people Christe whome without any mencion makyng of his godhed he calleth a man The thyrde cause of difficultie maketh I weene the often and soden chaunge of persones whyles he one whyle hath regard of the Iewes speakyng in their persons another while of the Gentiles suÌ„tyme of bothe parties nowe the ryght beleuers and then the faythles takyng vpon him sumtyme the weake sumtyme the strong persones parte sumtyme of the godly and sumtyme of the vngodly By meane wherof it coÌ„meth to passe that the reader wandering vppe and downe as it wer in wrenches or as some call it in a mismase diuersly tournyng and wyndyng neither seeth where he came in nor yet wel knoweth which waye to go out Insomuche that Origen both truly and properly me seameth lykeneth Paule to a man which bryngeth his frende into a very riche princes palace by tournyng of wayes secrete chambers very doubtfull and cumberouse and sheweth hym the great treasures and heapes of goodes sumwhat a farre of and some thinges setteth before his iyen and would haue sum thinges not sene at all oftetymes when he went in by one doore he goeth out at another so that the straunger his frende maruayleth whence he came where he is and whiche waye to get out This knew also sainct Peter in his seconde epistle saying that there wer in Paules epistles certayne pointes harde to be vnderstanden which the vnlearned and vnstable peruerted to theyr owne destruccion Herein haue we asmuche as in vs laye labored to exclude suche difficulties sauyng that sumthynges so peculiarly belong to Paules touÌ„gue that in some places they could not be chauÌ„ged of whiche sorte these be fayth grace the body the fleshe the members the spirite the mynde the sence to edifie with suche other lyke whiche as they should not vtterly be chauÌ„ged so haue we labored to molifie the hardnes of them asmuche as myght be But now let vs heare Paule hymself speakyng to the Romaynes or rather in them more grossely and playnlye to vs all The paraprase vpon the Epistle of the Apostle sainct Paule to the Romaines by Des Erasmus of Roterodame The first Chapiter The texte ¶ Paule the seruaunt of Iesus Christ called to the office of an Apostle put aparte for the gospel of God whiche he had promised afore by his prophetes in the holy scriptures of his sonne whiche was borne vnto him of the seede of Dauid after the fleashe and hath bene declared to be the sonne of god with power after the spirit that sanctifieth synce the tyme that Iesus Christ our lorde rose againe from death by whom we haue receiued grace Apostleship that obedience might be geuen vnto the fayth in his name among all heathen of whose numbre you be the electe of Iesus Christ PAule euen I the very same so becomen of Saule that is to say of an vnquiet person a peacemaker of late subiect to Moses lawe now made fre therof and becomen the seruaunt of Iesus Christ not like a false souldiar that falleth from his capitain or one that like a truant forgoeth his olde profession but called foorth to do this message muche more to my coÌ„tentacion deuided now than at that tyme whaÌ„ I was a mainteiner of the deuided Pharisaical secte vpoÌ„ an vngodly zeale and light persuasion wanderyng out of the right way now and neuer before meete to be called by the surname of vnfained diuision as one deuided and chosen out by Christ him self to labour and trauaile in a muche more weyghtie matâ—er to preache I say the ioyfull tidynges of God whiche is no new found phaÌ„tasie but promised many yeres synce in his owne prophecies whiche remayne still in bookes of no smal credence but in suche as are of an holy and moste vndoubted trueth of his sonne whiche was touchyng his frayle manhed borne in tyme of the seede of Dauid and was neuerthelesse declared to be the euerlastyng sonne of God euerlastyng by the holy gooste as well appeared bothe by diuerse other profes as moostâ— specially by that he ouercame death and rose againe from the dead now becomen to al suche as in him are borne againe the prince and chiefe authour of resurreccion I meane Iesus Christ our Lord by whom we haue obtayned not onely suche fauer as the kepyng of the lawe could not help vs to but also in suche sorte to be his messagier that as by other Apostles Christes gospel hath bene spread abroad among the Iewes so may it by me likewyse be set foorth among all heathens whatsoeuer they be not to trouble them with the burdaine of the lawe but to make them yelde and submit them selfes obediently to the doctrine of Christes fayth stedfastly cleauyng therto not to the vaine wysedome of Philosophers of whiche noumbre of heathens ye Romaines are also touchyng your nacion but by adopcion fatheryng called all to the right title of inheritaunce surname of Iesus Christ whiche point I incidently geue you warnyng of leste either sectes or names of countreys put you now at square whiche through a fauorable and gentle fatheryng are now made one mans children The texte ¶ To all you that be at Rome beloued of God and called sainctes grace be with you and peace from God our father and from the Lord Iesus Christ To al you therfore as many as be at Rome the dearely beloued children of God and to suche as from your former synful life are called to godlynes grace and peace wyshe I vnto you not suche as the worlde coÌ„monly wysheth but a substancial and a new grace that is to wete the fre gift of fayth taught by the gospel perfectly iustifiyng and by it through the vtter abolishement of al the offeÌ„ces of your former life a quiet peace of conscience and a stedfast peace and frendship with God whiche twoo are neither gotten by any helpe of worldly wysdome nor yet by keapyng of Moses lawe but are obteined of al menne by the free gifte of God the father and his sonne Iesus Christ our Lord. The texte First verely I thanke my God through Iesus Christ for you all that your fayth is spoken of in all the worlde For God is my wytnes whom I serue with my spirite in the gospel of his sonne that without ceasyng I make mencion of you praiyng alwayes in my prayers besechyng that by some meane at laste one tyme or other a prosperouse iourney by the wyl of god might fortune me to cum vnto you For I long to see you â— I might bestowe among you some spiritual gifte to strength you withal that is that I might haue consolacion together with you through the common fayth whiche bothe ye and I haue And fyrst of all verely in all your names I rendre thankes to God the father whiche through Christ his sonne hath geuen you this that ye whiche heretofore wer faythles are now through your fayth in great renoume in all the worlde and muche spoken of Whiche reporte certaynly for
How much more may we iudge thinges that pertayn to yâ— lyfe If ye haue iudgementes of worldly matters take theÌ„ which are despysed in the congregacion â— make them iudges This I say to your shame Is there vtterly no wyse man among you What not one at all that can iudge betwene brother brother but one brother goeth to lawe with another and that vnder the vndelieuers BEsides these faultes I espie also amoÌ„g you some dregges of your former life which sauer of the leauen of couetousnes As to you it nothyng belongeth to iudge of such as are not of the christian congregacioÌ„ so an vnsemely thing is it that christian men shoulde be iudged of suche as are not christians Fyrste of all this meruaile I at how anye christian maÌ„ can finde in his harte in strife for money matters to appeale to any iudge and that whiche maie worsse be borne with to appeale rather vnto a heathen iudge than to a christian Will he trowe ye geue righteous iudgement whose whole life and profession is vnrighteous Se ye not the frowardnes of this doyng that the world whose vngodlines shal in tyme to come by the fayth and godly life of good people be condemned shoulde now as thoughe it were more vpryghte and better geue sentence vpon good mennes mattiers and determyne theyr accions Yf ye wyth so greate a mattier bee putte in truste that by you the lyfe of the whole worlde that is to saye of all wycked people shall bee condemned thynke ye your selfes vnmeete to iudge of small lyghte tryfles Ye are the lighte of the worlde appoynted to reproue the erroures of suche as are vngodlye And howe canne this bee doone of you if in you there bee darkenes and such enormities as are wel woorthye reprofe But now remoue ye your accions and bryng them before wicked iudges as though they were eyther wyser than ye are or as though they were menne of more equitie than are ye Knowe ye not that in tyme to come ye shal not onely iudge menne geuen to the worlde but also wicked angelles the tyrannes of this worlde Thynke it no greate matter among youre selfes to finishe suche lowe quarelles of thynges appertayning to the vse of our bodyly lyfe Your fayth shall condemne theyr incredulitie your godly lyfe theyr vngodlines your vnhurtefulnes shal condemne theyr vnclennes and euen nowe condemneth yf ye bee good and lyue christianlye And forgette ye nowe your honour by makyng suche to bee iudges of your suites of al whose condeÌ„nacion by you in tyme to come sentence shal be geuen But yet if ye be so debatefull and contencious so desirous of transitorye thynges whose contempte ye take vpon you that ye for them are not onelye at dissencion but are in suche sorte at dissencion that youre matters muste needes bee heard of a iudge rather bryng them to the vyleste and loweste of youre congregacion than as ye do I speake not this because I would haue it to bee so but I speake it to make you ashamed of youre braulyng and suite among your selfes before heathen iudges Yf ye bee such as ye take vpon you to bee the moste vile among you is better than he that among the heathen is coumpted chiefeste Why dooe ye so greatlye despyse your selfes Is there among you none so wise as in lyght matters to sitte in iudgemente and to finishe strifes betwyxte christian menne among whom by reason of brotherlye loue and by reason that all thynges are commen it were conuenient that agremente shoulde easily bee made But nowe are ye so farre from agremente that one christian manne gooeth to lawe with an other christian manne and that whiche is more reprochful euen before them whiche to Christe are straungers as though suche were by the rule of mans lawes hable to geue iuste sentence and ye not hable to do thesame by the rule of the Gospell Marke howe many wayes ye offende herein The texte Now theâ—fore there is vtterly a faute among you because ye go to lawe one with another Why rather suffre ye not wrong why rather suffre ye not your selues to haue harme Nay ye yourselues do wroÌ„g and robbe and that the brethren Do ye not knowe how that the vnrighteous shal not inherite the kyngdom of god Be not disceaued For neither fornicatours neyther worshyppers of images neyther aduouterers neyther weakelynges neyther abusers of themselues wyth mankynde neyther theues neyther couetouse neyther drounkardes neyther cursed speakers neyther-pillers shall inherite the kyngdome of God Fyrste it is shame for you that ye among your selfes apease not suche smalle matters nor goe throughe them without greate busines or â—angling as ye myght eyther by geuyng place one to another or at the least ende your matters by arbytremente but are come to suche stoubernes that whiles nether geueth place to thother nor geueth ouer any thing to another the matter in syghte of the people muste bee trauersed before the commen officers Yf suche matters were brought and heard before christian iudges it were not all without faulte but to iangle and stryue at the law before heathen iudges euen for trifles howe foule a sight thynke ye it Our religion is peace and for asmuche as we are nowe through Christe planted and made one bodye we thereby are become more than brethren And beside this vnitie yâ— despising of these vile worldlye goodes for yâ— whiche the grosse people striue for one with another maketh vs verye christian menne But now when menne so eagerlye stryue eche one wyth other so that one christian manne is not ashamed to call another into the lawe and accuse hym beefore a wicked iudge what thynke ye iudge they that looke hereupon Wyll they not thys wyse thynke wyth themselfe where is among these christians shamefastenesse become where is brotherlye charitie Where is the peace that they somuche speake of where is the communitie of possession where is theyr despisyng of ryches where is the myldenesse of the Gospell where by they are commaunded euen gladly to forgoe theyr coate also yf any haue taken away theyr cloke Behold how shamefully for a smal matter thei striue not only with vs but also among theÌ„selfes How coÌ„meth it about ye Corinthians yâ— ye yet somuch set by money yâ— for thesame ye haue so greatly defamed christian name religion But here some one wil answer say onles I prosecute yâ— matter and laboure for my righte I am sure to take wrong onlesse I recouer myne owne title I shal bee in the losyng syde But I woulde aduyse you take hede leste whiles ye feare a small losse of money ye appayre both your Innocencie and good name and cause also the gospell to bee hindered Better were it neuer to winne youre goodes than with the recouerye of them to geue vn beleuers any occasion to mysreporte and speake euil of Christ Better were it not to passe vpon a smal wrong than whiles thou labourest for thy right openlye to declare that thou
matchaundice of the gospelles doctrine Vnto vs it is a plentuous great gaynes yf we maye waxe riche in godlynes yf we maye waxe ryche in true goodes of soule and be content with those thinges that suffice vnto y◠necessitie of the lyfe present inasmuche as our spedye iournaye is to the lyfe that neuer shal dye It is a greate matter to heape vp those riches that wyl neuer leaue vs. But to what purpose is it to carke care to heape riches together y◠nother are ours we are by and by enforced to leaue them to others For lyke as we brought none of them into y◠worlde with vs whā we were borne so shall we carye nothing awaye with vs whan we dye To spende ryches wastefully vpon pleasures it is a myschiefe and to hoorde them vp it is a fonde folyshenes As for vs we measure the vse of suche thinges by the bondes of nature and whan we haue competent wherwith to be clothed and fedde we require no further And a competent diet and clothing is easylie had euery where For they are not to be had for excesse but for necessitie A small thing easeth necessitie but the gredynes of riotous excesse is insaciable It is a great winnyng with the losse of money to augment y◠treasure of godlynes And it is a great losse for a lytel sory lucre to lose the riches of immortalitie The care for riches and care for godlynes accorde not together in one For whose hertes are once throughlye occupyed with desyre to be ryche are enticed to many fylthye matters and fall in to snare and many couetous desyres not onely folyshe but also noysome For this couctous lustyng commeth not without companye but bringeth a great rowte of myschiefes with her pryde dysdaine ambicion violence dysceate iniurie riot voluptuousnes and suche maner of other pestilences whiche by lytell lytell burthen a man and drowne him downe in to destruccion and marrynge so as now he shall not onely be to him selfe but also vnto other that he hathe rule ouer a destroyour and a marrer The greater the honour is that he beareth so muche the more ferre it behoueth him to be from the spiece of this myschiefe The hyghest autoritie requireth the highest integritie But nothinge is throughly vprightlye done nothing is without corrupcion done of him whosoeuer he be that hathe auarice of his counsayle whiche is so ferre dystaunte from honestye that it is euen the roote and sede of all maner myschiefes ye a althoughe riches seme to beare a certaine wondrefull shewe of felycitie Some men beyng cralled in this bayte whyle they are griedie after riches haue ben corrupte with couetous desyres and haue wandred astraye from the synceritie of faythe that the gospel teacheth settyng before their eyes an other marke to shote at than Christe and wher as they seke to lyue pleasauntlye they haue wrapped them selues in many sorowes scrapyng that with muche paynes y◠they must kepe with muche care and that whiche yf it shoulde fortune to be taken from them should greuouslye wounde a couetous herte These belonge to suche as haue dedycated themselues to the god Māmon But thou whiche arte consecrated vnto god slee from these thinges y◠are vnworthye thy professiō folowe true riches as righteousnes godlynes faythe charitie pacience mekenes Ryghteousnes to kepe y◠safe withall from all maner of vices godlynes to loue god withall thy neighbour for goddes sake Faithe wherwith hauynge the helpe of god thou shalt not be turmoyled with care of suche thinges charitie to doe good vnto all mē withal patience wherby throughe hope of the immortalitie to come thou mayest contynue stedfaste in aduersities and in stormes of persecucions And mekenes to beare gentlye the weakenes of other These thinges can not the man possiblye kepe safe that thinketh he must doe all thinges for ryches sake As for the thou hast taken vpon the an other maner of course Thou arte entred an excellent great fyght not the fyght of couetousnes but of faythe And it is no small rewarde that is layed vp for it For this mattre is not taken in hande by thee to be riche of momentanye and false feyned goodes here in this worlde but to atteyne lyfe euerlastynge To this pricke to this marke preace thou withal dylygent endeuour To this marke god the true rewarder of thy trauayle hathe called the which of his owne iudgement hathe chosen thee to be a Byshop ouer the people to the glorye of Christ This at the taking of the offyce of an Elder thou dyddest professe and that before many wytnesses Thy profession is of highe excellēcie but to frame thy selfe answerablye lyke vnto it thou hast nede muche dyligentlye to watche aboute the. Albeit thou passe not muche vpon so highe a rewarde yet passe vpon god the loker on let the expectacion of so many lokers on besyde moue thee let the reuerence of so hyghe an offyce that thou hast taken in hande moue thee The texte I geue the charge in the sight of god which quickeneth all thinges and before Iesu Christ whiche vnder Poncius Pilare witnessed a good witnessyng that thou kepe the commaūdement and be without spot and vnrebukeable vntyll the apperyng of oure Lorde Iesus Christ whiche apperyng in his tyme he shall shew y◠is blessed and myghtye onely kinge of kynges and lorde of lordes which onely hath immortalitie and dwelleth in the lyghe that no man can attayne whome no man hath sene nether can se vnto whome be honour and rule euerlastynge Amen This I eftesones commaunde and beseche the by god the father whiche is the autor of lyfe vnto all men and shall rayse the dead to the lyfe that neuer shal dye by his sonne Iesus Christ whiche vnder the iudge Ponce Pilate shronke not from the offyce that he had receyued of the father euen vnto the crosse that thou so behaue thy selfe in the trauayle committed vnto thee that thou geue occasyon to thy selfe of no blotte nor blame worthynes and that see thou doe constauntly not onely vnto mans syght but muche rather lokynge for the commynge of oure Lorde Iesus Christe whiche he shall shewe againe vnto the worlde in his tymes euen that blessed one and onely myghtye kyng of kynges and lorde of lordes whiche onely hathe immortalitie of himselfe whiche onely dwelleth in the lyght that cannot be atteyned vnto whome no man hathe yet seene nor is hable to see To him be honour power world without ende Amen Suche excellēt autors of thyne offyce thou hast y◠thou shouldest despaire nothing of thyne autoritie Suche parfyte lokers on and iudges thou haste that thou shouldest doe nothing otherwyse than thou oughtest to doe Suche valeaunte protectours thou haste that thou shouldest not dreade the stormes of mennes persecucions Suche lyberall rewardours thou haste that thou shouldest nothing doubte of the promysed rewardes And vnto them all the glorye of the gospel is to be referred that man shoulde not therof
wordes euer spoken or els this that is redde in an other Psalme Sytte on my ryght hand till I make thine enmies thy footestole Therfore neither autoritie to create neither the maiestie of a kindome is geueÌ„ vnto angels but they all howe greate so euer they be are spirites appoynted to serue the which are often tymes sente into the worlde to assiste suche as shal be thenheritours of euerlastyng saluacion Such vndoubtedly are the disciples and folowers of Christe The .ii. Chapter The texte Wherfore we ought to geue the more erneste heâ—e to the thynges that are spoken vnto vs leste at any tyme we peryshe For yf the worde which was spoken by angels was stedfaste And euery transgression and disobedience receyued a iuste recompence of rewarde howe shall we escape yf we despyse so greate saluacion whiche at the fyrst beganne to be preached of the Lorde hym selfe and was confirmed vnto vs warde by them that hearde iâ— God beating witnesse therto both with signes and wondres also with dyuers myracles gyftes of the holy ghost accordyng to hys owne will For vnto the aungels hath he not subdued the world to come wherof we speake but one in a certayne place witnesseth saing What is man that thou art mind full of him Or the sonne of man that thou visitest hym Thou madest hym a litell lower then the angels thou haste crowned hym wyth houour and glory and haste sette hym aboue the workes of thy handes Thou haste putte all thynges in subieccion vnder hys feete In that he put all thynges vnder hym he lefte nothing that is not put vnder him Neuertheles we se not yet al thinges subdued vnto him but hym that was made lesse then the angels we se that it was Iesus which is crowned with glory and honour for the suffering of death that he by the grace of God should taste of death for all men MOreuer that I haue so largely declared the dignytie of oure sauiour is for this entent that the greater he is whome the father hath sent into the worlde for our saluacion the more dilygent hede we maye geue to such thynges as he hath spoken vnto vs leste at any tyme we forgette those thynges which the father hath taught and shewed vs by hym Highest is he that sent hym and a greates ambassadoure coulde he not send Hys pleasure was that this shoulde be the last ambassade or legacion neyther is there any hope of saluacion if we despise this and sette it at naught as our elders and forefathers despised Moses the prophetes The greater that the ambassadour is the greater that the cleâ—encye and gentlenesse of God is towardes vs the greuouser shall the faute of oure dysobedience or els negligence be excepte we do after hys wordes and teaching For yf al that God hath hither to commaunded vnto our elders by hys Prophetes or aungels who shewed vnto Moses goddes commaundementes be of weight and autorytie And if those were worthely punyshed that dysobeyed suche thynges as were by them commaunded bycause he semeth to despyse God who so despyseth hys messengers howe shall we then escape punishmente if we despise and sette at naught not Moses coÌ„maundementes but so ready saluacion so notable so euydeut and suche as is frely brought vs not by Moses nor yet by aungels or Prophetes agaynst whome there may be some suspicion of vanitie or lying by one meanes or other ymagyned but by the sonne of God hym selfe who spakenot vnto vs a farre of out of a cloude either in a dreame or by any other waye wherin there myght be any suspicion of deceyte or legerdemayne but was openly heard seene handeled and conuersaunte alonge tyme amonge men declaryng by very many and moste euydente argumentes proofes that he was the very sonne of God and offeryng perfite saluacion vnto al the whole worlde thorowe faith of the gospel And where as the belefe of this so great a thing beganne first to be taught and preached vnto the worlde by our Lord Iesus Chryst him selfe who was not alonely the preacher of euerlasting saluacion but also yâ— autoure therof afterward the same was confirmed of them that were wytnesses of all thynges that he sayde and dyd whyles he was conuersaunte with them and leste theyr preachyng shoulde haue bene of small autorytie and litle regarded God him self coÌ„firmed theyr wordes with diuerse signes of miracles and wonders and other merueylous gyftes the whiche that heauenly spirite diuersly dystributed vnto hys as he thought expediente for mannes saluacion by all which thynges it appered very manyfestly that all thys that was done was nothing partayning to mannes power but to the vertue and power of God and that he who firste hym selfe afterwarde by his disciples shewed these thinges was not a man onely but God couered with the habite of mannes body And also that he was not an aungel the mistical Psalme playnly declareth witnessyng of Christ on this wise what is manne that thou art mindfull of hym or the sonne of manne that thou careste for him Thou haste humbled him a litle while lower then angels And streight wayes it foloweth Thou haste crouned him with glory honour and set him aboue the workes of thy handes Thou haste putte all thynges in subieccion vnder hys feete c. Or euer yâ— God created the eâ—rth it was then decreed by hys godly determynacion that whatsoeuer shoulde be â—â—erin the same shoulde be vnder the obeysaunce and subieccion of Iesu Christe It is not read that God gaue the seignory or Lordshippe of all the worlde in the which aungels are also conteined to any of the aungels For he that sayed All thynges are to be put vnder hym excepted nothyng that is not to be put in subieccion And the prophecie of thys Psalme is partely fulfylled and partely to be accomplished in the world to come For as yet we see not all thynges vnder his subieccion As yet the wicked do rebell and there is a greate conâ—â—ycte bytwene the churche and the worlde But thys we see nowe fulfylled that Iesus who when he was here afflycted wyth diuerse formentes and in conclusion suffred the punyshment of the crosse and for mans cause â—asted that whych by mannes iudgement is moste bytter and dyspleasauÌ„t but tasted it in such wyse yâ— he was not ouercome therwyth semed here by to be made lower then aungels who are neyther subiecte to death nor any greife or payne we see I saye that Iesus is nowe crowned wyth so great glory and honour that yâ— world perceiueth how he beyng a fauâ—elesse parsonne and free from all synne suffred punyshment of death accordyng to the wyl of God wylling by thys meanes to pronyde for mannes safetie For hys death was not a punyshment for any offence by hym commytted but was the mere fauour of God towardes mankynde whom he woulde of hys free beneficence and greate lyberalytie haue to be redemed by yâ— death of his moste innocent soÌ„ne Iesus Christ And as
deade so manye in multitude as are starres of the skie and as the sand the which is bi the sea shore innumerable Moreouer his wyfe Sara when she had bothe an olde man to her husband and her selfe was so stricken with age that her matrice lacked natural strength to drawe mannes sede vnto it and retayne the same dyd neuerthelesse coÌ„ceyue and was deliuered of Isaac mistrusting the strength of nature but yet giuing credence vnto God who by an aungell promysed her a man chylde the nexte yeare She gaue no eare to nature reclaming and barking to the contrarie but onely had a sure belefe that God coulde not lye God promysed Abraham a posteritie equall in nombre to the starres and the sande of the sea shore and yet by the course of nature was there no hope of yssue at all That notwithstandyng he had no mystrust And therfore of this one olde man beyng barayne by reason of age there yssued a posteritie so many in numbre as are the starres of the sâ—ye and the sande in the sea shore For he loked for sonnes and nephewes not after the kynred of bloud but after the imitacion of faith wherby al we are the ofspring and posteritie of Abraham whiche do beleue the promises of the gospel Therfore not onely Abraham but also all his true posteritie were of suche constaunt fayth that very death bereaued not them therof The texte These all died according to faith when they had not receyued the promises but saw theÌ„ a far of and beleued them and saluted them and confessed that they were straungers and pilgremes on the yearth For they that say such thinges declare that they seke a couÌ„trey Also if they had bene myndeful of the countrey from wheÌ„ce they came out they had leasure to haue returned agayne but now they desire a better that is to saye an heauenly Wherefore God hymselfe is not a shamed to be called their God for he hath prepared for them a cytie For all these dyed when they as yet had not the promysses perfourmed but lawe them a farre of by fayth and beleued them and for greate desyre saluted them puttyng so lytle trust in this lande wherein no man maye lyue anye long space that they confessed them selfes straungers and pylgrymes not onely in Palestyne but in the whole worlde For oftetymes they call this lyfe a pilgrimage and straunge dwellyng And Dauid in the mystical Psalme confesseth himselfe to be a pylgryme on the lande as all his forefathers and elders were and yet reigned he in Palestine and builded there a citie And verely this countre y was compassed about with very narrowe lymites and a great parte thereof came not to the possession of the Hebrues the ofspryng successours of Abraham bycause they coulde not driue out the olde possessioners neyther dyd Moyses entre into the same but behelde and saluted if a farre of from a mountayne when he was aboute to passe out of the world and yet had he no mistrust of the promyses Therefore sence they confesse themselues to be pylgrymes they sufficiently declare that they desyre and long for a countrey What countrey seke they after vnto whom all this worlde is an exile and banishement They forsoke their countrey of Chaldey the whiche if they had so sore longed for it was not so farre of but that they myghte haue had conueniente recourse thider at pleasure Therfore they longed not for that but for an other couÌ„trey better then it wherin they myght liue for euer quite exempte and deliured from all greuous sorowes and paynes of this wretched worlde This was that heauenly countrey into the whiche God called them out from theyr owne for the loue wherof he wylled them so to lyue in this worlde as thoughe they were not therin And for this cause almyghtie God where he is the maker soueraigne Lorde of all men calleth himselfe speciallye the God of Abraham Isaac and Iacob For he is properly the God of those that haue put their whole trust and all aydes of felicitie in him And vnto suche hath he prepared not an earthly but a celestiall citie in the whiche they reygne alwayes in blysse with him for whose sake they contemned all thynges The texte By faith Abraham offered by Isaac when he was proued and offered hym being his only begotten sonne in whom he had receiued the promisses And to hym it was sayd â—â— Isaac shall thy sede be called for he considered that God was hable to rayse hym up agayn from death Therefore receiued he hym also for an ensample of the resurreccy on By faith dyd Isaac blesse Iacob and Esau concernynge thynges to come Was not this also a notable exaumple of fayth in Abraham that when God tryeng howe vnfaynedly he trusted hym commaunded hym to offre vp in sacrifice his sonne Isaac where as he was hys onely sonne and he in whose name the posteritie was promysed for these were the wordes of the promyser Thy sede shall be called in Isaac yet he without further delaye dyd as he was coÌ„mauÌ„ded to do not reasonyng here with himselfe on this wise Of whom shal I haue posteritie if I sley hym in whom onely resteth all the hope of my posteritie But he consydered this in his mynde that God who made the promyse coulde not lye and that he was able yf it pleased hym to reyse his deade sonne the multiplier of his stocke euen from death And because he beleued the resurrection of the dead it was therfore gyuen him to bryng home his sonne againe with him beyng as it were restored to lyfe notwithstaÌ„dyng he was as much as in the father laye dead who euen then represented by a certayne figure the resurrection of Iesu Christe to come This was also a manyfest example of a mynde hauyng a great confidence in God that when Isaac saye on hys death bedde and had not as yet receyued the felicitie promysed of God yet was he bolde to promyse the same to Iacob and Esau his sonnes when he blessed theÌ„ both foreseyng both theyr lyues and the contrarie rewarde that eche of them shoulde haue So quycke of syght is faith that she seeth euen those thinges as present whiche are farre distant from the bodely senses The texte By faith Iacob when he was in dying blessed bothe the soÌ„nes of Ioseph and boâ—â—â— hymselfe toward the toppe of his scepter By faith Ioseph when he dyed remembred the departynge of the children of Israel and gaue commaundement of his bones It came of lyke faithe that Iacob at the hower of his death blessed all the sonnes of Ioseph not ignoraunt what was to come who crossynge hys armes layed his right hande vpon Ephraim beyng on his left syde and his lefte haÌ„de vpon Manasse standynge on hys ryghte syde nothynge doubtynge but that woulde come to passe which the holy ghost tolde him before shoulde happen But this faithfull olde man saw a greate deale farther what time he kyssinge the toppe of the sceptre
Christ that is to say him of whom we must nedes aske al the succoures of our salnacion and beleueth that in his hearte he is borne of god and is called alredy into the nūmbre of the sonnes of God In dede he can not chose but loue the is a sonne Thā whosoeuer loueth him heartely that is y◠father loueth him also the was borne of him that is to wete his brother with whome he hath all one commune father By this tokē we proue that we doe truly loue y◠children of God yf we first loue God him selfe heartely For there is nothing truely loued except it be loued for his sake Than that we loue God it shall euidently so appeare yf we kepe his commaundementes and kepe them chearfully and gladly for his commaundementes are none otherwyse greuous For what is greuous to the louer what is greuous to him that goeth post haste to suche maner rewardes The worlde obiecteth terrible appearaunces of euilies pouertie vanyshement slaunder enprisonmentes whippinges deathes It is a great fraye but the victorie is made readye For what soeuer is borne of God ouercommeth the worlde But with what furnitures doeth he ouercome y◠worlde with riches with garisons of men with engines of warre with worldly learning no no they ouercome the worlde as cruelly rageing as it is throughe a stedfast onely faithe wherwith they committe them selues wholy vnto God their protectour Thy riches are snatched awaye yea but what sayeth faithe to that Thou haste a treasure in heauen Thou art throwen out to be a vanished man yea but the countrey of heauen loketh for his countreyman Thy body is turmoyled with tormentes yea but with them are bought euerlasting ioyes Death is deuised for the yea but after it shall folowe lyfe that neuer shall dye Who is it than that ouercometh the worlde not a lorde not the riche man not a philosopher not a kyng but he who soeuer he be that beleueth verely that Iesus is the sonne of God Beleue that which he hath promised and it shal nothing moue thee whatsouer the worlde purposeth against thee He ouercame the world first atteyned immortalitie he came into this world hauīg takē our mortal body to get the victorye for vs to shew the meane of victorye getting to cause y◠rewardes to be certaynely reckoned vpon But with what furnitures came he armed withall He came by water and bloude euen Iesus Christe by water that he myght washe vs cleane from our synnes by bloude that he myght geue vs immortall lyfe Hys owne wyll was to be baptised beinge cleane voyde from all synne that he myght frelye geue vnto vs innocencye hys owne wyll was to dye on the crosse that he myght open vnto vs the waye vnto immortalitie He dyd not onelye testifie by these two tokens that he was Christ and the sauiour of the worlde in that he receyued baptisme as a synfull man in that he dyed as a malefactour where he one onely none among all but he was Innocent from all synne but the spirite also appearynge in the likenes of a doue bare recorde of him that it was he whō the father had geuen to be the sauyour of the worlde For the spirite is also the trueth as the father and the sonne is there is one trueth of all like as there is one nature of all For there are three in heauen that beare recorde vnto Christ the father the worde and the spirite the father whiche sending once and eftsones a voice downe from heauen testified openly that he is his dearly beloued sonne in whom nothing coulde doe amisse the worde whiche hauing done so many miracles whiche in his death and resurreccion declared him selfe to be the true Christ bothe God and man the peacemaker betwene God and men the holy gooste whiche descended vpon his head whan he was baptised and that after his resurreccion fell vpon his disciples And of these three there is all one most perfite agrement the father is the autor the sonne the messanger the holy goost the remembrauncer There are three thinges also on earthe that beare recorde vnto Christ his humayne spirite whiche he put from him one the crosse the water and the bloode that ranne out of his syde whan he was deade And these three witnesses doe agree The other declared him to be God these recorde that he was man Iohn also bare witnesse And yf we receyue witnesse of men it is reason that the witnesse of God be of more importaunce with vs. For the testimonie of God the father is manifest Thys is my VVelbeloued Sonne in VVhom I am pleased heare him What thing can be spoken more plainly or more fully he that beleueth truly in goddes sonne Iesus Christ and hath reposed al the succours of his lyfe in him so that trusting in his promisses he contemneth all thinges that this worlde can make a shewe of whether they be amiable or dreadfull hathe a witnesse in him selfe and beareth witnesse vnto the sonne of God For whan throughe thinspiracion of the spirite of Christe he defieth euen deathes for his loue he beareth no trifling witnesse vnto mē that they are no vaine thīges that Christ hath taught and promised He that trusteth not in god but putteth his trust in the worlde he as muche as in him is maketh god a lyer whiche hath promised felicitie vnto them that woulde herkē vnto his sonne Iesu Christ where as he in his conuersaciō teacheth that felicitie is to be asked of the worlde cleaueth so vnto the cōmodities of this lyfe as thoughe nothing of a man remayned after the deathe of the bodye The father cryeth Heare him And his lyfe that beleueth not sayeth Heare the worlde For whan the sonne prayed the father that those whiche beleued or shoulde beleue in him might haue eternall lyfe the fathers voyce was heard testifiyng as by the sound of a trompet that his prayers should be allowed The father therfore hath geuen vs euerlastyng lyfe shewinge of whome it should be asked euen of his sonne Iesus Christe His doctrine who soeuer embraceth his example whosoeuer foloweth hys promises whosoeuer trusteth vnto he bothe possedeth the sonne and hath life the pledge wherof he kepeth in the meane time euen the spirite of god throughe the vndoubted confidence whereof he is bolde to call God father He that is a straunger from the sonne is estraunged also from lyfe The texte These thinges haue I written vnto you that beleue on the name of the sonne of god that ye maye knowe howe that ye haue eternall lyfe and that ye maye beleue on the name of the sonne of god And thys is the trust that we haue in hym that yf we aske any thyng accordinge to hys wyll he heareth vs. And yf we knowe that he heare vs whatsoeuer wee aske we knowe that we haue the peticions that we desire of hym If any man see his brother sinne a synne not vnto death let hym aske and he shall geue hym
and by these he shall make them to be knowen vnto the whole christen congregacion The tâ—â—â—◠¶ And I hearde the nombre of them whiche were sealed and there were sealed an C. and xliiii â— of at the crybes of the children of Israel Of the trybe of Iuda were sealed xii M. Of the trybe of Ruben were sealed xii M. Of the trybe of Gad were sealed twelue M. Of the trybe of Aser wer sealed xii M. Of the trybe of Neptalim were sealed twelue M. Of the trybe of Manasses were sealed xii M. Of the trybe of Symeon were sealed xii M. Of the trybe of Leuy were sealed xii M. Of the trybe of Isacar were sealed xii M. Of the trybe of Zabulon were sealed xii M. Of the trybe of Ioseph were sealed xii M. Of the trybe of Beniamin were sealed xii M. Thus hathe our sauiour Iesus Christ chosen into his churche coÌ„gregacion not onely out of the gentyles or heathen but also out of the Iewes of all trybes generacions Out of the whiche euen before the passion of Christ there were infynite noumbres scattered dyspersed abrode thorow out the whole world which were conuerted vnto the christen faithe receyued the baptisme or christendome As the holy Apostles also preached first vnto the Iewes the syncere pure christen faith And the nombre of those Iewes the were conuerted by them was doubtles greate throughout the whole world in continuaunce of tyme increased But here in this place after the customeable vse of the holy scripture is marked or sealed a certen appoynted prescribed nomber for an vncerten an vnprescrybed nomber but yet a full and a perfyght nomber For. xii times xii thousande doe make an hundreth and. xliiii thousande For what cause certen are not here rehersed amonge the. xii trybes it is not necessarye to searche For there are euen as many true christians more also thorowe yâ— wyll of god conuerted vnto the true faythe out of yâ— trybe or flocke of Iacob And more shal be dayly conuerted whan as the Christen religion shal be restored and reformed after the rule and square of holy scripture as it was first bylded of the Apostles bysshops of the prymatyue churche The texte◠¶ After this I behelde and lo a great multitude which no man coulde nombre of al nations people and tonges stooe before the seate and before the lambe clothed with longe whyre garmentes palmes in their handes cryed with a loude voyce saying saluacioÌ„ be assâ—râ—bed to him that sytreth vpon the seate of our god and vnto the lambe And all the angels stode in the compase of the seate of the elders of the foure beastes fell before the seate on their faces worshypped god saying Amen Blessing and glorye wysdom and thankes and honour and power and myght be vnto out god for euermore Amen As was before sayd there wer many turned vnto the christeÌ„ faith out of the tribes of the Israelites after yâ— fleshe But there were many more yea infynite nombres out of all other heatheÌ„ people tounges nacions which eueÌ„ froÌ„ the antyquyte as bothe Sybylla Mercurius also more euydeÌ„tly certeinly yâ— patriarke Iacob in ye. xlix of Genesis lykewyse all the prophetes doe testifie dyd looke and wayte for the sauiour Messias Out of the which the christendome did dayly increase waxe greater in yâ— who le worlde thus they became right children of Abraham Israel after the faith to yâ— glorye prayse of god Where vnto al the holy patriarkes had alwayes more respect thaÌ„ eyther to yâ— lande of Chanaan or to the temple of Ierusalem or yet to yâ— circumcision cuttyng of the foreskynne of their bodily but vnnaturall and dysobedient children and posterite Yea or fynally to all maner of Iewyshe ceremonies For those christians that were conuerted froÌ„ the heatheÌ„ in the whole world dyd imbrace receyue the gospel very desyrously feruently framing their lyues in euery condicion therafter reformyng forsakyng their olde heathnyshe synfull lyfe maners pacient in all maner of affliccions Constant and faythfull euen vnto deathe for the true saythe and relygions sake againste ydolatrye supersticion and false religion And for this they haue receyued euerlastyng blisse wherin they laude honour god in the ioyes of heauen euerlastyngly As they also doe no lesse so long as they remayne in the warrefare of this transitorye lyfe wherin they walke as beyng marked and chosen out in all innocencie vertue and godlynes thus euen vpon earth they possesse their soules with pacience in all maner of assaultes and temptacions with a true confidence in god and with a quiet conscience And by this meanes they take here a tast of the blissed hope and loue vntil they obteyue euerlastynge saluacion The texte ¶ And one of the elders answered saying vnto me what are these whiche are arayed in longe whyte gatmentes and whence came they And I sayde vnto him Lorde thou wotest And he sayde to me these are they whiche came out of great tribulacion and made their garmentes large and made them whyte by the bloude of the lambe therfore are they in the presence of the seare of god and serue him daye and nyght in his temple and he that sytteth in the seate wylld well amonge them They shall honger no more nether thirst nether shall the sunne lyght on them nether eny heate â—or yâ— lambe whiche is in the myddes of the â—eare shall fede them and shall leade them vnto fountaynes of lyuynge water and God shall wype awaye all teares from their eyes A certen elder asked S. Iohn to geue him occasion to teache and to instructe him what he iudged and thought of those blessed ones whiche he saw in suche honour with god garnysshed with whyte garmentes And Iohn made a quicke answer sayeng that all those whiche doe cleaue vnto Christe with a true and a perfyght faith and for the faithe and truthes sake suffer paciently wyllingly what aâ—â—lyctioÌ„ so euer god shal sende vnto them thei shal be in great honour and estimacioÌ„ with god And they are suche as asscâ—ybe al their perfightnes vertue and godlynes not vnto their owne workes nor yet vnto their owne fulfyllyng of the lawe wherin they must nedes knowledge them selues gyltye and synful but all together vnto the merytes of the healthsome passion of Christ whiche is and shall euer be their rightuousnes in whome they put their trust and confydence and for his sake they are readye to suffer whatsoeuer god shall lay vpon them These are the holy blessed whiche beginne in this lyfe to haue a delight in godlynes euen with a free spirite And thorowe faythe they are sure of the grace and mercye of god which shal continue for euer towarde them at length they shall haue the cleare fruicion of all goodnes and shall fully possesse that which they doe here hope and
