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¶ A sermon of Iohn Chrisostome, patriarche of Constantynople, of pacience, and ye ende of this world:
¶ A sermon of John Chrysostom, patriarch of Constantinople, of patience, and you end of this world:
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of the seconde commynge of the Lord: & of the euerlasting ioyes of the iuste, and paines of the euill.
of the seconde coming of the Lord: & of the everlasting Joys of the just, and pains of the evil.
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Translated oute of greke into latin by Iohn Theophilus, and oute of Latin into Englyshe by T.S.
Translated out of greek into latin by John Theophilus, and out of Latin into English by T.S.
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THe life of the iust, trulye, is excellent.
THe life of the just, truly, is excellent.
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But howe doeth it florishe, but by pacience? Loue it, my brother, as the mother of strēgth.
But how doth it flourish, but by patience? Love it, my brother, as the mother of strength.
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For the Psalme-writer doth admonyshe the saying. Hope thou in the Lorde and kepe his VVaye.
For the Psalmist does admonish the saying. Hope thou in the Lord and keep his VVaye.
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And Paul to the ende that thou mightest kepe this vertue sayth:
And Paul to the end that thou Mightest keep this virtue say:
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Tribulacion bringeth pacience. The whiche if thou exercyse, thou shalt fynd ye spryng of all goodnesse, whyche is hope, and hope maketh not ashamed. Tribulation brings patience. The which if thou exercise, thou shalt find you spring of all Goodness, which is hope, and hope makes not ashamed.
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Holde the styll in the Lorde, and abyde pacyently upon him. Hold the still in the Lord, and abide patiently upon him.
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For euen therby shalt thou verely fynde a thynge that is not to be highly estemed.
For even thereby shalt thou verily find a thing that is not to be highly esteemed.
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And he shal geue the thy hertes desire. And he shall give the thy herts desire.
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What is more blessed then this man, which, as his owne, hathe the welwyllynge eares, of so greate a kynge? Who desyreth not to haue the Iudge to gyue eare,
What is more blessed then this man, which, as his own, hath the welwyllynge ears, of so great a King? Who desireth not to have the Judge to gyve ear,
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and to shewe him fauoure? My brother, thou arte the work mā of vertue. Christ hath hyred the into his vyneyard.
and to show him favour? My brother, thou art the work man of virtue. christ hath hired thee into his Vineyard.
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Whyles yu hast tyme worke goodnes. Giue care to Paule whyche sayeth.
Whiles thou hast time work Goodness. Give care to Paul which Saith.
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VVatsoeuer a man sovveth, that shall he reape Sowe in the spirite, that thou mayest reape euerlastynge lyfe. VVatsoeuer a man Soweth, that shall he reap Sow in the Spirit, that thou Mayest reap everlasting life.
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For he yt soweth in ye flesshe shall of the fleshe reape corrupcion. And herken vnto an other admonisher which saith.
For he that Soweth in you Flesh shall of the Flesh reap corruption. And harken unto an other admonisher which Says.
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SoVVe unto the righteousnesse, and reape the fruites of VVeldoyng. Be not wery of thy labour: Sow unto the righteousness, and reap the fruits of Welldoing. Be not weary of thy labour:
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for there is hope of haruest, and time of gatherīg. For wher as appoynted games are, there are rewardes:
for there is hope of harvest, and time of gathering. For where as appointed games Are, there Are rewards:
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where battailes, there are honours gottē: where fight, there is ye crown of vyctorie. Haue an eye vnto these thynges, and harnesse thy selfe vnto pacyence.
where battles, there Are honours got: where fight, there is the crown of victory. Have an eye unto these things, and harness thy self unto patience.
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Let hym alwayes sownde in thyne eares, whiche crieth with ye saintes.
Let him always sound in thine ears, which cries with you Saints.
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Be strōg, let thine hert be of good comfort, and VVayte thou styll for the Lorde. Prepare thy workes: husbonde thy feelde. Thy lyfe is the feelde. Be strong, let thine heart be of good Comfort, and Wait thou still for the Lord. Prepare thy works: husband thy field. Thy life is the field.
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Take a good matthooke, I meane the olde and newe testament: make an hedge aboute thy grounde with thornes, that is, with doctryne, prayer, and fastynge.
Take a good matthooke, I mean the old and new Testament: make an hedge about thy ground with thorns, that is, with Doctrine, prayer, and fasting.
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If yu haue thys hedge, the beaste that is the Deuyl shal not breake into ye.
If thou have this hedge, the beast that is the devil shall not break into you.
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Till thy soule as a good vineyarde.
Till thy soul as a good vineyard.
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And as the keapers of vyneyardes do clap their handes, and crye out wyth their voyce,
And as the keapers of Vineyards do clap their hands, and cry out with their voice,
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and with suche noyses they dryue away such as do pryuily lurcke to spoyle them,
and with such noises they drive away such as do pryuily lurcke to spoil them,
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euen so do yu crye in prayer, make noyse with singyng of psalmes, and thou shalt dryue awaye the euyll best, the foxe, that is to say the deuyll.
even so do thou cry in prayer, make noise with singing of psalms, and thou shalt drive away the evil best, the fox, that is to say the Devil.
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Of the whiche beste the scripture speaketh. Get you the foxes. &c. Take good heede alwayes of the enemye.
Of the which best the scripture speaks. Get you the foxes. etc. Take good heed always of the enemy.
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If he doth shote at thy herte with vnlaweful lust, if he with his darte doth cast his fylthye thoughtes in to thy mynde, caste forthe agaynste him the shelde of fayth, turne agaynst hym the helmet of hope, take to thee ye sword of ye spirite, whiche is the word of God.
If he does shote At thy heart with unlawful lust, if he with his dart does cast his filthy thoughts in to thy mind, cast forth against him the shield of faith, turn against him the helmet of hope, take to thee the sword of the Spirit, which is the word of God.
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And when thou art so harnessed abid thine enemye. Be not faynte herted in the batell.
And when thou art so harnessed Abided thine enemy. Be not faint herted in the battle.
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But in all pointes be sober, and say, His thoughtes are not VnknoVVen to us. Be ioyfull alwayes: as it is wrytten.
But in all points be Sobrium, and say, His thoughts Are not Unknown to us. Be joyful always: as it is written.
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Let your softnes be knoVVen unto all men. Let the feare of God lyghten in thy hert. Let your softness be known unto all men. Let the Fear of God lighten in thy heart.
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Be not a cowardlye souldiour, be not fearfull, & a slowe workmā, fle not from the crown of victorie.
Be not a cowardly soldier, be not fearful, & a slow workman, fle not from the crown of victory.
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Life is short, but the iudgement is longe. Lokyng vnto this, speake vnto thin owne herte and say with ye blessed prophet.
Life is short, but the judgement is long. Looking unto this, speak unto thin own heart and say with you blessed Prophet.
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Be stronge, and let thy hert be of good cōfort, & VVaite thou styll for the Lorde. Be strong, and let thy heart be of good Comfort, & Wait thou still for the Lord.
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Folowe Dauid and with one cast of a stone ouerthrow thyne enemye. The Aungelles are aboute the, as the beholders of thy lyfe: Follow David and with one cast of a stone overthrow thine enemy. The Angels Are about thee, as the beholders of thy life:
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Vue are made (sayeth he) a gasynge stocke, to the VVorld, and to the Aungelles, and to men. Vue Are made (Saith he) a gazing stock, to the World, and to the Angels, and to men.
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If they shall se that thou ouercommest, they shall reioyce in thy good worke, but if they shal se the to be ouercome, they shall departfull sad,
If they shall see that thou overcomest, they shall rejoice in thy good work, but if they shall see thee to be overcome, they shall departfull sad,
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nether shall they be able to loke vpon the, but the deuils shal mocke the. Therfore take for thy sworde the feare of of God.
neither shall they be able to look upon thee, but the Devils shall mock thee. Therefore take for thy sword the Fear of of God.
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For the feare of God is a two edged sworde, cuttyng awaye all euyll lustes. Take vnto the therefore alwayes the feare of God.
For the Fear of God is a two edged sword, cutting away all evil lusts. Take unto the Therefore always the Fear of God.
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And remembre continually that same last daye, whē the heauens shalbe destroyed wyth fire, and ye elementes shall melte away with heate, but the earthe and ye workes that are in it shall be burnt vp. And Remember continually that same last day, when the heavens shall destroyed with fire, and you elements shall melt away with heat, but the earth and you works that Are in it shall be burned up.
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When the sterres shall fall downe as leaues. The Sunne & Moone shall be made darke, and shall not gyue their lyght.
When the Stars shall fallen down as leaves. The Sun & Moon shall be made dark, and shall not gyve their Light.
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When the Sonne of God shalbe openly shewed, and shall come down from the heauen vp on the earth,
When the Son of God shall openly showed, and shall come down from the heaven up on the earth,
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& the powers of the heauens shall be moued.
& the Powers of the heavens shall be moved.
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When Aungelles shall passe hyther and thyther, ye sowndes of the trompettes shall come, fire shal burne before him,
When Angels shall pass hither and thither, you sounds of the trumpets shall come, fire shall burn before him,
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and runnyng vp and downe shall burne vp the whole worlde. In the compasse aboute hym shall be a myghtye tempest.
and running up and down shall burn up the Whole world. In the compass about him shall be a mighty tempest.
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There shalbe earthquakes, and lyghtninges, such as neuer were before, nether yet are vnto thys daye.
There shall earthquakes, and lyghtninges, such as never were before, neither yet Are unto this day.
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In so muche that the verye powers of heauen shall be smytten wyth great feare.
In so much that the very Powers of heaven shall be smitten with great Fear.
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Therfore, my brother, what manner parsones oughte we to be then? What feare, what deadly dread shall come vpon vs? Remembre howe that the Israelites coulde not in the wyldernesse abyde the clowde and darcknesse,
Therefore, my brother, what manner parsons ought we to be then? What Fear, what deadly dread shall come upon us? remember how that the Israelites could not in the Wilderness abide the cloud and darkness,
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and the voyce of GOD speakynge out of the myddest of the fire, but caused that he shulde not speake vnto theym,
and the voice of GOD speaking out of the midst of the fire, but caused that he should not speak unto them,
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neyther were they able to abyde hym, when he yet hydde moche of his maiesty,
neither were they able to abide him, when he yet hid much of his majesty,
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yea though yt he neither came down to them in anger, nor yet spake angrily vnto them.
yea though that he neither Come down to them in anger, nor yet spoke angrily unto them.
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Gyue eare therfore my brother, yf they wer not able to abyde his commyng whiche comforted theym,
Gyve ear Therefore my brother, if they were not able to abide his coming which comforted them,
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when as neyther the heauens burning were destroyed, neither the erth nor ye thynges that are in it were burned vp,
when as neither the heavens burning were destroyed, neither the earth nor the things that Are in it were burned up,
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whē there was none that blewe anye suche trompet, as that trompet shal soūde, whē it shal raise vp al them that haue sleapte sithens the begynnynge of the world,
when there was none that blew any such trumpet, as that trumpet shall sound, when it shall raise up all them that have sleapte since the beginning of the world,
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neither did the fire burne the world, neither yet happened there thē any of those fear full thinges whiche shall come.
neither did the fire burn the world, neither yet happened there them any of those Fear full things which shall come.
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What shall we do, when he shal come downe with suche anger & wrath as is intollerable,
What shall we do, when he shall come down with such anger & wrath as is intolerable,
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& shall syt vpon the seate of his glorye, and shal call before him ye whole earth frō the risyng of the sunne to the goyng downe therof:
& shall fit upon the seat of his glory, and shall call before him you Whole earth from the rising of the sun to the going down thereof:
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and from all the endes of the earth, that he may iudge his people, & gyue vnto euery one of them accordynge to his workes.
and from all the ends of the earth, that he may judge his people, & gyve unto every one of them according to his works.
