wildernesse Suche as goe about to get a name and gaynes by iugglyng castes and woorkyng of Magicall miracles desyer to be in those cities whereas moste haunt and resorte of people is But oure sauiour Iesus in that he ofte tymes shunneth muche assembly of people plainly teacheth vs what we ought to do He that is able to worke the miracles of the gospell doeth not so muche desyer the great multitude as the feruent mynde and affeccion of beholders In great cities many resorted vnto hym for this purpose only to delite their iyes with newe and straunge sightes No man foloweth Iesus into the wyldernesse vnlesse he long after hym with a certaine vehement desire and affeccion He that forgoeth al pleasures of good tounes and foloweth Christ thorow rough and cumberous places foloweth hym to his great commoditie For he that loueth hym vnfaynedly doeth in all thinges folowe hym whome he loueth through reproche hungre despoylyng of substauÌ„ce banishmeÌ„t imprisonment tourmentes and death And suche folowers of Christ were figured by those that came flockyng out of all countreis and partes of Galile vnto Iesu who kept hymselfe close in desert and solitary places The .ij. Chapter BUT whithersoeuer a man flieth vertue hath euer her fame and glory folowyng her euen as the shadow foloweth the body For he that is vnfainedly good caÌ„ neuer be but one maner of man and lyke himselfe And as there is alwayes light whithersoeuer the body of the suÌ„ne remoueth euen so to what place soeuer true godlinesse remoueth there is alwayes great resort of people Now wildernesse was no longer wildernesse after the lorde Iesus the true light of this world was gon thither And yet the persone in whome is the power to worke the myracles of the ghospell ceaseth not asmuche as in him lyeth to auoyde such places wheras muche people is assembled to beholde hym for that he knoweth certainly what a perilous vice vainglory is Neuerthelesse the feruent desyre he hath to helpe and do all men good doeth oftimes cause hym though it be againste his nature to haue recourse thither againe And by this meanes cummeth it to passe that whiles the good man is compelled to remoue from place to place the moe receiueth benefite at his handes ¶ After a few dayes also he entred into Capernaum agayne and it was noysed that he was in the house and anon many were gathered together insomuche that now there was no roume to receiue them no not somuche as about the dore He preached the worlde vnto them And there came certaine vnto him bringyng one sicke of the Palsey whiche was borne of fower men And when they could not come nye vnto him for prease they vncouered the roofe of the house that he was in And when they had broken vp the â—oofe they did with â—dâ—des let downe the bed wherin the sicke of the Palsey lay When Iesus sawe their fayth he sayd vnto the sicke of the Palsey sonne thy sinnes be forgeuen thee Wherfore Iesus geuyng vs ensample bothe to flye vayne glory and also continually to doe good to our euen christen within fewe dayes after returned agayne to Capernaum from whence he semed to be dryuen away before by reason of the great importunitie of the people whiche euen in the night tyme lay about the gates of the house wherin he soiourned For as he made Bethleem muche renoumed by his byrthe and Nazareth very famous by his educacion and the countrey of Egypt happy because he fled thyther for his preseruacion and safegarde so did he as it were adopte and choose Capernaum to be his countrey bothe by his ofte tarrying there and also by shewyng of many fayer miracles in the same He came agayn hyther in maner by stealth and fyrste kepte hymselfe secrete in a house before it was knowen in the citye that he was cum But as the Sunne can not be hyd so the Lorde Iesus can not be kept close and secret The rumour whiche as it is commonly seen rose of a few persons had now bloweÌ„ abrode throughout the whole citie that Iesus was in the house And furthwith thither flocked suche a multitude of people that all the house was fylled and not onely that but also the porche and al the places about the dore were not sufficient to receiue them It is a blessed house whither Iesus is cum to dwell and neuer departeth thence agaynt That house is the churche For Capernaum beareth the figure of the whole worlde wheresoeuer the Gentyles inhabite Certes at Ierusalem the Iewes cast Iesus out of the temple and among the Gentiles the kyngdome of heauen suffereth violence and the multitude of all sortes of people entreth into it after a certaine forcible fashion The Christian Nouices sitte aboute the gates greatly desyring to be admitted into the Lordes house muche houngryng and thirstyng after the rightuousnes of the kyngdom of heauen And verily Iesus excludeth no manne from this house neyther poore nor ryche whole nor sycke so that he haue a vehement desyre to heare hym Wherefore the Lorde teachyng vs that we ought alwayes chyeflye to care for our soule health and afterwarde for our bodies fyrste of all ministred vnto them the doctrine of the ghospell wherwith the diseases and maladies of the soule are cured For this cause such as are disposed to geue almes to the poore do very well yf they geue them fyrste a bryefe exhortacion that maye make them the better in mynde and soule and then departe with theyr charitie For the common sort of people be of suche a disordered iudgement that they are more desyrous of those thynges whiche are expedient for the body then of those that pertayne to theyr soule health The lord euidently declared vnto vs by his ensample that our chiefe care oughte to be for that parte whiche is the chiefeste parte or porcion of man in that he fyrste taught and then by and by healed suche as were diseased Nowe whyles Iesus was teachyng and busye about curyng the diseases of theyr soules there came vnto hym certain men bringyng with theim one that was sycke of a Palsey whose synowes were so resolued in all partes of his body through the violence of the disease that he could not styrre out of his bed but was fayne to be caried thither vpon fower mennes shoulders Here hast thou plainly set out the very ymage and fygure of a minde whiche is by worldly lustes and desyres made so womanlyke and dissolute that it can in no wise lift vp it selfe to doe any thyng that is good godly but lyeth styl in the bedde of lowe and filthy cares and neuer remembreth any thyng that is hygh or celestiall Nowe when they sawe howe they coulde not for prease of people that sate so thicke about the gate and porche bryng this sycke man to the sight of Iesus they lifted hym vp vpon the house and after they had remoued the slates and made a way in they let hym doune bed and all
sinneth frely and at large drunken with his own affeccioÌ„s but first try him with a very geÌ„tle remedy whiche shall not so muche as put him to any shame Go vnto him alone debate the matter betwixt you none other beyng by If he do not acknowlage his fault reproue hym laye it before his iyes how muche he hath erred froÌ„ the dutie of brotherly charitie And let thy monicioÌ„ be such that it may declare the to seke nothing els but his health the restoryng of olde amitie And if he be so curable that he cum to himself at this secret monicioÌ„ there is no cause why thou shouldest reueÌ„ge or put him to open blame it is inough for the that thou hast wun thy brother And in the meane season thou hast gained â—y it For thou shouldest haue lost a frende and God should haue lost a soule But yf the disease be so grieuouse that it cannot be healed with this light medicine yet thou muste not vtterly dispayre nor forthwith run to the extreme remedies But yf that he wil not heare the alone go to hym again takyng with the .i. or .ii. eyther that he may be ameÌ„ded with sum litle shame which shal be no infamy vnto him or els that he may be confuted ouercum by the testimonie of two or thre But yf he be so vntractable that he wyll be moued neyther with shame nor with feare of iudgement bring the matter to the congregacioÌ„ that he may be reformed either by the coÌ„sent of the multitude or by thauctoritie of them which be rulers ouer the multitude But if he be so far past cure that he wil not be corrected neyther by secret brotherly monicion neither by the knowlage coÌ„sent of two or thre neither by the shame of his fault vttered and disclosed nether by the auctoritie of the chief rulers leaue him to his disease Let hym be cut of froÌ„ the congregacion takeÌ„ in none other wise but as an HeatheÌ„ or Publicane Let this be the greuousest punishment emong you whiche notwithstaÌ„dyng is vsed for none other purpose but that the brother eyther should cum vnto hymself by shame consideryng that he is shunned and fled of all men or els leâ—t he beyng mingled in the flocke should hurt other with his infeccion No man ought to say vnto me the iudgementes of thy kyngdome be but werish and weake nay they be very seuere and sore yf a man wyll contemne theÌ„ obstinately For mans lawes when they punish a greuous offence with death they do nothyng but kill the body sumtime they kill hym whom god doth not condeÌ„ne and they kil onely and amend him not for he is not alyue to be amended But this condeÌ„nacion although it procedeth leysurely to punyshmeÌ„t yet for this cause it is very seuere and sore that he that is coÌ„deÌ„ned vnlesse he do repente is punyshed with euerlastyng payn which by no meanes he can escape Whom Cesar doth condemne god sumtime doeth assoyle and whom the prince doth assoyle god suÌ„tyme doeth condemne The prince whoÌ„ he doth assoyle he leaueth in the cumpany of meÌ„ to make other like himself whom he killeth he taketh from the cumpany of men not onely not healyng him but making him in case that he cannot be healed These â—e mans iudgementes rather necessary than praise worthie But your senteÌ„ce so remoueth a man that is vncurable that he cannot infecte them that be good and yet he is in case that he may repent because that ye haue power to saue and not to destroy And yet they shal not sinne vnpunished whoÌ„ ye suffre to haue theyr lyfe He shal be punyshed eternally god beyng his iudge whose senteÌ„ce shal approue and confirme your sentence vnlesse the condemned person repente For he that seketh not reueÌ„ging but the amendment of his brother he that is ready to forgeue the iniurie doeÌ„ against him he that willingly cuÌ„meth vnto the sicke to heale him being offended himself he that once or twise repelled yet ceaseth not to help heale he that trusteth not to his own iudgemeÌ„t but taketh one or two vnto hym not to reuenge but to heale this mans sentence because it cummeth from an euangelicall minde god wyll allowe and neuer wil breake it vnles the condemned person will condemne that that he hath doen. Although therfore your iudgement hath not in apperaÌ„ce such seueritie and sharpnes as the iudgemeÌ„tes of princes haue yet it is more to be feared than their sentence wherewith oftentimes the best be condeÌ„ned the most sinful assoiled It is a terrible thing to be condemned of god and he is condemned of hym whosoeuer is condemned of you agreing together with a sincere mind For that that ye iudge by the spirit of god is not your iudgement but his by you but if ye coÌ„demne a man by the spirit of man than it is mans iudgemeÌ„t not gods he that by your iudgemeÌ„t is caste out of your câ—Ì„pany is not forthwith banished froÌ„ the cumpany of heauen Therefore the strength of your auctoritie resteth in affeccions which only god doth behold see Truly these be the keyes whiche I wil geue vnto Peter professing me wherwith that that shal be bound in earth shall be bound alâ—â— in heauen and that that shal be losed in earth shal be losed also in heauen This power though it be specially mete for the heades and chief yet I wil geue it to al men if so that they haue a consente and agremente among them not of man but in my name Yea and moreouer I wil say vnto you your consent shal not haue auctoritie only in pardoning and condemnyng offences if ye with me and among your selues do agree but also yf any two bee found in earth which do truly agree in my spirite that is to saye not moued with the affeccion of man but ioyntly louyng the thynges that be of god whatsoeuer they aske they shall obteyne it of my father whiche is in heauen Suche loue hath the father towarde the euangelicall and holye concorde Therfore forasmuch as ye may doe so muche with the prince that is almightye ye nede not to repent you of your power and authoritie although before men ye appeare feble weake That whiche is asked of Ceasar is not forthwith obteyned nor he is not able to perfourme whatsoeuer is asked of hym For he cannot put away the agewe or make the dumme to speake again But there is nothyng so hard or incredible whiche my father will not geue you yf ye aske of hym with one consent and agrement ¶ Then came Peter vnto hym and sayde Lorde howe ofte shall I forgeue my brother yf he sinne against me tyll seuen tymes Iesus sayeth vnto hym I saye vnto thee vntyl seuen tymes but seuenty times seuen tymes Therfore the kingdom of heauen is lykened vnto a certain man that was a king whiche would take accoumpte of his seruauntes And whan he had begun to
for any callyng vnlesse duetie moue it therunto and beeyng abrode it maketh haste in doyng any poynte of duetie it taketh more laysure Mary in all her iourney visited ne saluted not one bodye by the waye vntyll she was come to Elizabeth Neither was that same a salutacion or greting of the common sorte All good happe and blisfulnesse dyd of this gretyng eyther other encreace vnto them both and the efficacie of the spirite of God dyd in them bothe the more plenteously abounde Mary carryed with her in her wombe the fountayne of all ghostely gyftes of grace and through the inspiracion of the babe in her bealy she was nowe altogether in case that nothyng came out of her harte or her mouth but onely of God Therfore it came so to passe that as soone as the salutacion of the virgin Mary had once souned in the eares of Elizabeth the babe whiche she beyng an aged woman had than in her bealy dyd leape and spryng as ye would say skyppyng for ioy and gladnesse Iohn not yet beyng borne felte the diuine power of his Lorde but euen a 〈◊〉 afore conceiued and within the enclosure tabernacle of his mothers wombe doth with gesture magnifie him whom he should afterwarde set forth magnifie with his voice Neither did Elizabeth without fruit perceiue and fele the holy leaping of her litle babe within her Through her babe enspired from heauen the mother also is inspired and altogether is full and whole sodaynly taken with an happy and blissed kinde of infeccion Through the voyce of Mary the heauēly power of God perceth into the babe within the wombe of Elizabeth and through the babe with this sodayne blastyng so taken the mother too is adblasted in suche sorte that she on her partie also beeyng replenished with the holy ghoste did not nowe kepe in the ioyes of her herte although she had afore kept her selfe within doores and had no talke with her as one that would not for shame be acknowen to be conceyued with chylde but with a mighty great voyce which voyce her mighty great affeccion and zele did worke in her she cryed out and vttered suche thynges through the mocion of the spirite as she neither could deme of the swellyng of her bealie ne yet had learned of any mortall manne And euen as though she had heard the Aungell talkyng with Mary thus doeth she begynne her gratulacion O happy and blissed mayden sayeth she thou shalt haue and enioy the chiefe prayse emong all women worthy commendacion And holy is the fruite also of thy virginly wombe out of whiche shall come forth that same woondrefull floure who by the voyce of all nacions shall be preached throughout all the whole vniuersall worlde of whom long and many a day gone the Prophetes haue prophecied and he shal haue the chiefe laude and prayse emong all thynges bothe that are in heauen and that are in yearth I acknowlage it to bee a greater thyng and of more excellencie then a mortall man that thou bearest enclosed within the chambre and tabernacle of thy wombe If age or yeres only be estemed in vs twaine it is not vnmete for a young damisell or mayden to come to an aged womā but if the dignitie or worthynesse of both our babes that we go withall be compared it had been my duetie in all haste to come and visite thee I truly on my parte was happie and fortunate enough with this benefite of God that I go with a chylde the whiche shall in tyme to come be a person of no small dignite and estimacion but of what my deserte is so great happinesse chaunced vnto me that she whiche muste bee the mother of my Lorde shoulde thus of her owne accorde take paines to come to me For by an vndoubted tokē haue I felt the cumming hither of my Lorde For loe immediately whan the voyce of thy salutacion souned in mine eares I felt my young chylde stiere and leape vp in my wombe as one shewyng an earnest desire and gladnesse to go mete his Lorde and to do vnto him his bounden duetie of reuerence and homage And thou too forsouth beeyng a mother doest not vnlyke to the chylde in thy bealie for he beyng the Lorde and maister doeth vouchesafe to come set hys seruaunte of purpose to sanctifie hym and to replenyshe hym with the holye ghoste and thou beeyng so ferre the superiour in dignitie doest not thynke it peinfull to come to me that am thyne inferiour so muche the more lowely behauyng thy selfe as thou doest surmounte and excelle in heauenly gyftes of grace whiche gyftes thou doest veray well in that thou doest not impute them to thyne owne merites forasmuche as they are thynges geuen thee of the free bounceousnesse of God And certes in this behalfe art thou much happie that thou diddest not mistrust the promisses of the Aungell though they semed neuer so muche vnlykely to be beleued Thou haste conceyued without helpe of man and doubt is there none but that the residue of thynges whiche the Aungell hath promised vnto thee in the lordes name shal with sembleable trueth and suertie be perfourmed vnto thee ¶ And Marie sayed My soule magnifieth the Lorde and my spirite hath reioyced in God my sauiour Whan Elizabeth had by the spirite of prophecie spoken these woordes Mary also who through maydenly shamefastenesse had hitherto cōceled the ioyes of her harte being now sodainly rauished with the holy spirite of God of whom she was full and had been a good whyle erst could no longer temper herselfe ne forbeare but that with an himne of reioycing and thankes geuing she must braste out into the lande and prayse of God to whose goodnesse it is to be attributed whatsoeuer high or especiall good thyng doeth chaunce to manne or woman of this worlde O Elizabeth sayeth she not without good cause doest thou reioyce in my behalfe but yet this cummeth euerywhit of the gyfte of God yea and of his free gyfte and not one iote of it there is that I can presumpteously impute to myne owne desertes And therfore not my tongue onely but also my soule acknowledging it owne weaknesse doth euen from the botome of my harte rootes magnifie exalte the lorde with prayses and howe muche the lesse of merite it acknowlageth in it selfe so mouche more vehemently doeth it meruayle at the greatnesse of Goddes benefites I haue cause wherfore to geue hym thankes I haue cause why to talke largely of his beneficiall goodnesse but cause haue I none wherfore to reioyce to my selfe-warde Yet neuerthelesse my spirite beeyng enflamed with the spirite of God doeth for ioy not possible to be vttred in woordes skyp and leape within my body not in it selfe but in God who is both to me and to all persons the onely cause and worker of all saluacion For he hath loked vpon the lowe degree of his hande mayden so behold from henceforthe shall all generacions
doeth light thee with his brightnesse Now although many there were emong the Iewes whose hertes by reason of their owne wilfull and stubburne maliciousnesse the light of the ghospel did make more blynde then they were afore yet the trueth ought not from hens foorth to bee suppressed forasmuche as the knowlage therof should bryng veraie many to eternall saluacion For the obstinate malice of vnbeleuers muste not be any lette or hindreaunce to the good Wherfore the trueth muste bee brought to open lighte to the more horrible grieuous damnacion of the eiuill persones and to the saluacion of the good sorte No body lighteth a caÌ„dle faith he and hideth it in apriuie derke corner or couereth it by whelmyng a busshell ouer it but setteth it in a candelsticke that it maye geue light to suche as are wyllyng to enter into the house Thesame that the house is without a candle thesame that the body is without iyes euen thesame is the soule without knowlage of the trueth which commeth by mere vnfayned feith If thyne iye be single and nothyng perished ne infected with any other inordinate desyres of this world it will receiue the light of euerlastyng trueth and al thy body shall haue the fruicion of this lyght in suche wyse as it shal no where stumble nor iutte agaynst any thyng But in case the iye of thy bodye be corrupted or bleamished then shal all the whole body be entrieked and ready to take harme in the derke For of feith commeth iudgement and statutes or ordeinaunces of good liuing This is the fountaine of all goodnesse whiche if it be putrified it cannot bee chosen but that all the other thynges must be corrupted also See therfore that this iye wherewith the trueth is seen maie be pure in thee and clere without any corrupcion leste that the selfe membre which onely is apte to receiue light and which onely must shewe light to al the whole bodye be encoumbred with derknesse For thesame thyng beyng infected which is the heade and the roote of all good workes euen those verai thynges whiche seme to bee good are not good And contrariwyse the thynges whiche seme vnto the Pharisees to bee eiuill shall not bee euill if the fountaine wherhence they do spryng foorth bee pure and clere from all infeccion What thyng a candle is to an iye well clarifyed euen the lyke thyng is the woorde of God to the soule beeyng well pourged through the singlenesse of feith from naughtie affeccions Whatsoeuer procedeth not of feith is synne That if the iye of thy bodye shall be syncere and pure as a thyng made all light with the candele of euangelicall trueth than shal it geue parte of his light vnto all the membres so that there shall not bee any derkenesse at all in any parte of the body by reason that the iye shal looke foorth to the behofe of all the membres thereof And so whatsoeuer thyng the hande shall doe it shall not bee in any daungier of harme in the derke but all the whole body shall bee lightsome euen as the whole house is lightsome whaÌ„ the brightnesse of the candle geueth his light all about ¶ And as he spake a certayne Pharisee besought hym to dyne with hym and Iesus wente in and fate downe to meate Whan the Pharisee sawe it he meruayled that he had not firste washed before dyuer And the Lorde sayed vnto hym Now do ye Pharisees make clene the outsyde of the cuppe and the platter but your inwarde parte is full of rauenyng and wickednesse Ye fooles did not he that made that whiche is without make that whiche is within also Neuerthelesse geue almes of that ye haue and beholde all thynges are cleane vnto you But woe vnto you Pharisees for ye tythe Mynte and â—ue and all manier herbes and passe ouer iudgemente and the loue of God These ought ye to haue doen and yet not to leaue the other vndoen And euen immediately herupon there folowed a matter whereby thesame that the Lorde had taught might as ye would saye bee playinly declared For the phariseis forasmuche as they had an iye foule blemished setting righteousnesse in ceremonies longyng to the body they did wilfully leat slippe those thynges whiche are not seen but with the pure clere iyes vnto whom the candle of euangelicall trueth sheweth light supposed the light to bee there where derknesse was and than did they stumble and renne agaynst thynges moste of all whan they thought theimselues to goe gaily well vpright and they iudged there to bee a grieuous enormitie where none at all was and contrariwise where a sore offense or transgression was there wened thei to bee none at all For they had theyr iyes sore bleamished with the supersticion of the lawe with ignoraunce with disdeineful pride with enuie with couetise with hypocrisie with other naughtie vices Than a certayne Pharisee prayed Iesus to come dyne with hym Iesus made no refusall as one that was euer readie to offre hymselfe vnto euery bodye to the entente he might drawe all creatures vnto hym And whan the lorde had sette him down at the table without washyng his handes afore and that contrary to the guyse of the Pharisees this saied Pharisee begoonne to meruail with hymselfe secretely in his mynde what the cause should bee why the Lorde had not washed before he satte down to his meate And euen by an by of a thyng which neither maketh a man good nor ill there spryngeth a thyng which is in veraye dede euermore yll And as for the Pharisaicall ceremonies whiche consiste in thynges perteyning to the bodye haue this propertie naturall to them cummyng euen of theyr veraye kynde that they brede slaunderous backebityng euill suspicions peruerse iudgementes variaunce hatred muche bralling Iesus therefore well knowyng thissame to be the chiefest corrupcion of euangelicall godlynesse did sharpely rebuke the Pharisaicall supersticion saying Moses did in olde tyme appoynt certain ordinarie constitucions customes of purifyng which neuerthelesse did conteyne a figure representacion of pourgeyng clensyng the soule For to this ende it serueth al that euer that same lawe did derkely set foorth in shadowes But as the tyme now is where in consideracion of the trueth clerely apperyng foorth it is mete for those shadowes of the olde lawe by litle and litle to vanish awaie ye Phariseis whiche professe the perfect knowlage of the lawe do enbrace thatsame parte of the lawe onely whiche is of least weyght of all towardes true godlynesse And ye do not onely offend in this behalfe that ye enbrace the carnalitie of the lawe not passyng on the spirite of the lawe but also by reason of carnall ceremonies added to the lawe and constitucions of your owne making ye wyll in any wyse be reputed to be of more holynesse then the veray coÌ„maundementes of God The puritie consisteth in the inculpablenesse and innocencie of the herte But as for ye do euery other whyle make muche
