, I know him, and keepeth not his commandments, is a liar, and the verity is not in him. But whose keepeth his word, in him is the love of God perfect in deed: hereby we know that we are in him. He that sayeth, he abideth in him, aught to walk as he walked. 
THese things do I write, my little children, not that sin should be committed the more licentiously upon trust of the mercy that is ordained, but that no man should sin at all, as much as in us lieth. After that Christ hath once forgiven us all our transgressions, it is requisite for us to apply all our studious endeavours to this end, that we may keep innocency undefiled. And yet if it chance us to slide back again into any sin, there is no cause why we should despair of forgiveness, we have God entreteable, & with him we have a loving patron & a trusty, who being the son, obtaineth whatsoever he will of the father, and wisheth hartylye well unto us: which gave himself to save us, so that we do utterly and from the bottom of our hearts mislike ourselves, and give our diligence again to better. He alone hath nothing to be pardoned of, and he it is that maketh intercession for the sins of his membres, and reconcfleth the father (which is offended) unto us, and causeth him to be merciful unto us: & not unto us only, which have now embraced his doctrine, but also unto all mankind universally, if they with a sincere heart confess themselves to be sinners, and purpose to lead an innocent life, and so purposed go on forward, and keep it substantially. For baptism doth not make us free from the observation of Moses law for that purpose, that we should sin afterward licentiously without punishment, but that we should more firmly stick to the love of the Gospel, which causeth more to be done of the willing, than so many laws of Moses get perforce of the constrained. He commanded many things in a small room, that commanded men to love their neighbours, even as he did us. He driveth not us to love him again, but he enticeth us, he provoketh us, he kindleth us. Whosoever knoweth God aright, cannot choose but love him behemently. For every one that professeth God with his mouth, knoweth not God: but he that is kindled with the flame of gospellike charity, and doth willingly and gladly, that which he did perfitly before, that we do good even unto our enemies, and that for the salvation of our neighbour we will not stick to stand in danger of our life, he declareth himself to know god. But & if a man make his boast, that he knoweth god, in that, that he being taught his principles hath learned the mysteries of the faith, in that being baptized he hath professed his name, neither for all that followeth the example of his charity, he is a liar, neither hath he yet fully learned to know God, in asmuch as god is not known, except faith be garnished with charity. And whosoever is a liar, Christ which is the very truth self, dwelleth not in him: and whosoever hath not Christ dwelling in him, is not a lively member of his body. Faith without love is a vain matter and a dead. To be short, love is not idle, it omitteth none of those things, that it knoweth be acceptable unto him whom it loveth. Christ said he would not acknowledge him to be his disciple, that would not take up his cross and follow him, walking in the foresteppes of perfit charity. Therefore he that observeth his saying, declareth in deed that he holdeth fast the perfide and right evangelical charity. By trial hereof we shall know, that we are in his body, & that we have received his spirit. Whereto dost y● make thy vaunt, as a member of Christ, in that thou art through baptism received into the flock of christians? It is not an idle profession, it is a not fine fingered profession. It is not the profession that maketh a true member of Christ, but the imitation. He that professeth with his mouth that he is regenerate in Christ, must walk in his footsteps. He lived not to himself, he died not for himself: He gave himself wholly for us, he did good to all folks, he gave no reviling word again to any man, but when he was nailed on the cross, he prayed to the father for them that spoke revilyngly against him. This is the gospellike and perfit charity, which they ought to follow in their deeds, that profess themselves to be Christ's disciples.   

The text.  Brethren, I writ no new commandment unto you: but that old commandment, which ye have had from the beginning. The old commandment is the word, which ye have heard from the beginning. Again, a new commandment I writ unto you, that is true in him, and the same is true also in you: for the darkness is past and the true light now shineth. He that saith how that he is in the light, and yet hateth his brother, is in darkness even until this tyme. He that loveth his brother, abideth in the light, and there is none occasion of evil in him. He that hateth his brother, is in darkness, and walketh in darkness: and can not tell whither he goeth, because that darkness hath blinded his eyes. 
dearly beloved, this commandment of charity, that I write unto you, is no new commandment, but even Moses law declared it long ago, or rather Christ by it, which renewed his commandment in the gospel: and so renewed it, that he made it peculiarly his own. This (quoth he) is my commandment, that you should love one another, as I have loved you. Therefore it is neither any new commandment, neither my commandment, that I give now unto you, ne yet such a one as you have not heard of hitherto, but it is the self same commandment, that we gave unto you by and by in the beginning by thauthority of Christ. And yet again the same is new that I writ now unto you. It was an old commandment, but it is brought out of use through the manners of the people. The jews learned by heart: Thou shalt love the Lord thy God, thou shalt love thy neighbour, but yet every one served his own gain. Christ renewed this unto us, yea and loved us more than himself, and ●e loved not his neighbours, but he loved his enemies, yea those that turned waywardly from him and that were worthy of evil. This albeit I know you have heard of, long ago, yet it ought to be renewed from time to time with often rehearsal, that it may stick the more deeply in your mind, seeing it is the chief matter of the gospels profession. This was a true commandment in Christ, which performed in deed the thing that he taught: but it was not true in you, as long as you hated your neighbour, as long as you recompensed evil word for evil word, and wrong for wrong. But now it is true in you also, since the true sprung up light of the gospels doctrine hath dispatched away the darkness of your former life, & hath taught that none is acceptable, but he that would love the good for Christ's sake, & love them also that are bad to this end, that they should be converted unto Christ. Those that follow this doctrine, walk in light, & offend not in the darkness of evil lusts. The hate of the neighbour poureth darkness into the mind. Therefore he that is so washen and so hath professed Christ, that he giveth not over to hate his brother, he is deceived in believing that he walketh in light, where he is yet in darkness. For God remitteth not him, the forgiveth not his brother. For it is not enough to have given over theft, whoredom & murder, in baptism, except all holowhartednes be also plucked quite out of the mind, & in stead of hate, charity come in place.  
He that continueth still in the love of his neighbour, abideth in light, which is Christ jesus, and stumbleth not as walking in darkness: For true charity is so far of from hurting any body, that it suffereth all things, and turneth all things into good. contrariwise he that hateth his brother, although he have given over to offer unto images, although he have given over to be an usurour or a church robber, yet he is still in darkness, & serving his own blind lusts he walketh in darkness: neither seeth he the straight way unto salvation, although the gospel shine clearly upon him. And all is long of the darkness of the hate of his brother, that hath so blinded his eyes. Where hate reigneth, there is the judgement blind.   

The text.  Babes, I writ unto you how that your sins are forgiven you for his name's sake. I writ unto you fathers, how that you have known him that is from the beginning. I write unto you youngmen, how that ye have overcome that wicked. I writ unto you little children, how that ye have known the father. I have written unto you fathers, how that ye have known him that is from the beginning. I have written unto you young men, how that ye are strong, and the word of god abideth in you, and ye have overcome that wicked. See that ye love not the world, nether the things that are in the world. If any man love the world, the love of the father is not in him. For all that is in the world (as the lust of the flesh, and the lust of the eyes and the pride of life) is not of the father, but of the world. And the world passeth away, and the lust thereof: but he that fulfilleth the will of God, abideth for ever. 
I love you even as a mother loveth her children, and write for that purpose, partly rejoicing at your felicity, partly exhorting you to go forward better and better. I rejoice at you, as my most dear children, whom I have begotten again by the seed of the gospels doctrine unto Christ, in that the sins of your former life are pardoned you, and freely pardoned you, for none other cause, but because you have professed the name of the lord jesus Christ, that you should also remember after his example freely to forgive every one his neighbour. I writ unto you, whom not so much the process of age as the gravity of manners and godly carefulness towards them that be younger, doth make worthy the name of fathers: rejoicing in you, that you are not only endued with a common manner of wisdom, whereby old men are commended almost because of the experience of things, and give the better counsel to the ignorant young folks, but in that you have reknowledged jesus Christ the author of salvation: which not only is of a great old age, but also hath been always with the father. You being of great age know him that is eternal: and the more fully you know him, so much the more diligently you preach him to them that be of slenderer age. Old folks do remember and keep in mind many old ancient things, and you keep him in mind that was before all age. I writ unto you yongment which through the strength of faith have overcome that wicked & unruly Satan. The common sort of youngmen thinketh themselves happy in that they give lightly place to no man because of their bodily strength. But you are more happy, that by reason of your strength of mind, you could be overcome, neither with enticements of voluptuous pleasures, ne with any terrors of the world. Other men's activity flourisheth in battle, but your activity hath flourished more nobly against the assaults of devils, the flesh, & the world. I writ unto you children, which although for tenderness of your years, you are not skilled as yet in the knowledge of worldly matters, yet you have already attained the thing, that getteth you everlasting felicity. In other children it is the first special token of wit, if they acknowledge their father, but you know your heavenly father, by whom you are regenerate unto heaven. Let every one maintain that he hath, and increase in that he hath. For this cause sake, I both rejoice in every one, and also warn all and every orders and states of you, that acknowledgeing your felicity, you give thanks to God your autour, and having in remembrance, whither you must go, press always forward unto more perfection. I will rehearse it unto you therefore, that ye can not forget it. I have written unto you fathers, for you know him which hath neither beginning nor ending, that the desire of this life should in no wise stir you, seeing you make haste to the life that never shall have end. I have written unto you youngmen, because you have overcome the ruffling niceness of youth through the valiant strength of mind, and because you have with a constant heart kept the word of the Gospel, and have by the help of Christ, overcome the Devil the continual enemy of mankind. Continue you still in victory, contemn still that which you have hitherto contemned, and love more and more that you have begun to love. The world enticeth by false imaginations of transitory goods, and frayeth with a vain and false show of evils. As for you, let those things fray you which are evil in deed, and never have end. And let these things catch you that are good in deed and know none end. Follow the light of the gospel and love heavenly things, which the heavenly father promiseth, unto whom you are regenerate by Christ. Flee the darkness of naughty lusts, whereby this world layeth bait with countrefaict goods. It can not possibly be, that you can love both at ones, nor serve both at ones. There is none agreement between God and the world, there is no concord between light and darkness: whosoever loveth the world, swerveth from the love of God the father. I speak not of this world, which god made, wherein we live, will we nil we. The wicked greedy desires of vain things (wherein the common sort of men repose their felicity, forgetting the things that are truly good in deed) I call the world. It is not the place, how far of so ever it be, not the raiment, not the meat, not the title, that exemteth you from the world, but a mind that is pure from those desires that I spoke of. And what hath this world, that is not noisomly hurtful? There are three things, that it most chiefly deceineth foolish & uncircumspect folks withal: the voluptuous pleasure of the flesh, enticements of the eyes, and high statelynes and proud galauntnes of life. For it objecteth certain iugglinges of vain pleasures to claw the senses of the body withal for a time, that the mind may in the mean while be called away from the study of heavenly good things. For the desire of such manner of good things, the heavenly spirit suggesteth, whom God the father giveth unto his children that are truly regenerate by Christ. The devil hath also a spirit of his own, by whom he suggesteth a pernicious love of things neither true nor durable, unto them that have bend themselves thoroughly unto this world. He suggesteth the naughty sports of lechery, to title the membres of the body withal through a foolish and a filthy itching delight. He suggesteth the delight of fine meats & drink to please the paunch & the mouth wall. He suggesteth the sweetness of idleness & sleep, that the mind may wax the more sluggish through custom, He suggesteth wanton songs and shameless fables, to anoint the ears withal. He suggesteth the wanton enticements of beauties and sundry kinds of things to behold, to delight the eyes withal. He suggesteth the pomps and joylity of riches, the occasions of ambition. Finally he allureth men's minds on every part away from the true and everlasting good things unto the vain imaginations of good things. Let him that is entangled with the desire of these things, know that he is not moved by the spirit of the heavenly father, but by the spirit of the world. The world, like as it consisteth upon elements that endure but for a time, even so giveth it nothing but that which shall shortly perish. God, like as he is eternal, even so giveth he freely everlasting rewards. Therefore he that dependeth upon the succours of the world, followeth a certain felicity that is both vain and shall shortly be taken away, which, even casualty that cometh unthought upon, plucketh away in this world, or at least age dispatcheth it. Truly death that shall come unto every man, plucketh quite away all the dream of false pleasures. When the matter is taken away, the pleasure perisheth, and sorrows come in place. When the man is taken away, all is gone to nought, and everlasting torment cometh in place. But he that ●beieth unto the father that calleth him unto the love of an heavenly life, his felicity shall never have end. For he that giveth it, knoweth none end. The unhurtful commodities of this world are to be used for the time, yea but smallly, but moderately, to the necessity of nature, not to the voluptuous fulfilling of pleasure. But the chief study of mind ought to be turned to the things that be eternal, whereunto the use of all other things ought also to be referred.   

The text.  little children, it is the last time, and as ye have heard how that Antichrist shall come, even now are theremany begun to be Antichrist's already: whereby we know, that it is the last tyme. They went out from us, but they were not of us. For if they had been of us they would no doubt have continued with us. But that it might appear, that they werenot of us. Nevertheless, ye have an ointment of him that is holy, and ye know all things. I have not written unto you, as though ye knew not the truth: but as though ye knew it, and know also, that no lie cometh of truth. Who is a liar, but he that denieth that jesus is Christ? the same is Antichrist, that denieth the father and the son. Whosoever denieth the son, the same hath not the father, he that knowledgeth the son, hath the father also. Let therefore abide in you that same which ye heard from the beginning. 
The felicity of godly men doth not yet appear, but it shallbe manifestly opened in the coming of our Lord jesus Christ. The wicked seem to live in the mean time sweetly here in this world, but everlasting sorrow he●geth overthem and that shortly. For the last time seemeth to be present, wherein (the course of things being turned upside down,) those shall rain with Christ, that are formented now for Christ's sake: and they shallbe brought to nought, which be now rebels against Christ. You have heard that Antichrist shall come, who being armed with all the maintenance and iugglinges of this world, should keep war against Christ, and by and by when Antichrist is overcome again, the body of Christ shallbe delivered from all evils, and the membres of the devil shall be laden with the burdens of all evils. Therefore the coming of this Antichrist, (of whom the Apostles told you before) seemeth not to be far of. For this world hath so much prevailed against the doctrine of the Gospel, that there are begun even now all ready to be a great sort, that deserve the name of Antichrist, whose life and doctrine and all their hole study is against Christ. For what appear they to be else, than Antichrist's gentlemen husshers, and the last tokens of the plague to come? For they do less hurt unto Christ's people that be utterly strangers from Christ, than those that being once conversant in his castles, and by and by become runneagates, assault Christ with Christ's own garrisons and armour. For they countrefaite even those things, which declare in christians, the virtue, the holiness, the doctrine, the authority, the miracles of Christ. And in deed they went out of us, howbeit there is no matter, why they should much trouble you, they were conversant among us, but they were none of ours. They were enemies of Christ, even when they were dwelling in his castles. But and if they had truly been on our side, they would have continued still to th'end with us. They professed Christ in title and behaviour, but in their mind they loved the world vehemently. And therefore when it is come to the storms of persecutions, when it is come to the flame of afflictions, they have showed themselves, what they were before. Now they are out from us, they extol us, as a body overlayed with evil humours, and now being open enemies they shall less hurt, than hollow hearted companions. Thus it was Christ's will, that it may evidently appear, that all belong not to the body of Christ, that are washen in his name, that profess his name, and are partakers of the sacraments of the Church. A true and steadfast despising of the world showeth a man to be a Christian. A mind that is unbroken and unconquered against all wanton enticementes, against all injuries, showeth a man to be a Christian. He that upon occasion shrinketh from the doctrine of Christ, did countrefaicte a christianne, but he was no christian. In deed it is expedient that they be openly separated from us, lest in outward appearance seeming to be good, they should do the more harm to them that are not ware. Although they were not unknown unto you, yea before they withdrew themselves openly. For the unction of Christ, whereof you are also named, that is to say the inspiration of the spirit of Christ, showeth plainly enough who are true christians, and who are not. For he that is a spiritual man, judgeth allthings. They were not unknown, but they were borne with all, if perchance they would repent. It is true that I say: neither do I write these things unto you, as though you were ignorant of the truth, seeing you have the spirit of Christ to your teacher, which suffereth you not to be ignorant of any thing: but I put you in remembrance of the thing that you know, to th'intent you might the more surely stick unto the truth, and not to be disquieted when sorrows do happen. You are the fewer, but you are the sounder, you are the more purely cleansed, you are the quieter. Nothing is taken away of the body, though the botch be lanced, though the corrupt matter be run out. You know that Christ is the truth, and all kind of lying is clean contrary to him. Whosoever is an holowharted dissembler, with him Christ hath nothing ado, how fast so ever he profess him with his mouth. There are many fashions of lyenges. He that is a liar, by what manner way soever it be, denieth Christ, which is the truth, and receiveth no mixture of any kind of lie. He that is against the truth, is against Christ: he that is against Christ is Antichrist. And there is none more wicked a kind of lying, than to deny that jesus is Christ: and that do many false prophets of the jews, which deny him to be he, whom Moses and the prophets oracles did long ago promise unto the world to be the revenger, and author of salvation: and promise an other Antichrist I wot not whom, in stead of Christ. doubtless who so ever is such a one, is plain Antichrist. Again there are, that although they profess with their mouth, that jesus is Christ, yet they live after such sort, as though his doctrine were vain, as though the rewards that he hath promised were vain. He taught, that the poor in spirit are blessed, because the kingdom of heaven abideth for them. And an other man which applieth all his whole forecast to this end, to enlarge his lands, to build royal houses, to enhance his rents, to stuff his coffers with money gotten by hook and by crook, to be aloft in authority, to oppress the poor, and to exercise tyranny: doth he not clean contrary unto Christ, whose doctrine he maketh a liar, as much as in him lieth? Christ taught, that they are blessed, which hunger and thirst after righteousness: and an other reposeth his felicity in riot, in the pleasures of the paunch and belly cheer: doth he not deny Christ? He teacheth, that the meek are blessed, because they shall possess that heavenly land, from whence they can not be cast down. And an other man thinketh him happy, if he can with oppressing of the poor establish his own wealth. He teacheth that they are blessed, which mourn in this world, because everlasting comfort is due unto them. And an other man that in all things followeth the delicate pleasures of this world: doth he not deny Christ? He teacheth, that they are blessed, which are merciful towards their neighbours. And this man pleaseth himself, because of his own accord he doth him sorrow that is better than himself. Christ teacheth that they are blessed, which are vexed with reviling words and afflictions for the righteousness of the Gospels sake. And this man forcasteth with all manner of dissembling and wiles to please the world. Christ acknowledgeth him for his disciple, that taketh up his cross on his shoulders, and followeth him. And an other man thinketh himself nevertheless christian man, if he escape all grief.  
Christ sayeth unto his: In the World you shall have oppression, but in me you shall have peace: and yet unto these men Christ is heavy, & the world sweet. He commandeth to do good even unto a man's enemy, and an other doth wrong to a man without desert. Doth not he, that liveth after such sort, resistingly deny Christ? his mouth sayeth not against him, but his life doth. When the son taught against these manners, the father said, Hear him. But what sayeth this man? No, hear not him, it is hard gear that he teacheth, hear the world. Therefore like as he resisteth the son, even so doth he repugn against the father, and saying he is of the fashion of the world, he dissevereth himself from the flock of them, whom Christ hath chosen out of this world. Christ hath nothing a do with this world, and he that glueth himself unto it, repugneth against Christ. and playeth Antichrist, and denieth both the father and the son. For the father and the son are of an unseparable society. Here the jew will cry with open mouth against me: I acknowledge the father, but the son I acknowledge not. But what soever thou trespacest against the son, thou trespacest the same against the father. The son never did nor taught any thing, but by the authority of the father. He that taketh from the son, taketh from the father. Therefore he that estraungeth himself from the fellowship of the son, he neither pertaineth to the body of Christ, which is the catholic church, nor hath fellowship with God the father, which agreeth in all things with the son. You see with what great jeopardy fools dissever themselves from the son. Therefore continue you still in the gospels truth, which you received first of the surely tried Apostles. Let not the lying tales of the false Apostles draw you away.   

The text.  If that which ye heard from the begynnyngest all remain in you, ye also shall continue in the son, and in the father. And this is the promise that he hath promised us, even eternal life. These things have I written unto you, concerning them that deceive you. And the anointing which ye have received of him, dwelleth in you. And ye need not, that any man teach you: but as the anointing teacheth you of all things, and is true, and no lie, and as it hath taught you, even so bide therein. And now babes abide in him: that when he shall appear we may be bold, and not be made ashamed of him at his coming: if ye know that he is righteous, know also that every one which doth rightewisenes, is borne of him. 
If you continue steadfast in that thing which we delivered first unto you, you shall abide in the fellowship of God the father and of his son jesus. If any man think it an hard matter to persever in the professing of the Gospel, because of the afflictions of the wicked, think upon the reward. God requireth an hard matter, but the reward is great that he promiseth. For he promiseth nether riches, nor kingdom, nether the pleasure of this world, but life everlasting. He that buyeth that, buyeth it good cheap, although he lose his life for it. These things do I beat upon, and put you in remembrance of with so many words, being careful, lest the wicked, that are gone from Christ, should chance to beguile any with their iugglynges. Albeit without our warning, I think the spirit of Christ himself teacheth you sufficiently, whom you have a continual remembrauncer and teacher in your hearts. As long as he continueth still in you, it is no need, that any man teach you, what you ought to avoid. He is a secret teacher, but he is the most sure teacher of all other. He being once received of you, teacheth you of all things, like as the son hath also promised. For the spirit is true by nature, and can not lie. Therefore persever in that, which he hath ones taught you. You hold the right doctrine, you remember it, there lacketh nothing, but that you persist still in it unto the coming of Christ, which I suppose, is not far to. I beseech you eftsoons & again, little children, persist in the doctrine of the spirit, that when our prince and judge shall appear, the conscience of a good conversation may give us a sure trust in him, and that we may come forth so, as he be not ashamed to acknowledge us for his disciples, nor we ashamed to come in to his sight. For with what mouth shall we call him master and Lord, if we have neither taken heed to his teaching, nor obeyed his commandment? with what mouth shall we call God father, if we be out of kind in all our life long from his ordinances? It is not simple baptism, but the observed righteousness, that maketh us the children of God. For what shall they hear, that cast out devils in the name of jesus, that told things before hand, that excelled in miracles? I know you no●. He taketh them for strangers, in whom he seeth not the righteousness of the gospel. And if you be persuaded, that God is the author of this righteousness, know this also, that whosoever not with words, but with endeavours, doings and manners accomplysheth the righteousness of the Gospel, he is borne of God, unto whom he may with a good conscience press with that boldness, that obedient children are wont to press to a merciful father withal. He will acknowledge them that are like him, but those that are not like him, he will not acknowledge.    

The iii Chapter.  

The text  Behold, what love the father hath showed on us, that we should be called (and be in deed) the sons of God. For this cause the world knoweth you not, because it knoweth not him. dearly beloved, now are we the sons of God, and yet it doth not appear, what we shaw. But we know, that when it shall appear, we shallbe like him. For we shall see him as he is. And every man that hath this hope in him, purgeth himself, even as he also is pure. Whosoever committeth sin, committeth unrighteousness also, and sin is unrighteousness. And ye know that he appeared, to take away our sins, and in him is no sin. As many as bide in him sin not: whosoever sinneth, hath not seen him, neither known him. 
WHere sincere love is, there is a trusty confidence, and fear is away. See therefore what a notable love he hath given unto us, which having contemned the world with his enticements and terrors, persever still in the gospels doctrine, that we should be named and be, not only faithful servants, not only friends, but the children of God. For so Christ taught, that we should call upon the heavenly father, if we have need of any thing. It is a most high honour to be called the children of God, and a most high felicity to be the children of God. And forasmuch as we cleave unto him with a constant godliness, and are acknowledged of him, the world acknowledgeth us not, but abhorreth and curseth us as seditious persons. It is no marvel though the world acknowledge not the children of God, seeing it acknowlageth not God himself, in that it denieth his son jesus: let it nothing trouble your minds, dearly beloved, that the world esteemeth you as rascals and abject persons. For with God we have even now this excellent dignity, that we are the sons of God, and are glad at our hearts, feeling in ourselves the spirit, not of bondage but of children, upon assured confidence whereof we cry, Abba, father. The dignity is present, but the dignity hath not yet appeared. As yet it is the time of battle, the day of triumph is not yet come. That day shall declare unto all men, how great a dignity they have, how great a felicity they have, that constantly show themselves the children of God. It is not yet come to light, what we shallbe in the coming of Christ, howbeit we hold this upon a sure hope, that as soon as he shall appear, to render unto every one rewards according to his deeds, we that were in this world companions of afflictions, shall also be companions of the joys: & we that were like him in the contempt of the world, shallbe like him also in the majesty of glory. We saw him here in this world afflicted, and of low estate: then shall we see him as he is, and ever was, high and excellent: and so saying him we shall also be transformed unto his iykenes, not only in minds, but also in bodies. And we see him now, howbeit, as it were through a mist with the eyes of faith. But then we shall see him after such manner as cannot be expressed. But that thing, which we shallbe than perfitly, we must forcast now i the mean time to the uttermost of our possible power. To th'intent we may be link him them in glory, let us be pure here from all filthiness. To th'intent we may see him than, let us cleanse our eyes now, lest when he shall appear glistering bright, he be unto us more dreadful than amiable. For he is not fortunately seen, but of them that are like him. Therefore whosoever hath this confidence in Christ, that he shall than be a companion of his glory, let him in the mean time purge himself with godly studies clean from worldly affections, like as in him was no manner of filthiness of this world, but is all together pure and heavenly. Therefore it standeth us in hand with all our possible powers, to bend our endeavours to this end, that nothing remain in us of yearthye dregs. And leite no man flatter himself, saying: It is enough for me unto innocency, if I transgress in none of those things that Moses law forbiddeth, nor in those things that are punished by the kings laws, as felony, sacrilege, adultery, murdre: but all manner of sin is utterly to be eschewed. For whosoever offendeth by any mean, although he offend not against the prescripts of Moses, yet he sinneth against the law of the gospel, which is a great deal holier than Moses law. And for this cause sake, Christ came once into the world, to show the way, whereby his coming again should become wholesome and lucky unto us. He came to take away once for all not one sin or two, but all our sins, where he only was subject unto no manner of sin. He once purged us freely from all sin, to make us like mannered unto himself, which neither any law nor any mortal man could be able to do. Through baptism we are engrafted into his holy sacred body. But it is our part for all that to endeavour in the mean time, that we fall not from our head. We are engrafted through his own free mercy, but we shall fall away, if we slide back again into our old vices. He that abideth in Christ, persevereth in innocency, and is wondrous ware to shun from all sin, that he may daily more and more grow in virtues, and be made more like his head. He that abstaineth not from sins, although he be baptized, although he be called a christian, hath not yet seen fully, nor yet known him. For who is it, if he saw with the eyes of faith, what great dignity it is to be chosen into the numbered of the sons of God, and what a filthy shame it is to be given to the father devil, that would abide to be plucked away from such a body, to depart from such a father, and to go out of kind unto so filthy a tyranny, to slide of his own accord away from so high rewards unto so great misery?   

The text.  Babes, let no man deceive you, he that doth righteousness, is righteous, even as he is righteous. He that committeth sin, is of the devil: for the devil sinneth sense the beginning. For this purpose appeared the son of God, to loose the works of the devil. Whosoever is borne of God, sinneth not, for his seed remaineth in him, and he can not sin, because he is borne of God. In this are the children of God known, and the children of the devil. Whosoever doth not righteousness, is not of God, neither he that loveth not his brother. 
Babes let no man deceive you, flattering you for your professing the name of christians, as though that were enough unto felicity. He is not just, that speaketh justice with his mouth, but he that in his life and manners doth justice in deed, is just, like as Christ also showed himself in his sayings and doings an example of all justice. And he that truly and wholly cleaveth fast unto him, abstaineth as much as he possible may, from all uncleanness of sins, and the pureness of manners self declareth him to be the son of God, which is good by nature, and knoweth no sin. But he that sinneth although he have received the sacraments of Christ, yet he is begotten of his father the devil, which is the prince and author of all sin. Him whosoever followeth, is like his father, in that same thing that he sinneth in, & declareth himself to be his son. God alloweth no fellowship with sins, for he sent his son for this intent into this world, to vanquish the works of the devil, that is to say, all things, that are contrary repugnant against the charity of the gospel. Of Adam we are all borne endangered with sins: of God we are borne again by the seed of the gospels doctrine. As long as the strength of this seed abideth in a man, he sinneth not, neither can sin, that is to weet, because the love of god biddeth him nay: which love ravisheth him to the study of well doing, and calleth him away from all desire of offending, in that he is the very true son of God: resembling plainly the behaviour and disposition of his father and head. It is not the title, it is not baptism, it is not the sacraments that discern the children of God from the children of the devil, but the purity of life, and charity, expressing and she wing itself in well doings. It is not idle if it be there. He that showeth not that, neither showeth in his deed that he loveth his brother, he is not borne of God. If he were alyvely member of Christ's body, he would have loved the other membres, for whom Christ died.   

The text  For this is the tidings, that ye beard from the beginning, that ye should love one another, not as cain which was of that wicked, and slew his brother. And wherefore slew he him? Because his own works were evil, and his brothers good. Marvel not my brethren though the world hate you. We know, that we are translated from death unto life, because we love the brethren. De that loveth not his brother abideth in death. Whosoever hateth his brother, is a man slear. And ●e know, that no man slear hath eternal life abiding in him. Hereby perceive we love▪ because he gave his life for us: and we ought to give our lives for the brethren. But whoso hath this worlds good and seeth his brother have need: and shutteth up his compassion from him: how dwelleth the love of God in him? 
This is the sum of Christian justice: this is it, that Christ gave first of all unto us: this is it which we set forth before all things unto you, that you should with loving one an other declare yourselves to be the sons of God, & the disciples of Christ. For in deed the hate of the neighbour is a step unto murder. And malice is clean contrary repugnant with charity. Cain was not the son of god, but was borne of the devil: why? because he went out of kind from his good maker, and became like the devil, which being stricken with envy, was the first that slew man with deadly sting. cain resembled the disposition of his father in slaying Abel his brother. But what was the cause of his hate? For so the, because their life was not alike, and therefore they were of a contrary kind, albeit after their bodily kindred, they were natural borne brethren. They did both resemble their father. Abel was an innocent man, and kindled to the studious mind of well doing. Cain contrariwise having conceived an hate against his brother, forcasted not how to amend himself, but how to slay his brother. Like as in this case the wicked could not abide the godly, and the devils child could not abide the child of god, even so you ought to take it for no marvel, brethren, though men given to the world forsake you. They hate them that are guiltless. Let no man hate them again. They, forsomuch as they are vowed unto death, and serve the author of death, imagine how to put other to death. It is our part to pity them, and not to do them one harm for an other. For in deed the charity of the gospel hath led us away from the study of harm doing, unto the ●●udie of well doing: & by this token we know that we are predestinate unto everlasting life, & exempt from the tyranny of death, in that we love the brethren. He that loveth, both wisheth well & doth well. The body liveth by the breath, the soul liveth by the spirit of Christ. Where brotherly love is not, there the spirit of Christ is not. Whosoever therefore hateth his neighbour, he is dead & liveth not inwardly. For although he have a faith, yet he hath a dead faith, where charity is not present. Do you make a fli●te at the hating of your brother, as though it were a light fault? he that hateth his brother is a man●lear. He hath not thirst his sword in him, he hath not poisoned high, he hath not flown upon him, he hath not cursed him, but only wished him evil▪ Man's law doth not damn him of man laughter, but in god's sight he is already damned of manslaughter. He that hath received hate once in to his breast, as much as in him is, he is a manswear. There are many kinds of manslaughter: He that slea●th with sword, suffereth punishment even by temporal laws. He that killeth with poison, is punished even of them that are wicked. But he that sticketh his brother with the dart of a venomous tongue, although he be quit by man's laws from the crime of manslaughter, yet by the law of the gospel he is guilty of manslaughter. He is as yet hitherto alive, that the hater wisheth evil unto, & yet he himself is all ready dead: That man's life is safe, & this hath lost everlasting life, being his own murtherour. Will you see brethren, how much we ought to be far from the desire of harm doing? Turn your eyes to the example of Christ. He so loved us, when we deserved nothing, yea when we deserved death, that he spent his life for us. How much more ought we to put our life in danger for the salvation of our brethren, if occasion so require? namely we that succeed into Christ our shepherds room. He committed not his sheep unto Peter's keeping, but when he had thrice said he loved him, & by and by h● showeth him the kind of death, that he might understand, that the salvation of the flock committed unto his charge must be defended even with the loss of life. But will he spend his life, that grudgeth to help with his money? doth a man think it enough, if he hurt not his brother, if he speak to him gently? Christ declared in his deeds, how much he loved us. He that seeth his brother want meat, cloth, drink or lodging, & hath substance to relieve his need withal, & is not moved with compassion, but as though it were no point of his charge, letteth him alone unsuccoured: how can it be believed, that the love of god is in him▪ The heathen su● coureth the heathen, & dost not y● being a Christian succour thine even christened▪ Thou haste professed brotherly love, and if thou have it truly present with thee, why doth it cease in this case, when thy brother is pined with need? Thou callest him brother, and showest thou no token of brotherly affection?   

The text  My babes, let us not love in word, neither in tongue: but in deed & in verity. Hereby we know that we are of the verity, can quiet our hearts before him. For if our heart condemn us, God is greater than our heart, and knoweth all things. Dear beloved, if our heart condemn us not, then have we trust to God ward: and whatsoever we ask, we receive of him, because we keep his commandments, and do those things which are pleasant in his sight. And this is his commandment, that we believe on the name of his son jesus Christ, and love one another, as he gave commandment. And he that keepeth his commandments dwelleth in him, and he ●● him, and hereby we know that he abideth in us, even by the spirit which he hath given us. 
My babes let us not love one another in words only. Let the love be in the heart, rather than in the tongue: and let it express itself in deeds, rather than in speaking. Let this word Brother be in our daily communication, yea but that we may be true, let the deeds be answerably like to the communication: as often as occasion serveth, let us declare a true brotherly love to be in us in deed. Let not our brother want any thing that we have, whether he desire coat, or meat, or lodging, either comfort, teaching or admonition. Thus if we do with ready good wills, we shall know by this token, that we are the children of the truth, and that we love not countrefaytlye, but purely. The truth is Christ himself, unto whose eyes we shall prove our conscience, that we be allowed both with God and men: and by our deeds men shall know, that there is no dissembled love among us: god looketh upon the purity of the heart. We shall secure our brother's need, yea but so as we relieve his necessity, not to maintain his riotous prodigality: and we shall secure him willingly, without hope of reward to return unto us therefore, nether for deign glories sake. men see not the mind, but the mind knoweth itself, and is seen unto the eyes of god. If men praise us, and a naughty conscience condemn us, howsoever we deceive men, we can not escape the judgement of God. Man's heart hath secret passages to and fro, and doubtful lurking holes, but there is nothing so hidden, and so close, but god pierceth it. He knoweth all things better than we: he knoweth our heart that made our heart. He hath eyes in every place, that is present in every place. Dearly beloved, if our heart condemn us not unto god, if our mind be sincere and uprightly plain, if we do of a mere & a pure love that we do: such as we show ourselves towards our neighbour, such a one shall god show himself to us. If we gladly and with a good will forgive our brother his fault, God shall easily forgive ●s our sins also. If we readily give unto our needy brother, as often as he desireth our help, we shall with a sure trusty boldness ask also of god, that which shall perteigne to salvation and necessity, nether shall he deny our askinges. If we say unto him: forgive us our trespasses, as We for give them that trespass against us, and yet hate our brother inwardly: shall not our own conscience by and by cry out against us? with what face▪ askest thou of god, that which thou deniest thy neighbour? with what mouth askest thou the covenant, when thou thyself performest not the condition? He promised to forgive us our trespasses, yea but so that we do heartily forgive our brother his trespasses. If we say with the mouth, I forgive him, and yet keep evil will still in our heart: our naughty conscience shall take away our confidence of obtaining, the thing that we ask of God. If we bid our brother gently, God speed, and help him nor when he hath need of our help, we may not hope that God will help, seeing we helped not our brother. If we turn the deaf ear toward at his commandment, he will turn the deaf ear again towards our prayers. It is a shamelessness, not a godliness, to desire favour of him, whose commandments a man doth not pa●se upon. But and if we observe his commandments, if we do whatsoever shall please him, and ●o do, that we may be allowed in his eyes, which seeth every thing: hereof shall we conceive a sure confidence to obtain. Here will the jew, the superstitious law keeper, say unto me: I keep the sabbath days, I am washen, I fast, I abstain from forbidden meats, I do not steal, God shall hear me. But this is not the commandment that I talk of: which than? Forsooth that we should repose all the whole hope and confidence of our salvation in jesus Christ the son of God, by whom the father's will was to give all things freely unto us. Is this enough now? No forsooth: but we must love each one other according to his example. So he commanded, but that which he commanded, he did first perform himself in deed. He doth not yet truly love Christ, that▪ hateth the member of Christ: he doth not yet love Christ, that wisheth evil to the man, for whom Christ died. Therefore he that keepeth that one only commandment of love, keepeth all. With this g●ue shall we be fast joined to Christ, so that he be in us, and we again in him. He by his spirit shall dwell in our hearts, if charity be warm there: The spirit of Christ is not the author of hate, but the free gevour of brotherly love. He by the laying on of th'apostles hands is powered in to them that are baptized, but he leapeth back and flieth away, if charity happen to be quenched out. By this token therefore we shall perceive that the gi●te of the spirit, which we took in baptism, abideth in us, if brotherly love continue with us still. Look how much charity waxeth cold, so much will the holy ghost withdraw himself away.    

