childe she thinketh nomore of the anguyshe for ioye that a man is borne in to the worlde And now haue ye sorowe also but I wil se you agayne and youre hert shal reioyse and you reioye shal noman take from you And in that daye shal ye axe me no question Verely verely I saye vnto you Yf ye axe y e father ought in my name he shal geue it you Hither to haue ye axed nothinge in my name Axe and ye shal receaue y t youre ioye maye be perfecte These thinges haue I spoken vnto you by prouerbes Neuertheles the tyme commeth that I shal speake nomore by prouerbes but I shal shewe you planely of my father In that daye shal ye axe in my name And I saye not vnto you that I wyl praye vnto the father for you for the father himself loueth you because ye haue loued me beleued that I am come out from God I wente out from the father and came into the worlde Agayne I leaue y e worlde and go to the father His disciples sayde vnto him Beholde now talkest thou planely and speakest no prouerbe Now are we sure y t thou knowest all thinges and nedest not that eny mā shulde axe the. Therfore beleue we that thou camest out from God Iesus answered them Now ye do beleue Beholde the houre draweth nye and is come allready that ye shal be scatred euery man in to his awne and shal leaue me alone and yet am I not alone for the father is with me These thinges haue I spoken vnto you that in me ye might haue peace In y e worlde haue ye trouble but be of good comforte I haue ouercome the worlde The XVII Chapter THese thinges spake Iesus and lift vp his eyes towarde heauen and sayde Father the houre is come that thou glorifye thy sonne that thy sonne also maye glorifye the. Like as thou hast geuen him power ouer all fleshe that he shulde geue euerlastinge life to as many as thou hast geuen him But this is the life euerlastinge that they knowe the that thou onely art the true God and whom thou hast sent Iesus Christ. I haue glorified y e vpō earth fynished y e worke y t thou gauest me to do And now glorifye me thou father by thine awne self with y e glory which I had or euer the worlde was I haue declared thy name vnto y e men whom thou gauest me from the worlde They were thine and thou gauest them vnto me and they haue kepte thy worde Now knowe they that all thinges what so euer thou hast geuen me are of the. For y e wordes which thou gauest me haue I geuē vnto them and they haue receaued them knowne of a trueth that I am come forth from the and haue beleued that thou hast sent me I praye for them and praye not for the worlde but for them whom thou hast geuen me for they are thine And all that is myne is thine and what thine is that is myne And I am glorifyed in them And now am I nomore in the worlde and they are in y e worlde and I come to the. Holy father kepe in thy name those whom thou hast geuē me that they maye be one like as we are Whyle I was with thē in the worlde I kepte them in thy name Those y t thou gauest me haue I kepte and none of them is lost but that lost childe that the scripture might be fulfylled But now come I vnto the and this I speake in the worlde that they maye haue my ioye perfecte in them I haue geuen them thy worde and the worlde hateth thē for they are not of the worlde euen as I also am not of the worlde I praye not that thou shuldest take them out of the worlde but that thou kepe thē frō euell They are not of the worlde as I also am not of the worlde Sanctifye them in thy trueth Thy worde is the trueth Like as thou hast sent me in to the worlde so haue I sent them in to the worlde and for their sakes I sanctifye my self that they also maye be sanctifyed in the trueth Neuertheles I praye not for them onely but also for those which thorow their worde shal beleue on me that they all maye be one like as thou father art in me and I in y e that they also maye be one in vs that the worlde maye beleue that thou hast sent me And the glory which thou gauest me haue I geuen them that they maye be one like as we are one I in thē and thou in me that they maye be perfecte in one and that the worlde maye knowe that thou hast sent me and hast loued them as thou hast loued me Father I wil that they whom thou hast geuen me be with me where I am y t they maye se my glory which thou hast geuē me for thou hast loued me or euer y e worlde was made Righteous father the worlde hath not knowne y t but I haue knowne y e and these haue knowne that thou hast sent me And I haue declared thy name vnto them wyl declare it y t the loue wherwith thou hast loued me maye be in thē I in them The XVIII Chapter WHan Iesus had thus spokē he wēte forth with his disciples ouer the broke Cedron where there was a gardē in to the which Iesus entred and his disciples But Iudas y t betrayed hī knewe the place also For Iesus resorted thither oft tymes w t his disciples Now whan Iudas had takē vnto him the cōpany mynisters of the hye prestes and Pharises he came thither with creshettes w t lanternes and with weapens Iesus now knowinge all y t shulde come vpon him wēte forth and sayde vnto thē Whom seke ye They answered him Iesus of Nazareth Iesus sayde vnto them I am he Iudas also which betrayed him stode with thē Now whan Iesus sayde vnto thē I am he they wēte bacwardes and fell to the grounde Then axed he thē agayne Whom seke ye They sayde Iesus of Nazareth Iesus answered I haue tolde you that I am he Yf ye seke me then let these go their waye That the worde might be fulfylled which he sayde Of them whō thou gauest me haue I not lost one Then had Symon Peter a swerde and drewe it out and smote the hye prestes seruaūt and cut of his right eare And y e seruaūtes name was Malchus Then sayde Iesus vnto Peter Put vp thy swerde in to the sheeth Shal I not drynke of y e cuppe which my father hath geuē me Then the company and the captayne the officers of the Iewes toke Iesus and bounde him led him awaye first vnto Annas that was fatherlawe vnto Caiphas which was hye prest y t same yeare It was Caiphas which gaue coūcell vnto y e Iewes that it were good
and brother Timotheus To y e sayntes which are at Colossa and brethren that beleue in Christ. Grace be with you and peace from God oure father froÌ„ the LORDE Iesus Christ. We geue thankes vnto God and the father of oure LORDE Iesus Christ prayenge allwayes for you sence we herde of youre faith in Christ Iesu and of youre loue to all sayntes for y e hopes sake which is layed vp in stoare for you in heauen of the which ye haue herde before by the worde of trueth in the Gospell which is come vnto you eueÌ„ as it is in to all the worlde and is frutefull as it is in you sence y e daye y t ye herde and knewe the grace of God in y e trueth as ye learned of Epaphras oure deare felowe seruaunt which is a faithfull mynister of Christ for you which also declared vnto vs youre loue in the sprete For this cause we also sence the daye y t we herde of it ceasse not to praye for you desyre that ye mighte be fulfylled with the knowlege of his will in all wyszdome and spirituall vnderstondinge that ye mighte walke worthy off the LORDE to please him in all thinges and to be frutefull in all good workes and growe in the knowlege of God to be strengthed w t all power acordinge to the mighte of his glory to all pacience and longsufferynge with ioyfulnes and geue thankes vnto the father which hath made vs mete for the enheritaunce of sayntes in lighte Which hath delyuered vs froÌ„ the power of darknesse translated vs in to the kyngdome of his deare sonne in whom we haue redempcion thorow his bloude namely the forgeuenes of synnes Which is the ymage of the inuisyble God first begotteÌ„ before all creatures For by him were all thinges created that are in heauen and earth thinges vysible and thinges inuysible whether they be maiesties or lordshippes ether rules or powers All thinges are created by him and in him and he is before all thinges and in him all thinges haue their beynge And he is the heade of the body namely of the coÌ„gregacion he is the begynnynge and first begotten from the deed that in all thinges he mighte haue the preemynence For it pleased the father that in him shulde dwell all fulnesse and that by him all thinges shulde be reconciled vnto himselfe whether they be thinges vpon earth or in heauen that thorow the bloude on his crosse he mighte make peace euen thorow his owne selfe And you which were in tymes past straungers and enemies because youre myndes were set in euell workes hath he now reconcyled in the body of his flesh thorow death to make you holy and vnblameable with out faute in his awne sighte yf ye contynue grounded and stablished in the faith and be not moued awaye from y e hope of the Gospell wherof ye haue herde which is preached amonge all creatures y t are vnder heauen wherof I Paul am made a mynister Now ioye I in my sufferynges which I suffre for you and fulfill that which is behynde of the passions of Christ in my flesh for his bodyes sake which is the congregacion wherof I am made a mynister acordinge to y e Godly office of preachinge which is geuen vnto me amonge you that I shulde richely preach the worde of God namely that mystery which hath bene hyd sence the worlde beganne and sence the begynnynge of tymes but now is opened vnto his sayntes to whom God wolde make knowne the glorious riches of this mistery amoÌ„ge y e Heythen which riches is Christ in you eueÌ„ he that is the hope of glory whoÌ„ we preach and warne all men and teach all men in all wyszdome to make euery man parfecte in Christ Iesu Wherin I also laboure and stryue acordinge to the workynge of him which worketh mightely in me The II. Chapter I Wolde ye knewe what fightinge I haue for youre sakes and for them of Laodicea and for as many as haue not sene my personne in the flesh that their hertes mighte be comforted and knytt together in loue to all riches of full vnderstoÌ„dinge which is in the knowlege of the mystery of God the father and of Christ in whom are hyd aâ—l the treasures of wyszdome and knowlege This I saye lest eny man shulde begyle you with entysinge wordes For though I be absent in the flesh yet am I present with you in the sprete ioyenge and beholdinge youre order and the stedfastnes of youre faith in Christ. As ye haue therfore receaued Christ Iesu the LORDE euen so walke in him and be roted buylded in him and be stedfast in faith as ye haue learned be plenteous in the same in geuynge thankes Bewarre lest eny maÌ„ spoyle you thorow philosophy and disceatfull vanite after the tradicions of men and after the ordinauÌ„ces of the worlde and not after Christ. For in him dwelleth all the fulnes of the Godheade bodely and ye are complete in him which is the heade of all rule and power in whom also ye are circumcysed with circumcision without handes by puttynge of the synfull body of the flesh namely with the circumcysion of Christ in that ye are buried with him thorow baptyme in whom ye are also rysen agayne thorow faith that is wrought by the operacion of God which raysed him vp from the deed And with him he quyckened you whan ye were deed in synnes and in the vncircumcision of youre flesh and hath forgeuen vs all synnes and put out the handwrytinge that was agaynst vs coÌ„tayned in the lawe wrytten and that hath he taken out of the waye and fastened it to the crosse And hath spoyled rule and power and hath made a shewe of them openly and triumphed ouer them in his awne persone Let no man therfore trouble youre consciences aboute meate or drynke or for a pece of an holy daye as the holy daye of y e newe Mone or of the Sabbath dayes which are the shadowe of the thinges that were for to come but the body selfe is in Christ. Let no man make you shote at a wronge mark which after his owne chosynge walketh in humblenes and spiritualtye of angels thinges which he neuer sawe and is vayne and puft vp in his owne fleshly mynde and holdeth not himselfe to the heade wherof the whole body by ioyntes and couples receaueth norishment and is knyt together and so groweth to the greatnes that commeth of God Wherfore yf ye be deed with Christ from the ordinaunces of the worlde why are ye holden theÌ„ with soch tradicions as though ye lyued after the worlde As whan they saye Touch not this taist not that handle not that All these thinges do hurte vnto men because of the abuse of them which abuse commeth onely of the commaundementes and doctrynes of men which thinges haue
I haue 〈…〉 vnto you as though ye knewe not y e trâ—eth but ye knowe it are sure y t no lye coÌ„meth of y e trueth Who is a lyar but he y t denyeth y e Iesus is Christ The same is y e Antichrist y t denyeth the father y e sonne Whosoeuer denyeth the sonne the same hath not the father Loke what ye haue herde now from y e begynnynge let the same abyde in you Yf y t which he herde from the begynnynge shal remayne in you then shal ye also abyde in y e sonne and in the father And this is the promes y t he hath promysed vs eueÌ„ eternall life This haue I wrytteÌ„ vnto you coÌ„cerninge theÌ„ that disceaue you And the anoyntinge which ye haue receaued of him dwelleth in you ye nede not y t eny maÌ„ teach you but as the anoyntinge teacheth you all thiÌ„ges euen so is it true is no lye And as it hath taughte you eueÌ„ so abide ye therin And now babes abyde in hiÌ„ y t whaÌ„ he shal appeare we maye be bolde not be made ashamed of him at his commynge Yf ye knowe y t he is righteous knowe also that he which doth righteousnes is borne of him The III. Chapter BEholde what loue the father hath shewed on vs y t we shulde be called the childreÌ„ of God Therfore y e worlde knoweth you not because it knoweth not him Dearly beloued we are now y e childreÌ„ of God and yet hath it not appeared what we shal be But we knowe y t when he shal appeare we shal be like him for we shal se him as he is And euery man y t hath this hope in him pourgeth him selfe euen as he is pure Who so euer coÌ„mytteth synne coÌ„mytteth vnrighteousnes also and synne is vnrighteousnes And ye knowe that he appeared to take awaye oure synnes and in him is no synne Who so euer abydeth in him synneth not who soeuer synneth hath not sene him nether knowne him Babes let no man disceaue you He that doeth righteousnes is righteous euen as he is righteous He that commytteth synne is of the deuell for the deuell synneth sence y e begynnynge For this purpose appeared the sonne of God to lowse the workes of the deuell * Who so euer is borne of God synneth not for his * sede remayneth in him he caÌ„ not synne because he is borne of God * By this are the children of God knowne the children of the deuell Who so euer doeth not righteousnes is not of God nether he 〈◊〉 loueth not his brother 〈◊〉 this is the tydinges which ye haue 〈◊〉 the begynnynge that ye shulde 〈◊〉 one another * not as Cain â–ª which was of the wicked and slewe his brother And wherfore slewe he him euen because his awne workes were euell and his brothers righteous Maruayle not my brethren though the worlde hate you We knowe y t we are traÌ„slated from death vnto life because we loue the brethren He that loueth not his brother abydeth in death Who soeuer hateth his brother is a mansleyer And ye knowe that a mansleyer hath not eternall life abydinge in him Hereby haue we perceaued loue that he gaue his life for vs and therfore ought we also to geue oure lyues for the brethreÌ„ But he y t hath this worldes good seyth his brother haue nede and shutteth vp his hert froÌ„ him how dwelleth the loue of God in him My litle children let vs not loue with worde nether with tonge but with y e dede and with the trueth Hereby knowe we that we are of the verite and can quyete oure hertes before him But yf oure hert condemne vs God is greater theÌ„ oure hert and knoweth all thinges Dearly beloued yf oure hert condemne vs not then haue we a fre boldnes to God warde And what so euer we axe we shal receaue it because we kepe his coÌ„maundemeÌ„tes and do those thinges which are pleasaunt in his sighte And this is his coÌ„maundement that we beleue on y e name of his sonne Iesus Christ and loue one another as he gaue commaundement And he that kepeth his commaundementes dwelleth in him and he in him And hereby knowe we that he abydeth in vs euen by the sprete which he hath geuen vs. The IIII. Chapter DEarly beleued beleue not ye euery sprete but proue the spretes whether they be of God For many false prophetes are gone out in to the worlde Hereby shal ye knowe the sprete of God Euery sprete which confesseth that Iesus Christ is come in the flesh is of God And euery sprete which confesseth not that Iesus Christ is come in the flesh is not off God And this is that sprete of Antechrist off whom ye haue herde how that he shal come and euen now allready is he in the worlde Litle children ye are off God and haue ouer come them for greater is he that is in you then he that is in the worlde They are off the worlde therfore speake they off the worlde and the worlde herkeneth vnto them We are of God and he that knoweth God herkeneth vnto vs he that is not of God heareth vs not Hereby knowe we the sprete of trueth and y e sprete of erroure Dearly beloued let vs loue one another for loue commeth of God And euery one y t loueth is borne of God and knoweth God He that loueth not knoweth not God for God is loue By this appeared the loue of God to vs warde because that God sent his onely begotten sonne in to this worlde that we mighte lyue thorow him Herein is loue not that we loued God but that he loued vs and sent his sonne to make agremeÌ„t for oure synnes Dearly beloued yf God so loued vs we oughte also to loue one another No man hath sene God at eny tyme. Yf we loue one another God dwelleth in vs and his loue is perfecte in vs. Hereby knowe we that we dwell in him and he in vs because he hath geuen vs of his sprete And we haue sene testifye that the father sent the sonne to be the Sauioure of the worlde Who soeuer now confesseth y t Iesus is the sonne of God in him dwelleth God and he in God and we haue knowne and beleued the loue that God hath to vs. God is loue and he that dwelleth in loue dwelleth in God and God in him Here in is the loue perfecte with vs that we shulde haue a fre boldnesse in the daye of iudgment for as he is eueÌ„ so are we in this worlde Feare is not in loue but perfecte loue casteth out feare for feare hath paynefulnes He that feareth is not perfecte in loue Let vs loue him for he loued vs first Yf eny man saye I loue God yet hateth his brother he is a lyar For he that loueth not his brother whom he seyth how can he loue God whom he
¶ Because that whan thou goest to study in holy scripture thou shuldest do it with reuerence therfore for thy instruction louynge admonicion therto the Reuerende father in god Nicolas Bisshoppe of Salisbury hath prescrybed the this prayer folowynge taken out of the same O Lorde God almyghtye whiche longe agoo saydest by the mouthe of Iames thyn Apostle If any of you lacke wysdom let hym aske it of God whiche geueth it plenteously to all men and casteth no man in the tethe and it shal be geuen hym Heare my peticion for this thy promes sake Let my prayer ascende luckely in to thy syght lyke incense Let thy◠eare be attent vnto my depe desyre Geue me wysdome which is eue◠assistent about thy seate And put me not out from amonge 〈…〉 for I am thy seruaunt and y e sonne of thy handmayde ▪ 〈…〉 her I meane thy godly wysedome out of thyne holy heauens and from the trone of thy maiestye that she maye be with me and laboure with me y t I may knowe what is acceptable in thy syght Oh lerne me goodnes nurtoure and knowlege for I beleue thy commaundementes Thou art good and gracyous instructe me in thyne ordynaunces Let myne hertie besechynge ascende in to thy presence Geue me vnderstondynge accordynge to thy worde Oh geue me vnderstōdynge and I shall kepe thy lawe Yee I shall kepe it with all myne herte Shewe me thy wayes o Lorde teache me thy patthes Leade me in to thy trueth and lerne me for thou art the God of my helth And on the do I depende alway Heare now my voyce O Lorde with which I haue cryed vnto the. Haue mercy vpon me and gracyouslye heare me for Iesus Christes sake oure Lorde which lyueth and reygneth with the his father the holy goost worlde without ende Amen ¶ After the ende of any Chapter yf thou wylt thou mayest saye these verses folowynge LEade me o Lorde in thy waye and let me walke in thy trueth Oh let myne herte delyte in fearynge thy name Ordre my goynges after thy worde that no wyckednes reygne in me Kepe my steppes within thy patthes lest my fete turne in to any contrary waye Vnto the most victorious Prynce and oure most gracyous soueraigne Lorde kynge Henry the kynge of Englonde and of Fraunce lorde of Irlonde c. Defendour of the Fayth and vnder God the chefe and suppreme heade of the Church of Englonde ¶ The ryght iust administracyon of the lawes that God gaue vnto Moses and vnto Iosua the testimonye of faythfulnes that God gaue of Dauid the plenteous abundaunce of wysdome that God gaue vnto Salomon the lucky and prosperous age with the multiplicacyon of sede whiche God gaue vnto Abraham and Sara his wyfe be geuē vnto you most gracyous Prynce with your dearest iust wyfe and most vertuous Pryncesse Quene Anne Amen CAiphas beynge bysshope of that yeare lyke a blynde prophete not vnderstandyng what he sayd prophecied that it was better to put Christ vnto death then that all the people shulde perysshe he meanyng that Christ was an heretike a deceauer of the people a destroyer of the lawe and that it was better therfore to put Christ vnto death thā to suffre hym for to lyue and to deceaue the people c. where in very dede Christ was the true prophete the true Messias and the onely true Sauiour of the worlde sent of his heauenly father to suffre the moste cruell most shamefull and most necessary death for our redempcyon accordyng to y e meanynge of the prophecie truely vnderstonde Euen after the same maner y e blynde bysshoppe of Rome that blynde Baalam I saye not vnderstondynge what he dyd gaue vnto your grace this tytle Defendour of the fayth onely bycause your hyghnes suffred your bysshoppes to burne Gods worde the rote of fayth and to persecute the louers and mynisters of y e same where in very dede the blynde bysshoppe though he knewe not what he dyd prophecied that by the ryghteous admynistracyon and contynuall diligence of youre grace the fayth shulde so be defended that Gods worde the mother of Fayth with the frutes therof shulde haue his fre course thorowe out all Christendome but specyally in your realme Yf your hyghnesse now of your pryncely benignite wyll pardon me to compare these two bysshoppes I meane bysshoppe Caiphas and the bysshoppe of Rome theyr prophecies together I doute not but we shal fynde them agree lyke brethren though the one be a Iewe and the other a counterfayre Christian. Fyrst Caiphas prophecied that it was better to put Christ vnto death then that the people shulde perysshe The bysshoppe of Rome also not knowynge what he prophecied gaue youre grace this tytle Defendour of the fayth The trueth of both these prophecies is of the holy goost as was Baalams prophecie though they that spake thē knewe not what they sayd The trueth of Caiphas prophecie is that it was necessary for mans saluacyon that Christ by his death shulde ouercome death and redeme vs. And the trueth of oure Baalams prophecie is y t your grace in very dede shulde defende the Fayth Yee euen the true fayth of Christ no dreames no fables no heresie no papisticall inuencions but the vncorrupte fayth of Gods most holy worde which to set forth praysed be the goodnes of God and increace youre gracyous purpose your hyghnes with youre most honorable councell applyeth all his studye and endeuoure These two blynde bysshopes now agree in y e vnderstādyng of theyr prophecies for Caiphas taketh Christ for an heretike Oure Balaā taketh the worde of Christ for heresie Caiphas iudgeth it to be a good dede to put Christ vnto death that he shulde not deceaue the people Oure Balaam calleth defendynge of the fayth the suppressyng kepyng secrete and burnyng of the worde of fayth lest the lyght thereof shulde vtter his darknes lest his owne Decretales Decrees his owne lawes and constitucions his owne statutes and inuencions shulde come to none effecte lest his intollerable exactions and vsurpacions shulde lose theyr strengthe lest it shulde be knowen what a thefe and murtherer he is in the cause of Christ and how haynous a traytoure to God and man in defraudynge all Christen kynges prynces of theyr due obedience lest we youre graces subiectes shulde haue eyes in the worde of God at the last to spye out his crafty conueyaūce and iuglynges and lest men shulde se how sore he and his false Apostles haue deceaued all Christendome specyally youre noble realme of Englonde Thus your grace seyth how brotherly the Iewysh bysshoppe and oure Balaam agree together not onely in myter and outwarde appearaunce but as the one persecuted the Lorde Iesus in his owne persone so doth the other persecute his worde and resysteth his holy ordynaunce in the auctorite of his anoynted kynges For so moche nowe as the worde of God is the onely trueth that dryueth awaye all
