Of the preparation to the cross, and to death and of the comfort under…Of the preparation to the crosse, and to deathe and of the comforte vnder…
Of the preparation to the cross, and to death and of the comfort under the cross and death, two books very fruitful for devout people to read, translated from latin to english, by Richard Tracy.Of the preparation to the crosse, and to deathe and of the comforte vnder the crosse and death, two bokes very fruictefull for deuoute people to rede, translated from latyn to englysshe, by Rycharde Tracy.
John Frith 1503–1533Londini : In ædibus Thomæ Bertheleti typis impress. Cum privilegio ad imprimendum solum, Anno. M.D.XL. 1540Londini : In ædibus Thomæ Bertheleti typis impress. Cum priuilegio ad imprimendum solum, Anno. M.D.XL. 1540
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
FIRST, we must consider, that in all our afflictions, no calamity or pensiveness falleth on us by fortune or chance, but by the appointed counsel of god, by his will and sufferance, as witnesseth holy scripture.1 Fear not, for god cometh not, but for to try us.2 The lord your god trieth you, to make it known, whether ye love or not.3 The lord hath given, the lord hath taken away. The lord killeth,4 and giveth life again, he bringeth even to hell, and back again.5 Refuse not the chastising of god, neither grudge thou when he correcteth thee. For whom god loveth, he correcteth: and yet delighteth no less then the father in the child.6 for thou hast proved us o god, and haste tried ⟨image 9⟩us, as the silver is tried by fire. Thou hast led us into a snare, thou hast laden our backs full of troubles, thou haste appointed men to be heads over us, we have passed through fire and water, and yet hast thou refreshed us.
Who can say, that any thing, can be done, without the lords commandment? From the mouth of the highest goeth there not good and ill? By which saying the prophet rebuketh the wicked, which deny,
⟨image 10⟩
that afflictions happen by the counsel and providence of god. Such also rebuketh Sophon,
While we judged, we are punished of the lord, lest we should with the world be condemned.
FYRSTE, we muste consider, that in all our afflictions, no calamitie or pensiuenes falleth on vs by fortune or chaunce, but by the appoynted councell of god, by his wyll and sufferaunce, as witnesseth holy scripture.1 Feare not, for god commeth not, but for to trie vs.2 The lord your god trieth you, to make it knowen, whether ye loue or not.3 The lorde hath giuen, the lorde hath taken awaye. The lorde kylleth,4 and gyueth life agayne, he bryngeth euen to hell, and backe agayne.5 Refuse not the chastising of god, neyther grudge thou when he correcteth the. For whom god loueth, he correcteth: and yet delyteth noo lesse then the father in the chylde.6 for thou hast proued vs o god, and haste tryed ⟨image 9⟩vs, as the syluer is tryed by fyer. Thou hast ledde vs into a snare, thou hast laden our backes ful of troubles, thou haste appoynted mē to be heades ouer vs, we haue passed thorow fier and water, and yet hast thou refreshed vs.7 It is for my welthe, that thou haste broughte me vnder, to lerne thy ryghteousenesse.8 Blessed is that man, which is vnder the loue and nurture of the lorde.9 Thou haste stryken me, and I haue repented, thou hast chastened me lorde, and I am taughte as one vnder age, wylde, and vntamed.10 Whoo can say, that any thynge, can be done, without the lordes commaundemente? From the mouthe of the hyghest gothe there not good and yll? By which saying the prophet rebuketh the wycked, whiche denie, ⟨image 10⟩that afflictions happen by the councell and prouydence of god. Suche also rebuketh Sophon,11 I shall viset men drowned in theyr dregges, whiche say in theyr hartes, The lorde wyll not doo bothe good & yll.12 Are not two sparowes solde for a farthynge, and yet not one of them falleth on the erthe, without the wil of your father?13 Al thynges are of hym, by hym, and in hym.14 While we iudged, we are punished of the lord, lest we shuld with the world be condemned.
