loue haue they but yet not accordyng to knowledge and right iudgement Nor are they deceiued for lacke of a godly minde and purpose but in the choyse and practise of life they rūne farre awry Now better is it to haue some minde to religion then to be al without and of God wel worthy wer that minde of theyrs in goodnes to be encreased were it not that they to the grosse beginnynges of godly life so stubbernly cleaued that they refused the true and perfite religion and wer it not also they so vehemently requyred and auaunced euen shadowes and pictures of trueth that the verye fountayne of trueth they vtterly dispised For whiles they busyly in dede but yet vndiscretely defende and kepe Moses lawe resistyng him for whom the lawe was principally ordained they vtterly fal euen from the whole lawe selfe Kepyng of the sabboth day circumcision abstinence frō certayne kyndes of meates the shonnyng of dead carkasses fastyng dayes the keapyng of high feastes were for this purpose made and decreed for a time that frō suche rude beginnynges men might by litle and litle growe vpwarde to true perfite righteousnes and from a certaine worldly righteousnes encrease and growe vppe to that whiche is in all pointes godly and perfecte If an ordinaunce be purposed and made for a better ende vnseamyng is it for loue of suche a meane to dispise the ende for whiche the sayd meane was appointed But now frowardely so yet do the Iewes whom albeit after the publishyng of the righteousnes of God it besemed to forgoe the carnal iustice of the lawe yet so farrefoorth bolster they out defende theyr olde and at this tyme hurteful and not onely superfluous iustice of the lawe that they not onely wyll not knowledge the heauenly righteousnes of God but also hauyng a confidence in theyr ceremonies withstande and resist the gospel of Christ wherevnto they ought by fayth to submitte them selfe if they euer minded to be truely righteous For we must by imaginacion conceiue as it were twoo kyndes of iustice th one wherof Moses was author the other wherof Christ was beginner The one standeth in ceremonies the other in fayth and obedience And as the rude piece of timbre is matter wherof an image is wrought as bloud is the beginning of liuyng creatures to be brought foorth by generaciō so is the iustice of the lawe a rude grosse beginnyng of thother whiche is more perfite And certainly extreme folishenes is it after that a man is come to perfeccion curiously to sticke styl in rudimentes But now of all Moses law whiche is of it selfe rude vnperfite is Christ the fulfillyng and perfeccion by whom through fayth and not through circumcision we attaine righteousnes whiche way to righteousnes is not onely open for Iewes to entre therinto but also to all true and faythful beleuers The texte For Moses writeth of the righteousnes whiche commeth of the lawe how that the mā whiche doeth the thinges of the law shal liue therby But the righteousnes which cōmeth of fayth speaketh on this wyse say not thou in thine heart who shal ascende into heauen that is euen to fetche Christ doune from aboue either who shall descende into the depth that is euen to fetche vp Christ againe from death but what sayth he The worde is nigh the euen in thy mouth and in thy heart Both kyndes of iustice did Moses clearely expresse For the temporal iustice whiche rested in ceremonies to be kept but for a season plainly setteth he out in the boke of y◠Leuites saiyng kepe my lawes decrees this who so doeth shal liue therby But the true euerlastyng iustice whiche we by Christ through a liuely fayth obtaine in the boke of Deuteronomi expresseth he when he sayth neither say thou in thine heart who shall ascende into heauen for that is euen to fetche Christ doune from aboue Nor yet say thou who shal descende and goe doune into the deapth of the yearth for that were euen to fetche vppe Christ againe from death Of whiche bothe sortes of questioners forasmuche as they require of fayth to haue an experiment neither of both semeth to beleue well But whosoeuer vnfaynedly beleueth is in suche poyntes more surely and better persuaded thē is one which nedeth suche meanes to be taught with either of this I saye that Christe once descended from heauen or els of this that he nowe sytteth at his fathers ryghte hande thoughe he nomore shewe neither of bothe before mennes iyen And though it be of men sene nomore yet beleueth he also that Christ went downe to hell and the thyrde daye rose agayne to lyfe Sufficient is it for vs to beleue that this was once done So that this remayneth that we gyue credence vnto suche as sawe the same And to beleue this we nede not to seke ferre The Iewes sawe and yet beleued not Other heard whiche sawe not and yet gaue they credence The scripture recordeth the same whiche streight after saythe the worde is nyghe the euen in thy mouthe and in thy hearte The texte This same is the worde of faythe whiche we preache For yf thou knowledge with thy mouth that Iesus is the lorde and beleue in thy heart that god raysed hym vp frō death thou shalte be saued For to beleue with the hearte iustifieth and to knowledge with the mouthe maketh a man safe For the Scripture sayth whosoeuer beleueth on hym shal not be confounded And what worde is this whiche Scripture speaketh of Withoute doubt the worde of the gospel which we beyng publyshers of this righteousnes do preache worketh in mennes soules present saluacion so that menne by faythe onely apply theyr myndes therunto But howe is this worde of the gospell in thy mouthe and howe is it in thy hearte Yf thou with thy mouthe confesse and knowledge the Lorde Iesus and with thy heart vnfaynedly beleue that god from death raised hym agayne to lyfe that we through hym beyng restored to lyfe from the death of syn shoulde hereafter lyue in cleannesse of lyfe then shalt thou be saued For with hert beleue we whiche is to ryghteousenes the very entrey but for asmuche as when nede requyreth all men are bounde to glorifie Christe to euerlastyng saluacion it is not sufficient with heart onlye to beleue excepte thou the same with thy mouthe confesse By this seeye that this matter hangeth not vpon ceremonies but vpon fayth Whiche thyng Esai also speakyng of Christe recordeth saying whosoeuer beleueth on hym shall not be confounded The texte There is no difference betwene the Iewe and the Gentile For one is lorde of all whiche is riche vnto all that cal vpon hym For whosoeuer dothe call on the name of the Lorde shal be safe Howe then shall they call on hym on whome they haue not beleued Howe shall they beleue on hym of whome they haue not hearde Howe shall they heare withoute a preacher And how shall they
of theirs whiche are all vnperfyte yf they shoulde be tryed and examined by the iust iudgement of god althoughe thorowe grace they shal be taken for acceptable and worthye The whyte araye dothe sygnifye an innocent lyfe without all maner of blemyshe whiche neyther can be obteyned in this lyfe nor yet is it in the vertue or power of any man But the innocencye and purenes of Christ whiche hath the ouerhande in them that be his thorowe gods spirite shal be dystrybuted vnto the faithfull in suche wyse as they shal be partakers therof The texte ¶ And wryte vnto the angel of the congregacion of Philadelphia this saythe he that is holy and true whiche hathe the keye of Dauid whiche openeth and no man shutteth and shutteth no maÌ„ openeth I know thy worckes Beholde I haue set before thee an opeÌ„ dore and no man can shut it for thou hast a lytell strength and hast kept my sayinges and hast not denyed my name Beholde I make them of the congregacion of Sathan whiche call them selues Iewes and are not but doe lye Beholde I wyll make them that they shall come and worshpype before thy fete and shal knowe that I haue loued the. Because thou haste kepte the wordes of my pacience therfore I wyll kepe the from the houre of temptacion whiche wyll come vpon all the worlde to tempte them that dwell vpon the earthe Beholde I come shortly Holde that whiche thou haste that no man take awaye thy crowne Him that ouercommeth wyll I make a pyllar in the temple of my god and he shall go nomore out And I wyll wryte vpon him the name of my god and the name of the cytie of my god newe Ierusalem which commeth downe out of heauen from my god and I wyâ—â—â—yâ—â— vpon him my newe name Let him that hath eares heare what yâ— spirite sayth vnto the congregacions For the more perfyght vnderstanding of this booke we lacke dyuers stories which were eyther nothyng at all or elles littell regarded in the fyrste beginnyng of the chrystendome Els shoulde we haue hearde and read muche coÌ„mendacion written of this churche Whiche as it maye here be well perceyued dyd wonderfull excellentlye handle it selfe in the faithe and doctrine of the gospell and suffred muche also therfore But alwaies it ouercame yâ— assaultes of the Iewes heretykes and false teachers whiche at length it dyd confounde so thorowe the helpe of god proceded and went forwarde in godlynes For the whiche it is thus commended of Christe in this place But Christe himselfe onely hath power thorowe his spirite to assure and stablyshe the conscience of man in true doctrine and in the right faythe also in quietnes of mynde And all other vnto whome he hathe geuen the same spirite are to be taken as instrumentes ministers onely accordynge vnto the same spirite and no nother wyse For the which cause without the same spirite that onely doth serche and iudge the secretes of mans harte no suche matter parteynynge vnto the faythe and relygion of god and quietnes of mans conscience can well and rightly be determyned The open doore wherof he speaketh is the worde of god and the holy gospell by the whiche the churche maye worke and bryng to passe muche profyte and honour vnto our god and lorde by them whiche shall be conuerted thereby vnto yâ— true christen fayth as well out of the Iewes as also out of the heathen And that shall not all the enemyes of god be able to hynder withall theyr myghte and power how symple and weake soeuer the ministers of god in that behalfe shall seme and appeare to be For he that worketh in them is strong myghtie and can not be ouercome And he whan he shall see his tyme shall not onely humble and brynge downe the heathen and turne them vnto the true fayth but he shall also dysmaye the Iewes whan as they shall see theyr honour their temple and their gods seruyce vtterly destroyed and ouerthrowen and the word and knowledge of god yâ— onely creator of all thinges to be sprede abrode thorowout al yâ— world At that tyme shall they be compelled to confesse not onely those to be the children of Abraham whiche are circumcised in theyr bodyes but those that in true faith in spirite and trueth doe honour and inuocate god that is creator of heauen and earth and the god of yâ— Patriarkes offeringe vp vnto him euerywhere and at euerye season continually that sacrifice that is onely lefte to be offred namely the sacrifyce of thankes geuynge But this fayth beyng garnyshed with the workes of godlynes shall appeare and be made manyfest thorow the pacience of the holy martirs whiche in so many congregacions haue suffered and dayly are persecuted of the tyrannes for gods sake and for denyeng the false gods seruyce beyng greuouslye assaulted thorowout the whole world and not onely at Philadelphya whiche is mencioned and named onely for an example vnto all suche as are lyke vnto the same Wherefore whosoeuer hathe yâ— grace to be constant and stedfast in faythe let him praye vnto god for perseueraunce that he maye obteyne the croune whiche god hath promysed vnto him Suche stedfast postes that doe not onely stande fast and sure but also are able and wyllyng to vpholde the whole foundacion and byldyng of the churche they shall be set in the heuenly tabernacles of god and shal be garnyshed with names and tytles of honour in euerlastynge blisse whiche shall be the newe Ierusalem the heueÌ„ly golden citye where all the blyssed and holy citizyns shall dwell in the kyngdome of Christe The texte ¶ And vnto the messenger of the congregacion whiche is in Laodicia wryte This sayth Amen the faythfull and true wytnesse the begynnynge of the creatures of god I know thy worckes that thou art nether colde nor hotte I woulde thou were colde or hotte So then because thou arte betwene bothe and nether colde nor hotte I wyll spewe the out of my mouthe because thou sayest I am ryche and increasyd with goodes and haue neade of nothinge and knowest not how thou art wretched and myserable and poore blynde and naked I councell the to bye of me golde tryed in yâ— fyre that thou mayest be riche and whyte rayment that thou mayest be clothed that thy fylthy nakednesse do not appeare and anoynt thyne eyes with eye salue that thou mayest se As manye as I loue I rebuke and chasten Be feruent therfore and repent Beholde I stande at the dore and knocke If eny man heare my voyce and open the dore I wyll come into him and wyll suppe with him and he with me To him that ouercommeth wil I graunt to syt with me in my seate eueÌ„ as â— ouercame and haue sitten with my father in his seate Let him that hath eares heare what the spirite sayeth vnto the congregacions Our sauiour Christe hath many sondry names Here he is called Amen faithfulnes and trueth the refuge and safegarde
thys loue is not wrytten in our heartes is that we beleue not the fyrste parte that our Lorde God is one God For wist I what these wordes one Lorde and one God meaneth that is to saye yf I vnderstode that he made all and ruleth all and that what soeuer is done to me whether it bee good or bad is yet his will and that he onely is the Lorde that ruleth and doeth it and wist thereto what this worde myne meaneth that is to saye yf myne heart beleued and felte the infinite benefytes and kyndenes of God to me warde and vnderstode and ernestly beleued the manyfolde couenauntes of mercy wherwith God hathe bounde him selfe to be mine wholy and all together with all his power loue mercye and might then shoulde I loue him with all myne heart soule power and myght and of that loue euer kepe his commaundementes So se ye now that as faythe is the mother of al goodnes and of al good workes so is vnbelefe the grounde and rote of all euyll and all euyll workes Finally yf any man that hath forsaken sinne and is conuerted to put hys trust in Christe and to kepe the lawe of god doth fall at a time the cause is that the fleshe thorowe negligence hathe choked the spirite and oppressed her and taken from her the foode of her strength whiche fode is her meditacion in God and in his wonderfull dedes and in the manyfolde couenauÌ„tes of his mercye Wherfore then before all good workes as good frutes there muste nedes be faythe in the heart whence they springe And before al bad dedes as bad frutes there muste be vnbelefe in the hearte as in the roâ—e fountayne pith and strength of all synne Which vnbelefe and ignoraunce is called the head of the serpent and of the olde dragon which the womans seed Christ must treade vnder fote as it was promysed vnto Adam Grace and gyft haue this difference Grace properly is Goddes fauoure beneuolence or kinde mind which of his owne selfe without desecuyng of vs he beareth to vs wherby he was moued and enclined to geue Christ vnto vs with all his other gyftes of grace Gyfte is the holy goost his working whome he powreth in to the heartes of them on whome he hath mercy and whome he fauoureth Though the gyftes of the spirite encrease in vs daylye and haue not yet their full perfeccion yea and though there remayne in vs yet euyil lustes and synne whiche fight against the spirite as he sayeth here in the .vii. Chapter and in the .v. to the Galathians and as it was spoken before in the .iii. Chapter of Gene. of the debate betwene the womans seed and the sede of the serpent yet neuerthelesse Gods fauoure is so great and â—o strong ouer vs for Christes sake that we are counted for full whole and perfecte before God For Goddes fauour towardes vs deuydeth not her selfe encreasinge a lytell and a lytell as do the gyftes but receaueth vs whole and al together in full loue for Christes sake our intercessor and mediatour and because that the gyftes of the spirite and the batayle betwene the spirite and euyll lustes are begonne in vs al ready Of this now vnderstandest thou the .vii. Chapter where Paul accuseth him selfe as a synner and yet in the .viii. Chapter sayeth there is no damnacioÌ„ to them that are in Christ and that because of the spirite and because the giftes of the spirite are begonne in vs. Sinners we are because the fleshe is not full kylled and mortified Neuerthelesse in as muche as we beleue in Christ and haue the earnest and beginning of the spirite and woulde fayne be perfecte God is so louinge and fauourable vnto vs that he will not loke on suche synne nether will counte it as sinne but will deale with vs according to oure belefe in Christ and according to his promyses which he hath sworne to vs vntyll the synne be full slaine and mortified by deathe Faythe is not mans opynyon and dreame as some ymagin and fayne when they heare the storie of the gospell Which when they se that there folow no good workes nor mendement of liuing though they heare yet can bable many thinges of fayth then they fall from the right waye and saye fayth only iustifyeth not a manne must haue good workes also yf he will be righteous and safe The cause is when they heare the Gospell or glad tydinges they fayne of theyr owne strength certayne ymagynacyons and thoughtes in theyr hertes saying I haue hearde the Gospell I remembre the storie â—o I beleue And that they counte righte faythe which neuerthelesse as it is but mans ymaginacion and faininge euen so profiteth it not nether folow there any good workes or mendement of liuyng But right fayth is a thinge wroughte by the holy gooste in vs whiche chaungeth vs turneth vs in to a newe nature and begetteth vs a newe in God and maketh vs the sonnes of God as thou redest in the fyrst of Iohn and killeth the olde Adam and maketh vs altogether newe in the hearte mynde will lust and in al oure affeccions and powers of the soule the holy gost euer accompanying her and rulinge the hearte Faith is a liuely thing mightie in working valiaunt and stronge euer doing euer frutefull so that it is vnpossible that he whiche is endued therewith shoulde not worke alwayes good workes without ceasing He axeth not whether good workes are to be done or not but hathe done them all redy yeâ— mencion be made of them and is all waye doinge for suche is his nature nowe quicke faithe in his herte and liuely mouinge of the spirite driue him and stere him therevnto Whosoeuer doeth not good workes is an vnbeleuynge person and faythlesse and loketh round about gropinge after fayth and good workes wotteh not what fayth or good workes meane though he babil neuer so many thinges of fayth and good workes Faithe is then a liuely and stedfast truste in the fauoure of God wherewith we committe oure selues all together vnto God and that truste is so surely grounded and stycketh so faste in our heartes that a manne woulde not once doute of it though he shoulde dye a thousande tymes therfore And suche trust wrought by the hooly goost throughe faith maketh a man glad lusty cherefull and true herted vnto God and to all creatures By the meanes whereof willingly and without compulcion he is glad and redy to do good to euery man to do seruice to euery man to suffer all thinges that God may be loued and praysed which hathe geuen him suche grace so that it is impossible to separat good workes from faithe euen as it is impossible to seperate heere and burninge from fyre Therfore take hede to thy selfe and beware of thine owne fantasies and ymaginacions whiche to iudge of faith and good workes will sâ—me wyse when in dede they are starke blinde and of al thinges most folysshe Praye God that he wyll witesafe to
they them selfe haue already assayed Why stande they not rather in a watche take hede lest through theyr owne foly they become againe that they wer once Why enuy they at them whom they might folowe wer it not they had more pleasure to striue then to obeye The texte But Esai crieth concernyng Israel though the numbre of the children of Israel be as the sande of the sea yet the remnaunt shal be saued For he finisheth the worde verely and maketh it shorte in righteousnes For a shorte worde wyll God make in yearth And as Esai sayeth before excepte the lorde of Sabboth had left vs seede we had been made as Sodoma and had been likened to Gomorra Now if through mens owne stubbernes the greatest parte of y◠worlde perishe yet to the fewe that wyl beleue wyl God perfourme as muche as was promised to the whole numbre And neuer shal the tyme be but that this inheritaunce shal haue his successors This did the prophete Esai speakyng of the people of Israel without al colouryng clearely testifye saiyng If the numbre of the Israelites wer as many as the sand of the sea and though through theyr owne foly as many also perished yet shal there some alway remaine whiche shal through fayth be saued For be y◠numbre of them that falleth from God neuer so great yet shal not theyr fal make the promise of God vaine Men in promises are wont to breake theyr credence but God is he whiche wyl fully perfourme al that he promised and that briefely and cōpendiously not with deceite falsely but iustly and truely for as the same prophete Esai sayd the Lord in yearth wyl make a shorte worde Shadowes seme not cleare without suspicion of deceite the law selfe is ful of wordes promisyng grosly represētyng cōmaundyng threatnyng sometimes sometimes cōforting But Christ beyng sent into the worlde euen at once gaue al perfourmed y◠was promised opened al y◠was before hidden in figures brought the great multitude of rules contained in y◠law to y◠onely cōmaūdement of charitie of the gospel And thus spread he abrode the seede of his heauenly doctrine and gospel whiche albeit in many of my countreymen be vnfruitful yet some are there in whom it brought foorth fruit Againe the same prophet a litle before sayeth had not the Lord of sabboth left vs sede we had ben made as Sodoma and likened vnto Gomorra Wherfore though the most part of the Iewes fal from Christ yet wyl not Christ suffre the true and natural sede of Abraham vtterly to perishe The texte What shal we say then we say that the gentiles whiche folowed not righteousnes haue ouertaken righteousnes euen the righteousnes whiche cōmeth of fayth Contrarywise Israel whiche felowed the lawe of righteousnes could not attaine to the lawe of righteousnes Wherfore Euen because they sought it not by fayth but as it wer by the workes of the lawe For they haue stumbled at the stūblyng stone As it is written ▪ beholde I haue put in Sion a stumblyng stone and a rocke that men shal be offēded at And whosoeuer beleueth on him shal not be confounded Synce this is so what shal we say Surely nothyng but as the truth is that is to wete that the gentiles whiche semed farre from righteousnes and without the ceremonies of the lawe haue yet attained the true and perfite righteousnes and not a Iewishe whiche standyng in bodily thinges was nothing but a shadowe onely of christian perfeccion but a holsome an effectual iustice whiche suche haue not as for the workes of the lawe stande muche in theyr owne conceite but suche as through an vnfained fayth submit and yelde them selfes vnto God We may likewyse of the othersyde saye that whiles the people of the Iewes with all theyr power folowyng the iustice of the lawe carnally vnderstanden and stifly cleaue to it with all theyr labour they came not vnto the very law of iustice forasmuche as the same fel from Christ whervnto as to a marke al y◠darke sayinges of Moses law principally directed Here some wyl say how fortuned all this and how ended these purposes so diuersly Without al doubte because God abhorreth suche as are high minded and geueth him selfe his righteousnes to suche as are sobre lowly And therfore y◠gentiles vpō acknowledgyng of theyr owne disease an hūble submission of them selfe to God God receiued y◠proude Iewes of thothersyde whiche falsly vsurped y◠title of righteousnes as theyr owne bearyng them selfe bolde vpon theyr sabboth day kepyng washynges circūcision and suche other small obseruaunces disdainyng to receiue the yoke of fayth hath God set at naught and refused because they denied Christ and deliuered him which is the author of life to death whiche thyng Esai long before knowyng prophecied should be vnder this fourme that Christ whō the law promised should be a sauior by reason of vnbeleif should be vnto the Iewes an occasion of stumlyng and that the same stone whiche should be to the good a sure and a strong defēce shuld be theyr vtter vndoyng whiles they had rather by resistyng stumble at him then with beleif to rest vpon him For so by the prophete Esai speaketh God the father of Christ beholde I putte in Sion a stumblyng stone and a rocke that men shal be offended at but whoso beleueth in it shall neuer be confounded and put to shame as one disapointed of that he loketh for The .x. Chapiter The texte Brethren my hertes desyre praier to God for Israel is that they might be saued For I beare them record that they haue a feruent minde to God warde but not accordyng to knowledge For they beyng ignorant of Gods righteousnes and goyng about to stablishe theyr owne righteousnes haue not been obedient vnto the righteousnes of God For Christ is the fulfillyng of the lawe to iustifie all that beleue ALl whiche thinges brethren speake I with great heauynes because with all my heart I fauer and would them well if I were in any wyse able to do them good beyng in ieopardie of euerlastyng dānacion But now that whiche is the onely thyng I can do in my dayly praiers made vnto God my desyre peticion is that they may once yet amend and not alway continue in suche blyndnes I can not vtterly excuse theyr vnbeleif but yet in the defence of theyr fault some coloure may be made and pretēded As they are not in all pointes in suche sorte straungers to God as the gentiles be so muche the more wishe I that theyr rude beginnynges may once be made perfite that whose shadow they haue for a season borne about with them in theyr bodyes of the same they may now come to the very trueth For albeit they with extreme deuilishnes fastened to the crosse the Lord who was y◠foūtayne of al glorye yet this say I of them and deny not that to Godwarde a certaine zeale and
preache except they be sent As it is wrytten howe beautiful are the feete of them whiche bryng tydynges of peace bryng tydinges of good thinges But they haue not al obeyed the gospel For Esai sayth Lord who hath beleued our sayinges â—o then fayth commeth by hearing and hearing cummeth by the worde of God But I aske haue they not hearde No doubt their sounde went out into all landes and theyr wordes into the endes of the worlde In yâ— the prophet sayeth whosoeuer taketh he not away al differeÌ„ce betwixt Iew GeÌ„tile And in yâ— he sayth beleueth wtout meÌ„cion making of circumcision or suche other lyke abolysheth he not vtterlye the ceremonies of the law Fayth only is requyred whom euery man maye equallye enioye and haue And god lykewyse is he whiche is not onely lorde of the Iewes but of all indifferently whose bounteousnes is not so narrow and straite that it can no ferther reache but onlye to the Iewes so that amoÌ„g theÌ„ the same is vtterly worne out but wtout ende is his goodnes pleÌ„tifully flowyng furth not only vpon this nacion or yâ— but vpon all people of any couÌ„trey what soeuer they be so that with a sure trust in god they desyre his helpe The Prophete Micheas also affirmeth the same saying Whosoeuer cal vpon the name of the Lord shal be saued In the prophetes laying no kynde of men is there excepted But euery maÌ„ whatsoeuer he be be he either Iewe Grecian or of any nacion els yf the same with a sure confidence call vpon the name of god he shal be saued And on the other syde whoso calleth not vpon his name shall vtterly peryshe Nowe vpon hym vseth no man to cal or to desyre his help in whom he hath conceyued no truste But who wyll in hym put any trust of whom he neuer erste heard speake Againe how caÌ„ meÌ„ heare speake of an other vnles ther be some to preache the name of hym whiche is in suche sort unknowen And as for apostles howe can they preache vnles they by hym to whom the gospell apertayneth be sent so to do of whome the same prophet Esai makyng mencion sayeth howe beautiful are the feete of them whiche preache tydynges of peace and bryng tydynges of good thynges By whiche wordes ye heare and perceiue what Christes messengers are commaunded to preache neither circumcision as ye see nor yet kepyng of the Iewyshe Sabboth day but peace whiche after that oure synnes are through fayth forgyuen by mutuall charitie ioyneth vs together in Christ and to preache suche good thynges as because they are of themselfe naturally good are in all tymes and in euery place good And yet notwithstandyng this wonderfull benefite of god which hath so vsed all meanes to call euery nacion to euerlastyng blysse that none is ther but the same hath hearde of the ioyfull tydynges of the gospell all yet beleue not the gospel But that it should so be the same Prophet Esai long before sayde speakyng in the person of the apostles Lord who hath beleued oure sayinges For euen among the Gentiles but very few beleue the gospel if they be coÌ„pared to the multitude of suche as beleue not The briefnes of this our matier shortlye comprised is this then yf calling vpon the name of the lorde worke oure saluacion yf suche as beleue not cal not vpon hym a playne profe is it that fayth is specially required and not circumcision Nowe is not fayth in mannes soule conceyued by experience but by the preachyng of the apostles that is to saye not by the iyes but by the eares throughe whom as meanes the gospell of Christ is powred into the obedient soule Syth now then the bryght beames of the gospell hath lyghtened all the worlde so that Christes name is throughlye knowen what meaneth this that so fewe of the Iewes gyue credence thereto Canne they saye for theyr excuse that they of Christe haue heard nothyng No for nowe se we that fulfilled whiche Dauid prophecied of before wheÌ„ he saide Their sounde went out into al landes and theyr wordes into the endes of the worlde The texte But I demaunde whether Israel did knowe or not Fyrst Moses saythe I wyll prouoke you to enuye by them that are no people by a folyshe nacion I wyl anger you Esai after that is bolde and sayth I am founde of them that sought me not I am manifest vnto them yâ— asked not after me But agaynst Israel he sayth Al day long haue I stretched furthe my handes vnto a people that beleued not but speaketh agaynst me Then sythe Christe so many hundred yeares gone was in prophecies promysed and nowe throughout all the worlde by his apostles mete and conuenient witnesses preached and theyr preachyng with so many miracles confirmed can the Iewes for themselfes colourably saye that they knowe not Christe No for they sawe the lyght but malice blynded theyr iyes They hearde the gospell but rancour and enuy stopped theyr eares Rather had they beare malyce and displeasure agaynste the Gentiles called to euerlastyng saluacion than to folowe theyr fayth Both which two thynges yâ— is to wytte that the Iewes should reiect the ioyful tidynges of gods worde that the GeÌ„tiles should receyue it wer long before prophecied of by Moses also Esai of which two the fyrst in the boke of Deuteronomi in a song maketh the lorde beyng displeased with the vnbeleuyng Iewes this wyse to speake I wyll prouoke you to enuye by a very vile nacion whiche heretofore in comparison of you hath bene acoumpted for no nacion for somuche as ye thynke your selfes to be wyse I wyl anger you with a kynde of people which in your iudgemeÌ„t is folyshe and beastlye therby to make you more enuious And Esai whiche prophecied after Moses tyme without all feare playnly sayeth that god more accepted the Gentiles obedience then the Iewes stubbernes For on this wyse speaketh he in the person of Christe I was found of them that sought me not and playnlye appeared vnto them that asked not after me Suche a glorious witnes beareth god vnto the Gentiles fayth But agaynst the people of Israel whom muche rather it besemed to embrace the fayth of the gospell what sayth streyght after the same Esai Al the daye long haue I stretched furth my handes vnto a people that beleued not I sente them prophetes them murdered they vp my selfe with sundry miracles prouoked them to goodnes in stede of thankes they saied the deuil is in hym and by the power of Beelzebub chief deuyll worketh he these wunders My humblenes they despised and my myghtie power toke they in a wrong sence The .xi. Chapiter The texte ¶ I saye then hath god caste awaye his people God forbid For euen I also am an Israelite of the seede of AbrahaÌ„ of the tribe of Beniamin God hathe not caste away his people whiche he knewe before Wote ye not what scripture sayeth of Helias how he maketh intercession
