speciall trust and loue towardes him he sheweth him his spouse and wyfe and nameth her the lambes wyfe but it is the christen churche the felowship of all saintes and holy electe This christen churche is in .ii. maner of states In the first state she is mylitant euer striuynge and fightyng euer in warrefare assaulted with much trouble and vexacion sorowfull vnperfyte and euer waxyng and increasynge And in the other state she is triumphant victorious euer triumphinge quiet free without care or sorowe for any vexacion perfyte heauenly blessed and euerlasting Of bothe these states for certen fewe properties the earthly Ierusalem the citie of the Iewes is set for a figure comparison example and counterpane Whiche Ierusalem of the Iewes lyeth vpon an hyll hath .xii. gates and great hyghe walles and lyeth on highe towarde the whole lande rounde about on euery behalfe Of the whiche they that wyll knowe more maye reade Iosephus which writeth largely therof Nowe here speaketh Christ of the spirituall Ierusalem in her double state It lyeth also highe for as muche as it is highly indewed with gods grace and glorious giftes for whose sake almightie God sent his onely begotten sunne vpon earth to clense and to make her pure to bylde her to bewtifie and to garnyshe her and to make her glorious euen for an euerlastynge kingdome and for a deare beloued spouse for him selfe This citie is great for it reacheth vnto all the endes and coastes of the worlde and it is also holy for it is sanctified with the holy and blessed presence of Christ with his precious hearte bloode which was shedde in the highest loue and obedience towarde god and mankynde and that washeth a waye the synnes of all the worlde in that are al the faythful purged clensed This descending of the heuenly citie Ierusalem or holy chrysten churche sygnifieth the comon felowshyp and participacion of the churche â—riumphant that reygnyth in victory with the churche mylytant that contyneweth and remaineth in battel and warrefare For they bothe are one churche deuided and sondred in .ii. onely in this worlde by reason of the tyme. For that churche whiche is nowe militant and lyeth in warrefare vpon earthe shal shortly be in heaueÌ„ victorious and triumphant This churche both vpon earthe and in heauen hathe one godly glorye al honour vertue prayse might and blisse commeth vnto her from God The light of this churche is the most precious stone namely vpon earth faythe with loue and in heauen trueth and saluacioÌ„ in Christ The walles which defende preserue and kepe this citie is the faith and belefe in the holy worde of god by the whiche the faithfull beleuers are kept and preserued The .xii. gates maye we take and vnderstande for the .xii. articles of the holye Christen faythe vpon the gates the xii apostles or patriarkes or prophetes whiche haue their glorious and holy names not onely written in heauen aboue all other holy saintes but also vpoÌ„ earth in the militant or warrefaring chutch These gates of the articles are wel and orderly set and appointed of the father of the sunne of the holy gost of the grace and rewarde of redempcion The .xii. foundacions of these walles maye be taken for the bokes of the olde and newe testament vpon the whiche the wall of the christen churche the holy faithe whiche is but one bothe of the christianes of the olde and of the newe testament bothe of the prophetes and of the Apostles is and ought to be founded and grounded And where as the Apostles are here more named than the prophetes it is done for this purpose for as much as thorow the Apostles the doctrine of the prophetes and the gospell promysed in the prophetes was spredde abrode and publyshed in the whose wyde worlde whiche gospell the prophetes dyd preache and wryte onely vnto the children of Israel and to their neighbours the people nexte about them of the lande of Israell and againe because the apostles were witnesses in their owne parsons of the slaying and death of the lambe The texte ¶ And be that talked with me had a golden rede to measure the citie with all and the gates therof and the wal therof And the citie was buylt foure square and the length was as large as the bredth and he measured the citie with the rede twelue â—â— furlonges and the length and the bredth the heyght of it were equall And he measured the wall therof an cxliiii câ—bytes the measure that the angell had was after the measure that man vseth And the buildyng of the wal of it was of Iasper And the citie was pure golde lyke vnto cleare glasse and the foundacions of the wall of the citie were garnished with all maner of precious stones The first foundacion was Iaspis the seconde Saphire the thirde a Calcedony the fourthe an Emeralde the fyfte Sardoniâ— the syrie Sardoes the seuenth Crysolite the eight Beral the nynth a Topas the tenth a Chrisoprasos the eleeuenth a Iaciute the twelue than Amâ—chist In the .xliiii. of Ezechiell and lykewyse in zacharie doe we reade of yâ— mystery of this holy citie whiche is here described as thoughe it shoulde be measured how long how brode and howe highe it were But it is done of Christ after the maner of a vision and as it were in a misterie For Christ knoweth his churche well inoughe and all whiche are the rin or belong therunto The golden reed is as it were a golden met wonde and it signifieth the right square of the holy scripture whiche onely declareth and sheweth certenly and truly what is ryghte or croked wel or amisse in the religion and doctrine ceremonies and dyscipline of the churche And where as the citie lyeth foure square it sygnifieth the .iiii. quarters of the worlde in the whiche the almightie God hath alwayes had his peculier electe faithful folowers and obseruers of the true loue of God and of the neighbour wherin consisteth the lawe and the prophetes and also the commaundement of Christ the sauiour of the whole worlde The length is from the east to the west the bredth is from the northe to the south and the higth is euen from the earth to the heauen So that heauen and earth and the whole churche both triumphant in heauen militant vpon earth are full of the glory of God of the power and kyngdome of Christ whiche the father gaue him whan as he dyd set him at his right hande in the moost hyghe honour glorye and blisse for a mirrour vnto all faithfull and holy electe An hundreth and .xliiii. is a full and a perfite nomber euen .xii. tymes .xii. And it signifieth all perfeccion of the grace of God the holy goost and of all true and perfite vertues whiche true faithe onely preserueth and maketh good and perfight and also acceptable vnto God The true faithe and belefe which hath alwaies bene preached and preserued in the holy churche as well by the Israelites as by the
Christ ought to sytte Compare therfore all maner doctrine of men vnto the scripture and se whether they agre or not And commytte thy selfe whole and all together vnto Christe and so shall he with his holy spirite and with all his fulnes dwell in thy soule The summe and whole cause of the wrytynge of thys epystle is to proue that a man is iustified by fayth onely which proposicion who soeuer denyeth to him is not onely this epistle and al that Paul wryteth but also the whole scripture so locked vp that he shall neuer vnderstande it to hys soules health And to bringe a man to the vnderstandinge and felynge that faith onely iustifyeth Paul proueth that the whole nature of manne is so poisoned and so corrupte yea and so dead concerning godly liuing or godly thinkinge that it is impossible for her to kepe the lawe in the sight of God that it to saye to loue it and of loue and lust to do it as naturally as a man eateth or drincketh vntill she be quickened again and healed thorow faith And by iustifying vnderstand none other thing then to be reconciled to God to be restored vnto his fauour to haue thy sinnes forgeuen the. As wheÌ„ I say God iustifieth vs vnderstaÌ„d therby that God for Christes sake merites deseruinges only receaueth vs vnto hys mercy fauour grace forgeueth vs our sinnes And when I say Christ iustifieth vs vnderstand therby that Christ onely hath redemed vs bought deliuered vs out of the wrath of God damnacioÌ„ hath with his workes only purchased vs the mercy the fauour grace of God the forgeuenes of our sinnes And wheÌ„ I say that faith onely iustifieth vnderstand therby that faith trust in the truth of God in the mercy promysed vs for Christes