¶It is undoubtedly no small comfort, to be assured, that the cross is of god, and that we are chastened of god, and not of the devil, or else of any wicked man: which utterly can have no power upon us, not so much as to move one hear of our head, beside the ⟨image 10⟩will of the lord, without the sufferance of god, as Christ him self comforteth us, saying,1 Even the hairs of your head are all numbered. As though he should say, if god be careful for the sparrows, how much more shall he be careful for you? which are his people and sheep of his pasture, that nothing happen rashly unto you, without his benevolent will. Seeing also that the devil had no power upon swine, much less upon them that are godly, whom he can not hurt at all.2 for so the evangelists write, that the devils prayed Christ, and said, If thou caste us forth,3 suffer us to enter into the herd of swine. And he said unto them, Goo ye. They have then no power upon the holy, no truly not on the ⟨image 11⟩swine, except that god shall suffer them, no they dare not, nor can not any thing against them, but by the sufferance of god. for god alone bindeth this dragon, and he alone louseth him, as Christ saith, No man can enter into the house of a strong man,4 and spoil him of his vessel and treasure, oneles he first bind the strong man. For the devil is chained & bound so straitly, that he may do nothing, before that god appoint him,5 as it is written in Job. The lord said to Satan, Lo, all that he hath, are in thy hand, but extend not thy hand upon him. Satan doth nothing, but that, that god suffereth and will. Also all the godly (as the sons of god) are ever in God's presence. For whom the lord ever careth ⟨image 11⟩for, tendering them, nourishing them, keeping and defending them, from all ill. what greater comfort then can there be of faith, as a sure rock, then that the godly are well assured and know, them selves evermore set before the lords eyes, and to be kept under his hand? Can misery oppress thee? can the cross? can sin? can death? can hell? Be assured, that thou art in the presence of god. they shall not prevail, the lord careth for thee, the lords eye is directed toward thee. whom then shalt thou fear, if by faith thou be made the son of god?
¶It is vndoubtedly noo smalle comforte, to be assured, that the crosse is of god, and that we are chastened of god, and not of the dyuell, or els of any wycked man: which vtterly can haue no power vpon vs, not so moch as to moue one heare of our hed, besyde the ⟨image 10⟩wyll of the lorde, without the sufferaunce of god, as Chryste hym selfe comforteth vs, saying,1 Euen the heares of your headde are all nombred. As thoughe he shoulde saye, if god be carefull for the sparowes, how moche more shal he be carefull for you? whiche are his people and shepe of his pasture, that nothyng happen rashely vnto you, without his beneuolente wyll. Seinge also that the dyuell had no power vpon swyne, moch lesse vppon them that are godly, whom he can not hurt at al.2 for so the euāgelistes wryte, that the diuelles prayed Christe, and sayde, If thou caste vs forthe,3 suffer vs to enter into the herde of swyne. And he sayde vnto them, Goo ye. They haue then no power vppon the holye, no trewely not on the ⟨image 11⟩swyne, excepte that god shall suffer them, no they dare not, nor can not any thynge agaynst them, but by the sufferaunce of god. for god alone bindeth this dragon, and he alone louseth him, as Christ saith, No man can enter into the house of a stronge man,4 and spoyle him of his vessell and treasure, oneles he fyrste bynde the stronge man. For the dyuel is chayned & bound so strayghtly, that he may do nothynge, before that god appoynt hym,5 as it is written in Iob. The lorde sayde to Satan, Lo, al that he hath, are in thy hande, but extende not thy hande vppon hym. Satan dothe nothynge, but that, that god suffereth and wyll. Also all the godly (as the sonnes of god) are euer in goddes presence. For whome the lorde euer careth ⟨image 11⟩for, tenderynge them, nuryshyng them, kepynge and defendynge them, from all yll. what greatter comfort then can there be of faith, as a sure rocke, then that the godly ar well assured and know, them selues euermore set before the lordes eyes, and to be kept vnder his hande? Can mysery oppresse the? can the crosse? can sinne? can deth? can hell? Be assured, that thou art in the presence of god. they shall not preuayle, the lorde careth for the, the lordes eye is dyrected towarde the. whom then shalt thou feare, if by faythe thou be made the sonne of god?
God careth for thee, yea and sendeth his angels to keep and defend thee, according to the witness of David,1 He hath command his angels of thee, to keep the in all thy ways. ⟨image 12⟩The angel of the lord shall be sent abroad, among all them that fear him, and shall deliver them. And if god give liberty to the devil, to tempt us, let us surely believe, that with that temptation god shall give increase: that is, that the temptation shall be for our wealth and profit, and that we shall be able to suffer.2 He shall strike and his hands shall make hole. Temptations also have their limits,3 neither can they overpass their end appointed. And as the see is compassed round with borders, even so have all crosses their borders and ends, beyond the which they may not overpass. Let every one therefore, which is of god, and believeth in god, keep him self: and the wicked or ill shall not touch him.4 For that thousand ⟨image 12⟩wily craftsman goeth forth and tempteth the godly, as he tempted David, Adam, and Peter, with a thousand snares: but he hath never the victory. In the cross or temptation, god hath one purpose, and the devil an other. Wherefore there are two kinds of temptation, both common to the godly and ungodly, although diversly. The one kind is, when god trieth men with much adversity, that as well the meekness, as the faith of the godly, may shine forth, and be made more open, not to other only, but to them selves also: and contrary wise, that the wickedness of the wicked, (which they without shame deny, or else under some false colour of religion cloak) may openly appear, and also be punished. The other kind is, when ⟨image 13⟩we are tempted by suggestions of the devil, and affections of the flesh, and oftentimes under such temptations they fall and lye under, where some so fall to everlasting death, that they never arise again, other after their fall are made more low and more ware. God therefore correcteth, to make hole, and not to destroy: he punisheth the godly, for that they should not be condemned with this froward world, to prove and exercise their faith, to mortify their flesh, and to kindle in them a more fervent desire of the everlasting life to come: last of all, lest they should by reason of great gifts, be blown up with pride: and thereby they are proved also, to be the very true sons of god, and not unlawful and bastards.
