in al people he that feareth him worketh righteousnes he is accepted with him Than Peter perceyuing their vnfayned meanyng opened his mouthe and began to speake in thys wyse I doe ryght well perceiue that in the syght of God one person is not preferred before another but that in all countreys who that feareth God and liueth lyke a good man vprightly to God and the worlde is set by of hym Ye know the preachyng that god sent vnto the children of Israel preaching peace by Iesus Christ which is lord ouer al thynges Which preaching was published throughout al Iewry and began in Galile after the baptysme which Iohn preached how god anoynted Iesus of Nazareth with the holy gost with power Which Iesus went about doing good and healing all that were oppressed with the deuill for god was with him For asmuche as I vnderstande that you are free from oure lawe and yet neuertheles that ye woorship one God whiche is the true God as we do that dayly ye offer thorowe prayer sacrifice and seeke hys fauoure by succouring of the nedye For why this is thonely thyng that the lawe and prophetes doe teache And although that God hath nowe at the last perfourmed that thing whiche he long sence promysed by the mouthes of his prophetes that he woulde sende Messias that is to saye Christe shewyng to the Israelites his wyll nowe not by meane of any prophete but by hys onely begotten sonne Iesus Christ and proferyng them thorow fayth obedyence to hym whome he sent â–ª remission of synne and that he eftsones wil be reconciled with theym Yet that notwithstandyng bycause there is none other God but he as well of the Gentiles as also of the Israelites his wyll is that this fauour be shewed to all men whosoeuer beleueth the gospell And I am assured that the rumour of this thyng beeyng sparsed as it is thorowout all Iewrye is hearde among you also howe that Iesus walked ouer all partes of Iewry exhortyng all men to repentaunce bearyng wytnes that the kyngdome of God is euen at hand And chiefely hys beginning to preache was aboute Galilee after he had ben christened of Iohn whiche was his foremessanger and openlye bare witnesse of hym the Iesus of Nazareth was the lambe of God that should take away the synnes of the worlde and that god had anoynted hys Messias with the holy ghoste â–ª whome he had seene in lykenesse of a doue as cummyng from heauen and restyng on his heade and that it was onely he that shoulde Christen all the faythfull not in water as he hymselfe Christened but wyth an heauenly power And this oure lorde Iesus also expressed in deades walkyng thorowout all partes of Iewry helpyng all men not onely in teachyng the heauenly Philosophye of the gospell whereby the soule is healed but also in curyng the sycke castyng oute of deuyls healyng lepers and reysyng the dead and to be shorte in helpyng all men whome the deuyll by tyranny kept vnder hys yoke For as he onely was free from all synne so he only was hable and of power to vanquishe the tyranny of the deuyll the whiche raygneth ouer theym that leadeth theyr lyfe in synne For God expressed hys might in his sonne whiche all Satans power was not hable to withstande All these thynges beyng coÌ„monly spoken of thorowout Iewry I am assured that you likewise haue heard and doe beleue them And we are witnesses of all thynges whiche he dyd in the lande of the Iewes and at Ierusalem whome they â—â—ewe and hanged on tree hym God reysed of the thyrd day aud shewed him openly not to all the people but vnto vs witnesses chosen before of god for the same intente whiche did eate and drynke wyth hym after he arose from deathe And he commaunded vs to preache vnto the people and to testifye that it is he which is ordeyned of God to be the iudge of quicke and dead To him geue al the Prophetes witnes that thorow his name whosoeuer beleueth in him shall receiue remission of sinnes But that you maye more surely beleue thys we that were conuersaunte wyth hym both in house and in all other places as long as he beyng manne lyued among men doe beare wytnes of all suche thinges as he did in all coastes of Iewry and in Hierusalem also whome the highe priestes scribes and Pharisees with the consentes bothe of the nobilitie and the commens put to death fastenyng hym on the crosse rendryng hym euyll thankes for hys so manyfolde benefites employed on theym But God by whose permission all these thinges were doen for the health of man restored him to lyfe the third day after his death and endowed him with life euerlasting To make this certainly to be beleued he did personally appeare alyue he was hearde sene and felt also with the handes not of all the people as he had bene before his death but of certayne that were before chosen witnesses by God purposely of vs I say vnto whom he appered after he had arisen from death being conuersauÌ„t on earth fowertie dayes we did eate and drinke wyth hym and he wyth vs lykewyse lest we should doubte in our myndes whether his body were in very dede raysed or not And before he went into heauen he commaunded vs whome he before had chosen to this office that we should openly preache to euery man and beare witnes that he was one whom god had aduaunced to hyghe estate and power that in thendâ— of the worlde he shal be iudge of all bothe quicke and dead In the meane space a sure and an easy remedy is profered euery man For all the prophetes long synce with one consente prophecied the very same of hym that we teache that it is onely he in whose name remyssyon of synne shal be geuen not to the Iewes onely but to all nacions also thorow out the worlde not by merite of their woorkes wherein the Iewes put confidence but by fayth wherby we beleue the ghospell and by meane of the ghospell beleue in Christe Whyle Peter yet spake these woordes the holy ghost fell on all them whiche hearde the preachyng And they of the circumcision whiche beleued were astonied as many as came with Peter because that on the Gentyles also was shedde out the gyft of the holy ghost For they hearde them speake with tongues and magnified god Then aunswered Peter can any man forbyd water that these should not be baptised which haue receiued the holy ghost as well as we And he commaunded them to bee baptysed in the name of the lorde Than prayed they him to tarie a fewe dayes Peter had not yet made an ende of his tale and beholde the holy ghoste visibly descendyng from heauen came on all that had hearde and beleued the apostles wordes Whiche thing made the Iewes that were conuerted to the ghospell and had come in Peters company from Ioppa to beare wytnes to those thynges that were for to be
and true felicite Naye rather the more earnestly they laboured to cum vnto innocencie and felicitie as long as they trusted to mannes help strength the more they wer intangled with vice and filthy desyres Therfore yf the Iewes whom it behoued chiefly to accept and imbrace the thing that is offered vnto them beyng so often promysed and so longe loked for yf they alone neglect so greate godnes whiche is frely offered to all men and yf they had rather alone to lacke it than to haue it common with others they can impute their destruccion to nothyng but to theyr owne incredulitie and vnbelefe The sayinges and prophecies of the holy Prophetes prophecied these thynges chiefely for them They sawe Christe with their iyes workyng miracles they heard with theyr eares the doctrine of the gospell The kyngdome of heauen was preached first to them But trulye whosoeuer are wearye of theyr former lyfe as many as loue true innocencie and godly lyuyng whosoeuer desyreth true perfect and euerlastyng felicitie let them receyue this gospel this pleasaunte and mery tydinges with mery and cherefull hertes whether they be Grekes or Iewes or Romains or Scithians or Gallians or Britans Lyke as God is not only God of the Iewes but indifferently God ouer all and common to all lyke as there is one sunne whiche is common to the whole worlde so Iesus Christe the sonne of God came to saue all menne dyed for all arose agayne for all ascended into heauen for all and sente his holy spirite to all refusyng none neyther for diuersitie of stocke or of age or of kinde or of state or of lyfe Al the sinnes of the former life be drowned once by his death in holy baptisme And those sinnes be not imputed be they neuer so greuous for the cleansyng of whiche that blessed innocent once dyed so that the reste of the life be passed ouer after the rule of Christ that is to saye after the doctrine of the ghospell from the tyme of baptisme a man is iudged or taken to be a christian to the perfourmaunce of the whiche so high a profession he will graunt his fre succour and ayde and will graunte also plentifull rewarde to them that do perseuer vnto th ende He requireth of no man the burden of Moses lawe onelye he requyreth lyuely fayth the whiche maye redily beleue whatsoeuer is shewed and with a sure truste looke for that whiche is promysed The eternall veritie doethe not deceyue God the promiser disapointeth not Further mans lawe shall not nowe prescribe what is to be doen but Christian charitie shall playnly tell The booke of the generacion of Iesus Christe the sonne of Dauid the sonne of Abraham Abraham begat Isaac Isaac begat Iacob Iacob begat Iudas and hys brethren And hytherto we haue trulye delyuered vnto you the ghospell by mouthe and haue made all men partetakers of those thynges whiche we haue seene with our iyes and hearde with our eares Nowe because there is daunger this thyng beyng spred abrode daylye more and more leste the tellyng of it passyng by many mennes mouthes maye varye or elles leste the tale tolde by mouthe be not so well beleued as whan it is written in a booke and furthermore to thintent that the thyng that is written maye the more easily cum vnto all men than the voyce of the mouthe we shall comprise in this booke the summe of the whole matter so muche as shall be sufficient to the obteynynge of saluacion as the natiuite the doctrine the miracles the deathe and the resurreccion And fyrste of all we shall recite the geneologie and peâ—igree of Iesus Christe takyng oure begynnyng not from the highe heade but from Dauid and Abraham eyther for because the memorye of these twoo is verye ryfe and common and verye acceptable among the Iewes for theyr glorye is chiefly of Ahraham as of the autour and beginner of theyr nacion and Dauid the kynge beeynge so muche praysed by the commendacion of God styeketh the more in theyr myndes because the memorie of hym is yet but freshe and newe or elles because Christe whiche was looked for so many yeares was promysed chyefly vnto these twoo and that in the bookes and oracles of the Hebrues to whome euen those that be directly agaynste Christe gaue great credyt For in the boke of Genesis God speakethe vnto Abraham promysyng that in tyme to come there shoulde sprynge one out of hys stocke through whose free benefit not onely the nacion of the Iewes but also all the people of the whole worlde beyng receyued into the ryght and title and loue of chyldren shoulde