looke for Suche men are the very true seruauntes of god fully stablysshed in the right faythe and true loue From the whiche thorowe the grace of god they shall neuer fall For as muche as god is their father and ouerseâ—r whose deare and louynge children they are And they can lacke no treasure neyther corporall nor spirituall eyther in this worlde or in the worlde to come And they lyue blessedly in peace and quientnes of conscience before god readye at the pleasure of god to goe thorowe welthe and woo in this worlde whome no maner of creature can hurte for as muche as the lorde fauoreth them vnto whome they haue vtterly geueÌ„ and committed them selues and haue offred vp vnto him a pleasant sacrifice oblacion in faythe in true Christen loue and perfyght hope For Christ that suffered death for them and redemed them with his bloude will not forsake them but graciously rule gouerne them and thorowe the holy gospel wil instructe them in all rightuousnes which they begynne here in this world and shal enioye the frute therof in the lyfe euerlastyng And thus thorowe yâ— grace mercye of god they shal ouercome al woe and vexacion and remayne pacient in persecucion yea and mery and ioyfull also in him that can strengthen and comforte them whiche dystrybuteth his plentifull grace vnto them to worke al holy vertuous workes For the which also beyng his owne workes he wyll yet crowne and rewarde them as S. Austen sayeth in the kyngdome of heauen eternaliy The .viii. Chapter The texte ¶ And when he had opened the seuenth seale there was sylence in heauen about the space of halfe an houre And I sawe vii angelles standynge before god to them wer geuen seuen trompertes And another angel came and stode before the aulter hauinge a goldeÌ„ senser and muthe of odoures was geuen vnto him that he should offce of the prayers of all saâ—â—â—res vpon the golden aulter which was before the seate And yâ— smoke of the odoures whiche came of the prayers of all saâ—â—â—res ascended vp before god out of the Angelles hande And the Angell toke the senser and fylled it with fyre of the aulter and caste it into the earth and voyces were made and thondrynges and lyghtnynges and earthquake IT hathe ofte bene sene that after great troubles and muche vexacion thorowe the prouysion of god rest and quietnes hath folowed in all tymes And thus shall it continue euen from the ascencion of Christe vntyll the worldes ende that after rayne the sunne shal shyne and afterwarde it wyll be cloudye darcke againe Euen so whan the faythfull haue once ioy in god after the victorye of the dragon then commeth a new dysquietnes and perplexite whan as the wycked Angels and spirites thorowe their membres mynisters shall set vp all abhominacion synne wyckednes hurtefull and noysome vnto the soule as Sathan dyd vnto Iob what tyme he came and accompanyed him selfe with the children of god Here come vii that is to saye very many and those mightye and stronge with power graunted and permitted vnto them to doe harme But Christ the true and faythfull kyng and father of his kyngdome churche and children commeth and standeth as an hyghe pryest at the alter of god with the oblacion of his owne bodye For Christ the lorde is bothe priest altar and the oblacion himselfe and he standeth for his faythfull electe with the golden censers the hyghest loue and humilyte thorowe the whiche he gaue him selfe for the synnes of al the world into the moost bytter and standerous death for a perpetuall reconciliacion for all those that beleue in him Vnto this onely one and eternall priest Christ doe all faythfull holy and blessed christians render and gyue their vnperfyte deuocion thanck es geuynge feruent peticions and prayers their hope loue and fayth All whiche he receyueth in good parte and maketh them acceptable vnto the father with the censers of his prayers and with his swete smellynge rightuousnes and holynes wherwith he is full and aboundant plentuous and sufficient for all the electe from the begynnynge of the worlde vntyll the ende therof And by this meanes and no nother wyse may the prayers of all the holy and faythfull come vnto god namely thorowe the handes and merites of his passioÌ„ so that they take the same with them pleating with god thorowe the same Whiche thing dilyghteth and pleaseth the lord god right well Nowe yf the holy electe shal thus offre vp their necessities praiers vnto god thorowe Christ whiche is the onely medyatour betwene god the father and mankynde than wyll the mercifull god heare them â–ª and shall punyshe the wycked tyrannes and oppressours of the faythfull with his fyerye dartes and thonderboltes and other plages whiche he can and is wont to vse dyuers wayes for the terryble punyshemeÌ„t of the wycked godlesse prynces tyrannes bothe bodely and gostly in so muche that Sathan with his whole kyngdome shal be amased therat The texte ¶ And the seuen Angels which had the seuen trompettes prepared them selues to blowe The first Angell blewe and there was made hadle and fyre whiche were myngled with bloude and they were caste into the earth and the thirde parte of yâ— earth was set on fyre and the thirde parte of trees was burnt and all greue grasse was brente And the seconde angell blewe and as it were a great mountayne burnyng with fyre was caste into the see and yâ— thirde parte of the sea turned to bloude and the thirde parte of the creatures which had lyfe dyed and the thirde parte of shyppes were destroyed Christ bringeth his punyshementes to passe thorowe good and euyll angels euen at his owne pleasure For vnto the lorde there is nothing euell nor vnprofytable for as muche as he onely can make good of euyll well ynoughe The first plage of the churche of Christ was in the vnderstandynge and interpretacion of holy scripture whiche euen at the first was assaulted with dyuerse dangerous heresyes whiche sprang vp by reason of yâ— dyuersytie of vnderstandyng amonge the wryters and teachers by reason wherof infynite Schisemes disseÌ„cions â–ª perels and dangerous vproures did sprynge aryse And for this cause were so many councels holden For the christendome suffred great decaye and many swarued there from at suche tyme as god of his mercye gaue peace and quietnes in the churche but for a small season as I sayde before By the trees we shall vnderstande people of all maner of nacions and degrees in yâ— christendome of no small nomber as in the tyme of Athanasius and after The seconde plage foloweth afterwarde against the whote and natural strength and fearcenes of men and specially that whiche was betwene princes and rulers that were assaulted of the wycked fyende with ambicion for power and dominion The whiche the wycked fyende dyd rayse vp after that the godly and holy teachers had rooted out all errours and heresyes This contencion and
this matier chalengyng nothyng to hymselfe as his own gaue ouer the whole prayse and glorie to god only whome he by his sure and constant fayth both testified to be true of promise as whiche woulde deceyue no man lykewyse to be almightye as whoÌ„ he thoughte able to perfourme his promise were the same neuer somuche passyng all worldly strength This is the glorie wherwith god is chieflye delighted whiche nedeth no seruice of ours and therfore as the scripture sayeth it was reckened vnto hym for ryghteousnes The texte ¶ Neuerthelesse it is not wrytten for hym onelye that it was reckened to hym for ryghteousnes but also for vs to whom it shal be coumpted for ryghteousnes so that we beleue in hym that raised vp Iesus our Lorde from the dead whiche was deliuered for our synnes and was raised agyue for our iustification Nor is it to be supposed that this was wryten onely for Abrahams sake when it is sayd yâ— his faith was reckened vnto hym for righteousnes for yâ— scripture laboreth not so muche for the auauÌ„cemeÌ„t of AbrahaÌ„s glory only but rather to gyue vs which are of AbrahaÌ„s posteritie an example wherby al the world might vnderstande that as Abraham for his faythe 's sake without healpe or ayde of the lawe obteyned before god to be coumpted for righteouse so should none of vs by kepyng of the law only thynke to haue the same AbrahaÌ„ theÌ„ was called righteouse because he beleued god And surely entry haue we none to ryghteousnes vnles we lykewise beleue in the same god whiche to vs hath brought to passe in Iesus Christ oure lorde whome he raysed from death to lyfe euen that he promised to Abraham in the fygure of Isaac therby declaryng that the fayth of Abraham was no vayne fayth whiche beleued yâ— god was suche one as coulde geue lyfe euen to the deade call agayne suche thinges as are not as thoughe they were Let vs not therfore for our righteousnes and cleannes of lyfe thanke Moses but Christ whiche gaue hymselfe to death to the entent he would freely through fayth forgyue our synnes whiche also rose agayne from death to the entent we shoulde abstayne from deadly synne nor displease hym by committyng agayne suche thynges for which his pleasure was to dye He dyed I saye to kyll synne in vs and rose agayne from death to th entent that by hym fyrst dying to oure olde synnes so furthe with hym and by hym beyng brought and restored into a newe kynde of lyfe we may hereafter lyue vnto yâ— ryghteousnes which we haue through his goodnes receyued The .v. Chapiter The texte Because therfore yâ— we are iustified by fayth we are at peace with god through our lord Iesus Christe by whome also it chaunced vnto vs to be brought in through fayth vnto this grace wherin we stande reioyse in hope of the glorye of the chyldren of god Not that only but also we reioyse in tribulatioÌ„ knowyng yâ— tribulatioÌ„ bryngeth pacieÌ„ce pacience bringeth experience experience bringeth hope and hope maketh not ashamed for the loue of god is shed abrode in our heartes by the holy ghost whiche is geuen vnto vs. COnsyderyng that only syn causeth variaunce betwixt god and man now are we certeynly at peace with god because that of wicked synful people we are made ryghteous that neither by Moses law whiche rather encreased oure offeÌ„ces nor for our workes but as our father AbrahaÌ„ was for oure faythe 's sake reconciled vnto god yâ— father whose frende also through fayth Abraham became that neither through Moses but through the only sonne of god our lorde Iesus Christ which with his bloud washed away our offences by his death reconcilyng vs vnto god beyng before yâ— tyme displeased with vs so opened for vs an entrye yâ— we through lyke fayth without either the lawe or circumcision mighte be brought into this grace of god promysed by the ghospell In whiche fayth we stande stedfaste and not only stande with good wyll couragiouslye but also reioyce not only because we are at peace with god but also for that we are pute in sure hope that through oure stedfastnes of fayth we shal in tyme to come enioye the glorie of heauen Nor enuye we the Iewes through the glory of their circumcision and as we enuye them not so mislike we not our fayth the brynger furthe of suche plentifull fruicte nor yet repent we our glory with hope wherof we for this present tyme are aduaunced vnderpyght Whiche glorie albeit it be suche as cannot yet be seene and thoughe without sufferyng of aduersities and troubles we attayne not therunto yet eueÌ„ the same troubles in the meane season recken we a thyng to reioyce and glorye of as whiche we suffer both to our hyghe prayse are also suche as open vnto vs the gate to life euerlasting For this new example hath Christ both geueÌ„ vs by him also taught are we this excellent doctrine that by sufferyng of tribulatioÌ„s the vertue of pacience is strengthened and as the fyer tryeth golde so throughe pacience become we better tryed and proued both of god man Agayne the more tribulatioÌ„s we suffer the surer hope of rewarde stande we in Nor is it to be feared leste this hope mysse disapoynt vs of our belief make vs ashamed before yâ— wicked people because we haue eueÌ„ now therof in hande a moste sure pledge and earnest penye whiche is the meruaylous and vnspeakeable loue of god towarde vs not onlye externally shewed vnto vs but most pleÌ„tifully printed in our heartes in manier coÌ„pellyng vs to loue hym agayne wrought by the holy ghost in steade of the watryshe letter of the lawe gyuen vnto vs as a gage assuryng vs of his promise herafter surely to be perfourmed The texte For when we were yet weake accordyng to the tyme Christ dyed for vs which wer vngodlye Yet scarce wyl any man dye for a ryghteouse man Peraduenture for a good man durste a man dye But god setteth but his loue towarde vs seyng that whyle we were yet synners according to the tyme Christ dyed for vs Muche more then nowe we that are iustified by his bloude shal be saued from wrathe through hym For had not god of his great mercy singulerly loued and pitied vs. Iesus Christ his only sonne had neuer by the wyl of his father descended into earth nor haue taken oure mortall fleshe vpon hym and so haue dyed namely what tyme we were weake thrall and subiecte to beastlye desyres whiche were by the lawe more lyke to be prouoked than to be brydelâ—d and suppressed Bad yet as we then were he loued vs in hope of saluacion yea he loued vs beyng wycked people and deuilyshe ydolaters and so loued vs that for our sakes he wyllyngly suffered death whiche was the greatest euident and moste singuler poynt of loue that euer could be shewed Among men scarcely shal any man fynde
another so frendlye as wyl for his good and wel deseruyng frendes sake suffer death But to graunt that some suche maye some where be founde as for his approued frende wyl paraduenture be contented to dye yet hath god shewed an example passyng all examples of suche earthly loues whom it pleased euen for wycked and vnworthy persons to delyuer his onlye sonne to death Now if god haue for vs beyng wycked people and offenders done thus muche how muche rather wyl he do for vs beyng nowe purged chastised and by the bloud of his sonne reconciled vnto hym that we through sinne fall no more into his displeasure and therby stande in ieopardy of more greuouse daÌ„nation not only for our synful lyfe but also because we should then be vnthankefull Christe dyed for vs but for a season but he rose agayn for euer And as he dyed for vs so arose he agayne for our sakes The texte ¶ For yf when we were enemies we were reconciled to god by the deathe of his sonne muche more seyng we are reconciled we shal be preserued by his lyfe Not onlye this but we also ioye in god by the meanes of oure lorde Iesus Christe by whome we haue nowe obtayned the attonement Now and yf by his death he haue this muche done for vs that where as before that tyme god was with vs highly offended and displeased we haue hym nowe gratiouse and merciful muche rather shal we so through his lyfe be preserued that we nomore fall into his displeasure By his death deliuered are we from synne his lyfe shal preserue vs in innoceÌ„cie his death hath delyuered vs from the power of the deuill his lyfe shall towarde vs continew the loue of his father These are suche euident sygnes of goddes loue towarde vs that they not only put vs in a quyet assuraunce and in a sure hope to be saued from the vengeauÌ„ce of god to come but also gyue vs a lustye courage euen to glorie not of oure deseartes but with thankes geuyng to god the father through whose bountefull mercy we haue receyued this welthy state promysed by hym to be geuen vnto vs neither for the lawes nor for circumcisions sake but through Iesus Christ his sonne by whose meanes we are restored into his fauour agayne to th entent that for all this benefite thankes should be gyuen to noman but to god hymself and to his only sonne Al whiche was done by the meruaylous secrete counsel of god to the ende yâ— the waye meanes of oure restoryng shoulde agree with the waye of oure damnation The texte Wherfore â–ª as by one man syn entred in the worlde and death by the meanes of syn euen so death also went ouer al men insomuche as all men synned For euen vnto the law was syn in the worlde but synne is not imputed where there is no lawe neuerthelesse death raigned from Adam to Moses euen ouer theÌ„ also that had not synned with lyke transgressioÌ„ as dyd Adam which beareth the similitude of hym that was to come Wherfore as by Adam whiche fyrste transgressed the commaundemente of god synne entred into the worlde and by the meanes of synne death because syn is as it were the poyson of mannes soule by whose occasion synne whiche had his begynning in the fyrst of our stocke issued furthe into all his posteritie whyles eche man folowed the exaÌ„ple of their fyrst parente so through Christe alone in whome by fayth al are borne agayne we receyue innocencie and therwyth lyfe whiche blessednes lykewyse hauyng his begynnyng in one fyrst and new authour of generacioÌ„ Christe is spread abrode amonge all them whiche are throughe faythe knyt vnto hym and in hurtlesse lyfe folowe his steppes But when synne had once ouergone the world and poysoned all mankynde suche was the strength therof that it coulde by no meanes neyther by the lawe of nature nor yet by Moses lawe be vanquyshed so that by the lawe nothyng was done but that suche as hadde offended knewe that they were gylty and worthy of damnation For as to chyldren in whoÌ„ the lawe of nature hath no place by reason of theyr teÌ„der age not able as yet to discerne what is good and what is not syn is not yet imputed no more was it layde vnto the Paynyms charge yf they ought dyd agaynst Moyses lawe Therfore before the lawe gyuen whiche shewed men theyr synnes by reason of the law of nature the world in dede was not vtterly without synne but yet bare men at that tyme with themselfes and as it wer without correctioÌ„ fell to all licenciousnes as though they had ben vtterly lawles Forasmuche as therfore he was not yet comen whiche should take awaye the synnes of the world and vanquyshe the tyrannye of death death which enteryng through Adams offence raygned without any resistence euen vpon them also whiche had not maliciously offended agaynst the coÌ„maundement of god as Adam dyd which euen than bare the ymage and fygure of Christ whiche should come loÌ„g after and yet meane I not that he is in euery poynte vnto Christe lyke but that he in some poyntes bare the ymage of Christ In this poynt lyke that both were the begynners of a generation the one of an earthly the other of an heauenly In this lyke also that a certayne thyng is frome both begynners deriued into theyr posterities but the difference is that from the earthly Adam was the begynnyng of vnrighteousnes and synne but by the heauenly Adam is gyuen all grace and goodnes The texte But the gifte is not like as the synne Fâ—â— if through the synne of one many be dead muche more plenteous vpon many was the grace of God and gift by grace whiche was gyuen by one man Iesus Christ But now as these two are partely like so wer they not equal For besides that elswyse of it selfe it is a thing more effectual to saue then to destroy muche more strong and mightye is Christ to saue then was Adam to condempne so that muche more effectual is Christes obedience to geue life then was the traÌ„sgression of Adam to worke death so that in all pointes Christes goodnes ouerwaigheth the offence of Adam which thyng I monishe you of and say leste any man might thynke the synne of our fyrst parent to be so outragious that he should dispaire of his restoryng again to saluacion For it one mannes synne was of suche power that it made so great a numbre of people thral vnto death of muche more power plentyfulnes more general shal the benefite of God be and his mercyful gift which he hath gyneÌ„ vs by one man lykewyse I meane Iesus Christ yâ— author of godly and innocent lyfe by whome he hath not onely taken awaye the tyranny of death and syn but hath also in steade of syn gyuen righteousnes and in the steade of the tyranny of death the kyngdoÌ„ of life so that the offeÌ„ce of Adam through the great mercy of
preache except they be sent As it is wrytten howe beautiful are the feete of them whiche bryng tydynges of peace bryng tydinges of good thinges But they haue not al obeyed the gospel For Esai sayth Lord who hath beleued our sayinges â—o then fayth commeth by hearing and hearing cummeth by the worde of God But I aske haue they not hearde No doubt their sounde went out into all landes and theyr wordes into the endes of the worlde In yâ— the prophet sayeth whosoeuer taketh he not away al differeÌ„ce betwixt Iew GeÌ„tile And in yâ— he sayth beleueth wtout meÌ„cion making of circumcision or suche other lyke abolysheth he not vtterlye the ceremonies of the law Fayth only is requyred whom euery man maye equallye enioye and haue And god lykewyse is he whiche is not onely lorde of the Iewes but of all indifferently whose bounteousnes is not so narrow and straite that it can no ferther reache but onlye to the Iewes so that amoÌ„g theÌ„ the same is vtterly worne out but wtout ende is his goodnes pleÌ„tifully flowyng furth not only vpon this nacion or yâ— but vpon all people of any couÌ„trey what soeuer they be so that with a sure trust in god they desyre his helpe The Prophete Micheas also affirmeth the same saying Whosoeuer cal vpon the name of the Lord shal be saued In the prophetes laying no kynde of men is there excepted But euery maÌ„ whatsoeuer he be be he either Iewe Grecian or of any nacion els yf the same with a sure confidence call vpon the name of god he shal be saued And on the other syde whoso calleth not vpon his name shall vtterly peryshe Nowe vpon hym vseth no man to cal or to desyre his help in whom he hath conceyued no truste But who wyll in hym put any trust of whom he neuer erste heard speake Againe how caÌ„ meÌ„ heare speake of an other vnles ther be some to preache the name of hym whiche is in suche sort unknowen And as for apostles howe can they preache vnles they by hym to whom the gospell apertayneth be sent so to do of whome the same prophet Esai makyng mencion sayeth howe beautiful are the feete of them whiche preache tydynges of peace and bryng tydynges of good thynges By whiche wordes ye heare and perceiue what Christes messengers are commaunded to preache neither circumcision as ye see nor yet kepyng of the Iewyshe Sabboth day but peace whiche after that oure synnes are through fayth forgyuen by mutuall charitie ioyneth vs together in Christ and to preache suche good thynges as because they are of themselfe naturally good are in all tymes and in euery place good And yet notwithstandyng this wonderfull benefite of god which hath so vsed all meanes to call euery nacion to euerlastyng blysse that none is ther but the same hath hearde of the ioyfull tydynges of the gospell all yet beleue not the gospel But that it should so be the same Prophet Esai long before sayde speakyng in the person of the apostles Lord who hath beleued oure sayinges For euen among the Gentiles but very few beleue the gospel if they be coÌ„pared to the multitude of suche as beleue not The briefnes of this our matier shortlye comprised is this then yf calling vpon the name of the lorde worke oure saluacion yf suche as beleue not cal not vpon hym a playne profe is it that fayth is specially required and not circumcision Nowe is not fayth in mannes soule conceyued by experience but by the preachyng of the apostles that is to saye not by the iyes but by the eares throughe whom as meanes the gospell of Christ is powred into the obedient soule Syth now then the bryght beames of the gospell hath lyghtened all the worlde so that Christes name is throughlye knowen what meaneth this that so fewe of the Iewes gyue credence thereto Canne they saye for theyr excuse that they of Christe haue heard nothyng No for nowe se we that fulfilled whiche Dauid prophecied of before wheÌ„ he saide Their sounde went out into al landes and theyr wordes into the endes of the worlde The texte But I demaunde whether Israel did knowe or not Fyrst Moses saythe I wyll prouoke you to enuye by them that are no people by a folyshe nacion I wyl anger you Esai after that is bolde and sayth I am founde of them that sought me not I am manifest vnto them yâ— asked not after me But agaynst Israel he sayth Al day long haue I stretched furthe my handes vnto a people that beleued not but speaketh agaynst me Then sythe Christe so many hundred yeares gone was in prophecies promysed and nowe throughout all the worlde by his apostles mete and conuenient witnesses preached and theyr preachyng with so many miracles confirmed can the Iewes for themselfes colourably saye that they knowe not Christe No for they sawe the lyght but malice blynded theyr iyes They hearde the gospell but rancour and enuy stopped theyr eares Rather had they beare malyce and displeasure agaynste the Gentiles called to euerlastyng saluacion than to folowe theyr fayth Both which two thynges yâ— is to wytte that the Iewes should reiect the ioyful tidynges of gods worde that the GeÌ„tiles should receyue it wer long before prophecied of by Moses also Esai of which two the fyrst in the boke of Deuteronomi in a song maketh the lorde beyng displeased with the vnbeleuyng Iewes this wyse to speake I wyll prouoke you to enuye by a very vile nacion whiche heretofore in comparison of you hath bene acoumpted for no nacion for somuche as ye thynke your selfes to be wyse I wyl anger you with a kynde of people which in your iudgemeÌ„t is folyshe and beastlye therby to make you more enuious And Esai whiche prophecied after Moses tyme without all feare playnly sayeth that god more accepted the Gentiles obedience then the Iewes stubbernes For on this wyse speaketh he in the person of Christe I was found of them that sought me not and playnlye appeared vnto them that asked not after me Suche a glorious witnes beareth god vnto the Gentiles fayth But agaynst the people of Israel whom muche rather it besemed to embrace the fayth of the gospell what sayth streyght after the same Esai Al the daye long haue I stretched furth my handes vnto a people that beleued not I sente them prophetes them murdered they vp my selfe with sundry miracles prouoked them to goodnes in stede of thankes they saied the deuil is in hym and by the power of Beelzebub chief deuyll worketh he these wunders My humblenes they despised and my myghtie power toke they in a wrong sence The .xi. Chapiter The texte ¶ I saye then hath god caste awaye his people God forbid For euen I also am an Israelite of the seede of AbrahaÌ„ of the tribe of Beniamin God hathe not caste away his people whiche he knewe before Wote ye not what scripture sayeth of Helias how he maketh intercession
suche thynges as may with vs be conueied hence to that heauenly life And what thinges bene they Withoute doubte iustice peace ioye whiche are not gyuen by obseruyng differences of meates but by the holy goost Ianglyng for meates worketh malice and debate it worketh sorowe it worketh displeasures grudges But the spirite of god in stede of disseÌ„cioÌ„ worketh peace in stede of sorowe causeth gladnes for displeasure wroÌ„g perfyte ryghteousnes For as it belongeth to iustice to hurte noman so to peace belongeth it to stryue with noman and the office of charitie is to trouble and greue noman These are spiritual giftes of god in these who so serueth Christe bothe pleaseth god whyles he dothe suche thynges as to hym are moste acceptable and pleaseth also men whiles he by diligente wayes auoydeth all suspicion occasion of euyll Carnall they be whiche stryuen eche one with other for meates and dayes They serue the spirite of Christe that stande not in defence of theyr owne actes but rather suche as charitably please eche one another and chaunge themselfe into euery sorte to wynne all to Christe fashionyng themselues to all mennes vsuages to th entent they maye please euery man The texte Let vs therfore folowe those thinges whiche make for peace and thynges wherewith one maye edifie an other Destroye not the worke of god for a litle meates sake All thinges are pure but it is euyl for the man whiche eateth with hurte of conscience It is good neither to eate fleashe neither any thinge wherby thy brother stombleth either falleth or is made weake Haste thou fayth haue it with thy selfe before god Happye is he that condemneth not hymselfe in that thing whiche he alloweth For he that maketh conscience is damned yf he eate because he eatethe it not of fayth For whatsoeuer is not of fayth that same is syn We therfore that are spiritual leauyng suche contenciouse disputacions let vs folow suche thynges as make to peace suche thynges as nouryshe concorde suche thinges as encrease mutuall loue and to be briefe all such trade of lyfe as maye make vs better yâ— one maye the better helpe another not suche as other maye therwith be offeÌ„ded This is the chiefe and principall poynte of our religion Thou that arte stronger beware yâ— for thy meates sake thou destroye not the worke of God Muche rather lose thy meate than through occasion therof yâ— thing be destroyed whiche god redemed by the death of his sonne As for meate is a thing yâ— belongeth to man is requisite for the ayde of worldly necessitie but charitie is gods matier when both be in ieopardy let rather that gyue place whiche beareth lesse weight not because in the meate eatyng there is any synne or because one is pure another vnpure as the Iewes would haue it or because it is any offence to eate of euery kynde of meate but because therby occasion of stoumblyng and misdeming is giuen not because thou eatest it but because throughe eatyng therof thou greuest thy weake and feble brother by meane wherof the meate whiche by nature is cleane forsomuche as thou in vsyng it regardest not thy neyghbours ieopardye becommeth vncleane This poynte muste we so greatly take hede vnto and thynke that better it were altogether to abstayne from fleashe and to eate hearbes yea altogether to forbeare the drynkyng of wyne than by eating or drynkyng to gyue thy brother occasion of sclaunder Nor saye thou this agayne vnto me why feareth he where no nede is myne owne fayth and conscience condemneth me not nor saye thou what haue I with other mennes weakenes to do Doest thou couÌ„sel me to leaue myne owne mynde and to folowe his and so begynne to folowe and vse a certayne choyse and difference in meates No not so I require not of thee to folowe his weakenes but rather for a tyme to condescende vnto it vpon hope of his amendmente I allowe this confidence of thine in that thou despiseste suche differences of meates but yet hide and couer this thy boldnes yf thou see that thy brother be lyke to fall into ieopardye therby Be contente that god in the meane tyme knoweth and approueth the strengthe of thy conscience And yet muste the same for that tyme be dissembled whyles thou auoydeste the daunger and weakenyng of thy neighbours conscience by leanyng fashionyng thy selfe to his weaknes And in the meane tyme take hede of this that where thou sayest thou regardest no suche choyse of meates that this thy saying come furth and procede of a strong coÌ„science and not made for a colour to maynteine the pleasure whiche thou hast to eatyng and drynking nor for wantones Beware also leste whiles thou dispisest and reprouest another for his supersticion in abstaynyng from meates thy self in thy conscience doubte and so be more strong in worde than thou arte in fayth Blessed is that man whiche is of that strengthe in faythe that in the acte which he amoÌ„g men approueth and maynteneth he feele not within hym his conscience murmuring agaynst it and in his hearte secretly condemne that which in the face of the worlde it approueth For who soeuer doubteth iudgyng with hymself yâ— it is vnlawful to eate is euen by his owne conscience condeÌ„ned And why is he coÌ„demned Because the acte he doth coÌ„meth not of a stroÌ„g fayth and an vpright conscience but of a conscience grudgyng agaynste his doyng For what soeuer commeth not of fayth is ioyned with syn For when a manne doubtyng of an acte whether it be euyll or not whiche of it selfe is not euyll in dede doth it yet nethelesse he in so doyng declareth yâ— he woulde do a verie euyll thyng in dede yf occasion serued Perfite godlynes in whome it is surely auoydeth all suche thynges as haue but euen an apparence of euyll Whoso of malyce doth synfully is well worthy to be reproued yf suche one wyll not be refourmed euen his company must be auoyded also But when yâ— errour groweth by reason of infirmitie he that is in suche errour muche more deserueth to be taught and warned and not to be disdayned or mocked at The .xv. Chapiter The texte ¶ We whiche are stronge ought to beare the fraylnes of them whiche are weake and not to stande in oure owne conceites Let euâ—rie man please his neighbour vnto his welthe and edifieng For Christe pleaâ—ed not hymselfe â–ª but as it is written the rebukes of them â–ª whiche rebuked the fell on me What soeuer thinges are written afâ—re tyme they are wrytten for our learnyng that we through pacience and comfort of the scriptures myght haue hope NOwe then yf we be stronger than other as we in dede be in somuche yâ— we herein nede nomaÌ„ to giue vs counsel yet muste we take hede lest whyle we reproue an other mannes small erroure and call it supersticion we our selues fal into yâ— fer more haynous vice of arrogancie but rather the stronger we be the
nothyng no not with ieopardye of oure lyfe to preache the trueth of the gospell vndoubtedly assuryng our selues that he whiche raysed the lorde Iesus from death wyll throughe hym rayse vs agayne dying for his sake and bryng vs all together to the generall glorie of resurreccion as we are here in lyke fayth knytte together But whether in the meane season we be troubled or deliuered from trouble all is done for your sakes that the trueth of the gospel maye be more spread abrode among you that the more amende theyr lyfe so manye more geue thankes not to vs but to god to whose glorie it appertayneth that his faithe which he would haue cōmen to all men be moste plentifully enlarged In hope and sure cōfidence that it will so be no troubles werye vs but through them we rather ware stronger knowing wel that albeit oure vtwarde body be by litle and litle worne awaye yet our inwarde and better parte in the dayely and continuall decaye of the body becometh more quicke and sustie as it were with miseries growyng yong agayne and beginnyng to taste of before the lyfe euerlastyng to come For albeit the bodely affliction whiche we for the gospelles sake abyde be lyght and transitory yet lyght as it is it prepareth in vs no small but an exceadyng and an vnspeakable weight of glory whyles both for suche transitory tormentes suffered for Christes sake we are made worthy of blysse euerlastyng and for temporall deathe sustayned for hym we receaue the rewarde of euerlastyng lyfe in hope wherof we lytle esteme oure bodyly lyfe not somuche passing vpon suche thynges as are seene with owre bodylye eyes as vpon suche as are not seene but only with the eyes of faythe For suche thinges as are sene here in this world beside that they are thinges neither throughly good nor throughly bad of whiche sorte are lucre honoure pleasure lyfe losse of godes reproche tormentes and deathe are also not continuallye abydyng whereas suche thinges as are sene with the eyes of faythe are bothe trewe ryches and suche as wyll endure for euer The .v. Chapiter The texte For we knowe that yf oute earthly mansyon of thys dwellyng were destroyed we haue a byldyng of God an habitacyon not made with handes but eternall in heauen For therfore sygh we desyryng to bee clothed with oure mansyon whiche is from heauen so yet yf that we be founde clothed and not naked For we that are in thys tabernacie sygh and are greued because we would not be vnclothed but would be clothed vpon that mortalitie myght be swalowed vp of lyfe He that hath ordeyned vs for thys thynge is God whiche very same hathe geuen vnto vs the erneste of the spirite ANd vpon thys sure truste certaynly lytle regarde we euen oure lyfe knowinge well that yf it chaunce our soules in this worlde to be chaced out of the mansion of oure bodye whiche I myght more properly call a tent than a mansion being suche as a manne maye not long tary in though nomanne dryue hym thence that we haue prepared for vs another howse in heauen from whence we shall neuer be excluded As for this howse of oures because it is made of claye and buylded by manne whether we wyll or not decayeth dayly albeit no man pull it downe euen as we see other buyldynges in continuaunce of tyme to be destroyed Mennes workmanshyp can not be of longe continuaunce but that whiche is repayred by god and once becomen heauenly is out of all suche ieoperdies as chaunce by reason of tyme. And so lytle feare we to departe out of this wretched body that vntyl that be we sygh here desyring to be discharged of the burdayne of our mortal carkas wherewith our soule is here in earth much burdeyned and kept downe desyrouse to flye hence to another place and to be clothed with the mansion of a gloryfied body which shall from heauen be gyuen vnto vs so that when we bee vnclothed of this bodye we bee not founde vtterlye naked but through a confidence of our good lyfe clothed with the hope of lyfe immortall For we grone in thys meane season for the heuynes of oure bodye thrall and subiecte to so manye miseries not because it is a thyng of it selfe to bee desyred of any man to departe hence but because we desyre to haue this bodye restored into a better fourme and for mortalitie by rysyng againe to receaue immortalitie so that we seme not vtterly spoyled of the bodye whiche we for a tyme forsoke but better clothed with the same as who for a corruptible bodye shall receaue an incorruptible And albeit this seme neuer so vnlikely that there shall for a mortall body ryse an immortall fre from all miseries yet muste we not mistruste the sonne It is god whiche hathe prepared vs to receaue the glory of lyfe immortall who hathe also in the meane season gyuen vs as a pledge or an earneste peny his holy spirite to confirme and establyshe vs with his present inspiracion in hope of that whiche is to come The texte Therfore we are alwaye of good cheare and knowe that as longe as we are at home in the body we are absent from God For we walke in fayth not after the outwarde appearaunce Neuerthelesse we are of good comforte and had leuer to be absent from the body and to be present with God Wherfore whether we be at home or from home we endeuour our selues to please hym For we must al appeare before the iudgement seate of Christ that euery man may receaue the workes of his body accordyng to that he hath done whether it be good or bad Seyng then that we knowe how the Lorde is to be feared we fate fayre with men For we are knowen wel inough vnto god I trust also that we are knowen in your consciences For we prayse not our selues agayne vnto you but geue you an occasyon to reioyce of vs that ye maye haue somewhat agaynst them which reioyce in the face and not in the hearte For yf we bee to feruente to God are we to feruent Or yf we kepe measure for your cause kepe we measure For the loue of Christ constrayneth vs because we thus iudge that yf one dyed for al then were all dead he dyed for al ▪ that they which lyue should not hence furth lyue vnto themselues but vnto him which dyed for them and rose agayne Wherfore henceforth knowe we no man after the fleshe In somuche though we haue knowen Christ after the flesh now yet hence forth know we him so nomore Therfore yf any man be in Christ he is a newe creature Olde thynges are passed away behold all thynges are become newe Neuertheles all thinges are of God whiche hathe reconcyled vs vnto hymself by Iesus Chryst and hathe geuen to vs the office to preache the attonement For God was in Chryste and made agrement betwene the worlde and hym selfe and imputed not theyr synnes vnto them hath commytted to
of certaine who haue altered your former mindes which would God ye would rather haue folowed simple as they are than the vngracious couÌ„sel of some other What was he that through an enuye and grudge borne against your weale vnder whiche ye haue hitherto continued through the libertie of the gospel hath bewitched you and charmyng out your christian mynde hath by enchauntment cast you into this frensye that ye as men mistrustyng Christ should seke for helpe of the colde and baraine lawe Where is that singular confidence become whereby through the death of Christ ye were in sure hope to haue perfite righteousnes and saluacion without healâ—e and ayde of the lawe Ye I say in whose heartes Iesus Christ the onely author of our saluacion was so farfoorth grauen and printed whoÌ„ with the iyen of your fayth ye in suche sorte sawe by his crosse recoÌ„cilyng all the worlde to his father as though he had been painted before your faces and as though your selues had been witnesses of that dede doyng whiche was in dede done at Ierusalem The Iewes that sawe him hangyng on the crosse and yet denied him sawe not so muche as ye did Among you whiche by his death trusted to receiue euerlasting saluacioÌ„ was he verely crucified Your iyen were alwaye vpon the brasen serpent hanged vp vpon the tree of whom onely ye trusted to receiue the holsome remedy of all your synnes And whither now sodainly cast ye your iyen The texte This onely would I learne of you whether ye receiued the spirite by the dedes of the lawe or by preachyng of the fayth Are ye so vnwyse that after ye haue begunne in the spirite ye now ende in the fleshe So many thinges ye haue suffered in vaine if it be also in vaine If there be in you yet any wytte lefte euen consider me this whiche vnlesse ye be blind ye may easily vnderstand and so do I because I wyl not subtily reason the matter with you nor seeke for farre fetched argumentes Ye remembre that lately at my preachyng of the gospel how through baptisme and puttyng of my handes vpon you ye receiued the spirite of Christ It was no vaine persuacion The wonderfull worke of God ensuyng thervpon as the gifte of languages of prophecie of healyng and other giftes made plaine profe that this came by the power of God and by no mannes craftie conueyaunce This spirite of God I say whether I pray you receiued ye it by Moses circumcision or els by that through my preachyng ye beleued the gospel of Christ NotwithstaÌ„dyng that ye to Moses were straungers yet gaue Christ vnto you through fayth his strong and mightie spirite as an ernest peny of the blissed state he promised vnto you And why should ye now elswhere of any other looke for saluacion than of him of whom ye haue receiued so plaine a gage of blisse to come If I to you preached circumcision and if by trust therin ye receiued the heauenly spirite of God then am I content that for some parte of your saluacion ye shal geue thankes to Moses lawe but if I nothyng taught you but Iesus Christ and that by puttyng your confidence in him onely ye found in your selfe euen the same giftes that the Iewes through baptisme receiue why should ye in dispite of Christ seeke for the heauye and paineful burden of Iewishnes Wyse and thriuyng scholers from rude beginnynges growe forwarde and encrease but ye from suche godly and commemdable rudimentes fal backe to the worse The Iewes borne vnder the bondage of the grosse lawe forsakyng the ceremonies of theyr elders repayre vnto the spiritual doctrin of the gospel Ye contrary from the godly beginnyng of the gospel and your heauenly profession growe out of kinde into a Iewishe supersticion They of Iewes become christian menne and labor ye of christians to become Iewes What neded vs to be indaungered and become debter to Christ if Moses law sufficiently worke our saluacion Why forsake ye now him for whose sake ye haue suffered suche affliccions euen of them that hated Christes name and glory For who so through circumcision thinketh to be saued the same man is fallen from Christ Wyll ye in suche sorte vse your selfe that menne of you shal thinke ye haue for Christes sake suffered in vaine suche great affliccions But God forbid that ye haue suffered them in vayne Out of the right way are ye but so are ye not for lacke of good wyl but for lacke of knowledge not of malice in your partie but rather staggeryng through the enticemeÌ„t of other Amende by tymes and feare not but that ye shall nethelesse enioye the fruite of your olde fayth The texte Moreouer he that ministreth to you the spirite and worketh miracles among you doeth he it through the dedes of the lawe or by the preachyng of the fayth euen as Abraham beleued God and it was ascribed to him for righteousnes Tell me now then whether God who geueth you his holy spirit who in meruailous workes by you sheweth his mightie power whether I say doth God this because ye haue through kepyng of Moses law woÌ„ne his fauor or els rather because at our preachyng ye gaue credence to the gospel If Gentiles when they become Iewes worke suche miracles assone as they be circumcised as ye do then some cause were there to be desyrous of the lawe but if these wonderfull workes be seen in none but suche as haue receiued the fayth in the gospel why should you elswhere looke for the ende then whence ye see the same begunne The beginnyng and author of circumcision is Abraham whose children the Iewes glory that they be and are circumcised as he was But not so muche as he obtained through circumcision the praise of perfite iustice but onely by credence geuyng to Goddes promise at what tyme he was not yet circumcised Nor reade we in Genesis Abraham was circumcised and thereby became righteous but Abraham beleued God that to him was coumpted for righteousnes The texte Ye knowe therfore that they whiche are of fayth the same are the children of Abraham The promise therfore made long since to Abrahams posteritie is none of theyrs nor belongeth to any of them that haue nothing els but Abrahams circumcision but to suche as by fayth geuyng to the gospel are his natural children They that of theyr circumcision are proude and boste them selfe to be Abrahams children make suche vaunte and crakes al in vaine synce they be bastardes and not the lawfull begotten children of AbrahaÌ„ For suche none els are natural children to him as faythfully and with all theyr heartes geue credence vnto God as Abraham did put theyr trust in him speakyng vnto vs by his gospel of what stocke so euer they be descended It is not carnal kynred that is herein regarded and estemed but like perfeccion of myndes The texte For the scripture seyng afore hande that God would iustifie the heathen through fayth shewed before hand