admynistracion was nothyng tēporall but playne spiritual as he hym selfe affirmeth proueth in the fourth chapter of saynt Luke out of the prophete Esay where all bysshoppes and prestes maye se how farre theyr byndynge and lowsynge extendeth and where in theyr office consisteth namely in preachynge the Gospell c. wherfore most gracyous prynce there is no tonge I thynke that can fully expresse and declare the vntollerable iniuries which haue bene done vnto God to al prynces and to the comynalties of all christen realmes sence they which shulde be onely the ministers of Gods worde became lordes of the worlde and thrust y e true and iust prynces out of theyr rowmes whose herte wolde not pitie it yee euē with lamentacyon to remember but onely the vntollerable wronge done by that Antychrist of Rome vnto youre graces most noble predecessoure kynge Iohn̄ I passe ouer his pestilent pykynge of Peter pens out of youre realme his stealynge awaye of youre money for pardons benefices and bysshoprykes his disceauyng of youre subiectes soules with his deuelyshe doctrynes and sectes of his false religions his bloudsheddyng of so many of your graces people for bokes of the scripture ▪ whose herte wolde not be greued yee and that out of measure to call to remēbraūce how obstinate and disobedient how presumptuous stubburne that Antychrist made the bysshoppes of youre realme agaynst your graces noble predecessours in tymes past as it is manyfest in y e Cronicles I trust verely there be no suche now within youre realme ▪ Yf there be let them remembre these wordes of scripture Presumptuousnes goeth before destrucciō after a proude stomacke there foloweth a fall what is now the cause of all these vntollerable and nomore to be suffred abhominacions Truely euen the ignoraunce of the scripture of God For how had it els ben possyble that such blyndnes shulde haue come in to y e worlde had not y e lyghte of Gods worde bene extyncte How coulde men I saye haue bene so farre from the true seruyce of God and from the due obedience of theyr prynce had not the lawe of God bene clene shut vp depressed cast asyde and put out of remembraunce As it was afore the tyme of that noble kynge Iosias and as it hath bene also amonge vs vnto youre graces tyme by whose most ryghteous admynistracyon thorowe the mercyfull goodnes of God it is now founde agayne ✚ as it was in the dayes of that most vertuous kynge Iosias And praysed be the father the sonne and the holy goost worlde without ende which so excellently hath endewed youre Pryncely hert with such feruentnes to his honoure and to the welth of youre louyng subiectes that I maye ryghtuously by iust occasyons in youre persone cōpare youre hyghnes vnto that noble and gracyous kynge y t lanterne of lyghte amonge prynces that feruent protectour and defender of the lawes of God which cōmaunded straytly as youre grace doth that the lawe of God shulde be redde and taught vnto all y e people set the prestes to theyr office in the worde of god destroyed Idolatry and false ydols put downe all euell customes and abusyons set vp the true honoure of God applyed all his studye and endeuoure to the ryghtuous admynistracyon of the most vncorrupte lawe of God c. O what felicite was amonge y e people of Ierusalem in his dayes And what prosperous health both of soule body foloweth the lyke mynistracion in youre hyghnes we begynne now praysed be God to haue experience Foras false doctryne is the origenall cause of all euell plages and destruccyon so is y e true executynge of the lawe of God ād the preachyng of the same the mother of all godly prosperite The onely worde of god I saye is the cause of all felicite it bryngeth all goodnes with it it bryngeth lernynge it gēdreth vnderstondynge it causeth good workes it maketh chyldren of obedience breuely it teacheth all estates theyr office and duety Seynge then that the scripture of God teacheth vs euery thynge sufficiently both what we oughte to do and what we oughte to leaue vndone whome we are bounde to obey and whome we shulde not obeye therfore I saye it causeth all prosperite and setteth euery thyng in frame and where it is taught and knowen it lyghteneth all darkenesses cōforteth all sory hertes leaueth no poore man vnhelped suffreth nothynge amysse vnamended letteth no prynce be disobeyed permytteth no heresie to be preached but refourmeth all thinges amēdeth that is amysse and setteth euery thynge in order And why because it is geuen by the inspiracyon of God therfore is it euer bryngynge profyte and frute by teachynge by improuynge by amendynge and refourmyng all thē y t wyl receaue it to make them parfecte mete vnto all good workes Considerynge now most gracyous prynce the inestimable treasure frute prosperite euerlastynge that God geueth with his worde and trustynge in his infynite goodnes that he wolde brynge my symple and rude laboure herin to good effecte therfore as the holy goost moued other mē to do the cost herof so was I boldened in God to laboure in the same Agayne consyderynge youre Imperiall maiestye not onely to be my naturall soueraigne liege Lorde chefe heade of y e church of Englōde but also the true defender and maynteyner of Gods lawes I thought it my dutye and to belonge vnto my allegiaunce whan I had translated this Bible not onely to dedicate this translacyon vnto youre hyghnesse but wholy to commytte it vnto the same to the intent that yf any thynge therin be translated amysse for in many thynges we fayle euen whan we thynke so be sure it may stōde in youre graces handes to correcte it to amende it to improue it yee cleane to reiecte it yf youre godly wysdome shall thynke it necessary And as I do with all humblenes submitte myne vnderstondynge and my poore translacyon vnto y e spirite of trueth in your grace so make I this protestacyon hauyng God to recorde in my cōscience that I haue nether wrested nor altered so moch as one worde for the mayntenaūce of any maner of secte but haue with a cleare conscience purely faythfully translated this out of fyue sundry interpreters hauyng onely the manyfest trueth of the scripture before myne eyes Trustynge in the goodnes of God that it shal be vnto his worshippe quietnes and tranquilite vnto your hyghnes a perfecte stablyshment of all Gods ordynaunces within youre graces domynion a generall comforte to all Christen hertes and a continuall thankfulnesse both of olde and yonge vnto god and to youre grace for beynge oure Moses and for bringynge vs out of this olde Egypte from the cruell handes of our spirituall Pharao For where were the Iewes by ten thousande partes so moch bounde vnto Kynge Dauid for subduynge of greate Goliath and all theyr enemyes as we are to your grace for delyuerynge vs out of oure olde Babylonycall captiuyte For y t
helpe of God ouerloke it better amende it Now wil I exhorte the who so euer thou be y e readest scripture yf thou fynde oughte therin y t thou vnderstondest not or that apeareth to be repugnaunt geue no temerarious ner haystye iudgmeÌ„t therof but ascrybe it to thyne awne ignoraunce not to the scrypture thynke y t thou vnderstondest it not or y t it hath some other meanynge or y t it is happlye ouersene of y e interpreters or wronge prynted Agayne it shall greately helpe y t to vnderstonde scripture yf thou marke not onely what is spoken or wrytten but of whom vnto whom with what wordes at what tyme where to what intent with what circumstaunce consyderynge what goeth before and what foloweth after For there be some thynges which are done wrytteÌ„ to the intente y t we shulde do lykewyse as whan Abraham beleueth God is obedient vnto his worde defendeth Loth his kynsman from violent wronge There be some thynges also which are wrytteÌ„ to the intente y t we shulde eschue soch lyke As whan Dauid lyeth with Vrias wyfe causeth him to be slayne Therfore I saye whan thou readest scripture be wyse circumspecte whan thou commest to soch straunge maners of speakynge darke sentences to soch parables similitudes to soch dreames or vysions as are hyd from thy vnderstondynge coÌ„mytte them vnto God or to the gyfte of his holy sprete in them y t are better lerned then thou As for the commendacyon of Gods holy scripture I wolde fayne magnifye it as it is worthy but I am farre vnsufficieÌ„t therto therfore I thoughte it better for me to holde my tonge then with few wordes to prayse or commeÌ„de it exhortynge y e most deare reader so to loue it so to cleue vnto it so to folowe it in thy daylye conuersacyon y t other men seynge thy good workes the frutes of y e holy goost in the maye prayse the father of heauen geue his worde a good reporte for to lyue after the lawe of God to leade a vertuous conuersacyon is the greatest prayse y t thou canst geue â—nto his doctryne But as touchynge the euell reporte and disprayse that the good worde of God hath by the corrupte and euell conuersacyon of some y t daylye heare it and professe it outwardly with theyr mouthes I exhorte y e most deare reader let not y t offende the ner withdrawe thy mynde froÌ„ the loue of y e trueth nether moue y e to be partaker in lyke vnthankfulnes but seynge y e lighte is come in to the worlde loue nomore the workes of darknes receaue not the grace of god in vayne Call to thy remembraunce how louynge mercifull God is vnto the how kyndly and fatherly he helpeth the in alâ— trouble teacheth thyne ignoraunce healeth the in all thy sycknesse forgeueth the all thy synnes fedeth y e geueth the drynke helpeth y e out of preson norysheth the in straunge countrees careth for the seyeth y t thou wante nothynge Call this to mynde I saye that earnestly and consydre how thou hast receaued of god all these benefites yee and many mo then thou canst desyre how thou art bounde lykewise to shewe thy selfe vnto thy neghboure as farre as thou canst to teach him yf he be ignoraunt to helpe him in all his trouble to heale his sycknes to forgeue him his offences and that hartely to fede him to cherish him to care for him and to se y t he wante nothyng· And on this behalfe I beseke the thou y t hast y e ryches of this worlde and louest God with thy harte to lyfte vp thyne eyes and se how greate a multitude of poore people renne thorow euery towne haue pitie on thyne awne flesh helpe them with a good harte and do with thy councell all that euer thou canst that this vnshamefast beggynge maye be put downe that these ydle folkes maye be set to laboure that soch as are not able to get theyr lyuynge maye be prouyded for At the leest thou y t art of councell with soch as are in auctoryte geue them some occasyon to cast theyr heades together and to make prouysyon for the poore Put the in remembraunce of those noble cityes in other countrees that by the auctoryte of theyr prynces haue so rychely aÌ„d well prouided for theyr poore people to the greate shame deshonestye of vs yf we lykewyse receauynge y e worde of God shewe not soch lyke frutes therof wolde God y t those men whose office is to maynteyne y e comon welth were as diligent in this cause as they are in other Let vs bewarre by tymes for after vnthankfulnes there foloweth euer a plage the mercyful hande of God be with vs defende vs that we be not partakers therof Go to now most deare reader syt the downe at the Lordes fete and reade his wordes as Moses teacheth the Iewes take them in to theyr herte let thy talkynge communicacion be of them whan thou syttest in thyne house or goest by y e waye whan thou lyest downe whan thou ryseth vp And aboue all thynges fasshyon thy lyfe coÌ„uersacion acordyng to the doctryne of the holy goost therin that thou mayest be partaker of y e good promyses of god in the Byble be heyre of his blessynge in Christ. In whom yf thou put thy trust be an vnfayned reader or hearer of hys worde with thy hert thou shalt fynde swetenesse theryn spye woÌ„derous thynges to thy vnderstondynge to the auoydynge of all sedicyous sectes to the abhorrynge of thy olde synfull lyfe to the stablyshynge of thy godly conuersacyon In the first boke of Moses called Genesis thou mayest lerne to knowe the almightye power of god in creatynge all of naught his infinite wysdome in ordryng the same his ryghteousnes in punyshynge y e vngodly his loue fatherly mercy in comfortynge the righteous with his promes c. In the seconde boke called Exodus we se the myghtye arme of god in delyuerynge his people from so greate bondage out of Egypte and what prouysyon he maketh for them in the wildernes how he teacheth them with his wholsome worde and how the Tabernacle was made and set vp In the thyrde boke called Leuiticus is declared what sacrifices the prestes Leuites vsed and what theyr office ministracyon was In the fourth boke called Numerus is declared how the people are nombred and mustred how the captaynes are chosen after y e trybes kynreds how they weÌ„te forth to y e battayll how they pitched theyr tentes how they brake vp The fyfth boke called Deuteronomium sheweth how that Moses now beynge olde rehearseth the lawe of god vnto y e people putteth them in remembraunce agayne of all the wonders benefices that god had shewed for them and exhorteth them earnestly to loue y e Lorde theyr god to cleue vnto him to put their trust
thorow my poore ministracyon here in I maye geue them that can do better some occasyon so to do exhortyng the most deare reader in the meane whyle on Gods behalfe yf thou be a heade a Iudge or ruler of y e people that thou let not the boke of this lawe departe out of thy mouth but exercise thyselfe therin both daye and nyghte and be euer readyng in it as longe as thou lyuest that thou mayest lerne to feare the Lorde thy God not to turne asyde from the commaundement nether to the right hande ner to the lefte left thou be a knower of personnes in iudgmēt and wrest the righte of the straunger of the fatherles or of the wedowe and so y e curse to come vpon the. But what office so euer thou hast wayte vpon it and execute it to the mayntenaunce of peace to the welth of thy people defendynge the lawes of God and the louers therof and to the destruccyon of the wicked Yf thou be a preacher and hast the ouersighte of the flocke of Christ awake and fede Christes shepe with a good herte spare no laboure to do them good seke not thy selfe bewarre of fylthy lucre but be vnto y e flocke an ensample in y e worde in cōuersacyon in loue in feruentnes of y e sprete and be euer readynge exhortynge teachynge in Gods worde that the people of God renne not vnto other doctrynes and lest thou thy selfe whan thou shuldest teach other be founde ignoraunt therin And rather then thou woldest teach the people eny other thynge then Gods worde take the boke in thyne hande reade the wordes euē as they stonde therin for it is no shame so to do it is more shame to make a lye This I saye for soch as are not yet experte in the scripture for I reproue no preachyng without the boke as longe as they saye the trueth Yf thou be a man that hast wyfe and childrē first loue thy wyfe acordynge to the ensample of the loue wherwith Christ loued the cōgregacion and remembre that so doynge thou louest euen thyselfe yf thou hate her thou hatest thine awne flesh yf thou cherishe her and make moch of her thou cherisest makest moch of thyselfe for she is bone of thy bones flesh of thy flesh And who so euer thou be that hast children bryng them vp in the nurtour and informacion of the Lorde And yf thou be ignoraunt or art otherwyse occupied laufully that thou canst not teach them thy selfe then be euen as diligent to seke a good master for thy childrē as thou wast to seke a mother to beare them for there lieth as great weight in the one as in y e other Yee better it were for thē to be vnborne then not to feare God or to be euel brought vp which thynge I meane bryngynge vp well of children yf it be diligently loked to it is the vpholdinge of all comon welthes and the negligence of the same the very decaye of all realmes Fynally who so euer thou be take these wordes of scripture in to thy herte and be not onely an outwarde hearer but a doer therafter and practyse thyselfe therin that thou mayest fele in thine hert the swete promyses therof for thy consolacion in all trouble for the sure stablyshinge of thy hope in Christ and haue euer an eye to y e wordes of scripture that yf thou be a teacher of other thou mayest be within the boundes of the trueth or at the leest though thou be but an hearer or reader of another mans doynges thou mayest yet haue knowlege to iudge all spretes and be fre from euery erroure to the vtter destruccion of all sedicious sectes straunge doctrynes that the holy scrypture maye haue fre passage and be had in reputacion to the worshippe of the author therof which is euen God himselfe to whom for his most blessed worde be glory domynion now euer Amen The bokes of the hole Byble ▪ how they are named in Englysh and Latyn how longe they are wrytten in the allegacions how many chapters euery boke hath and in what leafe euery one begynneth ¶ The bokes of the fyrst parte Abbreuiacion Boke Chapters Leafe Gen. Genesis the fyrst boke of Moses l. Fyrst Exo. Exodus the seconde boke of Moses xl xxiiii Leui. Leuiticus the thyrde boke of Moses xxvii xlii Num. Numerus the fourthe boke of Moses xxxvi lv Deut. Deuteronomion the fyfth boke of Moses xxxiiii lxxiiii ¶ The bokes of the seconde parte Abbreuiacion Boke Chapters Leafe Ios. Iosue the boke of Iosua xxiiii ii Iud. Iudicum the boke of the Iudges xxi xiii Ruth Ruth the boke of Ruth iiii xxiiii I. Reg. Regum the fyrst boke of the kynges xxxi xxvi II. Reg. Regum the seconde boke of the kynges xxiiii xl III. Reg. Regum the thyrde boke of the kynges xxii lii IIII. Reg. Regum the fourth boke of the kynges xxv lxvi I. Par. Paralipomenon y e I. boke of y e Cronicles xxx lxxix II. Par. Paralipomenon y e II. boke of y e Cronicles xxxvi xci I. Esd. Esdre the fyrst boke of Esdras x. cvii. II Esd. Esdre the seconde boke of Esdras xiii cxi Hester Hester the boke of Hester x. cxvii ¶ The bokes of the thyrde parte Abbreuiacion boke Chapters Leafe Iob. Iob the boke of Iob. xlii fyrst Psal. Psalterium the Psalter cl xii Pro. Prouerbia the prouerbes of Salomon xxxi xxxviii Eccle. Ecclesiastes the preacher of Salomon xii xlvii Cant. Cantica Canticorū Salomons balettes viii l. ¶ The Prophetes Abbreuiacion Boke Chapters Leafe Esa. Esaias Esay the prophete lxvi ii Iere. Ieremias Ieremy the prophete lii xxiiii Tren Trent the lamentacions of Ieremy v. xlix Bar. Baruc Baruc the prophete vi li. Eze. Ezechiel Ezechiel the prophete xlviii lv Dan. Daniel Daniel the prophete xii lxxvii Ose. Oseas Oseas the prophete xiiii lxxxiiii Ioel. Ioel Ioel the prophete iii. lxxxvii Amo. Amos Amos the prophete ix lxxxviii Abd. Abdias Abdy the prophete i. xc Ion. Ionas Ionas the prophete iiii xci Mich. Micheas Micheas the prophete vii xcii Na. Naum Naum the prophete iii. xciiii Aba Abacuc Abacuc the prophete ▪ iii xcv Soph. Sophonias Sophony the prophete iii. xcvi Agg. Aggeus Aggeus the prophete ii xcvii Zacha. Zacharias Zachary the prophete xiiii xcvii Mal Malachias Malachy the prophet iii. ci III. Esdre Esdre the thyrde boke of Esdras ix ii IIII. Esdre Esdre the fourth boke of Esdras xvi viii Tob. Tobias the boke of Tobias xiiii xx Iudith Iudith the boke of Iudith xvi xxiiii Certayne Chapiters of Hester vi xxx Sap. Sapientia the boke of wysdome xix xxxii Eccli Ecclesiasticus Iesus Syrac li. xxxix Sus. Susanna the storye of Susanna i lvii Bel. Bel the storye of Bell. i. lviii I. Mac. Machabeorum the fyrst boke of the Mach. xvi lix II. Mac. Machabeorū The secōde boke of the Mac. xv lxxiii The new Testament Abreuiacion Boke Chapters Leafe·
mightie in all landes The XLII Chapter WHan Iacob sawe that there was moch corne in Egipte he sayde vnto his sonnes Why gape ye Beholde I heare that there is moch come in Egipte go downe bye vs corne y t we maie lyue not dye So Iosephs ten brethrē wente downe to bye corne in Egipte As for Ben Iamyn Iosephs brother Iacob wolde not let him go w t his brethrē for he sayde Some mysfortune might happen vnto him So y e childrē of Israel came to bye corne amonge other y t came w t them for there was derth also in y e lande of Canaan But Ioseph was gouernoure in the lande and solde corne vnto all the people in the lande Now whā his brethrē came to him they fell downe to the grounde before him vpon their faces And he sawe them knewe thē and helde himself straunge towarde them and talked roughly with them and saide vnto them Whence come ye They sayde Out of the lande of Canaan to bye vytayle Neuertheles though he knewe them yet knewe they not him And Ioseph thought vpon y e dreames that he had dreamed of them and sayde vnto them Ye are spyes and are come to se where the lande is open They answered him No my lorde thy seruauntes are come to bye vytayle we are all one mans sonnes we are vnfayned and thy seruauntes were neuer spyes He sayde vnto thē No but ye are come to se where the lande is open They answered him We thy seruauntes are twolue brethren the sonnes of one man in the lāde of Canaan and the yongest is with oure father as for one he is awaye Ioseph sayde vnto them This is it that I sayde vnto you spyes are ye Here by wyll I proue you By the life of Pharao ye shall not yet hence excepte youre yongest brother come hither Sende awaye one of you to fetch youre brother but ye shal be in preson Thus wyll I trye out yo r wordes whether ye go aboute w t trueth or not for els by the life of Pharao ye are spyes And he put thē together in warde thre dayes longe Vpon the thirde daye he sayde vnto thē Yf ye wil lyue thē do thus for I feare God Yf ye be vnfayned let one of youre brethren lye bounde in youre preson but go ye youre waye and cary home the necessary foode brynge me youre yongest brother so wyll I beleue youre wordes that ye shall not dye And so they dyd And they sayde one to another This haue we deserued against oure brother in that we sawe the anguysh of his soule whan he besought vs and we wolde not heare him therfore cōmeth now this trouble vpon vs. Ruben answered them and saide Tolde not I you y e same whan I sayde O synne not agaynst y e lad but ye wolde not heare Now is his bloude requyred But they knew not that Ioseph vnderstode it for he spake vnto thē by an interpreter And he turned him from them and wepte Now whan he had turned him to them agayne and talked w t them he toke Symon from amonge them bounde him before their eyes and commaunded to fyll their sackes w t corne and to put euery mans money in his sack and to geue euery one his expenses by the waye And so was it done vnto them And they laded their corne vpon their Asses and departed thence But whan one opened his sacke to geue his Asse prouender in the Inne he spyed his money in his sack mouth and sayde vnto his brethren My money is restored me agayne lo it is in my sack Then their hertes fayled them and they were afrayed amonge them selues and sayde Wherfore hath God done this vnto vs Now whan they came home to Iacob their father in the lāde of Canaan they tolde him all that had happened vnto them sayde The man that is lorde of the londe spake roughly to vs and toke vs for spyes of the countre And whan we answered we are vnfayned were neuer spyes but are twolue brethren the sonnes of oure father one is awaye and the yongest is yet this daye w t oure father in the lande of Canaan He sayde Hereby wyl I marke that ye are vnfayned Leaue one of youre brethren with me take foode necessary for youre houses go youre waye and brynge youre yongest brother vnto me so shal I knowe that ye are no spyes but vnfayned thē shal I delyuer you youre brother also and ye maye occupie in the lande And whan they opened their sackes euery man founde his boundell of money in his sacke And whā they and their father sawe that it was the bundels of their money they were afrayed Then sayde Iacob their father Ye haue robbed me of my children Ioseph is awaye Simeon is awaye and ye will take Ben Iamin awaye It goeth all ouer me Ruben answered his father sayde Yf I brynge him not to the againe then slaye my two sonnes delyuer him but in to my hande I wyl brynge him agayne vnto the. He sayde my sonne shal not go downe with you for his brother is deed and he is left alone Yf eny mysfortune shulde happen vnto him by the waye y t ye go ye shulde bringe my graye hayre with sorowe downe vnto the graue The XLIII Chapter BVt the derth oppressed y e lande And whan all the vytales that they had brought out of Egipte were spent Iacob their father sayde vnto them Go agayne and bye vs a litle foode Thē Iuda answered him and sayde The man sware vnto vs and sayde ye shal not se my face excepte youre brother be with you Yf so be now that thou wilt sende oure brother with vs we wil go downe and bye the foode But yf thou wilt not sende him we wyl not go downe For the man sayde vnto vs Ye shal not se my face excepte youre brother be with you Israel sayde Wherfore haue ye done this euell vnto me to tell y e man that ye had yet a brother They answered The man enquered so strately of vs and of oure kynrede sayde Is youre father yet a lyue Haue ye yet a brother Then tolde we him as he axed vs. How coulde we knowe that he wolde saye brynge youre brother downe w t you Then sayde Iuda vnto Israel his father Let the lad go with me that we maye get vs vp and take oure iourney and lyue and not dye both we and thou and oure childrē I wyll be suertye for him of my handes shalt thou requyre him Yf I brynge him not vnto the agayne set him before thine eyes I wil beare y e blame my life longe For yf we had not made this tarienge we had now bene come agayne twyse Then sayde Israel their father vnto thē Yf it must nedes be so then do this take of the best frutes of the lande in youre sackes and brynge the man a present a curtesy balme and hony and spyces and