obteine wyth Christe the felowshyppe of the kyngdome of heauen not by circumcision whych was not as than setforth but by the faythe of the gospel For thus saythe God vnto Abraham In thy seed that is to saye in Iesus Christe all nacions shall be blessed Further Dauid in the misticall psalmes speaketh thus Of the fruite of thy wombe shall I set vpon thy seat And this shall we doe chiefly because of the Iewes leste they beyng a rebellious nacion and harde of beliefe knowyng by the authoritie of prophecies whiche they sufficiently beleue that Messias whiche shoulde come was promysed maye make cauillacions and saye that there is an other sauioure to be loked for and that this is not he whome the scriptures promysed For many of them because their mindes be blinded wyth desires of worldly thynges not takyng aryght the sayinges of the Prophetes suche was theyr carnall and grosse affeccion loked for some myghtye and glorious kynge who being valiaunt with armes or hostes weapon riches and suche other defences of this worlde shoulde promote hys people to ryches honour and emperie and shoulde subdue the whole worlde to the dominion of the Hebrues But Christ althoughe he be lorde ouer all came not into the worlde to the entent to enryche wyth worldlye gooddes one nacion of the whyche he was borne as touchyng hys body that he toke but to the intente to auaunce all the nacions of the whole worlde vnto true ryches that neuer shoulde decay and to make them blessed euerlastingly wyth heauenly ryches to ouercum the tyranny of deathe by sufferyng and diyng to subdue enemies by gentill deseruinges to kill the monsters of vice and the rebellious prouocacions of concupiscence by the sweard of the spirite and they beyng once ouercum that fighte agaynst the spirite of God to geue vs of his own righteousnesse innocencie Finally by spiritual weapons to winne vnto vs a spirituall kingdome But these Iewes cannot haue hereafter anything to saye whan they shall see all thynges to consent and agre vnto hym whome we knowe to be come and constauntly preache thesame whyche thynges the holy prophetes inspired with the heauenly spirite had prophecied with a full consent and agremente so long before in holye bookes that is to saye the stocke the familie the manner of byrthe the lyfe the doctrine the myracles the affliccions the rebukes the
house and spoyle his iewels exceptâ— he first binde the strong man and than spoyle his house It chaunced in the meane tyme that emong many whome he healed they offered vnto Iesus one that was possessed with a deuyll whiche had taken from the wretched man both his iyes and his toung Iesus commaunded the deuill to departe he departed and forthwith the moste miserable manne was wholy restored in such wyse that both he sawe and spake The multitude was amased at that so great a master and nowe suspectyng hym to bee Messias they â—pake among themselues Is this that sonne of Dauid whom the Prophetes dyd promyse Whan the Phariseis heard this voyce of the people they set not vpon Iesus hymselfe of whom alwayes they had the wurse but they endeuour to withdrâ—â—â— the hartes of the multitude from the honoryng and veneracion of him â—â— cannot be ê™ they that this is that sonne of Dauid as ye suppose For he shall come borne vp and mayntayned by the power of God He casteth not out deuils by the helpe of God sith he is wicked and a breakeâ— of the Sabboth daye a glotton and a drunkard and a companion of the Publicanâ—s but by the helpe of Belzebub the prynce of deuils Now Iesus although he heard not their voyce yet knowing both what they thought and what they spake to others turnyng vnto the Phariseis so ordered hys answer that by manifest reason he reproneth theyr madde raising and rebuke and yet he rayseth not on them agayne but rather prouoketh them louingly to embrace theyr health and saluacion Euery kyngdome ê™ he deuided with inwarde deuision and discorde muste nedes come to naught And euery house stryuyng with it selfe with inwarde disagreing must nedes fall And yf Sathan driueth out Sathan and yf one deuyll dryueth out an other howe shall his kyngdome endure And howe is it lykely and greable all deuilles beyng enemyes of menne desiryng nothyng but the hurte and destruccion of them whose health miserably they doe enuy that nowe they fauour so greatly their health that for this cause one deuyll stryue◠〈◊〉 fighteth with an other Nowe yf I cast out deuils by the power and helpe of Belzebub these me disciples your chyldren whom ye knowe by whose helpe cast they out deuils for they also cast out deuils and yet ye reproue not them but only me ye falsely blame and yet they haue might of me to cast them out Therfore it caÌ„not be that they should chase awaye deuils in the power of God and I in the might of Belzebub sith they doe it in my name And therfore men vnlettered and vnlearned be able to doe so great thynges because they beleue simply that by the power of God I chase awaye deuils Therfore theyr godly belefe shall condeÌ„ne your vnbelefe because you desyre rather vniustly to reproue wheras ye might be godly folowers And if the thyng it selfe declare that I doe cast out deuils not by the helpe of the deuill but by the might of God ye ought not to doubte any more but that the soÌ„ne of Dauid is come and the kyngdom of God sith ye see that the strength of the aduersaryes deeth vanyshe awaye whan they whiche professe the ghospell call vpon my name Therfore lyke as there is a concorde and agrement emong the deuils themselues to destroye all men so I whiche am cum to saue all men haue no concorde nor agrement with them but deadlâ— dissencion and disagremente Hitherto Beelzebub hath exercised hys tyrannye vpon sinfull men geuen vnto fylthie desyres I takyng a way the synnes of men doe confounde and destroy Beelzebub the Prynce wyth hys whole garde and I doe restore vnto god through innocencye whom he did possesse throughe vnryghteousnes The thyng is done by force not by any agremente betwene me and the deuils They feele and confesse that there is a present power wherunto they be forced to geue place Or els howe maye it be that any man myght enter into the tower of a myghty man and take away his stuffe vnlesse fyrst he ouercum the myghty man and lay him in bandes Than he once kept vnder which was hable to resyste he wyl spoyle the whole house and as it were carye awaye hys pray The worlde is the house of Beelzebub In thys he claimed to hym acerteyne kyngdome because the whole worlde was geuen to ambicion excesse fylthy lustes auaryce anger enuy and other noysom desyres by the whiche he is made myghty I as a man of more power and valiantnes haue entred into his kyngdome and ouercuÌ„ming him haue wunne againe to the true prince that whiche he vniustly did possesse Therfore there is no agrement betwene vs the prynces be diuers the kingdomes be diuerse by no bande or leage to be reconciled and made at one He that is not with me is against me and he that gathereth not with me scatereth abrode Wherfore I saye vnto you all maner of synne and blasphemy shal be forgeuen men but the blasphemye agaynst the spirite shall not be forgeuen men And whosoeuer speaketh a woord against the sonne of man it shal be forgeuen him But whosoeuer speaketh against the holy gost it shal not be forgeuen hym neyther in thys worlde nor in the worlde to cumme Eyther make the tree good and hys fruite good or els make the tree euyll and hys fruite â—uyl For the tree is knowen by hys fruite O generacyou of vypers home canne ye speake good thinges whaÌ„ ye your selues are euil for out of the abouÌ„daunce of the hart the mouth speaketh A good man out of the good treasure of the harte bryngeth furth good thynges And an euill man out of the ill treasure bryngeth furth euil thynges But I saye vnto you that of euery ydle worde that men shall haue spoken they shall geue account in the day of iudgement For of thy woordes thou shalte be iustyfyed and of thy woordes thou shalt â—ee condemned He that wyl be grafte in the kyngdome of god muste withdrawe hymselfe from the kyngdome of Beelzebub and muste fight agaynst hym in my tentes No man can be at peace wyth god vnlesse he be at war with the deuyll I take goddes parte and not Beelzebubs Therfore whoso is not in my tentes is my enemye and aduersarye And whoso healpeth not me in gatheryng together is agaynst me in scateryng abrode See that ye ioyne youre selfe to the better parte It is better to obteyne health in the kyngdome of God than euerlasting deathe in the kyngdome of the deuil Ceasse from seruyng of synne and the deuil shall haue no power ouer you God wyll receiue them to hys kyngdome that run from hym and wyll not impute the synnes of the former lyfe bee they neuer so outragiouse vnto such as be penitent Thys onely is to bee obserued that no manne blynded with enuye and peruetted wyth malice withstande the glorye of god agaynste hys owne conscience and where as he seeth with hys lyes the
as he was cum out of the water he saw heauen open and the spirite descending vpon him lyke a doue And there came a voyce from heauen Thou art my deare sonne in whom I delite After that Iohn had with wordes of lyke sentence moued and styrred vp the mynde of a great manie of theym to wayt for Messias that was cummyng then furth came Iesus when his tyme was cum forsakyng the litle village of Nazareth in the countrey of Galile where because of his educacioÌ„ and long continuaunce in thesame men thought he had bene borne Certes this is the nature and propertie of all euangelike thinges to begyn very baselye and from suche begynnynges by litle and litle to cum at the length to highest perfeccion whereas contrarily all thinges that euer the world and the deuel goeth about are after merueilous goodly beginninges sodainly cast down and brought to nought So lucifer whiles he set his feate in the northe ymagenyng to be equall with the highest was sodainlye cast downe headlyng into hell In semblable wise Adam when that thorough the diuels instigacioÌ„ he desired to be equall with God was by and by exiled and cast out of paradise Therfore if thou here considre the high excellencie and greatnesse of Iesu it will cause the muche more to wonder at his singuler humblenesse of mynd modestie He came out of a poore and homely village out of Galile the vilâ—st countrey of all Iewrie He that purifieth all thinges came as one of the raskall sort humble lowly to the baptisme of repentauÌ„ce amoÌ„g sinners souldiers brothelles publicaÌ„s without any seruauÌ„tes to wayte and atteÌ„de vpoÌ„ hym It was not ynough for hym to be circumcised accordyng to the ordynaunce of the lawe and purified after the tradicion of Moyses He desyred also to receiue Iohns baptisme teaching enstructing vs hereby that whoso maketh hym selfe ready to be a ministre and preacher of the gospell muste omitte nothing whiche in any wyse perteyneth to the increase of vertue and godlines And again â—schew all thinges wherwith the weakelinges may be offended Iohn taught vs this lessoÌ„ that a preacher of goddes word