God careth for the, yea and sendeth his aungelles to kepe and defend the, according to the wytnes of Dauid,1 He hath commaunde his aungels of the, to kepe the in all thy wayes. ⟨image 12⟩The aungell of the lorde shall be sente abrode, among al them that feare hym, and shal delyuer them. And if god giue lybertie to the diuell, to tempte vs, let vs surelye beleue, that with that temptation god shall gyue increase: that is, that the temptatiō shall be for our welthe and profytte, and that we shalbe able to suffer.2 He shal strike and his handes shall make hole. Temptations also haue theyr lymittes,3 nother can they ouerpasse theyr ende appoynted. And as the see is compassed rounde with borders, euen so haue al crosses their borders and endes, beyonde the whiche they maye not ouerpasse. Let euery one therfore, whiche is of god, and beleueth in god, kepe him selfe: and the wicked or yl shal not touche hym.4 For that thousand ⟨image 12⟩wily craftesman gothe forth and tempteth the godly, as he temted Dauid, Adā, and Peter, with a thousande snares: but he hath neuer the victory. In the crosse or temptatiō, god hath one purpose, and the dyuel an other. Wherfore there ar two kyndes of tēptation, bothe common to the godlye and vngodly, although dyuersly. The one kinde is, when god trieth men with moch aduersitie, that as wel the mekenes, as the faythe of the godly, maye shyne forthe, and be made more open, not to other onely, but to theym selues also: and contrary wyse, that the wyckednes of the wycked, (whiche they without shame deny, or els vnder some false colour of religiō cloke) may openly apere, and also be punished. The other kynde is, when ⟨image 13⟩we are tempted by suggestions of the dyuell, and affections of the fleshe, and oftentimes vnder such temptations they fall and lye vnder, where some so fall to euerlastynge deathe, that they neuer aryse agayn, other after their fal ar made more lowe and more ware. God therfore correcteth, to make hole, and not to dystroye: he punyssheth the godly, for that they shuld not be condemned with this frowarde worlde, to proue and exercise theyr fayth, to mortifie their flesshe, and to kendell in theym a more feruent desyre of the euerlastynge lyfe to come: last of all, lest they shuld by reason of great giftes, be blowen vp with pride: and therby they are proued also, to be the very trewe sonnes of god, and not vnlauful and bastardes.
But ⟨image 13⟩the devil tempteth to destroy, and to draw into desperation and unbelief.1 He rotted in the hart of Judas, to deliver up Christ. He tempted Ananias and Sapphira, and had the mastery. He tempted Job,2 and was ready to destroy him, if he had ben so suffered.3 He tempted Christ, but he prevailed nothing. He was busy with the apostles, to sift them as wheat, but the lord prayed, and he wan nothing. He stirred up David to number Israel, he obeyed the temptation,4 and brake the precept of god. So Peter forswore Christ, and yet they obtained mercy. Thus he runneth about, seeking whom he may devour. So the godly over come in temptation, although sometime through the good counsel and providence of god, they ⟨image 14⟩be overcome: but all things worketh with them to their wealth, and for the best. Wherefore we pray our father, that he lead us not in to temptation, that he will not tempt us above that we shall be able to bear, but to make with the temptation increase, and deliver us from ill. Satan therefore nor dareth nor can do any thing against the holy, but by gods sufferance. Al things are done after God's arbitrye or will, without whose beck or grant, no adversity can happen. God sendeth afflictions, sometime by him self through his own will only, sometime by his ministers, for he both destroyeth the wicked with the countenance of his wroth, and also by contrary angels and persecutors he suffereth his sons to be exercised. ⟨image 14⟩For god giveth power sometime to the devil, to assault the righteous man: but because his cursedness is insatiable, till he devour a man all together, there is a law prescribed unto him, beyond the which he may not tempt. For god is faithful, and measureth our fight or battle according to our strengths. wherefore let no mans hart fail him, god knoweth, how far it is expedient, that our meekness be exercised, that from henceforth, we may be mete to do greater things. For undoubtedly if god had not known the strength and constancy of Job his soldier, he would not have given so much liberty to Satan, against him, suddenly and at ones to despoil, one so rich, so blessed of all his substance, and ⟨image 15⟩to pluck him from all his felicity. After we are well taught these things of God's prudence, we shall the easier bear the cross.