come whiche by the meanes of the lawe haue the fygures and shadowes of the religion of the gospell Now the tyme is come that the false religion of the Gentiles must geue place and that both the carnall wurshipping must geue glace to the spirituall wurshipping of God and also the shadowes of the lawe to the light of the gospel For now I tell you the tyme is at hande yea it is alreadie presente when true wurshippers shall wurshippe the father not in temples not with beastes nor with bodily thynges but in the spirite not with shadowes but with trueth For God seyng he is a spirite is not delyted with the purenes of the body nor with the walles of the temple neyther yet to haue beastes offered in sacrifices but he loueth spiritual wurshippers of whom he may be wurshipped according to the spirite and trueth For there hath been hitherto enough attributed to the shadowes and figures of Moses lawe Hereafter whersoeuer there shal be a mynde pure from synne through the faith of the ghospel there shal be a worthy teÌ„ple for God Whersoeuer there shal be heauenly desiers pure praiers and holy thoughtes there shal be sacrifices wherwith God is pleased The woman sayeth vnto hym I wote that Messias shall come which is called Christe When he is come he wyll tell vs all thynges Iesus sayeth vnto her I that speake vnto the am he And immediately came his disciples and meruayled that he talked with the woman yet nâ— manne sayed what meanest thou Or why talkest thou with her The woman then left her waterpot and went her waye vnto the citie and sayeth vnto the men Come see a man whiche tolde me all thynges that euer I dyd Is not he Christe Then they wente out of the citie and came vnto hym The simple and pacient belefe of this woman of Samaria dyd so muche profite by the forsaid communicacion of Iesu that she nowe supposeth hym whom first she had called a Iewe then a Lorde and after a Prophete to be Messias himselfe For the Samaritanes also by the promyse of Moses dyd loke for that excellent Prophete to aryse come of the Iewes Therfore she aunswered after this sorte I knowe that Messias shall come whom the Iewes doe loke for of whom already there is a rumoure emong the Iewes Therfore when he shall come he shall declare vnto vs all these thynges whiche thou haste spoken concernyng the newe maner of the wurshippyng of God neither shall he suffre vs to be ignoraunte in any thyng Iesus perceyuyng the belefe of the woman apte to be taught and suche feruente desyre to knowe the trueth as he had not founde the like among his countrey men the Iewes he vouchesalueth therfore to opeÌ„ and declare vnto her who he was Thou lokest sayeth he for Messias to come be thou assured he is come and euen nowe thou seest hym for I that doe talke with the am he in dede And as soone as these thynges were spoken his disciples returnyng from the toune came thyther and before they came at hym perceyued that he talked with a woman of Samaria and dyd meruaile at his so great gentlenes Yet no manne durst aske hym what thyng he required of the woman or for what cause he had talked with her But the woman beyng amased with the saying of the Lorde Iesus did aunswer nothing at all but leauing her waterpotte at the well for nowe the thirsting for that water was clearely gon and forgotten after she had tasted of the water which Christe had promised she maketh haste towardes the citie and of a synful Samaritane sodenly became a messenger as it were an Apostle in that she doeth declare this thing openly to all folkes to thintent that the knowledge of many should coÌ„firme her feith Come saieth she and see a manne to be meruailed at one that knoweth all secretes who although he be a straunger and one that I neuer sawe before yet hath he tolde me all the secretes that I haue doen it is possible that thesame is Messias Trust not my woordes proue the thyng your selues and ye shall fynde me no lyar In the meane while his disciples prayed him saying Maister eate He sayed vnto them I haue meate to eate that you knowe not of Therfore sayed the disciples emongest themselues hath any man broughte him oughte to eate Iesus sayeth vnto them my meate is to do the wyll of hym that hath sent me and to finishe his worke Saye not ye there are yet fower monethes and than cummeth haruest Beholde I saye vnto you lifte vp your iyes and looke on the regions for they are all white alredy vnto haâ—uest and he that reapeth receyueth rewarde and gathereth fruite vnto life eternall that bothe he that soweth and he that reapeth might reioyce together And herein is the saying true that one soweth and another reapeth I sende you to reape that wheron you bestowed no labour Other men laboured and yeare entred into theyr labours Whiles the woman did bruite abrode this rumour emonges the citizens of Sychar in the meane tyme Iesus disciples supposyng hym to bee payned with houngre moued hym to take suche meates as they had brought But Iesus euery where takyng occasion to drawe men vp from the care of bodilye thinges to the desire of spirituall thynges lyke as he had allured and drawen the woman to the knowlage of the fayth of the ghospell by his speakyng of the water so by the occasion of meates he prouoketh his disciples that were as yet but ignoraunt to be diligent in preachyng the ghospel yea and peraduenture at that time he did not so muche thyrste for the water of the well and although he did so yet did he more desyre and thirst for mans saluacion neuertheles the affeccion of the woman whiche came to drawe water gaue him occasion of this godly coÌ„municacion In lyke maner although he was then hungrie in that he was a very man he was muche more hungrie to saue mankynde for which cause he descended from heauen Therfore he sayed vnto his disciples whiche moued hym to take his bodilye refeccion I haue other meate to eate sayeth he and suche meate as I delite more in then in that whiche you bryng me His disciples meruailyng what this saying mente and yet not bolde to aske their maister for reuerence they bare vnto hym leste he shoulde bee any thyng offended therewith talked thus emong themselues what meaneth he by this hath any other body whiles we were absent brought him any meate But Iesus because he would nowe imprint in theyr myndes the thynge whiche he had spoken before darkely sayeth nowe openly I passe very litle sayeth he vpoÌ„ this bodely meate There is an other kynde of meate which I do specially care for that is to saye to accomplishe that thyng for whiche cause my heauenly father hath sent me hither This is my houngre this is my thirst to go about the thyng which he hath
his disciples kepyng silence for feare because he of late escaping the handes of the Iewes was thought to be more safe in the deserte Iesus sayd vnto them Let vs go into Iewrie again WheÌ„ the disciples heard Iewry named remembryng howe vengeable and cruell the Phariseis hatred was cowardes him and how often they had taken vp stones to cast at him how ofteÌ„ they endeuored themselues to apprehende hym the disciples I saye stoode in dreade not onely of theyr maisters harme but also of theyr owne For as yet they had not receiued the holy ghost and bare a certayne worldely affeccion towardes Iesus themselues lykewise through feblenes lothyng death Therefore dissuading him from goyng agayne into Iewrie they say Sir haue you forgotten how that there a while agoe the Iewes would haue stoned you vnlesse ye had secretely withdrawen youre selfe And will you goe thither agayne puttyng your selfe in open daunger But Iesus did coumforte theyr fearefulnesse by a parable signifying that nothing is to be dredde of them that cleane to Christ who is the light of the worlde For the night hath vayn feares The daye knoweth no suche terrours Hathe not the daye sayeth Christe twelue houres The night shall not come before his tyme. In the meane tyme whosoeuer walketh in the daye stumbleth not for why the sunne maketh him to see and to eschewe stumblyng But the sunne beeynge taken awaye whosoeuer walketh in the night stumbleth because he lacketh light I am the light of the worlde it is right mete that you be guided by me and folow my conductyng and not to goe before the lighte Be not afrayde before the tyme. So long as I geue light vnto you there is no ieopardie The night shall come wheÌ„ you beeing disseuered from me shall bee troubled ¶ This sayd he and after he sayd vnto them our frende Lazarus sleapeth but I got to wake him out of slepe Then sayd his disciples Lord if he slepe he shal doe well inough Howbeit Iesus spake of hys death but they thought that he had spoken of the naturall slepe Then sayd Iesus vnto theÌ„ playnly Lazarus is dead and I am glad for your sakes that I was not there because ye may beleue neuertheles let vs goe vnto him When Iesus had with this saying mitigate the Apostles feare he sheweth the cause of his goyng furth on his iourney saying Our frende Lazarus sleapeth I therfore go hence to wake him When as the disciples that were troubled with feare supposed that Iesus dyd not speake of very deathe but of the common slepe they aunswer Sir if he slepe there is no cause why you should goe thither for slepe in sicke folke is woont to bee a token of recouery of health The disciples wer loth to go into Iewry again and therfore to the vttermost of theyr power they doe auoyde the causes of going thither But Iesus did by litle and litle prepare the myndes of his earnestly to consyder and beholde the miracle to come For he had therfore leauer say fyrst he was aslepe then dead to the entente he might after the vsage of holye scripture shewe the hope of the resurreccion For they be rather aslepe then dead whiche reste to lyue agayne Neyther is it so easy for any of vs to awake hym that sleapeth as it is for the Lorde to call the dead to lyfe Therefore the discyples not vnderstandyng the thyng that he spake of sleape and waking out of sleape to let them know that no hidde thyng was vnknowen to him he sayth vnto them more playnly Lazarus is dead nor he added not the thing that was than more stoute to be spoken as concerning the raysing him vp agayn For he woulde rather that to be signifyed than expressed and hys mynde was rather to dooe the thyng than promyse it euery where makyng readye for vs an exaumple of modestye and temperaunce And because he aunswered them that tolde hym his frende was sicke that that sickenes was not deadly but chaunced to the entente that Goddes glorye and hys sonnes also shoulde bee set furthe by it a lyke thyng sheweth he to his disciples saying I am glad that I was not there while my freÌ„de was sicke and dyed and for youre cause I reioyce that youre truste whiche I perceyue to bee weake as yet may bee strengthed and confirmed with a more euident miracle For if the sicke man had mended and recouered healthe I being present it might haue bene thought a casualtie in case I had at hys sisters requestes raysed hym that had bene newly dead the Phariseis whiche fynde faulte with all thynges mighte haue layed for them that it had bene a lacking of senses or but a swouning no death for that sumtimes happeneth in some diseases that the bodies lying a long time in swoune come to lyfe agayn Now for asmuche as it is a very death in dede there shal be a more plenteouse matter of beliefe Therfore let vs go to him The going thither pleased not the disciples for feare of the Iewes which feare slacke sore in theyr mindes and yet coulde they not improue the godly and weightie cause of that iourney And albeit Iesus was not ignoraunt what thing troubled the myndes of his disciples and though also he swaged theyr dreade by reason that he sayed he shoulde goe to Bethania and not to Hierusalem yet neuerthelesse the nyenesse of the place that they feared made also theyr timorouse myndes afrayd Then sayed Thomas which is called Didimus vnto the disciples let vs also â—o that we may die with hym Then went Iesus and fouÌ„d that he had lien in his graue tower daies already Bethanie was â—yt vnto Hierusalem about fiftene furlonges of and many of the Iewes came to Martha and Marie to coumfortt them ouer theyr brother The disciples being carefull and pensyfe and yet durste they not refuse to do their maisters commaundement Thomas whome the Grekes cal Didimus and in Latine is named geminus a twinne being more timorouse than the rest sayeth vnto his felowes let vs also goe if it be certaynly thus to dye with him for as muche as his determinate mynde is to bring bothe himselfe and his into a manyfeste peril of lyfe wheras he may so deuise that bothe shall be in safetie Iesus than went furth with hys disciples to Bethania founde that Lazarus had lyen in hys graue fower dayes alreadye Uerily Bethania was about fiftene furlonges of from Hierusalem and thereof came the discyples feare and thereupon also arose occasion that caused the miracle haue moe witnesses and lokers vpon For the nighnes of the place caused many to come thither out of Hierusalem euen of fauoure they beare to Marie and Martha and of neyghbourlye duetie to coumforte them in the deathe of theyr brother Whiche kinde of office and duetie was wont to be doen to riche folke euen for honour sake Martha assone as she hearde that Iesus was cumming went and met him but Marie sate stil in the
kynde of death the buriall the resurreccion thascendyng into heauen the holy ghoste sente downe from heauen the wounderfull toungues of the Apostles the conuersion of the Gentiles and other thynges whiche we sawe and dayly see doen by them that professe the name of Christe Finally the tyme also doeth agree in the which he was prophecied for to come And all these thynges were prophecied not only by the sayinges of the Prophetes but also wer signified by the actes and dedes of the Patriarches Nowe seing thei know these thinges if thei coÌ„pare theÌ„ with these whiche we shewe to haue been doen they shall vnderstande that they loke in vayne for any other Messias thâ—n this whom we speake of he came once humble and abiccte concernyng the fourme of mannes bodye for so Esai prophecied he should come to delyuer all men by his deathe from the tyranny of deathe And he shall cum againe in th ende of the worlde not as now a sauiour but a iudge of all bothe lyuing and deade Now no man is excluded froÌ„ his benefite Than no man shal escape his iudgement But than shal they ioyfully see the iudge dealyng euerlasting rewardes whiche now doe not despise hym a meke sauiour easy to be entrâ—ted This therfore is that only and very Messias whose geneologie and petigre shal forthwith be shewed touching the body whiche he toke for our cause for by hym shoulde spring and cum furth a new nacion not carnall but spiritual which should rather replenish heauen than yearth the which also shoulde be encreaced or multiplied not by the seed of man but by the euangelical fayth whiche is the heauenly seed of Goddes worde Of this faith the autour and father in a misticall fygure was represented by Abraham who the law of circumsicion not yet publyshed deserued the prayse of rightuousnes not before men but before God not by the kepyng of the law but by the sinceritie of faith wherby he doubted nothing of Goddes promises although they wer farre passing the power of nature And for this trust and confidence he was called the father of many nacions which after the example of hym should beleue the gospel of Iesus Christe He nowe his body beyng decaied for age his wife also beyng weake and barain begate Isaac whiche was promised vnto hym who also was a figure of Christe vearyng wood to the sacrifice whereunto he was apoynted Isaac begat Iacob which though he wer the younger brother yet he set his elder brother besyde purchased the inheritaunce to hymself wherin he was a figure of the churche that should be congregated and gathered together of the Gentiles the which the Iewes being excluded encreaseth daily more and more receiuing the grace of the gospell by faythe of the which the Iewes through vnbelefe haue made themselfes vnworthy For thus sayeth God I haue loued Iacob and hated Esau. And in the Prophetes ofte mencion is made of this name Iacob begate Iudas of whome the tribe had his name of the whiche Christ was prophecied to cum of and by whose name as by inheritaunce was promised the newe lawe of the gospel for thus speaketh Hieremie Beholde the dayes do come sayeth the Lorde and I wyll dispose a newe testament to the house of Iudas the house of Iacob And he did not beget him onely albeit he deserued chiefly to be recited in the geneologie but also he begate the other eleuen brothers of Iudas which seuerally gaue names to the seuerall trybes of the nacion of Israell Iudas begat Phares and zaram of Thamar Phares begat Esrom And Esrom begat Atam And Atam begat Aminadab Aminadab begat Naasson Naasson begate Salmon Salmon begat Boos of Rahab Boos begat Obed of Ruth Obed begat Iesse Iesse begat Dauid the kyng Dauid the kyng begat Salomon of her that was the wyfe of Uri Further Iudas had two chyldren at a burden named Phares and zaram not of his lawfull wyfe but of Thamat hys daughter in lawe whyche was maryed to Her the eldest soonne of Iudas vnto whome when Iudas did not perfourme hys promyse that is to saye that she myghte be maryed to Sela brother vnto her housbande that was dead accordyng to the order of the law the woman passyng all measure desirous to haue a chylde tooke the habite of a common woman and coueryng her face by crafte and deceyte laye with Iudas her father in lawe and afterwarde by shewyng of the token whyche she had receyued of hym before that she woulde suffer hym to lye wyth her auouched and proued hym to be father of bothe the chyldren when he otherwyse earnestlye woulde haue brente her accordyng to the lawe The thyng thus doen is not without offence and blame but yet the mysterie hyd vnder thys vnhonest couerture maketh muche for the matter of the Ghospell Lyke as also Phares was a figure and significacion of the churche and Synagogue whiche Phares preuented his brother when he endeuored to goe furthe of his mothers wombe puttyng foorth his hande fyrste Of this Phares Esrom was borne of Esrom Aram of Aram Aminadab of Aminadab Naasson and of hym Salmon Salmon begat Boos of Rahab whiche though she were not of the nacion of Iewes but of the Cananites yet because she preserued the spyalles sent from Iesu the captain guyde of the Iewes and because she betrayed the citie of Hierico she deserued her place in the geneologie of theym whiche throughe faythe were made prayse worthie of God and she exempted out of the sorte and order of common women was chosen and admitted emong the people of God and maryed to an housbande of the nacion of Iewes signifying euen at that tyme that synners heathen people beyng alienate from the religion of God shoulde be coupled vnto Christe throughe the merite of faythe Boos also hade a soonne named Obeth by Ruth a Moabite the whiche also renouncyng her countreye and her bodily affeccions had rather to be planted emong the people of the Iewes that is to say suche as professe the doctrine of Christe Thus at that tyme fygures and shadowes signified before that no kynde of men shoulde be dryuen and kept of from the felowshyp of the gospell so that he bryng with hym faith and a desirous minde of true godlynes Of Obed came Iesse whiche was called also Isai of whose name Esay propheciyng of Christe maketh mencion saying A rod shall cum out of the roote of Iesse Of hym was borne Dauid derely beloued of God bothe kynge and Prophete buylder of the citie of Hierusalem noble through the slaughter of Goliad and after that the wicked kyng Saul was deposed by the coÌ„maundemente of God from a pore shepeherd he was consecrate kyng ouer the Israelites Oute of whose stocke the whole nacion of the Hebrues did loke that Christe shoulde cum as it was prophecied before of men that wer inspired with God And he also did represente by many wayes the fygure of Christe his ofspring Dauid begat Salomon that king of