shoulde not get himselfe estimacion and auctoritie by gorgeous apparell or poÌ„pouse liuing but by honest behauiour and godly conuersacioÌ„ But the eâ—saÌ„ple that Christ shewed was of muche more perfeccion and farther from the Iewishe fashion then this for that he differyng nothyng at all from other neyther in his apparell nor yet in dyet dyd neuerthelesse by his godlye lyning mekenesse and beneficiall goodnes towardes all men vtterly duske and deface the auctoritie of Iohn For that is of hygher perfeccion whiche is geuen by the grace of the gospel then that whiche procedeth from the austeritie and straitnes of the lawe The whole intent of the lorde Iesus was this to make the worlde to know how he was the onely aucthour of saluacion to expresse and set out vnto vs a certaine fourme of euangelike and true godlynes to coÌ„firme the truth and certentie of all that euer Moyses and the Prophetes had vâ—â—itteÌ„ of thinges past and to make vs as it wer with the giuing of an earnest peny to haue a sure hope and expectacion of thinges yet to come For we right gladly beleue him of whom we haue conceyued a meruelous good opinion and vpon whom many witnesses do consent and agree Wherfore it was procured by the prouidence and wisdome of god that the Lorde Iesus shoulde euery where haue an euident recorde and testimonie of his deitie Of the whole lawe of Moses of all the Prophetes of the angels of the shepardes of the wise men called Magicians of the Scribes of Simeon and Anne of Iohn baptist of the father of the holy ghost and finally of Pylate and the deuils The miracles also that he wrought plainely declared hym to be the sonne of God He dyd many thinges not because himselfe had any nede so to do but for that he would set out vnto vs in his owne person a certaine fourme and trade of lyuing as when he fasted when he was tempted when he oftentymes prayed when he came to baptisme when he obeyed his parentes when he paciently suffered all iniuries and wronges and finallye when he came to his crosse and passion He perfourmed many thynges that the prophetes had prophecied of before lest the people should doubt of the promises afterwardes to be accomplished as when that in his baptisme he receyued the holye ghost in the lykenesse of a doue lightyng vpon the croune of his heade as when he arose agayne from death to lyfe Wherfore he came as a penitent to Iohn he desired his baptisme and obteyned it He was baptised in Iordane wherin were baptised both tanners Publicans and souldiers a sorte of people so sinful that none are more blemished or defiled wâ—â—h sinne Are not here the stately princes of this worlde ashamed who will haue nothyng common with the vulgare people No kyng nor priest cummeth to baptisme and if it were theyr pleasure so to do they would scarcely vouchesafe to receyue baptisme in a bason of golde or preciouse stones Nowe our sauiour Iesus that fountayne of all puritie that kyng of all kynges that lord of all lordes disdayned not the common bathe wherin the common sorte were washed But whoso humbleth hymselfe before man the same is highly exalted before god Iesus was baptised as the rest and euerychone of the common people there present But the father of heauen disseuered hym froÌ„ the residue by a certayne notable signe neuer sene ne heard of before For as sone as he was come out of the water of Iordane whiche he halowed with the touche of his holy body vnto lande as he was in his contemplacion and prayers Iohn sawe the heauens open and the holy ghoste flie downe from thence and light vpon the holy croune of his heade and there tarye The pride of Adam closed the gates of paradise agaynste vs The humblenesse of mynde and modestie of Christe hath for paradise opened vs the gates of Heauen There was a visible signe shewed vnto mannes iyes but by the same we were taughte what maner of myndes that heauenlye spirite both loueth and maketh The spirite of the deuill and the worlde maketh and loueth suche mindes as are haute puffed vp with pride fierce but that heauenly spirite loueth those whiche are lowely meke and peacible There is nothing more harmles and more without gyle then the doue nothing whose nature wurse agreeth with fighting and raueny It was plainlye expressed set out in the lord by this corporall figure what is spiritually wrought in all those that with a sincere and pure faith receyue the baptisme of the gospell The body is washed with water but the soule is throughly annoynted with grace inuisible Moreouer that the done abode still vpon the croune of the lordes head signified that the holy ghoste is geuen to all other godlye men and good lyuers â—atably after the
farre exceded the compasse of mannes power Wherfore for asmuch as they were his kinsfolkes they thought it accordyng to mannes lawe to be theyr parte and duetie to binde hym with cheynes as one distraughte of his wittes and possessed with sum euill spirite For they sayde he is becum furious or madde Truely they whiche contemnyng all erthly thynges yea and life it selfe embrace with all theyr hartes the heauenly Philosophie and doctrine do appeare to be besyde themselues to those persons vnto whome nothing sauoureth but that whiche is earthly and transitory He that spendeth his liuelode to helpe the poore at theyr nede semeth mad vnto hym who hath reposed the ayde of this presente lyfe in worldlye ryches He that willingly for the ghospels sake vpon hope to be rewarded with euerlasting blisfulnesse bryngeth hymselfe to banishmente pouertie emprisonment tormentes and death is starcke mad in his opinion who beleueth not that there is a more blisfull lyfe after this presente lyfe ordayned for those whiche are good liuers vertuous persons He that setteth naught by honours geuen of princes and the people to th end he may purchasse himselfe glory with god in heauen semeth out of his witte vnto suche as be mad in very dede whiles that by bribes gyuing by craft and deceyte by hoke or by croke by right or by wrong they desyre lordship soueraigne rule and dignities the whiche anon after they muste nedes forgoe And the Lorde suffered his kinsfolke to haue this wicked opinion of him leste that his disciples should be offended if it chaunced them at any time afterward to heare lyke wordes of theirs Howbeit the wickednes of the Phariseis was more manifest who were themselues witnesses of these so great myracles that he wroughte For his kinsfolkes erred rather of a certaine grossenesse of vnderstanding naturally giuen vnto the common sorte then of any obstinate malice and wickednesse But the Phariseis whiche came from Ierusalem who because of the knowleage they had in the prophetes oughte to haue knowen by such dedes and miracles as they saw hym worke that the thing was already cum and present whiche was promised of the same prophetes and also for the soueraigntie of theyr religion by reason wherof they highlye estemed themselues ought to haue honoured goddes power whiche all men proued helping and holsome the Phariseis I say blasphemously spake against Iesus saying These dedes that he doeth be farrre aboue mannes power howbeit he doth them not by the vertue and power of god but hath sum mightie and notable diuell by whose ayde he worketh the same For he hath vndoubtedlye the spirite of Beelzebub the maister diuell of all through his helpe putteth other diuels to flight whiche are not so strong and mightie This shamelesse and blind blasphemy because it was not onely spoken aaginste Iesus whome they reckened to be nothing els but a man but against god hymselfe whose glory they enuying at ascribed the miracles that were wrought by his diuine power vnto the vncleane spirite the diuel the Lorde earnestly reproueth and vseth also certaine parables to thintent that all men shoulde clearly perceiue the mattier ¶ How can Sathan driue out Sathan And if a Realme be deuyded agaynst it selfe that Realme can not endure And yf a house be deuided against it selfe that house cannot continue And yf Sathan make insurreccion against himselfe and be deuided he cannot continue but hath an ende No man can enter into a strong mannes house and take awaye his goodes except he firste binde the strong man and then spoyle his house Uerely I saye vnto you all synnes shal be forgeuen vnto mens children and blasphemies wherwith soeuer they haue blasphemed But he that speaketh blasphemy againste the holy goste hathe neuer forgeuenesse but is in daunger of eternall damnacion For they sayd he hath an vncleane spirite Sith that the whole kyngdome of diuels saith he is against the kyngdome of god how maye it then be that Sathan casteth out Sathan except peraduenture the fiendes make battayle and go together by the eares among themselues as though it were like to be true that they whiche serue one prince in his warres do violently put one another out of his holde or fortresse If that among mortall men that Realme whiche is deuided through sedicion and inward discorde very shortly cummeth to ruine because like as vnitie and concorde is the chiefe keper and patronesse of a Realme euen so discorde bringeth anye thyng to destruccion be it neuer so strong and well fortified How then shall the kingdome of Beelzebub endure yf one diuell cast out an other What speake I of a Realme Wheras sedicion raygneth there euery thyng is so vnstable that not so muche as a priuate house can long prosper and continewe yf thinhabitauntes therof be at square and one of them hate an other Wherfore if I cast oute diuels by the helpe of Beelzebub as you falsly report and laye vnto my charge then is it a sure profe that his kyngdome shall shortely cum to ruyne and desolacion And the kyngdome of deuilles once destroyed what than remayneth but that it becumme goddes kingdome But yf I whiche thing is moost true doe chase awaye deuilles enemies to God and mankinde by goddes vertue and power then is it euident that the kingdome of God is presente whose power the findes are compelled maugry of theyr heades to geue place vnto For they geue not place willingly or because they haue couenaunted so to do There can be no leage or couenaunt betwene god and the deuils They warre continually together and can in no wyse be reconciled as it fareth when there chaunceth battayle betwixt two very doutye and couragious Capitaines whiche be mortall enemies and at vtter defiance one with another Neyther of them suffereth himselfe to be taken of the other vnlesse it be by strength and when he is ouerthrowen in batayle For what couragious and bolde Capitayne will suffer his enemy to enter forciblie into his house being righte strong and well fortified vnlesse his sayde enemy win the same by violent assault and then caste him now ouercum and vanquished into prison By this meanes shall he rifle his house and carye awaye with hym the spoyle and praye If ye see the deuils crye out and make a greate noyse when they are caste out and expelled yf you see also many forsake theyr synnes wherewith they serued the deuill and cum to the fredome of innocencye and good lyuyng why do you then take all the glory from God the conquerour and geue it vnto Beelzebub who is conquered and ouercome Doeth Beelzebub the enemye of mankinde chaunge his olde condicions and now prouide for the health and preseruacion of manne is not this a manifeste blasphemye agaynste God Be you righte well assured of this there is no kinde of blasphemye but it may be pardoned of God because that in all other blasphemies eyther ignoraunce or els the weakenesse and frayltie of mans
