Paule wrote vnto you so muche the more habundantly as God gaue him the more plenteous gyfte of wysedome and in almost all his epistles exhorteth you to loke for this daye sometyme speakinge after suche a sorte as though the daye of the lorde were already now at hande that he might the rather prycke you forwarde to the studye of godlynes where as that daye because it is vncertaine oughte to be loked for so as thoughe he woulde come this daye but yet after suche wyse that no man prescribe a tyme certaine These and some other matters Paule according to his high wisedom myngled in his Epistles And wheras he spake them most rightly that coulde be yet the ignoraunt and inconstaunt persons wrest them with a peruerse interpretacion as they doe the other scriptures to their owne destruccion that the thing whiche is healthe vnto the good maye be turned throughe their owne faulte in to venome vnto them Therfore brethren sence you are so many waies warned before hande bothe of me and of Paule take hede that you be not deceyued as other are with the fraude of abominable men and fall awaye from your substaunciall stedfastnes whiche you haue expressed yet hitherto but rather geue diligence that you maye continually encrease and goe forewarde in the giftes and knowledge of our lorde and sauiour Iesu Christe vnto whome be glorye bothe now in this lyfe and for euer worlde without ende Amen Thus endeth the Paraphrase vpon the seconde Epistle of thapostle S. Peter THE LYFE OF SAINCT IVDE after Saincte Hierome IVdas the brother of Iames lefte behynde him a litell epistle whiche is of the seuen catholike epistles And because be taketh witnesse in it out of the boke of Enoch which is Apocryphe that is to say without autoritie it is reiecte of many howbeit it hathe ben taken worthye autoritie bothe for the aunciencie and vse of it and is accompted among the holy scriptures ⧠THE ARGVMENT VPON the Epistle of Iude by D. Erasmus of Roterodame HE is vehemently displeased with many wordes agaynst them that being blynded in theyr owne couetous appetites were aduersaries to the Gospell whiche thyng notwithstanding ought to seme no newe matter inasmuch as they were predestinate to this ende and it was spoken of before by the Apostles that that kynde of men shall lutkingly crepe among the flocke of Christyanes Agaynste these sorte he so armeth them that they may forecast bothe to restrayne them eyther with blamyng or saue them by warnyng geuyng Which thing if they possiblye can not doo yet they prepare them selues readyly agaynst the commyng of Christ Thus endeth the Argument ⧠THE PARAPHRASE OF Erasmus vpon the Epistle of Sainct Iude thapostle The texte ¶ Iudas the seruaunt of Iesus Chryste the brother of Iames. To them which are called and sanctified in God the father and preserued in Iesu Christe Mercy vnto you and peace and loue be multiplied Beloued when I gaue all diligence to wryte vnto you of the commen saluacyon it was nedefull for me to write vnto you to exhorte you that ye should continually laboure in the faith whiche was once geuen vnto the saynetes For there are certayn vngodly men craftely crept in of whiche it was written afore tyme vnto suche iudgement They turne the grace of our God vnto wantonues and deuye God whiche is the onely Lorde and oure Lorde Iesus Christe My mynde is therfore to put you in remembraunce for as muche as ye once knowe thys how that the Lorde after that he had deiyuered the people out of Egypte destroyed them which afterward beleued nor The angels also which kepte not theyr first estate but lefte toeyr owne habitacion he hath reserued in euerlastynge chaynes vnder darckenes vnto the iudgement of the greate daye euen as Sodome and Gomor and the cyties aboute them which in lyke maner defiled them selues with fornycacion and folowed straunge sleshe are set forthe for an ensample and suffre the payne of eternall fyer Lykewise these beynge disceaues by dreames defyle the flesh despyse rulars and speake euill of them that are in auctorytie Yet Michael the archangell when he stroue agaynst the deuyll and disputed abouâ—e the body of Moses burst not geue raylynge sentence but sayde the Lorde rebuke the. But these speake euyll of those thynges which they knowe not and what thinges they knowe naturally as beastes which are without reason in those thinges they corrupte them selues Wo bee vnto them for they haue folowed the waye of Cayn and are vtterly geuen to the errour of Balam for lukers sake and perisshe in the treason of Chore. These are spottes whiche of youre kyndnes feaste together without feare fedynge them selues Cloudes they are without water caryed about of wyndes trees withoute frute at gatherynge tyme twyse deed and plucked vp by the rotes They are the ragynge waues of the sea fomynge out theyr owne shame They are wandring stertes to whome is reserued the myst of darckenes for euer Enoch the seuenth from Adam prophecyed before of suche saying Beholde the Lorde shall come with thousandes of saynctes to geue iudgement agaynst