and fetched vp the Arke of God out of y e house of Obed Edom in to the cite of Dauid with ioye And whā they were gone sixe steppes in with the Arke of the LORDE they offered an oxe and a fat shepe And Dauid daunsed w t all his mighte before the LORDE and was girded with an ouerbody cote of lynnē And Dauid with all Israel brought vp y e Arke of the LORDE with tabrettes and trompettes And whan the Arke of the LORDE came in to the cite of Dauid Michol the doughte of Saul loked out at a window and sawe kynge Dauid leapynge sprynginge and daūsynge before the LORDE and despysed him in hir hert But whan they brought in y e Arke of the LORDE they set it in hir place in the myddes of the Tabernacle which Dauid had pitched for it And Dauid offred burnt offerynges and deed offeryges before y e LORDE And whan Dauid had made an ende of offerynge the burnt offerynges and deed offerynges he blessed the people in the name of the LORDE Zebaoth and dealte out vnto all the people and to the multitude of Israel both to man womā vnto euery one a cake of bred and a pece of flesh and a meece of potage Then wente all the people their waye euery one vnto his house Whan Dauid came agayne to blesse his house Michol the doughter of Saul wente forth to mete him and sayde How glorious hath the kynge of Israel bene to daye which hath vncouered himselfe before the maydēs of his seruauntes like as the rascall people discouer them selues But Dauid saide vnto Michol I wil playe before y e LORDE which hath chosen me afore y e father and afore all his house because he hath commaunded me to be the prynce ouer the people of the LORDE euen ouer Israel and yet wyl I be vyler then so and wyll be lowe in myne owne sighte and with the maydens wherof thou hast spoken wyll I be honoured As for Michol the doughter of Saul she had no childe vnto the daye of hir death The VII Chapter NOw whan the kynge sat in his house and the LORDE had geuen him rest from all his enemies on euery syde he sayde vnto the prophet Nathan Beholde I dwell in a house of Cedre and the Arke of God dwelleth amonge the curtaynes Nathan sayde vnto the kynge Go thy waye what so euer thou hast in thine hert y t do for the LORDE is w t the. But the same nighte came y e worde of the LORDE vnto Nathan sayde Go speake to my seruaūt Dauid Thus sayeth y e LORDE Shalt thou buylde me an house to dwell in I haue dwelt in no house sence the daye that I broughte the children of Israel vnto this daye but haue walked in the Tabernacle and Habitacion whither so euer I wente with the children of Israel Dyd I euer speake to eny of the trybes of Israel whom I commaunded to kepe my people of Israel sayde Wherfore do ye not buylde me an house of Ceder wodd So shalt thou speake now vnto my seruaunt Dauid Thus sayeth the LORDE Zebaoth I toke the from the pasture whan thou wentest behynde the shepe y t thou shuldest be y e prynce ouer my people of Israel haue bene w t the whither so euer thou wentest haue roted out all thine enemies before the haue made the a greate name acordinge to the name of the greate men vpon earth And for my people of Israel I wyll appoynte a place and wyll plante them that they maye remayne there nomore to be remoued and y t the childrē of wickednes oppresse them nomore like as afore and sence the tyme that I ordeyned Iudges ouer my people of Israel And I wyll geue the rest from all thine enemies And the LORDE sheweth the that the LORDE wyl make the a house Now whan y e tyme is fulfylled y t thou shalt slepe w t thy fathers I wil after y e rayse vp thy syde which shal come of thy body his kyngdome wyl I stablishe he shal buylde an house for my name and I wyll stablyshe y e seate of his kyngdome for euer I wyll be his father and he shall be my sonne Whan he doth a trespace I wyll reproue him with the rodd of men and with the plages of y e childrē of men But my mercy shal not be withdrawen frō him as I haue with drawē it frō Saul whō I haue takē awaye before the. As for y e house thy kyngdome it shal be stablished for euer before the thy seate shal endure fast for euermore Whan Nathan had tolde all these wordes all this vision vnto Dauid kynge Dauid came and sat him downe before the LORDE and sayde O LORDE God who am I and what is my house y t thou hast broughte me thus farre This O LORDE God hast thou thoughte to litle also but hast spoken of the house of thy seruaunt yet lōge for to come O LORDE God is that the lawe of men And what shall Dauid speake vnto the thou knowest thy seruaunt O LORDE God for thy wordes sake and acordinge to y e hert hast thou done all these greate thinges y t thou mightest shewe thē vnto thy seruaunt Therfore art thou greatly magnified O LORDE God for there is none like the there is no God but thou acordinge vnto all that we haue herde with o r eares For where is there a people vpon earth as thy people of Israel For whose sake God wente to delyuer him a people and to make him selfe a name and to do them soch greate and terrible thinges in thy lōde before y e people whom thou hast delyuered vnto thy selfe frō Egipte from the people and from their goddes And thy people of Israel hast thou prepared the to be a people vnto thyne owne selfe for euer and thou O LORDE art become their God Stablish now y e worde therfore for euer O LORDE God which thou hast spokē ouer thy seruaunt ouer his house do acordinge as thou hast sayde So shall thy name be greate for euer so that it shal be sayde The LORDE Zebaoth is the God ouer Israel the house of thy seruaunt Dauid shal be made sure before the. For thou LORDE Zebaoth thou God of Israel hast opened the eare of thy seruaunt and sayde I wil buylde the an house Therfore hath y e seruaunt founde his hert to praye this prayer vnto the. Now LORDE God thou thy selfe art God thy wordes shal be the trueth Thou hast spoken soch good ouer thy seruaunt Begynne now therfore and blesse y e seruauntes house that it maye be before the for euer for thou LORDE God thine awne selfe hast spoken it and with thy blessynge shal thy seruauntes house be blessed for euer The VIII Chapter ANd it fortuned after this y t Dauid smote y e Philistynes and discomfited them and toke the brydell of bondage out of
called the cite which he buylded after y e name of Semer y e owner of y e mount of Samaria And Amri dyd that which was euell in y e sighte of the LORDE and was worse then all they that were before him and walked in all y e wayes of Ieroboam y e sonne of Nebat and in his synnes wherwith he made Israel to synne so that they prouoked the LORDE God of Israel vnto wrath in their vanities What more there is to saye of Amri all that he dyd and his power that he exercysed beholde it is wrytten in the Cronicles of the kynges of Israel And Amri slepte with his fathers was buried in Samaria and Achab his sonne was kynge in his steade In the eight thirtieth yeare of Asa kynge of Iuda was Achab the sonne of Amri kynge ouer Israel raigned ouer Israel at Samaria two twentie yeare dyd euell in the sighte of the LORDE more thē all they y t were before him And he thoughte it but a small matter to walke in the synnes of Ieroboam the sonne of Nebat and toke Iesabel the doughter of Eth Baal kynge of Sidon to wife and wente and serued Baal and worshiped him And vnto Baal he set vp an altare in Baals house which he buylded him in Samaria and made a groue so that Achab dyd more to prouoke the God of Israel vnto wrath then all the kynges y t were before him in Israel At y e same tyme dyd Hiel of Bethel buylde Iericho It cost him his first sonne Abiram y t he layed y e foundacion his yongest sonne Segub y t he set vp the portes Acordinge to the worde of the LORDE which he spake by Iosua the sonne of Nun. The XVII Chapter ANd Elias y e Theszbite one of the inhabiters of Gilead saide vnto Achab As truly as the LORDE God of Israel lyueth whose seruaunt I am there shal nether rayne ner dew come this yeare excepte I speake it And the worde of the LORDE came vnto him and sayde Get the hence and turne the towarde the east and hyde the bythe ryuer Crith which is ouer agaynst Iordane and thou shalt drynke of the ryuer and I haue commaunded the rauens that they shal fede the there He departed and dyd acordinge to the worde of the LORDE and wente his waye and sat him downe by the ryuer Crith which is ouer agaynst Iordane And the rauēs broughte him bred and flesh in the mornynge and in the euenynge and he dranke of the ryuer And it fortuned after cerayne dayes that the riuer was dryed vp for there was no rayne in the lōde Then came y e worde of y e LORDE vnto him and sayde Get y e vp and go vnto Sarepta which lieth by Sidō for there haue I commaunded a wedowe to make prouysion for the. And he gat him vp and wente vnto Sarepta And whan he came to the gate of y e cite beholde the wedowe was there and gathered stickes And he called her and sayde Fetch me a litle water in a vessell y t I maye drinke And as she was goinge to fetch it he cried vnto her sayde Brynge me a morsell of bred also in thine hande She sayde As truly as the LORDE y e God lyueth I haue no bred but an handfull of floure in a pitcher a curtesy oyle in a cruse and beholde I haue gathered vp one or two stickes wyll go and prepare it for me and my sonne that we maye eate and dye Elias sayde vnto her Feare not go thy waye do as thou hast sayde yet make me first a morsell of bred therof brynge it me forth afterwarde shalt thou make it for y e thy sonne For thus sayeth y e LORDE God of Israel The meell in the pitcher shall not be spent the oyle in y e cruse shall not fayll vnto the daye y t the LORDE shal cause it for to rayne vpō earth She wente dyd as Elias sayde And he ate she also and hir house a certayne season The meel in the pitcher was not mynished and the oyle in the cruse fayled not acordinge to the worde of y e LORDE which he spake by Elias And after these actes the sonne of the wife of y e house was sicke and his sicknes was so exceadinge sore that there remayned no breth in him And she sayde vnto Elias What haue I to do with the thou man of God Art thou come in vnto me y t my synne shulde be kepte in remembraunce that my sonne shulde be slayne He sayde vnto her Geue me thy sonne And he toke him frō hir lappe caried him vp in to y e chamber where he himselfe dwelt and layed him vpō his bed called vpon the LORDE and sayde O LORDE my God hast thou dealt so euell w t the wedow with whom I dwell y t thou woldest slaye hir sonne And he stretched out him selfe ouer the childe thre tymes called vpon the LORDE and saide O LORDE my God let the soule of this childe come agayne in to him And the LORDE herde the voyce of Elias And the soule of the childe came agayne vnto him he reuyued And Elias toke the childe and broughte him downe from the chamber in to the house and delyuered him vnto his mother and sayde Beholde thy sonne lyueth And the woman sayde vnto Elias Now knowe I that thou are a man of God that the worde of the LORDE is in thy mouth of a trueth The XVIII Chapter ANd after a longe season came y e worde of the LORDE vnto Elias in the thirde yeare sayde Go thy waye shewe y e selfe vnto Achab y t I maye cause it for to rayne vpon earth And Elias wente to shewe him selfe vnto Achab. But there was a greate derth ī Samaria And Achab called Abdia his chefe officer As for Abdia he feared y e LORDE greatly for whā Iesabel roted out y e prophetes of y e LORDE Abdia toke an C. prophetes and hyd them in caues here fiftye there fiftye prouyded for them w t bred and water Achab now sayde vnto Abdia Go thorow the londe vnto all the welles of water ryuers yf happlye we maye finde hay to saue y e horses mules y t all the catell perishe not And they parted thē selues in to the londe to go thorow it Achab departed the one waye alone and Abdia y e other waye alone Now whan Abdia was on y e waye Elias met him And whan he knewe him he fell downe vpon his face sayde Art not thou my lorde Elias He sayde yee go thy waye and tell y e lorde beholde Elias is here But he sayde What haue I offended that thou wilt delyuer thy seruaunt in to the handes of Achab that he maye slaye me As truly as the LORDE thy God lyueth there is no people ner kingdome but my lorde hath sent
thy honde let thy right honde fynde out all theÌ„ y t hate the. Thou shalt make theÌ„ lite a fyre ouen in tyme of thy wrath the LORDE shal destroye theÌ„ in his displeasure the fyre shall consume them Their frute shalt thou rote out of the earth their sede froÌ„ amoÌ„ge the childreÌ„ of men For they inteÌ„ded myschefe agaynst the ymagined soch deuyces as they were not able to perfourme Therfore shalt thou put theÌ„ to flight with thy stringes thou shalt make ready thine arowes agaynst the faces off them Be thou exalted LORDE in thine owne strength so wil we synge and prayse thy power The XXI A psalme of Dauid MY God my God why hast thou forsaken me y e wordes of my coÌ„playnte are farre fro my health O my God I crie in the daye tyme but thou hearest not and in the night season also I take no rest Yet dwellest thou in the Sanctuary o thou worshipe of Israel Oure father 's hoped in the they trusted in the aÌ„d thou dyddest delyuer them They called vpon the and were helped they put their trust in the and were not coÌ„founded But as for me I am a worme and no man a very scorne of meÌ„ and the outcast of the people All they y t se me laugh me to scorne they shute out their lippes and shake their heades He trusted in God let him delyuer him let him helpe hiÌ„ yf he wil haue him But thou art he that toke me out of my mothers woÌ„be thou wast â—â—y hope when I hanged yet vpon my mothers brestes I haue bene left vnto the euer sence I was borne thou art my God eueÌ„ fro my mothers wombe O go not fro me theÌ„ for trouble is harde at honde and here is none to helpe me Greate bulles are come aboute me fatt oxen close me in on euery syde They gape vpon me with their mouthes as it were a rampinge and roaringe lyon I am poured out like water all my bones are out of ioynt my hert in the myddest off my body is euen like meltinge waxe My strength is dried vp like a potsherde my tunge cleueth to my goomes and thou hast brought me in to the dust of death For dogges are come aboute me the couÌ„cell of y e wicked hath layed sege agaynst me They pearsed my hondes and my fete I might haue tolde all my bones as for them they stode staringe and lokinge vpon me They haue parted my garmentes amonge them aÌ„d cast lottes vpon my vesture But be not thou farre fro me o LORDE thou are my sucoure haist the to helpe me Delyuer my soule from the swearde my dearlinge from the power of the dogge Saue me from the lyons mouth and heare me froÌ„ amonge the hornes off the vnicornes So will I declare thy name vnto my brethren in the myddest off the congregacion will I prayse the. O prayse the LORDE ye that feare him Magnifie him all ye sede of Iacob let all y e sede of Israel feare hiÌ„ For he hath not despysed ner abhorred the myserable estate of the poore he hath not hyd his face frome but wheÌ„ I called vnto him he herde me I wil prayse the in the greate congregacion and perfourme my vowes in the sight off all theÌ„ that feare the. The poore shal eate aÌ„d be satisfied they y e seke after y e LORDE shal prayse him youre herte shal lyue for euer All the endes of the worlde shal remembre them selues be turned vnto the LORDE and all the generacions of the Heithen shal worshipe before him For the kyngdome is the LORDES and he shal be the gouernoure of y e Heithen All soch as be fat vpoÌ„ earth shal eate also and worshipe All they that lye in the dust and lyue so hardly shall fall downe before him The sede shall serue him and preach of the LORDE for euer They shal come declare his rightuousnes vnto a people that shal be borne whoÌ„ the LORDE hath made The XXII A psalme of Dauid THe LORDE is my shepherde I can wante nothinge He fedeth me in a grene pasture aÌ„d ledeth me to a fresh water He quickeneth my soule bringeth me forth in the waye of rightuousnes for his names sake Though I shulde walke now in the valley of the shadowe of death yet I feare no euell for thou art with me thy staffe thy shepehoke coÌ„forte me Thou preparest a â—â—ble before me agaynst mine enemies thou anoyntest my heade with oyle fyllest my cuppe full Oh let thy louynge kyndnes mercy folowe me all the dayes off my life that I maye dwell in the house off the LORDE for euer The XXIII A psalme of Dauid THe earth is the LORDES all that therin is the coÌ„pase of the worlde aÌ„d all y t dwell therin For he hath fouÌ„ded it vpoÌ„ the sees buylded it vpon the floudes Who shal go vp in to the hill off the LORDE Or who shal remayne in his holy place EueÌ„ he y t hath innoceÌ„t hoÌ„des a clene herte which lifteth not vp his mynde vnto vanite sweareth not to disceaue He shal receaue the blessinge froÌ„ the LORDE aÌ„d mercy froÌ„ God his sauioure This is y e generacioÌ„ of theÌ„ y t seke him of theÌ„ y t seke y i face o Iacob Sela. Open yo r gates o ye priÌ„ces let the euerlastinge dores be opened y t y e kynge of glory maye come in Who is this kynge of glory â–ª It is the LORDE stroÌ„ge and mightie euen the LORDE mightie in batell Open youre gates o ye prynces let the euerlastinge dores be opened y t the kynge off glory maye come in Who is this kynge off glory It is the LORDE of hoostes he is the kynge of glory Sela. The XXIIII A psalme of Dauid UNto the o LORDE I lift vp my soule My God I trust in y e Oh let me not be confounded lest myne enemies triuÌ„phe ouer me For all they y t hope in y e shal not be ashamed but soch as be scornefull despysers w t out a cause â–ª they shall be put to coÌ„fucioÌ„ Shewe me thy wayes o LORDE teach me thy pathes Lede me in y e trueth and lerne me for thou art the God off my health and in the is my hope all the daye longe Call to remembraunce O LORDE thy tender mercyes thy louinge kyndnesses which haue bene euer of olde Oh remeÌ„bre not y e synnes offences of my youth but acordinge vnto thy mercy thynke vpon me O LORDE for thy goodnesse O how freÌ„dly rightuous is the LORDE therfore wil he teach synners in the waye He ledeth the symple a right and soch as be meke theÌ„ lerneth he his wayes All the wayes of the LORDE are very mercy faith fulnesse vnto soch as kepe his testament and couenaunt For thy names sake O LORDE be mercifull vnto my synne for it is greate
aboute the stretes Or euer the syluer lace be taken awaye and or the golden bende be broken Or the pott be broken at the well the whele vpon the Cisterne Or dust be turned againe vnto earth from whence it came and or the sprete returne vnto God which gaue it All is but vanite sayeth the preacher all is but playne vanite The same preacher was not wyse alone but taught the people knowlege also he gaue good hede sought out the grouÌ„de and set forth many parables His diligence was to fynde out acceptable wordes right scripture and the wordes of trueth For the wordes of y e wyse are like prickes and nales that go thorow wherwith men are kepte together for they are geuen of one shepherde onely Therfore bewarre my sonne that aboue these thou make the not many innumerable bokes nor take dyuerse doctrynes in hande to weery thy body withall Lat vs heare the conclucion of all thinges Feare God and kepe his comaundementes for that toucheth all men For God shall iudge all workes and secrete thinges whether they be good or euell The ende of Ecclesiastes called the Preacher Salomons Balettes called Cantica Canticorum The first Chapter O That thy mouth wolde geue me a kysse for y e brestes are more pleasaunt then wyne that because of the good and pleasaunt sauoure Thy name is a swete smellynge oyntment therfore do the maydens loue the yee that same moueth me also to renne after the. The kynge hath brought me into his preuy chambre We wil be glad reioyce in the we thynke more of thy brestes then of wyne well is them that loue the. I am black o ye doughters of IerusaleÌ„ like as the tentes of the Cedarenes and as the hanginges of Salomon but yet am I faire wel fauoured withal Maruell not at me y t I am so black why y e Sonne hath shyned vpoÌ„ me For whan my mothers childreÌ„ had euell wil at me they made me y e keper of the vynyarde Thus was I fayne to kepe a vynyarde which was not myne owne Tell me o thou whom my soule loueth where thou fedest where thou restest at the noone daye lest I go wronge and come vnto the flockes of thy companyons Yf thou knowe not y i self o thou fayrest amoÌ„ge women thaÌ„ go y e waye forth after y e fotesteppes of the shepe as though thou woldest fede y e goates besyde y e shepherdes tentes There wil I tary for the my loue w t myne hoost with my charettes which shal be no fewer then Pharaos Then shal thy chekes thy neck be made fayre hanged w t spaÌ„ges goodly iewels a neck bande of golde wil we make y e w t syluer bottons When the kynge sytteth at the table he shal smell my Nardus for a boÌ„dell of Myrre o my beloued lyeth betwixte my brestes A cluster of grapes of Cypers or of the vynyardes of Engaddi art thou vnto me O my beloued O how fayre art thou my loue how fayre art thou â–ª thou hast doues eyes O how fayre art thou my beloued how well fauored art thou Oure bed is decte with floures y e sylinges of oure house are of Cedre tre ouâ—e balkes of Cypresse The II. Chapter I Am the floure of the felde and lylie of the valleys as the rose amonge the thornes so is my loue amonge the daughters Like as the aple tre amonge the trees of the wodd so is my beloued amonge the sonnes My delite is to sitt vnder his shadowe for his frute is swete vnto my throte He bryngeth me in to his wyne seller and loueth me specially well Refresh me w t grapes coÌ„forte me with apples for I am sick of loue His left haÌ„de lyeth vnder my heade his right hande enbraceth me I charge you o ye doughters of Ierusalem by the Roes hyndes of the felde y t ye wake not vp my loue ner touch her till she be content herself Me thynke I heare the voyce of my beloued lo there commeth he hoppinge vpon y e mountaynes and leapinge ouer the litle hilles My beloued is like a Roo or a yonge hart Beholde he stondeth behynde o r wall he loketh in at the wyndowe pepeth thorow the grate My beloued answered sayde vnto me O stoÌ„de vp my loue my doue my beutyfull come for lo the wynter is now past the rayne is awaie gone The floures are come vp in the felde the twystinge tyme is come the voyce of the turtle doue is herde in oure londe The fyge tre bryngeth forth hir fyges the vynes beare blossoms and haue a good smell O stoÌ„de vp my loue my beutyfull and come my doue out of the caues of the rockes out of the holes of the wall O let me se thy countenaunce and heare thy voyce for swete is thy voyce and fayre is thy face Gett vs the foxes yee the litle foxes that hurte y e vynes for oure vynes beare blossoms My loue is myne and I am his which fedeth amoÌ„ge the lylies vntill the daye breake and till the shadowes be gone Come agayne preuely o my beloued like as a Roo or a yonge harte vnto the mountaynes The III. Chapter BY night in my bedd I sought him whom my soule loueth yee diligently sought I him but I founde him not I wil get vp thought I and go aboute the cite vpon the market and in all y e stretes will I seke him whom my soule loueth but whan I sought him I founde him not The watchmen that go aboute y e cite founde me Sawe ye not him whom my soule loueth So whan I was a litle past them I fouÌ„de him whom my soule loueth I haue got ten holde vpon him and wyl not let him go vntill I brynge him in to my mothers house and in to hir chambre that bare me I charge you o ye doughters of IerusaleÌ„ by the Roes and hyndes of the felde that ye wake not vp my loue ner touch her till she be content herself Who is this that commeth out of y e wyldernesse like pilers of smoke as it were a smell of Myrre frankencense and all maner spyces of the Apotecary Beholde aboute SalomoÌ„s bedsteade there stonde LX. valeaunt men of the mightie in Israel They holde swerdes euery one are experte in warre Euery man hath his swerde vpoÌ„ his thee because of feare in the night Kynge Salomon hath made himself a bedsteade of the wodd of Libanus the pilers are of syluer the coueringe of golde y e seate of purple y e grounde pleasauntly paued for the doughters of Ierusalem Go forth o ye doughters of Sion and beholde kynge Salomon in the crowne wherwith his mother crowned him in the daye of his mariage and in the daye of the gladnesse of his hert The IIII. Chapter O How fayre art thou my loue how fayre art thou thou hast doues eyes besyde that which