sake for his deseruing workes only doth quiet the coÌ„science certify her that our sinnes be forgeuen we in the fauour of God Furthermore set before thyne eyes Christes workes thine owne workes Christes workes only iustifie the make satisfaccion for thy sinne and thyne owne workes not that is to say quieteth thy conscyence and make the sure that thy synnes are forgeuen the and not thine owne workes For the promise of mercye is made the for Christes workes sake not for thine owne workes sake Wherfore seinge God hathe not promysed that thyne owne workes shall saue the therfore faithe in thine owne workes can neuer quyet thy conscience nor certifie the before God wheÌ„ God coÌ„meth to iudge to take a reconing yâ— thy sinnes are forgeuen the. Beyond all this mine owne workes caÌ„ neuer satisfie the law or pay her that I owe her For I owe the law to loue her with all mine heart soule power might Whiche thing to paye I am neuer able whyle I am compassed with fleshe No I cannot once beginne to loue the lawe excepte I be fyrste sure by fayth that God loueth me and forgeueth me Finallye that we saye fayth only iustifieth ought to offende no man For if this be trewe that Christ only redemed vs Christ only bare our synnes made satisfaccion for them purchased vs the fauour of God then must it nedes be true that the trust only in Christes deferning in the promyses of God the father made vs for Christes sake doth onely quiet the conscience certifie her that the sinnes are forgeuen And when they say a man must repent forsake sin haue a purpose to sin no more as nye as he can loue the lawe of God Ergo fayth alone iustifieth not I aunswere that al like argumentes are nought like to this I must repent be forye the Gospel must be preached me I must beleue it or els I cannot be partaker of the mercye which Christe hath deserued for me Ergo Christ only iustifieth me or not Christ onely hathe not made satisfaccion for my sinnes As this is a naughty argumeÌ„t so is the other Now go to reader according to the order of Paules wryting eueÌ„ so do thou Fyrst behold thy selfe diligeÌ„tly in the lawe of God se there thy iust damnacion Secondarely turne thyne eyes to Christe and se there the exceading mercy of thy most kynde and louinge father Thirdly remembre that Christe made not thys attonement that thou shouldest anger God againe nether dyed he for thy synnes that thou shouldest lyue styll in them nether clensed he the that thou shouldest retourne as a swyne vnto thyne olde puddell againe but that thou shouldest be a newe creature and lyue a newe lyfe after the will of God and not of the fleshe And be diligent least thorowe thine own negligence and vnthankfulnes thou lose this fauoure and mercy againe ¶ Fare well The vvhole matier and argument of sainct Paules Epistle to the Romaines by Eraâ—mus of Roterodame AL the beginnyng to make the matier more plaine this shal bee briefely to declare the summe and contentes of this presente Epistle And fyrst to beginne with the authors name albeit I knowe that sainct Hierome in his commentaries he wrote vpon the Epistle to Philemon is of the minde that Paul was fyrst called Saule and afterwarde called him self Paule in remeÌ„braunce of the great and victorious acte wherby he wonne vnto Christ Sergius Paule lieuetenaunt of Paphos in Cipres as it is wryten in the .xiii. chapiter of the Actes of thapostles And though againe I knowe that other some be of the mynde that Paule for the tyme wherin he liued vnder the Iewes lawe was called Saule that at the fyrst beginnyng of his newe religion he chaunged his name yet the one opinion semeth vnlikely forsomuche as S. Luke in the chapiter before rehersed then Saule vvhiche is also called paule beyng full of the holy goste plainly by these wordes declareth that he had two names before Sergius Paules conuersion the other opinion semeth more vnlikely as it appeareth as well by that some els where as especially in the same chapiter euen at that tyme when he preached Christes gospel he is called Saule the holy gooste speakyng these wordes deuide me Barnabas and saule Me thinketh therfore that Origens opinion is in this point nigher yâ— trueth For as in the bookes of the olde testament we fynde some whiche had diuers names as for exaÌ„ple one in one place is called Idida whiche in an other is called Salomon likewyse an other is in some place called Ozias whom scripture elswhere calleth Azarias in the gospel of Luke he is called Leui whiche in his owne gospel calleth him selfe Mathewe so is it to be supposed that Paule had two names though that in his Epistles he neuer vseth to call him selfe Saule but in euerye place Paule peraduenture because yâ— name of Paule was more familiar among them that he wrote vnto I meane the Romaines and Grecians Now is the Latine worde Saulus after like sorte deriued out of this Hebrue worde Saul as the Grecians fourme
not the grosse olde testament as the false Apostles teache it and standeth in the knowlege of the letter the administracion whereof was committed to Moses but the newe testamente whiche is heauenly and spirituall and standeth in affeccions of mynde and not in ceremonies The lawe and gospel haue both one maker but the ministerye â–ª of boothe is soondrye and of the two the apostles is of muche more excellencie For the letter committed vnto Moses by reasoÌ„ of certain rules lawes driueth men to death forasmuch as it by occasion both prouoketh to sin and also condeÌ„neth yâ— sinner to death whereas contrarie yâ— spirite whiche is geuen by preachyng the ghospel both forgeueth the offences of our former lyfe and to suche as haue deserued deathe offerethe lyfe Nowe and yf the fyrste lawe whyche beeyng grauen in stone wroughte deathe to the transgressour and gaue no grace was of such great maiestie and glorye that when Moses the seconde tyme broughte downe the tables the Hebrues coulde not beeholde his face by reason of the glorie and maiestie of that whiche was sure once yet to bee abolished why shoulde not muche rather the ministerye of the Gospell haue his honoure and maiestie whereby throughe faythe and the free gifte of the spirite euerlastyng saluacion is geuen Yf the lawe whiche coulde condemne and was not hable to saue hadde suche honoure certainelye muche more honoure desearueth the Gospel by preachyng whereof synne is not onely forgeuen â—ut also rihgteousnesse is geuen In whiche twoo thinges suche difference is there that if a manne more narowelye compare eche one of theym with other that whiche by it selfe is glorious wyll appeare but base beyng as it were darkened with the bryght and excellente glorie of the Gospel For if the lawe whiche was geuen but for a season and shoulde wythin a while after bee abrogate was among menne in suche honoure of muche more dignitie is the lawe of the Gospell whiche is bothe generallye geuen to all menne and shall neuer bee abolished For the newe testament whereby the olde is abrogate Christe hymselfe calleth an euerlasting testamente as I in my other epistle taught you Of whiche thyng wee beeyng moste certainlye perswaded and assured in oure â—eachynges vse no darke riddles but freelye and openlye sette furth the lyghte of the Gospell surelye beleuyng that bothe the glorye of this lawe is suche that it shoulde not bee hidden and ye of that â—ireyngthe and clearnesse of conscience that ye are hable to looke thereupon And therefore wee dooe not as it is read that Moses didde whiche when he broughte downe the seconde tables after that the fyrste were broken couered hys face with a vayle that the children of Israell shoulde not looke thereupon nor deaue thereto for euer synce that euen this was a proufe and significacion to them that the glorie of Moses lawe shoulde bee abolished whiche euen at that time when it was made was not verye glorious for in vayne is that thyng glorious whiche a manne canne not see In this figure was represented the grossenesse of that nacion whiche seeyng sawe not and hearyng hearde not insomuche that whiche was doone in Moses face the same was moste verelye done in theyr heartes whiche in them were blynded beeyng as it were ouercaste wyth the vayle of dulnesse Yea and in this daye the blyndenesse remayneth in that nacion stille so that when they reade the bookes of the lawe they vnderstande theym not and with stubberne myndes of a zeale towarde the lawe refuse hym at whose commyng the lawe selfe graunteth that she