your almesse and the almesse of the phariseis and betwene your prayers their prayers Now harken what difference ought to be betwene youre fastes and theyrs if ye will haue them acceptable to the father and profitable to your selues It is not the forbearing of the meate that commendeth fastyng vnto god but the pure and cleane affeccion of the minde feruently desiring to please god onely Wherefore as often as godlynes shal prouoke you to fast folow not certeine menne whiche be not fasters but counterfeyters of fasting setting foorthe the colour and cloke of fasting with a sower countenaunce not intending that in dede wherefore fasting shoulde be vsed that is to say eyther to pacyfie god or to chastice the body wherby the minde might be the more free and redy to apply and ensue holy thinges but by this coulour they hunt for vaine prayse of men for whose sake despising god they play this pagent For to this purpose they disfigure theyr faces with palenes and sowernes that by the behauiour of their body menne may see that they doe fast This is certayne There is no cause why they should looke after any rewarde of God for these good dedes For now they haue their rewarde attayning that which they hunted for with theyr fasting But so often as thou doest fast appeare rather not to faste and appeare to be mery annointing thy head and washing thy face leste men perceiue that thou doest fast And thinke not that fast to be vnprofitable whiche is hid from men It suffiseth to thee that thy father seeth it from whome nothing is hid And he that seeth in secrete in the stede of vaine praise of meÌ„ wil rewarde thee with the perfect rewarde Againe I say not this that it should be wicked that men shoulde know of thy fasting but that thy minde shoulde abhorre from the desire of vayne praise Than no man seeth thy fasting when thou doest fast not to thintent to be scene of any man Than onely god doth see thy fasting when thou dost fast with this entent that thou wouldest as gladly fast though no man should see thee when thou doest faste ¶ Lay not vp for your selues treasures vpon yearthe where the rust and mothe doeth corrupte and where theues breake through and steale But lay vp youre treasures in heauen where neither rust nor mothe doeth corrupte and where theues doe not breake through nor steale For where your treasure is there wil your hearte be also The common sorte of men not considering these thinges whiles they hunt for smal and visible rewardes of men be disapoincted of the inuisible and true rewarde which for wel doing God doeth geue aboundauntly In liâ—â— ease be they whiche with much thought and care doe gather together and heape vp riches and hide them in the ground for losing albeit this is euen to lose them in dede He that dealeth and bestoweth his riches rightly it is he that layeth them vp surely For that that thou hidest in the grounde is not profitable vnto thee but is in daungier of mothes rust theues so that thou hast nothing of them but a miserable carefulnes to get them to kepe them These thinges must be gotten neither carefully nor vnmeasurably And when they be gotten or come by chaunce they must be redily distributed if any haue nede or els so bestowed that necessitie of nature may be holpen and not ryot maynteyned nor any disease of the minde be serued and satisfied And yet all menne for the moste parte vnto this thing apply theyr whole studie and care as though pouertie made men miserable and ryches indued them with felicitie And whyles they folow after these false goodes which will shortely forsake theyr maisters they forake the eternall goodes whiche indue them with true felicitie and can not be taken away But ye of the other side hasting with all endeuour to the best and most perfect thynges whereby ye shall be riche in dede lay vp your treasures in heauen the keping of the whiche can not trouble you with cumberous carefulnes For neyther ruste nor mothe dooeth destroy suche maner of riches nor theues doeth not digge it vp nor steale it of whiche chaunces worldely goodes be in daunger If ye lay vp these goodes with your father he will kepe them safely for you and your minde shall not sticke grouelyng on the grounde beeyng oppressed with these filthy cares but it shall despise these vile and fading thinges and be rauished vp vnto heauenly thynges for where as a mannes treasour is which he loueth entierely there is his harte also Therfore they haue no high nor heauenly thought which hath gathered riches and hid theÌ„ in the ground They walke and wander hither and thither but their harte is in the hole where the money is hid And if the minde be corrupt either by the disease of vayne glory or auarice whatsoeuer is done must nedes be vicyouse The light of the body is the 〈◊〉 Wherefore if thine â—ye be single all thy body shal be ful of light But if thine iye be nâ—ught all thy body shal be full of darkenes Wherefore yf the light that is in thee be darkenes how great is the darkenes For first it is to be considered what is chiefely to be desired and whereby we may obteine that which we doe aske furthermore as the candel is in the house as the iye is in the body so is the minde in man If the light of the minde bee not faultie through the darkenes of false opinions and yll desires if the iye of the minde deeth looke none other way than to the true marke whatsoeuer is done throughout all the life is acceptable vnto God and euery thing helpeth towardes the heape of felicitie Like as if there be a great candel in the house there is no stumbling nor falling so if thine iye be cleare and whole it geueth sight to al the membres and no parte stumbleth or wandreth the iye being the captaine and guide Againe if the iye of the body be faultie no membre doeth his duetie well For there is no right iudgement whan that parte of oures is faultie by the which only we do iudge Therfore if that part of thee which is geuen thee for light be turned into darkenes how great shal the darkenes of the other partes be whiche haue no lighte of themselues If reason be blynded with desires and iudgeth that to be good which is miserable â–ª iudgeth that chieâ—â—â—â—â— bee desyred which is to be despised or not to be regarded into what darkenes shal men be drawen through ambicion filthy luste auarice folishenes angre enuy hatred and other perturbacions and troubles of the minde whiche of theyr owne nature be full of darkenes Therefore let youre iye bee cleane and sincere that it may beholde the beste and let it beholde and looke vpon the best thinges either onely or chiefely No manne can serue two maisters For either he shall hate the one and loue
seuerally is it I Lorde Than Iesus sūwhat to confirme and establyshe the others almoste dead for feare and to touche the conscience of Iudas more sharpely yf perhappes he myght be moued vnto penaūce pointed the authour of the dede with a more certayne sygne and withal put hym in remembraunce of the great familiaritye whiche ought to haue withdrawen him from such a mad mischiefe faiyng He that putteth his hand with me in the dishe and is my felow not onelye of the table but also of the dishe shall betraye me and for the offyce of familiaritye he shal rendre vnto me the office of extreme enmitie whereas the communion and felowshypp of breade and salte bee wonte for to ioyne men vnknowen and vnacquaynted with the bonde of amitie And that these thynges should chaunce to the sonne of man it was ordeyned heretofore of the father and prophecied before of the prophetes But yet wo be to that man through whose wickednes the sonne of man is betrayed The diuine wisedome dothe vse hys wickednes to the saluacion of mankynde but yet he is no lesse in fault which through his owne malice was brought to this dede whereas I omitted nothyng whereby I myghte heale hys mynd Wherfore for so wicked a deed he shall be cruellye punished vnlesse he repente that it had bene better for him neuer to haue been borne This communicacion whiche with shame might haue healed an yll man or with payne myght haue feared a wicked manne made Iudas nothyng the better insomuche that he ioyned impudencie and vnshame fastnes to hys wicked deed and as thoughe he had knowen himself to be nothing culpable asked the Lord Is it I And here Iesus not forgettyng his wont tentilnes answered Thou haste sayde geuyng an incklyng rather than expressyng playnly that it was he and maketh as though he had a suspicion and not knowledge of it Whan they wer eatyng Iesus toke bread and when he had geuen thankes brake it and gaue it to the disciples and sayed Take eate this is my body And he toke the cup and gaue thankes and deliuered it to them saiyng drynke ye all of this for this is my bloud whiche is of the newe testament that is shed for many for the remission of sinnes But I say vnto you I wyl not drynke hencefurth of this fruit of the vyne tree vntil the day when I shall drynke it newe with you in my fathers kingdome Therfore in this latter supper that he made with his disciples before his deathe he dyd institute that most holye remembraunce of hys death that beyng often renewed it should be a perpetuall memorial emong them of his great charytie whereby he sticked not to bestowe his lyfe to redeme mankinde that the remembraunce of that godly sacrifice shoulde neuer out of our myndes wherein that most pure and immaculate lambe the newe and trewe paasse offered him selfe in the aulter of the crosse for vs to God the father whom beyng angrye he hath made mercifull to vs by hys bloud sufferyng paynes himselfe for our offenses whiche were due to our sinfulnes Iesus dyd institute and consecrate this secrete signe and memoriall in two thynges by the which amitie emong men is wont to be intertayned that the charitie by the which Christ gaue himselfe to his shoulde couple vs together also who oftentymes eate together of one breade and drynke of one cuppe And also shewyng by a certayne spiritual figure the rites and manners of Moses his lawe in the whiche was no purgacion of sinne but by bloude of the sacrifice Furthermore signifiyng that he did consecrate a new league of the euangelicall profession by this misterie For whan Moses had recited the roll of the lawe wherin the preceptes of the law were conteyned and the people had aunswered We will do al thynges that the lorde hath spoken and wyll be obediente wyth parte of the bloude of the sacrifices whiche they had kylled receyued in a vessell he sprinkeled the people saiyng this is the bloude of the league whiche the lorde hath made wyth you touchyng these wordes And truely all these thynges signifyed with certayne figures and shadowes this most holye sacrifice wherin the lorde Iesus delyueryng his body willingly vnto death and sheding his bloud went aboute to clense the synnes of the whole worlde reconcilyng vnto God all men freelye whosoeuer woulde professe this league of the newe testament And he would that this sacrifice and this league shoulde be commended and set furth to the myndes of hys disciples with certayne misticall sygnes before that it was offered to thyntente that they shoulde vnderstande that his death was not a common or an idle but an effectuall sacrifice to purge the synnes not onelye of the Iewes but also of al nacions and of al tymes But because the deathe of Christe oughte not to bee iterated leste so greate abenifite myght go out of mennes mindes or leste they myghte forget the holye league once entred and the authour of theyr health also he did institute and ordayne that with often communion of the holye breade and the cup the memorie should be renewed among the professours of the euangelicall lawe And he would that this sygne should be very holy among hys souldiers and to be had in such veneracion that lyke as much godly grace shoulde bee geuen to them whiche shoulde receyue the body and bloude of the lorde purely and worthely so they that should take them vnworthely should be the cause of their grenous dānacion Therfore Iesus toke the breade into hys handes and when he had offered the sacrifice of prayse vnto God he breake it and distributed it vnto his disciples saiyng Take ye eate ye thys is my body Afterwarde he toke the cup into hys handes when he had geuen thankes vnto the father he drancke before and reched it vnto them saying Dryncke all ye of thys cuppe For thys is my bloud of the newe testament which shal be shed for many for the forgeuenes of synnes As often as ye shall do thys doe it in the remembraunce of me For as often as ye shall eate of this breade and dryncke of this cuppe ye shall declare the lordes death vntil he cum not now as a sauiour but as a iudge In the meane time none other sacrifice for synnes shal be loked after For this one is sufficient for to take awaye the synnes of the whole world And I saye vnto you I wyll not eate of this bread hereafter vntil I shall eate it with you complete and perfect in my fathers kyngdome and I will drinke no more of this fruite of the vine vntil I shal drinke it new with you in my fathers kingdom And the moste meke and gentil lorde did not exclude Iudas the traytour from thys holy memoriall that by thys so great clemencie and gentilnes he myght be refourmed But because he receyued the sygne of the league and testament hauyng treason in hys harte he departed more vncleane than he
to be saued by any other waye or meane then by Christ or that make theÌ„selues quarter sauiours with him ascribing any parte of their saluacioÌ„ vnto their owne workes and deseruinges Nowe howe could Christ be knowen aright that is to say to be our onely sauioure and iustifier so long as the scriptures were shut vp kept from the people And Legenda aurea with such like truÌ„perye lay open for them to passe the time withall and reade in stede of the byble For this cause chiefly and also for lacke of good preachers to preache and teache the truthe it came to passe that he was almost cleane out of knowledge in this realme insomuche that during the tyme of this great ignoraunce and blyndes many a thousand putte more confidence of soule healthe in workes that were but of mennes phantasying as in pardons in pilgrymages in kyssing of relyques in offeryng to saintes in halowed beades in numberyng of prayers in mumblyng vp of psalmes not vnderstand in the merytes of those that called them selfes relygious and in other lyke thynges disalowed by god and his holy word then in Christe thonly auctor as is aforesayde of mannes saluacion But nowe that by the gracious permission of our sayde soueraigne Lorde the scriptures are open for euery man to read soberly and reuerently for his owne edifying in vertue and godly lyuing it is right well knowen that the foresayd abusions were doctrines of Antichristes inuencion and not of god and that al such as teache any other waye or meane to attayne saluacioÌ„ then by hym who sayth I am the waye veritie are false teachers seducers and liers Nowe do the commaundementes of God no lenger giue place as they were wonte to do vnto mans tradicioÌ„s Now haue we learned what is our dutie to God what obedeÌ„ice we owe vnto our price gods chief minister and supreme head in earth of our churche coÌ„gregacion Now is idolatry hipocrisy and supersticion â—â—eane plucked vp by the rootes and true religion euery where planted Nowe is false doctrine exiled Gods worde truely setforthe and preached Nowe hathe England cleane forsaken Antichrist of Rome the greatest enemy of gods holy worde with al his moste vngodly deuices and diuilyshe inuencioÌ„s And all this came of the mere mercy and goodnes of almygty god towardes vs who vndoubtedly for thassercioÌ„ of his holy word and the delyuerauÌ„ce of vs his people out of captiuitie ignoraunce and blydnes hathe raysed vp in oure tymes thi Christen Iosias and ioyned vnto the same by most lawful matrimony youre noble grace a Lady besydes other speciall gyftes and singuler qualities wholy geuen to the study of vertue and godlynesse Wherfore all England hathe iuste occasion to reioyce at this youre graces honorable aduauncement yea rather hyghly to thanke god that our moste gracious soueraigne hathe matched himselfe with so vertuous a Lady in whome is the very expresse resemblance of all his maiesties excellent vertues but specially of that his graces ardent zele and deuocion in fauouryng and setting forthe of Gods word the mother of all ioyful prosperitie A manifest argument wherof besydes many other is that your grace so muche desyreth to haue the Paraphrases of the renoumed clerke Erasmus of Roterdame vpon the new testament a worke very fruitefull and necessary for the true vnderstandyng of this parte of holy scripture tourned into Englishe and for the xploiture and spedy accomplishement of this your graces most Godly desyre hath as is sayde commauÌ„ded certein well learned persoÌ„s to translate the sayde worke the paraphrase vpon S. Marke excepted which the right worshypfull maister Owen a man of muche lerning no lesse honestie and therfore worthyly Phisician to the kynges moste royall person moued me your graces pleasure fyrst knoweÌ„ to go in haÌ„d withall affirming that I should do a thyng right acceptable vnto your hyghnes if I would diligently trauell therin The whiche thing being very desyrous to gratify your highnes and with my pore seruice and diligence to further as much as in me lay the godly purpose of the same I right gladly promised him to do trusting rather vpon the benigne acceptacion of your gracious goddnes then vpon the slendernesse of my wytte lerning farre vnable worthely to atchiue so weyghty an entreprise For thauctour hereof was a man of incomparable eloqueÌ„ce and therfore it is not possible for a person scarcely of meane learning as I am to set out euery thing specially in our English tongue being very barrain of wordes and phrases I will not saye barbarous withall so lyuelye with like grace as he wrote it fyrst in the Latine Wherfore I mynded nothyng lesse then to contend with him in ornate speache and eloquence but haue done my diligent endeuour so to interprete the sayde worke that it shoulde be bothe plaine and pleasaunte vnto the reader and not onely that but also to discharge the chiefest office of an interpretour whiche is faythfully to translate and expresse euery thing according to the true sence meaning of thauctoure If I haue most vertuous PriÌ„cesse any where fayled thus to do it hath bene rather for lacke of learning and better knowledge then of any good will and diligence To speake here any thyng eyther in praise of thauctour of this present worke or of the worke selfe in myne opinion shall not be nedefull for that thauctour is so muche renoumed for his excellency in lerning that my prayses can no more illustrate and set forthe his glory then a candell as the common prouerbe is giue light vnto the sunne and the great vtilitie of thother cannot so well be set out by any mans prayse and commendacion as it shall euidently appeare vnto them that wyll diligently reade and peruse it If this my good wil and endeuour maye be acceptable vnto your highnes as the great fame of your bountye and gracious goodnes putteth me in comforte it shal be I wyll hereafter god assisting me employ my whole study and labours in suche wise that the fruite thereof shal be more worthy to be presented vnto your noble grace then this rude translacion the whiche I am bolde at this present throughe thaffiauÌ„ce of your natural gentlenesse to dedicate vnto the same I beseche almighty God long to preserue our sayde soueraigne Lorde your grace and that moste confortable flower of all England noble Prince Edward in continuall honour ioy and prosperitie ¶ To the moste christian prince Frauncis the Frenche Kinge the first of that name Erasmus of Roterodame sendeth greting THat I haue not tyll this day most ChristiaÌ„ Kyng FrauÌ„cis enioyed the commoditee of your maiesties speciall fauour and beneuolence towardes me hathe nether been thorowe my defaulte or negligeÌ„ce neyther yet can the cause thereof iustly be ascribed vnto your excellency but among sondry lettes and impedimeÌ„tes that hytherto hath chaunced there hath none so muche enuied me this felicitie as hathe this troublous and vnquiet worlde For I haue euer loked when