inuasions that myght perchaunce be intended by forayne or homedwellyng enemies Forasmuch than as al the kinges maiesties obedyent true subiectes are now most straytely debtebounden generally to rendre most humble perpetual thankes to God throughe our lorde Iesus Christ for his excedyng vnspeakeable mercies and most bounteous liberall benignitie powred in most habundaunt wyse vpon vs nowe already sene by manifolde proued miraculous experiences in sendyng vs so godly a yong Kyng in placeing so noble and so religious a Protectour inprouiding so worthy a prudent Coūsail And lyke as we may be most vndoubtedly sure in case we lay fast hold on y◠promisses of god stick hard to his gospel with cōstaūt belefe of our hert with vnfeined cōfessiō of our mouth frame our cōuersaciō wtout grudging agreably to y◠same y◠he wyll cōtinue maintene increase his trasoures blessinges liberal benefites vpon vs Euē so it standeth vs in hāde with al vigilaūt circūspection generally to beware y◠we take not these graces of god so gētly so frely so bounteously geuē vnto vs in vayne lest for oure neglygente vnthankefulnes contemptuous stubburnes outragious licenciousnes and dissolute vnthriftines he withdrawe his blessynges and take away these most precious Iewelles treasours and benefites from vs and so for our owne wicked desertes iustely leaue vs to our selues to worke the thynges that are not conuenyent euen with gredynes and to receyue therfore the rewarde of errour Therefore to be playne with the good reader seyng that our moste bounteouse mercyfull God almyghtye doeth aswell in powryng these hys mooste plentcouse proued blessynges vpon vs Engyshe folkes without our deseruynges as in his longe sufferaunce and wynkyng at our daylye practised naughtines inuite and most gently prouoke vs vnto repentaunce I thinke it not best for vs to mocke on styll with God and to contemne the riches of his goodnes and long suffraunce For God wyll not be mocked for vs. And yet yf a man any thyng earnestly marke the maners of this roiall rufflynge worlde it woulde seme that men thynke that there is no God either that God is a slepe or elles that he is not so greuously displeased with the fylthynes of synne and disobedience as the holy scripture in all places reporteth him to be or at leaste that the scripture is not the woorde whiche declareth the cōmaundement and trueth of God For it is a monstrous mater to marke howe shamelesly the Romyshe ympes slaunder depraue and abuse the moste holy sacred worde of God the Byble and the true preachers and expounders of the same namyng it falsely the newe learnyng and thē new fangled felowes and howe hansomly they vpholde and how stubburnely they continue theyr popyshe baggage of dumme ceremonies idolatrous worshyppynges heathnyshe rites cankred opinions disguysed deuotion missall sacrificeinges faythles phantasied workynges and other trades of countrefaycte supersticious religion estemyng the trueth of God to be a lye and the lying Prophecies of Methodius and other fonde imaginations to be the trueth It it is an horrible thyng also to heare the blasphemous swearyng sturdye disobeyeng traiterous rebellynge false rumours inuentyng deuelishe backbyting slaunders caryeng sedicious murmuring agaynst the trueth and al godly procedynges and to see the hellyshe workes of palpable darkenes that are exercised nowe a dayes Whan was there euer more disdayne and more excesse of costly apparell vsed and lesse clothyng of the poore than nowe Whan was there more haftyng and craftyng to scrape money to gether and lesse succouryng of pore wydowes fatherles children and poore neady impotent persons than now Whan was there at any time more forecast to ioyne house to house and lande to lande and lesse hospitalitie than nowe Whan were there in anye age īo many gorgious buyldynges set vp for wealthye mens pleasures and fewer hospitalles mayntened for poore mennes succours than nowe Whan was there more destroying enclosyng of whole townes villages and cōmins to some one mannes priuate vse for the nourishynge rearyng and stoaring of shepe and brute beastes wherby straunge Realmes are enryched and so lytle studie to maynteyne tyllage and to nouryshe tall yomen to thencrease of the commen strengthe of this theyr owne natyue Realme and to serue to kynges Maiestie in his necessarie affaires than is nowe Whan was there euer more pollyng pylling theuing robbyng extorcionyng brybyng lesse restitucion makyng than nowe Whan was there at any tyme more holsome lawes made for the commē wealth good ordre in euery estate and lesse obserued and obeyed than nowe Whan was swearyng and takyng of othes vpon the holy euāgelistes more solemnely vsed and lesse truth or promysse kept than now Whā was excessyue riotous bankettyng pottecompanyonyng and belychearynge more outragiously vsed and the pore hungriousnes lesse refreshed than now Whan was shameles whoremongyng more licenciously frequented withoute punishement than nowe Whan was holowe herted flatterye and craftye deceauyng more practiced and lesse hertye frendeshyp steryng than now Whā were parentes more negligent in vertuous bryngyng vp of their children and children more disobedient to their parentes than nowe Whan were maisters more vnlouyng or strayterlaced to their seruauntes and seruauntes lesse diligent and trustye to their maisters than nowe Whan was there more quycke bargaynyng among men and lesse true dealyng than nowe To be short whā was there mo ghospell talkers and fewer ghospell walkers than are nowe Whan was there so many ghospell bablers and so fewe ghospell folowers as nowe And finally whan wente Christe in his ministres so diligentlye on preachyng and founde lesse faythe vpon earthe or was lesse entreteyned than now These thynges therfore respectiuely weyghed and conferred together are euydent profes that lyghte is comen in to the worlde and men haue rather loued darkenes than lyght And it is also an aunciente practice of the father of the popes malignaunt churche that most diligent preachyng prelate doctour deuyll whan he can not get him damnable disciples ynowe to sactisfie his gredy lust throughe his poperye by reason of the cleare lyght and powre of the ghospell shynyng forthe to take vpon him to be a fyne forewarder of the ghospels lybertie that is to saye to instigate men in pretense of the ghospell to scrape and cloyne in to their handes as muche possession as they can to thintent that the godly learned preachers and ministres now lyuing beyng once deade and no competent prouysion for preaching nor learned men beyng had there may growe in more blinde popery barbarousnes and ignoraunce in our posteritie than was in or before oure tyme. And so the laste errour shal be worse than the farther For as Salomon sayeth whan preachynge ceaseth the people shall runne hauocke And it is that subtill Satans practise also in pretence of the ghospelles libertie to cause men to make their belies their Goddes as we see dayly alas therfore euery lyghte headded ydle person and euerye raungeyng ruffion shamelesly pampre his paunche with fleshe and
one supplying and fulfilling by his ministers suche thynges as mighte in his affliccions seeme vnperfecte not that his death of it selfe is insufficient but because the affliccions and punishmentes of the head and members of the prince and ministers are in maner one These punishmeÌ„tes the greater and more vehemente they be the more redounde and make they to the fulnes and perfeccion of your saluacion And not for your saluacioÌ„ onely but for yâ— weale also of Christes whole body whiche is the churche do I the office committed vnto me for to me is committed the cure and ouer sight of the congregacion For Christe hath set and placed me in his stede and hath deliuered vnto me the custody of his owne bodye specially for that porcion whiche is of the Gentiles to be receyued to the gospell to the intente I should with my labour supply that whiche he semed to lacke and to publyshe yâ— which was so many hundred yeares before this tyme hidden from the Gentiles and to teache that not only the Iewes but the GeÌ„tiles also haue through fayth an entry into this welthy state of the gospel This to do was by god long since purposed but yet was this his purpose hidden vntill this tyme from the worlde and is nowe through my preachyng opened to all suche as forsakyng theyr former vngraciouse lyfe embrace yâ— doctrine of Christ to whome it hath pleased god to declare howe glorious his ryches is towarde vs when by publyshing this his so long hidden misterie the whole worlde perceyueth howe that free saluacion whiche men firste thoughte was offered onely to the Iewes is nowe commen vnto al nacions that the kepyng of Moses lawe is not requyred but fayth onelye so that men doubte not of the promises made in the gospell In stede of all suche thynges wherin the Iewes haue had a foolyshe confidence Christ onely is for you sufficient If he be in you ye haue no cause to be sorye of the hope ye stande in beyng both sure ynough and also through hym glorious who of hymselfe wyll vndoubtedly perfourme as muche as he hath promised Hym preache we of and not Moses nor aungels aduertisyng teaching not onely the Iewes but also all people of the world and in so doong leauyng nothyng vntouched which appertayneth to the wisdome of the gospell And this do we to the intent all men should vnderstand that whither they be circumcised or not circumcised theyr weale is in nothyng els to be set but in Christ Iesus To bryng whiche fayth into mennes myndes I in suche sorte labour that for auauncing therof I thynke it not paynfull to put my selfe in so many ieopardies and perilles which are in dede more weightie than our weakenes is able to abyde suffer But strong mightie is he by whose ayde and mayntenaunce I do these actes who also wheÌ„ nede requireth with working of myracles by vs bryngeth my preaching in eredence The ii Chapiter The texte For I woulde that ye knewe howe great care that I haue for you and for them that are at Laodicia and for as many as haue not sene my person in the fleshe that theyr hertes myght be comforted when they are knyt together in loue and in al riches of full vnderstanding for to knowe the misterie of God the father and of Christe in whome are hydde all the treasures of wysedome and knowledge ANd this muche haue I sayde ye Colossians not to boste my self vnto you but because I couete yâ— ye should knowe howe carefull I am and what ieopardies I put my selfe in not only for suche as I haue presently taught the gospell vnto but for them also whiche by syghte know me not especially for you and the Laodicians whom thoughe I neuer sawe with my bodely iyen yet see I them coÌ„tinuallye with the iyen of my hearte glad of your encrease furtheraunce fearful it I espye your entiernes and godly condicions either to be in ieoperdie or to be inconstant wauer Nor is it for my selfe so greatly anaylable that suche as neuer sawe me know what labours paynes I take for them as it dothe auauntage them For by my pensyfenes by my ieopardies and affliccions are they more pricked furth and enforced to consent and cleaue more together in godly charitie lyke yâ— members of one body knyt and surely mortised wherby also menne more clearely perceyue and more certaynely beleue the bountifull goodnes of god the father toward all mankynde yea toward al creatures aboundaÌ„tly flowyng abrode by openyng nowe throughe Iesus Christe the secrete misterie which hath hitherto bene hidden whiche is that besyde hym onely we should desyre no worldly wysdome be that neuer so great which the wyse Philosophers promisen or teachers of Moses lawe or anye suche as boste that they by speakyng with aungels are taughte forasmuche as in hym alone are contayned and hydden all the treasures of wysedome and fruytful knowledge Of this fountayne maye we easly drawe asmuche as is to perfite saluacion requyred The texte This I saye lesse any man should beguyle you with entising wordes For thoughe I be absent in the fleshe yet am I with you in the spirite ioying and beholding youre order and your stedfast fayth in Christe These poyntes for this ende thought I it good to warne you of because ye should with all diligence take hede least any beyng instruct with worldly wysdome agaynst the playnes of Christes gospel blynde and deceyue you with false tales beyng yet suche tales as haue a colourable apparence of trouth and lykelynes For so are the wyse men of this world with capâ—touse and subtile reasons of theyr inuencion wont to entangle simple people of whiche sorte I know that some there are among you watching how they maye corrupte your fayth For albeit I be absent from you and see not presentlye what is done there yet am I in mynde among you present with all my herte reioysyng to see the good order and condicion of your lyfe and therwith the soundnes and strength of the sure confidence whiche ye haue in Iesus Christe to whome ye haue once wholy commytted your selues The texte As ye haue therfore receyued Christ Iesu the lord euen so walkeye in hym so that ye be roted and buylte in hym and stablyshed through faythe as ye haue learned and therin be plenteous with geuyng thankes Nowe remayneth this that ye vpon this good beginnyug continue and profit more and more and as ye haue once receyued and beleued that Iesus Christe our lorde is all goodnes the head and welspring of our felicitie so set all your lyfe agree and consent with your fayth and profession prouiding alwayes that as ye are through baptisme graffed into him that ye lyke wyse abide in hym and gather strength And as the sure and strong foundacion of the doctrine of Christes gospell is once alredy layed in you so labour ye to buylde vp ther vpon suche a worke as is for
but for the weale also of Christes whole body whiche is the churche do I the office committed vnto me for to me is committed the cure and ouer light of the congregacion For Christe hath set and placed me in his stede and hath deliuered vnto me the custody of his owne bodye specially for that porcion whiche is of the Gentiles to be receyued to the gospell to the intente I should with my labour supply that whiche he semed to lacke and to publyshe y◠which was so many hundred yeares before this tyme hidden from the Gentiles and to teache that not only the Iewes but the Gētiles also haue through fayth an entry into this welthy state of the gospel This to do was by god long since purposed but yet was this his purpose hidden vntill this tyme from the worlde and is nowe through my preachyng opened to all suche as forsakyng theyr former vngraciouse lyfe embrace y◠doctrine of Christ to whome it hath pleased god to declare howe glorious his ryches is towarde vs when by publyshing this his so long hidden misterie the whole worlde perceyueth howe that free saluacion whiche men firste thoughte was offered onely to the Iewes is nowe commen vnto al nacions that the kepyng of Moses lawe is not requyred but fayth onelye so that men doubte not of the promises made in the gospell In stede of all suche thynges wherin the Iewes haue had a foolyshe confidence Christ onely is for you sufficient If he be in you ye haue no cause to be sorye of the hope ye stande in beyng both sure ynough and also through hym glorious who of hymselfe wyll vndoubtedly perfourme as muche as he hath promised Hym preache we of and not Moses nor aungels aduertisyng teaching not onely the Iewes but also all people of the world and in so doong leauyng nothyng vntouched which appertayneth to the wisdome of the gospell And this do we to the intent all men should vnderstand that whither they be circumcised or not circumcised theyr weale is in nothyng els to be set but in Christ Iesus To bryng whiche fayth into mennes myndes I in suche sorte labour that for auauncing therof I thynke it not paynfull to put my selfe in so many ieopardies and perilles which are in dede more weightie than our weakenes is able to abyde suffer But strong mightie is he by whose ayde and mayntenaunce I do these actes who also whē nede requireth with working of myracles by vs bryngeth my preaching in credence The .ii. Chapiter The texte For I woulde that ye knewe howe great care that I haue for you and for them that are at Laodicia and for as many as haue not sene my person in the fleshe that theyr hertes myght be comforted when they are knyt together in loue and in al riches of full vnderstanding for to knowe the misterie of God the father and of Christe in whome are hydde all the treasures of wysedome and knowledge ANd this muche haue I sayde ye Colossians not to boste my self vnto you but because I couete y◠ye should knowe howe carefull I am and what ieopardies I put my selfe in not only for suche as I haue presently taught the gospell vnto but for them also whiche by syghte know me not especially for you and the Laodicians whom thoughe I neuer sawe with my bodely iyen yet see I them cōtinuallye with the iyen of my hearte glad of your encrease furtheraunce fearful if I espye your entiernes and godly condicions either to be in ieoperdie or to be inconstant wauer Nor is it for my selfe so greatly auaylable that suche as neuer sawe me know what labours paynes I take for them as it dothe auauntage them For by my pensyfenes by my ieopardies and affliccions are they more pricked furth and enforced to consent and cleaue more together in godly charitie lyke y◠members of one body knyt and surely mortised wherby also menne more clearely perceyue and more certaynely beleue the bountifull goodnes of god the father toward all mankynde yea toward al creatures aboundātly flowyng abrode by openyng nowe throughe Iesus Christe the secrete misterie which hath hitherto bene hidden whiche is that besyde hym onely we should desyre no worldly wysdome be that neuer so great which the wyse Philosophers promisen or teachers of Moses lawe or anye suche as boste that they by speakyng with aungels are taughte forasmuche as in hym alone are contayned and hydden all the treasures of wysedome and fruytful knowledge Of this fountayne maye we easly drawe asmuche as is to perfite saluacion requyred The texte This I saye leste any man should beguyle you with entising wordes For throughe I be absent in the fleshe yet am I with you in the spirite ioying and beholding youre order and your stedfast fayth in Christe These poyntes for this ende thought I it good to warne you of because ye should with all diligence take hede least any beyng instruct with worldly wysdome agaynst the playnes of Christes gospel blynde and deceyue you with false tales beyng yet suche tales as haue a colourable apparence of trouth and lykelynes For so are the wyse men of this world with capciouse and subtile reasons of theyr inuencion wont to entangle simple people of whiche sorte I know that some there are among you watching how they maye corrupte your fayth For albeit I be absent from you and see not presentlye what is done there yet am I in mynde among you present with all my herte reioysyng to see the good order and condicion of your lyfe and therwith the soundnes and strength of the sure confidence whiche ye haue in Iesus Christe to whome ye haue once wholy commytted your selues The texte As ye haue therfore receyued Christ Iesu the lord euen so walke ye in hym so that ye be roted and buylte in hym and stablyshed through faythe as ye haue learned and therin be plenteous with geuyng thankes Nowe remayneth this that ye vpon this good beginnyng continue and profit more and more and as ye haue once receyued and beleued that Iesus Christe our lorde is all goodnes the head and welspring of our felicitie so set all your lyfe agree and consent with your fayth and profession prouiding alwayes that as ye are through baptisme graffed into him that ye lykewyse abide in hym and gather strength And as the sure and strong foundacion of the doctrine of Christes gospell is once alredy layed in you so labour ye to buylde vp ther vpon suche a worke as is for suche a foundacion mete and conuenient And take hede that ye wauer not this waye or that waye as euery blaste of newe doctrine moueth you but stāde stedfast and stable in that ye haue once learned and endeuour not only to stande stedfastly but also to encrease euery daye from better to better that your fayth and fruites of godly lyfe beyng dayly more and more augmented ye maye alwayes haue some newe thing
the angels of hys power with flaminge fyre whiche shall rendre vengeaunce vnto them that knowe not God and that obey not the Gospell of our Lord Iesus Chryst whiche shal be punyshed with euerlastinge damnacyon from the presence of the Lorde and from the glorye of his power when he shall come to be glorifyed in hys saynctes and to become maruelous in al them that beleue because our testimonye that we had to you was beleued euen thesame daye Wherfore also we praye alwayes for you that our God wyll make you worthy of thys callyng and fulfyll all delectacyon of goodnes and the woorke of fayth with power that the name of our Lorde Iesus Christ maye be glorifyed by you and ye by hym accordynge to the grace of our God and of the Lord Iesus Christ PAul and Siluanus and Tymothe vnto the company of the faithfull that are assembled in spirite at Thessalonica and be of one mynde towardes god our father and the Lord Iesus Chryst We are bounden to render aboundaunt thankes alwayes to god for his aboundaunt liberalytie to you warde in that you dooe not onelye through his helpe continue stedfaste in those thinges that you haue begon but also for that you daylye encreace excedinglye more and more in faythe and loue among your selues one to an other so muche that I thynke it not necessarie now to kyndle you vnto the applyeng of godlynes by the examples of other seyng we rather make boaste of you to the other coÌ„gregacions of god and enflame other vnto vertue by your example in rehearsing your pacience stedfastenes of faythe in all your persecucions and affliccions which you suffer that the iuste iudgemeÌ„t of god may be declared in you hereafter at suche tyme as whan you haue suffred vexacioÌ„ in this world for yâ— glory of his name he shal admit you into the felowshipe of hys kingdome And contrary wyse shall commit them vnto eternal punnyshement that haue persecuted you for malice of him For certaynly thys shall be the dealing of goddes righteousnes to pay vnto either parte rewarde worthie their dedes to them that punnyshe the innocent affliccion and to bestowe vnto you that are troubled with vs refreshing and comforte with vs in that daye whan the promisses of the gospel shall appeare and whan the Lorde Iesus shal shew himselfe out of heauen openly vnto the world not than after a lowe base degre as he did at his first commyng but waited vpon with the companyes of angelles as it is comelye for a myghtie prince nor than gentill and tractable to heale the wicked but armed with an horrible fierie flame to rendre vengeaunce vnto them that would not knowe god in this world nor obeye the gospel of our Lorde Iesus Chryste so as they shall fele by experience that he is righteous and mightie whom being mercifull and gentill they set naught by and so as at leaste they maye learne by their owne punyshmentes perforce to confesse the thinges to be true that the gospel spake of For they inasmuch as they neuer made end of their wicked doing shal suffer paines yâ— neuer shal haue ending whan they haue loked vpon the diuine face of the lorde and the maiestie of his power whoÌ„ thei coÌ„temned in this world as a rascal or a vile persone For at his first commyng he came to saue al men but than he shal come to shewe him selfe gloryous not in himselfe onely but in al his membres also that are godly people to the intent he may appeare wonderful in al them that beleue his gospel For in that daye the thinges shal be openly seen of al men in you which trusted in Christ at our recorde bearing where yâ— vngodly contemned them and would not beleue which daye that it maye be prosperous and ioyfull vnto you we ceasse not to praye to the lord continually for you that forasmuche as it hath pleased him to call you vnto the hope of thys glorye the same maye vouchesafe also to bee presentlye ready to helpe you in your trauaile thitherwarde that your conuexsacion be agreable to your profession and to consuÌ„mate and fynishe perfitely that which of his goodnesse he hath begonne in you and to geue strength vnto your soules that in manfullye bearing the vexations of the vngodly you maye declare howe myghtye the assured hope of eternal felycitie is in you for whose sake you passe not euen vpon the life of your bodies to the intent yâ— like as Christ glorified the father by his death was glorified of hym agayne by his resurreccion so the name of the lord Iesu Christ maye be glorified now by your sufferaunce and you glorified agayn by him in the daye of his commyng not accordyng to your owne desertes but according to the mercy of our god and of the Lorde Iesu Christe without whose helpe all that you go about were of none effect The. ii Chapiter The text We beseche you brethren by the commyng of oure Lord Iesu Chryste and in that we shal assemble vnto him that ye be not sodenly moued from your mynde nor be troubled nethâ—r by spirite neyther by wordes nor yet by letter which shulde some to come from vs as though thâ— daye of Chryst were at hande Let no man deceaue you by any meanes for the Lorde shal not come except ther come a departyng fyrst and that the synful man be opened the soone of perdicyon which is an aduersary and is eralted aboue al that is called God or that is worshipped so that he doth syt in the temple of God boastynge hymselfe to bee God Remember ye not that when I was yet with you I tolde you these thynges And nowe ye know what with holdeth euen that he myght be vttered at his tyme. For the mistery of the unquite doeth all ready worcke tyll he which now onelye letteth be taken out of the waâ—e And thâ—n shall that wycked bevttred whom the Lorde shal consume with the spirite of hys mouth and shall destroye with the appeareaunce of his commynge FVrthermore brethren we besech you by this coÌ„myng of our Lorde Iesu Christ wherof we spake a littell afore and by the felowship of the glory wherby we being the membres shal be fastened vnto our head that you be not sodaynlye moued from the mynde you are in though his commyng be prolonged and be not astonyed in your myndes nether by feyned prophecie ne by probable assercioÌ„ nor by Epistle seÌ„t in our name as though the commyng of the Lorde were all ready at hand Let no maÌ„ deceaue you by any meanes For the lorde shal not come onles a departing come first not afore the wicked man appeare the childe of perdicion who like as he is much vnlike vnto Christe so muche is he his enemy is exalted aboue the soÌ„ne of God aboue al that is called God or power that is deuoutly wurshipped so muche that he shall sitte in the temple of God shewing himselfe as God Doe you not
a commune wealthe dependeth of the autoritie of princes and magistrates he woulde not onely not haue their autoritie thoughe they were Ethnykes contemned of the Christianes but also commaundeth them to be prayed for He prescribeth what is comely bothe for men and for women to vse in the open congregacion He paynteth out what a byshop shoulde be and hys householde These he treateth of almoost in al the three firste Chapiters Than he warneth him that he receaue no Iewyshe fables and speaketh of choyse of meates and forbyddyng of mariage And than he teacheth him straightwaies how he shoulde behaue himselfe towardes olde men towardes yongmen towardes olde women towardes yougwomen towardes wydowes as well riche and poore as those that ought to be founde of the commune stocke of the congregacion towardes the yonger women and towardes suche as be as yet of suspecte age Furthermore he prescribeth vnto him what he must commaunde to Maisters what to seruauntes what to ryche men admonyshing him to reiecte with all possyble meanes contencious sophisticall questions that haue nothing but a vayne shewe of learnyng This Epistle he wrote from Laodicea by Tychicus the Deacon Thus endeth the Argument The paraphrase of Erasmus vpon the fyrst Epistle of S. Paule the Apostle to Timothee The first Chapter The texte ¶ Paule an Apostle of Iesus Christ by the commyssion of god our sauioure and lorde Iesus Christ which is oure hope Vnto Timothe his naturall sonne in the faith Grace mercy peace from God oure father and from the Lorde Iesus Christe oure Lorde As I besought the to abide â—â—yll at Ephesus when I depatred into Macedonia euen so do that thou commaunde some that they folowe no straunge docrtine uerber geue hede to fables and endles genealogies which brede doute more then godly edifying whiche is by faith for the ende of the commaundement is loue out of apute herte and of a good conscience and of fayth vnfayned from the whiche thinges because some haue erred they are turned vnto vayne iangelynge because they woulde be doctours of the lawe and yet vnderstande not what they speake neyther wherof they affirme PAule an Apostle and messagier lest any maÌ„ woulde suspecte that I goe aboute myne owne busynes or humayne affaires and not a messagier of Moses or anye other man but the messagier of Iesu Christ whiche beyng sent of late in his owne person vpon his fathers message dyd faithfullye finyshe the busynes of hym that sent him And as for me I toke not this message vpon me on myne owne head nether receaued I it of man but was not onely called vnto it by the appointement of the euerlastyng god but I was also dryuen perforce vnto it by his commaundement and autoritie in so muche that it was not in my choyse to shyfte inyne handes of that office as payneful as it is whiche was enioyned vnto me by the autoritie of God the onely au toure of all our saluacion For what so euer the sonne hathe enioyned vs by the fathers autoritie that same doe I take as enioyned of the father himselfe by whome we are also bounden vnto him for our saluacion aswell in that we are redemed by his death from eternal destruccion as also in that we are by his mightye helpe delyuered from the rageyng tempestes of afliccions From the which albeit our chaunce be not to be set at lybertie for a tyme yet there is no cause why we shoulde doubte of our safe preseruacion hauynge Christe to our protectoure whome the father hathe appointed to be bothe the example and autour of oure moost certaynly assured hope For lyke as he whan he was whypped and nayled to the crosse suffred corporal death howbeit he rose anon againe to lyfe that neuer shall dye euen so whan we haue bene oppressed with present sorowes of this worlde he shall one daye restore vs alyue againe to the same immortalitie For this respectes sake Paule beyng streynghtened throughe his autoritie and mayntenaunce and an inuincible Apostle writeth vnto Tymothe his true natural sonne whoÌ„ I haue not chosen quod he out of an other mannes flocke but I begat him my selfe out of these bowels of myne through the gospel whaÌ„ he was yet a strauÌ„gier froÌ„ Christ he for his parte is so like so expressely resembleth this father of his in stedfastnes sinceritie of faith pure teaching of the gospell that it appeareth by euident matier in dede that he is no suche as maye be doubted whether he be myne or not but that he is my natural very owne vndoubted bogotten sonne and therfore a great deale more dearely beloued vnto me thaÌ„ yf I had gotten him of my bodily substaunce after the commune maner as men doe The bodely substaunce begetteth children that shall lyue but a whyle but by the gospell are we borne to lyue alwayes and neuer dye If parentes haue a more peculiar and a nerer hattie loue to suche of their children as be mooste lyke fauoured vnto them than to other and therby doe as it wer knowe them suerly to be their very owne howâ— muche more iust cause haue I to loue this sonne whome I begate vnto Christ through the faithe of the gospell and in whome I beholde the synceritie of my faithe borne new againe as it were Let the Iewes make boaste at their pleasure for geating one companion or other as a childe gotten by adopcion to their Moses I boaste that I haue gotten suche a sonne as this to the faythe of the gospell and vnto Christe For it is expedient that the Iewes synagoge should from hence forthe geue ouer bearing of children And it is tyme that the Gospell spreade forthe his frutefulnes of faith abrode in to the whole vniuersall worlde Nowe than lyke as I haue manyfolde causes to boaste of suche a sonne inasmuche as I maye safely committe vnto him the office of gospell preachinge euen so I thynke there is no cause why he shoulde repente the hauyng either of suche an Apostle or of such a father I haue committed a parte of myne owne office vnto him howbeit god hath geue me autoritie thus to doe soe as he can stande in no doubte touching the charge of the congregacions appointed by me onles peraduenture he dysturst the autoritie of god Nowe what shoulde I beyng a mooste louyng father wyshe vnto so entierly a deare beloued sonne what thinges elles than the same that the supreme gouernour of our lyfe woulde haue vs to be ryche and plentuous of and in the whiche he would fayne haue vs to growe stronge dailye more and more vntyll we be growen vnto such a state as Christ may voutchesafe to knowe vs for his owne lawfull brethren Therfore I wyshe Grace vnto him that he maye perfytely vnderstande that all faithfull beleuers are saued by the free benefite of Christ without helpe of Moses law And not onely grace but mercye also to be alwayes ready with present helpe to succoure hym
chalenge to hymselfe any prayse The texte ¶ Charge them whiche are riche in this worlde that they be not hyemynded nor trust in vncerten riches but in the lyuyng God whiche geueth vs abound auntlye all thinges to enioye them that they doe good that they be riche in good workes that they be readye to geue and gladlye to dystribute laynge vp in store for themselues a good foundacion as gainst the tyme to come that they maye obtaine eternal lyfe O Timothe saue that which is geuen the to kepe and a voyde vngostly vanities of voyces and opposicions of science falsly so called whiche science whyle some professed they erred as concernynge the faith Grace be with the. Amen I haue declared how parilous noysome a matter it is for them that professe Christ to set their studie vpō riches And yf there be among our sorte any that haue chaunced vpon those riche substaunces for the whiche this presente worlde recōneth men ryche and fortunate and reuerenceth and honoureth them as halfe goddes commaunde them that they be not as the commune sorte is hyghe mynded in trustyng vpon their ryches nor that they repose their chiefe helping felicitie in thinges that are fyrste vayne than so incertain that yf casualtie take them not awaye yet at lest death despatcheth vs from them But let them rather trust surely in the lyuynge god that neuer forsoke mē eyther quicke or dead inasmuche as he is vnchaungeable of whose lyberalitie commeth whatsoeuer this worlde yeldeth vnto vs plenteouslye of yearely reuenues for oure presēt vse and not to hoorde vp riches And let them rather conuerte their study to this ende that they maye exercyse them selues vnto good workes wherby they maye be made truly ryche and let them be wealthye rather in good dedes thā in lordely possessions that that they haue let them so possede as thoughe it were commune and not their owne and let them therwith be glad to geue vnto the nedye and not dysoayne the rest that are but of small substaunce and let them shewe them selues gentyll and frendly in the company and familiaritie of the commune sorte of lyfe For wealthe hathe commonly these companyons with her dysdeyne statelynes Let them not put their trust in their gorgious great buyldinges for nothing in this world is longe durable But rather with true vertues let them laye for them selues a stronge and a good foundacion againe y◠worlde to come that they maye atteyne to the true lyfe that is to saye the lyfe that euer lasteth For what other thing is this lyfe than a race vnto death we must laye all carefulnes of transitorie thinges asyde and make spedye haste vnto it with all dilygent studye O Tymothie I eftesones desyre beseche the againe kepe faithfully this doctrine as it is committed vnto thee and suffre it not to be defyled with humayne learnynges And that thou canst not possyblye doe onles as I watned the before thou reiecte the chattring vayne byblebable of those mē that goe about to bryng them selues in a false estimacion of knowledge by reason of humayne questions and sophisticall quiddities inasmuche as mans knowledge consistyng of opinions contrarylye repugnaunt amonge them selues is not worthye to be called knowledge We know nothīg more certainlye than that whiche the doctrine and belefe of the gospel hathe perswaded vnto vs. Furthermore some men whyleft they goe aboute to seme learned and wyse throughe humayne reasons throughe sophistical wragglinges through new learnynges whiche they themselues haue deuysed haue wandred astraye frō the spnceritie of y◠faythe of the gospel whose propertie is to beleue not to dyspute nor is caryed awaye with mens decrees from the prescripte commaundementes of god And to thintent thou mayest perceaue that this Epistle is not countrefaicte I wyll subscribe these wordes with myne owne hande that thou well knowest Grace be with the. Amen Thus endeth the paraphrase vpon the fyrst Epistle to Tymothie ¶ The Argument vpon the latter Epistle vnto Tymothee by Erasmus of Roterodame FOrasmuche as in the former Epistle Paule put Tymothee beyng at Ephesus in hope of his comming agayne vnto him could not perfourme it bicause he was holdē in bondes at Rome he coufirmeth him with lettres that he be not discouraged with stormes of persecutions but after his example to prepare his mynde vnto martirdō For there are perilous times at hande quam he by reason of some that vnder pretence of godlynes turne true godlynes vp syde downe and so prate boastynglye of them selues as thoughe the Christian Religion consisted in wordes and not rather in purenesse of herte Than tellyng that the daye of his death draweth nere and that the moste part haue now forsaken him he byddeth Timothee and Marcus to come to Rome spedely vnto him This Epistle he wrote at Rome whan he was eftesones arraigned at Neros barre Thus endeth thargument The paraphrase of Erasmus vpon the seconde Epistle of S. Paule to Timothee ¶ The first Chapter ▪ The texte Paule an Apostle of Iesu Christ by the wyll of God accordynge to the prompyse of lyfe which is in Christ Iesu To Timothee hys beloued sonne Grace mercy and peace from God the father and from Iesu Christ oure Lorde I thanke god whom I setue frō myne elders with pure conscience that without any ceasynge I make mencion of the in my prayers nyght and day desyryng to se the myndefull of thy reares so that I am filled of ioye when I call to remēbraunce the vnfeyned fayth that is in thee which dwelt fyrste in thy graundemother Loys and in thy mother Eunica and I am assured that it dwelleth in the also PAule an Embassadour of Iesu Christ called therunto by the will of God the father to declare howe greate the felicitie of the lyfe to come is whiche he promiseth vnto vs by his sonne Iesus Christe that we should not care much for the losse of this life To Tymothee my dearebeloued sonne grace mercie and peace from God the father and from Iesus Christ oure Lorde I thanke God whose seruaunte I begonne not of a late tyme to be but kepte his relygion after the tradicions of myne elders continually with an vpright and a pure conscience and doe kepe styll For I serue all one God now beynge a christian the I lately serued a Iewe though after an other sort throughe whose goodnes we chaunced vpō such a man as thou arte in that thou folowest the exāple of me in sincere preaching of the ghospelles doctrine so as for thine owne deserte I can no lesse hartelye loue thee than mine own very sonne in so muche that I can not forget thee euen whan thou arte absent For in my prayers night and daye wherwith I am accustomed to call vpon God and to commende vnto him suche as I tenderlye loue thou commest alwayes in my mynde and I am very muche desirous to see thee especially as often as I remembre thy teares that thou sheddest at my departyng
opinions and dysputacions beynge come in vre the strength of the ghospels doctrine is ouerwhelmed obscured and growen out of vse For the talke of suche men in case it once occupie the eares and myndes of the symple it wyll alwayes crepe further and further none otherwyse than a Canker in a bodye ceasseth not to occupie the nere partes by lytell and lytle tyll it haue marred all So that a myschiefe is muche more to be loked to incontinent at the beginnyng and to be cut of rather than chearished afore it take roote Suppose that I am afrayed of these matters wyth oute cause excepte that wee haue all readye seene in Hymeneus and Philetus the thyng that I am afrayed of For they while they treate of the matter of fayth with humaiue disputacions haue â—â—ted so ferre wyde frome the truth of the ghospell that they haue denyed the chiefe poynte and foundacion of the ghospell saying that the resurrection is already fynished in Christe and none other resurreccion to be loked for on our behalfes than that wherby we are in a maner borne a newe and lyue agayne in our children representyng vs. They consyder not in the meane season that take awaye the resurrection that the feare and hope of rewardes is taken awaye also why che abyde after sondry sortes for the godly and vngodly This myschiefe were the more tolerable but that they beyng subuerted them selues-subuerted the fayth of some other with their doctrine But there is no perill lefte-theyr peruersitie shoulde cleane turne the trueth of the gospel vpside downe though mennes opinions wauer vp and downe yet truely the foundacion of faythe beyng throughe the helpe of Christ cast and defenced standeth firme and can not be shronken with any resistences of heretikes For vnto it is thys sentence engâ—auen as it were a stone and can neuer be scraped out The Lorde knoweth who be his owne and leate euery one departe from iniquitie that professethâ— the name of Christe It is no maruayle though they departe frome Christe that were neuer syncerely ioyned vnto Christe But from these mens doctrine ought euery one to absteyne that haue once beleued the ghospell with a pure fayth In dede it is to be wyshed with all desyres that no suche pestilence spryng vp in the congregation Howbeit it can not possiblye be but in suche a multitude of men we must suffer some naughtie packes myngled among the good Yea and theyr naughtines is turned into good of the godlye in that beyng vered of suche they expresse the constauncie of their fayth more largelye So in a riche mans great house there be not only vesselles of gold and siluer but also of wood and of earthe whereof some be appoynted to honest vse and some to vnhonest This onely difference there is that suche as be naturally of claye or of wood can not be turned in to golde or syluer But in this case forasmuche as it is a matier of the wyll and not of nature he that throughe hys owne vyce hathe made himselfe a vessell of shame maye by the helpe of God begynne agayne to be a vessell of honour And contrarywyse that folower of godlynes that hath bene a golden vessell in the house of God in case throught his faulte he slyde agayne vnto vngodlynes shal be a vessell of shame Vnbelefe desyre of aduauncemente crueltie luste andsuche lyke deseases of mynde make a man to be a vessel of shame From the which who so shal vtterly purge hym selfe and returne vnto innocencie and godlynes no doubte he shal be a vessell of honoure and a pure vessell fytte for excellent good vses and alwayes ready for his lorde as often as nede shall requyre The texte Lustes of youth auoyde but folow righteousnes fayth loue and peace with them that call on the Lorde with a pure heart Falyshe and vnlerned questiones put from the knowyng that they do but gendre stryfe The seruaunt of the Lorde must not stryue but be gentile to all men apte to teache and one that can suffre the euill with mekenes â— can informe theÌ„ that resist the trueth yf that God at any tyme wyl geue theÌ„ repeÌ„taunce for to knowe yâ— truth and that they maye come to theÌ„ selues agayne oute of the snare of the deuill whiche are holden captiue of him at his will I knowe that youth is prouoked with sondrye lustes that maye drawe a man to vncleanesse But thou that exercisest the office of an Elder auoyde all lustes of youthe rather folowe the thynges that worthyly beseme thee righteousenes fayth charitie and peace with them that professe Christe with a pure herte With suche as Hymeneus is haue thou nothynge to doe Innocencie synneth not fayth disputeth not charitie is not statelye peace stryueth not Tâ— be shorte receyue no folyshe and vnlerned questions that haue more ostentacion than wisedom knowyng that of suche nothing elles spryngeth but chyding and braulyng whylest the heate of disputacion breaketh oute alwayes more and more the matter at last groweth vnto rageyng madnesse and so that none wyll geue place to other but had rather moste stubburnely defende the parte that he knoweth to be false than to be taken for the lesse learned With thys kynde of men therfore thou shalte not meddle whan it is not possyble to ouercome them Christe perswaded not the worlde by this waye He ouercame with sobrenesse and gentilnes and his voyce was not hearde in the stretes And so it becometh the seruaunt to folowe his maisters fote steppes and not to be abrauler but peaceable and gentle towardes all men for that man doth perswade with more ease that is praysed for his charitie and sobrenes beynge ready rather to teache than to chyde patient in suffryng euill and not a prouoker and suche a one as correcteth more saddely than sharpely those that be resistoures expressyng himselfe to meane nothyng elles in all his muche a do but to bring them to amendement For no man ought to be despaired of rashely For it maye be that throughe sobre and frendelye correccion God maye geue them repentaunce of their former errours and whan the darkenesse of mynde is wyped awaye they maye acknowledge and embrace the trueth which before they impugned and at laste beyng repentaunte and as it were awakyng frome the heauye slepe of ignoraunce they maye rushe out of the deuilles snare whiche vndoubtedlye are naughtye lustes wherein beyng catched before they were caried about at his pleasure yea euen vnto persecutyng the trueth of the ghospell ¶ The .iii. Chapter The texte This know that in the last dayes shall come perelous tymes For men shal be louers of their owne selues couetous bosters proud curssed speakers disobedient to fathers mothers vnthankeful vngodly vnkynde trucebreakers false accusers riotous searce despisers of theÌ„ whiche are good tray tours heady hye myuded gredy vpon volupreousnes more then the louers of God hauyng a silmilitude of godlynes but haue denyed the power therof and suche abhorre For of this sort