cleansed from theyr olde vices and beastelye lustes from pryde throughe ryches and worldlye learnyng and from other diseases by meanes whereof among men debate and dissencion oftetymes arise farre otherwyse than they shoulde whome one God one delyuerer Christ one baptisme one religion one rewarde doeth so dyuersly ioyne and knyt together Once hath Christe frelye taken from you the sinnes of your former lyfe to the entente that hencefoorth by vertuouse exercyse ye shoulde preserue and kepe the godlye state by hym restored vnto you For neyther gote ye it throughe youre owne desertes nor are ye for thesame bounden to thanke youre ryches or Philosophie or the keapyng of Moses lawe eyther but Iesus Christe whiche bothe purged you fyrste with his bloude and after called you to a continuall perfeccion and holynes of lyfe Nor belongen these my woordes onelye to you but generally to all nacions of the worlde that professe the name of our Lorde Iesus Christe whether they bee among the Iewes or among the Gentyles so that they putte no vayne truste in theyr great ryches and possessions but wholy leane and haue a confidence vpon his helpe and succoure There is of all but one churche and christian congregacion all are equallye bounde to Christe onelye bothe for theyr delyueraunce from the moste vilanouse bondage of synne and also for theyr callyng chusyng oute to godlynes of lyfe There is neither place nor countreye that seuereth the ghospell but as all menne haue one Christe so are all his gyftes free to all menne His common grace and peace therfore wyshe I vnto you and to them also whiche bothe no manne els canne geue but he that geueth you all thinges I meane god the father of whome as of the very fountayne all oure weale commeth and oure Lorde Iesus Christe by whome onely his fathers pleasure was to geue you all thynges Grace obtayned shall saue and kepe you vnharmefull and innocente and with an vnharmefull lyfe is ioyned peace and concorde Grace excludeth synne and bryngeth vs into goddes fauoure peace reconcyleth eche one of you to another By the one ye in suche sorte receyue goddes benefite that ye forget not the chief gyuer by the other a declaracion is made that ye are not onelye by name christiannes but also very christiannes in deede By grace partakers are ye of goodes heauenly benefit by peace and concorde according to your abilitie ye bestowe your heauenly gyftes eche one of you vpon another Some thing is there in you by goddes free gyfte for the whiche I am glad in your behalfe and gyue god thankes And some thing againe I mislyke and would wyshe were amended Some are there among you that lyue a christian lyfe and some there bee in whome yet the dregges and fylthynes of theyr olde synfull lyfe remayne styll For as I coumpte youre weale myne owne so yf ought among you bee amisse I thynke my parte therein And therefore on youre behalfe I thanke my God alwayes by whose grace and goodnes Christes free gyfte is in suche plentifull sorte departed among you that whereas heretofore ye buisylye soughte for earthly frayle and transitory riches ye are nowe throughe Christes benefite enriched with heauenlye treasures and suche ryches as shall neuer peryshe but bryng vs vnto the true and perfite weale In token whereof no kynde of language or gyfte of knowledge is there whiche ye haue not obtayned aboundauntly Of late proude were ye of youre vayne Philosophie but synce in the steede of a false ye embraced the true wysedome ye vse your selues discretelye Of late proude were ye by reason of your worldly eloquence highlye standyng in your owne conceytes but synce ye were from aboue inspired with the gifte of tongues ye speake of heauenly matters stedfastlye continuyng in that which ye knowe is beste by meane whereof both the trueth of the ghospel and the faith of Christ is in greatter renoume more strēgthned whiles al mē clearely see perceiue that the fact which is wrought in you was not wrought in you by any worldely policie but by the myght of God which geuing his gyftes vnto vs brought our preaching in credite Insomuche that albeit ye neyther sawe Peter nor Iames whom some coumpt either the only or chiefe Apostles yet no gifte is there wherwith God is wonte to auaunce the ministerie of his Apostles wherin ye ought to thinke your selfes behynde other so farre that euery manne maye well perceyue that notwithstanding the ministers be diuerse yet is the chiefe doer one synce one effecte doeth alwaye folowe And as these giftes are geuen vnto you lyke earnest money or as a pledge of the euerlasting life to come so ye by suche playne and sensible tokens concernyng an hope of thinges that cannot be seen awayte for that daye wherin Christe which nowe yet semeth in his membres to suffre affliccion shall playnly shewe his maiestie and deuyde the godly from the vngodly and deliuer his seruauntes from all trouble and vexacion for desyre of which day ye suffre displeasures and for feare of the same ye doe your dewtie Menne maye peraduenture vnrighteously condemne or quyte but in that day shal God without any wrong at all apoynte you eyther to euerlastyng paynes or euerlasting pleasures But yet distrust ye nothing he for this presente time is your ayder and defender which in that day shal be your iudge Of his goodnesse it is that ye are restored from your olde errours to godly life and as ye haue begūne to leade a godly life and a pure so shal ye likewyse through his goodnesse continew in suche a vertuouse conuersacion that in the fearefull daye of our Lorde Iesus ye be founde blamelesse As my trust is ye shall not by your strength or myne but by the goodnesse of God whiche disapoynteth no man of the hope he standeth in and surely perfourmeth asmuche as he promised The texte ¶ God is faythfull by whom ye are called vnto the felowshippe of his soune Iesus Christe our Lorde I beseche you brethren by the name of our Lorde Iesus Christe that ye all speake one thyng and that there be no dissencion among you but that ye may be a whole body of one mynde and of one meanyng For it is shewed vnto me my brethren of you by them whiche are of the house of Chloe that there is strife among you I speake of the same that euery one of you sayeth I holde of Paul I holde of Apollo I holde of Cephas I holde of Christe Is Christe deuided Was Paul crucified for you eyther were ye baptized in the name of Paul I thanke God that I baptized none of you but Crispus and Caius leste any should saye that I had baptised in myne owne name I baptized also the house of Stephana Furthermore knowe I not whether I baptized any man of you or no. For Christe sente me not to baptize but to preache the ghospell not with wysedome of woordes leste the crosse of Christe
are inspired with the holy gost are not theyr owne men no more then we see rauished men to be But thinke it muche otherwyse in madde men than in suche as haue receyued the spirite of Christe whiche in suche sorte rauysheth the minde that a man is nethlesse his owne man whether the matter require a man to speake or to holde his peace Sober is this inspiracion and nothing els but an enforcemente of a mannes godly mynde to suche thinges as make to Gods glory This spirite should so muche the more serue vnto the common quietnes and so muche be further from contencion because thesame commeth of God whiche is the author of peace and not of confusion and sedicion And synce this is in all congregacions of christian men obserued and kept mete is it also that it be kept in your metynges yf ye wyll haue men to thinke them good leste ye be thought to swarue from other in customes from whom ye dissente not in religion And for this cause lette your wemen in solemne assemblyes holde theyr peace leste yf as that kynde is to muche geuen to babling there aryse an vncomly confusion For wemen are not authorized to preache abrode as chiefe doers of matters but commaunded to be obedient vnto theyr husbandes For in Genesis this speaketh God vnto the woman thou shalt attend vpon thy husbandes will and he shall beare rule ouer the. Let wemen knowledge this lawe not only by coueryng theyr heades but also with silence wherwith womanhead is moste commended Some wyll saye doest thou so farfurth forbid women to speake that thou wylt not suffer them for theyr learnyng to aske a question Vtterly I forbid them in open places to speake but yf there be any thing which they vnderstand not sufficiently and are desyrouse to knowe it let them aske of theyr hushusbandes at home So shall they neyther be defrauded of teaching nor doe any thing vnsemely For surely an vnsemely syght is it to see a woman speake in the chrstian congregacion namely synce so to doe is coumpted a foule thing euen among the paynims What meaneth this ye CorinthiaÌ„s that ye should be greued to kepe that custome whiche is of al other kept The texte Sprong the woorde of God from you Either came it vnto you only If any man thinke himselfe to be a Prophete either spirituall let him knowe what thynges I wryte vnto you For they are the commaundementes of the Lorde But and if any man be ignoraunt let him be ignoraunt Wherfore brethren couete to prophecye and forbydde not to speake with tonges Let all thynges be doen honestly and in order among you Came the gospell fyrste from you that other muste be compelled to kepe your customes or is the gospell come only to you Yf ye neither be the fyrste that receaued the gospel nor the onely menne that professe it why disdayne ye to frame your selfes after the customes of other And yf anye among you be a prophete or seme otherwyse indued with spiritual gyftes let hym be assured that suche thynges as I wryte vnto you are no commaundementes of myne but the Lordes But yf any manne through contencion so vse hym selfe as though he were ignoraunte despising these thinges as though they were but mannes rules let suche one at his owne peryll be ignoraunt surely god wyll lykewyse be ignoraunt of hym and refuse hym I wyll not striue with you in this matier but thinke this sufficient for my parte that I haue giueÌ„ you warnyng To finishe therfore this matier labour brethren to haue the gyfte of prophecie being a gyfte of muche more excellency but so that in the meane season such be not restrayned to speake with tounges which haue no gyfte els so that all thynges bee done comly and in an order as I haue tolde you leste by the contrary any dishonesty or trouble chaunce The .xv. Chapter The texte Brethren as pertaynyng to the Gospell which I preached vnto you which ye haue also accepted and in the which ye contynue by the which also ye are saued I do â—ou to wyt after what maner I preached vnto you yf ye kepe it except ye haue beleued in vayne BVt now because I heare say brethren that some of you doubte of the rysynge agayne of the deade of suche I meane as through a pride in worldly knowledge styll remaynyng in them cannot yet herein bee persuaded touchyng this article I neede to teache you no newe thynge but onely call to your remembraunce the gospell whiche I fyrste taught you and which ye once receaued wherein hetherto ye continewe and by meane wherof ye obtayne saluacion insomuche that it is bothe for me superfluous to teache you thesame agayne whiche I once wel taught you for you also lytle honestie inconstantly to fal backe from that whiche ye once fauoured speaciallye synce ye haue experience that my preaching of the gospel is a doctrine effectuall to saluacion Now is this poynte to beleue the resurrection of the dead the chiefeste parte of the doctrine of the gospell Wherein ye ought so to be assured that ye therof doubte not onles ye haue gyuen credence thereto in vayne as god forbid ye shoulde For what auayled it to fauer and embrace the gospell yf ye denie the principall parte of thesame that is to wete that the deade shall lyue agayne The texte For fyrst of al I delyuered vnto you that which I receaued how that Christ died for our synnes agreing to the scriptures And that he was buried that he arose againe the thyrd day according to the scriptures that he was sene of Cephas theÌ„ of the twelue Aftâ—r that was he sene of mo then fyue hundred brethren at once of which many remayne vnto this day many are fallen aslepe After that appeared he to Iames then to al the Apostles Me thinketh ye should chiefly remember that thing which I fyrst taught you by mouth and nowe reherse vnto you the same by wrytinge being such also as ye once receaued which is that the Lorde Iesus Christe dyed and by hys deathe deliuered vs from synne makyng a mendes for our offences as the scriptures many hundred yeares before sayed shoulde bee that he should lyke a lambe bee led to the slaughter that through hys strypes he might heale our synnes and by his death vpoÌ„ the crosse raigne and suppresse the tyranny of the deuill Besyde thys ye muste also beleue that he not only verely dyed for you but was also buried and the thyrd daye rose agayne which also was long before prophecied in the darke sayinges of prophetes to th entent ye should the better beleue when that is done in dede whiche god by holy men promised should be For this speaketh O see after two dayes and the thyrd day will we ryse againe and lyue in the syght of hym Againe Dauid thys wyse speaketh thou shalt not leaue my soule in hell And because ye should more stedfastly beleue besyde thys I
he had done in tymes past when he myght haue lawfullye done so And this doth Paule in the latter ende of the .xii. chapter and in the xiii The greeke titles declare yâ— this epistle was sent from Philippos by Titus and Lucas But the bryefe argumentes whiche are found in latine bokes without any autours name record and testifie that it was by thesame messangers sent from Troas for of this place Paule maketh mencion in the seconde chapter of this present epistle The ende of the Argument The pharaphrase of Erasmus vpon the second Epistle of Saint Paule to the Corinthyans ¶ The fyrste Chapter The texte â–ª Paule an Apostle of Iesu Christe by the wyll of god and brother Tymothye Vnto the congregacion of god whiche is at Corinthewyth all the Sayntes whiche are in al Achaia Grace be wyth you and peace from god our father and from the Lorde Iesus Christe â–ª PAule an ambassadoure in Iesus Christes behalfe authorized by god the father and Timothy in religion my brother and felowe in office vnto the christian companye not of them onelye whiche are at Corinthe but also to all the sayntes that thorowe the whole countreye of Achaia whereof Corinthe is the heade citie dooe faythfull searuyce to Christe Grace wyshe wee vnto you peace and concorde by the free gyfte of our Lorde Iesus Christe and God his father whiche is also father to vs all The texte Blessed be God the father of our Lorde Iesus Christe whiche is the father of mercy and the God of all coumforte whiche coumforteth vs in all oure tribulacion insomuch yâ— we are hable to comfort theÌ„ which are in any maner of trouble with thesame comfort wherwith we our selues are coÌ„forted of God For as the affliccions of Christe are plenteous in â—s euen so is oure consolacion plenteous by Christe With all good and luckye woordes blessed magnified and praysed bee God the father of oure Lorde Iesus Christe the very fountayne and autoure of all goodnes no fearefull God to the righteous and godly but one of whom all our comfort commeth whiche ceaseth not to aide and comforte vs his messangers in all suche troubles as maie any wayes befall vs whiche he doothe not onely for our sakes leste we myght happely through vehement persecucion fall from hym but for your sakes also whiche as through oure troubles for yâ— loue ye beare towarde vs are in greate heauinesse so are ye for oure reliefe and â—easte gladde and ioyfull and by our exaumple in hope of goddes healpe manfully continue in suffreyng persecucion and troubles standyng in a sure truste confidence that as god which as ye se aided and strengthned vs beyng oppressed with miseries and wellnygh deade so wyll hein your troubles healpe and succour you whose goodnes is suche as wyll accordyng to oure temptacions measure his mercifull comfort Nor loth we suche affliccions as we suffre and endure for Christes sake and as Christe gaue exaumple knowyng this that yâ— more greuous tormentes he suffered the more comforte and honoure is he in And the greater tormentynges we lykewyse for his glory suffered and a bode by his meane so muche more plentiouslye hath god relieued vs being deliuered out of trouble to the intent ye should lykewyse stande in hope and loke for that whiche ye see alreadye doone in vs. The texte Whether wee bee troubled for your consolacion and health or whether wee bee comforted â—â— is for your comforte and saluacion whiche saluacion sheweth her power in that ye fuâ—â—re thesame same afflicions whiche we also suffre or whether wee bee comforted for your consolacion and saluacion our hope also is stedfast for you in asmuch as we know how that as ye are partakers of the affliccions soâ—â— all ye be partakers also of the consolacion Therefore whether wee bee troubled with aduersities that doeth god to encourage you and for vs so to be is to your wealthe an expediente meane that ye beeyng throughe our exaumple strengthned may stoutly abyde euen the moste extreme violence that maye bee laied vpon you whose sufferaunce albeit ve paynfull yet is it verye holsome or els yf we be refreashed so that the storme of persecucion be paste and alayed euen this doth god also intendyng by relieuyng vs to refreashe youre courages leste ye myghte wyth sorowe and payne faynt and despayre but rather vpon a remembraunce how there is a chaunge from soro we to pleasure ye myght likewyse bee hable to suffre suche troubles as wee dooe And trewlye in greate hope are wee that ye wyll surelye dooe so that ye maye bee also of our ioyes partakers hereafter as ye are alreadye partakers of our affliccions and as ye were heretofore sorye for our affliccions so shoulde ye nowe reioyce of our deliueraunce synce it is meete and conueniente that frendes and louers shoulde bee in lyke condicion of paynes and pleasures The texte Brethren I woulde not haue you ignoraunte of our trouble whiche happened vnto vs in Asia For wee were greued oute of measure passing strengthe so greatlye that we despayred euen of life Also we receaued an answere of death in our selues that we should not put our truste in our selues but in god whiche raysed the dead to lyfe agayne and which deliuered vs from â—o great a death and doth deliuer On whome wee truste that yet hereafter he wil deliuer by the helpe of your prayer for vs that by the meanes of manye occasions thankes maye bee geuen of manye on our behalfe for the grace geuen vnto vs. And perfeitely knowe I ye woulde much more reioyce yf ye throwghlye wiste howe vehement a blaste of persecucion happened vnto vs in Asia For there suffered wee affliccions aboue al measure as which were more vehement than our strength was hable to beare by reason whereof we were broughte to that poynt that we despayred of our life as vtterly vnable to suffre so manye and such extreme troubles Yea and of such violence was that persecucion that not onely other despayred howe we shoulde bee hable to indure them but â—ummyne owne mynde vpon distruste conceaued of my strength had euer death presente so that my hearte gaue me to looke for nothyng but for my last daye To which extremitiâ— it pleased god we shoulde be brought because we shoulde in our own strength put none affiaunce but trust to his healpe which is coÌ„monly most wont theÌ„ to be at hand to succour wheÌ„ al worldly aides most disapoint vs and fayle whiche when his pleasure is not onely deliuereth yâ— oppressed froÌ„ the ieopardies of death but restoreth also suche as are dead to life agayne As for any thyng then that in me was euen than dead was I and destroyed from whiche death yet god than deliuered and dothe euen nowe styll deliuer me of whome also I stande in suche a confidence that he wyll hereafter deliuer vs specially yf ye healpe me with your prayer to procure and obteyne the fauoure of god to the intente that as we were
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
to punishe with all The slaunderers of my name will saye I can doe nothing affirmyng that I coulde not for some lacke in me doe that thing whiche by reason of your integritie I coulde not doe But gladde am I as often as after this sorte ye be stronge though we be iudged weake yea we be not only gladde yf this so be but also moste heartely wyshe that I seme to lacke somewhat so that ye be perfecte And for this cause thought I it good more earnestly to warne you by letters leste when I come I myght be compelled to vse rigoure Muche more wyshe I to haue you amended with threatnynge woordes than to vse my power in punyshyng you geuen vnto me of the Lord for your weale and not to hurte you Against innocentes I canne doe nothyng but it maketh muche matter that suche as with haynouse vices corrupte your congregacion scape not alwaye vnpunished I haue nowe in aduertising you done my parte it remayneth that ye doe yours Diligently apply your selfe vnfaynedly to reioyce all occasions of sorowe sette a parte encreasing styll from better to better vntyll that ye become perfecte amending suche thynges as hurte your innocencie that when your faultes are sufficiently corrected ye may of your amendemente take comforte Agre together and striue not eche one with other of you through sondrye opinions lette there bee among you peace and mutuall loue Yf ye so do then wil the god of loue and auctour of peace alwayes fauour you and with you bee contented Greete eche one another of you in a holy kysse not after the common sorte but euen with your heartes All the sayntes whiche are here grete you The fauour of oure Lord Iesus Christ and the loue of god the father and the felowshyp of the holy ghost bee among you al that acknowlegyng the benefite of the sonne the charitie of the father towarde you whiche in suche sorte loued you that he gaue you his onely sonne to bee your redemer and the goodnes of the holye ghost by whome he alwaye geueth vs his giftes ye maye after the exaumple of the vndeuided trinite lyue in a lyke vnitie that is to witte in concord bothe pure perfite ¶ Thus endeth the Paraphrase vpon the latter Epistle of S. Paul the Apostle to the Corinthians The argument or vvhole matter of the Epistle of sainct Paule to the Galathians by Des Erasmus of Roterodame ALbeit the Galathiās are Greciās yet are they originally descēded of Frenchemen as s Hierome sayth in dulnes of witte resemble thē This thing also Hillary who was himself a Frenchmā borne in his hymnes testifyeth in the same callyng his countreymen dullardes Sainte Paule also in this present Epistle reprouing thē calleth them Anoetous that is to say witlesse or foolishe to whose capacitie temperyng his matter he more vehemently and sharpely reproueth then in other of his Epistles he doeth other rather checkyng then teachyng them to th entent that such as could not with reason be brought to a better mynde might yet at lestwyse with authoritie be called home againe and amended In this Epistle laboreth Paule about that matter whiche he els where in euery place doeth to cal men I say from the bondage of Moses lawe to the grace of the gospell whiche matter in his epistle to y◠Romaines he also entreateth of because both people were in like errour but yet after a sondry sorte fallenthervnto For the Romaines were fyrst brought to Iewishenes afterward amended but the Galathians contrarye beyng by the Apostle fyrst well taught were through the sleightie desceiptes of false apostles brought backe againe to Iewishe religion In the Romaines simplenes it was that they were through misteachyng begiled but of wysedome and discrecion it came that after warnyng they sone amended on the other side wheras the Galathians sone receiued and fauored Christes doctrin that was a point of easines but straight after to fal againe from it and to become Iewes was euen lightnes and folishnes To them there came false apostles takyng vpon them as though they had been sent from the chief Apostles Peter and Iames whiche labored to abate Paules authoritie teachyng them that to him there should no credence be geuen as whiche was inconstant sometymes obseruyng the ceremonies of the lawe as it appeared by that he made a vowe shauyng his head caused Timothe to be circumcised and sometymes with the Gentiles reprouyng and condemnyng the lawe bearyng them in hand also that suche rather ought to be beleued as had with Peter and Iames been conuersaunt and other whiche had seen Christ in his manhod whereas Paule had neither seen Christ nor was but a disciple of suche as were disciples and not the messenger of Christ Paule therfore vehemently and sharpely for none epistle is there more sharpe with a holsome earnestnes and fauorable sharpnes bothe cureth the Galathians errour and also defendeth his owne authoritie openyng the false apostles disceiptes at the beginnyng of the epistle makyng him selfe equal euen with the chiefe apostles yea and in this point aboue them because he was at that tyme by Christ put in authoritie to preache after that he was become immortall and vpon boldnes of this authoritie for a certain tyme both in Arabia and Damasco preached Christ before that he had talked with any of the Apostles after whiche enterprise he graunteth that he sawe in deede at Ierusalem for a fewe dayes Peter Iames of whom yet he was nothyng holpen after whiche tyme he sayeth he preached xiiii yeres in Syria and Cilicia vntyll suche tyme as he was by God commaunded to returne vnto Ierusalem with Barnabas and Titus wher Paule compared and examined his gospel with suche as wer Christes Apostles not because that he then beganne to doubt of his so many yeres preachyng but to the intent that by theyr approbacion and allowaunce whose authorities were chiefe among all men other might the more be confirmed at whiche tyme he so compared with Peter that of him he learned nothyng as touchyng the gospell and was not onely by Peter not compelled to charge the Gentiles with the burden of the lawe but what tyme Peter at Antioche eate in company of the gentiles suche meates as wer by the lawe forbidden after for feare of the Iewes that came withdrewe him selfe from that cōpany he checked him euen to his face declaryng that through fayth men obtaine the grace of God offred by the gospel not by kepyng of the law whiche was at that tyme abolished And though he begunne this disputacion as it were with Peter yet persueth he the same more at large turnyng his matter to the Galathians instructyng them and declaryng that Moses lawe was geuen but for a tyme and that al thynges taught therin appertained and directed to Christ onely that in the lawe was but fleshe in the gospel was the spirite in the lawe there were shadowes in the gospel light in the lawe images in the gospel
I meane all them to be triflers hynderours or sinistre resisters that are ordinaries curates or ministres For there are some of the chiefe Byshoppes ordinaries which with all their possible earnest labour and paynes tendre the gospelles affaires god be thanked for them And sondry other curates ministres whoÌ„ I know althoughe to fewe are honest and diligently well wyllynge towardes the trueth in diuerse shyres where I wayted vpon the kynges hyghnes visitours especyally in Lincolneshyre and in other shires of that Diocese And I verayly trust in God that the nombre of the honest sorte shall dayly encreace there aboute more and more by the industruous ministerie and vniforme concurrence in holsome doctryne of the Byshoppe and Deane of Lincolne and the rather by the helpynge forewardnes and forewardyng helpe of the deuoute woman of God the Duchesse of Suffolke But I meane onely certaine sortes of ministers whom ouâ— noble learned Paraphrast Erasmus paynteth notablye out in the person of the Euangelistes and apostles of whoÌ„ one sort are those that beyng altogether vnlearned had leauer coÌ„tinue styl like Horses and Mules without vnderstanding than to acknowlege their ignoraunces and blyndenes and laboure for better knowledge to become the chyldren of lyght These are dogges yâ— can not backe ouerseers that can not see These are also the blynde guydes whom whan the blynde doe folowe not the blynde guydes onely but the blynde folowers also as our sauiour Christ him selfe testifieth doe fall bothe in to the ditche of errour endles daÌ„nacion The seconde sorte are they which beyng noseled roted in worldly pelfe belycheare promocioÌ„ obteined by couÌ„trefaite crouching hipocritical lowting by meanes of their courtely freÌ„des wil rather obstinately resyst murmure agaynst yâ— kinges maiesties most godly trauailes procedinges as much as in theÌ„ lyeth with slauÌ„derous dissuasions perplexe impertineÌ„t interpretacioÌ„s go about to bryng the most pure playne worde of God in to contempte yea and to inceÌ„se the people to tumultes sedicions rumours and rebellions as practiced experience hath of late dayes mooste lamentably taughte vs than they woulde lose or forgoe any iote of their worldely wicked pompous Mammon or for conscience sake submytte theÌ„ selues to the trueth of yâ— scriptures or any syncere godly quietnes These are the cursed shepeherdes of Israell that eate vp the fatte of the shepe and clothe them selues with the wolle that slea the best â—edde and nourishe not the flocke These are the damnable hipocrites that shute vp the kyngdome of heauens before men in forbyddyng dissuading and discourageing them from readynge or meddlyng with the scriptures whiche be the breade of the soule and wyll nether entre â–ª in them selues ne suffre them that woulde These are yâ— false doctours that S. Peter prophecied of before hand which slyghtyly bryng in pernicious sectes amonge the people denyeng euen yâ— lord that bought them and throughe couetousnes by feyned woordes make marchaundise of men These are the incarnate angelles of Satan which with theyr fyne maner of crepe a bosome and outwarde pretence of holynes transforme them selues into the angeles of lyght These are the yâ—ching eared maisters and spirites of errour that teache doctrines of deuilles and inconuenient thynges for fylthy lucres sake hauing their consciences marked with an hoâ—e yron and teaching genealogies endles riedles that engendre questions more than edifie to Godwarde These are the Antichristes that against al the whole scripture to the vndenyable deâ—ogation of the merite dignitie of Christes death blodsheading done once for all take vpon theÌ„ dayly to sacrifice for the â—emyssion of synnes of the quycke and the deade teache swete to be sowre sowre swete lyght to be darknes darknes light These are also yâ— right sonnes of their right father the deuill that hath bene a murtherour alyer froÌ„ the begynnyng Finally these are the whelpes of the roaring Lyon the deuil yâ— goeth about sekyng by their ministery whoÌ„ he may deuour A thrid sorte there is whiche for the sauetie of their pelfe and promocion employe their studyes and forecastyng pollycies to please all partes thynkynge in their owne phantasies that to be possible to them that Christ our most true doctour sayth is impossible to serue both god MaÌ„moÌ„ These are they by whose occasion yâ— people halt betwene two opinioÌ„s not knowyng what is best for theÌ„ to folow whethâ—â— God or Baal These are the messagiers of Laodicia whose workes are nother colde nor whote but betwene bothe smellyng neither to muche of the ghospel nor to lytell of popeâ—ie And yet they must be called fauourours of the trueth for they woulde fayne all thynges were well so it were not long of them These woulde fayne haue Goddes corne to come vp but yet they dare sowe none longer than the worlde as they saye maketh faire wether And notwythstandyng the more parte yea and to muche the more parte of ecclesiastical parsons be of these three sortes that is to saye eyther of blockeheaded asses plaine professed enemyes or doublefaced frendes Yet God of the habundaunt riches of his exceding great mercies hath reserued vnto him selfe some syncere Bysshoppes and preachers in this Emperiall Realme to erecte and confirme the towardenes of the true meanyng fauourours to comforte the weakeharted to confounde the stowâ—e rebelles the golden cupped courteours of the prowde whore of Babylon with â—he myghtye swearde of the spirite whiche is the word of God And for theuidenter declaracion of his mercies to his Englishe flocke and for the glorouseâ— enhaunceyng of hys own kyngdome and glorie in thys Realme in forewardyng the godly labours and industruous trauailes of hys faythfull ploughmen the ministres in despighte of all hys enemyes God in whose hande all kynges heartes are hathe put in to the hearte of oure mooste Royall worthye kynge Edwarde the. vi not onely lyke a moste Christen Iosias by the ministerie trauaile and studious endeuours of his moste faythfull deare Vncle the lorde Protectours grace other of his most honorable CouÌ„sayle to abolyshe idolatrous sacrificeinges and supersticious customes and to restore the true worship religion and gospell of Christe in to his pristine sinceritie purenes and lybertie agayne but also lyke a moste prudent yong Salomon to buylde vp perfitely the Lordes house and to walke after thexample of the olde Salomon as it were before the porche of the temple lyke Goddes true minister to expell and kepe out all false worshyppinges popishe Goddes seruice vayne ceremonies pernicious sectes sedicious tumultes fylthye errours and noughtie lurkyng hereticall opinions from amonge hys Christen Englyshe subiectes whiche is the lyuing temple of God and to trayne ordre and gouerne them with the rule of holsome lawes to the banishemente of vngodly licencious libertie that men are nowe a dayes to muche geuen and bent vnto and to the nourishement of vertues whiche God requireth and also to kepe and defende them from all intestine tumultes daungers and