all menne and to rebuke all that are vngodly among them of all theyr vngodly dedes whiche they haue vngodly commytted and of all their cruell speakynges whiche vngodly sinners haue spoken agaynct hym These are mutmuters complayners walking after theyr owne lustes whose mouthes speake proud thynges They haue men in greate teuerence because of auauntage But ye beloued remembre the wordes whiche were spoken before of the Apostles of our Lorde Iesus Christ howe that they tolde you that there should be begylers in the laste tyme whiche shoulde walke after theyr vngodly lustes These are makers of sectes fleshly hauinge no spirite But ye dearely beloued editie your selues in your moste holy faythe prayinge in the holy ghoste and kepe your selues in the loue of God lokynge for the mercy of our Lord Iesus Christ vnto eternall lyfe And haue compassion of some seperatyng them and other saue with feare pullyng them out of the fyre and haue compassion on the other and hare the fylthy vesture of the slesh Vnto hym that is able to kepe you fte from synne and to presente you fautles before the presence of hys glory with ioye at the commyng of oure Lorde Iesu Christe to God oure sauiour thorow Iesus Christe our Lorde which onely is wyse be glory maiestie domynion and power before all worldes nowe and euer Amen I Iudas Thadeus the seruaunt of Iesu Christe the brother of Iames write this Epistle not to the Iewes onely nor to other newly conuerted but to all men in commune whome the render mercye of God the father hathe of his owne free will sanctified and hathe also without the helpe of the lawe made godly of vngodly and of Idolatours obedient folowers of true religion whom also the bounteous goodnes of God had preserued in Iesu Christ to this ende that they shoulde not auaunt with other into the dongeon of euerlasting damnacion whom
The seconde tome or volume of the Paraphrase of Erasmus vpon the newe testament conteynyng the Epistles of S. Paul and other the Apostles Wherunto is added a Paraphrase vpon the Reuelacion of S. Iohn Impriented at London in Fletestrete at the signe of the Sunne by Edwarde Whitchurche the xvi daye of August Cum priuilegio ad imprimendum solum Anno do 1549. ⧠To the most Excellent Prince our moste deare Soueraigne Lorde Kyng Edwarde the sixte by the grace of God Kyng of England Fraunce and Irelande defender of the faith and in erth vnder Christe of the Churche of Englande and Irelande the supreme head SO mercyfully dyd almightie God poure his manifolde benefites vpon hys people of Israell in the tyme of theyr deare Soueraigne Moses that in consideracyon of so gracyous a god who so louynglye had chosen them to himselfe afore all other people done so greate thinges for them euen in the myddes amonge their enemies so wonderfully deliuered them from the tyrannye of Egipte so fatherlye noryshed them in the wildernesse yea and not only gaue them the deare lyght of knowlege by openyng vnto them his holy lawe but also sent them suche a gouernor as aboue al other Princes of the erth in his time scripture witnessing the same bare the name of faithfulnesse and louyng kyndnesse For as he was moste feruente and erneste in the cause of God so was he also moste gracyous toward hys subiectes They I saye considering such euident demonstracyons of gods inestimable loue and fauor toward them thought themselues moste bound as the trueth was euen of veray loue to serue hym agayne whiche thing they notably declared whan at the commaundement geuen them by theyr Soueraigne they shewed them selues so willing so glad so cherefull and so fre harted to further the worke and settyng vp of the Tabernacle To the whiche worke who so brought that he had though it were but brasse fyrre tre or suche other thynges farre vnder the estymacyon of golde siluer or precious stone was yet welcome and accepted for his vnfained hert and good willes sake As was also the poore wedow with her two mytes For as the holy Apostle Paul witnesseth yf the mynde be willynge it is accepted accordynge to that a manne hathe not accordynge to that he hathe not Whiche cherefull readynes of minde in those subiectes as it came onely thorowe the mocion of the holy gooste Euen so dyd it greately reioyce the heart of noble Moses In so muche that as the texte sayeth whan he sawe how vniformely they brought theyr gyftes and endeuored them selues to perfourme euery thing in the Tabernacle according to the coÌ„maundement of the Lorde he blessed them that is to saye commended and praised them for theyr labor So well lyked he theyr doynges and so well was he pleased withall For suche godly prynces are so wedded to almighty god so feruent in settinge forthe his honor so ready to take paynes in redressing such thinges as are amysse so desyrous to haue the house of god repayred hys tabernacle set vp his trewe seruice worship restored his people brought to the vnitie of faythe and loue in hym and amonge them selues that it is theyr onely studye delyte and pleasure to haue suche a louyng sorte of subiectes