The four Chapter.  

The text  dearly beloved, believe not every spirit: but prove the spirits, whether they are of god or not, for many false Prophets are gone out into the world. Herby shall ye know the spirit of god. Every spirit that confesseth that jesus Christ is come in the flesh, is of god. And every spirit, which confesseth not that jesus Christ is come in the flesh, is not of god. And this is that spirit of Antichrist, of whom ye have heard, how that he should come: and even now already is he in the world. 
I Have given you a token, dearly beloved, whereby you may perceive, whether the spirit of Christ be in you or not. For there are sundry sorts of spirits in men, yea but dissembling spirits, and naughty spirits. Therefore do not ut early believe every spirit. There are many here and there, that boast themselves to have the spirit of God, but try you whether they proceed of God or not. This world hath also a spirit of his own, and pretendeth as though it had the spirit of God.  
The spirit of God inspireth the prophets, but there are to many false prophets now that are gone out in to the world, and falsely say that they speak by the inspiration of the spirit of God, when they are led with the spirit of the world. Will you therefore have a more certain argument of the spirit of God? Hear the speaker, and you shall understand. Every spirit which confesseth, that jesus Christ the author of everlasting salvation promised long a go unto the world, is now all ready come, having received a very human body, like as he had promised by his prophets, he is of God, in that he acknowlageth the son of God. Contrary wise he that denieth this, forasmuch as he is a liar, he is not of God. For no man doth truly profess the son, unless he be inspired of the father. But those do not only deny him, which speak against him in words openly, but also they that live after such a sort, as though Christ were not the example of godliness unto men, or as though he were not the author of perfit salvation: and so they feign some other Messiah to be looked for, because Christ's doctrine is to much variable from their greedy lusts. If he would have favoured the voluptuous pleasures of the flesh, if he would have promised great substance of riches, if he would have given honours and empires of the world, they would have long a go acknowledged their Messiah. But now forasmuch as he doth teach men to despise these things, & enriceth them to take up their cross, and telleth that all felicity must be looked for in the world to come, they deny him to be the old promised redeemer of mankind, and bid look for an other, that should promise the commodities of the body, and the goods of this world. Nether is it enough to confess Christ, unless we confess him all wholly and entirely. He that dyvideth him, either taking away the divine nature, which he hath all one with the father: or the humane nature, which he took of a woman his mother, that spirit is not of God, but is the spirit of Antichrist, of the which spirit ye have all ready heard, that he should come, yea he is now come already, and hath to do in them, which being addict to worldly delices, fight against the spirit of Christ.   

The text  little children, ye are of God, and have overcome them: for greater is he that is in you, than he that is in the world. They are of the world therefore speak they of the world, and the world heareth them. We are of God. He that knoweth God, heareth us: he that is not of god, heareth us not. Herby know we the spirit of verity, and the spirit of error. dearly beloved, let us love one another: for love cometh of god. And every one that loveth, is borne of God, and knoweth God. ●e that loveth not, knoweth not god: for God is love: In this appeared the love of god to us ward, because that God sent his only begotten son into the world, that we might live thorough him. Herein is love, not that we loved God, but that he loved us, and sent his son to make agreement for our sins. 
There is no cause why you should be afraid of these sorts of men, little children. Forasmuch as you are of god, and have his spirit: you have by him overcome the Antichrist's. In deed you of yourselves are but weak, but he that dwelleth in you, is greater and mightier than he, that dwelleth in the world. The devil fighteth against you by his membres, but God by his spirit defendeth you. They, forasmuch as they pertain to the fashion of the world, and have received the spirit of the world, are wisely skilled in the world, and talk of worldly matters, and their doctrine is acceptable gear unto them, which are also given themselves unto the world. No man doth lightly believe, that he is an enemy to those things, which he behemently loveth. They love earthy things, & their doctrine savoureth of the earth. We are of god, he that knoweth him (in deed he knoweth him that loveth him) harkeneth unto us, which teach heavenly things, & matters worthy of god. He that is not of god, heareth not us, but abhorreth from the gospels doctrine, which biddeth men give away their riches, defy voluptuous pleasures, to rejoice in afflictions, to esteem even life itself of no value for righteousness sake, to look for the reward of well done deeds in the resurrection, which they either believe shall not come at all, or would not have it to happen: which doctrine commandeth also through sincere love to spend even a man's life for his neighbour's sake, where as the man of a worldly spirit provideth for his own commodity at all hands, yea even with wronging of his brother. By these tokens therefore you may know the true spirit of god, from the false spirit of the world. Therefore dearly beloved, forasmuch as we are of god, & not of the world, let us love each one other, & let every one serve his neighbour's profits rather than his own, for love is of god. He therefore that is garnished with this love, is borne of god, & doth truly know god. And he that is void of love, hath not yet known god, because god himself is love. He giveth himself unto us, as often as he giveth us his love. He hath declared his love to us ward, that we should also declare ours towards our neighbour. But some man will say: we acknowledge the sons charity, but whereby do we know the father's love towards us? Forsooth by this: that he sent his only son, (than the which he hath nothing more dearer) in to this world, & gave him unto death, that we by his death should attain everlasting life. And this is also a greater and a more notable miracle of love, that being provoked by no good turn of ours, he loved us so e notably. He that loveth his lover again, is nothing but thankful: and should have no humanity except he did it. We loved the world, and were turned from the love of god: and yet God loved us first and of his own accord. And when he was justly offended at our sins, neither was there any man upon earth voyde of sin, that could reconcile us unto him, (for it behoveth him to be full of grace, that must make intercession unto him that is offended, for such as be malefactors) he sent his son down from heaven, to sacrifice himself unto the father, and with this most pure oblation to make him merciful unto us. What can be Imagined more notable than this love? what can be thought more fervent? what can be imagined more plenteous?   

The text  dearly beloved, if god so loved us, we ought also to love one another. No man hath seen god at any tyme. If we love one another, god dwelleth in us, and his love is perfect in us. Hereby know we that we dwell in him, and he in us: because he hath given us of his spirit. And we have seen, and do testify, that the father sent the son to be Saviour of the world: Whosoever confesseth, that jesus is the son of god, in him dwelleth god, and he in god. And we have known, and believe the love that God hath to us. God is love: and he that dwelleth in love, dwelleth in god, and god in him. Herein is the love perfect in us, that we should have trust in the day of judgement. For as he is, even so are we in this world. I here is no fear in love, but perfect love casteth out fear, for fear hath painfulness. ●e that feareth, is not perfect in love. We love him, for he loved us first. If a man say: I love god, and yet hate his brother, he is a liar. For how can he that loveth not his brother whom he hath seen, love god whom he hath not seen? And this commandment have we of him: that he which loveth god, should love his brother also. 
dearly beloved, if God, which hath no need of us, of his own accord and willingly hath so much loved us, we ought also after his example to love each one other. The son of God showed himself visibly unto us, but no man hath seen God the father at any time with his bodily eyes, and yet he is perceived by the evident tokens of things. We feel him angry, we feel him merciful, we feel him to be absent, we feel him to be present. We are able to testify our mutual love towards God by none other argument, than if we love every one other, like as he hath loved us. He loved us freely without cause, he loved us for this purpose, to save us. If we love each one other after such wise: god, which is love, (as I said) abideth in us. It is a common love to bear good will to him that deserveth well, to love him that is able to requite our love, and to testify our good will with one good turn for an other: but the love of god is perfit towards us. He loved us of his own accord, he loved us being strangers, he loved us, of whom no manner requital could return to him again, he loved us even to the loss of his only begotten son. If we love our neighbour in a semblable wise, than the love of God is perfit in us, declaring also that God himself is in us. Like as all one spirit knitteth the membres of the body together, and maketh them one body: even so the spirit of god doth in a manner glue together and knit both us with him, and every one to other, and as it were driveth perforce all into one. And if the spirit of god, which inspireth into our hearts the love of our neighbour, be strong in us, doubtless we know by this token, both that we abide in God, and God likewise in us. Therefore he is an enemy unto love, that denieth jesus to be the son of God, which gave himself to redeem mankind. But of this matter we were even lookers upon, we saw it with our eyes, we heard it with our ears, we handled it with our hands, and of a matter so many ways provedly known, we bear witness to the whole world, that god sent his son, to save the world with his death, in case it would repent from his old errors, and order the life of it from henceforth according to the rule of the gospel. For he did not only send him to save the nation of the jews, but he gave him also to be a saviour to all the whole world. He therefore that confesseth that jesus is the son of god, whom the prophets had prophesied before should come, he abideth in God, and god in him. For he knoweth the truth, and embraceth love. He acknowlageth not the love of God toward him, that doth no express it in his neighbour. But as for us, we have both known by experience, and believe with our heart, and confess with our mouth, and express in our works the deeds that God hath bestowed unto us. It remaineth, that we should persever in that which is begun, and not to offend, so as God be not both plucked away from us, and we drawn away from God. God (as I said before) is love. Therefore he that continueth still in love, continueth still in God, and God likewise in him: because the mutual knot of the spirit of God abideth. Will you also have an other token given you, whereby you may try, whether the love of god be perfit in you? If we know our own conscience to be good, and that we dread not the day of judgement, wherein they shall be separated from Christ, that have not followed Christ. They shall quake, when they shall hear that horrible voice. Depart from me But we look for that day with a trusty boldness, that is to were, knowing to ourselves, the like as he was conversant in the world, even so are we also in the world. He took no manner of spot of the world, but cleansed the world from it own filthiness, and drew it, as much as in him was, into his pureness. Even so we also to our powers are not only not mingled with the world, but also we rather drive it, with teaching of the gospel, and chaste examples of life, unto Christ. The dread of god's judgement springeth out of an evil conscience. Fear therefore agreeth not with love. For love increaseth assured confidence: which, if it be perfit, shall drive quite out of mind all fear. But it is glad, as often as that day of judgement cometh in his mind: first having a very good opinion of the good God, and having itself a good conscience. Love causeth gladness, fear causeth formenting sorowefulnes. Moreover he that is afraid, declareth himself therein not yet to be perfit in love. As much as wanteth unto love, so much increaseth to fear. For he is afraid, lest he shall not find God the judge merciful unto him, seeing he showed himself untractable unto his neighbour. That day shall openly declare, who hath been a true lover in this world. We love God: and no marvel, seeing he first loved us. For we could not be able to love him, except he drew us unto himself with his love. This same therefore, that we love God, is his benefit. Finally, in that we love God, we testify it in loving our neighbour in whom he will be loved. If a man will say: I love God, when he hateth his brother, he is a liar. For when the wicked, of whom for the most part they do not only not love God, but also they believe not that God is: yet for all that they after a sort love their neighbour, either because he is their kinsman or ailiaunce, or because he is acquainted and familiar with them, or at the least because man seeth the other to be a man, like as the very beasts love every one his own kind by the instinct of nature: how shall he love God, whom he hath not seen at any time, when he hateth his neighbour, whom he seeth? Furthermore how standeth it together that he loveth God, that passeth not upon the commandments of God? If a man would cry: I love the king, and for all that setteth nought by the kings proclamations, would there any man believe him? we have this special commandment of our Emperor, that he which loveth God, should also love his brother, whether he be good or bad. If he be good, let him love Christ in him: if he be bad, let him love him to this end, that he may be converted unto Christ.    

The .v. Chapter.  

The text  Whosoever believeth that jesus is Christ, is borne of God. And every one that loveth him which begat, loveth him also which was begotten of him. By this we know, that we love the children of God, when we love God and keep his commandments. For this is the love of God, that we keep his commandments, and his commandments are not grievous. For all that is borne of God, overcometh the world. And this is the victory that overcometh the world, even our faith. Who is it that overcometh the world: but he which believeth, that jesus is the son of God? This jesus Christ is he that came by water and blood, not by water only: but by water and blood. And it is the spirit that beareth witness, because the spirit is truth. (For there are three which bear record in heaven, the father, the word, and the holy ghost. And these three are one.) And there are three which bear record in (earth) the spirit, and water, and blood: and these three are one. If we receive the witness of men, the witness of God is greater. For this is the witness of God (that is greater) which▪ he testify of his son. He that believeth on the son of God, hath the witness in himself. He that believeth not god, hath made him a liar, because he believed not the record that god gave of his son. And this is the record, how that God hath given unto us eternal life, and this life is in his son. He that hath the son hath life: & he that hath not the son of god, hath not life. 
WHo soever believeth that jesus is Christ, that is to say, him of whom we must needs ask all the succours of our salnation, and believeth that in his heart: he is borne of god, and is called already into the nummbre of the sons of God. In deed he can not chose but love, the is a son. Than whosoever loveth him heartily that is the father, loveth him also the was borne of him, that is to weet, his brother, with whom he hath all one common father. By this token we prove, that we do truly love the children of God, if we first love God himself heartily. For there is nothing truly loved, except it be loved for his sake. Than that we love God, it shall evidently so appear, if we keep his commandments, and keep them cheerfully and gladly: for his commandments are none otherwise grievous. For what is grievous to the lover? what is grievous to him that goeth post haste to such manner rewards. The world objecteth terrible appearances of evilies, poverty, vanyshement, slander, enprisonmentes, whippings, deaths. It is a great fray, but the victory is made ready: For what soever is borne of God, overcometh the world. But with what furnitures doth he overcome the world? with riches? with garrisons of men? with engines of war? with worldly learning? no, no: they overcome the world (as cruelly raging as it is) through a steadfast only faith, wherewith they commit themselves wholly unto God their protector. Thy riches are snatched away, yea but what sayeth faith to that? Thou haste a treasure in heaven. Thou art thrown out to be a vanished man, yea but the country of heaven looketh for his countryman. Thy body is turmoiled with torments: yea, but with them, are bought everlasting joys. Death is devised for thee: yea but after it shall follow life that never shall die. Who is it than that overcometh the world? not a lord, not the rich man, not a philosopher, not a king, but he who soever he be, that believeth verily, that jesus is the son of God. Believe that which he hath promised, and it shall nothing move thee, whatsoever the world purposeth against thee. He overcame the world first, & attained immortality: he came into this world having taken our mortal body, to get the victory for us, to show the mean of victory getting, to cause the rewards to be certainly reckoned upon. But with what furnitures came he armed withal? He came by water and blood, even jesus Christ: by water, that he might wash us clean from our sins: by blood, that he might give us immortal life. His own will was to be baptized, being clean void from all sin, that he might freely give unto us innocency: his own will was to die on the cross, that he might open unto us the way unto immortality. He did not only testify by these two tokens, that he was Christ and the saviour of the world, in that he received baptism, as a sinful man: in that he died as a malefactor, where he one only & none among all but he, was Innocent from all sin: but the spirit also appearing in the likeness of a dove, bare record of him, that it was he, whom the father had given to be the saviour of the world. For the spirit is also the truth, as the father and the son is: there is one truth of all, like as there is one nature of all.  
For there are three in heaven, that bear record unto Christ, the father, the word, and the spirit: the father, which sending once and eftsoons a voice down from heaven, testified openly, that he is his dearly beloved son, in whom nothing could do amiss: the word, which having done so many miracles, which in his death and resurrection declared himself to be the true Christ, both God and man, the peacemaker between God and men: the holy ghost, which descended upon his head when he was baptized, and that after his resurrection fell upon his disciples. And of these three there is all one most perfit agreement: the father is the author, the son the messenger, the holy ghost the remembrauncer. There are three things also on earth, that bear record unto Christ: his human spirit which he put from him one the cross: the water and the blood, that ran out of his side when he was dead. And these three witnesses do agree The other declared him to be God, these record that he was man. john also bare witness. And if we receive witness of men, it is reason, that the witness of God be of more importance with us. For the testimony of God the father is manifest: This is my Well-beloved Son, in Whom I am pleased, hear him. What thing can be spoken more plainly or more fully? he that believeth truly in god's son jesus Christ, and hath reposed all the succours of his life in him, so that trusting in his promises he contemneth all things, that this world can make a show of, whether they be amiable or dreadful, hath a witness in himself, and beareth witness unto the son of God. For when (through th'inspiration of the spirit of Christ) he defieth even deaths for his love, he beareth no trifling witness unto men, that they are no vain things that Christ hath taught and promised. He that trusteth not in god, but putteth his trust in the world, he, as much as in him is, maketh god a liar, which hath promised felicity unto them that would hearken unto his son jesus Christ: where as he in his conversation teacheth that felicity is to be asked of the world, & cleaveth so unto the commodities of this life, as though nothing of a man remained after the death of the body. The father crieth: Hear him. And his life, that believeth not, sayeth: Hear the world. For when the son prayed the father, that those which believed or should believe in him, might have eternal life, the father's voice was heard, testifying as by the sound of a trumpet, that his prayers should be allowed. The father therefore hath given us everlasting life, shewing of whom it should be asked, even of his son jesus Christ. His doctrine who soever embraceth, his example whosoever followeth, his promises whosoever trusteth unto, he both possedeth the son and hath life: the pledge whereof he keepeth in the mean time, even the spirit of god, through the undoubted confidence whereof he is bold to call God, father: He that is a stranger from the son, is estranged also from life.   

The text.  These things have I written unto you that believe on the name of the son of god, that ye may know, how that ye have eternal life, and that ye may believe on the name of the son of god. And this is the trust that we have in him: that if we ask any thing according to his will, he heareth us. And if we know that he hear us whatsoever we ask, we know, that we have the petitions, that we desire of him. If any man see his brother sin a sin not unto death, let him ask, and he shall give him life for them that sin not unto death. There is a sin unto death, for which say I not that a man should pray. All unrighteousness is sin, and there is a sin not unto death. We know, that whosoever is borne of god, sinneth not: but he that is begotten of god, keepeth himself, and that wicked toucheth him not. We know, that we are of god, and the world is all together set on wickedness. We know, that the son of god is come, and hath given us a mind to know him, which is true: and we are in him that is true, through his son jesus Christ. This same is very god, and eternal life. Babes, keep yourselves from images. Amen. 
These things therefore do I repeat and beat unto you with so many words, lest any man should persuade unto you the contrary. But take it for a sure and an undoubted certainty, that it is true which you have believed: that everlasting life is ordained for you through jesus Christ, whose joined fellow heirs you are. You have already the right claim and gage, and shall have possession of the thing self in his tyme. Therefore you that believe in the son of God, believe steadfastly, and put your sure trust in him daily more and more. He will not fail you in the promises of everlasting life, that faileth you not now even in this life. For in deed the spirit of Christ giveth this confidence unto you, that whatsoever you shall ask in the name of the son, you should obtain it, if ye ask according to his will, that is, if you be such when you come to pray as he would have you to come: that is to say, pure from all manner hate of your brother. (For he obtaineth nothing at god's hand, of whom his neighbour obtaineth not forgiveness of his fault:) And if you ask those things that are available to the life of heaven, and make to the glory of Christ. Or else we for the most part know not what we should ask of God, and many times for wholesome things we desire hurtful things, if the spirit of Christ put us not in mind, what were expedient for us to ask: but as oft as we ask after this sort, we are sure that god heareth our prayers: we are sure that he will freely give us whatsoever we shall ask. So hath he promised us, and is able to perform whatsoever he promiseth, and will perform whatsoever is wholesome for us. Neither shall he only increase his gifts in us, being provoked thereunto by our prayers, but also he will pardon us our daily offences, without whom the feebleness of man's nature can scarcely be able to endure long: and he shall not only pardon every one his offences, if he desire pardon, but he shall also hear the brother praying for the brother's offences, so that the sin be of such sort, that it doth not quench out brotherly love, although it do somewhat obscure it. For there is a sin that cannot be imputed unto weakness, nor be healed with light and easy remedies: as when a man upon a set malice persecuteth the christian fellowship, where he himself hath professed Christ, and in pretence of religion goeth about to subvert religion. The desperate frowardness of such a one deserveth not the prayer of godly men: and yet perfit charity prayeth also for such, wishing for those things that cannot possibly be done. There is no man that prayeth for the devil, because he doth wittynglye through malice oppugn them, whom God would well unto. Perhaps no prayer should also be made for them, that are translated into his affection: and are rather to be shunned, that they do no harm, than to be relieved with prayers, except they show an hope of their repentance. Such a disease needeth more strong remedies, and is greater, than can be taken away by daily prayers, whereby lighter offences are taken away, which are done of feeble weakness, & not of purposed frowardness. Whatsoever is committed beside perfit righteousness, is sin: but there be many differences of sins. There is some sin, which although it demynyshe and blot innocency, yet it utterly quencheth not out christian charity: as when by occasion we overshoot a word against our friend, which we are sorry for by and by that it over shot us: when a sudden anger hath rushed out at a word, that we would wish by and by might be called back again: when through the sweetness of meat or drink receiving, we take somewhat more than the necessity of nature doth require. And to pardon these offences God is easy, if he be called upon with mutual prayers. Such manner of faults of children, those that be gentle parents do for the most part wink at, which would not suffer greater offences. Albeit there is none so light a fault that ought to be neglected. Whatsoever is done amiss, is evil and to be eschewed of godly folks, and if it be neglected, it draweth by little and little unto death. But like as speedy remidy ought to be had for these lighter offences, which men are scarce able to avoid: even so god forbid, that he which hath once renounced the world, and dedicated himself unto god, should be tumbled back again into any great notable crime. By professing of the gospel we are made the children of God, and membres of Christ. And it is not convenient, that the children should differ so greatly from the father, and the membres from the head. Therefore he that throughly understandeth, that he is borne of god, taketh more heed that he do no evil, than of death itself: and keepeth himself that he have nothing a do with that naughty lord (devil) whom he served before together with the world. Like as Christ being once dead rose again to life, and rose again to life never to die any more: even so he that through baptism is once dead unto the world, and risen again to newness of life with Christ, it is not meet for him to do that thing again, for the which Christ must die again. Let them be afraid of the world, which are not truly borne again of god: which have not with all the pith of their whole hearts received the seed of the gospels doctrine. We know, that we are truly of god, whom neither the evil things nor the good things of this world can separate from Christ. The whole world is set all together on naughtiness. Which way soever a man turneth him, there is occasion offered of things to turn us away quite from the innocent uprightness of life. But from the worlds enchantments the son of god hath once delivered us: which came into the world for this cause, to exempt us out of the contagious infection of the world. He hath driven away the darkness of our former ignorance, and hath given us an understanding that is lightened with the light of the gospel: to th'intent we should know the true god & the free giver of all righteousness: who only had nothing a do with the world: and we are in him truly, in that we follow his doctrine and promises with an upright conscience, as long as we are in his son jesus Christ, whom he sent into the world for that intent. He is the true god, which only ought to be honoured: and the true life, which only ought to be desired. little children, if you do truly know the true God, beware of false gods, and vain Images, which the world hath in honour. He wurshyppeth an Idol, that maketh money his God. He wurshyppeth an Idol, that maketh his belly his God. He wurshyppeth an Idol, that for wordly honours sake, despysethe the commandments of GOD. There be many such kinds of Images. Beware you of all, if you will abide in the worship of the true God. Which humble prayer of mine he vouchsafe to make good, by whose goodness we are delivered from our errors.  
Amen.    
Thus endeth the Paraphrase upon the first epistle of Saint john.    


The Paraphrase of Erasmus of Roterodame upon the second Epistle of john.  
The text.  The elder to the elect lady and her children, whom I love in the truth: and not I only, but also all that have known the truth, for the truths sake which dwelleth in us and shall be in us for ever. With us shall be grace, mercy, and peace from god the father, and from the Lord jesus Christ the son of the father, in truth & love. I rejoiced greatly, that I found of thy children walking in truth, as we have received a commandment of the father. And now beseech I thee lady, not as though I wrote a new commandment unto thee, but that same which we have had from the beginning, that we should love one another. And this is the love, that we should walk after his commandment. This commandment is (that as ye have heard from the beginning) ye should walk init. For many deceivers are entered into the world, which confess nor that jesus Christ is come in the flesh. This is a deceiver and an Antichrist. Look on yourselves y● we lose not that we have wrought, but that we may have a full reward. Whosoever transgresseth & bideth not in the doctrine of Christ, hath not God. He that endureth in the doctrine of Christ, hath both the father & the son. If there come any unto you, & bring not this learning, him receive not to house: nether bid him god speed. For he that biddeth him god speed, is partaker of his evil deeds. Behold, I have told you before, y● ye should not be ashamed in the day of the Lord. I had many things to write unto you, nevertheless I would not write with paper & ink: but I trust to come unto you, and speak with you mouth to mouth, that our joy may be full. The sons of thy elect sister great the. Amen. 
I john being an elder write unto the elect lady, and to her sons also, whom I love sincerely, neither do I thus alone, but all that are with me which have known the truth of the Gospelle: nether do they love them for any other cause, but that they understand the sincerity of the Gospels profession, which we follow, to remain in us, and shall remain in us for evermore. Grace, mercy, and peace be always increased from God the father, and from the Lord jesus Christ, unto you that persever still in the truth of the Gospels doctrine, and in mutual love one to another. I was wonderfully glad, when I perceived that thy sons following their mother's godliness, continued still in the truth of the Gospels doctrine, and not gave harkening unto false doctors, that go about to turn many away from it: where the father gave us this in commandment, that we should give ear to the doctrine of his son, and that we should not go out of his footsteps. Therefore it is no need now, lady, for me to instruct thy godliness with new commandments: only let us continue still in that, which was delivered from the beginning, that we should love each one other with a mutual and a true Christian love. But this benevolence, the consent and all one fashion of godly life among ourselves must procure: that we may live in all one purposed studies after the commandment of God, which enjoined us nothing so diligently, as mutual love among ourselves. There is no true love among the wicked, nor among them that be of unlike fashions. Therefore I give no new commandment, but I give you warning diligently, to continue still in that, which you have already received long a go, and not to suffer yourselves by any subtleties of the false prophets to be plucked away. For in deed there are many deceivers in the world, which deny that jesus is Christ, which should come into the world according to the prophets prophecienges. He that teacheth thus, is a deceiver, and Antichrist himself, Christ's adversary. Let every one take heed to himself, lest if he forsake that which he hath well begun, he lose all the fruit of those things, which he hath hitherto done well: but let us give diligence, that we may receive the full hire, which happeneth not, but to them that persever still unto theende. Whosoever swerveth from the truth, and abideth not still in the doctrine of Christ, he is estranged also from God the father, in that he swerved from the son. But he that constantly followeth his doctrine, is in his so doing, dearly beloved both unto the father and to the son. The one can neither be had nor forsaken, without the other. This is the true doctrine, which you have received of true record bearours from the beginning. But if any man come unto you, and bringeth a contrary doctrine to this, to carry you away from the Gospels verity, you ought not only to take no heed unto him, but also he ought not so much as be admitted in to your house if he desire lodging: nor to be bidden, God speed, if he chance to meet you in the way. For it is danger lest he infect the household with his familiarity: and for his lodging, requite an evil turn: and lest of bidding him God speed, there arise communication. And in deed evil communication corrupteth good manners. To be short, he that saluteth and keepeth company with such a manner deceiver, he seemeth to be a companion of his evil doings. For he giveth a courage unto the wicked, when he seeth himself any whit regarded with them, whom he goeth about to subvert: and giveth an outward show of evil unto other, as though he seemed to favour the naughtiness of him, whose familiarity he doth not abhor. There were many other things, which I was desirous to write unto you concerning these matters, howbeit I had rather open them to you presently, than to put them in writing: For I trust shortly to come see you and talk with you presently mouth to mouth, that the joy, which I have conceived of your constant sincerity, may be more pleynteous and full, when I shall both presently see in you, that which now being absent I hear of you: and you again shall see with your eyes the love that I bear towards you. Thy nephews, thy sister's sons, which is a christian woman commend them unto the.  
th'end of the second epistle of john.    


The Paraphrase of de. Erasmus of Roterodame upon the third Epistle of john.  
The text.  The elder unto the beloved Bayus, whom I love in the truth. Beloved I wish in all things, that thou prosperedst, and fatedst well, even as thy soul prospereth. For I rejoiced greatly, when the brethren came, and testified of the truth that is in thee, how thou walkest in the truth: I have no greater joy, then for to hear how that my sons walk in verity. Beloved, thou dost faithfully, whatsoever thou dost to the brethren, and to strangers, which bear witness of thy love before the congregation. Which brethren if thou bring forwards of their journey (after a godly sort) thou shalt do well, because that for his name's sake they went forth: and took nothing of the gentiles. We therefore ought to receive such, that we might be helpers to the truth. I wrote unto the congregation: but Diotrephes, which loveth to have the pre-eminence among them, receiveth us not. Wherefore if I come, I will declare his deeds which he doth, jesting on us with malicious words, nether is therewith content. Not only he himself receiveth not the brethren, but also he forbiddeth them that would, and thrusteth them out of the congregation. Beloved, follow not that which is evil, but that which is good. He that doth well, is of god: but he that doth evil, seeth not god. Demetrius hath good report of all men, and of the truth itself, yea, and we ourselves also bear record, and ye know, that our record is true. I had many things to write: but I will not with ink and pen write unto the. I trust I shall shortly see thee, and we shall speak mouth to mouth. Peace be unto the. The lovers salute the. great the lovers by name. 
THe elder unto the very loving man Gaius, whom I love sincerely. Dearly beloved, this do I wish for in my prayers of jesus Christ, that like as thy soul doth prosperously well in continuing steadfastly in the Gospels doctrine, even so it may also do prosperously in all other matters, Christ being thy good speed. For I have conceived no small pleasure of the saying of the brethren, which are come unto us, and have made report of thy sincerity, they being as true witness bearours, as thou truly followest the truth of the Gospel, not only in profession, but also in thy studies, & in all thy whole life. For there is no matter that maketh my heart more glad, than if I chance to hear, that my children, which I begat by the Gospel unto Christ, do follow the truth that we delivered them. Dearly beloved, in that thou art diligently good unto the Christians, which are there, and come thither as strangers, thou doest a deed worthy him that truly putteth his trust in the Gospel, and loveth Christ. For they have made report of thy sincerity before all the whole company of the Christians. And thou shouldest do well to, if thou wouldst bring those, whom thou receivest gently at their coming, forth with like gentleness, thither as they would go: like as they, which go about God's business & not their own, deserve to be entreated of them that love God heartily. For they went not forth to a market to increase their own household pelf, but to preach the name of the lord jesus Christ, whose doctrine they distribute so unto the heathens, that they take nothing of them for all that: to th'intent they may bring the more fruit unto Christ, for whom they labour: and if they so do, god defend them from all suspicion of hasting hand making. In deed it is dreaming for us to receive such in to our house, and to provide, that they want nothing to the necessity of their life, that we may on some behalf be partakers of those things, which are done by them unto the glory of God. For so Christ hath promised, that he which receiveth a prophet as a prophet, should have the reward of a prophet. I have written heretofore already unto the congregation, that is there, to do the same, that I warn the of: howbeit Diotrephes withstandeth and doth not receive our monitions, having rather to be a ring leader among his own, than of low degree, and a pure disciple of Christ: and having rather to be autour of a new herisye, than to be a true follower of the old enangelicall doctrine. Wherefore if I come unto you, I will warn him of his doings, whereof he thinketh peradventure that I am not ware, while he being a naughty man chattreth with malicious words against us, to th'intent he might take away our credence and authority from us among you, which do exhort you to continue still in the doctrine of the Gospel. Nether being herewith content, he doth not only not receive the brethren, but also forbiddeth them that would receive them, and disturheth them in the congregation. The man's frowardness is such. My good loving brother, follow not that which is evil, but that which is good. It is our part to suffer them that nanght are, but not to follow their example. All are not the children of god, which have received baptism. He that declareth his faith by godly deeds, is barn of God, for he resembleth the disposition and doctrine of his father. He that doveth wickedly, although he profess God in his words, yet he doth not (for all that) see god truly: for he is seen with most purely scoured eyes of faith, which are ●lurred with the darkness of vices. Therefore avoid the example of Diotrephes, & set Demetrius before thy eyes to do after. For his godliness is reported of all men, which although they would say nothing, yet the thing itself maketh report of the man's veetue. Yea and we ourselves having experience of his sincerity, bear witness of him. And you know, that we bear true witness of him. I had also very many other things, which I was desirous that thou shouldest know, but I thought it not expedient, to put them in writing. I trust I shall come unto the shortly: than we shall presently commune of all things more surely and more fully. Peace be unto the. Thy friends that are here commend them unto the. And salute thou those friends again, that are there, in their behalf diligently, and by name.  
Thus endeth the third epistle of john.    


¶ A paraphrase or commentary upon the Revelation of S. john/ faithfully translated by Edmond Alen.  

The first Chapter.  

The text.  ¶ The revelation of jesus Christ, which god gave unto him, for to show unto his servants, things which must shortiye come to pass. And when he had sent, he showed by his angel unto his servant john, which bare record of the word of god, & of y● restimonye of jesus Christ and of all things that he saw. Happy is he that readeth and they that hear the words of the prophesy, & keep those things which are written therein. For the time is at hand. 
Unto our saviour jesus christ/ after his manhood, was given of god his father, not only all sufficiency and fullness of grace, but also the knowledge and revelation of all such secret mysteries, as should happen from time to time in Christendom, until such time as he should come again unto the lattre judgement: which secrets our saviour Christ did reveal and open through his angels unto his elect servants, and specially unto holy S. john: I mean unto that john, which bare witness of the word of god, and of jesus Christ, and did record all such matters and doctrine, as he himself had seen, and learned. Which doctrine shall be very profitable unto every one that shall read & understand this prophecy, so far as he shall endeavour himself to live thereafter, preparing & appointing himself thorough a true faith and a christian conversation to please the lord in this life, which is short and transitory, and the end thereof, uncertain▪   

The text.  ¶ john, to the seven congregations in Asia. Grace be unto you & peace, from him which is, and which was, and which is to come, and from the seven spirits which are before his throne, and from jesus Christ, which is a faithful witness, and first begotten of the dead, and Lord over the Kings of the earth. Unto him that loved us, & washed us from our sins in his awne blood, and made us kings and priests, unto god his father, be glory and dominion for evermore. Amen. 
In little Asia were notable churches and congregations set up & institute of the holy apostles, & specially of S. Paul unto which also S. Peter writeth, & confirmeth them in the faith, and unto the same doth S. john write specially, in consideration that this doctrine should concern all churches generally which were at that time standing, or should afterward be institute thorough out the whole world. And he wisheth unto them all as much good, as he can think or dyvyfe, from god which is only the giver of all good things, & is and remaineth for ever unmutable & ruleth & governeth all things, whereunto he useth the ministration & service of his angels, which are infinite in number: which thing the number of seven doth signify according unto the use of holy scripture. And with this eternal father & holy spirit one god, reigneth our lord jesus Christ, which is appointed to be the ruler of all things in heaven & earth, & of all sensible creatures, both ghostly (as the spirits are) & bodily. He in his man's nature, for very love toward mankind was sent for the comfort and wealth of the whole world, & testified most faithfully unto all the world, the will of his father in the gospel, according as it was before promised in all the prophets, that he should be the founder and performer of the new testament, and should be offered up and die for the sins of the whole world, and in the resurrection or uprising again of the body and soul, he should go before all the residue of the faithful, and be their guide unto everlasting life: which life he only hath merited and purchased thorough his perfit obedience upon the cross, unto death. And therefore is he exalted, as concerning his manhood, above all creatures, and hath received the most worthiest and highest name and title, that can be named, either in this world, or in the world to come. And he hath purchased and deserved for all the holy elect children of god, the honour and glory of the everlasting kingdom, and also grace, to rule, and govern ourselves virtuously, and to offer up daily and continually a pleasant sacrifice of thanks giving, in true faith in god, thorough jesus Christ. Unto him therefore alone pertaineth all honour and glory.   

The text.  ¶ Behold, he cometh with clouds, and all eyes shall see him, and they also which pierced him. And all kindred's of the earth shall wail over him. Even so, Amen. 
Even in despite, and against the will and mind of all them that crucified Christ, and would not take nor knowledge him for a king, yet he cometh in the highest majesty, which excelleth all glory and power of all otherkynges that ever were, and now showeth himself and appeareth thorough faith, unto all his elect as the very messias and saviour of the world, which was so long desired and looked for. And when he shall come at the latter day, to judge the quick and the dead, than shall all the jews and unfaithful, which despised him at his first coming (when he came with such humbleness,) crucyfyeng and putting him to death, and would not receive nor knowledge him for a saviour, and a messias, they shall than see him with fear and trembling and he shall appear dreadful unto them.   