geue her meate Whyles Iesus was aunswerynge the woman there came messengers from the ruler of the Synagoges house which saide vnto him Thy doughter is deade Why doest thou put the mayster to further paynes in vayne These wordes spoken the ruler of the Synagoge who had before a doubtfull hope mengled with muche feare beeyng nowe as a manne in despayre durst make no farther suite vnto the Lorde The messangers put hym in despaire sayinge She is deade So manye are wonte to speake by those persons whiche haue fallen to the committing of some haynous enormitie as for an ensample of aduoutrie inceste thefte or manslaughter sayinge He is at a poynte he is paste all goodnesse Surely Iesus sufferethe none to fall into desperacion but suche a one as refuseth to beleue in hym It is the propertie of Iewes to despaire The good Christian who knoweth the goodnesse of the Lorde to bee â—gâ—ll with his power neuer despaireth Christe therefore holpe and lyfted vp the fayntyng hope of the ruler of the Synagoge with swete and confortable wordes sayinge be not afrayed althoughe it be so that thy doughter be deade in dede Onelye haue belefe It skylleth not in howe euell case she be but howe stronge and stedfaste is thy faythe When he had thus spoken he came vnto the ruler of the Synagoges house and entred in but leauyng all the rablemente of people without dores sufferyng not so muche as his disciples to goe in with hym saue alonely Simon Peter Iames and Iohn who was Iames his brother These folowynge hym he entred into the ruler of the Synagoges house there founde he al thinges ryght gorgiouslly and with great pompe prepared for the buryall of the mayden and besyde this manye of her kynsmen and kynswomen lamentably bewaylyng her ouertymely deathe For she common sorte are wounte to take the death of young folkes much greuouslyer then of olde wher as in dede nothing is more to be desyred of god then in that age to dye when it is moste pleasure to lyue or euer the soule be blemished with the manifolde euyls of this present lyfe For it litle forceth howe longe a man liue but howe well and vertuously Iesus therfore teaching vs that we oughte not to bewayle the deade with vayne funerall songes caused the mourners to cease theyr noyse Why â—aythe he make you such a clamoure and noyse in the house with your wepynge and waylynge The mayde is not deade but a slepe Truly vnto hym she dyd but slepe who could much easlyer wakeÌ„ relyue her with a worde of his mouthe then one of vs can wake another oute of his slepe And slepe is in euery point a resemblaunce and meditacion of death For it bryngeth to reste the powers of the sowle and taketh awaye sence so that if it were continuall it were verye deathe in dede But suche as stode by when she died not perceyuing what Iesus meante by these wordes laughed hym to skorne because he beleued she was yet aliue sithe it euidently appeared that she was deade Iesus droue all these folkes out a doores whiche fylled the house full of noyse and dynne with theyr vayne wepyng and waylyng and dyd not onelye nothyng at all profyte the deade bodye therwith but also encreaced the woefullnesse of her parentes and laughed hym the aucthour of healthe to skorne There nedethe not the presence of suche people where the soule beeyng dead throughe synne is to bee called agayne to the lyfe of innocencie and vertuous lyuyng This thyng dyd Iesus then in a nother mannes seuerall house What woulde he nowe doe yf he sawe the great pompe that some vse in funerals euen to very madnesse There are certayne persones hiered to fayne mourninge and weping to crye out to teare the heare that manye tymes is none of theyrs to knocke themselues on the breste to scratche theyr faces to caste out wordes that no frantycke manne woulde speake the lyke full of distruste and vnbelefe They set mylke by the deade karkes therewyth to allure the soule strayinge and wandryng abrode into the body agayne They oftetymes crye and call vpon the dead body by name Phylip cum againe Come agayne to vs good Phylip. They chyde and braule with him saying Why hast thou forsakeÌ„ thy frendes Why wouldes thou kyll vs with mourning Thou lackeddest nothyng to liue all at pleasure neyther ryches nobilitie honorable aduauncemeÌ„tes beautie nor age O thou cruel felowe O wretches that we be c. Nowe put me hereunto trumpettes that sounde vnto the deafe the syngyng menne that syng vayne funerall songes vnto the deade bodie whiche hearethe them not and dooe not thereby take awaye the sorowe of the lyuinge but encrease it Furthermore put hereto the long rowes of torch-bearers and the raye of those that are clad all in blacke and mournyng apparell Yea there be summe also whiche cause horses trapped in blacke to bee brought into this pompous shewe to cary the deade maÌ„nes flagge and cootearmoure and with theyr downe lokyng for theyr neckes are fast bounde vnto theyr legges to make as though they sought for their maister that is descended and gone downe to hell What shall I rehearse the great feastes and solemne baÌ„kettes that they are wonte to make The magnificke and costlye buildynges of tombes as thoughe there were litle pompes and superâ—â—uite vsed in life excepte dead folkes dyd also declare themselues to be attached wyth these vices Nowe sytheÌ„s euen those that are of the wysest sorte of the heathen suppose these to be mad and fonde customes howe muche more then oughte they not to be had in vse amonge christen menne whiche dooe all slepe rather then dye and shal awake agayne the last daye at the sownyng of the Aungels trumpet Therefore to retourne to the order and processe of thy storye when Iesu had put all these folkes out a doores he toke the parentes of the mayden and wente into the secrete chambre whereas the coarse laye For his pleasure was that they shoulde be witnesses of the miracle whiche he entended to worke Here the Lord toke the mayden by the hand and as though he woulde haue wakened her out of her slepe sayde vnto her Tabitha cumy the whiche in the Syrian language is as muche to saye as howe mayden aryse Suche as are in a depe or sounde slepe cannot many tymes be wakened althoughe a manne call them ofte tymes with a loude voyce and pinche them neuer so muche and when they be called vp yet doe they not by an by awake but beeyng a good while halfe a slepe or drousy gape stretch theyr armes nod with theyr heades that many tymes the chynne stryketh the brest and if a man call not styll vpon them they fall aslepe agayne This deade mayden arose furthwith and walked at the voyce of Iesu beyng not only relyued but also very mery and iocunde For the soule which throughe thenforcement of disease had forsaken the bodye knewe the voyce of his maker and
peace nor salte Therfore the philosophers be at contencion and braule one with an other because they haue not this salte For this cause also the phariseis cannot agree with the Saduces the HerodiaÌ„s because they all corrupted with naughtie affeccions lacke the salte of the gospell Your doctrine shall season the folye of the worlde yf the people perceiue nothing in your affeccions that is corrupted and rotten eyther by desyre of glorye loue of money gredinesse of reuengemente feare of death desyre of lyfe or to be short by any other worldely affeccion And if they also perceyue that lyke as your lyfe and doctrine shall agree so in semblable wise you wyll agree one with an other Undoubtedly you shall agree if you vtterly abandonyng all ambicion wherwith suche persones are attached as desyre to rule and play the lordes in this world do syncerely preache and teache other the heauenly doctrine whiche you haue receiued of me The .x. Chapter ¶ And when he rose from thence he went in to the coastes of Iury through the regioÌ„ that is beyond Iordan and the people resorted vnto hym afreshe as he was wont he taught them again And the phariseis came and asked him Is it lawfull for a man to putte away his wife to proue hym And he answered and said vnto them What did Moyses bid you do and they sayd Moyses suffered to write a testimoniall of diuorcemeÌ„t and to putte her away And Iesus answered and said vnto them for the hardenesse of your harte he wrote this precepte vnto you but at the first creacioÌ„ God made them man and woman Therfore shall a man leaue his father and mother and abide by his wyfe and they twayne shall be one fleshe So then are they now not twayne but one fleshe Therfore what God hath coupled together let not man separate And in the howse his disciples asked him agayn of the same matter And he sayeth vnto them whosoeuer putteth away his wife and marieth an other breaketh wedlock to her ward And if a woman forsake her housband and be maried to an other she committeth aduoutrie AFter the Lord Iesus had with such lessons sufficieÌ„tly prepared the mindes of his disciples against the storme that was at hand he departed oute of Galile and went into that parte of Iewry which lyeth beyond Iordan wheras Iohn first taught Now was Iesus so much renoumed in all places that he could no where be hid Therfore anon as he was cummen the people came flocking hither in like manour as they were woÌ„t to doe in other places Neyther was he at any tyme wery of doing all men good of curyng theyr bodyes of enstructing theyr sowles There lacked not here the phariseis euery where one manour of menne and like themselfes The multitude sought for health and were desyrous to heare his doctrine but the other desired more to take hym in a trip then to be healed to proue him rather then to learne And whiles they so did they coloured their maliciousnesse with a visure of holynesse and cloked theyr disceitfulnesse with a pretensed desire to learne Oh wisdom vnapte to receiue doctrine They came to Iesus with bodie whome they were farre from with mynde They put forthe vnto hym a captious question saying What is thyne opinion our Maister Is is lofull for the husbande to forsake his wife This captiouse question deuised they among themselfes trusting th end would be that answering therunto he shoulde be driuen to graunt eyther one inconuenience or an other Before he pronounced those blessed who gelded themselfes for the kingdom of God Therfore if he being a fauourer of chastitie had now giuen sentence that it had bene leful for a man to cast of his wife because to mary a new as the Iewes vsed communely to doe theÌ„ should he haue semed to haue taught coÌ„trary doctrines Againe yf he had answered that it had bene â—â—no wise lefull so to doe then would they haue layed against him howe he had made the law of none authoritie whiche geueth the husband libertie to put away the wife The lord because he would take these crafty felowes in theyr owne craftinesse for they prepared a snare for him out of the law asked theÌ„ agayne what nede you to aske me this question synce yourselfes do professe the knowleage of the lawe What coÌ„maundement hath Moyses giuen you touching these matiers They answered Moyses suffered the husband yf there were any thing in the wife that offended him by by after a libel of diuorcemente geuen vp to put her awaye and mary an other if it pleased him so to doe The Phariseis did so interprete this sufferaunce of the lawe as thoughe those men dyd very well who for euery trifling cause woulde be diuorced from theyr wiues marie agayne not vnderstaÌ„ding the mind of the lawe maker whiche they might haue perceiued by the beginning of the boke of Genesis Iesus therfore sayd vnto them In that Moyses gaue you this libertie to forsake your wyues he fauoured not diuorcement but suffred the husbandes to doe what carnall desyre and sensualitie moued them vnto and would rather permit the lesse yuell then open a wyndowe to more greuouse enormities He would rather suffre vnlawfull separacion then manslaughter poysoning or detestable murthering of wyues For he knewe the hardnesse of your hartes vnto the which vice this thing was geuen as a remeadie lest greater mischiefe shoulde haue ensued But in paradise before the nature of man was fallen to this wickednesse matrimonie was not so instituted that diuorce should be made at the sensuall will and pleasure of the husband but for euer to continue betwen man and wife and neuer to be dissolued For at the first time god ioyned one to one that is to saye man to woman betwene whome he would haue so great loue and charitie to be that no separacion might chaunce For this cause saith he a man shall leaue his father and his mother and sticke vnto his wyfe and they bothe shall becum one fleshe so that being now conioyned in bodie soule they are no lenger two persons but one to th enteÌ„t there maie be a mutual participacion of weale and woe betwene them These wordes plainly declare that God was not pleased with diuorce els would he disanull his fyrst ordinaunce But Moyses permitting diuorce besydes the will of God prouided for a seasoÌ„ for the hardnesse of your hartes supposing aduoutry to be a smaller offence then murthering of wiues If this gentle permission of Moyses do please you know you also the cause compelling hym to geue you this libertie Therfore what god himselfe hath so conioyned at the begynning that it shoulde alwayes continue vndissolued let not man parte asunder Put awaye the hardnesse of your harte then shall there be no nede of diuorce then shall separacion of manne and wyfe haue no place With suche a sobre and a discrete answere Iesus defended goddes commaundement and yet neyther
ende to endure What philosopher durst haue entreprised to propoune suche thynges as these so ferre contrarye to all mennes opinion or thinkyng and thynges so vntouthsome for menne to bee fond on or to make anye great countenaunce vnto Yet all these thynges neuerthelesse dyd the law talke of the ghospell dyd in suche wyse perswade that suche an one is taken for mad and cleane out of his wittes as dooeth not beleue it and that so manye thousandes of people will sooner forsake their life then the profession of the trueth EuaÌ„gelical And by what maner felowes at last dyd so great a chaunge of the worlde firste come vp by meane of a fewe disciples beeyng menne vnknowen men of lowe degree men of pouertie vnlearned To what purpose is it to speake of the rest whan Peter the chiefe of them was a fisher and of no ferther knowlage but his bare mother toungue Paule a leather sewer and not one of them all a man of rychesse or a man of power or a ientle man And either nothyng at all had they of this worldes or in case thei had aforetymes had they clene forsooke it And by what wayes was it possible for suche men to bryng so great a matier to passe â—erres they brought a medicine in a viâ—e boxe but it was through godly vertue a medicine of great power and efficacie The talke euangelicall is of a playne homely sorte and of no eloquent composyng whiche in case a manne examine and trye by the storie of Thucidides in greke or of Titus Liuius in latine he shall fynde a lacke of many thynges with many poyntes shall he be offended What a noumbre of thynges dooe the Euangelistes leat passe howe manye thynges dooe they touche with three woordes and no more â–ª in how many places dooeth the ordre disagree and in how many places dooe they appere to be one contrarie vnto another It was possible that suche thinges should haue turned awaye the mynde of the reader from the readyng of it and should haue caused it neuer to be beleued Contrariwyse they that haue written stories of worldly affaires how carefull are they wherof to make the first begynnyng of the matter what labour diligence do they bestowe that thei maye not tell anye thyng otherwyse then is semyng that they maye not tell any thyng vnlykely that they maye not tell any thyng not standyng together or any thynges contrary vnto reason Than ferther with what euidence dooe they laye the thyng playne before mennes iyes with what swete pleasaunt knackes and conceiptes do they contente and reteine the readers mynde that no pointe of tediousnesse maye come stealyng vpon hym But the monumentes of all this sorte of wryters hauyng been composed with great labour and studie are a great porcion of them lost and those that remayne are reade neither of all persones and yet withoute geuyng any credite vnto them For what persone is there so light of belefe that he wyll auouche and waraunt that in all Titus Liuius there is no poynte coÌ„teyned of telling an vntrueth But so many thousandes of people there haue been found whiche would with better will tenne times suffre death then to admitte or graunte any one false clause to bee conteined in the writinges of the gospell Haue we not than of these premisses an euideÌ„t marke whereby to know the matter not to be of worldly auctoritee or wisedome but of the vertue and power of God There is a secrete vertue and efficacie lying hidden in the medicine whiche whan it was once poured into the body spred it selfe abrode ouer all the vniuersall nacions of the worlde as if it were by resemblaunce throughout all the membres We haue nowe the cause why the veritie euangelicall did within so fewe yeares by men of lowe degree sprede it selfe abrode all the world ouer whan thesame worlde rebelled against it with all kyndes of extreme crueltie And now maie it come in some mannes mynde greatly to meruaile by what reason it hath come to passe that in those later seasons whan the worlde had Christian princes Bishops men of learnyng welthie and riche persones and endued with great authoritie the dicion of Christe is so shrounken together into a narowe roume For the cause of this matier beeyng well knowen a remedie might perhappes the sooner be founde But I hauyng a good while sence forgotteÌ„ my self do passe the limites bouÌ„des of a preface I therefore returne now to our phisicion Luke whome lyke as I doubte not to be right acceptable vnto your grace so woulde I by my good wyll haue hym by meane of thesame your grace to be made the more acceptable vnto all people The wyse Ecclesiasticus speaketh in this manier Honour thou the phisicion for necessities sake How muche more than ought condigne honour to be shewed to this phisicion who hath ientilly geuen vs so effectuall a receipt of phisicke whiche is to euery creature necessary except if any suche persone there bee whiche is withoute all faulte and hath no nede to waxe a better man than he was And certes it will also bee effectuall if we beeyng vttrely wery of our diseases and infirmities shall oftentymes byte of this medicine if we shall continuallye chawe it if we shall conueye it to passe into our stomake and into the botome of oure herte if we shall not vomite vp agayne that hath been taken therof but shall kepe thesame still in the stomake of oure soule vntill it cast a brode the vertue that it hath the chaunge vs altogether into it selfe This poynte by experience haue I founde in myne owneselfe that litle fruite there commeth of the gospell if a man reade it but sluggishely and superficially renne it ouer But in case a maÌ„ do with diligent and exquisite meditacion kepe hymself occupied therin he shal fele a certaine vertue and pith suche as he shall not fele the lyke in any other bookes Nowe to preuente makyng of myne aunswer vnto the suspicious demynges of menne for that I haue dedicated euery particular paraphrase of the ghospels seuerally to particular princes it is veray chaunce and not anye ambicion or sekyng on my behalfe For the same thyng hath fortuned vnto me in this matier that fortuned in the epistles Apostolicall Whan I wrote the paraphrase vpon Matthewe I loked for nothyng lesse then that Iohn should bee earnestly required and immediatly after hym this Lukas But nowe to thentente there shall not any glasewyndoore or gappe bee seen emong the EuaÌ„gelistes I wyll adde Marke also vnto the other three albeit he that dedicateth sondrie ghospels to sondrie men maie seme to do neuer a whit more contrarie to reason then did Sayncte Hierome who dedicated yea euen the lesser Prophetes vnto seuerall persones I haue elswhere geuen aduertisemente and do now eftsons geue warning vnto the reader that he esteme no more auctoritie to be in any paraphrase of myne then he woulde geue to the commentaries of other wryters For I
putte awaye the feare that he was in But forbecause it were great high poyntes that the Aungell promysed and by course of nature not credible Zacharye bothe after the maner and vse of the Iewes and also representyng a figure of theyr Synagoge requireth to haue some matter of weight to be annexed to the promises by some euidente token to the ende that one miracle shoulde obtayne assured credite vnto an other Wherfore he aunswered and spake vnto the Aungell in this sorte By what presente token nowe out of hande maye I knowe that thissame whiche thou doest promyse to come is a matter of perfeite certayntie For otherwyse the very felyng of nature sayeth the contrarye For I for my parte am already a veray aged man and my wyfe also is alreadye ouer ferre strieken in yeres to haue any chyld bearing hoped for of her bodye Howe shall that thyng nowe chaunce vnto me and her beyng both of vs olde and past hauyng any fruite the whiche dyd not chaunce vnto vs whan we were young and in perfeite lustinesse of our bodyes Then sayed the Aungell agayne If a mortall man beeyng sent from another mortall man should promise vnto the suche thynges as these thou mightest well and not without good cause doubt of the promyse For I graunt that thissame thyng whiche I promyse is aboue mans power and aboue the common ordre and course of nature But neyther is it possible for an Aungell to bryng a message of vanitie nor any thyng there is so vncredible among menne but that God can easily perfourme it vnto them that beleue in his promisses For I am thesame Aungell Gabriell many yeres gone sente to the Prophete Daniell the whiche from tyme to tyme do stande in the sight of God among the seuen pryncipall seruitours of heauen in a readynesse to do all maner obedient seruice at the wyll and pleasure of God and at this present tyme especially deputed and appoynted by God vnto this office to bee the messagier betwene God and man in this present matter then the whiche neuer was there at any tyme any other acte done more greatter or more to be meruayled at Therfore that thou maiest not be in any maner distruste it is God that is the maker of this promise and I the messagier sent from thesame to make relaâ—ion of the matter vnto thee and to bryng thee glad tidynges And sence thou dooest so muche require thou shalt haue geuen vnto thee that shall both bee a true token of the promyse in tyme cummyng to bee perfourmed and also a punishemente for thy mystrustfulnes at this presente declared Behold thou shalt soodainly eueÌ„ from this instant become dumme nor shalt not haue power to bryng a woorde out of thy mouthe vntyll thy sonne beyng borne into this worlde shall haue discharged my credite and promise of the which there ought not any doubt to haue been made on thy behalf For the tyme is nowe at hande that the Synagoge whiche is so harde to be brought to belefe shall kepe silence and no persons shall haue tong to speake with at libertie sauyng onely suche as with ready towardnes to beleue shall obey and folowe the preachyng of the ghospell And the people were awating for Zacharie and merueiled that he taried in the temple And when he came furth he could not speake vnto them And they perceyued that he had seen a vision in the temple And he beckened vnto them and remained dumme Whyle these thynges were in doyng betwene Zacharie and the Aungell within the innermoste tabernacle of the temple all the whole body of the people stode awayting and lokyng that the priest should come forth accordyng as the maner was to execute and ministre the rest of the rites that were yet to bee done abrode in the presence of the multitude And truely they were strieken in a great wonder that he made suche tarying in the tabernacle a longer space then the wonte vse was At length furth cummeth zacharie with a countenaunce in dede shewyng an vnwoonte gladnes but the vse of his speache cleane taken from him By the whiche thinges the people rightwell vnderstood that some vision had appered vnto him while he was within For the presence and beyng together with any parte of the maiestie of God or with any Aungell of heauen is wonte to make a great alteracion in the state and moode of a mortall mans face and countenaunce as in olde tyme it chaunced also vnto Moyses And whan he had no power to speake with his tongue he wrought by signes and tokens of poyntyng and noddyng with his head whiche was that the sacrifice had been done to the contentacion of God and that God was highly pleased therwith and that they should therfore rendre thankes vnto hym in that he had graciously heard the deuout prayers of his seruauntes And then dyd zacharie euen dumme as he was remayne still within the temple executyng his office in ministryng the sacres vntyll the numbre of his eight daies were completed ended The people of the Iewes all that meane while duryng had a prieste that could not speake as an incling and a token of the lawe in shorte processe of tyme afterward to ceasse and to geue place vnto him whiche bryngyng the trueth abrode to lyght should putte awaye all shadowes of thynges and make them to vanishe And so it was that whan the dayes of his ministryng were expired he departed into his owne house And after those dayes his wyfe Elizabeth conceyued and hidde her selfe fiue monethes saying Thus hath the Lord delt with me in the dayes wherin he hath loked vpon me to take awaye my reproche emong men But the ordinarie tyme of his ministryng in the temple beeyng expired zacharie returned home to his owne house and there vpon confidence and trust of the Aungels promise he enbraced his baraine aged wyfe Elizabeth For here in this case there was no geuyng of themselues to the wanton desire of the fleshe but great lacke desire there was of the child which should bryng the glory of God to light knowledge by his lyfe and his preachyng and whiche should be the foregoer of him who hauing been a long seasoÌ„ loked for should at laste bryng perfeite saluacion vnto all creatures Chaste enbracinges of the housebande and wyfe it is whiche the promyse of God doeth couple and not wanton lust of the bodye An holy compaynying together of man and wyfe it is that seketh nothyng els but the fruite of issue and godly is the loue and desyre of suche issue as is borne not to our owne pleasures and appetites but to the publique benefite and welth of all creatures Nowe whan Elizabeth had accordyng to the Aungels promyse conceyued she hidde her selfe out of companie kepyng the matter close from the syght of the people by the space of fiue monethes in dede no lesse than a glad woman that she was conceyued with childe but yet as