who beholding and consideringe so greate godlynes and gracious diâ—posicion in theyr Soueraigne muste nedes not onely aknowlage suche infinite kyndnesse of god in him but also at the remembraunce thereof laboure and studie in theyr vocacion to shewe them selues agayne and that gladlie aswell thankefull to so mercifull a god as obedient to so louynge a Prynce and consequently of veray loue to serue them both and to be charitably disposed to theyr neghbours yea moste willynge to brynge that they haue to the furtheraunce of gods honoure to the repayringe of his house and to the edifiyng of his true congregacyon and church And though some laboures of such true subiectes be but rude homely and vnperfecte yet proceade they of a mynde that is both willing to geue that it hathe and deâ—irous also to do more then it yet is able to do Your highnesse as high and chiefe Admirall of the great nauy of the lord of hoostes amongst vs Principall Captaine and gouernour of vs all vnder hym the moste noble ruler of his shippe euen our most comfortable Noah whom the eternal god hath choseÌ„ to be the bringer of vs vnto rest and quietnesse in him your most Royall Maiestie I say going before in your Imperiall office hauyng after you your most intierly beloued vncle the Lord Protectours grace with the residue of your highnes worthy counsailours your nobilitie your clargie your deputies and officers in all estates with al other youre louyng subiectes hath set vp your sayle already and is so well forward on your most godlie iourney the gracious winde of the holy gost seruing you that it maketh many a faythfull subiecte of youres according as his calling requireth to come after a good pase yea and to be aswel occupied as he canne and to do as good seruyce vnder you as to him is possible within the feare of god and your graces obedience Your Royall Maiestie to whome the high gouernaunce of youre realmes and dominions is committed being most godly occupied with the prudent and wholsome aduyce and ministerie of your noble vncle and counsail continueth stil in stopping vp the gappes that Antichriste and his false doctryne hath made into the byneyarde of the Lorde and to buyld agayne the walles of hys house whiche thorowe ydolatrie superstycyon euel custome and horryble abuses hathe bene broken downe Truly youre noble actes and statutes your proclamacions and iniunccions testifie the same The godly Homelies and notable worke of Erasmus Paraphrasis vpon the holy Euangelistes if they be distinctelye red and practised with suche discrecion as youre highnesse hathe commaunded they are worthy to be compared to the ryche Iewels that Moses vsed to the pleasauÌ„t garnishing of the Tabernacle And as for the sacred Byble and volume of gods holy boke set forth by your Maiesties appoyntment to be dewly practised in all holy exercyses within your churches like as it is the fayrest floure of the garden most precious perle of gods iewel house eueÌ„ so because your Maiestie as gods high minister in yâ— behalfe hath so graciously made vs partakers therof thorow your most vertuous proceadinges we againe acknowlege our selfes no lesse bouÌ„d to your Maiesty as yâ— trueth is i dede theÌ„ yâ— Israelites were first to their soueraigne Moses for briÌ„ging theÌ„ out of Egipt c. for setting vp of the tabernacle And afterward to noble king Iosias not only for restoring theÌ„ againe the boke of yâ— law that was cast aside but also for abolishing so great ydolatrie and sinne from among them Who then would not be veray loth to bryng nothing to this moste excellent worke wherin youre Maiestie so godly proceadeth like as youre moste noble
transfourme thē lykewyse into the lykenes shape of hym whiche ouercōmyng the fleshe and death triumphantly went to immortalitie both to teache that al the members of his bodye should themself loke to haue the same which they see alreadie done in the head that by this waye and meanes through his onely sonne he myght to hymselfe geat manye chyldren amonge whome Iesus Christe should be head capitayne as the fyrste begotten departyng yet his inheritaunce with other and to put vs in assuraunce lykewyse that god wyll fully perfourme y◠thyng which he once purposed moreouer whom before al tyme he knew had chosē out being suche of whome he had already in his prophetes darke sayinges shewed his minde them called he also by the gospel that not in vaine but of his goodnes and fauer made them that wer so called of vngodly godly and of hurtful hurtlesse So that now only there remayneth glorifying wherof a great deale we haue already except we thinke it no glorious preeminence to be without syn to floryshe in the renoume of innocent lyfe to be without corrupt desyers to be so planted in Christ that thou arte become one with hym to haue his holy spirite as an earnest peny therof to be the enheritour of god and ioynte enheritour with Christ so that of the reste we can in no wyse doubt but that it shall in dewe tyme be fulfylled The texte What shal we than saye to these thynges