shall bee abolyshed Therefore when they in suche sorte reade the olde testament that they wyll not embrace the newe promysed therein holde they not faste Moses vayle nor see by faythe castyng of the same that thorowghe Christe all the darkenesse of the lawe is a brogate Stuâ—bernelye yet stycke they to theyr Moses when he is cumme to whome Moses bade them geue eare Hym reade they in theyr synagoges but they reade hym carnallye sekyng for nothyng but corporall thynges wheras the lawe if menne well loke thereupon is in deede spiritual â–ª Letted are thei doubtelesse euen vntyll this day wyth a vayle cast ouer theyr heartes which is remoued through fayth in the gospell But when the tyme shall come that they shall leaue theyr grosse myndes and receauyng the vniuersall fayth tourne vnto the Lorde then shall theyr vayle be taken away so that they shall see suche thynges as without the bryght eyes of fayth can not be seen â–ª Moses was grosse and carnall but the Lorde Iesus is a spirite not teachyng suche thynges as maye bee seene with oure bodyly iyes but thynges inuisible whiche are by fayth beleued Moses law because it with feare of punishemente kepte menne in ordre was a lawe of thraldome and the vayle also is a token of bondage But where the spirite of the Lorde Iesus is whiche secretelye moueth a manne withoute byddyng and compulsion to leadâ— a Godlye lyfe there is libertie No manne is compelled to beleue but he that beleueth as he shoulde of his own accorde auoydeth filthines and vncleanes of lyfe and foloweth al goodnesse dooyng more wyllinglye by the mocion of charitie than coulde euer begotten of the Iewes wyth feare of punishemente Blinde are they therefore that lacke the iyes of faythe when we throughe pure fayth without vayle beholde the glorye of the Lorde whose brightnes whiles we receyue as a glasse altered are we after a sorte into the same glorye plentifully powring vpon other that brightnes which we receyued of God And as then Moses face by that he talked with god shyned euen as glasse doothe layed againste the sonne so is oure soule euerye daye more and more secrâ—atelye enamoured encreasing from glory to glory by reason of the continual conuersacion of the spirite of God who inuisiblye nowe woorkethe in vs that whiche hereafter shal openlye bee accomplished The fourth Chapter The texte ¶ Therefore seeyng that we haue suche an office euen as God hath hadde mercye on vs wee goe not out of kynde but haue caste from vs the clokes of vnhonestie and walke not in craftines neyther handle we the woorde of God discreatefullye but open the trueth and reporte our selues to euerye mannes conscience in the sighte of GOD. If oure Gospell bee yet hydde it is hidde among them that are loste in whome the God of this worlde hath blinded the mindes of them whiche beleue not leste the light of the gospell of the glorie of Christe whiche is the image of God shoulde shyne vnto them SYnce then god of his mercy would haue vs to bee ministers and preachers of suche a blisfull state geuyng vnto vs the authoritie of an apostle we execute not oure commission â—louthfullye but as we preache a veraye gloriouse matter so refuse we all clokes whiche are meete for dishonestie and not for glorye neyther leadyng oure lyfe craftely nor with deceitfulnes of woorldely learning corruptyng the woorde of god
clothed with a cloude and the raynebowe vpon his hed And his face as it were yâ— Sunne and his feâ—e as it were pyllers of fyre and he had in his hande a lytle boke open and he put his right fote vpon the sea and his lefte fote on the yearth And cried with a loude voyce as when a Lion roreth And when he had cried vii thonders spake their voyces And when the seuen thonders had spoken their voyces I was about to write And I hearde a voyce from heauen saying vnto me Seale vp those thinges which the. vii thonders spake and write theÌ„ not THis strong angel can sygnifye none other thing but our sauiour Iesus Christ whiche reueled suche a vision vnto S. Iohn for the profyte and comfort of the faithfull churche and congregacion and for a warnyng vnto the synfull world For he it is whiche in suche an euil tyme and in suche great perplexyte and dangerous warrefare of the christen churche vpon earth commeth downe from heauen to ayde and succour it according vnto his promes And he appeareth vnto S. Iohn euen as thoughe he were commynge downe from heauen clothed with a very manyfest and visible cloude whiche signifyeth his holy manhode euen as he went vp also vnto heauen and dwelleth with vs with his grace ayde and prouydence The raynebowe sygnifieth his heauenly imperious crowne and his gracious gouernauÌ„ce ouer his faithful electe for the whiche he is carefull and sorowfull with mercye and daylye ayde in all thinges necessarye and expedient for them His face and countenaunce is bryght pleasant and full of mercye euen lyke vnto the sonne For he himselfe is the sonne of the worlde that is to saye the comfort delyght ioye and felicitie of all faithful And againe mighty stronge and rightuous in all his iudgementes towardes yâ— godlesse and wicked whiche he stampeth in peces and burneth them with fire that can neuer be quenched This same Iesus Christ our Lorde and sauiour is come againe from heauen with his lytle meke euangelycall booke namely with the newe testament in the whiche the olde is also comprehended This booke is contemptuous and of no estimacion vnto the sage wyse philosophers highe lerned doctors and pompous proude prelates in so muche that it was cleane lost out of the tempelles for a great space euen as it was in yâ— tyme of Ieremye the prophete beyng songe yearely in their monasteries colleges as their vowes and rules wherunto they were sworne required but without all maner of vnderstandynge or feruentnes of the spirite whiche should be sought and necessarilie required in holy scripture This boke dothe Christ bring â–ª being garnisshed not outwardly with golde siluer and precious stones for a face and a shewe onely so that no man can reade in it as thoughe it were sufficient onely to kysse it but he shal bring it open that euery man maye reade and vnderstaÌ„de it in their owne mother tong and also in all scholes where children are taught He it is that is come into this worlde and hath set his feete vpon al the earth and also in the Iles of the sea whiche were before vnknowen â–ª euen lyke as the true faithe also was which was readyly ioyfully receyued of them whiche before knewe nothing at all and were more ignorant and vnlearned than they that came from the grecians and Romaynes Whiche thing maye be vnderstanden by the left and the right foote And what maye better be vnderstanden by the loude voyce than the great noyse which the holy Byble maketh at suche tyme as it is spred abrode in all speches and tonges ouer hundrethes and thousandes of people in so short tyme to the great wonder and meruell of all faithfull and to the hyghe furtheraunce and edyfieng of the christen doctrine and of the knowledge of God and to the vtter confusion and feare of the whole diuilyshe and hellyshe flocke and congregacion euen as a Lyon of the stocke of Iuda And immediately therupon came vii thonders that is to saye the moost godly and christen interpreters of holy scripture were famous throughout the whole worlde as were these Ambrose Austen Ierom Gregory Cypriane Hylarie and diuerse other whiche in our tyme haue written and taught as excelleÌ„tly and profytablye in the churche and congregacion of Christ as euer they dyd These haue taught and brought into lyght the worde of God very purely and sincerely notwithstandyng whatsoeuer the schole writers and sophysters the pompous byshops and monkyshe mumry haue many yeres decreed dyuised to the contrary with their vncerten and vnstable doctrine fayned ceremonyes fonde tradicions newe strange articles of the faythe whiche haue no grounde in gods worde and cleane contrarye bothe to the vsage and also to the doctrine of the holy auncient fathers in the prymatiue churche And where it is nowe added that it shoulde not be written what these thonders spake let other vnderstande it as they wyll I thinke and coniecture that it is a prophecye of the noble and excellent gyfte of God yâ— science of Prynting geuen first vnto the Germaynes whiche were estemed the moost rude and barbarous people By and thorowe whome not onely the newe testament hath bene renewed interpreted