But ⟨image 13⟩the dyuel tempteth to distroy, and to drawe into desperation and vnbelefe.1 He roted in the hart of Iudas, to deliuer vp Christ. He temted Ananias and Saphira, and had the mastry. He tempted Iob,2 and was redy to destroy hym, if he had ben soo suffered.3 He tempted Christ, but he preuayled nothing. He was busy with the apostels, to syfte them as wheate, but the lord prayed, and he wanne nothynge. He styrred vp Dauid to number Israell, he obeyed the temtation,4 and brake the precept of god. So Peter forsware Chryste, and yet they obteyned mercye. Thus he runneth about, sekynge whom he may deuoure. So the godly ouer come in temptation, althoughe somtyme through the good councell and prouydence of god, they ⟨image 14⟩be ouercome: but al thinges worketh with them to their welth, and for the best. Wherfore we pray our father, that he leade vs not in to temptation, that he wyl not tempt vs aboue that we shall be able to beare, but to make with the temptation increase, and delyuer vs from yll. Satan therfore nor dareth nor can do any thing against the holy, but by gods sufferance. Al thynges are done after goddes arbitrye or wyll, withoute whose becke or graunt, no aduersitie can happen. God sendeth afflictions, somtyme by him selfe through his owne wyl onely, sometyme by his minysters, for he bothe dystroyeth the wicked with the countenance of his wrothe, and also by contrary angelles and persecutours he suffereth his sonnes to be exercysed. ⟨image 14⟩For god gyueth power sometyme to the dyuell, to assaute the ryghtuouse man: but bycause his cursednes is insaciable, tyll he deuoure a man all together, there is a lawe prescribed vnto him, beyōd the whiche he may not tempt. For god is faythefull, and measureth our fyghte or battayle accordyng to our strengthes. wherfore let no mannes hart fayle hym, god knoweth, howe farre it is expedyente, that our mekenesse be exercysed, that from henseforth, we maye be mete to do greatter thynges. For vndoubtedly if god had not knowen the strength and cōstancie of Iob his souldiour, he wolde not haue gyuen so moche lybertie to Satan, agaynst him, sodenly and at ones to despoyle, one so ryche, so blessed of al his substance, and
IT IS not enough, to feel and consider, that we are afflicted through the counsel and will of god, but we must moreover mark the cause and intent of his godly will, for reason judgeth, that we are punished, to the end to be hurt or destroyed: and examples likewise move us, of them that have ben punished and cast of from god, as of Pharaoh, Saul, and other like, but we must forsake reason, and flee such examples, and cleave to the word of god. The word of god teacheth, that we suffer affliction, ⟨image 15⟩to our health and salvation. For afflictions are not signs of wrath and displeasure, but of grace and favour. God calleth to repentance, and by affliction he in a manner speaketh and declareth, that he will forgive. For as baptism, or eating of the lords body, do witness unto us, that we are forgiven: even so near hand affliction may be called a certain sacrament. For it signifieth, that god will forgive. And why doth it so signify? for even as other sacraments have the word of the element: so to affliction is the word annexed, whereby is promised grace, for so saith Paul.1 while we are punished, we are corrected of the lord, lest we should with this world be condemned. Affliction calleth to repentance, that ⟨image 16⟩we perish not. And he correcteth the son,2 whom he loveth. It is good for me, that thou haste brought me under, that I may learn thy righteousness.3 Lord in tribulation have they visited thee: it is thy learning to them, that they should cry to the in anguish and sorrow.4 Trouble giveth understanding again. To the end to do his own work, he doth an other work. that is, to the intent to make safe, he chasteneth and scourgeth.5 A troubled spirit is a sacrifice to god. A sacrifice is that that pleaseth god. Wherefore for so much as affliction pleaseth god it signifieth not those which are afflicted, to be reproved, and cast of from god, for he will not the death of a sinner,6 but that he convert and live. We must therefore in affliction ⟨image 16⟩steadfastly believe, that our trouble cometh not by chance, but that it is governed of god. Moreover, that god will not us therefore to be troubled, to hurt and destroy us, but to call us to repentance, to exercise us and save us, as holy scripture every where declareth.7 He will not still be angry, he will not continually threaten us. He hath begun,8 and will make us safe, he shall strike and make us hole.9