he hath lent to thee ¶ I am come to sende fyer on the earth and what is my desyre but that it weare already kiendled Notwithstanding I muste bee baptised with a baptisme and howe am I payned tyll it bee ended Suppose ye that I am come to sende peace on earth I tell you nay but rather debate For from hensfoorthe there shall bee fyue in one house deuided three against two and two against three The father shall bee diuided against the sonne and the sonne agaynst the father The mother agaynst the daughter and the daughter against the mother And the mother in law againste her daughter in lawe and the daughter in lawe against the mother in lawe I thirst the saluation of man and for the cause therof am I come into the worlde and to the earnest desire of my hearte all tarying or delay semeth long It is no washe doctryne ne worldely that I haue brought downe from heauen It is mere and pure fyer whiche will surelye eyther clense and puryfye a man or els burne hym And I am euen of purpose come that this same fyer maye bee kiendled on yearthe For what other thyng els dooe I desyre or wante Beeyng once kiendled it will ferre and wyde so daynelye take all the vniuersall worlde with the slaine But thys fyer shall not leape ne sparcle foorth onlesse thys flint stone of my body bee first strieken on the crosse That same baptisme is yet behynde to come whiche my father hathe precisely appoyncted vnto me to be dieped in myne own bloud to the end I shal through my death suffer paynes and tormentes for the sinnes of all the whole worlde At that houre and neuer afore shall that same sparcle of euangelicall charitie appere vp and shewe furth it selfe emong men whan they shall see an innocent giltlesse man to haue willingly suffered a vyle shamefull death for malefactoures that haue transgressed For this is a sparke of perfeict charitie loue And from this baptisme doe I not onely not abhorre but for the loue that I beare to the saluacion of mankinde I am in a great agonye to haue it accomplished with all expedicion The nature of my body abhorreth the matier but the entier loue of my soule greatelye longeth for it But thys fyer being kiendled shall stiere vp great vproares in the worlde For it shall bee a vehemente fyer and an heauenlye aswell discussyng as also strieking foorthe all naturall affeccions of men For doe ye beleue that I am come to bring suche peace into the earthe as thys worlde loueth with whome it is than altogether quietnesse and tranquilitie whaÌ„ the lustes and appetites of the herte bee all pleased and satisfied and whan the eiuill persones dooe agree with the eiuill No verayly I am not come to set suche concordes at one but to sende debate and variaunce People will not euery one obey the ghospell and for the ghospels sake all other thynges are to bee contemned Whereupon it shall so come to passe that in one house in whiche there was a naughtie peace afore there shal aryse an holesome variaunce For fyue sortes of persons being of nature most nere ioyned together shall for my cause bee at dyuisyon emong themselues three agaynst two and eft two agaynst three For what is more nere coupled together by nature then the sonne to the father And yet shall the father for the ghospels cause fall out and and bee at distaunce with the sonne and the sonne shall for the ghospels sake despise the father In lyke mannier shall the mother bee at variaunce with the daughter but the charytie of the ghospell shall bee of more force in the daughters mynde then naturall affeccyon towardes hyr parentes The mother in lawe also shall bee at playne defyaunce and warre agaynste hir owne daughter in lawe but the loue of eternall saluacyon shall with the other in her mynde outweighe the respecte of alyaunce of the fleashe For the bandes of the spirite dooe muche more streygne the hearte then the bandes of nature dooe ¶ He sayde also to the people whan ye see a cloude aryse out of the weke straight waye ye saye we shall haue a shoute and so it is And whâ—n ye see the southe winde blowe yt say we shall haue heate and it commeth to passe Hypocrites ye can skill of the facyon of the earth and of the skie but what is the cause that ye cannot skill of this time yea and why iudge ye not of your selfes what is right While thou goest with thine aduerserie to the rewler as thou arte in the way geue diligence thou mayeste bee deliuered from him lest he bring thee to the iudge and the iudge deliuer thee to the â—ayler and the â—ayler cast thee into prieson I tell thee thou departest not thence tyll thou hast made good the vttermost mite After these woordes Iesus turning to the people sayde Wherefore than dooe notye prepaire your hertes to the kingdome of God whiche is euen veray nighe at hande Doe ye not perceiue fele it to approche so many tokens of thinges as ye haue Why are ye in this behalfe nothing good coÌ„iecturers seeing that in mattiers of so muche lesse weight and importaunce ye haue so quicke a smelle to caste and geasse at thynges to come For whan ye see any cloude arysing out of the west ye streyghte waye tell afore hande that there is a shower toward and the thing commeth to passe which ye doe so prophecie And agayne whan ye perceiue the winde to blowe from the south ye tell aforehande that a greate heate will folowe and youre geasse dooeth nothyng beguile you Neuerthelesse litell it forceth whether it rayne or rayne not but it maketh veray great force that through euangelical feith ye procure atteyne euerlasting saluacyon O ye hypocrites after what sorte all youre dooynges are cloked and counterfaicte And euen suche as youre holinesse is euen suche lyke is youre wisedome also In thynges perteynyng to thys presente lyfe ye haue a witte and a forecaste but in thynges belongyng to immortalitie ye haue no syghte at all Ye marke the parte of the skye and of the yearth that is nexte to you and therof ye gather coniectures and likelihoodes of thynges to ensue But howe happenethe that of so manye tokens as haue bene shewed vnto you ye doe not marke nor espie the time to be now at hande whiche shall beyng to all creatures eyther healthe if it bee duely accepted or eternall damnacyon in case it bee neglected Ye knowe what the Prophetes haue promised ye heare so manye thynges whiche are sayde and wroughte emong you ye see the worlde to bee chaunged to a newe state and can ye not yet of all these thinges caste ne coniecture the tyme to bee at hande that hath bene promised This onely thyng was with all youre earnest endeuoures to bee attended vnto neyther shoulde anye thing bee of so greate weyghte or regarde
man we haue touched him with our handes and by all profes and tokenes we haue founde him to be very man yea and also we haue seen his godly glory in very dede mete for the onely sonne of God the like whereof was neuer shewed to any of the angels Prophetes or Patriarches but it was suche as God the father woulde haue his onely sonne to be honoured with And this glory we haue seen in the workinge of his miracles in the vttringe of his heauenly doctrine and in the vision vpon the mounte Thabor when he was transfigured before our iyes when also the very voice of his father cumming downe from heauen professed him to be his dearly beloued sonne as the saied father did notably set him furth in his baptisme both with his voice and with the holy goste vnder the figure and similitude of a dooâ—e And againe when the sonne before his death desired hym to glorify hym with that glorye whiche he had before the worlde was made a voyce came downe from heauen and knowledged him to bee his sonne saying Bothe I haue and will glorifye the. In conclusion we haue seen hym in his resurreccion both when he already beeyng risen from death to lyfe did shewe furthe to vs his body whiche we mighte touche and handle but yet was it subiecte to no euill and also when before oure iyes he was carried vp into heauen And his glory did appeare and shine vnto vs not onely by these thinges but also his very death did aproue his godly power and strengthe when as the vaile of the temple was deuided the earth quaked the stones braste in soundre the graues and monumentes did open the dead bodies did rise againe the sunne losinge his lighte broughte sodaine darkenes into the worlde And whiles immediatly after a vehementcrie he yelded vp his goste as who sayeth he forsoke his life wyllyngly and not for lacke of strengthe By thys so wonderfull a death he did so glorify the father that both the thefe whiche did hange by him and also the Centurion did acknowledge him to bee the sonne of God And albeit when he was conuersaunt here in earth and went about the busines of our saluacion he had leauer shewe vs exaumple of sobrenes mekenes and obedience then to boast his owne greatnes yet all his communicacion all his dedes yea his very behauiour and countenaunce did declare hym to bee full of all godly giftes full of eternall and suche trueth as cannot bee confounded For although God doeth geue to other holy men also large giftes of his grace trueth yet he did powre into him as into his onely sonne the whole fountaine of heauenly giftes to thintent that in hym alone might be so muche as shoulde suffice all men And we did thorowly see him to be suche one euen vntill his ascencion ¶ Iohn beareth witnes of hym and crieth saying This was he of whom I spake whiche though he came after me went before me for he was before me Let vs now procede and declare how he was first knowen vnto the world wheras vntil this time not so muche as his owne brethren beleued hym to be any other but man for he woulde be knowen lytle by lytle lest so straunge a thing shoulde not haue been beleued emonges men if it had risen sodainly And truly many thinges went before whiche might some maner of way haue prepared mens mindes to faithfull beliefe as the auctoritie of the prophetes the shadowes of the lawe the agreable song of the Angels at his natiuitie the godly deuocion of the shephardes the guiding starre the deuout behauiour of the three wise men the vnquietnes of kyng Herode with all Ierusalem for the birth of this new kyng the prophecies of Simeon and Anna and also certain thinges that he did beyond the reche course of mans nature wherat his mother and Ioseph meruailed with theim selfe what those thinges should meane yet neuertheles when the tyme was come wherin it was deereed eternally that he should openly take in hande the busynes of preaching the kingdome of heauen it pleased hym as I sayd before to be commended and set furth by the witnes of Iohn also for a tyme not that he neded mans