translated euen out of the very naturall fountaine tong wherin it was wrytten but also the whole olde testament out of yâ— holy Hebrew tong Besydes this all these before named many other teachers and wryters of the holy churche went first out into the worlde and bothe with worde and deede noysed abrode the power of the gospell so that the renewynge therof can not be ascribed vnto those onely whiche preache and teache in our tyme but vnto the holy bysshops of the primatyue churche whiche preached and taught first of all throughout the whole christendome where as now all our bysshops for the moost parte are domme and blynde in all godly doctrine vtterly drowned in worldly pompe lustes pleasures and in all wicked dyssolutenes The texte ¶ And the Angell whiche I sawe stande vpon the sea vpon the earth lyfte vp his hande to heauen and sware by him that lyueth for euer more whiche created heauen the thinges that therin are and the sea and the thinges whiche therin are that there should be no lenger tyme but in the dayes of the voyce of the seuenth Angell when he shall begynne to blowe euen the mysterye of God shal be fynished as he preached by his seruauntes the prophetes Christe taketh anothe and sweareth by God his heauenly father euen with great earnest feruencye and holynes that the tyme of his glorious laste comminge to iudge all the worlde bothe quicke and dead is nowe alreadye nighe and at hande And whan the victorye that was prophecyed to be fulfylled of Antichrist which victorye the seuenth angel Christ him selfe or his spirite that was yet to come in Helyas before the last daye must blowe forth accordinge vnto his office were once past than
so diligent to coÌ„tinue aduaunce their popyshe pryuate masses other straunge tounged seruice to passe awaye the tyme to kepe both theÌ„selues the people blynde styll yet myne vnfeyned hope trust is that lyke as yâ— almyghtie euerlyuing God the father of our lorde Iesu Christe by Christe of al perfite christians hath of his owne vnspeakeable mercye to this mooste Emperiall Realmewarde geuen so gracious so godly so vertuous so learnedly toward and so faythful a Christen Kyng and most worthy supreme head eueÌ„ our most soueraine lord king Edward yâ— .vi. to rule gouerne nourishe defend it who by thaduise ministery and trauaile of his victorious most noble vncle the Lorde Protectours grace other of his moste honourable Counsayll seketh the kyngdome of heauen and the righteousnes therof aswell in free settyng forth of the most holy sacred scriptures by iniunccions and visitoures as in diligent placeing and sendyng abroade of moste excellently learned readers and preachers to instructe his subiectes in the true knowledge of them selues and of God and in theyr bounden dueties to theyr superiors and also in christian charitie to their neighbours so he will also of his moste haboundaunte ryches of mercye and inscrutable power contynue wyth daylye encreace suche forewarde hertynes and hertye forewardenes of earnest godly procedynges in the Kynges moste Roial Maiestie by the aduise ministerie and trauayle foresayed as the ignoraunt ministers being charitably amoued from their ecclesiasticall cures hauyng competent in other trades of lyfe to rest vpon and reasonable necessarie prouision for the honest mayntenaunce of learnyng good ministers beyng had that father of mercies and Lorde of glorye whose waies are vnsearcheable and iudgementes incomprehensyble by whose wisedome all thynges are swetely disposed and ordred wyll in case we be seruent in hearâ—â—e prayer and not slacke in rendryng thankes vnto him for his excedynge manifolde benefites sende conuenient wâ—llyng and lâ—stye forewarde workemen into this his most copious great haruest of Englande aswel to the extirpacion banyshement and â—oâ—yng out of popyshe faythe false religion cankred opinions heathnyshe rites idoiatrous worshyppynges supersticious deuoucions disguysed myssall sacrificeinges aduouterous conuersacion and other grosse vile iniquities arysyng and growing to the contempt and dishonour of the liuyng God as braunches out of the roote of the Romyshe Antichristian religion as also to the plantyng settyng forth and glorifyeng of the moste vndefyled lawe of the Lorde that conuerteth soules from naughtynes to godlynes to the syncere teaching of the most sacred religion of Christ and the true wourshyp of God to the reformacion of maners and also to the expressyng of godly behauiour in outwarde conuersacion both in the ministre and parisheneâ— to walke in loue as Christ hathe loued vs in Christen almose dedes in scripturely fastyng in ghospellike prayer in rendryng thankes in lifting vp pure handes in pacience long suffryng perfite charitie temperaunce sobrietie chastitie brotherly compassion and true obedience towardes the Kynges maiestie and all other set in autoritie vnder hym and in other offices workes dedes and vertues that God requireth and commaundeth by his actes proclamacions and decrees most earnestlye and straightely mentioned in his mooste holy perfite boke the Byble so as God I doubt not shall vouchesafe long to preserue vnto thys Realme yâ— most vnspeakable worthy Iewel yâ— kynges hyghnes and defendyng it froÌ„ the daungerous plagues curses due vnto the wicked children of vnbelefe shall vouchesafe also to powre vpon it the mercies blessynges in most pleyntuous habundaunce that he hath promised by the same boke to the beleuing chyldren of obedience Vpon these respectes hope consideracion and seing thaforenamed seuen Epistles whiche in dede are as necessarye requisite pieces of scripture to the furtheraunce of Christes religion christen maners as yâ— rest of the newe testameÌ„t is to be left vntraÌ„slated I toke in haÌ„de to traÌ„slate theÌ„ at such seldome leasures as I possiblie could froÌ„ mine other prophane trauailes incideÌ„t to my drudging vocacioÌ„ spare now at last haue finished theÌ„ not doubting albeit I coÌ„fesse my self eueÌ„ froÌ„ yâ— botome of mine heâ—t as vnmete for this kinde of office as a cartes of husbaÌ„dry to be a caruer at a noble mans table yet yâ— this my rude traÌ„slacioÌ„ is bothe accordyng to yâ— texte in euerye sentence agreably to the Paraphrastes mynde and playnlye Englished to the vnderstandyng of the moste vnlearned Englyshe men for whose erudicion I did take vpon me thys laboure For althoughe curious soughte termes of Rhetoricall Englishe in thys translacion woulde better please the delicate eares and fyne wyttes of men fynely broughte vp in trickynge of termes and tounges yet in asmuche as these translated Paraphrases are set forth for the informacion and playne teaching of the Kynges maiesties playne Englyshe subiectes that vnderstande none other but theyr owne natiue barayne tongue I thoughte it rather better to seke the edification of the playne vnlearned by playne termyng of wordes than by tedious circumâ—ocucion to make a Paraphrase vpon a Paraphrase and by that meanes not onelye to leaue the simple vulgare people vntaught or neuer the better but also in vayne sekynge after curiositie to be iustly laught to scorne for bunglyng at the thyng that is ferre aboue my capacitie Therefore where vnnecessary fynesse wanteth accept true meanyng playnesse And good reader be not of the noÌ„bre of those men whiche leade and get an easye and a wealthye lyfe almoste altogether by deprauinge comptrollyng querellyng mysreportyng and fault fyndyng at other mennes doynges whose studye is to doe some good and loyter the tyme them selues and do no good at all But in case thou chauncest to fynde any notable faulte in this my grosse translacion whiche hathe escaped me either for lacke of leasure or learnynge I beseche thee correcte it charitably with aduysednes so as the readers and hearers thereof maye the better and more expressely perceaue the Paraphrastes mynde â–ª considrynge howe profitable doctrine for these oure present daungerous dayes the Paraphrases doe importe aswell in teachynge Christ sincerely and in settyng forthe of Christen manners playnlye as in rebukyng vice wicked customes sharpely I ment not by thys my translation to hunt after worldly commendacion or temporall rewardes God is my witnes but to do good to the best of my poore vnlearned talente vnto the symple vulgare sort who I perceiued by most euident experience at yâ— kynges highnes visitacion wherin I vnworthye was a wayting ministre were glad conformablye willyng to heare the pure word of God obedient to receyue the Kynges most godly iniuÌ„ccions traynyng them to yâ— same so they would contynue in case theyr ordinaries Curates ministers were not tryâ—lers and hynderours therof and if they were not seduced and taught by sedicious earewhisperours contrary to the worde of God the Kynges hyghnes mooste godly gracious procedinges onely for pelfe belycheare ease and lucre But take me not that