delicates regardynge neyther ordre nor coÌ„mune wealth sparyng nether place nor time ne yet geuing god any thaÌ„kes at al ether for fleshe or fishe meate or drinke as it may appeare by their impudent abominable lyuinge couetous gredynes of worldly pleasures in swearyng whoring dyceing cardyng braullyng raylyng braggyng querelling fighting â–ª piking stealing robbing bawdy talkyng in al kyndes elles of hellishe iniquitie And so by that reason ouer their own daÌ„nable estate the poore symple vntaught weake brother for whom Christe died seyng thys lybertie and thys iniquitie ioyned together is by and by offended and defyeth the worde of God because of that rashe beastly bellyed mannes wyckednesse whiche prateth of the worde and lyueth cleane contrarie agaynst it Thus the deuyll I saye purchaseth to him selfe and to the fyre of hell as many or rather mo slaues by his countrefaite ghospellyng than he did before with open idolatrous popery mayntenyng Nowe therfore goe downe in to thy selfe good reader and see what case thou standest in for thou seest by experience that the dayes are euyll Loâ—e not the good oportunytie that God hath lent thee For all that saye Lorde Lorde shal not entre into the kyngdome of heauen but he that doeth the fathers wyll whiche is in heauen Althoughe we are made ryghteous before God throughe onely fayth yet we muste expresse our fayth by suche charitable workes before men as God commaundeth or els our faythe is deade and become no faythe And thoughe we are saued throughe grace yet we may not abide in synne stil that grace maye abounde For lyke as whan a synner repenteth there is a merye heauen the Angelles reioycing for gladnes euen so whan a man repenteth not but lyueth styll in infidelitie and synne he maketh the holy ghost sadde and a sorowfull heauen And thoughe we are quyckened together with Christe of his owne fre mercye without our deseruynges yet we are commaunded by his holy worde to mortyfie oure carnal membres vpon earth that lyke as we haue in tymes past made them seruauntes of vngodlynes from one naughtynes to an other so we shoulde henceforth make them seruauntes of puritie into santtification For he that gaue vs Christ to be our newe garmente badde vs by his Apostle Paule put of the olde Adam or elles Christe woulde not stycke cleane on our backes onlesse olde Adam be stryped cleane of wyth all his ragged rotten patches of infidelitie and sinfulnes And he that sayeth Let us put on the armour of lyghte sayeth fyrste Let us cast aâ—uaye the uuorkes of darknes For lyke as God loueth to be wourshypped onelye accordynge to his owne worde and byddyng so he curfeth all them that inuent or vse other kyndes of worshyppyng or seruyng of him besydes his worde And lyke as God filleth them with his grace that reuerently and truly vse his holy name so he fylleth them also full of wikednes that be swearours and maketh his plague of vengeaunce to hang styll ouer their houses that abuse Goddes name And lyke as God promyseth reward to them that helpe their pore neyghbours at their nede so he threateneth punishement to them also that hurte their neyghbours by worde or by dede And like as the holy goste alloweth chaste wedlocke for holy and honourable among all men so doeth he pronounce whoredom and bawldrye to be cursed and abominable among all men Christe that geueth the peny to the diligent workers byddeth auaunt I knowe you not to them that are loyterours The Prophete Dauid that sayeth Prope est dnÌ„s oiÌ„bus eum inuocantibus sayeth also Longe a peccatoribus salus And that ghospell which is the power of God to saue all that beleue it shall also be a witnesse at the last daye against all them that shewe them selues in this worlde vnbeleuers by the frutes of their vngodly behauyour Assure thy selfe of thys good reader that lyke as there is God so is there the deuyll As there is heauen so is there hel As there is lyfe and eternall saluation so is there death and eternall damnacion Therfore cast of careles securitie and be diligent in readynge or hearynge Goddes worde If Christe be thy sauiour make no moe mediatours for thee but onely him For lyke as he wyl not geue away the glory of his passion to any other so wyl he not geue awaye the glory of his intercession to any other Cast of feyned custome and laye holde vpon vnfailyng veritie Forsake blynde broade byewayes â–ª and folowe the streight narowe pathe way Awaye with fylthy whoremonging and take thee to chaste wedlocke If thou wilte be chosen make sure thy vocation If thou defyest the deuyll meddle not with false teachers and deuely she lyuyng If thou louest not the deuylles sauour dwell not vpon hys donghill of stynkyng ydolatrie and supersticioÌ„ If thou be the sonne of Abraham doe the workes of Abraham If thou be iustified throughe onely faythe in Christ leade the lyfe and doe the dedes of a faythfull iustifyed christen man If Christe be thy Lorde be thou his true seruaunt If thou wylte take vpon the to be Christes disciple see that thou weare his badge Christen charitie If Christe be thy good shepeherde herken to his voyce and none other If Christe haue borne the on his owne shoulders into his shepefolde whan thou wast runne astraye see thou runne not oute agayne lest thou droppe into the pitte and be drowned throughe thyne owne folye If thou wylte take God for thy father see thou be holy as he is holy If thou wylte haue the holy spirite of God to be thy comfortoure make him not sadde with the resisting waiwardnes of thy spirite And than mayest thou be surely bolde to preace vnto the throne of hys grace and shalte be sure to fynde mercye in conuenient tyme. Take hede by tyme for nowe is the tyme and verye howre for vs to ryse vp from sleape and therfore I saye take tyme of repentaunce whyle tyme is for tyme wyll awaye But and yf thou wylte not aryse and heare the voyce of thy Shepeherde Christ hauing the lybertie of Goddes woorde the rather by the ample enterpretyng of these Godly Paraphrases to teache thee and to be thy warraunt thexample of the Kynges Maiestie with hys gracious Vncle the lord Protectour the test of his most honorable Counsail to encourage ayde and defende thee but wylt tomble and walowe styll in wylful ignoraunce and errour stickyng to olde heathenyshe idolatrous worshippinges supersticious deuisinges masse meritinges beade droppinges popyshe customes disobedyence agaynst superiours and parentes blasphemous swearyng aduouterous lyuing theuyshe stealyng â–ª murder and robbynge couetous cloynynge bawdye talkyng holoweharted flateryng false witnesse bearyng vntrue dealyng craftye deceauyng dronken drinkyng paunche pampryng subtyl vnderminynge and other wyckednesses and vilanies against the wrytten word and commauÌ„dement of God and so differrest repentaunce from daye to daye and heapyng synne vpon synne sayest the mercye of God is greate Tushe let God sende me a mery lyfe
ynoughe in this worlde and than let hym doe with me in an other worlde what he wyll Be thou assured that thou enforcest God to take awaye hys holy spirite and his good gyftes from thee and layest vp wrath in stoare for thy selfe agaynste the daye of wrath whan God shall iudge the secret thoughtes of men by Iesus Christe Thou shalt haue the immortall worme of thy conscience to gâ—awe contynually vpon thee so as fallynge into desperacyon and grudgeynge agaynste God thou shalte begynne thyne hell euen in thys worlde hauynge anguyshe and trouble vpon thy soule for thy wycked lyuynge And at that greate feaste daye whan thou shalte appeare wythoute the weddynge garment of a perfyte faythe garnysshed wyth workes of charitie and good lyuynge Christe the kyng shall commaunde thee to be bounden hande and fote and to be cast into the vtter darkenes where shal be weepyng and gnashyng of teethe for the rewarde of thyne errour and wickednes thou shalte be constrayned perforce to pledge the Deuyll of his own cuppe that is prepared euerlastyngly for hypocrites to drynke vpon whereinto the Lorde God shall rayne snares fyre brymstonâ— storme and tempest Than it wyll not auayle the to repente Than it wylbe to late to crye had I wyste Remembre thy selfe therefore in tyme seyng that God of hys curteous gentylnes by hys holy woord geueth thee so curteous warnynge And take in good parte thys my symple translacyon intended to none other purpose but to thy forwardynge helpe as the Lorde is my wytnesse God sende thee perfyte vnderstandyng gentle reader in hys trueth and well to fate Amen ¶ Thus endeth the Prologe The argument vpon the Epistle of the Apostle Saynt Paule vnto the Ephesians by D. Erasmus of Roterodame EPhesus was sometyme the chiefe citie of the lesse Asia a citie supersticiously geuen to the wurshipping of deuilles and especially of Diana for whiche cause it is called in the actes of the Apostles the wurshipper of Diana not of Diana the huntour vnto whome the Poetes attribute bowe and arowes but Diana with many pappes whome the Grecians call Polymaston and saye she is the nource of all maner of beastes after Hieromes reporting For the temple of Diana at Ephesus was in the greatest estimacion of al the world so much that the Ethnike writours make special mencion of it almost in al their writinges These men geue their whole studies vnto curiouse artes and sciences as we may gather where we reade that at the preaching of the Apostles they brought in theyr bookes of enchauntmente and burned them in the fyer and whan they had coumpted the price they founde it to be fiftie thousand siluerlinges as it is purported in the .xix. Cap. of the Actes And therfore to th entent he might withdrawe them from those great errours he taried still among them three yeares trauaylling all that while to the vttermost of hys power to bring the thyng to passe that myght be to the profitabe forwarding of theyr saluacion albeit many of them made great resistence agaynste him as he specifyeth hymselfe in an other place And there he was cast to beastes lyke as he maketh mencion in his secounde Epistle to the Corinthians And whan he departed from thence he commaunded Timothee to remaine there still amonge them And like as that Citie was full of Curiouse menne and suche as were geuen to magicall artes euen so had it many great learned men in it By reason wherof Paule as he tempereth himselfe according to the maners and natures of all men maketh often mencion of deuils and spirites whan he sheweth the difference of good men and bad Besides these he openeth certaine darke hard sentences For there is none of his Epistles that hath so darke and hidde sentences in it as this to the Ephesians So as it shoulde seme that this Epistle was the chiefest occasion why Petre wrote after this sorte Euen as our derely beloued brother Paule accordyng to the wisedome geuen vnto hym wrote to you yea almoste in euery Epistle speaking of suche thynges among whiche many thynges are harde to be vnderstanden which they that are vnlearned and vnstable peruert as they do other scriptures to theyr owne destruccion Therfore because these men aboade constauntly in the fayth he exhorteth them to continue and goe still forwarde vntill they were become perfite putting them in remembraunce what manier of people they were whan they were addict vnto naughtines did seruice vnto wieked spirites and what they are become now that they are engraffed vnto Christe and teacheth them withall that althoughe the grace of the Gospell was promised vnto the Iewes yet that by the eternall decree of God it was rightfully enlarged vnto the Gentiles also and that he was a minyster ordayned of God to that same office And forasmuche as he wrote thys Epistle being in prison he exhorteth them not to cast downe theyr hartes for his affliccions but rather thinke that they haue so much the more cause to reioyce These thinges he treateth of in the first and seconde Chapters In the other three he prescribeth the fourme of godly conuersacion vnto them shewing what is to be folowed and what is to bee auoyded the duetyes of the husbandes to the wyues and of the wyues vnto the husbandes the offices of parentes to their children and of the children to theyr parentes the dueties of maisters to their seruauntes and of seruauntes to their maisters This Epistle was written from the citie of Rome by Tichicus the Diacone whome he speaketh of in the end of the Epistle calling him a faithful minister Ambrose sayeth furthermore that he wrote it in prieson whan he was caried from Hierusalem to Rome and liued vnder suertie without the tentes in the tenement that he had taken for hyre The ende of the Argument The paraphrase of Erasmus vpon the Epistle of sainct Paule the Apostle to the Ephesians ¶ The .i. Chapter The texte Paule an Apostle of Iesus Christ by the will of God To the sainctes whiche are at Ephesus and to them whiche beleue on Iesus Christ Grace be with you and peace from God our father and from the Lorde Iesus Christe Blessed be God the father of our lord Iesus Christe whiche hath blessed vs with all manier of spyrituall blessyng in heauenly thinges by Christe according as he had chosen vs in him before the foundacions of the worlde were layde that we shoulde be holy and without blame before him thorow louâ— Whiche ordeyned vs before thorow Iesus Christe to be heyrs vnto himselfe according to the good pleasure of his will to the prayse of the glorye of his grace wherewith he hath made vs accepted thorow the beloued By whom we haue redempcion thorow his bloud euen the forgeuenes of sinnes accordyng to the richâ—s of grace wherof he hath ministred vnto vs aboundauntly in all wisedome and prudence And hath opened vnto vs the mistery of his will according to his good pleasure whiche he had
daye you shal bee dysseuered from the coumpanye of the eiuyll And trewelye thys spyryte is dryuen awaye and dyspleased with all kynde of vncleanesse and canne not abyde to haue a dooe wyth wrathe wyth reuengement nor with filthye communicacion he is peaceable gentyll and bounteous and yf you haue truelye receyued hym let al bitternes swelling and fearcenes be ferre from your conuersacion Let angre loude speakyng and scoldyng be so fer from you that no leauen of malice remayne in youre stomake whereof these manner of myscheafes are woont to budde out But rather bee you tractable and gentill among youre selues readye to haue mercie to pardone and to forgeue euery one other yf any thyng chaunce to bee dooen amyste through errour and mannes imbecillitie to forgeue I saye for Christes sake forasmuch as God hath forgeuen you your offences by Christe once for al how beit the lord hath forgeuen his seruauntes vpon this condicion that after his exaumple we should also euery one forgeue oure felow seruauntes For concorde can not possibly in any wyse continue among men onles thei can beare paciently euery maÌ„ with the faultes of others The .v. Chapter The texte Be ye therfore folowers of God as dere chyldreÌ„ and walke ye â—â— loue euen as Christ loued vs and gaue hymselfe for vs an offeryng and a sacrifice of a swete sauer to God As for fornicacion and al vnclennesse or couetousnes let it not be once named among you as it be commeth sayntes or filthynesse or foolishe talkyng or testyng whiche are not comly but rather geuyng of thankes For this ye knowe that no whoremonger eyther vncleane persone or couetous persone whiche is a worshipper of ymages hath any inheritaunce in the kyngdome of Christe and of God Let no man deceyue you with vayne wordes For because of suche thynges commeth the wrath of God vpon the chyldren of disobedience Be not ye therfore companions of them Ye were sumtime darkenes but nowe are ye lyghtm the Lorde Walke as children of lyght For the fruite of the spirite consisteth â—â— al goodnesse and righteousnesse and trueth Accepte that which is pleasyng vnto the Lorde THan forasmuche as by the holy goste you are the children of God see that you bee lyke your father in holines of lyfe that you maye worthylye bee loued of hym for euer For truely thus shal he shewe hys loue towardes you perpetuallye yf you she we loue among your selues one vnto another And howe aboundauntelye greate the fathers loue was towardes vs it appeareth playnelye by hys sonne who loued vs so enteirlye muche that not onelye he hathe frely pardoned al our sinnes but also offred himself vnto death vpon the crosse to thintente where God the father was before displeased and angred with vs he should by meane of this sacrifice and offreyng of good sauour that smelleth swete in his prefence become louyng and mercifull vnto vs. This louyng charitie in case we folowe as it becommeth vs to doe we shal not onely be tractable yf any thyng shall chaunce to be committed agaynste vs but also we shall not drede if occasion so require for the commoditie of our neighboure to putte our lyues in daunger But nowe to what purpose neede we to speake earnestly vnto you touchyng suche vyces as be to filthye and to grosse as whoredome and al kinde of vncleanes and insaciable desyre of money from the which monstreous abominacions a Christian mannes conuersacion oughte to be so ferre alienate that it wer shame to haue theÌ„ once spoken of among theÌ„ For there be some thinges so execrable that an honeste pure harte woulde euen abhorte once to thinke of theÌ„ And it becoÌ„meth saynctes to be not only of honest cleane coÌ„uersacion but also to bee chaste mouthed of pure communicacion And we may not thinke it ynoughe to be pure of woorde and cleane of lyfe onely excepte we abhorte also to talke of foolishe friuolous fables and vayne flirtes and iestes whiche as in other they maye be tolerated or commended so truely in Christians they are nothyng â—â—â—â—e nor congeuenâ—e For Christians in theyr moste spedye Iournaye to heauen haue constinuall baâ—ayle with byees and so daungerous battayle that they canne haueno laysure to applye suche tryfles and sportes but rather they haue to wepe And whan the mynde woulde make merye because of good successe and well spedyng it oughte to make metye in hymnes and thankes geuyng to God Howebeit I knowe well ynough there be philosophers that teache Carnal copulacion out of mariage to be no sâ—â—â—â— because it is not punished by mannes lawe And that couetous besyre of money is no faulte because there is no temporall peyne appoynted vnto it But I woulde haue you vnderstande for a certayntye that whosoeuer is an who reâ—onger or spotted with any kynde of vncleanelustes or geuen to Couetousnes whiche forasmuche as he reposeth his principal felicitie in dumme transitorie substaunce is reckoned liteâ— better than a woorshipper of Images shal not be admitted into the enheritannce of Immortal lyfe that God hath promised his to â—nherite commoÌ„ly with Christ And if you thinke that this paine is but light than geue credence to them that goe aboute to perswade vnto you that those synnes are but lyght Suffer not your selues to be deceyued wyth sâ—che maner of vayne friuolous communicacion but take hede rather to the doctryne of the Gospell seyng that for suche maner of synnes althoughe they be not punished with mannes law yet the vengeaunce of God commonly falleth vpon the children of disobedience for distrusting the promysses of the heauenly father and â—â—posyng theyr felicitie in suche kynde of thinges Onte you diuorted youre selfes from suche mennes company and professed Christ It standeth you therfore in hande to beware that your conuersacion be not lyke vnto the â—â—â—ghtynesse of them that professe one waye and lyue ferre wyde an other waye The darkenes of Ignoraunce hath bene yet hitherto the occasion of erroure And the trueth of the Gospel is sprongen vp and wyped awaye all darkenes And you in tymes paste walked as in the darke night and committed the shameful vyces that are doen in the night But nowe God by the lyghte of the Gospel hath enlumined your hartes that you maye clerelye descerne howe a bominable the thynges are now that before appeared to be pleasaunt swete The nighte hath no shame and couereth many thynges that no man woulde bée bolde to dooe in the clere day Therefore see you ordre your conuersacion all together after suche sort as you forgette not to consider that you lyue in the daye and are alwayes seene to theiyes of God He that taketh a Iourneye in the night many tymes stombleth because he seeth not where he shoulde goe by And the daye on the other parte hath this commoditie it sheweth what is to be folowed and what is to be auoyded For it teacheth vs in euery condicion to flee from malice cursed speakyng and dissimluacion and in steede of
And hys will is that you care for youre seruauntes commoditie through reasonable commaunding and not to presse theÌ„ with tirannie These thynges that we haue hitherto treated of tend to this end that you should aswel be lyke vnto your head Christ in holines of life as to agree together among your selues in mutuall concorde The texte Finally my brethren be stronge through the Lorde and through the power of his might Put on all the armoure of God that ye maye stande againste the assaultes of the deuill For we wrestle not against bloode and fleshe but againste rule against power against worldly rulers euen gouernoures of the darckenes of this worlde against spirituall craâ—tyues in heueÌ„ y thinges Whertore take vnto you the whole armoure of God that ye maye be hable to resist in the euell daie and stande perfecte in all thynges Stande therfore and your loynes girde with the trueth hauyng on the brestplate of righteousnes and hauing shoes on youre â—ere that ye maye bee prepared for the Gospell of peace Aboue all take to you the shilde of faithe where with ye maye quenche all the ficrie dartes of the wicked And take the helmet of saluacion and the â—â—â—â—de of the spirite whiche is the woorde of God Now this remayneth for a finall conclusyon that forasmuche as the wieked doe lay sundry engines to ouerthrowe your tranquillitie you must also bee armed with a strong lustie inward conscience to resist them not with the ayde of your owne powers but by the meane of the lorde Jesus your defendour who will not suffer hys bodye to be destitute Verely as for vs we are feble members but he is valeaunt and mightie that hath taken vpon him to be our protectour Desyre therefore of him all maner of spirituall armour and weapons that therwith being in euery poynt surely harnessed you may be hable to stand valeauntly agaynst the assaultes of the deuil For we haue not warre and battayl with men whose wronges our duetie is to ouercome with pacyence But our battayl is with wicked spirites the enemyes and foes of Christe whose champions and instrumentes those are that ragingly assault vs. And by their ministery the princes and powers of deuils geue battail against vs froÌ„ aboue and exercise theyr tirannye vpon suche as bee addycte vnto them throughe the naughtinesse of thys worlde and lay wayte in the darkenes of this worlde for those that loue the lyght of the Gospel Agaynste those I say we must necessarily abyde battayll and they are not onely mightye of strength but also exceadingly perfite in spirituall pollicie and that in the coastes of the ayre so as they may the easelier come vpon vs and so as it is the harder for vs to apprehende them To warre agaynst this kinde of enemies no humayne weapons nor armour can doe any good But it is the onely armour of God that must defende vs from harme Therefore as often as you must entre battayl with your aduersaries doe alwayes as noble warriers are accustomed whan they haue a doe with a daungerous enemie Get on all your harnesse and doe euery thyng accordyngly that whan the daunger of the battayl shal be you may be hable to kepe your place and stedfastly stand vpon the sure rocke Christ Whan menne goe to warre one agaynst an other fyrste they couer themselues on euery syde that they lye not open any way to theyr enemies ordinaunce Than they make ready to beaâ—e backe the inuader The middle partes of theyr bodies because of the tendernes they girde with an Apron of maile The vpper partes they harnesse with a brest plate Upon the legges and feete they weare bootes and an helmet vpon the head Than on the lefte syde a shylde is buckled to kepe of all arowe shot And so in like case you that haue spiritual battayl with wicked spirites continually in steede of the girdle put on trueth to girde vp the loines of your mynde so as you stande vpryghte and shrynke not at any naughtie enticement of false goodes and false opinions For the breste plate put on innocencie and righteousnes to kepe the inward partes of your mynd safe and sure with the mayles of vertue and godlines For bootes to put on the legges and fete loke you haue a sincere affeccion that coueteth after nothing but such thinges as be heauenly and is afrayde of nothyng but onely of vngodlines so as you may be alwayes readilye prepared to defende the Gospell whose defence consilieth not in styrryng of tumulte but in patience and quietnesse And for that cause sake it is called the gospel of peace The preachers wherof the prophete in times past respecting was in an admiracion to considre howe excellently fayre their feete were But we must diligently see yâ— we haue in continual readinesse on euery syde yâ— buckeler of faythe wherby we maye assuredly trust to all the promyses of God What larum so euer happeneth with this buckeler it shal be vaynquished what fyrie dartes so euer our subtill aduersary shall throwe at vs this buckeler shal kepe theim of so as none of theim shal pearce any parte of oure liuely membres For what thing can wounde the soule that defieth death it selfe And if you haue also with this buckler the helmet of a vigilaunt mynde that can take good circumspect hede you nede not in any wise to be afraid of your health Finally haue alwaies in your right hand the sword of the spirite aswel to cut of naughtie lustes from your mindes and to pearce to the inwarde partes of the harte as also to kepe of the resistours of the gospels veritie and to suppresse false head that trueth may preuayle This sworde is the worde of God that pearceth with a constaunt power of fayth not after the maner of mannes cutting reason but rather renneth through than cutteth For the woorde of man is but a weake watrishe woorde forasmuche as it entreateth onely of vayne transitorye matters But the woorde of god is effectual and can skil of nothing out of heauenly thinges and pearceth through vnto the ioyntes of the soule and searcheth euen to the inwarde boanes and marye These be the enemies that Christians haue battail withal wheras with men they are at peace And these are the weapoÌ„s wherwith they defend themselues and get the vietorie not with their own powers but by the helpe of Christ the mightie Captayn through whose luckie ayde theyr batayl hath good successe The texte And praye alwayes with all maner of praier and supplication in the spirite watche therunto with all instaunce and supplicacion for all sainctes and for me that vtteraunce maye bee geuen vnto me that I maye open my mouthe frely to vtter the secretes of my gospet whereof I am messenger in bondes that therein I may speake frely as I ought to speake But that ye may also knowe what condicion I am in and wher I dooe Tichicus the dere brother and faythfull minister in the Lorde shall shewe
of one body should among your selfes be of one mynde The texte And see that ye be thankeful Let the worde of Christ dwel in you plenteously with al wisedome Teache and exhorte your owne selues in Psalmes and Hymnes and spiritual songes syngyng with grace in your heartes to the lorde Be not vnthankeful and forgetful of Goddes great goodnes toward you With him should we not now haue been at peace had he not freely forgeuen vs all our sinnes and doeth one brother forgettyng this make battel againe his brother for a lytle displeasure Striue not among your selfe for preeminence in worldly wysedome Let the worde of Christ whiche teacheth thinges belongyng to perfite godlynes dwel and continue in you pleÌ„tifully that in him ye sauer growe wise so that not only your selfe knowe what is to Christ acceptable but be also able one to teache an other if any be out of the way and to geue an other warnyng if he in his dutie be slacke in yâ— meane season at all tyme mery and ioyful in hope of the blâ—sse to come geuyng praise to God in Psalmes in Hymnes and in spiritual songes praisyng God not with our mouth onely but also more speacially with our heart For suche are the songes with whoÌ„ God is delited lest any thinke it a great praise to God onely with his mouth to make a noyse The texte And whatsoeuer ye do in worde or dede do all in the name of the lord Iesu geuyng thankes to God the father by him Fynally whatsoeuer ye do either in worde or dede do it so that it make to the glory of our lorde Iesus so that all your life and conuersacion sauer expresse and resemble him Whyles ye are this wyse doyng if any thing befal you whether it be prosperouse or other wyse be not ther with either proude or dismayed but for all geue thankes to God the father through his sonne by whom he turneth all suche chaunces to oure weale and auauntage The texte Ye wyues submitte your selues to your owne husbandes as it is comly in the lorde Ye husbandes loue your wyues and be not bitter vnto them Ye children obey your fathers and mothers in all thinges for that is well pleasyng vnto the lorde Ye wyues submitte your selues obediently vnto your husbandes so besemeth it suche as haue taken vpoÌ„ them Christes name for whom it is mete in all goodnes to go beyond other Ye husbandes againe loue your wyues whom ye must remembre in suche condicion to be subiecte vnto you that yet to them ye should not be sharpe and bitter Ye children be in all thinges obedient to your fathers and mothers though they commaunde you paineful busines so that the same be not vngodly For it is Christes wyll and pleasure that ye should so do The texte Ye fathers prouoke not your children to aâ—get lest they be of a desperate mynde Ye seruauntes be obedient vnto them that are your bodily maisters in all thinges not with iye seruice as men pleasers but in singlenes of heart fearyng God And whatsoeuer ye do do it heartely as though ye did it to the lorde and not vnto men knowyng that of the lorde ye shal receiue the rewarde of inheritauÌ„ce for ye serue the lord Christ Againe ye fathers abuse not your authoritie vpon your children nor prouoke them so with cruelnes that they dispayre Ye seruauntes in all pointes obeye y our maisters whom by the lawe of man ye are bounde to serue not onely because they see and loke vpon you and for feare as the comen sorte of heathen seruauntes are wonte to do thinkyng that they haue done theyr dueties if they offende not theyr master veyng but a maÌ„ but also with a simple and an vnfamed heart doyng your duetie not only for feare of man but also for feare of God who seeth with what mynde ye do whatsoeuer ye do Nor consider in your seruice what your master beyng but a man deserueth but what seruice soeuer ye do vnto him what kynde of one soeuer he be coumpte it as done to Christ and not to men assuryng your selfe that of him ye shall receiue the rewarde of heauenly inheritaunce though your vnkynde maister geue you nothyng for your labor nor accoumpte you among his children For whiles ye for Christes sake do seruice to vnmete maisters ye serue Christ The texte But he that doeth synne shal receiue for his sinne Neither is there any respecte of persons with God For as the maister yf he against his seruauÌ„t any thing offende though he among men be not punyshed he shall not yet before god escape punishment so the seruaunt that well doth his duetie albeit he haue no rewarde of men whiche with themselues thynke that they to theyr seruauntes are nothyng bound when they haue done theyr dueties yet shal they not loose theyr rewarde at gods hand who putteth no differeÌ„ce betwixte persoÌ„s but betwixt myndes nor coÌ„sidereth a mannes condicion but how wel he doth â–ª The .iiii. Chapiter The texte Maisters do vnto your seruauntes that whiche is iuste and equall knowyng that ye also haue a maister in heauen AGayne ye that are maisters abuse not the authoritie gyuen you by mennes lawes not for any perfeccion of nature to exercise tyranny vpoÌ„ your seruauntes but gyue them that is iust and lawfull departyng with them sufficiently in suche thynges as are for naturall vses necessarye make not for your pleasure to muche of some intollerablye oppressing other assuring your selues that ye are rather with them felowes in seruice thaÌ„ maisters for asmuche as ye haue with them one commen maister in heauen at whose haÌ„de ye shal fiÌ„de like fauer as your selues haue shewed to your seruaÌ„tes The texte CoÌ„tinue in prayer watche in the same with thaÌ„kes giuing praying also for vs that god maye open vnto vs the doore of vtteraunce that we maye speake the misterie of Christe wherfore I am also in these boÌ„des that I maye vtter it as it becommeth me to speke And because I would ye should be more worthie meÌ„bres of Christes body continue in prayer not as dull heauy people by reason of any surfettyng but as sober wakefull in the same also geuyng god thankes so that ye not only desyer of god thinges to saluacioÌ„ profitable but also gyue him thankes for his dayly giftes to the inteÌ„t that wheÌ„ he seeth you both thaÌ„kfull mindefull he maye be towarde you more beneficiall In the meane tyme ye shal also deiyre god for vs that it maye please his goodnes in suche sorte to take awaye al impedimentes that his gospel maye freely be preached that he through faith openyng mennes heartes the misterie maye enter into al mennes mindes which beyng hitherto hidden the father would now haue knowen vnto all as touchyng Christe through whom without helpe of the law he offereth vnto al people saluacion for preaching wherof I lye in these bondes so that nothing lette me among al men to publish sprede abrode