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Alas what maner parsons ought we to be, whē we shal stād vpnaked, & vnclothed, to be broughte before his iudgemēt seate. Ah, wo is me.
Alas what manner parsons ought we to be, when we shall stand vpnaked, & unclothed, to be brought before his judgement seat. Ah, woe is me.
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Where is then our coloured hipocrisie, & where is then yt might of the fleshe? where is the beawtye which is bothe disceitfull and vnprofitable? where is then the swetnes of mans voice? where becommeth then shameles and vnshamefased pratyng? where is the araye of garmentes? where is thē the pleasure of synne, which is in dede vncleane and filthie? where are they then whiche drynke theyr wyne with theyr tabours and instrumentes of musyke and do not loke vpon the workes of GOD? where is then the contempt of those men, whiche do nowe lyue wythoute feare? where are then ye fine pleasures and nyce tendernesse? 〈 ◊ 〉 al thinges are passed away,
Where is then our coloured hypocrisy, & where is then that might of the Flesh? where is the beauty which is both disceitfull and unprofitable? where is then the sweetness of men voice? where becomes then shameless and vnshamefased prating? where is the array of garments? where is them the pleasure of sin, which is in deed unclean and filthy? where Are they then which drink their wine with their tabours and Instruments of music and do not look upon the works of GOD? where is then the contempt of those men, which do now live without Fear? where Are then you fine pleasures and Nicaenae tenderness? 〈 ◊ 〉 all things Are passed away,
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and are dissolued euen as the enfected aire.
and Are dissolved even as the enfected air.
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Where is thē the gredy desyre of monye and ryches, and the vnmercyfulnesse whiche alwayes folowethe it? where is then that cruel pride which doth horribly hate all mē,
Where is them the greedy desire of money and riches, and the vnmercyfulnesse which always Followeth it? where is then that cruel pride which does horribly hate all men,
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and semeth vnto it selfe to be somewhat? Where is then the vnprofytable and vayne glorye of men? where is then myghte,
and Seemeth unto it self to be somewhat? Where is then the unprofitable and vain glory of men? where is then might,
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and tyrannye? where then is Kynge? where is Prynce? where is Duke? where then are these proude Rulers, whiche by reason of theyr riches do contempne God? Then when they shal perceiue that this was spoken of them.
and tyranny? where then is King? where is Prince? where is Duke? where then Are these proud Rulers, which by reason of their riches do contemn God? Then when they shall perceive that this was spoken of them.
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They meruayled, they were astonyed, and sodenlye caste downe, feare came vpon them, they are troubled, feare toke thē. They marveled, they were astonied, and suddenly cast down, Fear Come upon them, they Are troubled, Fear took them.
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There shalbe sorowes as are the sorowes of a womā that trauaileth, they shalbe torne in peeces wt a mightie spirite.
There shall sorrows as Are the sorrows of a woman that Travaileth, they shall torn in Pieces with a mighty Spirit.
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But where is the wisdome of ye wise? where be their new inuenciōs? Wo, wo to thē? They are moued oute of their place, they are caste downe euen as a droncken man,
But where is the Wisdom of the wise? where be their new Inventions? Woe, woe to them? They Are moved out of their place, they Are cast down even as a drunken man,
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and all their wisedome is swalowed vp.
and all their Wisdom is swallowed up.
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Where is the wise? Where is ye scrybe? where is the raker of treasure together of thys vayne worlde? My brother, wey with thy selfe what maner of parsons we shalbe when we must giue an accōpt of those thinges whych we haue done, aswell greate thynges as small. Where is the wise? Where is the scribe? where is the raker of treasure together of this vain world? My brother, weigh with thy self what manner of parsons we shall when we must give an account of those things which we have done, aswell great things as small.
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For vntyll suche tyme as we haue iustly satisfyced yt iuste iudgemente, in what condicion shall we be? And howe carefull shall we be, that we maye fynde fauour before him? But what maner of ioye shal come vpō vs, whiche are set a parte vpon the righthād of God? In what case shall we be then,
For until such time as we have justly satisfyced that just judgement, in what condition shall we be? And how careful shall we be, that we may find favour before him? But what manner of joy shall come upon us, which Are Set a part upon the Right hand of God? In what case shall we be then,
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when all ye saintes of God shall salute vs? Abraham shall salute the, Isaac, and Iacob, Moses, Noe, Iob, Dauid, and all the holy Prophetes, Apostles, and Martirs:
when all you Saints of God shall salute us? Abraham shall salute thee, Isaac, and Iacob, Moses, No, Job, David, and all the holy prophets, Apostles, and Martyrs:
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and all those righteous men which pleased God in the life of their fleshe:
and all those righteous men which pleased God in the life of their Flesh:
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and how many shalt thou heare there, & shalte maruayle at their lyfe, whom a litle before thou desirest but to see? They shal there come vnto the, beyng very glad for thy saluacion.
and how many shalt thou hear there, & shalt marvel At their life, whom a little before thou Desirest but to see? They shall there come unto thee, being very glad for thy salvation.
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Howe shal we then be inwardly moued? What vnspekable ioye shall yt be, when the kinge in his gracyous good moode shall saye vnto them that be on his ryght hande.
Howe shall we then be inwardly moved? What vnspekable joy shall that be, when the King in his gracious good mood shall say unto them that be on his right hand.
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Come ye children of my father, & possesse the kingdome, whiche is prepared for you frome the begynnyng of the worlde. Come you children of my father, & possess the Kingdom, which is prepared for you from the beginning of the world.
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Then shalte thou my brother receyue that most gloryous kyngdome, and the princely crowne of glorye of the hande of the Lorde,
Then shalt thou my brother receive that most glorious Kingdom, and the princely crown of glory of the hand of the Lord,
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& from thence forthe shalte thou raigne with Christ.
& from thence forth shalt thou Reign with christ.
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Then shalte yu receiue for thine enherytaunce those euerlastyng goodes which God hath prepared for thē that loue him.
Then shalt thou receive for thine inheritance those everlasting goods which God hath prepared for them that love him.
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Then euer afterward shalte thou be without carefulnes, & without al feare.
Then ever afterwards shalt thou be without carefulness, & without all Fear.
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Cōsider, my brother, what it is to raigne in heuen, for as we said before, yu shalt receyue ye crowne of glorye at the hand of ye Lord,
Cōsider, my brother, what it is to Reign in heaven, for as we said before, thou shalt receive you crown of glory At the hand of you Lord,
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and shalt frō thenceforth raigne wt Christ.
and shalt from thenceforth Reign with christ.
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••y with thy selfe my brother, what a thynge it is alwayes to beholde the face of God? What a lyght is in it:
••y with thy self my brother, what a thing it is always to behold the face of God? What a Light is in it:
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The Sunne shall neuer be thy day lyght, (as Esai said) & the lyght of the Moone shall neuer shine vnto the: The Sun shall never be thy day Light, (as Isaiah said) & the Light of the Moon shall never shine unto thee:
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but the Lord God shalbe thine euerlastyng lyght, and thy God shall be thy glorye. but the Lord God shall thine everlasting Light, and thy God shall be thy glory.
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Beholde my brother, what maner of ioyes are layed vp for them which feare ye Lord,
Behold my brother, what manner of Joys Are laid up for them which Fear you Lord,
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and whiche do kepe hys cōmaūdementes. Furthermore cast in thy mind my brother also the destruction of synners.
and which do keep his Commandments. Furthermore cast in thy mind my brother also the destruction of Sinners.
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When they shall be brought before the dredful iudgement seate, with howe great bashfulnesse shal they be amased before the iust iudge, When they shall be brought before the dreadful judgement seat, with how great bashfulness shall they be amazed before the just judge,
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when they shall not haue one worde to answere. Howe shall they be ashamed, whē the Lord shall speake vnto them in his wrathe,
when they shall not have one word to answer. Howe shall they be ashamed, when the Lord shall speak unto them in his wrath,
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and in his anger shal trouble thē, sayīg,
and in his anger shall trouble them, saying,
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Departe from me ye cursed into euerlastynge fire, whiche is prepared for the Deuil and his aungels. Depart from me you cursed into everlasting fire, which is prepared for the devil and his Angels.
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Alas, alas, in what affliction, and perplexitye shall their spirites be, when all shall maynely crye out? sayinge.
Alas, alas, in what affliction, and perplexity shall their spirits be, when all shall maynely cry out? saying.
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Let the synners be turned into hell, and all nacyons whiche do forget GOD. Let the Sinners be turned into hell, and all Nations which do forget GOD.
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Alas, alas, what a sorowful sōg shall they synge wryngyng their handes and sorowyng, whē they shalbe at the poynte to be ledde awaye, that they maye be cruelly punisshed for euer and euer? Alas,
Alas, alas, what a sorrowful song shall they sing wryngyng their hands and sorrowing, when they shall At the point to be led away, that they may be cruelly punished for ever and ever? Alas,
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alas, what a place is that, where there is wepyng & gnasshynge of teeth, whiche is called Hell, the whiche place the Deuil him selfe doeth horriblye feare? Alas what a fyre is that fire of Hell whiche shalbe neuer quenched oute? Alas, what a poyson worme is that that neuer ceasseth gnawynge? Alas how greuous are those vtter darknesses whiche contynue for euer? Alas what manner of mynysters are they whiche are appoynted to haue the ordrynge of the tormētes, whiche lackynge bothe mercye,
alas, what a place is that, where there is weeping & gnashing of teeth, which is called Hell, the which place the devil him self doth horribly Fear? Alas what a fire is that fire of Hell which shall never quenched out? Alas, what a poison worm is that that never ceaseth gnawing? Alas how grievous Are those utter Darknesses which continue for ever? Alas what manner of Ministers Are they which Are appointed to have the ordering of the torments, which lacking both mercy,
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and tender hert, do styl spitfully vpbrayde and beete? Then they whiche are punysshed shall crye strongly vnto the Lord,
and tender heart, do still spitfully upbraid and beet? Then they which Are punished shall cry strongly unto the Lord,
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and he shal not heare them.
and he shall not hear them.
cc pns31 vmb xx vvi pno32.
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Thē shal they knowe that al thynges that were in this lyfe were but vaine thinges,
Them shall they know that all things that were in this life were but vain things,
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and transitorie, and the thynges whiche they thoughte here to be swete, they fynde that they are more bitter thē any gal or poyson.
and transitory, and the things which they Thought Here to be sweet, they find that they Are more bitter them any Gall or poison.
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Where is then ye plesure of the fleshe, which is falsly so called? For there is no other pleasure, but to feare the Lord.
Where is then the pleasure of the Flesh, which is falsely so called? For there is no other pleasure, but to Fear the Lord.
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For it is ye true pleasure, for this doth in dede fyll the soule as wt luste and fatnes. For it is the true pleasure, for this does in deed fill the soul as with lust and fatness.
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Then shal they despaire of them selues, and of ye workes which they haue wrought. Then shal they confesse sayinge.
Then shall they despair of them selves, and of the works which they have wrought. Then shall they confess saying.
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Iust is the iudgement of God. Just is the judgement of God.
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Haue we herde these thynges, & wolde we not turne from our euill workes? And then it shal no thynge auayle them.
Have we herd these things, & would we not turn from our evil works? And then it shall no thing avail them.
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Alas wo is me, whiche beyng taken wt such synnes, as no man hath done the lyke, haue synned aboue the nūber of the sande,
Alas woe is me, which being taken with such Sins, as no man hath done the like, have sinned above the number of the sand,
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and am holden backe of them as if it were with many yron cheynes. I haue no hope that I shal loke vp into heuen.
and am held back of them as if it were with many iron chains. I have no hope that I shall look up into heaven.
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To whom then shall I flee, but vnto the thou mercifull? but vnto the whiche doest not remēber wronges?
To whom then shall I flee, but unto the thou merciful? but unto the which dost not Remember wrongs?
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HAue mercy vpon me o God after thy great mercye, and accordynge to the multitude of thy mercyes do away my iniquitie. Have mercy upon me oh God After thy great mercy, and according to the multitude of thy Mercies do away my iniquity.