Yf god be on our syde who can be against vs which spared not his owne sonne but gaue hym for vs all how can it be that with hym he should not gyue vs all thinges also Who shall laye any thyng to the charge of goddes chosen It is god that iustifieth who is he y◠can cōdemne it is Christ that dyed yea rather whiche is rysen agayne whiche is also on the right hand of god and maketh intercession for vs. Now syth all this is so wherfore shoulde any man mistrust it namelye synce god hath by so many and euident wayes shewed vnto vs his special loue and great fauer Who standing on oure syde what is anye aduersarie able to do What can mennes malice preuayle yf god be our defender Or what maye we not boldly looke for at his handes beyng now reconcyled vnto hym whiche what tyme we were out of his fauer for oure sakes spared not his only sonne but sent hym downe into this world for vs all Yea I saye brought hym in maner to nought and deposed hym al to exalte vs makyng hym wel nyghe syn to deliuer vs from syn deliuered hym to death to th entent we myght lyue And therfore syth he hath for vs delyuered his sonne in whom al goodnes is foloweth it not that with the same gyfte he hath gyuen vs all rightes that belong to the sonne vs I saye whome he hath put in lyke state of enheritaunce Or what is it that he wyll not gyue vs synce that he hath once gyuen hym whiche infinitely passeth all creatures And ieopardye ther is none least god thorough the crafty sleyghtes and temptacions of the deuill chaunge and withdrawe this his especiall fauer from vs. For who durst commense anye action agaynste them whome god of purpose and sure determinacion of mynde hath chosen out and taketh for his owne Wyl he heare thynke you anye accusers capciouse complayntes agaynst them all whose synnes he hath freely forgeuen God hymselfe whiche is iudge of all hath forgeuen vs the offences of oure olde lyfe and taketh vs nowe for ryghteous and who is he that can condemne vs beyng by him quited So that we take hede y◠we nomore fall to oure olde lyfe agayne Christe is he which loued vs so tenderly that for our welthe it pleased hym to dye yea he it is which lykewyse rose agayne for our sakes because he would healp and succoure vs his people This great procter iudge syttyng also at the right hand of god his father to whome he is in all poyntes egall entreateth our matier before his maiestie The texte Who shal seperate vs from the loue of god Shall tribulacion or anguishe or persecucion or hunger either nakednes either perill either swearde As it is written for thy sake are we kylled all daye long and are coumpted as sheepe appoynted to be slayne Neuerthelesse in all these thynges we ouercome through hym that loued vs. For I am sure that neither death neyther lyfe neither angels nor rule neither power neither thinges present neither thinges to come neither height neither loweth neither any other creature shal be able to depart vs from the loue of god which is in Christ Iesu our Lorde Synce therfore the father hath thorough the death of his sonne forgiuen vs al oure gyltes and offences sythe his sonne so tenderly loueth vs why shoulde men hencefurthe feare the deuyll or any man the diuels minister either accusyng vs or condemnyng Considering also with howe many benefites and speciall gages of loue we are bounde both to god Christ who is he that shal plucke withdraw vs awaye from louyng thē agayne whiche so tenderly loue vs Shall any storme of worldly aduersitie do it Shall any affliccion or distresse Shal hunger or nakeones Shal ieopardy of drownyng or any lyke peryl chaūcyng after lyke sort Shal persecucion of the wycked or the bloudy swearde of death For that suche thynges should in this worlde happē to innocentes the holy psalme wryter Dauid lightened with the spirite of god long before sawe what tyme he sayde that for thy sake o Lorde are we kylled al daye long and coumpted as sheepe appoynted to be slayne Al these troubles thoughe they seme greuouse cause yet is there none why they ought to make vs a frayd Chaunce maye they to vs in dede but yet oppresse vs they can not Yea I saye the more vehemētly they trouble vs the more shal they bothe strengthen oure burnyng charitie to Christward and Christes also to vs because we at al tymes departe hauyng the vpper hand not through any strength and power of oure owne but through his defence whome we are bounde to thanke for altogether Nor wil he whiche in suche sorte loueth vs suffer vs to be ouerthrowen nor we vpon remembraunce of his goodnes towarde vs through any assaultes of aduersities shrinke from louyng hym agayne But yet haue I rehearsed vnto you but lyghte and common mattiers but harken a bolder saying and suche wherof my selfe am moste certaine and am moste certaynly persuaded in More cause were there to feare suche ieopardies as hang ouer oure heade by reason of creatures whiche can not be seene as euil spirites whiche yet neuerthelesse assault mennes soules and not only their bodies whom yf we but once regarde not despise the ieopardies of the other can not make vs a fearde Nor in this haue we any cause to feare seyng that neither meane power of aungels of muche more myght yet