the gospel of Christ which am desirouse so to do freely wtout feare euē as he cōmaūded me The texte Walke wysely towarde them that are without and lose no oportunitie Vse your selues soberly discretly with suche as are to Christes religiō straungers so that in your maners nothing appeare that maye either moue them to persecute you or withdrawe theyr myndes fauer from the gospel For synce it can not be auoyded but that ye must nedes with Heathēs be conuersaūt and with them liue familierly let them in you fynde that through your new profession ye are in all poyntes becommē therby better more courteyse namely yf any suche thing chaūce wherin wtout breache of religion ye maye do them pleasure Nowe must we specially for the present tyme endeuour that all be allured to the profession of the gospell The oportunitie wherof must not with ianglyng and vayne contencions be ioste but be bought rather with all the precious goodes and treasures that we haue For this gyue ouer your honoure departe with youre moneye for this awaye with your desyer to reuenge Yf with the losse of suche thinges the gospell be furthered then thinke as it is in dede that your aduauntage is great The texte Let your speache be alwayes well sauoured and poudred with salte that ye maye knowe howe ye ought to answere euery man Let not your speache to them be reprochefull and roughe but let it sauoure of courtesy and gentlenes be poudred with the salte of wysdome remēbryng that gentle speache rather soupleth fierse stomackes discrecion teacheth what to whome with what sobernes we ought to answer We must otherwise vse our selfe towarde princes and gouernours of the worlde otherwyse with meane men otherwise with lowe persons after one sorte with suche as are gentle after an other sorte with suche as are furnishe otherwise with learned otherwise with vnlearned After suche sorte muste oure language be tempered vnto euery mānes condicion that it may further promote the gospel Some time better is it to gyue place when he whome ye intende to teache with reprochefull wordes gaynsayth your teachyng or he whome thou speakest vnto goeth couertly aboute to hurte thy doctrine The texte Of all my busines shall ye be certified by Tychicus the beloued brother and faithfull minister and felowe seruaunt in the lorde whom I haue sent vnto you for the same purpose that he myght knowe what ye doe and that he might comfort your heartes with one Onesimus a faithfull and beloued brother whiche is one of you They shall shewe you of all thinges whiche are a doyng heree Of my state I wryte not vnto you but of that shal Tichicus the bearet of these letters certifie you through one cōmen profession my well beloued brother faithfull minister felowe seruaunt in preaching the gospel whome I for this purpose sente thither both to the intent that by hym ye shoulde knowe what is here done among vs and by hym to be certified howe ye doe that youre myndes maye through his communicacion be refreshed and myne also by his good reporte made of you And with Tychichus haue I sent Onesimus whome I would ye shoulde not esteme and iudge by his olde kynde of lyfe synce he is nowe my faythful and beloued brother whome for this cause ye oughte to make the more of because he is a Gentile as ye be and of an vncircumcised one tourned to Christe These two shall to you make faythfull reporte of suche thinges as are here done among vs as ferre as is expedient for you to knowe The texte Aristarchus my prison felowe saluteth you and Marcus Barnabas systers sonne touchynge whom ye receyued commaundementes Yf he come vnto you receyue hym and Iesus whiche is called Iustus whiche are of the circumcision These onely are my workefelowes vnto the kyngdome of god whiche haue bene vnto my consolacion Aristarchus saluteth you and albeit he be a Iew yet for his like faith ye should make muche of hym For hym haue I for Christes gospels sake of my enprisonment felow and pertaker Mareus also Barnabas systers sonne whom ye wel knowe saluteth you whome I at an other tyme commended vnto you cōmaunding you than as we nowe do that if he come to you that ye with al gentlenes receyue and enterteyne him Iesus also whose surname is Iustus greteth you These are in dede to you of a straunge nacion I saye of the Iewes and yet of you worthie to be fauoured because they in preachyng the kyngdō of god are my workefelowes and were vnto me in the affliccions whiche I suffer very cherefull The texte Epaphras the seruaunte of Christe which is one of you saluteth you and alwayes laboureth feruently for you in prayers that ye maye stande perfite and ful in al the wil of god For I beare hym recorde that he hath a feruēt mynde for you and them that are of Laodicia and them that are of Hierapolis Epaphras greeteth you whiche is one of you not only by the profession of Christes name but also one of the same countrey whose hartelye fauoreth you that he moste feruently for you maketh his prayer to god y◠ye y his helpe maye stedfastly continew in that ye haue begunne and not be vnperfit christiās but in doing al suche thinges as god requireth perfite and full For in this I beare hym recorde that he hath a feruent loue towarde you and not toward you onely but also towarde all them that are of Laodicia and Hierapolis whiche border nigh vnto you The texte Deare Lucas the physicion greteth you and Demas Salute the brethren whiche are of Laodicia and salute Nymphas and the congregacion whiche is in his house Lucas the physicion whō I singulerly loue greteth you so doth also Demas whiche as yet is with me Salute aswell other brethren that be at Laodicia as also especially Nympha with all the congregacion that is in his house The texte And when the epistie is red of you make that it be red also in the congregacion of the Laodicians and that ye lykewyse reade the epistle of Laodicia Assone as this epistle is rehearsed among you cause that the same also be read in the congregacion of the Laodicians and agayne read ye the Epistle which from Laodicia I wrote to Timothie that they maye profite more The texte And saye to Archippus take hede to thy office that thou haste receyued in the lorde that thou fulfyll it The salutacion by the hand of me Paule remember my bondes the grace of our lorde Iesu Christ be with you Amen Saye in my name these wordes to Archippus your ruler loke about and take hede what charge thou hast taken in hande It is no mannes busynes and cure but gods which is cōmitted vnto the. See thou perfourme that thou haste vndertaken as whiche shalte therof to the lorde yelde accoumpte But because this Epistle with you shoulde be of more credite lo I subscribe
shal shewe him selfe then shal ye also appeare with him in glory To this world ye seme dead as whiche are neither delited with worldly wealth nor yet regarde suche phaÌ„taâ—ies wherwith the worldly people are delited Wherfore ye liue not here among men yet liue ye with Christ before God though yâ— in the meane season after yâ— iudgement of the world your life be hidden But what tyme Christ shall come againe and shewe both his glory and the glory of his body to all the worlde then shall men see you with your head partakers of glory The texte Mortifie therfore your yearthly membres fornicacion vncleanes vnnatural lust euil concupiscence and couetousnes whiche is worshippyng of idols for whiche thinges sake the wrath of God vseth to come on the children of vnbelief among whom ye walked sometyme when ye liued in them But now put ye also away froÌ„ you al such thinges wrath fiersnes maliciousnes cursed speakyng filthy communicacion out of your mouth In the meane season diligently endeuour that all the body be like vnto the high and heauenly head whose meÌ„bres if they here dye not vtterly to carnal desyres they cannot in heauen liue with Christ The deuil hath also his body whiche I elswhere called the body of synne His membres are fornicacion whiche among worldly people is eueÌ„ praised vnclenues vnnatural luste and suche other desyres more filthy than are mete to be named desyre of hurtful thinges as of glorye honour and vengeance especially desyre of money which synne among al other nighest draweth to the most outragious wickednes of all that is to wete to the worshippyng of idols To these sinnes whosoeuer be subiecte cannot be partaker of the glory of Christ So farre are they from beyng the true children of God whiche are with suche outragious vices corrupted that for the like he fiersely raged euen vpon his owne people the Iewes destroiyng and disenherityng them as disobedient children With suche like horrible vices was your life also once corrupted what tyme ye were not yet through baptisme dead with Christ but liued as your frowarde desyres led you Now synce Christ hath in him lefte nothyng that is mortal and yearthly meete it is synce through him ye are borne againe that ye cast away all the filthynes of your olde and former life And not onely cast away suche great enormities as we now spoke of but also suche thinges wherin the comen sorte of meÌ„ is wont to beare with them selfes as wrath fyersenes maliciousnes cursed speakyng that ye not onely haue your heartes pure from suche desyres but also your mouth cleane froÌ„ al filthy communicacion The texte Lye not one to an other seyng that ye haue put of the old man with his workes and haue put on the newe man whiche is renued into the knowledge and image of him that made him where is neither Gentile nor Iewe circumcision nor vncircumcision Barbarus or Sithian bonde or free but Christ is all in all thing Christ is trueth selfe it is not mete that ye beyng his membres should lye one to an other of you And to be briefe synce ye haue put on Christ put of all the old yearthly man with al his workes desyres and put on a new maÌ„ whiche wyl neuer be olde but by reason that in him the knowledge of God dayly more and more encreaseth florisheth and buddeth vp into better and greater after the image of Christ which beyng a new maÌ„ him selfe builded in vs a new man extinguishyng the olde For as many of vs as are planted into Christes bodye are so farre gone from that we were as though we were newe made againe in somuche that now no difference is there betwixt Gentile and Iewe betwixte the circumcised and vncircumcised betwixte the wylde Scithian and the Grecian and man of Athens nor yet betwixt the free and the bonde Among menne suche differences are passed vpon but before God there is of suche thynges no regarde but Christ whiche is indifferently comen to all onely geueth al thinges to al men Christ is to yâ— bondman fredome to the poore man ryches to the wylde and barbarous ciuilitie to the vncircumcised circumcision And to be briefe through him among you are all thinges made equal because none should disdaine other The texte Therfore as electe of God holy and beloued put on tender mercy kyndnes humblenes of minde mekenes long sufferyng forbearyng one an other and forgeuyng one an other if any maÌ„ haue a quarel against an other as Christ forgaue you euen so do ye Wherfore in stede of your vile membres and vnbesemyng Christ put on other membres contrary to those filthy membres which we before rehersed and in stede of them putte on suche as are mete for theÌ„ whom God hath chosen out to be holy and vouchsaued to loue What membres are they some wyl say without doubt suche as Christ him selfe both taught and put in execucion I say tender mercy that ye be in a readynes to help the weakenes of other kyndnes because ye should in comen coÌ„uersacion of life be tractable humblenes of mynd lest ye arrogantly auaunce your selfe before other mekenes lest ye vpon offenders vse crueltie long sufferyng leste ye be hasty to reuenge but beare eche one with other of you eche forgeue other if through mannes infirmitie any thyng be among you by reason wherof one might haue a quarel againe an other It besemeth you to forgeue eche others offences synce Christ who offended no man forgaue vs all our trespaces The texte Aboue all these thinges putte on loue whiche is the bonde of perfitenes And the peace of God rule in your heartes to whiche peace ye are called in one body But aboue all other garmentes especially apparel your selfes with christian charitie who is so farre from hurtyng any man that it laboreth to do euery man good yea to do good for euil This is the perfite most sure bonde wherwith the body of Christ is ioyned together and the membres abide fast whiche would els fal on sonder With charitie wyl folow peace and concorde not the comen peace whiche men speake of but suche as is made and mainteined by the mightie power of Christ stedfastly Let her alway in your heartes wynne and haue the vpper hande let her against malice pride wrath and contencion haue the victory For God hath called you to concorde and hath for that purpose reconciled you all vnto him and made you as it were one body to the entent yâ— ye like membres of one body should among your selfes be of one mynde The texte And see that ye be thankeful Let the worde of Christ dwel in you plenteously with al wisedome I eache and exhorte your owne selues in Psalmes and Hymnes and spiritual songes syngyng with grace in your heartes to the lorde Be not vnthankeful and forgetful of Goddes great goodnes toward you With him should we not now haue been at peace had he not freely forgeuen
vs all our sinnes and doeth one brother forgettyng this make battel againe his brother for a lytle displeasure Striue not among your selfe for preeminence in worldly wysedome Let the worde of Christ whiche teacheth thinges belongyng to perfite godlynes dwel and continue in you pleÌ„tifully that in him ye sauer growe wise so that not only your selfe knowe what is to Christ acceptable but be also able one to teache an other if any be out of the way and to geue an other warnyng if he in his dutie be slacke in yâ— meane season at all tyme mery and ioyful in hope of the blisse to come geuyng praise to God in Psalmes in Hymnes and in spiritual songes praisyng God not with our mouth onely but also more speacially with our heart For suche are the songes with whoÌ„ God is delited lest any thinke it a great praise to God onely with his mouth to make a noyse The texte And whatsoeuer ye do in worde or dede do all in the name of the lord Iesu geuyng thankes to God the father by him Fynally whatsoeuer ye do either in worde or dede do it so that it make to the glory of our lorde Iesus so that all your life and conuersacion sauer expresse and resemble him Whyles ye are this wyse doyng if any thing befal you whether it be prospetouse or other wyse be not therwith either proude or dismayed but for all geue thankes to God the father through his sonne by whom he turneth all suche chaunces to oure weale and auauntage The texte Ye wyues submitte your selues to your owne husbandes as it is comly in the lorde Ye husbandes loue your wyues and be not bitter vnto them Ye children obey your fathers and mothers in all thinges for that is well pleasyng vnto the lorde Ye wyues submitte your selues obediently vnto your husbandes so besemeth it suche as haue taken vpoÌ„ them Christes name for whom it is mete in all goodnes to go beyond other Ye husbandes againe loue your wyues whom ye must remembre in suche condicion to be subiecte vnto you that yet to them ye should not be sharpe and bitter Ye children be in all thinges obedient to your fathers and mothers though they commaunde you paineful busines so that the same be not vngodly For it is Christes wyll and pleasure that ye should so do The texte Ye fathers prouoke not your children to anger lest they be of a desperate mynde Ye seruauntes be obedient vnto them that are your bodily maisters in all thinges not with lye seruice as men pleasers but in singlenes of heart fearyng God And whatsoeuer ye do do it heartely as though ye did it to the lorde and not vnto men knowyng that of the lorde ye shal receiue the rewarde of inheritauÌ„ce for ye serue the lord Christ Againe ye fathers abuse not your authoritie vpon your children nor prouoke them so with cruelnes that they dispayre Ye seruauntes in all pointes obeye your maisters whom by the lawe oâ— man ye are bounde to serue not onely because they see and loke vpon you and for feare as the comen â—orte of heathen seruauntes are wonte to do thinkyng that they haue done theyr dueties if they offende not theyr master beyng but a maÌ„ but also with a simple and an vnfained heart doyng your duetie not only for feare of man but also for feare of God who seeth with what mynde ye do whatsoeuer ye do Nor consider in your seruice what your master beyng but a man deserueth but what seruice soeuer ye do vnto him what kynde of one soeuer he be coumpte it as done to Christ and not to men assuryng your selfe that of him ye shall receiue the rewarde of heauenly inheritaunce though your vnkynde maister geue you nothyng for your labor nor accoumpte you among his children For whiles ye for Christes sake do seruice to vnmete maisters ye serue Christ The texte But he that doeth synne shal receiue for his sinne Neither is there any respecte of persons with God For as the maister yf he against his seruauÌ„t any thing offende though he among men be not punyshed he shall not yet before god escape punishment so the seruaunt that well doth his duetie albeit he haue no rewarde of men whiche with themselues thynke that they to theyr seruauntes are nothyng bound when they haue done theyr dueties yet shal they not loose theyr rewarde at gods hand who putteth no differeÌ„ce betwixte persoÌ„s but betwixt myndes nor coÌ„sidereth a mannes condicion but how wel he doth â–ª The .iiii. Chapiter The texte Maisters do vnto your seruauntes that whiche is iuste and equall knowyng that ye also haue a maister in heauen AGayne ye that are maisters abuse not the authoritie gyuen you by mennes lawes not for any perfeccion of nature to exercise tyranny vpoÌ„ your seruauntes but gyue them that is iust and lawfull departyng with them sufficiently in suche thynges as are for naturall vses necessarye make not for your pleasure to muche of some intollerablye oppressing other assuring your selues that ye are rather with them felowes in seruice thaÌ„ maisters for asmuche as ye haue with them one commen maister in heauen at whose haÌ„de ye shal fiÌ„de like fauer as your selues haue shewed to your seruaÌ„tes The texte CoÌ„tinue in prayer watche in the same with thaÌ„kes giuing praying also for vs that god maye open vnto vs the doore of vtteraunce that we maye speake the misterie of Christe wherfore I am also in these boÌ„des that I maye vtter it as it becommeth me to speke And because I would ye should be more worthie meÌ„bres of Christes body continue in prayer not as dull heauy people by reason of any surfettyng but as sober wakefull in the same also geuyng god thankes so yâ— ye not only desyer of god thinges to saluacioÌ„ profitable but also gyue him thankes for his dayly giftes to the inteÌ„t that wheÌ„ he seeth you both thaÌ„kfull mindefull he maye be towarde you more beneficiall In the meane tyme ye shal also desyre god for vs that it maye please his goodnes in suche sorte to take awaye al impedimentes that his gospel maye freely be preached yâ— he through faith openyng mennes heartes the misterie maye enter into al mennes mindes which beyng hitherto hidden yâ— father would now haueknowen vnto all as touchyng Christe through whom without helpe of the law he offereth vnto al people saluacion for preaching wherof I lye in these bondes so that nothing lette me among al men to publish sprede abrode yâ— gospel of Christ which am desirouse so to do freely wtout feare eueÌ„ as he coÌ„mauÌ„ded me The texte Walke wysely towarde them that are without and lose no oportunitie Vse your selues soberly discretly with suche as are to Christes religioÌ„ straungers so that in your maners nothing appeare yâ— maye either moue them to persecute you or withdrawe theyr myndes fauer from the gospel For synce it can not be auoyded but that ye must nedes
with HeatheÌ„s be conuersauÌ„t and with them liue familierly let them in you fynde that through your new profession ye are in all poyntes becommeÌ„ therby better more courteyse namely yf any suche thing chauÌ„ce wherin wtout breache of religion ye maye do them pleasure Nowe must we specially for the present tyme endeuour that all be allured to the profession of the gospell The oportunitie wherof must not with ianglyng and vayne contencions be loste but be bought rather with all the precious goodes and treasures that we haue For this gyue ouer your honoure departe with youre moneye for this awaye wrth your desyer to reuenge Yf with the losse of suche thinges the gospell be furthered then thinke as it is in dede that your aduauntage is great The texte Let your speache be alwayes well sauoured and poudred with salte that ye maye knowe howe ye ought to answere euery man Let not your speache to them be reprochefull and roughe but let it sauoure of courtesy and gentlenes be poudred with the salte of wysdome remeÌ„bryng that gentle speache rather soupleth fierse stomackes discâ—ecion teacheth what to whome with what sobernes we ought to answer We must otherwise vse our selfe towarde princes and gouernours of the worlde otherwyse with meane men otherwise with lowe persons after one sorte with suche as are gentle after an other sorte with suche as are fumishe otherwise with learned otherwise with vnlearned After suche sorte muste oure language be tempered vnto euery maÌ„nes condicion that it may further promote the gospel Some time better is it to gyue place when he whome ye intende to teache with reprochefull wordes gayusayth your teachyng or he whome thou speakest vnto goeth couertly aboute to hutte thy doctriue The texte Of all my busines shall ye be certified by Tychicus the beloured brother and faithfull minister and felowe seruaunt in the lorde whom I haue sent vnto you for the same purpose that he myght knowe what ye doe and that he might comfort your heartes with one Onesimus a faithfull and beloued brother whiche is one of you They shall shewe you of all thinges whiche are a doyng heree Of my state I wryte not vnto you but of that shal Tichicus the bearer of these letters certifie you through one coÌ„men profession my well beloued brother faithfull minister felowe seruaunt in preaching the gospel whome I for this purpose sente thither both to the intent that by hym ye shoulde knowe what is here done among vs and by hym to be certified howe ye doe that youre myndes maye through his communicacion be refreshed and myne also by his good reporte made of you And with Tychichus haue I lent Onesimus whome I would ye shoulde not esteme and iudge by his olde kynde of lyfe synce he is nowe my faythful and beloued brother whome for this cause ye oughte to make the more of because he is a Gentile as ye be and of an vncircumcised one tourned to Christe These two shall to you make faythfull reporte of suche thinges as are here done among vs as ferre as is expedient for you to knowe The texte Aristarchus my prison felowe saluteth you and Marcus Barnabas systers sonne touchynge whom ye receyued commaundementes Yf he come vnto you receyue hym and Iesus whiche is called Iustus whiche are of the circumcision These onely are my workefelowes vnto the kyngdome of god whiche haue bene vnto my consolacion Aristarchus saluteth you and albeit he be a Iew yet for his like faith ye should make muche of hym For hym haue I for Christes gospels sake of my enprisonment felow and pertaker Marcus also Barnabas systers foâ—ne whom ye wel knowe saluteth you whome I at an other tyme commended vnto you coÌ„maunding you than as we no we do that if he come to you that ye with al gentlenes receyue and enterteyne him Iesus also whose surname is Iustus greteth you These are in dede to you of a straunge nacion I saye of the Iewes and yet of you worthie to be fauoured because they in preachyng the kyngdoÌ„ of god are my workefelowes and were vnto me in the affliccions whiche I suffer very cherefull The texte Epaphras the seruaunte of Christe which is one of you saluteth you and alwayes laboureth feruently for you in prayers that ye maye stande perfite and ful in al the wil of god For I beare hym recorde that he hath a ferueÌ„t mynde for you and them that are of Laodicia and them that are of Hierapolis Epaphras greeteth you whiche is one of you not only by the profession of Christes name but also one of the same countrey who so hartelye fauoreth you that he moste feruently for you maketh his prayer to god yâ— ye by his helpe maye stedfastly continew in that ye haue begunne and not be vnperfit christiaÌ„s but in doing al suche thinges as god requireth perfite and full For in this I beare hym recorde that he hath a feruent loue towarde you and not toward you onely but also towarde all them that are of Laodicia and Hierapolis whiche border nigh vnto you The texte Deare Lucas the physicion greteth you and Demas Salute the brethren whiche are of Laodicia and salute Nymphas and the congregacion whiche is in his house Lucas the physicion whoÌ„ I singulerly loue greteth you so doth also Demas whiche as yet is with me Salute aswell other brethren that be at Laodicia as also especially Nympha with all the congregacion that is in his house The texte And when the epistle is red of you make that it be red also in the congregacion of the Laodicians and that ye lykewyse reade the epistle of Laodicia Assone as this epistle is rehearsed among you cause that the same also be read in the congregacion of the Laodicians and agayne read ye the Epistle which from Laodicia I wrote to Timothie that they maye profite more The texte And saye to Archippus take hede to thy office that thou haste receyued in the lorde that thou fulfyll it The salutacion by the hand of me Paule remember my bondes the grace of our lorde Iesu Christ be with you Amen Saye in my name these wordes to Archippus your ruler loke about and take hede what charge thou hast taken in hande It is no mannes busynes and cure but gods which is coÌ„mitted vnto the. See thou perfourme that thou haste vndertaken as whiche shalte therof to the lorde yelde accoumpte But because this Epistle with you shoulde be of more credite lo I subscribe gretynges to you all with myne owne hande with Paules hande I saye whome ye wel knowe RemeÌ„ber my bondes whom I beare for your sake and lyue after suche sorte that I of them be not made ashamed The grace of Iesus be alwayes with you Amen Finis The Argument vpon the first Epistle of S. Paule the Apostle to the Thessalonians by Des Erasmus of Roterodame THessalon'ca is the principall Citie of Macedonia wherof the enhabitauntes of
the countrey are called Thessalonians They whan they had once receaued the faith persisted in it with suche a constancie that they suffred accordyng to Paules example persecucions euen of their owne Citezens with a glad stomacke and without shrynkyng so as the false Apostles could turne them by no maner of perswasion from the ordinaunce of the gospell And yet Paule beeyng afrayed of it because he knewe the false Apostles ouerth wartnes wel ynough by experience inasmuche as he could not go see them himselfe he sent Timotheus by whome whan he was returned Paule hanyng reporte of theyr constancie prayseth them with thankes geuyng to God This matter he treateth of in the first and second Chapiters In the other three he instructeth them in sondrie offices of godlynesse signifying vnto them as it were with priuie ynclynges that there were some among them whiche were not yet altogether pure from all vncleane demeanoure of lyuyng and that they were not all without suche as beyng geuen to loyteryng were a chargeable burthen to others and a sorte of busye bodyes that disturbe the quietnesse of theyr congregacion he commaundeth to be correcte Moreouer where some were not of a throughly confirmed Iudgement as yet concernyng the resurreccion seyng they bewayled theyr dead frendes as though they had perished and not rather departed vnto better promocions them he enstructeth and confirmeth And on the other syde where some disputed of the daye of the Lordes commyng as though it might well haue bene foreknowen and tolde of before where as it is vncertayne to all men Paule sayeth it shal come sodaynly and whaÌ„ no man looketh for it to the intent we shoulde be the more ready at euery moment This Epistle he wrote from Athenes by Tichicus a ministre after the grekes writinges and our Latine argumentes saye also that Onesimus baxe hym cumpanye howbeit there is no certayne auctour in the commune exemplares ¶ The ende of the Argument The paraphrase of Erasmus vpon the first Epistle of the Apostle S. Paule to the Thessalonians The .i. Chapiter The texte Paul and Syluanus and Timethe Unto the congregacion of the Thessolonians in God the father and in the Lorde Iesus Christe Grace be vnto you and peace from God our father and from the Lorde Iesus Christe We geue God thankes alwaye for you all makyng mencion of you in our prayers without ceasyng and call you to remembrauÌ„ce because of the worke of your fayth and labour in loue and because ye haue continued in the hope of our Lorde Iesus Christe in the sight of God our father PAul and Siluanus and Tymothe vnto the congregacion of the Thessalonians coÌ„senting together in God the father and in our Lorde Iesus Christe wishe vnto you grace and peace We reioyce as it is conuenient we should for your good forewardenesse and rendre thankes alwayes vnto God making mencion of all you on the behalfe of you all as often as we talke with God in holy supplicacions in that it can neuer be out of our myndes how diligently you trauayled to defend the profession of your fayth than what exceding labour you toke for the loue that you beare vnto the preachers of the gospel how maÌ„fully and without shrinking you abode al thinges through the hope and expectacion of the rewardes which our Lorde Iesus Christe hath promysed in the lyfe to come vnto them that for his names sake care not for the displeasures of this lyfe You shall not lose the hyre of your well doinges for God our father that seeth vpon what respecte you did them is he that shall paye the hyre The texte We knowe brethren beloued of God howe that ye are electe For our gospell came not vnto you by woorde onely but also by power and by the holy ghost and by much certaintie as ye knowe after what maner we behaued our selfes among you for your sake And ye became folowers of vs and of the Lorde receyuing the woorde with muche affliccion with ioy of the holy ghost so that ye were an ensample to al that beleue in Macedonia and Achaia For from you sounded out the woorde of the Lorde not in Macedonia and in Achaia onely but your fayth also whiche ye haue vnto God spred herselfe abrode in all quartars so that it nedeth not vs to speake any thyng at all For they themselfes shewe of you what maner of entryng in we had vnto you howe ye turned to God from ymages for to serue the lyuing and true God and for to loke for his sonne from heauen whom he â—aysed from death euen Iesus whiche deliuereth vs from the wrath to come You your selfes knowe welbeloued brethren that you were not chaunged by the persuasion of man but that you were chosen to these purposes euen by the will of God Neither yet haue we so slenderly preached the gospell vnto you as nothyng hath been shewed vnto you sauyng bare woordes but the power of God hath confirmed our doctrine euen with euident miracles And the holy gost was also geueÌ„ by vs so that we were behinde in nothing that should in any wise make for the perfite beleuyng of the gospels doctrine For whatsoeuer they of Iewry atteined by other mens preaching thesame did you also atteine at our gospel teaching And in this behalfe how sincerely how humbly and how paynefully we behaued our selfes among you you can tell wel ynough For there was nothing whereby we myght wynne you vnto Christe but we abode it And you for your parte shewed not your selues vnto warde scholars but you folowed streyght after the example of vs yea rather not of vs but of the Lorde Iesu that humbled himselfe so lowe and suffred al thinges that he might wynne vs vnto himselfe For you haue so hartely embraced ouâ— gospell preaching that for the loue of it you haue suffred affliccions paciently howe many and howe greuouse soeuer they were not onely with muche boldenesse but also with muche gladnesse because the holy goste whom you receyued by our preaching as a pledge for the time of the felâ— citie to come hath placed himselfe in your hartes through hope of which felicitie al sorowes become swete whatsoeuer are layed vpon vs for the gospel of Christe And the valiauntnesse of your fayth was so passing excellent that you were an ensample to al the faythfull in the rest of Macedonia and Achaia For the example of that noble chiefe citie moued all mennes mindes so sore that the fame of the gospel sounded as it were the noyse of a Trompet wyde and brode and published the feruencie of your fayth that you haue to Godwaâ—de not only in Macedonia and Achaia but also in all other countreys so that nowe we see it is no nede for vs to make reporte of your godlynesse For if we begynne at any time to speake of those matters they are more readye of theyr owne mynde to tell vs being instructed by the commune brute than we can tell them howe we entred