witnes but because so it was expedient eyther to allure the Iewes to beleue of whom euery one had Iohn in hye estimacion or els to rebuke the vnbeliefe of the wicked when they woulde not beleue no not hym bearing witnes of Christ to whom in other thinges they did attribute so much that they toke him to be Messias which was promysed by the prophecies of the prophetes to deliuer the people of Israell Therfore when Iohn preaching the kyngdom of God to bee at hand had alredy gathered together many disciples dyd dayly baptise many was had in great auctoritie emong al men but in very dede men had an ill opinion of Iesu the said Iohn doth openly beate into the heades of the multitude and eftsons reherseth that thing whiche diuers times before he had witnessed of him And accordyng to Esaies prophecy whiche dyd tell before hand that he shoulde in wildernes say with a loud voice make redy the way of the lorde he nowe not priuely vnto his owne disciples but to all people indifferenly which euery day resorted to him accustomably because of his baptisme and doctrine yea and came purposely to heare the very certaintie what opinion so notable a man had of Iesu he I say spake out with a plain and a cleare voice saying This is he of whom heretofore I haue often spoken vnto you before whome thorow errour you do prefer me when that I tolde you there shoulde be one which should folowe me in age and time of preaching and shoulde also be rekened inferiour to me in the opinion of the multitude he hath nowe ouertaken me and whereas he semed to bee after me he hath begun to be before me And no meruaile seing that euen then also he did excell me in all giftes although in the iudgemente of men he semed inferiour vnto me ¶ And of his fulnes haue all we â—eceiued euen grace for grace for the law was giuen by Moses but grace and trueth came by Iesus Christe He is the fountain of all truth and grace All we whom ye haue in so great admyracion bee nothing els but as it were litle brookes or furth cumming streames for the litle that we haue euery man according to his porcion is drawen furth out of the fulnes of this fountain froÌ„ whence whatsoeuer apperteineth to euerlasting saluacion springeth vnto all men All the vertue that was in the patriarkes in the prophetes and in Moses dyd come from this fountain I am nothing els but the goer before of hym that is cumming he is both the very publisher and also the auctour of the grace of the ghospell whiche geueth true and euerlastyng saluacion to all men thorow faithe We are bounde to thanke hym for that by the
them his power which he had receiued of God the father therby to make them afearde to procede in theyr wicked crueltie and doeth so tempre his communicaciō that otherwhiles he talketh of certaine hye thinges to signifie vnto thē couertly his diuine nature whiche was all one betwene God the father hym And otherwhiles againe in his communicacion he bringeth in lower thinges to testifie his māhed therby that it the affinitie which was betwene him and them in that he was mā would not stirre them to loue at the leaste the maiestie of his godly power should let them from their wicked rashenesse but yet he doeth so chalenge to hymselfe lyke power with his father that neuertheles he attributeth to him the preeminence of autoritie And he spake on this wyse Ye meruayle that I haue taken vpon me to be of equall power with my father in his workyng This I doe assuredly promyse you the sonne whiche doeth wholy depēde of the father can doe nothyng of hymselfe forasmuche as he is not of hymselfe but doeth that whiche he seeth his father doe They haue both one will and one power but the autoritie resteth in the father from whence procedeth to the sonne whatsoeuer the sōne is or may doe Therfore whatsoeuer the father doeth thesame in likewise worketh the sonne by the equalitie of power communicate to him through his eternall natiuitie Among men oftentymes children be vnlike in maners to theyr parentes neyther is the fathers wyll and the sonnes all one nor yet theyr power like but in this case the thing is farre otherwyse For the father loueth his sonne intierly and hath begotten hym moste like to hymselfe pouryng into hym egall power of workyng and sheweth vnto the sonne howe to doe all thynges whiche he doeth himselfe The exaumple cummeth from hym but the workyng is common to both he hath create the world and he also gouerneth the world yea euen vpon the Sabboth dayes He hath made man and it is he also that preserueth man vpon the Sabboth dayes Therfore whosoeuer doeth slaundre the workes of the sonne doeth iniurie to the father These thynges whiche ye see me doe on the Sabboth daye I doe them by the fathers autoritie at his appoyntment but yf ye thinke it a thyng to be merueyled at and aboue mans power to restore helth with a woorde to a man sicke of the palsey the father at whose commaundement the sonne doeth all thynges whiche he doeth wyll declare that he hath shewed to his sonne greater workes than these because ye may she more maruaile For it is a thyng of farre greater power to raise the dead to life than to restore helth to the sicke yet the father hath geuen this power also to the sonne and he hath geuen him it as his owne for euer that as the father with his only becke rayseth the dead and calleth them agayne to lyfe so the sonne also by that selfe power may call agayne to lyfe whom he lust for whatsoeuer the father doeth he doeth it by the sonne whatsoeuer the sonne doeth he doeth it after the will of the father and the father the sonne haue both one wyll lyke as they haue both one power The moste hye and chiefe autoritie of God is to iudge the world For he is king and Lord of all thynges And yet hath he made his sonne partaker with hym of this whole power vnto whom he hath geuē al power to iudge whatsoeuer is in heauē in yearth vnder the earth Like as the father hath create all thynges by his sonne gouerneth al thinges by his sonne and hath restored al thinges by his sonne so he iudgeth nothing but by his sonne to the entent that eyther of thē may glorifie and honour the other The father is knowen by his sonne by whom he worketh the sonne on the other partie declareth the maiestie of his father from whence he hath whatsoeuer he worketh so that eyther of them beyng knowen by the other all men may honour the sonne as they doe the father For it is mete that they which be egall in power and will should be also felowes in honour Thinke not that ye can haue the father mercifull vnto you if ye be alienate fallen from the sonne Whosoeuer honoreth the father working in the sonne he honoreth also the sonne working by the power of the father And whosoeuer doeth not honour the sonne which is moste intierly beloued and moste lyke to the father that person doeth dishonour the father who sent the sonne to thintent he might through hym be honoured for euery thyng is common betwene them be it honour or dishonour He that mistrusteth the sonne mistrusteth also the father which sent hym into the worlde by whose wyll and appoyntmente he doeth all thynges that he doeth and by whom also the father speaketh vnto the worlde Lyke as the faithfull shall haue great reward so the vnfaythfull shall haue no small punishmente Uerily verily I saye vnto you he that heareth my woorde beleueth on him that sente me hath euerlasting life and shall not come into damnacion but is scaped from death vnto life For this I tell you for certayne whoso heareth my woorde and beleueth hym whiche both sent me and speaketh in me that persone hath already euerlasting life For whosoeuer is iustified from his sinnes and lyueth to God thorowe righteousnes he hath God and also life eternall neyther shall he nede to feare the damnacion of eternall death whiche is redie to receyue the vnfaithfull yea rather which doeth alreadie possesse the vnfaithfull but the true beleuer beyng clensed from his olde sinne by faith passeth thorowe frō death to lyfe For it is a greater thyng to rayse a soule that is dead by sinne from death to life than to restore a dead body to life but the father hath geuen power to the sonne to doe both these thynges Uerily verily I saye vnto you the houre shall come and nowe it is when the dead shall heare the voyce of the sonne of God And they that heare shall lyue For as the father hath lyfe in hymselfe so lykewyse hath he geuen to the sonne to haue lyfe in hymselfe and hath geuen hym power also to iudge because he is the sonne of manne Maruayle not at this for the houre shall come in the whiche all that are in the graues shall heare his voyce and shal come forth they that haue doen good vnto the resurreccion of lyfe and they that haue doen euil vnto the resurreccion of damnacion Be ye well assured of this the tyme is now at hande yea it is alreadie presente that euen the dead also shall heare the voice of the sonne of God and whoso heareth it shal liue for they being as it were raysed out of their slepe shall come forth out of their graues and shall declare vnto you beeyng astonished therwith that they liue in very dede In like maner also the dead soules doe liue
repugne and refuse my saying though being still carnal ye do not rightly vnderstande it nor take it as it ought to be taken but rather labour for the true vnderstanding therof For the woordes which I haue spoken vnto you are not carnall as you interpretate them but be spirite and lyfe and whye Uerely because they beeing spiritually vnderstand do conferre and geue lyfe to the soule He that receiueth these woordes rightly and truely eateth my fleshe and drinketh my blood being coupled to me gayneth thereby euerlasting lyfe But he that willingly refuseth them continueth in death thorough the synnes of his former lyfe and doubleth his owne damnacion of eternall death by reason of infidelitie And all they refuse this bread when it is offered them which beleue not my woordes And I knowe that these thinges are spoken al in vaine to sum folkes being right wel assured that there be sum among you which dooeth not credite my woordes and therefore reiectyng life when it is offered them they be cause of their owne vtter destruccion And for that cause our Lorde Iesus spake these thynges who was ignorant in nothyng yet he knewe well ynough or euer he spake these woordes whiche of his disciples woulde geue faith vnto hym And moreouer he coulde tell this also that euen amongest the twelue Apostles whom he so surnamed for honour sake and whome hee dyd also choose specially to bee aboute hymselfe as most sure frendes He knewe I say that there should be one of theim whiche woulde betraye hym to the Iewes that shoulde put hym to death Therefore to note them whiche though they dyd heare all one woorde and saying with the reste and though also one of the twelue should eate of thesame bread and drinke of the same cup which his felowes shoulde eate and drinke of yet shoulde not they obtaine lyfe thereby because they tooke and receiued that heauenlye bread not spirituallye but carnally Iesus added more and sayde for this cause