The text.  ¶ I am Alpha and Omega, the beginning and the ending, sayeth the Lord almighty, which is, and which was, and which is to come. I john your brother and companion in tribulation, and in the kingdom and patience in jesus Christ, was in the isle that is called Pathmos, for the word of god, and for the witnessing of jesus Christ. 
This doth Christ speak to declare his godly majesty, and his eternal substance, & his almighty power without end or beginning. And he speaketh after the manner of the grecians, among the which Alpha is the first letter & Omega the last. And after this, speaketh S. john the Evangelist again, of his own parson without any worldly boasting: rejoicing (as it becometh a Christian man) not in any honour or riches of the world, nor yet in any holiness the is in himself, but only in the afflictions, persecutions, patience, misery, & partycypation of the righteousness in Christ, whereof he is a witness, & a partner in suffering for Christ's sake: which thing happened unto him for the gospel, by the procurement & commandment of Domicianus the Emperor which would have been honoured for a God, where as john taught, that the only living god and none else ought to be honoured and called upon. For the which cause, john was banished & sent into Pathmos, where god did show this revelation unto him, & bade him write it: & so by that means thorough his writing, to set forth & to further the glory of Christ in his banishment, more than ever he had been able to have done with his words or preaching only, if he had still remained among his friends in his country.   

The text.  I was in the spirit on a sunday, and heard be hind me a great voice as it had been ᵃ trempe, saying: I am Alpha and Omega, the first and the sast. That thou seest: writ in a book, and send it unto the seven congregations which are in Asia, unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thiatira, and unto Sardis, and unto Philadelphia, and unto Laodicia. 
The lords day is the sunday, which the holy Apostles, (thorough the holy ghost which they received at whitsuntide) did institute to be sanctified and kept holy of the Christian church, in the stead of the jews Sabbath day, not without very necessary laudable and expedient considerations. Eusebius writeth that S. john did rule the church of Ephesus after S. Paul's death and like wise also, the other churches in Asia, and therefore was commanded of Christ in this place, to send this writing unto them, forasmuch as he know them best, so that in process of time it might be common unto all churches for their edefyeng & instruction, as it came also to pass. And unto them also he wrote his gospel (after that he was delivered out of Pathmos,) against the heretics, which began at that time to rise.   

The text.  ¶ And I turned back to see the voice that spoke to me. And when I was turned, I saw seven golden candlesticks, and in the mids of the candlesticks, one like unto y● son of man, clothed with a linen garment down to the fere, and gird about the paps with a golden girdle. His head and his hears were white, as white will, & as snow: and his eyes were as a flame of fire: and his fere like unto brass, as though they brent in a forna●●, and his voice as the sound of many warers. And he had in his right hand scuēst●rres. And out of his mouth went a sharp two edged sword. And his face shone even as the sun in his strength. 
What is signified by the seven golden candlesticks, and by the seven. stars, that shall Christ himself hereafter declare: which being very god, yet he was in every condition (sin except) like unto us all, after his man's nature: And with his spirit, aid, and governing he is present in all churches, and shall so remain until the worlds end. He is clothed with innocency & holiness, by reason whereof he made oblation, not for his own but for our sins. He is also girded with heavenly might and power, always ready and glad to help the faithful. He is the head, full of godly and heavenly wisdom, which knoweth all things from everlasting. He looketh with a fearful face, and with a terrible and grim countenance, against all unfaithful, but a pleasant and loving countenance she with he toward the elect and faithful believers. He is ready with his hot flaming and burning feet to stamp in pieces and to destroy the wicked and ungodly. His voice is the holy gospel, which neither all the gates of hell, all the power upon earth & in hell, nor all his enemies can overcome, all though Paul at the beginning being blind and ignorant, thought & hoped the contrary: The wicked Emperor Nero likewise, & diverse other. But they all withal such like, were always stricken and overcome with the sword of the almighty word of god. And unto the godly and faithful, the joyful and comfortable sight of him is more pleasant and delectable than the brightness or clearness of the son can be unto any earthly creature.   

The text.  ¶ And when I saw him, I fell at his feet, even as dead. And he laid his right hand upon me, saying: unto me fear not, I am the first and the last, and a● alive, and was dead. And behold, I am alive for evermore, and have the keys of hell and of death. Write therefore the things which thou hast seen, and the things which are, and the things which must be fulfilled her after: the mystery of the seven stars which thou sawest in my right hand, and the seven golden candlesticks. The sevenstarres are the messengers of the seven congregations. And the seven candlesticks which thousawest, are the seven congregations. 
If this holy Apostle and evangelist, a disciple whom Christ loved, were not able to suffer nor abide the presence of Christ's glorified manhood: How will the wicked enemies of the truth and of all godliness, abide it, or what will they do? How Christ is the first and the last, god and man, the very laluation itself, and yet crucified as a sinner: and how he rose up again from death, ascended into heaven and received power over all creatures, it needeth no further interpretation. And again the holy congregations or churches have their proper & peculiar angels to lead them, to guide them, to wait upon them, to serve them and after god's ordinance to defend and preserve them.    

The second Chapter.  

The text.  ¶ Unto the messenger of the congregation of Ephesus write: these things sayeth he, that holdeth the seven stars in his right hand, and that walketh in the mids of the se●t● golden candlesticks. I know thy works, and thy labour, and thy patience, and how thou c●●nest not forbear them which are evil: and hast examined them, which say they are Apostles, and are not: and hast found them liars: and hast suffered. And haste patience: and for my name's sake hast laboured, and hast not fainted. 
WHat manner a church was at Ephesus, how Paul behaved himself & wrought there, how Tymothye preached & taught there, and what the false prophets did there enterprise, is to be seen in the Epistle of S. Paul to the Ephesians, and sufficiently describe of Erasmus in the Paraphrases of that Epistle. And read more thereof in the christian and godly story of Eusebius, in the. v. book and xxiiii. chapter. And by these words mayst thou understand the high praise and commendation of their faith, whereof their good works bear sufficient witness and record. And this is also to be noted by this place, that men should not lightly nor rashly believe all manner of doctrine, but first try and prove whether it be of god or no, and to overcome & convince all manner of errors & false doctrine only with the word of god, which is not contrary unto itself (if one place be justly compared with another) but it is profitable unto the true & perfit understanding & knowledge of god. In john's time, as S. Paul was come unto Rome, there were certain heretics at Ephesus, namely, Cherinthus, Hebyon, and after them Martion like as there were also in Paul's time, Himeneus, Alexander, Philetus & Hermogenes. But all these were overcome with much ado & thorough long patience, by the godly bishops, which were at Ephesus, one succeeding another, as Eusebius maketh mention.   

The text.  Nevertheless, I have somewhat against thee, because thou hast left thy first love. Remember therefore from whence y● art fallen, & repent, & do y● first works. Or else I will co●●e unto the shortly, & will remove thy candlestick out of his place, except y● repent. But this thou hast, because thou hatest y● deeds of y● Nicolaitans, which deeds I also hate. Let him that hath ears hear what the spirit sayeth unto the congregations. To him that overcometh, will I give to eat of the tree of life, which is in the mids of y● Parady ●e of god. 
Out of the faintness and coldness of faith, do spring want & lack of right good works. Even so came it to pass at Ephesus by the means of the false apostles, as Paul did before prophecy unto them at Myletus. For the which cause the Lord requireth & exhorteth them to amend, & threateneth them before (after the manner of all the prophets) that he will else punish and condemn them. As concerning the sect of the Nycholaites, read the. xxix. chapter of the third book of Eusebius Chronicle. Whosoever thorough true faith & love shall overcome the temptations & assaults of the enemy, the same shall receive and enjoy the everlasting reward of bliss, the fruition of god the heavenly father, & the pleasant sight of the countenance 
The tree of life.  of jesus Christ in everlasting joy, which he nameth in this place, the tree of life.   

The text.  ¶ And unto the angel of the congregation of Smyrna write: These things saith he that is first and the last, which was dead and is alive, I know thy works and tribulation and poverty, but thou art rich. And I know the blasphemy of them, which call them selves Jews and are not: but are the congregation of Satan. Fear none of those things, which thou shalt suffer. Behold, the devil shall cast some of you into prison, to tempt you, and ye shall have tribulation ten days. Be faithful unto the death, and I will give the a crown of life. Let him that hath ears, hear, what the spirit saith to the congregations. He that overcometh, shall not be hurt of the second death. 
The false apostles which were converted from the jews unto the faith, were also at Smirna, very busy and unquiet in maintaining the ci●cumcysion and other jewish ceremonies. Against the which, the true apostles and their disciples (as Paul and such other) were fain to fight and strive: by reason whereof all the churches in the world were in perplexity and disquieted. In this place, Christ speaketh unto them of Smirna, and calleth them poor in afflictions and rich in faith and virtue. And thus he teacheth here, that it is the work of the devil, and not of man, whensoever thou art cast into any perplexity, vexation, or prison for the faith and truths sake. And therefore be the more patient, seeing the heavenly father permitteth such power unto Satan against the. Even so did it happen in this city, unto the good bishop Polycarpus, one of john's disciples, which was burnt of the unfaithful, for the truth and the christian faiths sake. Of this, ye may read more in the. xiiii. 
The second death.  and xv. Chapter of the. iiii. book of Eusebius chronicle. By the second death, understand everlasting death and damnation, as the first death, is the death of the body and of sin, from the which we shall be delivered and be raised 
The first death.  up again, thorough a true faith and confidence in the mercy of god joined with a perfect repentance.   

The text.  ¶ And to the messenger of the congregation in Pergamos write: This saith he, which, hath the sharp sword with two edges. I know thy works, and where thou dwellest even where Satan's seat is, and thou keepest my name, and hast not devyed my faith. And in my days Antipas was a faithful witness of mine, which was ●●ayne among you, where Satan dwelleth. But I have a few things against thee: because thou hast there, them that maintain the doctrine of Balam which taught in Balake, to put occasion of sin before the children of Israel, that they should eat of meat dedicate unto idols and commit fornication. Even so hast thou them that maintain the doctrine of the Nicolaitans, which thing I hate. But be converted, or else I will come unto thee shortly, and will fight against them with the sword of my mouth. Let him that hath ears hear, what the spirit sayeth unto the congregations. To him that overcometh, will I give to eat Manna y● is bid, & will give him a white stone, and in the stone a new name written, which no man knoweth, saving he that receiveth it. 
As concerning this church, we read of no manner of action or work of faith thereof. But in all notable cities where right Christian men were, both the christened & unchristened jews did stir up & cause much sedition & tumult, as their accustomed manner was: And they provoked also the lyvetenauntes of Rome, always to hate & persecute the right & true christians: As it happened in this city unto the dear & faithful servant of god Antippe, which with out doubt, preached the gospel truly & sincerely, & therefore was feign to suffer death. In such cities where gods word is condemned & all godly men in continual peril & danger of their lives & goods, where men do both bless & curse for money, as Balaam did, where abominable filthiness & whoredom is maintained & suffered, & idolatry set up: & where holy matrimony is had in no estimation, there without doubt dwelleth the devil. For these are no small sins but very odious and hateful unto god. But they may repent and amend, and so obtain mercy of god, and thorough the grace and aid of god, they may withstand and overcome such damnable and outrageous enormities: which thing if they do not, let them look for nothing more sure, than eternal damnation. This aught to move the hearts of all men and to fear and shrug them, that they may repent and amend their lives. By Manna, understand the word of god, and true hearty love. And to cleave 
Manna.  fast unto Christ with a strong and a steadfast faith, which thing is a singular pleasure and delight unto the godly and faithful, and a very poison unto the ungodly & unfaithful. By the white stone, is signified the election and appointment 
The white stone.  unto everlasting honour, before god, and all saints, both in this world and in the world to come, with the testimony of a good conscience that feareth god, and of a right hearty joy: And also the everlasting peace, rest, and sure confidence in the grace and favour of god unto everlasting life.   

The text.  ¶ And unto the messenger of the congregation of Thiatira write. This saith the son of god, which hath eyes like unto a flame of fire, and his feet are like brass. I know thy works and thy love, service and faith, and thy patience, and thy deeds which are moo at the last then at the first. notwithstanding, I have a few things against thee, because thou sufferest that woman jesabel, which called herself a prophetess, to teach and to deceive my servants, to make them commit fornication, and to eat meats offered up unto idols. And I gave her space to repent of her fornication, and she repented not. Behold, I will cast her in to a bed: and them that commit fornication with her into great adversity except they ●u●ue from their deeds. And I will kill her children with death 
Here learn, that the son of god, which hath the two edged sword, the first and the last, which is dead and yet liveth, which hath the seven stars, and is the governor of heaven and earth, is all one thing: Namely the Messiah, which was before the beginning of the world, the saviour of all the faithful, our Lord jesus Christ. Thiatira is a Cathedral church, and one of the most notable cities in Lydia. This church, doth the spirit of Christ commend, and praise, as well for diverse virtues, as also for waxing big and increasing in them. But he rebuketh the sin of the heads, and overseets, which are so negligent, that they do not root out, nor reform certain wickedness: As are the service and honouring of idols and false gods, and other high blasphemies which do always accompany and wait upon idolatry. Which thing 
jesabel.  is signified by the wicked and superstitious woman jesabel. Of this woman read more in the first of the kings in the. xviii. and. xxii. Chapter and in the. two. of the kings in the. ix. and. x. Chapter. How she & all her posterity were so grievously punished of god. And again read the. xiiii. Chapter of the v. book of Eusebyus, concerning Montanus & his heresies and than shalt thou understand this place much better.   

The text.  And all the congregations shall know, that I am he which searcheth y● reins and hearts. And ● will give unto every one of you according unto his works. Unto you I say, and unto other of them of Thyatira, as many as have not this learning and which have not known the dep●nes of Satan (as they say) I will put upon you none other burden, but that which ye have already. Hold fast till I come, and whosoever overcometh and keepeth my works unto the end, to him will I give power over nations, and he shall rule them with a rod of iron: and as the vessels of a porter shall they be broken to shivers. ●●uen as I received of my father, so will I give him the morning star. Let him y● hath ears hear, what the spirit saith to the congregations. 
This righteous, dreadful and severe judgement of god, shall the faithful knowledge and praise. And shall keep themselves from such blasphemies, and prevent the wrath and indignation of god, and obey & follow his well, for as much as they hear and perceive that god is one, that knoweth the privities of all hearts, and all the wicked fruits that spring out of them, and that they shall with all justice and equity be punished. But those which either at Thiatira, or else where, do stick and cleave steadfastly unto the word and will of god, forsaking the wicked find, and refusing to have any thing with him to do, those would I not have overladen (sayeth god) with outward ceremonies, and with jewish ordinances. For faith and love, according unto the doctrine of the gospel and agreeable unto the same, shall be sufficient for them before me, both for their salvation, and also for a christian and a godly life. For that is the service, which pleaseth me, and which I will reward. Which service also, the very heathen when they see it, shall confess and knowledge it to be good and godly, and to be the very true and right gods service and being overcome in their infidelity and misbelief, they shall find in their hearts, to consent unto it, and to receive it, and so shall be obedient unto the gospel, forsaking all their heathnysshe manners and all false god's service. Even as the holy prophets have said long since, that it should come to pass, and that the grace and mercy of god was also promised unto the heathen thorough Christ that was to come. That they also at length, with one heart and mind, should behold the morning star Christ, and his wholesome gospel, and should in this life thorough faith, and after this life in the everlasting kingdom of Christ, in the heavenly jerusalem, receive the fruition of everlasting and eternal riches with god and all his elect. And in the end he giveth them an earnest exhortation, to do good and to esche we evil that they may obtain salvation and avoid damnation, as he doth likewise in other places.    

The iii Chapter.  

The text.  ¶ And write unto the messenger of the congregation that is at Sardis: this sayeth he that hath the seven spirires of god, and the seven stars. I know thy works: thou hast a name that thou livest, and thou art dead. Be awake, and strength the things which remain, that are ready to die. For I have not found thy works perfect before my god. Remember therefore, how thou hast received and heard, and hold fast, and repent. If thou shalt not watch, I will come on the as a the●e, and thou shalt not know what hour I will come upon the. 
ALL this doth Christ speak, which is full of all gifts of the holy ghost, without measure, & dystributeth the same gifts thorough his spirit, unto all churches, & to all faithful overseers of the christian congregation. No hypocrisy nor outwardeshyne of goodness though it be never so full of pomp or solemnity, is of any value before god. He will have faith and love, which are the pith and strength of life, as infidelity is of death. But this faith & love must no man use nor have for himself alone, but he must also move and further other men unto the same, thorough his instruction, good example of life, and thorough prayer. But alas, there is great lack of true faith in the church, which thing may well be perceived by the works and fruits which are seen and appear. For there is but little earnest zeal and ferventness seen in furthering of true virtue and godliness, and of the true honour of god, done of a pure conscience, or in following and practising the doctrine of the gospel received of the apostles: There is but little zeal, I say, in professing & following of this gospel, in word and life together. There are but few, which when they spy any thing amiss in themselves, do earnestly study to reform and amend it, or enforce themselves with diligence, to live in all godliness, and continually to be found waking in virtuous exercises, as it were necessary for all faithful to be, seeing the glorious coming of Christ shall suddenly come upon them they can not tell how soon.   

The text.  ¶ Thou hast a few names in Sardis, which have not defiled their garments, and they shall walk with me in white: for they are worthy. He that overcometh shallbe thus clothed in white array, and I will not put out his name out of the book of life, and I will confess his name before my father and before his angels. Let him that hath ears hear, what the spirit saith unto the congregations. 
There is but a small number among you, which do live innocently and godly, studying diligently to live after my will and pleasure. But this small number is worthy of great honour, wherewith I shall also endue them, as with blessed immortality, & eternal salvation, of my mere grace & mercy, above all deserts of theirs, which are all unperfect, if they should be tried and examined 
The white array.  by the just judgement of god, although thorough grace, they shallbe taken for acceptable and worthy. The white array, doth signify an innocent life without all manner of blemish: which neither can be obtained in this life, nor yet is it in the virtue or power of any man. But the innocency and pureness of Christ, which hath the overhand in them that be his, thorough god's spirit, shallbe distributed unto the faithful, in such wise as they shallbe partakers thereof.   

The text.  ¶ And write unto the angel of the congregation of Philadelphia: this saith he that is holy and true, which hath the key of David: which openeth and no man shutteth: and shutteth & no man openeth. I know thy works. Behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my sayings: and hast not denied my name. Behold, I make them of the congregation of Satan, which call themselves Jews, and are not: but do lie. Behold, I will make them that they shall come, and worshpype before thy feet: and shall know that I have loved the. Because thou haste kept the words of my patience, therefore I will keep the from the hour of temptation, which will come upon all the world, to tempt them that dwell upon the earth. Behold, I come shortly, Hold that which thou haste, that no man take away thy crown. Him that overcometh, will I make a pillar in the temple of my god, and he shall go no more out. And I will write upon him, the name of my god, and the name of the city of my god, new jerusalem: which cometh down out of heaven from my god, and I wy●●●y●● upon him my new name. Let him that hath ears, hear what y● spirit saith unto the congregations. 
For the more perfect understanding of this book, we lack divers stories, which were either nothing at all, or else little regarded in the first beginning of the christendom. Else, should we have heard and read much commendation written of this church. Which, as it may here be well perceived, did wonderful excellently handle itself in the faith and doctrine of the gospel, and suffered much also therefore. But always it overcame the assaults of the jews, heretics, and false teachers, which at length it did confound, & so thorough the help of god proceeded and went forward in godliness. For the which it is thus commended of Christ in this place. But Christ himself only hath power, thorough his spirit, to assure, and stablish the conscience of man in true doctrine and in the right faith, & also in quietness of mind: And all other unto whom he hath given the same spirit, are to be taken as instruments & ministers only according unto the same spirit and no nother wise. For the which cause without the same spirit, that only doth search and judge the secrets of man's heart, no such matter pertaining unto the faith and religion of god and quietness of man's conscience, can well and rightly be determined. The open 
The open door.  door, whereof he speaketh, is the word of god, and the holy gospel, by the which the church may work and bring to pass, much profit and honour unto our god and lord, by them which shall be converted thereby, unto the true christian faith, as well out of the jews, as also out of the heathen. And that shall not all the enemies of god be able to hinder, withal their might and power, how simple and weak soever the ministers of god, in that behalf, shall seem and appear to be. For he that worketh in them, is strong, mighty and can not be overcome. And he, when he shall see his time, shall not only humble and bring down the heathen, and turn them unto the true faith, but he shall also dysmaye the jews, when as they shall see their honour, their temple and their god's service, utterly destroyed and overthrown, and the word and knowledge of god, the only creator of all things to be spread abroad throughout all the world. At that time shall they be compelled to confess not only those to be the children of Abraham which are circumcised in their bodies, but those that in true faith, in spirit and truth, do honour and invocate god that is creator of heaven and earth, and the god of the patriarchs, offering up unto him everywhere and at every season continually, that sacrifice that is only left to be offered, namely the sacrifice of thanks giving. But this faith being garnished with the works of godliness, shall appear, and be made manifest, thorough the patience of the holy martyrs, which in so many congregations have suffered, and daily are persecuted of the tyrants for god's sake, and for denying the false gods service, being grievously assaulted throughout the whole world, and not only at Philadelphya, which is mentioned and named only for an example, unto all such as are like unto the same. Wherefore whosoever hath the grace to be constant and steadfast in faith, let him pray unto god for perseverance, that he may obtain the crown, which god hath promised unto him. Such steadfast posts, that do not only stand fast and sure, but also are able, and willing to uphold the whole foundation and building of the church, they shall be set in the heavenly tabernacles of god, and shallbe garnished with names and titles of honour, in everlasting bliss, which shall be the new jerusalem, the heavenly golden city, where all the blessed and holy citizyns shall dwell, in the kingdom of Christ.   

The text.  ¶ And unto the messenger of the congregation which is in Laodicia write: This saith (Amen) the faithful and true witness, the beginning of the creatures of god. I know thy works, that thou art nether cold nor hot: I would thou were cold or hot. So then because thou art between both, and nether cold nor hot: I will spew the out of my mouth, because thou sayest. I am rich and increased with goods, and have need of nothing, and knowest not, how thou art wretched and miserable and poor, & blind, and naked. I council the to buy of me gold tried in y● fire, that thou mayest be rich: and white raiment, that thou mayest be clothed, that thy filthy nakedness do not appear: and anoint thine eyes with eye salve that thou mayest see. As many as I love, I rebuke and chasten. Be fervent therefore, and repent. Behold, I stand at the door and knock. If any man hear my voice, and open the door, I will come into him, and will sup with him, and he with me. To him that overcometh, will I grant to sit with me in my seat, even as ● overcame, and have sitten with my father in his seat. Let him that hath ears, hear, what the spirit sayeth unto the congregations. 
Our saviour Christ hath many sundry names. Here he is called Amen, faithfulness and truth, the refuge and safeguard of the faithful, of all creatures the beginning, without beginning, the everlasting wisdom of god. Here mark how highly god is disposed with such as be indifferent, neither who● nor cold, which will, and will not, not considering the earnest will and commandment of god: And will suffer nothing for his sake, but are content with the only shine and shadow of godliness and with the only name of faith and obedience to god. Where as Christ will have a more fervent and earnest zeal, namely the gold of a steadfast and a constant faith in all manner of affliction & adversity, the white garments of innocency and pureness of life, in their whole conversation before god and man, the bright and clear iyes of Christian doctrine without any manner of error: That a man being rich after this manner, may walk before god in his church, with worship and honesty, and without all dread. When any misfortune of this world doth happen unto the faithful, they ought to think upon these words, and to be thankful unto god in true faith and charity, always studying to amend their lives: This is the true repentance. The lord is much more ready to give, than we are to desire or to receive. And he delighteth in virtuous and godly hearts, and giveth them comfort, love and hope, and strengtheneth their faith, that they may be able to continue and remain without dread in the grace and favour of god. This is the very right supper of the spirit of god, withal faithful believers in this world. But in the bliss of heaven, there shall be the very fruition and possession of all goodness, and of the most highest honour, with unspeakable joy in god withal the holy saints, which ever have lived virtuously in the favour of god.    

¶ The four Chapter.  

The text.  ¶ After this, I looked: and behold a door was open in heaven, and the first voice which I heard, was as it were of a trumpet talking with me, which said: come up hither, and I will show the things, which must be fulfilled hereafter. And immediately I was in the spirit: and behold, a seat was set in heaven, and one sat on the seat. And he that sat, was to look upon, like unto a jasper stone, and a Sardyne stone. And there was a rainbow about the seat, in sight like to an emerald. And about the seat were four and twenty seats. And upon the seats four and twenty elders sitting clothed in white raiment, and had on their heads crowns of gold. 
HEre doth john look and see in spirit, as all the prophets did. Behold the figure, which representeth unto thee, what heavenly mysteries of the kingdom of Christ, and of the things that should happen afterward, john did see in the heaven being opened. To be in the spirit, is asmuch as to be rapt of 
To be in the spirit. God's seat The precious stones. The rainbow.  the spirit of god, into an heavenvly trance above all man's wit power or capacyte. God's stool or seat in heaven signified the everlasting state and continuance of the power, might, bliss and righteousness of god. The brightness of the precious stones signified the high majesty and glory of god, bewtyfyed with the knowledge of all things. The rainbow signifieth his mercy and patient suffering, yet not without meet and condign revengeance 
The xxiiii seats and the xxiiii elders.  and justice. The xxiiii seats and the xxiiii elders, do signify the most highest justice, and unsearchable council and judgement of god, and that the most special friends of god both of the old and new testament, are incorporate into the kingdom of god, both patriarchs, Kings, Prophets, Apostles and bishops: All are subject unto the lord in all holiness, and ready to honour him eternally. And all these do knowledge, that they received all goodness and commendation that they have, of the bountiful grace of god.   

The text.  And out of the seat proceeded lightnings, and thondrynges, and voices, and there were vii lamps of fire, burning before the seat, which are the vii spirits of god. And before the seat there was a sea of glass, like unto Crystal, and in the mids of the seat, and round about y● seat were four beasts full of eyes before and behind. And the first beast was like a lion, and the second beast like a calf, and the third beast had a face as a man, and the fourth beast was like a flying Egle. And the four beasts had eachone of them sire wings about him, and they were full of eyes within. And they had no rest day nether night, saying: Holy, holy, holy, Lord god almighty, which was, and is, and is to come. 
The earnest judgement and commandment of god, shall be opened and made manifest unto all the world thorough the gospel, which shall be fearful and heavy unto the wicked, but joyful and welcome unto the faithful & godly: For unto them it shall come with the gifts of the plentiful spirit of God, 
The sea of glass.  which shall appear in their fruits. The sea of glass, may signify unto us, the adversities of this life, which serve both to the glory of god, and also to the singular profit of the faithful for the fruitful exercise of their faith. The 
The four sundry beasts. The face of the man. The calf.  iiii. sundry beasts, are interpreted by some of the old doctors (but not by all) to signify the four evangelists. They may betoken the four special mysteries of the Christian faith: As the manhood of Christ may be signified by the face of the man: And the passion and death of Christ, by the calf appointed to be slain and offered. And the resurrection from death by the lion: And the ascension into heaven by the Egle. All which mysteries of Christ are plenteously set 
The lion. The Egle.  forth in the holy gospels, and Christ and his kingdom is describe in them unto all the world, as a necessary and a perfect doctrine. The wings which 
The wings.  are spoken of, do signify here (like as they do in the vi Chapter of Isaiah) the obedience and reverence, which all creatures do owe of duty unto the lord, which virtues the faithful both willingly and diligently do declare withal readiness and swiftness of their godly and devout hearts. The multitude of the eyes, doth signify, the Christian doctrine and wisdom of god, whereof is no 
The eyes.  want nor scarceness in the church: And this doctrine must be learned and taken out of the holy scripture given by god. For the which cause, all godly and blessed minds as well of the angels as of men, shall never cease to praise and exalt the almighty god, to be holy in all his works, only one in his godly substance and yet a trinity of persons, as it is wonderfully declared and expressed both by all holy scriptures, and also by the heavenly wisdom of the prophets, and other holy men, secretly inspired and lightened of god, even certain of the heathen also, which thorough true faith do knowledge and confess that there is but one only god, creator of all things, and ruler and governor forever and immutable.   

The text.  ¶ And when those beasts gave glory and honour, and thanks to him that sat on the seat (which liveth for ever and ever) the four and twenty elders fell down before him that sat on the throne & worshipped him that liveth for ever, & cast their crowns before the throne saying: thou art worthy (O lord our god) to receive glory and honour, and power, for thou hast created all things, and for thy wills sake they are, & were created. 
One creature giveth evermore occasion to another, to know and to honour by all means possible, the unsearchable high, majesty, power, wisdom, and mercy of the only creator and maker all the world: knowledging all goodness, that can be found or seen in all manner of creatures, to come only of God, which is the well spring of all goodness. And for that cause, he is only to be honoured, invocated and feared with all reverence and submission, as much as ever is possible for all creatures to perform, which have all that they have, what soever it be, life, power, activity and altogether of god, and can ascribe nothing that good is unto themselves.    

The .v. Chapter.  

The text.  ¶ And I saw in the right hand of him that sat in the throne, a book written within and on the back side sealed with seven seals. And I saw a strong angel which preached with a loud voice: Who is worthy to open the book, and to lose the seals thereof? And no man in heaven nor in earth nether under y● earth was able to open y● book nether to look thereon And I wept much because no man was found worthy to open & to read y● book, nether to look thereon. And one of the elders said unto me: weep not. Behold a lion of the tribe of juda, the rote of David, hath obtained to open the book, & to loose the seven seals thereof. 
THis book in the hand of god, is the holy scripture and doctrine of god, inspired by the holy ghost, written thorough the prophets, sealed up and unknown unto all men, which will enterprise to read and interpret it after their natural reason, and after the capacity of their own subtle wits only, whether it be after the spiritual sense, or after the very letter. For the which cause few of the civil and politic learned men, given altogether unto worldly wisdom, did ever but little meddle with this book, or bear any mind unto it. And therefore Ezechiel and Daniel were commanded to set a lock upon it, notwithstanding that this book is the truth, necessary and profitable for all the elect children of god, to believe. But that man alone and none else, can open this book at all times, which hath the spirit of Christ, neither did any other ever open it from the beginning. For like as Christ was always present with the patriarchs and Prophets, in all such things as concerned his honour, ruling, & instructing the faithful church thorough faith: Even so was the spirit of god present in all the elect plentifully, to direct them in all matters, concerning the necessity of their salvation, although secretly & not manifestly. Wherefore truly, this book is shut up unto all worldly and natural reason, not only unto the heathen, but also unto the fleshly Jews, with their stony hearts, as the most part of them were, and unto all such as without the spirit of Christ do enterprise to meddle with the writings of holy scripture. And therefore john bewaileth the ignorance and blindness of the jewish people, and that not without a cause. But yet this comfort hath he, that it will amend and be better: at such time as the spirit of Christ thorough the merits of the death and passion of Christ, shall take away the blindness of all manner of errors, both of the heathen and of the jews. And then thorough the spirit of god in the apostles, shall be opened the mysteries of the holy gospel, which were hidden in th'old testament, not only unto the good jews, but also unto the heathen, wheresoever they dwell in the world. This hath jesus Christ the saviour of the world, deserved & brought to pass with his lyonyshe might, & with his shep●she simplicity & meekness: with his patience, & willing passion, even according as the prophets did tell, & signify long before: And specially jacob in his blessing over the tribe of juda. For the which cause, Christ is called a Lion of the tribe of juda. And he is also named of Esay and of other prophets, of David's stock. As S. Matthew declareth in the genealogy of the birth of Christ, that he is not only the son of Abraham and jacob, but also the son of David.   

The text.  ¶ And I beheld, & lo, in the mids of the seat, & of the four beasts, & in the mids of the elders, stood a lamb as though he had been killed, having seven horns & seven eyes, which are the seven spirits of god, sent in●o all the world. And he came, & to●e the book our of the right hand of him that sat upon the seat. And when he had taken the book, y● four beasts & xxiiii elders fell down before the lamb, having (every one of them) haps & golden vials full of odours, which are the prayers of saints, and they song a new long, saying: thou art worthy to take the book, & to open the seals thereof: for thou wast killed, and hast redeemed us by thy blood our of all kindreds, & tongues, & people, & nations, and hast made us unto our god, kings and priests, and we shall reign on the earth. 
By the declaration of the words before, may this that followeth well & evidently be understand: Even as the four evangelists have described Christ to be the lamb that was woryed & slain, & full of the gifts of the holy ghost, according unto the number of the seven principal articles of our christian faith, concerning Christ: namely of his manhood, his passion, his burial, his resurrection, his ascension, the sending of the holy ghost, & his coming at the latter day to judge the whole world. All which articles are spread a broad, know unto the whole world, and once received, thorough the gospel & preaching of the Apostles. And thus is the desire of all the holy patriarchs & prophets fulfilled: which desired nothing more heartily, than the manifestation of the honour of god, & the true knowledge, love & religion of the very true & only one god. Which thing is come to pass, thorough the spreading abroad of the gospel: & thus is the sweet smelling oblation of thanks giving, institute & begun in all the world, & all manner of old styneking idolatry is abolished: And thorough Christ & his holy Apostles the true honour and religion of god is spread abroad, & preserved: And the sin of all the world, is clean wiped away thorough the blood of Christ once offered upon the cross: And the errors, and superstition of all people with all false service of god, is utterly suppressed: & the righteousness of the true faith is restored, & the kingdom of Christ set forward thorough the infinite mercy & grace of god, which beareth rule in all the children of the kingdom of Christ, & in all the elect both in this life & in the kingdom of heaven. For the kingdom of heaven taketh his beginning here in this world in the congregation of the faithful, & it shall daily increase thorough the word of god, until it be made perfect in the everlasting kingdom of god with all the elect in heaven.   

The text.  ¶ And I beheld, and I heard the voice of many angels about the throne, and about the beasts and the elders, and I heard thousand thousands, saying with a loud voice: Worthy is y● lamb that was killed to receive power & riches, & wisdom, and strength, and honour, & glory, & blessing And all the creatures which are in heaven, & on the earth, & under the earth, and in the see, and all that are in them, heard I saying, blessing, honour, glory, & power be unto him that sitteth upon the seat, & unto the lamb for ever ●ore. And the four beasts said: Amen. And the xxiiii elders fell upon their faces and worshipped him that liveth for evermore. 
The very meaning of S. john is here in this place, as it is in his gospel, to prove the faith of the godhead of Christ against all physics. And for this cause he ascribeth unto Christ in this place, so many divine names and properties, appertaining only to the godhead: first that he shall be invocate & prayed unto, not only of the patriarchs & prophets, but also of all angels, whom no creature doth excel in worthiness, but only the everlasting & the very true only one god. And thus he setteth forth the godly worthiness of the meek & crucified Christ, & of the Lamb that was slain & offered up. Unto whom for his humbleness, even unto the cross, such a name is given, as is above all names. And therefore the knees of all creatures both in heaven, in earth, & in hell shall bow unto him. For unto him pertaineth all power, that is to say, all omnipotency or all myghtines, all riches and spiritual treasures, to distribute the same according unto his will, all wisdom, which is like & equal with the omniscience & full knowledge of all things, of the father: All strength over & above all the might & power of all this wide world. All honour, praise & laud, for his exceeding mercy & goodness, & for his infinite benefits. Unto whom (as unto their creator) all creatures are made subject. Not only unto him that sitteth upon the stool, but also unto the Lamb, which is Christ very true god, & man. And unto him with the father & the holy ghost, appertaineth all laud and honour for ever and ever: which is the only one god. Which thing shall be also ascribed and given unto him with the unyforme and full assent of all the holy elect both in heaven and in earth.    

¶ The vi chapter.  