of the prophet Ieremy and tyll the londe had hir rest namely all the tyme y t it laye wayest had it rest quyetnes lxxvij yeares The II. Chapter NOw whā kynge Cyrus raigned ouer the Persians whā the LORDE wolde perfourme the worde y t he had promysed by the mouth of the prophet Ieremy the LORDE raysed vp the sprete of Cyrus the kynge of the Persiās so y t he caused this wrytinge to be proclamed thorow out his whole realme sayenge Thus sayeth the kynge of y e Persians The LORDE of Israel that hye LORDE hath made me kynge of the lōde and commaunded me to buylde him an house at Ierusalem in Iewry Yf there be eny now of youre people y e LORDE be with him and go vp with him to Ierusalem And all they that dwell rounde aboute y t place shal helpe thē whether it be with golde with syluer with giftes with horses and necessary catell and all other thinges that are brought w t a fre wyll to the house of the LORDE at Ierusalē Then the pryncipall mē out of the trybes and vyllages of Iuda and Ben Iamin stode vp so dyd the prestes also the leuites whō the LORDE had moued to go vp and to buylde the house of the LORDE at Ierusalē And they that were aboute them helped them w t all maner of golde and syluer and catell also and with many liberall giftes and this dyd many one whose mynde was stered vp therto Kynge Cyrus also brought forth the vessels and ornamentes that were halowed vnto the LORDE which Nabuchodonosor the kynge of Babilon had caried awaye from Ierusalem and consecrated them to his Idoll and ymage and delyuered them to Mithridatus his treasurer and by him they were delyuered to Salmanasar y e debyte in Iewry And this was the nōbre of them Two thousande and iiij C. syluer boules xxx syluer basens xxx basens of golde ij M. and iiij C. vessels of syluer and a thousande besyde All the vessels of golde and syluer were v. M.viij C. and lx These were nombred vnto Salmanasar and them that were come agayne with him to Ierusalē out of the captiuyte of Babilon Now in the tyme of kynge Artaxerses the kynge of Persia these men Balemus and Mithridatus Sabellius Rathimus Balthemus Semelius y e scrybe and other that dwelt in Samaria in other places vnder y e dominion therof Wrote a letter vnto kynge Artaxerses wherin they complayned vnto the kynge of them in Iewry and Ierusalem The letter was made after this maner Syr thy seruauntes Rathimus the story wryter Sabellius the Scrybe other iudges of thy courte in Celosyria and Phenices Be it knowne and manifest to o r lorde the kyn that the Iewes which are come vp frō you vnto vs into the rebellious and wicked cite begynne to buylde it agayne and the walles aboute it and to set vp the tēple of the new Now yf this cite and the walles therof be sett vp agayne they shal not only refuse to geue trybutes and taxinges but also rebell vtterly agaynst the kynge And for so moch as they take this in hande now aboute the temple we thought it reason to thinke no scorne of it but to shewe it vnto o r lorde the kynge to certifie him therof to the intent y t yf it please the kinge he maye cause it be sought in the bokes of olde and thou shalt fynde soch warnynge wrytten and shalt vnderstonde that this cite hath allwaye bene rebellious and disobedient that it hath subdued kynges and cities and that the Iewes which dwell therin haue euer bene a rebellious obstinate vnfaithfull and fightinge people for the which cause this cite is waysted Wherfore now we certifie oure lorde the kynge that yf this cite be buylded and occupied agayne the walles therof set vp a new thou canst haue no passage in to Celosyria and Phenices Then wrote the kynge to Rathimus the story wryter to Balthemus to Sabellius y e scrybe and to the other officers and dwellers in Syria and Phenices after this maner I haue red the epistle which thou sentest vnto me and haue commaunded to make diligent search and haue founde that the cite hath euer resisted kynges that the same people are dishobedient and haue caused moch warre that mightie kynges haue raigned in Ierusalem which also haue raysed vp taxinges of Syria and Phenices Wherfore I haue commaūded those people that they shal not buylde the cite that they make no more in it and that they procede no further with the buyldinge for so moch as it might be the cause of warre and displeasure vnto kynges Now whan Rathymus and Sabellius the scrybe and the rulers in the londe had red the wrytinge of kynge Artaxerses they gatt them together and came in all the haist to Ierusalem with an hoost of horsemen and with moch people of fote and forbad them to buylde And so they left of from buyldinge of the temple vnto the seconde yeare of kynge Darius The III. Chapter KYnge Darius made a greate feast vnto his seruaūtes vnto all his courte to all the officers of Media and Persia yee and to all the debytes rulers that were vnder him from India vnto Ethiopia an hundreth xxvij countrees So whan they had eaten and dronken beinge satisfied and were gone home agayne Darius the kynge wente in to his chambre layed him downe to slepe and so awaked Then the thre yonge men that kepte the kynges personne and watched his body commoned amonge them selues and spake one to another Let euery one of vs saye some thinge and loke whose sentence is wyser and more excellent then the other vnto him shal kinge Darius geue greate giftes and clothe him with purple He shal geue him vessels of golde to drynke in clothes of golde and coueringes he shall make him a costly charett a brydle of golde he shall geue him a bonet of whyte sylke and a chayne of golde aboute his neck yee he shal be the seconde pryncipall nexte vnto kynge Darius that because of his wyszdome and shal be called y e kynges kynsman So euery one wrote his meaninge sealed it and layed it vnder the kinges pelowe and sayde whan the kynge aryseth we will geue him oure wrytinges and loke whose worde the kynge and his chefe lordes iudge to be the most wysely spoken the same shall haue the victory One wrote wyne is a stronge thinge The secōde wrote The kynge is strōger The thirde wrote wemen haue yet more strength but aboue all thinges y e trueth beareth awaye the victory Now whan the kynge was rysen vp they toke their wrytinges and delyuered them vnto him and so hered them Then sent he forth to call all his chefe lordes all the debytes rulers of the countrees of Media and Persia. And whan they were sett downe in the councell the wrytinges were red before them And he commaunded to call for y e
yonge mē y t they might declare their meanynges thēselues by mouth So when they were sent for and came in y e kynge sayde vnto them shew vs and make vs to vnderstōde what the thinges are that ye haue wrytten Then beganne the first which had spokē of the strength of wyne sayde O ye men wyne is maruelous strōge and ouercōmeth them y e drynke it it disceaueth the mynde bryngeth both the poore man y e kynge to dotage and vanite Thus doth it also w t the bondman and with the fre with the poore rych it taketh awaye their vnderstondinge and maketh them careles and mery so that none of them remembreth eny heuynes dett or dewtie It causeth a man to thinke also that y e thinge which he doth is honest and good and remembreth not that he is a kynge nor y t he is in auctorite y t he ought not to do soch thinges Morouer whan men are drynckinge they forgett all frendshipe all brotherly faithfulnes loue but as soone as they are dronckē they drawe out the swerde wil fight whā they are layed downe frō the wyne so rysen vp agayne they can not tell what they dyd Iudge ye now Is not wyne the strongest For who wolde els take in hande to do soch thinges And whan he had spoken this he helde his tonge The IIII. Chapter THen the seconde which had sayde y t the kynge was stronger beganne to speake sayēge O ye men are not they the strongest most excellent y t cōquere the lōde the see all y t is in y e see in the earth Now is the kynge lorde of all these thinges hath dominion of thē all loke what he cōmaūdeth it is done Yf he sende his mē forth a warfare they go and breake downe hilles walles towres They are slayne slaye oher men them selues ouer passe not y e kynges worde Yf they get the victory they brynge the kynge all the spoyle Likewyse the other y t medle not w t warres fightinge but tyll the grounde whan they reape they brynge trybute vnto y e kynge And yf y e kynge alone do but cōmaunde to kyll they kyll yf he cōmaunde to forgeue they forgeue yf he cōmaunde to smyte they smyte yf he byd dryue awaye they dryue awaye yf he commaunde to buylde they buylde yf he cōmaūde to breake downe they breake downe yf he cōmaunde to plante they plāte The comon people y e rulers are obedient vnto him And y e kynge in the meane season sytteth hī downe eateth and drynketh taketh his rest thē kepe they watch roūde aboute y e kinge not one of thē darre gett him out of y e waye to do his owne busynes but must be obediēt vnto y e kinge at a worde Iudge ye now o ye men how shulde not he go farre aboue vnto whom men are thus obediēt And whan he had spokē this he helde his tonge The thirde whose name was Zorobabel which had spokē of wemen of y e trueth begāne to saye after this maner O ye mē it is not y e greate kynge it is not the multitude of mē nether is it wine y t excelleth Who is it thē y t hath y e lordshipe ouer thē Haue not wemen borne the kynge all y e people y t rule these thinges Haue not wemē borne thē brought thē vp y t plante the vynes wher out y e wyne cōmeth They make garmētes for all mē they geue hono r vnto all men w t out wemen can not men lyue Yf they gather golde syluer all precious thinges se a fayre wel fauoured womā they leaue all together and turne their eyes onely vnto the woman gape vpon her haue more desyre vnto her then vnto the syluer golde or eny maner of precious thinge A mā leaueth his father y t brought him vp he leaueth his owne naturall coūtre and cleueth vnto the woman yee he ioperdeth his life with the woman and remembreth nether father ner mother ner countre By this then ye must nedes knowe y t wemen haue y e domynion ouer you Doth it greue you A mā taketh his swerde goeth his waye to steale to kyll to murther to sayle vpon the see seyth a lyon and goeth in the darcknes and when he hath stollen disceaued robbed he bringeth it vnto his loue Agayne a man loueth his wyfe better then father and mother yee many one there be that renne out of their wyttes become bondmen for their wyues sakes many one also haue perished haue bene slayne haue synned because of wemen And now beleue me I knowe a kynge which is greate in his power all lōdes stōde in awe of him no man darre laye hande vpon him yet dyd I se y t Apame y e daughter of the greate kynge Bartacus the kynges cōcubine satt besyde the kynge vpō the right hāde and toke of his crowne from his heade and set it vpon hir owne heade and smote the kynge with hir left hande Morouer the kynge loked vpō her w t open mouth yf she laughed vpon him he laughed also but yf she toke eny displeasure with him the kynge was fayne to flater her to geue her good wordes till he had gotten hir fauoure agayne O ye men are not wemen then stronger Greate is the earth and hie is the heauen that do these thinges Then the kynge the prynces loked one vpon another So he beganne to speake of the trueth O ye men are not wemē stronger Greate is the earth hye is the heauen swyft is the course of the Sonne he compaseth the heauen rounde aboute and fetcheth his course againe to his owne place in one daye Is he not excellent that doth this yee greate is the trueth and stronger then all thinges All the earth calleth vpon the trueth the heauen prayseth it all workes shake and tremble at it and with it is no vnrighteous thinge Wine is vnrighteous the kynge is vnrighteous wemen are vnrighteous all the children of men are vnrighteous yee all their workes are vnrighteous and there is no trueth in them in their vnrighteousnes also shall they be destroyed and perish As for y e trueth it endureth and is allwaye stronge it lyueth and cōquereth for euermore worlde without ende The trueth accepteth no personnes it putteth no difference betwixte rych or poore betwixte y e mightie or symple but doth right vnto euery mā whether they be euel or good all men are louyngly dealt withall in the workes of it In the iudgment of it there is no vnrighteous thinge but strength kingdome power and maiesty for euermore Blessed be the God of trueth And with that he helde his tōge and all y e people cried sayde Greate is the trueth and aboue all Then sayde the kynge vnto him Axe what thou wilt more then is
but of thy people for whose sake I am sory and of thy inheritaunce for whose cause I mourne and of Israel for whom I am wofull and for Iacob for whose sake I am greued therfore begynne I to praye before the for my self and for them for I se the fall of vs euen of vs that dwell vpon earth But I haue herde the swiftnes of the iudge which is to come therfore heare my voyce and vnderstōde my wordes and I shal speake before the. This is the begynnynge of the wordes of Eszdras before he was receaued O LORDE thou that dwellest in euerlastyngnesse whose eyes are lift vp in the ayre whose stole is exceadinge hye whose glory and maiesty maye not be comprehēded before whom the hoostes of heauen stonde with tremblinge whose kepinge is turned in winde and fyre whose worde is true whose talkynge is stedfast whose commaundement is stronge whose ordynaunce is fearfull whose loke dryeth vp the depthes whose wrath maketh the mountaynes to melt awaye whose trueth beareth wytnes O heare y e prayer of thy seruaunt and marck with thine eares the peticion of thy creature For whyle I lyue I wil speake and so lōge as I haue vnderstondinge I will answere O loke not vpō the synnes of thy people which serue y t in the trueth Haue no respecte vnto the wicked studies of the Heithen but to the desyre of those that kepe thy testimonies with sorowes Thinke not vpon those that haue walked faynedly before the but vpon them which with wyll haue knowne thy feare Let it not be thy wyll to destroye them which haue had beastly maners but to loke vpon them that haue clearly taught thy lawe Take thou no indignacion at them which are worse then beastes but loue them that allwaye put their trust in y e righteousnes and glory for we and oure fathers haue all the same sicknes and disease but because of oure synnes thou shalt be called mercifull For yf thou hast mercy vpon vs thou shalt be called mercifull where as we haue no workes of righteousnes for y e righteous which haue layed vp many good workes together shall out of their dedes receaue rewarde For what is man that thou shuldest take displeasure at him Or what is the corruptible mortall generacion that thou shuldest be so rough towarde him For of a trueth there is no man amonge them that be borne but he hath dealt wickedly and amonge the faithfull there is none which hath not done amysse For in this O LORDE thy righteousnes thy goodnes shal be praysed and declared yf thou be mercifull vnto them which are not rych in good workes Then answered he me and sayde Some thinges hast thou spoken a right and acordinge vnto thy wordes it shal be For I wil not verely cōsidre the worke of them which haue synned before death before the iudgment before destrucciō but I wyll reioyse ouer the worke and thought of y e righteous I wil remembre also the pilgramege the holymakynge and the rewarde Like as I haue spoken now so shall it come to passe For as the huszbād man soweth moch sede vpon the grounde and planteth many trees and yet allwaye the thinge that is sowne or plāted is not all kepte safe nether doth it all take rote Euen so is it of them that are sowne in the worlde they shal not all be preserued I answered then sayde Yf I haue founde grace then let me speake Like as the husbāde mans sede perisheth yf it receaue not rayne in due season or yf there come to moch rayne vpon it Euen so perisheth man also which is created with thy handes and is like vnto thine owne ymage and to thy self for whose sake thou hast made all thinges and lickened him vnto the huszbande mans sede Be not wroth at vs O LORDE but spare thy people and haue mercy vpon thine owne inheritaunce O be mercifull vnto thy creature Then answered he me and sayde Thinges present are for the present and thinges to come for soch as be to come For thou wātest yet moch seynge thou mayest loue my creature aboue me I haue oft times drawne nye vnto the but neuer to the vnrighteous In this also thou art maruelous before the Hyest in that thou hast humbled thy self as it becommeth the and hast not regarded thine owne self y t thou art had in soch honoure amonge the righteous Therfore shal greate wrechidnes and mysery come vpon them that in the latter tyme shal dwell in y e worlde for they haue walked in greate pryde But vnderstonde thou for thy self and seke out glory for soch as be like the for vnto you is paradyse opened the tre of life is plāted the tyme to come is prepared plenteousnes made ready a cite is builded for you and a rest is prepared yee perfecte goodnes and wyszdome The rote of euell is marked from you the weaknes and moth is hyd from you in to hell flyeth corrupcion in forgetfulnes Sorowes are vanyshed awaye and in the ende is shewed the treasure of immortalite And therfore axe thou no more questions cōcernynge the multitude of them that perishe For they haue taken libertie despysed the Hyest thought scorne of his lawe and forsaken his wayes Morouer they haue troden downe his righteous and sayde in their hert that there is no God yee and that wittingly for they dye For like as the thinge that I haue spoken of is made ready for you Euē so is thyrst and payne prepared for them For it was not his wil that man shulde come to naught but they which be created haue defyled the name of him that made them and are vn than full vnto him which prepared life for them And therfore is my iudgment now at hande These thinges haue I not shewed vnto all men but vnto few namely vnto the and to soch as be like the. Then answered I and sayde Beholde O LORDE now hast thou shewed me the multitude of the tokens which thou wilt begynne to do at the last but at what tyme and whan thou hast not shewed me The IX Chapter HE answered me then and saide Measure thou the tyme diligenly in it self whan thou seist that one parte of the tokens come to passe which I haue tolde y e before so shalt thou vnderstonde that it is the very same tyme wherin the Hyest wil begynne to vysit the worlde which he made And whā there shal be sene earthquake and vproure of the people in the worlde then shalt thou well vnderstonde that the most hyest spake of those thinges from the dayes that were before the euen from the begynnynge For like as all that is made in the worlde hath a begynnynge and ende and the ende is manyfest Euen so the tymes also of the Hyest haue playne begynnynges in wonders and signes and the ende in workynge and in tokens And euery one that shal be saued and shall be able to escape by his workes by faith wherin
in the worlde sene the begynnynge which was wrytten in thy lawe that men maye fynde the path and that they which wyl lyue in the latter dayes maye lyue And he answered me sayēge Go y t waye gather thy people together saye vnto thē that they seke the not for xl dayes but loke thou gather the many boxe trees and take with the Sarea Dabria Selemia Echanus and Asial these fyue which are ready to wryte swiftly and come hither and I shal light a cādle of vnderstōdinge in thine hert which shal not be put out tyll the thinges be perfourmed which thou shalt begynne to wryte And then shalt thou declare some thinges openly vnto the perfecte and some thinges shalt thou shew secretly vnto y e wyse Tomorow this houre shalt thou begynne to wryte Then wēte I forth as he commaūded me and gathered all y e people together and sayde Heare these wordes o Israel Oure fathers from the begynnynge were straunges in Egipte from whēce they were delyuered and receaued the lawe of life which they kepte not which ye also haue trāsgressed after thē Then was this londe and the londe of Sion parted amōge you by the lot to possesse But yo r fathers and ye yo r selues also haue done vnrighteousnes haue not kepte the wayes which the Hyest cōmaunded you And for so moch as he is a righteous iudge he toke from you in tyme the thinge that had geuen you And now are ye here and yo r brethren amōge you Therfore yf so be that ye wil subdue yo r owne vnderstandinge and refourme youre hert ye shal be kepte aliue after death shal ye opteyne mercy For after death shall the iudgment come whan we shal lyue agayne and then shal the names of the righteous be manifest and y e names of the vngodly with their workes shal be declared Let no mā therfore come now vnto me ner axe eny question at me these xl dayes So I toke the fyue men as he commaunded me and we wente in to the felde and remayned there The next daye a voyce called me sayēge Eszdras Open thy mouth drynke that I geue the. Thē opened I my mouth beholde he reached me a full cuppe which was full of water but the colo r of it was like fyre And I toke it and dranke And whā I had dronken it my hert had vnderstondinge and wyszdome grew in my brest for my sprete was kepte in remembraunce and my mouth was opened and shut nomore The Hyest gaue vnderstondinge vnto the fyue men y t they wrote y e hye thīges of the night which they vnderstode not But in the night they ate bred as for me I spake in the daye and helde not my tonge by night In xl dayes they wrote two hundreth foure bokes And it happened whā the xl dayes were fulfilled that the Hyest spake sayenge The first that thou hast wryttē speake openly y t the worthy and vnworthy maye rede it But kepe y e lxx last y t thou mayest shew it onely to soch as be wyse amonge thy people For in them is the sprynge of vnderstōdinge the fountayne of wyszdome and the streame of knowlege And I dyd so The XV. Chapter BEhelde speake thou in the eares of my people the wordes of prophecie which I wyll put in y e mouth saieth the LORDE and cause them to be wrytten in a letter for it is the trueth Feare not the ymaginaciōs against y t let not y e vnfaithfulnes of them trouble the that speake agaynst the. For all the vnfaithfull shal dye in their vnfaithfulnes Beholde saieth the LORDE I wil brynge plages vpon the worlde y e swerde honger death and destruccion for wickednes hath the vpper hande in all y e earth and their shamefull workes are fulfilled Therfore saieth the LORDE I wil holde my tonge nomore vnto their wickednesse which they do so vngodly nether wil I suffre them in the thinges that they deale with all so wickedly Beholde the innocent bloude of the troubled crieth vnto me and the soules of the righteous complayne cōtynually and therfore saieth the LORDE I wil surely auēge and receaue vnto me all the innocēt bloude from amonge them Beholde my people is led as a flock of shepe to be slayne I wil not suffre them now to dwel in Egipte but wyl brynge them ou◠with a mightie hande and a stretched out arme and smyte it with plages as afore and wyl destroye all the londe off it Egipte shal mourne and the foundacions of it shal be smytten with the plage and punyshment y t God shal brynge vpon it They that tyll y e groūde shal mourne for their sedes shal be destroyed thorow the blastinge and hale and an horrible starre Wo worth y e worlde and them that dwell therin for y e swerde their destrucciō draweth nye one people shal stōde vp to fight against another swerdes in their hādes For mē shal be vnstedfast and some shal do violence vnto other they shal not regarde their kynge and prynces the wayes of their doinges and hādelinges in their power A man shal desyre to go in to the cite shal not be able For because of their pryde y e cities shal be brought in feare y e houses shal shake and men shal be afrayed A man shal haue no pitie vpon his neghboure but one shal prouoke another vnto battayll to spoyle their goodes because of the honger of bred and because of the greate trouble Beholde I gather call together all the kynges of y e earth which are from the vprysinge from the south from the east and Libanus to turne vnto them and restore the thinges that they haue geuē them Like as they do yet this daye vnto my chosen so wil I do also and recōpense thē in their bosome Thus sayeth y e LORDE God My right hande shal not spare y e synners and my swerde shal not ceasse ouer them that shed the innocēt bloude vpon earth The feare is gone out frō his wrath and hath cōsumed the foundacions of the earth and the synners like the strawe that is kindled Wo worth them that synne and kepe not my commaundementes saieth the LORDE I wil not spare them Go youre waye ye children from violence defyle not my Sanctuary for the LORDE knoweth all thē that synne agaynst him and therfore delyuereth he them vnto death and destrucciō For now are the plages come vpon the worlde ye shal remayne in thē For God shal not delyuer you because ye haue synned agaynst him Beholde an horrible vision commeth frō the east where generacions of Dragons shal come out and the people of the Arabes with many charettes and the multitude of them shal be as the wynde vpō earth that all they which heare them ragynge in their wrath maye feare and be afrayed and as the wylde bores out of y e wod so shal they go out and with