seconde tome that is to wyte the paraphrase vpon the Epistles of saincte Paule and the other Apostles Wherefore wyllynge to helpe to the furtheraunce of so godly an entente and to bryng in at the lâ—â—ste my farthinge into the treasorye of the lorde I haue loked ouer againe my sayde translacion and haue amended the places that wer faulty And besyde â–ª I haue so annexed the paraphrase to the texte that the readers shall I trust easyly atteyne therby to the true vnderstandynge of saincte Paules mynde Whiche my labour I do dedycate vnto your mastershyp whome I knowe to loue gods worde synceretly and vnto whome I knowledge my selfe to be moste hyghlye bounde of all men as vnto the chefe and onely socourer of myne olde age humbly beseching you to accepte this lytle gyfte as a token of my faithfull harte and I trust with goddes helpe or it be long to sende vnto you other monimentes of myne industrye which I trust shal be no lesse pleasynge vnto you and no lesse profytable to the readers ¶ The Argument vpon the Epistle of S. Paule vnto Cyâ—us By Erasmus of Roterodame THe apostle Paule had made his dysciple Titus ouersear of the christian congregacioÌ„ in the noble I le of Crete now named Candye whome for the excellent gyftes that were in him Paul loued as tenderly as yf he had bene his owne naturall sonne And at his departinge out of that contrey he made hym the head ouersear of the faythfull that were there Afterwarde he wrote this Epistle or lettre vnto him from a citye of Epirus called Nicople lyinge on the sea coaste in a clyffe named of the olde Cosmographers Leucate or the clyffe of Aâ—tâ—um â–ª at whiche tyme all thinges as it semeth were quiet with the christians for here is no mencion made of any persecucion In this Epistle he putteth Tâ—tus in remembraunce to fynishe and perfyte tho thinges whiche he hymselfe had begone among the same men of Crete and that in euery citie of the Ne whiche as writers doe testifye were an hundred he shoâ—lde ordeyne ouersears whiche we nowe call byshoppes and here they are of the Apostle named elders And for this cause Paule prescribeth vnto him the true forme of a Byshop or Shepherd of Christes flocke Furthermore bycause false apostles were come also into that partes whiche went aboute to put theyr Iewyshe ceremonies into mennes heddes Paule here geueth him a courage strongly to confute and reiecte them After these thinges he sheweth what is the dutye of euery persone and age lyke as he dyd to Tymothie addyng this that no man ought to resiste prynces and magistrates executynge their office and power yea though they were infidels but rather to tolerate them paciently that they maye the sooner by suche our modestye be called to yâ— folowyng of the gospell Laste of all he wylleth Tytus to come to him at Nicopli but not afore yâ— he had sent Artemas or Tychicus whiche were his dysciples into Crete to him least paraduenture the Cretians woulde els thinke them selfes destitute of the conforte of an heade or chiefe ouersear whome we call an Archebysshope The paraphrase of Erasmus vpon the Epistle of S. Paule to Titus The first Chapter The texte ¶ Paule the seruaunte of God and apostle of Iesu Christ accordyng to the faithe of goddes electe and accordynge to the knowledge of the trueth whiche is after godlynes in the hope of eternall lyfe whiche god that cannot lye promysed afore the worlde began but hathe opened his worde at the tyme appoynted thorowe preaching whiche is committed vnto me accordynge to the commaundement of god our saueour to Titus his naturall sonne after the continue faythe Grace mercy and peace from god the father and from the lorde I esu Christ our saueoure I Paule my selfe the addict seruaunt obeyer not of Moses lawe as I was once but of God yâ— father ambassadour of his sonne Iesus Christ of the which my message the whole summe is that suche as god hath electe to attayne to euerlastynge saluacion thorowe the gospel them I should exhorte not to the obseruacioÌ„ of the law or to put their confideÌ„ce in workes but vnto faythe which onely openeth to al meÌ„ yâ— entryng into euerlasting saluacioÌ„ thorowe yâ— fre beneficence of Iesus Christ And my coÌ„mission is to call them not to faythe onely but also to yâ— knowledge of trueth which among yâ— Ethnikes was ouer heaped with the inuencions of mans wysedom among the Iewes it was hydde wrapped vp in the shadowes of mysticall figures ceremonyes I am charged I saye to call meÌ„ to the knowledge of the trueth not yâ— whiche the philosophers of this worlde do teache disputinge on the causes of natural thinges but to the knowledge of that trueth which coÌ„pendyously sheweth in what thinges a ryght christian lyfe consisteth yâ— ende rewarde wherof is lyfe euerlastynge to folowe after this shorte lyfe that we leade here in the worlde whiche euerlastynge lyfe men ought with the more truste to hope for how great troubles soeuer they endure while they be here First because he that promysed this euerlastynge lyfe was not a mortall man that myght bothe be deceyued him selfe also deceyue other but it is god that doeth it Who as it cannot be chosen but he must neades abyde alwayes god so can nothing surely procede froÌ„ him but onely the mere trueth And again bycause this yâ— he promysed he dyd not promes it by a chauÌ„ce or but now of late but afore the the world was made it was fully determined by the diuine vnchauÌ„geable decree of his mynde to do yâ— which he now doeth There is no newe thing that hath altered his purpose but yâ— thing which for secret causes onely knowen to his godheed he would haue to be couered hyd hitherto yâ— would he haue to be opened to al the world at this tyme the which he had afore by his eternall wysedome appointed to yâ— reuelyng therof Neither would he that there should be onely shewed to the Iewes a shadowe darkened with the mystes of figures but his wil is that yâ— cleare trueth should by the preaching of yâ— gospel be declared to al meÌ„ withoute any dyffereÌ„ce of nacion or language This is yâ— who le effecte of yâ— doctrine of yâ— gospel yâ— preaching wherof I haue not takeÌ„ vpoÌ„ me of myne own head but it was coÌ„mitted to me not coÌ„mitted by men but by out saueour god who dyd not onely cal me to the occupieng of an apostles office but besyde that he enioyned it to me and so charged me therwith that it was not lawful for me to refuse that whiche he so earnestly commaunded me to do These wordes haue I spoken that no man shoulde thynke myne autoritie or els the autoritie of him whome I haue put in my stede to be but of lyghte estimacion I therfore the same Paule beyng beyng in suche autorite do wryte this Epistle or lettre to Titus my very
loue their husbandes to loue their children to be dyscret chaste housewyfely good obedyente to their husbandes that the word of god be not euyil spoken of Yong men lykewyse exhorte that they be sobre mynded On the same maner thou shalt warne olde wemen that they go apparayled after suche maner as becommeth them that wylbe named christian persones they must not fynde fautes with the lyuyng of other whiche faulte is peculiare to this sex and age They must not be geuen to ouermuche drinkynge of wyne How be it the vse of wyne must not be denyed to age so yâ— it be moderate They must teache maydens and yong wemen suche thinges as be honest no nycenes neyther euyll fasshions and so instruete them that they be wyse and loue theyr husbandes and childreÌ„ that they be sobre and chaste and kepars of their house and playe the good housewyfes For this is the hyest prayse yâ— can be in wemen to be knowen to be subiecte and obedyent to their husbandes that the name of God whose religion they professe be not flaundered thorowe their lewde maners For sithen we see the wyues of heathen men to behaue them selfes â—yghte womanly in suche poyntes belongyng to womanhed what shall the vnfaithful say whan they see our christen wemen worse in this behalfe theÌ„ their wemen are seyng it becometh them in al good maners to excell other Now what thing olde wemen must by thyne instruccion teache yong maydens and yong wyfes that same shalte thou thy selfe teache yong men exhortynge them to be sobre and of moderate affeccions that the heate of youthe ouerthrowe them not hedlonge into vice The texte ¶ In all thinges shewe thy selfe an ensample of good worckes in thy doctrine with honestye grauitie and with yâ— wholsome worde which cannot be rebuked that he whiche withstandeth maye be a shamed hauyng no euyll thinge to saye of you And that thou mayest the more effectuousely perswade these thinges firste of all be thou thy selfe an example vnto them of honest doynges in al that is the dutie of a true christian man to do For no man doeth soner perswade men to folowe his doctrine then he that doeth the same that he byddeth other men to do Thou shalte therfore so teache the youthe that together with thy doctryne thou shewe â–ª thy selfe a lyuely example of a pure and vpright lyfe corrupte with no maner of vyce at al. And that thou kepe suche grauitie that they haue theyr teacher in reuerence and be afeared to offende him Se therfore that thou moderate all thy lyfe and also thy wordes that there maye nothinge be founde in the that maye be contemned that not onely they whiche be vnder thy lore maye obey the but also they whiche afore were against the gospell maye be ashamed of their euyll saying whan they shall se all thinges in the so withoute blame that euen they that lye in wayte for the and seke all the meanes they can to get some occasion to laye somwhat against the can fynde nothing at all to brynge their entent to passe neyther in the nor in thyne The texte ¶ Exhorte seruauntes to be obedyent vnto their owne masters and to please them in all thinges not answerynge againe neyther to be pyckers but yâ— they shewe all good faithfulnes that they maye doe worshyp to the doctrine of god our saueour in all thinges Exhorte seruauntes that they be obediente to their masters and seruiceable in al thinges leste they maye seame thorowe the profession of yâ— christian faithe to be made worse than they were afore and so by them the naughtines of euyll parsons shal be reproched to yâ— gospell Let them not therfore be full of answers against their maysters and euyll wylled to do their commaundementes neither must they be pyekers as the commune sorte of vnthrifty seruauntes be that as they professe the faythe of Christe lykewyse they declare them selfes in all seruice to be done to their maysters to be dyligent and true yea thoughe theyr maisters do but lytle deserue it of them So that thorowe their honeste behauoure they commende and set forthe the doctrine of our saueoure god and that by them mo men maye be drawen to the folowynge therof whan theyse suche as knowledge themselfes to be christians to be more gentle and amyable then other in all their conuersacion The texte ¶ For the grace of god that bryngeth saluacion vnto all men hath appered and teacheth vs that we shoulde deny vngodlynes and wordlye lustes and that we should liue sobrely and righteously and godlye in this presente worlde lokynge for that blessed hope and appearynge of the glorye of the great god and of oure saueour Iesu Christe whiche gaue him selfe for vs to redeme vs from all vnrighteousnes and to purge vs a peculyar people vnto him selfe feruently geuen vnto good workes For in this thorowe the gospell hath shyned the bountefulnes and exceading great mercy of god our saueour whiche was afore vnknowen And it hath not shyned onely to the Iewes but egallye to all men not that nowe beyng delyuered from the burden of Moses lawe we shoulde lyue after our owne wyll but we be taught that after that by baptisme the faultes of our lyfe afore passed be forgeuen vs and that we swerynge to abyde in Christes doctrine haue ones renounced and geuen vp wyeked relygion and worshypping of images and al worldly desires we shoulde so lyue hereafter in this worlde that it may appere manifestly that we be truly new borne againe in Christe and made altogether other meÌ„ than we were afore And where as we tofore were the seruantes of wickednes synne anâ— fylthye concupiscence we must from hence forthe kepe suche moderacion that we be in no wyse oppressed with the desyres of worldly thinges Let vs so obserue the iustyce of liuynge that we do good to euery man as muche as lyeth in vs and that we hurte no man that we maye nowe with a pure conscience geue that honour and worshyp to god that we gaue afore to deuyls And thoughe paraduent are we be punished with pouertie infamie reuilynges enprisonement tormentes and dyuerse other euyls â–ª yet let vs not thynke yâ— oure faith and godly lyuyng is baraine and vnfrutefull nether let vs hunte after rewardes of this worlde whiche in comparison of thinges to come be neyther greate nor of any contynuaâ—ce but let vs â—oke for that greater rewarde of euerlastyng lyâ—e which shall then chaunce when after the ende of this worlde in the whiche the membres of Christ be vexed with many afflictions and ignomies god the father shall open his glorye and magnificence in them that be his true worshyppers all their miseries beyng cleane expussed At the whiche tyme he shal not appeare humble but gloriouse terrible to the wycked And together with yâ— father shal appeare in the same glorie our lord saueouer Iesus Christ geuyng vnto his membres yâ— glorye of immortalitie in yâ— which he now shyneth He bycause
And verely this vertuous godly man Moses is woorthy to be of great autoritie among vs because he behaued hymselfe faithfully in the same house but yet as a minister or stewarde and not as a sonne he was in an other mannes house and the other that is to saye Christ in his owne And Moses brought onely figures shadowes of those thynges which Christe should afterwardes dysclose and open But Christe as the maker and sonne guided his owne house whereof we all are members whiche thorowe fayth of the gospell bee assembled together vnto hys churche or congregacion so that we perseuer in that we beganne that is to wit if we dooe styll abyde in the concorde and agreaunce of the house and holde fast and stedfastely vnto the ende the faythe whiche the spirite of Christ hath geuen vs and also that glorious hope by the which as the true natural sonnes of god and brethren of Christ we looke for the enheritaunce of heauen For it shall nothyng auayle vs to haue heard the doctrine of the gospell excepte we continually liue thereafter Yea the greatter he is who dayned to speake vnto vs the grieuouser shall our punishment be The texte Wherefore as the holy ghoste saieth to daye yf ye will heare his voyce harden not your hartes as in the prouokyng in the daye of temptacion in the wildernes where youre fathers tempted me proued me and sawe my woorkes fourtye yeare Wherefore I was greued with that generacion and sayed They doe alwaye erre in theyr hartes they verely haue not knowen my wayes so that I sware in my wrath they shal not enter into my reste Take heade brethren leste at any time there bee in any of you a frowarde herye subiecte vnto vnbeliefe that he shoulde departe from the liuyng god but exhorte ye one another daylye while it is called to daye leste any of you wexe harde harted thorowe the deceitfulnes of sinne Wherfore ye must call vnto your remembraunce what the holy gost speaketh in the mistical psalme exhorting the people to obey the voice or wordes of god leste he being prouoked dooe grieuouslye punyshe them and seâ—lude them from the rest and quietnes promised Today sayeth he if ye wil heatâ— hys voice harden not your hartes as ye did when with your murmoâ—â—ing and rebellion ye prouoked God what tyme he proued your pacience in wildernes where sayeth he youre fathers tempted me as men that woulde proue whether I were he that were hable to punishe trespacers of the lawe and offenders and they felte my wrath and suche as woulde not beleue my woordes sawe my woorkes and that the space of fourtie yeres For so long were they ledde about in wildernesse what tyme they flying oute of Egipte went vnto the lande where I promised them quyetenes Wherefore I was not contented with that nacion and sayde with my selfe They doe alwaies erre in theyr hartes folowing theyr owne lustes neyther haue they knowen my wayes And for thys theyr dysobedience I sware in my wrath it shoulde neuer be that they should entre into the lande wherin I promised them rest from the trauayls of theyr iourneys Ye haue heard brethren God threatenyng our fathers that they should not come to the lande promysed them onlesse they woulde continually obey his commaundementes And we that thorowe baptisme are deliuered from oure former synnes and offences are vndoubtedly departed out of Egypte but yet we shall neuer come vnto the immortalitie promissed vs in heauen excepte we styll continue in the obseruaunce of fayth and christian charite If wee looke backe vnto Egypte forsaken that is yf we fall agayne to the lustes of oure olde lyfe we shal bee excluded from the felowshyp and participacion of the heauenly lyfe Se therfore that there bee not in any of you a frowarde harte and rebelling against the commaundementes of the gospell or subiecte vnto vnbelyefe in suche wyse that the same returnyng agayne vnto the vices once forsaken and the prynce of death the deuyll departe awaye from thy lyuyng god But rather with daylye exhortacions make ye one an other strong to suffer continually the paynes and trauayles of thys lyfe whereby God tryeth oure pure and trewe fayth so longe as the tyme is called to daye that is to saye so longe as we beare this mortall bodye and as yet doe trauayll as pilgrymes and straungers in the wildernesse of thys worlde alwayes in ieopardye lest any of vs weryed with the euilles of thys lyfe bee ledde asyde thorowe the alluremente of synne from the iourneye begonne lyke as in tymes paste the Hebrues our forefathers beeyng wery of theyr long trauailing longed after the â—auoure of the pottes whiche they lefte behynde them in Egypte The texte ¶ We are made partakers of Christ if we kepe sure vnto the cude the beginuing of the substaunce so long as it is far de to day if ye will heare hys voyce harden not your hartes as in the prouoking for some when they herde did prouoke howbeit not all that came out of Egipt by Moses But with whome was he displeased fourtie yeres Was he not dyspleased with them that had sinned whose carkases were ouerthrowen in the deserte To whome swaâ—e he that they should not enter into his rest but vnto them that were not obedient And we see that they coulde not enter in because of vnbelieâ—e Certeynly we are graffed in Christe by baptisme and the profession of faith but in such wise that we may thorow our owne defaut fall from him again neyther shall we otherwise come vnto the enheritaunce of mortalitie promised vs excepte we kepe sure and constauntely vnto the ende the beginnyng and foundation of that felicitie whiche was layed in vs by the gospell still goyng forewarde in that was begoonne monyshed thereto by thys saying whiche is continually spoken vnto vs To day if ye wil heare his voice harden not your heartes as in the prouokyng For some when they hearde the Lordes voyce did then by dysobeying the same moue hym prouokyng hys wrathe and indignacion agaynst them Howbeit al dyd not so whiche came out of Egipt vnder yâ— conducte of Moses And vnto these that were not disobediente it was geuen to come vnto the lande flowing with milke and hony With whome was he dyspleased fourtie yeres Was it not with them that had offended howbeit these entred not into rest but their carkases were ouerthrowen in wildernesse with whome elles was he so muche dyspleased that he sware they should neuer entre into the reste promised them but with those whiche obeyed not the voyce of god we see then that god was on both sydes trewe who bothe perfourmed to the obedyent what he promissed theÌ„ and to the disobedient that he manaced them with all The obediente came thereunto by their pacience the other coulde not entre in because of theyr vnbelyfe and incredulitie The .iiii. Chapter The texte Let vs feare therfore lest any of you forâ—aâ—yng the promise of euâ—eyng into
his â—est should seme at any time to haue been disapointed For vnto vs is it declared as wel as vnto them But it profited not them that they heard the worde because thei whiche heard it coupled it not with fayth For we which haue beleued doe entre into his reste as he said Euen as I haue sworne in my wrath they shall not entre into my â—este And that spake he verely longe after yâ— the workes were made and the foundacion of thy world layde For he spake in a certaine place of the seuenth daye on this wise and god dyd rest the seuenth date from al his workes And in this place agayne They shal not entre into my reste THat Moses was vnto oure forefathers and elders thesame is Christe nowe vnto vs. And it was a worldely reste whereunto they hastened We goe vnto the reste celestiall Lette vs therfore feare to despise the voyce of God who daylye speaketh vnto vs by the ghospell leste lyke as many of them were through their owne defaulte disapointed of the hope and expectacion of the rest promised so may it chaunce that some of vs also seme to haue bene disappointed and not to haue attained th ende of hys iourney For vnto vs is shewed a muche more blisful rest and that by a more certayn and faithfull ambassadour then vnto them But it auayled them nothyng that thei receiued the promise of rest and hitherto heard the voice of the lord because thei beleued not the same after thei had heard it For we which haue geuen credence vnto the lordes voyce doe enter into the true rest that shal be free from the vnquiete busines and troubles of worldly euils as on the contrary parte he denieth that they shal enter in who haue not beleued saying As I haue sworne in my wrath they shall not entre into my rest wheras neuertheles the first rest of god had already bene many yeres before euen then when at the creacion of the worlde his woorkes were perfitely finished and in a memorial hereof the Iewes dooe celebrate their resting daye For scripture speakyng of the firste reste whiche chaunced on the seuenth daye after the creacion of the worlde sayth And the lord rested on the seuenth day from al his woorkes And agayne in this place that I alleaged out of the psalme he made mencion of the seconde reste whiche refreshed the Hebrues with the harborow of the lande of Palestine after they were weried with long trauail and iourneying saying they shall not entre into my rest The texte Seeing therfore it foloÌ„weth that shine muste enter therinto and they to whome it was first preached entred not therein for vnbeliefes sake he appointeth a certayn daye after so long a tyme saying in Dauid as it is rehearsed thys day if ye wil heare his voyce harden not your heartes For if Iosue had geuen them reste then woulde be not afterwarde haue spoken of an other day There remayneth therefore yet a reste â–ª to the people of God For he that is entred into his â—est hath ceased also from hys owne woorkes as God dyd from hys Sith therefore it foloweth of these authorities that God first entred in to his reste after he had made the worlde and fewe entred into the seconde reste for theyr vnbelefes sake and consideryng also that the promise shall yet be as voyde excepte some entre therein forasmuche as our forefathers are excluded therefro vnto whome reste was promised by figures and shadowes of the lawe the which reste thesame yet vnto whome it was promysed neuer intred into there is againe in the mistical psalme an other day appointed by the mouth of Dauid after so many yeares that the lande of Palestine was possessed the which day the sayed prophete calleth not the seuenth day butthis daye as it hath bene nowe oftentimes rehearsed before This daye if ye will heare hys voice harden not your hartes For yf that Iesus the sonne of Naue who beeyng capitayne certayne of them entred into Palestine had geuen trewe reste vnto the Israelites God woulde not afterwarde haue made mencion of an other day by the mouthe of Dauid els might they haue sayde what newe reste speakest thou of vnto vs fence we alreadye enioy the reste promised reyguyng in the lande of Iewrye Therefore there remaineth a certayne other restyng daye vnto the people of God there remaineth an other reste not in Palestine but in the countrey celestiall whitherto we hasten Iesu Christe beeyng our captayne but yet it shall neuer chaunce vs to attayne thesame excepte wee haue kepte here purely withoute violacion the resting day of the gospell abstayning from all the woorkes of this worlde For whosoeuer hath entred into this true rest of God hath nowe likewyse rested from his woorkes as God rested from hys after he had created and made the worlde For he is brought into that life where there is no vnquietnes neyther of labours nor of griefes or paynes The texte Let vs study therfore to enter into that rest lest eny man falle after the same ensample of vnbelefe For the worde of God is quyeke and myghty in operacion and sharper then any two edged swerde and entreth through euen vnto the diuiding a sunder of the soule the spirite and of the ioyntes and the marie And is a discerner oâ— the thoughtes and of the intentes of the herte neither is there any creature that is not manifest in the fight of him But all thinges are naked and open vnto the iyes of him of whome we speake Therefore whiles we as yet trauail as straungers in the wildernes of this lyfe let vs not stande still let vs not looke backe but with continuall endeuoyre and feruent desire hasten to that true rest whereunto our Capitayne Iesus calleth vs and let it not be long of vs that any of vs fall by the waye as our forefathers dyd For we shall haue no lesse punyshemente then they had if we doe likewise offende Neyther is that punishement litle to be regarded or passed on that Christ Iesu the woorde of god threarneth with For he is quicke and strong in operacion and sharper then any twoo edged swerde not onelye cuttyng the membres of the bodye but also the moste inwarde affeccions of the mynde insomuch that he cutteth a soondre the soule from the spirite and disseuereth the ioyntes and the marye beeyng a discerner of the secrete thoughtes and ententes of our harte and so trew is it that no parte of mans thought is vnknowen vnto him that there is no creature at all neyther in heauen nor vnder the yearth whiche is not manifeste vnto his syght but al thynges are naked and open to the iyes of hym vnto whoÌ„ we muste geue an accomptes of our lyfe As in times paste the mourmuryng of the Hebrues was not vnknowen vnto god and as there neded no swerde to destroye them but his onelye commaundemente so shall not that man be vnknowen vnto Christ who after he hath
ye couragyouslye endured dyuerse fyghtes of aduersities in hope of the lyfe to come partely whiles all suche as hate Christes doctrine wondered and gased at you for the shames and dyspleasures which were done vnto you partely whiles thorowe the instigation of christian charitie ye of your owne accord became partakers both of the shames afflictions that were done vnto other christians or els Apostles who the world vtterly contemned lyued after the rule of the ghospel For ye were wyllyngly partakers of the afflictions and shame whiche amonge the wycked people semed to happen by reason of my bondes and emprisonment and were sorye for an other mannes sorowe couÌ„ted an other mannes iniurie yours Neyther dyd you so farre forthe onelye declare your selfes true christians but also gladly suffered the spoylyng of youre goodes declaryng vndoubtedly by dede selfe that you knowe and beleue howe there are better ryches layde vp for you in heauen whiche neyther the pryuie thefe nor the violent robber can bereaue you of yea rather those ryches encrease by the losse of worldly gooddes whiche we suffre for the name of Christe These dedes dyd wyth good cause put you in assuraunce and fyrme belefe to obteyne Christes promises For very greate rewardes are owynge to so strong a fayth and vndoubtedly God who is bothe rightuous and bountefull wyll trewly paye them but in tyme conuenient Nowe is the tyme to fyght hereafter the crownes shal be gyuen In the meane season ye haue nede of pacience to th entent that after ye haue constauntlye obeyed the wyll of God ye maye receaue the crowne of euerlastyng glorye promysed you The texte â–ª For ye haue nede of pacience that after ye haue doen the wyll of god ye myght receiue the promyse For yet a very lytle whyle and he that shall come will come and will not taâ—y But the iust shall lyue by fayth And yf he wythdrawe hymselfe my soule shall haue no pleasure in hym It is not we that wythdrawe our selfes vnto dampnacion but â—e pattayn vnto fayth to the wynuyng of the soule As yet the daye is not come when that after batayle taken awaye and ended the rewardes shal be gyuen Howbeit it is not farre of And our Emperour who when he ascended vp into heauen promysed that he woulde retourne vnto vs agayne wyll come and not longe tarye In the meane while the ryghtuous shal lyue by his fayth be he neuer so much afflicted neuer so much lawghed to skorne neuer so muche deade yet by hopynge for the promyses shall he vpholde his constaunt mynde Howbeit yf he abyde not styll in fayth but thorowe extreme desperation withdrawe himselfe from the profession of the ghospell in him my soule shall haue no pleasure But God forbydde that by reason of our mystruste we withdrawe our selues from good begynnynges vnto damnation Yea rather we haue professed fayth and therin wyll we contynew to th entent we may wynne the lyfe and saluation of our soule accordyng vnto the counsell of Esaye saying The ryghtuous shall lyue by faith ¶ The .xi. Chapter The texte â–ª Fayth is a sure confydence of thynges whych are hoped for and a certasute of thynges whych are not sene For by it the elders obtayned a good reporte Through fayth we vnderstande that the worlde was ordayned by the worde of god and that thinges which are sene were made of thinges whyche were not sene By fayth Abell offred vnto God a more pleÌ„teous sacrifice then Cain by whych he obtained witnes that he was righteous god testifiyng of hys gyftes by whych also he beyng dead yet speaketh THere is nothynge that so greately bryngeth good men into fauoure of God as faith and sure belefe on God For it is an argument of a mynde whych hath conceyued the best opinion yâ— maye be of God to doubt nothyng of his wordes though the same appeare no where to the senses of man neyther can be proued by mannes reason The coÌ„mon sort of men iudge those thynges vayne moste lyke vnto dreames whiche where they be nowhere in dede are only conceyued of the mynde by hope thynketh it an extreme folye to beleue that suche thynges are true as can in no wyse be shewed vnto the eyes Certes this fayth whereby the ryghtuouse man lyueth when other do perishe is not a certayne common lyght belefe but a substaunciall and sure foundation of those thynges whiche can not be perceyued neyther by the senses nor argumentacions of man neuerthelesse sure hope so representeth the same vnto the mynde and soule as thoughe they were manifestly sene and holden with the handes and persuadeth those thynges whych of themselfes are inuisible to be moste certayne and sure â–ª not by mannes reasons but by a suâ—e belefe towardes God the authour thereof The Iewes put confydence in theyr workes but this is the onely thing which maketh vs alowed well beloued of God not vs alonely but furthermore yf a man wyll make rehersall from the creacion of the worlde he shall fynde that all oure forefathers and elders who are muche remembred for theyr laudable vertue and godlynes deserued that they atteined to by reason of their commendable fayth Fyrst of all are we not bounden vnto fayth that we haue sure perceueraunce that all this whole worlde with all thynges therin couteyned was created with the worde of God and the onely commaundement of the maker For who is able otherwise to perswade that of inuisible thynges were created made thynges visible or els that thynges which are were made of thinges which are not The philosophers reasonynge as men supposed yâ— the world was neuer made neither had any begynnynge more then had the workeman and creatour hym selfe But this which could neither be sene ne can be proued by argumentacion of mannes witte we do as firmely beleue as thoughe we sawe it ascertayned by holy scripture which declareth that the world was made by the commaundement of God who as we know right well is able to do all thinges and can not lye Abell first of all men deserued to haue the name of a rightuous manne and was therefore the more to be praysed bicause not beyng prouoked by theâ—aumple of any other he was innocente and faythfull to godward But what thing was it that made him more dearly beloued of God theÌ„ his brother Cayn â–ª Forsoth faith wherby he wholy hanged of him wheras Cayn lyke a man faithlesse and not contented with those thinges which the earth brought forth of her owne accorde for the fode of innocency fylled the ground They both offred sacrifices vnto God of their owne propre goodes but God onely accepted the sacrifice of Abell bycause the innocent man trusted to his goodnesse with a true harte and gaped not after the commodities and profites of this world but hoped for a rewarde of his vertuousnes in heauen Therfore he deserued not by his sacrifice but thorow fayth that almyghtie God imbracyng his gyftes dyd by fyre sent down
from heauen testifie that he was rightuous and by reason of this most goodly testimonye he is now after so many thousand yeares so much renowined and spoken of of all menne that beyng deade he semeth euen to liue and speake He was slayne to his brotherwarde what tyme he was murthered fautelesse but he was not sleyne to God vnto whome his bloude as yet cryed vengeaunce from the earthe The texte By faith was Enoch translated that he should not se death neither was he founde For God had taken hym away For a fore he was taken away he obtayned a good report that he pleased God But without faith it can not be that anye man should please hym For he that commeth to God muste beleue that God is and that he is a rewarder of theÌ„ that seke hym Neither was it any whit preiudiciall vnto godlye Enoch that he was begotten of a wycked father For holye scripture wytnesseth of hym that he was conuersaunt familiar with god euen wheÌ„ he lyued in earth because he pursued by faith not those thinges which are sene but such thinges as are not sene that is to wytte eternall thinges heuenlye for this cause he was taken vp aliue to those thinges that he loued deliuered froÌ„ death For he liued after such a sort before he was taken from the felowshyppe of men that he semed rather to lyue in heauen then in earthe and semed also vnworthye to dye for that he hadde commytted nothyng death worthye to th entent men shoulde firste learne by his example that the open way to immortalitie is by faith and innoceÌ„t lyuing Therfore he was taken awaye bycause he pleased God But he pleased hym chiefely by fayth without the whiche no man pleaseth hym haue he els neuer so many good dedes For whosoeuer desyreth to be brought in fauour with almyghtye God must fyrst of all beleue that God is who can do all thynges and wylleth what is best Then muste he also beleue that God careth for the worlde and that by hym neyther the godly whiche settyng at noughte the visible good thynges of thys worlde searche after God inuisible are defeated of their rewardes be they neuer so muche afflicted and persecuted in this lyfe nether the wicked persones shall lacke their punishementes althoughe they seme here to lyue in prosperitie and haue the worlde at will Therefore Enoch maye thanke his fayth for this I wote nere whether I maye call it glory or felicitie that he is taken awaye from the felowshyppe of men and lyueth with God The texte By fayth Noe beyng warned of God eschued the thynges whych were as yet not sene and prepared the arcke to the â—auyng of his houshold through the whych arcke he condemned the worlde and became heiâ—e of the righteousnes which is according to faith Howbeit Noe shewed a more notable example of faith towardes God euen then this who when he was forewarned by the mouthe of God howe it shoulde come to passe that all kyndes of lyuyng creatures in earth shoulde be destroyed thorow inundation of waters and sawe no apparent argumentes or reasons wherby the saying of God mought be proued bycause the element was fayre and cleare and the people that were feastyng makyng brydeales without any care lawghed to heare these manassyng wordes of the prophecie Yet surely beleuing that it would so come to passe as God had sayde before it should happeÌ„ ordeyned an Arke wherby he both preserued his own houshold coÌ„deÌ„ned other meÌ„ which so mistrusted yâ— wordes of god yâ— they lawghed hym to â—korne as a madde man when he was a framynge the sayde Arke agaynste the commyng of the floude Neyther was he alonely preserued from the flould but also succeded in the prayse of Abell and Enoch his elders who are muche renowmed for that rightuousnesse whiche thorowe faith maketh a man commendable before God The texte By faith Abraham when he was called obtayned to go out into a place whych he shoulde afterwarde receyue to inherytaunce and he went out not knowyng whether he should go By faith he remoued into the lande of promyse as into a strangcouÌ„trey when he had dwelt in tabernacles so dyd Isaac Iacob heires with him of the same promise For he loked for a citie hauing a foundacion whose builder maker is god Nowe howe ofte dyd Abraham gyue an example of a notable faith towardes God First where as there is nothynge more pleasant to man then hys natyfe countrey yet when almyghty God comaunded hym to forsake the same with his affeccions and flyt into an vnknowne lande he made no tarieng but obeyed streight wayes the voyce of God and that prouoked by no other mans example nor put in hope and comforte by any probable reasons how it should so come to passe that after he had forsaken suche landes and patrimonie as he was borne vnto he shoulde possesse by enheritaunce I wot nere what lande wherof as yet he neyther knewe the name nor situation So sure a truste and belefe had he that all should come to passe what so euer God had promysed It proceded of the same fayth that when he came into the lande promysed of God and the matier went not forewarde to hys mynde neyther wyth hym nor his sonne Isaac nor his nephew Iacob where as yet thenheritaunce of thys lande was not promysed to him alone but also to his ofspring and posteritye because he was constrayned oftetymes to fyght with his enemyes and Isaac had muche busynes and trouble with the Philistians and Iacob was dryuen thence by Esau his brother into the couÌ„trey of Mesopotamia froÌ„ whence after he was at the length retourned agayn he was fayne to bye a litle pece of grouÌ„d to pytche his pauillion in yet all these thynges moued not Abraham a whyt to haue any mystrust in God who promised the lande neyther complayned he that he was a bannyshed man and not an enheritour neither regarded he those thynges whiche are sene in earth but heauenly thynges whiche are not sene otherwise then with the eyes of fayth For he perceiued that this was not the lande that God meante of when he made the promes the whiche lande he set so lytle store by that he thought it not necessarie therin to buyld neither house or towne but kepe himselfe and his in tabernacles as a straunger whiche anon shoulde remoue to an other place What dyd he then loke for when he sawe that these promyses were not perfourmed Forsoothe he loked for an other citie whiche was stable and perpetual from whence he should neuer be dryuen out againe farre vnlyke these cyties whiche men do buylde and destroye the maker and buylder wherof was God hymselfe The texte Through faith Sara also receiued strength to conceiue and be with child and was delyuered of child when she was past age because she iudged hym faithfull whych had promised And therfore sprang there of one euen of one whiche was as good as