giue some cleanesse and puritie For whatso euer was there done perteyned chiefly vnto the bodye for that it stode in choyse of meates drinke whereas in very dede meate neyther purifieth nor defileth the soule and stode also in diuerse washynges and pourgations of the fleshe whiche were not instituted for this intent that they shoulde gyue manne perfyte ryghtuousnesse but bycause the people shoulde by these rudimentes and fyrste principles fall in vre by lytle and litle with true religion and by shadowes bee brought to veritie and made receyuable of bettre thynges whyche shoulde be opened by the doctrine of the ghospell when tyme shoulde come Here haue ye hearde the effecte of all the religion by reason wherof the Iewes do stande so muche in their awne conceiptes Nowe let vs compare the dignitie of our hie priest with these foresayde thynges The texte But Chryste beyng an hye prieste of good thynges to come came by a greater and a more perfecte tabernacle not made with handes that is to say not of thys buildyng nether by yâ— bloud of goates and calues but by his own bloud he enteed in once into the holiplace founde eternal redempcion For if the bloud of oxen of goates the asshes of a â—â—ng cowe when it was sprinkled purifieth the vnclene as touching the purifing of the flesh howe much more shall the bloud of Christ which through the eternall spirit offred hymself wythou â—spot to god pourge your conscience from dead workes for to serue the lyuinge god For Christ beyng an hie priest a promiser and auctour not of corporal purificacion neither of the good thynges of this world whiche haue an ende but of euerlasting and heauenly good thinges entred not by the vayle wrought with mennes handes but by an other tabernacle not made wyth handes that is to saye not of this buyldynge the whyche as menne doe sette it vp so can they pull it downe agayne but by verie heauen entred I say into the places which are verely holy and verely farre from al infeccion of mortalitie not brynginge wyth hym the bloude of goates and calues therewith to pacifie Goddes wrath but his owne precious bloude whiche he shed for vs in the aulter of the crosse wherewyth he redemed not one nationalonelye but all mankynde from all synnes and that not one yeare but for euer vntyl the worldes ende so that they tournynge from their former myflyuynge know Christ and as muche as in them lyethe folowe hym in their lyfe and conuersation For what comparison is it to compare a domme beaste vnto Christe bothe God and man If so be that the bloud of Oxen and Goates or the brent asshes of a younge Cowe sprynkeled vpon vncleane persones clenseth them as touchynge a certayne carnall and figuratiue puritie and holynesse Howe muche more then shall the bloude of Christe who not by corporall fyre but thorowe the eternall spirite desirous of mannes saluation offered not a brute beaste but hym selfe a pure and vndefyled sacryfyce vnto almyghtye God the father puryfie not youre bodyes but youre conscyence from these workes whiche in very dede brynge death vnto the soule Hys death delyuereth vs from endlesse death and hys mooste pure spirite purifieth our spirite whiche was before vncleane In bothe purifications is bloude but yet is there a greate difference In bothe is death but an vnequall death In bothe is a spirite but the one is farre vnlyke the other For what thynge soeuer was there done by shadowes and certayne fygures the same Christ accomplished in dede The texte And for this cause is he the mediator of yâ— new testament that through death which chanced for the redempcion of those transgressyoÌ„s that were vnder the first testamente they whych are called myght receiue yâ— promise of eternal inheritance For where as is a testament there must also of necessytie be the death of hym that maketh the testament For the testament taketh aucthorite when men are dead for it is yet of no value as longe as he that maketh the testament is aliue for whyche cause also nether the first testameÌ„t was or dayned wythout bloude Bycause that he who in the olde testament made intercession and was a mediatour bytwene God and men broughte not the people to the perfyte state of innocencie therefore Christe succeded in his rowme and became a newe mediatoure of a newe testament to th entent that all synnes taken awaye thorow his death the whiche by that first testament coulde not be abolyshed and taken awaye but remayned in suche wise that they broughte vs oute of the fauoure of almyghtie God not onely the Iewes but also all tho whosoeuer haue bene called to Christes felowshippe maye nowe thorowe the doctrine of the gospell receyue the promyse and hope of theternall enheritaunce For wheresoeuer thys worde testament is hearde there must nedes be the death of him that maketh the testamente elles shoulde it be no testamente or yf it were it were of none auctoritie For the death of the testatoure makethe the same of auctoritie whiche hathe not as yet sure strengthe nor is ratifyed so longe as the sayde testatour is alyue Because it lyeth in hys power to altre it yf he wyll Wherefore forasmuche as that olde testament hadde also the name of a testament it was not ordeyned without bloude and death but of a beast and suche a beaste as elswise shoulde haue perished The texte For when Moses had declared all the commauÌ„dement to all the people according to the lawe he toke the bloud of calues and of goates wyth water and purple woolle and ysope and sprynkeled bothe the boke and all the people saying thys is the bloude of the testamente which God hath appoynted vnto you Moreouer he sprinkeled the tabernacle with bloud also and all the ministeryng vesselies And almoste all thynges are by the lawe purged wyth bloude and wythoute shedynge of bloude is no remyssyon For as it is reade in the boke of Exodus whan Moyses had read all the lawe of God vnto the people and declared vnto them what reward they shoulde loke after for kepyng the same and what punishement they should dreade yf they dyd not regarde it accordingly to th entent the couenaunt made betwene God and the people shoulde be confirmed he toke a cuppe and therein myngled the bloude of Calues and Goates wyth water and purple wâ—ll and sprynkled bothe the boke oute of the whiche he read the Lordes commaundementes and lykewyse all the people with â—sope sayeng Thys is the wytnessyng bloude and confirmer of that testament whiche God hathe commaunded you to kepe And was not onely contented thus to doe but sprynkeled also with bloude the tabernacle and all the holy vessels therein whyche they vsed in sacrifices Lykewyse in all other rites and approued customes what thinges so euer were purified accordynge vnto the prescription of Moses lawe were purified with bloude Neyther was there anye remyssion of synnes but by sheddyng of bloude The texte
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