IT IS not inoughe, to fele and consyder, that we are afflycted throughe the councell and wyll of god, but we must moreouer mark the cause and intente of his godly wyll, for reason iudgeth, that we ar punished, to the ende to be hurt or dystroyed: and examples lykewise moue vs, of them that haue bē punished and cast of from god, as of Pharao, Saul, and other lyke, but we must forsake reason, and fle such examples, and cleaue to the worde of god. The word of god teacheth, that we suffer affliction, ⟨image 15⟩to our helth and saluation. For afflictions are not signes of wrathe and displeasure, but of grace and fauour. God calleth to repentaunce, and by affliction he in a maner speketh and declareth, that he wyll forgyue. For as baptisme, or eatynge of the lordes body, do wytnesse vnto vs, that we are forgyuen: euen so nerehande affliction maye be called a certain sacrament. For it sygnifieth, that god wyll forgyue. And why doth it so signifie? for euen as other sacramentes haue the worde of the element: so to afflictiō is the word annexed, wherby is promysed grace, for soo sayth Paule.1 while we are punished, we are corrected of the lorde, leaste we shulde with this world be condempned. Afflition calleth to repentaunce, that ⟨image 16⟩we peryshe not. And he correcteth the sonne,2 whome he loueth. It is good for me, that thou haste broughte me vnder, that I maye lerne thy rightuousenes.3 Lord in tribulation haue they visited the: it is thy lerning to them, that they shulde crie to the in anguishe and sorowe.4 Trouble gyueth vnderstandyng agayne. To the ende to doo his owne worke, he dothe an other worke. that is, to the intent to make safe, he chasteneth and scourgeth.5 A troubled spirite is a sacrifice to god. A sacrifice is that that pleaseth god. Wherfore for so moch as affliction pleaseth god it signifieth not those which ar afflicted, to be reproued, and cast of from god, for he wyl not the death of a synner,6 but that he conuerte and lyue. We must therfore in affliction ⟨image 16⟩
The lord lifteth up all them that fall, and plucketh up all those which are bruised.1 Can the woman forget her babe, that she have not compassion of the child of her womb? And if she be forgetful, yet will not I forget thee.2 So Christ comforteth his. The woman, when she bringeth forth:3 which are ⟨image 17⟩borne of my womb, which are borne of my belly, even to the old age I my self will carry, even to the hoar hairs, I have done it, and I will bear, I will carry and make safe.4 Morn and be busy o daughter of Zion, as a woman travelling, for now thou shalt go forth from the city, and shalt dwell in a region, and shalt come even to Babylon, there shalt thou be delivered, there shall the lord redeem thee.5 Teaching them, he instructeth with learning, to pluck a man from those things, which he hath done, and to deliver him from pride.6 So Abraham was tempted to be tried, that his faith mought be made noble and manifest, he tempted him, and setteth forth before us such example to follow, when he tempteth and trieth ⟨image 17⟩our faith.7 So Job was tempted of the lord, that his faith mought be made more clear. So David,8 so Manasseh on every side vexed, repented. Also Tobias was therefore made blind, to give example of patience, to his after comers. Likewise Judith. we ought to be mindful, how our fathers were tempted, to be tried.9 So it happened in the woman of Canaan.10 And to the woman labouring with the issue of blood. by which examples we are taught and confirmed, to be plucked from god by no temptations, by no oppressions, by no chastisings, be they never so great: but the more that god tempteth us, chasteneth, and repelleth, so much the more let us cry to him, till he graciously here us. It is therefore no […]
The lorde lyfteth vp al them that fal, and plucketh vp all those whiche are broised.1 Can the woman forgette her babe, that she haue not compassion of the chylde of her wombe? And if she be forgetfull, yet wyll not I forget the.2 So Christ comforteth his. The womanne, when she bryngeth forthe:3 whiche are ⟨image 17⟩borne of my wombe, whiche are borne of my bealy, euen to the old age I my selfe wyll carie, euen to the hoore heares, I haue done it, and I wyll beare, I wyl cary and make safe.4 Morne and be busy o doughter of Sion, as a woman traueylinge, for nowe thou shalte go forthe from the citie, and shalt dwell in a region, and shalte come euen to Babilon, there shalt thou be delyuered, there shall the lorde redeme the.5 Teachynge them, he instructeth with lernyng, to pluck a man from those thinges, which he hath done, and to delyuer hym frome pryde.6 So Abraham was tempted to be tried, that his faith mought be made noble and manifest, he tempted hym, and setteth forthe before vs suche example to folowe, when he tempteth and trieth ⟨image 17⟩our faythe.7 So Iob was temted of the lorde, that his faythe mought be made more clere. So Dauid,8 so Manasses on euery side vexed, repēted. Also Tobias was therfore made blynde, to gyue example of pacience, to his after cō mers. Likewise Iudith. we ought to be myndfull, howe our fathers were tempted, to be tried.9 Soo it happened in the woman of Chanaan.10 And to the womanne laborynge with the issue of bloud. by whiche examples we are taughte and cōfirmed, to be plucked from god by no temptations, by no oppressions, by no chastisynges, be they neuer so great: but the more that god tempteth vs, chasteneth, and repelleth, so moche the more let vs crye to hym, tyll he gracyously here vs. It is therfore noo