of al such thinges as we tolde you before and testified For God hath not called vs vnto vnclennes but vnto holynes He therfore that despiseth despiseth not man but God whiche hath sente his holy spirite among you MOreouer brethren we beseche and exhorte you by the Lorde Iesus forasmuche as you are nowe sufficiently taught of vs after what sorte you ought to behaue your selues and with what endeuours to please God geue your diligence not only to perseuer still in that you haue learned but also to excede your selues in dayly encreaces of forewardenesse For you knowe and remembre what preceptes I gaue not by the autoritie of my selfe but by the autoritie of our Lorde Iesus Christe I gaue none of these thynges in commaundement that the false Apostles cloute in among you of the ceremonies of Moses lawe of the excellencie and visions of Angels as though there were entraunce by them vnto saluacion but those thynges only that I knewe certaynly to be acceptable vnto God For this is the wyll of God that you kepe your selues holy and vnspotted and not onely to be chaste in soule but also in body that you may abstayne from whoredome wherwith the bodies are defiled The body is the dwellyng house of the soule and the soule is the Inne of God Than lyke as it is necessarie for the soule to be pure because of the geaste God so is it decente for the bodye to be pure because of the enhabitour the soule Therfore let euery one knowe howe to geue this honoure to his sely carcas as a frayle vessel that he kepe it cleane and vndefiled and not suffre it to be spotted with the disease of filthy desyres and lustes whiche thyng is so farre vnworthy the state of Christians that it is the state of no nacion of people but of them that haue no knowlage of God but thinke that euery one may lawfully doe what he lusteth without punishment and that all is honest that is pleasaūt to the body But the mischiefe of lust doubleth his mischiefe in case a man Ioyne it with the Iniurie of his brother as whan a man vsurpeth an other mannes wyfe Let no manne therfore eyther in this case or in other matters in vsurpyng ouermuche to hymselfe defraude his brother inasmuche as God wil suffer none of these thinges vnreuenged and seyng that baptisme shal not onely not availe them that commit these offences but also make to their more greuouse punishemente lyke as we haue tolde recorded vnto you before For God hath not called vs from the ordinaunce of our former lyfe to the entente that beyng once washen cleane we should be walowed into the same filthinesse again but to mainteyne in holynesse and puritie of lyfe the innocencie that was once freely geuen vs. And that we should not through filthy desyres cast awaye from vs the holy ghoste whiche is the louer of Chastitie These matters I say I haue both recorded and doe recorde again that they are not the preceptes of me but of God so that whosoeuer contemneth them contemneth not man which is the warning geuer but God that is the commaundement maker who hath emparted his holy spirite vnto you for this purpose that you should by his inspiracion embrace godlinesse Against this holy spirite euery one worketh dispite that through filthy lustes polluteth his owne body The texte But as touchyng brotherly loue ye nede not that I wryte vnto you For ye are taught of God to loue one an other ye and that thing verily ye doe vnto all the brethren whiche are in all Macedonia We beseche you brethren that ye encrease more and more that ye study to be quiete and to medle with your owne busines and to worke with your handes as we commaunded you that ye may behaue your selues honestly toward them that are without and that nothing be lackyng vnto you Furthermore as concernyng the loue that christians owe to christians I thinke it not necessarie for me to admonishe you by these my letters For you are taught immediatelye from heauen by the spirite of Christ whereof you haue tasted that ye should loue one another Whiche thing you declare in very dede in that you loue all the brethren with a christian loue not onelye that are at Thessalonica but also in al Macedonia Myne exhortacion therfore shall not be vnto you to do the thyng that you do of your owne accorde but in that that you do by admonicion of the spirite to excede your selues and go forwarde alwayes better and better And looke you geue circumspect hede that your quietnesse be not interrupted by meanes of idle persōs and suche as be curious meddlers of other mennes mattiers but let euerye one applie his owne businesse And yf any want substaunce wherof to lyue let hym prouide with his owne handes so as he maye bothe helpe hymselfe and releue them that be nedie like as we commaunded you before to the intent ye mighte behaue your selues honestlye towardes them that haue not professed Christ at whose handes it were shame for your profession either to begge or to do any vncomelier thyng for nede But rather let euery one get with his handes so as he want no necessary thyng And that man is easely satisfied that is content with a litell The texte I woulde not brethren that ye shoulde be ignoraunte concernyng them whiche are fallen aslepe that ye sorowe not as other do whiche haue no hope For yf we beleue that Iesus dyed and rose agayne euen so them also whiche slepe by Iesus wyll God bryng agayne with hym For this saye we vnto you in the worde of the Lorde that we which shal lyue and shall remayne in the commyng of the Lorde shall not come ere they which slepe For the Lorde hymselfe shall descende from heauen with a showte and the voyce of the Archangell and trompe of God And the dead in Christ shall aryse fyrst then we whiche shall lyue eucn we which shal remayne shall be caught vp with them also in the cloudes to meete the Lorde in the ayer And so shall we euer be with the Lorde Wherfore comforte your selues one another with these wordes Finally as touchyng the mistery of the resurreccion I cannot be contēt to haue you ignoraunt leste you should make importune sorowfull mourning for them that slepe in the truste of the promyses of the ghospell as thoughe they perished that you should not mourne I saye after the example of the gentiles whiche bewayle the death of theyr frendes because they haue no hope of theyr resurreccion But the death of christians is nothyng els but a slepe from the whiche they shall awake agayne at the commyng of Christ to lyue a great deale more blissefully For why shoulde we not truste the same thyng to come to passe in the membres that we knowe alreadye perfourmed in the head For if we beleue verely that Iesus was deade after y◠manier of man rose agayne to
the angels of hys power with flaminge fyre whiche shall rendre vengeaunce vnto them that knowe not God and that obey not the Gospell of our Lord Iesus Chryst whiche shal be punyshed with euerlastinge damnacyon from the presence of the Lorde and from the glorye of his power when he shall come to be glorifyed in hys saynctes and to become maruelous in al them that beleue because our testimonye that we had to you was beleued euen thesame daye Wherfore also we praye alwayes for you that our God wyll make you worthy of thys callyng and fulfyll all delectacyon of goodnes and the woorke of fayth with power that the name of our Lorde Iesus Christ maye be glorifyed by you and ye by hym accordynge to the grace of our God and of the Lord Iesus Christ PAul and Siluanus and Tymothe vnto the company of the faithfull that are assembled in spirite at Thessalonica and be of one mynde towardes god our father and the Lord Iesus Chryst We are bounden to render aboundaunt thankes alwayes to god for his aboundaunt liberalytie to you warde in that you dooe not onelye through his helpe continue stedfaste in those thinges that you haue begon but also for that you daylye encreace excedinglye more and more in faythe and loue among your selues one to an other so muche that I thynke it not necessarie now to kyndle you vnto the applyeng of godlynes by the examples of other seyng we rather make boaste of you to the other coÌ„gregacions of god and enflame other vnto vertue by your example in rehearsing your pacience stedfastenes of faythe in all your persecucions and affliccions which you suffer that the iuste iudgemeÌ„t of god may be declared in you hereafter at suche tyme as whan you haue suffred vexacioÌ„ in this world for yâ— glory of his name he shal admit you into the felowshipe of hys kingdome And contrary wyse shall commit them vnto eternal punnyshement that haue persecuted you for malice of him For certaynly thys shall be the dealing of goddes righteousnes to pay vnto either parte rewarde worthie their dedes to them that punnyshe the innocent affliccion and to bestowe vnto you that are troubled with vs refreshing and comforte with vs in that daye whan the promisses of the gospel shall appeare and whan the Lorde Iesus shal shew himselfe out of heauen openly vnto the world not than after a lowe base degre as he did at his first commyng but waited vpon with the companyes of angelles as it is comelye for a myghtie prince nor than gentill and tractable to heale the wicked but armed with an horrible fierie flame to rendre vengeaunce vnto them that would not knowe god in this world nor obeye the gospel of our Lorde Iesus Chryste so as they shall fele by experience that he is righteous and mightie whom being mercifull and gentill they set naught by and so as at leaste they maye learne by their owne punyshmentes perforce to confesse the thinges to be true that the gospel spake of For they inasmuch as they neuer made end of their wicked doing shal suffer paines yâ— neuer shal haue ending whan they haue loked vpon the diuine face of the lorde and the maiestie of his power whoÌ„ thei coÌ„temned in this world as a rascal or a vile persone For at his first commyng he came to saue al men but than he shal come to shewe him selfe gloryous not in himselfe onely but in al his membres also that are godly people to the intent he may appeare wonderful in al them that beleue his gospel For in that daye the thinges shal be openly seen of al men in you which trusted in Christ at our recorde bearing where yâ— vngodly contemned them and would not beleue which daye that it maye be prosperous and ioyfull vnto you we ceasse not to praye to the lord continually for you that forasmuche as it hath pleased him to call you vnto the hope of thys glorye the same maye vouchesafe also to bee presentlye ready to helpe you in your trauaile thitherwarde that your conuexsacion be agreable to your profession and to consuÌ„mate and fynishe perfitely that which of his goodnesse he hath begonne in you and to geue strength vnto your soules that in manfullye bearing the vexations of the vngodly you maye declare howe myghtye the assured hope of eternal felycitie is in you for whose sake you passe not euen vpon the life of your bodies to the intent yâ— like as Christ glorified the father by his death was glorified of hym agayne by his resurreccion so the name of the lord Iesu Christ maye be glorified now by your sufferaunce and you glorified agayn by him in the daye of his commyng not accordyng to your owne desertes but according to the mercy of our god and of the Lorde Iesu Christe without whose helpe all that you go about were of none effect The. ii Chapiter The text We beseche you brethren by the commyng of oure Lord Iesu Chryste and in that we shal assemble vnto him that ye be not sodenly moued from your mynde nor be troubled nethâ—r by spirite neyther by wordes nor yet by letter which shulde some to come from vs as though thâ— daye of Chryst were at hande Let no man deceaue you by any meanes for the Lorde shal not come except ther come a departyng fyrst and that the synful man be opened the soone of perdicyon which is an aduersary and is eralted aboue al that is called God or that is worshipped so that he doth syt in the temple of God boastynge hymselfe to bee God Remember ye not that when I was yet with you I tolde you these thynges And nowe ye know what with holdeth euen that he myght be vttered at his tyme. For the mistery of the unquite doeth all ready worcke tyll he which now onelye letteth be taken out of the waâ—e And thâ—n shall that wycked bevttred whom the Lorde shal consume with the spirite of hys mouth and shall destroye with the appeareaunce of his commynge FVrthermore brethren we besech you by this coÌ„myng of our Lorde Iesu Christ wherof we spake a littell afore and by the felowship of the glory wherby we being the membres shal be fastened vnto our head that you be not sodaynlye moued from the mynde you are in though his commyng be prolonged and be not astonyed in your myndes nether by feyned prophecie ne by probable assercioÌ„ nor by Epistle seÌ„t in our name as though the commyng of the Lorde were all ready at hand Let no maÌ„ deceaue you by any meanes For the lorde shal not come onles a departing come first not afore the wicked man appeare the childe of perdicion who like as he is much vnlike vnto Christe so muche is he his enemy is exalted aboue the soÌ„ne of God aboue al that is called God or power that is deuoutly wurshipped so muche that he shall sitte in the temple of God shewing himselfe as God Doe you not
remembre that whaÌ„ I was yet with you I told you these thinges And now you know what is the let that Christ cummeth not In dede that the wicked man as I saied afore may in his propre tyme openly practise his tyranny vpon the Sainctes For now wickednesse worketh his crueltie vnderhand by him and the deuill by wicked menne rageth against the professours of the gospell and as you perceyue by my tellyng there is nothyng that letteth the aduersarie of Christe from shewyng himselfe openly but only that in the meane while euery one should holde still that he holdeth vntil that kingdome wherwith all other are holden in subieccion be dispatched quyte out of the waye And as soone as that shall come to passe than shall that wicked one shew himselfe abrode openly furnished with al kynde of iuggling castes and wylie disceytes to bryng mankynde to destruccion But for all his rageing with his deuilish spirite the Lord Iesus shall cheoke him with the mightie blast of his mouthe and for all his bostyng of his false counterfaite shew of diuinitie the Lorde shall obscure and abolishe him with the excellente clearenes of his cummyng euen as monstreous sightes of the night time and vayne appearaunces of thinges vanishe and goe a waye at the shynyng out of the bright sonne beames The texte Euen hym whose cumming is after the workyng of Satan with all lying power signes and woonders and with all deceyuabâ—enes of vntyghtewesnes among them that perish because they receyued not the loue of the trueth that they might be saued And therfore God shall sende them strong delusion that they should beleue lyes that all they might be damned whiche beleued not the trueth but had pleasure in vnrightewesnes But we are bounde to geue thankes alwaye to God for you brethren beloued of the Lord for because that God hath from the begynnyng chosen you to saluacion thorow sanctifyeng of the spirite and thorow beleuyng of the trueth wherunto he called you by oure Gospel to obtayn the glory of our lorde Iesu Christ For that wylie deceiuer shall at his cuÌ„ming be furnyshed with the spirite of Satan for the Deuil shal practise his crueltie by him And to the intente he maye the more cruelly worke his myschiefe he shall not onely be armed with a puyssaunt great power to make mens consciences afrayed but also with lyeng countrefaict castes of signes and wondres wherin he shall pretende to folowe Christ euen as the learned enchauntours folowed the example of Moses among the Egipcians To be briefe there shall be no kynde of fraude but he shal be perfitely conyng in it to worke wickednesse Howbeit it shal not availe him in any wise but only to the hurting of such as perishe though he were not through their owne vnbelefe For thus their obstinate rebellion against Christ demeriteth this is a reward worthy their desertes that seing they receiued not Christ by whom they might haue been saued who for his charitie sake was desyrous to haue al meÌ„ne saued for his trueth sake opened playnly the thinges that belonged to saluacion now by the suffraunce of God falsehead taketh place with theÌ„ in stede of trueth tyranny for charite a destroyour for a saue our and so as thei shal beleue a wicked maÌ„s lyenges inasmuch as thei refused to beleue the sonne of God that preached nothing but truth Thus shal it come to passe that where thei should otherwise haue also perished because of their obstinate mysbelefe than it shall manifestly appeare in all mennes sight that they are iustly damned forasmuche as they spightfully forsoke Christe and gaue credence at the first woorde to a craftie deceiuour and a wicked person This stormy tempest lyke as it shal declare them worthy damnacioÌ„ so shall it sette forth your stedfastnesse more clearely By reason whereof we are bounde to rendre alwayes thankes vnto God my christianly welbeloued brethren in that he suffred you not to continue still in errour but chosed you vnto saluacion from the beginning not by the meanes of Moses law but by his owne spirite the geuer of holynes and by your obedience wherwith you beleued the trueth simply and playnly Besydes this lyke as he chosed you eternally from the begynning so dyd he call you by our gospell preaching to the intent the saluacion of you whiche beleued whan the Iewes beleued not should growe to the glorye of our Lorde Iesus Christe The texte Therfore brethren stande fast and kepe the ordinaunces which ye haue learned whether it were by oure preachynge or by Epistle Oure Lorde Iesu Christ hymselfe and God our father which hath loued vs and hath geuen vs euerlastyng consolacyon and good hope thorowe grace comforte youre hertes and stablyshe you in all good saying and doynge The gospell that I delyuered vnto you was the true and very right gospell so that there is none other that you ought to loke for Therfore stand fast in it brethren and holde the thinges that we delyuered vnto you and that you learned of vs eyther by our preachyng or by our Epistle Vnto those it shall be your parte to applie your endeuour with all watching diligence Moreouer the Lord Iesus Christ himselfe and god oure father which loued vs of his owne accorde and called vs vnto saluacion and by his spirite hathe geuen vs eternall consolacion euen in these affliccions to loke in good hope for the rewardes of the life in heauen not by meanes of our deseruinges but by his owne free mercie conforte your hartes more and more and establishe and confirme you to perseuer in all goodnes both in worde and in dede The .iii. Chapter The texte Furthermore brethren praye ye for vs that the worde of God maye haue passage and be gloryfyed as it is also with you and that we maye be delyuered from vnreasonable and froward men For al men haue not fayth but the Lord is faythfull which shall stablyshe you and preserue you from cuyll We haue confydence thorowe the Lorde to you warde that ye bothe do and wyl do the thynges which we commaunde you And the Lorde gyde your hertes to the loue of God and pacience of Chryste FVrthermore brethren like as we in oure supplicacions to god helpe foreward the busynesse of your saluacion euen so it is reasoÌ„ that you in semblable case set forward the thinges that I goe about with your prayers to him also that like as the doctrine of the gospel had spedy prosperous encrease among you so it may runne abrode and be published among all menne For the more spedynesse whereof praye you that we maye through his helpe be delyuered from suche men as be peruerse and frowarde whiche hyndre withall theyr possible meanes that the doctrine of Christe be not sowen without lette or hinderaunce For all they beleue not the Gospell that heare the Gospell and yet there is no cause why you should not beleue for all theyr wicked endeuours They spurne against the Gospell but they
shall not spurne it away for it hath a sure protectour euen the Lord Iesus which shall make you stedfaste against their vnruly wickednesse and kepe you from euill and finishe that he hath begunne in you because he is true in his promisses He will not fayle to succoure you so that you fayle not to folowe his goodnesse he will helpe but whom â–ª those that are diligent endeuourers Thus we speake not that we doubt of your constant stedfastnes but we haue rather a firme trust of you that lyke as by the helpe of the Lord Iesu you doe as we gaue you in commaundemeÌ„t so ye wil doe stil hereafter To conclude the Lord Iesus with his grace gouerne your hartes that they may goe on in the right course and grow forward in the charitie of God and in the loking for Iesu Christ Charitie wil cause you to study continually to deserue well of all men like as God is bounteonsly good to all men and the lokyng for Christes commyng shall make you to abyde manfully all maner of affliccions The texte We requyre you brethren by the name of our Lorde Iesu Christe that ye withdrawe your selues from euery brother that behaueth himselfe inordinately not after the institucion which he receiued of vs. For ye your selues know how ye ought to folow vs. For we behaued not our selues inordinately among you Neither tooke we bread of any man for naught but wrought with labour sweate nyght daye because we would not be chargeable to any of you not but that we had autoritie but to make our selfes an eusaÌ„ple vnto you to folow vs. For when we were with you this we warned you of â–ª that yf any would not worke thesame shoulde not cate For we haue heard saye that there are some whiche walke among you inordinately workyng not at all but beyng busybodyes Them that are suche we commaunde and exhorte by our Lord Iesu Christ that they worke with quietnesse and eate theyr owne bread Brethren be not ye wery in well doyng And yf there be any among you that contemneth to folowe that trade of lyuing whiche we haue prescribed vnto you after the rule of the gospel and lyâ—e carelesly as he lusteth himselfe and through his ydlenes disquiet your commune affaires and yet albeit he doe naught himselfe is a busye medler of other mennes doinges we commaunde you by the autoritie of our Lorde Iesu Christe that you withdrawe your selfes from the company of him if he haue the name of a christian For it shall not yrke other to folowe the example of vs which albeit we vsed both the honour and charge of Apostelship yet it greued vs neuer a whitte to be brought into a basse ordre among you and we tooke no more vpon vs than other men did insomuche that we tooke not somuche as a piece of breade of any mans cost but we forgote the dignitie of our office and gatte with the labour of our haÌ„des working day and night the thinges that were necessaryly requisite to the vse of our lyuing because we would be a burthen to no man Not that we thought it was vnlawfull for vs to doe as the other Apostles doe but we would not vse our right as we myght haue doen because we would set our selues for a forme and an ensample that other men should not be greued to folowe That whiche we our selues did in dede we commaunded you in woorde that yf any would not worke thesame should not eate Those deserue a liuing that watchenight and day for your saluacioÌ„ But idle curiositie and curious idleues deserueth no refreshing For we haue hearde that there be some among you that disquiet your order in that they will not worke and so hauing naught to doe of theyr owne they must nedes medle of other mens busynesse As yet I spare to name them but whosoeuer they be we commaunde them and yf they had leauer we should so doe we hertily beseche them by our Lorde Iesus Christe that they disturbe not the commune quiet through their idlenes and that inasmuche as they doe naught themselfes they hyndre not other that are occupied but lette them quietly worke also getting their liuyng with their owne handes rather than to be greuouse vnto other with shamles crauinges vnsemelines In dede they are worthy to haue nay of what they aske howbeit it staÌ„deth with christian humanitie to doe for them that deserue litle eyther for that that they be men or because peraduenture they maye amende and be better Therfore brethren be not you weary of well doyng to the worthy and also to the vnworthy The texte If any man obey not our saying sende vs woorde of him by a letter and haue no company with him that he may be ashamed And counte him not as an enemy but warne him as a brother The very Lord of peace geue you peace alwayes by all meanes The Lorde be with you al. The salutacion of me Paul with myue owne hande This is the token in Epistles So I wryte The grace of our Lorde Iesus Christe be with you all Amen If there be any maÌ„ that despise to doe after our admonicions aswel that I gaue you whan I was present with you as nowe I wryte beeyng absent from you let this be a punishmeÌ„t ynough for christian charitie that he may haue a lyuing that is of those condicions but yet let him be noted in that he is put out of your company to this only intente that beeyng ashamed he may repent and amende And cast him not out as an vtter enemy but rather admonishe him as a brother that went astray whom your mynde is to haue amended and not destroyed eschewyng his company so as you may loue him in your hartes neucrthelesse For yâ— diuorcement that charitie alloweth is receiued but only for a time that he that hath offended may repent Furthermore the Lord Iesus the autor of peace graunt you perpetuall peace in all your affaires The Lord be euer with you all This is the salutacion that I Paul wryte vnto you agayne with myne owne hande This token you shall obserue in all myne Epistles written eyther to you or other For I wryte this that no man shall deceyue you by counterfayte letters The fauour and beneuolence of our Lorde Iesu Christe be euermore with you all Amen ¶ Thus endeth the Paraphrase vpon the latter Epistle of S. Paul the Apostle to the Thessalonians Erasmus of Roterodame to the Ryght reuerende Byshop and mooste excellent Prynce of Traiecte Philip of Burgundye sendeth gretyng ALbeit in these monethes feldes lye here and there bare and barein mooste honourable prelate yet there is no tyme of the yeare but the feldes of learnynge brynge forthe one profytable croppe or other so that there is none so rugged a wynter but some profyte aryseth of the feldes wherin good studyes are sowen Me thynketh it standeth with indyfferent reason than that a great porcion should be cut therout and geuen to
god In lyke case some folkes good workes are so manifest that they nede no commendacion of man To suche therfore shall euery man accompany himselfe safely lyke as he ought to absteyne from the companye of them that are openly wycked Furthermore those that ordre theyr lyfe with such subtiltye and in outwarde shewe of godlynes dyssemble the malyce of theyr harte after suche sorte that they deceaue the iudgement of man those we wyll leaue to the iudgement of god For christian godlynes is not ouer muche suspicious The vi Chapter The texte ¶ Let as many seruauntes as are vnder the yoke counte theyr masters worthye of all honour that the name of god and his doctrine be not euyll spoken of Se that they which haue beleuyng masters despyfe them not because they are brethren but rather do seruyce for asmuche as they are beleuinge and beloued and partakers of the benefyte FVrthermore it is not our parte to rebuke the lyfe of them that are straungiers from the profession of Christ it is rather requisite for vs to prouoke them vnto a better mynde with our good turnes than to kyndle them with taunting checkes Religion ought so to be ordred that it seme not to be occasion or sowyng of sedicion In suche affaires as we haue necessarilye to doe with the Ethnikes let theÌ„ perceaue by vs that we are become the more diligente to doe good bycause of religion and not more vnprofytable nor more ouerthwarte For by that meanes they shal be more easylie allured into our felowshyp of religion Therfore as many as beyng bonde seruauntes haue obteined Baptisme let them remembre that they are set at lybertye by manumission from the lordeshyp of synne and not made free from their masters right of autoritie And therfore it is not semely that vpon trust of their profession they shoulde bristle againste their maisters as wycked persons and vnworthye that a Christian shoulde doe seruice vnto them But let them onely consydre that they are their masters and therfore let them esteme them worthye all honour that the name of god and the gospelles doctrine come not into an euyll reporte and hate in case they shall perceaue men become throughe it the more sturdy and more vntractable But let them rather be more diligent in seruice doynge than they were afore and more glade to obeye as doynge seruyce with a good wyll that theyr maisters beyng prouoked with those thinges maye the more easely receyue the gospell preaching Than muche lesse ought those seruauntes that haue Christian maisters to set lesse by them bicause for yâ— profession of the commune saith in stedde of maisters they are become brethren But in asmuche as they withdrawe not their bounden duetie from Ethnike maisters it behoueth them to obey their Christian maisters for two maner of coÌ„sideracions Fyrst in that they are their maisters than in that they are felowes in relygion for stoute statelynes takyng loue for awful maisters beginnyng to be beloued and for threatenyng maisters â–ª become good maisters For more is to be done for yâ— deseruour than for the exactour â–ª more for the louyng maister than imperious coÌ„maundyng maister For that is not properly a bondage but to doe one good turne for an other The texte ¶ These thinges reache echorte If eny man folowe other doctrine and enclyne not unto the wholsome wordes of our Lorde Iesu Christe and to the doctrine whiche is accordyng to godlynes he is puft vp knoweth nothing but wasteth his braynes aboure quetions and stryfe of wordes wherof sprynge enuye stryfe raylynges euyll surmy synges vayne dysputacions of men that hâ—â—e corrupte mindes and that are robbed of the trueth whiche thincke that lucre is godlynesse From them yâ— are soche separate thy selfe Godlynesse is great rychesse yf a man be contenâ— with that he hath For we brought nothynge into the world nether maye we cary any thing out But when we haue fode and ruyment we must therwith be content They that wythe ryche fall into temptacion and snares oâ— the deuyl and into many folysshe and noysom lustes whiche drowne men into perdicion and destruccion For courteousnes of money is the rote of all euyll whiche whyle some lasted after they erred from the faith and tangled them selues with many sorowes But thou man of God flye suche thinges Folowe ryghtewesnes godlynes faith loue â–ª pacience meaknes Fight the good fyght of faith Laye hande on eternall lyfe wherunto thou art also called and hast professed a good profession before many witnesses These thinges teache with autoritie vnto these thinges exhorte them that be slacke This doctrine is a true gospellyke doctrine that maketh vnto godlynes of lyfe maketh vs bothe accepted of god and beloued of men Yf any man bryng in a contrarye doctrine vnto this and geueth not himselfe vnto the moost true wordes of the Lorde Iesu Christe nor obeyeth vnto this doctrine whiche beyng agreable vnto the gospell calleth not men vnto supersticious questions but vnto offices of godlynes suche one the lesse true knowledge he hathe the more he taketh vpon him For lyke as knowledge is a modest thinge euen so there is nothing more hyghe mynded or stubburne than folyshe ignoraunce And he yâ— is taken with that dysease and is turned awaye from the synceritie of the gospell outrageth about triflynge questions without consideracion of the lyfe braullyng with wordes which are so lytel auayleable vnto true godlynes yâ— they rather engendre a mischiefe of ChristiaÌ„ godlynes bycause that of suche maner brablyng strifes arryseth enuie whyle by dimynisshynge of other mens autoritie we seke autoritie vnto our selues There aryse also coÌ„tencions whilest by reason of hoot chiding wordes none wyll geue place vnto an other there aryse also scoldinges as often as the mattre groweth in to outrage there aryse also wycked suspicions against god whaÌ„ those thinges that ought to be beleued without questionyng are called by humayne reasonynges in to question as doubtefull thinges And many there be that as it were with a contagiousnes are infected with the rubbyng of this scabbe of men whose myndes are infecte with naughtye couetous lustes and beyng blynded therwith they see not the trueth of the gospel nor conferre their doctrine to this ende but rather they measure godlynes and religion by their owne gayne and woulde haue the thing to seme moost holye not that maketh other men more acceptable to God but that can bryng them selues to be best set by get them mooste auauntage But thou mayest not in any wyse thinke yâ— those men can be ouercommen with any dysputacioÌ„s For lacke knowledge is a stubburne matter And albeit they perceaue the trueth neuer so well yet they acknowledge it not bycause it is not for their profyte in comparison of the thing that they goe about for their owne purpose Sttyue not therfore with them bothe out of fassion and in vayne to But withdrawe thy selfe from their companie Let theim hunt after their pelfe let them make
seconde tome that is to wyte the paraphrase vpon the Epistles of saincte Paule and the other Apostles Wherefore wyllynge to helpe to the furtheraunce of so godly an entente and to bryng in at the lâ—â—ste my farthinge into the treasorye of the lorde I haue loked ouer againe my sayde translacion and haue amended the places that wer faulty And besyde â–ª I haue so annexed the paraphrase to the texte that the readers shall I trust easyly atteyne therby to the true vnderstandynge of saincte Paules mynde Whiche my labour I do dedycate vnto your mastershyp whome I knowe to loue gods worde synceretly and vnto whome I knowledge my selfe to be moste hyghlye bounde of all men as vnto the chefe and onely socourer of myne olde age humbly beseching you to accepte this lytle gyfte as a token of my faithfull harte and I trust with goddes helpe or it be long to sende vnto you other monimentes of myne industrye which I trust shal be no lesse pleasynge vnto you and no lesse profytable to the readers ¶ The Argument vpon the Epistle of S. Paule vnto Cyâ—us By Erasmus of Roterodame THe apostle Paule had made his dysciple Titus ouersear of the christian congregacioÌ„ in the noble I le of Crete now named Candye whome for the excellent gyftes that were in him Paul loued as tenderly as yf he had bene his owne naturall sonne And at his departinge out of that contrey he made hym the head ouersear of the faythfull that were there Afterwarde he wrote this Epistle or lettre vnto him from a citye of Epirus called Nicople lyinge on the sea coaste in a clyffe named of the olde Cosmographers Leucate or the clyffe of Aâ—tâ—um â–ª at whiche tyme all thinges as it semeth were quiet with the christians for here is no mencion made of any persecucion In this Epistle he putteth Tâ—tus in remembraunce to fynishe and perfyte tho thinges whiche he hymselfe had begone among the same men of Crete and that in euery citie of the Ne whiche as writers doe testifye were an hundred he shoâ—lde ordeyne ouersears whiche we nowe call byshoppes and here they are of the Apostle named elders And for this cause Paule prescribeth vnto him the true forme of a Byshop or Shepherd of Christes flocke Furthermore bycause false apostles were come also into that partes whiche went aboute to put theyr Iewyshe ceremonies into mennes heddes Paule here geueth him a courage strongly to confute and reiecte them After these thinges he sheweth what is the dutye of euery persone and age lyke as he dyd to Tymothie addyng this that no man ought to resiste prynces and magistrates executynge their office and power yea though they were infidels but rather to tolerate them paciently that they maye the sooner by suche our modestye be called to yâ— folowyng of the gospell Laste of all he wylleth Tytus to come to him at Nicopli but not afore yâ— he had sent Artemas or Tychicus whiche were his dysciples into Crete to him least paraduenture the Cretians woulde els thinke them selfes destitute of the conforte of an heade or chiefe ouersear whome we call an Archebysshope The paraphrase of Erasmus vpon the Epistle of S. Paule to Titus The first Chapter The texte ¶ Paule the seruaunte of God and apostle of Iesu Christ accordyng to the faithe of goddes electe and accordynge to the knowledge of the trueth whiche is after godlynes in the hope of eternall lyfe whiche god that cannot lye promysed afore the worlde began but hathe opened his worde at the tyme appoynted thorowe preaching whiche is committed vnto me accordynge to the commaundement of god our saueour to Titus his naturall sonne after the continue faythe Grace mercy and peace from god the father and from the lorde I esu Christ our saueoure I Paule my selfe the addict seruaunt obeyer not of Moses lawe as I was once but of God yâ— father ambassadour of his sonne Iesus Christ of the which my message the whole summe is that suche as god hath electe to attayne to euerlastynge saluacion thorowe the gospel them I should exhorte not to the obseruacioÌ„ of the law or to put their confideÌ„ce in workes but vnto faythe which onely openeth to al meÌ„ yâ— entryng into euerlasting saluacioÌ„ thorowe yâ— fre beneficence of Iesus Christ And my coÌ„mission is to call them not to faythe onely but also to yâ— knowledge of trueth which among yâ— Ethnikes was ouer heaped with the inuencions of mans wysedom among the Iewes it was hydde wrapped vp in the shadowes of mysticall figures ceremonyes I am charged I saye to call meÌ„ to the knowledge of the trueth not yâ— whiche the philosophers of this worlde do teache disputinge on the causes of natural thinges but to the knowledge of that trueth which coÌ„pendyously sheweth in what thinges a ryght christian lyfe consisteth yâ— ende rewarde wherof is lyfe euerlastynge to folowe after this shorte lyfe that we leade here in the worlde whiche euerlastynge lyfe men ought with the more truste to hope for how great troubles soeuer they endure while they be here First because he that promysed this euerlastynge lyfe was not a mortall man that myght bothe be deceyued him selfe also deceyue other but it is god that doeth it Who as it cannot be chosen but he must neades abyde alwayes god so can nothing surely procede froÌ„ him but onely the mere trueth And again bycause this yâ— he promysed he dyd not promes it by a chauÌ„ce or but now of late but afore the the world was made it was fully determined by the diuine vnchauÌ„geable decree of his mynde to do yâ— which he now doeth There is no newe thing that hath altered his purpose but yâ— thing which for secret causes onely knowen to his godheed he would haue to be couered hyd hitherto yâ— would he haue to be opened to al the world at this tyme the which he had afore by his eternall wysedome appointed to yâ— reuelyng therof Neither would he that there should be onely shewed to the Iewes a shadowe darkened with the mystes of figures but his wil is that yâ— cleare trueth should by the preaching of yâ— gospel be declared to al meÌ„ withoute any dyffereÌ„ce of nacion or language This is yâ— who le effecte of yâ— doctrine of yâ— gospel yâ— preaching wherof I haue not takeÌ„ vpoÌ„ me of myne own head but it was coÌ„mitted to me not coÌ„mitted by men but by out saueour god who dyd not onely cal me to the occupieng of an apostles office but besyde that he enioyned it to me and so charged me therwith that it was not lawful for me to refuse that whiche he so earnestly commaunded me to do These wordes haue I spoken that no man shoulde thynke myne autoritie or els the autoritie of him whome I haue put in my stede to be but of lyghte estimacion I therfore the same Paule beyng beyng in suche autorite do wryte this Epistle or lettre to Titus my very