many a man and tangled their wyttes in vanite Now he that loueth parell shal perâ—sh therin An harde herte shall fayre euell at y e last an hert that goeth two wayes shal not prospere he that is frowarde of hert wyll euer be the worse and worse A wicked hert shall be ladeÌ„ w t sorowes and y e vngodly sinner wyll heape one synne vpon another The councell of the proude hath no health for y e plante of synne shal be roted out in theÌ„ The hert of hâ—m y t hath vnderstandinge shal perceaue hye thinges and a good eare wil gladly herken vnto wyszdome An hert that is wyse hath vnderstaÌ„dinge wyl abstayne from synnes and increase in the workes of righteousnes Water quencheth burnynge fyre mercy reconcyleth synnes God hath respecte vnto him y t is thankfull he thinketh vpon him agaynst the tyme to come so that whan he falleth he shal fynde a stronge holde The IIII. Chapter MY sonne defraude not the poore of his almes and turne not awaye thine eyes from him that hath nede Despise not an hongrie soule and defye not the poore in his necessite greue not the hert of him that is helplesse and withdrawe not the gift from y e nedefull Refuse not the prayer of one that is in trouble and turne not awaye thy face from the nedy Cast not thine eyes asyde froÌ„ y e poore y t thou geue him not occasion to speake euell of the. For yf he complayne of y t in the bytternes of his soule his prayer shal be herde eueÌ„ he y t made him shal heare him Be curteous vnto y e company of the poore humble thy soule vnto the elder bowe downe y e heade to a man of worshipe Let it not greue the to bowe downe thine eare vnto the poore but paye thy dett and geue him a frendly answere and y t w t mekenesse Delyuer him y t suffreth wroÌ„ge froÌ„ y e haÌ„de of y e oppresso r be not faint harted whaÌ„ thou sittest in iudgmeÌ„t Be merciful vnto y e fatherles as a father be in steade of an huszbaÌ„de vnto their mother so shalt thou be as an obedieÌ„t sonne of y e Hyest and he shal loue the more theÌ„ y i mother doth Wiszdome bretheth life in to hir children receaueth theÌ„ y t seke her wyll go before theÌ„ in y e waye of righteousnes He y t loueth her loueth life they y t seke her diligeÌ„tly shal haue greate ioye They y t kepe her shal haue the heretage of life for where she entreth in there is the blessinge of God They that honoure her shal be y e seruauntes of the holy one and they that loue her are beloued of God Who so geueth eare vnto her shal iudge the HeitheÌ„ and he that hath respecte vnto her shall dwell safely He that beleueth her shal haue her in possessâ—on and his generacion shal endure for whan he falleth she shal go with him before all â—eare drede and tentacion shal she bringe vpon him and trye him in hir doctrine tyll she haue so proued him in his thoughtes that he committe his soule vnto her TheÌ„ shal she stablish him bringe the right waye vnto him make hiÌ„ a glad maÌ„ shewe him hir secretes and heape vpon him the treasures of knowlege vnderstondinge and righteousnes But yf he go wronge she shall forsake him and geue him ouer in to the handes of his enemie My sonne make moch of the tyme eschue the thinge y t is euell and for y e life shame not to saye y e trueth For there is a shame y t bringeth synne and there is a shame that bringeth worshipe and fauor. Accepte no person after thine owne will that thou be not confounded to thine owne decaye Be not ashamed of y e neghbo r in his aduersite kepe not back y e councell whaÌ„ it maye do good nether hyde y e wyszdome in hir beuty For in the toÌ„ge is wyszdome knowne so is vnderstandinge knowlege and lernynge in the talkinge of the wyse stedfastnesse in y e workes of righteousnes In no wise speake agaynst the worde of treuth but be ashamed of the lyes of thine owne ignoraunce Shame not to confesse thine erroure and submitte not thyself vnto euery man because of synne Withstande not y e face of the mightie and stryue not agaynst the streame But for the trueth stryue thou vnto death and God shal fight for the agaynst thine enemies Be not haystie in thy tonge nether slack and negligent in thy workes Be not as a lyon in thine owne house destroyinge thy housholde folkes and oppressâ—nge them y t are vnder the. Let not thine hande be stretched out to receaue and shutt whan thou shuldest geue The V. Chapter TRust not vnto thy riches and saye not tush I haue ynough for my life For it shall not helpe in the tyme of vengeaunce and temptacion Folowe not the lust of thine owne hert in thy strength and saye not tush how shulde I or who wyl cast me downe because of my workes for doutles God shal auenge it And saye not I haue committed mo synnes butt what euell hath happened me For the Allmightie is a pacient rewarder Because y t synne is for geueÌ„ y e be not therfore without feare nether heape one synne vpoÌ„ another And saye not tush the mercy of the LORDE is greate he shal forgeue my synnes be they neuer so many For like as he is mercifull so goeth wrath from him also and his indignacion coÌ„meth downe vpon synners Make no tarieÌ„ge to turne vnto y e LORDE put not of froÌ„ daye to daie for sodenly shal his wrath come in the tyme of vengeaunce he shal destroie ye. Trust not in wicked riches for they shal not helpe in the daye of punishment and wrath Be not caried aboute to euery wynde and go not in to euery waye for so doth the synner that hath a dubble tonge Stonde fast in y e waye of y e LORDE be stedfast in thy vnderstandinge abyde by y e worde and folowe the worde of peace and righteousnes Be geÌ„tle to heare y e worde of God that thou mayest vnderstande it and make a true answere w t wyszdome Be swift to heare but slowe and pacient in geuinge answere Yf thou hast vnderstondinge shappe thy neghbo r an answere Yf no laye thine haÌ„de vpoÌ„ y e mouth lest thou be trapped in an vndiscrete worde so coÌ„fouÌ„ded Hono r worshipe is in a maÌ„s wyse talkinge but y t toÌ„ge of y e vndiscrete is his awne distruccioÌ„ Be not a preuy accuser as longe as thou lyuest and vse no slaunder w t thy tonge For shame and sorow goeth ouer the thefe and an euell name ouer him that is dubble tonged but he that is a preuy accuser of other men shal be hated envyed and confounded Se that thou iustifie the small and greate alyke The VI. Chapter
vnto death for the rewarde of God endureth for euer Before thou prayest prepare thy soule and be not as one y t tempteth God Thynke vpon the wrathfull indignacion that shal be at the ende and the houre of vēgeaunce whā HE shal turne awaie his face Whan thou hast ynough remembre the tyme of honger and whan thou art rych thynke vpon the tyme of pouerte and scarcenesse From the mornynge vntyll the euenynge the tyme is chaunged and all soch thynges are soone done in y e sight of God A wyse man feareth God in all thinges and in the dayes of transgression he kepeth him self from synne A discrete man hath pleasure in wyszdome and he that fyndeth her maketh moch of her They that haue had vnderstandinge haue dealt wysely in wordes haue vnderstonde the trueth and righteousnes and haue sought out wyse sentēces and iudgmentes Folowe not thy lustes but turne y e from thine owne will For yf thou geuest thy soule hir desyres it shal make thine enemies to laugh the to scorne Take not thy pleasure in greate volupteousnes medle not to moch withall Make not to greate cheare of the thinge that thou hast wonne by avauntage lest thou fall in to pouerte and haue nothinge in thy purse The XIX Chapter A Labourynge man that is geuen vnto dronckennes shall not be riche and he that maketh not moch of small thynges shal fall by litle and litle Wyne and women make wyse men rēnagates and put men of vnderstādinge to reprofe and he that accompanieth aduouterers shal become a wicked man Mothes and wormes shall haue him to heretage yee he shall be sett vp to a greater example and his soule shal be roted out of the nombre He that is haistie to geue credence is light mynded and doth agaynst himself Who so reioyseth in wickednes shal be punished he that hateth to be refourmed his life shal be shortened and he that abhorreth bablinge of wordes quencheth wickednes He that offendeth agaynst his owne soule shal repent it and he that reioyseth in wickednes shal be punyshed Rehearse not a wicked and churlish worde twyse and thou shalt not be hyndered Shew thy secretes nether to frende ner foo yf thou hast offended tell it not out For he shal herken vnto the and marck the and whan he fyndeth oportunyte he shall hate the. Yf thou hast herde a worde agaynst y e neghboure lett it be deed within the and be sure thou shalt haue no harme therby A foole trauaileth with a worde like as a woman that is payned with bearinge of childe Like as an arowe shott in a dogges thye so is a worde in a fooles hert Tell thy frende his faute lest he be ignoraunt and saye I haue not done it or yf he haue done it that he do it nomore Reproue thy neghboure that he kepe his tonge and yf he haue spokē that he saye it nomore Tell thy neghboure his faute for oft tymes an offence is made and geue not credēce to euery worde A man falleth somtyme with his tonge but not with his will For what is he y t hath not offended in his tonge Geue thy neghboure warnynge before thou threaten him and geue place vnto the lawe of the LORDE The feare of God is all wyszdome he that is a right wyse man kepeth the lawe As for the doctrine of wickednes it is no wyszdome and the prudence of synners is no good vnderstondinge it is but wickednesse and abhominacion a blasphemynge of wyszdome A symple man of small vnderstandinge that feareth God is better then one that hath moch wyszdome and transgresseth the lawe of the Hyest A craftye sotell man can be wyse but he is vnrighteous and with giftes he wraysteth the open and manyfest lawe A wicked man can behaue himself humbly and can douke with his heade and yet is he but a disceauer within He hydeth his face and disguyseth it because he shulde not be knowne he preuenteth the. And though he be so weake that he can do the no harme yet whan he maye fynde oportunyte he shall do some euell A man maye be knowne by his face and one that hath vnderstondinge maye be perceaued by the loke of his countenaunce A mans garment laughter goynge declare what he is The XX. Chapter SOme man reproueth his neghbo oft tymes but not in due season Agayne some man holdeth his tonge and he is wyse and discrete It is moch better to geue warnynge and to reproue then to beare euell will for he that knowlegeth him self openly shal be preserued from hurt and destruccion Like as whan a chamberlayne thorow desyre and lust defyleth a mayden euen so is it with him that vseth violence and vnrighteousnes in y e lawe O how good a thinge is it a man y t is reproued to shewe openly his repentaunce for so shalt thou escape wylfull synne Some man kepeth sylence and is founde wyse but he that is not ashamed what he sayeth is hatefull Some man holdeth his tonge because he hath not the vnderstandinge of the language and some man kepeth sylence waytinge a conuenyent tyme. A wyse man wyll holde his tonge tyll he se oportunyte but a wanten and an vndiscrete body shal regarde no tyme. He that vseth many wordes shal hurte his owne soule and he that taketh auctorite vpō him vnrighteously shal be hated Some man hath oft tymes prosperite in wicked thinges Agayne some man getteth moch and hath harme and losse There is some gift that is nothinge worth Againe there is some gift whose rewarde is dubble Some man getteth a fall for beynge to proude and some commeth to worshipe from lowe estate Some man bieth moch for a litle pryce and must paye for it seuen folde A wyse man with his wordes maketh him self to be loued but the fauours of fooles shal be poured out The gift of the vnwyse shal do the no good for his eyes are seuen folde He shal geue litle saye he gaue moch he openeth his mouth and crieth out as it were one that crieth out wyne To daye he lendeth tomorow he axeth it agayne and soch a man is to be hated The foole sayeth I haue no frende I haue no thanke for all my good dedes yee euen they that eate my bred speake no good of me O how oft and of how many shal he be laughed to scorne He taketh a more perlous fall by soch wordes then yf he fell vpon the grounde euen so shal the falles of wicked men come haistely In the mouth of him that is vntaught are many vnconuenient and vnmete wordes A wyse sentence shall not be alowed at the mouth of the foole for he speaketh it not in due season Some man synneth not because he hath not wherwithall and in his rest he shall be stynged Some man there is that destroyeth his owne soule with shame and for an vnwyse bodyes sake destroieth he it and with
brought to shame amoÌ„ge his neghbours whaÌ„ he heareth it it maketh him to sighe All wickednes is but litle to the wickkednes of a woman y e porcion of the vngodly shal fall vpon her Like as to clymme vp a sondy waye is to y e fete of the aged eueÌ„ so is a wife full of wordes to a still quyete man Loke not to narowly vpon the bewtye of a woman lest thou be prouoked in desyre towarde her The wrath of a woman is dishonoure and greate confucioÌ„ Yf a woman gett the mastrie then is she contrary to hir huszbande A wicked wife maketh a sory hert an heuy countenaunce and a deed wounde Of the woman came y e begynnynge of synne and thorow her we all are deed Geue thy water no passage no not a litle nether geue a wicked woman hir will Yf she walke not after thy hande she shall confounde the in the sight of thy enemies Cut her of then from thy flesh that she do not allwaye abuse the. The XXVI Chapter HAppie is the man that hath a vertuous wyfe for the noÌ„bre of his yeares shal be dubble An honest woman maketh hir huszbande a ioyfull man she shall fyll y e yeares of his life in peace A vertuous woman is a noble gift which shal be geuen for a good porcion vnto soch as feare God Whether a man be rich or poore he maye haue euer a mery hert a chearful countenauÌ„ce There be thre thinges y t my hert feareth and my face is afrayed of the fourth Treason in a cite a sedicious people and noysome tonges all these are heuyer then the death But whan one is gelous ouer his wife it bryngeth payne and sorowe vnto the hert and a woman that telleth out all thinges is a scourge of the tonge Whan one hath an euell wife it is euen as whan an vnlike parâ— of oxen must drawe together he that getteth her getteth a scorpion A dronken woman is a greate plage for she can not couer hir owne shame The whordome of a woman maye be knowne in the pryde of hir eyes and eyelydlyddes Yf thy daughter be not shamefast holde her straitly lest she abuse hirself thorow ouermoch liberte Bewarre of all the dishonesty of hir eyes and maruell not yf she do agaynst the. Lik as one that goeth by the waye and is thyrstie so shall she open hir mouth and drynke of euery nexte water that she maye gett By euery hedge shal she syt her downe opeÌ„ hir quyuer against euery arowe A louynge wyfe reioyseth hir huszbande and fedeth his bones with hir wyszdome A woman of few wordes is a gift of God and to a well nurtured mynde maye nothinge be compared An honest and manerly woman is a gyft aboue other giftes and there is no waight to be compared vnto a mynde that can rule it self Like as the Sonne whan it aryseth is an ornament in the hye heauen of y e LORDE so is a vertuous wife y e bewtye of all hir house Like as the cleare light is vpon y e holy caÌ„delstick so is the bewtye of the face vpoÌ„ an honest body Like as the goldeÌ„ pilers are vpon the sockettes of syluer so are the fayre legges vpon a woman that hath a coÌ„stant mynde Perpetuall are the fouÌ„dacions that be laied vpon a whole stonye rocke so are y e commaundementes of God vpon an holy woman There be two thinges y t greue my hert and in the thirde is a displeasure come vpon me When an experte man of warre suffreth scarsenes and pouerte Whan men of vnderstondinge and wyszdome are not set by And whan one departeth from righteousnes vnto synne Who so doth soch the LORDE hath prepared him vnto the swerde There be two maner of thinges which me thyncke to be herde and perylous A marchaunt can not lightly kepe him from wronge nether a tauerner himself from synne The XXVII Chapter BEcause of pouerte haue many one offended and he that seketh to be riche turneth his eyes asyde Like as a nale in the wall sticketh fast betwixte two stones euen so doth synne sticke betwixte y e byer and the seller Yf he holde him not diligently in y e feare of the LORDE his house shall soone be ouerthrowne Like as whan one sifteth the fylthynes remayneth in the syue So remayneth there some vncleane thinge in the thought of man The ouen proueth the potters vessell so doth tentacion of trouble trye righteous men The tre of the felde is knowne by his frute so is the thought of maÌ„s hert knowne by his wordes Prayse no maÌ„ excepte thou haue harde him for a man is knowne by his wordes Yf thou folowest righteousnes thou shalt get her and put her vpon y t as a fayre garment And thou shalt dwell with her and she shal defende the for euer and in y e daye of knowlege thou shalt fynde stedfastnesse The byrdes resorte vnto their like so doth the trueth turne vnto them that be occupied withall The lyon wayteth for y e praye so do the synnes lurke vpon the workes of wickednes The talkinge of him that feareth God is nothinge but wyszdome as for a foole he chaungeth as y e Moone Yf thou be amonge the vndiscrete kepe thy worde to a conuenient tyme but amonge soch as be wyse speake on hardely The talkinge of fooles is abhominacioÌ„ and their spoâ—te is volupteousnesse and mysnurtoure Moch swearynge maketh the hayre to stonde vp and to stryue with soch stoppeth the eares The stryfe of the proude is bloudsheddynge their blasphemynge is heuy to heare Who so discouereth secretes leseth his credence and fyndeth no frende after his will Loue thy frende and bynde thyself in faithfulnes with him but yf thou bewrayest his secretes thou shalt not get him agayne For like as the maÌ„ is that destroyeth his enemye so is he also that dealeth falsly in the frendshipe of his neghboure Like as one that letteth a byrde go out of his honde can not take her agayne Euen so thou yf thou geue ouer thy frende thou canst not get him agayne Yee thou caÌ„st not come by him for he is to farre of He is vnto the as a Roo escaped out of the snare for his soule is wounded As for woundes they maye be bounde vp agayne and an euell worde maye be reconcyled but who so bewrayeth the secretes of a frende there is no more hope to be had vnto him He that wyncketh with the eyes ymagineth some euell and no man shal take him from it Whan thou art present he shal hylie commende and prayse thy wordes but at the last he shall turne his tayle and slauÌ„der thy sayenge Many thinges haue I hated but nothinge so euell for the LORDE himself also abhorreth soch one Who so casteth a stone an hye it shal fall vpon his owne heade and he that smyteth with gyle woundeth himself Who so diggeth a pytt shal fall therin and he that layeth
y t they haue borne false wytnes agaynst me beholde I must dye where as I neuer dyd eny soch thinges as these men haue maliciously inuented agaynst me And y e LORDE herde hir voyce For whē she was led forth to death y e LORDE raised vp y e sprete of a yōge childe whose name was Daniel which cried w t a loude voice I am clene frō this bloude Thē all y e people turned thē towarde him saide What meane these wordes y t thou hast spokē ▪ Daniel stode in y e myddest of thē sayde Are ye soch fooles O ye childrē of Israel y t ye cā not discerne Ye haue here condēned a daughter of Israel vnto death and knowe not the trueth wherfore Go syt on iudgment agayne for they haue spoken false witnesse agaynst her Wherfore the people turned agayne in all the haist And the elders that is the principall heades sayde vnto him come sit downe here amonge vs and shewe vs this matter seynge God hath geuen the as greate honoure as an elder And Daniel sayde vnto them Put these two asyde one from another and then shal I heare them When they were put a sunder one from another he called one of them and sayd vnto him O thou olde canckerde carle that hast vsed thy wickednesse so longe thine vngracious dedes which thou hast done afore are now come to light For thou hast geuen false iudgmentes thou hast oppressed the innocent and letten the giltie go fre where as yet the LORDE saieth The innocent and righteous se thou slaye not Wel than yf thou hast sene her tel me vnder what tre sawest thou them talkynge together He answered Vnder a Molbery tre And Daniel sayde very wel Now thou leist euen vpon thine heade Lo the messaunger of the LORDE hath receaued the sentence of him to cut y e in two Then put he him asyde and called for the other and sayde vnto him O thou sede of Canaan but not of Iuda Fayrnesse hath disceaued the and lust hath subuerted thine herte Thus dealte ye afore with the daughters of Israel and they for feare consented vnto you but the daughter of Iuda wolde not abyde youre wickednesse Now tell me than vnder what tre didest thou take them speakinge together He answered vnder a pomgranate tre Then sayde Daniel vnto him very wel now thou leyst also euen vpō thine heade The messaunger of the LORDE stondeth waytinge with the swerde to cut the in two and to slaye you both With that all the whole multitude gaue a greate shoute and praysed God which allwaye delyuereth them y t put their trust in him And they came vpon the two elders whom Daniel had conuicte with their owne mouth that they had geuen false witnesse and dealte with them euen likewyse as they wolde haue done with their neghbouresse Yee they dyd acordinge to the lawe of Moses and put them to death Thus the innocent bloude was saued the same daye Thē Helchias his wife praysed God for their daughter Susanna with Ioachim hir huszbonde and all y e kinrede that there was no dishoneste founde in her From that daye forth was Daniel had in greate reputaciō in the sight of y e people The ende of the story of Susanna The story of Bel which is the xiiij Chapter of Daniel after the Latin THere was at Babilon an ymage called Bel and there were spent vpon him euery daye xij cakes xl shepe and sixe greate pottes of wine Him dyd the kynge worshipe himself and wente daylie to hono r him but Daniel worshiped his owne God And the kynge sayde vnto him Why dost not thou worshipe Bel he answered and sayde Because I maye not worshipe thinges that be made w t hondes but the lyuynge God which made heauen and earth and hath power vpon all flesh The kynge sayde vnto him thinkest thou not y t Bel is a lyuynge God Or seist thou not how moch he eateth and drynketh euery daye Daniel smyled and sayde O kynge disceaue not thyselfe This is but made of claye within and of metall without nether eateth he euer eny thinge Then the kynge was wroth and called for his prestes and sayde vnto them Yf ye tell me not who this is that eateth vp these expenses ye shal dye But yf ye can certifie me that Bel eateth them then Daniel shall dye for he hath spoken blasphemy agaynst Bel. And Daniel sayde vnto the kynge let it so be acordinge as thou hast sayde The prestes of Bel were lxx besyde their wyues and children And the kynge wente with Daniel in to the temple of Bel. So Bels prestes sayde Lo we wil go out set thou y e meate there O kynge poure in the wyne then shutt the dore fast and seale it with thine owne signet and tomorow when thou commest in yf thou fyndest not that Bel hath eaten vp all we wil suffre death or els daniel that hath lyed vpon vs. The prestes thought them selues sure ynough for vnder y e altare they had made a preuy intraunce there wente they in euer and ate vp what there was So when they were gone forth the kynge set meates before Bel. Now Daniel had cōmaunded his seruauntes to bringe aszshes and these he siffted thorow out all the temple that the kynge might se. Then wente they out sparre the dore sealinge it with y e kynges signet and so departed In y e night came the prestes with their wyues and children as they were wonte to do and ate and dronke vp all In the mornynge be tymes at the breake of the daye the kynge arose Daniel with him And the kynge sayde Daniel are the seales whole yet He answered Yee o kynge they be whole Now as soone as he had opened the dore the kinge loked vnto y e altare and cried with a loude voyce Great◠art thou o Bel and with the is no disceate Then laughed Daniel and helde the kynge that he shulde not go in and sayde Beholde the pauement marcke well whose fotesteppes are these The kynge sayde I se the fotesteppes of men women and children Therfore the kynge was angrie and toke the prestes with their wyues and childrē they shewed him y e preuy dores where they came in ate vp soch thinges as were vpon y e altare For the which cause y e kynge slewe them delyuered Bel in to Daniels power which destroyed him and his temple And in that same place there was a greate dragon which they of Babilon worshipped And y e kynge sayde vnto Daniel sayest thou y t this is but a god of metall also lo he liueth he eateth drinketh so y t thou cāst not saye that he is no lyuinge God therfore worshipe him Daniel sayde vnto y e kinge I wil worshipe the LORDE my God he is y e truelyuynge God as for this he is not the God of life But geue me leaue o kynge