and in fayth growe stronger whervnto ye shal muche rather bryng him by fauourable meanes than by cōtencious reasonyng and disputacions Considre in suche matters how vnmete a thing it is that suche actes as may without offence be done should streight be taken in the worse parte But to th entent that peace and cōcorde may among you be maintained and stedfastly abyde certaine thinges must be wynked at some thinges must be suffered and some thinges must gently be takē Suche gentle fauorable takyng of thinges vpholdeth and preserueth the felowship of this our comen lite And synce mennes mindes among them selues are sondry and diuers surely in a multitude neuer wyl there be stedfast peace vnlesse in diuers pointes one geue place to an other For he that is without all serupulositie thynketh it lawfull without any difference to eate what meate him lust in that acte nothyng els regardyng but what nature requireth Againe he that is yet weake and somewhat supersticious lest he might chaunce either vpō fishe or other meates forbidden either by the Iewes lawe or offered vp to idols liueth with herbes Suche thinges among you ought not so to be regarded that for them brotherly peace be broken Let him that is strong eateth al meates so vse his strength that yet he dispise not the weaker whiche feareth to eate Let him againe whiche folowyng the weakenes of his mynde abstaineth from certayne kyndes of meate neither judge nor condemne him whiche without difference taketh whatsoeuer is sette before him But rather lette him that is strong beare with the weake in this sence takyng it this errour conceiued and gathered by long custome of his former life cannot sodainly be plucked out of his minde it wyll by litle and lytle weare away as in him godlynes groweth supersticion wyll vanishe and auoyde Lykewyse he that is scrupulous when he seeth an other eate all kyndes of meate let him this wyse thynke with him selfe what matter maketh it to me what this man doeth ▪ and likely it is that he doeth it of a good mynde synce God hath receiued and taken him vnto him and made him his owne at whose pleasure heliueth against whom onely he offendeth if there be in suche thinges any offence as of them selfe are not cuil Now if it be an arrogant point to dispise the weakenes of him that is supersticious and deceiued through rudenes how muche more intollerable pride wyl this be thinke ye if suche one as in y◠fayth is but weake take vpō him to iudge and condemne him that is stronger euen as the rule and custome of vnlearned people is whiche thinke nothing rightful but that them selfe do and thinke all that good that they allowe Maye not a man wel say to suche one what art thou that iudgest and condemnest an other mannes seruaunt There is but one lord and maister of al Iesus Christ To him stādeth he ▪ if he be strong in fayth to him falleth he if he offende as thou thinkest he doeth For he in dede for this shall not fall but rather be stablished to continue in his strong fayth His maister is sufficiently able and mete to strengthen his seruaunt that he stagger not at all The texte This man putteth difference betwene day day an other mā coumpteth all dayes alike Let euery manues mynde satisfie him selfe He that obserueth the day doeth it vnto the lorde And he that doeth not obserue the day doeth it for the lorde also He that eateth doeth it to please the lorde for he geueth God thankes And he that eateth not eateth not to please the lorde withal and geueth God thankes For noue of vs lyueth for him selfe and no man dyeth for him selfe For if we liue we liue vnto the lorde And if we dye we dye vnto the lorde Whether we liue thefore or dye we are the lordes For Christ therfore dyed and rose againe reuiued that he might be lorde of dead and quicke And that I haue now tolde you of the choyse of meates the same in kepyng the sabboth day and feastes of the newe moone is like wyse to be vnderstande For he that is weake and of vnperfite fayth maketh a difference betwixte day and day as though one were holye and the other were not and thinketh it vnlawful in this day to eate certaine meates or to labor whiche man other day might well and lawfully be done On the other lyde he that is perfite and strong in his fayth conceiueth in dayes no suche difference but rather thinketh al the space of his life consectate and halowed to godly conuersacion Breake not for suche pointes christian concorde among you but without condemnyng of other mennes cōsciences let euery one herein do as he iudgeth best specially synce bothe wayes are without synne and with both standeth the chiefe point of our religion Whoso estemeth and iudgeth in his conscience that euery day is like pure and holy doth so to his lorde and to the little belongeth it how well he doeth Lykewyse he that iudgeth that there is betwixte day and day some difference if he be deceiued he