1LO IN the city, in which my name is called upon, begin I to punish, and shall ye be as innocents, and without punishment?2 The lord commanded them that destroyed Jerusalem, to begin at his sanctuary.3 The time is now, that judgment must begin at the house of god. If the judgement of god begin at the godly, what end tarrieth them, which believe not the gospel of god? but the godly, when they are punished, they are punished of god to their wealth and good, as the epistle written to the Hebrews, doth clearly testify.4 Whom the lord loveth, him he correcteth. and he beateth every child whom he ⟨image 18⟩receiveth. if ye suffer chastising, god offereth him self unto you, as to his sons. What son is he, whom the father chasteth not? If ye be without chastising, whose partakers are all the sons, then are ye servants, and no sons at all. So Solomon:5 The chastening of god thou shalt not refuse, and neither grudge thou, when he shall correct thee, for whom the lord loveth, him he correcteth, and delighteth him self, as the father in the son.6 Whom so ever I love, I rebuke, and chaste. The godly therefore are chastened of the merciful god, to their wealth and good, and those which are most corrected, are most loved of god. As Tobias was chastened for his profit.7 Joseph through the oppression of his brethren, was made ⟨image 19⟩ruler of Egypt.8 By reason of the tyranny of Pharaoh, the children of Israel increased, and were made innumerable.9 The people hurt of serpents cried. So he afflicteth the holy because they should not be in security without all fear but that their repentance shall increase, & their faith be confirmed, when they feel them selves to be helped: Although we know, that no man is scourged of god, without his deserving.10 For every man is a liar and a sinner, and no flesh shall be justified before the face of god.11 For all flesh hath corrupted his way. Wherefore all flesh is punished, and yet we know that not alway the godly are punished for since, but sometime to prove the faith of the afflicted. As Job, David, and many other, or to declare ⟨image 19⟩and make manifest the majesty of his name. So he punished the Israelites in Egypt by Pharaoh, that he might be glorified in Pharaoh, and make his name clear in all the world.12
1LO IN the citie, in whiche my name is called vpon, begin I to punisshe, and shall ye be as innocentes, and without punyshemente?2 The lorde commaunded them that distroyed Hierusalem, to begyn at his sainctuarye.3 The tyme is now, that iugement must begyn at the house of god. If the iudgement of god begynne at the godly, what ende taryeth theym, whiche beleue not the gospell of god? but the godly, when they are punished, they ar punished of god to theyr welthe and good, as the epistell wrytten to the Hebrewes, dothe clerely testifie.4 Whome the lord loueth, him he correcteth. and he beateth euery chylde whom he ⟨image 18⟩receyueth. if ye suffer chastisynge, god offereth hym selfe vnto you, as to his sonnes. What sonne is he, whom the father chasteth not? If ye be withoute chastesynge, whose partakers ar al the sonnes, then are ye seruauntes, and noo sonnes at al. So Salomon:5 The chasteninge of god thou shalt not refuse, and neyther grudge thou, when he shal correct the, for whom the lord loueth, hym he correcteth, and delyteth hym selfe, as the father in the sonne.6 Whom so euer I loue, I rebuke, and chaste. The godly therfore ar chastened of the mercifull god, to theyr welth and good, and those whiche are moste corrected, are moste loued of god. As Tobias was chastned for his profyte.7 Ioseph throughe the oppressiō of his brethern, was made ⟨image 19⟩ruler of Egypt.8 By reason of the tyranny of Pharao, the chyldren of Israell encreased, and were made innumerable.9 The people hurt of serpentes cried. So he afflicteth the holy bicause they shuld not be in securite without al feare but that theyr repentance shal increase, & theyr faith be confyrmed, when they fele them selues to be holpe: Although we knowe, that no man is scourged of god, without his deseruyng.
So of the man borne blind from his nativity, neither this man hath sinned nor his parents, but that the works of god mought be manifest in him. And when god doth afflict his people for their since, he doth not therefore afflict them, that by their afflictions, they should satisfy for their since. For the passion and suffering of Jesus Christ only, is the ransom and expiation of our since. But therefore he afflicteth, that by affliction he may drive sinners to repentance. For repentance or penance cometh first by the knowledge ⟨image 20⟩of sin: and then by faith, that our sin is forgiven us for God's promise sake: and of faith burgeth forth the calling on the name of god.
So of the manne borne blynde from his natiuytie, nother this man hath synned nor his parentes, but that the workes of god moughte be manyfeste in hym. And when god doth afflicte his people for theyr synnes, he dothe not therfore afflycte them, that by theyr afflictiōs, they shuld satisfie for theyr synnes. For the passion and sufferynge of Iesus Christe only, is the raunsome and expiation of our synnes. But therfore he afflicteth, that by affliction he maye dryue synners to repentaunce. For repentaunce or penance cometh fyrste by the knowlege ⟨image 20⟩of synne: and then by faythe, that our synne is forgyuen vs for goddes promise sake: and of faith burgeth forthe the callinge on the name of god.