thus talkinge and reasonynge together Iesus himself drue nye and wente with them But their eyes were holden that they shulde not knowe hī And he sayde vnto them What maner of cōmunicacions are these that ye haue one to another as ye walke and are sad Then answered the one whose name was Cleophas and sayde vnto him Art thou onely a straunger at Ierusalē not knowinge what is come to passe there in these dayes And he sayde vnto thē What They sayde vnto him That of Iesus of Nazareth which was a prophet mightie in dede and worde before God and all y e people how oure hye prestes and rulers delyuered him to the condemnacion of death and crucified him But we hoped that he shulde haue delyuered Israel And besydes all this todaye is the thirde daye that this was done Yee certayne wemen also of oure company which were early at the Sepulcre and founde not his body came and tolde that they had sene a visiō of angels which sayde he was alyue And certayne of them that were with vs wente vnto the sepulcre and founde it euen so as y e wemē sayde but hī founde they not And he sayde vnto thē O ye fooles and slowe of hert to beleue all that the prophetes haue spokē Ought not Christ to haue suffred these thinges and to entre in to his glory And he beganne at Moses and at all the prophetes and expounded vnto them all the scriptures that were spoken of him And they drue nye vnto the towne which they wēte vnto and he made as though he wolde haue gone farther And they compelled him and sayde Abyde with vs for it draweth towardes night and the daye is farre passed And he wente in to tary with thē And it came to passe whan he sat at the table with thē he toke the bred gaue thankes brake it and gaue it them Then were their eyes opened and they knewe him And he vanyshed out of their sight And they sayde betwene thē selues Dyd not oure hert burne with in vs whan he talked with vs by the waye whyle he opened the scriptures vnto vs And they rose vp the same houre turned agayne to Ierusalem and founde y e eleuē gathered together and them that were with them which sayde The LORDE is rysen of a trueth and hath appeared vnto Symon And they tolde thē what had happened by y e waye and how they knewe him in breakynge of the bred But whyle they were talkynge therof Iesus himself stode in the myddes amonge thē and sayde Peace be with you But they were abashed and afrayed supposinge that they had sene a sprete And he saide vnto thē Why are ye abashed wherfore ryse there soch thoughtes in yo hertes Beholde my hādes my fete it is euen I my self Handle me and se for a sprete hath not flesh and bones as ye se me haue And whan he had thus spokē he shewed thē his hōdes and his fete But whyle they yet beleued not for ioye and wondred he sayde vnto them Haue ye eny thinge here to eate And they set before him a pece of a broyled fish and an hony combe And he toke it and ate it before thē And he sayde vnto them These are the wordes which I spake vnto you whyle I was yet with you For it must all be fulfilled that was wrytten of me in the lawe of Moses in the prophetes in the Psalmes Thē opened he their vnderstondinge that they might vnderstonde the scriptures and sayde vnto them Thus is it wryttē and thus it behoued Christ to suffre the thirde daye to ryse agayne frō the deed and to let repentaunce and remyssion of synnes be preached in his name amōge all nacions and to begynne at Ierusalē As for all these thinges ye are wytnesses of thē And beholde I wil sende vpon you the promes of my father but ye shal tary in the cite of Ierusalem tyll ye be endewed with power from aboue But he led them out vnto Bethany and lift vp his handes and blessed them And it came to passe whā he blessed them he departed from them and was caried vp in to heauen And they worshipped him and turned agayne to Ierusalem with greate ioye and were contynually in y e tēple geuynge prayse and thankes vnto God Amen The ende of the gospell of S. Luke The gospell of S. Ihon. What S. Ihons gospell conteyneth Chap. I. The euerlastinge byrth of the sonne of God and how he became man The testimony of Ihon and of his baptyme The callinge of Andrew Peter Philip and Nathanael Chap. II. Christ turneth the water vnto wyne at the mariage in Cana and dryueth the marchauntes out of the temple Chap. III. The swete talkinge of Christ with Nicodemus The doctryne baptyme of Ihō and what wytnesse he beareth of Christ. Chap. IIII. The louynge communicacion of Christ with the woman of Samaria by the welles syde How he commeth into Galile and healeth the rulers sonne Chap. V. He healeth the man that was sicke eight thirtie yeare The Iewes accuse him as a breaker of the Sabbath he answereth for himself and reproueth them Chap. VI. Iesus fedeth fyue thousande me◠with fyue barlye Loaues departeth awaye that they shulde not make him kynge goeth vpō the see and reproueth the fleshly hearers of his worde The carnall are offended at hī and forsake him Chap. VII Iesus commeth to Ierusalē at the feast teacheth the Iewes and reproueth thē The pharises the hye prestes hearinge that the people begynne to fauour Christ and to beleue in him sende out officers to take hī There are dyuerse opinions of him amōge the people The pharises rebuke the officers because they haue not taken him and chyde with Nicodemus for takinge his parte Chap. VIII A woman is taken in aduoutrie Christ delyuereth her The fredome of soch as folowe Christ whom they accuse to haue the deuel within him and go aboute to stone him Chap. IX Christ maketh the man to se that was borne blynde where thorow he getteth himself more displeasure amonge the Iewes and Pharises Chap. X. Christ is the true shepherde and the dore of the shepe Some saye Christ hath the deuell and is madd some saye he speaketh not the wordes of one that hath the deuell Because he telleth the trueth the Iewes take vp stones to cast at him call his preachinge blasphemy and go aboute to take him Chap. XI Christ rayseth Lazarus frō death The hye prestes the pharyses gather a councell and cast their heades together agaynst him therfore he getteth him out of the waye Chap. XII Mary anoynteth Christes fete Iudas murmureth Christ excuseth her rydeth in to Ierusalem and is louyngly receaued of the thankfull but vtterly despysed of the vngodly Chap. XIII Christ washeth the disciples fete telleth them of Iudas the traytour and commaundeth thē earnestly to loue one another Chap. XIIII He armeth his disciples with
consolacion agaynst trouble for to come taketh frō thē the heuynesse that they had because of his departinge and promiseth them the holy goost the spirite of comforte Chap. XV. The true vyne the huszbandman the braunches A doctryne of loue and a swete comforte agaynst persecucion Chap. XVI Cōsolacion agaynst trouble Prayers are herde thorow Christ. Chap. XVII The most hartely louinge prayer of Christ vnto his father for all soch as receaue the trueth and be his awne Chap. XVIII Christ is betrayed The wordes of his mouth smyte the officers to the grounde Peter smyteth of Malchus eare Iesus is brought before Anna Caiphas and Pilate Chap. XIX Christ is crucified He commendeth his mother vnto Ihon sheddeth his bloude and is buried Chap. XX. The resurreccion of Christ which appeareth to Mary Magdalene and to all his disciples to their greate comforte Chap. XXI He appeareth to his disciples agayne by the see of Tyberias and commaundeth peter earnestly to fede his shepe The gospell of S. Ihon. The first Chapter IN the begynnynge was the worde and the worde was with God and God was y e worde The same was in the begynnynge w t God All thinges were made by the same and without the same was made nothinge that was made In him was the life and the life was the light of men and the light shyneth in the darknesse and the darknesse comprehended it not There was sent from God a man whose name was Ihon. The same came for a witnesse to beare wytnesse of y e light that thorow him they all might beleue He was not that light but that he might beare witnesse of y e light That was the true light which lighteth all men that come in to this worlde He was in the worlde the worlde was made by him and y e worlde knewe him not He came in to his awne and his awne receaued him not But as many as receaued him to them gaue he power to be the children of God euen soch as beleue in his name Which are not borne of bloude ner of the wyl of the flesh ner of the wyl of man but of God And the worde became flesh and dwelt amonge vs and we sawe his glory a glory as of the onely begottē sonne of the father full of grace and trueth Ihon bare wytnesse of him cryed and sayde It was this of whom I spake After me shal he come that was before me For he was or euer I and of his fulnesse haue all we receaued grace for grace For the lawe was geuen by Moses grace and trueth came by Iesus Christ. No man hath sene God at eny tyme. The onely begottē sonne which is in the bosome of the father he hath declared the same vnto vs. And this is the recorde of Ihon whan the Iewes sent prestes and Leuites frō Ierusalem to axe him Who art thou And he confessed and denyed not And he confessed and sayde I am not Christ. And they axed him What thē Art thou Elias He sayde I am not Art thou the Prophet And he answered No. Then sayde they vnto him What art thou thē y t we maye geue answere vnto thē that sent vs What sayest thou of y e self He sayde I am y e voyce of a cryer in the wyldernesse Make straight y e waye of the LORDE As y e prophet Esay sayde And they that were sent were of y e Pharises And they axed him sayde vnto him Why baptysest thou then yf thou be not Christ ner Elias ner a prophet Ihon answered them and sayde I baptyse with water but there is one come in amonge you whom ye knowe not It is he that cōmeth after me which was before me whose shue lachet I am not worthy to vnlowse This was done at Bethabara beyonde Iordane where Ihon dyd baptyse The nexte daye after Ihon sawe Iesus commynge vnto him and sayde Beholde the lābe of God which taketh awaye the synne of the worlde This is he of whom I sayde vnto you After me commeth a man which was before me For he was or euer I and I knewe him not but that he shulde be declared in Israel therfore am I come to baptyse with water And Ihon bare recorde sayde I sawe the sprete descende from heauen like vnto a doue and abode vpon him I knewe him not But he that sent me to baptyse with water y e same sayde vnto me Vpon whom thou shalt se the sprete descende and tary styll on him the same is he that baptyseth with the holy goost And I sawe it and bare recorde that this is the sonne of God The nexte daye after Ihon stode agayne and two of his disciples And whā he sawe Iesus walkynge he sayde Beholde the lābe of God And two of his disciples herde him speake and folowed Iesus And Iesus turned him aboute and sawe them folowinge and sayde vnto thē What seke ye They sayde vnto him Rabbi which is to saye by interpretacion Master Where art thou at lodginge He sayde vnto them Come and se it They came and sawe it abode with him the same daye It was aboute the tenth houre One of the two which herde Ihon speake and folowed Iesus was Andrew the brother of Symon Peter the same founde first his brother Symon and sayde vnto him We haue founde Messias which is by interpretacion y e Anoynted and brought him to Iesus Whan Iesus behelde him he sayde Thou art Symon the sonne of Ionas thou shalt be called Cephas which is by interpretacion a stone The nexte daye after wolde Iesus go agayne in to Galile and founde Philippe and sayde vnto him Folowe me Philippe was of Bethsaida the cite of Andrew and Peter Philippe founde Nathanael and sayde vnto him We haue founde him of whō Moses in the lawe and y e prophetes haue wrytten euen Iesus the sonne of Ioseph of Nazareth And Nathanaell sayde vnto him What good can come out of Nazareth Philippe sayde vnto him Come and se. Iesus sawe Nathanael cōmynge to him and sayde of him Beholde a righte Israelite in whom is no gyle Nathanael sayde vnto him From whence knowest thou me Iesus answered and sayde vnto him Before y t Philippe called the whan thou wast vnder the fygge tre I sawe the. Nathanaell answered and sayde vnto hī Rabbi thou art y e sonne of God thou art y e kynge of Israel Iesus answered sayde vnto him Because I sayde vnto the that I sawe the vnder the fygge tre thou beleuest thou shalt se yet greater thinges thē these And he sayde vnto him Verely verely I saye vnto you Frō this tyme forth shal ye se the heauen open and the angels of God goinge vp downe ouer the sonne of man The II. Chapter ANd vpon the thirde daye there was a mariage at Cana in Galile and the mother of Iesus was there Iesus also and
on the sonne hath euerlastinge life he that beleueth not the sonne shal not se the life but y e wrath of God abydeth vpon him The IIII. Chapter NOw whan Iesus had knowlege y t it was come to the eares of the Pharises that Iesus made and baptised mo disciples thē Ihon howbeit Iesus himself baptysed not but his disciples he left the londe of Iewry and departed agayne in to Galile But he must nedes go thorow Samaria Then came he in to a cite of Samaria called Sichar nye vnto y e pece of lōde y t Iacob gaue vnto Ioseph his sonne And there was Iacobs well Now whan Iesus was weerye of his iourney he satt hī downe so vpō the well And it was aboute the sixte houre Then came there a woman of Samaria to drawe water Iesus sayde vnto her Geue me drynke For his disciples were gone their waye in to y e cite to bye meate So the woman of Samaria sayde vnto him How is it that thou axest drynke of me seynge thou art a Iewe and I a woman of Samaria For the Iewes medle not with the Samaritans Iesus answered and sayde vnto her Yf thou knewest the gift of God and who it is that sayeth vnto the geue me drynke thou woldest axe of him and he wolde geue the the water of life The woman sayde vnto him Syr thou hast nothinge to drawe withall and the well is depe from whence hast thou then that water of life Art thou greater then oure father Iacob which gaue vs this well And he himself dranke therof and his children and his catell Iesus answered and sayde vnto her Who so euer drynketh of this water shal thyrst agayne But whosoeuer shal drynke of the water that I shal geue him shal neuer be more a thyrst but the water that I shal geue him shal be in him a well of water which spryngeth vp in to euerlastinge life The woman sayde vnto him Syr geue me that same water that I thyrst not nether nede to come hither to drawe Iesus sayde vnto her Go call they huszbande and come hither The woman answered and sayde vnto him I haue no huszbande Iesus sayde vnto her Thou hast sayde well I haue no huszbande for thou hast had fyue huszbandes and he whom thou hast now is not thine huszbande there saydest thou right The womā sayde vnto him Syr I se that thou art a prophet Oure father 's worshipped vpon this mountayne and ye saye that at Ierusalem is the place where men ought to worshippe Iesus sayde vnto her Woman beleue me the tyme commeth that ye shal nether vpon this mountayne ner at Ierusalem worshippe the father Ye wote not what ye worshippe but we knowe what we worshippe for Saluacion commeth of the Iewes But the tyme commeth and is now allready that the true worshippers shal worshippe the father in sprete and in the trueth For the father wil haue soch so to worshippe him God is a sprete and they that worshippe him must worshippe in sprete and in the trueth The womā sayde vnto him I wote that Messias shal come which is called Christ. Whan he commeth he shal tell vs all thinges Iesus sayde vnto her I that speake vnto the am he And in the meane season came his disciples and they marueyled that he talked with the woman Yet sayde no man What axest thou or what talkest thou with her Then the woman let hir pot stonde and wente in to the cite and sayde vnto the people Come se a man which hath tolde me all that euer ▪ I dyd Is not he Christ Then wente they out of the cite and came vnto him In the meane whyle his disciples prayed him and sayde Master eate But he sayde vnto them I haue meate to eate that ye knowe not of Then sayde the disciples amōge them selues Hath eny man brought him meate Iesus sayde vnto thē My meate is this that I do the wyll of him that sent me and to fynish his worke Saye not ye youre selues There are yet foure monethes and then commeth the haruest Beholde I saye vnto you lift vp youre eyes and loke vpon the felde for it is whyte allready vnto the haruest And he that reapeth receaueth rewarde and gathereth frute to euerlastinge life that both he that soweth and he that reapeth maye reioyse together For herin is the prouerbe true One soweth another reapeth I haue sent you to reape that wheron ye bestowed no laboure Other haue laboured and ye are come in to their laboures Many Samaritans of the same cite beleued on him for the sayenge of the woman which testified He hath tolde me all that euer I dyd Now whan the Samaritans came to him they besought him that he wolde tary with them And he abode there two dayes and many mo beleued because of his worde and sayde vnto the woman We beleue now hence forth not because of thy sayenge we haue herde him oureselues and knowe that this of a trueth is Christ the Sauioure of the worlde After two dayes he departed thence and wente in to Galile For Iesus himself testified that a prophet is nothinge set by at home Now whā he came in to Galile the Galileās receaued him which had sene all that he dyd at Ierusalem in the feast for they also were come thither in the feast And Iesus came agayne vnto Cana in Galile where he turned the water vnto wyne And there was a certayne ruler whose sonne laye sicke at Capernaum This herde that Iesus came out of Iewry in to Galile and wente vnto him and besought him that he wolde come downe and helpe his sonne for he laye deed sicke And Iesus sayde vnto him Excepte ye se tokens and wonders ye beleue not The ruler sayde vnto him Come downe Syr or euer my childe dye Iesus sayde vnto him Go thy waye thy sonne lyueth The man beleued the worde that Iesus sayde vnto him and wente his waye And as he was goinge downe his seruauntes mett him and tolde him and sayde Thy childe lyueth Then enquyred he of them the houre wherin he beganne to amende And they sayde vnto him Yesterdaye aboute the seuēth houre the feuer left him Then the father perceaued that it was aboute the same houre wherin Iesus sayde vnto him Thy sonne lyueth And he beleued with his whole house This is now the seconde token that Iesus dyd whan he came from Iewry in to Galile The V. Chapter AFterwarde there was a feast of the Iewes and Iesus wente vp to Ierusalem There is at Ierusalem by the slaughter house a pole which in Hebrue is called Bethseda hath fyue porches wherin laye many sicke blynde lame wythred which wayted whan the water shulde moue For the angell wente downe at his tyme in to the pole and stered the water Who so euer now wente downe first after that the water was stered y e same was made whole what soeuer disease he had And
I and the father that hath sent me It is wrytten also in youre lawe that the testimony of two men is true I am one that beare wytnesse of my self And the father that sent me beareth wytnes of me also Then sayde they vnto him Where is thy father Iesus answered Ye nether knowe me ner yet my father Yf ye knewe me ye shulde knowe my father also These wordes spake Iesus vpon the Gods chest as he taught in the tēple And noman toke him for his houre was not yet come Then sayde Iesus agayne vnto them I go my waye and ye shal seke me and shal dye in youre synnes whither I go thither can not ye come Then sayde y e Iewes Wyl he kyll him self then that he sayeth whither I go thither can not ye come And he sayde vnto them Ye are from beneth I am from aboue Ye are of this worlde I am not of this worlde Therfore haue I sayde vnto you that ye shal dye in youre synnes For yf ye beleue not that I am he ye shal dye in youre synnes Then sayde they vnto him Who art thou then And Iesus sayde vnto thē Euē the very same thinge that I saye vnto you I haue many thinges to saye and to iudge of you But he that sent me is true and loke what I haue herde of him that speake I before the worlde Howbeit they vnderstode not that he spake of the father Then sayde Iesus vnto them Whan ye haue lift vp an hye the sonne of man then shal ye knowe that I am he and that I do nothinge of my self but as my father hath taught me euen so I speake And he that sent me is with me The father leaueth me not alone for I do alwaie that pleaseth him Whan he thus spake many beleued on him Then sayde Iesus vnto the Iewes that beleued on him Yf ye contynue in my worde then are ye my very disciples and ye shall knowe the trueth and the trueth shal make you fre Then answered they him We are Abrahams sede we were neuer bonde to eny man how sayest thou then Ye shal be fre Iesus answered them and sayde Verely verely I saye vnto you Who so euer doth synne is the seruaunt of synne As for the seruaunt he abydeth not in the house for euer but the sonne abydeth euer Yf the sonne therfore make you fre then are ye fre in dede I knowe that ye are Abrahams sede but ye seke to kyll me For my worde taketh not amonge you I speake that I haue sene of my father ye do that ye haue sene of youre father They answered and sayde vnto him Abraham is oure father Iesus sayde vnto them Yf ye were Abrahams children ye wolde do the dedes of Abraham But now ye go aboute to kyll me a man that haue tolde you the trueth which I haue herde of God this dyd not Abraham Ye do the dedes of youre father Then sayde they vnto him We are not borne of fornicacion we haue one father euen God Iesus sayde vnto them Yf God were youre father then wolde ye loue me For I am proceaded forth and come from God For I am not come of my self but he hath sent me Why knowe ye not thē my speach Euē because ye can not abyde the hearinge of my worde Ye are of the father the deuell and after the lustes of youre father wyl ye do The same was a murthurer from the begynnynge and abode not in the trueth for the trueth is not in him Whan he speaketh a lye then speaketh he of his awne for he is a lyar and a father of the same But because I saye the trueth ye beleue me not Which of you can rebuke me of one synne Yf I saye the trueth why do ye not beleue me He that is of God heareth Gods worde Therfore heare ye not because ye are not of God Then answered the Iewes and sayde vnto him Saye we not right that thou art a Samaritane and hast the deuell Iesus answered I haue no deuell but I honoure my father and ye haue dishonoured me I seke not myne awne prayse but there is one that seketh it and iudgeth Verely verely I saye vnto you Yf eny man kepe my worde he shal neuer se death Then sayde the Iewes vnto him Now knowe me that thou hast the deuell Abraham is deed and the prophetes and thou sayest Yf eny mā kepe my worde he shal neuer taist of death Art thou greater then oure father Abraham which is deed and the prophetes are deed Whō makest thou thy self Iesus answered Yf I prayse my self then is my prayse nothinge But it is my father that prayseth me which ye saye is youre God and ye knowe hī not but I knowe him And yf I shulde saye I knowe him not ▪ I shulde be a lyar like vnto you But I knowe him and kepe his worde Abraham youre father was glad that he shulde se my daye And he sawe it and reioysed Then sayde the Iewes vnto him Thou art not yet fiftie yeare olde and hast thou sene Abraham Iesus sayde vnto thē Verely verely I saye vnto you Or euer Abraham was I am Then toke they vp stones to cast at him But Iesus hyd himself and wente out of the temple The IX Chapter ANd Iesus passed by and sawe a man that was borne blynde And his disciples axed him sayde Master Who hath synned this or his elders that he was borne blynde Iesus answered Nether hath this synned ner his elders but that y e workes of God shulde be shewed on him I must worke the workes of him that hath sent me whyle it is daye The night commeth whan no man can worke As longe as I am in the worlde I am the light of the worlde Whan he had thus sayde he spat on the grounde and made claye of the spetle and rubbed the claye on the eyes of the blynde and sayde vnto him Go thy waye to the pole of Syloha which is interpretated sent and wash the. Then wēte he his waye and waszhed him and came seynge The neghbours and they that had sene him before that he was a begger sayde Is not this he that sat and begged Some sayde It is he Other sayde he is like him But he himself sayde I am euen he Then sayde they vnto him How are thine eyes opened He answered and sayde The mā that is called Iesus made claye and anoynted myne eyes and sayde Go thy waye to the pole of Siloha and wash the. I wente my waye washed me and receaued my sight Then sayde they vnto him Where is he He sayde I can not tell Then brought they vnto the pharises him that a litle before was blynde It was the Sabbath whan Iesus made the claye and opened his eyes Then agayne the Pharises also axed him how he had receaued his sight He sayde vnto thē