and glory we had bene bondeseruauntes to the carnall luste of concupiscence to couetise and vnto the deiuill Therefore we muste now truly serue our said captayne not as oure forefathers dyd with idle solemnisyng of holye daies not with supersticion of honouryng the fyrst daye of euery newe moone not with absteinyng from one meate more theÌ„ from an other not with killing of beastes in sacrifice which thinges haue nothing but an outward semblauÌ„ce and shewe of holinesse in the syghte of men but with purenesse of conscience and with perfeict clennesse of lyfe whiche is the seruice most acceptable in the syght of God who hath no regard vnto carnal oblacions but vnto the godly deuocion of the herte as one that louethe to haue sacrifyce dooen vnto hym of his own gyftes Neither must this seruyng of God be shewed or doen at these or that daies by our owne ordeinaunce therunto prefixed or appointed as hitherto customably hath been vsed but continually all our lyfe throughe out For at no tyme shoulde there bee any ceassyng or slackyng from dooyng suche sacrifice as this but loue and zele to god warde beeyng on s freelye geuen vs ought with holy conuersacion and with deuoute appliyng of our selues from tyme to tyme to be styll more and more encreased ¶ And thou childe shalt bee called the Prophete of the highest for thou shalt goe before the face of the Lorde to prepayre his waies to geue knowelage of saluacioÌ„ vnto his people for the remission of synnes through the tendre mercy of oure God whereby the daie spryng from an high hath visited vs to geue light to them that sate in darkenesse and in the shadow of death to guide out fere into the waye of peace Happy therefore by the free goodnesse of God and blessed are we to whome according to the saiynges of the Prophetes is nowe thus geuen a mighty redemer and a salueoure whome no power maye vanquishe or withstand But by the free goodnesse of the same God happye and blissed arte thou also o my litle babe whiche arte thus specially chosen and appoynted to be the foregoer and messagier of so great a captayne For lyke as the day sterre goeth before the arisyng of the sunne causing men to awake that lye sluggyng in slepe and to loke for the clere day lyght whiche draweth nere euen so the comming of the lorde beyng nowe at hande who hathe fullye decreed and entended by his onely sonne to come and visite this presente worlde which we are in thou shalte goe afore hym to prepaire mens hertes to the receiuyng of such a greate saluacion lest if the same comming of the Lord should fynde the hertes of men slouthfully singgyng vtterly vntowarde the helth that is nowe offred might percase bee turned into a manyfolde castyng away and perishing of the soule For truely by thy baptisyng by thy preaching thou shalt bryng to passe that men shal wel perceyue themselfes to be synners that they shall know themselfes to haue neede of a Phisician and that they shall knowe hym to be now present here who alone will through the fayth of the ghospell bounteously geue vnto al persones euerlasting health and saluacion freelye remittyng and pardonyng our synnes which cause the death of the soule and frely conferring and geuing his righteousnes vnto vs. And vnto all true beleuers shall this same come not by any possible merites of meÌ„ but for thexceading great mercie of the Lorde our God who woulde not haue theÌ„ to perishe whoÌ„ he had created Of the almyghty were we created and by the moste merciful are we restored We had vtterly bene loste onlesse he accordyng to the goodnesse that of his propre nature is rooted in him had extended his mercie vnto vs onles he in manier of the bright sunne arysyng to vs from heauen had on euery syde dryuen awaye the darkenesse of our ignoraunce onlesse he had put away the dimme miste of synne and had enkiendled our colde hertes with the feruente burnyng fyre of his dere loue and charitie We wer liyng in darkenes and hadde no power to lift vp our iyes towardes him he huÌ„bled himselfe doune to vs and by sending doune his bright shining beames vpon our hertes he gaue clere and healthful light vnto vs where as we afore sate in the derkenesse of sinne and in despaire of any recouery as in the blacke shadowe of death we were vtterlye blynded with manyfold idolatries al derkened ouer and ouer with worldly desires we ranne from wickednes to wickednes groping in most foggie mistines enbracing earthly thinges in stede of heauenly the shadowes of thinges in stede of the thynges selfes thynges carnall in stede of ghostely thinges pestiferous and full of poyson in stede of holsome And loe in the botomelesse nyght of dispayre is nowe arisen vp vnto vs that same euerlasting sunne to direct and to set the fete of oure hertes into the waye of the ghospell whiche is the waye of peace that throughe faythe and charitye maketh a perfecte agreemente and vnitye betwene god and man breakyng the stryfe and enmitie that was afore betwene them knittyng all nacions of the world together in the profession of one name and of one fayth and finally in such wise qualifiyng and appeasing all the troubleous affeccions of the mynde that euery man may be at a perfect staigh of quietnes and of attonemente within hymselfe And the chyld grewe and waxed strong in spirite and was in wyldernes tyll the daye came whan he shoulde shewe hymselfe vnto the Israelâ—â—es These thynges did this godly olde man pronounce out of his propheticall breste and folowing the exaumple of the olde auncient prophetes dyd in such a playn sort declare and sette forth the same thinges before thei came as though all together had been euen at that â—eray presente houre alreadye dooen And with these so woonderfull begynnynges of the matter the procedinges of the same dyd in moste beste wyse agree For the chylde Iohn whiche had bene after a woonderful straunge manier borne like as he grew in body according to the rate of his yeres euen so did he through the inspiracion of God from time to time prosper stil better and better in stedfastnes and strength of the spirit Neither did he any loÌ„g time kepe himself at home with his father and mother in theyr house but euen byanby froÌ„ his childhood withdrewe hymself away from the common haunte of people to the entente that he myghte not take soe much as the least spotte of fylthinesse that maye bee by coumpaigniyng with the multitude forasmuch as he had bene sanctified in his mothers wombe He neuer dronke wyne nor any other strong drynke wherby to be distempered he neuer tasted of any worldly pleasure he neuer tasted of any worldly honour All worldly desyres and carnal appetites he passed not vpon but vtterly reufsed them and liued emong the saluage beastes with locustes and wild honey his wede and clothyng
manne through his sonne For of suche chaungeyng nowe to coumpanye of menne and to preachyng and nowe to solitarye contemplacion and to prayer it foloweth that fyrst yf one at certayne seasons pause from dooyng benefites it auoideth clotyng werines in the receyuers of them and reneweth a freashe appetite to desyre moe and secoundarily that whoso hath sequestred hymselfe from men to talkyng with God returneth better and also more hertye and cherefull to hys office that he hath for a tyme rested from And as for the Lorde Iesus he dyd in suche wise temper and ordre all his whole lyfe that myndyng to shewe vs a paterne howe to liue he woulde oftentymes shewe hymselfe to bee manne and oftentimes agayne he woulde shewe veray plaine tokens of his godhed And truely nothyng dooeth better make a teacher of the ghospell hartye quicke and freashe to the office of preachyng nothyng dooeth so well sence hym and arme hym agaynste all corrupcion of this lyfe as dooeth often goyng from al coumpany of men into places solitary not to ydlenes not to gamyng or to other sensuall pleasures of whych sorte the reposyng of the riche cobbes of this worlde whan they sequestre themselfes from the resorte of men for the moste parte arâ— but to the readyng of holy scripture bookes to pure prayer to thankes geuing to the contemplacion of thynges heauenly and finally to thâ— perfeict clensyng of the soule yf percase any spotte haue been caughte throughe liuyng in coumpany with the people Of these thynges had Christ on his own behalf no manier nede at al but his minde was to expresse in hymselfe a paterne for vs to folowe Dayly conuersacion of the pastoure or curate emong the people doeth oftentimes brede contempt that he is not regarded and on the otherside litle good it is that suche an one can doe as continually absenteth hymselfe from all mennes coumpanies A ryght teacher of the gospell therefore shall shewe his head abrode as often as the people shall nede the foode of euangelicall doctryne and as often as diseases of the soule growyng sore vpon them doe require the helpe of one to cure them Agayne as soone as they haue been well fedde and after that helpe hath bene done to the euils of a greate mayny than lest on the one side familyaritye maye engendre contempte or on the othersyde to muche presence may be a clotyng to them let him sequestre himself into his solitary closette to the ende that from his holy study at his booke as from veraye talkyng with God he may returne again to helping of his neighbours at euery one time greater man then at an other and all tymes better man then he was afore ¶ And it happened on a certain day that he taught and there sate the Phariseis and doctours of law which were come out of al the townes of Galile and Iewry and HierusaleÌ„ And the power of the Lord was present to heale them And beholde men brought in a bed a man which was taken with a paulseye and they sought meanes to bryng hym in and to lay him before him And whan they coulde not finde on what side to bring him in because of the presse they went vp on the top of the house and let him down through the tiling bed and all in the middes before Iesus Whan he saw their fayth he sayed vnto him manne thy sinnes are forgeuen thee After the lyke sorte veraylye as is afore expressed dyd the Lorde Iesus returne agayne from wildernesse to Capernaum and restored hys presence to the desyres of all the people beyng nowe made sharpe and eager with sore longyng for him And there euen as he was sittyng in a certayn priuate house and teaching for wheresoeuer Christe teachâ—th sittyng there is the churche there had come swarmyng thither not nowe the basse and the inferiour sorte of people only but also the Phariseis swellyng in pryde vnder pretence cloke of holinesse and also the doctours of Moses lawe who beeyng muche moued wyth the fame of Iesus hadde purposely come thither from ferre places not onely out of all the townes of Galile where Capernaum stoode of Iewry whiche laye nexte adioynaunte vnto thesame Galile but also out of the veray city of Hierusalem whiche Hierusalem dyd presumpteously take vpon it selfe the higheste preemynence of all godly perfeccion and also of wisedome But as for Iesus forasmuche as he was the fountayne of all helthe dyd altogether from toppe to tooe sende out from him nothyng but a certayn effectuall godlye power for the healyng of man which thyng to dooe was the onely cause of his comyng into thys worlde And the more principall parte of man dyd of good congruence take the place to bee cured firste With his woordes he healed diseases of theyr soules And therfore first he taught and the same he dyd sittyng downe lyke one that tooke vpon hym as of iuste cause he myght the full autority of a doctour and teacher The puttyng awaye of diseases of the bodye was yet remaynyng nexte to bee doonâ— the whiche euryng of the bodye because it was a thyng open to the iyes of them all myghte frame in them a perfeicte beliefe of suche thynges as with more fruite and power also thoughe not althyng so apparente to the iye were wrought and doen in the soules And beholde a matter euen there readye prepared wherupon to exercise and shewe hys godlye power There was euen presence a manne possessed wyth the disease of the paulsey lâ—yng bedred not habâ—e to stiere and he was caryed thyther of foweâ— menne So soore was thys disease vpon hym that all the senewes in euerye partâ— of the whole bodye were taken withall and so holden that the pieteous creature coulde dooe nothyng but lye still in hys bed and was none otherwyse carryed aboute but as a corpse or a deade carkesse Albeit the veraye nature and kynde of thys disease besydes furth of it selfe is suche that the Phisicians at moste tymes haue but homelye spede and lucke in wrastlyng with it But they that carryed the sicke man hadde â—o greate beliefe confidence in Iesus that they put no manier doubt but that the same Iesus to whom they knewe that there was no kind of disease vncurable as soone as he should beholde the pieteous syght facion of thys straunge plague would be moued with compassion and helpe immediatly All the moste adoe was lyke to be how the pieteous creature myght come to be in the sight of Iesus For suche an one is nowe already at a veray nigh poynt to be made perfectely whole who hath once forsaken the lurckyng corners of sinnyng and as a man in miserable state dooeth offre hymselfe to the syght of Iesus acknowelageyng his own extreme distresse lookyng for Iesus moste merciable goodnesse But as touchyng thys diseased man thâ—let why they brought hym not in to laye hym at Iesus feete was the thicke presse of people whiche is a common set to
beyng grosse and wieked and veraye well to be resembled to those swyne into whiche the deuils did flitte whan they lefte the man Neyther was the open publyshyng of this man whom the sayed deiuils had to fore possessed altogether in vayne For many did beleue and meruayl at the thyng And certes by this exaumple or figure did the lorde Iesus geue a lesson to vs that the grace of the ghospell ought to be profered to euery bodye bee they neuer so wieked but yet notwithstandyng that thesame is not to bee thrust in theyr lappes beeyng vnwillyng to receyue it and also refusyng it But agayne on the other syde they muste be so leafte and forsaken that some sparke of true godlynesse be lefte emongst theÌ„ whiche one daye in tyme to come maye by occasion appere and sparcle vp ¶ And it fortuned that whan Iesus was come agayne the people receyued him For they all awayted for hym And beholde there came a man named Iairus and he was a rewter of the sinagogue and he fell downe at Iesus fecte praying hym that he woulde come into his house for he had but one daughter onely vpon a twelue yeares of age and she laye a dying Iesus therfore went backe agayne by shippe into Galilee from whence he had come where he was now greatly spokeÌ„ of and wondreful in euery maÌ„nes mouth at his returnyng a great multitude of men receiued him which with great missyng of him did looke for his returne from the Gerasenes And beholde eftsons an occasion whiche mighte declare aswell howe readye Iesus was to helpe euery body bothe ryche and poore good and bad as also how muche behinde they were in beleuyng and trustyng of God which emong the Iewes semed to be chiefe pillours of religion then those whiche emong the inferiour people were accoumpted moste vile and abiect For one of the chiefe of the Synagogue called Iairus came to Iesus this Iairus had a daughter within a litle ouer or vnder about the age of twelue yeares and she was euen nowe in dying He fell downe therfore at the feete of Iesus desyryng that he woulde vouchesalue to come home to his house and to helpe his daughter whiche euen at that present laye in dying After suche a like sorte is the phisician wont to be called in a tyme of vrgeÌ„t nede Come proue what thou canst doe howe muche more full was the feithfull truste and beliefe of the Centurion whiche sayed that it was no nede of his bodely presence but that Iesus was hable with a mere woorde of his mouthe to helpe and to heale whom him lusteth Iesus folowed the desire of Iairus and made haste towardes his house But as he went the people thronged hym And a woman hauyng an issue of bloude twelue yeares whiche had spent all her substaunce vpon phisicians neyther could be holpen of any came behynde hym and touched the hem of his rayment and immediately hir issue of bloude staunched â—nd Iesus sayed who is it that hath touched me whan euery man denyed Peter and they that were with hym sayed Maister the people thruste thee and vere thee and sayest thou who hath touched me And Iesus sayed some bodye hath touched me For I perâ—eynt that â—ertue is goen out of me Whan the woman sawe that she was not hid she came treÌ„blyng and fell at his fecte and tolde hym before all the people for what cause she had touched hym and howe she was healed immediatly And he sayed vnto her daughter be of good coumforte Thy feyth hath saued thee goe in peace And loe in his goyng on the waye thitherwarde by reason that the throng of people wexed thicke about him on euery syde so great was the desyre of euery bodye bothe to heare him to see him Iesus was in manier borne downe emong them And euen emongst the thickest of the people there hadde wroong and thrust in emongst them a certain in woman which had been sicke by the spare of twelue yeares of the bloudy flixe a disease lothely and muche to be abhorred And for loue of health she hadde bestowed all her substaunce vpon phisicians whiche from time to tyme fed her forth with fayre promises of easing her paine â–ª howbeit they holpe her nothyng at all but cast her into another disease of pouertie more then she had afore There this good wise womaÌ„ beyng destitute of all mannes helpe tooke her refuge vnto goddes helpe conceyuyng a meruaylous truste in Iesus that if she might touche any parte of hym or any thyng about him she should be healed Notwithstandyng muche ashamed she was to come forth before hym and to discouer her foule disease that was to be a shamed of But willing as it were by preuâ—e stealth to geat from him the benefite of her health she crepte and gotte to hym behynde his backe and touched the vtmoste skirt of his garment whiche with the throng of the people was drawen this waye and that waye And immediately she perceiued her disease to be gon and the bloudie flixe to be clene stopped And verayly Iesus nothyng enuyed the sycke woman that had her health but willyng to shewe vnto the rewler of the synagogue and to the other Iewes a paterne of perfect feyth sayed Who hath touched me Whan others that went nexte vnto hym sayed that they had not touched hym Peter and the other disciples whiche were nexte vnto Iesus neuer from his heles saied Maister a thicke presse and throng of people doeth on euery side come vpon the and thrust thee and as thoughe there wer but two or three here doest thou aske who hath touched thee But Iesus geuyng a by woord that his speakyng was of no common manier of touching as his disciples did mene aunswered some bodie hath touched me not after the common facion of touchyng one another in goyng but otherwyse He knoweth it himselfe whosoeuer it be for I at the touching felte a certayne vertue procede forth from me vnto the partie that touched me Whan no bodie made aunswer and Iesus cast his iyes aboute all the coumpaynie as thoughe he soughte who it was that would priuily haue stolen this benefite the woman knowing that what she had doen halfe by stealth was not vnknowen to Iesus came foorth before him with great feare and fallyng down at his feete confessed before all the people bothe for what cause she had touched hym and also howe she was immediately healed of her disease whereof she had been sore sicke whole twelue yeares space the physicians takyng great labour about her in vayne The moste mercifull Lorde droue her parforce to this confession not to shame the woman by detectyng her but to declare vnto the Iewes how muche and howe great a thyng it is that an assured feith maye doe But Iesus comfortyng the woman beyng now in feare and lookyng for no lesse then a great rebuke for hir presumption sayed daughter thy feith hath deserued to haue thy health geuen thee