I tolde you a litle before that no man coulde cum vnto me excepte it were geuen him so to do from heauen of my father To haue heard this my voyce is nothing to haue seen and felte this body is nothyng except the father of heauen haue geuen withall the iyes of fayth with the whiche I am loked vpon to the beholders health and vnles he shall geue therwith heauenly eares of the mynde with the whiche I am heard fruitefully and to the hearers commoditie From that tyme many of his disciples went backe and forsooke hym and walked no more with hym Then sayed Iesus to the twelue wyll ye also go awaye Then Symon Peter answered hym Lorde to whom shall we goe thou hast the woordes of eternall lyfe and we beleue and are sure that thou arte Christe the soonne of the lyuing God Iesus answered them Haue not I chosen you twelue and one of you is a deuill He spake of Iudas Iscarioth the sonne of Simon for he it was that should betraye hym beeyng one of the twelue These wordes of Iesus beyng full of the doctrine of saluacion dyd not descende doune into theyr myndes whose mindes were occupied with earthly desyres and couetousnesse who also vnderstood no heauēly thinges besides the grosse and carnall religion as they vsed it of Moses lawe Therefore after that Iesus had this communicacion among them the more parte not onely of the common people but also of his owne disciples fell awaye from theyr maister and thereby are made wurse whereby they myght haue been muche better in case they had taken all thinges well and receiued hym accordynglye and they so muche forsooke hym that they withdrewe themselfes from his cumpany and from eating and drinking with hym as men that by that facte woulde condemne his doctrine But Iesus to shewe euen now the maner and way how that preachers of the ghospel should behaue themselfes doeth neyther make to humble and vile suite to haue them tarie styll with hym leste he shoulde seme to dooe the thing that other are wounte to dooe that is to shew himselfe to stande in nede of their cumpany Neyther doeth he speake to the reproche of theyr goyng awaye leste therein he myght haue been thought to haue more sought his owne prayse and glory then theyr saluacion and yet he doeth not vtterly put them away from hym because they myght perchaunce afterwarde haue been better aduised but to declare that through their owne faute they were offended and so without any occasion geuen thē went awaye and that his saying shoulde not altogether lacke fruite although that sum made themselfes through infidelitie vnworthie any heauenly gifte Iesus I saye vpon these skylles tourning him towardes the twelue Apostles whom he had admitted and taken vnto hym to be the speciall witnesses and bruters abrode of all the thinges that he wroughte did so get out of theim the open confession of theyr belefe that he neyther retaineth these with flatterye as thoughe he had gonne about his owne buisinesse rather then theyrs neither did he to much feare theym with threatening and chiding leste they shoulde seeme to folowe Iesus rather compelled then with their owne consent perswaded For no man is to be compelled vnto the fayth of the ghospell And Iesus had leauer men should openly forsake him then to haue a disciple colourably aud fayuedly And therfore whiles other were departing from him Iesus saieth to the twelue And will ye also goe away from me ye maye tarye styl and ye lust vnlesse ye thinke it more your commoditie to departe Uerely I doe desyre that it might be euery mans lucke to haue this heauenly gyft by me but it is neither to be geuen to theim that refuse it for they dooe not deserue it nor any manne can attaine to cum by it excepte he be desirouse of it And yet it is the gift of the father that any man doeth couet and earnestly desyre it Here nowe doeth Simon Peter a man alway of a plaine and ardent faith towardes Iesus representyng in his person the whole churche and in the name also of other maketh aunswer cherefully and with great courage saying O Lorde God forbyd that we should forsake the for considering that we be muche desyrous of eternal saluacion and also knowe right wel how bare and vnpleasaunt how colde and vnprofitable those thinges are which the Phariseis teache and seing also that we haue hearde Iohn testifying of the whither els and to what other man should we go from thee ▪ for thou alone speakest the woordes which bring with them euerlasting lyfe Thou that receyuest euery one that will cum shalt not driue vs from the whom thou hast once admitted to thy seruice neyther do we desyre to chaunge our lorde and maister for we shoulde change for the wourse what new maister soeuer we shall choose For we not only trusting vpon thy woordes beleue thee but also wee knowe by the very dedes that thou doest and haue certainlye
their malice by his godly wysedome that he deliuered the aduoutresse oute of the stonecasters handes and yet did not clerely absoyle her as fautlesse leste he should seme to abrogate Moses lawe whiche was necessarily geuen to cause men refraine from euil dedes This I say did Iesus who came not to breake and abrogate the lawe but to fulfil it and againe on the other syde he did not condemne her because he came not into the worlde to haue sinners loste but to saue them For of trueth Iesus doeth euery where so moderate his woordes as touchyng those ordinaunces whiche the worlde obserueth necessarily euen to preserue a publike peace and for a common quietnes that he neither muche alloweth them nor improueth them but vpō occasion therof geueth monicion that generally all vngraciousnes is to be eschewed and not onely these dedes whiche worldly prynces lawes do punishe For truely there be in goddes iudgement crymes more horrible than these which yet the lawe doeth not punish notwithstanding they cannot escape punishment at goddes hande where he taketh on hand to reuenge the doer Therfore Iesus doeth neither refuse the iudgement which was cōmitted vnto him forasmuche as he is iudge ouer all nor he doth not appoint and cōmit the woman which was giltie vnto the men that wer in readinesse to cast stones neither doeth he cleare the woman of the matter who in dede had deserued to be punished but with silēce he succoureth her that was pulled hurried to pain to preserue her vnto penaunce and that she mighte with due repentaunce bee better aduised and conuerte to healthe and saluacion He gaue no aunswere by worde of mouthe but he spake the more by his dede He knewe the selye giltie woman to bee a sinner but he also knewe her accusers whiche woulde haue been thought righteous to be more sinfull then she was He did not take away Moses lawe but he shewed the mercifulnes of Christes newe law whereof he was thauctor he informed them that drewe the faultie womā to cruel pain to loke well vpon thēselues and according to gods lawe to examine their owne conscience duely euery one to shewe himself suche a one towardes his neighbour that had offended as he would haue god to iudge hym This thyng our Lorde Iesus did for our instruccion and he bowed downe hymselfe to signify that a man al statelinesse and pride layd doune wherwith any man flattered himself and of an hault minde despised his neighbour should descende doune into himself and loke wel vpon himself and being bowed doune Iesus wrote vpon the grounde euen to geue vs warnyng that God shall iudge euerye man after the lawe of the gospel The lawe written in tables made them by an vntrue righteousnes proude and arrogant The law written vpon the grounde maketh euery man through a conscience and knowlage of his owne infirmitie meke and mercifull vnto his neighbour Now whiles the Iewes preaced still vpon him to knowe his iudgemente although he had already by his dede pronounced it he stoode vp and so tolde them playnly his minde that wyst not what he meant by his doing and sayd He that is among you without synne let him cast the first stone at her With this saying he did not clearely assoyle the offender but he pearced their consciences And euery one of them knowynge himselfe giltie feared leste Iesus to whom they sawe wer knowen euen moste hid and seret thynges should haue published their vngracious actes When he had thus pricked their conscience he stouped doune againe and wrote vpon the grounde as it wer by that dede paintyng before theyr iyes what he would haue them to do He noted their arrogancie whiche toke vpon them to be holy when as in dede they were more synfull then those whom the lawe extremely punished For she whom they had brought foorth to be stoned with the commō handes of manye had not kylled her husband but through the frailtie of the fleshe had geuen the vse of her body to an other man and so committed aduoutrie They beyng full of enuy hatered complainyng couetousnes ambicion and deceite laye in wayte to kyl the lorde of the whole lawe who alone was free in al thynges and clerely pure from all synne Therefore vpon this the lordes answere euery one knowing himself giltie being afrayed lest he shoulde be bewraied and his faultes disclosed went out of the temple one after another the seniors the Phariseis the Scribes the Priestes and other head men goyng before and the rest folowing them For they whiche among that sorte wer taken for the very pillers and mainteiners of religion and iustice were euen sowsed in mormities and inwardly moste great synners When these folkes were goen out of whom neuer one was cleare and without fault Iesus remained alone who onely was without fault And nowe the synful womā found him which neuer hadde doen synne a mercifull iudge wheras she should haue had theim cruel murderers who were themselues giltie of grieuous sinnes Therfore the woman seing their crueltie stoode alone as a wofull synner before Iesus that was alone a woman ready to perishe before a Sauiour a sinfull creature before the fountaine of all perfeccion and holynes She quaked for feare euen of a very conscience but the clemencie of Iesus whiche shewed it selfe euen in his countenaunce put her in good coumfort and in the meane whyle our lord as it were a man occupied about an other thyng wrote vpon the grounde so that the Iewes as it well appeared wente a waye not as men afraied with the lordes threathynges but condemned in their owne consciences At lengthe Iesus stoode vppe and when he sawe that all were goen and the woman all alone and fearefull he speake curteously vnto her sayinge woman wher are thine accusers hath any man condemned the She answered no mā si◠Then Iesus sayed neither will I that came to saue all men bee more vnmercifull then they nor condemne her whom they haue not condemned The rigour of the lawe doeth punishe to feare men the fauourablenesse of the gospell seketh not the deathe of a synner but rather his amendemente and lyfe Therfore go thy waye and sinne no more hereafter By this example our lorde Iesus taught those that taketh vpon them to be shepeherdes ouer the people and to be teachers of the gospell howe greate sufferaunce and gentelnesse they ought to vse towardes them whiche fall into synne by frailtie for considering that he in whom was no synne at al shewed hymself so merciful towardes an open sinner how great ought the bishops gentilnes to be towardes offēders when as they themselues haue many times more nede of Goddes mercy then they against whose faultes they be very angry or in case they be not so synful certes their life is not without some spotte at leaste waye truely they maye by the frailtie of man fall into all kynde of synne ¶ Then spake Iesus agayne vnto them