wordes euer spoken or els this that is redde in an other Psalme Sytte on my ryght hand till I make thine enmies thy footestole Therfore neither autoritie to create neither the maiestie of a kindome is geueÌ„ vnto angels but they all howe greate so euer they be are spirites appoynted to serue the which are often tymes sente into the worlde to assiste suche as shal be thenheritours of euerlastyng saluacion Such vndoubtedly are the disciples and folowers of Christe The .ii. Chapter The texte Wherfore we ought to geue the more erneste heâ—e to the thynges that are spoken vnto vs leste at any tyme we peryshe For yf the worde which was spoken by angels was stedfaste And euery transgression and disobedience receyued a iuste recompence of rewarde howe shall we escape yf we despyse so greate saluacion whiche at the fyrst beganne to be preached of the Lorde hym selfe and was confirmed vnto vs warde by them that hearde iâ— God beating witnesse therto both with signes and wondres also with dyuers myracles gyftes of the holy ghost accordyng to hys owne will For vnto the aungels hath he not subdued the world to come wherof we speake but one in a certayne place witnesseth saing What is man that thou art mind full of him Or the sonne of man that thou visitest hym Thou madest hym a litell lower then the angels thou haste crowned hym wyth houour and glory and haste sette hym aboue the workes of thy handes Thou haste putte all thynges in subieccion vnder hys feete In that he put all thynges vnder hym he lefte nothing that is not put vnder him Neuertheles we se not yet al thinges subdued vnto him but hym that was made lesse then the angels we se that it was Iesus which is crowned with glory and honour for the suffering of death that he by the grace of God should taste of death for all men MOreuer that I haue so largely declared the dignytie of oure sauiour is for this entent that the greater he is whome the father hath sent into the worlde for our saluacion the more dilygent hede we maye geue to such thynges as he hath spoken vnto vs leste at any tyme we forgette those thynges which the father hath taught and shewed vs by hym Highest is he that sent hym and a greates ambassadoure coulde he not send Hys pleasure was that this shoulde be the last ambassade or legacion neyther is there any hope of saluacion if we despise this and sette it at naught as our elders and forefathers despised Moses the prophetes The greater that the ambassadour is the greater that the cleâ—encye and gentlenesse of God is towardes vs the greuouser shall the faute of oure dysobedience or els negligence be excepte we do after hys wordes and teaching For yf al that God hath hither to commaunded vnto our elders by hys Prophetes or aungels who shewed vnto Moses goddes commaundementes be of weight and autorytie And if those were worthely punyshed that dysobeyed suche thynges as were by them commaunded bycause he semeth to despyse God who so despyseth hys messengers howe shall we then escape punishmente if we despise and sette at naught not Moses coÌ„maundementes but so ready saluacion so notable so euydeut and suche as is frely brought vs not by Moses nor yet by aungels or Prophetes agaynst whome there may be some suspicion of vanitie or lying by one meanes or other ymagyned but by the sonne of God hym selfe who spakenot vnto vs a farre of out of a cloude either in a dreame or by any other waye wherin there myght be any suspicion of deceyte or legerdemayne but was openly heard seene handeled and conuersaunte alonge tyme amonge men declaryng by very many and moste euydente argumentes proofes that he was the very sonne of God and offeryng perfite saluacion vnto al the whole worlde thorowe faith of the gospel And where as the belefe of this so great a thing beganne first to be taught and preached vnto the worlde by our Lord Iesus Chryst him selfe who was not alonely the preacher of euerlasting saluacion but also yâ— autoure therof afterward the same was confirmed of them that were wytnesses of all thynges that he sayde and dyd whyles he was conuersaunte with them and leste theyr preachyng shoulde haue bene of small autorytie and litle regarded God him self coÌ„firmed theyr wordes with diuerse signes of miracles and wonders and other merueylous gyftes the whiche that heauenly spirite diuersly dystributed vnto hys as he thought expediente for mannes saluacion by all which thynges it appered very manyfestly that all thys that was done was nothing partayning to mannes power but to the vertue and power of God and that he who firste hym selfe afterwarde by his disciples shewed these thinges was not a man onely but God couered with the habite of mannes body And also that he was not an aungel the mistical Psalme playnly declareth witnessyng of Christ on this wise what is manne that thou art mindfull of hym or the sonne of manne that thou careste for him Thou haste humbled him a litle while lower then angels And streight wayes it foloweth Thou haste crouned him with glory honour and set him aboue the workes of thy handes Thou haste putte all thynges in subieccion vnder hys feete c. Or euer yâ— God created the eâ—rth it was then decreed by hys godly determynacion that whatsoeuer shoulde be â—â—erin the same shoulde be vnder the obeysaunce and subieccion of Iesu Christe It is not read that God gaue the seignory or Lordshippe of all the worlde in the which aungels are also conteined to any of the aungels For he that sayed All thynges are to be put vnder hym excepted nothyng that is not to be put in subieccion And the prophecie of thys Psalme is partely fulfylled and partely to be accomplished in the world to come For as yet we see not all thynges vnder his subieccion As yet the wicked do rebell and there is a greate conâ—â—ycte bytwene the churche and the worlde But thys we see nowe fulfylled that Iesus who when he was here afflycted wyth diuerse formentes and in conclusion suffred the punyshment of the crosse and for mans cause â—asted that whych by mannes iudgement is moste bytter and dyspleasauÌ„t but tasted it in such wyse yâ— he was not ouercome therwyth semed here by to be made lower then aungels who are neyther subiecte to death nor any greife or payne we see I saye that Iesus is nowe crowned wyth so great glory and honour that yâ— world perceiueth how he beyng a fauâ—elesse parsonne and free from all synne suffred punyshment of death accordyng to the wyl of God wylling by thys meanes to pronyde for mannes safetie For hys death was not a punyshment for any offence by hym commytted but was the mere fauour of God towardes mankynde whom he woulde of hys free beneficence and greate lyberalytie haue to be redemed by yâ— death of his moste innocent soÌ„ne Iesus Christ And as
such sactifices were oftentymes oftred that beynge rather offended therwith he required some one effectuall sacrifice whiche shoulde contynew for euer The texte â–ª Wherfore when he commeth into the world he saieth Sacrifice and offering thou wouldest not haue but a body haste thou ordayned me Butâ—t offerynges also for synne hast thou not alowed Then sayed â— lo I am here In the begynnynge of the booke it is written of me that I should do thy wyll O God Aboue when he sayth sacryfice and offeryng and burnt sacryfices synne offerynges thou wouldest not haue neâ—â—eâ— haste thou alowed them whyche yet are offered by the lawe then sayde he Lo I am here to do thy wyll O god He taketh a waye the firste to estably she the latter â–ª by whiche wyll we are made holy euen by the offeryng of the body of Iesu Christ once for all For the Sonne as it were about to come into the worlde to make God the father mercifull vnto the same with the sacrifice of his owne mooste precious bodye speaketh vnto hym in the mystycall Psalme on thys wyse Sacrifice and offerynge thou wouldest not haue but a bodye haste thou ordeyned me Burnt sacrifices and other sacrifices accusfomablye offered to pourge the peoples synnes thou haste not alowed Than sayed I Loe â–ª sythe that in the begynnynge of the boke I am sygnified to be a sacrifyce I am here to do thy wyll O God Whan therefore he sayeth in these woordes Sacrifyce and offerynge and burnt sacrifices and sacrifices for synne thou wouldest not haue neyther allowedest thou any of these sacrifices whiche were wonte to be offred accordyng vnto the prescription of the olde lawe And immediatlye addeth Loe I am here to obey they wyll O God and to offre a sacrifice pleasaunte and acceptable vnto thy mynde in these wordes I saye he taketh awaye that firste priesthode as dyspleasaunte vnto God to th entent he maye stablyshe the later ther with to satisfye Goddes wyll and pleasure What was this wyll of God who thus lotheth the lawefull sacrifices of the olde testament and greatly desireth a newe kynde of sacrifice For sooth it was this bycause it so lyked his free goodnes towardes vs that his heauenly sonne that is to saye Christe shoulde take vpon hym mannes bodye and dyeng for the synnes of the whole worlde purifie all menne by one sacrifice duely made of their synnes in suche wise that there nedeth nothereafter anye other blodie sacrifices The texte And euery pryest is ready dayly ministring and offeryng often tymes one maner of oblacion wyche can neuer take away synne But this man after he hath offered one sacrifice for sinnes is set doune for euer on the righte hande of god and from hencefurth tarieth till his foes be made his fote steole For with one offering hath he made perfecte for euer them that are sancrified The holy ghoste himself also beareth vs record euen when he tolde before thys is the Testamente that I wyll make vnto them After those dayes sayth the Lorde I wyll putte my lawes in their heartes and in their myndes wll I write them and theyr synnes and iniquities wil I remeÌ„bre no more And where remission of these thinges is there is no more offering for synne Whosoeuer is a priest of the olde testament is constrayned dayly to ministre and oftentymes to offre the same sacrifices agayne whiche howe ofte so euer they be offred can neuer cleane take awaye synnes so that it is an endlesse busynesse to bothe partes that is to saye both to the offerer and to the priest by whom the oblacion is made But Christe thonely sacrifice once offered for the sinnes of al them which haue do or wyl beleue his promyses sytteth now on the right hande of God the father tarryeng for nothynge els but that whiche onely remayneth that is to saye to haue all the membres of his bodye assembled together and vntyll at the length it come to passe accordyng as it is promysed in the Psalme that his enemyes who are rebelles agaynst the ghospel be made his foote stoole But in the meane season he nedeth not to offre him selfe agayne for vs because that with one oblation he hath sufficiently perfited all those for euer whiche haue deserued to be sanctified thoro we faith in suche wise that none of our olde synnes can be layed vnto oure charge That I saye nowe euen the holy ghoste hym selfe witnesseth speakyng by the mouth of the Prophet and shewyng long before that the same thyng shoulde be whiche we see alreadye come to passe His wordes are these This is the testament that I wyll make vnto them after those dayes sayeth the lorde when I shall put my lawes in their heartes and write them in their myndes and their synnes and iniquities wyll I remembre no more muche lesse then wyll I take vengeauÌ„ce for the same Furthermore after that al synnes be once pardoned for euer what nede is there of the Iewishe sacrifices whiche were made to pourge and take awaye synnes The texte Seyng therefore brethren that by the meanes of the blode of Iesu we haue libertie to entre into the holy place by the newe and lyuyng way whych he hath prepared forvs through the vayle that is to say by his fleshe And seing also that we haue au hie pryest whych is ruler ouer the house of God let vs draw nygh wyth a true hert in a sure faith sprynkeled in our hertes the euil conscince put away washed in out bodyes wyth pure water Let vs kepe the profession of our hope without wauering for he is faithfull that promised and let vs consider one another to the intente that we may prouoke vnto loue vnto good workes not for saking the felowship that we haue among our selfes as the manet of some is but let vs exhort one another and that so muche the more bycause ye se that the day draweth nygh Seynge therefore brethren that the conscience of synnes is taken awaye whyche feared vs to make intercession to almyghtie God and that we haue an assuraunce gyuen vs to entre into the holy place let vs trustyng vpoÌ„ the most sacred bloud of Iesu which he shedde for our reconciliacion and therby opened vs awaye and entraunce farre dyuerse from the olde waye that is to saye a freshe newe lyuynge and euetlastynge waye whiche after it is once opened can neuer be shutte agayne the whiche waye he beganne vnto vs entryng in fyrst of all thorowe the vayle that is to saye by his fleshe where with his Godhed was couered for a tyme in this worlde â–ª and after the same fleshe was assumpted and taken vp into heauen heuenly thynges were opened And sythe we haue a greate pryest promysed of God after the order of Melehisedeche whom God hathe made ruler ouer all his house that is to saye ouer the Churche chatholyke the whiche churche he gouerneth not as a ministre but as thautour and Lorde thereof lette vs also
suche wyse that God moughte seme euen for this purpose to haue taken them away from the company of men lest they beyng men of pure and chast conuersation should haue ledde their lyues among defyled persons and synners Therfore they wandered aboute in wylde mountaynes hauynge no certayne habitacion or dwellyng place to resorte vnto vsyng Dennes and Caues of the earth in the stede of houses The texte And these al thorow faith obtayned good report receiued not the promyse bicauâ—â— god had prouided a better thing for vs that they without vs should not be made perfâ—â—â—â— And all these before named albeit they haue not yet obteyned the rewarde promysed them for their godly lyuynge whiche rewarde shal be geuen them â—â— the generall resurreccion of the bodyes Yet haue they deserued perpetuall prayse for the constantnesse of their fayth Some man wyll here saye Why hath not euery man his rewarde by and by gyuen him after death For soothe it hath so pleased almyghtye God that all the whole bodye of Christe shall receiue the glory of immortalitie together For we are all membres of the same body and suche as haue gone before vs do gladly tarye for vs to th ende that they maye wholy and ioyntly with theyr bodyes and all the felowshyppe of theyr brethren entre into thenheritaunce of eternal glory and be conioyned vnto their heade ¶ The .xii. Chapter The texte Wherefore let vs also seyuge that we are compassed wyth so great a mult ytude of wytnesses laye a waye all that presseth downe and the sinne that hangeth so fast on let vs run with pacience vnto the battaill that is set before vs loking vnto Iesus yâ— aucrâ—or and finisher of our faith which for the ioye that was set before hym abode the erosse despysed the shame and is set downe on the right hande of the throne of God Consyder therefore howe that he endured suche speaking against hym of sinners lest ye shoulde be werted faint in your mindes For ye haue not yet resisted vnto bloud striuing agaynst sinne And haue forgotten the exhortacyon whych speaketh vnto you as vnto children My soune despise not thou the chastenyug of the Lorde nether faiute when thou art rebuked of hym for whom the Lord loueth hym he chasteueth yea he sourgeth euery sonne that he receyueth â–ª SEyng then we are compassed with so great a companye and as it were with a cloude of those who euen in the olde testamente witnessed by sufferyng of suche euels as are before rehearsed that they beleued the promyses of God with all their harte let vs also encouraged by their examples see that we caste frome vs the burthen or fardell of corporall thynges and bodelye lustes whiche letteth the mynde laden with cares to desyre thynges celestiall and put awaye synne that helde vs faste on euery syde and fynally beyng incensed and set a fyre with the hope of heauenly thinges runne manfully in this â—â—ase that is set before vs and by no afflyccions nor any withdrawynge of the mynde be stayed and holden backe from runnyng the course that we haue begonne neuer castyng our eyes asyde from Iesu Christe who as he is the verye cause that we haue conceyued this belefe on God so wyll he fynyshe what he hath begonne in vs. Let vs considre what waye he entred in and whitherto he came who whereas he myght by reason he was innocent and gyltlesse haue escaped death and bene as much without all payne and passion as he was without all synne yet he despysynge the ioyes of this worlde suffred death and to th entent his death should be the greuouser hauyng reproche ioyned therwith he suffered the death of the crosse For men make not so muche a doo to suffre a glorious death Ye see whiche waye he entred in Nowe whitherto came he By despisyng of this lyfe he attained immortalitie By despisyng and settyng naught by worldly reproche he attayned euerlastyng glorye in heauen where he nowe sytteth on the ryght hande of the royall throne of God the father When ye withall haste auaunce youre selfes to come to be partakers of this glorie thorowe reproche and dyuerse paynful afflictions then lest you dyscouraged in your myndes shoulde at any tyme by thenforcemente of wearynesse ceaseto runne in the raase that is sette before you considre with your selfes how that youre capytayne who neuer knewe anye manoure of synne dyd neuer thelesse to shewe vs an example of true pacience endure so greate rebukes so muche shame and vylanye suche mysreportes and false accusacions that he let the wycked Iewes compell hym to suffre the very punyshement of the crosse Be not ye therfore dysmayed who beynge not cleane withoute synne do suffre lesse dyspleasures and persecution Better it were for a man to dye a thousande tymes then to fall agayne into his former synfull lyfe Howbeit you who haue hytherto suffred small persecution and aduersitie haue not as yet resisted sinne vnto sheadyng of bloud the whiche synne fierslye assaulteth you stryuynge agaynst it and yet you do by and by suppose that God hath forsaken you and remembre not what the mercyfull father speakethe vnto you as vnto his children in the mysticall prouerbes comfortynge you and with swete and gentle wordes exhortyng you to greate and valiaunte courage of mynde My sonne sayth he despise not thou the chastenyng of the Lorde neither despaire thou when soeuer he rebuketh thee For whom the Lorde loueth him he chasteneth with the euels and aduersities of this lyfe and scourgeth euerye sonne that he receyneth The texte If ye endure chastenyng god offereth hymselfe vnto you as vnto sonnes What soÌ„ne is he whom the father chasteneth not If ye be not vnder correccyon wherof al are partakers then are ye bastardes and not sonnes Therefore seynge we haue had fathers of our fleshe whych corrected vs we gaue them reuerence shall we nowe not much rather be in subiection vnto the father of spirites lyue And they verely for a feawe daies nuttered vs after theyr own pleasure but he nurtereth vs for our profite to the intent that he may minister of his holines vnto vs. No maner chastening for the present time semeth to be ioious but greuous neuertheles afterwarde it bringeth the quiete fruit of righteousnes vnto them whyche are exercised thereby If ye paciently endure such chastenyng God acknowledgeth his sonnes and offreth him selfe to you agayne as a mercyfull and louing father doeth not exclude you from thenheritaunce of the lyfe celestial Thynke you that you are therfore hated and nothyng regarded of God bycause ye are afflicted with the euels of this world Nay rather this ought to be an argument that ye are appoynted to be the heyres of the fathers enheritaunce For what father is he that doeth not some whiles chasten his sonne whom he acknowledgeth for his owne Furthermore syth that all vertuouse men and good lyuers whom God eyther doth or hath dearly loued haue bene by temporall
and right true sonnes that trust in the promises of god the father and do after his prescribed commaundementes and neuer slyde agayne into their olde conuersacion whiche than through the ignoraunce of the Gospelles doctrine was endaungered with worldly concupiscences For it is conuenient that you diffre from them in affectes and maners from whom you dissent in profession The worlde is naught and from it you are already exempted and engraffed vnto Christ which is righteous holy and Innocent and to this ende are you chosen and called of the father the fountayne of al holines that like as you are in your profession so should you in al your life and doinges be pure vpright and vnblameable For the father will not acknowledge any to be his sonnes but those that be like manered vnto him For in dede this same thing he ment whan he spake to our auncetours Leuitici the xix Chapter Be you holy for I the lord your God am holy The puritie of Moses lawe could not haue ben ynough for you to absteine from touching of dead bodyes to haue your fete washen to absteine from the acte of matrimony God will haue all oure conuersacion and all our whole harte to be fre from al spottes of synnes For in dede these are the thinges that make vs playnly impure in the sight of god And although you cal vpon God by the name of a father crieng for his helpe in al thinges yet if you lyue in a filthy conuersacion you may not trust that he wil be mercifull vnto you or acknowledge you for his children seyng he estemeth noman eyther for his kynred or for his estates sake but onely after the merites of his conuersacion For nether shal the Iewe be pure if his conscience be defiled ne yet shall the vncircumcised be vnpure if he leade a godly and an innocent life The texte For as muche as ye knowe how that ye were not redemed with corruptible thynges as syluer and golde from youre vaine conuersacion whiche ye receauch by the tradicion of the fathers but with the precious bloude of Christe as of a lambe vndefiled and without spotte which was ordeyned before hande euen before the woorlde was made but was declared in the last tymes for your sakes which by his meanes do beleue on god that raysed him vp from death and glorifyed hym that ye myght haue faythe and hope towarde God euen ye whiche haue purifyed your soules thorowe the spirite in obeyng the truthe with brotherly loue vufayned se that ye loue one another with a pure herte feruently for ye are borne a newe not of mortall seed but of immortal by the word of god which lyueth and lasteth for euer For al flesh is grasse and all the glory of man is as the floure of grasse The grasse wyddereth and the floure falleth awaye but the worde of the Lorde endureth euer And this is the worde which by the gospel was preached vnto you Therfore it remayneth that you which are desirous to haue this father mercifull vnto you haue his vnauoydable iudgemēt alwayes before your eies while you liue in this exile so order your cōuersaciō that there be nothing wherfore the father may be offended iustly shut you out of the inheritaūce of the celestial countrey as vnnaturall disobedyent children The greater the price is wherwith Christe hath frely redemed you so muche the greater hede ought you to take lest for your wilfulnes and vnthankefulnes you be turned agayn into your former bonde thraldom There is none more myserable a bondage than to bee the slaue of synne Those that for a litle money are made fre frō theyr maisters bondage become of bondmē fre men watch about them by al meanes lest for theyr vnthankefulnes they may be drawen agayne into the bondage that they were in before and will you than commit that offence to fall again into y◠old tyranny to be willingly the bond slaues of Moses lawe had rather serue vaine obseruaunces that your elders deliuered from one to an other vnto you than to obey the gospel of God seing you knowe that you were deliuered once from them not with a commune tryfling price as golde or syluer but with an offring muche more holy than Moses lawe knoweth of For you are not made cleane with the bloud of a calfe sprinkled but with the precious bloud of Iesus Christe who like a lābe cleane without any spotte pure and vndefiled from all filthinesse of synne was offred for our synnes on the aultare of the crosse Nether yet was that done by chaunce at all auentures but the sonne of God was appointed to make this sacrifice from euerlastyng and before the makyng of the worlde that he might through his deathe reconcile the father vnto vs howbeit the secret deuice and decre of Goddes purposed mynde which was many long yeares vnknowen to the worlde is now at length in these later times openly manifested and a new matter is set forth before mennes eyes to loke vpon whiche in the purposed mynde of God was not new And it was geuen for your saluacion sake vnto whom Christe that was made man dyed and is preached bestoweth thus muche that wher as you had a vayne truste vpon the ceremonies of the lawe now distrusting your selues you must put your whole trust in God the father who like as he would haue Christe to dye to wype awaye your synnes euen so hathe he raysed him vp from death and for the paynfull trauailes of this life which he suffred he gaue him the glory of immortalitie to thentente that as you haue beleued that whiche he hath done in folowing his example you might also trust surely to haue the same reward to be bestowed on you in that you put your whole affiaūce in God which what he hath already perfourmed in his sonne the same also will he vndoubtedly performe in al them which lyue after suche sort that they may be worthyly accompted among the membres of Christ in to whose body you are engraffed synce that you were regenerate through baptisme in to hym Before that tyme you did after your owne lustes that is to say embraceing carnall shadowes of thinges in stede of true ryght thinges but now since you haue clensed your soules not with the obseruacion of Moses purgeing sacrifices but in that you haue through faith obeyed the trueth of the gospell whiche by the spyryte of Christe hath purged your consciences you must endeuour your selues both to be correspondente vnto the head Christe in vprightnes of life and be answerably like vnto the concorde of the body by an excedyng and a playne brotherly and an vnfeyned loue among your selues that lyke as Christ loued you not after a commen sort nor after a carnall maner of loue euen so should you loue euery one other with a spiritual loue New kynred requireth new affeccion Before this tyme you Iewes loued Iewes after a carnall affeccionate loue but now beyng by a
far other maner regenerate not of a mortall an earthly seede after the bodye but of an immortall and a heauenly sede by the worde of God which lyueth and endureth for euer whose gospel you haue beleued you shall loue the brethren with a heauenly loue Moses lawe was geuen for a tyme. But the worde of God hathe brought forthe the lawe of the gospel vnto vs whiche neuer shall perishe The thing that procedeth from men is but for a season but the thing that cometh from heauen is euerlasting as Esay sayd before Al fleshe is as grasse and all the glory of man as the floure of the fielde The grasse is wythered and his â—loure fallen awaye but the worde of the Lorde endureth for euer This is the eternall worde of the eternall father whom the shadowes of the former lawe in tymes past paynted out vnto vs but nowe he is openly declared by the preachers of the gospell and not onely vnto you but vnto all them that receyue Christe with a syncere vpright fayth ¶ The .ii. Chapter The texte Wherfore laye a syde all malicioushes and all gile and fayâ—ednesse and enuy and all backbytyng and as newe borne babes desyre ye that mylke not of the bodye but of the soule which is without disceite that ye may grow there by vnto saluacion yf so be that ye haue tasted howe gracyous the Lord is to whom ye come as vnto a liuing stone disaâ—â—wed of men but chosen of God and precyous and ye as â—â—ing stones are made a spirituall house an holy priesthood for to offer vp spirituall sacrifyces acceptable to God by Iesus Christe FOrasmuche as you are lately borne againe by an heauenly generacion through the doctrine of the gospell caste all the vices of your former conuersacion quyte away from you yf there were any malyce yf there were any deceite yf there were any holowe heartednesse yf there were any enuy yf there were any backebytyng or cursed speakyng and from henceforthe as babes newe borne gredely couete that mylke not of the body but of the soule the mylke that knoweth no deceyte and is fitte for your age which is more harmelesse than strong euen the mylke of the ghospels ordinaunce For the ghospels doctryne hath his principles it hathe his infancye it hathe his dyet mete for weake tendre age it hath also his farther growinges finally it hath his perfite groweÌ„ age Those first thinges are not to be supped lothesomly but gredily yea and thrustily neyther yet must you lyngre continually in them but to procede from them stil vnto thinges of more perfeccion For in dede it were euen a straunge thing if a man borne of his mother should be alwaies a babe and couet nothing els but mylke And it behoueth you also to ware bigge tyll you growe vnto perfite saluacioÌ„ and not alwaies to sticke still in making the foundacions but to ryse by lytle and lytle vnto the perfite buyldyng of the house For in case according to the psalme wryters counsell you haue tasted that the Lorde Iesus is swete it is requisite for you to bee prouoked with that taste to sette your appetites vpon greater thynges In humayne buyldynges the stones neyther chaunge theyr place ne grow any bigger But in this buyldyng which standeth vpon liuing stones the chiefe principall stone whereof and the stone that conteyneth all thynges is the liuyng and eternall Iesus Christe whiche of late after the psalme writers prophecying was cast away of menne that is to were of the phariseis who holding of their teÌ„ple that should go to naught had no knowledge of this heaueÌ„ly building howbeit he was chosen by the iudgement of God and had in muche price there is nothing to hinder but that it may procede forward to the perfite finishyng of the buildyng Therefore you must necessarily goe through forewarde encrease of vertues vnto Christ the liuing stone the chosen stone the stone preciously sette by in the sight of God that you also being grounded vpon suche a foundacion may be builded vpon by litle and litle vntyll you bee made spirituall temples muche more holy than the teÌ„ple that the Iewes brag of and in the which temples muche more wholy priesthood is exercised than was vsed in that temple For in it the leuites and priestes offered vp beastes but in these spirituall temples you your selues offer vp spirituall sacrifices moste acceptable to God who as he is a spirite and not a bodye so doeth he delyte in spirituall sacrifices that you should nothing mynde the rites of Moses now being worne out through the preachyng of the Gospell in stedde of sundrye kyndes of brute beastes you slea worldly and brâ—tish affectes lecherous lustes pryde wrath enuie desyre of reuengement ryot and couetousnes and in stedde of incense you offer pure prayers flying out of the aulter of a pure herte into heauen These are the sacrifices that are offered at al seasons in the spirituall temple and are at al tymes acceptably welcome vnto God For those sacrifices of Moses are now all ready growen in to a lothesomenes as the prophet Esaye beareth recorde But these maner of sacrifices are contynually allowed through Iesus Christ by whose commendacion the diligent seruice doinges of the Chrystians are acceptable vnto the father The texte Wherfore it is contayned also in the scripture behold I put in Sion a stone to be layed in the chiefe corner electe and precious and he that beleueth on him shell not he confouÌ„ded Vnto you therfore whiche beleue he is precious but vnto them whiche beleue not the stone whiche the buylders refused the same is begunne to bee the head of the corner and a stone that men stomble at and a rocke wherat they be offended whiche stomble at the woorde and beleue not that wheron they were set But ye are a chosen generacion a royall priesthod an holy nacioÌ„ a people which are wonne that ye shuld shew the vertues of hym that called you out of darkenes into his meruelous syght which in tyme past were not a people but are nowe the people of God which some tyme had not obtayned mercye but no we haue votayned mercye There is no cause why you should be in any mystrust as long as ye cleaue fast vnto the head Chryst as long as you stande harde vpon the noble and â—nmoueable ston Christ of whom god spake in tymes past by the mouthe of Esaye Beholde I put in Sion a ston to be placed in the chief corner tryed chosen â–ª and precious â–ª And he that shall put his trust in hym shall not be ashamed And that whiche he spake of before hand we se now al ready perfourmed For the selfe same one stone was precious and â—olsome vnto some and to some hurtfull and noysome vnto you he is iustly precious because you are grouÌ„ded surely vpoÌ„ him because you put your whole trust in him and are preserued by his ayde agaynste al stormes of tempestes But vnto them that had