HERE are we taught, what a christen man must do in temptation, when he seeth him self forsaken of all men, that is, to pray, and not to cease to pray, but to pray in faith, mistrusting nothing,1 for he that mistrusteth, is like the rage of the see, which is carried with the wind, and tossed and driven with violence. Which thing also Christ warned us of,2 saying. Watch and pray, that ye enter not into temptation. So like wise Solomon: Son,3 in thy sickness despise ⟨image 20⟩not thy self, but pray to the lord, and he shall heal thee. Thereto god hath also commanded, that we should in tribulation call on him: yea and calleth that invocation or crying on him, a sacrifice, the true and most accepted honour. For so saith the psalm.4 Call to me in the day of thy trouble. And he addeth promises, And I will deliver thee, and thou shalt honour me And he said before in the psalm, that he regarded not the oblations of beasts and such other works, but that he delighteth in this sacrifice. if that we call on him in trouble, and believe, that he will help us: and when we are holpen, to give thanks, and preach his benefit. And so like wise he calleth the hope,5 whereby we tarry his help in affliction, sacrifice. Sacrifice ⟨image 21⟩you the sacrifice of justice, and hope ye in the lord. as though he should say, that hope is a sacrifice, whereby we yield justice to god, that (seeing he hath so promised) he will pluck us out, and deliver us: for so much he is righteous and true. Thou seest then, that christian patience hath ever hope annexed: but that hope beholdeth no creatures, but only the word and promise of god, and holdeth hope against hope, as saith Paul: that is when all creatures fail, and show no help at all, yet is there hope, that god will help. And though he give us not those things, which we would, or by that way or means that we will, yet governeth he so the end, through his wisdom and goodness, that we perish ⟨image 21⟩not, and that our prayers be not spent in vain. Paul teacheth the same in this gradation. Tribulation bringeth patience, when he cometh thither, and teacheth us, that we ought to hold a sure hope in time of trouble, and addeth a promise.6 Hope maketh us never a shamed. We must therefore believe, that we are hard of god, that god will help us, and that we are defended of god. For so the psalms command us to believe and pray.7
HERE are we taughte, what a chrysten man muste doo in temptation, whenne he seeth hym selfe forsaken of al men, that is, to praye, and not to ceasse to praye, but to praye in feyth, mystrusting nothinge,1 for he that mystrusteth, is lyke the raige of the see, whiche is caried with the wynde, and tossed and dryuen with vyolence. Whiche thinge also Chryste warned vs of,2 sayinge. Watche and praye, that ye entre not into temptation. So lyke wyse Salomon: Sonne,3 in thy syckenesse despyse ⟨image 20⟩not thy selfe, but pray to the lorde, and he shal heale the. Therto god hath also commaunded, that we shulde in tribulation call on hym: yea and calleth that inuocation or crying on hym, a sacrifice, the true and mooste accepted honour. For so saythe the psalm.4 Call to me in the day of thy trouble. And he addeth promyses, And I wyll delyuer the, and thou shalt honour me And he sayde before in the psalm, that he regarded not the oblatiōs of beastes and such other workes, but that he delyteth in this sacrifice. if that we cal on hym in trouble, and beleue, that he wyll helpe vs: and when we are holpen, to gyue thankes, and preache his benefyte. And soo lyke wyse he calleth the hope,5 wherby we tary his helpe in affliction, sacrifice. Sacrifice ⟨image 21⟩you the sacrifice of iustice, and hope ye in the lord. as though he shulde say, that hope is a sacrifice, wherby we yelde iustyce to god, that (seinge he hath soo promysed) he wyl plucke vs out, and delyuer vs: for soo moche he is ryghtuouse and true. Thou seest then, that christian pacience hath euer hope annexed: but that hope beholdeth no creatures, but onely the word and promyse of god, and holdeth hope agaynste hope, as sayth Paule: that is when al creatures fayle, and shewe no helpe at all, yet is there hope, that god wyll helpe. And thoughe he gyue vs not those thynges, whiche we wolde, or by that waye or meanes that we wyll, yet gouerneth he so the ende, throughe his wysedome and goodnesse, that we perysshe ⟨image 21⟩not, and that our prayers be not spente in vayne. Paule teacheth the same in this gradation. Tribulation bryngeth pacience, when he commeth thither, and teacheth vs, that we ought to holde a sure hope in tyme of trouble, and addeth a promyse.