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Wasshe me more from my synnes, and purge me from my wyckednes: for I knowe myne iniquitie, and my synne is euer agaynste me.
Wash me more from my Sins, and purge me from my wickedness: for I know mine iniquity, and my sin is ever against me.
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Agaynste the onely haue I synned, and I haue done euill in thy syght. Vnto the do I flee, for thy great mercy and thy goodnes.
Against the only have I sinned, and I have done evil in thy sight. Unto the do I flee, for thy great mercy and thy Goodness.
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I haue prouoked thee, and I do flee vnto thee, euen for thy very gentlenes to be entreated.
I have provoked thee, and I do flee unto thee, even for thy very gentleness to be entreated.
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I haue call the awaye, and I flee vnto thee, for thy greate goodnesse and thy gentlenesse.
I have call the away, and I flee unto thee, for thy great Goodness and thy gentleness.
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And I pray vnto thee, beseching thee, that thou wylte turne thy face from my synnes,
And I pray unto thee, beseeching thee, that thou wilt turn thy face from my Sins,
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and put awaye all my mysededes. Make in me a cleane herte O God, and renue a ryght spirite within me, for thy only names sake.
and put away all my mysededes. Make in me a clean heart Oh God, and renew a right Spirit within me, for thy only names sake.
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For I haue nothynge that I shulde offer vnto the, not one good work, no cleane herte,
For I have nothing that I should offer unto thee, not one good work, no clean heart,
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but trustynge in thy mercies I caste my selfe vppon thē:
but trusting in thy Mercies I cast my self upon them:
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That thou wylt worke, in me repentaunce, so that I fal not easyly agayne into sinne, That thou wilt work, in me Repentance, so that I fall not Easily again into sin,
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but frō this tyme forth I may serue the in holines and ryghteousnes all the dayes of my lyfe, forthine is the Kyngdome and Empire for euer and euer. So be it.
but from this time forth I may serve thee in holiness and righteousness all the days of my life, forthine is the Kingdom and Empire for ever and ever. So be it.
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I Beseche thee my brother which lokest for these thinges, that thou studye to be found cleane, and without spot, in peace.
I Beseech thee my brother which lokest for these things, that thou study to be found clean, and without spot, in peace.
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Yf anye euyll thoughte come vnto the, laye hold on this sworde:
If any evil Thought come unto thee, say hold on this sword:
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that is to say, thinke vp on the feare of GOD, and thou shalte cut downe all the power of the enemye.
that is to say, think up on the Fear of GOD, and thou shalt Cut down all the power of the enemy.
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Take vnto the also in steade of a trompet ye holye scriptures:
Take unto the also in stead of a trumpet you holy Scriptures:
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for as the trompette gathereth together the souldyours euen so the holy scriptures when they crye vnto vs, they gather together our thoughtes in the feare of the Lorde.
for as the trumpet gathereth together the Soldiers even so the holy Scriptures when they cry unto us, they gather together our thoughts in the Fear of the Lord.
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For oure thoughtes are as souldyours which do fyght the fielde agaīst the enemyes of the kynge. And agayne.
For our thoughts Are as Soldiers which do fight the field against the enemies of the King. And again.
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As the trompet that soūdeth in the tyme of battayle stirreth vp the corrage of the yonge men and them that fyght agaīst the enemyes,
As the trumpet that soundeth in the time of battle stirs up the courage of the young men and them that fight against the enemies,
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euen so the holye scriptures do styrre vp thy redynes, vnto that whiche is good, & make the manly agaynst euil affections.
even so the holy Scriptures do stir up thy readiness, unto that which is good, & make the manly against evil affections.
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Therfore my brother, asmuche as thou canste, compell thy selfe to be often occupied in them, that they maye gather together thy thoughtes, which the enemye doeth scater abrode by his wycked inuencions, suggestinge vnto the euyll lustes:
Therefore my brother, asmuch as thou Canst, compel thy self to be often occupied in them, that they may gather together thy thoughts, which the enemy doth scatter abroad by his wicked Inventions, suggestinge unto the evil lusts:
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eyther els some tymes sendyng vpon thee some troubles: either els nowe and then ministryng vnto thee wealth and securitie.
either Else Some times sending upon thee Some Troubles: either Else now and then ministering unto thee wealth and security.
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These thynges he worketh by his malyce and guyle, to thende that he myght turne man frō God.
These things he works by his malice and guile, to The end that he might turn man from God.
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For oftē tymes it chaūceth yt whē he can not wynne & ouercome a mā through lustes,
For often times it chanceth that when he can not win & overcome a man through lusts,
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then afterwarde he wyll brynge vnto him temptacions, to darcken the mynd, that he may afterward fynde ye same more apte for his purpose, to the ende that he may then sowe in to it suche thinges as he listeth:
then afterward he will bring unto him temptations, to darken the mind, that he may afterwards find you same more apt for his purpose, to the end that he may then sow in to it such things as he lists:
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and he beginneth somtimes to moue man to thynke on this wise, and, as it were, to sweare.
and he begins sometimes to move man to think on this wise, and, as it were, to swear.
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That sythens the tyme that I begon to do good, I haue had verye euyll lucke.
That sythens the time that I begun to do good, I have had very evil luck.
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Let vs therfore do euyll yt good may come theron.
Let us Therefore do evil that good may come theron.
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Then yf a man be not foūd sober, he swaloweth him vp, euen as hel doth a lyuyng man.
Then if a man be not found Sobrium, he swalloweth him up, even as hell does a living man.
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But if he can not so ouercome him, then bryngeth he vnto him welthe and prosperytie,
But if he can not so overcome him, then bringeth he unto him wealth and prosperytie,
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& promoteth him, dryuing him therby into a deceite that is more greuous and haynouse thē any other affection is.
& promoteth him, driving him thereby into a deceit that is more grievous and haynouse them any other affection is.
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That is, that he maketh a man proude, & without feare. This draweth ye mynde into the deepe of fleshlye pleasures.
That is, that he makes a man proud, & without Fear. This draws you mind into the deep of fleshly pleasures.
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This maketh the mouth to blaspheme heuen. For it is written. They stretche forthe their mouthe agaynst heauen.
This makes the Mouth to Blaspheme heaven. For it is written. They stretch forth their Mouth against heaven.
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Thys causeth that a man knoweth not God, that he knoweth not hys own infirmitie, that he thinketh not of death and the daie of iudgement. This Causes that a man Knoweth not God, that he Knoweth not his own infirmity, that he Thinketh not of death and the day of judgement.
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This is the waye of all euils.
This is the Way of all evils.
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He ye delighteth to walke this waye, that is in the way of wealth and ease he shall come at length into the gates of deathe.
He the delights to walk this Way, that is in the Way of wealth and ease he shall come At length into the gates of death.
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This is the waye which ye lorde speaketh of. Brode and wide is ye way that leadeth to destruction.
This is the Way which you lord speaks of. Broad and wide is the Way that leads to destruction.
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Lo, my brother, nowe hast thou herd for what cause the enemye doth studye to brynge vnto vs somtyme prosperitie, somtymes aduersitye.
Lo, my brother, now hast thou heard for what cause the enemy does study to bring unto us sometime Prosperity, sometimes adversity.
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For as he fyndeth the mans mynde affected whiche stryueth agaynst him, euen so doeth he wt his euils appoynte his armye agaynste him.
For as he findeth the men mind affected which stryueth against him, even so doth he with his evils appoint his army against him.
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Therfore my brother be sober and take hede and gyue thy selfe alwayes to readyng, that it may teach the,
Therefore my brother be Sobrium and take heed and gyve thy self always to reading, that it may teach thee,
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how thou oughtest to auoide the snares of the enemie, and to obtaine euerlastynge lyfe.
how thou Ought to avoid the snares of the enemy, and to obtain everlasting life.
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For the Readynge of holy Scriptures doth make the wandrynge wytte to stande stedfaste, and doeth gyue vnto it the knowledge of God.
For the Reading of holy Scriptures does make the wandering wit to stand steadfast, and doth gyve unto it the knowledge of God.
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Hearest thou nowe (my brother) that he getteth the knowledge of God, whiche with an earnest mynde gyueth diligence to ye holye Scriptures? Therefore, my brother, do not lyghtlye esteme thy soule,
Hearst thou now (my brother) that he gets the knowledge of God, which with an earnest mind gyveth diligence to you holy Scriptures? Therefore, my brother, do not lightly esteem thy soul,
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but be diligent in readynge, and in prayers:
but be diligent in reading, and in Prayers:
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that light may be gyuen vnto thy mynde, & thou maiest be made a perfecte and whole man, wantynge nothyng in any poynte.
that Light may be given unto thy mind, & thou Mayest be made a perfect and Whole man, wanting nothing in any point.
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Let other men glory in kepyng the companye of great men, of Prynces & Kynges.
Let other men glory in keeping the company of great men, of Princes & Kings.
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But do thou glorye before the Aungels of God, speakyng vnto God, and vnto the holye Goste, by the holy Scriptures.
But doe thou glory before the Angels of God, speaking unto God, and unto the holy Ghost, by the holy Scriptures.
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For he that speaketh vnto the by them, is the holy Goste.
For he that speaks unto thee by them, is the holy Ghost.
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Gyue dylygence therfore yt thou contynually watche to the readyng of the holy scriptures, and to prayer.
Gyve diligence Therefore that thou continually watch to the reading of the holy Scriptures, and to prayer.
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For as often as thou there through kepest companye with God, so often are thy soule, body and sprite sanctified & halowed.
For as often as thou there through Keepest company with God, so often Are thy soul, body and sprite sanctified & hallowed.
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Be sure therfore of thys, brother, that when thou happenest vpō them thou art halowed. Gyue diligence therfore yt thou often gyue heede vnto them.
Be sure Therefore of this, brother, that when thou happenest upon them thou art hallowed. Gyve diligence Therefore that thou often gyve heed unto them.
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And though thy handes haue no leysure, yet praye in thy mynde.
And though thy hands have no leisure, yet pray in thy mind.
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For blessed Anne the mother of ye prophete Samuel, dyd praye & her lyppes onely dyd moue:
For blessed Anne the mother of the Prophet Samuel, did pray & her lips only did move:
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and her prayer entered into the eares of the Lorde of Sobaoth, and the thynge that she asked was graūted vnto her.
and her prayer entered into the ears of the Lord of Sabbath, and the thing that she asked was granted unto her.
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Therfore my brother, although thy handes be not at leisure, yet praye wt thy mind, for God heareth also, euen them that holde theyr peace.
Therefore my brother, although thy hands be not At leisure, yet pray with thy mind, for God hears also, even them that hold their peace.
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And yf thou canst not reade, be then often in ye place where thou maiest heare, and take profite. For it is wryten.
And if thou Canst not read, be then often in the place where thou Mayest hear, and take profit. For it is written.
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And if thou seest a man of vnderstandyng, get thee soone vnto hym, and let thy foote tread vpon the steppes of his dores. And if thou See a man of understanding, get thee soon unto him, and let thy foot tread upon the steps of his doors.
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But this is meete not onely for thē that can not reade, but that can also.
But this is meet not only for them that can not read, but that can also.
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For there are many whiche do reade, and they knowe not what they reade.
For there Are many which do read, and they know not what they read.
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Wherfore my brother take heed that thou dyspise not the grace that is in the, which is gyuē vnto the by the gyfte of Christ,
Wherefore my brother take heed that thou dyspise not the grace that is in thee, which is given unto thee by the gift of christ,
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but take heede, and seke howe thou maiest please the Lorde, yt thou maiest get vnto thy self ye blessednes of his saītes: as it is writen.
but take heed, and seek how thou Mayest please the Lord, that thou Mayest get unto thy self the blessedness of his Saints: as it is written.
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Blessed are they whiche searche for hys testimonies, & do seke hī wt their whole herte. Blessed Are they which search for his testimonies, & do seek hī with their Whole heart.