shoulde all together be fulfylled that all prophetes dyd euer prophecye of the kyngdome of Messias the sauiour of the whole worlde whiche is the hyghest misterye Of the whiche thinges all patriarkes and prophetes yea and the apostles also and Christ him selfe dyd speake namely of the tyme of the kyngdome of heauen that was commyng and of the commynge of Christ in his highest honour and glorye whiche shal be manifest and knowen vnto all men and vnto the whole world The texte ¶ And the voyce whiche I hearde from heauen spake vnto me againe and sayde go and take the lytle boke whiche is open in the hande of the angell which standeth vpon the sea and vpon the earth And I went vnto the angell and sayde to him geue me the lytle boke and he sayd vnto me take it and eate it vp it shal make thy belly bytter but it shal be in thy mouthe as swete as hony And I toke the lytle boke out of his hande and eate it vp and it was in my mouthe as swete as â—onâ— and assone as I hade eaten it my bellye was bytter And he sayde vnto me thou must prophecye againe amonge the people and nacions and tongues and to many kynges At this place myght the begynnyng of the .xi. muche more conueniently haue bene appoincted but it is no matter Iohn in the person of all faithfull christians and specially in the person of them whiche should be teachers in the churche of god as the holy bysshops and other apostolicall men heareth the voyce of God speakinge thus vnto him If thou wylt doe and performe thy office and vocacion truly and iustly than goe thy waye and appointe thy selfe therunto withall thy might and power and take in thy hande the holy open and mooste cleare cronicle booke of the holy gospell and worde of God receyue the same and the holy vnderstandinge therof from the holy goost thorow feruent praier And reade therin with faythe loue and moost earnest zeale of Christ hym selfe But he telleth him before that he shoulde not onely reade or synge it wryte or endyte it but that he shoulde with a moost gredy desyre euen deuoure it vp as a foode from God and as the heauenly breade of all faythfull beleuers and that â—e dygest it in to his bowels as a moost cleane and holsome foode Whiche thing can not come to passe with out bytternes of repentaunce and of sorowe and heuynes of the hearte and conscience And specially vnto him that knoweth so muche of the wyll of God and feleth that his spirite is so weake and frayle and his fleshe so wylde and dysobedient and his mynde so stubbourne and obstinate against the spirite of god Or els it may be thus vnderstandeÌ„ that whan a man vnderstandeth the worde of god and knoweth that it ought to be spred furth vnto other that is to saye to the whole churche of God and that the truth ought to be spoken vnto the blynde worlde and that it can not yet be done with out great perell danger of bodye and lyfe than is it doutles bytter vnto him But yet not withstandinge it is swete in the mouthe thorowe the comforte and ioye of the truth and thorowe the ioyful promes of the gospell of rightuousnes and holynes thorow Christ the sauiour of the whole world in al tymes Al this did Iohn in a vision and toke also further instruccion thereof as foloweth ¶ The .xi. Chapter The texte ¶ And then was geuen me a rede lyke vnto a rodde and it was sayd vnto me Ryse meat the temple of god and the aulter and them that worshyp therin and the quier whiche is within the temple cast out and meate it not for it is geuen vnto the Gentiles the holy citie shall they treade vnder fote xiii monethes And I wyll geue power vnto my two witnesses and they shall prophesye a thousande two hundered and .ix. dayes clothed in sacke clothe These are two olyue trees and two candelstyckes standynge before the God of the earth And yf any man wyll hurte them fyre shall procede out of their mouthes and consume their enemies And yf any man wil hurte them this wyse must he be kylled These haue power to shut heauen that it rayne not in the dayes of their prophesyinge and haue power ouer waters to turne them to bloude and to smite the earth with all maner plages as often as they wyll THe lorde doth teuele and shewe vnto Iohn that he wyll vysyte and reforme his churche beyng so sore fallen and decaied whaÌ„ tyme shal be thorowe apostolical men and godly parsons which haue eaten vp and dysgested the booke of god and with great swetnes and plesantnes haue bene feruent and earnest to further and to set furth the wyl of God And thus he geueth hym a â—eâ—wande in his hande as he dyd also vnto Ezechiell to measure to serche out the rightuousnes of the churches and the state of euery one And specially of them whiche by reason of their office and vocacion ought to haue a speciall respecte and regarde to the seruyce of god among the whiche the bysshops and the highe most speciall doctors and teachers of the churche whiche are vnderstande and ment by the quiere for as muche as they are maisters and rulers of the quiere were the mooste wicked and vngodly And they are compared and lykened vnto the heathen and were geuen and delyuered vp vnto them to be punysshed For the heathen and vngodly and supersticious people geuen to al ydolatrie whether they be spiritual or secular they shal treade down destroy and defyle the churche of Christ a long time whiche is to be vnderstande by the xlii monethes the is to saye .iii. yeares an halfe whiche might well sygnifye .iii. hundreth yeares an halfe from the tyme that muche false doctrine many supersticious ceremonies came first into the churche against the manifest worde of God Whiche thinges sprang vp thorow yâ— pompe pryde couetousnes and presumpcion of the spiritual prelates watchmen as they named them selues and so ought to haue bene in dede by their office callyng The two witnesses of repentaunce amendement of lyfe which should take the gospel in hande againe and should restore bryng forthe the booke againe are Enoche Elyas For in the wicked tyme of the Cainites before Noes floode Enoche studyed went about without doubte bothe with word dede to reforme the world to reduce them vnto the true faith in God perfyght loue to their neyghboure againe Wherunto he was moued by the holy goost whiche did worke speake in him yea parauenture also did write thorowe him For there were once bokes of Enoche whiche nowe are not to be gotten And lyke wyse did Elyas also in yâ— time of the lawe but with a wonderfull zeale feruentnes both in word deed thorow the mocion of the holy goost whiche worketh in the ministers
and shall stande a farte of for feare of her punishmeÌ„t saying Alas alas that great citie BabiloÌ„ that mighty citie for at one houre is thy iudgemeÌ„t come And the merchauntes of the earth shal wepe and wayle in them selues for no man wyll bye theyr ware any more the ware of golde and syluer and precious stones nether of pearle raynes and purple and skarlet and al thynne wod and al maner of vessels of yuery and all maner vessels of moost precious wodâ—e and of brasse yron and synamon and odoures and oyntmentes and franckynsence and wyne and oyle and fyne â—â—ouâ—e and wheate beastes and shepe and horsses and charettes and bodyes and soules of men With this Babylon haue princes and prelates yea whole kyngdoms coÌ„mitted whordome For she hathe receyued and geuen them yea hathe set them in and out And all for worldly gayne and for honour sake without any respect of rightuousnes onely for money brybes For there was neuer founde more shamefull marchandyse than that whiche they of the Popes courte specially the Curtysans haue exercysed many yeares with other mennes goodes and with nothing els but with leade and syluer with parchement and byshoprikes with sellyng of their Pallium and Robes whiche shoulde be a spirituall iurisdiccioÌ„ and with first frutes c. Yea there is no ende of suche marchaundyse lyke as in the texte all thinges are named whiche are of any pryce So that in the Popes churche there was nothinge but for mony not so muche as the water or salte of the see nor oyle nor breade nor creame c. All must serue for holynes and for the maintenaunce of the couetousnes of the spiritualtye To be shorte reade but onely a boke that is called the Popes Fayre there is his marchandyse well descrybed and proued by the customes and lawes of the Romaynes The texte ¶ And the apples that thy soule lusted after are departed from the. And al thinges which were deâ—â—tie and had in pryce are departed from the and thou shalte fynde them nomore The maâ—ch aunâ—es of these thinges whiche were wexed ryche shall stande a farre of from her for feare of the punishment of her wepinge and waylinge and saying Alas alas that great cytie that was clothed in raines and purple and scarlet and decked wâ—tâ— golde and precious stones and pearles for at one houre so great riches is come to naught First of all there was muche holynes and muche good example and doctrine in the holy churche of Rome as S. Paule testifieth in his Epistle to the Romaynes and there were many holy byshops and martirs which loued yâ— trueth vnto whome the gospell was a synguler ioy delyght comforte and glorye But in processe of tyme it was turned vpsyde downe So yâ— there was nothing lefte in the rulers and heades of that churche but onely the name of the churche Al that was perfyght godlye and holy was lost and gone And at length their marchandyse whiche they inuented woulde no more be estemed amonge yâ— true godly christianes For they haue inoughe of those thinges whiche these marchauntes doe promyse of the grace and mercye of God and of his word And therfore