that after examinacion had I might haue somwhat to wryte For me thynke it an vnreasonable thinge to sende a presoner and not to shewe the causes which are layed agaynst him The XXVI Chapter AGrippa sayde vnto Paul Thou hast leue to speake for thy selfe Thē Paul stretched forth the hande and answered for himselfe I thinke my selfe happye O kynge Agrippa because I shal answere this daye before the of all the thinges wherof I am accused of the Iewes specially forsomoch as thou art experte in all customes and questions which are amonge the Iewes Wherfore I beseche the to heare me paciently My lyuynge truly from youth vp how it was led from the begynnynge amonge this people at Ierusalē knowe all the Iewes which knewe me afore at the first yf they wolde testifye for after the most strayte secte of oure Iewysh lawe I lyued a Pharise And now stonde I and am iudged because of the hope of the promes that was made of God vnto oure fathers vnto the which promes oure twolue trybes hope to come seruynge God instātly daye and nighte For the which hopes sake O kynge Agrippa I am accused of the Iewes Wherfore is this iudged amonge you not to be beleued that God rayseth vp the deed I also verely thoughte by my selfe that I oughte to do many cōtrary thinges cleane agaynst the name off Iesus off Nazareth which I dyd at Ierusalem whan I shut vp many sayntes in preson whervpon I receaued auctorite of y e hye prestes And whā they shulde be put to death I broughte the sentence And thorow all the synagoges I punyshed them oft and compelled thē to blaspheme and was exceadinge mad vpon them and persecuted them euen vnto straunge cities Aboute which thinges as I wente towarde Damascon with auctorite and lycence of the hye prestes euen at myddaye O kynge I sawe in the waye that a lighte from heauē clearer then the brightnesse of the Sonne shyned rounde aboute me and them that iourneyed with me But whan we were all fallen downe to the earth I herde a voyce speakynge vnto me and sayēge in Hebrue Saul Saul why persecutest thou me It shal be harde for the to kycke agaynst the prycke But I sayde LORDE who art thou He sayde I am Iesus whom thou persecutest But ryse vp and stonde vpon thy fete for therfore haue I appeared vnto the that I mighte ordeyne the to be a mynister and witnesse of it that thou hast sene and that I wyll yet cause to appeare vnto the. And I wil delyuer the from the people and from the Heythen amonge whō I wil now sende the to opē their eyes that they maye turne from the darknesse vnto the lighte and from the power of y e deuell vnto God that they maye receaue forgeuenesse of synnes and the enheritaunce with them that are sanctified by faith in me Wherfore O kynge Agrippa I was not faithlesse vnto y e heauēly vision but shewed it first vnto them at Damascon and at Ierusalē and in all the coastes of Iewry and to the Heythen that they shulde do pennaunce and turne vnto God and to do the righte workes of pennaunce For this cause the Iewes toke me in the temple and wente aboute to kyll me But thorow the helpe of God lent vnto me I stonde vnto this daye and testifye both vnto small and greate and saye no other thinge thē that y e prophetes haue sayde that it shulde come to passe and Moses that Christ shulde suffre and be the first of the resurreccion from the deed and shew light vnto the people and to the Heythen Whan he thus answered for himselfe Festus sayde with a loude voyce Paul thou art besydes thy selfe moch lernynge maketh y e madd But Paul sayde I am not madd most deare Festus but speake the wordes of trueth and sobernesse for y e kynge knoweth this well vnto whom I speake frely For I thinke that none off these thinges is hyd from him for this was not done in a corner Beleuest thou the prophetes O kynge Agrippa I knowe that thou beleuest Agrippa sayde vnto Paul Thou persuadest me in a parte to become a Christen Paul sayde I wolde to God that not onely in a parte but alltogether I mighte persuade not the onely but all them that heare me this daye to be soch I am these bondes excepte And whan he had spoken this the kynge rose vp and the Debyte and Bernice and they that sat with them and wente asyde and talked together and sayde This man hath done nothinge that is worthy of death or of bondes But Agrippa sayde vnto Festus This man mighte haue bene lowsed yf he had not appealed vnto the Emperoure The XXVII Chapter WHan it was concluded that we shulde sayle in to Italy they delyuered Paul and certayne other presoners to the vndercaptayne named Iulius of the Emperours soudyers And whan we were entred in to a shippe of Adramitium to sayle by Asia we lowsed from londe And there was with vs one Aristarchus out of Macedonia off Thessalonica and on the nexte daye we came vnto Sidon And Iulius intreated Paul curteously and gaue him liberty to go to his frendes and to refresh himselfe And from thence launched we and sayled harde by Cypers because the wyndes were agaynst vs and sayled ouer the see of Celicia and Pamphilia and came to Myra in Lycia And there the vndercaptayne founde a shippe of Alexādria ready to sayle in to Italy and put vs therin And whan we had sayled slowly and in many dayes were scarcely come ouer agaynst Gnydon for the wynde with stode vs we sayled by Candy nye vnto the cite off Salmo and came scarcely beyonde it Then came we to a place which is called Goodhauen nye where vnto was the cite Lasea Now whan moch tyme was spent and saylinge was now ioperdous because that they also had fasted ouerlonge Paul exhorted them and sayde vnto them Syrs I se that this saylinge wyl be with hurte and moch dammage not onely of the ladynge and of the shippe but also of oure lyues Neuertheles y e vndercaptayne beleued the gouernoure of the shippe and y e master more then it that was spoken of Paul And for somoch as the hauē was not comodious to wynter in the more parte off them toke councell to departe thēce yf by eny meanes they might come to Phenices to wynter there which is an hauen of Candy towarde the Southwest and Northwest wynde Whan the South wynde blewe they supposinge to haue had their purpose lowsed vnto Asson and sayled past all Candy But not longe after there rose agaynst their purpose a flawe of wynde which is called the Northeast And whan the shippe was caught and coulde not resist y e wynde we let her go and draue with the wedder But we came to an I le named Claudia where we coulde scarce get a bote Which they toke vp and vsed helpe and bounde it vnder harde to the shippe fearinge
in Christ. The III. Chapter· BEgynne we then agayne to prayse o selues Or nede we as some other of pistles of commēdacion vnto you or letters of commēdacion from you Ye are oure epistle wrytten in oure hertes which is vnderstonde and red of all mē in that ye are knowne how that ye are y e epistle of Christ mynistred by vs and wryttē not with ynke but with the sprete of the lyuynge God not in tables of stone but in fleshy tables of the hert Soch trust haue we thorow Christ to God warde not that we are sufficient of oure selues to thynke eny thinge as of oure selues but oure ablenesse commeth of God which hath made vs able to be mynisters of the new Testament not of the letter but of the sprete For the letter kylleth but the sprete geueth life But yf the mynistracion y t kylleth thorow the letter and was figured in stones was glorious so that the childrē of Israel mighte not beholde the face of Moses for y e clearnesse of his countenaūce which glory neuertheles is done awaye how shal not y e mynistracion of y e sprete be moch more glorious For yf the office that preacheth damnacion be glorious moch more doth the office that preacheth righteousnes exceade in glory For y e other parte that was glorified is nothinge glorified in respecte of this exceadinge glory For yf that which is done awaye be glorious moch more shal y t which remayneth be glorious Seynge then that we haue soch trust we vse greate boldnesse and do not as Moses which put a vayle before his face so that y e children of Israel mighte not se the ende of it that is done awaye But their myndes are blynded For vnto this daye remayneth the same coueringe vntakē awaye in the olde Testament whan they rede it which in Christ is put awaye But euen vnto this daye whan moses is red the vayle hangeth before their hertes Neuertheles whā they turne to the LORDE the vayle shal be taken awaye For the LORDE is a sprete where the sprete of the LORDE is there is libertye But now the glory of y e LORDE apeareth in vs all with open face and we are chaunged into the same ymage from one clearnes to another euē as of the sprete of the LORDE The IIII. Chapter THerfore seynge we haue soch an office euen as mercy is come vpon vs we faynte not but cast from vs the clokes of vnhonestye and walke not in craftines nether corruppe we the worde of God but open the trueth and reporte oure selues to euery mans conscyence in the sighte of God Yf oure Gospell be yet hyd it is hyd in them that are lost amonge whom the God of this worlde hath blynded y e myndes of them which beleue not that y e lighte of the Gospell of the glory of Christ which is the ymage of God shulde not shyne vnto them For we preach not o r selues but Iesus Christ to be the LORDE and oure selues youre seruauntes for Iesus sake For God that cōmaunded the light to shyne out of darcknesse hath geuen a cleare shyne in oure hertes y t by vs y e light of y e knowlege of the glory of God mighte come forth in the face of Iesus Christ. But this treasure haue we in earthen vessels that y e power which excelleth might be of God and not of vs. We are troubled on euery syde yet are we not without shift We are in pouertie but not vtterly without somwhat We are persecuted but we are not forsaken We are oppressed neuertheles we perish not We allwayes be are aboute in oure body the dyenge of the LORDE Iesus y t the life also of the LORDE Iesus might appeare in oure body For we which lyue are alwayes delyuered vnto death for Iesus sake that the life also of Iesus might appeare in oure mortall flesh Therfore is death now mightie in vs but life in you But seynge that we haue the same sprete of faith acordinge as it is wrytten I beleued and therfore haue I spokē we also beleue therfore we speake for we knowe that he which raysed vp y e LORDE Iesus shal rayse vs vp also by y e meanes of Iesus and shal set vs with you For all thinges do I for youre sakes that the plēteous grace by the thākesgeuynge of many maye redounde to the prayse of God Therfore are we not weery but though o r outwarde man be corrupte yet the inwarde is renewed daye by daye For oure trouble which is but temporall and lighte worketh an exceadinge and an eternall weighte of glorye vnto vs which loke not on the thinges that are sene but on them which are not sene For y e thinges which are sene are temporall but the thinges that are not sene are eternall The V. Chapter WE knowe surely y t yf oure earthy house of this dwellynge were destroyed we haue a buyldynge ordeyned of God an house not made with handes but euerlastynge in heauen And in the same sighe we also after oure māsion which is from heauen and longe to be clothed therwith so yet yf that we be founde clothed and not naked For as longe as we are in this tabernacle we sighe and are greued for we had rather not be vnclothed but to be clothed vpon that mortalite might be swalowed vp of life But he that hath ordeyned vs for this is God which hath geuen vs the earnest of the sprete Therfore are we allwaye of good cheare and knowe that as longe as we dwell here in the body we are not at home with the LORDE for we walke in faith and se him not Neuertheles we are of good comforte and had leuer to be absent from the body to be at home with the LORDE Wherfore whether we be at home or frō home we endeuoure oure selues to please him For we must all appeare before the iudgment seate of Christ y t euery one maye receaue in his body acordinge to y t he hath done whether it be good or bad Seynge then that we knowe how that the LORDE is to be feared we fare fayre with men but we are knowne well ynough vnto God I trust also that we are knowne in youre consciences We prayse not oure selues agayne vnto you but geue you an occasion to reioyse of vs y t ye maye haue to reioyse agaynst them which reioyse after the outwarde appearaunce and not after the hert For yf we do to moch we do it vnto God yf we kepe measure we do it for youre sakes For the loue of Christ constrayneth vs in as moch as we thus iudge that yf one be deed for all then are all deed And therfore dyed he for all that they which lyue shulde not hence forth lyue vnto them selues but vnto him which dyed for them and rose agayne Therfore hence forth knowe we noman after y
e flesh and though we haue knowne Christ also after the flesh yet knowe we him now so nomore Therfore yf eny man be in Christ he is a new creature Olde thinges are past awaye beholde all are become new Neuertheles all thinges are off God which hath reconcyled vs vnto himselfe by Iesus Christ and hath geuen vs the office to preach the attonement For God was in Christ and reconcyled the worlde vnto himselfe and counted not ther synnes vnto them and amonge vs hath he set vp the worde of y e attonemēt Now thē are we messaungers in the rowme of Christ euen as though God exhorted by vs. We beseke you now therfore in Christes steade that ye be at one with God for he hath made him which knewe no synne to be synne for vs y t we by his meanes shulde be that righteousnes which before God is alowed The VI. Chapter WE as helpers therfore exhorte you that ye receaue not y e grace of God in vayne For he sayeth I haue herde the in the tyme accepted and in the daye of saluacion haue I succoured the. Beholde now is the accepted tyme now is the daye of saluacion Let vs geue no man occasion of euell that oure office be not euell spoken of but in all thinges let vs behaue oure selues as the mynisters of God in moch pacience in troubles in necessities in anguysshes in strypes in presonmentes in vproures in laboures in watchinges in fastynges in purenesse in knowlege in longe sufferynge in kyndnesse in the holy goost in loue vnfayned in the worde of the trueth in the power of God by the armoure of righteousnes on the righte hande and on the lefte by honoure and dishonoure by euell reporte and good reporte as disceauers yet true as vnknowne and yet knowne as dyenge and beholde we lyue as chastened and not kylled as sorowynge and yet allwaye mery as poore yet make many riche as hauynge nothinge yet possessynge all thinges O ye Corinthians oure mouth is open vnto you oure hert is made large Ye are in no straytnesse on oure behalfe but where as ye are in straytnesse that do ye of youre owne hertely meanynge I speake to you as to childrē that haue like rewarde with vs. Set youre selues therfore at large Beare not a straunge yock with the vnbeleuers For what fellishippe hath righteousnes with vnrighteousnes What company hath lighte w t darknesse How agreeth Christ with Belial ▪ Or what parte hath the beleuer with the infydele How acordeth y e tēple of God with ymages Ye are the temple of the lyuynge God as sayeth God I wyl dwell in them and walke in them and wyl be their God they shal be my people Wherfore come out from amōge them and separate youre selues sayeth the LORDE and touche no vncleane thinge so wyl I receaue you be youre father ye shal be my sonnes and doughters sayeth y e Allmightie LORDE The VII Chapter SEynge now that we haue soch promyses dearly beloued let vs clense oure selues from all fylthynes of the flesh and sprete and growe vp to full holynes in y e feare of God Vnderstōde vs right We haue hurte no mā we haue corrupte no man we haue defrauded no man I speake not this to cōdemne you for I haue shewed you before that ye are in oure hertes to dye and to lyue w t you I am very bolde towarde you I make moch boost of you I am fylled with comforte I am exceadynge ioyous in all oure tribulacion For whan we were come into Macedonia oure flesh had no rest but we were troubled on euery syde outwarde was fightinge inwarde was feare Neuertheles God that comforteth the abiecte comforted vs by the cōmynge of Titus Not onely by his commynge but also by the cōsolacion wherwith he was cōforted of you whan he tolde vs yo r desyre youre wepynge yo feruēt mynde for me so y t I now reioyse y e more For where as I made you sory by the letter it repenteth me not though I dyd repēte For I se that the same epistle made you sory though it were but for a ceason But now I reioyce not that ye were sory but that ye were sory to repentaunce For ye sorowed godly so that in nothinge ye were hurte by vs. For godly sorowe causeth repentaunce vnto saluacion not to be repented of but worldly sorowe causeth death Beholde where as ye haue had godly sorowe what diligence hath it wrought in you Yee a sufficiet answere displeasure feare desyre a feruēt mynde punyshment For in all poyntes ye haue shewed youre selues that ye are cleare in that matter Wherfore though I wrote vnto you yet is it not done for his cause that dyd hurte nether for his cause that was hurte but that youre diligence which ye haue for vs in the sighte of God mighte be manifest w t you Therfore are we comforted because ye are comforted but exceadingly the more ioyed we for the ioye of Titus because his sprete was refreszhed of you all I am therfore not now ashamed though I boasted my selfe vnto him of you but like as all is true that I haue spokē vnto you euen so is oure boastinge vnto Titus founde true also And his inwarde affeccion is more abundaunt towarde you whan he remembreth the obedience of you all how ye receaued him with feare and trēblynge I reioyse that I maye be bolde ouer you in all thinges The VIII Chapter I Do you to wit brethren the grace of God which is geuē in the congregacions of Macedonia For their reioysinge was most abundaunt whan they were tryed by moch trouble though they were exceadinge poore yet haue they geuē exceadinge richely and that in synglenesse For to their power I beare recorde yee and beyonde their power they were wyllinge of their awne acorde and prayed vs with greate instaūce that we wolde receaue their benefite and fellishippe of the hādreachinge that is done for the sayntes And not as we loked for but gaue ouer them selues first to the LODRE and afterwarde vnto vs by y e wyl of God so that we coulde not but desyre Titus that like as he had begonne afore he wolde euen so accomplish the same beniuolence amonge you Now as ye are riche in all poyntes in faith and in worde and in knowlege and in all diligence and in youre loue towarde vs euen so se that ye be plenteous also in this benyuolēce This I saye not as commaūdynge but seynge other are so diligent I proue youre loue also whether it be perfecte or no. For ye knowe the liberalite of oure LORDE Iesus Christ which though he be riche yet for youre sakes he became poore y t ye thorow his pouerte mighte be made riche And my councell herin I geue for this is profitable for you which haue begonne a yeare a goo not onely to do but also to wyll
you preach another Iesus whom we haue not preached or yf ye receaue another sprete y t ye haue not receaued or another Gospell which ye haue not accepted ye might right well haue bene cōtent For I suppose that I am no lesse thē the hye Apostles are And though I be rude in speakynge yet am I not rude in knowlege Howbeit amōge you I am knowne to the vttemost Or dyd I synne therin because I submytted my selfe that ye mighte be exalted For I preached vnto you the Gospell of God frely and robbed other cōgregacions and toke wages of thē to preach vnto you And whan I was present with you and had nede I was greuous to no man for y t which was lackynge vnto me the brethren which came fro Macedonia suppleed And in all thinges I kepte myselfe so y t I shulde not be greuous to you so wyl I kepe my selfe As surely as the trueth of Christ is in me this reioysinge shal not be taken fro me in the regions of Achaia Wherfore because I shulde not loue you God knoweth Neuertheles what I do and wyl do that do I to cut awaye occasion from thē which seke occasion that they mighte boast thē selues to be like vnto vs. For soch false Apostles disceatfull workers fashion them selues like vnto the Apostles of Christ. And that is no maruell for Sathan himselfe is chaunged into y e fashion of an angell of light Therfore is it no greate thinge though his my misters fashion them selues as though they were the preachers of righteousnes whose ende shal be acordinge to their dedes I saye agayne lest eny man thynke that I am folish or els take me euen now as a fole y t I maye boast myselfe a litle also That I speake now that speake I not after the LORDE but as it were in folishnes whyle we are now come to boastinge Seynge that many boaste them selues after y e flesh I wil boast my selfe also For ye suffre foles gladly in so moch as ye youre selues are wyse For ye suffre euen yf a man brynge you in to bondage yf a man put you to dishonesty yf a man take ought frō you yf a man exalte himselfe ouer you yf a man smyte you on the face I speake concernynge rebuke as though we were weake Wherin so euer now eny man darre be bolde I speake folishly therin darre I be bolde also They are Hebrues so am I. They are Israelites euen so am I. They are the sede of Abraham so am I. They are the mynisters of Christ I speake as a fole I am more in laboures more abūdaunt in strypes aboue measure in presonmentes more plenteously in death oft Of the Iewes receaued I fyue tymes fortye strypes one lesse Thryse was I beaten with roddes I was once stoned I suffred thryse shypwracke nighte and daye haue I bene in the depe of the see I haue oft iourneyed I haue bene oft in parels of waters in parels amonge murthurers in parels amonge the Iewes in parels amonge the Heythen in parels in cities in parels in the wylderners in parels vpon the See in parels amonge false brethrē in laboure trauayle in moch watchinges in honger and thyrst in moch fastinges in colde and nakednesse Besyde those thynges which are outwarde namely my daylie combraunce my daylie care for all cōgregacions Who is weake and I be not weake Who is offended I burne not Yf I must nedes make my boast I wil boast my selfe of myne infirmyte God y e father of oure LORDE Iesus Christ which is blessed for euer knoweth that I lye not At Damascon the gouernoure of y e people vnder kynge Aretas kepte y e cite of the Damascenes wolde haue taken me and at a wyndowe was I let downe in a basket thorow the wall so escaped his handes The XII Chapter IT profiteth me nothinge no doute to boaste Neuertheles I wil come to y e visions and reuelacions off the LORDE I knowe a man in Christ aboue fourtene yeares a goo whether he was in y e body I can not tell or whether he was out of the body I can not tell God knoweth the same was taken vp in to the thirde heauen and I knowe the same man whether he was in y e body or out of the body I can not tell God knoweth how that he was takē vp in to Paradise and herde wordes not to be spoken which no man can vtter Here of will I boast but of my selfe wil I make no boast excepte it be of myne infirmyties And though I wolde boast myself I dyd not foolishly for I wolde saye the trueth But I refrayne my selfe lest eny mā shulde thinke of me aboue y t he seyth in me or heareth of me And lest I shulde exalte my selfe out of measure because of the hye reuelacions there is a warnynge geuen vnto my flesh euen y e messaunger of Satan to buffet me that I shulde not exalte my selfe out off measure for y e which I besoughte the LORDE thryse that it mighte departe fro me And he sayde vnto me My grace is sufficiēt for the. For my strength is made perfecte thorow weaknes Very glad therfore wil I reioyse in my weaknesses that the strength of Christ maye dwell in me Therfore am I contente in infirmities in rebukes in necessities in persecucions in anguyszhes for Christes sake for whā I am weake thē am I strōge I am become a fole ī boastinge my selfe Ye haue cōpelled me For I oughte to be cōmended of you in so moch as I am in nothinge inferior to y e hye Apostles Though I be nothinge yet are y e tokens of an Apostles wrought amōge you with all paciēce with signes with wōders with mightie dedes For what is it wherin ye are inferiours to the other congregacions excepte it be y t I haue not bene greuous vnto you Forgeue me this wrōge Beholde I am ready the thirde tyme to come vnto you and wyl not be chargeable vnto you For I seke not youres but you For y e childrē ought not to gather treasure for the elders but the elders for the children I wil very gladly bestowe and wyl be bestowed for youre soules though y e more I loue you the lesse am I loue◠agayne But let it be so that I greued you not neuertheles for so moch as I was craftye I toke you w t gyle Haue I defrauded you by eny of thē whō I sent vnto you I desyred Titus with him I sent a brother dyd Titus defraude you Haue we not walked in one sprete Wēte we not in like fotesteppes Agayne thynke ye y t we excuse oure selues We speake in Christ in the sighte off God But all this dearly beloued is done for yo r edifyenge For I feare lest whan I come I shal not fynde you soch as I wolde and lest ye shal fynde me soch as ye wolde not lest