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Take heede that the enemy hyndre the not, that when thou shuldest read he make the slouthfull,
Take heed that the enemy hinder thee not, that when thou Shouldst read he make the slothful,
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and cast the into suche businesses as shall withdrawe the, sayinge:
and cast thee into such businesses as shall withdraw thee, saying:
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Dyspatche thys thynge fyrst, it is but a lytle thynge, and then shalte thou reade withoute anye care.
Dispatch this thing fyrst, it is but a little thing, and then shalt thou read without any care.
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For howe often putteth he these thinges into thy mynde, that he maye make thee chereful vnto the workes of thy handes? But he doth cast al such thynges into thy mind to ye ende that he may withdrawe the frō readynge, and from thy greater profyte.
For how often putteth he these things into thy mind, that he may make thee cheerful unto the works of thy hands? But he does cast all such things into thy mind to you end that he may withdraw thee from reading, and from thy greater profit.
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For the Deuyll when he seeth a man dysposed vnto reading, he setteth him selfe against him with these or other such like occasions, seakyng if he by anye meanes may let him.
For the devil when he sees a man disposed unto reading, he sets him self against him with these or other such like occasions, seakyng if he by any means may let him.
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But do not thou obey vnto him, but be as ye herte whiche thristeth & desireth to come to the springes of waters, that is to saye, to the holye scriptures, yt thou mayest drinke of them,
But do not thou obey unto him, but be as you heart which Thirsteth & Desires to come to the springs of waters, that is to say, to the holy Scriptures, that thou Mayest drink of them,
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and that they maye refreshe thy thirst, which art burnt with so many affeccyons. But drinke of them which are meete, and are profytable for thee.
and that they may refresh thy thirst, which art burned with so many affections. But drink of them which Are meet, and Are profitable for thee.
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As for example, when God gyueth the this gyfte that thou vnderstandest some sayinge, let it not slyppe:
As for Exampl, when God gyveth the this gift that thou Understandest Some saying, let it not slip:
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but thynke vpon it in thy mynde, and write it in thy herte, and so shalt thou alwayes remēber the same. For it is written.
but think upon it in thy mind, and write it in thy heart, and so shalt thou always Remember the same. For it is written.
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I shall meditate in thy iustyfiynges. And agayne. I shall meditate in thy iustyfiynges. And again.
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I haue hydden vp thy wordes in my herte, that I should not synne agaynst thee. And agayne.I have hidden up thy words in my heart, that I should not sin against thee. And again.
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Wherewithall shall a yong man cleuse his waye? euen in keapynge thy word. Wherewithal shall a young man cleuse his Way? even in keeping thy word.
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Wel beloued thou seest that by the remembrynge the worde of God, a man doth amende his lyfe.
Well Beloved thou See that by the remembering the word of God, a man does amend his life.
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For who is it whiche is myndefull of the sayinges of God, and doeth not amende hys waye? Is he not altogither a castaway & a wretch, whiche remembreth nothyng at all,
For who is it which is mindful of the sayings of God, and doth not amend his Way? Is he not altogether a castaway & a wretch, which Remember nothing At all,
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but forgetteth euē those thīges also which he knoweth? To him yt is such a one God speketh.
but forgetteth even those things also which he Knoweth? To him that is such a one God Speaketh.
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Wherfore doest thou preache my lawes, & takest my couenaunt in thy mouthe. Wherefore he cōmaundeth that that shalbe taken frō him which he semeth to haue. Wherefore dost thou preach my laws, & Takest my Covenant in thy Mouth. Wherefore he commandeth that that shall taken from him which he Seemeth to have.
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But what is that thynge whyche is commaunded to be taken from hym whiche he semeth to haue? euen faythe: But what is that thing which is commanded to be taken from him which he Seemeth to have? even faith:
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for he calleth him selfe a Christiane, but he denyeth it in deedes, and is worse then an infydell.
for he calls him self a Christian, but he denyeth it in Deeds, and is Worse then an infydell.
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Therfore he cōmaundeth the holy gooste to be taken from him whiche he receyued in ye day of his redempcyō, whiche he semeth to haue:
Therefore he commandeth the holy ghost to be taken from him which he received in you day of his redemption, which he Seemeth to have:
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so that suche a mā is lyke a wyne vessell, which rūneth oute by reason of a leake, wherthrough the wyne is loste:
so that such a man is like a wine vessel, which Runneth out by reason of a leak, wherethrough the wine is lost:
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whiche thynge they that knowe not, where they see the vessell, thyncke that it is full:
which thing they that know not, where they see the vessel, think that it is full:
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but when any wyne shoulde be drawē out of it, then appeareth it vnto all men that it is emptie.
but when any wine should be drawn out of it, then appears it unto all men that it is empty.
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In lyke maner also such a man when an accompte shalbe asked of him at the daye of iudgement, he shalbe found emptie,
In like manner also such a man when an accompt shall asked of him At the day of judgement, he shall found empty,
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and then his workes shalbe open vnto all men. Of this sort are they also which shal saye vnto the kynge at that day.
and then his works shall open unto all men. Of this sort Are they also which shall say unto the King At that day.
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Lord haue we not prophecied, & in thi name haue we not done many good dedes? And when the kynge answereth he shall saye vnto theym. Lord have we not prophesied, & in thy name have we not done many good Deeds? And when the King Answers he shall say unto them.
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Verely I say vnto you, I know you not Thou seest brother that suche a one hath nothyng at al. Be thou therfore myndfull of the worde, and directe thy way.
Verily I say unto you, I know you not Thou See brother that such a one hath nothing At all Be thou Therefore mindful of the word, and Direct thy Way.
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Take hede that thou doest not suffer the birdes to lyght downe & to eate vp the seede of the sonne of God.
Take heed that thou dost not suffer the Birds to Light down & to eat up the seed of the son of God.
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For he sayd, that the seede is ye word whiche ye do heare. For he said, that the seed is the word which you do hear.
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Hyde therefore the seede in the furrowes of thy hert, that is to say, hyde ye word in the myddest of thy herte, that thou mayest brynge forthe vnto God some frute in feare.
Hide Therefore the seed in the furrows of thy heart, that is to say, hide you word in the midst of thy heart, that thou Mayest bring forth unto God Some fruit in Fear.
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But when thou readest, reade diligētly and earnestly, and handle the sentence weying it aduisedly: labour not to reade ouer many leaues:
But when thou Readest, read diligently and earnestly, and handle the sentence weighin it advisedly: labour not to read over many leaves:
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but if thou chaunce vpon any harde thynge, let it not greue the to read ouer that verse twis or thrise, tyll thou vnderstande the meanynge and pyth of it.
but if thou chance upon any harden thing, let it not grieve thee to read over that verse twis or thrice, till thou understand the meaning and pyth of it.
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But when thou preparest thy selfe to sytte downe to reade, or elles to heare an other, pray vnto God fyrst, saying:
But when thou preparest thy self to fit down to read, or Else to hear an other, pray unto God fyrst, saying:
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Lord Iesu Christ open mine eyes and the eares of my hearte that they may heare thy wordes and vnderstande them:
Lord Iesu christ open mine eyes and the ears of my heart that they may hear thy words and understand them:
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and that they maye do thy wyll O Lord. For I am a straunger in ye earth, hyde not thy commaūdementes from me. and that they may do thy will Oh Lord. For I am a stranger in you earth, hide not thy Commandments from me.
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But open myne eyes, & I shall beholde the maruayles of thy law.
But open mine eyes, & I shall behold the marvels of thy law.
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For in thee o my God haue I trusted, that thou maiest gyue lyght vnto my herte.
For in thee oh my God have I trusted, that thou Mayest gyve Light unto my heart.
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Yea my brother I besech the praye so alwayes vnto god that he wyl gyue lyght vnto thy mīd,
Yea my brother I beseech the pray so always unto god that he will gyve Light unto thy mind,
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and yt he wyl make opē vnto the the strength of his wordes:
and that he will make open unto thee the strength of his words:
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For manye haue erred trustynge to their owne wytte, and sayinge yt they were wyse, they became fooles,
For many have erred trusting to their own wit, and saying that they were wise, they became Fools,
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and dyd not vnderstande the thynges that were written, and so fallyng into blasphemies did perishe.
and did not understand the things that were written, and so falling into Blasphemies did perish.
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If thou therfore in thy readyng, fynde anye thynge that is hard to be vnderstanded, take heed that ye wicked enemie do not teache the to saye within thyne owne selfe:
If thou Therefore in thy reading, find any thing that is hard to be understanded, take heed that you wicked enemy do not teach thee to say within thine own self:
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it is not so as that worde speaketh. For howe shoulde it be so? and on such like sorte.
it is not so as that word speaks. For how should it be so? and on such like sort.
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But if thou beleue god, beleue his wordes also: & say vnto the Deuyll. Go behynde me aduersarie: for I knowe thee not.
But if thou believe god, believe his words also: & say unto the devil. Go behind me adversary: for I know thee not.
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The wordes of the Lorde are pure wordes: The words of the Lord Are pure words:
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as the siluer whiche from the erthe is tried, & purified seuen times in ye fire. as the silver which from the earth is tried, & purified seuen times in you fire.
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There is no euel thynge in them nor doubtful, but all thynges in them cōtayned are good in their sight that are wyse,
There is no evil thing in them nor doubtful, but all things in them contained Are good in their sighed that Are wise,
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and al thinges in them are perfecte to them that find knowledge.
and all things in them Are perfect to them that find knowledge.
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But I am a fole, & am ignorāt, yet I know that they are writtē spiritually.
But I am a sole, & am ignorant, yet I know that they Are written spiritually.
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For the Apostle sayeth that the lawe is spirituall. And so loke thou vp in to Heauen and saye.
For the Apostle Saith that the law is spiritual. And so look thou up in to Heaven and say.
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Lorde I haue beleued thy wordes, and saye not agaynst them, but I trust vnto ye wordes of thy holy ghost.
Lord I have believed thy words, and say not against them, but I trust unto you words of thy holy ghost.
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Therfore saue me thou O Lorde, that I may fynd fauour before thee. For I seake no other thynge but onelye that I maye be saued O mercyfull:
Therefore save me thou Oh Lord, that I may find favour before thee. For I seek no other thing but only that I may be saved Oh merciful:
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that I maye obtayne thy grace, for thyne is the kyngdome & mercye for euer So be it.
that I may obtain thy grace, for thine is the Kingdom & mercy for ever So be it.
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¶ An Homelye of the Resurrection of Christe, and of the power and frute therof, written in Latyn by Iohn Brentius,
¶ an Homely of the Resurrection of Christ, and of the power and fruit thereof, written in Latin by John Brent,
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and translated into Englyshe by T.S.
and translated into English by T.S.
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NOwe yt I shal speake of the Resurrection of our Lord Iesu Christ, I desyre you that you all wyl herken with suche eares and myndes, not as vayne men are wont to gyue to ydle,
Now that I shall speak of the Resurrection of our Lord Iesu christ, I desire you that you all will harken with such ears and minds, not as vain men Are wont to gyve to idle,
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& now and then also to hurtefull, tales, whiche do onely seake this, that they maye be delyghted & waste the tyme,
& now and then also to hurtful, tales, which do only seek this, that they may be delighted & waste the time,
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but with suche eares and myndes as very godly men do gyue to hym that entreateth of the most highe and chiefe matier of holy relygion, and of oure perpetual saluaciō.
but with such ears and minds as very godly men do gyve to him that entreateth of the most high and chief matter of holy Religion, and of our perpetual salvation.
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For if Christ had not rysen agayne, our preachynge hadde been in vayne, as Paule sayeth, oure faythe were in vayne, the testimonye of the Apostles of the resurrection of Christe were in vayne, the dead shulde not ryse agayne, we shuld yet remayne in our synnes:
For if christ had not risen again, our preaching had been in vain, as Paul Saith, our faith were in vain, the testimony of the Apostles of the resurrection of Christ were in vain, the dead should not rise again, we should yet remain in our Sins:
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all they which are fallen a sleape in Christ were loste:
all they which Are fallen a sleep in christ were lost:
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finally yf that in this lyfe only we had faith in Christ we were thē ye most miserable of all men.
finally if that in this life only we had faith in christ we were them the most miserable of all men.