of his sonne Ioseph worshypped Christe in hym who should haue soueraigne auctoritie rule ouer all men of whoÌ„ the said Ioseph falsely accused betrayed of his brethren bare the figure Neither dyd Ioseph growe out of kynde become vnlike his auncestours in faith For when he should departe this world in the land of Egipt he foresawe how it should come to passe by gods helpe the whiche thing as then semed nothing lykely that the Israel it es shoulde remoue out of Egypt to come vnto the lande promysed of God and so true is it that he doubted not herof that he gaue then a commauÌ„dement of the translating of his bones to the same place The texte By fayth Moses when he was borne was hyd thre monethes of his father and mother bycause they saw he was a proper chylde nether feared they the kinges commauÌ„demente Moreouer Moyses when he was newly comen into the world was preserued by the fayth of his parentes For when the kyng had commaunded that al the men children borne of the Hebrues should streyght wayes be done to death his father mother after they had vewed the childe who semed anon as he was borne to be marked to do some greate and notable feate euen by the verie towardnes and lykelyhod that appeared in his countenaunce supposyng it to be an acceptable pleasure vnto God that it were preserued for the common weale of the people contemned the kynges commaundement hyd the sayde childe thre monethes in their house that done they put it in a lytle cofer and layde it oute vpon a ryuers banke nothyng doubtyng but God woulde preserue the yonglyng whom he had endued with so greate grace to conclude they feared more to displease God then the Kynge bycause they perceyued that suche as lyue well and vertuouflye can not howe soeuer the worlde go with them lacke theyr rewarde The texte By fayth Moses when he was great refused to be called the son of Pharaos daughter and chose rather to suffre aduersite wyth the people of god then to enioye the pleasures of synne for a season and estemed the rebuke of Christe greater riches then yâ— treasures of Egypt For he had respecte vnto the rewarde Howebeit the parentes of Moyses deserued to haue the prayse hereof lyke as this was his owne propre commendation that after he was shotte vp towardes mannes state and chosen of Pharaos dawghter to be her sonne he refused the honourable kynred of the bloud Royal hauyng leuer to confesse him selfe to be an Hebrue borne so to suffre coÌ„mon persecution with the people of God then by wycked disimulation to enioye the commodities and pleasures of thys worlde reckenynge it to be muche happier riches then all the Egiptians treasures at that tyme to suffre the rebukes of aduersities for the preseruation of the people therby to fygure Christ who in tyme to come should suffre greater euels for the sauetie of his nation Fynallye he contemned that he myghte haue had and was sure of and with the eyes of fayth regarded those thynges onely whiche are farre from the senses puttyng his affyaunce in God who suffreth not the vertue and goodnes of maÌ„ to be disapointed of worthy rewardes The texte By faith he forsoke Egypt feared not the fearcenes of the kinge For he endured euen as though he had sene hym whych is inuisible Through faith he ordayned the passeouer and the effusion of bloude left he that destroyed the first borne shoulde touche them The same Moyses puttyng his trust in the ayde of God boldlye attempted thynges of muche greater enterprise then these For he sticked not to flye oute of the lande of Egypte and thence to conuey with him the people of God nothyng fearyng the wrath of the fierce tyrante He contemned the kynge whom he sawe with his eies He regarded not the threatnynges of so myghtye a Prince whom he sawe in armes pursuynge his nation the Israelites at the heles and readie to sleye them Neyther did he with lesse boldnesse and courage of mynde trust vpon the inuisible socours of the inuisible God then yf he had openlye sene him with hys eyes Moreouer of the same fayth came it that when he vnderstode how it would come to passe yâ— the reuengyng Aungel would raunge thorowe the whole lande of Egypte and sley all the fyrstborne he was nothyng afrayde of his people the Hebrues vnto whom in those daies aboute the tyme of the same destruction he ordeyned the annuall vse or ceremonie to eate the Paschall Lambe with whose bloude they sprynkeled the thrasholde and haunse of the dore with both the postes of the house and trustyng vpon this sygne feared not them selues in the myddes of the slaughter of the Egipcians The texte By faith they passed through the red see as by drie lande which when the Egipcians had assaied to do they were drouned Anon after when the reed sea letted the Hebrues in their flyeng by vertue of lyke fayth it deuided asonder at the stroke of Moyses rodde and lefte suche a waie in the middes that they passed therby as wel as by drye lande And by this meanes all the people puttynge theyr truste in God fled a waie safe and without any harme But when the Egyptians beeyng rashe and ouer hastie thorowe wrathe were entred therin by and by the waters closed together and they all were drowned The texte ¶ By faith the walles of Ierico fell downe after they were compassed about seuen dayes What thyng made in tymes paste the walles of Iericbo after they were seuen tymes compassed aboute on the seuenth daye sodaynely to fall without any violence of engyns at the sounde of the priestes trompettes the crye or shoune of the people in suche wise that all the Hebrues who enuyroned the towne had entraunce made themeuery man in the place where he stode was it not the faith of the capitayne Iosua and the people he was thorowly persuaded with hym selfe that god was able to do all thynges and that the thyng woulde vndoubtedly come to passe whiche he had promised to do The texte By fayth the hatlotte Raab peryshed not with them that were disobed ieâ—t when she had receiued the spyes to lodgyng peaceably Furthermore it was also a notable example of fayth that the harlotte Raab whiche had before receyued the spies to lodgyng that were sent vnto the Citie by the Hebrues after she perceyued howe that people was dearly beloued and in the fauoure of God she was better wyllynge to prouide for them with the daunger of her owne lyfe then to get thanke of the wycked Citizens and therfore had she this rewarde for her faith that she and her familie onely were preserued froÌ„ death because they shuld not perishe with theÌ„ which trustyng to their own strength beleued not that god would destroye their Citie at his pleasute The texte And what shall I more say For the tyme wyll be to shorte for me to tell of Sedâ—â—â— of
declare her worthie praises and price to bee of moste notable estymacyon and value before God and man And forasmuch as the experience of your graces godly frutes of vertuous life and dooinges hathe and dooeth vndenyablye reporte the vnfayned feare and loue of God to be in your harte aswell in your graces moste christian studies and trauailes in the faithfull furtheraunce and aduauncement of the syncere worde of God as in liberall reliuing helping and with moste hartie diligence succouring the poore as the commune patronesse and helper of all nedie succourles settours forth of the Gospell of Christ where in the later ende of thys laste yeare I toke in hande at the request â–ª of your graces humble seruaunt â–ª my speciall good frende Edward whitchurch Printour to translate the Paraphrases of Erasmus vpon certain of Paules epistles whiche were lefte vntranslated for lacke of payne takers in that matter for somuche as the learned menne appoynted to thys purpose of translacion had finished their limited taskes before and now at the like request I haue made the like enterpryse to translate the Canonycall Epistles of S. Peter Iude Iames and Iohn Being encouraged by youre graces muche proued clemencie towardes all menne in generall I am presentlie bolde to dedicate these symple doinges of my rude trauslacion vnto your moste noble and excellent name not as a thing being of it selfe a translacion of basse kinde of thenglishe phrase accordinge to the rude commune Englishe speache of the countrey where I was borne worthie youre graces commendacion but as a moniment and reknowlaginge of my moste bounden duetie of humble thankes geuinge vnto your grace for causinge me to bee called of late to a competent vicatage called Cobâ—â—gton in warwike shire at the humble sute of the reuerende ministre of Goddes worde my singular frende Doctour hugh Latymer and as a constaunt memoriall and token of my duetie to considre vpon what respecte he bestowed his sure your grace youre gracious helping forewardenes towardes me that I shoulde dispence and employe my contynuall studie labours residence trauailes and industries to the earnest performacion and faithfull discharge of that ecclesiastical charge vocacion and office committed vnto me and to content my selfe as indifferentlye with that competent small lyuinge as though it were of muche more reuenues and value Besechynge your grace to take this my moste humble present in good and benigâ—â— parte considerynge that for wante of ryches of eloquence and learnyng to caste in to the commune treasoury amonge the abundaunt ryche dooinges of famous learned men I am readyly glad as an obscure vnlearned person with the poore widow to cast in my two mytes Now touchyng thys notable learned Paraphrast D. Erasmus if hys doinges vpon the Gospelles and Actes of thapostles be so necessarye and holsom playne declaracions of Christes minde and the Euangelistes as the opinion of many learned is they bee his Paraphrases also vpon the pistles are no lesse frutefull ne lesse profytable to geue lyght and ready instruccion vnto mennes consciences aswell to plucke awaye erâ—onyous opynyons if he be redde with aduised iudgement and to teache Christ aright as to banysh pride dronkenes â—reason tumultes sedicion vproares incontinencie ryot idlenes ruffianynge vagabuncie malyce slaunder vncommely talking lyght tales â—nuentynge and carying deuouring of neighbours and couetousnes the rote of al wickednesse whiche horrible vices are now a dayes so licentiously vsed and practiced on all haÌ„des for the most parte hat Gospel like truth liberty is almost vtterly chauÌ„ged in to hellishe iniquitie suche is the deuilles diligent preaching prelacie not only endeuouryng to bring to passe therby to plante and establish his Romysh Antichristianitie with disobedience and other his braunches and states of wickednes agayne partly vnder pretence of a Christen libertie and partly vnder colour of a commune wealth but also to cause the Gospel of Christ the rebukeâ— of disobedience and all other kyndes of vice to beare the blame of false opinions disobedience and naughtie lyuing as though it were thoccasyon or bolsterour of vice To the redresse hereof Erasmus in these epistles is a ready strong interpretour in many necessary places in all I am not hable to affirme knowing that he in hys life tyme was a manne subiecte to infirmitie and imperfeccion according to the naturall condycion of manne as he himselfe speaketh of the great Doctour S. Hierome Homoâ—rat et falli poâ—â—rat et fallere A manne he was and might bothe be deceaued and deceaue And as for my labour in this rude Englishe translacion I toke it in hande for none other ende but only to doe at my hartie frendes vndenyable request a litell parte whiche learned menne hauyng done certayne seuerall partes of the other paraphrases had by occasyon lette vntranslated and that the vnlearned might through diligent reading of these englished paraphrases tast according to the measure of theyr faithe the swetenes of Christe and the vertue of true obedyence and christen liuyng and auoide the deuilles subtill Iuggling eschewe disobedience and sedicious assembling repent of light ruffiaâ—yng and blasphemous carnal Gospelling contemne the world with al his painted flatering and abhorte the to muche wickedly vsed brutish lyuing The Lorde Iesus Christe the onlye autor of saluacyon and healthe contynue and encreace hys moste gracyous gyftes in youre grace to the ende and Ioyfully preserue youre long prosperous healthe in hym Amen The xv of Iulie M. D. xlix ¶ The Canonicall Epistles ¶ The .i. Epistle of saynct Peter The .ii. Epistle of S. Peter The Epistle of S. Iude. The Epistle of S. Iames. The .i. Epistle of S. Iohn The .ii. Epistle of S. Iohn The .iii. Epistle of S. Iohn The Argumente of D. Erasmus of Roterodame vpon the firste Epistle of S. Peter PEter writeth to the Iewes that dwelt here and there in the coastes of the GeÌ„tiles as Iames dyd an Epistle no doubt worthie the chief of the Apostles which is full of apostolike autoritie and maiestie and is comprysed in fewe woordes but full of sentences He exhorteth meune pacientlye to beare the euils that they suffred for malice of the gospell in hope of reward Moreouer he admonisheth them that accordyng to the Prophetes mencioned saynges beyng freely called to so high dignitie they expresse a life worthie of their profession For he sayth christianitie consisteth not in title or baptisme onely but in innocencie of maners for in that they are otherwyse afflicted with sorowes it maketh nothyng to the glory of Christe if they appeare manifestly to suffre for naughtie dedes doing Furthermore he admonisheth such as come in to christianitie that they refuse not to obey magistrates though they â—ee heathens leste beyng prouoked they can neyther be conuerted to Christ but become more fearce and cruell Also that seruauntes denye not their duetie to their maisters though they be heathens For the office of christian goodnes is to suffre al thynges Furthermore he admonisheth the christian women that they contemne
which ye reioyce though now for a season if nede requyre ye are in â—euâ—nes thorow manyfold temptacions that â—he tryall of your fayth being muche more precious then golde that perysheth though it be tryed with fyre might be founde vnto laude glory and honour at the appering of Iesus Christe whom ye haue not seen and yet loue hym in whom euen nowe though ye see him not yet doe you beleue and reioyce with say vnspeakable and gloryous receiuing the ende of your fayth euen the saluacion of your soules For this so passing a great benefite his liberalitie is to be praysed of whom by Christ coÌ„meth vnto vs whatsoeuer it be that maketh vs truly blessed And that is not Moses but God himselfe the same the father of our Lord Iesus Christ which whan we were lytle fortunately borne of Adam that is to say borne to synne borne to death hath begotten vs new againe into innocencie and hath begotten vs vnto life that neuer shall dye being prouoked by no merites of ours but stiered frely of his owne mercye wherin he most chiefly exceadeth and this hath he done not by yâ— ayde of Moses lawe but by the costeous gyft of his owne soÌ„ne Iesus Christ whom he would haue to suffre death to thintent where we were els desperate wretches he might diliuer vs froÌ„ the tyranny of synne death And him he called anon froÌ„ death to lyfe that we beyng in this worlde dead to worldly lustes hauing remembraunce as it were before our tyes of the resurreccioÌ„ after his exaÌ„ple in vprightnes of conuersacion might haue an assured a ready hope that we also shal once be exempt out of these sorowes atteine with Christ vnto yâ— euerlasting enheritaunce whiche lyke as he beyng our head hath already atteyned so shal al we also folowe as many as be engraffed to yâ— meÌ„bres of Christ are made worthy by folowing of his craÌ„ple to be called his brethren the chyldreÌ„ of yâ— selfe same father that he is that like as we suffre commune affliccions with him so should we haue reward also together with him As long as we were the sonnes of the synful Adam an infortunate enheritauÌ„re abode vs. But as sone as we were made yâ— sonnes of God we make spedy haste to yâ— enheritauÌ„ce of heauen For it besemeth yâ— seing we are borne from heauen we should behold heaueÌ„ly thinges seing we are borne of God we should folo we nothing but godlines They yâ— serue the world goe about to haue rewardes yâ— are transitory wage that is slyppery but for vs there remayneth yâ— happyâ— enheritaunce after these temperal affliccioÌ„s which can neither be corrupted with death ne defited with wearines or heauines ne yet fade a way by age or sluttishnes There is no cause for vs to be afrayed of leste any man should in the meane whyle take this so plenteous an heritage out of our handes We haue an assured fayth full promyse maker And in his haÌ„des it is safely kept layed vp in stoare for vs in heauen howbeit after suche sort that for al that there must an assured hope and as it were a certayne pledge remayne in the meane time with men vpoÌ„ earth not with al maner of men but with you such like as you are buto whom the spirite of Christ is geuen in stede of a gage which albeit ye are for yâ— time tossed on euery syde with condry stormes of sorowes yâ— the frailtie of maÌ„is vtterly vnhable of himselfe to beare out yet by the succour of God which is mighty in al thinges you are preserued not through your owne merites but by fayth vnfained trust wherby you dout not but froÌ„ the last time after yâ— which there shal be no more of this confusion of humayne matters but the euill meÌ„ being appointed to their tormeutes shal be hable to do no body harme the good being safe froÌ„ al inuasions of sorowes shal haue the fruicioÌ„ of euerlasting rest For now yâ— rewardes lye hiddeÌ„ many times after the coÌ„mune peoples estimacioÌ„ thei are in wurse condicioÌ„ yâ— be of yâ— better those seme to perish which are most specially in sanegarde thei seme to florish which most chiefly goe to naught In this worlde there is time to exercise godlines the reward hath his time prescribed vnto it which it behoueth not to preueÌ„t In yâ— meane seasoÌ„ let it be ynough for vs yâ— euerlasting felicitie is kept in safegarde for vs which neither mannor deuil can be hable to take away froÌ„ vs before haÌ„d so yâ— we shrinke not from yâ— fayth wherby we ought to condeÌ„ne mortal mens matters depende wholy of heauen Let there be in yâ— meane seasoÌ„ fearce folkes which being rebels to god trust to the aydes of yâ— world let theÌ„ for yâ— time stampe stare ouer you as though you wer ouercomeÌ„ left succoutles But whan yâ— day shal come the discourse of thiges turned vp side down they shal be tormeÌ„ted you shal reioyce like coÌ„querours yea you ought to reioyce eueÌ„ now also through yâ— vndoubted lokiÌ„g for of so passig a great felicitie For it ought not to seme vnto you a greate or a greuous matter though by affliccions and griefes that are but shorte and shall soone haue an ende you come to the blissed that neuer shall decaye And perchaunce these persecucions also shall once haue an end which notwithstanding as often as they come in vre are to be borne with a myghtye stoute stomake and without dismaying for the glory of God in hope of the lyfe to come For after suche wyse doeth the wysedom of God in prouiding for your commodities permitte that the sinceritie and stedfastnes of your faith may be tried through sondry assaultes of sorowes For yf golde which elles were a thing both lost and would goe to naught be tryed out not only by the touche stone but also is assayed by the fire to thintente it maye thenceforth bee had in so muche the more price as it is the more exactely fyned much more wil God haue your faith wherunto so high honour of duetie belongeth to be tried with sondry experimentes to thintent that whan it shal glister out of these flames of sorowes and affliccions and being farre more pure and more glittering than any golde though it be neuer so fyne it may be precious in the syght of God and that all the matter at length may grow in to cleane contrary condicion that is to were that the thyng which semed to be layed vpon you in this worlde vnto reproche may chaunce vnto prayse and that which semed vnto vilany may be turned vnto glory that whiche semed to be layed vpon you to put you to dishonestie may be turned in to habuÌ„daunce of honour in that day whan Iesus Chrst whose power worketh nowe in you by secrete meanes shal she we forth him selfe openly vnto all men and rendre vnto euery man rewarde
the deuyll as a roarynge lyon walketh aboute sekynge whome he maye deuour whome resyst stedfast in the faithe knowynge that the same affliccions are appointed vnto your brerbren that are in y◠worlde But the God of all grace whiche hath called vs vnto his eternall glorye by Christ Iesus shall his owne selfe after that ye haue suffred a lytle afflicciō make you perfecte settle strength and stablyshe you To him be glorye and domintō for euer and euer Amen By Siluanus a faithfull brother vnto you as I suppose haue I written breffely exhortinge and testifying howe that this is the true grace of God wherin ye stande The congregacion of them whiche at Babilon are companions of your eleccion saluteth you and so dothe Marcus my sonne Grete ye one another with the kysse of loue Peace be with you al whiche are in Christ Iesu Amen Submitte your selues therfore not for dreade of men but because you trust in the mightie hande of God There is no peril leste you shoulde be troden vnder fote perpetually for euer for he shall aduance and exalce you a lofte whan the day of rewardes cōmeth Loke not waueringly about you haue no distrust be not aftayed lest you be tossed in the sourges of sorowes as thoughe you were vndefended and set naught by for he that is hable in all thinges and seeth all thinges hath charche of you wil not suffer any thing of you to peryshe It is the cōmune custoume of youthe to be bēt vnto pleasures vnto ryot vnto wantonnesse But be you sobre watche you in your myndes beyng alwayes readily attētiue and alwayes circūspecte For y◠aduersarie of your saluaciō y◠thursteth after mannes destrucciō sleapeth not but walketh about lyke an hungrye roaringlion sekeyng in euery place whom he may snatche vp to deuour assaieng by all meanes entraunce vnto you sometyme layeng wayte for you by voluptuous pleasures sometyme openly oppugnyng you by persecucions Geue not place vnto him but resiste him with vnshrinkinge stronge hartes You wil say where haue we power against him that is so mightie He that hathe charge of you is mightier than he Put all the whole trust of your hartes vpon him and your aduersaries power shal be nothinge Against the faithles he is strong but against the faithfull he is feble Yf he shoulde assaulte this man or that man parchaunce it might rightly be takē for a sore greuous afflicciō but now doeth he impugne al the whole flocke of the godly with like malicious hatred He persecuteth Christ in you he enuieth all mens saluacion so that the cōmune afflicciō of all shal be the more easely hable to be borne to stande with agreable myndes agaist the cōmune enemy These matters shal shortly haue an ende Nether wil God from whome proceadeth all goodnes leaue you succourles in the meane season but wil throughly perfourme the thing that he hathe begonne in you He hath geuen you suche stomackes that for his sake you should not be afrayed to suffer tormētes wherby he hath called you vnto his glory that neuer shal haue ende He wyll not suffer you to mysse of the victorie yf you wrestle manfully he wil helpe you in your wrestlynge and wyll garnysshe strengthen and establyshe you that beynge tormented for a shorte season you maye atteine the crowne of immortalitie By his ayde we get the victorye of his free gyfte we shal receyue the rewarde For there is nothing wherin we may chalenge any prayse to our selues vnto God alone is al glorye due not onely in this worlde but also into al ages for euer Amē At this present I wil write no further vnto you For of this selfe same matter I suppose I wrote vnto you of late althoughe in fewe wordes by Siluanus a faithfull brother I doubte not but he delyuered the Epistle well and faithfully In it I desired and hartily besought you to perseuer styl in that which you haue begonne that nothing alter your mynde The waye that you haue entred is the very right true waye vnto saluacion Thus ferre you haue proceded forewarde by the goodnes of God Continue styll stedfastly throughe his helpynge ayde tyll you attayne vnto the victorious rewarde of lyfe that neuer shall dye The congregacion of the christianes commende them vnto you euen the congregacion whome God hath chosen out to himselfe together with you in Babilon whiche in the myddes of wicked ydolatrours folowe the godlynes of the gospell and in myddes of most sylthye corrupte lyuers embrace the purenes of cleane conuersacion You are not alone by your selues God hath his electe in euery place In dede those are but a very fewe howbeit they are a fynely tryed sede to encreace the congregacion in tyme commynge more latgely Marke saluteth you whiche is to me as it were my sonne Salute you euery one other with a kysse not after the sorte that is geuē more custumely than hartely but with an holy pure true christiā mynde which is not doone against the hearte but is the signe of a chaste and a pure vpright louer and not a lyeng countrefaicte token And to make an ende of myne Epistle in lyke sorte as I beganne it Grace and peace be alwayes present with you al which beyng engraffed vnto the bodye of Iesu Christ lyue by his spirite that grace maye couple you vnto God and peace maye glewe you together with mutual concorde whiche thing God that is best and most mightye brynge to passe Amen ¶ Thus endeth the paraphrase vpon the first Epistle of S. Peter thapostle ¶ The argument vpon the later Epistle of S. Peter thapostle by D. Erasmus of Roterodame THis Epistle as it appeareth Peter wrote whan he was greatly growē in age and almost at the pittes brinke for in dede he maketh mencion of his death He writeth generallye to all sortes of christianes exhortinge them to purenes of lyfe and by auncient examples and with the terrour of the laste iudgemēt frayeng them from fylthines and he doeth vehemently blame them whiche corrupte the myndes of the symple with peruerse doctrine in denyeng the commynge of Christ ¶ Thus endeth the Argument ¶ The paraphrase of Erasmus vpon the later Epistle of S. Peter thapostle ¶ The first Chapter The texte ¶ Simon Peter a seruaunt and an Apostle of Iesus Christ to them whiche haue obtained lyke precious faithe with vs thorowe the rightewesnes of our God and sauioure Iesus Christ Grace be vnto you and peace be multiplied thorow the knowledge of God and of Iesus our Lorde Accordynge as his godly power hath geuen vnto vs al thynges that pertayne vnto lyfe and godlynesse thorow the knowledge of him that hath called vs by glory and vertue by the which are geuē vnto vs excellent and most great promyses that by the meanes therof ye might be partetakers of the godlye nature yf ye flye the corrupcion of worldly luste I Simon Peter in tymes paste a diligent folower of Moyses law and
with het bodyly eies than he saw with yâ— eies of his mynde bicause he was strikâ— blynd through coueiousnes of money The texte These are welles without water cloudes that are caried with a tempest to whom the myst of darckenes is reserued for euer For when they haue spoken the greate swellynge wordes of vanyty they entyse thorowe lustes in the volupteousnes of the fleshe them that were cleane escaped euen them that now lyue in errour while they promes them libertie where as they themselues are the bonde seruauntes of corrupcion For of whom a man is ouercome vnto yâ— same is he brought in bondage For yf they after they haue escaped froÌ„ yâ— fylthines of the world thorow yâ— knowledge of yâ— Lord the sauiour Iesus Christe are yet tangled agayn therin ouercome then is yâ— latter ende worsse with them theÌ„ yâ— beginning For it had bene better for theÌ„ not to haue knowen yâ— way of rightewesnes then after they haue knowen it to turne froÌ„ the holy coÌ„maundement that was geuen vnto them But the same is hapened vnto them yâ— is vsed to be spoken by the true proâ—erbe The dogge is turned to his domet agayn yâ—â—ow yâ— was washed is turned agayn to her waloing in yâ— mier These are they that promyse a certayn wonderfull and news doctrine where as they bryng nothyng worthy the profession of the Gospel being like welles that lacke water whereunto if a manne come athurst he can fynde nothing but mudde and claye and like vnto mysly clowdes that are dryuen hither and thâ—ther with the storme of wyndes and seme as they would geue rayne vnto the thrustye grounde where as for all that not so much as one droppe of holsome doctrine falleth from them They promyse the lyght of the Gospelles doctrine and wrappe those folkes in darkenes of errours whom euerlastyng darkenesse abydeth for in hell For whan with their lyeng woordes they speake of certayn great hygh matters with that hope entice and snare them whiche begynne to amende theyr condicions they deceaue them and wrappe them in the delites of the flesh the voluptuous pleasures of this life promysing that they wil delyuer other froÌ„ errour whaÌ„ they them selues are occupied in the greatest errours of al and promysing other men deliueraunce from synnes whan they them selues are the very bonde slaues of filthynes For of whosoeuer a maÌ„ is ouercome and at whose appoyntement he lyueth his bonde seruaunt he is called by right For it auayleth theÌ„ nothyng at all to haue ben once frely delyuered froÌ„ the bondage of synnes if they fall to the same state agayn by their own accorde but the bondage is so much the more vile and so muche the more wretched bicause it is procured without coÌ„straynt after the tasting of libertie That which was done amysse before the Gospell preached is a great parte long of errour and long of Ignoraunce But they whiche hauing once acknowlaged by the preachyng of the Gospell oure lorde and sauiour Iesu Christe haue through Baptisme renounced the filthynes of this world and professed a pure and an heauenly life if they be ouercome agayn with lustes and wrapped in theyr olde vncleanesse theyr baptisme doeth not only nothing helpe theÌ„ at al but also they are in worse state than they were before they knewe Christe For his offence is the lesse that synneth through ignoraunce And they shal bee the more greuously damned whiche haue enlarged the cryme of wikednes with the vice of vnthankefulnes Therfore it had ben better for them to haue not knowen the Gospelles doctrine at al whiche teacheth Innocencye and purenes than after they knewe and receyued it to swarue from the holy commaundement that was once deliuered vnto them For what other thing is befallen them than that which is truly vsed to bee spoken by a commune prouerbe The dogge â—losseth vp agayn that he hath once caste vp and the washen sowe turneth agayn to walowe her selfe in the myre It is but a lost labour for the dogge to haue purged his stomake with vomite if he take agayn that he cast vp And the sowe hath washed awaye her fowle stynking myre in cleane water in vayne if she by and by after she is washen returne to the soylinges that she had gone from The .iii. Chapter The texte ¶ This is the seconde epistle that I now wryte vnto you beately beloued wherwith I stete vp your sincere mynde by puttyng you in remembraunce that ye maye be myndfull of the wordes which were tolde before of the holy prophetes and also the commaudement of vs whiche be Apostles of the Lorde and sauiour Thys fyrst vnderstande that were shall come in the laste dayes mockers in dysceatefulnes which wyll walke after theyr owne iustes and saye Where is the promes of his comming For sence the fathers â—yed all thinges continue in the same estate wherin they were at the beginnyng For thys they knowe not and that wylfully how that the heauens greate whyle ago were and the erth oure of the water appeared vp thorowe the water by the worde of God by the whiche thynges the worlde that then was peryshed beyng ouer runne with water But the heauens and erth which are now be kept by hys worde in store and reserued vnto fyre agaynst the daye of iudgement and perdicyon of vngodly men DEarely beloued these matters I beate in with many wordes vnto you and euen now in these myne other letters I warne you of the self same thing not that I doubt of the vprightnesse of your mynde but that you may haue in remembraunce more and more the thinge that you know and hold and do that you do with the more harty chearefulnes and constaunt stedfastnes You shall â—e in the lesse peril of hurting by their vngracious doctrine if you remeÌ„bre that it was spoken of by the holy prophetes in tymes paste whiche gaue warnyng to beware of this kynde of men And if you do remembre that we gaue the same precept whiche are the Apostles of the lorde and sauiour Iesu Christ who forhad that nomanne should geue eare to such as in stede of the Gospelles truth bring in pernicious doctrine This therfore knowe you fyrst of all that there shall come hereafter not preachers but mockers being connyngly furnyshed with sleightes and subtill deceates to beguyle the ignoraunt withall whiche shall not folowe those thynges that Christe taught vs but like as their life shall be after the lustes of their owne hart so shall they teache after their owne appetite those thinges that shal be fitte for suche a maner of life For inasmuche as theyr life is filthy they shall not be desyrous of the lordes commyng And for that cause sake shall they perswade bothe to them selues and others that he shal not come agayn and saye where is the promysed resurreccion where is the iudgement where are the sondrye sortes of rewardes according to the desertes of lyuing whan coÌ„meth he that is loked for
that they vnderstande not On that other parte they are so sore cortupte with ryot and lecherous luste that in those thynges wherin brute beastes being quite without reason lyue well and temperately as in meate drynke and in carnall copulacion in these matters they behaue them selues moste vnthriftyly But woo bee vnto them that shall haue the commune rewarde to happen vpon them with those whose wikednes they folowe the example of For they set not Iesus Christ before their eies to take example at but Cayn that killed his owne brother vnto whome the myschieuous sore of enuie perswaded fyrst of al to doe murther and Balaam who being corrupt with lucre went about to curse the people whoÌ„ God had blessed also Chore who hauyng stered a conspiracie rose against Moses and with his sworne conspirours was by an horrible example quyte dispatched These are they which where you liue purely and chastely and embrace Gospelike charitie are as spottes disgraceing your company and where you fast they geue them selues to ryotous bankettinges one with an other Nether are they restrayned for reuerence or feare of any man from lycencious filthynes but without respecte rashly folowe that thing that pleaseth theyr own appetites And yet in these dedes doing they professe them selues to be teachers of the gospell and guydes to true vertue But they are like vnto cloudes whiche hang a loft and where as they woulde appeare to be disposed to rayne vpon the thyrsty grounde yet they are drye and haue no water to succour the grounde withall but are rashlye caryed about here awaye and there awaye with theyr owne vayne lustes beyng lyke vnto trees whiche in the later ende of corne hatuest be fayre blossomed and make a lyeng hope of fruite whan they muste wyther by and by not onely being all together vnfrutefull but also twyes dead in that they neyther haue life them selues vnto Gospellyke godlynes and drawe other with them into destruccion nether is there any more hope of life in the than trees plucked vp by the rotes wherin is no hope that they shall spryng agayne who inasmuche as they are vnquiet and geuen to sectes they alwayes with some maner of newe vproare dysturbe the quietnes of the congregacyon being like vnto the outragious waues of the sea that rushe them vp on hye and for all that they doe nothyng but caste abroade theyr owne rebukes and shames at other as much as in them lieth and are like vnto starres whiche whan they pretende with shewe of light to be guydes of the waye yet inasmuch as ther are raungers about and folow not constauntly that whiche is streighte but are led awaye by theyr owne affectes now hither now thyther they carye those that bee symple and incircumspecte into shipwrake These maner startes that set out them selues with a false feyned light in this world before men shal not escape the iudgement of God although he doe not nowe presently punysh them but reserueth them to the eternall darkenes of hell These men albeit they are risen vp in our tymes yet leste you should thinke that some new thyng were chaunced vnto you Enoch which was the seuenth from Adam prophecyed of them long agoe and of their tormentes which they must in tyme commyng suffre For he speaketh on this wise Beholde the lorde commeth with an innumerable multitude of his saynctes to practice iudgement agaynste all and to reproue all those that are wiked of all theyr dedes whiche they haue wikedly doone and of all thinges that they haue stubbernely and fearcely spoken agaynst him not only those that are naughty synfull lyuers but also the wiked and contumelious persones agaynste God For in dede they seing they measure yâ— felicitie of this life by the pleasure of the body beare impaciently if they fortune to haue affliccion or discommoditie nether are they afrayed to murmure agaynste God in theyr querilinges that he made manne after suche sorte that he should be but of shorte life that he should be endaungered to diseases wishing this life to be moste exceadingly long and out of daungier of displeasures because they haue no truste of the lyfe to come And yet where they can perceaue these so filthye and so vile matters in theyr myndes yet theyr mouth boasteth of certayn greate high matters and professeth a certayn wonderfull learned loue of wisedome where as they not onely serue voluptuousnes most vilest that may be but also handmaking of gaynes whiche thinge dooeth moste principâ—lly defile the doctrine of Christe For they speake not those thinges that the trueth of the Gospel teacheth but the thinges that are pleasaunt and acceptable to them whom they hope to get any vauntage by Agaynst the poore they are tyrannes but towardes the ryche they are very clawbackes The malice of these men shall the lesse encombre you dearly beloued if ye remembre that it was tolde before hande in tymes paste of the other of the Apostles of our lord Iesu Christe namely of Paule and Peter For they tolde vs that in the later tymes there shoulde rise vp mockers that shoulde defyle the most pure doctrine of Christe with theyr wiked gredynes not lyuing after the rule of the Gospell but after theyr owne wiked and abominable affectes And them a manne maye knowe by thys marke Wheras other that lyue after the spirite of Christe and hauyng contemned earthy thinges set theyr studie vpon heauenly thynges agree in one quiet concorde these stiere vp dissencions because they bee worldelinges and geuyng them selues in to the seruice of worldly affectes and voyde of the spirite they hunt after voluptuous pleasures seke to reigne aloft and scrape after lucre And those that set theyr myndes vpon these matters are not fitte for Christen concorde For they had rather disturbe the tranquilitie of the flocke than to bee brought in to ordre But as for you deare brethren that are spirituall see you geue diligence that you maye be more and more as lyuing stones heaped together in to the buylding of God cleauing fast to the sure foundacion of your moste holy sacred faithe Once you were perswaded that the godly shoulde not want theyr rewardes how sore so euer they are afflycted here in this life require not rewarde therfore in this worlde and the wiked should not faile of theyr deserued tormentes couet not to reuenge your selues And therfore make earnest cryâ—ng for the helpe of God continually with pure and spirituall prayers and preserue you euery one other with mutuall concorde and mutuall charitie For God heareth none but those that be of one harte Nether put you any distrust if you be turmoyled sondry wayes in this worlde for Christes sake â–ª but loke for the mercie of God to be exhibited not in this life but in the lyfe that neuer shall ende In the meane season hauyng consideracion of the persones geue you diligence to saue al men some gently and frendely in calling them agayn vnto better purpose and the other saue
with feare as if you catched them out of the fire and hate not yâ— meÌ„ but this carcas defiled with yearthy affectes wherwith mans mynde is burthened and defiled as it were a cote soyled in filthe And it is conuenient to amende other mens faultes so much the more gentlie in that no man being conuersaunt in this sely body can chose but bee vncleane For that is not in the power of man leste any manne should boastingly chalenge prayse to him selfe but all glorye might empire and power bee onely vnto God our sauiour through Iesus Christ our lord not onely in this world but before all worldes and in all ages to come for euer euer For in dede there is none but god alone that is hable to geue thys vnto those that labour for it that although being enuironed with the sely frayle body the world calleth you on euery side away froÌ„ the purpose of godlynes yet you kepe your selues Innocent still to the ende that not onely meÌ„ can fynd nothing in your maners to fynde faulte at but also that you are ordayned such in the sight of Goddes Maiestie that he is displeased with nothyng in you whiche seeth the moste inwarde passages of your myndes And whan that shall come to passe you shall reioyce and be glad in the commyng of our lorde Iesu Christ whan other shall make heauy cheare whiche seme in the meane space to lyue swetly And that thys maye so be prayer ought to bee made with all earnest desyres Thus endeth the Paraphrase vpon Iude. The Argument of Erasmus vpon the Epistle of Sainct Iames thapostle IAmes forasmuche as he was the bishop of Hierusalem writeth also to the residue of the Iewes that wer scattred abroade and dwelt throughout al nacions enformyng and instructing them with sondry preceptes howe to ordre their lyues The paraphrase of Erasmus vpon the canonicall Epistle of S. Iames. The fyrste Chapter The texte ¶ Iames the seruaunt of God and of the Lord Iesus Christe sendeth gretinge to the xii trybes whiche are scatered abroade My brethren count yt for an exceadynge â—oye when ye fall into diuers remptacions knowyng thys that the trying of your faithe gendreth pacience and let pacience haue her parfecte worke that ye maye be parfect sounde lackynge nothynge If eny of you lacke wysoome let him aske of hym that geueth it euen God which geueth to all men indifferently and casteth no man in the teeth and it shal be geuen him But let hym aske in fayth and wauer not For he that douteth is lyke a waue of the sea whiche is tost of the wyndes and caryed with vyolence Nether let that manne thynke that he shall receaue eny thynge of the Lord. A wauerynge mynded man is vnstable in all his wayes Let the brother whiche is of lowe degre reioyce whan he is eralted Agayne let hym that is ryche reioyce whan he is made lowe For euen as the flower of the grasse shal he passe away For as the sunne ryseth with heat and the grasse widdereth and his flower falleth awaye and the beawâ—y of the fassion of it perysheth euen so shall the ryche manne peryshe in hys wayes Happy is the manne that eudureth temptacion for when he is tryed he shall receaue the crowne of lyfe whiche the Lorde hathe promysed to them that loue hym IAmes that in tymes paste was a worshipper of Moses lawe and now the worshipper and seruauÌ„t of God the father who after the Gospell is set forthe requireth to bee worshipped in spirite and of his sonne Iesu Christe out lorde writeth this Epistle bothe to all them that are reconed to be of Christes profession and namely to those whoÌ„e the storme of persecucion which was raised after the death of Stephane scattred abroade some one waye some another of all the kynreddes of the people of the Iewes which were dryuen awaye out of theyr auncetours possessions but not dryuen downe from the feloweship of the Gospell which were cast out of theyr owne houses but not caste out of the congregacion of Christ wishing vnto them true healthe not this health of the bodye only which the worlde wisheth for but that healthe which Christe geueth vnto those that his are euen in the myddle of destruccions and deathes Forasmuche as the commune profession of the Gospell forasmuche as all one baptisme maketh vs very brethren seing that amonge those that be brethren in dede there ought to bee a feloweship bothe in matters of gladnes and of sadnes this sorowfull calamitie which you abyde woulde greue my mynde exceadingly sore if I had not an assured confidence of youre godlynes For I am not ignoraunt that vnto theÌ„ whtch measure their felicity by the pleasures of this life banyshment is more paynfully greuous than deathe and that it serueth to be the wretchedest thing that may be for a man to be plucked from his moste deare frendes and being driuen out of their olde auncient possessions to be straungers in forayn countryes But as for you whiche haue reposed wholy all blessednes in only Christe and loke for your felicitie not in thys worlde but in the worlde to come it behoueth you to bee moste farre of from their iudgement For God sendeth not these thinges vpon displeasure but vpon hys exceading moste pitie for this purpose doubtles that through temporall affliccions whiche you suffre vndeseruedly your pacience myght bothe become the more notable and youre rewarde the more abundaunte to thyntent that as ofte as you are tossed on euery syde with sondry stormes of sorowes you shoulde not only vnderstande that you ought not to caste downe your hartes as though God had forsaken you but rather that you ought with all youre harte to reioyce that by this euident token God loueth you and cateth for you in that he tryeth youre pacience whiche if it contynue stedfast and geue not place to any assaultes of sorowes it shall doubtles euidently appeare to bee a sure grounded foundacion of a Gospellike faithe For excepte you were vtterly perswaded that the reward of Immortalitie is ordayned for them that here in this worlde are afflicted for the glory of Christes sake you would not willingly and with mery chearefull stomakes suffre so much sorowes Than seing that God woulde haue our saluacion to be moste chiefly ascribed vnto faithe this apperteyneth to the glory of the Gospell that men maye throughly perceaue by sure argumentes that your faithfull truste is no commune tryflyng nether wauering faithe but a strong stedfaste and an inumctble faithe For the thinge that is counterfaicte or vayne or feble is moued out of place whan the storme of sorowes cometh blustreing in But that muste nedes be true and of a sure grounde that is nether ouercome nor beaten awaye with banyshmente nor with pouertie ne with despitefull entreating ne with priâ—oninges ne with whippes nether yet with deathe it self It is counpted a wouderful constancye of â—uynde if a man paciently suffer vnlucky fortune with an