forbyd that I shulde reioyse saue onely in the crosse of oure LORDE Iesus Christ wherby the worlde is crucified vnto me and I vnto the worlde For in Christ Iesu nether circūcision avayleth eny thinge ner vncircumcision but a new creature And as many as walke acordynge to this rule peace and mercy be vpon thē and vpon Israel of God From hence forth let no man put me to busynesse for I beare in my body the markes of the LORDE Iesu. Brethren the grace of oure LORDE Iesu Christ be with youre sprete Amen Vnto the Galathians sent from Rome The Epistle of the Apostle S. Paul to the Ephesians The summe of this Epistle Chap. I. The euerlastinge ordinaunce and eleccion of God in sauynge all men thorow Christ Iesus his sonne We are ordened vnto good workes The dominion of Christ. Chap. II. Paul sheweth them what maner of people they were before their conuersion and what they are now in Christ. Chap. III. He sheweth the cause of his presonment desyreth them not to faynte because of his trouble and prayeth God to make thē stedfast in his sprete Chap. IIII. He exhorteth them vnto mekenes longe sufferinge vnto loue and peace euery one to serue and edifie another with the gifte that God hath geuē him to bewarre of straunge doctrine to laye asyde the olde conuersacion of gredy lustes and to walke in a new life Chap. V. He exhorteth them vnto loue warneth them to bewarre of vnclennes cuvetounesse foolish talkynge and false doctryne to be circumspecte to avoyde dronkennesse to reioyse and to be thankfull towarde God to submytt thēselues one to another He teacheth how wemen shulde obeye their huszbōdes and how louyngly men ought to intreate their wyues Chap. VI. How children shulde behaue themselues towarde their fathers and mothers Likewyse fathers towarde their children Seruauntes towarde their masters Agayne masters towarde their seruaūtes An exhortacion to the spirituall battayll and what weapens christen men shulde fight withall The Epistle of the Apostle S. Paul to the Ephesians The first Chapter PAul an Apostle of Iesus Christ by the will of God To y e sayntes which are Ephesus to thē that beleue on Iesus Christ. Grace be with you and peace from God oure father frō the LORDE Iesus Christ. Blessed be God the father of oure LORDE Iesus Christ which hath blessed vs w t all maner of spirituall blessynge in heauenly thynges by Christ acordinge as he had chosen vs by him or euer the foundacion of the worlde was layed that we shulde be holy and without blame before him in loue ordeyned vs before to receaue vs as children thorow Iesus Christ acordinge to the pleasure of his will vnto the prayse of the glory of his grace wherby he hath made vs accepted in the Beloued in whom we haue redempcion thorow his bloude namely the forgeuenes of synnes acordynge to y e riches of his grace which he hath shed vpon vs abundauntly in all wyszdome and prudēce and hath opened vnto vs the mystery of his wil acordinge to his pleasure which he had purposed in himselfe y t it shulde be preached whā the tyme was fullcome that all thinges shulde be gathered together by Christ both the thinges which are in heauen and also the thinges that are vpon earth euen by him by whom also we are come to the inheritaunce we that were therto predestinate before acordinge to y e purpose of him which worketh all thinges after y e councell of his owne wyll that we mighte be to the prayse of his glory euen we that before beleued on Christ on whō also ye beleued after that ye herde the worde of trueth namely y e Gospell of youre saluacion wherin whan ye beleued ye were sealed with the holy sprete of promes which is the ernest of oure inheritaunce to oure redempcion that we mighte be his owne to the prayse off his glory Wherfore I also in so moch as I haue herde of the faith which ye haue in y e LORDE Iesu and of youre loue vnto all y e sayntes ceasse not to geue thankes for you and make mencion of you in my prayers that y e God of oure LORDE Iesus Christ the father of glory maye geue vnto you the sprete of wyszdome and open vnto you the knowlege of himselfe and lighten the eyes of youre vnderstondinge that ye maye knowe what is the hope of youre callynge and what the riches of his glorious enheritaunce is vpon the sayntes what is the exceadinge greatnesse of his power towarde vs which beleue acordinge to y e workynge of his mightie power which he wroughte in Christ whan he raysed him vp frō the deed and set him on his righte hāde ī heauēly thinges aboue all rule power and mighte and dominaciō and aboue all that maye be named not onely in this worlde but also in y e worlde to come And hath put all thinges vnder his fete and hath made him aboue all thinges the heade of the cōgregacion which is his body and the fulnesse of him that fylleth all in all The II. Chapter ANd quyckened you also whan ye were deed thorow trespaces and synnes in the which in tyme past ye walked acordinge to the course off this worlde and after the prynce that ruleth in the ayre namely after y e sprete which now worketh in the children of vnbeleue amonge whom we also had oure conuersacion in tyme past in the lustes of oure flesh and dyd the wyll of the flesh and of the mynde and were naturally the children of wrath euen as well as other But God which is riche in mercy thorow his greate loue wherwith he loued vs euē whā we were deed in synnes hath quyckened vs in Christ for by grace are ye saued and hath raysed vs vp with him and set vs with him in heauēly thinges thorow Christ Iesus y t in tymes to come he mighte shewe the exceadinge riches of his grace in kyndnesse to vs warde in Christ Iesu. For by grace are ye saued thorow faith and that not of youre selues For it is y e gifte of God not of workes lest eny mā shulde boast him selfe For we are his workmanshippe created in Christ Iesu vnto good workes to y t which God ordeyned vs before that we shulde walke in them Wherfore remēbre that ye which afore tyme were Gentyles after the flesh and were called vncircumcision of thē that are called circumcision after the flesh which circumcision is made with the hande that ye at the same tyme were without Christ and reputed aleauntes from the comen welth of Israel and were straungers from the Testamentes of promes therfore had ye no hope and were without God in this worlde But now ye that be in Christ Iesu and afore tyme were farre of are now made nye by the bloude of Christ. For he is o peace which of both hath made one and hath broken downe the
Achaia For froÌ„ you was the worde of the LORDE noysed out not onely in Macedonia Achaia but iÌ„ all quarters also is yo r faith iÌ„ God spred abrode so that it nedeth not vs to speake eny thinge at all For they them selues shewe of you what maner of entrynge in we had vnto you and how ye are turned vnto God from ymages for to serue the lyuynge and true God and to loke for his sonne from heaueÌ„ whom he raysed vp from the deed euen Iesus which hath delyuered vs froÌ„ the wrath to come The II. Chapter FOr ye youre selues brethren knowe of oure intrauÌ„ce vnto you how that it was not in vayne but as we had suffred afore were shamefully intreated at Philippos as ye knowe we were bolde in oure God to speake vnto you y e Gospel of God with moch stryuynge For oure exhortacion was not to brynge you to erroure ner yet to vnclennes nether was it with gyle but as we are alowed of God that the Gospell shulde be commytted vnto vs to preache euen so we speake not as though we wolde please meÌ„ but God which tryeth oure hertes For we haue not gone aboute with flateringe wordes as ye knowe ner wayted for oure owne profit God is recorde nether soughte we prayse of men nether of you ner of eny other whan we mighte haue bene chargeable vnto you as the Apostles off Christ but we were tender amonge you Like as a norsse cherisheth hir children euen so had we hartely affeccion towarde you and wolde with good wyl haue dealte vnto you not onely the Gospell of God but oure lyues also because ye were deare vnto vs. Ye remembre brethren oure laboure and trauayle For daye and nighte wroughte we because we wolde not be chargeable vnto eny of you and preached the Gospell of God amonge you Ye are witnesses and so is God how holyly and iustly and vnblameable we behaued oure selues amoÌ„ge you thaâ— beleue as ye knowe how that as a 〈…〉 his children euen so exhorte 〈…〉 and besoughte euery one 〈…〉 wolde walke worthely before God 〈…〉 hath called you vnto his kyngdome 〈…〉 For this cause thanke we God without ceassynge because that whaÌ„ ye receaued of vs the worde of the preachinge of God ye receaued it not as y e worde of men but eueÌ„ as it is of a trueth the worde of God which worketh in you that beleue For ye brethren are become the folowers off the congregacions off God which in Iewry are in Christ Iesu so that ye haue suffred euen like thinges of youre kynsmen as they haue suffred of the Iewes Which as they put the LORDE Iesus to death and their awne prophetes euen so haue they persecuted vs also and please not God and are coÌ„trary to all men forbyddinge vs to speake vnto the Heythen that they mighte be saued to fulfill their synnes allwaye for the wrath is come vpon them allready vnto y e vttemost But we brethren for as moch as we haue bene kepte from you for a season as concernynge the bodely presence but not in the hert we haue haisted the more with greate desyre to se you personally Therfore wolde we haue come vnto you I Paul two tymes but Sathan withstode vs. For who is oure hope or ioye or crowne of reioysinge are not ye it in y e sighte of oure LORDE Iesus Christ at his commynge Yes ye are oure prayse and ioye The III. Chapter WHerfore sence we coulde no longer forbeare we thoughte it good to remayne at Athens alone sent Timotheus oure brother and mynister of God and oure helper in y e gospell of Christ to stablysh you and to comforte you in youre faith that noman shulde be moued in these troubles for ye youre selues knowe that we are euen appoynted there vnto And whan we were with you we tolde you before that we shulde suffre tribulacion euen as it is come to passe as ye knowe For this cause seynge I coulde no longer forbeare I sent that I mighte haue knowlege of youre faith lest happly the tempter had tempted you and lest oure laboure had bene in vayne But now that Timotheus is come froÌ„ you vnto vs and hath shewed vs of youre faith and loue how that ye haue allwaye good remembraunce of vs desyringe to se vs 〈…〉 to se you therfore brethren 〈…〉 in you in all oure 〈…〉 thorow youre faith For 〈…〉 yf ye stonde stedfast in y e â—ORDE For what thankes can we recompeÌ„ce to God agayne for you because of this ioye that we haue concernynge you before oure God We praye exceadingly daye and nighte that we mighte se you presently and fulfill that which is lackynge in yo r faith God himselfe o r father o r LORDE Iesus Christ gyde oure iourney vnto you But the LORDE increace you make you flowe ouer in loue one towarde another and towarde all men euen as we do towarde you that yo r hertes maye be stable and vnblameable in holynes before God oure father at the commynge of oure LORDE Iesus Christ with all his sayntes The IIII. Chapter FVrthermore we beseke you brethren and exhorte you in the LORDE Iesus that ye increace more and more euen as ye haue receaued of vs how ye oughte to walke and to please God For ye knowe what commaundementes we gaâ—ue you by oure LORDE Iesus Christ. For this is the will of God euen youre sanctifienge that ye shulde absteyne from whordome y t euery one of you shulde knowe how to kepe his vessell in holynes and honoure not in the lust of concupiscence as the Heythen which knowe not God And that no man go to farre ner defraude his brother in bargayninge For the LORDE is the auenger of all soch thinges as we haue sayde testified vnto you afore tyme. For God hath not called vs to vnclennesse but vnto holynes He therfore that despyseth despyseth not man but God which hath geuen his holy sprete in to you But as touchinge brotherly loue ye nede not that I wryte vnto you for ye youre selues are taught of God to loue one another yee and that thinge ye do vnto all the brethreÌ„ which are thorow out all Macedonia But we beseke you brethren that ye increace yet more and more and that ye study to be quyete and to medle with youre awne busynesse and to worke with youre awne haÌ„des as we commaunded you that ye maye walke honestly towarde theÌ„ that are without and that nothinge be lackynge vnto you We wolde not brethren that ye shulde be ignoraunt concernynge them which are fallen a slepe that ye sorowe not as other do which haue no hope For yf we beleue that Iesus dyed and rose agayne euen so theÌ„ also which slepe by Iesus shal God brynge with him For this we saye vnto you in the worde of the LORDE that we which lyue and are remaynynge
haue wedowes let them make prouysion for theÌ„ and let not the congregacion be charged that they which are righte wedowes maye haue ynough The Elders that rule well are worthy of double honoure most specially they which laboure in the worde in teachinge For y e scripture sayeth Thou shalt not mosell the mouth of y e oxe y t treadeth out y e corne And The labourer is worthy of his rewarde Agaynst an Elder receaue none accusacion but vnder two or thre witnesses TheÌ„ that synne rebuke in the presence of all that other also maye feare I testifye before God and the LORDE Iesus Christ and y e electe angels that thou obserue these thinges without haistie iudgment and do nothinge parcially Laye hondes sodenly on no maÌ„ nether be partaker of other meÌ„s synnes Kepe y e selfe pure Drynke no lenger water but vse a litle wyne for y e stomackes sake and because thou art oft tymes sicke Some meÌ„s synnes are opeÌ„ so that they maye be iudged afore hande but some mens synnes shal be manifest herafter Likewyse also good workes are manifest afore haÌ„de and they that are other wyse can not be hyd The VI. Chapter LEt as many seruauntes as are vnder the yocke counte their mâ—sters worthy of all honoure that the name of God and his doctrine be not euell spoken of Se that they which haue beleuynge masters despyse them not because they are brethreÌ„ but rather do seruyce for so moch as they are beleuynge and beloued and partakers of the benefite These thinges teach and exhorte Yf eny maÌ„ teach otherwyse and agreeth not vnto the wholsome wordes of oure LORDE Iesus Christ and to the doctryne of godlynes he is puft vp and knoweth nothinge but waysteth his brayne aboute questions and stryuynges of wordes wherof sprynge envye stryfe raylinges euell surmysinges vayne disputacioÌ„s of soch men as haue corrupte myndes and are robbed of the trueth which thynke that godlynes is lucre From soch separate thy selfe Howbeit it is greate avauÌ„tage who so is godly and holdeth him content with that he hath For we broughte nothinge in to the worlde therfore is it a playne case y t we can cary nothinge out Whan we haue fode and rayment let vs therwith be content For they that wylbe riche fall in to the teÌ„ptacion and snare and in to many foliszhe noysome lustes which drowne men in destruccion and damnacion For Couetousnes is the rote of all euell which whyle some lusted after they erred from the faith and tangled them selues with many sorowes But thou man of God flye soche thinges folowe righteousnes godlynes faith loue pacience mekenes fighte a good fighte of faith laye honde on eternall life where vnto thou art called and hast professed a good profession before many witnesses I geue the charge before God which quyckeneth all thinges before Iesu Christ which vnder Pontius Pilate witnessed a good witnessynge that thou kepe the commaundement without spot vnreproueable vntyll the appearynge of oure LORDE Iesus Christ which appearynge at his tyme he shal shewe that is blessed and mightie onely the kynge of all kynges and LORDE of all lordes which onely hath immortalite and dwelleth in a lighte that no man can attayne whom no man hath sene nether can se. Vnto whom be honoure and empyre euerlastinge Amen Charge theÌ„ which are riche in this worlde that they be not proude ner trust in the vncertayne riches but in the lyuynge God which geueth vs abundauntly all thinges to 〈◊〉 them That they do good that they be rich in good workes that they geue and distribute with a good wyll gatherynge vp treasure for them selues a good foundacion agaynst y e tyme to come that they maye laye honde on eternall life O Timothy kepe that which is committed vnto the and avoyde vngoostly vayne wordes and opposicions of science falsly so called which whyle some professed they haue erred as concernynge the faith Grace be with the Amen Wrytten from Laodicea which is the chefest cite of Phrigia Pacaciana The seconde Epistle of the Apostle S. Paul to Timothy The summe of this epistle Chap. I. Paul exhorteth Timothy to stedfastnesse and pacience in persecucion and to continue in the doctryne that he had taught him A commendacion of Onesiphorus Chap. II. Like as in the first chapter so here he exhorteth him to be constant in trouble to suffre manly and to byde fast in the wholsome doctrine of oure LORDE Iesus Christ. Chap. III. He prophecieth of the parelous tymes setteth out ypocrites in their culours telleth vs what they be within for all their fayre faces outwardly Persecucion for the gospell Chap. IIII. He exhorteth Timothy to be ferueÌ„â— in the worde and to suffre aduersite maketh mension of his awne death and byddeth Timothy come vnto him The first Chapter PAul an Apostle of Iesus Christ by the wyll of God to preach the promes of y e life which is in Christ Iesu. To my deare sonne Timotheus Grace mercy and peace from God the father and from Christ Iesu oure LORDE I thanke God whome I serue fro my fore elders in a pure conscience that without ceassynge I make mencion of the in my prayers night and daye and longe to se the whan I remembre thy teares so that I am fylled with ioye whan I call to remembraunce the vnfayned faith that is in the which dwelt first in thy graundemother Lois and in thy mother Eunica And am assured that it dwelleth in y e also Wherfore I warne the that thou stere vp y e gifte of God which is in the by puttynge on of my handes For God hath not geuen vs the sprete of feare but of power and of loue and of right vnderstondynge Be not thou aszhamed therfore of y e testimony of o r LORDE nether of me which am his presoner but suffre thou aduersite also w t the Gospell acordinge to the power of God which hath saued vs and called vs with an holy callynge not acordinge to oure dedes but acordinge to his owne purpose and grace which was geuen vs in Christ Iesu before the tyme of the worlde but is now declared openly by the appearynge of oure Sauioure Iesu Christ. Which hath taken awaye y e power of death and hath brought life and immortalite vnto lighte thorow the Gospell whervnto I am appoynted a preacher and an Apostell and a teacher of the Heythen for the which cause I also suffre these thinges neuertheles I am not ashamed For I knowe whom I haue beleued and am sure that he is able to kepe that which I haue commytted vnto his kepynge agaynst that daye Holde the after y e ensample of the wholsome wordes which thou heardest of me concernynge faith and loue in Christ Iesu. This hye charge kepe thou thorow the holy goost which dwelleth in vs. This thou knowest that all they which are in Asia be turned
fro me of which sorte are Phigelus and Hermogenes The LORDE geue mercy vnto the house of Onesiphorus for he oft refreszhed me and was not aszhamed of my cheyne but whan he was at Rome he soughte me out very diligently and founde me The LORDE graunte vnto him that he maye fynde mercy with the LORDE in that daye And how moch he mynistred vnto me at Ephesus thou knowest very well The II. Chapter THou therfore my sonne be stronge thorow the grace which is in Christ Iesu. And what thinges thou hast herde of me by many witnesses the same commytte thou vnto faithfull men which are apte to teach other Thou therfore suffre affliccion as a good soudyer off Iesu Christ. No maÌ„ that warreth tangleth himselfe with wordly busynesses that because he wolde please him which hath chosen him to be a soudyer And though a man stryue for a mastrye yet is he not crowned excepte he stryue laufully The huszbandman that laboureth must first enioye the frutes Consydre what I saye The LORDE shal geue the vnderstondynge in all thinges Remembre that Iesus Christ beynge of the sede of Dauid rose agayne froÌ„ the deed acordynge to my Gospell wherein I suffre as an euell doer euen vnto bandes but the worde of God is not bounde Therfore suffre I all for the electes sakes that they also mighte optayne the saluacion in Christ Iesu with eternall glory This is a true sayenge Yf we be deed w t him we shal lyue with him also Yf we be pacient we shal also raigne with him Yf we denye him he also shal denye vs Yf we beleue not yet abydeth he faithfull he can not denye himselfe Of these thinges put thou them in remeÌ„braunce and testifye before the LORDE that they stryue not aboute wordes which is to no profit but to peruerte the hearers Study to shewe thy selfe vnto God a laudable workman that nedeth not to be ashamed deuydynge the worde of trueth iustly As for vngoostly and vayne talkynges eschue them for they helpe moch to vngodlynes and their worde fretteth as doth a canker Of whose nombre is Hymeneos Philetus which as concernynge the trueth haue erred sayenge that the resurreccion is past allready and haue destroyed the faith of dyuerse personnes But y e sure grounde of God stondeth fast and hath this seale The LORDE knoweth them that are his and let euery maÌ„ that calleth vpon the name of Christ departe from iniquyte Notwithstondynge in a greate house are not onely vessels of golde and of syluer but also of wod and of earth some for honoure and some to dishonoure But yf a man pourge himselfe from soch felowes he shal be a vessell sanctified vnto honoure mete for the LORDE and prepared vnto all good workes Fle thou the lustes of youth â–ª but folowe righteousnes faith loue peace â–ª with all them that call vpon the LORDâ— with pure hert As for folish questions anâ— soch as teach not put them froÌ„ the for thoâ— knowest that they do but geÌ„der stryfe Thâ— seruaunt of the LORDE ought not to stryue but to be gentle vnto euery man apte to teach one that can forbeare the euell one y t can with mekenesse enfourme â—hem y t 〈◊〉 yf God at eny tyme wyl geue 〈…〉 for to knowe the trueth 〈…〉 agayne from the snare of 〈…〉 are holden in preson of him 〈…〉 The III. Chapter BVT this shalt thou knowe that in the last dayes shal come parelous tymes For there shal be meÌ„ which shal holde of theÌ„ selues couetous boasters proude cursed speakers dishobedient to their elders vnthankfull vngoostly vnkynde truce breakers false accusers ryatours fearce despysers of them which are good traytours heady hye mynded gredy vpon voluptuousnes more then the louers of God hauynge a shyne off godly lyuynge but denyenge the power therof And soch avoyde Of this sorte are they which ruÌ„ne froÌ„ house to house brynge in to bondage wemeÌ„ ladeÌ„ w t synne which wemen are led with dyuerse lustes euer lernynge and are neuer able to come vnto the knowlege of the trueth But like as Iamnes and IaÌ„bres withstode Moses euen so do these also resist the trueth meÌ„ they are of corrupte myndes and lewde as coÌ„cernynge y e faith but they shal preuayle no longer For their folishnes shal be manifest vnto all men as theirs was But thou hast sene the experience of my doctryne my faszhion of lyuynge my purpose my faith my longsufferynge my loue my pacience my persecucions my affliccions which happened vnto me at Antioche at Iconium at Lystra which persecucions I suffred paciently and from theÌ„ all the LORDE delyuered me Yee and all they that wil lyue godly in Christ Iesu must suffre persecucion But the euell men and disceauers shal waxe worse and worse disceauynge and beynge disceaued But contynue thou in the thinges that thou hast lerned which also were coÌ„mytted vnto the seynge thou knowest of whoÌ„ thou hast learned them And for so moch as thou hast knowne holy scripture of a childe the same is able to make y e wyse vnto saluacion thorow the faith in Christ Iesu. For all scripture geueÌ„ by inspiracion of God is profitable to teach to improue to amende and to instructe in righteousnes that a man off God maye be perfecte and prepared vnto all good workes The IIII. Chapter I Testifye therfore before God before the LORDE Iesu Christ which shal come to iudge the lyuynge and â—he deed at â—is appearynge in his kyngdoâ—◠〈…〉 each â—hou the worde be feruent be it 〈…〉 out of season Improue rebuke 〈…〉 all longe sufferynge and 〈…〉 wil come whan they shal not suffre wholsome doctryne but after their awne lustes shal they whose eares ytche get them an heape of teachers and shal turne their eares from the trueth and shal be geuen vnto fables But watch thou in all thinges suffre aduersite do the worke of a preacher of the Gospell fulfyll thine office vnto the vttemost For I am now ready to be offered and the tyme of my departinge is at honde I haue foughte a good fighte I haue fulfylled the course I haue kepte the faith From hence forth there is layed vp for me a crowne of righteousnes which the LORDE the righteous iudge shal geue me in y t daye Howbeit not vnto me onely but vnto all them that loue his coÌ„mynge Make spede to come vnto me at once For Demas hath lefte me and loueth this present worlde and is departed vnto Tessalonica Crescens in to Galacia Titus vnto Dalmacia Onely Lucas is with me Take Marke brynge him with the for he is profitable vnto me to the mynistracion Tichicus haue I sent to Ephesus The cloke that I lefte at Troada with Carpus brynge with the whan thou commest and the bokes but specially the parchemeÌ„t AlexaÌ„der the coppersmyth dyd me moch euell the LORDE rewarde him