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Wherfore, most dere frendes, if euer we dyd care (as there ought to be none other so greate a care) to knowe the thynges that Christ dyd, ye cause of our saluacion dost most aboue all thynges enforce vs, that we well do vnderstande the rysyng agayne of Christ from the dead.
Wherefore, most dear Friends, if ever we did care (as there ought to be none other so great a care) to know the things that christ did, you cause of our salvation dost most above all things enforce us, that we well do understand the rising again of christ from the dead.
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We shall first therfore shew that Christe verely is risen from the dead, then what profyte, what glorye, what maiestye, the resurrection did bringe to Christ him selfe.
We shall First Therefore show that Christ verily is risen from the dead, then what profit, what glory, what majesty, the resurrection did bring to christ him self.
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Lastly what profyte, what health, yea and what happines hath happened vs, euen vnto vs I saye, by the resurrection of Christe.
Lastly what profit, what health, yea and what happiness hath happened us, even unto us I say, by the resurrection of Christ.
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Remember (Paule writeth to Timothe) yt Iesus Christ rose agayne from deathe. remember (Paul Writeth to Timothy) that Iesus christ rose again from death.
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By which admoniciō he doth meane, that there oughte nothynge amonges godly men to be more esteamed then the resurrection of Christe.
By which admonition he does mean, that there ought nothing among godly men to be more esteemed then the resurrection of Christ.
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And yt I may here take my begynnynge, not only those argumentes by which Christ shewed him self alyue vnto his disciples after his resurrection, do wytnesse the rysynge agayne of Christe from the deade,
And that I may Here take my beginning, not only those Arguments by which christ showed him self alive unto his Disciples After his resurrection, do witness the rising again of Christ from the dead,
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but also the prophecies of the prophetes which were before the resurrection of Christ. In the.xv. psalme he saith.
but also the prophecies of the Prophets which were before the resurrection of christ. In the xv psalm he Says.
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Therfore dyd my herte reioyce, and my tong was glad, moreouer my fleshe also shal rest in hope:
Therefore did my heart rejoice, and my tonge was glad, moreover my Flesh also shall rest in hope:
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Because thou wylte not leaue my soule in hell, neyther wylte suffre thyne holye one, to se corrupcion. And in an other Psalme.
Because thou wilt not leave my soul in hell, neither wilt suffer thine holy one, to see corruption. And in an other Psalm.
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The Lorde sayd to my lorde, syt on my ryght hande, vntyll I make thyn enemyes a fotestole vnder thy feete.
The Lord said to my lord, fit on my right hand, until I make thine enemies a footstool under thy feet.
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And that these be prophecies of the resurrection of Christe, Peter wytnesseth in his first sermon which he made vpon witsondaye,
And that these be prophecies of the resurrection of Christ, Peter Witnesseth in his First sermon which he made upon Whitsunday,
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as it is written in the second chapter of the Actes of ye Apostles. To this agreeth Esaie.
as it is written in the second chapter of the Acts of the Apostles. To this agreeth Isaiah.
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Hys sepulchre (sayth he) shall be glorious:
His Sepulchre (say he) shall be glorious:
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For it appeareth by the begynnynge of that chapter (which is the.xi.) that Esaye in that place doeth preache of Christ,
For it appears by the beginning of that chapter (which is the xi) that Isaiah in that place doth preach of christ,
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and Paule approueth the same in the.xv. chapter to the Romayns. And againe Esay sayeth in the.liii. chapter.
and Paul approveth the same in the xv chapter to the Romans. And again Isaiah Saith in the liii chapter.
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After that he hathe offered hys lyfe for synne he shall se long lastynge seede, and the wyll of the Lorde shalbe ruled in his hande.
After that he hath offered his life for sin he shall see long lasting seed, and the will of the Lord shall ruled in his hand.
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For because that his soule hath labored, he shall see, and be satisficed.
For Because that his soul hath laboured, he shall see, and be satisficed.
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And that the Prophete in thys place doeth preache of Christe thou shalte playnely perceyue, by the.viii. chapter of the Actes of the Apostles.
And that the Prophet in this place doth preach of Christ thou shalt plainly perceive, by the viii chapter of the Acts of the Apostles.
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But what neade any more? Whersoeuer ye prophetes do preach of the euer lastynge kyngdome of Christe, there also do they preache of the resurrectio of Christ.
But what neade any more? Wheresoever you Prophets do preach of the ever lasting Kingdom of Christ, there also do they preach of the Resurrection of christ.
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For Christ coulde not haue obtayned an euerlastyng kyngdom, excepte he had rysen from death into ye glo glory of his father.
For christ could not have obtained an everlasting Kingdom, except he had risen from death into you glow glory of his father.
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Now, Christ also himselfe did oftē, and much before his deathe, prophecye of his resurrection from death.
Now, christ also himself did often, and much before his death, prophecy of his resurrection from death.
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Destroye (sayth he) this temple, and in three dayes wyll I rayse it vp agayne. And againe:
Destroy (say he) this temple, and in three days will I raise it up again. And again:
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as Ionas was in ye belly of the Whale three dayes, and thre nightes, so shal the sonne of manne be in the herte of the earth, three dayes, & three nightes. And agayne.
as Ionas was in the belly of the Whale three days, and Three nights, so shall the son of man be in the heart of the earth, three days, & three nights. And again.
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The Sonne of man must suffre many thinges, & be reproued of the elders, & chiefe priestes,
The Son of man must suffer many things, & be reproved of the Elders, & chief Priests,
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& scribes, and be slayne, and the thyrde day ryse agayne. Agayne:
& Scribes, and be slain, and the Third day rise again. Again:
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It is written, I shall smyte the shepeherd, and the shepe of the Rocke shalbe that I am rysen, I wyll go into Galile before you.
It is written, I shall smite the shepherd, and the sheep of the Rock shall that I am risen, I will go into Galilee before you.
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But what do I? The thinges whiche Christe before his death preached of his resurrection, be muche more knowen by the histories of the gospels then that the same nede in this place with many wordes to be repeted.
But what do I? The things which Christ before his death preached of his resurrection, be much more known by the histories of the gospels then that the same need in this place with many words to be repeated.
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But these are prophecyes of the resurrection, before that it was done.
But these Are prophecies of the resurrection, before that it was done.
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But after that it was done, there was no matter or occasion let passe, in which Christ did not playnly witnesse, that he was in deede rysen from the deade.
But After that it was done, there was no matter or occasion let pass, in which christ did not plainly witness, that he was in deed risen from the dead.
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These we shall nowe passe ouer, for bicause yt in our entreating of ye Historie of the gospell, they are handeled at large, sauing that we wyll adde thys herunto, that the Apostles were chiefelye ordeyned for this purpose, that they shoulde wytnesse the resurrection of Christ.
These we shall now pass over, for Because that in our entreating of the History of the gospel, they Are handled At large, Saving that we will add this hereunto, that the Apostles were chiefly ordained for this purpose, that they should witness the resurrection of christ.
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Wherfore (saieth Peter) of these men whiche haue companyed wyth vs all the tyme that the Lorde Iesu hadde his conuersation amonge vs, begynning at the baptisme of Iohn,
Wherefore (Saith Peter) of these men which have companied with us all the time that the Lord Iesu had his Conversation among us, beginning At the Baptism of John,
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vnto that same daye that he was taken vp from vs, must one be ordeyned to bee a wytnes wyth vs of hys resurrection. And agayne.
unto that same day that he was taken up from us, must one be ordained to be a witness with us of his resurrection. And again.
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Hym God raysed vp the thirde day and shewed him openly, not vnto all the people, Him God raised up the Third day and showed him openly, not unto all the people,
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but vnto vs wytnesses, chosen before of God for ye same entent, whiche dyd eate & drinke with hym,
but unto us Witnesses, chosen before of God for you same intent, which did eat & drink with him,
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after that he rose frō death.
After that he rose from death.
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Briefly as the prophecies of the prophetes concernyng the resurrection of Christe, are the moste true sothe sayinges of the holy ghoste,
Briefly as the prophecies of the Prophets Concerning the resurrection of Christ, Are the most true sooth sayings of the holy ghost,
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so is there nothynge more certayne, then that Christe veryly is risen from the dead, euen in dede.
so is there nothing more certain, then that Christ verily is risen from the dead, even in deed.
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Wherof we shall speake more herafter. Nowe let vs see what he hathe gotten by his Resurrection.
Whereof we shall speak more hereafter. Now let us see what he hath got by his Resurrection.
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Christ truly is not risen from death in such sort as that dead man whiche by the touchynge of the carkais of the prophet Eliseus reuyued, to dye agayn, nether yet as ye son of the wydowe,
christ truly is not risen from death in such sort as that dead man which by the touching of the carkais of the Prophet Elisha revived, to die again, neither yet as you son of the widow,
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neither as Lazarus ye had lien.iiii. dayes in his graue, neither as Dorcas in Ioppa, were called agayne to lyfe.
neither as Lazarus you had lain iiii days in his graven, neither as Dorcas in Joppa, were called again to life.
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For these verelye were raysed from deth, but īto this corporal life to die agayne.
For these verily were raised from death, but into this corporal life to die again.
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But Christ rysen frō death (as Paule sayeth) dieth no more, death hath no more power ouer him. And agayne:
But christ risen from death (as Paul Saith) Dieth no more, death hath no more power over him. And again:
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He raised hym vp from deth now no more to returne to corruption.
He raised him up from death now no more to return to corruption.
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And that I maye comprehende all in one worde, Christe by his resurrection entered into his glorye. For he sayth in Luke.
And that I may comprehend all in one word, Christ by his resurrection entered into his glory. For he say in Luke.
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Oughte not Christ to haue suffered these thīges and to enter into his glorye. Here therfore we must trye out what the glory of Christ is. Ought not christ to have suffered these things and to enter into his glory. Here Therefore we must try out what the glory of christ is.
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First truely the glory of Christe is, that he is the Sonne of God. First truly the glory of Christ is, that he is the Son of God.
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In to this glory therfore he entered by his resurrectiō, that is, he proued by his resurrection yt he was in deede the Sonne of god.
In to this glory Therefore he entered by his resurrection, that is, he proved by his resurrection that he was in deed the Son of god.
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He is declared (saith Paul) to be the sonne of god wt power, He is declared (Says Paul) to be the son of god with power,
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after the spirit, that sanctifieth, sence the time that Iesus Christ our Lorde rose agayne frome death.
After the Spirit, that Sanctifieth, sense the time that Iesus christ our Lord rose again from death.
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And this glory is greater then that it can worthyly be expressed with wordes. Wherfore we shall touche the other partes of his glory, and maiestye.
And this glory is greater then that it can worthily be expressed with words. Wherefore we shall touch the other parts of his glory, and majesty.
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Secondlye the glorye of Christe is that he is, of ye same blessednes, maiesty, and almightie power wt God his father.
Secondly the glory of Christ is that he is, of you same blessedness, majesty, and almighty power with God his father.
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Wherfore into this glorye also he entred in by his resurrection.
Wherefore into this glory also he entered in by his resurrection.
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Sit (saieth the father) on my right hande, vntill I make thyne enemyes thy forestole.
Fit (Saith the father) on my right hand, until I make thine enemies thy forestole.
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Furthermore, the glorye of Christe is that all thynges are subiecte vnto him, yt he is Lorde of heauen and earth,
Furthermore, the glory of Christ is that all things Are Subject unto him, that he is Lord of heaven and earth,
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and Iudge of the lyuynge and of the deade. This maiestye Christe receyued by his resurrection.
and Judge of the living and of the dead. This majesty Christ received by his resurrection.