The text.  ¶ And I saw, when y● lamb opened one of y● seals, & I heard one of the four beasts say, as it were the noise of thunder: come & see, & I saw. And behold there was a white horse, and he y● sat on him, had a bow, & a crown was given unto him, & he went forth conquering and for to overcome. And when he had opened the second seal, I heard the second beast, say: come & see. And there went out another horse that was red, & power was given to him y● sat thereon to take peace from the earth, and that they should kill one another. And there was given unto him a great sword. 
THe seven special articles and mysteries of the christian faith may be opened even like as vii seals thorough the holy ghost, in the holy scripture of the old & new testament. As the excellent clerk Erasmus doth prove by diverse testimonies in his paraphrases upon the xxiiii Chapter of luke. But yet we may understand the opening of these seals, after an other manner. First by the white horse, may be understand, the first state of the christian church, which was altogether, pure, without blemish or fault, & holy, well armed & ready prepared: yea also as swift as an horse unto all godliness. At the which time, the kingdom of Christ did most flourish and increase in the whole world. He that sitteth upon this horse, hath a crown upon him of the kingdom of heaven, with a bow of the evangelical doctrine, wherewith he hath conquered & overcome blessedly the errors of idolatry, & slain them with a glorious triumph & victory. By the second seal, understand the state of the kingdom of Christ, in the time of the martyrs, from the time of S. Steven until the time of Constantyne the Emperor. When as the church was painted with blood, thorough out the hole world thorough the tyranny of the romish Emperor. Not with standing that at the same time also, the Jews suffered extreme calamities, & great plagues of death under the reign of Tytus, Vespasyan & Adriane. All which may be signified by the dead horse, & by the great sword. For the romish Emperors did continually, slay one an other, besides that diverse of them perished otherwise also. And this may be well understanden by him that sitteth upon the red horse.   

The text.  ¶ And when he had opened the third seal, I heard y● third beast say, come and see, and I beheld, & lo, a black horse: & he that sat on him, had a pair of balances in his hand. And I heard a voice in y● mids of the four beasts, say: a measure of wheat for a penny, and three measures of barley for a penny, and oil and wine see thou hurt not. 
By the third seal, & the beast, & by the black horse thou mayest understand, the great dearth which happened unto the christians, the heathen, the Jews, and the Romans at such time as either Claudius, or Traianus reigned Emperors. Although the providence of god did alway provide sufficient nourishment for those that were his, as it appeareth evidently to them that read the chronicles of that tyme. The balances, may betoken the penury & want of vytels, for as much as they were compelled to weigh & measure, how much every one should have daily for his part to live with. For the measure of wheat, is understand to be the portion, that was allowed for one man for his days spending.   

The text.  ¶ And when he had opened the fourth seal, I heard the voice of the fourth beast say, come, & see: and I looked. And behold a pale horse: & his name y● sat on him was death, & ●ell followed after him, & power was given unto them over the fourth part of the earth, to kill with sword, & with hunger, and with death that cometh of vermin of the earth. 
By the fourth seal, the beast, the voice, and the pale horse, mayst thou understand the heretics, which did diverse ways and a long time vex the holy church with false doctrine. And have made it, as it were pale & bleaked for very sorrow & heaviness. And this mischief hath prevailed in very many lands, and in the whole christendom, which was at that time as great as ever it was. And than were diverse godly bishops and other Christians persecuted to death in all places, for the true faiths sake.   

The trees.  ¶ And when he had opened the fift seal, I saw under the altar the souls of them that were killed for the word of god, & for the testimony which they had & they cried with a loud voice, saying: How long tarriest thou Lord, holy & true, to judge and to avenge our blood on them y● dwell on the earth? And long white garments were given unto every one of them. And it was said unto them, y● they should rest yet for a little season until the number of their fellows, & brethren, & of them y● should be killed as they were, were fulfilled. 
The fift seal, and the altar with the souls under it, may signify the right godly Christian men, which sigh & cry that they might once see the true honour of god shine & flourish, & all righteousness to increase: And y● to proceed of the very true faith & true understanding of the word of god: and again they cry also against the tyrannous governor of the wicked magistrates. Unto them is given comfort of conscience, & steadfast trust & confidence in the promises of god, which can not deceive them, if they cry earnestly & fervently. For that is a token of the redemption & great comfort that is at hand. And in the mean time, the very same do obtain salvation of their souls, immediately after their death, in the joys of heaven, whereas they do willingly and patiently wait after the resurrection of their bodies, at such time as the number of their fellows shallbe accomplished and fulfilled. Which time and number is only known unto the lord.   

The text.  ¶ And I beheld, when he had opened the sixth seal: and lo there was a great earth quake, and the sun was as black as sack cloth made of hear. And the moan waxed all, even as blood, & the stars of heaven fell unto the earth, even as a fig tree casteth from her her figs, when she is shaken of a mighty wind. And heaven vanished away, as a scroll when it is rolled together. And all mountains & yles, were moved out of their places. And the kings of the earth, & the great men, & the rich men, & the chief captains, & the mighty men, & every bondman, & every free man, hid themselves in dens, & in rocks of the hills: & said to the hills & rocks: fall on us, & bide us from the presence of him that sytteh on the seat, and from the wrath of the lamb: for the great day of his wrath is come, and who is able to endure? 
This sixth seal, may be understand of the great misery and affliction, which shall arise & be procured thorough anty christ, which shall be a very envy of Christ, and of all true holiness which shall esteem & make himself a god. And he shall set forth in all things, his own glory, honour, pomp, just & pleasure, against the holy word of god. And all this shall he do, with all wilfulness, tyranny, false doctrine, hypocritical and superstitious holiness, & with man's ordinances, and he shall have wonderful success there with. And therefore there shall great afflictions arise in the world, and terrible earthquakes shallbe seen, which shall evidently declare the grievous miseries which shall ensue there upon. And all these things shallbe known, (according unto the manner of the scripture, & the prophets, and of Christ himself also) thorough y●●●lypse & darckening of the sun▪ of the Moon, and tokens of blood, & thorough the falling of the stars. When as in the holy state (understand the spiritualty) standerous persons shall reign, which shall blemish that ordre & state with wickedness, & shall do much hurt both unto the bodies and souls of them, for whose wealth and salvations sake they ought by duty and office, willingly and gladly to give, and to lose their own bodies and lives. For truth it is, that after the time of the heretics, the enemy of Christ that hell hound Mahomet did arise in the East parties of the world: And the maintainers of idols and images, monkery & false religions, damnable perpetual vows, purgatory, buying & selling of masses for money, the pride & pomp of the spirituality, & specially of the sea of Rome & of her decrees, cursing of Emperors & Kings, theft, robberies, wars & murders in finite without number, (which brought such misery, slander & heaviness, as no tongue can express) these, I say, did arise in the west parts of the world. And this will the holy ghost signify & express in this place, with such words, as men do use, when they will express the highest sorrows, perplexites, & miseries of any tyme.    

¶ The vii Chapter.  

The text.  ¶ And after that, I sew four Angels stand on the four corners of the earth, holding the four winds of y● earth, y● the wind should not blow on y● earth, nether on the see, nether on any tree. And I saw another angel ascend from the rising of the sun, which had the seal of the living god and he cried with a loud voice to the four Angels (to whom power was given to hurt the earth & the sea) saying: hurt not y● earth nether the sea, nether the trees, till we have sealed the servants of our god in their foreheads. 
THis pertaineth also unto the sixth seal, as a singular comfort unto the right faithful, which are tossed and persecuted in this world for the truths sake, and for godliness. By these. iii.angelleses, 
Four angels.  are understand noisome ministers, which go about to hinder both the life and doctrine of the gospel, and the true faith. These are the messengers of Antichrist, scattrid throughout the whole world, & they do great hurt unto all men of every degree: which is 
The earth, the sea, and the trees. The holy angel.  signified by the earth, the sea, & the trees. The holy angel, which ascendeth from the rising of the son, & hath the token or seal of the living god, is our lord jesus Christ: which hath not only commanded the gospel to be preached unto all creatures, but also thorough his godly power, he doth hinder such as would stop or let it. And this he doth thorough his ordinary ministers, as well of the spiritual, as also of the temporal sort. And for this cause some men have understanden by this angel, the good Emperor Constantyne. But it may also be some other, by whom out saviour Christ doth further, and set for the the doctrine of the gospel, and a Christian life, against all tyannes and antichrists. This angel therefore, shall deliver the elect children of god, from the mids of the wicked world, and shall mark or seal them with the token or mark of the blessed which is faith, love, and innocency, and by these he shall make them to be known unto the whole christian congregation.   

The t●●●●  ¶ And I heard the number of them which were sealed, and there were sealed. an. C. and xliiii. ●. of at the crybes of the children of Israel. Of the tribe of juda were sealed. xii. M. Of the tribe of Reuben were sealed. xii. M. Of the tribe of Gad were sealed twelve. M. Of the tribe of Aser were sealed. xii. M. Of the tribe of Neptalim were sealed twelve. M. Of the tribe of Manasses were sealed. xii. M. Of the tribe of simeon were sealed. xii. M. Of the tribe of Levy were sealed. xii. M. Of the tribe of Isacar were sealed. xii. M. Of the tribe of Zabulon were sealed. xii. M. Of the tribe of joseph were sealed. xii. M. Of the tribe of Benjamin were sealed. xii. M. 
Thus hath our saviour jesus Christ chosen into his church & congregation, not only out of the gentiles or heathen but also out of the jews, of all tribes & generations. Out of the which, even before the passion of Christ, there were infinite noumbres, scattered & dispersed abroad thorough out the whole world, which were converted unto the christian faith & received the baptism or christendom. As the holy Apostles also, preached first unto the jews, the sincere & pure christian faith. And the number of those jews the were converted by them, was doubtless great, throughout the whole world, & in continuance of time increased. But here in this place, after the customeable use of the holy scripture, is marked or sealed a certain appointed, & prescribed number, for an uncertain & an unprescrybed number, but yet a full and a perfect number. For. xii. times. xii. thousand, do 
A certain number, put for to signify an uncertain multitude.  make an hundredth and. xliiii. thousand. For what cause certain are not here rehearsed among the. xii. tribes, it is not necessary to search. For there are even as many true christians, & more also (thorough the will of god) converted unto the true faith out of the tribe or flock of jacob: And more shall be daily converted, when as the Christian religion shallbe restored and reform after the rule and square of holy scripture, as it was first builded, of the Apostles & bishops of the primitive church.   

The texte●.  ¶ After this I beheld, and lo, a great multitude (which no man could number) of all nations & people, and tongues, stooe before the seat, and before the lamb, clothed with long whyre garments, & palms in their hands, & cried with a loud voice, saying: salvation be ass●r●bed to him that sytreth upon the seat of our god, and unto the lamb. And all the angels stood in the compass of the seat, & of the elders, & of the four beasts, & fell before the seat on their faces, & worshipped god, saying. Amen: Blessing and glory & wisdom. and thanks, and honour, and power, and might, be unto out god for evermore. Amen. 
As was before said, there were many turned unto the christian faith, out of the tribes of the Israelites, after the flesh. But there were many more, yea infinite numbers out of all other heathen people, tongues, & nations, which even from the antiquity (as both Sybylla & Mercurius, & also more evidently & certainly the patriarch jacob in ye.. xlix. of Genesis, & likewise all the prophets do testify) did look and wait for the saviour & Messiah. Out of the which the christendom did daily increase, & wax greater in the whole world, & thus they became right children of Abraham, & Israel, after the faith, to the glory & praise of god. Where unto all the holy patriarchs had always more respect, than either to the land of Chanaan, or to the temple of jerusalem, or yet to the circumcision & cutting of the foreskin of their bodily (but unnatural and disobedient) children and posterity. Yea or finally to all manner of jewish ceremonies. For those christians, that were converted from the heathen, in the whole world, did embrace & receive the gospel very desirously & fervently, framing their lives in every condition thereafter, reforming & forsaking their old heathnyshe & sinful life & manners: patient in all manner of afflictions: Constant and faithful even unto death for the true saith and religions sake, against idolatry, superstition and false religion. And for this, they have received everlasting bliss, wherein they laud & honour god in the joys of heaven everlastingly. As they also do no less, so long as they remain in the warfare of this transitory life, wherein they walk, (as being marked and chosen out) in all innocency, virtue, and godliness: & thus even upon earth, they possess their souls with patience, in all manner of assaults and temptations, with a true confidence in god, and with a quiet conscience. And by this means they take here a taste of the blessed hope and love, until they obteyve everlasting salvation.   

The text.  ¶ And one of the elders answered, saying unto me: what are these which are arrayed in long white gatmentes, and whence came they? And I said unto him: Lord thou wottest. And he said to me: these are they, which came out of great tribulation, and made their garments large, and made them white by the blood of the lamb: therefore are they in the presence of the sear of god and serve him day and night in his temple, and he that sitteth in the seat wylld well among them. They shall hunger no more nether thirst, nether shall the sun light on them, nether any heat. ●or y● lamb which is in the mids of the ●eare, shall feed them, and shall lead them unto fountains of living water, and God shall wipe away all tears from their eyes. 
A certain elder asked S. john (to give him occasion to teach, and to instruct him) what he judged, and thought of those blessed ones, which he saw in such honour with god, garnished with white garments. And john made a quick answer, saying, that all those which do cleave unto Christ with a true and a perfect faith, and for the faith and truths sake suffer patiently & willingly, what a●●lyctiō so ever god shall send unto them, they shallbe in great honour and estimation with god. And they are such, as assc●ybe all their perfightnes, virtue, and godliness, not unto their own works, nor yet unto their own fulfilling of the law, wherein they must needs knowledge themselves guilty and sinful: but all together unto the merits of the healthsome passion of Christ, which is and shall ever be their righteousness, in whom they put their trust and confidence: and for his sake, they are ready to suffer, whatsoever god shall lay upon them. These are the holy & blessed, which begin in this life, to have a delight in godliness, even with a free spirit: And thorough faith they are sure of the grace and mercy of god, which shall continue for ever toward them, & at length they shall have the clear fruition of all goodness, and shall fully possess that, which they do here hope and look for. Such men are the very true servants of god fully stablished in the right faith, and true love: From the which (thorough the grace of god) they shall never fall: For as much as god is their father, and overseer, whose dear and loving children they are. And they can lack no treasure, neither corporal nor spiritual, either in this world, or in the world to come. And they live blessedly in peace and quientnes of conscience, before god: ready at the pleasure of god, to go thorough wealth and woe in this world, whom no manner of creature can hurt, for as much as the lord favoureth them, unto whom they have utterly given and committed themselves, and have offered up unto him a pleasant sacrifice & oblation in faith, in true Christian love and perfect hope. For Christ that suffered death for them, and redeemed them with his blood, will not forsake them, but graciously rule & govern them, and thorough the holy gospel will instruct them in all righteousness, which they begin here in this world, and shall enjoy the fruit thereof in the life everlasting. And thus thorough the grace & mercy of god, they shall overcome all woe and vexation, and remain patient in persecution, yea and merry and joyful also in him, that can strengthen and comfort them: which dystrybuteth his plentiful grace unto them, to work all holy & virtuous works. For the which also, being his own works, he will yet crown and reward them (as S. Austen sayeth) in the kingdom of heaven eternaliy.    

The viii Chapter.  

The text.  ¶ And when he had opened the seventh seal, there was silence in heaven about the space of half an hour. And I saw. seven. angels standing before god, & to them were given seven trompertes. And another angel came and stood before the altar, having a golden senser, and muthe of odours was given unto him, that he should offce of the prayers of all saphires upon the golden altar, which was before the seat. And y● smoke of the odours which came of the prayers of all saphires, ascended up before god out of the Angels hand. And the Angel took the senser, and filled it with fire of the altar, and cast it into the earth, and voices were made, and thondrynges and lightnings, and earthquake. 
IT hath oft been seen, that after great troubles, and much vexation, thorough the provision of god, rest and quietness hath followed in all times. And thus shall it continue even from the ascension of Christ, until the worlds end, that after rain, the sun shall shine, and afterward it will be cloudy & dark again. Even so, when the faithful have once joy in god after the victory of the dragon, then cometh a new dysquietnes and perplexite, when as the wicked Angels and spirits, thorough their membres & ministers, shall set up all abomination, sin & wickedness, hurtful and noisome unto the soul: as Satan did unto job, what time he came, and accompanied, himself with the children of god. Here come. seven. that is to say very many, and those mighty and strong, with power granted and permitted unto them to do harm. But Christ the true and faithful king and father of his kingdom, church, and children cometh and standeth, as an high priest at the altar of god, with the oblation of his own body. For Christ the lord, is both priest, altar and the oblation himself, and he standeth for his faithful elect, with the golden censers, the highest love and humility, thorough the which he gave himself for the sins of all the world, into the most bitter and standerous death, for a perpetual reconciliation for all those that believe in him. Unto this only one and eternal priest, Christ, do all faithful, holy, and blessed christians, render and give their unperfect devotion, thanks giving, fervent petitions and prayers, their hope, love, and faith. All which, he receiveth in good part, and maketh them acceptable unto the father, with the censers of his prayers, and with his sweet smelling righteousness, and holiness, wherewith he is full and abundant, plenteous and sufficient for all the elect from the beginning of the world, until the end thereof. And by this means and no nother wise, may the prayers of all the holy and faithful come unto god, namely thorough the hands and merits of his passion, so that they take the same with them, pleating with god thorough the same. Which thing dilyghteth and pleaseth the lord god right well. Now if the holy elect shall thus offer up their necessities & prayers unto god thorough Christ, which is the only mediator between god the father and mankind, than will the merciful god hear them▪ and shall punish the wicked tyrants and oppressors of the faithful, with his fiery darts, and thunderbolts, and other plagues, which he can, and is wont to use divers ways for the terrible punishment of the wicked godless princes & tyrants, both bodily and ghostly, in so much that Satan with his whole kingdom shallbe amazed thereat.   

The text.  ¶ And the seven Angels which had the seven trumpets, prepared themselves to blow. The first Angel blewe, and there was made hadle and fire, which were mingled with blood, and they were cast into the earth: and the third part of y● earth was set on fire, and the third part of trees was burnt and all grieve grass was brent. And the second angel blewe: and as it were a great mountain burning with fire was cast into the see, and y● third part of the sea turned to blood, and the third part of the creatures which had life, died, and the third part of ships were destroyed. 
Christ bringeth his punishments to pass thorough good and evil angels, even at his own pleasure. For unto the lord there is nothing evil nor unprofitable: for as much as he only, can make good of evil well enough. The first plague of the church of Christ, was in the understanding and interpretation of holy scripture which even at the first, was assaulted with diverse dangerous heresies, which sprang up by reason of the diversity of understanding among the writers and teachers: by reason whereof, infinite Schisemes, dissensions▪ perils and dangerous uproars did spring & arise. And for this cause were so many counsels holden. For the christendom suffered great decay, and many swerved there from, at such time as god, of his mercy, gave peace and 
The trees.  quietness in the church, but for a small season, as I said before. By the trees we shall understand people of all manner of nations and degrees, in the christendom of no small number, as in the time of Athanasius and after. The second plague followeth afterward, against the hot and natural strength and fierceness of men, and specially that, which was between princes and rulers, that were assaulted of the wicked fyende with ambition, for power and dominion. The which the wicked fyende did raise up, after that the godly and holy teachers had rooted out all errors and heresies. This contention and division in the church between the rulers of the laity and clergy, hath been the occasion of very great miseries between the grecians and the Romans, Emperors and Kings, Popes and bishops both in the spiritual and temporal regiment. For this devilish burning fire of pride hath bred infinite and unspeakable hurt unto the church of Christ. For even out of y●, sprang so many wars, battles, burnings, and destroying of lands. And such common harms will the spirit of god signify by the trouble, loss and destruction in all the elements, the fire, water, air & the earth. For there was no man sure and in safeguard.   

The text.  ¶ And the third angel blew, and there fell a great star from heaven, burning as it we● a lamp, and it fell into the third part of the rivers, and into fountains of waters, and the name of the star is called wormwod. And y● third part was turned to wormworde. And many men died of the waters, because they were made bitter. And the fourth Angel blewe, and the third part of the son was smitten, and the third part of the moan, and the third part of stars: so that the third part of them was darkened. And y● day was smitten, that y● third part of it should not shine, and likewise the night. And I beheld and heard an angel flying thorough the mids of heaven, saying with a loud voice: Woe, woe, woe, to the inhabiters of the earth, because of the voices to come of the trump of the three angels, which were yet to blow. 
The third plague came upon the stars of heaven, that is, upon the most holiest people, which were taken for the spiritual state and order, as monks, friars, and priests: which thorough their hypocrisy, have heaped unto them selves money, goods and treasures, and have gotten lands and dominions, for the which great division was among them▪ And whereas the world should have learned of them, faith, love and knowledge, it was nothing but slandered, offended, deceived, seduced and sore hindered by them, both in faith, and in godly living and behaviour: both which, were utterly decayed in these parsons▪ to the great undoing and destruction both of body and of soul. And thus the sweet honey of christian love and concord among these orders, is turned in to bitter wormwood, by the which many souls are destroyed. The fourth plague may well be understand, to be the breaking in of the Turks & Saracens, which is, as it were a worthy and well deserved scourge or whip, which should scourge and punish the christendom falling into sin and dyssolutenes. As it hath already happened in the iii parts of the earth, Asya, Europa and Africa. All these hath he gotten wholly into his hands. And hath also diverse times attempted Italy and Spain. And hath already gotten Austry, Etschlande, and part of Hungry. He that thinketh not this a great loss, and a wonderful destruction, the same hath no understanding at all. Such great miseries, perplexites and destructions, doth the scripture signify in diverse places by the darkness of the Sun, Moon and Stars. And where as he saith, that only the third part was destroyed, he syngnifyeth thereby, that all this did not continue in diverse places. For men addressing themselves unto repentance and amendment, have dysappoynted such enemies, & discharged themselves of them. But not every where, nor at all times. For all these miseries and plagues returned again afterward, and were more dangerous, hurtful and intolerable, than they were before. And both these and other plagues did increase, and get the overhand daily more and more, & likewise also the sin against the word of god, against true love, against peace and quietness, and against all virtue and godliness, did not cease but raged continually against the manifest and clear gospel, even by the spiritual sort, which have their living of the gospel, whereunto they are the most extreme enemies, both in word and dead, a thousand parts more than the secular and lay sort. And yet all under the pretence & colour of a Christian & good zeal, whereas they seek nothing but their own private lucre, as it is evident & manifest.    

¶ The ix Chapter.  

The text.  ¶ And the fift angel blewe, and I saw a star fall from heaven unto the earth. And to him was given the kaye of the bottomless pit. And he opened the bottomless pit, and the smoke of the pit arose as the smoke of a great furnace. And the sun, and the air were darkened, by the reason of the smoke of the pit. And there came out of the smoke locusts upon the earth, & unto them was given power as the scorpions of the earth have power. And it was commanded them, that they should not hurt the grass of the earth: nether any green thing, nether any tree: but only those men which have not the seal in their foreheads. And to them was commanded, that they should not kill them, but that they should be vexed five months, & their pain was as y● pain that cometh of a scorpion, when he hath sto●ge a man. 
Like as in the opening of the fourth seal, god is become man, to wash away: all sins and wickedness: even so the devil, which is a counterfetter of gods works, imageneth by all means that he can, to set up and stablish all manner of intolerable errors, and to augment his kingdom: And goeth about to make himself a god, and to fight and strive against the gospel, and against all godliness. But thorough the judgement of god, he is fallen down from heaven, unto the earth, and hath received thorough the judgement of god, and thorough his permission, the key of hell and of the bottomless pit of all wickedness, even like as Christ is ascended and gone up and thorough his merits and righteousness, hath opened the heaven, and hath received the kingdom of god, for all the faithful elect. And out of this hellish bottomless pit, arose a smoke of worldly wisdom, & of fleshly lusts, by the which, all godliness planted of Christ and of the apostles, thorough the preaching of the gospel, is obscured and darkened. And there are risen up locusts, that is to say, false 
Locusts.  teachers, heretics and worldly subtle prelate's, s●olemen and sophisters, which thorough their proud doctrine, and man's ordinances, pomp, and covetousness, have done much harm in the church in the hearts of the faithful, thorough the permission of god: And all this is suffered even for the sin of contemning gods word, and for that men have loved themselves, much more than Christ. Which word of god they have made more to be contemned, with their singing, and fast or swift mumbling up thereof, without understanding, than they have profited or edified either themselves or any other thereby. And also in their high scoles and universities, with their Aristotle, and their Philosophy, they have made the word of god dark & obscure. And with their Philosophical dysputations, they have made it uncertain and doubtful, and unprofitable unto the church. As it may well appear that the fruit and end of all their studies have been nothing else but covetousness and pride, worldly honour and promotion. And with their subtle wits and dyvises, they have done wonderful much hurt. But thorough the mighty power and virtue of Christ in his church, they have been hindered and dysappoynted, for this purpose that they should not hurt nor harm the true faithful, which increase and wax green thorough faith, in all godly works and exercises: which the spirit of god would not suffer to be hindered, but that they should be preserved in faith and love after the will and word of god in all holiness and virtue. But those men which have made a covenant with pride, covetousness, fleshly lust and pleasure, envy, hatred and excess, and such other, they were given unto them, to use after their own pleasures, for as much as they had no seal or token of god. notwithstanding those should they not kill neither, for as much as many of them might be converted and amend, but they should only punish and vex them in their consciences, and with other plagues, for a season, namely for the space of five months, which may be understand to signify, five hundredth years, wherein all such things have been seen, practised and suffered in the church of god. And their pain and vexation for so long a time, hath been extreme, their conscience being fearfully and heau●ly tormented for their great sins. Which thing did first spring of false doctrine, and of man's traditions, which they have not kept, as for an example, they constrained, filthy chastity of pryestes, monks, & nuns, the gluttonous fasting, the miserable torment of ear confession, the dreadful fear of purgatory, the polling of pardons, the excessive and covetous poverty of begging friars vnsa●yable. These are the venomous stings, which do vex and torment them that will forsake, and set at nought the token and seal of god's word.   

The text.  ¶ And in those days shall men seek death, and shall not find it, and shall desire to die, and death shall fly from them. And the similitude of the locusts was like unto horses prepared unto battle, and on their heads were as it were crowns, like unto gold and their faces were as it had been the faces of men. And they had here as the here of women. And their teeth were as the teeth of lions. And they had habbergions, as it were habbergions of iron. And the sound of their wings, was as the sound of charertes, when many horses run together to battle. And they had tails like unto scorpious, and there were stings in their tails. And their power was to hurt men five months. And they had a king over them, which is the angel of the bottomless pit, whose name in the Hebrew tongue, is Abadon: but in the Greek tongue, Appollyon that is to say, a destroyer. One woe is past, and behold, two woes come yet after this. 
These locusts or gresshopers shall be strong and mighty in the church, and shall grievously vex and oppress all faithful professors of the gospel, which can not abide nor bear their false religion. And they shall be so afflict and persecuted of them, that they shall wish a thousand times rather to be dead than alive. For the grief and sorrow of such as be tormented in their conscience, is unspeakable. And that all men may the better know such locusts, these tokens are to be marked. They sit upon horses having upon their heads, as it were crowns garnished with gold and precious stones, and have faces like unto men's faces, loving lowly & amiable in words & in outward pretence, but in effect, virtue, and strength less and weaker than any woman, garnished with pleasant here even for nothing else but for a very token of hypocrisy. And besides this, they have terrible teeth, which signifieth, that they are mighty to hurt, even like Lions, without fear & not able to be resisted. For as much as they are armed with habbergions of iron, hanging together with their Chains and Behemoth knots, binding and knytting themselves together with their Counsels and Decrees, that they seem invincible, and not able to be overcome of the whole world. They thunder with their cursings, suspensions, and excommunications, and all, to maintain their pomp, even like a fearful army, which in war fare would make all the world afraid. They fly with their pardons and bulls, even as it were with wings over hills and dales, over sea and land and poison more noysomly unto death, than they should do with very bodily weapons: And yet when their bulls and parchment will not help, they will use the prick and sword also. And the king or governor of this people hath no nother proper name but Appollion, that is to say, destroyer, and the very incarnate devil, like as his adversary Christ, is both in name and in deed, a saviour and preserver. This is an heavy woe and misery to happen unto the church of Christ. But there shall come yet ii other besides this.   

The text.  ¶ And the sixth Angel blue, and I heard a voice from the four corners of the golden altar, which is before God, saying to the syrte Angel, which had the trump: Loce the four Angels, which are bound in the great river Euphrates. And the four Angels were loosed, which were prepared for an hour, for a day, for a month, and for a year, for to slay the third part of men. And the number of horsemen of war were twenty times ten M. And I heard the number of them: and thus I saw the horses in a vision, and them that sat on them, having fiery habergions of a jacynte colour, and brimstone, and the heads of the horses were as the heads of lions. And out of their mouths went forth fire and smoke, and brimstone. And of these three was the third part of men killed, that is to say of fire, smoke, and brimstone▪ which proceed out of the mouths of them. For their power was in their mouths and in their tails, for their tails were like unto serpents, and had heads, and with them they did hurt. 
The sixth angelical devil, which was set against the sixth seal, did blow for his time also, putting forth his voice in the christendom, where god ought to be honoured with the gold of a pure and sincere faith. And at that time, the holy Apostle. S. john heard, in spirit, a voice, without doubt the voice of Christ king of all honour. Which voice said unto the angel of wickedness: That thing which thou wilt, that take in hand. For I permit that now at this time, to exercise thy power to the hurting and undoing of the wicked and ungodly, and to the amendment, furtherance and christian exercise of the faithful and elect. Pour out the Hypocrytical frowardness of the high state of the malygnante church, which hitherto hath been somewhat bound, and hath had a great name, even like as Euphrates, much unlike unto the holy jordan, or unto the flood Syloa, that is to say, the primitive church of the Apostles. And there is no hope of grace nor of recovery or salvation in her. For in this Euphrates there is nothing that is sound and good, but all together full of death & destruction, with the help of his. iii. or four streams which went out from him. It is easy to understand, what and who they were, which went out after the decay of the holy christian church, or after. S. Augustine's or S. Ambrose time, after the five months, that is to say, after five hundredth years, & went out even at one time, namely at the time of the council holden at Lateran, and were ready to murder and flay the third part of mankind. And they, with their fellows, did grievously hurt them, in person, in goods, in conscience, in body, and in the prosperity and wealth of their souls, thorough horrible errors, in faith, religion, and outward ceremonies, thorough man's ordinances and traditions both against the manifest holy word of god, & also against the ordinance of the holy primitive church of the Apostles. And here the great number of these horsemen, doth open the understanding unto the reader, that all men may easily perceive, what they are, coming up in manner, about one tyme. But their fruits shall show and declare that, sufficiently. Out from among these horsemen, came their captains, riding upon high horses and mules, with high pomp, pretending high wisdom & ghostly power. But yet these holy brethren the maintainers of Christ's church (as they pretend) do ride, with harness and salads, armed and prepared with many ordinances, decrees and statutes, by the which (alas what remedy) the christian faith is little furthered. But it is well fenced and armed with habbergions, one ring folded in another four fold. These were set on fire with a furious madness against the pure and sincere doctrine and profession of the gospel yellow for very envy hatred and malice, and also for very filthy desire and covetousness of gold, which things go always together. And again savouring of brimstone in their hipocritishe filthy chastity, unmeet & odious for any christian heart to think upon, much less for any christian ears to hear, or any christian tongue to speak. Their pomp and power, to subdue the simple and humble disciples of Christ, contemners of this wicked world, is like unto the power and might of Lions, by the wit of man, not able to be resisted or withstanden. And yet their power is not in their hands and arms, but in their mouths. Out of the which cometh, cursing, suspending, excommunicating, and threatening with fire, and fear of hell and purgatory, & with such like firebrands of brimstone. Oh, how many right godly and faithful constant men and women have been murdered within these four or five hundredth years, of these horsemen, whose power was only in their mouths. For, to the performance of their spiritual tyranny, they dyvised spies & searchers, which they called inquisitores hereticae pravitatis, to spy out such as they took for heretics, as Saul was one at such time as he ra●ed so spitefully against the faithful, from jerusalem to Damascus. Their tail, like unto the tail of a Scorpion or a Basilisk, are those which go after them, and follow their example, Princes, Lords, and temporal Magistrates, which are assistant unto them, to execute their tyranny, both otherwise & specially at general counsels, which for their pleasures (even though they be Emperors) yet they must break their promises of free passport and passage, against both their honour and oaths, in any matters that concern their spiritual state, pomp, liberties, ordinances, be they never so much against the holy word of God.   

The text.  And the remnant of the men which were not killed by these plagues, repented not of the deeds of their hands, that they should not worship devils, and images of gold and silver, and brass, and stone, and of wood, which nether can see, nether hear, neither go. Also they repented not of their murder, and of their sorcery, nether of their fornication, nether of their theft. 
How heavy and terrible is the might and power of the devil, & of Antichrist? yea how many of the faithful elect of God have been tormented and slain by them, both in their bodies and consciences? And yet even in their time there were many that remained alive, which the merciful hand of God did preserve in all godliness, and thorough his aid and help they escaped the hands of these tyrants. Even in like manner as there did also many remain in their wicked purposes, in their cruel tyranny & in their godless & blasphemous life, which not withstanding would be both called, and also esteemed & taken for holy and spiritual men. And yet they believe not, that they have any need to repent, & therefore they proceed & go forward with their traditions of men, the transgression whereof they punish more sharply than the transgression of any commandment of God. For y● do they esteem in manner, lighter than nothing, taking it for such a sin as may well enough be dispensed with, & remitted: And thus in the mean time, they please, serve and honour the devil with their idolatry, superstition, and invocation of saints, unto whom they pray & say: Our father in heaven, hallowed by the name, even unto the very images both of men & women. (Which thing the very living devil taught them,) as though the saints should desire any such thing, and not rather be disposed therewith, unto the which saints also, they make and set up images of gold, silver, stone, and wood, even unto those true saints also, which were martyred and put to death, for speaking and preaching against such heathnyshe customs, and took it for very wicked and abominable superstitions and devil lyshnes, to invocate and honour such false gods. And they do these things so manifestly, that they can not, nor will not deny it. No they have no understanding thereof. For they themselves are even like unto their false gods, and become so mad, and so far out of their wits, that they can no more hear nor see than their idols and false gods can. And they will hear of no repentance at all, much less will they perform any. But they will rather confirm and maintain their devilish idolatry and false religion, with sword and fire, murder and poison, yea and sometime they are not ashamed to practise sorcery & witchcraft, to maintain their wickedness, against the true faith & religion. And they will live in whoredom, whosoever say nay, even of force, being extreme enemies unto holy matrimony. And thus they blear and blind the whole world with their falsehood & lying, and all to maintain their possessions and infinite blasphemies, which ●●●e●e of their idolatry, with worldly force and tyranny as they have ever done.    

¶ The ten Chapter.  

The text.  ¶ And I saw another mighty Angel come down from heaven clothed with a cloud, and the rainbow upon his head. And his face as it were y● Sun, and his fe●e as it were pillars of fire, and he had in his hand a little book open, and he put his right foot upon the sea, and his left foot on the earth. And cried with a loud voice, as when a Lion roareth. And when he had cried, seven. thunders spoke their voices. And when the seven thunders had spoken their voices: I was about to write. And I heard a voice from heaven, saying unto me: Seal up those things which the. seven. thunders spoke, and write them not. 
THis strong angel, can signify none other thing, but our saviour jesus Christ, which revealed such a vision unto S. john, for the profit and comfort of the faithful church and congregation, and for a warning unto the sinful world. For he it is, which in such an evil time, and in such great perplexity and dangerous warfare of the christian church upon earth, cometh down from heaven to aid and secure it according unto his promise. And he appeareth unto S. john, even as though he were coming down from heaven, clothed with a very manifest and visible cloud, which signifieth his holy manhood, even as he went up also unto heaven, and dwelleth with 
The rainbow.  us, with his grace, aid, and providence. The rainbow, signifieth his heavenly imperious crown, and his gracious governance over his faithful elect, for the which he is careful and sorrowful with mercy and daily aid, in all things necessary and expedient for them. His face and countenance is bright, pleasant and full of mercy, even like unto the son. For he himself is the son of the world, that is to say, the comfort, delight joy and felicity of all faithful. And again, mighty strong and righteous in all his judgements towards the godless and wicked, which he stampeth in pieces and burneth them with fire, that can never be quenched. This same jesus Christ our Lord and saviour, is come again from heaven, with his little, meek, evangelical book, namely with the new testament, in the which the old is also comprehended. This book is contemptuous and of no estimation, unto the sage wise philosophers, high learned doctors, and pompous proud prelate's, in so much that it was clean lost out of the tempelles, for a great space, (even as it was in the time of jeremy the prophet,) being song yearly in their monasteries & colleges, as their vows and rules, whereunto they were sworn, required, but without all manner of understanding or ferventness of the spirit, which should be sought and necessarily required in holy scripture. This book doth Christ bring▪ being garnished not outwardly with gold, silver and precious stones, for a face and a show only so that no man can read in it, as though it were sufficient only to kiss it, but he shall bring it open, that every man may read and understand it, in their own mother tongue, and also in all schools, where children are taught. He it is that is come into this world, and hath set his feet upon all the earth, and also in the Isles of the sea, which were before unknown▪ even like as the true faith also was, which was readily & joyfully received of them, which before knew nothing at all, and were more ignorant and unlearned, than they that came from the grecians and Romans. Which thing may be understanden, by the left and the right foot. And what may better be understanden by the loud voice, than the great noise, which the holy Bible maketh, at such time as it is spread abroad in all speeches and tongues, over hundreds and thousands of people in so short time, to the great wonder and marvel of all faithful, and to the high furtherance and edyfieng of the christian doctrine and of the knowledge of God, and to the utter confusion and fear of the whole devilish and hellish flock and congregation, even as a Lion of the stock of juda. And immediately thereupon came. seven. thunders, that is to say, the most 
seven. thunders.  godly and christian interpreters of holy scripture, were famous throughout the whole world, as were these Ambrose, Austen, jerom, Gregory, Cyprian, hilary, and diverse other, which in our time have written and taught as excellently and profytablye in the church and congregation of Christ, as ever they did. These have taught and brought into light, the word of God very purely and sincerely, notwithstanding whatsoever the school writers and sophisters, the pompous bishops and monkish mumry have many years decreed & devised, to the contrary, with their uncertain and unstable doctrine, feigned ceremonies, fond traditions, & new strange articles of the faith, which have no ground in gods word, and clean contrary both to the usage, and also to the doctrine of the holy ancient fathers in the primitive church. And where it is now added, that it should not be written what these thunders spoke, let other understand it as they will, I think and conjecture that it is a prophecy of the noble and excellent gift of God, the science of Prynting, given first unto the germans, which were esteemed the most rude and barbarous people. By and thorough whom, not only the new testament hath been renewed, interpreted & translated even out of the very natural fountain & tongue wherein it was written, but also the whole old testament out of the holy Hebrew tongue. Besides this, all these before named & many other teachers and writers of the holy church, went first out into the world, and both with word and deed, noised abroad the power of the gospel, so that the renewing thereof can not be ascribed unto those only, which preach and teach in our time, but unto the holy bishops of the primitive church, which preached and taught first of all, throughout the whole christendom, where as now, all our bishops for the most part, are dumb and blind in all godly doctrine, & utterly drowned in worldly pomp, lusts, pleasures and in all wicked dyssolutenes.   