doeth it vnto his lorde thou hast therwith nothyng to do Lykewyse he that without difference eateth all kyndes of meate he eateth to his lorde forasmuche as he geueth thankes to God through whose benefite he eateth whose free goodnes made all thynges for mannes vse Againe whoso through the weakenes of his conscience abstaineth from certaine meates he abstaineth to his lorde and nothyng haste thou to do therwith synce he eatyug hearbes and rootes geueth thankes to God as wel as thou doest If God allowe and accepte his thankes geuyng why art thou so bolde vpō him to geue sentence The cause of both is diuers the matter one both one mynde and one lorde is there of both The one geueth thankes for the libertie he hath to eat what he lust knowing that the gospel putteth a difference betwixte mindes and not betwixt meates ▪ the other whiles he shonneth the occasion of surfettyng by the reason of his abstinence he is kept within the bondes of temperaunce In all suche thinges we are equal so that it besemeth no mā in defēce of his doyng to striue with his brother sufficient it is if God approue it to whō the iudgement of such thinges belōgeth as are either vncertain or els suche as must for the tyme be borne with No christian man hath power further vpon other but y◠eche one do good to another Nor liueth any man for him selfe because we are all his whiche from synne brought vs to goodnes and from death restored vs to life No mā therfore either liueth to him selfe or dyeth to him selfe nomore than any mans seruaunt doeth vpō whose life and death his maister hath ful power authoritie Now if the seruaunt liue he liueth not for his owne nor none other mans auauntage but for the auauntage or disauauntage of his maister If he
and exceading poore yet suche hearty myndes had they that the litle whiche was lefte in theyr emptie cofers they departed with for the reliefe of the poore By meane wherof the poorer they became and more broughte to neede throughe theyr godly liberalitie the rycher are they growen in gentle heartes and singlenes For we not onely founde them not harde in geuyng theyr goodes but also beare true witnes with them that thei would of good wyll not onely geue accordyng to theyr abilities but also more than theyr abilities were insomuche that when we fearyng leste after suche exceading great liberalitie by reason of nede they might of that they had doen be sorte refused to receyue theyr free offer they moste instantelye besoughte vs to suffer them to be partakers of this prayse whiche is that they geuyng some parte of theyr substaunce for the reliefe of saynctes might agayne be partakers of theyr godlynes in so doyng not onely satisfying my desyre but also doing more than I loked for which not onely offered theyr goodes but also frely gaue theÌ„selues first to god and then to vs also as the wil of god was by whose inspiracion they were moued so gladly to obey vs. â— hose good minde so greatly pleased me that I exhorted Titus that as by hys good counsell ye had already begun this liberalitie vpon good people he would in you accomplishe that whiche was begun to the intent ye shoulde be the more beholding vnto him by whome ye haue obteyned this godly prayse of beneuolence that in this poynt ye be behinde none other The texte Nowe therefore as ye ate â—ychein all parties in fayth in woorde in knowlage in al feruentues and in loue whiche ye haue to vs euen so see that ye be plenteous in this beneuolence also This saye I not commaunding but because of feruentues I doe alow the unfainednes of your loue towarde other men For ye knowe the liberalitie of our Lorde Iesus Christ that though he was tyche yet for your sakes he became poore yâ— ye through his pouertie might be made riche And I geue counsell hereto For this is expediente for you whiche began not to doe â—uâ—ly but also to will a yere agoe Nowe therfore performe the thing whiche ye began to doe that as there was in you a tedines to will euen so ye may perfourme the dede of that whiche ye haue For if there be first a willing minde it is accepted according to that a man hath and not according to that he hath not But rather as ye in other gyftes passe other that is to wit in the gift of fayth in the gift of tonges in the gift of knowledge in the gift of diligent ministring in the gift of charitie which ye haue declared toward vs be ye likewise in this gift excellent not because I require so much of you but for this rehearse I the ready mindes of the Macedonians that ye being through their example prouoked frely declare your vnfayned charitie in this behalfe folowing the lorde Iesus Christe asmuch as ye be able who albeit he were ryche and lorde of al yet because he would doe vs good of hys free goodnes made himselfe poore and hydyng hys almightye power became manne to the ende that throughe hys pouertie ye might bee enryched makyng as it were a chaunge wherein he receiued the pouertie of our humanitie because he woulde make vs partakers of the riches of his Godhead Therfore as in my other