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God hath exalted him (sayth Paule) on hye, and gyuen him a name which is aboue all names, that in ye name of Iesus euery one shuld bowe, bothe of thinges in heauen, God hath exalted him (say Paul) on high, and given him a name which is above all names, that in you name of Iesus every one should bow, both of things in heaven,
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and thynges in earthe, and thynges vnder the earthe. And agayne.
and things in earth, and things under the earth. And again.
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Christ therfore dyed and rose agayne, & reuiued, that he myght be Lorde ouer dead and quicke. And agayne.
christ Therefore died and rose again, & revived, that he might be Lord over dead and quick. And again.
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He hath appoynted a daye in the which he wil iudge the worlde by that man by whō he hath appoynted,
He hath appointed a day in the which he will judge the world by that man by whom he hath appointed,
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and hath offered faith vnto all men, after yt he had raysed hym from death. But who canne eyther by thynkyng conceiue, ether els by wordes, I saye not expresse,
and hath offered faith unto all men, After that he had raised him from death. But who can either by thinking conceive, either Else by words, I say not express,
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but no more but somwhat touche al the partes of that glorye & maiestie, whiche Christ by his resurrectiō did receyue? Wherfore lettynge passe this parte of the sermon,
but no more but somewhat touch all the parts of that glory & majesty, which christ by his resurrection did receive? Wherefore letting pass this part of the sermon,
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& cōmendyng it rather vnto faith, then shewyng it vnto mans reason, we shall come to thys yt we put forthe in the thred place,
& commending it rather unto faith, then show it unto men reason, we shall come to this that we put forth in the thread place,
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and whiche is most of all to be considered of vs and with greate studye to be searched for, that is to saye, what profyte, what healthe or happynes the resurrection of Christ hath brought vnto vs mē.
and which is most of all to be considered of us and with great study to be searched for, that is to say, what profit, what health or happiness the resurrection of christ hath brought unto us men.
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And for bycause that nowe we are come to speake of the chiefe poynte of relygion, And for Because that now we Are come to speak of the chief point of Religion,
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yea and of ye matier of our whole saluacyon, we wyll not brynge forth mans dreames,
yea and of the matter of our Whole salvation, we will not bring forth men dreams,
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but wyl gather places of the holy scripture, by whyche we shal shewe that the resurrection of Christ is our very and euerlastyng saluacyon.
but will gather places of the holy scripture, by which we shall show that the resurrection of christ is our very and everlasting salvation.
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And fyrste of the profyt of the resurrection of Christ there is nothyng in the scriptures more shorte,
And First of the profit of the resurrection of christ there is nothing in the Scriptures more short,
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& cleare, then that Paule writethe to the Romaynes, saying: He was delyuered for our sinnes, and was raysed agayne for oure iustificacion.
& clear, then that Paul Writeth to the Romans, saying: He was Delivered for our Sins, and was raised again for our justification.
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For as the death of Christe hathe pourged oure synnes, and hath brought to passe, that oure synnes are forgyuen vs of God for Christes sake,
For as the death of Christ hath purged our Sins, and hath brought to pass, that our Sins Are forgiven us of God for Christ's sake,
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so the Resurrection of Christe, hath brought vnto vs ryghteousnes, and hath brought to passe that as manye as beleue in Christ, may be estemed before God euen righteous for Christes sake.
so the Resurrection of Christ, hath brought unto us righteousness, and hath brought to pass that as many as believe in christ, may be esteemed before God even righteous for Christ's sake.
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They truly are called blessed, whose iniquitie is forgyuen, and whose synnes are couered, but oure synnes are not couered but with true and perfecte righteousnes.
They truly Are called blessed, whose iniquity is forgiven, and whose Sins Are covered, but our Sins Are not covered but with true and perfect righteousness.
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And we forasmuche as partaineth vnto our nature, are so far from perfecte rightwisnes, as the heuen is frō the earth.
And we forasmuch as partaineth unto our nature, Are so Far from perfect rightwiseness, as the heaven is from the earth.
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For albeit that manye haue a cyuile honesty and righteousnes, yet do they want in thēselues the true & perfect righteousnes.
For albeit that many have a Civil honesty and righteousness, yet do they want in themselves the true & perfect righteousness.
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Therfore Christe rose agayne from death to this ende, that as by his death he hath obtayned, that God the father forgyueth vs our synnes,
Therefore Christ rose again from death to this end, that as by his death he hath obtained, that God the father forgyueth us our Sins,
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and is become fauourable vnto vs, so by his resurrectiō he shuld obtaine, that God shuld impute vnto vs all the righteousnes of Christ,
and is become favourable unto us, so by his resurrection he should obtain, that God should impute unto us all the righteousness of christ,
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& that he shoulde not otherwyse iudge of vs, then as if we by our workes had perfectly fulfylled all righteousnesse.
& that he should not otherwise judge of us, then as if we by our works had perfectly fulfilled all righteousness.
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Whiche spared not (sayth he) his own sonne, but gaue him for vs all,
Which spared not (say he) his own son, but gave him for us all,
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howe can it be, that with him he shuld not giue vs al thinges also? For vnto Christe belongeth true and perfecte ryghtwisnes.
how can it be, that with him he should not give us all things also? For unto Christ belongeth true and perfect rightwiseness.
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Seynge therfore that Christ is gyuen vnto death for vs, and is gyuen vnto vs by hys Resurrection, it is playne also that by his resurrection his rightwisnes is so gyuē vnto vs that we may glory of it as of our owne,
Sing Therefore that christ is given unto death for us, and is given unto us by his Resurrection, it is plain also that by his resurrection his rightwiseness is so given unto us that we may glory of it as of our own,
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and we may set it not so muche against the accusynges of our synnes, as against the gates of hell.
and we may Set it not so much against the accusynges of our Sins, as against the gates of hell.
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Peter sayeth, that baptisme saueth vs, not the puttynge away of the fylthe of the fleshe,
Peter Saith, that Baptism Saveth us, not the putting away of the filth of the Flesh,
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but the promyse or couenaunte of a good conscyence towardes God, by the resurrection of Iesus Christ.
but the promise or Covenant of a good conscience towards God, by the resurrection of Iesus christ.
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For as for vs, whether we consider our synnes or the ryghtwysnes of oure fleshe, we haue an euil cōscyence,
For as for us, whither we Consider our Sins or the rightwiseness of our Flesh, we have an evil conscience,
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and we do knowe that we are gyltye of euerlastyng damnacyon:
and we do know that we Are guilty of everlasting damnation:
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For oure synnes verelye, because they do dyrectlye fyghte agaynst the wyl and law of God:
For our Sins verily, Because they do directly fight against the will and law of God:
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For our ryghtwysnesse also, bycause our rightwisnes is bothe imperfect & vnpure.
For our rightwiseness also, Because our rightwiseness is both imperfect & unpure.
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But a good conscyence (sayethe Peter) is wroughte in vs, by the resurrection of Christe.
But a good conscience (Saith Peter) is wrought in us, by the resurrection of Christ.
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Howe? bycause God knytteth himselfe vnto vs by a couenaunt, and stricketh vp a bargayne in maner wyth hys hand with vs, by the resurrectiō of hys Sonne, that he wyll for Christe his sonnes sake, knowe and iudge vs perfectlye righteous, and make vs saued.
Howe? Because God knytteth himself unto us by a Covenant, and stricketh up a bargain in manner with his hand with us, by the resurrection of his Son, that he will for Christ his Sons sake, know and judge us perfectly righteous, and make us saved.
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If the conscyence do know these thynges by faith, what can be better then it? what more quiet,
If the conscience do know these things by faith, what can be better then it? what more quiet,
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& euen in the myddes of death, yea in ye horryble iudgmēt of God, what more secure? Herto belongeth it that Peter also in an other place sayth.
& even in the mids of death, yea in you horrible judgement of God, what more secure? Hereto belongeth it that Peter also in an other place say.
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Blessed be God, which accordyng to his abundant mercy, begat vs agayne vnto a lyuelye hope. By what? it foloweth: Blessed be God, which according to his abundant mercy, begat us again unto a lively hope. By what? it Followeth:
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by yt, that Iesus Christe rose agayne from deathe.
by that, that Iesus Christ rose again from death.
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But what is that lyuely hope, into the whiche the resurrectiō of Christ hath begotten vs agayne? Forsothe this it is:
But what is that lively hope, into the which the resurrection of christ hath begotten us again? Forsooth this it is:
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that God hath giuen vnto vs by the resurrection of Christe, ye true, whole, and perfecte ryghtwisnes, whiche Christ the sonne of God, hath, that by it we shuld obtayne an immortall, vndefyled,
that God hath given unto us by the resurrection of Christ, you true, Whole, and perfect rightwiseness, which christ the son of God, hath, that by it we should obtain an immortal, undefiled,
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and an enheritaunce that perisheth not, euen in heuen.
and an inheritance that Perishes not, even in heaven.
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What could therfore happen vnto vs more profitable, yea or els more necessarye then ye resurrection of Christ? And true it is that Paul saith.
What could Therefore happen unto us more profitable, yea or Else more necessary then you resurrection of christ? And true it is that Paul Says.
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If Christ be not rysen, you are yet in your sinnes. But now he is rysen agayne:
If christ be not risen, you Are yet in your Sins. But now he is risen again:
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We are not onely therfore delyuered frō our synnes as many of vs as byleue in him,
We Are not only Therefore Delivered from our Sins as many of us as believe in him,
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but also the same ryghtwysnes whiche he hathe is imputed also vnto vs, perfecte and on euery side sufficiently performed.
but also the same rightwiseness which he hath is imputed also unto us, perfect and on every side sufficiently performed.
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Furthermore the resurrection of Christe hath brought vnto vs not only oure victory ouer afflyctions, and death, but also oure owne resurrection frō deth into lyfe, and euerlastynge blessednesse.
Furthermore the resurrection of Christ hath brought unto us not only our victory over afflictions, and death, but also our own resurrection from death into life, and everlasting blessedness.
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Christ (sayth Paule) is risen from the dead and become the fyrst fruites of theim yt slepe.
christ (say Paul) is risen from the dead and become the fyrst fruits of them that sleep.
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For by a mā came death, and by a man came the resurrection of ye deade.
For by a man Come death, and by a man Come the resurrection of the dead.
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For as by Adam al do die, euen so by Christe shall all be made alyue.
For as by Adam all do die, even so by Christ shall all be made alive.
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For, to the ende that we maye rightly vnderstand the benefite of Christe, we must not consyder and beholde Christ by his outwarde body only, that is to say, by one parte of hys or one member only,
For, to the end that we may rightly understand the benefit of Christ, we must not Consider and behold christ by his outward body only, that is to say, by one part of his or one member only,
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but by his whole and perfecte spiritual body.
but by his Whole and perfect spiritual body.
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For so doth Paule teache ye Christe is to be considered of vs, whē he 〈 ◊ 〉 to the Ephesias, sayīge:
For so does Paul teach you Christ is to be considered of us, when he 〈 ◊ 〉 to the Ephesus, saying:
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He hath made hī aboue all thinges the heade of the congregacyon, whiche is his body.
He hath made hī above all things the head of the congregation, which is his body.
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Therfore as the whole bodye of man is made of the heade and manye members, Therefore as the Whole body of man is made of the head and many members,
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so whole Christe is made (forasmuche as nowe serueth for our purpose) of his own person as the heade,
so Whole Christ is made (forasmuch as now serveth for our purpose) of his own person as the head,
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and of all them that beleue in him as of diuerse membres.
and of all them that believe in him as of diverse members.
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But nowe, whē as it is playne, that Christe the heade is risen frō the dead,
But now, when as it is plain, that Christ the head is risen from the dead,
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how coulde it be, that he shoulde not drawe also with him selfe al his membres from death,
how could it be, that he should not draw also with him self all his members from death,
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vnto lyfe, and resurrection? Shuld ye head ryse, and leaue behynde hym, the hande or the fote,
unto life, and resurrection? Should you head rise, and leave behind him, the hand or the foot,
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yea or so much as the lytle fynger? Christ (thou wylt say) dyd ryse alone,
yea or so much as the little finger? christ (thou wilt say) did rise alone,
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bicause no man ascended into heauen, but he whiche descended. Verye wel, he rose alone: but this must be added, that he also dyd ryse whole.