asmuche as I am sure that shortly I must put of this my tabernacle â–ª euen as our Lorde Iesus Christ shewed me I wyll euer also geue my diligence that ye maye haue wherwith to stere vp the remembraunce of these thinges after my departinge And therfore brethren let it not make you to lyue in a securitie and to be careles in that the goodnes of God hathe whan you deserued nothing called you vnto the profession of the gospell hauynge once pardoned all the synnes of your former lyfe but endeuour your selues so muche the more that the goodnes of God wherwith he hath called you wherwith he hath chosen you be nâ—t turned to your destruccion and heape of damnacion in case beyng forgetful of his bounteous gentilues you be tombled backe in to yâ— same state from whence he raunsomed you with his owne death But procure rather with well doinges that God seine not to haue called and chosen you in vaine And some parte of this mater lyeth euen in you For yf you consyder from whence God hathe called you to what thinges he hath called you and what rewardes he hathe set forthe for you and yf you wyll preace therunto by these meanes whiche I haue declared a lytell before you shall neuer slyppe out of the right course of godlynes For yf you preace this waye Goddes assistinge helpe shal be plenteouslye present with you and shal succour you with his riche relyefe that at length beynge conquerours of this worlde you maye atteyne to the euerlastinge kyngdome of our Lorde and sauiour Iesu Christ to possesse with him the treasures of heauen for whose sake you haue set naught by the treasures of yâ— earthe The rewarde is exceadynge great but it must be procured with exceadynge greate diligence Wherfore I wyl neuer cease to geue you warnynge of these maters althoughe I suppose it not necessarie seynge you both doe and remembre what you ought to doe and are also confirmed nowe by longe processe of godlynes in the acquainted knowledge of the trueth a great while whiche hauynge embraced you constantlye folowe yet hitherto notwithstandyng to thintent you maye more and more watche styll in that you haue begonne I recken it my parte that remembringe my lordes precepte â–ª whiche commaunded me yâ— beynge conuerted my selfe I shoulde confirme my brethren as longe as I lyue among you beyng a straunger vpon earthe in yâ— tabernacle of this sely body I should stere vp pricke forewarde the studye of godlynes in you and in dede so muche the more because I knowe I shall shortly be stripped out of the dwellynge of this sely bodye and chaunge this exile of the earthe for yâ— fraunchised free citie of heauen For our Lorde Iesus Christ signified so vnto me whome I serue yet hitherto as a souldier in this tabernacle Nowe therfore I shall geue dilygence that these matters maye in the meane space be so surely fixed in youre hartes with often admonicion that you maye remembre them after my deathe whan I can not warne you by worde of mouthe For seyng the thinge is most certaine that you haue receyued of vs it behoueth you not to swarue from it The texte ¶ For we haue not folowed deccatfull fables when we opened vnto you the power and commynge of our Lorde Iesus Christ but with our eyes we sawe his maiestie euen then verely when he receaued of God the father honour and glory and when there came suche a voyce to him from the excellent glorye This is my deare beloued sonne in whome I haue delyte This voyce we hearde come from heaueÌ„ when we were with him in the holy mount We haue also a right sure worde of prophecie wherunto yf ye take hede as vnto a light that shyneth in a darcke place â–ª ye do well vntil the daye dawne and the day starre aryse in your heartes So that ye first knowe this that no prophecye in the scripture hath any priuace enterpretacion For the scripture came neuer by the wyll of man but holy men of God speake as they were moued by the holy ghost For our doctrine was not suche gayre as the philosophers teache whose drifte is to perswade by crafulye conueyed fables and humayne subtilties the thing that they them selues vnderstande not and dysagree also amonge them selues But we haue in no wyse folowed these wayes in openynge vnto you the power and comminge of our lorde Iesu Christ and in preachinge vnto you his maiestie whiche we haue sene with these iyes For he vouchedsafe to exhibite vnto certaine of his owne afore his death some special token with what mightie power and with what glorye he shall once come to iudge the quicke and the dead and what wonderfull felicitie he shal geue vnto them that loue him stedfastlye For where God the father endued him all wholy with glorye and honour insomuche that his countenaunce shoone as bright as the sunne and his clothes were more white than the snowe so farre that mannes iyes coulde not abyde to beholde the heauenly syght and there came also an exceadynge most honourable testimonie of the fathers voyce whiche was brought downe from highe vnto him from the glorious maiestie of yâ— father And it was after this sorte This is my welbeloued sonne whiche hathe delyghted my mynde heare him There coulde haue ben no witnesse geuen eyther more fully or more excellent And it was pronounced not of any prophet but of the fathers owne maiestie These thinges we haue sene with our iyes these haue we hearde with our eares whan we were present with him in the holy mount Thabor If so be that the prophetes playne oracles be in a great weightie estimacion among you which prophecied by figuratyue darke shadowes of Christ of much more grauitie ought so euident a declaracion by the father himselfe of his sonne be The prophetes agree with the fathers voice yf a man doe rightly interprete them They with their promisses prepare as it were mennes myndes to the trueth of his gospell in that they shadowe and as it were couertly poynt out the thing that the gospell doeth openly preache Therfore I doe not disallowe that the Iewes beyng vehementlye geuen to the prophetes prophecienges seke there for the commynge of Messias For it is a steppe somewhat vnto the faythe of the gospel to beleue that Christ shoulde come For a man shall the more soner beleue that Christe is come yf he be parswaded that he shoulde come Therfore there is good hope of him that beynge not yet lightened with the lyght of the Gospell is attentiue vnto the prophetes as to a candell appearinge in a darcke place For it is better to haue some lyght than no light tyll the sunne come and the daye dawne to dryue awaye all darkenes and to obscure euen that candell and that the daye sterre of gospell preachinge maye shyne bryght in your hartes whiche declareth that the sonne is at hande The sayinges of the prophetes are to this vse profytable yf
with het bodyly eies than he saw with yâ— eies of his mynde bicause he was strikâ— blynd through coueiousnes of money The texte These are welles without water cloudes that are caried with a tempest to whom the myst of darckenes is reserued for euer For when they haue spoken the greate swellynge wordes of vanyty they entyse thorowe lustes in the volupteousnes of the fleshe them that were cleane escaped euen them that now lyue in errour while they promes them libertie where as they themselues are the bonde seruauntes of corrupcion For of whom a man is ouercome vnto yâ— same is he brought in bondage For yf they after they haue escaped froÌ„ yâ— fylthines of the world thorow yâ— knowledge of yâ— Lord the sauiour Iesus Christe are yet tangled agayn therin ouercome then is yâ— latter ende worsse with them theÌ„ yâ— beginning For it had bene better for theÌ„ not to haue knowen yâ— way of rightewesnes then after they haue knowen it to turne froÌ„ the holy coÌ„maundement that was geuen vnto them But the same is hapened vnto them yâ— is vsed to be spoken by the true proâ—erbe The dogge is turned to his domet agayn yâ—â—ow yâ— was washed is turned agayn to her waloing in yâ— mier These are they that promyse a certayn wonderfull and news doctrine where as they bryng nothyng worthy the profession of the Gospel being like welles that lacke water whereunto if a manne come athurst he can fynde nothing but mudde and claye and like vnto mysly clowdes that are dryuen hither and thâ—ther with the storme of wyndes and seme as they would geue rayne vnto the thrustye grounde where as for all that not so much as one droppe of holsome doctrine falleth from them They promyse the lyght of the Gospelles doctrine and wrappe those folkes in darkenes of errours whom euerlastyng darkenesse abydeth for in hell For whan with their lyeng woordes they speake of certayn great hygh matters with that hope entice and snare them whiche begynne to amende theyr condicions they deceaue them and wrappe them in the delites of the flesh the voluptuous pleasures of this life promysing that they wil delyuer other froÌ„ errour whaÌ„ they them selues are occupied in the greatest errours of al and promysing other men deliueraunce from synnes whan they them selues are the very bonde slaues of filthynes For of whosoeuer a maÌ„ is ouercome and at whose appoyntement he lyueth his bonde seruaunt he is called by right For it auayleth theÌ„ nothyng at all to haue ben once frely delyuered froÌ„ the bondage of synnes if they fall to the same state agayn by their own accorde but the bondage is so much the more vile and so muche the more wretched bicause it is procured without coÌ„straynt after the tasting of libertie That which was done amysse before the Gospell preached is a great parte long of errour and long of Ignoraunce But they whiche hauing once acknowlaged by the preachyng of the Gospell oure lorde and sauiour Iesu Christe haue through Baptisme renounced the filthynes of this world and professed a pure and an heauenly life if they be ouercome agayn with lustes and wrapped in theyr olde vncleanesse theyr baptisme doeth not only nothing helpe theÌ„ at al but also they are in worse state than they were before they knewe Christe For his offence is the lesse that synneth through ignoraunce And they shal bee the more greuously damned whiche haue enlarged the cryme of wikednes with the vice of vnthankefulnes Therfore it had ben better for them to haue not knowen the Gospelles doctrine at al whiche teacheth Innocencye and purenes than after they knewe and receyued it to swarue from the holy commaundement that was once deliuered vnto them For what other thing is befallen them than that which is truly vsed to bee spoken by a commune prouerbe The dogge â—losseth vp agayn that he hath once caste vp and the washen sowe turneth agayn to walowe her selfe in the myre It is but a lost labour for the dogge to haue purged his stomake with vomite if he take agayn that he cast vp And the sowe hath washed awaye her fowle stynking myre in cleane water in vayne if she by and by after she is washen returne to the soylinges that she had gone from The .iii. Chapter The texte ¶ This is the seconde epistle that I now wryte vnto you beately beloued wherwith I stete vp your sincere mynde by puttyng you in remembraunce that ye maye be myndfull of the wordes which were tolde before of the holy prophetes and also the commaudement of vs whiche be Apostles of the Lorde and sauiour Thys fyrst vnderstande that were shall come in the laste dayes mockers in dysceatefulnes which wyll walke after theyr owne iustes and saye Where is the promes of his comming For sence the fathers â—yed all thinges continue in the same estate wherin they were at the beginnyng For thys they knowe not and that wylfully how that the heauens greate whyle ago were and the erth oure of the water appeared vp thorowe the water by the worde of God by the whiche thynges the worlde that then was peryshed beyng ouer runne with water But the heauens and erth which are now be kept by hys worde in store and reserued vnto fyre agaynst the daye of iudgement and perdicyon of vngodly men DEarely beloued these matters I beate in with many wordes vnto you and euen now in these myne other letters I warne you of the self same thing not that I doubt of the vprightnesse of your mynde but that you may haue in remembraunce more and more the thinge that you know and hold and do that you do with the more harty chearefulnes and constaunt stedfastnes You shall â—e in the lesse peril of hurting by their vngracious doctrine if you remeÌ„bre that it was spoken of by the holy prophetes in tymes paste whiche gaue warnyng to beware of this kynde of men And if you do remembre that we gaue the same precept whiche are the Apostles of the lorde and sauiour Iesu Christ who forhad that nomanne should geue eare to such as in stede of the Gospelles truth bring in pernicious doctrine This therfore knowe you fyrst of all that there shall come hereafter not preachers but mockers being connyngly furnyshed with sleightes and subtill deceates to beguyle the ignoraunt withall whiche shall not folowe those thynges that Christe taught vs but like as their life shall be after the lustes of their owne hart so shall they teache after their owne appetite those thinges that shal be fitte for suche a maner of life For inasmuche as theyr life is filthy they shall not be desyrous of the lordes commyng And for that cause sake shall they perswade bothe to them selues and others that he shal not come agayn and saye where is the promysed resurreccion where is the iudgement where are the sondrye sortes of rewardes according to the desertes of lyuing whan coÌ„meth he that is loked for
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
vnbroken stomacke but whan they shall playnly perceaue that you suffer thinges of them selues bothe greuous and bitter with chearefull and mery reâ—oycing hartes to â—â—ken shamefull entreating done vnto you for the profession of Christes sake to be the highest glorye to counte losse of goodes for the richeste wynnynge to esteme the greuous tormentes of body for the pledge of euerlastyng pleasure to iudge death which is a thing moste hortible of al to be nothing elles but the threshold entrie of yâ— immortalitie to come they shal vndoubtedly perceaue yâ— your hope wher with being furnished you conteÌ„ne those matters is not a coÌ„mune hope nether proceding only of mans perswatioÌ„ but to be confirmed by yâ— inspiâ—acioÌ„ of the power of God NotwithstaÌ„ding like as fayth is not yet throughly alowed onles it expresse it selfe by godlines oflife good turnes towardes the neighbours eueÌ„ so pacience shal not haue his throughly perfite praise onles yâ— like as it is strong cheareful in suffring of sorowes euen so it be coÌ„staunt of it self in practising of good workes It is a great matter to suffre sorowes with a good wil but for the only glory of Christe but it is a throughly perfit matter whaÌ„ a man is euil done to hiÌ„ self to do good for al meÌ„ nor to theÌ„ only which deserue it but to theÌ„ also which do hiÌ„ that euil For so it shall come to passe yâ— you beig meÌ„bres shal be coÌ„formably like vnto yâ— head disciples to yâ— scholemaister childreÌ„ vnto the father in case you bee perfect vpright in euery point nothing wanting in you that perteyneth to the perfite absolute furniture of the godlynes of the Gospell This I confesse the lawe of Moses demauÌ„ded not this also semeth folyshnes to the wise of this worlde but it is a new kynde of Philosophy that hathe taught vs this newe wisedome whiche Christe the heauenly doctor hathe brought in to the worlde In this philosophie if a man be not yet sufficiently coÌ„firmed it is not for him to runne vnto yâ— Philosophers of this world for their doctrine is ouer muche tempred with myngle mangle than can suffice to accomplishe so greate a weightie matter It is aboue the powers of mortall menne that is prescribed It hathe nede of the celestiall helpe and therfore ther is an heauenly rewarde ordayned They that measure all theyr matters after the pleasures and displeasures of this worlde if they bee at any tyme oppreste with sorowes they aske counsail of men they aske helpe of men But you muste aske of God the helpe of heauenly wisedome For he geueth vnto al not only to the Iewes but also to the gentiles and he geueth accordyng to hys owne lyberall bounteousnes plentifully and casteth none in the teeth with hys good turne He requireth no gramercye of vs nether nedeth he any mannes helpyng hande It is the Pharisees worde to saye lorde doe that I aske for I faste twyse in the weke But the right godly man prayeth thus I am vnworthy of thy bounteous goodnes I am worthy of wrathe but yet for all that loke vpon thy seruant for thou by nature arte good and mercifull Therfore if a man be mynded to obteyne of hym that he asketh let him aske without destrusting without doubt or wauering Let him not considre the weight of the affliccioÌ„s let him not marke his owne power let him only coÌ„sidre yâ— God is the moste best and moste mightie of whome he dependeth He that putteth hys whole truste in the helpe of God is sure and stedfast But whosoeuer doubteth wauering â–ª lye and loketh on eche syde dependyng so of God that he loketh withall for meÌ„nes succours nether beleueth with hys whole harte in the promisses of God but as it were partly hauing a distruste reasoneth with him selfe with humaine argumentes to and fro concernyng dyuine matters he is not stable but as the waues of the sea are tossed and turned nowe hither nowe thyder as the wynde and tyde caryeth them euen so he is caryed about wiâ—h humayne reasons and dyuerse sortes of opinions and is become out of equalitie and vnlyke to hym self Therfore he that is such a one is deceaued if he thinke that he shal obteyn any thing of god whan he thinketh euil of him of whoÌ„ he asketh helpe distrusting hym as though he ether would lytel good vnto meÌ„ could do lytell or elles were litel true in his promises The sure christian faithe is single wauereth no waye but always beholdeth only him which forsaketh none that trusteth in hym whether it chaunce to lyue or to dye But the manne whose mynde is diuyded two wayes geuynge respecte to God on thys parte and to the worlde on that parte he is out of euen grounde and inconstaunt not only in hys prayers but in all thynges also that he goeth about hauyng one thyng in hys mouthe an other thing in his harte and as tyme serueth affected now after this sorte nowe after that sorte It behoueth a man not to turne hys mynde as fortune bloweth to and fro as the commune sorte of men doeth But rather leâ— the christian of low degree he that is pressed with sondry lumpes of sorowes stretch vâ— his harte reioice in this behalf yâ— being despised of yâ— world he is not despised with God who beyng nothyng offended at the bassenes of state or fortune hathe made him worthy of the feloweship of saynctes nether excludeth he him out of the enheruaunce of the kingdome of heauen On the other parte let the riche man reioyce to him selfe in thys behalfe that where as he was muche set by amonge worldlinges for the false goodes of thys worlde nowe for the professing of Christe he is despised and contemned and where as pryde made him hyghe stomaked before by reason of hys vayne goodes nowe beyng caste downe with men and troden vnder fete he is rich in true goodes with God By thys meanes it shall come to passe that nether the poore mannes lowe degree shall caste hym downe nor the riche mannes prosperitie make hym insolent especially if they on ether of theyr partes consider that bothe the euilles wherewith the pore are pressed and the goodes wherin the riche set their pleasure are not of longe continuaunce but hastely vanyshe away none otherwyse than the flowres of herbes whiche like as by the calme south weste wynde they thruste forth them selues sodaynly at the dew of the spryng tyme euen so by by at the blustrynge of the northe wynde and heate of the sunne they wyther awaye and dye in somuche that the flower that sprang at the sunne rysinge and delited mennes eies with his most pleasaunte colour is seene dye at the sunne setting The trees inasmuch as they are fast set vpoÌ„ depe rotes furnished with sure grounded strength are longe grene and some are also euermore grene and leaue not theyr tayre greenesse neither for vnreasonable wyndes nor rugged wynter But the herbe
of the faithfull of all creatures the begynnynge without begynnynge y◠euerlastyng wysdome of god Here marke how hyghly god is dyspleased with suche as be indyfferent neyther who◠nor colde whiche wyll and wyll not not consyderynge the earnest wil and commaūdement of god And wyll suffer nothynge for his sake but are content with the onely shyne and shadowe of godlynes and with the onely name of faythe and obedyence to god Where as Christ wyll haue a more feruent and earnest zeale namely the golde of a stedfast and a constante fayth in all maner of affliccion aduersitie the whyte garmētes of innocencie and purenes of lyfe in their whole conuersacion before god and man y◠bryght and clere iyes of Christen doctrine without any manner of errour That a man beyng riche after this maner may walke before god in his churche with worshyp and honestye and without all dread Whan any mysfortune of this worlde dothe happen vnto the faythfull they ought to thynke vpon these wordes and to be thankefull vnto god in true faythe and charite alwayes studyeng to amende their lyues This is the true repentaunce The lorde is muche more ready to gyue than we are to desyre or to receyue And he delyghteth in vertuous and godly hartes and gyueth them comforte loue and hope and strengthneth their faith that they maye be able to continue and remayne without dreade in the grace and fauour of god This is the very ryght supper of y◠spirite of god withal faithfull beleuers in this world But in the blysse of heauen there shal be the very fruicion and possession of all goodnes and of the most hyghest honour with vnspeakable ioye in god withal the holy sainctes whiche euer haue lyued vertuously in the fauour of god ¶ The .iiii. Chapter The texte ¶ After this I loked and beholde a dore was open in heauen and the first voyce which I hearde was as it were of a trompet talkynge with me whiche sayde come vp hyther and I wyll shewe the thinges which must be fulfylled herafter And immediatly I was in the spirite and beholde a seate was set in heauen and one sate on the seate And he that sate was to loke vpon lyke vnto a Iaspar stone and a Sardyne stone And there was a raynebowe about the seate in syght lyke to an Emeralde And about the seate were foure and twentye seates And vpon the seates foure and twenty elders syttyng clothed in whyte rayment and had on their heades crownes of golde HEre doth Iohn looke and see in spirite as all y◠prophetes dyd Beholde the fygure whiche representeth vnto thee what heauenly mysteries of the kyngdome of Christ and of the thinges that should happen afterwarde Iohn dyd see in the heauen beyng opened To be in the spirite is asmuche as to be rapte of the spirite of god into an heauēly traunce aboue al mans witte power or capacyte Gods stoole or seate in heauen sygnified the euerlastynge state and continuaunce of the power myght blisse and ryghtuousnes of god The bryghtnes of the precious stones sygnified y◠hyghe maiestye and glory of god bewtyfyed with the knowledge of al thinges The raynebowe sygnifyeth his mercye and pacient sufferynge yet not without mete and condigne reuengeaunce and iustice The .xxiiii. seates and the .xxiiii. elders doe sygnifye y◠most hyghest iustyce and vnsearcheable councell and iudgement of god and that the most speciall frendes of god bothe of the olde and new testament are incorporate into y◠kyngdome of god bothe Patryarkes Kynges Prophetes Apostles and bysshops All are subiect vnto the lorde in all holynes and ready to honour him eternally And al these doe knowledge that they receyued all goodnes and commendacion that they haue of the bountyfull grace of god The texte And out of the seate proceded lyghtnynges and thondrynges and voyces and there were .vii. lampes of fyre burnynge before the seate whiche are the .vii. spirites of god And before the seate there was a sea of glasse lyke vnto Cristall and in the myddes of the seate and rounde aboute y◠seate were foure beastes full of eyes before and behynde And the first beaste was lyke a lyon and the seconde beaste lyke a calfe and the thirde beaste had a face as a man and the fourthe beaste was lyke a flying Egle. And the .iiii. beastes had echone of them syre wynges about him and they were full of eyes within And they had no rest daye nether nyght sayinge Holy holy holy Lord god almightye which was and is and is to come The earnest iudgement and commaundement of god shall be opened and made manyfest vnto all the worlde thorowe the gospell whiche shall be fearful and heauy vnto the wycked but ioyfull and welcome vnto the faithfull godly For vnto them it shall come with the gyftes of the plentifull spirite of God whiche shall appeare in their fruites The sea of glasse maye sygnifye vnto vs the aduersityes of this lyfe whiche serue both to y◠glorye of god and also to the syngular profyte of the faithfull for the frutefull exercyse of their faythe The iiii sondry beastes are interpreted by some of the olde doctours but not by all to sygnifye the .iiii. Euangelystes They maye betoken the .iiii. special mysteries of the Christen faythe As the manhode of Christ maye be sygnified by the face of the man And the passion and death of Christ by the calfe appoynted to be slayne and offered And the resurrection from death by the lyon And the ascencion into heauen by the Egle. All whiche misteries of Christ are plentuously set furth in the holy gospelles and Christ and his kyngdome is descrybed in them vnto all the world as a necessarye and a perfyght doctrine The wynges which are spoken of doe sygnifye here lyke as they doe in the .vi. Chapter of Esaye the obedience and reuerence whiche all creatures doe owe of duty vnto y◠lorde whiche vertues the faythful both willyngly and dylygently doe declare withall redynes and swyftnes of their godly and deuout heartes The multitude of the eyes dothe sygnifye the Christen doctrine and wysedome of god wherof is no want nor scarsenes in the churche And this doctrine must be learned and taken out of the holy scripture geuen by god For the whiche cause al godly and blessed myndes as well of the angels as of men shal neuer cease to prayse and exalt the almightye god to be holy in al his workes onely one in his godly substance and yet a Trinite of persons as it is wonderfully declared and expressed bothe by al holy scriptures and also by the heauenly wysedome of the prophetes and other holy men secretely inspired and lyghtned of god euē certein of the heathē also whiche thorowe true fayth doe knowledge and confesse that there is but one onely god creatour of all thinges and ruler and gouernoure foreuer and immutable The texte ¶ And when those beastes gaue glorye and honour and
doctrine And haue made it as it were pale bleaked for very sorow heuynes And this myschiefe hath preuayled in very many landes and in the whole christendom which was at that tyme as great as euer it was And than were dyuerse godly byshops and other Christians persecuted to death in all places for the true faythes sake The trees ¶ And wheÌ„ he had opened the fyfte seale I sawe vnder the aulter the soules of them that were kylled for the word of god for the testimonye whiche they had they cryed with a loude voyce saying How long tariest thou Lorde holy true to iudge and to auenge our bloude on them yâ— dwel on the earth And long whyte garmentes were geueÌ„ vnto euery one of them And it was sayd vnto them yâ— they should rest yet for a lytle season vntyl the nomber of their felowes brethren of them yâ— should be kylled as they were were fulfylled The fyfte seale and the aulter with the soules vnder it maye sygnifye the ryght godly Christen men whiche syghe crye yâ— they might ones see the true honour of god shyne floryshe al rightuousnes to increase And yâ— to procede of yâ— very true fayth true vnderstandynge of the word of god and againe they crye also against the tyrannous gouernour of yâ— wycked magistrates Vnto them is geuen comforte of conscience stedfast trust coÌ„fidence in yâ— promyses of god which can not deceyue them yf they crye earnestly ferueÌ„tly For yâ— is a token of the redempcioÌ„ great comforte yâ— is at hande And in yâ— meane tyme yâ— very same doe obteyne saluacioÌ„ of their soules immediately after their death in yâ— ioyes of heauen wheras they doe wyllyngly and paciently wayte after the resurreccion of their bodyes at suche tyme as the nomber of their felowes shal be accomplisshed and fulfylled Whiche tyme and nomber is onely knowen vnto the lorde The texte ¶ And I beheld wheÌ„ he had opened the syxt seale and lo there was a great earth quake and the sunne was as blacke as sacke clothe made of heare And the mone wexed all euen as bloude the starres of heaueÌ„ fell vnto the earthe eueÌ„ as a fygge tree casteth from her her fygges when she is shaken of a myghtye wynde And heauen vanysshed awaye as a scroll when it is rolled together And al mountaynes yles were moued out of their places And the kynges of the earth the great men the ryche men the chefe captaynes the myghty men euery bondman euery free man hyd them selues in deÌ„nes in rockes of the hylles sayd to the hylles rockes fall on vs byde vs froÌ„ the preseÌ„ce of him that sytteh on the seate and from the wrathe of the lambe for the great day of his wrathe is come and who is hable to endure This syxte seale maye be vnderstande of the great mysery and affliccion which shal aryse be procured thorow anty christ which shal be a very enuy of Christ and of all true holynes whiche shal esteme make himselfe a god And he shall set furthe in al thinges his owne glorye honour pompe iust pleasure against the holy word of god And all this shall he doe with all wylfulnes tyrannye false doctrine hypocritical and supersticious holynes with mans ordinaunces and he shal haue wonderful successe ther with And therfore there shall great affliccions aryse in the world and terryble earthquakes shal be sene whiche shal euidently declare the greuous myseries whiche shal ensue ther vpon And all these thinges shal be knowne accordyng vnto the maner of the scripture the prophetes and of Christ himselfe also thorow yâ—â—â—lypse darckenyng of the sunne â–ª of the Moone and tokens of bloode thorow the fallynge of the starres WhaÌ„ as in the holy state vnderstande yâ— spiritualty standerous persons shal reygne whiche shall blemyshe that ordre state with wyckednes shal do muche hurt bothe vnto the bodyes and soules of them for whose welth and saluacions sake they ought by dutye and office wyllyngly and gladly to gyue and to loose their owne bodyes and lyues For truth it is yâ— after the tyme of the heretikes the enemye of Christ that hell hounde Mahomet dyd aryse in the East parties of the worlde And the maynteyners of ydols and ymages monkery false religions daÌ„nable perpetuall vowes purgatory byeng sellyng of masses for mony the pryde pompe of the spiritualtie specially of yâ— sea of Rome of her decrees cursyng of Emperors Kynges theft robberies warres murthers in finite without noÌ„ber which brought suche misery slaÌ„der heuines as no tong can expresse these I say did aryse in yâ— west partes of yâ— world And this wyl the holy goost sygnifye expresse in this place with suche wordes as men doe vse whaÌ„ they wyl expresse the hyghest sorowes perplexites myseries of any tyme. ¶ The .vii. Chapter The texte ¶ And after that I sewe foure Angels stande on the foure corners of the earth holdyng the foure wyndes of yâ— earth yâ— the wynde should not blowe on yâ— earth nether on the see nether on eny tree And I saw another angel ascende from the rysinge of the sunne which had the seale of the lyuynge god and he cryed with a loude voyce to the foure Angels to whome power was geuen to hurte the earth the sea saying hurte not yâ— earth nether the sea nether the trees tyll we haue sealed the seruauntes of our god in their forheades THis perteyneth also vnto the syxt seale as a syngular comforte vnto yâ— right faithfull whiche are tossed and persecuted in this worlde for the truthes sake and for godlynes By these iii.angelles are vnderstande noysome ministers whiche goe aboute to hynder bothe the lyfe and doctrine of the gospel and the true faith These are yâ— messengers of Antichrist scattrid thoroweout the whole worlde they doe great hurte vnto al men of euery degre whiche is sygnified by the earth the sea the trees The holy angel which ascendeth from the rysing of yâ— sonne hath the token or seale of the lyuyng god is our lord Iesus Christ which hath not onely coÌ„maunded the gospel to be preached vnto al creatures but also thorowe his godly power he doth hinder such as would stop or let it And this he doth thorow his ordinary ministers as wel of yâ— spirituall as also of the temporall sorte And for this cause some men haue vnderstanden by this angell the good Emperour Constantyne But it maye also be some other by whome out fauiour Christe dothe further and set for the the doctryne of the gospell and a Christen lyfe againste all tyannes and Antychrystes This angell therfore shall delyuer the electe children of god from the myddes of the wycked worlde and shall marke or seale them with the token or marke of the blessed whiche is fayth loue and innocency