The text.  ¶ And the Angel which I saw stand upon the sea, & upon the earth, lift up his hand to heaven, and swore by him that liveth for ever more, which created heaven, & the things that therein are, and the sea, and the things which therein are: that there should be no longer time, but in the days of the voice of the seventh Angel, when he shall begin to blow: even the mystery of God shallbe finished, as he preached by his servants the prophets. 
Christ taketh anothe, and sweareth by God his heavenly father, even with great earnest fervency and holiness, that the time of his glorious last coming to judge all the world both quick and dead, is now already nigh and at hand. And when the victory that was prophesied to be fulfilled of Antichrist (which victory the seventh angel, Christ himself or his spirit, that was yet to come in Helyas before the last day, must blow forth according unto his office) were once past, than should all together be fulfilled, that all prophets did ever prophecy of the kingdom of Messiah the saviour of the whole world, which is the highest mystery. Of the which things all patriarchs and prophets, yea and the apostles also, and Christ himself, did speak, namely, of the time of the kingdom of heaven, that was coming, and of the coming of Christ in his highest honour and glory, which shallbe manifest and known unto all men and unto the whole world.   

The text.  ¶ And the voice which I heard from heaven, spoke unto me again, and said: go and take the little book which is open in the hand of the angel which standeth upon the sea, and upon the earth. And I went unto the angel, and said to him: give me the little book, and he said unto me: take it and eat it up, & it shall make thy belly bitter, but it shallbe in thy mouth as sweet as honey. And I took the little book out of his hand, and eat it up, and it was in my mouth as sweet as ●on●: and assoon as I had eaten it, my belly was bitter. And he said unto me: thou must prophecy again among the people, and nations, and tongues, and to many kings. 
At this place, might the beginning of the xi much more conveniently have been appointed, but it is no matter. john in the person of all faithful christians, and specially in the person of them, which should be teachers in the church of god (as the holy bishops and other apostolical men) heareth the voice of God, speaking thus unto him: If thou wilt do and perform thy office and vocation truly and justly, than go thy way, and appoint thyself thereunto withal thy might and power, and take in thy hand the holy, open and most clear chronicle book of the holy gospel and word of God, receive the same, and the holy understanding thereof, from the holy ghost thorough fervent prayer. And read therein with faith, love, and most earnest zeal, of Christ himself. But he telleth him before, that he should not only read or sing it, write or indite it, but that he should with a most greedy desire, even devour it up as a food from God and as the heavenly bread of all faithful believers, and that ●e digest it in to his bowels as a most clean and wholesome food. Which thing can not come to pass with out bitterness of repentance and of sorrow, and heaviness of the heart, and conscience. And specially unto him that knoweth so much of the will of God, and feeleth that his spirit is so weak and frail and his flesh so wild and disobedient and his mind so stubborn and obstinate against the spirit of god. Or else it may be thus understanden, that when a man understandeth the word of god, and knoweth that it ought to be spread forth unto other, that is to say, to the whole church of God, and that the truth ought to be spoken unto the blind world, and that it can not yet be done with out great peril & danger of body and life, than is it doubtless bitter unto him. But yet not withstanding it is sweet in the mouth, thorough the comfort and joy of the truth, and thorough the joyful promise of the gospel of righteousness and holiness, thorough Christ the saviour of the whole world in all times. All this did john in a vision, and took also further instruction thereof, as followeth.    

¶ The xi Chapter.  

The text.  ¶ And then was given me a reed, like unto a rod, and it was said unto me: Rise & meat the temple of god, and the altar, and them that worship therein: and the quire which is within the temple, cast out and meat it not for it is given unto the Gentiles, & the holy city shall they tread under foot xiii. months. And I will give power unto my two witnesses, and they shall prophesy a thousand, two hundred and ix days, clothed in sack cloth. These are two olive trees, and two candlesticks, standing before the God of the earth. And if any man will hurt them, fire shall proceed out of their mouths, and consume their enemies. And if any man will hurt them, this wise must he be killed. These have power to shut heaven, that it rain not in the days of their prophesying and have power over waters to turn them to blood, and to smite the earth with all manner plagues as often as they will. 
THe lord doth tevele and show unto john, that he will visit and reform his church, (being so sore fallen and decayed) when time shallbe thorough apostolical men and godly parsons, which have eaten up and dysgested the book of god, and with great sweetness and plesantness, have been fervent and earnest to further and to set forth the will of God. And thus he giveth him a ●e●wande in his hand (as he did also unto ezechiel) to measure & to search out the righteousness of the churches, and the state of every one: And specially of them, which, by reason of their office and vocation, aught to have a special respect and regard to the service of god: among the which, the bishops and the high & most special doctors and teachers of the church (which are understand 
The quire.  and meant by the choir, for as much as they are masters and rulers of the choir) were the most wicked and ungodly: And they are compared and likened unto the heathen and were given and delivered up unto them to be punished. For the heathen, and ungodly and superstitious people given to all idolatry, whether they be spiritual or secular, they shall tread down, destroy, and defile the church of Christ a long time, which is to be understand by the xlii. months, the is to say iii years & an half, which might well signify iii 
xlii. months.  hundredth years & an half, from the time that much false doctrine & many superstitious ceremonies came first into the church against the manifest word of God. Which things sprang up thorough the pomp, pride, covetousness and presumption of the spiritual prelate's & watchmen, as they named themselves, and so ought to have been in deed by their office & calling. The two witnesses of repentance 
The ii witnesses.  & amendment of life, which should take the gospel in hand again, and should restore & bring forth the book again, are Enoche & Elyas. For in the wicked time of the Cainites before noah's flood, Enoche studied & went about, without doubt, both with word & deed, to reform the world, & to reduce them unto the true faith in God, & perfect love to their neighbour again. Whereunto he was moved by the holy ghost, which did work & speak in him, yea & peraventure also did write thorough him. For there were once books of Enoche, which now are not to be gotten. And like wise did Elyas also in the time of the law, but with a wonderful zeal & ferventness both in word & deed, thorough the motion of the holy ghost, which worketh in the ministers of god, when he seeth his time, according as the person & place requireth. And therefore they bathe received one reward of salvation, and remained as it were immortal and are prophesied to come again in spirit before the latter day of judgement, to resist and confound the wicked Antichrist, and to heal with the oil of lenity such as are apt to receive it, or else with the fire of fervent zeal to confound the wicked enemies of god both with word & dead, as Enoche and Elyas did, by the commandment and ordinance of god, in their time, when they were upon the wicked earth. Like as also such men might be found in our time with their names, writings, and doings, not in one place of the earth, moved with the same spirit & with the same word and like zeal of god, every one after the gift of grace given unto him. Moved, I say, by the holy ghost, of a godly mind and like purpose as the nations, people, persons and other circumstances required. Against these and such like friends and ministers of god, shall many grievous troubles be always devised and attempted, by the wicked malignant church, both against their good name, body, life, and also against their goods. And they have no nother refuge, succour, comfort, help nor weapon to defend them with, but the only, holy, eternal and invincible word of god in their mouths and hands, which confoundeth all their adversaries and deadly enemies, which even themselves the longer they maintain their evil and naughty cause, the worse they make it, till at length they shall utterly confound and destroy themselves. But these ii ministers of the spirit of god, working in love and ferventness, with all softness & burning zeal like unto Enoche and Elyas, they have power thorough the spirit of god (which worketh all things in his ministers) to procure and obtain of god grace and vengeance according to their faith and zeal, to the furtherance of god's glory, and to the profit and reformation of the faithful christian church, as necessity and conveniency shall require. Even like as Elyas had over the water, when as thorough his prayer he obtained of god that it should not rain upon earth for the space of three years: And again also fire from heaven, against those that mocked and contemned his office and testimony.   

The text.  ¶ And when they have finished their testimony, the beast that came out of the bottomless pit, shall make war against them, and shall overcome them, and kill them. And their bodies shall lie in the streets of the great city, which spiritually is called zodom and Egipte, where our Lord was crucified. And they of the people and kindreds, and tongues, and they of the nations, shall see their bodies three days and an half, and shall not suffer their bodies to be put in graves. And they that dwell upon the earth, shall rejoice over them, and be glad, & shall send gifts one to another, for these two prophets vexed them that dwelled on the earth. 
It hath always from time to time been well seen, how this beast hath behaved himself toward the messengers and ministers of god, which were sent unto them. And specially under Achab and Manasses, and such like kings and idolatrous and hethenysshe priests which served false gods, which persecuted the faithful ministers of God, cursed and contemned them, burnt and drowned them, so far as god permitted them. Which thing was for the best unto the persons that suffered such things, and for the singular profit of the faithful church and congregation. And yet for all their persecution, the doctrine and working of the faithful was ever upright and lively, and their good and holy name with the commendation of their godly fervent zeal, was also wonderfully preserved to the utter shame and confusion of the abominable and terrible beast, and all his members and limbs: As the examples of the whole world do testify and bear wines: And specially even in our time, and also the most true and infallible story of the providence and of the holy word of god. This city, where Christ is daily crucified, 
The great city.  is (in figure and similitude) the city of jerusalem, which for shedding of the blood of his Apostles, hath received her just and due reward, as she deserved: and likewise the wicked church corrupt and poisoned of Satan, wherein he beareth rule, murdering the faithful friends of God, and ministers of the gospel, whose holy zeal and truth of God, which they have preached, they could not nor would not suffer nor abide, until they were always at length confounded and utterly destroyed. Which thing shall undoubtedly happen also unto them, which do resist and withstand all christian reformation of the church in their state and order. Yea they see already before their eyes, and smell the indignation of god & his terrible judgement, whereof they have been earnestly and faithfully warned, but they were never afraid nor abashed of it. At that time, the holy servants and ministers of god, shall be fain to suffer much trouble, even the very bitter and most slanderous death. But at length when all things shall be truly discussed, all the world shall see and perceive the true doctrine and belief of the faithful & godly, & the impiety of the wicked, obstinate, blind, and ungodly infidels, which would never believe. And thus faith and truth in god, shall have the victory.   

The text.  ¶ And after three days and an half, the spirit of life from God, entered into them. And they stood up upon their feet, and a great fear came upon all them that saw them. And they heard a great voice from heaven, saying unto them: Come up hither. And they ascended up into heaven in a cloud, and their enemies saw them. And the same hour was there a great earthquake, and the ●enth part of the city fell, and in the earthquake were slain names of men seven. M. and the remnant were feared, & gave glory to the god of heaven. The second woe is past, and behold, the third woe will come anon. 
How this beast with her members the wicked hethenyshe prelate's and their sworn adherentes have always & in our time for a long season cruelly dealt with the ministers of gods word, and with the preachers of the truth of the most sacred gospel, it is plain and evident enough at this day unto all the world: and thorough the chronicles, which shall be published, shall not be hidden unto our posterity, how, when, and by whom diverse godly men have been persecuted and murdered and most shamefully handled of the spiritual prelate's and their sworn adherentes, only for the true doctrine and faiths sake. But an other time will come by the very judgement and grace of god, when as these holy men and faithful witnesses of Christ, shall be had in high honour and estimation, and shall bring more to pass with their preaching, writings, and monuments which they left behind them, to the profit and edification of the church, and to the true understanding of the truth in all lands and nations of the earth, than ever they did in their life time, as it is evident that it so happened unto the holy prophets and martyrs. And than shall all the wicked enemies and contemners of the word of god and of Christ's true religion, tremble and fear the judgement of god, not unworthily, and they shall undoubtedly receive their due reward that they have deserved for the extreme cruelty which they have showed and declared against the faithful ministers and servants of God. Which reward they shall receive with fear, trembling, sorrow, smart and pain, despair, and with everlasting shame and confusion following. Whether any such thing hath hitherto or may hereafter happen, let every true christian heart that trusteth in the mercy of god well consider and weigh by himself.    

¶ The xii Chapter.  

The text.  ¶ And the seventh angel blewe, and there were made great voices in heaven, saying: the kingdoms of this world are our lords, and his Christ's, & he shall reign for ever more And the xxiiii elders, which sit before God on their seats, fell upon their faces, & worshipped God, saying: we give the thanks O Lord God almighty: which art and waist, and art to come: for thou hast received thy great might, and hast reigned. And the nations were angry, and thy wrath is come, and the time of the dead that they should be judges, and that thou shouldest give reward unto thy servants the prophets & Saints, and to them that fear thy name small and great, and shouldest destroy them which destroy the earth. 
ALL this may be well referred unto the text and vision that went before: to this purpose, that after all matters before mentioned, once past, there should be an universal godliness, and christian order, either thorough the general preaching of the gospel thorough out the whole world or else thorough the godly life, peace and felicity, which may be at that time upon earth. As it is possible enough thorough the grace of god, and many good christian hearts do trust and hope, that it shall come to pass. Or else it may be understand after the last judgement of our saviour Christ, of the quietness, which shall than immediately follow after the cruel persecution of Antichrist, as this blessed and comfortable angel preacheth and declareth with his trumpet. For sure it is that before the latter day the kingdom of Christ shall appear, and be received of all nations and yles of the earth, even of the jews also which at length shall receive knowledge of their error, and shall confess their obstinacy and the wickedness of their belief and conversation, when they shall see the grace and knowledge of God manifestly revealed in all tongues and speeches thorough the holy word of god, and shall perceive the kingdom of Christ the true Messiah not to consist in the straight and narrow corner of Canaan nor in the unhappy city of jerusalem (which is unhappy by reason of the division and unquietness that is in it) but in the whole wide world, wherein shall be one only fellowship and congregation of the servants of the only one and almighty god, whom alone all the holy prophets (of whose faith the jews have always made so high boast) have honoured and praised, and like wise the whole regiment and flock of theirs, and the whole worlds Messiah and Saviour, which was before the creation of the world, and hath appeared in the world in all humility more than xu hundredth years, almost longer than the law of Moses did endure and continue among the jews from the time of their deliverance out of Egipte until the coming of Christ, when he took his manhood in the time of the reign of Herode, when as their regiment and governance took an end. What lies soever they feign of their land and regiment in Utopia (which they name Casp●a) whereof they must shortly be a shamed and hold their peace, and confess their deceit, falsehood, presumption & damnable lies of their Talmude, & of all their false miserable blind guides, and Rabbynes, whose falsehood is now open and manifest unto all the world, for as much as their books are made common (thorough the benefit of printing) unto all men of learning and knowledge. So that this miserable people (as the holy apostle S. Paul prayeth) hath that thing fulfilled unto them, which they hoped for, and which was promised of God in their time unto their generation. Even so may it come to pass upon earth, and that right soon, that the honour and glory of the kingdom of Christ and of God shall appear, which shall rule for a time upon earth, and after the latter judgement, in heaven in everlasting bliss. As than all holy patriarchs, prophets, apostles and all the martyrs that ever have been, shall have honour and glory, which they shall offer up unto the everlasting and very true God, in the sight of all Gods elect in everlasting bliss, in the kingdom of God and of his Messiah our saviour jesus Christ, according to the doctrine of the infallible & most true word of god. But the wicked and ungodly heathen, shall have no part of this honour, glory and bliss, but shall suffer and be damned everlastingly in eternal wrath, envy, hatred, malice and despair. For such is the righteous judgement of God over all men both quick, and dead, good and bad. Every one shall be rewarded according to his works and deserts after the just judgement of almighty God, without all manner of parcialytie or respect of persons, whether they be of high or low estimation in the world, whether they be rich or poor, and of what land or country so ever they be. For than the holy and faithful shall receive of Christ everlasting salvation for their trust, faith, and love toward God: and contrary wise the wicked and ungodly tyrants, adversaries, & persecutors of the faithful servants of God, for their obstinate blindness, infidelity, and contemning of God's holy will and word, shall perish for ever, and shall remain everlastingly, cursed and damned withal wicked spirits. Thus far (as seemeth unto me) do the visions and prophecies reach, that are hitherto past, and mentioned in this book. But now, that which followeth, is another revelation, pertaining to an other tyme. For a man must not seek any other order of the scripture in this book (which is compact together of many and diverse visions without any observed order,) than in other writings of the prophets, as they that are learned do know well enough.   

The text.  ¶ And the temple of god was opened in heaven, and there was seen in his temple the ark of his testament, and there followed lightnings, and voices, and thundering, and earthquake, and much hail. 
Here might the xii chapter well begin, and these words might be understand and taken for a preparation unto the very glorious, and new revelation, which is now (as I said before) opened unto him. But this temple of God is 
The temple of God.  the holy christian church and congregation in this time of trouble, dissension and battle, and participation of the bliss of heaven and everlasting life, unto them that win and bear away the victory. The Ark of the testament is 
The Ark  the blessed and holy manhood of Christ, united and knit in one with the godly nature of the everlasting word of God, which is and ever hath been the Mercy stool of all the world and of all men, and the only comfort, refuge and joy of the faithful elect. But the lightening, the noise of the voices, the thundering, 
The lightning thondering. etc.  and earthquake, with the great hail, may signify the terrible damnation of the wicked for ever, or else it may signify a singular earnest and wonderful preparation of the hearer or of the reader (like as was of the holy Apostle S. john, which saw it) to mark, and consider it the more diligently. For it is necessary to mark and consider such revelations and visions, as do follow upon such tokens, the like whereunto happened sometimes also unto the prophets, as the holy scripture declareth.   

The text.  ¶ And there appeared a great wonder in heaven, a woman, clothed with the Sun and the Mo●e under her feet, & upon her head a crown of xii stars. And she was with child, & cried travailing in birth and pained ready to be delivered. And there appeared another wonder in heaven, for behold, a great red dragon having vii heads, & ten horns & vii crowns upon his heads: & his tail drew y● third part of y● stars & cast them to y● earth. 
As in the prophets of the old testament, the first did write more plainly and manifestly, than the last, which are much harder to be understanded, as Ezechiel, Daniel, and zachary are much harder than Isaiah, and jeremy: Even so in the new testament, in this prophetycall book, the latter prophecies, revelations, and visions are more plain and easy to be understanded, than the first: in so much as this vision may in manner be an interpretation of those visions that went before. This heaven, wherein this great token did appear, must needs 
Heaven.  be the kingdom of heaven, the christian church, congregation and fellowship of all faithful from the beginning of the world until the end thereof as Christ himself doth interpret it. The woman, of whom the angel here 
The woman.  speaketh, is the everlasting, mighty and blessed word of god, which is bright and mighty as the Sun, whereunto all the understanding of man, and of all flesh is subject. And it is clothed and garnished with the faith and confession of the patriarchs▪ prophets, Apostles and martyrs both of the old and of the new testament. This word of God, the holy gospel promised unto us from the beginning, and believed, hath performed, and thorough the mercy and goodness of God, hath brought forth and borne unto us, Christ the saviour of the world, or the true faith in Christ. But this came not to pass, before such time, as nonother salvation could in any wise be found, thorough the works of the law, through the sacrifices nor through all other good works. For none of them all had power to satisfy, or to make holy, but only the righteousness of the word of God, that became man, namely our saviour Christ, the son of God and of mary, which had both the nature of God and of man in one only person, which made satisfaction for all mankind. This being with child, 
with child. The crying  is in this place as much as an earnest lust and desire. The crying, is prayer. As the holy prophets did evermore desire this salvation, & trusted through belief in the word of God, unto the promise that was made unto the whole world. Against this holy word of God and this christian faith, did appear an other token in the congregation of the church being called of God, namely a bloody 
The dragon.  dragon and enemy of man's salvation and of the true faith in Christ, which is the wicked spirit, Lucifer & his fellowship, by whose vii heads is signified 
The vii heads.  all blasphemies and wickedness, wherewith he worketh all mischief. And the ten horns, do signify his great and manifold tyranny, whereby he worketh to 
The ten horns.  hinder, and hurt the true faith and the gospel of jesus Christ the only saviour, whereunto he is an enemy & an adversary with all his might & power (so far as almighty God will permit and suffer him) which he taketh to help him, namely the lovers friends and greedy followers of this world, ungodly tyrants against all godly innocency and christian faith. This dragon's tail, signifieth the might, power and ministers of the devil, whereby he dysyreth 
●●e tail.  to hurt the elect, if God would suffer it, as it is possible, that he may: that they should fall from the heavenly virtue and godliness, unto the love of this world, and unto earthly and fleshly lusts and affections.   

The text.  ¶ And the dragon stood before the woman which was ready to be delivered: for to devourt her child as soon as it were borne. And she brought forth a man child, which should rule all nations with a rod of iron. And her son was taken up unto God, and to his seat. And the woman fled into wilderness, where she had a place, prepared of god, that they should feed her there a. M.ii hundred and lx days. 
The wicked spirit did bestow all his might and power that the promise of God thorough the disobedience of the children of Israel, whom he always stirred up, might come to none effect, and that the truth of God might be dysappoynted, and that the faith in Christ, in whom our salvation doth consist, might be blemished and confounded, and also that the gospel might be mixed with man's doctrine, interpretations and errors. But the goodness, truth, mercy, faithfulness and love of God, is greater than the power and wickedness of the devil, and of all his subtleties and ministers. For the child was borne, god's word became man, truth had the victory, and falsehood lay on the ground under foot. The craft and subtlety of the devil was defeated by the wisdom of God, and was opened and disclosed unto the world. This child Christ, the everlasting word of God, which became man in the most holy womb of the virgin mary, was received and taken of God the father, through grace, for the satisfaction of the sin of all the world, and he did merit and deserve with his high and most perfit obedience and humbleness, the glory of the heavenly father, and the kingdom of heaven, wherein he ruleth for ever and ever. But the truth of the christian faith, religion, and of the gospel of Christ did always suffer extreme sorrow and pain, being persecuted even at the first, of the jews, of the false Apostles, of false and coloured christians, of Emperors and Kings, of workemongers, of false and wicked bishops, of Sorcerers, and nigromansers, of Saracens, of idolaters, and Epicures, of philosophers, of the 
The tail of the dragon or of the devil.  lovers of this world, of spiritual prelate's and religious monks and friars. etc. For all these and other such like, are the horns, crowns and the great tail of this dragon, which watcheth, studieth and seeketh all ways and means to hurt and hinder the true faith, the christian life, and the wholesome doctrine, that is to say our saviour Christ in the faithful. And for this cause, the doctrine of the gospel and the christian faith, hath been fain to suffer much continually even from the beginning of the world, and immediately after the christian faith was first taught & preached. And therefore many holy and faithful Christians have been fain to flee, and that truth of the gospel in continuance of time, was strange and unknown unto the most part of the high learned doctors, and potentates throughout the world: Although the true christian faith was always preserved, though it were in few and in abject persons of slender reputation. And this continued a long space, namely from the time of Constantine the Emperor, when as the christian church seemed in manner to have escaped all danger and peril of decay and destruction, until our time, wherein she appeareth again wonderfully after a strange manner in despite of all tyrants, and of all the power of hell. And numbering from that time (of Constantine I mean) until our time, even this number of years shall evidently appear, reckoning days for years, as it is a common thing in scripture. If any man can find out any plainer understanding of this place (for in such dark and obscure places of scripture no man ought to be froward or contentious) let them take it, and follow it.   

The text.  ¶ And there was a great battle in heaven, Michael and his Angels fought with the dragon, and the dragon fought and his angels, and prevailed not, neither was their place found any more in heaven. And the great dragon, that old serpent, called the devil and Sathanas, was cast out. Which deceiveth all the world. And he was cast into the earth and his angels were cast our also. 
The power of God, the holy word of God, and the spirit of Christ, which we may understand by Mychaell (who by interpretation is, who is like god) and Gabriel, (the strength of God,) hath, in all ages and times, been driven to hold battle with Lucifer and Satan, with the pride of man's wisdom, which have hindered the true honour of God, the true service & religion of God, the true faith, and have ever withstanden the holy and pure gospel. But this word of God hath always had the victory although with much labour and danger, and sometime not without harm and loss, (but not of the elect) which thing shall continue until such time as our saviour shall have his will and pleasure of this battle, and with the breath of his mouth shall slay the son of the dragon, the damnable Antichrist. For the which thing, we ought continually to call upon the mercy and goodness of God (in a steadfast and perfect hope and confidence) as he hath taught us, hallowed be thy name. Thy kingdom come. Thy will be done no less in earth than it is infallibly in heaven. For the hand of God is not shortened, but is able to give whatsoever he hath commanded us to ask, and ●o pray for. The peace also and quietness of the elect and faithful to live in godliness, may be wished to be more perfect, (as is also promised thorough the prophets,) than it hath been hitherto for lack of the true sound doctrine of the gospel, no small space, although the very perfect peace can not be obtained, but only in heaven in the eternal quiet kingdom of Christ.   

The text.  ¶ And I heard a loud voice saying: in heaven is now made salvation and strength, and the kingdom of our God and the power of his Christ. For the accuser of our brethren is cast down, which accused them before our God day and night. And they oeurcame him by the blood of the lamb, and by the word of their testimony, and they loved not their lives unto the death. Therefore rejoice heavens, and ye that dwell in them. woe to the inhabiters of the earth, and of the sea: for the devil is come down unto you, which hath great wrath, because he knoweth that he hath but a short tyme. 
Thus through the spirit of Christ with the continual and sincere preaching of the gospel, Satan and his champion Antichrist are overcome. And thus shall the voice, praise, and thanksgiving of the faithful be heard in the church, as it is here written, now is Salvation (thorough faith) and the strength (thorough love) and the kingdom or dominion in the church, become gods. Now may all men see the power of god's word, the judgement of Christ against the devil, which would have rooted out the righteousness of faith in Christ, & would have directed and appointed christian men unto the righteousness of works, and to the hope of their own satisfaction, whereby he would always have found occasion to accuse all men before God, under a false pretence. But the preaching of the gospel hath disclosed this subtle falsehood, and all such like, and declareth, that only the blood of the lamb, and nothing else, can wipe and wash away the sins of all the world, if they trust in god thorough Christ, with a true lively faith thorough the grace and mercy of God, and the righteousness of Christ, which he dystributeth unto all his faithful elect and maketh them partakers thereof. That by this means, Satan can have no quarrel against the works of the faithful, which like thankful parsons remain and continue steadfastly in their true faith in all manner of affliction & adversity, even unto very death. And therefore the true joy of all godly consciences waxeth and increaseth in the church. And so their bliss and salvation beginneth in this world, thorough faith, which faith worketh an innocent and a godly life, & thus continueth everlastingly in heaven. But on the contrary part, woe unto them, which seek their righteousness by men at certain places, certain times, certain works and certain meats, for they can never find any true righteousness, but thorough the falsehood & wickedness of the devil, they fall either into desperation or else into presumption, whereunto Satan applieth all his study that they fall not from his kingdom nor escape out of his fingers. For he seeketh nothing, but the damnation of such.   

The text.  ¶ And when the dragon saw that he was cast unto the earth, he persecuted the woman, which brought forth the man child. And to y● woman were given two wings of a great Egle y● she might fly into y● wilderness into her place, where she is nourished for a time, times, and half a time from the presence of the serpent. And the dragon cast out of his mouth water after the woman as it had been a river, because she should have been caught of the flood. And the earth holp the woman, and the earth opened her mouth, and swallowed up the river, which the dragon cast out of his mouth. And y● dragon was wroth with y● woman: & went and made war with the remnant of her seed, which keep y● commandments of God, and have the testimony of jesus Christ. And I stood on the sea sand. 
After that, Satan, which is a spirit of lies, marketh the power of faith, which cometh & springeth of god's word, & how Christ being borne in the faithful, doth wax & increase in them thorough holy & godly works acceptable unto god: than he goeth about to persecute the gospel, the true & wholesome doctrine, and the spirit of Christ in the elect. But the circumspect, quickesyghted, and 
The wings.  high flying Eagle of god's spirit resisteth the dragon, & giveth might & power with his grace unto the Christian soul to flee into a sure place, which is, the contempt of this world, & the love of the world to come, the solitariness of a quiet conscience in the cross of Christ, & the comfort in the remembrance of god's word. With these wings she escapeth from Satan and from all his spirits, snares and suggestions. This food & norishment is given through the grace & mercy of god unto all the elect children of God, from such time as the word was first written through Moses, and afterward declared through the prophets, and fulfilled through Christ, & preached in all the world through the apostles, & in our time through the mercy & goodness of God, renewed again for a thousand. and ii thousand years, that is iii thousand, & yet longer, how long so ever it please God which will not have it hidden & unknown unto us. And for this cause the number of the years both in this book & in other is obscure, not without a singular consideration. As the disciples of Helyas, receiving it of their master, also said the ii thousand years were passed before the law, & that the law of Moses should continue likewise ii thousand years, & the kingdom of Messiah upon earth also about ii thousand years, not so precisely reckoned, nor fully accomplished, as the Rabbins & interpreters of the Jews do for the most part confess & declare. But the serpent, which he named before a dragon, doth never cease since the time of Adam & Eve, to persecute the faith in the word of God & the secret mystery of Christ. For the merciful & righteous god taketh & useth the falsehood & wickedness o● Satan even for a game & a sport, as a man may say. And the more that Satan goeth about to hinder the work & grace of god, & the performance of his promises, the more doth his damnation, his wrath, envy and malice increase, and gods grace through his mercy is the more abundantly multiplied in all men, and the true righteousness of the holy and blessed seed our saviour Christ is the more perfect and effectuous, and maketh more haste to the full and perfect bliss and salvation of all faithful elect. Although notwithstanding, the infinite wickedness of Satan never ceaseth, and is ever more angry, & deviseth continually one mischief upon another's neck against the faithful, but all to their furtherance, honour, & profit at length, yea & to the preservation of the truth of the eternal word of God, & to the furtherance and confirmation of the true faith, love, & hope, against the which, the old serpent is wont continually to fight, with all his fellowship & company of wicked spirits, and of all kinds of blasphemies and vices, which are his seed & generation, like as all manner of virtues, grace, holiness, innocency & salvation are the fruits of gods word & of the spirit of Christ, out of the which doth spring obedience and observation of the commandments of God, so far as the weakness and imperfightenes of man is able. The which weakness the saviour of mankind and the first borne of the children of God doth accomplish, & helpeth the lack of man's weakness, for the which cause he became man, & our brother, that he might the better know our infirmity and weakness. And thus was this vision revealed unto me, (as I thought) standing upon the sand of the sea.    

¶ The xiii Chapter.  

The text.  ¶ And I saw a beast rise out of y● sea, having seven heads and ten horns, and upon his bornes ten crowns, and upon his head the name of blasphemy. And the beast which I saw, was like a cat of the mountain, & his feet were as the feet of a bear, & his mouth as y● mouth of a lion. And the dragon gave him his power and his fear, & great authority. 
BY this beast, which was seen to rise up in the raging sea of this world, is signified the kingdom of Rome, under the dominion of which kingdom, Christ was borne, & suffered his passion, & under the same kingdom also S. john did write both this book and his holy gospel. For this kingdom obtained power & dominion over many nations & lands, and overcame very many kings. Which things came not to pass for the virtue & godliness of the Romans, for they knew not their Lord & God: much less did they honour him. For they did ascribe their wealth, good fortune, success & their victory, not unto the true living God, but unto their false gods. And diverse Emperors of Rome have set out themselves, also for gods, & have suffered oblations & sacrifices to be made & done unto them. And thus have they blasphemed the true god, creator & governor of all things, whose service & religion, yea & his temple, priesthood and sacrifices, they did utterly abolish & subvert most spitefully & contemptuously, and set up all false religion & idolatry to please the people. For whose pleasure they builded & set up a church of Pantheon, for the honour of all saints & gods, which remaineth at Rome until this day. The errors, riches & blasphemous 
The cat.  vices of the whole world, which were gotten in battle, are like unto a cat of the mountain with her many speckles & spots, which with her smack & sovour draweth many beasts unto her, which she destroyeth. Even as the Romans under the pretence of their glorious name & title, have gotten great power, & authority, whereby they have oppressed & hurt the whole world, in so much, that at length it was intolerable. The Bear hath a weak head, but very strong feet, which signifieth the power 
The Bear.  of his tyranny, & the weakness & feebleness of their captains & of their Emperors, which for the most part have had shameful ends, after their wicked & shameful lives. And it was as spoilful & greedy to devour as a Lion, & had his power might & strength of all mighty god, but yet they have not confessed it, nor ascribed it unto him, but unto their own idols and false gods, and unto Lucifer the king and head of their false gods, which is here named a dragon, and will be esteemed and taken for a Lord of this world, as he is also in the hearts of the ungodly and superstitious, heathen, and idolaters, which know nothing of the only true living God.   

The text.  ¶ And I saw one of his heeds as it were wounded to death, and his deadly wound was healed. And all the world wondered at the beast, and they worshipped the dragon, which gave power unto the beast, and they worshipped the beast, saying: who is like unto the beast? who is able to war with him? 
This Empire of Rome did suffer much at the beginning, and was oft times very feeble, and many times deadly sick, by the means of the daily & continual uproars and seditions of the nobility against the commons, and again of the kings against them both. In so much as at length, they made and suffered great battles among themselves, until the dominion at the last, came in to one hand, and so was thought to be healed, and safe again. As than had they the whole earth under them, but they honoured and served the devil and false gods, the enemies of God, of all truth and true godliness. Unto these gods of theirs, did they ascribe the fortune and success of their power and of their kingdom. And so did their subjects likewise, which did honour the Romans for gods and took and esteemed them for invincible.   

The text.  ¶ And there was given unto him a mouth, that spoke great things and blasphemies: and power was given unto him to do two & forty months. And he opened his mouth unto blasphemy against God, to blaspeme his name and his tabernacle, and them that dwell in heaven. And it was given unto him to make war with the saints, and to overcome them. And power was given him over all kindred, and tongue, and nation, and all that dwell upon the earth worshipped him: whose names are not written in the book of life of the lamb, which was killed from the beginning of the world. 
Both Jews and false christians of very pride, malice, and obstinacy, have blasphemed and persecuted the God of Israel, and the christian faith & Christ himself also the saviour of the world, with deed, word, statutes, & laws and that a great deal overlong. Through Pilate their depute they put our saviour Christ unto death, and all the Apostles also, under their regiment and jurisdiction, until the time of Constantyne, and also more than iii hundred years afterward. Here have we again xlii months, for iii years & an half, and by these iii years & an half is understanded three hundred years & an half, in which time the name of the true God & of our saviour Christ hath been wonderfully & manifold ways blasphemed, & shamefully dishonoured in his most faithful servants & ministers, whom they have most cruelly tormented & put to most painful death throughout the whole romish Empire, only for the true faiths sake in y● only one god. His tabernacle, that is to say, the temple of jerusalem 
Tabernacle  did they pollute & break down, withal the service & religion of God. And after that, they began a sore battle & persecution against the christian faith, & against all faithful believers throughout the whole world, by their deputes. In so much that all the world must honour the kingdom & dominion of Rome, and be obedient thereunto, only the holy elect except, which observed the word of God and his will, and refused their idolatry: And therefore a great number did suffer and were put to death by them.   