And in my trouble have I cried to the lord, and to my god have I called, and he hath graciously from his holy temple hard my voice.1 In trouble thou hast called on me, and I have delivered thee, I have graciously heard thee, in the darkness of trouble. He hath cried to me,2⟨image 22⟩and I will here him. I am with him in trouble, I will deliver him, and he shall glorify me. Of this matter we have no few examples. Children prayed in the midst of the furnace, and they were hard and delivered.3 Daniel in the midst of captivity, prayed, and in the den of lions, and he was preserved.4 Susan forsaken of all men, prayed, and she was hard.5 Jonah in the belly of the fish, prayed. Hezekiah sickened even to the death, he turned his face to the wall, and prayed to the lord, and the lord hard him, and was made hole.6 Christ in the time of his tribulation and passion prayed, shedding forth drops of blood. Stephan in the midst of them that stoned him,7 prayed. While Peter was kept in prison,8 there ⟨image 22⟩was prayer made of the congregation for him. Such examples ought to stir up our minds and our faith, to pray more diligently, and with a more ferventness. For affliction, and the great wailings and sorrow of the afflicted, are regarded of god, so much, that no more acceptable sacrifice can be offered to god, than if ye offer a contrite and an humble heart, which god never refuseth, as saith the prophet.9 Who is like the lord our god, which dwelleth in the high, and yet regardeth and beholdeth low things? Whom shall I look on,10 but on the poor and contrite in spirit, and him that feareth my word. The lord is nigh them,11 which have a troubled heart. We are taught also, that the lord beholdeth ⟨image 23⟩and hereth the prayers and cry of sinners, of those sinners, which although they have committed never so filthy offences, yet believe that the lord god is their god, for his promise made to Abraham: that is, which believe, that they have god the father pacified in heaven for Jesus Christs sake. and through this faith call to god, and are hard: through this faith, their since committed, are washed away. And the prayer of the afflicted goeth through to the throne of the grace of god. This faith is much worth, to persuade the hart of the afflicted in temptation, that his prayer is hard.
And in my trouble haue I cried to the lorde, and to my god haue I called, and he hath graciousely frome his holye temple harde my voyce.1 In trouble thou hast called on me, and I haue delyuered the, I haue graciously herde the, in the darkenes of trouble. He hath cryed to me,2⟨image 22⟩and I wyll here hym. I am with hym in trouble, I wyll delyuer hym, and he shall glorifie me. Of this matter we haue noo fewe exexamples. Chyldren prayed in the myddes of the fornace, and they were harde and delyuered.3 Daniel in the myddes of captiuitie, praied, and in the den of lions, and he was preserued.4 Susan forsaken of all men, prayed, and she was harde.5 Ionas in the bealy of the fyshe, prayed. Hezechias syckened euen to the deathe, he tourned his face to the wall, and prayed to the lorde, and the lord harde hym, and was made hole.6 Christ in the time of his tribulation and passiō praied, sheding forth dropes of bloud. Stephan in the myddes of theym that stoned hym,7 prayed. Whyle Peter was kepte in pryson,8 there ⟨image 22⟩was prayer made of the congregation for hym. Suche examples oughte to styrre vp our myndes and our faythe, to praye more dyligently, and with a more feruentnes. For affliction, and the great waylynges and sorowe of the afflycted, are regarded of god, soo moche, that noo more acceptable sacrifice can be offered to god, thē if ye offer a contrite and an humble harte, whiche god neuer refuseth, as sayth the prophete.9 Who is lyke the lorde our god, whiche dwelleth in the hyghe, and yet regardeth and beholdeth lowe thinges? Whom shall I loke on,10
to plucke hym from all his felycitie. After we are wel taught these thynges of goddes prudencie, we shall the easier beare the crosse.
stedfastly beleue, that our trouble commeth not by chaunce, but that it is gouerned of god. Moreouer, that god wyll not vs therfore to be troubled, to hurte and dystroy vs, but to calle vs to repentaunce, to exercyse vs and saue vs, as holy scripture euerye where declareth.
For all fleshe hath corrupted his way. Wherfore al fleshe is punished, and yet we knowe that not alway the godly are punished for synnes, but somtyme to proue the fayth of the afflicted. As Iob, Dauid, and many other, or to declare
⟨image 19⟩
and make manifest the maiestie of his name. Soo he punysshed the Israelites in Egypt by Pharao, that he might be glorified in Pharao, and make his name clere in all the worlde.
Hope maketh vs neuer a shamed. We muste therfore beleue, that we are harde of god, that god wyll helpe vs, and that we are defended of god. For so the psalmes commaunde vs to beleue and praye.
whiche haue a troubled harte. We are taught also, that the lorde beholdeth
⟨image 23⟩
and hereth the prayers and crye of synners, of those synners, whiche althoughe they haue committed neuer so filthy offences, yet beleue that the lorde god is theyr god, for his promyse made to Abraham: that is, whiche beleue, that they haue god the father pacified in heauen for Iesus Christes sake. and through this fayth call to god, and are hard: through this faythe, theyr synnes commytted, ar washed away. And the praier of the afflycted gothe throughe to the trone of the grace of god. This faythe is moche worthe, to perswade the hart of the afflycted in temptation, that his prayer is harde.