the Romanystes doe meruell and frete againste the gospel because it bringeth no nother ware with it but her olde ware that is to saye humylite lowlynes pouertye sorowe contempte whiche all men doe flee and abhorte And it maketh an ende also of all worldlye pompe and honour ioy and pleasure ydlenes and wantonnes The outwarde and glorious supersticous wil bryng no more profyte or aduantage precious garmentes and perles wyll not become the professours of the gospell Coules and shauen crounes wyll no longer be taken for holynes of them that haue any vnderstandynge and knowledge Peter and Iohn and all the Apostolicall ministers of Christ wyll contemne and despyse golde and syluer For Christ hath taught them faith loue and truth pouertye and lowlynes The texte ¶ And euery shyppe gouerner and all they that occupyed shyppes and shypmen whiche worke in the see stode a farre of and cryed when they sawe the smoke of her burnynge sayinge what citie is lyke vnto this great citie And they â—ast dust on their heades cryed wepynge and waylynge and sayde Alas alas thaâ— great citye wherin were made riche all that had shyppes in the see by the reason of her costlynes for aâ— one â—oure is she made desolate Reioyce ouer her thou heauen and ye holy Apostles and prophetes for god hath geuen you iudgement vpon her Thus dothe the lorde God shewe and aduenge him selfe of all violent and tyrannous pryde and presumpcion of them whiche perswade them selues that there is no God but they or els that he hath no care of those thinges that are vpon earth Wheras it is euident and manifest out of gods worde what hathe alwayes bene the ende of all proude and presumptuous kyngdoms Whiche the spiritualtye should best haue knowen and haue taught other also And speciallye he that hath had and woulde haue suche a byshoprike And woulde also kepe it vntyll he shoulde peryshe together with it because he hathe not ordered him selfe therin after the wil of god nor after the right rule and square of gods worde and of holy scripture nor hath not done that thinge that his offyce and vocacion hath required as he ought to haue done as it is euident vnto all men They haue desyred and studyed onely to haue great power and dominion vpon yâ— who le earth in all nacions and yles onely for honour and gayne with very small studye or dilygence to rule the worlde well and godlye or to further gods honour and the saluacion of the soule onely And for this cause doeth all the worlde wonder at suche a great and horrible fall And they that seke study after dignite honour and auctorite after worldly lucre they tremble for feare and mourne and bewayle the heuy iudgement of God and their worldly hynderance But the holy and faithfull whiche not onely vpon earth regarde and seke the honour and glorye of God whiche they doe chefely desyre but also in heauen whiche haue the fruicion and perfyght syght and knowledge of the rightuousnes of God they prayse God hartely for the rightuous iudgement whiche is reueled vnto the worlde The texte ¶ And a mightie angell toke vp a stone lyke a great milstone and cast it into the see sayinge with suche violence shall that great citye Babilon be cast and shal be founde no more And the voyce of harpers and musicions and of pypers and tromperters shal be hearde no more in the and no craftes man of whatsoeuer crafte he be shal be founde any more in the. And the sounde of a myll shal be hearde no more in the and the voyce of the brydgrome and of the bryde shal be hearde no more in the for thy marchauntes were the great men of the earth And with thyne â—â—ch auntment were deceaued al ancions and in
also all that is abhominacion vnto the lorde as ydolatry abhominable blasphemies forged lyes false doctrine shall haue no place in the right churche For vnto the right holy churche which is knoweÌ„ onely vnto God and inuisible vpon earthe doe onely the electe children of God perteyne whose names are wrytten in heauen in the booke of the lyuynge ¶ The .xxii. Chapter The texte ¶ And he shewed me a pure ryuer of water of lyfe clere as Christ all procedyng out of the seate of God and of the lambe In the myddes of the strete of it and of eâ—her â—yde of yâ— ryuer was ther wood of lyfe which bare twelue maner of frutes gaue frute euery moneth and yâ—â—eues of the wood serued to heale the people with al. And ther shal be no more cuâ—se but the seate of God and the lambe shal be in it and his seruauntes shall serue him And they shal se his face his name shal be in their forheades And ther shal be no night there and they nede no candle nether lyght of the sunne for the Lorde geueth them lighte and they shall raygne for euermore CHrist openeth vnto Iohn his deare beloued disciple the secrete misteries of the kingdom of heaueÌ„ expoundeth the visions of the other prophetes as farre furth as is requisite necessary for the christen doctrine And thus Iohn seeth here a pure ryuer of water very clere whiche is the holy scripture the worde of god the doctrine of Christ the holy gospel of our saluacioÌ„ That same is clere vnto al them that haue a pure heart mynde not defyled nor blemished with transitorye loue care of yâ— worlde nor with any temptacions of the flesshe This holy doctrine procedeth commeth out froÌ„ the holy spirite of god and of Christ For he is one God with yâ— father the sonne He is the seate of glorye of omnipotencie of the godheade He procedeth out from the welspring of all wysedom grace mercye and floweth throughe the myddes of al streates of Christes churche which is the citie of god of the lambe And of both sides of yâ— riuer doe staÌ„de glorious bewtiful trees of lyfe which receyue their increase their leaues and frute of the moysture of the riuer And these trees are the holy fathers of the faithful christen churche of the olde new testament whiche by their faith and by their vnderstandynge and readyng of the holy scripture of the lawe of the prophetes and of the gospell haue lyued taught and wrought very frutefully in the holy citie of the churche and haue brought forthe twelue maner of frutes that is to saye many frutes and haue serued god without ceasynge with muche frute and profyte in right and true good woâ—kes and vertuous exercises The leaues frute and sappe of these holy trees were very holsome and soueraine as were also the frutes of the dysciples of the prophetes and apostles For the holy bysshops and preachers of Gods worde dyd make repentance faithfull holy and christen people by their preachinge â—eachinge wrytinge prayers and christen example of lyfe of them whiche were before very hethen And in this churche there is no cursed frute and no meate is vncleane vnto the faithfull For they shall receyue and inioy all maner of frutes and meates with thanckes geuynge and with all temperatenes and measure Neyther shall the holy goost be extingwysshed in the holy churche of God but he shall prouyde ministers of God and shall incorage and comforte them with his ayde and assystence that they shall profyte goe forwarde and procede frutefully in all goodnes and thorowe true faithe they shall knowe the face of God his gracious and mercifull wyll and pleasure in this militant warrfarynge churche but in the heauenly Ierusalem they shall knowe him face to face euen as he is and shall laude and prayse him euerlastingly And these ministers and seruantes of God shall not be ashamed to knowledge and to confesse the name of god the christen faith the holy gospel They shal beare about preache and glorifie the name of Christ openly with ioy delyght and pleasure And neyther Sunne nor Moone shal helpe or adde any thing to this cleare and bright daye of gods knowledge for the spirite of God shall doe all together And the blissed soules in heauen haue their Sunne and Moone the glasse of the godheade the excellent bewty of the glorified and exalted manhode of Christe wherby they shall reygne in blisse for euermore The texte ¶ And be sayde vnto me these sayinges are faithful and true And the Lorde God of saintes and prophetes sent his angell to shewe vnto his seruauntes the thinges whiche must shortly be fulfylled Beholde I come shortly Happy is he that kepeth the sayinge of the Prophecy of this boke I am Iohn whiche saw these thinges and hearde them And wheÌ„ I had hearde sene I fell downe to worship before yâ— fete of the angel which shewed me these thinges And he said vnto me sâ— thou â—â— it not for I am thy felow