will he went to his death furthermore that by his death and resurreccion he should be lyfted vp to heauen whither as no man by any worldly wisedom could be brought When with this saying the Iewes wer made afeard and vnderstode not what he ment they durste not for al that aske the meanyng but whispered and talked therof secretely among theÌ„selues saying What is the matter that this man doethe sundrye tymes threaten vs with his goyng awaye thither whither we cannot folowe hym wyll he violently kyll hymselfe and so withdrawe him from vs Iesus whiche knew the very thoughtes of them all dyd so temper and moderate his aunswere vnto this very grosse muttrynge and sinfull murmuryng that the thyng whiche he spake shoulde not bee vnderstande but after his death resurreccion and ascencion For they supposyng that Iesus was nothing els but a man could coniecture none other thyng but that he shoulde go to his death and so be delyuered from the grefe of his persecutours when as his meanyng was that hymselfe as touchynge his godhede came from heauen and that he should anon after ouercome deathe and returne agayne thither from whence he came Ye sayethe he beynge of this worlde are worldly wise and speake after the carnall iudgement of the world I am not of this worlde and do speake hyer thynges then you can vnderstande neyther shall ye euer vnderstande them excepte ye leaue your infidelitie and shew your selues ready to be taught and therefore I tolde you erwhile and now tell you once againe that vnlesse ye put away your malice ye shall dye in your sinnes The onely waye to escape the darkenes of synnes is to receiue the lyght The onely waye to lyfe is to knowe him whiche onely deliuereth from deathe by the faythe of the gospell And in case ye do obstinately-refuse to beleue that I am he by whom the father willeth that all men should obtaine life and saluacion ye shall thorow your own faulte dye in your synnes Then sayed they vnto hym Who aâ—t thou And Iesus sayeth vnto them euen the vâ—â—yâ— same thyng that I speake vnto you I haue many thynges to saye and to iudge of you Yeâ— and he that sent me is true and I speake in the worlde those thinges whiche I haue heard of hym Howbeit they vnderstoode not that he spake of his father Then sayed Iesus vnto them When ye haue lift vp on dye the sonne of man then shall ye know that I am he and that I doe nothyng of my selfe but as my father hath taughte me euen so I speake those thynges he that sent me is with me The father hath not left me alone for I do alwayes those thynges that please hym Neither yet did this saying of the lord Iesus settell downe into the mindes of the Phariseis so very muche had the inordinate loue of this world blynded theyr myndes and therefore as thoughe they had neither seen nor hearde anye thing wherby they might know who he was they now maliciously saie vnto Iesus who art thou but Iesus knowing before hand that thei would picke some quarell against whatsoeuer answere he should make which asked him the question of a frowarde mynde therewith also iudgeyng them to be more fitte to heare what themselues wer then what he was maketh them aunswere on this wise sayinge Ye desyre to knowe who I am wel then do beleue but surely ye shall not beleue excepte ye put awaye grosse and worldely affeccions for els if I doe tell you who I am I shall tell it to your harme For ye wyll not onely be neuer a deale better therby but forasmuche as ye be manye wayes euyll ye shall so muche the more be made wurse And this that I nowe speake vnto you shall make your damnacion the greater I thyrst and couet the saluacion of men and not theyr vtter destruccion Or els I coulde speake manye thynges of you and for manye causes condemne you But it is not so thought good to my father who sente me into the world not to cause the euyll to bee wurse but to thintent that those whiche be euill should forthinke and amende themselues and be saued The father that sent me is he that sayth trueth yf ye beleue hym ye shall be saued And ye shall beleue hym yf ye will beleue me of truethe ye shall without daunger safelye beleue me that speake nothynge vnto you but what as I haue heard of my father with whoÌ„ I was before I came into the worlde He hath commaunded me to speake true thynges the trueth of suche thynges as do further meÌ„ to saluacion and not to damnacion And yf any man do perishe he shall perishe thorow his owne faulte who doeth enuye his owne health that is offered him But the blyndnes of the Iewes was so grosse that althoughe he had so ofte made mencion of his father from whom he was sent and to whom he shoulde go of whom he should haue recorde and did heare the thynges whiche he did speake as yet for all that it vnderstood not that he spake of the father of heauen because they coulde beleue nothynge in hym aboue a manne For these sayinges were then as seedes closed vp in the memorye of the hearers to thintente that they shoulde then bring furth frute when as all thinges shoulde be fully accomplished whiche the Prophetes had written of Iesu. It was expediente that as yet he shoulde be thought a very man vntill he had fully finished for the saluacion of the worlde that hye sacrifice whiche was to bee offered vpon the alter of the crosse For it so pleased the father that by death God shoulde bee glorified Our lorde Iesus in the meane time meaning this goeth furth in his communicacion insinuating couertly that he shoulde afterwarde willinglye be crucified by them sayeth thus When ye shall lyfte vp on hye the sonne of man euen very then ye shall vnderstande who I am and after that ye shall thinke me vtterly made awaye then in conclusion ye shall well knowe my power For ye shall right well perceiue that the thing is wrought not as men do thinges but by my fathers power after whose pleasure and iudgemente I do what thing soeuer I do practise herein earth to the saluacion of man Neither do I speake any thing but according to his minde And albeit I am sente into the worlde from hym yet am not I forsaken of hym he hath not lefte me but he is alway present with me and doeth assiste me and by me he both worketh and speaketh vnto you for betwene vs two is a moste hye consente he is glorified by me and I againe by hym but he is the auctor and I the messenger And I do the office of an embassadour so faythfully that I alwaye do those thinges whiche he hath commaunded and determined Moses and Dauid whom ye haue in great reuerence spake and did manye thinges according to Gods will but yet thesame did
bee taken downe Then came the souldiers and brake the legges of the first and of the other which was crucified with him but whan they came to Iesus and sawe that he was dead already they brake not his legges but one of the souldiers with a speare thrust him into the syde and furthwith came there out bloud water And he that sawe it bare recorde his recorde is true he knoweth that he sayeth true that ye myght beleue also for these thinges were doen that the scripture should be fulfilled Ye shall not breake a bone of him and agayne another scripture sayeth They shall looke on hym whome they pearced But it is a sporte an a wonder withall to heare now againe in this case the peruerse religion of the Iewes so farre out of course and mysordred The Iewes vpon a myscheuous malice and by wicked meanes brought with violence vnto the crosse an innocent and one that had bene beneficiall vnto them beyng nothing abashed with the relygion of the feastfull daye to do so cruel and so vngraciouse a dede but they were very supersticiouse and made muche a do about taking the bodies of frō the crosse They came vnto Pilate and besought him the by his commaundement the legges of them which were crucified might be broken to th entent they might the sooner be deade and then their corpses be taken downe and had out of the waye lesse beyng sene they shoulde violate and breake the feastfull daye That daye was a solemne greate daye whiche of the great apareylyng and fournature of holy adournmētes and dyuine seruice is called of the Grekes Parasceue that is to saye a preparacion And their holy and solemne Sabbothe daye was nye at hande vpon whyche daye to worke was a detestable thing For at this season the men beeynge ye wote well very precise in their relygion after they had finished and accomplyshed so horryble an acte as thoughe the thinge had been well doen they bente their myndes to celebrate the sacrifice that was to be offered by Moyses lawe solemnely and purely not knowyng that the very true Easter lambe was already offered vp in sacrifice Suche a poyson and so pestiferouse a thing is holynesse that consisteth in outwarde and bodily thinges and hath not holynes and godlynes of herte and mynde ioyned and annexed vnto it Nowe therfore Pilate grauntyng them their request the souldiers brake bothe the theues legges whome they found yet aliue And then when they were come to Iesus because they saw him alreadye deade and therefore thought it a vayne and superfluous thynge to breake his legges they lefte them whole vnbroken For to this ende and purpose were the legges broken that those whiche hung vpon the crosse shoulde the sooner gyue vp the ghoste But among the souldiers stoode a certaine man whiche for the more certeintie of the Lorde Iesus death opened his syde with a speare and immediatly out of the wounde there gushed forth bloude and water in a great misterye declaryng that his death shoulde washe and cleanse vs from synne and the same also geue to vs euerlastinge lyfe and saluacion For baptisme standeth in water and with water are we baptised And the lyfe of a manne is in the bloude But it is againste the course of nature for water to runne out of a bodye that is wounded Howbeit he that sawe the thing with his iyes testified and beareth witnes hereof And we knowe his recorde to bee true And leste any of you shoulde stande in doubte whether ye maye or no beleue the thing whiche els mighte seme incredible I assure you that Iesus himselfe knewe that witnes to tell trueth And althoughe these thinges semed to be doen by chaunce or casualtie that is to saye that in stede of breakyng his legges as the others were his chaunce was to haue his side thruste thorowe yet for all that were they doen by the foresight and prouidence of God and as his diuine councell disposed that in this pointe also theffecte and conclusion of the thing myght aunswere and agre with the prophecies of the Prophetes For among other rites and customes wherwith Moses teacheth in Exodus that the paske