none of the thinges whiche he hath created Howe muche more than will he beeyng youre father prouyde for you whome he so muche more derely loueth aboue all crowes and rauens ¶ Which of you with his taking thought can adde to his stature one cubite if ye than bee not hable to doe that thing whiche is leaste why take ye thought for the remnaunte Consider the lilies how they growe They labour not they sprune not and yet I say vnto you that Salomon in al his royaltie was not clothed like one of these If god so cloth the grasse which is to day in the fielde and tomorow is cast into the fornace how much more will he cloth you O ye of litle fayth And aske not ye what ye shall eate or what ye shall drinke neither clime ye vp on high for al such thinges do the heathen people of the world seâ—e For your father knoweth that ye haue nede of such thinges Wherfore seke ye after the kingdome of god and all these thinges shall bee ministred vnto you And what that to be troubleously vexed with the care of suche thinges is a poyncte not onelye of mistrustefulnesse towardes God but also of folye For it is a playne folye to bee vexed with carefulnesse of mynde whiche shall nothing auayle No manne is hable with all hys carefulnesse to make hys lyfe one day longer then it shoulde bee What that not so muche as the quantitie or stature of youre bodye no nor the shape therof is in your hande God geueth it suche shape as himselfe beste pleaseth he geueth it suche stature as hys will is and euen so dooethe he geue it lyfe too as long as hym lyketh And who of you I praye you is hable throughe hys carefulnesse to adde one cubite more of heithe vnto the stature of his bodye or what man is hable by his carefull thoughte takyng to make one whyte heare of his head blacke or one blacke heare whyte If than in thynges whiche are in mannyer of no weighte at all your carefulnesse can nothyng auayle to what purpose is it to bee carefull concernynge lyfe Nowe to the entente ye maye not bee troubled with care about clothing of your body considre me the lilies whiche growe in the fieldes without anye mannes laboure howe they shoote vp to theyr full heithe and quantitie no manne dressyng them or bestowyng anye laboure aboute them The lilies dooe neyther laboure ne spynne ne weaue and yet the prouydence of youre father dooeth insomuche not suffer them to lacke clothyng that the moste ryche kyng Salomon whan he moste of all shewed the princely porte of hys regall estate was not at anye suche tyme so well arayed as anye one whiche soeuer it bee of the fyelde lilyes whiche shall last but for a shorte tyme. That if god dooe with so greate prouidence cloth a blade euen commonly growing euery where and anone after to vade and perishe away and suche a blade as this daye is freashe and greene in the fielde and the nexte morowe whan it is dryed vp is caste into the fournace mouthe to be burned howe muche more will he not suffer you to bee vnclothed o ye of litle feyth For thys carefulnesse of youres commeth of none other thyng but onely of a mystrustfulnesse towardes youre father beeyng aswell moste mightyfull as also moste lyberall yea and also moste prouydente If he feedethe if he clotheth if he gouernethe all thynges whiche he hathe created than dooe ye also caste awaye all care concernyng thynges of the basseste sorâ—e that is to wete meate drynke and clothyng lette neyther penurye of suche thynges as these kylle your heartes nor more then suffysaunce sette you in pryde Neyther as ydle folkes hange ye all together of the weather obseruyng and markyng all lykelyhoodes and fore geassynges of tempestes weaxing pale for woe as often as the planetes shall threaten penurie or derth of Corne. For concerning suche thinges as these to make great inquisicion and serche afore a long tyme to come is the condicyon of the Gentiles who beeyng wholly wedded vnto the world doe not knowe God But ye that knowe howe gracious and bountyfull a father ye haue in heauen why dooe ye with vayne carefulnesse tormente youre owne heartes For youre father knoweth well enough that ye haue nede of suche thynges as appertayne to the necessitie of nouryshyng and coueryng the bodye Neyther is he so harde that he will suffer you to peryshe for defaulte of suche thynges forasmuche as ye are earnestly occupied about his businesse But rather leat youre chiefe and pryncipall care bee to sette foorth the kyngdome of god whereof I haue specially chosen and appoyncted you to bee publishers and also the mynysters Especially afore al other thynges seke ye the ryghteousnesse therof not consistyng in Iudaicall ceremonyes but in those thynges whiche I haue aforetaughte you and with whole hearte and mynde bee ye earnest in thys thyng whiche is of all the moste greatest The other smaller thynges god himselfe will of hys owne accorde and mocyon geue vnto you euerye one of them and will not suffer any thyng to be wanting ¶ Feare not litle flocke for it is your fathers pleasure to geue you the kingdome Sell that ye haue and geue almes And prepare you bagges whiche were not olde euen a treasure that sayleth not in heauen where no these cometh neither mothe corrupteth For where your treasure is there will your hearte bee also Leat nothyng make you afearde o litle litle flocke ye are but afewe ye are of meane and lowe degree ignoraunt persons ye are of learning or worldly knowelage ye are not wth anye richesse with anye power with any weapon or with any bendes of harnessed men armed agynst thys worlde beeyng full of wiekednesse and readye to aryse agaynste you with all kynde of engyens Yet is there no cause why ye shoulde bee afearde So hath it lyked youre father to reiecte men of power men of learnyng and the proude hearted and vnto you being in worldely acceptacyon persones moste abiecte to geue hys kingdome whiche throughe priuie richesse of the soule and whiche by reason of celestiall fortresses is vnpossyble to bee subdued Wherefore beeyng specially chosen out to so highe a dignitie of the kingdome celestyall contemne ye these basse and vile thinges and being marked to goodes that shall euermore contynue in theyr perfeccyon take ye no regarde of thynges that shall in shorte space decaye and come to naughte That yf yearthlye possessyons dooe hynder you or pulle you backe from thinges beeyng so ferre better then they fel ye that ye haue in your possession and deale the money that is made thereof about for relieuing the nede of the poore Richesse cannot be layed vp in more safe custodie they can not be put to the banke of exchaunge with greatter and more assured encrease or intereste Whoso geueth an almes layeth out hys goodes to receiue intereste at
of lyuyng he remembreth none of all this geare he doeth so greatly reioyce that he hath got his sonne agayne The sonne thought hymselfe vnwoorthie the title or name of his sonne yet the father restoreth hym to his old state and degree agayn The sonne doeth vttrely condemne hymselfe the father doeth absolue and quitte hym The sonne did cast himselfe downe to bee a seruaunte the father setteth hym perfectly agayn in his olde state and dignitie For the father turnyng hymselfe to his seruauntes sayed bryng ye foorth quickely his former robe and apparell that he was woont to weare and put it on hym and sette also a ryng on his fynger and put on a payre of shooes on his fete And this doen fette ye also out of my pastures thatsame beste and fattest calfe that is there and kyll it Let vs prepare a feast and let vs reioyce for that this my sonne was once dead and is now come to lyfe and for that he was once perished and vtterly lost and is now found agayne So great a matier it is that a true penitent herte maye dooe with God There is no punishement ministred vnto hym onely to be of a penitente and coutriâ—e herte suffised his moste louyng father He whiche by his yll demeanour had made himselfe vnwoorthy to come in his fathers sight or presence thesame did the father espie and cast a mercifull iye vpon cummyng to wardes hym a great waye of He that hath deserued for euer to be thrust out of his fathers house whiche beyng an vnthankefull persone he had tofore wilfully and vnhonestly forsakeÌ„ to him returnyng and cuÌ„ming home agayne the father in his own persone came forth of the doores mette hym for he hath none in all his whole house more mercifull then he hymselfe is Hym that had cast hymself into the bondeseruice of abhominable maisters that is to wete the filthie pleasures of the bodye hym did his father vouchesafe to embrace in his armes To hym that had deserued to be scourged with many a sore stripe is geuen a kysse for a token of perfeicte loue and attonement Happie is that synner whom the Lord vouchesalueth to embrace and kysse Because he confessed his offences and refused the name of a sonne for that in his conscience he knewe himselfe faultie there was brought foorth and restored vnto hym all the tokens of his old dignitie He had loste all his apparell that was mete for suche a mannes sonne to weare but there was brought vnto hym the principall best robe and vesture of his former innoceÌ„cie whiche he had lost He had lost all the worthinesse and dignitie of a soonne of the house by his owne wilfull seruitude and yet is the ryng deliuered him agayn And because he should lacke nothyng that might serue for the deckyng and trymmyng of hym to the vttremoste he hath shooes put on his feete The young man hymselfe durst not hope to haue any suche thyng and how muche the lesse he hopeth or looketh for it so muche the sooner dooeth he obteyne and geat it And to thentente that none in the house should the lesse esteme hym or set by hym for his lyght and homely pranke of youth his father as soone as the calfe was killed moueth and prouoketh al his whole householde to reioyce altogether and allegeth good causes vnto them why they should be glad Howsoeuer he hath behaued hymselfe sayeth he my sonne he was he hath been dead and now is he called to life agayne For synne is the death of the soule And he renneth towarde death which leaueth and forsaketh the autour of life He leaueth and forsaketh the autour of lyfe whosoeuer is in loue with the thinges of this worlde for the worldly pleasures are ferre wyde from god almighties schoolyng And suche an one is reuiued agayne as dooeth repente and refourme his synnefull lyfe He was lost without any hope euer to bee recouered agayne as concernyng hymselfe howebeit he was found and gotten agayn To departe awaye froÌ„ the fathers house is to perishe for out of thesame house there is no health Neither is there any waye to returne excepte his father selfe putte it into his sonnes mynde beeyng now brought to extremities That the father putteth the remembraunce of hymselfe in the sonnes mynde is of his owne beneficiall goodnesse towardes the sonne but in that the sonne dooeth not neglecte it whan it is so putte vnto him this is imputed to hym as a thyng meritorious and the veraye confessyng of the fault is receyued and accoumpted for satisfaccion He was loste through his owne folye And was founde agayne by his fathers loue And because he repented and emended euen from the botome of the herte forasmuche as he did vttrely myslyke hymselfe his fathers mercifulnesse did not onely restore hym to his old dignitie â–ª but made also a feaste that he might commende and settefoorth his sonne to the hertie loue of all that were belongyng vnto hym ¶ The elder brother was in the fielde and whan he came and drewe nighe to the house he heard minstrelsie and dauncyng and called one of his seruauntes and asked what those thynges ment And he sayed vnto hym thy brother is come and thy father hath kylled the fatte calfe because he hath receyued hym safe and sounde And he was angrye and woulde not goe in Than came his father out and entreated hym He aunswered and sayed to his father loe these many yeares haue I dooen thee seruice neither brake at any tyme thy commaundement and yet gauest thou me neuer a kidde to make mery with my frendes but as soone as this thy sonne was come which hath deuouted al thy gooddes with harlottes thou hast for his pleasure killed the fatte calfe And he sayed vnto hym sonne thou arte euer with me and all that I haue is thyne It was mere that we should make merie and bee glad for this thy brother was dead and is aliue agayn and was lost and is found And suche manier an one as the father here beeyng expressed by the similitude of a parable shewed hymselfe towarde his sonne euen suche ones ought curates and bishops to shewe themselues towardes the penitent synner But the proude Phariseis who fauouryng theyr owne faultes dooe nothyng but shewe moste cruell tyrannie vpon other mennes faultes are ferre wyde froÌ„ this exaumple And beholde whyle al the wholle house of the father that is to saye the wholle congregacion of deuout and godly persones was altogether merie and full of all reioycyng onely the brother beeyng well resembled to the Pharisees doeth enuie and grutche at it For whyle these thynges were in doyng the elder sonne was not at home but was busily occupied in the fielde of Moyses lawe labouryng till he sweate agayne with carrying the burdens of the coÌ„maundementes and moste peinefullye wadyng and strougleyng to beare the heauye woorkes of the lawe whereas the younger brother dydde in the meane tyme receyue and take the moste
call againe the lyfe after it was once past as to kepe thesame in the body when it was ready to go out therof Therfore Iesus without rebuking the rulers fayth sheweth by the dede it selfe that he can doe much more then the ruler trusted that he could doe I nede not sayth he for this cause go to Capernaum Go thy waie thy sonne whom thou diddest leaue at the poynte of death is now aliue and in helth The rulers faith was somewhat stayed by this saying for he trusting to Iesus woorde maketh haste homewarde And as he was goyng thyther his seruauntes mette with hym to bryng the father good tidinges of his childe that is to saye that he whiche was a litle before at poynte of death was sodeinly recouered that he should not trouble Iesus of whose helpe they had no nede for they supposed that the childe had recouered his health but by hap as men that were ignoraūt what was doen betwene the ruler and Iesus In this poynt verily the rulers lacke of full trust being mixte with some hope caused the miracle to be better beleued For the ruler desirouse to knowe the trueth certaynly whether his sonne was restored to helth againe by chaunce or by the power of Iesu enquired of his seruaūtes at what houre his sonne began to amend Yesterday say they at the seuenth houre that was about one of the clocke at after none the feuer sodeinly lefte hym and byanby your sonne was whole The father knewe that euen at that very houre Iesus sayed vnto hym go home thy sonne lyueth and than he was well assured that his sonne was reuiued not by chaunce but through the power of Iesus And though this miracle was wrought vpon an heathen man yet muche fruite came therof for not only the ruler himselfe beleued that Christ was Messias but also by his perswasiō and exaumple his whole housholde beleued thesame which must nedes haue muche people in it considering that he was ryche and a manne of high autoritie wheras Iesus after he had wrought many miracles amongst his owne countreymē and kinsfolkes had muche a doe to wyn a fewe to the gospell This is the second miracle that Iesus wrought when he was come out of Iewry into Galile to the entent that he myght confirme agayne the former miracle whiche he had wrought in Cana with doyng an other that was greater then it and by the example of a prophane and heathen manne might prouoke his owne countreymen vnto fayth and did euen than by that occasion as it were pronosticate and signifie bothe that the Iewes should be repelled for theyr incredulitie and the Gentiles through faith receyued to the grace of the ghospell ¶ The .v. Chapter ¶ After this was there a feast daye of the Iewes and Iesus went vp to Ierusalem And there is at Ierusalem by the slaughter house a poole which is called in the Hebrue toungue Bethsaida hauing fyue porches in which lay a great multitude of sicke folke of blynd halt and withered waiting for the mouyng of the water for an Angell wente downe at a certain season into the poole and stired the water whosoeuer then first after the stirring of the water stepped in was made whole whatsoeuer disease he had AFter that Iesus had in this wyse begunne his matters among the Samaritanes and the people of Galile he goeth again to Ierusalem euen about the feast of Penthechost intendyng there by reason of the great resorte of people to declare setforth his autoritie to many and to reproue the Phariseis of their infidelitie whiche swelled in pryde through false perswasion of holines and knowledge whom nowe the Samaritanes heathen did so muche excell At Ierusalm verily there was a poole or a certayne depe lake of water whiche the Grekes calleth probatica takyng that name of cattell because the priestes were wonte there to washe the sacrifices that were to be offered and of a lyke reason it is called in Hebrue Bethsaida as a mā would say a slaughter house or an house of cattel This lake hath fiue porches ouer it In these porches lay a great numbre of men that were sicke of diuerse bodily diseases and besydes that there was a great multitude of folkes that were blynde that halted and were lame abiding and lokyng for the mouyng of the water for the Angell of the Lorde went downe at certaine times into the poole and therwithall the water was moued who so than after the Angell had stiered the water stepped first into the poole he was made whole were he sicke or whatsoeuer bodily mayme he had And euen at that tyme was this a figure of baptisme wherby the filthines and diseases of our soules be they neuer so deadly are washed away at once so often as the office of the baptiser Gods operacion from aboue be concurrant with the element of the water There is no doubte but by this occasion muche people at that time were in that place either of such as were gathered together there to beholde and see what was doen or els of them whiche dyd attende vpon the sicke folkes that lay in the fyue porches And a certayne man was there whiche had been diseased .xxxviii. yere when Iesus sawe hym lye and knewe that he nowe long time had been diseased he sayeth vnto hym wylt thou be made whole The sicke man aunswered him Syr I haue no man when the water is troubled to put me into the poole but in the meane time while I am aboute to come an other steppeth downe before me Iesus sayeth vnto him ryse take vp thy bedde and walke And immediately the man was made whole and toke vp his bed and walked And because the miracle myght be the more notable Iesus did chose out from among all the sicke folke one whiche was of them all furthest frō hope of recouery whose disease was dangerouse and almoste incurable and had also holden hym a long tyme finally the saied manne moste of all lacked the helpe and succour of other men was so poore that he was not able to prouide any man by whom he might at due tyme be caryed downe into the water Nor any one of the multitude was cured but only he whose chaūce was first to goe downe into the water This mans great misery must nedes setforth the greatnes of the miracle and thesame mans faith helped muche to the example of other For the palsie had vexed him .xxx. yeres together to teache vs that there is no disease of the soule so deadly and of so long cōtinuaunce but that baptisme and faith in Iesu may easily take it awaye Therfore when that moste mercifull Iesus had beholden this sicke mā of the palsey whom euery body pitied lying withall his membres looce shakyng by reason of that disease also perceyued that sickenes so muche the more to be dispayred of for that it had holden already the miserable creature thirtie yeres together
vnto him Lorde come and see And Iesus wept then sayed the Iewes behold how he loued hym And some of them sayde Coulde not he whiche opened the iyes of the blinde haue made also that this man shoulde not haue dyed So than Marie went furth and founde Iesus as yet vnentred within the walles of the towne but abode in that place where as Martha had late before met him For he tarried there for Marie whome he commaunded to be called to hym chosyng a place fitte to weorke the miracle in because the graue was not far from that place as the maner was than to make the dead mens sepulchres nye the hye wayes When Marie was come thither assone as euer she sawe Iesus as in dede she was very woefull she fell downe at his feete spake weping the same thing that hir syster had sayde Lord sayth she if thou haddest bene here in due time my brother had not bene dead and we had bene without this miserable weping and waylyng But Iesus seeing Marie altogether in heuinesse the Iewes lykewise that folowed her wepyng withall he dyd not reason and stande in disputacion with her as he dyd with her sister Martha with whome he talked aparte the people being remoued asyde neyther dooeth he promyse any thyng when as nowe was place and tyme to performe in dede that whiche he had promysed Martha but Iesus I say firste of al groned in the spirite and was troubled in himself euen to shew the truth of his manhoode ready anon after to bryng furth a sygne of hys diuine power and Godhead They were no fayned affeccions that he was of so lothsome a mynde and in himselfe so troubled but there was good skill why he tooke vnto hym those mocyons of mynde whiche came not of the infirmitie of nature but by the consente of reason neyther was it al one cause why other wept and why Iesus was troubled They bewayled the death of the body of a certayn worldely and naturall affeccyon Iesus rather mislyked and lothed mennes sinnes whereby so many soules shoulde peryshe he was dysquyeted throughe the inuincible dyffydence of the Iewes who wepte for theyr frendes bodelye death when as them selues as touchyng the soule were subiecte to eternall deathe and yet dyd they not wepe for themselues Iesus desyred that all men should reuiue from this deathe and had indignacion that hys doctryne miracles and deathe should be loste in many one Therefore after that by horriblenes of spirite and by trouble of mynde in countenaunce iyes and in the whole habite of his bodye he had genen a manifest profe of hys manhoode teachyng also by the waye that it behoueth not to yelde and bee subdued to suche affeccions or to be called away from thynges of vertue the turmoyle of his mind beeyng refrayned and stayed Iesus sayde where haue ye layed hym not that he was ignoraunt therof but to remoue all suspicion of disceyt from the myracle His kinsfolkes aunswereth Lorde come and see That aunswere proued that the graue was not far of And nowe as if at the sight of the graue his sorow had ben renued Iesus wept Groning and trouble went before a token of sorow that with force entred into hys mynde Teares are as it were the bloud of a minde already wounded and ouercome But these teares came not from a mind that was ouercome for they were not bestowed vpon Lazarus that was dead but they were for vs that we should beleue him to be very man and also learne how death of the soule is to bee pitied and lamented whiche yet men doe not in suche sorte abhorte and bewaile But the Iewes supposing that Iesus was in suche moode for nought elles but for the death of hys frende with whome he was acquaynted behold say they how enterely he loued Lazarus for whom being dead he wepeth in such sort and yet were they nothing of kinne And some there were that would haue layed to his charge and rebuke his teares wherwith he testifyed no meane or common loue towardes Lazarus sayng Dyd not thys felowe of late geue sight to the blinde beggar with whoÌ„ he had no acquaintaunce Why than made he not that his great frende should not die In case he had no wil to doe it why dooeth he nowe signifye with teares loue that cummeth out of season If he could not doe the thing that is more easie to be doeÌ„ how did that feat which is of more difficultie to be dooen The phisicion manye tymes saueth the sicke mans lyfe There was neuer maÌ„ before gaue sight to him that was borne blind ¶ Iesus therfore againe groned in himselfe â–ª and came to the graue It was a caue and a stone was layed on it Iesus sayed take ye away the stone Martha the sister of him that was dead said vnto him Lord by this time he â—â—inketh for he hath bene dead fower daies Iesus sayth vnto her Saied I not vnto thee that if thou didst beleue thou shouldest se the glory of God â–ª then they toke away the stone from the place where he that had bene dead was layed But Iesus nowe being nye to the graue to declare playnly how horrible is the state of a manne that hath alreadye lyen long in synne and with howe great repentaunce howe many teares are nedeful that throughe Gods mercy he may penitentely returne to the lyfe of innocencie dyd grone agayne and fared euill with hymselfe exemplyfying in hymselfe verely the thyng whiche ought to be exhibite in vs if we will eftsones repente vs of the euilles and returne from the same wherin we haue long tyme nusseled our selues Nowe than they were come to the graue It was verely a caue whose mouthe was closed with a stone layed vpon it And that made much to the beliefe of the miracle and to exclude the suspicyon of inchauntment and delusion and because the beliefe therof should be more certayne and sure if the thyng were dooen by the handes of hys frendes and not with Iesus owne handes or hys disciples for those frendes suspect no fraude or illusion Iesus than turned him to theÌ„ and sayed take awaye the stone The playne meanyng of Martha sister to the dead man did also set furth made a more certentie of the miracle For she now forgetting what Iesus had promised her did through the wepyng and heuinesse that she sawe Iesus in come agayne into her olde mynde and affeccyon and conceiued almost a certayn diffidence Uerely she feared lest the stone beeyng taken awaye the styncke of the deade bodye shoulde offende theyr noses that stode by not considering that he which in the general resurreccion should rayse all mens bodies already many hundreth yeres before turned into duste coulde rayse a dead bodye euen newlye putrifyed She I tell you thus thynking sayd Lord by this tyme he stinketh For he hath bene dead fower dayes Iesus therefore did with a litle rebuke styrre vp the vnconstaunt and wauering womans fayth saying