The text.  ¶ If any man have an ear, let him hear. He that leadeth into captivity, shall go into captivity: he that killeth with a sword must be killed with a sword. Here is the patience, and the faith of the saints. 
As though he would say: wilt thou hear how the pride, abomination and tyranny hath or shall have an end? Than hear in one word, how the Assyrians, Bybylonians, Medes and the Grecians had an end: And even so shall Rome also. Like as y● hath overcome, rob, spoilt murdered, shamed and condemned all the world, even so shall it be served again also. And so shall it happen unto all them, that do like unto them, as Christ said in the garden. And therefore the angel and S. john exhort all christians (that are cumbered and oppressed with persecution) and himself also which was banished into Pathmos & condemned of Domicianus for God and the true faiths sake, unto patience in perfit faith in God, which shall once give and send a prosperous & a blessed end unto all such afflictions. And shall either reform the raging romish kingdom, or else shall utterly destroy it, as he hath done the other.   

The text.  ¶ And I beheld another beast coming up out of the earth, and he had two horns like a lamb, and he spoke as did the dragon. And he did all that the first beast could do in his presence, and he caused the earth, and them which dwell therein to worship the first beast, whose deadly wound was healed. And he did great wonders, so that he made fire come down from heaven in the sight of men. And deceived them that dwelt on the earth by the means of those signs, which he had power to do in the sight of the beast, saying to them that dwelled on the earth: that they should make an image unto the beast, which had the wound of a sword and did live. 
When as the romish kingdom, after the time of julyanus began to be divided into the east and west, and to diminish for a season, than began a new romish kingdom and jurisdiction, namely the Pope's pomp: which was not only in the spiritual jurisdiction (as he did first pretend with his words) but also in secular power, and took upon him this power, even with the sword. And for this cause, this beast hath ii horns, not with out a cause. And yet he will be named like the lamb, and Christ's deputy or vicar, and will have all power, as Christ hath, both in heaven and in earth. This beasts dragonishe speech may well be esteemed, and taken for none other but for the bloody, murdering, suspending, excommunicating and banysshinge of the good Emperor of the Grecians, because he did take all images out of the churches, and also the godly bishops of the Grecians, because they would have kept their Easter, as they had learned of saint john the Apostle. This did no angel command him to do, nor yet the word of God, but only this dragon or destroyer. This kingdom of papacy, took upon it all the power of the first beast the romish Emperor, and compelleth the christians to idolatry and the service of false gods under a privy colour and a secret pretence, as to further the true faith the honour of the holy saints, of the martyrs, of the servants of Christ, and of Christ himself. By the means of the which pretence, it came to pass in process of time, that men did honour and worship even the very devil, in as much as they did perform and obey his will, transgressing the second commandment of images and strange gods, which is even as much as to serve the devil. This evil and wound was healed long before, of the godly Emperor Constantine and of the holy bishops throughout the whole christendom, and now this devil bringeth it again into the church under a pretence of holiness, out of the which pretence did spring, departing from the faith, and decay of love, as the Chronicles testify. What wonderful tokens have been wrought in the papacy, and to what end Christ himself did prophecy long ago unto his disciples, and gave them warning of them: Unto this second beast, must images be made even according unto the pleasure of the dragon, and as the papacy will have it without any respect, whether it be conformable unto the word of God, or good and profitable for the conscience and soul of man or no.   

The text.  ¶ And he had power to give a spirit unto the image of the beast, and that the image of the beast should speak, and should cause, that as many as would not worship y● image of the beast should be killed. And he made all both small and great, rich and poor, free and bond, to receive a mark in their right hands or in their foreheads. And that no man might by or sell, save he that had the mark or the name of the beast, other the number of his name. Here is wisdom. Let him that hath wit, count the number of the beast. ●or it is the number of a man, and his number is two hundred, three score and two. 
This bringeth the dragon to pass, to establish and confirm the worshipping of images, which began to do miracles, and did speak, (to the great wonder of all men) sometime with the help of necromancy the science of the devil: by the which science, many of them came unto the papacy as their own stories do testify. Out of this, doth it follow afterward, that whoso ever will not worship this image, the same must die, even as the papacy will have it yet until this day. And with partiality, give them marks, that is excommunicate them, and dysherite them of their kingdoms and heretages, such as will not worship and honour their images. Here must men speak warily and circumspectly, that they displease no man, that they may enjoy life, body, estimation and goods quietly. But god's word and will commandeth otherwise, and is an other manner of wisdom. God willeth, that this beasts number and error should have an end. reckon 
Ludovicus pius viii hundredth lvi.  from the year of our Lord, a thousand v. hundredth and twenty backward this number of vi hundredth iii score and vi years and look what time it was than with the pope's and the Emperors.    

¶ The xiiii Chapter.  

The text.  ¶ And I looked, and lo a lamb stood on the mount Zion, and with him an hundred and xliiii. thousand having his name and his father's name written in their foreheads. And I heard a voice from heaven, as the sound of many waters, and as the voice of a great thounder. And I heard the voice of harpers harping with their haps. 
HEre followeth, what reward they shall have, which follow not 
The lamb  this horned beast, nor them that worship it. The lamb upon the mount Zion is our Saviour Christ, ruling and governing in his holy christian church, and sorrowing for his faithful elect. This great number, after the customable use of the scripture, signifieth the infinite and exceeding great number of gods elect from the beginning of the world until the end thereof, unknown unto the whole world: Although the number of the wicked and damned sort be also a great number. These elect are they, which without fear, shame, or compulsion have confessed, knowledged, honoured, spread forth, noised abroad, preached and taught the name of the heavenly father before all the world, against all the spite and resisting of the devil, of all his ministers, and of the wicked world.   

The text.  ¶ And they song as it were a new song before the seat, & before the four beasts, and the elders, & no man could learn y● song: but the hundred & four & forty thousand, which were redeemed from the earth. These are they, which are not defiled with women, for they are virgins. These follow the lamb whither soever he goeth. These were redeemed from men being the first fruits unto God and to the lamb, and in their mouths was found no guile. For they are without spot before the throne of god. 
This heavenly voice, and most pleasant music, is the incessant, continual, and endless praise, thanksgiving, rejoicing, mirth and joy of all faithful and blessed in eternal bliss, in the kingdom of God and of our lord and saviour jesus Christ. For they sing a new song, of a new benefit, grace and act of God which hath fulfilled in Christ in time convenient and before ordained and appointed, that thing which from the beginning of the world, was promised unto all holy patriarchs and old fathers, and looked for of all people and nations, and believed upon unto salvation of the elect, which are redeemed with the dear price of the most precious heart blood of Christ, shed upon the cross in the earth. These elect confessors and singers of laudes and praises unto God, are they, which are not defiled with earthly, unseemly pleasures of this world, more delighting in fleshly lusts and filthiness, than in any right godly and christian love of god's word and heavenly virtues, chaste thoughts, or right godly doctrine and ceremonies: in the exercise whereof, they should have suffered no manner of pleasure, care or love of any transitory thing, to have hindered them. For this cannot be understanded of any such bodily chastity or virginity, as religious parsons, Monks, nuns, Priests, Deacons & such other have pretended & falsely made their boast of, unto the world, which hath be found to be so rare, and so grossly broken and negligently kept, and so wonderful seldom given of God unto the vowers thereof. And though it were kept, yet was it not profitable and necessary unto the right, christian and godly religion and gods service of the Apostles, which is only praised and commended in the gospel and of S. Paul. Would God there were less of such wild gross and wanton chastity and virginity, but little praised of the most ancient holy fathers (Oh that it were likewise less extolled and esteemed of the fathers of our time) seeing it hath been so great a blot unto Christ's true religion. Here might much be said, and much more be lamented: our Lord grant that it may soon be amended, and redressed. These holy friends of God, as Enoche, No, Abraham, Isaac, jacob, judas, joseph, David, Moses, and Aaron: These patriarchs and prophets, I say, yea and without doubt Peter and Paul, with other infinite old holy bishops, are also in this register withal the blessed elect, and they are the most pleasant and acceptable fruit unto the lord, desirous of his mercy and grace, and beloved of him from everlasting, and ordained unto his kingdom, as joyful and desirous first fruits, which men do eat with a great lust, desire, and appetite with high praise and thanks giving, as it ought to be. Their faith, is so acceptable and pleasant before God (as it was given them of his plentiful grace) that it being accompanied with true love and hope, without the which it can not be, decketh and hideth all th●ir sins, how many, how great, and how grievous so ever they were. And unto them all evils and misfortunes (even their sins also) and all manner of things, happened and ended unto the best. As it happened unto David, Peter, Paul, and Marie Magdalene, and unto all holy saints and elect, sanctified through the blood of the innocent lamb Christ our saviour. For although all men and all saints are sinners before God, yet for the lambs sake, in whom they trust, they are reputed without spot and blame before the judgement seat of God.   

The 〈◊〉  ¶ And I saw another angel fly in the mids of heaven having the everlasting gospel, to preach unto them that sit and dwell on the earth, and to all nations, kindreds and tongues, and people, saying with a loud voice: Fear God and give honour to him, for the hour of his judgement is come, and worship him, that made heaven and earth, and the sea, and fountains of water. And there followed an other angel, saying: Babylon is fallen, is fallen, that great city, for she made all nations drink of the wine of her fornication. 
The true and faithful preachers of the holy gospel, are oft called angels, as they may well be. Of the which, the king Christ, sendeth many in to the kingdom of heaven, according as the state of the world at diverse times requireth. That the holy and sincere doctrine, the gospel might soon and fruitfully fly through the christian church. Which thing the wicked dragon doth sore ha●e, and is grievously disposed therewith, and therefore he persecuteth it with much falsehood, and with great power, through his ministers and deputies. And yet notwithstanding the gospel of God remaineth everlastingly in his church, even from the beginning of the world until the end, whereof no man in the world can excuse himself. For the voice and truth thereof is this, both open and clear: that God only is the lord, and that we must serve him in truth and innocency of life, and show all love and truth toward our neighbour, as the very natural reason teacheth and all right and pure consciences (lightened with god's word) do confess. And the loud voice of the gospel soundeth thus: Fear God, as godly children do their most loving father, honour him only, for all grace, and goodness can come from none but from him only: and fear his just and righteous judgement (that it be not resisted) against all wickedness, ungodliness & ungraciousness: And worship him only with invocation, that hath made heaven and earth, and all that is therein. Against this gospel, doth the dragon evermore speak, with his first borne and eldest son Antichrist's: which sins Caims time, hath ever continued even until the adversaries, which at this time do openly resist the manifest and open known truth, because they think and imagine, that it will be an hindrance unto their pomp, pride, ungodly and abominable living. But this truth and word of God can not be hindered nor suppressed: Sooner and rather must all that fall and be destroyed, which the dragon hath imagined and devised against this lamb, the word of God, against this truth and against all manner of right godliness: as well the Babylonical confusion, as all manner of wicked laws and decrees and all manner of falsehood and tyranny. The holy gospel, rightly understand, shall beat down, confound and utterly destroy that cursed and abominable Babylon, how mighty and strong so ever it hath been, for the great whoredom whereof she hath made all the world to drink is now come to light and known.   

The text.  ¶ And the third angel followed them, saying with a loud voice: If any man worship the beast and his image, and receive his mark in his forehead, or on his hand, the same shall drink the wine of the wrath of God, which is powered in the cup of his wrath. And he shallbe punished in fire and brimstone, before y● holy angels, and before the lamb. And the smoke of their torment ascendeth up evermore. And they have no rest day nor night, which worship the beast and his image, and whosoever receiveth the print of his name. Here is the patience of saints. Hear are they that keep the commandments and the faith of jesus. 
Here followeth the judgement and sentence of God against all them which worship this beast of Antichrist, resisting and withstanding the gospel, and envy and hate the lamb and will rob him of his honour dew unto him, and will dyffeate Christ of his kingdom which God the father hath given him that he should be king of all kings, and also an everlasting only priest and immortal, whom Antichrist with his ii horns goeth about & studieth to banish expel and overthrow and to set himself up, in the temple of the christian church, as though Christ should nothing care for his church, but were absent and had forsaken it, and had broken his promiss. And as though the gospel were in his (I mean Antichrist's) power, and in such an heart as is rather possessed with a devil of pride, infidelity, and of abominable presumption to condemn the holy gospel, and to stablish and set up all such things as may subvert and overthrow the gospel, as ydolatreous and superstitious images to be honoured in the church, hethenishe ceremonies only invented for pomp, covetousness, pleasure, pastime, and to blear and deceive the simple. He giveth unto his sworn champions his mark of superstitious orders wherewith he bewitcheth and enchanteth them, whereof neither S. Peter nor S. Paul never made mention nor never knew. And besides this he bindeth them with a wicked oath and a devilish vow, against all godliness, and all to confirm and stablish his pomp and abominable pride against all heavenly and earthly power institute and ordained of god, without all manner of shame and fear. Al they which consent unto this damnable beast, or either worship or maintain him, they shall surely suffer the wrath of God which is already prepared in the Babylonical cup, powered out of God, and ready at hand, whereof they shall drink not only in the bottomless pit of hell, but also even here in this world according to the effect and doctrine of god's word, and to the preaching of the holy prophets, of Christ himself and of the apostles, with as much shame, opprobry and destruction as is possible for them to have in this world. And if their unrepentant heart shall heap unto themselves the treasure of the wrath of God, going forward in their wickedness without repentance, and never returning back until their last hour, until their very death, than is it not possible but that their damnation began here in this world in all mischief & wickedness and without sorrow repentance, or amendment, leaving example unto their posterity to commit and to maintain like wickedness, it is not possible, I say, but that the smoke of their pain & torment shall ascend up from everlasting to everlasting, without any manner of rest day or night, with all those which did ever help unto such ungodliness or consent unto it, & opened such a door unto wickedness, and would be extolled and praised therefore, with their Antichrist's mark contrary to the holy token of gods elect, which they have in their foreheads, namely the holy word of God, for the which they have suffered much pain and opprobry, but with exceeding great patience, for jesus sake.   

The text.  ¶ And I heard a voice from heaven, saying unto me: write. Blessed are the deed, which hereafter die in the Lord, even so saith the spirit: that they rest from their labours, but their works follow them. 
In so great danger of the faithful under the jurisdiction of Antichrist's abomination with his ii horns, and unlawful usurped power upon body and soul, utterly against the word of god, which is the only comfort of all faithful souls, is it necessary that some comfort come unto them from heaven above, which the lamb sendeth unto all true christians, thorough the holy gospel, which the spirit of God writeth in their hearts to believe steadfastly that it can not be otherwise in this world, but that all they which will follow Christ must bear the cross even unto death as Christ the innocent lamb did, but afterwards shall they see nothing but everlasting salvation merited & purchased unto them thorough the passion and death of Christ to the justification and merit of eternal salvation, of all the elect. Which comfort shall be much greater in their souls in the kynkdome of Christ, than is possible for all the merits of man to deserve or obtain: And specially at such time as the glorified body shall be joined and united again unto the blessed soul, after the latter day. And therefore the good works of the faithful as they do not go before their faith and love, but are only the fruits of them, even so shall they not prevent the merit of Christ for all elect from everlasting, but as the spirit of Christ saith, they follow and come after them, when they have obtained rest and peace thorough the free grace and mercy of God, and thorough the merit of Christ's righteousness, after this, I say, thorough faith have followed good works out of an humble and obedient heart, which works the lord will graciously crown as his gifts, and receive and reward them as acceptable unto him.   

The text.  ¶ And I looked, and behold a white cloud, and upon the cloud one sitting like unto the son of man, having on his heed a golden crown, and in his hand a sharp spckle. And another angel came out of the temple, crying with a loud voice to him that sat on the cloud. Christ in thy sickle, and reap: for the time is come to reap, for the corn of the earth is ripe. And he that sat on the cloud, thrust in his sickle into y● earth, and the ●arth was reaped. 
Although the right faithful, garnished with good works after the word of God, were evermore sure of their salvation, yet not withstanding the judgement of God when his time is come, goeth forward against all such things as are set up against the word of God. As it was ready at hand at one time by reason of the obscuring and blyndinge of god's word among the Jews thorough the cursed Talmud, whereunto they gave more faith and credence, and cleaved more earnestly unto it, than unto the law of God and to the prophets. And likewise among the christians, specially among the high bishops and prelate's with their glorious titles of Popes, patriarchs, Cardinals Primates and such other orders, of the which, one ever desired to be above another, seeking always their own glory, lust, pomp, honour and dignity, and not the will of God, faith, godliness of life nor yet the gospel which they have always pretended, falsely and craftily to colour and cloak their mischief and wickedness. As concerning the Turks faith we can say but little what their greatest fault, wickedness and beastliness is, we have had more knowledge by writings than by any proof or experience. But it is to be feared, if God be not merciful unto us, we shall learn it sooner than we would. In the midst of all this thorough the trumpet of the gospel being blown out in our time after a wonderful sort, thorough the spirit of Helyas, which appeareth & cometh abroad plenteously and effectuously, is risen and daily riseth such a moving and sterringe up of men's hearts, such a knowledge of the truth, such a light and lantern of doctrine, and such a judgement of Antichrist's works, such a fear of the wrath of God: so that there is a good hope that the holy and wholesome seed of god's word so plenteously sown and spread abroad, shall not return again without great fruit and edif●enge of the faith and the life of men. For as for the jews whether they will or no, they must needs despair of their working, their faith, their doctrine, and of all their state, when as they see that the whole kingdom of heaven, (which they take to be theirs peculiarly,) to be taken from them and to be made common unto all them that fear God thorough the whole world more than ever was found by them. Even so also among the christians, the doctrine and profession of the holy gospel, true faith and all godly virtues, shall wax and increase in the heads and rulers of the christendom as it shall also be joyfully received of all true Christian subjects, notwithstanding that the number of them shall always be least: And also the knowledge, understanding, learning and reading of the holy scripture shall somewhat increase among the spiritual prelate's, as it should be hoped for and with most earnest and fervent prayer desired and called for of god. And it is well to be thought and to be believed, that the Lord will do his part also even in such wise as is here promised so the Antichrist being thus put to shame (but yet remaining still impenitent) shall be reaped down with the sickle of god's word thorough the spirit of Helyas, and shall be cut down & threshed, not to the destruction but to the profit, edification, and salvation of the world. This hath our Lord and saviour Christ brought to pass, which is always the head of the church, who is not only present therewith, but also doth graciously rule and govern it, edifieth and helpeth it, and he with and roteth out the enemies and adversaries with the sickle of his righteous judgement, and shall utterly banish and consume them according unto his most victorious and muincible word.   

The text.  ¶ And another angel came out of the temple, which is in heaven, having also a sharp sickle. And another angel came out from the altar, which had power ever fire: and cried with a loud cry to him that had the sharp sickle, and said: thrust in thy sharp sickle, and gaddre the clusters of the earth, for her grapes are ripe. And the angel thrust in his sickle, on the earth, and cut down the grapes of the vineyard of the earth: and cast them into the great winefat of the wrath of god, and the winefat was trodden without the city, and blood came out of the fat, even unto the horse bridals by the space of a thousand and syce hundred furlongs. 
Like as before the judgement of Antichrist and his fellowship was prophesied in this world, with the spirit of Helias and with the sickle of the gospel: even so doth the spirit of god in this place prophecy further of that other judgement which shall hap afterward at the latter day unto these obstinate, impenitent and blind contemners of gods judgement in everlasting damnation after the latter judgement. Which damnation (or hell) is here understand and signified by the great fat of god's wrath, where all the wicked shall come together, and with one stamp & treading of gods judgement, sentence, and righteousness, shall be everlastingly trodden, as much more grievously than by the worldly and temporal punishment in this life, as the heat of the fire is more painful and intolerable unto the body of man, than are the clouds unto the earth or any darkness unto the eyes. Which so grievous damnation and destruction is signified by the fearful blood which floweth over the earth that the horses tread therein even unto their bridles. Thus useth the holy scripture to describe and paint the grievous and terrible judgement of God, by such great, ugsome and terrible figures.    

¶ The xu Chapter.  

The text.  ¶ And I saw another sign in heaven great and marvelous, seven angels having the seven last plagues, for in them is fulfilled the wrath of god. And I saw as it were a glassy see, mingled with fire and them that had gotten victory of the beast, and of his image, and of his mark, and of the number of his name stand on the glassy sea, having the haps of God, and they song the song of Moses the servant of God, and the song of the lamb, saying: Great and marvelous are thy works Lord God almighty, just and true are thy ways, thou king of saints. Who shall not fear, O Lord, and glorify thy name? For thou only art holy, and all Gentiles shall come, and worship before thee, for thy judgements are made manifest. 
THis is another prophecy of the holy apostle S. john revealed and opened unto him of god, that against all the wit and reason of man, against all worldly power, against the devices, imaginations and hindrances of all enemies and of all the wicked, the gospel shall rise up in the dominion of the Romans thorough the disciples of Christ, thorough the holy ghost and thorough the wonderful and marvelous power of God. And also many heavy plagues shall come upon those wicked and ungodly people and upon the mighty rulers of this world which study and go about to hinder the proceeding of the gospel. All these plagues are reckoned one after another thorough the vii angels and the vii vials. This sea of glass mixed with fire, signifieth the wickedness of this world and all wicked enemies and adversaries of the truth and doctrine of the gospel, and of all Christian and innocent conversation, and of all godly living. Against which enemies at all times in this world and specially at the first beginning and springing up of the gospel and christian religion, the holy elect were fain to lie in field and to war: Against the jews with miracles: against the heathen with holy scripture: against the subtle Philosophers and worldly wise men, with the faith that the gospel teacheth, and with an innocent and a godly life: against the tyrants, and the violence of the Romans, with patience: Against idolatry & false service of God, with steadfast constantness even unto death, cleaving unto the understanding and sentence of the truth. And thus thorough the power of Christ and thorough the spirit of Helias, they have gone thorough them and gotten the victory against the old dragon and his wicked spirits and against all unfaithful in the whole world and in all nations. And the laud, honour and triumph of this victory they ascribed to no creature but only to Christ which alone can overcome the wickedness of the world, all lies and falsehood, the devil with all infidels in spite of all their tyranny. And therefore as Moses did sing a song of praise and thanks giving after the destruction of Pharaoh & after the joyful victory of the children of Israel, even so also did they sing unto him the song of the lamb which belongeth and is dew unto him only, saying: It is gods work and not ours, which the almighty hath wonderfully and graciously wrought for us, for his own glorious sake, which is righteous in his judgements and true in his promises, whose ways are judgement & grace, righteousness and truth, which only preserveth the faithful elect, as a puissant and mighty lord, and as a faithful and loving father, whom all men ought to fear with such reverence as godly children give unto their fathers, and with all hearty obedience: other wise than the wicked, which like unfaithful & contemptuous children do despise and contemn their omnipotent and almighty God and father, and righteous Lord and judge which knoweth all things. And therefore he is to be praised and most highly exalted in the congregation of the faithful, as he is everlastingly hated and cursed of the wicked and damned sort to their utter and eternal damnation. And no man can hinder or avoid it, how strong and mighty so ever the Emperor of Rome is, as Domicianus, Nero and other, but that all nations shall hear, believe and receive the holy gospel, when the time is one's come, and shall honour and worship the only eternal almighty God, and his Messiah promised unto them, the saviour of the whole world, and the redeemer of all faithful elect.   

The text.  ¶ And after that, I looked, and behold the temple of the tabernacle of testimony was open in heaven, and the seven angels came out of the temple which had the seven plagues, clothed in pure and bright linen, and having their breasts girded with golden girdles. And one of the four beasts gave unto the seven angels seven golden vials full of the wrath of God, which liveth for evermore. And the temple was full of the smoke of the glory of God and of his power, and no man was able to enter into the temple, till y● seven plagues of the seven angels were fulfilled. 
Now as the gospel is come abroad in to the world thorough Christ and his Apostles, to the singular profit of the faithful and elect, and to the salvation of their souls, even so is it a stumbling stone, offence, condemnation & an hurt or loss unto the wicked, and specially unto the kingdom and dominion of Rome for a long space, which hath resisted it with force, with diverse assaults of body, goods and possessions against the true faith, and with cruel tyranny, which the almighty and righteous god at his time, hath always taken in hand to punish most grievously, and hath brought it also to pass. The opening of the tabernacle of testimony, is the manifest fulfilling in the new testament, of those mysteries and secrets, which were hidden and signified in the old testament under diverse ceremonies. The seven angels which came out of the temple, are the multitude of ministers and preachers of the gospel: which serveth unto the wicked for the increase and augmentation of their damnation. For the which cause they may be called plagues (as Christ was called of Simeon, a fall) but to the comfort of salvation unto the elect. These angels and evangelical preachers must be pure in all their conversation, and must have their breasts girded about with faith and love with all the heart, soul and mind, garnished with all godly virtues. To one of the angels doth Christ give (thorough the four beasts as is also signified in the four Chapter) power to bring forth and to publish abroad the gospel, which may be signified by the vyals' full of the wrath of God against the wicked and unfaithful. But full of grace and mercy unto the faithful which abide and suffer both pain and joy, wealth and woe. And thus is the temple of God the Christian church, filled with sweet smelling smoke of the praise, honour and goodness of God, truly confessing and knowledging the power and might of God. And the church of Christ could not be at rest, nor could not quietly prosper, until these vii plagues came forth, of the which plagues the gospel, being preached by the ministers of God, whereof there were a great multitude sent of god, was the occasion.    

¶ The xvi Chapter.  

The text.  ¶ And I heard a great voice out of the temple saying to y● seven angels: go your ways, pour out your vials of wrath upon the earth. And the first angel went, and powered out his vyalle upon the earth, and there fell a noisome and a sore ●otche upon y● men which had the mark of the beast, and upon them which worshipped his image. And the second angel shed out his vyalle upon the see, and it turned as it were into the blood of a dead man: and every living thing died in the see. And the third angel shed out his vyalle upon the rivers and fountains of waters, and they turned to blood. And I heard an angel say: Lord, which art and waste, thou art righteous and holy, because thou hast given such judgements, for they shed out the blood of saints, and prophets, and therefore hast thou given them blood to drink: for they are worthy. And I heard another out of the altar say: even so Lord God almighty: true and righteous are thy judgements. 
THe mercy of God vouchsafed to preserve, augment & to prosper the regiment of the Romans, at the beginning of the which when it was in most quietness, the time was come that Christ should be borne. And God offered his grace unto this kingdom and sent them his holy gospel thorough the holy apostles to the singular wealth and profit both of that kingdom and also of the whole earth: out of the which the world might learn peace, love, humility, patience, gentleness, temperance and all true virtues, and specially faith in the one only God, and hope of salvation in time to come, & also true christian love one to another. This doth the gospel and all writings of the apostles exhort and move men unto, most earnestly. But this so holy and profitable doctrine, and invincible truth hath the dragon always withstanden and resisted, with his beast the Empire and regiment of Rome, the first and second, whereof is spoken before. And for this cause this kingdom hath well deserved many and diverse punishments, which the lord God hath permitted thorough his ministers of righteousness which are to be understand in this place by the angels and the vials full of plagues which are come and fallen upon the disobedient and the contemners and despisers of faith, love and of the truth. The first 
This name is now turned and called all saints.  plague is fallen upon all idols and false gods which they had set and packed together in one tempel of Pantheon, that is to say all gods. But the idolatry of these false Gods was subverted and over thrown thorough out the whole Empire of Rome thorough the holy gospel as the Chronicles do evidently testify. Thus did the religion and gods service of the Romans first feel the wrath of God against their wills, but all happened unto the faithful for the best to the honour and glory of God and to the furtherance and profit of the Christian church and congregation. The second plague of the second angel, is the second judgement of God against the regiment of Rome, and this is imbeseling and diminish of their power and dominion▪ many lands and people falling from them, and that with much blood shedding of the Romans as it is plainly mentioned in the stories, as of Nero, Domicianus, and julianus and diverse other.  
The third plague may be understand of the destruction of the city of Rome thorough the Goths & wandales and other enemies of the Romans▪ which had no manner of lets or hindrance neither of hills nor of dales, of see nor of waters, neither by any host or power of men nor yet by any strength or keeping of cities. Of this plague of the Romans all stories make mention at large. And as than had the bloody kingdom of Rome an end, for the which cause the angel crieth justly, lord thou art righteous. etc. The angel of the waters may be taken for the angel of God which did gather together such a great multitude of people, which came altogether against this kingdom, because it had so long plagued all people and shed so much holy martyrs blood for the true and christian faiths sake which must needs be revenged. And therefore is this righteous and manifest judgement of God praised again the second time, and preached of god's angels with high thanks giving.   

The text.  ¶ And the fourth angel powered out his vial on the sun, and power was given unto him to vex men with heat of fire▪ And the men raged in great heat: and spoke evil of the name of God, which hath power over those plagues, and they repented not, to give him glory. And the fift angel▪ powered out his vyalle upon the seat of the beast, and his kingdom waxed dark, and they gnewe their tongues for sorrow, and blasphemed the God of heaven for sorrow and pain of their sores, and repented not of their deeds. 
The fourth plague went over the second regiment of Rome which had both the temporal & spiritual governance, and was twice worse than the first. For as much as thorough her ii horns it had power both over body and soul, over the doctrine, and over the politic laws, with mouth and hand, against God, and also against the temporal governance, against Christ and all his ministers. How it hath dealt with the Emperors, and what rule they have kept among themselves one romish Pope against another practising all wicked sciences of the devil both with quick and also with dead men, against many good and godly Kings and Emperors: and again how oft Rome and the papacy hath been grievously plagued of God with rebellion, treason, murder, poisoning, nigromancye and with such other kinds of wickedness as are never heard of in any other stories, we may read in the stories of the Popes and of the Emperors, from the time of Charles the great until late days. That by this means the sum of christian virtue and godliness is turned into very desceite, fraud, falsehood and hypocrisy. And the most part of all the wicked Popes were religious men and most false traitors to the gospel of Christ. As for repentance there is none found by this devilish flock. The fift angel with his fift plague fallen upon the seat of pestilence, is rebellion and resistance against the gospel raised up thorough false teachers which have preached both without, and also against the holy law and scripture of the lord, and have railed against many godly and faithful men, leaving and refusing holy scripture and setting up the study of Aristotle in the stead thereof, which in the papacy hath been more regarded and esteemed than the holy word of God. By the means whereof so many grievous errors are crept into the church as well in matters of faith and religion, as of discipline and Christian behaviour.  
Much division, many sects by the means of so many orders of religions, and so many glorious names and titles, yea and heresies also. Of the which all stories are full, from Emperor Fryderiche the first of that name until the end of the third Frydierche. In the which time there was much trouble raised up in the christendom in the secular jurisdiction, thorough the Turk, and in the spiritual thorough the begging orders of religious parsons and of the high heathnyshe schools and universities. Of the which times much might be written, heavy enough to be red, but to avoid tediousness unto the reader, it shall be intermitted at this tyme.   

The text.  ¶ And the sixth angel poured out his vial upon the great river Euphrates, and y● water dried up, that the ways of the kings of the east should be prepared. And I saw three unclean spirits like frogs come out of the mouth of the dragon, and out of y● mouth of the beast, and out of the mouth of the false prophet. For they are y● spirits of devils, working miracles, to go out unto the kings of the earth and of the whole world, to gather them to the battle of y● great day of God almighty. Behold, I come as a thief▪ Happy is he that watcheth and keepeth his garments, lest he walk naked, and men see his filthiness. And he gathered them together into a place called in the Hebrew tongue Armagedon. 
Consider and way if this angel may not signify the spirit of Helias in our time, which spreedeth abroad the gospel in to all the world, both with word and deed to the confusion and utter destruction of all errors, and to the profit and reformation of the world in all states and degrees. For this seed can bring forth no nother fruit. But the great Euphrates▪ of the pretenced spiritualty, is so sore fallen from their first rule, that it is become more worldly and secular than the very secular state, in so much that it is utterly dried up and withered from the gospel sincerely preached. Which is not to be marveled at, for it is even of very necessity. For falsehood, deceit, lies and hypocrisy must be opened and disclosed by the truth of god's word, and by the preaching of the gospel: that sincere love, truth and faith in the word of God, with a sure confidence of the heart in the lord God, might be taught and printed into the natural wit and understanding of man. And therefore it is necessary that such wresting of the true knowledge and doctrine should be disclosed unto such as have any understanding and are not utterly corrupt, even unto worldly princes and higher powers, and that the innocency and clearness▪ and also the singular profit of the doctrine of the gospel might come to light that they might see and confess that it is the very truth, and so acknowledge and embrace this Sun rising up. Although this doctrine be to strong for their blood and flesh and they being fleshly, over weak in strength to live after the gospel. Now against this evangelical Sun and manifest knowledge of the truth, shall arise iii manner of enemies which shall assault it. First the devilish dragon, the great enemy of God and of all goodness, the bottomless pit of all wickedness, with whom the mercy and goodness of God dallieth and playeth to show and declare his mercy and goodness manifestly before men. The second is the beast at Rome, of whom we spoke before, the very right Antichrist, which speaketh and worketh all that he can against the gospel of jesus Christ, whereunto he preferreth his decretals, and will be Lord over the scripture, over the church and over the whole world, and yet he will be taken and esteemed for the vicar and debit of Christ, and S. Peter's friend, and the most holy father, and for the head of the whole holy christendom. And whosoever contraryeth or gainesayth this, he must die, and also be cursed and made the devils, by the power of this beasts mouth. The third is the false prophet: not one person but an whole order and multitude of bishops, and religions parsons, monks, friars. etc. Which by their office and calling ought to maintain and support the true doctrine, but have appointed and bend themselves, their whole life and state, utterly against the doctrine of the gospel: that nothing can be more unlike the state of the Apostles, either in doctrine, religion or life, than is their order and state. Whereof it is not needful to make many words, how they have always resisted the doctrine of the gospel. These are such iii foul unclean spirits, as none can be found more unclean, which notwithstanding do work great tokens and miracles. The devil with great wonders both among the Turks and the Christians. The papacy, by forcerye, witchcraft and necromancy. The monks and religious spiritual sort withal suttyltie, falsed & craft of such miracles as are or have been done whereby (as it hath been & is evident enough) they have beguiled both rich kings, princes and the whole world, of their goods & possessions, thorough their false doctrine. And they fight and keep battle always against the holy gospel, as Gog and Magog did against jerusalem, with diverse victories and triumphs, but they shall be overcome at length thorough the power of god's word, and of the gospel revealed and come to light, thorough the spirit of Enoche & Helyas, of the which is before mentioned, in the great day of God the almighty, which shall come at such time as no man is ware of, and when all men think to be most sure even at such time as the wickedness of these iii spirits shall be most strong and at the highest. As than shall the godly ministers of the gospel, endued and strengthened with the spirit of Helias, joyfully come forth against these devils and against all manner of errors both of the faith and of the outward life. As than shall those be happy which watch and are careful with great diligence for the christian doctrine and religion, which are clothed with the power of the holy ghost and with a right zeal, which set forth the works of God, as did Helyas, not only with words and writings, but also with life, deeds, examples, continuance and constantness in goodness, without any pride or desire of vain glory, that no man shall ever see any shame by them. But the judgement of God hath gathered the iii unclean spirits into one place, into the eternal fire of damnation, and everlasting shame, pain, and confusion, which is prepared and promised to the devil and his angels. For Harmagdon may signify as much as the judgement of curse.   

The text.  ¶ And y● seventh angel powered out his vyalle into the air. And there came a voice out of heaven from the seat, saying: it is done. And there followed voices, thonderynges, and lightnings: and there was a great earthquake, such as was not sense men were upon the earth, so mighty an earthquake and so great. And the great city was divided into three parties, and the cities of all nations fell. And great Babylon came in remembrance before God, to give unto her the cup of the wine of the featcenes of his wrath. Every isle also fled away, and the mountains were not found. And there f●ll a great hail (as it had been talentes) out of heaven upon the men, and the men blasphemed God, because of the plague of the hail, for it was great and the plague of it sore. 
This seventh angel is more hard & uncertain to interpret and to expound, than all the other. Like as it is more uncertain to write of things to come, than of such things as are already past. It may well be a great fear in time to come that the kingdom of the Turks for a short space, shall be a great plague & sorrow, an heavy judgement over the corrupt & decayed christendom. Which plague may here be found & marked out of these words, that it shall hap & come to pass before such time as the Lamb & his ministers shall rule upon the earth, that both jews & heathen shall be converted unto Christ that it may be said, it is all done, and so up that the full end of the world to come, & the terrible judgement of God to fall upon one sort & part of men which shall than be a live, which is the first part. And the other part is of them which shall rise up unto everlasting salvation. And the third, is of them which are already damned, which is and shallbe the greatest part. Unto whom this judgement, & all that shall go before or come after it, shall be more fearful & terrible than any heart can think, or any tongue express, which terrible & heavy thing is here signified (as much as is possible) by the terrible voices, thunders, lightnings, earthquakes, & overthrowing of the greatest & mightiest cities & kingdoms, as Babylon & Rome were. What thing can be thought or imagined more terrible & fearful? Which thing this cursed and damnable world shall and must suffer by the righteous judgement of God, and it must feel the great wrath of God, forasmuch as it hath always despised the blessed gospel and Christ our saviour and redeemer. And therefore the great and heavy stroke and plague of gods righteous judgement shall fall upon the world, and yet shall it not amend them, but as damned parsons, shall cast and set them into everlasting blasphemy of God wherein they are hardened, and will not amend. Which is the highest & greatest plague that the lord God may or will send upon his enemies.    