vnbroken stomacke but whan they shall playnly perceaue that you suffer thinges of them selues bothe greuous and bitter with chearefull and mery reâ—oycing hartes to â—â—ken shamefull entreating done vnto you for the profession of Christes sake to be the highest glorye to counte losse of goodes for the richeste wynnynge to esteme the greuous tormentes of body for the pledge of euerlastyng pleasure to iudge death which is a thing moste hortible of al to be nothing elles but the threshold entrie of yâ— immortalitie to come they shal vndoubtedly perceaue yâ— your hope wher with being furnished you conteÌ„ne those matters is not a coÌ„mune hope nether proceding only of mans perswatioÌ„ but to be confirmed by yâ— inspiâ—acioÌ„ of the power of God NotwithstaÌ„ding like as fayth is not yet throughly alowed onles it expresse it selfe by godlines oflife good turnes towardes the neighbours eueÌ„ so pacience shal not haue his throughly perfite praise onles yâ— like as it is strong cheareful in suffring of sorowes euen so it be coÌ„staunt of it self in practising of good workes It is a great matter to suffre sorowes with a good wil but for the only glory of Christe but it is a throughly perfit matter whaÌ„ a man is euil done to hiÌ„ self to do good for al meÌ„ nor to theÌ„ only which deserue it but to theÌ„ also which do hiÌ„ that euil For so it shall come to passe yâ— you beig meÌ„bres shal be coÌ„formably like vnto yâ— head disciples to yâ— scholemaister childreÌ„ vnto the father in case you bee perfect vpright in euery point nothing wanting in you that perteyneth to the perfite absolute furniture of the godlynes of the Gospell This I confesse the lawe of Moses demauÌ„ded not this also semeth folyshnes to the wise of this worlde but it is a new kynde of Philosophy that hathe taught vs this newe wisedome whiche Christe the heauenly doctor hathe brought in to the worlde In this philosophie if a man be not yet sufficiently coÌ„firmed it is not for him to runne vnto yâ— Philosophers of this world for their doctrine is ouer muche tempred with myngle mangle than can suffice to accomplishe so greate a weightie matter It is aboue the powers of mortall menne that is prescribed It hathe nede of the celestiall helpe and therfore ther is an heauenly rewarde ordayned They that measure all theyr matters after the pleasures and displeasures of this worlde if they bee at any tyme oppreste with sorowes they aske counsail of men they aske helpe of men But you muste aske of God the helpe of heauenly wisedome For he geueth vnto al not only to the Iewes but also to the gentiles and he geueth accordyng to hys owne lyberall bounteousnes plentifully and casteth none in the teeth with hys good turne He requireth no gramercye of vs nether nedeth he any mannes helpyng hande It is the Pharisees worde to saye lorde doe that I aske for I faste twyse in the weke But the right godly man prayeth thus I am vnworthy of thy bounteous goodnes I am worthy of wrathe but yet for all that loke vpon thy seruant for thou by nature arte good and mercifull Therfore if a man be mynded to obteyne of hym that he asketh let him aske without destrusting without doubt or wauering Let him not considre the weight of the affliccioÌ„s let him not marke his owne power let him only coÌ„sidre yâ— God is the moste best and moste mightie of whome he dependeth He that putteth hys whole truste in the helpe of God is sure and stedfast But whosoeuer doubteth wauering â–ª lye and loketh on eche syde dependyng so of God that he loketh withall for meÌ„nes succours nether beleueth with hys whole harte in the promisses of God but as it were partly hauing a distruste reasoneth with him selfe with humaine argumentes to and fro concernyng dyuine matters he is not stable but as the waues of the sea are tossed and turned nowe hither nowe thyder as the wynde and tyde caryeth them euen so he is caryed about wiâ—h humayne reasons and dyuerse sortes of opinions and is become out of equalitie and vnlyke to hym self Therfore he that is such a one is deceaued if he thinke that he shal obteyn any thing of god whan he thinketh euil of him of whoÌ„ he asketh helpe distrusting hym as though he ether would lytel good vnto meÌ„ could do lytell or elles were litel true in his promises The sure christian faithe is single wauereth no waye but always beholdeth only him which forsaketh none that trusteth in hym whether it chaunce to lyue or to dye But the manne whose mynde is diuyded two wayes geuynge respecte to God on thys parte and to the worlde on that parte he is out of euen grounde and inconstaunt not only in hys prayers but in all thynges also that he goeth about hauyng one thyng in hys mouthe an other thing in his harte and as tyme serueth affected now after this sorte nowe after that sorte It behoueth a man not to turne hys mynde as fortune bloweth to and fro as the commune sorte of men doeth But rather leâ— the christian of low degree he that is pressed with sondry lumpes of sorowes stretch vâ— his harte reioice in this behalf yâ— being despised of yâ— world he is not despised with God who beyng nothyng offended at the bassenes of state or fortune hathe made him worthy of the feloweship of saynctes nether excludeth he him out of the enheruaunce of the kingdome of heauen On the other parte let the riche man reioyce to him selfe in thys behalfe that where as he was muche set by amonge worldlinges for the false goodes of thys worlde nowe for the professing of Christe he is despised and contemned and where as pryde made him hyghe stomaked before by reason of hys vayne goodes nowe beyng caste downe with men and troden vnder fete he is rich in true goodes with God By thys meanes it shall come to passe that nether the poore mannes lowe degree shall caste hym downe nor the riche mannes prosperitie make hym insolent especially if they on ether of theyr partes consider that bothe the euilles wherewith the pore are pressed and the goodes wherin the riche set their pleasure are not of longe continuaunce but hastely vanyshe away none otherwyse than the flowres of herbes whiche like as by the calme south weste wynde they thruste forth them selues sodaynly at the dew of the spryng tyme euen so by by at the blustrynge of the northe wynde and heate of the sunne they wyther awaye and dye in somuche that the flower that sprang at the sunne rysinge and delited mennes eies with his most pleasaunte colour is seene dye at the sunne setting The trees inasmuch as they are fast set vpoÌ„ depe rotes furnished with sure grounded strength are longe grene and some are also euermore grene and leaue not theyr tayre greenesse neither for vnreasonable wyndes nor rugged wynter But the herbe
because it is not furnyshed with the same thinges anon as the hote sunne is broken out is destitute of his iuyce wherwith it nourished that fayrenes of the floure for the time And so whā it faynteth in the stalkes it doeth nether nourishe ne susteyne his floure but withereth ageth dyeth falleth away where as a litell before it delited mens eies with so greate a fauour Because therfore no christyan shoulde glorye in those thynges that are nether of sure grounde nor longe enduring let him rather respecte the thinges that are eternall and that are delectable in the sight of God let him rather studie to bee a braunche alwayes grene than a herbe that with a lyght hurte will by and by dye Doest thou see nowe the flower that is sprongen how fayre how goodly how pleasaunte of colour and how swete it is what a gorgiousnes of grene leaues what a glistring what a iuyce what youthe hathe it And anone at a blaste of the southe winde and with the heate of the sunne what fading what ageing what dieng hathe it The floure is sene to spring to come forewarde to be at the best to age and to dye all in one daye And like vnto it is riche mens felicitie He that nowe ruffleth in purple shyneth in gold glistereth in precious stones hathe a great trayne wayting on hym is caried in a charet and is honoured as it were a certaine God among men if fortune blowe backewarde he shall ether bee wyped besydes al his goodes be banished to goe on begging or lye crieng in prison or be trussed vp with a tyburne typper and fede rauens or if none of these thynges happen vnto him yet death shall come vnthought vpon and sodainly dispatche al his galaunt araye It is the parte of the heathens to measure felicitye by these maner of goods which ouer that chei depend vpon fortunes chaunce ouer that thei as nothing elles doeth forsake vs whan we departe hence if thei bee not set naught by bring destruccion It is the office of Christians to folowe those thinges wherby eternall goodes are gotten vpon which nether fortune nether age nether deathe hath any enterest For no manne is blessed because he is riche but he shall be surely blessed if for the profession of the Gospelles sake he haue ben spoyled of those thynges that he had in possession yf he haue defyed the pleasures of thys lyfe whiche he had abundaunce of and suffre tormentes and emprisonmentes for Christes sake if he endure for hys sake in all sorowes euen vnto death with an vnshrinkyng harte interpreting on thys wise that the more he is pressed with the sorowes of thys worlde so muche the more he is loued of God whiche tryeth the pacience of his obedient seruaunte to hys owne glorye that he maye bothe bee an example vnto other to de fie thys worlde and after he hathe valeauntly behaued hym selfe in the conflicte and hathe shewed a lesson of true vertue and of fayth he maye weare the Palme and crowne not of oken bowes and of laurell for they doe wither also after suche sorte as they receyue which hunt after rewarde and prayse of menne but the crowne of immortall lyfe whiche is promysed not of a man that canne deceaue but of God him selfe But he hath promysed it not to them that haue muckred vp the greatest substaunce of riches not to them that haue excelled other in bodyly strength not to them that haue shedde moste bloude but to them that for hys sake haue defied the goodes of thys worlde and haue valeauntly suffred the displeasures of this worlde The texte Let no man saye when he is tempted that he is tempted of God For as God cannot be tempted to euyll so neyther he hym self tempteth any man But euery man is tempted when he is drawne a way entysed of hys own concupiscence Then when lust hathe conceaued she bryngeth forth synne synne whē it is fynyshed bryngeth forth death Do not erre my deare brethren Euery good gyfte and euery parfecte gyfte is from aboue and commeth downe from the father of lyghtes with whome is no variablenesse nether is he chaunged vnto darkenes Of hys owne will begat he vs with the worde of trueth that we shoulde be the fyrste trutes of hys creatures Wherfore deare brethren let euery man be swyfte to beare slowe to speake slowe to wrath For the wrathe of man worketh not that whiche is ryghteous before God Wherfore laye aparte al fylthynes superfluytie of malicyousnes and receaue with mekenes the worde that is graffed in you which is able to saue youre soules Whether a man loue God purely the pleasures of this worlde dooe trye but muche more doeth the hurly burly of affliccions And it is in vs that being furnyshed with the helping ayde of God we maye nether become tendre nycelynges through vayne pleasures ne moued with terrible turmoylinges But if a manne be moued with the delices of the worlde from the right state of mynde or if a man be led by the sorow of afflicciōs out of true godlines he hath nothing to laie vnto Goddes charge He y◠getteth the victorie getteth the victory by the helpe of God and he that is ouercomme is ouercome through hys own faulte For God doeth not geue menne occasyon to synne but the thynge that he geueth according to his own goodnes for the nouryshment and encreace of godlines our mindes being corrupte and as it were cralled with affeccions turneth to thoccasyon of theyr owne destruccion For God doeth somtymes geue vs the vse of habundaunce of goodes and the commodities of life to the intent that being prouoked by his liberall goodnes we should tendre thankes vnto him Againe he suffreth vs somtymes to bee afflicted with aduersities that he may both make our godlines more notably seene encreace our rewarde And if the matter turne to the cotrary parte it is our faulte not his For like as he being by nature good can not bee prouoked with any euilles euen so doth he entice noman vnto euil The thing is of vs that turneth the goodnes of God vnto oure euil He geueth pleintie of meates he geueth the liquor of wyne that beyng moderately refreshed we shoulde geue prayses to the maker And shall he that is dronken with wyne call God vnto the lawe no in no wyse let him accuse his owne mynde whose vicious gredynes entised and drewe him to dronkenes Ther is a certayne readynes vnto vice graffed in oure hartes of our fyrste parentes vice and that is as it were a sede of synne And if it bee receaued in to the harte and receaue nourishment than the mynde hathe as it were all ready conceaued synne And onles the vicious desire be dryuen out of mynde the stynking smell of it groweth and waxeth strong by litell and litell till deadly synne be cōmitted Whiche whan it is in his nombres consūmately done beginneth to bring forthe frute it self agayne And the frute
losse of his onely begotten sōne If we loue our neighbour in a semblable wyse than the loue of God is perfite in vs declaryng also that God hymselfe is in vs. Lyke as all one spirite knytteth the membres of the body together and maketh them one body euen so the spirite of god doeth in a maner glue together and knytte bothe vs with hym and euery one to other and as it were dryueth perforce all into one And yf the spirite of god which inspireth into our heartes y◠loue of our neighbour be stronge in vs doubtles we knowe by thys token bothe that we abyde in God and God lykewyse in vs. Therefore he is an enemie vnto loue that denyeth Iesus to be the sonne of God whiche gaue hymselfe to redeme mankind But of this matter we were euen lookers vpō we sawe it with our eies we hearde it with our eares we handled it with our handes and of a matter so many waies prouedly knowē we beare witnes to the whole worlde that god sent his sonne to saue the world with his death in case it woulde repent from his olde errours and ordre the life of it from henceforthe accordyng to the rule of the gospell For he dyd not onely sende hym to saue the nacion of the Iewes but he gaue hym also to be a sauiour to al the whole worlde He therfore that confesseth that Iesus is the sonne of god whom the prophetes had prophecied before shoulde come he abydeth in God and god in him For he knoweth the trueth and embraceth loue He acknowlageth not the loue of God towarde him that doeth no expresse it in his neighbour But as for vs we haue both knowen by experience and beleue with our harte and confesse wyth oure mouthe and expresse in oure workes the dedes that God hath bestowed vnto vs. It remaineth that we shoulde perseuer in that whiche is begonne and not to offende so as God be not bothe plucked awaye from vs and wee drawen awaye from God God as I sayed before is loue Therfore he that continueth styll in loue continueth styll in God and God lykewyse in hym because the mutuall knotte of the spirite of God abideth Wyl you also haue an other token geuen you whereby you maye trye whether the loue of god bee perfite in you If we know our owne conscience to be good and that we dreade not the daye of iudgement wherein they shall be seperated from Christe that haue not folowed Christ They shall quake when they shal heare that horrible voyce Departe from me But we looke for that daye with a trusty boldenes that is to were knowyng to our selues y◠lyke as he was conuersaunt in the world euen so are we also in the worlde He toke no maner of spotte of the worlde but cleansed the worlde from it owne fylthynes and drewe it as muche as in hym was into hys purenes Euen so wee also to oure powers are not onely not mingled with y◠worlde but also we rather driue it with teachyng of the gospell and chaste examples of lyfe vnto Christe The dreade of goddes iudgemente spryngethe out of an euyll conscience Feare therfore agreeth not with loue For loue encreaseth assured confidence which yf it be perfite shal dryue quite out of minde al feare But it is glad as often as that daye of iudgemente commeth in his mynde first hauyng a very good opinion of the good God and hauing it selfe a good conscience Loue causeth gladnes feare causeth formentynge sorowefulnes Moreouer he that is afrayed declareth hymselfe therin not yet to be perfite in loue As much as wāteth vnto loue so much encreaseth to feare For he is afrayed lest he shall not fynde God the iudge mercyfull vnto hym seyng he shewed hymselfe vntractable vnto his neighbour That daye shal openly declare who hath bene a true louer in thys worlde We loue God and no meruaile seyng he first loued vs. For we coulde not be hable to loue hym excepte he drewe vs vnto hymselfe with hys loue Thys same therefore that we loue God is hys benefite Finally in that we loue God we testifie it in louinge oure neighbour in whome he wyll be loued If a man wyll saye I loue God when he hateth hys brother he is a lyar For when the wycked of whom for the moste parte they doe not onely not loue God but also they beleue not that God is yet for al y◠they after a sort loue their neighbour either because he is their kynsman or ailiaunce or because he is acquaynted and familiar with them or at the leaste because man seeth the other to be a man lyke as the very beastes loue euery one hys own kynd by the instincte of nature howe shall he loue God whome he hath not sene at any tyme whan he hateth hys neyghboure whom he seeth Furthermore howe standethe it together that he loueth God that passeth not vpon the commaundementes of God If a man woulde crye I loue the kyng and for al y◠setteth naught by the kynges proclamacions would there any man beleue hym we haue thys speciall commaundement of oure Emperoure that he whiche loueth God shoulde also loue hys brother whether he bee good or badde Yf he be good let hym loue Christ in hym yf he be badde let hym loue hym to thys ende that he maye be conuerted vnto Christ The .v. Chapter The texte Whosoeuer beleueth that Iesus is Christ is borne of God And euery one that loueth hym whiche begat loueth hym also whiche was begotten of hym By thys we knowe that we loue the children of God when we loue God and kepe his commaundementes For thys is the loue of God that we kepe hys commaundementes and hys commaundementes are not greuous For all that is borne of God ouercommeth the worlde And thys is the victory that ouercommeth the worlde euen our fayth Who is it that ouercommeth the worlde but he whiche beleueth that Iesus is the sonne of God This Iesus Christ is he that came by water and bloud not by water onely but by water and bloude And it is the spirite that beareth witnes because the spirite is trueth For there are thre whiche beare recorde in heauen the father the worde and the holy ghost And these thre are one And there are thre whiche beare recorde in earth the spirite and water and bloud and these thre are one Yf we receyue the witnes of men the witnes of God is greater For thys is the witnes of God that is greater whiche ▪ he testifie of his sonne He that beleueth on the sonne of God hath the witnes in himselfe He that beleueth not god hath made hym a lyar because he beleued not the record that god gaue of his son And thys is the recorde howe that God hath geuen vnto vs eternall lyfe and this lyfe is in hys sonne He that hath the sonne hath lyfe he that hath not the sonne of god hath not lyfe WHo soeuer beleueth that Iesus is
and of all thinges that he sawe Happye is he that readeth and they that heare the wordes of the prophesye kepe those thinges which are wrytten therin For the tyme is at hande VNto our sauiour Iesus Christe after his manhode was geuen of god his father not onely all sufficiencie and fulnes of grace but also the knowledge and reuelacion of all suche secret mysteries as shoulde happen from tyme to tyme in Christendome vntyll suche tyme as he shoulde come againe vnto the lattre iudgement whiche secretes our sauiour Christ dyd reuele and open throughe his angels vnto his electe seruauntes and specially vnto holy S. Iohn I meane vnto that Iohn whiche bare wytnes of the worde of god and of Iesus Christ and dyd recorde all suche matters and doctrine as he himselfe had sene and lerned Whiche doctrine shall be very profytable vnto euery one that shall reade vnderstande this prophecye so far as he shal endeuer himselfe to lyue therafter preparinge appointynge himselfe thorowe a true faith and a christen conuersacion to please the lorde in this lyfe whiche is shorte and transitorye and the ende therof vncerten ▪ The texte ¶ Iohn to the seuen congregacions in Asia Grace be vnto you peace from him whiche is and whiche was and whiche is to come and from the seuen spirites whiche are before his trone and from Iesus Christ whiche is a faythful witnes and first begotten of the dead and Lorde ouer the Kynges of the earth Vnto him that loued vs wasshed vs from our synnes in his awne bloude and made vs kynges and prestes vnto god his father be glorye and dominion for euermore Amen In lytle Asia were notable churches and congregacions set vp institute of the holy apostles speciallye of S. Paule vnto whiche also S. Peter wryteth confirmeth them in the faythe and vnto the same dothe S. Iohn wryte specially in consyderacion that this doctrine shoulde concerne all churches generally whiche were at that tyme standynge or shoulde afterwarde be institute thorowe out the whole world And he wysheth vnto them all as muche good as he can thincke or dyuyfe from god whiche is onely the gyuer of all good thinges is and remayneth for euer vnmutable ruleth gouerneth all thinges wherunto he vseth the ministraciō seruice of his angels which are infynyte in nombre whiche thing the nombre of seuen dothe sygnifye accordynge vnto the vse of holy scripture And with this eternall father holy spirite one god reygneth our lord Iesus Christ which is appointed to be the ruler of al thīges in heauen earth of al sensyble creatures both gostly as the spirites are bodily He in his mans nature for very loue toward mankinde was sēt for the comforte and wealth of y◠who le world testifyed most faithfully vnto al the world the wil of his father in the gospel accordyng as it was before promysed in all the prophetes that he shoulde be the founder and performer of the newe testament and should be offered vp and dye for the synnes of the whole world and in the resurrectiō or vprisynge againe of the bodye and soule he shoulde goe before all the resydue of the faythfull and be their guyde vnto euerlastynge lyfe whiche lyfe he onely hath meryted and purchaced thorowe his perfyte obedyence vpon the erosse vnto death And therefore is he exalted as concernynge his manhode aboue all creatures and hath receyued the moost worthiest and hyghest name and tytle that can be named eyther in this world or in the worlde to come And he hath purchaced and deserued for all the holy elect children of god the honour and glorye of the euerlastynge kyngdome and also grace to rule and gouerne our selues vertuouslye and to offre vp dayly and continually a pleasant sacryfyce of thanckes geuynge in true faith in god thorow Iesus Christ Vnto hym therfore alone parteyneth all honour and glorye The texte ¶ Beholde he commeth with cloudes and al eyes shal see him and they also which pearsed him And all kynreds of the earth shall wayle ouer him Euen so Amen Euen in despyte and against the wyll and mynde of all them that crucifyed Christ and woulde not take nor knowledge him for a kyng yet he commeth in the hyghest maiestye whiche excelleth all glorye and power of all otherkynges that euer were and nowe sheweth hym selfe and appeareth thorowe fayth vnto all his electe as the very messias and sauiour of the worlde whiche was so long desyered and loked for And whan he shal come at the latter daye to iudge the quycke and the deade than shall all the Iewes and vnfaythful whiche despysed him at his first commynge whan he came with suche humblenes crucyfyeng and putting him to death and woulde not receyue nor knowledge hym for a sauioure and a messias they shall than see him with feare and tremblyng and he shall appeare dreadfull vnto them The texte ¶ I am Alpha and Omega the begynnynge and the endynge sayeth the Lorde almighty whiche is and whiche was and whiche is to come I Iohn your brother and companion in tribulacion and in the kyngdome and pacience in Iesu Christe was in the yle that is called Pathmos for the word of god and for the witnessynge of Iesus Christ This doth Christ speake to declare his godly maiestye and his eternall substaunce his almyghtye power without ende or begynnynge And he speaketh after the maner of the grecians amonge the whiche Alpha is the first letter Omega the last And after this speaketh S. Iohn the Euangelist again of his owne parson without any worldly boasting reioysyng as it becommeth a Christē man not in any honour or ryches of the world nor yet in any holynes the is in himselfe but onely in the affliccions persecuciōs pacience mysery partycypacion of the rightuousnes in Christ wherof he is a witnes a partener in sufferyng for Christes sake which thing hapned vnto him for the gospel by the procurement commaundemēt of Domicianus the Emperour which would haue bene honoured for a God where as Iohn taught that the onely lyuynge god and none els ought to be honoured and called vpon For y◠whiche cause Iohn was banyshed sent into Pathmos where god dyd shewe this reuelacion vnto him bad him wryte it so by that meanes thorow his wryting to set furth to further the glorye of Christ in his banyshemēt more thā euer he had bene able to haue done with his wordes or preachinge onely yf he had styll remayned amonge his frendes in his countrey The texte I was in the spirite on a sondaye and hearde be hynde me a great voyce as it had bene a trempe saying I am Alpha and Omega the first and the sast That thou seest wryt in a booke and sende it vnto the seuen congregacions whiche are in Asia vnto Ephesus and vnto Smyrna and vnto Pergamos and vnto Thiatira and vnto Sardis and vnto Philadelphia
faith doe spring want lacke of ryght good workes Euen so came it to passe at Ephesus by yâ— meanes of yâ— false apostles as Paule did before prophecye vnto them at Myletus For yâ— which cause yâ— Lorde requireth exhorteth them to ameÌ„de threatneth them before after yâ— maner of al the prophetes that he wyll els punyshe and condemne them As concernynge the secte of the Nycholaites reade yâ— xxix chapter of yâ— thirde booke of Eusebius Chronicle Whosoeuer thorow true faith loue shall ouercome yâ— teÌ„ptacions assaultes of the enemy the same shall receyue and enioy the euerlastinge reward of blisse yâ— fruicion of god yâ— heuenly father the pleasant sight of the countenauÌ„ce of Iesus Christ in euerlastinge ioye which he nameth in this place yâ— tree of lyfe The texte ¶ And vnto the angel of the congregacion of Smyrna wryte These thinges sayth he that is first and the laste which was dead and is alyue I knowe thy worckes and tribulacion and pouerâ—ie but thou art ryche And I knowe the blasphemy of them whiche call them selues Iewes and are not but are the congregacion of Satan Feare none of those thinges whiche thou shalt suffre Beholde the deuyll shall caste some of you into pryson to tempte you and ye shall haue tribulacion ten dayes Be faithfull vnto the death and I wyll geue the a crowne of lyfe Let him that hath eares heare what the spirite sayth to the congregacions He that ouercommeth shall not be hurte of the seconde death The false apostles whiche were conuerted from the Iewes vnto the faythe were also at Smirna very busye and vnquiet in maynteynyng the ciâ—cumcysion and other Iewyshe ceremonies Against the whiche the trew apostles and their dysciples as Paule and suche other were fayne to fyght and stryue by reason wherof all the churches in the world were in perplexyte and dysquieted In this place Christ speaketh vnto them of Smirna and calleth them poore in affliccions and ryche in faythe and vertue And thus he teacheth here that it is the worcke of the deuyll and not of man whansoeuer thou arte caste into any perplexyte vexacion or pryson for the faythe and truthes sake And therfore be the more pacient seyng the heauenly father permytteth suche power vnto Sathan against the. Euen so dyd it happen in this citye vnto yâ— good bishop Polycarpus one of Iohns dysciples whiche was burnt of the vnfaythfull for the truth and the christen faythes sake Of this ye maye reade more in the. xiiii and xv Chapter of the. iiii boke of Eusebius chronicle By the seconde deathe vnderstande euerlastynge deathe and damnacion as the first death is yâ— deathe of the bodye and of synne from the whiche we shall be delyuered and be raysed vp againe thorowe a trewe faythe and confydence in the mercye of god ioyned with a perfyght repentaunce The texte ¶ And to the messenger of the congregacion in Pergamos wryte This saythe he whiche hath the sharpe swearde with two edges I know thy worckes and where thou dwellest euen where Satans seate is and thou kepest my name and hast not deuyed my fayth And in my dayes Antipas was a faithfull wytnes of myne whiche was â—â—ayne amonge you where Satan dwelleth But I haue a fewe thinges against the because thou hast there them that maynteyne the doctrine of Balam whiche taught in Balake to put occasyon of synne before the children of Israell that they shoulde eate of meate dedycate vnto ydoles and commyt fornicacion Euen so hast thou them that maynteyne the doctrine of the Nicolaitans which thing I hate But be conuerted or els I wyl come vnto thee shortly and wyll fyght against them with the swearde of my mouthe Let him that hath eares heare what the spirite sayeth vnto the congregacions To him that ouercommeth wyl I geue to eat Manna yâ— is byd wyl geue him a whyte stone and in the stone a newe name written whiche no man knoweth sauynge he that receaueth it As coÌ„cerning this church we reade of no maner of accion or worke of faith therof But in al notable cities where right ChristeÌ„ meÌ„ were bothe yâ— christened vnchristened Iewes did styre vp cause much sedicion tumult as their accustomed maner was And they prouoked also the lyuetenauntes of Rome alwayes to hate persecute yâ— right true christiaÌ„s As it happened in this citie vnto the deare faithful seruant of god Antippe which with out doubt preached yâ— gospel truly syncerely therfore was faine to suffre death In such cities wher gods word is coÌ„demned al godly men in continual perell danger of their lyues goodes wher meÌ„ doe both blesse curse for money as Balaam did where abhominable fylthines whoredoÌ„ is mainteined suffered ydolatry set vp wher holy matrimonye is had in no estimacioÌ„ there without doubte dwelleth yâ— deuil For these are no small synnes but very odious and hateful vnto god But they maye repent and amende and so obteyne mercye of god and thorowe the grace and ayde of god they maye withstande and ouercome suche damnable and outragious enormyties whiche thing yf they doe not let them loke for nothinge more sure than eternall damnacion This ought to moue the hartes of all men and to feare and shrugge them that they maye repent and amende their lyues By Manna vnderstande the worde of god and true harty loue And to cleaue faste vnto Christ with a strong and a stedfast faith whiche thing is a syngular pleasure and delyght vnto the godly and faithfull and a very poyson vnto the vngodly vnfaithfull By the white stone is sygnified the eleccion and appoyntment vnto euerlastyng honour before god and all sainctes bothe in this worlde and in the worlde to come with the testimonye of a good conscience that feareth god and of a right harty ioye And also the euerlastynge peace rest and sure confydence in the grace and fauoure of god vnto euerlastynge lyfe The texte ¶ And vnto the messenger of the congregacion of Thiatira wryte This saith the sonne of god whiche hath eyes lyke vnto a flamme of fyre and hys fete are lyke brasse I knowe thy worckes and thy loue seruyce and fayth and thy pacieÌ„ce and thy dedes whiche are moo at the last then at the fyrst Notwithstandynge I haue a feawe thinges agaynste the because thou sufferest that woman Iesabell whiche called her selfe a prophetise to teache and to deceaue my seruauntes to make them commyt fornicacyon and to eate meates offered vp vnto ydoles And I gaue her space to repent of her fornicacyon and she repented not Beholde I wyll cast her in to a bedd and them that coÌ„myt fornicacyon with her into great aduersitye excepte they â—uâ—ue from theyr dedes And I wyll kyll her chyldren with death Here learne that the sonne of god whiche hath the two edged swearde the first and the laste whiche is deade and yet lyueth which hathe
of theirs whiche are all vnperfyte yf they shoulde be tryed and examined by the iust iudgement of god althoughe thorowe grace they shal be taken for acceptable and worthye The whyte araye dothe sygnifye an innocent lyfe without all maner of blemyshe whiche neyther can be obteyned in this lyfe nor yet is it in the vertue or power of any man But the innocencye and purenes of Christ whiche hath the ouerhande in them that be his thorowe gods spirite shal be dystrybuted vnto the faithfull in suche wyse as they shal be partakers therof The texte ¶ And wryte vnto the angel of the congregacion of Philadelphia this saythe he that is holy and true whiche hathe the keye of Dauid whiche openeth and no man shutteth and shutteth no maÌ„ openeth I know thy worckes Beholde I haue set before thee an opeÌ„ dore and no man can shut it for thou hast a lytell strength and hast kept my sayinges and hast not denyed my name Beholde I make them of the congregacion of Sathan whiche call them selues Iewes and are not but doe lye Beholde I wyll make them that they shall come and worshpype before thy fete and shal knowe that I haue loued the. Because thou haste kepte the wordes of my pacience therfore I wyll kepe the from the houre of temptacion whiche wyll come vpon all the worlde to tempte them that dwell vpon the earthe Beholde I come shortly Holde that whiche thou haste that no man take awaye thy crowne Him that ouercommeth wyll I make a pyllar in the temple of my god and he shall go nomore out And I wyll wryte vpon him the name of my god and the name of the cytie of my god newe Ierusalem which commeth downe out of heauen from my god and I wyâ—â—â—yâ—â— vpon him my newe name Let him that hath eares heare what yâ— spirite sayth vnto the congregacions For the more perfyght vnderstanding of this booke we lacke dyuers stories which were eyther nothyng at all or elles littell regarded in the fyrste beginnyng of the chrystendome Els shoulde we haue hearde and read muche coÌ„mendacion written of this churche Whiche as it maye here be well perceyued dyd wonderfull excellentlye handle it selfe in the faithe and doctrine of the gospell and suffred muche also therfore But alwaies it ouercame yâ— assaultes of the Iewes heretykes and false teachers whiche at length it dyd confounde so thorowe the helpe of god proceded and went forwarde in godlynes For the whiche it is thus commended of Christe in this place But Christe himselfe onely hath power thorowe his spirite to assure and stablyshe the conscience of man in true doctrine and in the right faythe also in quietnes of mynde And all other vnto whome he hathe geuen the same spirite are to be taken as instrumentes ministers onely accordynge vnto the same spirite and no nother wyse For the which cause without the same spirite that onely doth serche and iudge the secretes of mans harte no suche matter parteynynge vnto the faythe and relygion of god and quietnes of mans conscience can well and rightly be determyned The open doore wherof he speaketh is the worde of god and the holy gospell by the whiche the churche maye worke and bryng to passe muche profyte and honour vnto our god and lorde by them whiche shall be conuerted thereby vnto yâ— true christen fayth as well out of the Iewes as also out of the heathen And that shall not all the enemyes of god be able to hynder withall theyr myghte and power how symple and weake soeuer the ministers of god in that behalfe shall seme and appeare to be For he that worketh in them is strong myghtie and can not be ouercome And he whan he shall see his tyme shall not onely humble and brynge downe the heathen and turne them vnto the true fayth but he shall also dysmaye the Iewes whan as they shall see theyr honour their temple and their gods seruyce vtterly destroyed and ouerthrowen and the word and knowledge of god yâ— onely creator of all thinges to be sprede abrode thorowout al yâ— world At that tyme shall they be compelled to confesse not onely those to be the children of Abraham whiche are circumcised in theyr bodyes but those that in true faith in spirite and trueth doe honour and inuocate god that is creator of heauen and earth and the god of yâ— Patriarkes offeringe vp vnto him euerywhere and at euerye season continually that sacrifice that is onely lefte to be offred namely the sacrifyce of thankes geuynge But this fayth beyng garnyshed with the workes of godlynes shall appeare and be made manyfest thorow the pacience of the holy martirs whiche in so many congregacions haue suffered and dayly are persecuted of the tyrannes for gods sake and for denyeng the false gods seruyce beyng greuouslye assaulted thorowout the whole world and not onely at Philadelphya whiche is mencioned and named onely for an example vnto all suche as are lyke vnto the same Wherefore whosoeuer hathe yâ— grace to be constant and stedfast in faythe let him praye vnto god for perseueraunce that he maye obteyne the croune whiche god hath promysed vnto him Suche stedfast postes that doe not onely stande fast and sure but also are able and wyllyng to vpholde the whole foundacion and byldyng of the churche they shall be set in the heuenly tabernacles of god and shal be garnyshed with names and tytles of honour in euerlastynge blisse whiche shall be the newe Ierusalem the heueÌ„ly golden citye where all the blyssed and holy citizyns shall dwell in the kyngdome of Christe The texte ¶ And vnto the messenger of the congregacion whiche is in Laodicia wryte This sayth Amen the faythfull and true wytnesse the begynnynge of the creatures of god I know thy worckes that thou art nether colde nor hotte I woulde thou were colde or hotte So then because thou arte betwene bothe and nether colde nor hotte I wyll spewe the out of my mouthe because thou sayest I am ryche and increasyd with goodes and haue neade of nothinge and knowest not how thou art wretched and myserable and poore blynde and naked I councell the to bye of me golde tryed in yâ— fyre that thou mayest be riche and whyte rayment that thou mayest be clothed that thy fylthy nakednesse do not appeare and anoynt thyne eyes with eye salue that thou mayest se As manye as I loue I rebuke and chasten Be feruent therfore and repent Beholde I stande at the dore and knocke If eny man heare my voyce and open the dore I wyll come into him and wyll suppe with him and he with me To him that ouercommeth wil I graunt to syt with me in my seate eueÌ„ as â— ouercame and haue sitten with my father in his seate Let him that hath eares heare what the spirite sayeth vnto the congregacions Our sauiour Christe hath many sondry names Here he is called Amen faithfulnes and trueth the refuge and safegarde
of the faithfull of all creatures the begynnynge without begynnynge y◠euerlastyng wysdome of god Here marke how hyghly god is dyspleased with suche as be indyfferent neyther who◠nor colde whiche wyll and wyll not not consyderynge the earnest wil and commaūdement of god And wyll suffer nothynge for his sake but are content with the onely shyne and shadowe of godlynes and with the onely name of faythe and obedyence to god Where as Christ wyll haue a more feruent and earnest zeale namely the golde of a stedfast and a constante fayth in all maner of affliccion aduersitie the whyte garmētes of innocencie and purenes of lyfe in their whole conuersacion before god and man y◠bryght and clere iyes of Christen doctrine without any manner of errour That a man beyng riche after this maner may walke before god in his churche with worshyp and honestye and without all dread Whan any mysfortune of this worlde dothe happen vnto the faythfull they ought to thynke vpon these wordes and to be thankefull vnto god in true faythe and charite alwayes studyeng to amende their lyues This is the true repentaunce The lorde is muche more ready to gyue than we are to desyre or to receyue And he delyghteth in vertuous and godly hartes and gyueth them comforte loue and hope and strengthneth their faith that they maye be able to continue and remayne without dreade in the grace and fauour of god This is the very ryght supper of y◠spirite of god withal faithfull beleuers in this world But in the blysse of heauen there shal be the very fruicion and possession of all goodnes and of the most hyghest honour with vnspeakable ioye in god withal the holy sainctes whiche euer haue lyued vertuously in the fauour of god ¶ The .iiii. Chapter The texte ¶ After this I loked and beholde a dore was open in heauen and the first voyce which I hearde was as it were of a trompet talkynge with me whiche sayde come vp hyther and I wyll shewe the thinges which must be fulfylled herafter And immediatly I was in the spirite and beholde a seate was set in heauen and one sate on the seate And he that sate was to loke vpon lyke vnto a Iaspar stone and a Sardyne stone And there was a raynebowe about the seate in syght lyke to an Emeralde And about the seate were foure and twentye seates And vpon the seates foure and twenty elders syttyng clothed in whyte rayment and had on their heades crownes of golde HEre doth Iohn looke and see in spirite as all y◠prophetes dyd Beholde the fygure whiche representeth vnto thee what heauenly mysteries of the kyngdome of Christ and of the thinges that should happen afterwarde Iohn dyd see in the heauen beyng opened To be in the spirite is asmuche as to be rapte of the spirite of god into an heauēly traunce aboue al mans witte power or capacyte Gods stoole or seate in heauen sygnified the euerlastynge state and continuaunce of the power myght blisse and ryghtuousnes of god The bryghtnes of the precious stones sygnified y◠hyghe maiestye and glory of god bewtyfyed with the knowledge of al thinges The raynebowe sygnifyeth his mercye and pacient sufferynge yet not without mete and condigne reuengeaunce and iustice The .xxiiii. seates and the .xxiiii. elders doe sygnifye y◠most hyghest iustyce and vnsearcheable councell and iudgement of god and that the most speciall frendes of god bothe of the olde and new testament are incorporate into y◠kyngdome of god bothe Patryarkes Kynges Prophetes Apostles and bysshops All are subiect vnto the lorde in all holynes and ready to honour him eternally And al these doe knowledge that they receyued all goodnes and commendacion that they haue of the bountyfull grace of god The texte And out of the seate proceded lyghtnynges and thondrynges and voyces and there were .vii. lampes of fyre burnynge before the seate whiche are the .vii. spirites of god And before the seate there was a sea of glasse lyke vnto Cristall and in the myddes of the seate and rounde aboute y◠seate were foure beastes full of eyes before and behynde And the first beaste was lyke a lyon and the seconde beaste lyke a calfe and the thirde beaste had a face as a man and the fourthe beaste was lyke a flying Egle. And the .iiii. beastes had echone of them syre wynges about him and they were full of eyes within And they had no rest daye nether nyght sayinge Holy holy holy Lord god almightye which was and is and is to come The earnest iudgement and commaundement of god shall be opened and made manyfest vnto all the worlde thorowe the gospell whiche shall be fearful and heauy vnto the wycked but ioyfull and welcome vnto the faithfull godly For vnto them it shall come with the gyftes of the plentifull spirite of God whiche shall appeare in their fruites The sea of glasse maye sygnifye vnto vs the aduersityes of this lyfe whiche serue both to y◠glorye of god and also to the syngular profyte of the faithfull for the frutefull exercyse of their faythe The iiii sondry beastes are interpreted by some of the olde doctours but not by all to sygnifye the .iiii. Euangelystes They maye betoken the .iiii. special mysteries of the Christen faythe As the manhode of Christ maye be sygnified by the face of the man And the passion and death of Christ by the calfe appoynted to be slayne and offered And the resurrection from death by the lyon And the ascencion into heauen by the Egle. All whiche misteries of Christ are plentuously set furth in the holy gospelles and Christ and his kyngdome is descrybed in them vnto all the world as a necessarye and a perfyght doctrine The wynges which are spoken of doe sygnifye here lyke as they doe in the .vi. Chapter of Esaye the obedience and reuerence whiche all creatures doe owe of duty vnto y◠lorde whiche vertues the faythful both willyngly and dylygently doe declare withall redynes and swyftnes of their godly and deuout heartes The multitude of the eyes dothe sygnifye the Christen doctrine and wysedome of god wherof is no want nor scarsenes in the churche And this doctrine must be learned and taken out of the holy scripture geuen by god For the whiche cause al godly and blessed myndes as well of the angels as of men shal neuer cease to prayse and exalt the almightye god to be holy in al his workes onely one in his godly substance and yet a Trinite of persons as it is wonderfully declared and expressed bothe by al holy scriptures and also by the heauenly wysedome of the prophetes and other holy men secretely inspired and lyghtned of god euē certein of the heathē also whiche thorowe true fayth doe knowledge and confesse that there is but one onely god creatour of all thinges and ruler and gouernoure foreuer and immutable The texte ¶ And when those beastes gaue glorye and honour and