letters I required you not to leade a syngle lyfe but for your weale and profite counsayled you thereto so in thys matier I commaunde you not but geue you counsell and for this geue you counsell because I thynke it shall be profitable for you namely since the thynge I geue you counsell in is suche as ye haue alreadye without my counsell not onely begunne to dooe but also gladly of your owne myndes begunne to will it Nowe remayneth thys that suche thynges as ye haue begun to dooe ye perfourme in dede that as ye willyngly mynded this a yere paste so ye perfourme it as the Macedonians gaue you exaumple not aboue your habilitie as they dyd but euery manne as he is able That which a manne geueth against hys will is not acceptable if a mannes will bee good and ready it is sufficiente though his gift be measured by hys habilitie for no man is required to geue that he hath not The texte ¶ It is not my mynde that other be set at ease and ye brought into cumbrauÌ„ce but that there be egalnes now at this time and that your aboundaunce maye succour their lacke and that theyr aboundaunce supplye your lacke that there maye be equalitie agreeing to that whiche is written he that had much had not the more aboundaunce and he that bad litle bad neuerthelesse ThaÌ„kes be vnto god which put the same good minde for you in the herte of Titus which accepted the requeste ye rather he was so well willing that of his owne accorde he came vnto you Nor must men so vse theyr liberalitie that such vpon whome it is bestowed liue at rest and pleasauntly and they that geue be brought to pouertie But for an egalnes to be kept among you that is to witte that through youre riches wherof ye haue abouÌ„dauÌ„ce their pouerty may be relieued and again that their fayth godlines wherin they passe you may recompence that that perchaunce wanteth in you whyles eche of you departeth with other so that neyther of you lacke anye thyng but that there bee an equalitie obserued As we reade it chaunced with oure elders in gatheryng manna that he whiche had gathered more with hym remayned there no more than with an other whiche had gathered lesse For so is it written in the booke of Exodiâ—he that had muche had not the more aboundaunce and he that had litle had neuerthelesse These temporall riches haue we but for a season to liue by them from tyme to tyme because no man should long beefore caste hys penyworthes what he shall haue lefte hym For if ye goe that way to worke no man will thinke that he hath for himself sufficient and spare to geue vnto other For this present tyme this man hath nede and thou hast to much Of that which thou hast more than inough geue as the presente nede requireth If hereafter it chaunce that thou thyselfe nede thou shalt with like liberalitiie by some other be eased And thankes geue I vnto god whiche inspired this good purpose in Titus hearte as well as in myne which gladly accepted my request being elswise well disposed thereto yea which came vnto you â–ª not so much at my request as of his own good wil albeit he was through myne encouraging the better willed The texte We haue sente with hym the brother whose laude is in the gospell throughout all the congregacions and not that onely but is also chosen of the congregacyons to bee a felowe with vs in our iourney
as muche as they dyd performe and obey his wyll transgressinge the seconde commaundement of ymages and strange goddes which is eueÌ„ as muche as to serue the deuil This euil and wounde was healed longe before of the godlye Emperour Constantine and of the holy bysshoppes throughout the whole christendome and nowe this deuyll bringeth it againe into the churche vnder a pretence of holines out of yâ— which pretence did spring departinge from the faithe and decaye of loue as the Chronicles testifie What wonderfull tokens haue bene wrought in the papacie and to what ende Christ him selfe dyd prophecye longe agoe vnto his disciples and gaue them warning of them Vnto this seconde beaste muste ymages be made euen accordinge vnto the pleasure of the dragon and as the papacye wyll haue it without any respecte whether it be conformable vnto the worde of God or good and profitable for the conscience and soule of man or no. The texte ¶ And he had power to geue a sprete vnto the ymage of the beast and that the ymage of the beaste should speake and should cause that as many as woulde not worship yâ— ymage of the beaste shoulde be kylled And he made all bothe small and great riche and poore fre and bonde to receaue a marke in their right handes or in their forheades And that no man might by or sell saue he that had the marke or the name of the beaste other the nomber of his name Here is wysdome Let him that hath witte counte the nomber of the beaste â—or it is the nomber of a man and his nomber is syxe hundred three score and syxe This bringethe the dragon to passe to establyshe and confirme the worshipping of ymages whiche began to doe miracles and dyd speake to the great wonder of all men somtyme with the helpe of