¶ The xvii Chapter.  

The text.  ¶ And there came one of the seven angels, which had the seven vials: & talked with me, saying unto me: come, I will show thee y● judgement of the great whore that sitteth upon many waters, with whom have committed fornication the kings of the earth, and the inhabiters of the earth are drunken with the wine of her fornication. And the spirit carried me away into the wilderness. And I saw a woman sit upon a rose coloured beast, full of names of blasphemy, which had seven heads and ten horns. And the woman was arrayed in purple and rose colour, and decked with gold, precious stone, and pearls: and had a cup of gold in her hand, full of abominations and filthiness of her fornication. And in her forehead was a name written, a mystery, great Babylon, the mother of whoredom and abominations of the earth. And I saw the wife drunken with the blood of saints, and with the blood of the witnesses of jesus. And when I saw her, I wondered with great marvel. 
ONe of the seven angels which spoke of the second kingdom and jurisdiction of Rome, & of the beast with ii horns, cometh now again & will speak more largely, & sufficiently of Antichrist, which is his chief prick▪ & mark whereat he will shoot. Whom he nameth here with a new name, the great whore, which will be the head & chief governor of many nations whose special abiding is in the land named Italy, which lieth in the see, in manner as the lesser Asia doth. With this pompous, suttil, deceightfull & shameless, lecherous & proud state of the papacy have kings committed whoredom almost these thousand years, being sometime friends together, and sometime enemies, sometime one in his chief favour and sometime another: And thus have all Christian kingdoms suffered themselves to be ruled and led, yea to be put in fear, and again in comfort and joy by him, what with his suspending and cursing, until he crept so far into the church of God, and became the highest desolation and decay thereof that ever was. This woman upon the rose coloured beast, is not only arrayed with red scarlet robes▪ like as his Cardinals are (otherwise than ever Christ, or his humble Apostles, bishops and spiritual ministers were) and like bloud● thirsty soldiers, but rather with much Christian blood shedding under the pretence of the punishment of heresy, as all that must be named which hath been spoken or written against the pomp, usurped power and tyranny of the papacy. This woman is also arrayed with such infinite variable colours and ornaments of monkery and with diverse liveries of religious orders by whom she would have had both honour and profit, which with their names and sects have obscured and blemished the name of Christ, whereof S. Paul doth complain to the Chorinthians as an unseeming thing, as it is in deed a great blasphemy that the names of S. Benet, S. Austen, saint Frances, should obscure the name and honour of Christ our only saviour and redeemer. This woman beside her variable garments, hath also taken upon her (for to set forth her pride, dignity, and estimation withal,) to rule over all Christian Kings and Princes, which she hath brought under her and made subject and contributory unto her with falsehood and lies, utterly against the doctrine of the holy gospel, Vox autem nonsic. So shall not ye: And also against the example of Christ's fetewasshing. And likewise against the holy order and commendation of saint Peter, which had neither gold nor silver. And against the order of the holy Apostle saint Paul, which to avoid offence and to open the gospel would earn his bread with his hands, as other of the apostles also did. This whorish woman hath garnished and decked herself far otherwise, not with diverse and many virtues, but with precious stones, gold and silver. etc. The cup of gold, is not the love of Christ, the christian faith, nor the law of God, but much rather all the Pope's decrees, decretals, bulls, patents, dispensations, suspensions and cursings. This is the very abomination of whoredom, that she might play the whore at her pleasure after this fashion, with pomp, authority and lust without any shame or fear beyond all measure: And all this under the name and pretence of Christ, and of holiness, in the honour of God and for the wealth of the soul, which thorough him are the longer the more unblessed and unhappy. And therefore for the name of the christian church, he hath deserved another name, that is, to be called more worthily the whore of Babylon, the mother of all abomination, idolatry, and of all falling unto hethenyshe superstitions. The innocent blood of the holy godly prophets and preachers, which the right christian church hath never l●cked, hath this whore, the proud glorious papacy, shed so without number or measure, till she was so drunken therewith, that she took and esteemed such tyranny for a godly zeal and fervency, and hath persuaded herself, that men must suffer it and be content therewith, what soever she did, yea although she should send faithful souls unto hell by heaps. Is not this a great marvel unto all men of understanding? and an offence and slander unto all unfaithful, as Turks, jews and other? and an intolerable violence & oppression unto the whole world? I will not say even unto the very inhabitors of Rome, and to all right faithful hearts.   

The text.  ¶ And the angel said unto me: wherefore merueylest thou? I will show thee, the mystery of the woman, and of the beast that beareth her, which hath seven heads and ten horns. The beast that thou seest, was & is not, and shall ascend out of the bottomless pit, and shall go into perdition, and they that dwell on the earth shall wonder (whose names are not written in the book of life, from the beginning of the world) when they behold the beast that was, and is not. And here is a mind that hath wisdom. 
In this exposition and declaration good christian reader) hast thou this comfort, that this woman, the cursed damnable papacy shall have an end: not in the world, wherein Antichrist shall have his place so long as the world shall continued and endure, but in the hearts and consciences of the faithful christians, in all states and degrees, which shall withstand and reprove him, and shall hinder and let his presumption and no more fear his thunderbolts, neither regard nor esteem his suspensions and cursings, nor take no power nor authority at his hand any more. And as for the beast which beareth her, which signifieth the romish prescriptions, the papal seat, his indulgence, pardon, and excommunication, shall be taken and esteemed as it is, and as it is known to be unto all the world out of the holy and manifest gospel: And therefore he shall not cease to persecute with the help of such kings as are as good and virtuous as himself, and he shall covet always to climb up and to be higher and higher, until at length he shall fall down into everlasting perdition before God and all the world, which shall wonder thereat, and specially the wicked and ungodly, which are not elect unto salvation, which had pleasure and delight in such pomp, pride, dignity, tyranny, and abomination as he did use: They shall wonder and marvel, I say, when they shall see the papacy to be thrown down from heaven into the damnation and pit of hell, like as it happened unto his father the great dragon the devil, luke the ten Now the knowledge of the judgement of God and of his truth by the gospel, which teacheth us to know both Christ and Antichrist, is a singular wisdom and a great gift of God.   

The text.  ¶ The seven heads are seven mountains, on which the woman sitteth, they are also seven kings. five are fallen and one is, and another is not yet come. And when he cometh, he must continue a short space. And the beast that was, and is not, is even the eight, and is one of the seven, and shall go into destruction. And the ten horns which thou sawest, are ten kings which hath received no kingdom as yet, but shall receive power as kings at one hour with the beast. These have one mind, and shall give their power and strength unto the beast. These shall fight with y● lamb, and the lamb shall overcome them. For he is Lord● of lords, and king of kings, and they that are on his side, are called, and chosen, and faithful. 
This vision of the seven hills, agreeth well unto the seven hills which are in the city of Rome, of the which she hath made her boast and triumph, as she hath also done of the seven head churches. And how many the kingdoms are whereupon he hath sitten appeareth by the chronicles. And which of them are fallen from him and forsake him we see daily. But he that shall come and remain for a short space, that same peraventure shall be the king of the Turks, whose infidelity and tyranny, may sooner be reform mollified and altered (after man's judgement) by the gospel, & by the instruction of god's word, may sooner be brought unto the religion and true faith of Christ, that the proud seat of Rome & her adherentes. Thus may that be the eight beast as the papacy or see of Rome is the seventh, but it shall soon be judged unto damnation. The ten kings receive not the kingdom of God, until they receive the gospel of Christ, not of Antichrist, but of the spirit of Christ. But in the mean time they shall receive power and authority of the beast, which power they shall exercise and practise to overcome the lamb. & to oppress the gospel for the pleasure of the. two. horned beast. But the lamb, the word of God, the revelation of the holy and godly doctrine and truth, the grace of God, the lord Christ, shall overcome them. For they shall understand and believe that there is a lord of all lords and a king of all kings. To whose kingdom the elect which are called of God from everlasting, do appertain. And thus shall the. x. kings shortly hate the whore with her court, and shall turn her naked out of the flourishing and beautiful raiment wherewith they and their auncientries have garnished & annowrned this whore & her harlots, & by the means have given occasion unto such pride & unchristen pomp (I might well say unto such Luciferyshe pride,) for as much as he will be like and equal unto Christ, and the bridegroom of the holy church, where as he hath given a great offence and slander unto the holy church, & in manner hath shamed her and oppressed her thorough his tyranny, In as much as they (the kings and princes) themselves must cfonesse that the grants which this whore received of the emperors Constantine, Charles and Lewes being deceived by her, was the poison and confusion of the christian church. This hatred and envy against such an whore, shall the spirit of Helias stir up in the hearts of kings to do with one accord, as the truth being known shall require, as they did before endue her with such power. And thus shall the word of God be fulfilled. The woman in the great city is he which hath exalted himself for a bishop over all bishops, and a regent and Lord over all Emperors and kings, sitting also in the place and seat of Christ, which only & alone hath received power of the father over heaven and earth, which he never gave unto any other, as it is written Et gloriam mea● Alterinon dabo. I will give my gloto no nother. Isaiah. xlii.    

¶ The xviii Chapter.  

The text.  ¶ And after that, I saw another angel come from heaven, having great power, and the earth was lightened with his britnesse. And he cried mightily with a strong voice, saying: Great Babylon is fallen, is fallen and is become the inhabitation of devils, and the hold of all foul spirits, and a cage of all unclean and hateful birds, for all nations have drunken of the wine of the wrath of her fornication. And the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich of the abundance of her pleasures. 
THis chapter may be taken for a song of triumph, of all faithful against all tyrannous kingdoms which have contemned, the faith, truth, religion, and all godliness, and would not abide any of them. And specially against the kingdom and power of Rome, by reason of the tyrants, which from the beginning have martyred tormented & murdered the holy professors of the only one God. And mo●t principally against the second regiment of Rome which under the pretence of the name of Christ, hath dealt so cruelly against all faithful christians, and against the evangelical kingdom of god. And the former chapter next going before being well understand, there is no great difficultness nor hardness in this. For this chapter is, as it were, an exposition and declaration of the former. Christ the angel of the great council, like as at his first coming he came in the most highest humility and lowliness, became man, suffered and died: even so at his last coming, he shall come in most bright glory, not into a virgin's body, but into the whole world with most high brightness, and proclaiming his gospel unto the whole world, to rich and poor, wise and simple in evil. A joyful gospel is it, Babylon the great and worishe city, she is fallen, she is fallen. She hath no such honour more that she will take upon her as she hath done. Now is it known that she hath been an habitation for the wicked, unfaithful, desceightfull, and of Sodomites which have made all the world drunken and mad with her poison and infectious drink. And hath committed Simony withal spiritual things, which, even as the cursed Simon magus did, she hath sold for much money and for great riches. And as for the high humility and lowliness of Christ, whose merit she hath pretended to be her own, she hath chopped and changed it, yea she hath sold it for princely and lordly honour to be exhibit & done unto her feet, and with most duly she pride received.   

The text.  ¶ And I heard another voice from heaven, say: come a way from her my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins are gone up to heaven, and God hath remembered her wickedness Reward her, even as she rewarded you, and give her double according to her works. And pour in double to her in the same cup which she filled unto you. And asmuch as she glorified herself and lived wanton, somuch pour ye in for her of punishment and sorrow, for she said in herself. I sit being a queen, and am no widow, and shall see no sorrow. Therefore shall her plagues come in one day●, death, and sorrow, and hunger, and she shallbe brent with fire: for strong is the Lord God which shall judge her. 
These words speaketh Christ, thorough his spirit, from heaven unto his people, that they should forsake the company and fellowship of Antichrist, that they make not themselves partakers of the horrible sin, of the double indignation and also of the plagues which shall lighten upon him. For the sin is greater than that god's righteousness could suffer it any longer unpunished. And therefore he will recompense her with punishment, as she hath deserved, and that by heaps one in a nother's neck. For there would no long suffering of God, nor no warning of the word of God, help. Thus happeneth it unto all violent and tyrannous kingdoms, even from the Assyrians unto the last of the Romans. Great pride and pomp must be subdued and vanquished with great shame and bondage. This prophecy is like unto the holy prophets Esay, and Daniel, although it pertaineth unto another kingdom, but like unto that both in wickedness and in punishment.   

The text.  ¶ And the kings of the earth shall bewope her and wail over her, which have committed fornication with her, and have lived want only with her, when they shall see y● smoke of her burning, and shall stand a far of, for fear of her punishment, saying: Alas, alas, that great city Babylon, that mighty city: for at one hour is thy judgement come. And the merchants of the earth shall weep and wail in themselves, for no man will buy their ware any more, the ware of gold and silver, and precious stones, nether of pearl, & reins, and purple, and scarlet, and all thin wood, and all manner of vessels of ivory, and all manner vessels of most precious wodke, and of brass & iron, and cinnamon, and odours and ointments, and franckynsence, and wine, and oil, and fine ●●ou●e and wheat, beasts, and sheep, and horses, and charettes, and bodies, and souls of men. 
With this Babylon have princes and prelate's yea whole kingdoms committed whoredom. For she hath received and given them, yea hath set them in and out. And all for worldly gain, and for honour sake, without any respect of righteousness, only for money & bribes. For there was never found more shameful merchandise, than that which they of the Pope's court, specially the Curtysans, have exercised many years with other men's goods, and with nothing else but with lead and silver, with parchment and bishoprics with selling of their Pallium and Robes, which should be a spiritual jurisdiction, and with first fruits. etc. Yea there is no end of such merchandise, like as in the text all things are named which are of any price. So that in the Pope's church there was nothing but for money, not so much as the water or salt of the see, nor oil nor bread, nor cream. etc. All must serve for holiness and for the maintenance of the covetousness of the spiritualty. To be short, read but only a book that is called the Pope's Fair, there is his merchandise well describe and proved by the customs and laws of the Romans.   

The text.  ¶ And the apples that thy soul lusted after, are departed from the. And all things which were de●●tie, and had in price, are departed from thee, and thou shalt find them no more. The ma●ch aunts of these things which were waxed rich, shall stand a far of from her, for fear of the punishment of her, weeping, and wailing, and saying: Alas, alas that great city, that was clothed in rains and purple, and scarlet, and decked w●t● gold, and precious stones, and pearls: for at one hour so great riches is come to nought. 
First of all there was much holiness and much good example and doctrine in the holy church of Rome, as S. Paul testifieth in his Epistle to the Romans, and there were many holy bishops and martyrs which loved the truth, unto whom the gospel was a singular joy, delight, comfort and glory. But in process of time it was turned upside down. So that there was nothing left in the rulers and heads of that church, but only the name of the church. All that was perfect, godly and holy, was lost and gone. And at length their merchandise which they invented would no more be esteemed among the true godly Christians. For they have enough of those things which these merchants do promise, of the grace and mercy of God, and of his word. And therefore the romanists do marvel and frete against the gospel, because it bringeth no nother ware with it but her old ware, that is to say, humility, lowliness, poverty, sorrow, contempt, which all men do flee and abhorred: And it maketh an end also of all worldly pomp and honour, joy and pleasure, idleness and wantonness. The outward and glorious supersticous will bring no more profit or advantage, precious garments and pearls will not become the professors of the gospel. Cowls and shaven crowns, will no longer be taken for holiness of them that have any understanding and knowledge. Peter and john and all the Apostolical ministers of Christ, will contemn and despise gold and silver. For Christ hath taught them faith, love and truth, poverty and lowliness.   

The text.  ¶ And every ship governor, and all they that occupied ships, and shipmen which work in the see, stood a far of, and cried, when they saw the smoke of her burning, saying: what city is like unto this great city? And they ●ast dust on their heads, & cried weeping, and wailing, and said: Alas, alas, tha● great city, wherein were made rich all that had ships in the see, by the reason of her costliness, for a● one ●oure is she made desolate. Rejoice over her, thou heaven and ye holy Apostles and prophets: for god hath given you judgement upon her. 
Thus doth the lord God show and avenge himself of all violent and tyrannous pride and presumption of them, which persuade themselves that there is no God but they, or else that he hath no care of those things that are upon earth. Whereas it is evident and manifest out of god's word what hath always been the end of all proud and presumptuous kingdoms. Which the spiritualty should best have known and have taught other also. And specially he that hath had, and would have such a bishopric. And would also keep it until he should perish together with it because he hath not ordered himself therein after the will of god nor after the right rule and square of god's word and of holy scripture, nor hath not done that thing that his office and vocation hath required as he ought to have done, as it is evident unto all men. They have desired and studied only to have great power and dominion upon the whole earth, & in all nations and yles, only for honour and gain, with very small study or diligence to rule the world well and godly, or to further gods honour and the salvation of the soul only. And for this cause doth all the world wonder at such a great and horrible fall. And they that seek & study after dignity honour and authority, & after worldly lucre, they tremble for fear and mourn and bewail the heavy judgement of God and their worldly hindrance. But the holy and faithful which not only upon earth regard and seek the honour and glory of God, which they do chiefly desire but also in heaven, which have the fruition and perfect sight and knowledge of the righteousness of God, they praise God heartily for the righteous judgement which is revealed unto the world.   

The text.  ¶ And a mighty angel took up a stone like a great millstone, and cast it into the see. saying, with such violence shall that great city Babylon be cast, and shallbe found no more. And the voice of harpers, and musicians, and of pipers, and tromperters shallbe heard no more in thee: and no crafts man, of whatsoever craft he be, shall be found any more in the. And the sound of a mill shallbe heard no more in thee: and the voice of the bridegroom and of the bride, shallbe heard no more in thee, for thy merchants were the great men of the earth. And with thine ●●ch auntment were deceived all antions: and in her was found the blood the prophets, and of the saints, and of all that were slain upon the earth. 
Such another thing did jeremy also prophecy of the kingdom of Babylon and even as he prophesied, so came it to pass. And even so doubtless shall ●● likewise come to pass unto this proud presumption, and likewise unto all ungodly tyrants whether they be of the spiritualty or of the temporalty. An heavy and grievous judgement shall take and overthrow the mighty of the world which misuse their power and might. Yea and it shall utterly fall and decay with all their joy, lust, pride and tyranny which they have used in the time of their governance. And specially the spiritual ministers of god, which for their office and vocations sake, aught to have done and taught otherwise. And likewise such handy crafts as have served idols & idolatry, and maintained false gods and false god's service, invented only for lucre and for no godliness, shall also have an end. And likewise the idle priests with such as depend upon them, an unprofitable kind of people, and all such things as have ministered occasion unto worldly lusts, pleasures and delyciousnes, shall have like end and fall as Tyrus, Babylon and Nynyue, of the which the prophets make mention. As Rome & the romish Empire also had once. Much more shall it happen likewise unto the papacy and the court of Rome and to the prelate's, which ought to be spiritual, as they also name themselves, but in very in deed are more carnal and worldly than any other. What godly men have been destroyed for the truths sake in counsels and at Rome, it is so evident that it needeth not here to be rehearsed.    

¶ The xix Chapter.  

The text.  ¶ And after that, I heard the voice of much people in heaven, saying: Alleluya. Salvation and glory and honour & power be ascribed to the Lord out God, for true and righteous are his judgements, for he hath judged the great whore which did corrupt y● earth with her fornication, and hath avenged the blood of his servants of her hand. And again they said: Alleluia. And smoke rose up for evermore. And the xxiiii. elders, and the four beasts fell down, and worshipped God that sat on the seat, saying: Amen. Alleluya. And a voice came out of the sear, saying: praise our Lord God all ye that are his servants and ye that fear him both small and great. 
IF a man might so say, what doth the punishment of the wicked tyrants and their damnation, help or profit the godly and faithful christians which are persecuted of the dragon, of the beast and of the false prophets for the true faith and religions sake, even unto death? heat in this place is a sufficient and perfect answer unto this question. For thus it is said, the same godly ministers and faithful witnesses of Christ the crucified and slain lamb, they do nothing else in heaven in their immortal souls but sing thanks and laudes unto God almighty, stirring, provoking, and exhorting one another with like affection and zeal to praise God. For Alleluia is nothing else but praise God. Allelu, is as much to say as praise ye. And ya is one of the names of the lord God whereby he is named, of which names there are diverse. Now here may we learn with what manner of words we should and shall praise God, both here and also in heaven: Namely thus, all salvation and goodness which may be profitable unto us and may be desired of God, and again all laud and praise, for all manner of benefits and goodness pertaineth only unto the most merciful, eternal and almighty only one God, and must be ascribed unto him. Honour which is a profession and a declaration of all virtue and godly kindness and love, and of all might, power and omnipotency, is due only unto the true, only and eternal God creator and maker of all creatures. For all his works and judgements are right, commendable, holy and true without all manner of parcialitye, and specially for as much as he hath subdued and brought down the glorious and proud tyrants both of the spirituality and of the temporalty, and hath sent them to eternal damnation. And hath caused their wickedness and abomination also to come to light in this world, to the singular comfort of the faithful elect that were oppressed of them. And thus they cease not to give lawdes and thanks unto God, saying continually, Alleluia. But the smoke is the true oblation and the right sacrifice which the holy saints do offer in heaven everlastingly, and perform also upon earth in the holy church even until the latter day, I mean giving of thanks and acknowledging the goodness of God, as is before said. This oblation & sacrifice is made continually without ceasing with infinite and unspeakable joy, of all holy patriarchs, prophets, Apostles, mattirs, and of the whole heavenly fellowship, and of all them which ever from the beginning have pleased the lord God with faith, love, hope and obedience. But the manner and the ceremonies with the words reverence and joy which the holy and faithful elect do use, doth the holy scripture describe after the manner & capacity of men, in such wise as may be best understand and perceived of us. Amen, is as much as that God is the truth, & faithful in keeping of all his promises and words. And here may we learn that we should not name nor esteem the holy and faithful saints as princes and rulers of heaven, for as much as they name themselves but servants of God, and are no better, and that also not by merit and desert, but only by the grace and election of god. And also some are also greater and higher than other, as Abraham peraventure than Isaac, and joseph than Simeon, Peter than Philip, but that ought not curiously to be searched out of man. In heaven shall we see and know perfitly the cause and occasion of the judgement of God, but not in this life.   

The text.  ¶ And I heard the voice of much people even as the voice of many waters: and as the voice of strong tho●dringes, saying: Alleluia. For the Lord our god omnipotent reigneth. Let us be glad and rejoice, and give honour to him: for the marriage of the lamb is come, and his wife made herself ready. And to her was granted, that she should be a● rayed with pure & goodly reins. For the reins is the righteousness of saints. And he said unto me, write, happy are they which are called unto the lambs supper. And he said unto me: these are the true sayings of God. And I tell at his feet, to worship him. And he said unto me: see thou do it not. For I am thy fellow servant, and one of thy brethren, even of them that have the testimony of jesus. Whorship God. For the testimony of jesus is the spirit of prophecy. 
This may be understand of the holy & faithful saints upon earth, which after the manifest & joyful preaching of the gospel as much as is possible, in the whole world (when as both jews and Turks shall become christian) shall praise & thank the almighty God for such singular grace and mercy, which hath hitherto been hindered & kept down with such force and violence by Antichrist. As than shall the glory & praise of god increase in the christian church, which is the kingdom of Christ: And, thorough the gospel, promised unto Christ the bridegroom▪ which church as a faithful and dear beloved spouse which here in this world, loveth & honoureth Christ as much as she can, shall be filled and satisfied with all goodness in eternal bliss and salvation. The silken array, is the innocency of life in this world, thorough the grace of Christ, and in heaven it is the immortal glorification of body & soul. For than shall man be right blessed when as he shall be fully satisfied in god thorough Christ with abundance & plenteousness of all benefits and goodness which can be desired or wished. That same is the everlasting supper of the marriage of Christ wherewith Christ shall honour his elect, & make them blessed. And in all this which john seeth in this vision, it is said also unto him, that all these things, visions & revelations came unto him from God, & to the honour of God, which he as a true & faithful minister should further with all diligence. But as john would have worshipped the parson of the angel which spoke unto him, the angel would in no wise suffer him, like as no saint neither in heaven nor in earth will suffer any such thing nor take it upon them nor yet in good worth. For god only must be worshipped, from whom only all goodness cometh, and must be desired and looked for of him only. The angels will be taken & esteemed for nothing else but for brethren, friends & fellow servants of y● only one common & general lord, & fellows withal them that believe in Christ & are ready for his sake unto all goodness, & to suffer all manner of things even unto death But this is the right, perfit and sure wisdom, which the worldly wise do not know, neither desire nor regard.   

The text.  ¶ And I saw heaven open, and behold, a white horse: and he that sat upon him was called faithful and true, & in righteousness did judge & make barrel. His eyes were as a frame of fire: and on his head were many crowns: & he had a name written, that noman knew but he himself. And he was clothed with a vesture dypt in blood, and his name is called the word of God. And the warriors which were in heaven, followed him upon white horses, clothed with white & pure reins: and out of his mouth went out a sharp two edged sword, that with it he should smite the heathen. And he shall rule them with a rod of iron, and he trod the winefat of fierceness and wrath of almighty God. And hath on his vesture & on his thigh a name written: King of Kings, and Lord of Lords. 
The spirit of God must speak with men after the manner of men, if he should be understand. And therefore he describeth the majesty of Christ, even after the majesty of an Emperor. For the high powers are wont to be honoured even as Christ is here described with his honour, laud and name. For he is the word of God, wherewith this S. john beginneth his gospel, and whereby all things are made: which is also God and man the object of faith, that is to say the thing whereunto the faith of all elect hath her respect: And he is also the righteous judge over all that ever is in heaven or in earth which hath a fyerye and burning zeal and hate against all wicked which contemn and despise his word, but crowneth all the godly and faithful with the crown of his righteousness. His name is unknown unto all the world, the truth whereof he would not express before Pilate, and yet truth & god's word is all one thing. This righteousness of Christ is signified by the sword, although the word of God also doth pierce thorough the inward heart and mind of the faithful as it is written in the four to the hebrews. But here the sword is taken for the righteousness in gods kingdom wherewith Christ ruleth the kingdom which his father hath given him for his heritage, as David saith. For like as he hath joy in everlasting bliss with his wariers & host that follow him, even so doth he press and tread down all the wicked with eternal damnation, before whom also he trod the press until his vesture was bloody: But they took it for a mock and a foolish yeast, as it was unto the jews a slander. But yet their knees must bow unto him, not only the angels and men in heaven and earth, but also they that are in hell shall be trodden of him with the wrath of God almighty. For without doubt he is the king of all kings and lord of all lords.   

The text.  ¶ And I saw an Angel stand such son, and he cried with a loud voice, saying to all the fowls that fly by the mids of heaven: come and gather yourselves together unto the supper of the great God, that ye may eat the flesh of kings, and the flesh of ●ye captains, and the flesh of mighty men, and the flesh of horses, and of them that sit on them, and the flesh of all free ●●● and bond men and of small and great. And I saw the beast, and the kings of the earth, and their warriors gathered together to make battle against him that sat on the horse, and against his soldiers. And the beast was taken, and with him that false prophet that wrought miracles before him, with which he deceived them that received the beasts mark, and them that worshipped his image. These both were cast into a pond of fire burning with brimstone: and the remnant were slain with the sword of him that sat upon the horse, which sword proceeded out of his mouth▪ and all the fowls were fulfilled with their flesh. 
Like as Chryst maketh a supper unto his children and servants in heaven, even so doth he also, being the son of righteousness make a supper unto the devils & to all dampened souls. In everlasting supper of all bitterness & unblessydnes whereof they may eat and be partakers altogether. And there is than, desperation, hate, envy, wrath and murmuring against God, and all kinds of evil which are signified by corporal things according to our capacity, and after such wise as men may be most moved thereby that they must of necessity mark and consider it. And it is to be noted that S. john seeth these gests of the devil in hell, that they are the destroyer's of the world, tyrants of all manner of degrees, the beast with ii horns, the dragon & false prophet, all enemies of gods truth, religion and of all manner of godliness, oppressors of the innocent friends of God. To be short, all they which bear the mark & token of the dragon & of the beast, which is infidelity & misbelief in Christ, like as faith in the crucified Christ is the sure mark and token of all the elect. These unfaithful must live eternally in the pond of fire, and they shall be ponisshed & vexed painfully with unspeakable sorrow and heaviness, even the devil & his servants together. And although some come out of this life with the sword without faith, yet their damnation did begin here, & shall continue everlastingly.    

¶ The twenty Chapter.  

The text.  ¶ And I saw an Angel come down from heaven, having the kaye of the bottomless pit, and a great chain in his hand. And he took the dragon that old serpent, which is the devil and Satanas, & he bound him a thousand years: & cast him into y● bottomless pit, & he bound him, and set a seal on him, that he should deceive the people no more, till the thousand years were fulfilled. And after that he must be loced for a little season. 
THis chapter may be taken, as it were, for a rehearsal of the visions & revelations that were before mentioned. And by the way it describeth again the honour and majesty of Christ, of god's word, and the power of the holy gospel, and the benefits of Christ, & addeth thereunto the last judgement of the dead which shall die ii deaths. This angel that cometh from heaven is Christ which should come in to this world as was promised unto the first man in the beginning of the world that he should tread the old serpent upon the head. Which is nothing else, but that he should take his power from him which the just and righteous God hath suffered him to exercise against man for the sin of the first disobedience and transgression. Which power Satan hath always exercised and practised with all wicked disobeyed and diverse errors, and specially with idolatry, after the which do follow blindness and all manner of sins. This power hath Christ mightily and with force taken from Satan the devil, thorough his righteousness and humbleness even until the cross, satisfying for all the pride, transgression, disobedience and unfaithfulness of Adam and Eue. And thus he hath bound him with the chain of his well deserved power, that is to say, hath hindered him of his proud tyranny & shameful wicked power against the faithful elect of god. This band should endure a thousand years that is to say, a long time, namely even the time of the right Christian faith, which after the saying of the old fathers should endure for ii thousand years, but it is uncertain from what time, men should begin to teken these years, & that the faith in this time, should be sore assaulted, which hath always been at this point even in the time of the Jews in the old testament and among gods own people hath sometime increased and sometime fallen & dedecaied. And according thereunto might Satan exercise his power at some time more than at another. And thus thorough Christ, Satan is always bond unto the right faithful. But when the faith decayeth and goeth backward, and the falsehood, desceite and disobedience of man increaseth, so that god's word is more and more contemned and forsaken, than doth Satan's power increase again (as it hath oft come to pass) that he may deceive the people, the heathen, the unfaithful again, and so use his power and tyranny again as long as there is lack and want of true faith in this world.   

The text.  ¶ And I saw seats, and they sat upon them, and judgement was given unto them: and I saw the souls of them that were beheaded for the witnesses of jesus, and for the word of God: which had not worshipped the beast: nether his image, neither had taken his mark upon their foreheads, or on their hands: and they lived, and reigned with Christ a. M. year: but the other of the dead men lived not again, until the thousand year were finished. This is that first resurrection. Blessed and holy is he, that hath part in the first resurrection: For on such shall the second death have no power, but they shallbe the priests of God and of Christ, and shall reign with him a thousand years. 
The seats to judge Satan and his company, are appointed of Christ unto the holy apostles and unto other elect, the souls of them which for the lambs sake were beheaded, that is to say, after divers manners and fashions put to death for the gospels sake, which would not make any oblations unto idols nor false gods, nor would not worship the beast, that is to say Antichrist, nor would not fear nor honour his image, but did manfully fight for the holy gospel and for the true doctrine and religion of the Apostles. All these shall have seats in the kingdom of Christ to judge the whole company and court of Satan, and to convince them of their wickedness, blasphemies and damnable errors, which shallbe open and manifest unto the world thorough the gospel. And this their condemnation being openly and manifestly known, and their godless tyranny, shall▪ be their death, from the which they shall not rise up again till a thousand years be past. This manifest judgement, victory and honour obtained with Christ, is unto them the first resurrection, namely a great honour and felicity, not only in heaven with Christ but also upon earth in the kingdom of Christ, which he hath upon earth with his spirit in the congregation of the holy elect. And they are happy and blessed, and their life is everlasting both in the heavenly company, and also in the holy church & congregation of the faithful & godly souls upon earth. For they are the most dear beloved & the most acceptable and of highest reputation with Christ the lord and king of heaven as right priests and ministers ought to be among us, and they shall rule and reign with Christ unto the end of the world until the last day of the latter judgement, and in the second resurrection, and until the last and eternal judgement of the wicked and damned blasphemers.   

The text.  ¶ And when the thousand years are e●pi●ed, Satan shallbe loosed out of his preson, and shall go out to beceave the people, which are in the four quarters of the earth, Gog and Magog, together them together to battle, whose number is as y● sand of the see: & they went up in the plain of y● earth: and compassed the centes of the saints about, & the beloved city. And fire came down from God out of heaven, and devoured them, and the devil that deceived them was, cast into a lake of fire and brimstone, where the beast and the false prophet shallbe tormented day and night for ever more. 
A little time before the last day, shall Satan obtain power again till the end of the world, and shall exercise and practise it, and shall work with the wicked and ungodly in the whole world, according to his nature & wickedness. And he shall styrte his wicked army & warriors Gog and Magog, of whom the Prophets do much speak. And they are the great and infinite number of the enemies of God, of the holy doctrine of the gospel, and of all holy congregations of true and faithful Christians, which are called and are in deed the very true jerusalem, which dwell upon earth as citizens of a fortunate, holy, quiet and honourable city and communalty. Against this holy city and communalty shall sathan fight a new battle, with his army and men of war, with all his power, might and wickedness, and shall attempt and go about to overcome them & to deceive them, and to make them to forsake the truth of God, and shall work all means to destroy souls: And this shall he do in the whole world. He shall spare no labour to compass about, and to besiege, not the stony city of jerusalem in jewry, but (as it is said before) the holy christendom upon earth, the city of the faithful citizens, namely the godly elect. But the grace and mercy of God toward his beloved, and the promise of Christ toward his church, is greater and stronger than the wickedness and power of Gog and Magog, the wicked warrieiss against Christ, which shall consume them with fire, even as he did strike Senacharibs army upon an hundredth thousand, and four score and .v. thousand in one night through one of his angels, and brought them into ashes with the fire of God's vengeance and righteous judgement. And even upon that shall follow the general judgement of God, by the which the devil with all his host & company shall be thrown into everlasting pain & damnation, which is resembled unto a lake & grave of fire and brimstone, in the which the dragon, the beast & all false prophets shallbe tormented day and night, that is to say, perpetually without end. And that shall be the second death.   

The text.  And I saw a great white seat and him that sat on it, from whose face fled away both the earth and heaven, & their place was no more found. And I saw the dead, both great and small stand before God. And the books were opened & another book was opened, which is the book of life, and the dead were judged of those things which were written in the books according to their deeds: and the sea gave up her dead which were in her, and death & hell delivered up the dead which were in them: & they were judged every man according to his deeds. And death and hell were cast into the lake of fire. This is the second death. And whosoever was not found written in the book of life, was cast into the lake of fire. 
The great, general, righteous, most just and last judgement of God when as the whole world shallbe judged, is here described by the great and whit stool. Which shall be grievous, heavy and intolerable, unto the rebellious, disobedient, wicked and obstinate contemners of Gods holy word, the everlasting gospel of Christ. But it shall be joyful, sweet, pleasant, delectable, welcome and acceptable as most heartily desired and looked for unto the godly, faithful, humble, & elcte of God. The judge upon the stool is our saviour jesus Christ, dreadful and fearful unto all the world & unto such earthly men which have set their mark, end, love, hope & felicity upon the earth, & in those things wherein the world delighteth, as are fleshly lusts, pride of life, & all wickedness & lack of love both toward god & the neighbour. And therefore the earth, signifieth that men that dwell upon the earth & the devils which remain in earth, in the air (which is also called heaven) which are thrust out of their places & habitations, & no more found therein, but in the place & habitation which the just judgement & omnipotency of God hath prepared for them in the earth that is most wide & distant from the kingdom of heaven. Unto this dreadful and terrible judgement of God shall come & stand before the judgement seat of God and Christ, all those which were dead, both masters and servants, great and small, high and low, mighty and unmyghtie, men and women, young and old, none except.  
Than shall the hearts, consciences, thoughts and secrets of all men be opened and disclosed: not only unto them which shall and must than knowledge themselves guilty and worthy of eternal damnation, but also unto the other. For as than shall all wickedness of the conscience be open, evident and manifest: For they shall accuse and condemn themselves, without any cloak or excuse, when as they shall behold all men, and shall read with perfit understanding and with fear and trembling the other great book of god's righteousness and equity, of his warnings, doctrine, instructions and threatenings which they have had sufficiently in this world every one in their time thorough gods merciful and fatherly provision and sending, but they have utterly contemned and despised them with all the righteousness & godliness that they have taught. And they would nothing regard nor esteem the holy word of God, which was given unto the world in the holy scripture for a perfit rule and square: but they would never credit nor believe it, but rashly against their own conscience have refused and contemned it. And therefore shall they be wiped out of the register book of the faithful and of them which shall live perpetually with God and withal his peculiar elect in eternal joy & bliss. And thus they shall remain continually in the eternal indignation of God, in everlasting hate, envy & most painful torments and great impatience and continual sorrow, in so much that their eternal death shall also be with corporal pain and torment of the body even with the whole fellowship of the devil, and that without any end or ceasing. This judgement and heavy day shall no man be able to escape and avoid, whether he be consumed in the earth, in the fire or in the see. For all this standeth in the hand of the almighty power of God, which with one word, will and commandment made all elements, heaven and earth and all that is therein. And where he sayeth that the hell should give up her dead: understand thereby (as in many other places of holy scripture) the graves in the earth, or wheresoever they be, out of the which the dead shall rise up and they that shall be than alive (as S. Paul saith) shall be changed in a short space, in the twinkling of an eye, to stand together before the judgement seat of God with them which shall be judged to everlasting life or death. But every one of them which shall appear and shall know themselves manifestly, shall judge themselves according as they have done, after or against the will of God, in faith or infidelity, in love or contempt of god, in the fear of God or in security, after the lusts of the flesh, righteously and unrightuouslye. For there shall no colour, craft, lies, dissimulation, violence, might, anger or respect of parson's avail or help, but every man shall there be judged according to his works. And thus shall hell with all such that belong unto it & shall be damned, be nothing else but a fiery lake, a terrible and heavy state of damnation, ordained and prepared of all the misery, sorrow, wickedness and evil that can be thought or imagined. This is the second death, the reward punishment and recompense of all them which are not found written in the book of life, which shall remain perpetually with Christ in heaven (with all the holy angels and elect) in the joyful, perfect and eternal bliss and fruition of all the grace and goodness that is prepared of God and of Christ our heavenly king for all faithful believers. But this is incomprehensible unto all reason, wit and sense of man, only to consider it generally: as S. Austen saith, salvation is a state wherein is all perfyghtnes abundantly of all those things that are good and to be desired either in heaven or in earth, whereunto God of his mercy will help and bring us.    