seruaunt the felowe seruaunt of â—hy brethren the prophetes and of them which kepe the saynges of this booke But worshippe God Christ speaketh vnto Iohn and geueth witnesse and testimonye vnto this booke of Reuelacion of secrete misteries that al whiche is written in this booke is certen and true and not to be contemned and taken as any trifle or fable For this booke was ordeyned of God to be spoken thorow an angell vnto Iohn that he should write it and should leaue it behynde him in yâ— faithfull and holy churche of Christ Euen yâ— same god whiche reueled vnto other holy prophetes and men of God thinges that were to come the very same God hath now sent his angel geuen him in commission to open reuele vnto Iohn these visions and prophecies of thinges to come whiche should happen come to passe be fulfilled very shortly yâ— is to say they should shortly begin so happen and come to passe one after another vntil they be all fulfylled Beholde with certen thinges wil I come very shortly The comming of Christ is prophecied vnto vs after suche sorte forme yâ— we should carfully diligently wayte for it continuallye lyke as true faithful seruantes doe waite watche vpoÌ„ yâ— returning of theyr masters doe neuer slepe as Christ teacheth in yâ— gospel And because this boke shoulde not be contemned nor lyghtly estemed in the christen churche therfore Christ sayethe by his messenger and angell that he is happye that is to saye he is the seruaunte of God and pleaseth the Lorde well and shall be partaker of grace and saluacion whiche beleueth this booke â–ª taketh all thinges that are written therin for true holy and estemeth yâ— prophecies of this boke whiche are many and diuerse no lesse than other holy bookes of the prophetes and euangelistes other holy prophecies And where as he saieth â–ª I
the spirit and the bryde say come And let him that heareth say also come And let him that is a thirste come And let whosoeuer wyll take of the water of lyfe free Lyke as almightie God saieth vnto Moyses I am the God of thy fathers â–ª c. euen so saieth the angell here in the person of Christe by the inspiracion of Christes spirite that this prophecy was opened and reueled euen of Christ him selfe thorowe the angell vnto holy Iohn and therfore all men ought to credyte and beleue all these sightes visions and reuelacions And they ought also to be propouned and preached vnto the congregacions for their edifienge that the faithfull maye take diligent hede and beware of the terryble and shameful perels daungers and euyls which shal preuayle in the christen church and shortly aryse and beginne as is alredy happened and shall daylye be fulfylled more and more one after a nother as is before sayd But now howe Christ is yâ—â—oole of Dauid marke this wel for as much as for his sake Dauids kingdom was preserued and his posterite also was preserued in the extreme and troblesome affliccions of the Iewishe nacion vntyll suche tyme as Christ our lorde sautout was borne of the stocke and progeny of Dauid For not withstandynge all the synnes wherwith Dauid dyspleased God and dyd in maner greater and more heynous synnes than Saule dyd yet coulde he vse the helpe of no nother thing fauynge onely of faith in the promes of God whiche assured and promised him that Christ the lorde and promised Messâ—as should be borne of his seede wherin he might well reioyse bothe for him selfe and also for al his posteritie other Kynges and Lordes And therfore our lord sauiour Christ is the tooâ—e and generacion of Dauid by reason of his manhode but concernyng his godheade he hath an vnknowen rysinge vp and begynnynge and an vnknowen commynge furthe of an euerlastinge birthe And lykewyse Christ accordynge to his manhode is a bryght mornynge starre whiche should drawe and allure the eyes of al men vnto him as vnto the risyng vp vnto blisse and vnto all saluacion All this is the voyce of Christ â–ª the brydegrome And now foloweth the voyce and desyre of the bryde and spouse whiche out of a true faithe and an heartye desyre and zeale in all faithfull and electe desireth and wyssheth after the seconde comminge of Christ vnto the latter iudgement and so consequently to inioy the participacion of the blessed and perfyte kyngdome in heauen with all faithfull electe bothe with bodye and soule For all the electe children of God doe hunger and thirst after the honour and glorye of Christ in the kingdome of heauen as well they that are vpon earthe as they that are already in heauen â–ª for they wyshe and desyre in their spirite the fulfyllyng of gods wyll and pleasure wherunto with all humblenes and submission they doe vtterly submitte their wyll for they knowe that his wyll is best and moost perfyte And this desire and wyshe of the faithfull electe â–ª pleaseth God well And althoughe he wyl not heate them at suche tyme as they desyre euen at the very same Moment yet he dothe promyse vnto them his gracious ayde and mercye in the meane tyme whiche he wyll doutles performe And all of mere grace and mercye without any maner of deserte The texte ¶ I testifye vnto euery man that heareth the wordes of the prophecye of this booke yf any man shall adde vnto these thinges God shal adde vnto him the plages that are written in this booke And yf any man shall minishe of the workes of this prophecye God shal take awaye his patre out of the dooke of lyfe and out of the holy â—â—â—â—e and from the thinges whiche are written in this boke He whiche testifieth these thinges saithe be it I come quâ—â—ly Amen Euen so come Lorde Iesu The grace of our Lord Iesu Christe be with you all Amen In this place first after the speakynge of Christ and againe after the speakynge of the holy bryde and of the christen churche maye the holy Apostle S. Iohn speake these wordes in his owne parson as he dyd in the begynnynge of the booke to warne and exhorte al men there by yâ— no man adde any thing vnto this booke as a new vision no more than to any other booke of holy scripture nor take any thing there from as thoughe any thing might be mysunderstande therin and so refused as vnholy and not good For God wyll not suffer any suche thing to be vnpunysshed nor vnaduenged this is the very intent meanyng of these wordes And therfore such men doe amysse and synne very greatly whiche doe refuse this whole booke as thoughe it were not autentical where as it is euident yâ— it hath bene alwayes songe and reade in yâ— holy churche from the begynnynge to the ende Now are those bookes called Apocripha and vnautenticall whiche men might well reade out of the churche priuately by them selues but not in the churche and congregacion Nor it is not lawfull to confirme and mainteyne any maner of doctrine concerninge our faithe and relygion by the auctoritie of any suche vnautenticall bookes except it were in all pointes conformable vnto other holy scriptures And now that that foloweth here after where as he sayeth he which testifieth these thinges saieth c. These wordes maye be referred vnto that that goeth before where Christ speaketh of the callynge of the bryde Euen the same Christe sayeth here at the last ende againe yea I come without doubte take no thought nor thincke it not long the tyme is not long vnto me whiche am that I am Amen that is to saye without any doubt After this dothe holy S. Iohn conclude and ende this booke after the maner of the apostles desiring eâ—nestly the commynge of the kyngdome of Christ â–ª very quickely as all faithfull Christians doe The grace of our Lorde Iesus Christ be with all faithfull electe Christians whiche shall be vntyll the ende of the worlde and specially with them whiche reade this booke with faithe and an holy Christen desyre and mynde Amen ¶ The ende of the Reuelacion of S. Iohn thus brefely expounded by the seruaunt of Christ Leo Iude a minister in the churche of Tigury and translated out of the high Duche by Edmonde Alen. Num. xii Eccle. xlv Hebr. iii. Marke xii Luâ— xxi â— Cor. viii Put aparte for yâ— gospel By whoÌ„ we haue receiued grace and Apostleship c. Grace be with you c. For I loue to see you that I might c. I am debter bothe to the grekes and vngrekes For I am not ashamed of the gospel Abacuâ— â—â— Which withhold yâ— truthe â—n vnrighteousnes c. Because that whan they knew god c. And as they regarded not to knowe God c. Whiche men though they knewe the righteousnes of God c. But we are sure that the iudgement of God c. Either dispisest thou