Because no man ascended into heaven, but he which descended. Very well, he rose alone: but this must be added, that he also did rise Whole.
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Whole Christ is, ye head, with his members. Whither so euer therfore the heade is come, euen thither also are the mēbres comen.
whole christ is, you head, with his members. Whither so ever Therefore the head is come, even thither also Are the members come.
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And who are the true mēbers of Christe, but they that beleue ī him? Do you not know, sayth Paule, that youre bodyes are the membres of Christ? And agayne:
And who Are the true members of Christ, but they that believe in him? Do you not know, say Paul, that your bodies Are the members of christ? And again:
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We are members of the same body, of hys flesshe, and of his bones.
We Are members of the same body, of his Flesh, and of his bones.
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It is therfore manyfest, that as manye as beleue in Christe, are risen togither wyth Christe. Whereof Paule saieth:
It is Therefore manifest, that as many as believe in Christ, Are risen together with Christ. Whereof Paul Saith:
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When we were dead by synnes, he quickned vs togyther wyth Christe (by grace are ye saued) & raised vs vp together with him,
When we were dead by Sins, he quickened us together with Christ (by grace Are you saved) & raised us up together with him,
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and made vs to syt together wt him amonge them of heauen, in Christe Iesu. And agayn:
and made us to fit together with him among them of heaven, in Christ Iesu. And again:
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Ye are buried with him throughe baptisme, in whome ye are rysen agayne throughe faythe, that is wroughte by the operacyon of God, whiche raysed hym frome deathe. You Are buried with him through Baptism, in whom you Are risen again through faith, that is wrought by the operation of God, which raised him from death.
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And ye when ye were dead through sinne, and through the vncircumcision of your flesh, hath he quickened with him,
And you when you were dead through sin, and through the uncircumcision of your Flesh, hath he quickened with him,
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and hath forgiuen vs all our trespaces.
and hath forgiven us all our Trespasses.
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For as Christe hath drawne al them that beleue in him togither with him selfe into his deth and burial:
For as Christ hath drawn all them that believe in him together with him self into his death and burial:
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We are buried (saith Paule) together wyth hym by baptisme for to dye:
We Are buried (Says Paul) together with him by Baptism for to die:
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euē so verely hath he drawen with himselfe them into his resurrectiō, so that as many as are deade & buryed together with Christ, they haue also rysen agayne with Christe: even so verily hath he drawn with himself them into his resurrection, so that as many as Are dead & buried together with christ, they have also risen again with Christ:
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Whether we lyue (sayeth he) or we dye, we are the Lordes.
Whither we live (Saith he) or we die, we Are the lords.
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For Christe therfore died and rose agayne, that he myght be Lorde ouer the deade and quicke.
For Christ Therefore died and rose again, that he might be Lord over the dead and quick.
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But thou wylte saye howe haue we rysen againe with Christ, which do yet notwithstandynge lyue in this mortal body,
But thou wilt say how have we risen again with christ, which do yet notwithstanding live in this Mortal body,
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and nedes we must dye? We sayde afore, that nowe we are occupied in ye most highe matier of our saluacion.
and needs we must die? We said afore, that now we Are occupied in you most high matter of our salvation.
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Wherfore we muste bring forth not mans dreames, but the wytnessynges of God. Let vs heare therfore Christes owne sermon of this matter.
Wherefore we must bring forth not men dreams, but the wytnessynges of God. Let us hear Therefore Christ's own sermon of this matter.
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As Moses (saith he) lyfted vp the serpente in the wyldernes, euen so must ye sonne of man be lyfte vp, that who soeuer beleueth in him, perishe not, but haue euerlastynge lyfe. And Paul: As Moses (Says he) lifted up the serpent in the Wilderness, even so must you son of man be lift up, that who soever Believeth in him, perish not, but have everlasting life. And Paul:
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Yf thou knowledge with thy mouth that Iesus is ye lord, and dost beleue in thy herte, that God raysed hym vp frō death, • shalte be saued. If thou knowledge with thy Mouth that Iesus is the lord, and dost believe in thy heart, that God raised him up from death, • shalt be saved.
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For notwithstādinge that after the resurrectiō of Christ, we are yet mortall mē in earthe,
For notwithstanding that After the resurrection of christ, we Are yet Mortal men in earth,
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and subiecte to all aduersyties, yet by faythe, I saye, by faith in Christ we ar so made partakers of his resurrection, yt first vnto vs truely doth belong the ryght of rysynge from death vnto euerlastyng blessednes in the last daye.
and Subject to all aduersyties, yet by faith, I say, by faith in christ we Are so made partakers of his resurrection, that First unto us truly does belong the right of rising from death unto everlasting blessedness in the last day.
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For fayth doeth fasten vs, and as I myght so saye doth incorporate vs to Christe.
For faith doth fasten us, and as I might so say does incorporate us to Christ.
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Sens therfore yt Christe in whō we are incorporate is risen, it cā not be, that we shoulde not ryse with him.
Sens Therefore that Christ in whom we Are incorporate is risen, it can not be, that we should not rise with him.
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For as touchynge it yt as yet we do die, and our bodies do rotte in the earthe,
For as touching it that as yet we do die, and our bodies do rotten in the earth,
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yea or be brent with fire, shoulde thys be any let to our resurrection? Forsothe, God, whiche when as yet there was nothyng, could make thys so greate a woorke of thys worlde, coulde he not also fynde againe ye body which was made before,
yea or be brent with fire, should this be any let to our resurrection? Forsooth, God, which when as yet there was nothing, could make this so great a work of this world, could he not also find again the body which was made before,
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yea though it wer turned into dust, in ye earth, or the sea, & cal it agayne vnto life? God doth cal those thynges which are not, yt they maye bee, & can he not thē call againe those thynges which seme to haue perysshed? Hathe he not set furth vnto vs in euery lytle grayne the ymage of our resurrectiō.
yea though it were turned into dust, in the earth, or the sea, & call it again unto life? God does call those things which Are not, that they may be, & can he not them call again those things which seem to have perished? Hath he not Set forth unto us in every little grain the image of our resurrection.
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Except ye wheat corne (saieth Christ) fal into ye ground and dye, it bringeth forthe no fruit. And Paule sayeth.
Except you wheat corn (Saith christ) fall into you ground and die, it brings forth no fruit. And Paul Saith.
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Thou foole, ye whiche yu sowest, is not quickened, excepte it dye. And what sowest yu? Thou sowest not ye body that shalbe, but bare corne,
Thou fool, you which thou sowest, is not quickened, except it die. And what sowest thou? Thou sowest not the body that shall, but bore corn,
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as of wheate, or some other: but god gyueth it a body at his pleasure, to euery seade his own body.
as of wheat, or Some other: but god gyveth it a body At his pleasure, to every seade his own body.
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Which of vs can see ī a cornell of a Peare so greate a boughe of a tre,
Which of us can see in a Cornelius of a Pear so great a bough of a Tree,
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as groweth out of it, beyng layed in the ground? Who cā see in a grain of corne so great a stalke & an eare as ye reapers do reape? Man doth not se,
as grows out of it, being laid in the ground? Who can see in a grain of corn so great a stalk & an ear as you reapers do reap? Man does not see,
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but God seith, which also worketh these.
but God Saith, which also works these.
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And shuld he rayse vp a dead grayne or seade, & not a man? For not onlye that he can,
And should he raise up a dead grain or seade, & not a man? For not only that he can,
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but yt he wil also raise vs from ye deade, he hath not only testified by ye resurrection of Christe his Sonne,
but that he will also raise us from the dead, he hath not only testified by you resurrection of Christ his Son,
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but also by manye other argumentes, promyses, & miracles, which wer long now to repete.
but also by many other Arguments, promises, & Miracles, which were long now to repete.
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The resurrectiō of ye dead truly is by scriptures so certaine & sure, yt is also cōmēly rehersed in the common confession of our fayth.
The resurrection of the dead truly is by Scriptures so certain & sure, that is also commonly rehearsed in the Common Confessi of our faith.
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Wherfore there is nothīg more surely to be holden, then yt throughe Christe the righte and glorye of the Resurrection from the deade vnto euerlastynge blessednesse belongeth euen vnto vs. Furthermore when we beleue yt we through Christe shall ryse agayne, this faith canne not be ydle in vs,
Wherefore there is nothing more surely to be held, then that through Christ the right and glory of the Resurrection from the dead unto everlasting blessedness belongeth even unto us Furthermore when we believe that we through Christ shall rise again, this faith can not be idle in us,
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but euen nowe, whiles yet we are in this mortal body it doth thinke vpō the resurrectiō.
but even now, while yet we Are in this Mortal body it does think upon the resurrection.
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For as in the yong plantes it doeth furthwith appere what the fruites wylbe, and in the wittes of chyldren it is anone shewed furth what thinge is to be loked for of them,
For as in the young plants it doth forthwith appear what the fruits wylbe, and in the wits of children it is anon showed forth what thing is to be looked for of them,
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euen so in the godly the resurrection that is to cōme doeth begynne to bringe forthe his frute whiles that we do yet lyue in the earth.
even so in the godly the resurrection that is to comme doth begin to bring forth his fruit while that we do yet live in the earth.
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Moses was appoynted of god to be ye deliuerer and law gyuer to Israel.
Moses was appointed of god to be the deliverer and law gyuer to Israel.
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But he dyd not onelye then execute this offyce, when he brought the people oute of Egypte,
But he did not only then execute this office, when he brought the people out of Egypt,
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but the appoyntment of this office that he shulde take in hande beganne euen then also to worke in Moses,
but the appointment of this office that he should take in hand began even then also to work in Moses,
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when as yet he being a child (if we wyl beleue Iosephus) he threwe downe the crowne roiall of the kyng of Egipt, trode it vnder his feete:
when as yet he being a child (if we will believe Iosephus) he threw down the crown royal of the King of Egypt, trodden it under his feet:
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When as he slewe the Egipcian that dyd wrong to the Israelite, when he laboured to agree the Israelites whiche stroue together,
When as he slew the Egyptian that did wrong to the Israelite, when he laboured to agree the Israelites which strove together,
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and when he did deliuer the daughters of ye priest of Madian from the wrong of ye shepeherdes.
and when he did deliver the daughters of the priest of Midian from the wrong of you shepherds.
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These trulye were the begīninges of his office yt he shoulde haue. Dauid was chosē kinge of Israell.
These truly were the beginnings of his office that he should have. David was chosen King of Israel.
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But this election was not idle in Dauid vntill that time that after the death of Saule he was openly called to be kinge of the people.
But this election was not idle in David until that time that After the death of Saule he was openly called to be King of the people.
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But Dauid euen then began to take vpō him lyke a kynge, when as in the kepynge of his shepe he slewe a Beare and a Lyon,
But David even then began to take upon him like a King, when as in the keeping of his sheep he slew a Bear and a lion,
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and when wt a bolde stomacke he set vpō Goliathe and slewe him.
and when with a bold stomach he Set upon Goliath and slew him.
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So ye faith of the resurrection shal not onely practise his power in raysynge oure bodyes vnto euerlastynge lyfe in the last day:
So you faith of the resurrection shall not only practise his power in raising our bodies unto everlasting life in the last day:
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but yf ye true fayth be in vs, euen in this lyfe also doth it shew forth ye strēgth that it hath:
but if you true faith be in us, even in this life also does it show forth you strength that it hath:
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And first it holdeth vs vp in al ye aduersities of this lyfe, yea euen in the myddes of death.
And First it holds us up in all you adversities of this life, yea even in the mids of death.