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
their wickednes without repentaunce and neuer returning backe vntil their last howre vntyll their very death than is it not possyble but that their damnacion begon here in this worlde in all myschefe wickednes and without sorowe repentance or amendment leauynge example vnto their posterite to committe and to maynteyne lyke wickednes it is not possible I saye but that the smoke of their payne torment shall ascende vp from euerlasting to euerlastinge without any maner of rest daye or night with all those which dyd euer helpe vnto suche vngodlynes or consent vnto it opened such a dore vnto wickednes and woulde be extolled and praysed therfore with their Antichristes marke contrarye to the holy token of gods electe whiche they haue in their foreheades namely the holy worde of God for the whiche they haue suffered muche payne and opprobrye but with excedynge great pacience for Iesus sake The texte ¶ And I hearde a voyce from heauen sayinge vnto me wryte Blessed are the deed which herafter dye in the Lorde euen so sayth the spirite that they rest from their laboures but their worckes folowe them In so great danger of the faithful vnder the iurisdiccion of Antichristes abhominacion with his .ii. hornes and vnlawfull vsurped power vpon bodye and soule vtterly against the worde of god whiche is the onely comforte of al faithfull soules is it necessary that some comforte come vnto them from heauen aboue whiche the lambe sendeth vnto all true christians thorowe the holy gospell which the spirite of God writeth in their hartes to beleue stedfastlye that it can not be otherwyse in this worlde but that all they whiche wyll folow Christ must beare the crosse euen vnto death as Christe the innocent lambe dyd but afterwardes shall they see nothing but euerlastinge saluacion merited purchased vnto them thorowe the passion and death of Christe to the iustificacion and merite of eternall saluacion of all the electe Whiche comforte shall be muche greater in their soules in the kynkdome of Christe than is possible for al the merites of man to deserue or obteyne And speciallye at suche tyme as the glorified bodye shall be ioyned and vnited againe vnto the blissed soule after the latter daie And therfore the good workes of the faithful as thei doe not goe before their faith and loue but are onely the frutes of them euen so shall they not preuent the merite of Christ for all electe from euerlastinge but as the spirit of Christ saythe they folowe and come after them whan they haue obteyned rest and peace thorowe the free grace and mercye of God and thorowe the merite of Christes rightuousnes after this I saye thorowe faithe haue folowed good workes out of an humble and obedient heart whiche workes the lorde wyl graciouslye crowne as his gyftes and receyue and rewarde them as acceptable vnto him The texte ¶ And I loked and beholde a whyte cloude and vpon the cloude one syttinge lyke vnto the sonne of man hauinge on his heed a golden crowne and in his hande a sharpe spckle And another angell came out of the temple cryinge with a loude voyce to him that sate on the cloude Christ in thy syckle and reape for the tyme is come to reape for the corne of the earthe is rype And he that sate on the cloude thrust in his syckle into yâ— earth and the â—arth was reaped Althoughe the right faithfull garnyshed with good workes after yâ— worde of God were euermore sure of their saluacion yet not withstandynge the iudgement of God whan his tyme is come goeth forwarde against all suche thinges as are set vp against the worde of God As it was readye at hande at one tyme by reason of the obscuringe and blyndinge of gods worde amonge yâ— Iewes thorowe the cursed Talmud wherunto they gaue more faith and credence and cleaued more earnestly vnto it than vnto the lawe of God and to the prophetes And lykewyse among the christians specially among the hyghe bysshops and prelates with their glorious tytles of Popes Patriarkes Cardinals Primates and suche other orders of the whiche one euer desiered to be aboue a nother sekyng alwayes their owne glorye lust pompe honour and dignitie and not the wil of God faithe godlynes of lyfe nor yet the gospell whiche they haue alwayes pretended falsely and craftilye to colour and cloke their myschefe and wickednes As concerninge the Turkes faithe we can saye but lytle what their greatest faut wickednes and beastlynes is we haue had more knowledge by writinges than by any profe or experience But it is to be feared yf God be not mercifull vnto vs we shall learne it soner than we woulde In the myddest of all this thorowe the trompet of the gospel beyng blowen out in our tyme after a wonderfull sorte thorowe the spirite of Helyas whiche appeareth commeth abrode plentuouslye and effectuouslye is rysen and daylye ryseth suche a mouynge and sterringe vp of mens hartes suche a knowledge of the truth such a lyght and lanterne of doctrine and such a iudgement of Antichristes workes suche a feare of the wrathe of God so that there is a good hope that yâ— holy and holsome seede of gods worde so plentiously sowne and spred abrode shall not returne againe without great frute and edifâ—enge of the faithe and the lyfe of men For as for the Iewes whether they wyll or no they must nedes despaire of their workinge their faithe their doctrine and of all their state whan as they see that the whole kyngdome of heauen whiche they take to be theirs peculiarely to be taken from them and to be made common vnto all them that feare God thorowe the whole worlde more than euer was founde by them Euen so also amonge the christians the doctrine and profession of the holy gospell true faythe and all godlye vertues shall waxe and increase in the heades and rulers of the christendome as it shall also be ioyfullye receyued of all true Christen subiectes notwithstandynge that the nomber of them shall alwayes be least And also the knowledge vnderstandinge lernynge and readynge of the holy scripture shall somwhat increase amonge the spirituall prelates as it shoulde be hoped for and with most earnest and feruent prayer desired and called for of god And it is well to be thought and to be beleued that the Lord wyll doe his parte also euen in suche wyse as is here promysed so yâ— Antichrist beyng thus put to shame but yet remayninge styll impenitent shall be reaped downe with the syckle of gods worde thorowe the spirite of Helyas and shall be cut downe thresshed not to the destruccion but to the profyte edificacion and saluacioÌ„ of the world This hath our Lorde and sauiour Christ brought to passe whiche is alwayes the heade of the churche who is not onely present therwith but also doth graciouslye rule and gouerne it edifieth and helpeth it and he with and roteth out the enemies and aduersaries with the sickle of his
rightuous iudgemente and shall vtterly banyshe and consume them accordinge vnto his moost victorious and muincible worde The texte ¶ And another angell came out of the temple which is in heauen hauynge also a sharpe syckle And another angell came out from the aultar whiche had power euer fyre and cryed with a loude crye to him that had the sharpe sickle and sayde thruste in thy sharpe sickle and gaddre the clusters of the earthe for her grapes are rype And the angel thruste in his syckle on the earth and cut downe the grapes of the vyneyarde of the earthe and caste them into the great wynefat of the wrath of god and the wynefat was troden without the cytie and bloude came out of the fat euen vnto the horse brydels by the space of a thousande and syce hundred furlonges Lyke as before the iudgement of Antichrist and his felowship was prophecied in this world with the spirite of Helias and with the syckle of the gospel euen so doth the spirite of god in this place prophecie further of y◠other iudgement which shal happē afterwarde at the latter daye vnto these obstinate impenitent and blynde contemners of gods iudgemēt in euerlastinge damnacion after the latter iudgement Whiche damnaciō or hell is here vnderstande and signified by the great fat of gods wrathe where all the wicked shall come together and with one stampe treadinge of gods iudgement sentence and rightuousnes shal be euerlastingly trodē as muche more greuouslye thā by y◠worldly and temporall punishement in this lyfe as the heate of the fyre is more painefull and intollerable vnto the bodye of man than are the cloudes vnto y◠earthe or any darkenes vnto the eyes Whiche so greuous damnacion and destrucciō is sygnified by the feareful bloude whiche floweth ouer the earth that the horses treade therin euen vnto their brydles Thus vseth the holy scripture to descrybe and paynt the greuous and terryble iudgement of God by suche greate vgsome and terryble figures ¶ The .xv. Chapter The texte ¶ And I sawe another sygne in heauen great and maruellous seuen angels hauynge the seuen last plages for in them is fulfylled the wrathe of god And I saw as it were a glassy see myngled with fyre and them that had gotten victorye of the beaste and of his ymage and of his marke and of the nomber of his name stande on the glassye sea hauynge the harpes of God and they songe the song of Moses the seruaunt of God and the songe of the lambe sayinge Greate and maruellous are thy workes Lorde God almightye iuste and true are thy wayes thou kyng of sainctes Who shall not feare O Lorde and glorifie thy name For thou onely art holy and al Gentiles shal come and worship before thee for thy iudgementes are made manifest THis is a nother prophecye of the holy apostle S. Iohn reueled and opened vnto him of god that against all the wyt and reason of man against al worldly power against the diuises ymaginacions and hinderances of all enemyes and of all the wicked the gospell shall ryse vp in the dominion of the Romaynes thorowe the dysciples of Christ thorow the holy goost and thorowe the wonderfull and meruelous power of God And also many heuy plages shall come vpon those wicked and vngodlye people and vpon the myghtie rulers of this worlde whiche studye and go about to hynder the procedynge of the gospell All these plages are rekened one after a nother thorowe the .vii. angels and the .vii. vyalles This sea of glasse myxed with fyre sygnifieth the wickednes of this worlde and al wicked enemyes and aduersaries of the trueth and doctrine of the gospell and of all Christen and innocent conuersacion and of all godlye liuynge Against whiche enemyes at all tymes in this worlde and specially at the first beginnynge and springynge vp of the gospell and christen religion the holy electe were fayne to lye in felde and to warre Against the Iewes with miracles against the heathen with holy scripture against the suttell Philosophers and worldlye wyse men with the faythe that the gospel teacheth and with an innocent and a godly lyfe against the tyrannes and the violence of the Romaines with pacience Against ydolatrye false seruice of God with stedfast constantnes euen vnto death cleauynge vnto the vnderstandynge and sentence of the trueth And thus thorowe the power of Christ and thorowe the spirite of Helias they haue gone thorowe them and gotten the victorye against the olde dragon and his wicked spirites and against all vnfaythfull in y◠who le worlde and in al nacions And the laude honoure and triumphe of this victorie they ascribed to no creature but onely to Christ whiche alone can ouercome the wickednes of the worlde all lyes and falsehede the deuyll with all infidels in spyte of all their tyrannye And therfore as Moyses dyd synge a song of prayse and thankes geuynge after the destruccion of Pharao after the ioyfull victorye of the children of Israell euen so also dyd they synge vnto him the song of the lambe whiche belongeth and is dewe vnto him onely sayinge It is gods worcke and not ours whiche the almightye hathe wonderfullye and graciously wrought for vs for his owne glorious sake whiche is rightuous in his iudgementes and true in his promyses whose wayes are iudgement grace rightuousnes and trueth whiche onely preserueth the faithfull electe as a puyssaunt and mighty lorde and as a faithfull and louynge father whome all men ought to feare with suche reuerence as godly childrē geue vnto their fathers and with all hartye obedience other wyse than the wicked whiche lyke vnfaithfull contemptuous children doe despyse and contemne their omnipotent and almightye God and father and rightuous Lorde and iudge whiche knoweth all thinges And therfore he is to be praysed and most highly exalted in the congregacion of the faithfull as he is euerlastingly hated and cursed of the wicked and damned sort to their vtter and eternal damnacion And no man can hynder or auoyde it howe strong and mightye so euer the Emperour of Rome is as Domicianus Nero and other but that al nacions shal heare beleue and receyue the holy gospel whan the tyme is ones come and shall honour and worship the onely eternall almightie God and his Messias promysed vnto them the sauiour of the whole worlde and the redemer of all faithfull electe The texte ¶ And after that I loked and beholde the temple of the tabernacle of testimony was opē in heauen and the seuen angels came out of the temple whiche had the seuen plages clothed in pure and bright lynnen and hauynge their brestes girded with golden girdels And one of the foure beastes gaue vnto the seuen angels seuen golden vyalles full of the wrath of God whiche lyueth for euermore And the temple was full of the smoke of the glorye of God and of his power and no man was able to enter into the temple til y◠seuen
his kyngdome wexed derke and they gnewe their tonges for sorowe and blasphemed the God of heauen for sorowe and payne of their sores and repented not of their dedes The fourthe plage went ouer the seconde regiment of Rome whiche had both the temporal spiritual gouernance and was twise worse than the first For as muche as thorow her .ii. hornes it had power bothe ouer bodye and soule ouer the doctrine and ouer the polytike lawes with mouthe and hande againste God and also against the temporall gouernaunce against Christe and all his ministers Howe it hath dealte with the Emperours and what rule they haue kepte amonge them selues one Romyshe Pope against another practising all wicked sciences of the deuil bothe with quicke and also with deade mē against many good and godly Kynges and Emperours and againe how ofte Rome and the Papacye hath bene greuously plaged of God with rebellyon treason murther poysonynge nigromancye and with suche other kindes of wickednes as are neuer herde of in any other storyes we maye reade in the storyes of the Popes and of the Emperours from the time of Charles the great vntyll late dayes That by this meanes the summe of christen vertue and godlynes is turned into very desceite fraude falsehede and hipocrisie And the moste parte of all the wicked Popes were religious men and mooste false traytours to the gospell of Christe As for repentaunce there is none founde by this deuilyshe flocke The fyfte angell with his fyfte plage fallen vpon the seate of pestilence is rebellyon and resistance against the gospell raysed vp thorow false teachers whiche haue preached bothe without and also against the holy lawe and scripture of the lorde and haue rayled against many godly and faithfull men leauynge and refusynge holy scripture and settynge vp the studye of Aristotle in the steade therof whiche in the papacye hath bene more regarded and estemed than the holy worde of God By the meanes wherof so many greuous errours are crepte into the churche as well in matters of faythe and relygion as of dyscipline and Christen behauour Muche deuision many sectes by the meanes of so many orders of religions and so many glorious names and tytles yea and heresyes also Of the which al stories are full from Emperour Fryderiche the first of that name vntyl y◠ende of the thirde Frydierche In the whiche tyme there was muche trouble raysed vp in the christendome in the seculer iurisdiccion thorowe the Turke and in the spirituall thorowe the beggyng orders of religious parsons and of the hyghe heathnyshe scholes and vniuersities Of the which times muche might be wrytten heuy inoughe to be red but to auoyde tediousnes vnto the reader it shall be intermitted at this tyme. The texte ¶ And the syxte angell poured out his vyall vpon the great ryuer Euphrates and y◠water dryed vp that the wayes of the kynges of the east shoulde be prepared And I saw thre vncleane spirites lyke frogges come out of the mouthe of the dragon and out of y◠mouthe of the beast and out of the mouthe of the false prophet For they are y◠spirites of deuyls workynge miracles to go out vnto the kynges of the earthe and of the whole worlde to gather them to the batayle of y◠great daye of God almighty Beholde I come as a thefe ▪ Happie is he that watcheth and kepeth his garmentes lest he walke naked and men see his fylthines And he gathered them together into a place called in the Hebrue tonge Armagedon Consyder and waye yf this angell maye not sygnifye the spirite of Helias in oure tyme whiche spreedeth abrode the gospell in to all the worlde bothe with worde and dede to the confusion and vtter destruccion of all errours and to the profyte and reformacion of the worlde in all states and degrees For this seede can brynge forthe no nother frute But the great Euphrates ▪ of the pretensed spiritualtye is so sore fallē from their first rule that it is become more worldly and secular than the very secular state in so muche that it is vtterly dryed vp and wythered from the gospel syncerely preached Which is not to be merueyled at for it is euen of very necessitie For falsehede deceyte lyes and Hypocrisye must be opened and dysclosed by the trueth of gods word and by the preachinge of the gospell that syncere loue trueth and faythe in the worde of God with a sure confydence of the harte in the lorde God myght be taught and prynted into the naturall wyt and vnderstandinge of man And therfore it is necessarie that suche wrestynge of the true knowledge and doctrine shoulde be dysclosed vnto suche as haue any vnderstandynge and are not vtterly corrupte euen vnto worldlye princes and hygher powers and that the innocencye and clearnes ▪ and also the synguler profyte of the doctrine of the gospell might come to lyght that they myght see and confesse that it is the very trueth and so acknowledge and imbrace this Sunne rysinge vp Althoughe this doctrine be to stronge for their bloude and fleshe and they beyng fleshlye ouer weake in strengthe to lyue after the gospell Nowe against this euangelicall Sunne and manyfest knowledge of the trueth shall aryse .iii. maner of enemyes whiche shall assaulte it First the deuyllyshe dragon the great enemye of God and of all goodnes the botomles pyt of all wyckednesse with whome the mercye and goodnes of God dalyeth and playeth to shewe and declare his mercye and goodnes manifestlye before men The seconde is the beaste at Rome of whome we spake before the very right Antichrist whiche speaketh and worketh all that he can against the gospell of Iesus Christe wherunto he preferreth his decretalles and wyll be Lorde ouer the scripture ouer the churche and ouer the whole world and yet he wyll be taken and estemed for the vycar and debyte of Christ and S. Peters frende and the most holy father and for the head of the whole holy christendome And whosoeuer contraryeth or gainesayth this he must dye and also be cursed and made the deuylles by the power of this beastes mouthe The thirde is the false prophete not one person but an whole order and multitude of byshops and relygions parsons monckes friers c. Whiche by their office and callynge ought to mainteine and supporte the true doctrine but haue appoynted and bent them selues their whole lyfe and state vtterly against the doctrine of the gospel that nothing can be more vnlike the state of the Apostles eyther in doctrine religion or lyfe than is their order and state Wherof it is not nedefull to make manye wordes howe they haue alwayes resisted the doctrine of the gospell These are suche .iii. foule vncleane spirites as none can be founde more vncleane whiche notwithstandynge doe worke great tokens and miracles The deuyll with great wonders bothe amonge the Turkes and the Christians The papacy by forcerye witchcrafte and nigromancie The monkes and religious spirituall sorte withall
of Christ that the proud seate of Rome her adherentes Thus may yâ— be the eight beast as yâ— papacie or see of Rome is the seuenth but it shal sone be iudged vnto damnacion The .x. kynges receyue not yâ— kyngdome of God vntil they receyue the gospel of Christ not of Antichrist but of the spirite of Christe But in the meane tyme they shall receyue power and aucthorite of the beast whiche power they shall exercyse and practyse to ouercome yâ— lambe to oppresse the gospell for the pleasure of the. ii horned beast But yâ— lambe the worde of God yâ— reuelacion of yâ— holy and godly doctrine and truth the grace of God the lorde Christ shall ouercome them For they shall vnderstaÌ„de and beleue that there is a lorde of al lordes and a kyng of al kynges To whose kyngdome the electe which are called of God from euerlastinge doe apperteine And thus shal the. x. kynges shortly hate the whore with her court and shal turne her naked out of yâ— florishyng and bewtifull rayment wherwith they and their auncientries haue garnished annowrned this whore her harlottes by yâ— meanes haue geueÌ„ occasioÌ„ vnto suche pryde vnchristen pompe I might wel say vnto suche Luciferyshe pryde for as muche as he wyl be like and equall vnto Christ and the brydegrome of the holy churche where as he hath geuen a great offence and slander vnto the holy churche in maner hathe shamed her and oppressed her thorowe his tyrannye In as muche as they the kynges and princes them selues must cfoÌ„esse yâ— the grauntes whiche this whore receyued of the Emperours Constantine Charles and Lewes beyng deceyued by her was the poyson and confusion of the christen churche This hatred and enuye against suche an whore shall the spirite of Helias styre vp in the hartes of kynges to doe with one accorde as yâ— trueth beyng knowen shall require as they dyd before indewe her with suche power And thus shall the worde of God be fulfylled The woman in the great citye is he which hath exalted himselfe for a byshop ouer all byshops and a regent and Lorde ouer all Emperours and kynges sittinge also in the place and seate of Christ whiche onely alone hath receyued power of the father ouer heauen and earth whiche he neuer gaue vnto any other as it is written Et gloriam meaâ— Alterinon dabo I wyll geue my gloto no nother Esaye xlii ¶ The .xviii. Chapter The texte ¶ And after that I sawe another angell come from heauen hauynge greate power and the earth was lyghtened with his britnesse And he cried mightely with a stronge voyce sayinge Great Babilon is fallen is fallen and is become the inhabitacion of deuils and the holde of all foule spirites and a cage of all vncleane and hateful byrdes for al nacioÌ„s haue droncken of the wyne of the wrathe of her fornicacion And the kynges of the earthe haue committed fornicacion with her and the marchauntes of the earthe are wexed riche of the aboundaunce of her pleasures THis chapter maye be taken for a songe of triumphe of al faithfull against all tyrannous kyngdoms which haue contemned the faithe trueth religion and all godlynes and woulde not abyde any of them And speciallye against the kyngdome and power of Rome by reason of the tyrannes whiche from the beginninge haue martired tormented murthered the holy professours of the onely one God And moâ—t principally against the seconde regyment of Rome whiche vnder the pretence of the name of Christe hath dealte so cruellye against all faithful Christianes and against the euangelical kingdom of god And yâ— former chapter nexte goyng before being wel vnderstaÌ„de there is no great difficultnes nor hardnes in this For this chapter is as it were an exposicion and declaracion of the former Christ the angell of yâ— great councel lyke as at his first coÌ„mynge he came in the moost highest humilitie and lowlynes became man suffered and dyed euen so at his last commynge he shal come in most bright glorye not into a virgins bodye but into the whole worlde with mooste hyghe brightnesse and proclamynge his gospell vnto the whole worlde to riche and poore wyse and symple in euyll A ioyfull gospell is it Babylon yâ— great and worishe citie she is fallen she is fallen She hathe no suche honour more that she wyll take vpon her as she hath done Nowe is it knowen that she hath bene an habitacion for the wicked vnfaithful desceightfull and of Sodomites whiche haue made all the worlde druncken and mad with her poyson and infectuous drincke And hath committed Simony withal spirituall thinges whiche euen as the cursed Simon magus dyd she hath solde for muche monye and for great riches And as for the hyghe humilitie and lowlynes of Christ whose meryte she hath pretended to be her owne she hath chopped and changed it yea she hath solde it for princely and lordly honour to be exhibite done vnto her feete and with moost deuely she pryde receyued The texte ¶ And I hearde another voyce from heauen saye come a waye from her my people that ye be not partakers of her synnes and that ye receaue not of her plages For her synnes are gone vp to heauen and God hath remembred her wickednes Rewarde her euen as she rewarded you and geue her double accordynge to her workes And poure in double to her in the same cuppe whiche she fylled vnto you And asmuche as she glorified her selfe and lyued wantonly somuche poure ye in for her of punysshment and sorowe for she sayde in her selfe I syt beynge a quene and am no wyddowe and shal see no sorowe Therfore shal her plages come in one dayâ— death and sorow and honger and she shal be brente with fyre for stronge is the Lorde God whiche shall iudge her These wordes speaketh Christ thorowe his spirite from heauen vnto his people that they shoulde forsake the companye and felowshyp of Antichriste that they make not them selues partakers of yâ— horrible synne of the double indignacion and also of the plages whiche shall lighten vpon him For the synne is greater than that goddes rightuousnes coulde suffer it any longer vnpunisshed And therfore he wyll recompence her with punishment as she hath deserued and that by heapes one in a nothers necke For there woulde no long sufferyng of God nor no warninge of the word of God helpe Thus hapneth it vnto all vyolent and tyrannous kyngdoms euen from the Assirians vnto the last of the Romaynes Great pryde and pompe must be subdued and vanquysshed with great shame and bondage This prophecye is lyke vnto the holy prophetes Esay and Daniel although it perteineth vnto a nother kingdom but lyke vnto that bothe in wickednes and in punishment The texte ¶ And the kynges of the earthe shal bewope her and wayle ouer her which haue committed fornicacion with her and haue lyued want onlye with her when they shall se yâ— smoke of her burnynge
or in securitie after the lustes of the fleshe rightuously and vnrightuouslye For there shall no colour crafte lyes dissimulacion violence might anger or respecte of parsons auayle or helpe but euery man shall there be iudged accordynge to hys workes And thus shall hell with all suche that belong vnto it shall be damned be nothing els but a fyery lake a terryble and heuy state of damnacion ordeyned and prepared of all the myserie sorowe wickednes and euyll that can be thought or ymagyned This is the seconde death the rewarde punyshment and recompence of all them whiche are not founde writen in the boke of lyfe which shall remayne perpetually with Christ in heauen with all the holy angels and electe in the ioyfull perfyght and eternall blisse and fruicion of all the grace and goodnes that is prepared of God and of Christ our heuenly kynge for all faithfull beleuers But this is incomprehensyble vnto all reason wytte and sense of man onely to consyder it generallye as S. Austen saith saluacion is a state wherin is all perfyghtnes aboundantly of all those thinges that are good and to be desyred eyther in heauen or in earth wherunto God of his mercye will helpe and bryng vs. ¶ The .xxi. Chapter The texte And I sawe a newe heauen and a newe erth For the fyrst heauen and the fyrst erth were vanysshed away there was nomore See And I Iohn saw that holy cytie new Ierusalem come down from God out of heauen prepared as a bride garnisshed for her husband And I harde a great voyce out of heauen saying beholde the tabernacle of God is with men he wyll dwell with them And they shal be his people God himselfe shal be with them and be their God NOwe from this place forth the holy Apostle and Euangelyst S. Iohn describeth the saluation of al suche as are electe their state and the kyngdome of heauen and finally the euerlasting blisse wherof he wrote somewhat in the fyfte chapter but here he wryteth more playnely plentuosly and largely of it As concernynge the newe heauen and newe earth after what maner they shall be it is no place here to dyspute or to contende muche aboute it The testymony of the holy apostle S. Peter and of S. Iohn in thys place is suffycient for vs S. Peter in the thyrde chapter of hys seconde Epistle sayth as Iohn doeth here that thorow the worde of God wherby heauen and earth are created and made shall there be a newe heauen and a newe earthe agayne whiche the faithfull elect shall well see whyche had rather beleue the worde of God than all the weake and deceyueable reason of the phylosophers whiche haue taken in hande to dyspute and discusse such thynges but lytle to the purpose But S. Paule dyscusseth the matter with one worde saying we shal be alwayes with the lord in that same state where Christ our lord the euerlastyng kyng is namely with all them whiche shall be saued both angels and soules and also withal those men whiche dyd ryse and wente vp to heauē with Christ This is certen that like as thorow the synne of Adam thys world is corrupte and infect and the earth also with weedes and vnprofytable thynges whyche hynder and hurte the pleasaunt and good frutes whiche myght serue and be profitable vnto the worlde and the see lykewyse with hir vnquietnes and ragyng doth muche harme so shall the earth and water no more be but altogether with out faute lyke as mankynde shall lykewyse be without any maner of faute in perfyte ioye pleasure and blisse Euen so I saye shall the whole earth be garnyshed after suche a sort that it maye be a very paradyse wythout any maner of labor that the blessed shall wyshe to lyne vpon it but that they are in their contrye in heauen The same heauen whiche was made wyth one worde may likewise be prepared of God with one worde for the whole and persyte blisse of the faythfull electe Let vs content and satysfye oure selfes with this ▪ in this doubte and dysputacyon whiche can not be comprehended nor discussed with any reason of man But the holy citie that Iohn sawe is nothyng els but the state of all the faithfull electe in eternall and full saluation withoute anye maner of imperfeccion with aboundance of all goodnes where nothing more can be desired and with sure and quiet possessyon of all heuenly treasures in the syght and fruicion of God the hyghest and the onely goodnes and felicitie as he can gyue himselfe to be inioyed and that most louingly most cōmfortably and moste blissedly vnto all treatures of knowlege and vnderstandyng And that thorowe the cleare and blissed glasse of the excellent holy and excedyng blessed manhode of Christ the kyng of all honoure and blisse vnto all faithfull elect Whose blessed and sacred body and soule vnited and knytte in one with the holy godhed is a perfite and a cleare glasse wherin hys moste pleasaunte gloryfied manhode maye be beholden In whiche glasse all the blissed sayntes that is to say all that are saued doe beholde and haue the perfite fruicion of all that goodnes whiche the Lorde God is in him selfe and of all benefites that he will gyue vnto all his creatures euerlastyngly This glasse is sygnified by the tabernacle of God wherein God wyll abyde and remayne with man with all grace and louing kyndnes and that in the newe Ierusalem whiche is buylded altogether of moste precious stones of the blyssed frendes of God in whom God hath a pleasure and a delyght to dwell and to remayne and to deale and distribute his ioye felicitie and blisse vnto the faithfull elect For Ierusalem is not the myserable and wretched citie of the Iewes whiche is called Ierusalem and Iebus and I can not tell with howe manye more names besyde whiche was so ofte ouerthrowen for the rebellyon and disobedience of their citizens and for that they forsoke God in the whyche cytie the blynde proude frowarde and obstynace Iewys doe fyxe and set all their hope and felicitie where they hope and desyre to be lordes and to reigne ouer al men with their Messias whom they vaynely beyng grossely deceyued doe looke and gape for but it is that Ierusalem whiche is neyther heauenlye nor earthly but a spirituall Ierusalem a generall felowshyp and brotherhoode of all faythfull seruaūtes of God whiche haue a ryghte Christen fayth and a perfyte loue thorowly furnyshed with all good and holy workes the bondes and lymites whereof are thorout the whole compase of the earth wheresoeuer the Lorde God is rightly knowen and truely serued after his owne wyll expressed in his worde So that there are .iii. maner of Ierusalems But saynct Iohn speaketh in this place of the heauenly and newe cytie of those which are blissed in God whiche citie is in heauen prepared of God and made readye of Christ the brydegrome of all faythfull for them his spouse Whiche spouse is garnished not