whiche neuerthelesse no man can be pure vnlesse he study to washe awaye many tymes through the mercy of Christe the infeccion that he hath taken by the cumpanie of men Therfore sayeth he I will not washe againe the reste of your body but onely your feete for ye be cleaâ—e but not euery one of you In this excepcion our Lord Iesus did touche the conscience of Iudas Iscarioth for he knewe well inough who should betray him to the Iewes The gentlenesse of Iesus was so great that although he knewe him yet would he not bewray him to other nor reiecte him from hauyng his feete washed neyther would he put him backe from his holy Supper nor yet from the communion of his body and bloud he doeth only touche his conscience who knewe himselfe wel-ynough that he might repent emende himselfe after he should perceiue that he was not vnknowen to the Lorde whom he was determined to betray Therfore was he the cause why Iesus sayd verily ye are cleane but not all So after he had washed their feete and receyued his clothes and was set downe he saied vnto them againe Wote ye what I haue doen to you ye call me maister and Lorde and ye saye well for so am I. If I then your Lorde maister haue washed your feete ye also ought to wash one an others feete For I haue geueÌ„ you an exaumple that you should doe as I haue doen to you Uerily verily I saye vnto youâ— the seruaunt is not greater then his maister neyther the messenger greater then he that sent him Yf ye vnderstand these thinges happy are ye if ye doe them I speake not of you al I knowe whom I haue choseÌ„ but that the scripture may be fulfilled he that cateth bread with me hath lifte vp his hole against me Nowe tell I you before it come that when it is come to passe ye might beleue that I am he When Iesus had finished this kinde of seruice towardes his twelue Apostles he put on againe his garmentes sate downe to sup with them but in the meane while he doeth once againe put into their myndes the exaumple of lowelines which he had shewed theÌ„ leste they should forget the thing which was necessary for theÌ„ for he sayth doe ye not vnderstaÌ„d what is meÌ„t by that I haue washed all your feete ye call me maister Lorde and there is good cause why ye should so doe for doubtlesse I am thesame that ye call me and seyng I haue washed your feete that am in very dede your maister Lorde you that are brethren and seruauntes together shall muche lesse grudge eche one to serue an other continually For I that am so farre aboue you haue therfore geueÌ„ you this example that you should not be lothe to doe the lyke among you that be felowes whiche I haue doen to my disciples seruauntes and that one brother should be ashamed to take vpon him the pryde of a tyraunt ouer his brother and likewise a seruaunt ouer his companion seyng I that maye worthyly take vpon me the preeminence of this dignitie haue humbled my selfe to washe your fete Neyther is there cause why any manne should say the thyng that I doe is to vyle abiecte and seruile The greater a man is the more it behoueth him to humble himselfe The pestilence of ambicion doeth crepe in euen emong euangelicall vertues When ye shall doe myracles through my name when ye shal prophecie than ought ye chiefly to remember that thing whiche I haue doen this day vnto you ye may not defend the autoritie of the gospel with high lookes with pryde nor with violence by other meanes shall that be attayned That thing verily cannot be denied which is certainly knoweÌ„ by naturall reason that is to say howe there is no seruaunte greater then his maister nor the messenger that is sent to doe any other mans businesse is greater then he that sendeth him ye knowe me to be your maister and hereafter ye shall knowe it better ye are my messengers and I am the authour of your Message Therfore it were a shame for you to be puft vp with pryde or to be fierce and cruel against the flocke that is committed vnto you or also among your selfes considering ye haue found me so meke and curteous a Lord and maister Because nowe ye vnderstande this if ye doe it hereafter ye shal be blessed after my doctrine which I so often repeate vnto you leste it should any waye be forgotten But all you shall not obtayne this blessing In dede I haue chosen you all to the honourable roumth and office of an apostle But all you shall not aunswere to the worthynesse of this office Blessed shall they be which shall vse the Apostles office after myne example But there is among you that shall so lytle folowe this myne example towarde his brethren and companions with whom he hathe heretofore been felowe like that he shall lift vp his head against me whiche am so great a Lord and suche a maister But it was long agon prophecied in the Psalme that this thing should be where as it is thus sayed he that shal eate my bread shall lyfte vp his hele against me I doe nowe shewe you before it come to passe that this thyng shall be because when ye shall see that doen whiche scripture hath spoken of before ye maye beleue that I am he of whom it hath prophecied and that nothing is doen against me by chaunce or aduenture but all this matter is moderate according to Gods determinacion And like as he that followeth mine example is happy so shal he be vnhappy whosoeuer he be that had rather folowe that trayters doing that myne For he shall haue in time to come many folowers of his naughtinesse which shall set more by money then by the glory of myne name and pretendyng the honour of the Apostles name shall traiterously misuse the office of an Apostle and shall deface thapostles office Uerily verily I saye vnto you He that receyueth whomsoeuer I sende receyueth me and he that receyueth me receyueth him that sent me But the greater the dignitie of this office is so muche the greuouser is the faulte to abuse the honour of that profession thorowe playing the traytour for this I tell you assuredly whosoeuer receiueth him that I send receiueth me and whosoeuer receiueth me receiueth hym that sente me for as I being my fathers messenger do nothyng but accordyng to his wil so you that be my messengers and Apostles yf you faythfullye put in execucion the thyng that I haue commaunded you shall bee so receiued of godlye folkes as thoughe I spake in you lyke as my father speaketh in me who teache none other thyng but that whiche he hath limyted ¶ Whan Iesus had thus saied he was troubled in the spirite and testified and saied Uerely verely I saie vnto you that one of you shall betraye me Then the disciples loked one on
becummeth not you to be ignoraunt of my fathers wyll verely I shall than speake vnto you whishtlie and without wordes but I shall speake assured and manifeste thinges if so bee ye aske them yea and than also the holy ghoste shall incense you what to aske and howe to aske in my name whiche in case ye so do surely though it were a great matter and a thing of difficultie yet shall the father for my sake not deny it you askyng it And I doe not nowe speake this as if ye shall obtaine your requeste by my mediacion in suche sorte as men doe sumtime at a kinges hande that is but a maÌ„ obtaine their requeste at the desyre and suite of sum one that is in fauour with the kyng whiche peticion the kyng woulde not els haue graunted but that he was content to geue it for his sake whiche did commende set forward the suters supplicacion but as for my father althoughe he loueth to bee asked of by his sonne by whome his will hath beene to graunte all thynges to menne yet that notwithstandynge he wyll otherwise consente to your desyres not onlye for the loue that he beareth towardes his sonne but whiche he hath also towardes you for he loueth not his sonne so that he loueth not you but whomsoeuer the sonne loueth those the father loueth also Therefore he loueth you not for your workes sake but for that ye loue me semblablie and beleue that I am cum out from hym for this is to loue the father euen to loue his sone and to beleue the father is euen to beleue the sonne He of trueth dooeth not beleue whiche denyeth the sonne to haue cum from the father and not to haue sayed and doen all thyng euen by the fathers auctoritie I was already with the father before I came into the worlde euen for to cary you vp takyng vnto me this mortall body that ye se but for your cause came I into the worlde euen for to cary you vp into heauen Now than the thynges beyng once doâ—n whiche the father gaue me in commaundemente I doe euen for your sake leaue the world as touchyng bodily presence and returne again vnto the father and truely whatsoeuer is or shal be doen here it is and shall bee doen to bryng you to saluacion ¶ His disciples sayed vnto hym lo nowe â—alkeste thou plainly and speakeste no prouerbe Nowe are we sure that thou knowest all thynges and nedest not shal any man should aske the any question Therfore beleue we that thou camest from god Iesus aunswered them Nowe ye do beleue beholde the houre draweth nye and is already cum â–ª that ye shal be scattered euery maÌ„ to his owne and shall leaue me alone And yet am I not alone for the father is with me These wordes haue I spoken vnto you that in me ye mighte haue peace For in the worlde shall ye haue tribulacion but be of good there I haue ouercum the world The disciples beynge boldened with these sayinges begunne sumwhat to stande in their owne conceite and as though they had of theyr owne strength beene able to abide and heare their lordes death that was at hande they answere on this wyse loke saye they euen now at this present doest thou fullfill the selfe thynge whiche thou promisedâ—t afterwarde to doe for nowe withoute any darkenes of parables thou speakeste plainly out what thou wilte do neyther nedeth it to aske the any further question For thou knoweste all thynges and with thy good wordes hast deliuered our hertes from sorowe so that we nede no further communicacion why we nothinge doubte but that through hope of thy ioye to come wee shall boldly and paciently suffre the thynge that is imminent and cumming towardes vs and we do therfore finallye and verily beleue that thou art cum out from god because thou seest throughly the very botome and secrecie of our hertes And than the Lord Iesus whose maner was euery where sharply to controll and restraine whatsoeuer humayne and worldely arrogancie ambicion or selfe affiance he perceiued to arise in his discyples heartes that they mighte plainely learne to distruste their owne strength and vertue whereby they myghte dooe nothyng and wholly to depende vpon the hande of God the father The Lorde Iesus I saye dyd thus abate and acoole that arrogancie whiche was suche that thoughe they yet vnderstoode not what he sayed thoughe they had no true belefe and as yet were not meete for the stormes that wer cummyng vpon theÌ„ for all that they tooke on hande the thing that was to be asked of God by prayer And he aunswereth them after this sorte What dooe I heare the thynge whyche I promyse to geue you hereafter whan ye shal be made stronge and be staied by my doctrine and by the inspiracion of the holy ghost ye now proudely take on hande before due time as if ye might do at least sumwhat by the helpe and assistence of maÌ„s owne power and vertue when as rather the tyme is full nyghe that ye shall declare howe strengthelesse yeare of your selfes For ye shall not onely bee vnable to go through the instante tempeste but leauing me alone in the handes of the sergeauntes catchpolles whiche shall violently draw me to the deathe of the crosse ye shall run awaye eche one a â—ere waye through feare so amased that ye shall not one beare cuÌ„pany with another to your succoure and comforte whyles euery one shall feare other leste by any others telling he mighte be bewrayed and come in daunger albeit in dede I nede not your aide and helpe I shall of trueth be forsaken of all my frendes but yet shall I not be desolate because the father shall neuer leaue me Therefore I do speake these thynges vnto you that distrusting your owne strength ye maye reste and staye your selfe in me The worlde shall make greate commocioÌ„ and fiercely rise againste you as it doeth agaynst me but bee bolde and shrynke not remeÌ„bryng that I haue conquered the worlde ye shall take exaumple at me and shall trust to be holpen by me ye shall also haue victorie but through me beyng of youre owne nature very weake and yet when tyme and occasion shall require ye shal be throughe my spirite stronge and vnuanquished The .xvii. Chapter ¶ There wordes spake Iesus and lift vp his iyes to heauen and sayen father the houre iâ— cum â–ª glorifie thy sonne that thy sonne also may glorifie the. As thou haâ—â— geueÌ„ him power ouer all 〈◊〉 that he should geue eternall lyfe to as many as thou hast geuen him This is life eternall that they might know thee the only true god and Iesus Christ whom thou hast sente AFter that Iesus had with this kynde of talke partelye comforted his disciples and partely taughte them and geuen them also instruccion againste the daungerouse storme that was imminence and cumming vpon theim than for so muche as he had by woorde of mouthe aduertised
Iesus therfore beyng delited in the great desyre of the woman doeth now with a knowen familier voyce speake vnto her and calleth her Marie At this knowen voyce the woman sodainly turnyng herselfe for euen at this very presente she had bowed downe herselfe agayne towardes the angels so muche was she by sodayne mocions of mynde stiered to loke this waye and that waye the woman I saie knewe Iesus and rauished with a sodayne ioye she a disciple speaketh to the master and calleth hym Rabboni whiche worde in the Syrians tonge signifieth Master And withal she falleth flatte downe to the grounde and would haue kissed his feete hauyng yet in remembraunce theyr olde familiaritie But Iesus knowyng that as yet she thought no great excellente thyng of hym although she loued him sincerely and ardently did prohibite her to touche his bodye For Marie sawe well that he was aliue agayne but she thought that he was reuiued for none other cause but as he did before to liue familiarlye with his frendes beyng now a man aliue where as before he was dead and ignoraunt she was that he now caryed about with hym an immortall body which was to be handled with muche greater reuerence whiche bodye the Lorde did neuer exhibite or present to the wicked nor suffered it to be handled of euerye man to th entent he might litle by litle altogether withdrawe them from the loue of the bodye Touche me not sayeth he it is thesame bodye whiche hong vpon the crosse but it is nowe beautified and adourned with the glory of immortalitie But truely thine affeccion is yet somedeale carnall because I haue not yet ascended vp to my father whiche thyng once doen I shall sende vnto you the spirite that is the comforter and he shall make you perfite and wurthy to haue the spirituall felowship of me In the meane time content thy selfe with that thou hast seen me and heard me speake and specially now go thou to my brethren whiche are throughe my death comforteles and foorth with make them partakers with thee of the ioye and comforte whiche thou haste receyued by the sight of me and vpon these my wordes shewe them that to this ende I am rysen from death to lyfe euen that after I haue taried a certayne dayes among them I maye leaue the worlde and ascende vp to my father who is also your father and thesame is both your god and mine common to bothe Let them therfore put away earthly affeccions and rectifie their mindes applying thesame to spiritual and heauenly thinges Mary Magdalene came and tolde the disciples that she had seue the lorde and that he had spoken suche thynges vnto her Thesaâ—e daye at night whiche was the firste daye of the â—abbothes when the dores were shâ—t where thâ— disciples were assembled together for feare of the Iewes came Iesus and stoode in the middes and sayeth vnto them Peace bee vnto you And whâ—n he had so sayed he sheweth vnto them his handes and his syde Then were the disciples glad when they sawe the lorde Now than Mary did as he bad her and returnyng againe to the disciples shewed them that she had seen the lorde and tolde them the thynges whiche he had commaunded to be made relacion of in his name and this was doen that they should take right great comforte of that he nowe called them his brethren and prepare also theyr myndes to the loue and desyre of eternall and heauenly thynges for as muche as the preseÌ„t vse of his body should not endure long with them After that with these and certayne other apparicions the lord Iesus had litle by litle lift vp theyr myndes to quicknesse of spirite and to the hope of the resurreccion already past the selfe same daye that was the morowe after the sabboth daye whiche next to folowed the sabboth of Easter when it was nighte and the disciples secretelye gathered together whiche for feare of the Iewes durste not assemble together in the daye tyme. Iesus went in to them when the doores were shut and standyng in the middes in the sight of them all to take awaye al feare from them he saluted them amiably and full gentlye saying with a voyce well knowen vnto them Peace with you And lest they shoulde suspect it to be a ghost or another bodye he sheweth vnto them the printe of the nayles in his handes and the scarre of the wounde whiche the souldier hadde made in his side with a speare With this salutacion and sight the fayth of his disciples was confirmed the sorowe takeÌ„ awaye and theyr myndes muche recreate and made ioyouse For Iesus had promised them before that thus it shoulde be that within a shorte tyme he woulde see them agayne and after they hadde seen hym and theyr sorowe put awaye that he would make their hertes gladde and merye And therewithal he tolde them this also should folow that in the world they should haue sorow and heuinesse but in hym they shoulde haue peace and quietnesse Then sayed Iesus to them agayne Peace be vnto you As my father sent me euen so sende I you also â–ª And when he had sayed these woordes he brethed on them and sayeth vnto them Whosoeuers sinnes ye remit they are remitted vnto theÌ„ and whosoeuers synnes ye retayne they are retayned But Thomas one of the twelue which is called Didimus was not with them when Iesus came The other disciples therfore sayed vnto hym We haue seen the lord But he sayed vnto them Excepte I see in his handes the printe of the uayles and thruste my hande into his syde I wyll not beleue Therfore to confirme the Apostles in theyr ioye and coumforte the more he once agayne saluteth them with good lucke of peace saying Peace with you And at the same tyme withal he hiely auctoriseth them and commaundeth theÌ„ to preache the thinges whiche they had seen and sayeth As my father sent me so do I sende you I haue truely and faithfully glorifyed my fathers name and you agreyng amoÌ„g your selues shal with lyke trueth and faithfulnesse preache my fathers name and mine Prepare your mindes to this fuÌ„ccion and office for asmuche as I nowe that I haue doen diligently the thyng that I had in commission to do go agayne to my father and from thence I shall sende vnto you more plentie and more power of the holy ghost In the meane while shall I also make you partakers of the holy ghost accordyng to your capacitie and euen as he was thus speakyng he brethed on them and gaue them the spirite with auctoritie to forgeue all men theyr sinnes that woulde be ioyned to hym by profession of the ghospel and by baptisme and that woulde forthinke their former life and be eftsones amended where they haue erred Whosoeuers synnes ye remit sayeth he they are remitted vnto them and whosoeuers ye retayne they shall abide subiecte to theyr synnes When these thinges were doen the residue of the disciples were assembled together Thomas onely