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For if we shal ryse agayn into euerlastynge lyfe, the which thing we know by faith that we shall do, what disaduauntage (I praye you) what euill happe can aduersities yea or deathe it self, bringe vnto vs? I praye the,
For if we shall rise again into everlasting life, the which thing we know by faith that we shall do, what disadvantage (I pray you) what evil happen can adversities yea or death it self, bring unto us? I pray thee,
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if a man shoulde put of frome the a fylthy garmente, to put on vpon the and clothe the with a Kingly aparel, woldest yu cal ye takinge of the fylthy apparel from ye disaduantage, or euel lucke,
if a man should put of from the a filthy garment, to put on upon thee and cloth thee with a Kingly apparel, Wouldst thou call the taking of the filthy apparel from you disadvantage, or evil luck,
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or rather shouldest not yu call it great profit.
or rather Shouldst not thou call it great profit.
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To suffer aduersity ī this world & at length to dye, surlye they be nothing els,
To suffer adversity in this world & At length to die, surly they be nothing Else,
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then a putting away of anold & filthy garment, yt thou maiest take vnto ye a most gorgius garment.
then a putting away of anold & filthy garment, that thou Mayest take unto you a most gorgeous garment.
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We do know (saith Paul) yt if our earthly manciō of thys dwelling wer destroyed, we haue a building of god,
We do know (Says Paul) that if our earthly mansion of this Dwelling were destroyed, we have a building of god,
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an habitacion not made wt handes, but eternall in heauen. For therfore sigh we, desiringe to be clothed with our mansyon which is frō heauē.
an habitation not made with hands, but Eternal in heaven. For Therefore sighs we, desiring to be clothed with our mansyon which is from heaven.
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Wherefore, whē by fayth we do thinke vpō our resurrectiō frō deth thorow Christ, it can not be but that we shal get ye vyctory, not only ouer al ye afflictiōs of this world,
Wherefore, when by faith we do think upon our resurrection from death thorough christ, it can not be but that we shall get you victory, not only over all you afflictions of this world,
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but also of death & hel.
but also of death & hell.
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Moreouer ye same faith of ye resurrectiō doth begin or exercise in vs the newe lyfe, worthye the Resurrection, that forsakinge all vngodlynes and vnrightuousnes we may folowe all kyndes of heauenlye vertues.
Moreover you same faith of the resurrection does begin or exercise in us the new life, worthy the Resurrection, that forsaking all ungodliness and unrighteousness we may follow all Kinds of heavenly Virtues.
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For verylye excepte the newnes of lyfe dothe folow the faythe of the resurreccion, it is a playne argument that the fayth is deade.
For verily except the newness of life doth follow the faith of the resurrection, it is a plain argument that the faith is dead.
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And what is there that should be a lyue in a manne when as hys faythe lyueth not, whiche is the lyfe of the Iuste manne.
And what is there that should be a live in a man when as his faith liveth not, which is the life of the Just man.
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For the Iuste (saieth he) lyueth by faythe.
For the Just (Saith he) liveth by faith.
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Wherefore in this aboue all thinges muste we most chiefly labour, that we do shew forth our true faith of the resurrection by good woorkes,
Wherefore in this above all things must we most chiefly labour, that we do show forth our true faith of the resurrection by good works,
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and beinge yet in the earthe we maye lyue an heuenly lyfe.
and being yet in the earth we may live an heavenly life.
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For true rightuousnes is broughte and gyuen vnto vs by the resurrection of Christ in such sort, that god doth iudge vs for Christes sake Iust and holy in dede.
For true righteousness is brought and given unto us by the resurrection of christ in such sort, that god does judge us for Christ's sake Just and holy in deed.
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Howe then could this stand together, that we despysinge and defilynge that rightuousnes of Christe, shoulde lyue in vnrightuousnes? The resurrection of Christe hathe called vs backe from deathe, to lyfe, and euerlastynge blessednes.
Howe then could this stand together, that we despising and defiling that righteousness of Christ, should live in unrighteousness? The resurrection of Christ hath called us back from death, to life, and everlasting blessedness.
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What nowe is more vile, yea what is more pernicious, then forsaking life, to make himselfe bonde againe to deathe, and euerlastyng mischyefe.
What now is more vile, yea what is more pernicious, then forsaking life, to make himself bond again to death, and everlasting mischyefe.
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He whosoeuer it bee that foloweth synne dothe gyue himselfe to deathe, and euerlastinge destruction. For the rewarde (saythe he) of synne is deathe.
He whosoever it be that Followeth sin doth gyve himself to death, and everlasting destruction. For the reward (say he) of sin is death.
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In the policy of Moses it was moste straitly commaunded that no manne contynuinge the daies of the feast of the passe ouer should eat leauened bread. In the policy of Moses it was most straitly commanded that no man Continuing the days of the feast of the pass over should eat leavened bred.
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He that eateth (saythe he) leauened breade, his lyfe shall peryshe out of the congregacion of Israell, aswell of straungers as of dwellers in the lande.
He that Eateth (say he) leavened bread, his life shall perish out of the congregation of Israel, aswell of Strangers as of dwellers in the land.
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This law precheth vnto vs, that after that Christ who is oure passe ouer is risen from deathe, it is lawfull for no man to haue felowshippe either with vncleane and vngodly menne, eyther elles to leade an vncleane lyfe,
This law Preacheth unto us, that After that christ who is our pass over is risen from death, it is lawful for no man to have fellowship either with unclean and ungodly men, either Else to lead an unclean life,
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or a lyfe leauened with sinnes.
or a life leavened with Sins.
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Purge ye saith Paule the olde leauen, that ye maye be new doughe, as ye are vnleauened for Christe our pascale lambe is offered vp for vs. Therfore let vs kepe holye daye not with old leauē, Purge you Says Paul the old leaven, that you may be new doughe, as you Are unleavened for Christ our pascale lamb is offered up for us Therefore let us keep holy day not with old leaven,
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neither with the leuē of maliousnes & wickednes, but with the swete breade of purenes and trueth.
neither with the leuē of maliousnes & wickedness, but with the sweet bread of pureness and truth.
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For they that do stil go forwarde in their wickednes and Iniquitie those men (horrible it is to say) do for asmuch as in them lyeth, crucify Christ againe,
For they that do still go forward in their wickedness and Iniquity those men (horrible it is to say) do for as as in them lies, crucify christ again,
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and do deny that he is rysen from deathe.
and do deny that he is risen from death.
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For the resurreccion of Christe is denied not only with mouthe of the aduersaries of oure relygion,
For the resurrection of Christ is denied not only with Mouth of the Adversaries of our Religion,
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but also of the vngodlye by their dedes and workes whiche do lyue amongest vs are called christians.
but also of the ungodly by their Deeds and works which do live amongst us Are called Christians.
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For wher as Christ by his deathe toke awaye synne and by his resurrection brought againe rightuousnes,
For where as christ by his death took away sin and by his resurrection brought again righteousness,
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nowe from hence forthe to synne and to despyse ryghteousnes what els is it, thē to cal Christ againe vnto death,
now from hence forth to sin and to despise righteousness what Else is it, them to call christ again unto death,
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and euen to fyght againste hys resurrection? And beholde here the cursed wickednes of those menne whyche do yet folow the lustes of synne.
and even to fight against his resurrection? And behold Here the cursed wickedness of those men which do yet follow the lusts of sin.
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Christe truely by his resurrectiō brought to passe that we shoulde be chosen to be ye children of God,
Christ truly by his resurrection brought to pass that we should be chosen to be you children of God,
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& the enheritours of all the heauenly goods.
& the enheritours of all the heavenly goods.
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But oure synnes do cause that we become the chyldren of the deuell and the enherytours of euerlasting fyre.
But our Sins do cause that we become the children of the Devil and the enherytours of everlasting fire.
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What is therfore more horrible, what more cursed, then to rage in such a lybertie of synne, that thou doest not only vtterlye cast awaye the chosing wherwith God choseth the,
What is Therefore more horrible, what more cursed, then to rage in such a liberty of sin, that thou dost not only utterly cast away the choosing wherewith God chooses thee,
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but also thou gyuest ouer thy selfe into the houshold of the deuill, that thou mayst with hys Angels peryshe euerlastinglye? For after that Christe is risen frō deathe and we be engrafted into his death, we are no longer oure owne men,
but also thou gyvest over thy self into the household of the Devil, that thou Mayest with his Angels perish everlastingly? For After that Christ is risen from death and we be engrafted into his death, we Are no longer our own men,
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but his, whiche by hys deathe and resurrection hath delyuered vs from deathe into lyfe. Therfore we muste obey Christe, and not synne.
but his, which by his death and resurrection hath Delivered us from death into life. Therefore we must obey Christ, and not sin.
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We are buryed (saythe paule) with him by baptysme for to die, that lykewyse as Chryst was raised from deathe by the glory of the father,
We Are buried (say Paul) with him by Baptism for to die, that likewise as Christ was raised from death by the glory of the father,
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euen so we also shoulde walke in a new lyf: And againe.
even so we also should walk in a new life: And again.
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For as towchinge that he died, he died concernynge sinne ons, and as touching that he lyueth, he lyueth vnto God. For as touching that he died, he died Concerning sin ons, and as touching that he liveth, he liveth unto God.
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Lykewyse Imagin ye also, that ye are deade concernynge synne: but are alyue vnto god thorow Christ Iesu our Lord. Likewise Imagine you also, that you Are dead Concerning sin: but Are alive unto god thorough christ Iesu our Lord.
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And againe. If one be deade for al, then all were deade, and he died for vs all, that they whiche lyue, should not henseforthe lyue vnto them selues, And again. If one be dead for all, then all were dead, and he died for us all, that they which live, should not henseforthe live unto them selves,
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but vnto hym whiche died for them, and rose agayne. And in an other place.but unto him which died for them, and rose again. And in an other place.
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Yf ye be then risen agayne with Christe, seke those thynges whiche are aboue where Christ sitteth on the right hand of god. If you be then risen again with Christ, seek those things which Are above where christ Sitteth on the right hand of god.
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Set youre affection on thynges that are aboue, and not on thinges whiche are on the earthe. Set your affection on things that Are above, and not on things which Are on the earth.
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And what are those thinges on earthe whiche are to be auoyded, and thynges that are aboue to be sought for.
And what Are those things on earth which Are to be avoided, and things that Are above to be sought for.
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Mortify (saith he) your earthly mēbres, fornication, vncleanes, vnnatural lust, euel cōcupiscence, & couetousnes, wrath, fersenes, 〈 ◊ 〉, cursed speaking 〈 ◊ 〉 thy speakīg, Mortify (Says he) your earthly members, fornication, uncleans, unnatural lust, evil concupiscence, & covetousness, wrath, fersenes, 〈 ◊ 〉, cursed speaking 〈 ◊ 〉 thy speaking,
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& put on tēder mercy, kindnes, humblenes of minde, meknes, softnes, & what so euer other godlye vertue ther is.& put on tender mercy, kindness, humbleness of mind, meknes, softness, & what so ever other godly virtue there is.
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For if we do these thinges we shal not only cōfesse in wordes & comon sayinges yt Christ in his owne parsō is risen againe,
For if we do these things we shall not only confess in words & Common sayings that christ in his own parson is risen again,
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but also we shal testify yt he also is risen againe in vs, & ye he liueth in vs,
but also we shall testify that he also is risen again in us, & you he lives in us,
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yea & that al the righte of Christes resurrection doth belong vnto vs, so that we may not onli ouer cum afflictiōs & death in this worlde,
yea & that all the right of Christ's resurrection does belong unto us, so that we may not only over cum afflictions & death in this world,
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but that we may also get euerlasting blessednes in the worlde to comme, by ye resurrection of Iesu Christ oure Lord, which is together wt ye father & the holy gost god to be praised for euer & euer So be it.
but that we may also get everlasting blessedness in the world to comme, by the resurrection of Iesu christ our Lord, which is together with you father & the holy ghost god to be praised for ever & ever So be it.
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