¶ The xxi Chapter.  

The text.  And I saw a new heaven and a new earth For the first heaven, and the first earth were vanished away, & there was no more See. And I john saw that holy city, new jerusalem come down from God out of heaven, prepared as a bride garnished for her husband. And I hard a great voice out of heaven, saying: behold, the tabernacle of God is with men, & he will dwell with them. And they shallbe his people, & God himself shallbe with them, and be their God. 
Now from this place forth, the holy Apostle and evangelist S. john describeth the salvation of all such as are elect, their state, and the kingdom of heaven, and finally the everlasting bliss, whereof he wrote somewhat in the fift chapter, but here he writeth more plainly, plentuosly and largely of it. As concerning the new heaven and new earth, after what manner they shall be, it is no place here to dispute or to contend much about it.  
The testimony of the holy apostle S. Peter and of S. john in this place is sufficient for us: S. Peter in the third chapter of his second Epistle saith (as john doth here) that thorough the word of God whereby heaven and earth are created and made, shall there be a new heaven and a new earth again: which the faithful elect shall well see, which had rather believe the word of God than all the weak and deceivable reason of the philosophers, which have taken in hand to dispute and discuss such things but little to the purpose. But S. Paul dyscusseth the matter with one word, saying: we shallbe always with the lord, in that same state where Christ our lord the everlasting king is, namely, with all them which shall be saved, both angels and souls, and also withal those men which did rise and went up to heaven with Christ. This is certain that like as thorough the sin of Adam, this world is corrupt and infect and the earth also with weeds and unprofitable things, which hinder and hurt the pleasant and good fruits which might serve and be profitable unto the world: and the see likewise with her unquietness and raging, doth much harm: so shall the earth and water no more be, but altogether with out fault like as mankind shall likewise be without any manner of fault in perfit joy, pleasure and bliss. Even so, I say, shall the whole earth be garnished after such a sort, that it may be a very paradise, without any manner of labour that the blessed shall wish to line upon it, but that they are in their country in heaven. The same heaven which was made with one word, may likewise be prepared of God with one word for the whole and persyte bliss of the faithful elect. Let us content and satisfy ourselves with this▪ in this doubt and disputation which can not be comprehended nor discussed with any reason of man. But the holy city that john saw, is nothing else but the state of all the faithful elect in eternal and full salvation without any manner of imperfection, with abundance of all goodness, where nothing more can be desired, and with sure and quiet possession of all heavenly treasures, in the sight and fruition of God the highest and the only goodness and felicity, as he can give himself to be enjoyed, and that most lovingly, most commfortably and most blissedly unto all treatures of knowledge and understanding. And that thorough the clear and blessed glass of the excellent holy and exceeding blessed manhood of Christ, the king of all honour and bliss unto all faithful elect. Whose blessed and sacred body and soul united and knit in one with the holy godhead, is a perfit and a clear glass, wherein his most pleasant glorified manhood may be beholden. In which glass all the blessed saints, that is to say, all that are saved do behold and have the perfit fruition of all that goodness, which the Lord God is in himself: and of all benefits that he will give unto all his creatures everlastingly. This glass is signified by the tabernacle of God, wherein God will abide and remain with man, with all grace and loving kindness, and that in the new jerusalem, which is builded altogether of most precious stones, of the blessed friends of God, in whom God hath a pleasure and a delight to dwell and to remain and to deal and distribute his joy, felicity, and bliss, unto the faithful elect. For jerusalem is not the miserable and wretched city of the Jews, which is called jerusalem, and jebus, and I can not tell with how many more names beside, which was so oft overthrown for the rebellion and disobedience of their citizens, and for that they forsook God, in the which city the blind, proud, froward and obstynace jews do fix and set all their hope and felicity, where they hope and desire to be lords and to reign over all men with their Messiah whom they vainly (being grossly deceived) do look and gape for: but it is that jerusalem, which is neither heavenly nor earthly, but a spiritual jerusalem, a general fellowship and brotherhood of all faithful servants of God, which have a right christian faith, and a perfit love thoroughly furnished with all good and holy works, the bonds and limits whereof are thorout the whole compass of the earth, wheresoever the Lord God is rightly known and truly served after his own will, expressed in his word. So that there are iii manner of Ierusalems. But saint john speaketh in this place, of the heavenly and new city of those which are blessed in God, which city is in heaven, prepared of God and made ready of Christ the bridegroom of all faithful, for them, his spouse. Which spouse is garnished, not of herself, but of God with all heavenly graces and virtues, and with the ornaments of all perfection. In this city of the heavenly and eternal jerusalem, shall the lord God in Christ dwell, as it were with and among his people and dear beloved spouse and well garnished or flourishing bride, with most high joy and delight and endless bliss and felicity.   

The text.  And God shall wipe away all tears from their eyes. And there shallbe no more death nether sorrow, neither crying, nether shall there be any more pain, for the old things are gone. And he that sat upon the seat, said: behold, I make all things new. And he said unto me: Writ, for these words are faithful and true. And he said unto me: it is done, I am Alpha and Omega, the beginning and the end, I will give to him that is a thirst, of the well of the water of life, free. He that overcometh, shall inherit all things, and I willbe his God, and he shallbe my son. 
How and what this bliss shall be can no man express. But what things shall not be there, that doth he declare. First there shall be no tears: For there shall no manner of adversity, trouble or vexation, happen unto any man. There is also no manner of decay nor weakness, neither of the body nor of the soul, no manner of sickness nor infirmity of complexions, no bodily hurt nor affliction, no dread nor fear of death, no heavy nor grievous temptation, no lack of any thing, no myschanuce, no weeping, nor wailing, nor pain, smart nor impediment. For in the state of bliss and salvation, is no thought nor sorrow to be taken for any of these things. For the first and original occasion of all these miseries (the sin of Adam and Eve for whose sake the world was created,) is altogether past, and utterly ceased, ended and finished together with death and the devil, thorough the righteousness of our saviour Christ. Thorough the which righteousness all mankind, so many as are faithful, is reconciled unto God for evermore. Thus hath Christ sitting upon the stool of his kingdom and glory, ordained all things new. This must be steadfastly confessed and believed of all faithful christians, as an infallible truth, & therefore it is god's commandment that it should be written for an everlasting remembrance, for an wholesome doctrine and consolation, that all men should believe the truth, and so believing obtain bliss and salvation. For this is the end of all things, the bliss and salvation of mankind in God, which will declare and distribute his glory, mercy and loving kindness, unto them which he hath chosen from everlasting unto his honour and glory: which is the beginning and end of all things that are, ever were, or ever shall be. Unto all them which in this vale of misery did thirst after righteousness and after the glory of god, unto them will the grace and favourable mercy of God give the living well and fountain of all goodness, and the eternal springing flood of refreshment unto salvation, and to perpetual joy and felicity in God. But these gifts and rewards must be obtained with much labour and travel, yet not properly as desert or merit: for such great everlasting reward, the highest goodness and felicity, can not be purchased with any labour or travel of man, but it must be obtained and enherited of and by the free grace and mercy of God. Unto them all, which shall be thus eternally blessed, shall Christ the spouse & bride groom of the church, be their jesus and saviour, and also their God, and their perfit satisfaction? in such manner and wise, that they shall be as his dear children and loving sons, and he (Christ) shall be their father, brother, God and their everlasting king and captain.   

The text.  ¶ But the fearful and unbelieving, and the abominable, and murderers, and whormongers, and sorcerers, and idolaters, and all liars shall have their part in the lake which burneth with fire and brimstone, which is the second death. 
Here followeth now also the contrary part, what Christ the judge shall ordain and make with them, which in this world were fearful and cruel unto all godly, humble, and lowly men: hiche have hurt and noyed all men: which never would credit nor believe the holy gospel, the holy scripture, the everlasting word of God: which have handled and dealt abominably against all kind and nature and against all love: which even against their natural kind, of very set purpose have been murderers, and shedders of innocent blood: which have defiled and stained the natural state ordained of God, with filthy unchasteness. And have practised sorcery and witchcraft, contrary to the honour and law of god, not without making some band or covenanut with the wicked spirit the arch nemny of God, whom they have served, and obeyed his pleasure and commandment in setting up of chapels and altars, in serving, honouring, worshipping, praying unto, and calling upon false gods (under the name of saints) whom they have sought far and near, to make their oblations unto them, against whom the holy prophets have always cried out, against the false teachers, false prophets, and false apostles. Theirs and all other liars and wicked doers part shall be in eternal damnation, where nothing is but sorrow, angwishe weeping and wailing, heaviness, distress, delpaite with everlasting contempt and hatred of God. All which is the second death, unto the which men do come thorough these forenamed sins and blasphemies committed in the world without repentance or amendment. For the first death is the corporal death of the body laid upon all men of almighty God by reason of sin.   

The text.  ¶ And there came unto me one of the seven Angels which had y● seven vials full of the seven last plagues: and talked with me, saying: come hither, I will show ●hee the bride the lambs wife. And he carried me away in the spirit to a great and an high mountain, and he showed me the great city holy jerusalem, descending out of heaven from God having the brightness of God. And her shining was like unto a stone most precious, even like a jasper, clear as Christ all: and had walls great and high, and had twelve gates and at the gates twelve Angels: and names written, which are the names of the twelve tribes of Israel: on the East part three gates, and on the northside three gates, and towards the south three gates, and from the west three gates, and the wall of the city had twelve foundations: and in them the twelve names of the lambs xii apostles. 
Christ is the angel of the great council, which thorough his angels that serve him worketh and bringeth to pass the ordinances of God with punishments and plagues of the wicked and unfaithful, which do hinder and let his ordinances. The reward doth he pay himself. For he himself is the reward and the crown of the blessed. This Christ our lord and saviour talketh here with john his beloved, and of a special trust and love towards him, he showeth him his spouse and wife, and nameth her the lambs wife, but it is the christian church, the fellowship of all saints and holy elect. This christian church is in ii manner of states. In the first state she is mylitant ever striving, and fighting, ever in warfare, assaulted with much trouble and vexation, sorrowful, unperfect, and ever waxing and increasing. And in the other state she is triumphant, victorious, ever triumphing, quiet, free, without care or sorrow for any vexation, perfit, heavenly, blessed, and everlasting. Of both these states for certain few properties the earthly jerusalem the city of the jews is set for a figure, comparison, example and counterpane. Which jerusalem of the jews, lieth upon an hill, hath xii gates and great high walls, and lieth on high toward the whole land round about on every behalf. Of the which they that will know more, may read josephus which writeth largely thereof. Now here speaketh Christ of the spiritual jerusalem in her double state. It lieth also high for as much as it is highly endued with god's grace and glorious gifts, for whose sake almighty God sent his only begotten sun upon earth to cleanse and to make her pure, to build her, to beautify and to garnish her, and to make her glorious, even for an everlasting kingdom, and for a dear beloved spouse for himself. This city is great, for it reacheth unto all the ends and coasts of the world, and it is also holy, for it is sanctified with the holy and blessed presence of Christ, with his precious heart blood, which was shed in the highest love and obedience toward god and mankind, and that washeth a way the sins of all the world, in that are all the faithful purged & cleansed. This descending of the heavenly city jerusalem or holy christian church signifieth the common fellowship and participation of the church triumphant that reygnyth in victory, with the church militant, that contyneweth and remaineth in battle and warfare. For they both are one church, divided and sundered in ii only in this world by reason of the tyme. For that church, which is now militant and lieth in warfare upon earth, shall shortly be in heaven victorious and triumphant. This church both upon earth and in heaven hath one godly glory, & all honour, virtue, praise, might, and bliss cometh unto her from God. The light of this church, is the most precious stone, namely upon earth, faith with love, and in heaven truth and salvation in Christ. The walls which defend, preserve, and keep this city, is the faith and belief in the holy word of god, by the which the faithful believers are kept and preserved. The xii gates may we take and understand for the xii articles of the holy Christian faith, upon the gates, the xii. apostles, or patriarchs, or prophets which have their glorious and holy names not only written in heaven, above all other holy saints, but also upon earth in the militant or warrefaring chutch. These gates of the articles are well and orderly set and appointed, of the father, of the sun, of the holy ghost, of the grace and reward of redemption. The xii foundations of these walls, may be taken for the books of the old and new testament, upon the which the wall of the christian church, the holy faith (which is but one both of the Christians of the old and of the new testament, both of the prophets and of the Apostles) is and aught to be founded and grounded. And where as the Apostles are here more named than the prophets, it is done for this purpose, for as much as thorough the Apostles the doctrine of the prophets, and the gospel promised in the prophets was spread abroad and published in the whose wide world: which gospel the prophets did preach and write only unto the children of Israel, and to their neighbours the people next about them of the land of Israel, and again because the apostles were witnesses in their own parsons of the slaying and death of the lamb.   

The text.  ¶ And be that talked with me, had a golden reed to measure the city with all, and the gates thereof and the wall thereof. And the city was built four square, and the length was as large as the breadth, and he measured the city with the reed twelve ●● furlongs: and the length and the breadth, & the height of it, were equal. And he measured the wall thereof, an cxliiii. c●bytes: the measure that the angel had, was after the measure that man useth. And the building of the wall of it was of jasper. And the city was pure gold, like unto clear glass, and the foundations of the wall of the city were garnished with all manner of precious stones. The first foundation was jaspis, the second sapphire, the third a Calcedony, the fourth an emerald, the fift Sardonic, the syrie Sardoes, the seventh Crysolite, the eight Beral, the ninth a Topas, the tenth a Chrisoprasos, the eleeventh a jaciute, the twelve than Am●chist. 
In the xliiii of ezechiel and likewise in zachary do we read of the mystery of this holy city, which is here described as though it should be measured how long, how broad and how high it were: But it is done of Christ after the manner of a vision, and as it were in a mystery. For Christ knoweth his church well enough and all which are the rin or belong thereunto. The golden reed is as it were a golden met wonde and it signifieth the right square of the holy scripture which only declareth and showeth certainly and truly what is right or crooked, well or amiss in the religion, and doctrine, ceremonies, and discipline of the church. And where as the city lieth four square, it signifieth the four quarters of the world, in the which the almighty God hath always had his peculiar elect, faithful followers and observers of the true love of God and of the neighbour, wherein consisteth the law and the prophets, and also the commandment of Christ the saviour of the whole world. The length is from the east to the west, the breadth is from the north to the south, and the height is even from the earth to the heaven. So that heaven and earth and the whole church both triumphant in heaven & militant upon earth are full of the glory of God, of the power and kingdom of Christ, which the father gave him when as he did set him at his right hand, in the most high honour, glory and bliss for a mirror unto all faithful and holy elect. An hundredth and xliiii is a full and a perfit number even xii times xii And it signifieth all perfection of the grace of God the holy ghost, and of all true and perfit virtues which true faith only preserveth and maketh good, and perfect, and also acceptable unto God. The true faith and belief which hath always been preached and preserved in the holy church, as well by the Israelites as by the Christians, standeth marked thorough the holy ghost in the holy scripture. And there are as many precious stones therein as are holy doctrines and examples by the which the state of christendom, the christian religion, the church of God, the holy jerusalem is builded. This ●●●ie is builded of pure gold. For faith can not be with our fervent love, which is compared unto gold which is not also without putenes of an innocent and godly life, which is signified by the glass. Now of the comparison of the xii precious stones with the xii articles of the faith, many things might be written and said, which I leave unto them that be learned to consider, for as much as in effect there is nothing wanting, and the holy ghost hath set forth and opened the understanding of them in no place of the holy scripture more plainly.   

The text.  The twelve gates were twelve pearls, every gate was of one pearl, and the street of the city was pure gold, as thorough shining glass. And ● saw no temple therein. For the Lord God almighty and the lamb are the temple of it, and the city hath no need of the son nether of y● moan to lighten it. For y● brightness o● God did light it & y● lamb was the light of it. And the people, which are saved shall walk in the light of it. And the kings of the ear●● shall bring their glory (and honour) unto it. And the gates of it are not shut by ●ay▪ For there shallbe no night there. And into ●t shall they bring the glory and honour of the nations. And there shall enter into i● none unclean thing, nether whatsoever worketh abomination or maketh lies: but they only which are written in the lambs book of ly●e. 
Hereby ma●e it well be perceived, that this vision, and the building of this city▪ must and ought all to be understand spiritually after the manner & custom of the prophets. For there can be found no pearls so great, & again men can not make walls & gates with pearls, and specially where as he speaketh of one pearl. In all streets is nothing seen but pure gold of love, and of pureness and cl●anesse of life. He that hath not that▪ is none of them that may dwell in the christen●●t●● nor that may be admitted to b● a citizen in that heavenly fellowship In the temple at jerusalem was a bodily▪ and an exterior temple and altar with the p●●esthode of the jews▪ like as the tabernacle of Moses permitted also unto the jews as long as they dwelled in the land, else should there no corporal nor exterior God's service have been done. But for as much as the city of the faithful, the golden jerusalem, reacheth unto all people, nations, and lands, and that almighty God will no more of the jewish sacrifices, but will much rather be honoured and worshipped in spirit and truth, and requireth of all faithful, the sacrifice of thanks giving, for the salvation which God hath prepared for us thorough Christ, which is our priest, altar and sacrifice altogether, therefore in the christian congregation we need no such temple of stone, wood, nor of gold. A faithful, loving & a thanckeful heart and mind, is a good and a right temple unto the lord. Only the lord God is the tempell whereunto we should turn, as oft as we will pray and give thanks unto God. He only can hear us, help us, and save us: all goodness cometh of him only, and therefore all honour, praise, and thanks giving pertaineth unto him only. But God doth all this unto us only thorough the innocent lamb, which only washeth away the sins of the world, and was offered up for us, & with his righteousness and innocency hath made full satisfaction for all the sins of the elect. This lamb is the Sun of righteousness without any manner of blemish, which no man can see in the Moon, which sometime waxeth and sometime minisheth. And therefore the christian church and the heavenly jerusalem, hath light enough and sufficient, of Christ, which is the light of the world, as he saith. And he is also the brightness of God, so far as it pleased God the father that we should know thorough Christ. And for this cause, there can be no sack of light and truth, of grace and help in the wh●le church. But if in this church here beneath which is the militant and warrefaring church, there be any darkness, it is by reason that the word of God is kept down, and by reason that Christ is not taken of some, for the same that he is: but they are none of the right church. Notwithstande Christ shineth bright, and burneth also, in the hearts of the faithful. And in that light which Christ is, do all people walk, which shall be saved. For the holy christian faith, was preached by this holy man's S. john's time, and grew, and increased in all lands and nations of the whole earth. And the kings also of the heathen were called and received of Christ, & endued with high benefits & with great grace, so long as they did retain & keep the gospel and the doctrine of the Bible & maintained constantly the true faith in gods holy word. So long as the gates of the christian articles do stand open: so long doth the light and day of the christian religion, doctrine and wisdom continue. And so long as this faith remaineth and faileth not: so long shall no error hurt the christian church nor yet obscure or darken it. To the faith of the which articles, as they were preached by the apostles, all nations, even the heathen, were easily brought and alured, for they were manifest by the gospel and proved evidently by the word of God. But as soon as men would go beyond that rule & square, and so have gone about to set up new articles of the faith in their counsels, without and beside the word of God, and that both unnecessary and against all reason, than could the true faith no more increase, but from time to time as the multitude of their new articles did increase, even so did this true faith diminish and decay, and so became the christendom (as we do see, the more petty) less & less, & the burden of ceremonies more & more till they waxed intolerable. As are the articles of auricular and ear confession, of purgatory, of superstitious fasting, of the primac● of the bishop of Rome, of the elevation and adoration of the sacrament of the body and blood of Christ, of the invocation of saints, of worshipping of images. All the which with other like, have brought great offence and slander unto the christian church, and have been a great occasion of the ruin and fall of many unfaithful. In to this holy church, shall no unclean thing enter: for true faith and love shall prevent & avoid all manner of evil, and the blood of the lamble shall purge, cleanse and wash away all manner of ●ynnes. And in like manner also, all that is abomination unto the lord, as idolatry, abominable blasphemies, & forged lies, & false doctrine shall have no place in the right church. For unto the right holy church, which is known only unto God, and invisible upon earth, do only the elect children of God pertain, whose names are written in heaven in the book of the living.    

¶ The xxii Chapter.  

The text.  ¶ And he showed me a pure river of water of life, clear as Christ all: proceeding out of the seat of God, and of the lamb. In the mids of the street of it, and of e●her ●yde of y● river was their wood of life: which bore twelve manner of fruits: & gave fruit every month and y●●eues of the wood served to heal the people with al. And there shallbe no more cu●se, but the seat of God and the lamb shallbe in it: and his servants shall serve him. And they shall see his face, & his name shallbe in their foreheads. And there shallbe no night there, and they need no candle nether light of the sun: for the Lord giveth them light, and they shall reign for evermore. 
CHrist openeth unto john his dear beloved disciple, the secret mysteries of the kingdom of heaven, & expoundeth the visions of the other prophets, as far forth as is requisite & necessary for the christian doctrine. And thus john seeth here a pure river of water, very clear, which is the holy scripture, the word of god, the doctrine of Christ, & the holy gospel of our salvation. That same is clear unto all them that have a pure heart & mind, not defiled nor blemished with transitory love & care of the world, nor with any temptations of the flesh. This holy doctrine proceedeth & cometh out from the holy spirit of god, and of Christ. For he is one God with the father & the son. He is the seat of glory, of omnipotency & of the godhead. He proceedeth out from the wellspring of all wisdom grace & mercy, and floweth through the mids of all streets of Christ's church, which is the city of god & of the lamb. And of both sides of the river do stand glorious & beautiful trees of life which receive their increase, their leaves and fruit, of the moisture of the river. And these trees are the holy fathers, of the faithful christian church, of the old & new testament, which by their faith, and by their understanding and reading of the holy scripture, of the law, of the prophets, and of the gospel, have lived, taught and wrought very fruitfully in the holy city of the church, and have brought forth twelve manner of fruits, that is to say many fruits, and have served god without ceasing with much fruit and profit in right and true good wo●kes and virtuous exercises. The leaves, fruit and sap of these holy trees, were very wholesome and sovereign, as were also the fruits of the disciples, of the prophets and apostles. For the holy bishops and preachers of God's word, did make repentance, faithful, holy, and christian people (by their preaching, reaching, writing, prayers, and christian example of life) of them which were before very heathen. And in this church, there is no cursed fruit, and no meat is unclean unto the faithful: For they shall receive and enjoy all manner of fruits and meats with thanks giving, and with all temperateness and measure. Neither shall the holy ghost be extingwysshed in the holy church of God, but he shall provide ministers of God, and shall encourage and comfort them with his aid and assistance, that they shall profit, go forward, and proceed fruitfully in all goodness, and thorough true faith, they shall know the face of God, & his gracious and merciful will and pleasure in this militant & warrfaring church: but in the heavenly jerusalem they shall know him face to face, even as he is, and shall laud and praise him everlastingly. And these ministers and servants of God, shall not be ashamed to knowledge and to confess the name of god, the christian faith & the holy gospel. They shall bear about, preach and glorify the name of Christ openly, with joy, delight and pleasure. And neither Sun, nor Moon shall help or add any thing to this clear and bright day of god's knowledge, for the spirit of God shall do all together. And the blessed souls in heaven have their Sun, and Moon, the glass of the godhead, the excellent beauty of the glorified and exalted manhood of Christ, whereby they shall reign in bliss for evermore.   

The text.  ¶ And be said unto me: these sayings are faithful and true. And the Lord God of saints and prophets sent his angel to show unto his servants, the things which must shortly be fulfilled. Behold, I come shortly. Happy is he that keepeth the saying of the Prophecy of this book. I am john which saw these things, and heard them. And when I had heard, & seen, I fell down to worship before y● feet of the angel which showed me these things. And he said unto me: s● thou ●● it not, for I am thy fellow servant, & the fellow servant of ●hy brethren the prophets, and of them which keep the sayings of this book. But worship God. 
Christ speaketh unto john, and giveth witness and testimony unto this book of Revelation of secret mysteries, that all which is written in this book is certain and true, and not to be contemned and taken as any trifle or fable. For this book was ordained of God to be spoken (thorough an angel) unto john, that he should write it, and should leave it behind him in the faithful and holy church of Christ. Even the same god which revealed unto other holy prophets and men of God things that were to come the very same God hath now sent his angel, & given him in commission to open & reveal unto john these visions and prophecies of things to come, which should happen, come to pass & be fulfilled very shortly, that is to say, they should shortly begin, & so happen and come to pass one after another until they be all fulfilled. Behold with certain things will I come very shortly. The coming of Christ is prophesied unto us after such sort & form, that we should carfully & diligently wait for it continually, like as true & faithful servants do wait & watch upon the returning of their masters, & do never sleep, as Christ teacheth in the gospel. And because this book should not be contemned nor lightly esteemed in the christian church, therefore Christ sayeth by his messenger and angel, that he is happy, that is to say, he is the servant of God, and pleaseth the Lord well and shall be partaker of grace and salvation, which believeth this book▪ & taketh all things that are written therein for true & holy, and esteemeth the prophecies of this book, which are many and diverse, no less than other holy books of the prophets and evangelists, & other holy prophecies. And where as he saith▪ I am john, it is as much to say as thus, if ye believe my preaching of Christ in other matters, because I am the same john which was conversant and lived with Christ, than believe me in this book also, because of the visions, sights and sayings, which I have seen & heard myself, and have written in this book. And I know also and am assured that this angel was an holy angel, and therefore I, for fear and reverence, would have worshipped him as a servant and minister of God, and I did also worship him, and fell down at his feet to worship him, that I might seem to show thankfulness unto him for the infinite benefit and grace, that he revealed and opened unto me such high and holy secret mysteries. But he would not accept and receive such honour and worship at my hands, nor was not content therewith, whereby I am taught that I should utterly honour and worship none, but only the almighty God. And although the nature and dignity of angels be higher than the state and dignity of man, yet by the reason of the manhood of Christ, and by the reason of the salvation of mankind thorough Christ, the nature of man is exalted above all angels. And therefore from hence forth the angel will not be higher esteemed than as a fellow servant of all men unto the lord. And likewise our saviour Christ nameth himself a fellow brother of his disciples, and that also after the resurrection. And also the angel nameth john in this place, a brother and fellow of the apostles, only for this book, and showeth how acceptable they are unto the lord, (namely reputed even as the brethren of Christ) which do esteem this book and believe the words which are written therein. And therefore no man ought to esteem this book lightly, nor to contemn it, for as much as in many places it teacheth the mysteries of Christ very evidently. Although in diverse things prophesied in this book which have not yet been seen to be fulfilled (because they concern this time of ours, the latter time) it is somewhat dark and obscure.   

The text.  ¶ And he said unto me: seal not the sayings of the prophecy of this book. For y● time is at hand. He that doth evil, let him do evil still: and he which is filthy, let him be filthy still: and he that is righteous, let him be more righteous: and he that is holy, let him be more holy. And behold, I come shortly, and my reward is with me, to give every man according as his deeds shady. I am Alpha and Omega, the beginning and the end: the first and the last. Blessed are they that do his commandments, that their power may be in the tree of life: and may enter in thorough the gates into the city. For without shallbe dogs and enchanters, and whoremongers, and murcherers, and idolaters, and whosoever loveth or maketh leasings. 
In the old testament before the coming of Christ, the Prophets were partly commanded to seal their prophecies: for like as the fulfilling of such things as were prophesied and promised was fat of, even so might many divers opinions be among the interpreters. But here in this place, the angel commandeth john that he should not seal the book, for as much as such matters as are prophesied therein should be fulfilled very shortly. As it is evident that diverse of them were fulfilled immediately, yea even the great and notable vision of the subversion and destruction of the city of jerusalem and of the death and banishment of the jews, was already fulfilled: for the which cause he did prophesy nothing of it, but of diverse other things which were yet to come, he did prophecy. And therefore also after this book he wrote his holy gospel, of the godhead of jesus Christ, against certain heretics. And therefore he saith, the time is at hand, for the which cause men must suffer the wicked to work according unto their wickedness, for they shall not practise it long. Men must suffer the wicked jews and heathen (which so wilfully and maliciously do noye and persecute the faithful christians) to take their pleasure. Let the false apostles, heretics and hypocrites, which pretend great holiness, although they be shamefully defiled as well inwardly as out wardlye, let them remain defiled and wicked, it shall shortly have an end, the judgement of God hangeth over their heads. But he that doth well and rightly needeth not to fear the judgement and coming of Christ. He that is holy thorough true faith and love toward Christ, the same desireth earnestly from day to day the coming of Christ unto the last and general judgement. And as soon as he seeth any of those tokens happen, which have any likelihood of the approchinge of the end of the world, and which should come to pass before, than he lifteth up his head and sigheth and wisheth for the coming of Christ most desierously, that he might be soon rid and delivered from the myserp and wretchedness of this world. But now, thou john, mark and take good heed, I will come shortly and bring the reward with me for all them that have laboured and done either good or evil. For, the tyrants and workers of iniquity will I punish with distress & plagues, and all other blasphemers likewise. I am the beginning of all things, I have created the world, because I am the word by the which God hath created all things. And I am also the end, for the last day shall be my day, when as I shall come to judge the quick and the dead. They perform and do gods commandments, which in true faith and love endeavour themselves with all diligence to do the will and pleasure of God with holy works & virtuous exercises, & whensoever they have any trouble or a oversite, than they call and pray unto god for grace and mercy for Christ's sake, whose righteousness they take for the oblation and ransom for their sins, offering up unto him the sacrifice of thanksgiving with a true and perfit faith in the mercy of God thorough Christ jesus. Such true faithful men, are like unto a fruitful tree that beginneth to bud out, which in due time bringeth forth much fruit. And such true faithful believers can only enter, thorough faith, into the Christian church here upon earth, and when the time cometh, they shall also enter in to the heavenly church. But the unfaithful do show and declare also their fruits, of all wickedness and fleshly lusts, wherein they defile themselves even like swine, and become shameless in their sins like very dogs. For the which cause they can not enter in to the right christian church and congregation, neither sorcerers, enchanters, whoremongers, murderers, worshippers of idols nor any such as make lies of malice and of an evil conscience.   

The text.  ¶ I jesus sent mine angel, to testify unto you these things in the congregations. I am the rote and the generation of David, and the bright morning star●e: And the spirit and the bride say, come. And let him that heareth, say also: come. And let him that is a thirst, come. And let whosoever will, take of the water of life, free. 
Like as almighty God saith unto Moses, I am the God of thy fathers▪ etc. even so saith the angel here in the person of Christ by the inspiration of Christ's spirit, that this prophecy was opened and revealed even of Christ himself, thorough the angel, unto holy john, and therefore all men ought to credit and believe all these sights, visions and revelations: And they ought also to be proponed and preached unto the congregations for their edifying, that the faithful may take diligent heed, and beware of the terrible and shameful perils, dangers, and evils which shall prevail in the christian church, and shortly arise and begin, as is already happened, and shall daily be fulfilled more and more one after another, as is before said. But now how Christ is y●●oole of David, mark this well, for as much as for his sake, David's kingdom was preserved, and his posterity also was preserved in the extreme and troublesome afflictions of the jewish nation, until such time as Christ our lord & sautout was borne of the stock and progeny of David. For not withstanding all the sins wherewith David disposed God, and did, in manner, greater and more heinous sins than Saul did, yet could he use the help of no nother thing faving only of faith in the promise of God, which assured and promised him, that Christ the lord and promised Mess●as, should be borne of his seed, wherein he might well rejoice both for himself and also for all his posterity, other Kings and Lords. And therefore our lord & saviour Christ is the too●e and generation of David, by reason of his manhood: but concerning his godhead he hath an unknown rising up and beginning, and an unknown coming forth of an everlasting birth. And likewise Christ according to his manhood is a bright morning star, which should draw and allure the eyes of all men unto him as unto the rising up unto bliss and unto all salvation. All this, is the voice of Christ▪ the bridegroom. And now followeth the voice and desire of the bride and spouse which out of a true faith, and an hearty desire and zeal, in all faithful and elect, desireth and wisheth after the second coming of Christ unto the latter judgement, and so consequently to enjoy the participation of the blessed and perfit kingdom in heaven with all faithful elect, both with body and soul. For all the elect children of God do hunger and thirst after the honour and glory of Christ in the kingdom of heaven, as well they that are upon earth, as they that are already in heaven▪ for they wish and desire in their spirit the fulfilling of gods will and pleasure, whereunto with all humbleness and submission they do utterly submit their will, for they know that his will is best and most perfit. And this desire and wish of the faithful elect▪ pleaseth God well. And although he will not heat them at such time as they desire, even at the very same Moment, yet he doth promise unto them his gracious aid and mercy in the mean time, which he will doubtless perform. And all, of mere grace and mercy without any manner of desert.   

The text.  ¶ I testify unto every man that heareth the words of the prophecy of this book: if any man shall add unto these things. God shall add unto him the plagues that are written in this book. And if any man shall minish of the works of this prophecy. God shall take away his patre out of the dooke of life, and out of the holy ●●●●e, and from the things which are written in this book. He which testifieth these things, saith: be it. I come qu●●ly: Amen. Even so, come Lord jesus. The grace of our Lord jesus Christ be with you all: Amen. 
In this place, first after the speaking of Christ, and again after the speaking of the holy bride, and of the christian church, may the holy Apostle S. john speak these words in his own parson, as he did in the beginning of the book, to warn and exhort all men there by, that no man add any thing unto this book (as a new vision) no more than to any other book of holy scripture, nor take any thing there from, as though any thing might be mysunderstande therein, and so refused as unholy and not good. For God will not suffer any such thing to be unpunished nor unaduenged: this is the very intent & meaning of these words. And therefore such men do amiss and sin very greatly, which do refuse this whole book, as though it were not authentical, where as it is evident that it hath been always song and read in the holy church from the beginning to the end. Now are those books called apocrypha, and unautenticall, which men might well read out of the church privately by themselves, but not in the church and congregation. Nor it is not lawful to confirm and maintain any manner of doctrine, concerning our faith and religion by the authority of any such unautenticall books, except it were in all points conformable unto other holy scriptures. And now that, that followeth here after, where as he sayeth, he which testifieth these things, saith. etc. These words may be referred unto that, that goeth before, where Christ speaketh of the calling of the bride. Even the same Christ sayeth here at the last end again: yea I come without doubt, take no thought nor think it not long, the time is not long unto me, which am that I am, Amen, that is to say, without any doubt. After this doth holy S. john conclude and end this book after the manner of the apostles, desiring earnestly the coming of the kingdom of Christ▪ very quickly, as all faithful Christians do. The grace of our Lord jesus Christ be with all faithful elect Christians which shall be until the end of the world, and specially with them which read this book with faith and an holy Christian desire and mind.  
Amen.    
¶ The end of the Revelation of S. john thus briefly expounded by the servant of Christ Leo Jude, a minister in the church of Tigury, and translated out of the high Duche by Edmonde Alen.