presumpcion be busy to entremedle Moste humbly therfore beseching your highnesse moste gracious Ladie in good parte to take my good zele and diligence and in case any thyng shall not suffyciently answere your mynde or desyre the same to impute rather to the lacke of facultee and knowlage then to any default of good wil in me I shal here without any ferther circuÌ„staunce of woordes commend and leue this whole worke to the diligent readyng and folowyng of all the deuout Englyshe congregacyon and wyth moste hertye prayer beseche almyghty God long yeres to preserue and coÌ„tynewe the prosperous estate of your highnesse to th ende that by your good help and meanes the deuout people that are willing and foreward to learne and to liue Christianlye maye receiue many lyke godly weorkes and fruictful traictises to theyr continuall ghostly profite coumfort and edifying in the same our Lorde Iesus Christe to whome with the father and with the holy ghoste be al laude honour and glory both in heauen and yearth for euer and euer Amen The Actes of the Apostles The .i. Chapter In the former treatise deare Theophilus we haue spoken of all that Iesus began to do and teache vntyll the daye in which he was taken vp after that he through the holy ghost had geuen commaundementes vnto the Apostles whom he had chosen to whome also he shewed himself aliue after his passion and that by many tokens appering vnto them fourty dayes speakyng vnto them of the kyngdome of God and gathered them together and commaunded them that they should not departe from Hierusalem but to wayte for the promise of the father wherof saieth he ye haue heard of me For Iohn truly baptised with water but ye shal be baptised with the holy ghost after these fewe daies NOwe haue I accomplished th one halfe of my promyse deare freÌ„de Theophilus forasmuche as I coÌ„prised in my former treatise the life of Iesus Christ more groundly rehersyng the history then other that write therof that is to weâ—e euen froÌ„ the time that Iohn Baptist which was the foremessagier of the Lorde was conceaued because the in this same rehearsal certaine prophecies were also disclosed affirmiÌ„g by expressed wordes of promise that Messias should sone after come This done sum thinges haue I rehearsed more at large which of the other wryters were lefte vntouched as of Christes conception of hys byrthe of his circumcision and of the purificacyon of Marye somwhat also I touched of his godly towardnes wherof he shewed a proufe tokeÌ„ being but xii yeres olde These thinges thought I for that cause worthy to be recited the by many tokens it myght bee euident that this was he whome the prophecies had notablye spoken of and that euen the tender youthe of Iesus lacked not wytnesse of good menne and of those whiche were inspired with the holy gost And thoughe it be not to be doubted but the Iesus whole trade of lyfe was an excellent example of perfecte holynesse yet those thynges omitted whiche were doone in the meane space we passed ouer vntyll that tyme that Iohn by his preachyng and baptisyng began to shew hymselfe the foremessagier of Christ forasmuche as oure lorde Iesus began from that tyme forwarde chieflye to be occupied aboute the healthe of mannes soule accordyngly as it was conteyned in the figures and darke sayinges of Moyses lawe and in the foreshewinges of the prophetes All whiche his busye endeuour resteth in these two poyntes in dedes that is as muche to saye as in workynge of myracles sufferyng paines of the crosse and in resurrection wherâ—in he lefte none of al those thynges vndoen that either by shadowes of the lawe wer signifyed or spoken of before by the prophetes and in wordes by meane whereof he taught a newe kynde of philosophie and a ioyfull so that we might bothe learne of him and take example to liue a godly lyfe All these thynges haue I treated of in ordre euen vnto that daye that he was receiued into heauen from whence he came after he had arisen from death to lyfe and commaunded his .xii. Apostles and other his disciples to the numbre of threscore .x. whoÌ„e he had specially chosen to th ende that they whan thei had receiued the holy ghost whom he euen than breathyng in the very face of them endued them with and afterward sente the same from heauen more aboundauntlye shoulde go throughe all the worlde and preache this ghospell not to the Iewes onely but vnto all maner nacions of the world And fyrst of all it was expedient that they by whom he had purposed to bryng all menne in belefe of his wonderful actes shoulde be throughly confyrmed in fayth themselues The chyefe poynt among the rest was this that all menne shoulde be fully perswaded that Iesus was in veraye dede deade and that he verayly arose from death to lyfe the thyrd daye not with a phantasticall body but with the veray same beeing now immortall whiche he before tyme had carryed on yearthe subiecte to deathe and whiche had been layed voyde of lyfe in the graue For this cause thought he it not sufficient once onely to shewe hym selfe to his disciples after he had arisen from deathe to lyfe but often tymes appered he to them not lyke as ghostes are wonte to appere but in sundrywyse declaryng by euident tokens to them that he had taken vnto him his liuely bodye agayne fowerty dayes taryed he with them on yearth for the same cause purposely yet of all this tyme would not he be seene of any but of his owne disciples And not onely his pleasure was to be sene of them hearde and felte but also familiarely he eate and dranke with them which is the moste euident token that maye be of a lyuely body And in the meane space he often commoned with them of the kyngdome of god puttyng them in mynd of those thynges whiche he had done and taught before his deathe that they myght finally perceyue that euery thyng was cumme to passe whiche he sayed shoulde cumme warning them farder what they from thence forthe shoulde eyther doe or awayte for For thoughe he had already geuen them authorytee to preache the ghospell yet forbade he them they shoulde not hastely set vpon the exercyse of so weightie a matier and that they shoulde not departe from Hierusalem but that they assembled there and together applying themselues eache with other to fasting geuing laudes to God and praying should awayt for the cummiÌ„g of the holy ghoste whome he before his death had promysed that hys father should sende to bee an other comfortour to them I sayed he promysed with myne owne mouthe and doubte not ye but my father will see the same vnfeignedly perfourmed that I haue promysed you in his name For his will and myne bee bothe one Thentrepryse that ye shall take in hande is of heuen and of no yearthely mannes inuencyon ye shall not teache carnall thynges as the Phariseis haue
vp on hyght a cloude receyued him vp out of their sight And while thei loked stedfastly vp toward heauen behold two men as he went stode by theÌ„ in white apparell whiche also sayed ye men of Galâ—le why stande ye gasyng vp into heauen The same Iesus which is take vp from you into heauen shall so cum euen as ye haue sene him go into heauen These were the last wordes that our lorde Iesus spake to all his disciples beyng gathered together into one place at Bethany After which wordes wheÌ„ he had blessed them in syght of them al caryed he was vp on hygh so long vntil that a bryght cloude toke the bodie of him cleane out of syght For thaÌ„ was it full tyme for theym to truste no longer vnto his bodely presence that they might were the more spiritual and myght behold Iesus none otherwise than with the iyes of theyr fayth And for this cause when Iesus was taken vp on hygh the disciples stode with their iyes stedfastly fyxed towarde heauen So hard a thing was it to pul them from him whoÌ„ they loued excedyngly though beyng yet but weake They loked also whether that any miracle should be shewed them from aboue Therfore sodenly two messagers frome heauen appered in mannes likenesse in white garmentes the verye fourme caused them not to feare the bryghtnesse of theyr garmentes was conuenient for the messengers of hym that than hastened to his glory These two did with frendly wordes asswage the disciples sorow that they had conceyued by the departure of their lord and called them backe againe from theyr gasing vp which profited them nothyng vnto theyr vocacion saying ye men of Galile why stande ye here loking vp towardes heauen This same Iesus whiche is nowe taken from you to heauen is returned whence he came as ye haue often heard of hym that he came from his father and that he woulde leauyng you in the worlde returne to his father againe He is not taken vp into the ayre as Helyas was but he is receyued into his fathers Palayce and there shall sitte at hys right hande as partener of the kingdom of heaueÌ„ You sawe him going to heauen with a visible body and yet immortall And likewise in tyme to cum shal he returne that they which would not whiles he was here knowledge him to bee theyr sauiour shal than feele hym to bee a iudge He shal not cum againe to you poorely but from on high shal he shewe himselfe to the iyes of al men with greate glory But a fewe of you sawe him goyng vp but euery manne shall see him at his seconde comming Albeit ye must not loke for him immediatly to returne He himselfe shewed you that the gospel of god should fyrste be preached throughout the world Nowe therfore endeuour youreselues rather to do that For ye were not bidden tarye here but to continue at Hierusalem to the ende that after ye haue there receyued the holye ghoste ye maye luckely take in hande this heauenly businesse Than returned they vnto Hierusalem from the mount that is called Oliuete Whiche is from Hierusalem a sabboth dayes iourney And when they wer cum in they went vp into a parlour where abode both Peter and Iames Iohn Andrewe Phylip Thomas Berthelmew Mathew Iames the sonne of Alpheus Symon zelotes Iudas the brother of Iames. These euery one continued with one accorde in prayer supplicacion with the women and Mary the mother of Iesu and with his brethren The numbre of the names that were together were about an hundred and twentye The disciples than obeyed these wordes departyng from the mount called Olyuete whiche our lorde before his death was so delyted with that veraye often he resorted vnto it and vpon the whiche he last also stoode when he was ready to returne vnto heauen repayred to Hierusalem That hyl is from Hierusalem as farre as it were a lawful iourney on the Sabboth daye that is to saye almoste two myles From this hill went he to suffer that shamefull death of the crosse and froÌ„ thence lykewyse he went to glorye within the sight of this hill is Hierusalem situate and sittyng thereupon had he Prophecied with weping teres the distruccion of thesame Citie In this cytie whiche was a murtherer of the prophetes the lorde willed first the lyght of the gospell to sprede partely for because it was so foresaid by prophetes partely that they should haue no pretexte ne cloke lefte them for their excuse whiche otherwise through theyr owne infidelitie woulde vtterly haue perished Chapostles were more desirous to looke vpward to heauen whither their lorde went before theim but we for profite of our neyghbour must often come doune to thinges which bee rather necessary then pleasaunt When they came to Hierusalem they went vp into a certaine parlour where those discyples abode that were emong the reste moste famylyar with Christe that is to saye Simon Peter and Iohn Iames and Andrewe Philippe and Thomas Bartholomewe and Mathewe Iames the soonne of Alpheus and Simon zelotes whiche in Hebrewe was called Cananeus and Iudas by sirname called Thadeus or Lebbeus brother to Iames the yonger Certayne women besydes tarryed in the same parloure whiche of a deuoute loue folowed the Lorde in hys waie rydyng to Hierusalem and had serued him with their goodes Among those was also Marye the mother of Iesus with certayne other hys kynsâ—olkes whome the Hebrues called his brethren Marke me here a litle the beginning of the churche which was than as young borne They were delyted with the cytie Hierusalem whiche signifieth with the Hebrues the sight of peace But suche that take this worlde for theyr cuntrey dwell not in Hierusalem neither attayne they to the quietnesse of an heuenly lyfe Neyther they that haue their myndes troubled with worldlye desyres dwell in Hierusalem The holy ghoste cutteth not into such hertes They were also delited to be in a parloure whiche is an high place of the house For shoppes or worke houses are wonte to occupye the lower partes of houses But he that maketh himselfe readye to bee a dwellyng place for the holy goste must be vtterly voide of all vile cares This is that holye congregacion whiche oure Lorde Iesus chose among all others This parlour was the first house wherin that godly churche dwelled Nowe marke what was here done They spent not the tyme in brablyng or in idle tales but continued all together of one mynde in holye prayer Christes church is not there where is not agrement and concorde Theyr prayers God accepteth not whiche loue not brotherly Neyther is he woorthye to be heard the prayeth not instantly The holy congregation prayeth al one thyng Where one prayeth for riches an other wisheth the deathe of his enemye an other for long lyfe another for promocion an other an other thinge there is no praier mete for Christes congregacion The reste also of the disciples resorted to the
fathers house bee in anye mansionâ—s c. I am the waye of trueth and life No manne cummeth to the father but by me c. He that hath seen me hath seen the father whatsoeuer ye aske in my name Peace I leaue vâ—tâ— you The prince of this worlde cummeth hath nothing in me Arise let vs go hence Yf ye byde in me c aske what ye â—yl and it shall bee geuen you CoÌ„tinue 〈◊〉 in my loue c. But nowe haue they nothing to cloke theyr sinne withall It is expedient for you that I goe awaye For if I goe not away the coÌ„forter wil not cum vnto you and of righteousnesse c. Of iudâ—emeÌ„t because the prince of this world is iudgâ—d already What is this that he sayeth vnto vs after a while Whatsoeuer ye shall aske my father in my name he shall geue it you Now ye beleue c I desâ—eâ— not that thou shouldest take them c. The glorye which thou gauest me I haue geuen them Peter stode at the doore without I euer taught in the Synagogue My kyngdome is not of this worlde c. For this cause was I borne c Hayle king of the Iewes Whoso maketh hymselfe a kyng is against Ceasar It was the preparyng daye of Easter aboute the siâ—te houre The wrytyng was Iesus of Nazareth c. One of the souldiers thrust him into the syde and furth â—â— came there out watâ—r and bloude They haue takeÌ„ awaye the lord c. Iesus than came and toke breade c. Folow 〈◊〉 me To whome also he shewed hym selfe alyue after hys passon And commaunded them that they shoulde not departe from Ierusalem c. For Iohn truly baptised with water Whan they therefore were cuÌ„ together they asked of hiÌ„ sayinge Lorde c. And he sayed vnto theÌ„ It is not for you c. And while they looked stedfastiye vp towarde heauen beholde c. They went vp into a parlour And whan he was hanged he burst a sunder c. And no man dwellyng therin c. And whan they praied they sayed c. And they gaue foorth theyr lottes Whan the fiftie daies wer cum to an ende And there appared vnto theÌ„ cloueÌ„ touÌ„ges c. And they wet filled all with the holy gost c Whan thys was noysed about the multitude came together They wordred at and maruailed They were all amased woâ—dred c. But Peter stepped forth With the eleuen With youre eares beare ye my wordes For these men are not as ye suppose c. Whome God hath reysed vp and loosed the sorowes of death For Dauyd speaketh of him Afore hande I saw god all wayes beefore me For he is both dead buried c. Therfore seyng he was a prophete He knowiÌ„g this before spake of the resurreccioÌ„ of Christ. Wherof all we are witnesses For Dauid is not asceÌ„ded into heauen God hathe made the same Iesus whâ—me ye haue crucifyed Lord and Christ. For the promyse â–ª was made to you and to your childreÌ„ And with many other woordes bare he witnesse c. And exâ—orted tâ—em saying Saue your selues from this vntoward generacion Then they that gladly receyued his preaching c. In breaking of bread c. And in prayers And feare came ouer euery soule And solde their possessioÌ„s and goodes And brake bread from house to house c. Whan he sawe Peter Iohn c. In the name of Iesus Christe of Nazareth arise and walke Of that which we are witnesses Whan the tyme of refreshing coÌ„meth And preached in Iesus the resurrection froÌ„ death And whan they had set them before them they asked by what power or in what name haue ye doen this Let vs threaten charge them c. So threatned they theÌ„ and let theÌ„ go c. And whan they heardâ— that they lift vp their voyces to God with one accord And assone as they had made theyr prayer the place moued where they were c. And they were fylled with the holy ghoste they spake the wordes of God boldly And distribucion was made vnto euery man accordyng as he had nede A certyne man named Ananias c Ananias howe is it that SathaÌ„ hath fylled thyne herte that thou shouldest lie vnto the holy ghost c. Whan Ananias hearde these woordes he fell downe and gaue vp the ghoste c. Than Peter sayed vnto her why haue ye agreed together to tempte the spirite of the lorde c. And of the others durst no maÌ„ ioyne himselfe to theÌ„ Neuertheles the people magnifyed theym And they laied handes on the Apostles put them in the 〈◊〉 pryson And they brought theÌ„ without violence For they feared the people c. Beholde ye haue fylled Hierusalem with youre doctrine The God of our fathers reised vp Iesus whome ye slew and haue hanged on tree For before those dayes rose vp one Theudas And they departed from the couÌ„sell reioysyng that they were couÌ„ted worthy to suffer rebuke for his name It is not meete that we shoulde leaue the woorde of god serue tables Wherefore brethren loke ye out among you seuen of honest reporte c. And they chose SteueÌ„ a man ful of faith and of the holy ghost c. And theâ— moued the people the elders and the Scribes For we hearde hym saye this Iesus of Nazareth shal destroye this place Get the 〈◊〉 of the countrey â–ª 〈◊〉 thy 〈◊〉 And promised that â—â— would geâ—â— it to hym to possesse And he gaue him the couenaunt of circuÌ„cision Who made the a ruler and iudge ouer vs This man receiued the worde of life to geue vnto vs c. And they made a calfe in those dayes and offered sacrifices And ye toke vnto you the tabernacle of Moloch Which of â— Prophetes haue not your fathers persecuted And the witnesses laied downe their clothes at a younge mans feete whose name was Saule Lorde laye not this sinne to their charge And at that time there was a great persecucion against the coÌ„gregacion whiche was at IerusaleÌ„ As for Saul he made hauocke of the congregacyon c. But as sone as they gaue credit to Philippes c. They were baptised bothe men women c. The herte â— is not right in the sight of god RepeÌ„t therfore of this thy wickednes c. Praye ye to the lorde for me that none of these thiÌ„ges c. And behold a man of Ethiopia And as they went on their waye And assone as they wâ—â— cum oute of the water And there was a certayne discyple They watched the gates day and nyght to kyll hym And turned hym to the body said Tabitha aryse A deuouâ—e maÌ„ and one that feared God Beholde I am he whoÌ„e ye seke what is the cause wherfore ye are cumme Than called he theÌ„ 〈◊〉 lodged theÌ„ It is an vnlawful thiÌ„g for a man yâ— is a Iew to company or cum vnto an alien For what enteÌ„t haue ye sent for me Howe
coÌ„maunded me Both the time prouoketh the promptenes of mens mindes to the faith of the ghospell do also require the diligence of preachers If you whiche doe so muche care for the welth and commoditie of the bodies know that haruest is at hande fower monethes after that seede tyme is past how muche more ought we to regarde the tyme of our spirituall harueste And as when the corne beginneth to grow yealowe it dooeth as it were require a fyckle and the diligence of reapers so yf you wyll lyfte vp your iyes and behold the corne that groweth in mens mindes yea euen in them emonges the Samaritanes and Heathen which make haste to the doctrine of the ghospell ye shall perceyue the regions and countreyes on euery syde to be as it wer reapyng rype to the haruest of the ghospell and to require our labour and dilygence But yf the hope of yearthly fruite dooeth soone prouoke the reaper to his labour howe muche more ought we to be forwarde to gather this harueste to our father whiche bothe shall obteyne for the reaper a ryghte large rewarde in heauen and shall gather for God not wheate into the barnes but the soules of men into euerlastyng lyfe And so it shall come to passe that bothe the sowier and the reaper shall reioyce together For that thyng happeneth to you whiche is woont to be spoken in a common prouerbe one soweth and another reapeth there is more payne and laboure aboute the tilling and sowing then in the haruest and reapyng The grounde muste be plowed the cloddes muste be broken with the harowe the fielde must be dunged the sede muste bee sowen couered with earth attended and kept the cokle also muste be weeded out but after wheÌ„ the corne is ripe there is not so great a do about the reapyng therof and the fruite beyng ripe and ready doeth mitigate the tediousnesse of the laboure but in this spirituall haruest it happeneth muche otherwyse then in the bodily haruest for there accordyng to the common prouerbe as often as the fruite and commoditie of the haruest cuÌ„meth to another then to hym that soweth the reaper in dede reioyceth but the sowier is grieuosly vexed In this spirituall haruest it is otherwyse for both the sowier and the reaper reioyseth and neyther of them lacketh theyr fruite and commoditie I haue sent you to reape the corne in sowyng wherof ye bestowed no labour The prophetes haue tilled the grouÌ„d with their trauaile and haue with theyr doctrine prepared to the ghospell the world beyng as at that time vntractable ye nowe succede and entre vpon their labour and goe about a thyng prepared to your haÌ„de by reason that the world nowe applyeth it selfe to receyue willyngly heauenly doctrine and men goeth about to prease into the kyngdome of heauen in manner by violence ¶ Many of the Samaritanes of that citie beleued on hym for the saying of the woman whiche testifyed that he tolde her all that euer she dyd â–ª So wheÌ„ the Samaritanes were come vnto hym they besought hym that he woulde tary with them and he abode there two dayes And many menne beleued because of his owne woordes and sayed vnto the woman Now we beleue not because of thy saying for we haue heard him our selues and knowe that this is euen Christe the sauiour of the worlde Whiles our Lorde with the sayinges doeth exhorte his disciples towardes the buâ—sines of the ghospell the thing it selfe doeth declare that to be true which he had spoken of the corne waxing white and rype towardes the haruest For in the citie many Samaritanes dyd beleue that Messias was come whereas that woman had testified nothyng els of Iesu but that he had opened and declared vnto her the secrete shamefull deedes of her life time As yet they had neyther heard him speake nor seen him doe any miracle So readye was yea euen their beliefe which semed to be farre from the promisses of the Prophetes Therfore a multitude of the Samaritanes came renning out of the citie to see him whom the foresayed woman had so earnestly commended and sette furthe vnto them Neither doeth his presence diminishe their opinion of hym neither be they offended with his homely and course apparell ne yet with his slendre trayne of his simple and vnlearned disciples whereas the Iewes after that they had seen so many of his miracles hearde so many of his sermons and receyued so many commodities and benefites at his hande did eyther falselye accuse hym openly rebuke hym or els chased him awaye with castyng stones at hym In conclusion the Samaritanes vpon a womans reporte and witnesse goe foorth to mete with a manne whiche was not of theyr owne nacion whome as yet they had neuer heard speake of whom they had neuer seen any notable thyng doen and yet do they require and desire him to bee contented to take a lodging in theyr citie But what did moste gentle Iesus he knew the enuie of the Iewes he knewe what hatered they bare to the Samaritanes and yet the tyme was not come that the ghospell should be taken from them beeyng reiected for theyr inuincible lacke of beliefe and shoulde be preached to the Gentiles Therfore he so tempered the matter that he neyther gaue by apparaunt profe any occasion to his owne countrey men the Iewes to complaine that they were despised of him and the Samaritanes preferred before theÌ„ consideryng the Prophecie promised that Messias should come to them neither yet would he vtterly disapointe the godly beliefe of the Samaritanes For in that he went through Samaria he did euen of very necessitie And at theyr request to tary there but two dayes was good maner and gentlenes wherewith no manne of right coulde fynde faulte And nowe when they had heard Iesus many moe there dyd beleue and theyr beliefe was stablished which vpon the reporte of one woman had conceyued a notable opinion of Iesu. And nowe they beare a full witnesse of Iesu and suche a testimonie as was ryght semyng for a very true Iewe saying to the woman Thou haste reported lesse of him then the thing requireth For we nowe doe beleue hym to be Messias not by the perswasioÌ„ of thy woordes but we our selfes doe assuredly knowe by his woonderful communicacion that he is the very true Messias which was loked for of the Iewes who shall bryng saluacion not only to them but to the whole worlde With this so cherefull and so full a witnesse the Samaritanes did both declare theyr owne beliefe and therewithall reproued the wicked vnbelefe of the Iewes After two dayes he departed thence and wente awaye into Galile For Iesus hymselfe testified that a Prophete hath none honour in his owne countrey Than assone as he was come into Galile the Galileans receyued hym when they had seen all thynges that he did at Ierusalem at the daye of the feast for they went also vnto the feast daye Therfore Iesus because he would geue no occasion