thankes to him that sate on the seate whiche lyueth for euer and euer the foure and twentye elders fel downe before him that sate on the trone worshypped him that lyueth for euer cast their crownes before the trone sayinge thou arte worthye O lorde our god to receaue glorye and honour and power for thou hast created all thinges and for thy wylles sake they are were created One creature geueth euermore occasion to another to knowe and to honour by al meanes possyble the vnsearcheable highe maiesty power wysoome and mercy of the onely creatour and maker al the world knowledgyng al goodnes that can be founde or sene in all maner of creatures to come onely of God whiche is the well sprynge of all goodnes And for that cause he is onely to be honored inuocated and feared with all reuerence and submission as muche as euer is possible for al creatures to performe which haue all that they haue what soeuer it be lyfe power actiuite and altogether of god and can ascribe nothing that good is vnto them selues The .v. Chapter The texte ¶ And I sawe in the right hande of him that sate in the trone a boke wryten within and on the backe syde sealed with seuen seales And I sawe a stronge aungell whiche preached with a loude voyce Who is worthy to open the boke and to lose the seales therof And no man in heauen nor in erth nether vnder yâ— erth was able to open yâ— boke nether to loke theron And I wepte muche because no man was founde worthy to open to reade yâ— boke nether to loke theron And one of the elders sayd vnto me wepe not Beholde a lyon of the trybe of Iuda the rote of Dauid hath optayned to open the boke to loce the seuen seales therof THis boke in the hande of god is the holy scripture and doctrine of god inspired by the holy goost written thorowe the prophetes sealed vp and vnknowen vnto all men whiche wyll enterpryse to reade and interprete it after their naturall reason and after the capacyte of their owne suttyll wittes onely whether it be after the spirituall sence or after the very letter For yâ— which cause fewe of the cyuyll and polytique learned men geuen altogether vnto worldly wysedom dyd euer but lytle medle with this booke or beare any minde vnto it And therfore Ezechiel and Daniel were commaunded to set a locke vpon it notwithstandynge that this booke is the truth necessarye and profytable for al the electe children of god to beleue But that man alone and none els can open this booke at all tymes whiche hath the spirite of Christ neyther dyd any other euer open it from the begynnynge For lyke as Christ was alwayes present with the Patriarkes and Prophetes in al suche thinges as concerned his honour rulynge instructyng yâ— faythful churche thorow faythe Euen so was the spirite of god present in all the electe plentyfullye to directe them in al matters concerning the necessitie of their saluacion althoughe secretly not manyfestly Wherfore truly this booke is shut vp vnto all worldly and natural reason not onely vnto the heathen but also vnto the fleshely Iewes with their stony hartes as the most part of them were and vnto all suche as without the spirite of Christe doe enterpryse to medle with the wrytinges of holy scripture And therfore Iohn bewayleth the ignoraunce and blyndnes of the Iewyshe people and that not without a cause But yet this comforte hath he that it wyll amende and be better at suche tyme as the spirite of Christe thorowe the merytes of the death and passion of Christ shall take awaye the blyndnes of all maner of errours bothe of the heathen and of the Iewes And then thorowe the spirite of god in the apostles shall be opened the mysteries of the holy gospel which were hidden in tholde testament not onely vnto the good Iewes but also vnto the heathen whersoeuer they dwel in yâ— world This hath Iesus Christ yâ— sauiour of yâ— world deserued brought to passe with his lyonyshe might with his shepâ—she symplicitie mekenes with his pacience wyllyng passion eueÌ„ according as the prophetes dyd tell signifie long before And specially Iacob in his blessing ouer the trybe of Iuda For the which cause Christ is called a Lion of yâ— tribe of Iuda And he is also named of Esay and of other prophetes of Dauids stocke As S. Mathew declareth in the genealogie of the birth of Christ yâ— he is not onely the sonne of Abraham and Iacob but also the sonne of Dauid The texte ¶ And I behelde lo in the myddes of the seate of the foure beastes in the myddes of the elders stode a lambe as thoughe he had bene kylled hauynge seuen hornes seueÌ„ eyes which are the seuen spirites of god sent inâ—o al the world And he came toâ—e the boke our of the right hande of him that sate vpon the seate And when he had taken the boke yâ— foure beastes .xxiiii. elders fell downe before the lambe hauyng euery one of them harpes golden vyalles full of odoures which are the prayers of sainctes and they songe a newe longe saying thou art worthy to take the boke to open the seales thereof for thou wast killed and hast redemed vs by thy bloude our of al kinredes tonges people nacions and hast made vs vnto oure god kynges and priestes and we shall raygne on the earthe By the declaracion of the wordes before maye this that foloweth wel euideÌ„tly be vnderstande Euen as yâ— foure euangelistes haue described Christ to be the lambe yâ— was woryed slayne ful of the giftes of yâ— holy goost accordynge vnto the nomber of yâ— seueÌ„ principal articles of our christen faith coÌ„cerning Christ namely of his manhode his passion his buriall his resurreccioÌ„ his ascensioÌ„ the sendynge of the holy goost his coÌ„mynge at the latter daye to iudge the whole worlde All whiche articles are spred a brode knowe vnto the whole world and once receyued thorowe the gospel preaching of the Apostles And thus is the desyre of al the holy patriarkes prophetes fulfilled whiche desyred nothinge more hartely thaÌ„ the manifestacion of the honour of god the true knowledge loue religion of the very true onely one god Whiche thing is come to passe thorow the spreadyng abrode of the gospel thus is the swete smellyng oblacioÌ„ of thanckes geuynge institute begon in al the world all maner of old stynekyng ydolatry is abolyshed And thorowe Christe his holy Apostles the true honour and religion of god is spred abrode preserued And the synne of al the world is cleane wyped away thorow the bloude of Christ once offered vpoÌ„ the crosse And the errors and supersticion of al people with all false seruice of god is vtterly suppressed the rightuousnes of the true faith is restored the
kingdome of Christ set forwarde thorowe the infynite mercye grace of god whiche beareth rule in all the children of the kyngdome of Christ in all the electe both in this lyfe in the kyngdome of heauen For the kyngdome of heueÌ„ taketh his begynnyng here in this world in the coÌ„gregacion of the faythful it shal dayly increase thorow the word of god vntyl it be made perfyght in the euerlastynge kyngdome of god with all the electe in heauen The texte ¶ And I behelde and I hearde the voyce of many angels about the throne and about the beastes and the elders and I hearde thousande thousandes sayinge with a loude voyce Worthy is yâ— lambe that was kylled to receyue power ryches wysdom and strength and honour glorye blessing And al the creatures which are in heauen on the earth vnder the earth and in the see and all that are in them hearde I saying blessyng honour glorye power be vnto him that sytteth vpon the seate vnto the lambe for euer â—ore And the foure beastes sayd Amen And the .xxiiii. elders fell vpon their faces and worshypped him that lyueth for euermore The very meanyng of S. Iohn is here in this place as it is in his gospell to proue the faythe of the godheade of Christ against all heretyckes And for this cause he ascrybeth vnto Christ in this place so many dyuine names and properties apperteynyng onely to yâ— godheade first yâ— he shal be inuocate prayed vnto not onely of yâ— patryarkes prophetes but also of al angels whoÌ„ no creature doth excel in worthynes but onely yâ— euerlastyng the very true onely one god And thus he setteth furthe yâ— godly worthines of yâ— meeke crucified Christ of the Lambe yâ— was slayne offered vp Vnto whoÌ„ for his humblenes eueÌ„ vnto yâ— crosse suche a name is geueÌ„ as is aboue all names And therfore the knees of all creatures both in heaueÌ„ in earth in hel shal bowe vnto him For vnto him perteyneth all power yâ— is to saye all omnipotency or all myghtines all ryches and spiritual treasures to distrybute yâ— same accordynge vnto his wil all wysdome whiche is lyke equall with yâ— omniscieÌ„ce ful knowledge of al thinges of the father All strength ouer aboue al yâ— might power of all this wyde world All honour prayse laud for his excedyng mercy goodnes for his infynite benefites Vnto whome as vnto their creatour al creatures are made subiect Not onely vnto him yâ— sitteth vpoÌ„ yâ— stoole but also vnto yâ— Lambe whiche is Christe very true god maÌ„ And vnto him with yâ— father the holy gost apperteyneth al laud and honour for euer and euer whiche is the onely one god Whiche thing shall be also ascrybed and geuen vnto hym with the vnyforme and full assent of all the holy electe bothe in heauen and in earth ¶ The .vi. Chaptre The texte ¶ And I saw when yâ— lambe opened one of yâ— seales I hearde one of the .iiii. beastes say as it were the noyse of thonder come see I saw And beholde there was a white horse and he yâ— sat on him had a bowe a crowne was geuen vnto him he went forthe conqueryng and for to ouercome And when he had opened the seconde seale I hearde the seconde beaste say come se And there went out another horse that was redde power was geueÌ„ to him yâ— sat theron to take peace from the earth and that they shoulde kyll one another And there was geuen vnto him a great swearde THe seuen special articles and misteries of yâ— christen faith maye be opened eueÌ„ lyke as .vii. seales thorow yâ— holy goost in yâ— holy scripture of yâ— olde newe testameÌ„t As yâ— excellent clerke Erasmus doth proue by diuerse testimonies in his paraphrases vpon the .xxiiii. Chapter of luke But yet we maye vnderstande the openynge of these seales after an other maner First by yâ— white horse may be vnderstaÌ„de yâ— first state of yâ— christeÌ„ churche which was altogether pure without blemyshe or faut holy well armed ready prepared yea also as swyfte as an horse vnto al godlines At yâ— which tyme yâ— kyngdome of Christ did most floryshe and increase in yâ— who le world He yâ— sytteth vpoÌ„ this horse hathe a crowne vpoÌ„ him of yâ— kyngdome of heaueÌ„ with a bowe of yâ— euangelycal doctrine wherwith he hath conquered ouercome blessedly yâ— errors of ydolatry slayne them with a glorious triumphe victorye By yâ— seconde seale vnderstaÌ„de yâ— state of yâ— kyngdome of Christ in yâ— tyme of yâ— martirs froÌ„ the time of S. SteueÌ„ vntil the tyme of CoÌ„stantyne the Emperour Whan as yâ— churche was paynted with bloode thorow out yâ— hole world thorow yâ— tyrannye of the Romyshe Emperour Not with standynge yâ— at the same tyme also yâ— Iewes suffred extreme calamities great plages of death vnder the reygne of Tytus Vespasyan Adriane All which maye be sygnified by yâ— deade horse by yâ— great sworde For the Romyshe Emperours did coÌ„tinually slaye one an other besydes yâ— diuerse of theÌ„ peryshed otherwise also And this may be wel vnderstaÌ„deÌ„ by him yâ— sitteth vpoÌ„ yâ— red horse The texte ¶ And when he had opened the thirde seale I hearde yâ— thirde beaste say come and se and I behelde lo a blacke horse he that sate on him had a payre of balances in his hande And I heard a voyce in yâ— myddes of the foure beastes say a measure of wheate for a peny and thre measures of barly for a peny and oyle and wyne se thou hurte not By the thirde seale the beast by the blacke horse thou mayest vnderstande the great dearth which happened vnto the christians the heathen yâ— Iewes and the Romaines at suche tyme as eyther Claudius or Traianus reygned Emperours Althoughe the prouidence of god did alwaye prouyde sufficieÌ„t noryshement for those yâ— were his as it appeareth euydently to them yâ— reade the Cronycles of that tyme. The balances maye betoken the penury want of vytels for as muche as they were compelled to wey measure how much euery one should haue dayly for his parte to lyue with For the measure of wheate is vnderstande to be the porcion that was allowed for one man for his dayes spending The texte ¶ And when he had opened the fourth seale I hearde the voyce of the fourth beaste saye come se and I looked And beholde a pale horse his name yâ— sate on him was death â—ell folowed after him power was geuen vnto them ouer the fourthe parte of the earth to kyl with swearde with honger and with death that commeth of vermen of the earth By the fourthe seale the beast the voyce and the pale horse mayst thou vnderstande the heretykes whiche dyd dyuerse wayes and a longe tyme vexe the holy churche with false
doctrine And haue made it as it were pale bleaked for very sorow heuynes And this myschiefe hath preuayled in very many landes and in the whole christendom which was at that tyme as great as euer it was And than were dyuerse godly byshops and other Christians persecuted to death in all places for the true faythes sake The trees ¶ And wheÌ„ he had opened the fyfte seale I sawe vnder the aulter the soules of them that were kylled for the word of god for the testimonye whiche they had they cryed with a loude voyce saying How long tariest thou Lorde holy true to iudge and to auenge our bloude on them yâ— dwel on the earth And long whyte garmentes were geueÌ„ vnto euery one of them And it was sayd vnto them yâ— they should rest yet for a lytle season vntyl the nomber of their felowes brethren of them yâ— should be kylled as they were were fulfylled The fyfte seale and the aulter with the soules vnder it maye sygnifye the ryght godly Christen men whiche syghe crye yâ— they might ones see the true honour of god shyne floryshe al rightuousnes to increase And yâ— to procede of yâ— very true fayth true vnderstandynge of the word of god and againe they crye also against the tyrannous gouernour of yâ— wycked magistrates Vnto them is geuen comforte of conscience stedfast trust coÌ„fidence in yâ— promyses of god which can not deceyue them yf they crye earnestly ferueÌ„tly For yâ— is a token of the redempcioÌ„ great comforte yâ— is at hande And in yâ— meane tyme yâ— very same doe obteyne saluacioÌ„ of their soules immediately after their death in yâ— ioyes of heauen wheras they doe wyllyngly and paciently wayte after the resurreccion of their bodyes at suche tyme as the nomber of their felowes shal be accomplisshed and fulfylled Whiche tyme and nomber is onely knowen vnto the lorde The texte ¶ And I beheld wheÌ„ he had opened the syxt seale and lo there was a great earth quake and the sunne was as blacke as sacke clothe made of heare And the mone wexed all euen as bloude the starres of heaueÌ„ fell vnto the earthe eueÌ„ as a fygge tree casteth from her her fygges when she is shaken of a myghtye wynde And heauen vanysshed awaye as a scroll when it is rolled together And al mountaynes yles were moued out of their places And the kynges of the earth the great men the ryche men the chefe captaynes the myghty men euery bondman euery free man hyd them selues in deÌ„nes in rockes of the hylles sayd to the hylles rockes fall on vs byde vs froÌ„ the preseÌ„ce of him that sytteh on the seate and from the wrathe of the lambe for the great day of his wrathe is come and who is hable to endure This syxte seale maye be vnderstande of the great mysery and affliccion which shal aryse be procured thorow anty christ which shal be a very enuy of Christ and of all true holynes whiche shal esteme make himselfe a god And he shall set furthe in al thinges his owne glorye honour pompe iust pleasure against the holy word of god And all this shall he doe with all wylfulnes tyrannye false doctrine hypocritical and supersticious holynes with mans ordinaunces and he shal haue wonderful successe ther with And therfore there shall great affliccions aryse in the world and terryble earthquakes shal be sene whiche shal euidently declare the greuous myseries whiche shal ensue ther vpon And all these thinges shal be knowne accordyng vnto the maner of the scripture the prophetes and of Christ himselfe also thorow yâ—â—â—lypse darckenyng of the sunne â–ª of the Moone and tokens of bloode thorow the fallynge of the starres WhaÌ„ as in the holy state vnderstande yâ— spiritualty standerous persons shal reygne whiche shall blemyshe that ordre state with wyckednes shal do muche hurt bothe vnto the bodyes and soules of them for whose welth and saluacions sake they ought by dutye and office wyllyngly and gladly to gyue and to loose their owne bodyes and lyues For truth it is yâ— after the tyme of the heretikes the enemye of Christ that hell hounde Mahomet dyd aryse in the East parties of the worlde And the maynteyners of ydols and ymages monkery false religions daÌ„nable perpetuall vowes purgatory byeng sellyng of masses for mony the pryde pompe of the spiritualtie specially of yâ— sea of Rome of her decrees cursyng of Emperors Kynges theft robberies warres murthers in finite without noÌ„ber which brought suche misery slaÌ„der heuines as no tong can expresse these I say did aryse in yâ— west partes of yâ— world And this wyl the holy goost sygnifye expresse in this place with suche wordes as men doe vse whaÌ„ they wyl expresse the hyghest sorowes perplexites myseries of any tyme. ¶ The .vii. Chapter The texte ¶ And after that I sewe foure Angels stande on the foure corners of the earth holdyng the foure wyndes of yâ— earth yâ— the wynde should not blowe on yâ— earth nether on the see nether on eny tree And I saw another angel ascende from the rysinge of the sunne which had the seale of the lyuynge god and he cryed with a loude voyce to the foure Angels to whome power was geuen to hurte the earth the sea saying hurte not yâ— earth nether the sea nether the trees tyll we haue sealed the seruauntes of our god in their forheades THis perteyneth also vnto the syxt seale as a syngular comforte vnto yâ— right faithfull whiche are tossed and persecuted in this worlde for the truthes sake and for godlynes By these iii.angelles are vnderstande noysome ministers whiche goe aboute to hynder bothe the lyfe and doctrine of the gospel and the true faith These are yâ— messengers of Antichrist scattrid thoroweout the whole worlde they doe great hurte vnto al men of euery degre whiche is sygnified by the earth the sea the trees The holy angel which ascendeth from the rysing of yâ— sonne hath the token or seale of the lyuyng god is our lord Iesus Christ which hath not onely coÌ„maunded the gospel to be preached vnto al creatures but also thorowe his godly power he doth hinder such as would stop or let it And this he doth thorow his ordinary ministers as wel of yâ— spirituall as also of the temporall sorte And for this cause some men haue vnderstanden by this angell the good Emperour Constantyne But it maye also be some other by whome out fauiour Christe dothe further and set for the the doctryne of the gospell and a Christen lyfe againste all tyannes and Antychrystes This angell therfore shall delyuer the electe children of god from the myddes of the wycked worlde and shall marke or seale them with the token or marke of the blessed whiche is fayth loue and innocency
Euphrates muche vnlyke vnto the holy Iordan or vnto the flode Syloa that is to say the prymatyue churche of the Apostles And there is no hope of grace nor of recouerye or saluacion in her For in this Euphrates there is nothing that is sounde and good but all together full of death destruccion with yâ— helpe of his iii. or foure streames whiche went out from him It is easy to vnderstande what and who they were whiche went out after the decaye of the holy christen churche or after S. Austins or S. Ambrose tyme after the fyue monethes that is to saye after fyue hundreth yeares went out eueÌ„ at one tyme namely at the tyme of the councel holden at Laterane and were redy to murther and flaye the thirde parte of mankynde And they with their felowes dyd greuously hurte them in person in goodes in conscience in bodye and in the prosperyte and welth of their soules thorowe horryble errors in faithe relygion and outwarde ceremonies thorow mans ordinaunces and tradicions bothe against the manyfest holy worde of god also against the ordinaunce of the holy prymatiue churche of the Apostles And here the great nomber of these horsemen doth open the vnderstandinge vnto the reader that all men maye easyly perceyue what they are commyng vp in maner about one tyme. But their frutes shall shewe and declare that sufficiently Out from among these horsemen came their captains ridyng vpon hyghe horses and mules with highe pompe pretendinge highe wysdom gostly power But yet these holy brethren the maynteyners of Christes churche as they pretende do ryde with harnes and sallets armed and prepared with many ordinaunces decrees and statutes by the whiche alas what remedye the christen faythe is lytle furthered But it is well fensed and armed with habbergions one ryng folded in a nother fower folde These were set on fyre with a furious madnesse against the pure and syncere doctrine and profession of the gospell yelowe for very enuye hatered and malyce and also for very fylthye desyre and couetousnes of golde whiche thinges goe alwayes together And againe sauering of brymstone in their hipocritishe filthy chastitie vnmete odious for any christeÌ„ harte to thiÌ„cke vpon muche lesse for any christen eares to heare or any christen tong to speake Their pompe and power to subdue the symple and humble dysciples of Christ contemners of this wycked world is lyke vnto the power and myght of Lyons by the wytte of man not able to be resysted or withstanden And yet their power is not in their handes and armes but in their mouthes Out of the whiche commeth cursynge suspendyng excommunicating and threatenynge with fire and feare of hell and purgatorye with suche lyke firebrandes of brymstone Oh how many right godly and faythfull constant men and wemen haue bene murthered wtin these foure or fiue hundreth yeares of these horsemen whose power was onely in their mouthes For to the performauÌ„ce of their spiritual tirannie they dyuised spies serchers whiche they called inquisitores hereticae prauitatis to spye out suche as they toke for heretykes as Saule was one at suche tyme as he raâ—ed so spitefully against the faithfull from Ierusalem to Damasco Their tayle lyke vnto the tayle of a Scorpion or a Basiliske are those whiche goe after them and folow their example Princes Lordes and temporal Magistrates whiche are assistent vnto them to execute their tyrannye bothe otherwyse speciallye at general councels whiche for their pleasures euen thoughe they be Emperours yet they must breake their promyses of free pasporte and passage against bothe their honour and othes in any matters that concerne their spiritual state pompe lyberties ordinauÌ„ces be they neuer so much against the holy worde of God The texte And the remnant of the men which were not kylled by these plages repented not of the dedes of theyr handes that they shulde not worshyppe deuyls and ymages of golde and syluer and brasse and stone and of wood which nether can se nether heare nether go Also they repented not of theyr murther and of theyr sorcery nether of theyr fornicacyon nether of theyr thefte Howe heuy and terryble is the might and power of the deuil of Antichrist yea how many of the faithfull electe of God haue bene tormented and slayne by them bothe in their bodies and consciences And yet euen in their tyme there wer many that remayned alyue whiche the mercifull hande of God dyd preserue in all godlynes and thorow his ayde and helpe they escaped the handes of these tyrannes Euen in lyke maner as there dyd also many remayne in their wicked purposes in their cruel tyrannye in their godles blasphemous lyfe whiche not withstanding would be bothe called and also estemed taken for holy and spiritual men And yet they beleue not yâ— they haue any nede to repent therfore they procede goe forwarde with their tradicions of men yâ— transgressioÌ„ wherof they punishe more sharply than the transgression of any commaundement of God For yâ— doe they esteme in maner lyghter thaÌ„ nothing taking it for suche a synne as may well ynoughe be dyspensed with remitted And thus in the meane tyme they please serue and honour the deuel with their ydolatry supersticion and inuocacion of sayntes vnto whome they praye say Our father in heauen halowed by the name euen vnto the very images bothe of men wemeÌ„ Whiche thing the very lyuing deuyl taught them as thoughe the saintes shoulde desire any suche thing and not rather be dyspleased therwith vnto the whiche sainctes also they make and set vp images of golde syluer stone and woode euen vnto those true sainctes also which were martired and put to death for speakynge and preaching against suche heathnyshe customes and toke it for very wicked and abhominable supersticions and diuil lyshnes to inuocate and honour suche false goddes And they doe these thinges so manifestly that they can not nor wil not denie it No they haue no vnderstaÌ„ding therof For they theÌ„ selues are eueÌ„ lyke vnto their false goddes and become so madde and so farre out of their wittes that they can no more heare nor see thaÌ„ their ydols and false goddes can And they wil heare of no repentaunce at al muche lesse wil they performe any But they wyll rather confirme and mainteyne their deuillyshe ydolatrye and false religion with sword and fyre murther and poyson yea and sometime they are not ashamed to practyse sorcerye witchecrafte to mainteyne their wickednes againste yâ— true faith religioÌ„ And they wil lyue in whordom whosoeuer say nay eueÌ„ of force beyng extreme enemyes vnto holy matrimony And thus they bleare and blinde the whole worlde with their falsehede lyeng and all to mainteyne their possessions and infinite blasphemyes whiche â—â—â—eâ—e of their ydolatry with worldly force and tyrannye as they haue euer done ¶ The .x. Chapter The texte ¶ And I sawe another mightie Aungell come doune from heauen
of the churche and to the true vnderstandynge of the truth in all landes and nacions of the earth than euer they dyd in their lyfe tyme as it is euydent that it so happened vnto the holy prophetes and martirs And than shal all the wicked enemies and contemners of the worde of god and of Christes true religion treÌ„ble and feare the iudgement of god not vnworthely and they shall vndoutedly receiue their due rewarde that they haue deserued for the extreme cruelty whiche they haue shewed and declared against the faythfull ministers and seruauntes of God Whiche rewarde they shal receyue with feare tremblynge sorowe smart and paine despaire and with euerlasting shame and confusion folowing Whether any suche thinge hath hitherto or maye hereafter happen let euery true christen harte that trusteth in the mercye of god well consyder and wey by him selfe ¶ The .xii. Chapter The texte ¶ And the seuenth angell blewe and there were made great voyces in heauen saying the kyngdoms of this worlde are our lordes and his Christes he shall raygne for euer more And the .xxiiii. elders whiche syt before God on their seates fell vpon their faces worshipped God sayinge we geue the thankes O Lorde God almightye which arte and wast and art to come for thou hast receaued thy great might and hast raigned And the nacions were angry and thy wrath is come and the tyme of the dead that they shoulde be iudges and that thou shouldest geue rewarde vnto thy seruauntes the prophetes Sainctes and to them that feare thy name small and great and shouldest destroye them whiche destroye the earth AL this maye be well referred vnto the texte and vision that went before to this purpose that after all matters before mencioned once past there shoulde be an vniuersall godlynes and christen order eyther thorowe the generall preaching of the gospel thorow out yâ— who le world or els thorow the godly lyfe peace and felicitie whiche maye be at that tyme vpon earth As it is possible inoughe thorowe the grace of god and many good christen heartes doe trust and hope that it shall come to passe Or els it maye be vnderstande after the last iudgement of our sauiour Christ of the quietnes whiche shall than immediately folowe after the cruell persecucion of Antichrist as this blessed and comfortable angel preacheth and declareth with his trompet For sure it is that before the latter daye the kyngdome of Christ shall appeare and be receyued of all nacions and yles of the earth euen of the Iewes also whiche at length shal receyue knowledge of their errour and shall confesse their obstinacy and the wickednes of their belefe and conuersacion whaÌ„ they shall see the grace and knowledge of God manifestly reueled in all tongues and speches thorowe the holy worde of god and shal perceyue the kyngdome of Christ the true Messias not to consist in the strayght and narow corner of Canaan nor in the vnhappy citie of Ierusalem whiche is vnhappye by reason of the dyuision and vnquietnes that is in it but in the whole wyde worlde wherin shall be one onely felowshyp and congregacion of the seruauntes of the onely one and almyghtie god whom alone all the holy prophetes of whose faythe the Iewes haue alwayes made so highe boast haue honoured and praysed and lyke wyse the whole regiment and flocke of theirs and the whole worldes Messias and Sauiour whiche was before the creation of the worlde and hath appeared in the worlde in al humylite more than .xv. hundreth yeares almoost longer than the lawe of Moyses dyd endure and continue among the Iewes from the tyme of their delyueraunce out of Egipte vntyll the commynge of Christ whan he toke his manhode in the tyme of the reygne of Herode whan as their regiment and gouernaunce toke an ende What lyes soeuer they feyne of their lande and regyment in Vtopia whiche they name Caspâ—a wherof they must shortly be a shamed and holde their peace and confesse their deceyte falsehede presumpcion damnable lyes of their Talmude of all their false myserable blynde guydes and Rabbynes whose falsehede is nowe open and manyfest vnto all the worlde for as muche as their bokes are made common thorowe the benefyte of printynge vnto all men of learnynge and knowledge So that this myserable people as the holy apostle S. Paule prayeth hath that thing fulfylled vnto them whiche they hoped for and whiche was promysed of God in their tyme vnto their generacion Euen so maye it come to passe vpon earth and that right sone that the honour and glorye of the kyngdome of Christ and of God shall appeare which shal rule for a tyme vpon earth and after yâ— latter iudgement in heauen in euerlastynge blisse As than al holy patriarkes prophetes apostles and all the martirs that euer haue bene shall haue honour and glorye whiche they shall offre vp vnto the euerlastinge and very true God in the sight of all Goddes electe in euerlastinge blisse in yâ— kyngdome of God and of his Messias our sauiour Iesus Christ according to the doctrine of the infallyble moost true word of god But the wicked and vngodly heathen shall haue no part of this honour glorye and blisse but shall suffer and be damned euerlastingly in eternall wrath enuy hatred malyce and despayre For suche is the righteous iudgement of God ouer all men bothe quicke and deade good and bad Euery one shall be rewarded accordyng to his workes and desertes after the iust iudgement of almyghtye God without all maner of parcialytie or respecte of persons whether they be of high or lowe estimacion in the worlde whether they be riche or poore and of what lande or contrey so euer they be For than the holy and faithful shal receiue of Christ euerlasting saluacion for their trust faith and loue towarde God and contrarye wyse the wicked and vngodly tyrannes aduersaries persecutours of the faithfull seruantes of God for their obstinate blyndnes infydelitie and contemninge of Goddes holy wyll and worde shall peryshe for euer and shall remayne euerlastingly cursed and damned withal wicked spirites Thus farre as semeth vnto me doe the visions and prophecies reache that are hetherto past and mencioned in this boke But nowe that whiche foloweth is another reuelacion pertayning to an other tyme. For a man must not seeke any other order of yâ— scripture in this boke whiche is compact together of many and diuerse visions without any obserued order than in other writinges of the prophetes as they that are learned doe knowe well ynoughe The texte ¶ And the temple of god was opened in heauen and there was sene in his temple the arcke of his testament and there folowed lyghtnynges and voyces and thondrynge and earthquake and muche hayle Here might the .xii. chapter well begynne and these wordes myght be vnderstande and taken for a preparacion vnto the very glorious and newe reuelacioÌ„ which is nowe as I sayde before opened vnto
him But this temple of God is the holy christen churche and congregacion in this tyme of trouble dyscencion and batell and participacion of the blisse of heauen and euerlastinge lyfe vnto them that wynne and beare awaye the victorye The Arke of the testamente is the blessed and holy manhode of Christ vnited and knit in one with the godlye nature of the euerlasting word of God which is and euer hath bene yâ— Mercye stoole of all the worlde and of al men and the onely comforte refuge and ioye of the faythfull electe But the lyghtenynge the noyse of the voices the thonderynge and earthequake with the great hayle maye sygnifie the terryble damnacion of the wicked for euer or els it maye sygnifie a synguler ernest and wonderfull preparacion of the hearer or of the reader lyke as was of the holy Apostle S. Iohn whiche sawe it to marke and consyder it the more dilygentlye For it is necessarye to marke and consyder suche reuelacions and visions as doe folowe vpon suche tokens the lyke whereunto happened sometymes also vnto the prophetes as the holy scripture declareth The texte ¶ And there appeared a great wonder in heauen a woman clothed with the Sunne and the Moâ—e vnder her fete vpoÌ„ her heade a crowne of .xii. starres And she was with childe cried trauayling in birthe and pained ready to be delyuered And there appeared another wonder in heaueÌ„ for beholde a great red dragon hauing .vii. heddes ten hornes .vii. crounes vpon his heades his tayle drue yâ— thirde part of yâ— starres cast them to yâ— earth As in the prophetes of the olde testament the first dyd write more plainely and manifestly than the last whiche are muche harder to be vnderstanded as Ezechiel Daniel and zacharie are muche harder than Esaye and Ieremy EueÌ„ so in the new testament in this prophetycall boke the latter prophecies reuelacions and visions are more playne and easy to be vnderstanded thaÌ„ the first in so muche as this vision maye in manner be an interpretacioÌ„ of those visions that went before This heauen wherin this great token dyd appeare must nedes be the kyngdome of heauen the christen churche congregacion and felowshyp of all faithfull from the begynnynge of the worlde vntyll the ende therof as Christ him selfe doth interprete it The woman of whome the angell here speaketh is the euerlasting mighty and blissed worde of god whiche is bryght and mightye as the Sunne wherunto all the vnderstanding of man and of all fleshe is subiecte And it is clothed and garnysshed with the faith and confession of the patriarkes â–ª prophetes Apostles and martirs bothe of the olde and of the newe testament This word of God the holy gospel promised vnto vs from the begynnynge and beleued hath performed and thorowe the mercye and goodnes of God hath brought forthe and borne vnto vs Christe the sauiour of the worlde or the true faith in Christ But this came not to passe before suche time as nonother saluacion coulde in any wyse be founde thorow the workes of the lawe throughe the sacrifices nor throughe all other good workes For none of them all had power to satisfye or to make holy but onely the righteousnes of the worde of God that became man namely our sauiour Christe the sonne of God and of Marye whiche had bothe the nature of God and of man in one onely person whiche made satisfaccion for al mankynde This beyng with childe is in this place as muche as an earnest lust and desyre The cryeng is prayer As the holy prophetes dyd euermore desyre this saluacion trusted throughe belefe in yâ— worde of God vnto the promes yâ— was made vnto the whole worlde Against this holy worde of God and this christen faithe dyd appeare an other token in the congregacioÌ„ of the churche beyng called of God namely a bloudy dragon and enemye of mans saluacion and of the true faithe in Christ whiche is yâ— wicked spirite Lucifer his felowshyp by whose .vii. heades is sygnified all blasphemies and wickednes wherwith he worketh all myschiefe And the .x. hornes doe sygnifye his great and manyfolde tyrannye wherby he worketh to hynder and hurt the true faythe and the gospell of Iesus Christ the onely sauiour wherunto he is an enemye an aduersarye with all his might power so farre as almightye God wyll permyt and suffer him whiche he taketh to helpe him namely the louers frendes and gredy folowers of this worlde vngodlye tyrannes againste all godly innocencye and christen faithe This dragons tayle sygnifieth the might power and ministers of the deuell wherby he dysyreth to hurt the electe yf God woulde suffer it as it is possible that he maye that they shoulde fall from the heauenly vertue and godlines vnto the loue of this worlde and vnto earthly and fleshely lustes and affeccions The texte ¶ And the dragon stode before the woman whiche was readye to be delyuered for to deuourt her chylde as sone as it were borne And she brought forthe a man childe whiche shoulde rule all nacions with a rodde of yron And her sonne was taken vp vnto God and to his seate And the woman fled into wildernes where she had a place prepared of god that they shoulde fede her there a M.ii. hundred and .lx. dayes The wycked spirite dyd bestowe all his might and power that the promyse of God thorowe the dysobedience of the children of Israell whome he alwayes stirred vp might come to none effecte and that yâ— trueth of God might be dysappoynted and that the faythe in Christ in whome our saluacion dothe consyste might be blemysshed and confounded and also that the gospell might be myxed with mans doctrine interpretacions and errours But the goodnes truth mercye faythfulnes and loue of God is greater than the power and wickednes of the deuell and of al his subtilties and ministers For the childe was borne goddes worde became man truth had the victorye and falsehede laye on yâ— grounde vnder fote The craft and subtiltie of the deuell was defeated by the wysdome of God and was opened and dysclosed vnto the worlde This childe Christ the euerlasting worde of God whiche became man in the moost holy wombe of the virgin Marye was receyued and taken of God the father throughe grace for the satisfaccion of the synne of al the world and he dyd merite and deserue with his highe and most perfyte obedience and humblenes the glorye of yâ— heauenlye father and the kyngdome of heauen wherin he ruleth for euer and euer But the truth of the christen faith religion and of the gospell of Christ dyd alwaies suffre extreme sorowe and payne beyng persecuted euen at the first of the Iewes of the false Apostles of false and coloured christians of Emperours and Kynges of workemongers of false and wicked bysshops of Sorcerers and nigromansers of Sarasens of ydolaters and Epicures of philosophers of the louers
of this world of spiritual prelates and religious monkes and friers c. For all these and other suche lyke are the hornes crounes and the great tayle of this dragon whiche watcheth studieth and seketh all wayes and meanes to hurte and hynder the true faithe the christen lyfe and the holsome doctrine that is to saye our sauiour Christ in the faithfull And for this cause the doctrine of the gospell and the christen faithe hathe bene fayne to suffer muche continually euen from the beginnyng of the worlde and immediately after the christen faith was first taught preached And therfore many holy and faithfull christianes haue bene fayne to flee and yâ— trueth of the gospel in continuaunce of tyme was straunge and vnknowen vnto the moost parte of the hyghe learned doctours and potentates throughout the worlde Althoughe the true christen faithe was alwayes preserued thoughe it were in fewe and in abiecte persons of slender reputaâ—ion And this continued a longe space namely from the tyme of Constantine the Emperour whan as the christen churche semed in maner to haue escaped all daunger and perill of decaye and destruccion vntil our tyme wherin she appeareth againe wonderfully after a straunge maner in despite of al tirannes and of all the power of hell And nombring from that tyme of Constantine I meane vntyll our tyme euen this nomber of yeares shall euydentlye appeare reckenynge dayes for yeares as it is a commune thing in scripture If any man can finde out any plainer vnderstanding of this place for in suche darke and obscure places of scripture no man ought to be frowarde or contencious let them take it and folowe it The texte ¶ And there was a great batayle in heauen Michael and his Angels fought with the dragon and the dragon fought and his angels and preuayled not nether was their place founde any more in heauen And the great dragon that olde serpent called the deuell and Sathanas was cast out Whiche deceaueth all the worlde And he was cast into the earth and his angels were cast our also The power of God the holy worde of God and the spirite of Christ which we maye vnderstande by Mychaell who by interpretacion is who is lyke god and Gabriel the strength of God hath in all ages and tymes bene dryuen to holde batel with Lucifer and Sathan with the pryde of mans wysdome whiche haue hindred the true honour of God the true seruice religioÌ„ of God the true faith and haue euer withstanden the holy and pure gospell But this worde of God hath alwayes had the victorie althoughe with muche labour and daunger and sometyme not without harme and losse but not of the electe whiche thing shall continue vntyll suche tyme as our sauiour shall haue his wil and pleasure of this battell and with the breath of his mouthe shall slaye the sonne of the dragon the damnable Antichrist For the whiche thing we ought continuallye to call vpon the mercye and goodnes of God in a stedfast and perfight hope and confidence as he hath taught vs halowed bee thy name Thy kingdome come Thy wyll be done no lesse in earth than it is infalliblye in heauen For the haÌ„de of God is not shortened but is able to gyue whatsoeuer he hath commaunded vs to aske and â—o praye for The peace also and quietnes of the elect and faithfull to lyue in godlynes maye be wysshed to be more perfight as is also promysed thorowe the prophetes than it hath bene hitherto for lacke of the true sounde doctrine of the gospel no smal space althoughe the very perfyght peace can not be obteyned but onely in heauen in the eternall quiet kyngdome of Christe The texte ¶ And I hearde a loude voyce saying in heauen is nowe made saluacion and strength and the kingdome of our God and the power of his Christ For the accuser of oure brethren is caste downe whiche accused them before our God daie and night And they oeurcame him by the bloude of the lambe and by the worde of their testimonye and they loued not their lyues vnto the death Therfore reioyce heauens and ye that dwell in them Wo to the inhabiters of the earth and of the sea for the deuil is come downe vnto you whiche hathe great wrathe because he knoweth that he hath but a shorte tyme. Thus throughe the spirite of Christ with the continual and sincere preaching of the gospel Sathan and his champioÌ„ Antichrist are ouercome And thus shal the voyce prayse and thankesgeuing of the faythful be heard in the churche as it is here written now is Saluacion thorowe faithe and the strength thorow loue and the kyngdome or dominion in the churche become gods Nowe maye all men see the power of gods worde the iudgement of Christ against the deuel whiche would haue roted out yâ— rightuosnes of faith in Christ would haue directed and appointed christen men vnto the rightuosnes of workes and to the hope of their owne satisfaccion wherby he woulde alwayes haue founde occasion to accuse all men before God vnder a false pretence But the preachinge of the gospell hath disclosed this suttell falsehede and all suche lyke and declareth that onely the bloude of the lambe and nothing els can wype and washe awaye the synnes of all the worlde yf they trust in god thorowe Christ with a true lyuely faith thorowe the grace and mercye of God and the rightuousnes of Christ which he dystributeth vnto al his faithfull electe and maketh them partakers therof That by this meanes Sathan can haue no quarell against the workes of the faithfull whiche lyke thankfull parsons remayne and continue stedfastly in their true faith in al maner of affliccion aduersitie eueÌ„ vnto very death And therfore the true ioye of all godly consciences waxeth and increaseth in the churche And so their blisse and saluacion beginneth in this worlde thorow faith which faith worketh an innocent and a godly lyfe thus continueth euerlastingly in heauen But on yâ— contrarye parte woo vnto them whiche seeke their rightuousnes by men at certen places certaine times certaine workes and certaine meates for they can neuer fynde any true rightuousnes but thorowe the falsehede wickednes of yâ— deuil they fall eyther into desperacion or els into presumpcioÌ„ wherunto SathaÌ„ applieth al his study yâ— they fall not froÌ„ his kingdoÌ„ nor escape out of his fingers For he seketh nothing but yâ— damnacioÌ„ of such The texte ¶ And when the dragon saw that he was caste vnto the earth he persecuted the woman which brought forthe the man childe And to yâ— woman were geuen two winges of a great Egle yâ— she might flye into yâ— wildernes into her place where she is nourished for a tyme times and halfe a tyme from the presence of the serpent And the dragon caste oute of his mouthe water after the woman as it had bene a ryuer because she shoulde haue bene caught of the floude And the earth holpe the