nicromancie the science of the deuyll by the whiche science many of them came vnto the papacye as their owne stories doe testyfie Out of this dothe it folowe afterwarde that whoso euer wyll not worship this ymage the same must dye euen as the papacye wyll haue it yet vntyll this daye And with parcialite geue them markes that is excommunicate them and dysherite them of their kyngdomes and heretages suche as wyll not worshyppe and honour their ymages Here must men speake warely and circumspectly that they dysplease no man that they maye enioye lyfe bodye estimacion and goodes quietly But goddes worde and wyll commaundeth otherwyse and is an other maner of wysdome God willeth that this beastes nomber and errour shoulde haue an ende Reken from the yeare of our Lorde a thousande v. hundreth and .xx. backewarde this nomber of .vi. hundreth .iii. score and .vi. yeares and looke what tyme it was thaÌ„ with the popes and the Emperours ¶ The .xiiii. Chapter The texte ¶ And I loked and lo a lambe stoode on the mount Sion and with him an hundred and xliiii thousande hauing his name and his fathers name written in their foreheades And I heard a voyce from heauen as the sounde of many waters and as the voyce of a great thounder And I hearde the voyce of harpers harping with their harpes HEre foloweth what rewarde they shall haue whiche folowe not this horned beast nor them that worship it The lambe vpon the mount Sion is our Sauiour Christ rulinge and gouerning in his holy christen churche and sorowing for his faithful elect This great nomber after the customable vse of the scripture sygnifieth the infinite and exceadinge great nomber of gods elect from the beginninge of the worlde vntil the ende therof vnknowen vnto the whole worlde Althoughe the nomber of the wicked and damned sorte be also a great nomber These electe are they whiche without feare shame or compulsion haue confessed knowledged honoured spred furth noysed abrode preached and taught the name of the heauenly father before all the worlde against all the spyte and resistinge of the deuyll of all his ministers and of the wicked worlde The texte ¶ And they song as it were a new song before the seate before the foure beastes and the elders no man coulde learne yâ— song but the hondred foure fourtye thousande whiche were redemed from the earth These are they whiche are not defiled with wemen for they are virgins These folow the lambe whither soeuer he goeth These were redemed from men beynge the first frutes vnto God and to the lambe and in their mouthes was founde no gyle For they are without spot before the trone of god This heauenly voice and moost pleasaunt musycke is the incessaunt continuall and endles prayse thankesgeuinge reioysinge mirthe and ioye of all faithfull and blissed in eternall blisse in the kingdome of God and of our lord and sauiour Iesus Christ For they syng a new song of a newe benifite grace and acte of God whiche hathe fulfylled in Christ in tyme conuenient and before ordeyned and appointed that thing whiche from the beginninge of the worlde was promised vnto all holy patriarkes and olde fathers and loked for of all people and nacions and beleued vpon vnto saluacion of the electe whiche are redemed with the deare pryce of the most precious heart bloude of Christ shed vpon the crosse in the earth These electe confessours and singers of laudes and prayses vnto God are they whiche are not defyled with earthly vnsemely pleasures of this worlde more delighting in fleshly lustes and filthines than in any right godly and christen loue of gods worde and heueÌ„ly vertues chast thoughtes or right godly doctrine and ceremonies in the exercyse wherof they shoulde haue suffred no maner of pleasure care or loue of any transitorye thing to haue hyndred them For this cannot be vnderstanded of any suche bodily chastitie or virginitie as religious parsons Monkes Nonnes Priestes Deacons suche other haue pretented falsely made their boast of vnto the world whiche hath be founde to be so rare and so groslye broken and negligeÌ„tly kept and so wonderfull seldome geuen of God vnto the vowers therof And thoughe it were kept yet was it not profitable and necessarye vnto the right christen and godly relygion and gods seruice of the Apostles whiche is onely praysed and commended in yâ— gospel and of S. Paule Would God there were lesse of suche wylde grosse and wanton chastitie and virginitie but lytle praysed of the most auncient holy fathers Oh that it wer lykewyse lesse extolled and estemed of the fathers of our time seyng it hath bene so great a blot vnto Christes true religion Here might muche be said and muche more be lamented our Lord graunt that it may sone be amended and redressed These holy frendes of God as Enoche Noe Abraham Isaac Iacob Iudas Ioseph Dauid Moyses and Aaron These patriarkes and prophetes I saye yea and without doubt Peter and Paule with other infinite olde holy bysshops are also in this register withal the blissed elect and they are the most pleasaunt and acceptable frute