this worlde as he is also in the hartes of the vngodly and supersticious heathen and ydolaters whiche knowe nothing of the onely true lyuynge God The texte ¶ And I sawe one of his heedes as it were wounded to death and his deadly wounde was healed And all the worlde wondred at the beaste and they worshipped the dragon whiche gaue power vnto the beaste and they worshipped the beaste sayinge who is lyke vnto the beaste who is able to warre with him This Empire of Rome dyd suffer muche at the beginning and was ofte tymes very feble and many tymes deadly sycke by the meanes of the daylye continuall vproares and sedicions of the nobilitie against the commons and againe of the kynges against them bothe In so muche as at length they made and suffered great battels amonge them selues vntil the dominion at the laste came in to one hande and so was thought to be healed and safe againe As than had they y◠who le earth vnder them but they honoured and serued the deuyll and false goddes the enemies of God of all truth and true godlynes Vnto these goddes of theirs dyd they ascribe the fortune and successe of their power and of their kingdome And so dyd their subiectes lykewyse whiche dyd honour the Romaynes for goddes and toke and estemed them for inuincible The texte ¶ And there was geuen vn to him a mouthe that spake great thinges and blasphemyes and power was geuen vnto him to do two fourtye monethes And he opened his mouthe vnto blasphemye against God to blaspeme his name and his tabernacle and them that dwell in heauen And it was geuē vnto him to make warre with the sainctes and to ouercome them And power was geuen him ouer all kinred and tonge and nacion and all that dwell vpon the earth worshipped him whose names are not wrytten in the boke of lyfe of the lambe whiche was kylled from the beginning of the worlde Bothe Iewes and false christians of very pryde malice and obstinacye haue blasphemed and persecuted the God of Israell and the christen faith Christe him selfe also the sauiour of y◠worlde with deede worde statutes lawes and that a great deale ouerlong Through Pilate their depute thei put our sauiour Christ vnto death and all the Apostles also vnder their regiment and iurisdiccion vntill the tyme of Constantyne and also more than .iii. hundred yeares afterwarde Here haue we again .xlii. monethes for .iii. yeares an halfe and by these .iii. yeares an halfe is vnderstanded thre hundred yeares an halfe in whiche time y◠name of the true God of our sauiour Christ hath bene wonderfully manyfolde wayes blasphemed shamefully dyshonoured in his moste faithful seruantes ministers whom they haue most cruelly tormented put to most painful death throughout y◠who le Romishe Empire onely for the true faithes sake in y◠onely one god His tabernacle that is to say y◠temple of Ierusalem did they pollute breake downe withall y◠seruice religion of God And after that they began a sore battel persecuciō against the christen faithe against al faithful beleuers throughout y◠who le world by their deputes In so muche that all the worlde must honour the kyngdome dominion of Rome and be obedient therunto onely the holy electe excepte whiche obserued y◠word of God and his wyll and refused their ydolatrie And therfore a great nomber dyd suffer and were put to death by them The texte ¶ If any man haue an eare let him heare He that leadeth into captiuite shall goe into captiuitie he that kylleth with a swearde muste be killed with a swearde Here is the pacience and the faithe of the sainctes As thoughe he woulde saye wilt thou heare howe the pryde abhominacion and tyrannye hath or shall haue an ende Than heare in one worde howe the Assirians Bybylonians Medes and the Grecians had an ende And euen so shall Rome also Lyke as y◠hath ouercome robbed spoiled murthered shamed and condemned all the world euē so shall it be serued againe also And so shall it happen vnto all them that doe lyke vnto them as Christ sayde in the garden And therfore the angell and S. Iohn exhorte all christians that are combred and oppressed with persecucion and him selfe also whiche was banysshed into Pathmos condemned of Domicianus for God and the true faithes sake vnto pacience in perfyte faithe in God whiche shall once geue and sende a prosperous a blissed ende vnto al suche afflicciōs And shal eyther reforme y◠rageing Romyshe kingdome or els shal vtterly destroye it as he hath done the other The texte ¶ And I behelde another beast comminge vp out of the earth and he had two hornes lyke a lambe and he spake as did the dragon And he dyd all that the first beast could do in his presence and he caused the earth and them whiche dwel therin to worship the first beast whose dedly wounde was healed And he dyd great wonders so that he made fyre come downe from heauen in the syght of men And deceaued them that dwelte on the earthe by the meanes of those signes whiche he had power to doe in the syght of the beaste saying to them that dwelt on the earthe that they shoulde make an ymage vnto the beaste which had the wounde of a swearde and dyd lyue Whan as the Romyshe kyngdome after the tyme of Iulyanus began to be diuided into the east and west and to diminishe for a ceason than began a newe Romyshe kingdome and iurisdiccion namely the Popes pompe which was not onely in the spirituall iurisdiccion as he dyd first pretende with his wordes but also in secular power and toke vpon him this power euen with the sworde And for this cause this beast hath .ii. hornes not with out a cause And yet he wyll be named lyke the lambe and Christes deputie or vicar and wyll haue all power as Christ hathe bothe in heauen and in earthe This beastes dragonishe speache maye well be estemed and taken for none other but for y◠bloudye murtheringe suspendynge excommunicatinge and banysshinge of the good Emperour of the Grecians because he dyd take al ymages out of the churches and also the godlye byshoppes of the Grecians because they woulde haue kepte their Easter as they had learned of saincte Iohn the Apostle This dyd no angell commaunde hym to doe nor yet the worde of God but onely this dragon or destroyer This kingdome of papacie toke vpon it all the power of the first beast the romyshe Emperour and compelleth the christians to ydolatrye and the seruice of false goddes vnder a priuie colour and a secret pretēce as to further the true faithe the honour of the holy sainctes of the martirs of the seruauntes of Christ and of Christ him selfe By the meanes of the whiche pretence it came to passe in processe of tyme that men did honour and worship euen the very deuyll in
their wickednes without repentaunce and neuer returning backe vntil their last howre vntyll their very death than is it not possyble but that their damnacion begon here in this worlde in all myschefe wickednes and without sorowe repentance or amendment leauynge example vnto their posterite to committe and to maynteyne lyke wickednes it is not possible I saye but that the smoke of their payne torment shall ascende vp from euerlasting to euerlastinge without any maner of rest daye or night with all those which dyd euer helpe vnto suche vngodlynes or consent vnto it opened such a dore vnto wickednes and woulde be extolled and praysed therfore with their Antichristes marke contrarye to the holy token of gods electe whiche they haue in their foreheades namely the holy worde of God for the whiche they haue suffered muche payne and opprobrye but with excedynge great pacience for Iesus sake The texte ¶ And I hearde a voyce from heauen sayinge vnto me wryte Blessed are the deed which herafter dye in the Lorde euen so sayth the spirite that they rest from their laboures but their worckes folowe them In so great danger of the faithful vnder the iurisdiccion of Antichristes abhominacion with his .ii. hornes and vnlawfull vsurped power vpon bodye and soule vtterly against the worde of god whiche is the onely comforte of al faithfull soules is it necessary that some comforte come vnto them from heauen aboue whiche the lambe sendeth vnto all true christians thorowe the holy gospell which the spirite of God writeth in their hartes to beleue stedfastlye that it can not be otherwyse in this worlde but that all they whiche wyll folow Christ must beare the crosse euen vnto death as Christe the innocent lambe dyd but afterwardes shall they see nothing but euerlastinge saluacion merited purchased vnto them thorowe the passion and death of Christe to the iustificacion and merite of eternall saluacion of all the electe Whiche comforte shall be muche greater in their soules in the kynkdome of Christe than is possible for al the merites of man to deserue or obteyne And speciallye at suche tyme as the glorified bodye shall be ioyned and vnited againe vnto the blissed soule after the latter daie And therfore the good workes of the faithful as thei doe not goe before their faith and loue but are onely the frutes of them euen so shall they not preuent the merite of Christ for all electe from euerlastinge but as the spirit of Christ saythe they folowe and come after them whan they haue obteyned rest and peace thorowe the free grace and mercye of God and thorowe the merite of Christes rightuousnes after this I saye thorowe faithe haue folowed good workes out of an humble and obedient heart whiche workes the lorde wyl graciouslye crowne as his gyftes and receyue and rewarde them as acceptable vnto him The texte ¶ And I loked and beholde a whyte cloude and vpon the cloude one syttinge lyke vnto the sonne of man hauinge on his heed a golden crowne and in his hande a sharpe spckle And another angell came out of the temple cryinge with a loude voyce to him that sate on the cloude Christ in thy syckle and reape for the tyme is come to reape for the corne of the earthe is rype And he that sate on the cloude thrust in his syckle into yâ— earth and the â—arth was reaped Althoughe the right faithfull garnyshed with good workes after yâ— worde of God were euermore sure of their saluacion yet not withstandynge the iudgement of God whan his tyme is come goeth forwarde against all suche thinges as are set vp against the worde of God As it was readye at hande at one tyme by reason of the obscuringe and blyndinge of gods worde amonge yâ— Iewes thorowe the cursed Talmud wherunto they gaue more faith and credence and cleaued more earnestly vnto it than vnto the lawe of God and to the prophetes And lykewyse among the christians specially among the hyghe bysshops and prelates with their glorious tytles of Popes Patriarkes Cardinals Primates and suche other orders of the whiche one euer desiered to be aboue a nother sekyng alwayes their owne glorye lust pompe honour and dignitie and not the wil of God faithe godlynes of lyfe nor yet the gospell whiche they haue alwayes pretended falsely and craftilye to colour and cloke their myschefe and wickednes As concerninge the Turkes faithe we can saye but lytle what their greatest faut wickednes and beastlynes is we haue had more knowledge by writinges than by any profe or experience But it is to be feared yf God be not mercifull vnto vs we shall learne it soner than we woulde In the myddest of all this thorowe the trompet of the gospel beyng blowen out in our tyme after a wonderfull sorte thorowe the spirite of Helyas whiche appeareth commeth abrode plentuouslye and effectuouslye is rysen and daylye ryseth suche a mouynge and sterringe vp of mens hartes suche a knowledge of the truth such a lyght and lanterne of doctrine and such a iudgement of Antichristes workes suche a feare of the wrathe of God so that there is a good hope that yâ— holy and holsome seede of gods worde so plentiously sowne and spred abrode shall not returne againe without great frute and edifâ—enge of the faithe and the lyfe of men For as for the Iewes whether they wyll or no they must nedes despaire of their workinge their faithe their doctrine and of all their state whan as they see that the whole kyngdome of heauen whiche they take to be theirs peculiarely to be taken from them and to be made common vnto all them that feare God thorowe the whole worlde more than euer was founde by them Euen so also amonge the christians the doctrine and profession of the holy gospell true faythe and all godlye vertues shall waxe and increase in the heades and rulers of the christendome as it shall also be ioyfullye receyued of all true Christen subiectes notwithstandynge that the nomber of them shall alwayes be least And also the knowledge vnderstandinge lernynge and readynge of the holy scripture shall somwhat increase amonge the spirituall prelates as it shoulde be hoped for and with most earnest and feruent prayer desired and called for of god And it is well to be thought and to be beleued that the Lord wyll doe his parte also euen in suche wyse as is here promysed so yâ— Antichrist beyng thus put to shame but yet remayninge styll impenitent shall be reaped downe with the syckle of gods worde thorowe the spirite of Helyas and shall be cut downe thresshed not to the destruccion but to the profyte edificacion and saluacioÌ„ of the world This hath our Lorde and sauiour Christ brought to passe whiche is alwayes the heade of the churche who is not onely present therwith but also doth graciouslye rule and gouerne it edifieth and helpeth it and he with and roteth out the enemies and aduersaries with the sickle of his
rightuous iudgemente and shall vtterly banyshe and consume them accordinge vnto his moost victorious and muincible worde The texte ¶ And another angell came out of the temple which is in heauen hauynge also a sharpe syckle And another angell came out from the aultar whiche had power euer fyre and cryed with a loude crye to him that had the sharpe sickle and sayde thruste in thy sharpe sickle and gaddre the clusters of the earthe for her grapes are rype And the angel thruste in his syckle on the earth and cut downe the grapes of the vyneyarde of the earthe and caste them into the great wynefat of the wrath of god and the wynefat was troden without the cytie and bloude came out of the fat euen vnto the horse brydels by the space of a thousande and syce hundred furlonges Lyke as before the iudgement of Antichrist and his felowship was prophecied in this world with the spirite of Helias and with the syckle of the gospel euen so doth the spirite of god in this place prophecie further of y◠other iudgement which shal happē afterwarde at the latter daye vnto these obstinate impenitent and blynde contemners of gods iudgemēt in euerlastinge damnacion after the latter iudgement Whiche damnaciō or hell is here vnderstande and signified by the great fat of gods wrathe where all the wicked shall come together and with one stampe treadinge of gods iudgement sentence and rightuousnes shal be euerlastingly trodē as muche more greuouslye thā by y◠worldly and temporall punishement in this lyfe as the heate of the fyre is more painefull and intollerable vnto the bodye of man than are the cloudes vnto y◠earthe or any darkenes vnto the eyes Whiche so greuous damnacion and destrucciō is sygnified by the feareful bloude whiche floweth ouer the earth that the horses treade therin euen vnto their brydles Thus vseth the holy scripture to descrybe and paynt the greuous and terryble iudgement of God by suche greate vgsome and terryble figures ¶ The .xv. Chapter The texte ¶ And I sawe another sygne in heauen great and maruellous seuen angels hauynge the seuen last plages for in them is fulfylled the wrathe of god And I saw as it were a glassy see myngled with fyre and them that had gotten victorye of the beaste and of his ymage and of his marke and of the nomber of his name stande on the glassye sea hauynge the harpes of God and they songe the song of Moses the seruaunt of God and the songe of the lambe sayinge Greate and maruellous are thy workes Lorde God almightye iuste and true are thy wayes thou kyng of sainctes Who shall not feare O Lorde and glorifie thy name For thou onely art holy and al Gentiles shal come and worship before thee for thy iudgementes are made manifest THis is a nother prophecye of the holy apostle S. Iohn reueled and opened vnto him of god that against all the wyt and reason of man against al worldly power against the diuises ymaginacions and hinderances of all enemyes and of all the wicked the gospell shall ryse vp in the dominion of the Romaynes thorowe the dysciples of Christ thorow the holy goost and thorowe the wonderfull and meruelous power of God And also many heuy plages shall come vpon those wicked and vngodlye people and vpon the myghtie rulers of this worlde whiche studye and go about to hynder the procedynge of the gospell All these plages are rekened one after a nother thorowe the .vii. angels and the .vii. vyalles This sea of glasse myxed with fyre sygnifieth the wickednes of this worlde and al wicked enemyes and aduersaries of the trueth and doctrine of the gospell and of all Christen and innocent conuersacion and of all godlye liuynge Against whiche enemyes at all tymes in this worlde and specially at the first beginnynge and springynge vp of the gospell and christen religion the holy electe were fayne to lye in felde and to warre Against the Iewes with miracles against the heathen with holy scripture against the suttell Philosophers and worldlye wyse men with the faythe that the gospel teacheth and with an innocent and a godly lyfe against the tyrannes and the violence of the Romaines with pacience Against ydolatrye false seruice of God with stedfast constantnes euen vnto death cleauynge vnto the vnderstandynge and sentence of the trueth And thus thorowe the power of Christ and thorowe the spirite of Helias they haue gone thorowe them and gotten the victorye against the olde dragon and his wicked spirites and against all vnfaythfull in y◠who le worlde and in al nacions And the laude honoure and triumphe of this victorie they ascribed to no creature but onely to Christ whiche alone can ouercome the wickednes of the worlde all lyes and falsehede the deuyll with all infidels in spyte of all their tyrannye And therfore as Moyses dyd synge a song of prayse and thankes geuynge after the destruccion of Pharao after the ioyfull victorye of the children of Israell euen so also dyd they synge vnto him the song of the lambe whiche belongeth and is dewe vnto him onely sayinge It is gods worcke and not ours whiche the almightye hathe wonderfullye and graciously wrought for vs for his owne glorious sake whiche is rightuous in his iudgementes and true in his promyses whose wayes are iudgement grace rightuousnes and trueth whiche onely preserueth the faithfull electe as a puyssaunt and mighty lorde and as a faithfull and louynge father whome all men ought to feare with suche reuerence as godly childrē geue vnto their fathers and with all hartye obedience other wyse than the wicked whiche lyke vnfaithfull contemptuous children doe despyse and contemne their omnipotent and almightye God and father and rightuous Lorde and iudge whiche knoweth all thinges And therfore he is to be praysed and most highly exalted in the congregacion of the faithfull as he is euerlastingly hated and cursed of the wicked and damned sort to their vtter and eternal damnacion And no man can hynder or auoyde it howe strong and mightye so euer the Emperour of Rome is as Domicianus Nero and other but that al nacions shal heare beleue and receyue the holy gospel whan the tyme is ones come and shall honour and worship the onely eternall almightie God and his Messias promysed vnto them the sauiour of the whole worlde and the redemer of all faithfull electe The texte ¶ And after that I loked and beholde the temple of the tabernacle of testimony was opē in heauen and the seuen angels came out of the temple whiche had the seuen plages clothed in pure and bright lynnen and hauynge their brestes girded with golden girdels And one of the foure beastes gaue vnto the seuen angels seuen golden vyalles full of the wrath of God whiche lyueth for euermore And the temple was full of the smoke of the glorye of God and of his power and no man was able to enter into the temple til y◠seuen
suttyltie falsede crafte of suche miracles as are or haue ben done wherby as it hath ben is euident inoughe they haue begyled bothe riche kinges princes and yâ— who le world of their goods possessions thorow their false doctrine And they fight and kepe batel alwayes against yâ— holy gospel as Gog and Magog did against Ierusalem with dyuerse victories and triumphes but they shal be ouercome at length thorowe the power of gods worde and of yâ— gospell reueled and come to light thorowe the spirite of Enoche Helyas of the whiche is before mencioned in the great daye of God the almighty which shall come at suche tyme as no man is ware of and whan all men thincke to be most sure eueÌ„ at suche tyme as the wickednes of these .iii. spirites shal be most strong and at the highest As than shall the godly ministers of the gospel indewed and strengthned with the spirite of Helias ioyfully come furthe against these deuils and against al maner of errours bothe of the faith and of the outwarde lyfe As than shall those be happye whiche watche and are careful with great diligence for the christen doctrine and religion whiche are clothed with the power of the holy goost and with a right zeale whiche set furthe the workes of God as dyd Helyas not onely with wordes and wrytinges but also with lyfe deedes examples continuaunce and constantnes in goodnes without any pryde or desyre of vayne glorye that no man shall euer see any shame by them But the iudgemeÌ„t of God hath gathered the .iii. vncleane spirites into one place into the eternall fyre of damnacion and euerlastinge shame payne and confusion whiche is prepared and promysed to the deuyll and his angels For Harmagdon maye sygnifye as muche as the iudgement of curse The texte ¶ And yâ— seuenth angel powred out his vyalle into the ayre And there came a voyce out of heauen from the seate sayinge it is done And there folowed voyces thonderynges and lightninges and there was a great earthquake suche as was not sence men were vpoÌ„ the earth so mightye an earthquake and so great And the great citie was deuyded into thre parties and the cyties of al nacions fell And great BabiloÌ„ came in remembraunce before God to geue vnto her the cuppe of the wyne of the featcenes of his wrathe Euery yle also fled awaye and the mountaynes were not founde And there fâ—ll a great hayle as it had bene talentes out of heauen vpon the men and the men blasphemed God because of the plage of the hayle for it was great and the plage of it sore This seuenth angell is more harde vncerten to interprete and to expounde than all the other Lyke as it is more vncerten to wryte of thinges to come than of suche thinges as are alredy past It may wel be a great feare in tyme to come that yâ— kyngdom of the Turkes for a short space shal be a great plage sorow an heuy iudgemeÌ„t ouer the corrupte decayed christeÌ„dome Whiche plage may here be founde marked out of these wordes yâ— it shal happeÌ„ come to passe before suche tyme as the Lambe his ministers shal rule vpon yâ— earth that both Iewes heathen shal be conuerted vnto Christ yâ— it may be sayde it is al done and so vp yâ— the full end of the worlde to come the terrible iudgement of God to fal vpoÌ„ one sorte parte of men whiche shall than be a lyue whiche is yâ— first parte And the other part is of them whiche shall ryse vp vnto euerlastynge saluacion And yâ— thirde is of them which are already damned which is and shal be the greatest part Vnto whom this iudgemeÌ„t all that shal goe before or come after it shal be more fearful terrible thaÌ„ any hart can thincke or any toung expresse which terrible heuy thing is here sygnified as muche as is possyble by the terryble voyces thonders lightninges earthquakes ouerthrowing of the greatest mightiest cities kingdomes as BabiloÌ„ Rome were What thing can be thought or ymagined more terrible fearfull Whiche thing this cursed and damnable worlde shall and muste suffer by the rightuous iudgemente of God and it muste fele the great wrathe of God forasmuche as it hath alwayes despised the blessed gospel and Christ our sauiour and redemer And therfore the great and heauye stroke and plage of gods rightuous iudgement shal fal vpon the worlde and yet shall it not amende them but as damned parsons shall cast and set them into euerlastinge blasphemye of God wherin they are hardened and wil not amende Whiche is the highest greatest plage that the lorde God maye or wil sende vpon his enemies ¶ The .xvii. Chapter The texte ¶ And there came one of the seuen angels which had the seuen vialles talked with me saying vnto me come I wil shewe thee yâ— iudgement of the great whore that sytteth vpon many waters with whome haue committed fornicacion the kynges of the earthe and the inhabiters of the earth are droncken with the wyne of her fornicacion And the spirit caried me away into the wildernes And I saw a woman syt vpon a rose coloured beast full of names of blasphemye whiche had seuen heades and ten hornes And the woman was arayed in purple and rose coloure and decked with golde precious stone and perles and had a cup of golde in her hande full of abhominacions and fylthines of her fornicacion And in her forheade was a name wrytten a mistery great Babilon the mother of whordome and abhominacions of the earth And I saw the wyfe droncken with the bloude of sainctes and with the bloude of the witnesses of Iesu And when I sawe her I wondred with great marueyle ONe of the seuen angels whiche spake of the seconde kyngdome and iurisdiccion of Rome of yâ— beast with .ii. hornes commeth now againe wyll speake more largely sufficiently of Antichrist whiche is his chiefe pricke â–ª marke wherat he wil shote Whom he nameth here with a new name the great whore whiche wil be yâ— head chiefe gouernour of many nacioÌ„s whose special abiding is in yâ— lande named Italy which lieth in yâ— see in maner as yâ— lesser Asia dothe With this pompous suttil deceightfull shameles lecherous proude state of yâ— papacy haue kinges coÌ„mitted whordoÌ„ almost these thousaÌ„de yeares beyng sometyme frendes together and sometyme enemyes sometyme one in his chiefe fauour and sometyme another And thus haue all Christen kyngdoms suffred them selues to be ruled and ledde yea to be put in feare and againe in coÌ„forte and ioy by him what with his suspendinge and cursynge vntyll he crepte so farre into the churche of God and became the highest desolacion and decaye therof that euer was This woman vpon the rose coloured beast is not onely arayed with red scarlet robes â–ª lyke as his Cardinales are otherwyse than euer Christ or his
godlynes oppressours of the innocent frendes of God To be shorte all they whiche beare the marke token of the dragon of the beast whiche is infidelyte misbelefe in Christ lyke as faith in yâ— crucified Christ is the sure marke and token of al the electe These vnfaithfull must lyue eternally in the ponde of fyre and they shall be ponisshed vexed painfully with vnspeakeable sorowe and heuines euen yâ— deuel his seruaÌ„tes together And although some come out of this life with yâ— sworde without faith yet their damnacioÌ„ did begin here shal continue euerlastingly ¶ The .xx. Chapter The texte ¶ And I sawe an Angell come downe from heauen hauynge the kaye of the bottomlesse pit and a great chayne in his hande And he toke the dragon that olde serpent whiche is the deuil and Satanas he bounde him a thousande yeares cast him into yâ— bottomlesse pit he bounde him and set a seale on him that he shoulde deceaue the people nomore tyl the thousande yeares were fulfylled And after that he must be loced for a lytell season THis chapter maye be taken as it wer for a rehersal of the visions reuelacions that were before mencioned And by the waie it describeth againe yâ— honour and maiestie of Christ of gods worde and the power of the holy gospell and the benefites of Christ addeth therunto the last iudgemeÌ„t of the deade whiche shall dye .ii. deathes This angel that commeth from heauen is Christ whiche shoulde come in to this worlde as was promised vnto the firste man in the beginnynge of the worlde that he shoulde treade the old serpent vpon the heade Whiche is nothing els but that he shoulde take his power from him whiche the iust and rightuous God hath suffered him to exercise againste man for the synne of the first dysobedience and transgression Whiche power Sathan hath alwayes exercised and practised with all wicked disceyte and dyuerse errours and specially with ydolatrye after the whiche doe folow blindnes and all maner of synnes This power hath Christ mightily and with force taken from Sathan the deuyll thorowe his rightuousnes and humblenes euen vntyll the crosse satisfieng for all the pryde transgression disobedience and vnfaithfulnes of Adam and Eue. And thus he hath bounde him with the chayne of his well deserued power that is to say hath hindered him of his proude tyrannye shameful wicked power against the faithful electe of god This band should indure a thousande yeares yâ— is to say a long tyme namely euen yâ— tyme of the right Christen faith which after yâ— saying of yâ— olde fathers should indure for .ii. thousande yeares but it is vncerten from what tyme men should begin to teken these yeares that the faith in this tyme should be sore assaulted whiche hath alwayes bene at this point euen in the tyme of yâ— Iewes in yâ— olde testameÌ„t and amoÌ„g gods owne people hath sometime increased and somtime fallen dedecaied And according therunto might SathaÌ„ exercise his power at some tyme more thaÌ„ at a nother And thus thorow Christ Sathan is alwaies bonde vnto the right faithfull But whan the faithe decayeth and goeth backewarde and the falsehede desceite and dysobedience of man increaseth so that gods word is more and more contemned and forsaken than dothe Sathans power increase againe as it hath ofte come to passe that he maye deceyue the people the heathen the vnfaithfull againe and so vse his power and tyranny againe as loÌ„g as there is lacke and want of true faithe in this worlde The texte ¶ And I sawe seates and they sat vpon them and iudgement was geuen vnto them and I sawe the soules of them that were beheaded for the witnesses of Iesu and for the worde of God whiche had not worshipped the beast nether his ymage neyther had taken his marke vpon their forheades or on their handes and they lyued and raygned with Christ a M. yere but the other of the dead men lyued not againe vntyll the thousande yere were finysshed This is that first resurreccioÌ„ Blessed and holy is he that hath parte in the first resurreccion For on suche shall the seconde death haue no power but they shal be the Prestes of God and of Christ and shall raigne with him a thousande yeres The seates to iudge Sathan and his companye are appointed of Christ vnto the holy apostles and vnto other electe the soules of them whiche for the lambes sake wer beheaded that is to say after diuers maners and fasshions put to death for the gospelles sake whiche woulde not make any oblacions vnto ydols nor false goddes nor woulde not worship the beast that is to saye Antichrist nor woulde not feare nor honour his ymage but dyd manfully fight for the holy gospell and for the true doctrine and religion of the Apostles All these shall haue seates in the kyngdome of Christ to iudge the whole companye and courte of Sathan and to conuince them of their wickednes blasphemies and damnable errours whiche shal be open and manifest vnto the worlde thorowe the gospel And this their condemnacion beyng openly and manifestly knowen and their godles tyrannye shall â–ª be their death from the whiche they shall not ryse vp againe tyll a thousande yeares be past This manifest iudgement victory and honour obteyned with Christ is vnto them the first resurreccion namely a great honour and felicitie not onely in heaueÌ„ with Christ but also vpon earth in the kingdom of Christ which he hath vpon earth with his spirite in the congregacion of the holy electe And they are happy and blessed and their lyfe is euerlasting both in the heuenly company and also in the holy churche congregacion of the faithful godly soules vpon earth For they are the most deare beloued the most acceptable and of highest reputacion with Christ the lord and kynge of heauen as right prestes and ministers ought to be amonge vs and they shall rule and reigne with Christe vnto the ende of the worlde vntyll the last daye of the latter iudgement and in the seconde resurreccion and vntil the last and eternall iudgement of the wicked and damned blasphemers The texte ¶ And when the thousande yeares are eâ—piâ—ed SathaÌ„ shal be losed out of his preson and shal go out to beceaue the people whiche are in the foure quarters of the earth Gog and Magog togather them together to battayle whose nombre is as yâ— sande of the see they went vp in the playne of yâ— earth and compassed the centes of the sainctes about the beloued citie And fire came downe from God out of heauen and deuoured them and the deuyll that deceaued them was cast into a lake of fyre and brimstone where the beast and the false prophet shal be tormented daye and night for euer more A lytle tyme before the last day shall Sathan obteyne power againe tyll the ende of the worlde and shal exercyse and practyse it and
am Iohn it is as muche to say as thus yf ye beleue my preaching of Christ in other matters because I am the same Iohn whiche was conuersaunte and lyued with Christ than beleue me in this booke also because of the visions syghtes and sayinges which I haue seene hearde my selfe and haue written in this booke And I knowe also and am assured that this angell was an holy angell and therfore I for feare and reuerence woulde haue worshipped him as a seruaunt and minister of God and I dyd also worship him and fell downe at his feete to worship him that I might seme to shewe thankefulnes vnto him for the infinite benefite and grace that he reueled and opened vnto me suche highe and holy secrete misteries But he woulde not accept and receyue suche honour and worship at my handes nor was not content therwith wherby I am taught that I should vtterly honour and worship none but onely the almighty God And althoughe the nature and dignitie of angels be higher than the state and dignite of man yet by the reason of the manhode of Christ and by the reason of the saluacion of mankynde thorowe Christ the nature of man is exalted aboue all angels And therfore from hence forthe the angell wyll not be hygher estemed than as a felowe seruaunt of all men vnto the lorde And lykewyse our sauiour Christ nameth himselfe a felow brother of his disciples and that also after the resurreccion And also the angel nameth Iohn in this place a brother and felow of yâ— apostles onely for this booke and sheweth how acceptable they are vnto the lorde namely reputed euen as the brethren of Christe whiche doe esteme this booke and beleue the wordes whiche are written therin And therfore no man ought to esteme this booke lightly nor to contemne it for as much as in many places it teacheth the misteries of Christ very euidentlye Althoughe in dyuerse thinges prophecied in this booke whiche haue not yet beue sene to be fulfylled because they concerne this tyme of ours the latter tyme it is somewhat darke and obscure The texte ¶ And he sayde vnto me seale not the sayinges of the prophecye of this boke For yâ— tyme is at hande He that doeth euyll let him do euil styll and he whiche is fylthye let him be fylthye styl and he that is righteous let him be more righteous and he that is holy let him be more holy And beholde I come shortly and my rewarde is with me to geue euery man according as his dedes shadie I am Alpha and Omega the begynnyng and the ende the first and the last Blessed are they that doe his commaundementes that theyr power maye be in the tree of lyfe and maye entre in thorowe the gates into the citie For without shal be dogges and inchaunters and whoremongers and murcherers and ydolaters and whosoeuer loueth or maketh leasynges In the olde testamente before the commynge of Christe the Prophetes were partly commaunded to seale their prophecyes for lyke as the fulfyllynge of suche thynges as were prophecyed and promised was fatte of euen so myght many dyuers opynyons be amonge the interpreters But here in this place the angell commaundeth Iohn that he should not seale the boke for as muche as suche matters as are prophecied therin shoulde be fulfylled very shortly As it is euydent that dyuerse of them were fulfylled immediately yea euen the great and notable vision of the subuersion and destruccion of the citie of Ierusalem and of the death and banyshment of the Iewes was alreadye fulfylled for the whiche cause he dyd prophecy nothing of it but of dyuerse other thinges which were yet to come he dyd prophecye And therfore also after this booke he wrote his holy gospel of the godheade of Iesus Christ against certen heretikes And therfore he saieth the tyme is at hande for the whiche cause men must suffer the wicked to worke accordynge vnto their wickednes for they shall not practyse it long Men must suffer the wicked Iewes and hethen whiche so wylfullye and maliciouslye doe noye and persecute the faithfull christians to take theyr pleasure Let the false apostles heretikes and hipocrites whiche pretende great holynes althoughe they be shamefully defyled as well inwardly as out wardlye let them remayne defyled and wicked it shall shortely haue an ende the iudgement of God hangeth ouer their heades But he that doeth well and rightlye nedeth not to feare the iudgement and comming of Christ He that is holy thorowe true faithe and loue towarde Christ the same desiereth ernestly from day to daye the commynge of Christ vnto the last and generall iudgement And as sone as he seeth any of those tokens happen which haue any lykelyhode of the approchinge of the end of the worlde and whiche shoulde come to passe before than he lyfteth vp his heade and sygheth and wysheth for the commynge of Christ most desierously that he might be sone rid and delyuered from yâ— myserp and wretchednes of this worlde But now thou Iohn marke and take good hede I wyll come shortly and bringe the rewarde with me for al them that haue laboured and done eyther good or euyll For the tyrannes and workers of iniquite wyll I punyshe with dystresse plages and all other blasphemers lykewyse I am the begynnynge of all thinges I haue created the worlde because I am the worde by the whiche God hath created all thinges And I am also the end for the last daye shall be my daye whan as I shall come to iudge the quicke and the deade They performe and doe gods commaundementes which in true faith and loue indeuour themselues with al diligence to doe the wil and pleasure of God with holy workes vertuous exercises whansoeuer they haue any trouble or a ouersite than they call and praye vnto god for grace and mercye for Christes sake whose rightuousnes they take for the oblacion and ransome for their synnes offerynge vp vnto him the sacrifice of thankesgeuynge with a true and perfyte faythe in the mercye of God thorowe Christ Iesus Suche true faithfull men are lyke vnto a frutefull tree that begynneth to budde out whiche in due tyme bryngeth furthe muche fruite And suche true faithfull beleuers can onely enter thorowe faythe into the Christen churche here vpon earthe and whan the tyme commeth they shall also enter in to the heauenly churche But the vnfaithfull doe shewe and declare also theyr frutes of all wyckednes and fleshely lustes wherin they defyle them selues euen lyke swyne and become shameles in theyr synnes lyke very dogges For the whiche cause they can not enter in to the righte christen churche and congregation neyther sorcerers inchanters whoremongers murtherers worshippers of ydols nor any suche as make lyes of malyce and of an euyll conscience The texte ¶ I Iesus sent myne angell to testifie vnto you these thinges in the congregacions I am the rote and the generacion of Dauid and the bright mornynge starâ—e And
c Hath not God made the wisedom of this worlde folishnes For the Iewes require asigne c. We preach Christe crucified c. The folishnes of God is wyser theÌ„ mâ—n God hath chosen the foâ—yâ—â—e thinges of the worlde to confounde the wyse Wâ— haue not receyued the spirite of the worlde He that is spirituall discusseth al thynges I haue plaÌ„ted Apollo watered Let no man deceiue you He compasseth the wise in theyr craftimes Ye are Christes Christe is goddes It is the Lorde that iudgeth me What haste thou that thou haste not receyued Wherefore I desire you to folowe me as I folowe Christe The kindome of God is not in wordes yf any that is called a brother bee a fornicatoure I maie doâ— all thing But al thinges are not profitable Let not the bodye bee applied vnto fornicacion For ye are dearely boughte Let euery man haue his owne wife Wythdrawe not your selfes one froÌ„ another excepte it be with consent for a time Euery man hathe his proper gift of god If they cannot abstayne lette theÌ„ marry for it is better to marry than to burne Let not the wyfe be seperated froÌ„ the husbaÌ„d For the vnbeleuâ—ng husband iâ— sanctified by the wyfe c. But and yf the vnbeleuing depart let hym departe Ye are derely boughte be not ye the seruauntes of men Lykewyse if a virgine marrye she hathe noâ— synned I would haue you without care This speake I for your profite not to tangle you in a snare He that ioyneth his virgine in mariage doeth well Knowledge maketh a man swell but loue edifieth We are sure that an image is nothyng Meate maketh vs not acceptable to god Wherfore if meate hurte my brother â–ª c. Haue I not seene Iesus Christ our lorde But woe is it vnto me if I preache not the gospell Let rather him that thinketh he standeth c. For why is my libertie iudged c. The maÌ„ is yâ— womans head c. Neither was the maÌ„ created for the womaÌ„s sake Let a man eâ—amâ—â— hymselfe so let him eate of the breade and drinke of the cup. He that prophecieth speaketh vnto men for theyr edifying Let hym that speaketh with toÌ„gue pray that he may interprete also Prophecy serueth not for them that beleue not but for them which beleue For God is no causer of strife but of peace For yf the deade ryse not againe theÌ„ is Christ not rysen agayne By out reioysing whiche I haue in Christe Iesu out lorde I dye dayly All fleshe is not one maner of flesh The fyrste manne is of the earth earthly Death is swalowed vp in victorie c. For our preachyng to you was not yea and naye c. Not that we be lordes oâ—eâ— youre fayth But we haue this treaâ—ure in earthen vessels We are knowen wel ynough vnto God For if we be to feruente to God are we to feruente Therfore yf any man be in Christe he is a new creature God was in Christe and made agremente betwene the world and hymselfe By the armoure of ryghteousnesse I promise vnto you like rewarde as vnto children We haue huâ—t â—o maÌ„ we haue defrauded no man God that comforteth the abiecte comforted vs by the cuÌ„myng of Titus Godly sorowe causeth repentaunce vnto saiuacion There was geuen vnto me vnquietnesse thorowe the fleshe For my strengthe is made perfect thorow weakenesse For in nothing was I inferioure vnto the chiefe Apostles For I seâ—â— not yours but you Dyd I pyll you by any of them whoÌ„ I sent vnto you We can do nothyng againste the trueth but for the trueth But â—y Iâ—sê° Christ and by God the father Whiche called you by grace vnto an other gospel Either go I aboute to please men For if I had hitherto studied to please men c. For I neither receiued it nor learned it of man I communed not of yâ— matur with fleshe and bloude I wâ—t vp by reuelacion coÌ„muned â—â— them And that because of incuÌ„mers c. I withstode hym openâ—y He dyd eate with the GeÌ„tiles And yâ— other Iewes disseÌ„bled aswelas he If thou beyng a Iew. c A man is not iustifyed by the dedes of the lawe Is Christ theÌ„ the minister of synne Not I but Christ liueth in me c. I dispise not the grace of God c. That ye should not beleue yâ— truth To Abraham and his seede were the promises made For if the inheritaunce cuÌ„ of the law c. The lawe was addeâ— because of transgressioÌ„ But yâ— scripture concludeth all thinges vnder sinne That we mighte be â—â—de righteous through feyth For ye are yâ— chyldren of god because ye beleue it For ye are al one in Christ Iesu Thaâ— we through eleccion myghte receyue thinheritaunce But now after that ye haue knowen God c. How is it that ye turne againe vnto the weake beggerly ordinauÌ„ces c. Ye haue not hurt me at al. I would I wer with you now â— coâ—â—â— chaunge my voyce Abraham had two soÌ„nes c. For these are two testameÌ„tes â–ª c. But Ierusalem whiche is aboue â—s free c. Put awayâ— the bond womanne wtâ—â—â— sonne As manye of you as are â—â— stified by the lawe c. Who was a lette to you yâ— ye should not beleue the truthe Why do I thâ—n suffer persecucion For the lawe is fulfilled in one word c. The fleshe lusteth coÌ„trary to yâ— spirit The dedes oâ— the fleshe c. are thâ—se adultrie c. Consideryng thy selfe lest yâ— be tempted Beare ye one anothers burdaine Be not deceiued God iâ—m not mocked When the time â—o come we shâ—l reape without weâ—â—yn â— Wherby the worlde is cruâ—â—â—ified vnto me I vnto the world I beare in my bodye the markes of yâ— lorde Iesu Grace be vnto you â— peace Blessed bee God the father According as he had chosen vs. Through loue Which ordayned vs. To the praise of the glory of his grace In al wisdome and prudence According to his good pleasure That â—e may to his prayse In whome we also Which is yâ— earnest Vnto the praise of his glorye May geue vnto you yâ— spirite of â—â—sedome He hath wrought in Christe c. And hath made him aboue all thinges the head In the children of unbeliefe And were by nature the childreÌ„ of wrathe But God whiche is riche in mercie By grace are ye made safe Iâ— is the gift of god For we are his workemanship Vnto good workes whiche god ordayned Hauing no hope Gene .xxii. But nowe by the meanes of Christ Iesu For be is ouâ— peace Through his fleshe Making peace To you which were a ferre of By â—â—uelation shewed he this mestery vnto me Vnto me the least of al Saintes is this grace geuen c. That he â—â—ulâ— graunt you accordiÌ„g to yâ— riches oâ— his glory which is father of all Ye beeyng rooted and grounded in loue myght bee hable to coÌ„prehende Unto hym that is hable The houseband is the wiues head