or passouer ought to be obserued and celebrate he had prescribed euē that thing specially by name that is to wete that lambe which was sacrifised should be so slaine that no bone of it should be broken euen thereby notyng and declaryng that Iesus was the very true phase or passeouer the figure whereof that Mosaicall lambe did beare resembled thesame For the bloud of this true lambe Iesus saueth them that beleue in hym from death And the spirituall eatyng of this lambe conueyeth vs beeyng made free from the seruitude of Egypte that is to saye from the sinfull lustes of the worlde and from the tyranny of sinne into an heauenly region And againe the holy ghoste speaketh thus by Zacharye They shall see hym whom they pearsed For he shall once come with thesame body wherwith he hong on the crosse though it be alreadye a gloryouse body yet shall he shewe the printe of the wounde to all folke and he shall shewe the vnfaythfull to theyr rebuke the fountayne that was open all in vayne to them that would not beleue with the flowyng and streames wherof they might haue been cured After this Ioseph of Aramathia which was a disciple of Iesus but secretely for feare of the Iewes besought Pilate that he might take downe the body of Iesus And Pilate gaue hym licence he came therfore and tooke downe the body of Iesus And then came also Nicodemus which at the begynning came to Iesus by night and brought of myrthe and aloes mengled together aboute an hundred pounde weyght Then tooke they the body of Iesus and wounde it in lynnen clothes with odours as the maner of the Iewes is to bury And in the place where he was crucified there was a gardeyne and in the gardeyne a newe sepulchre wherin was neuer man layed There layed they Iesus therfore because of the preparyng of the Sabboth of the Iewes for the sepulchre was nye at hande And so nowe his death beyng already certayne and himselfe founde dead by the experience of many it behoued furthermore that his buryall should many wayes confyrme the belefe of the resurreccion And as Christe would perdie his whole life to be base and of a lowe porte so he would that his buriall should be honorable and of a great maiestie not intendyng therby to teache vs to be carefull of a sepulchre but to th entent that those thinges once accomplyshed whiche concerned the abasyng of hymselfe and the whole ministery thereof he might make a waye to the honour and prayse of his resurreccion And in very dede the honour whiche is geuen to a manne alyue is not without either suspicion or daunger but the honour whiche voluntarily we geue to the dead is a sure wytnes of prowes goodnes and vertue Nowe therfore Ioseph beyng a manne of
knew perfectly what should happen of these thinges which ye se now perfourmed in Iesus of Nazareth who doubtlesse was borne as touching his humanitie of Dauids kinred family Ferthermore sins that it is euidently knowen that Iesus in his lyfe tyme dyd affect no worldly kingdome and neuer sate vpon Dauids regal seate but was most spitefully dealed with al it appereth plainly that there was some other kingdome promised which as the prophetes say hath none end He could not sit vpon Dauids seate if that he being once slayne had neuer arisen to lyfe againe He therfore is arisen from deathe to lyfe agayne and sytteth nowe vpon Dauids seate that is to saye vpon the seate of hys eternall father the Lorde of all thinges that are in heauen and eke in yearth This was it vndoubtedly that Dauid beyng inspyred with the spiryte of prophecie spoke of before and what he before hath spoken that is come to passe And although Iesus soule went downe to hell yet there it was not withholden but rather deliuered the soules whiche were from libertye restreigned Yea although his body was layde in graue voyde of all lyfe yet there it did not rotte or putrifye but god who in all hys promises can not lye hath called his soule from hell againe and hath restored the same to his owne former body Of this thing we all beare witnes whom here ye see standing whiche haue traded our liues familiarly with him whiche haue heard him oftimes say that he shoulde bee both crucifyed accordyng to the prophetes sayinges and afterwarde aryse the thirde day to lyfe agayne We were those persons that both sawe him a dooyng and hearde him and nowe bee witnesses of his resurreccion to whome he hath oftetymes appered not alonely as one seen of vs and heard but felt also with our handes we knewe his voyce we knew his face we knew felt the printed dentes of his woundes finally he eate togither in coÌ„pany with vs to thintent that we might be wel assured to se the very same body there with vs that lay in his sepulchre ¶ Seâ—s nowe that he by the right hande of God is exalted and hath receyued of the father the promise of the holy goste he hath shed forth this gifte which ye now see heare For Dauid is not ascended into heauen but he sayeth The Lord saied vnto my Lord syt thou on my ryght hande vntill I make thy fooes thy foote stole So therfore let all the house of Israel know for a suerty that God hath made that same Iesus whom ye haue crucified lorde and Christe Wherfore than the selfe same person whome man ouerthrew and brought to extreme vilany and reproche god hath now aduaunced to the heigth of eternall glory whiche glory he shall once set open manifestly to all men at the ende of the world and now doeth he in the meane season put forth with you the power of his godhead by secrete operacion of the holy gost whiche he whiles he liued vpon earth promised to send vs from his father Now hath he beyng returned agayne to heauen powred from thence the same spirite vpon vs bounteously accordyng to Iohels prophecie aboue mencioned And of him cummeth this straunge miracle that ye see and heare vs speake in languages whiche you beyng gathered here together out of sondrye nacions do semblably vnderstand And like as the prophecy of the resurreccion can not be vnderstand of Dauid as we haue to you declared euen so that thing which was prophecied of his ascending vp to heauen and of the sitting on the right hande of god his father and of his euerlasting kingdome can not perteyne to Dauid like as the Pharisees theymselues reasoning with out maister confessed For Dauid neuer ascended vp to heauen as he that had before retourned to his lyfe agayne and yet for all that in the misticall psalme thus sayeth he beyng enspired with the spirite of prophecye the lorde sayd to my lorde sit on my right hande vntill I make thyne enemies thy footestole Wherefore than the matier is playne that this prophecye was spoken of god the father who hath exalted to heauen Iesus the sonne of Dauid as touching his humanitie but as concerninge the spirite the lorde of Dauid and would that he should sit by him as copartener of his kingdome Therfore let al the whole people of Israell be wel assured that the selfe same Iesus of Nazareth whome ye once crucifyed god hath now aduaunced to the kingdome of heauen and hath made him lorde ouer all and Messyas that is to say the annoyncted whome ye loke for as your Messias whiche was promised of all the prophetes nowe many hundred yeres agoe ¶ When they heard this they were pricked in their hertes and saied vnto Peter and vnto the other apostles Ye men and brethren what shall we doe Peter sayed vnto them repent of your synnes and be baptised euery one of you in the name of Iesus Christe for the remission of synnes and ye shall receyue the gifte of the holy ghoâ—t For the promyse was made to you and to your children and to all that are a farre of euen as many as the Lorde our God shall call And with many other woordes bare he witnesse and exhorted them saying Saue your selues from this vntoward generacion Then they that gladly receyued his preaching were baptized and the same daye there were added vnto theÌ„ about three thousande soules This tale of Peters made the hearers thereof sore afrayed For they wer prime to their owne doynges howe they had cryed out vpon Pilate crucifye hym crucifye hym crucifye hym and perceyued by reason of the prophecie howe he was made on the righte hande of hys father copartener of hys kingdom vntyll all his enemies were broughte vnder his fotestoole Whom they had put to deathe beyng as he was vnto them beneficiall of the same nowe sence he is cum vnto his reigne were they afrayed leste he woulde take vengeaunce vpon them This is a beginning to a mannes saluacion to knowleage his faulte and to feare the payne deserued for the same Therfore they beyng than pricked in conscience sayde to Peter and to the reste of the apostles what must we do welbeloued brethren It is wel whan a man feling hymselfe of a giltie conscience dispaireth not but ensearcheth for remedye Nowe what doeth Peter in this case who represented a sobre and a meke shepeherde he exerciseth no tyranny amongest them with reprocheful checkes he heapeth not together theyr faultes he putteth not them abacke with a delay he willeth them not to kyll beastes for sacrifice but declareth to the sorowfull hertes a remedy euen at hande putting no difference bitwixt them that had crucifyed Iesus and those whiche had not consented to that wicked acte For none of them all was cleane without sinne And therfore sayeth he doe ye repent your lyfe that is past and let euerychone of you be baptysed in water in the
but such a thing that god long a goe promysed by your prophetes Reuerently ye doe worship the god of Abraham the god of Isaac and the god of Iacob and ye auaunt your selfes in that ye haue theym as your chiefe fathers and firste beginners of your auncestry but the very sonne of this same god whom the chiefe fathers of your auncestry hath wurshipped beyng sente to you for your saluacion poore and simple to loke vpon to thintente that you shoulde make the more of him as a familâ—â—â—e person lyke to one of you ye haue brought to extreme vilanny and reproche Notwithstanding the selfe same god hath by his infinite might and power aduaunced his sonne to high renoume and glory one whome man of malice hath ouerthrowen and god hath in this fact lyke as he hath also many other wayes wroughte by him miracles out of numbre before your iyes and taught you doctrine from heauen But ye neuer a deale the better for al such benefites deliuered him at the last after many reprochfull iniuries into the handes of the wicked to thintent he shoulde be slaine yea and where as Pilate a Panim a man both without knowleage of your lawe and of no kinred with your forefathers woulde haue gyuen sentence of him as of your king as of a blessed person innoceÌ„t for his deliueraunce yee which ought by reason of that knowlage ye had of prophecies to recognise hym haue styfely denyed hym and openly in the presidentes hyghe hall of iudgemente saying we haue no kinge but Ceasar And in suche a cruell rage ye were of rancour againste hym and hatred that lieffer had ye to haue Barrabas that notable thefe and sedicious person pardoned at your request whiche had despatched other of their liues than to haue Iesus saued who broughte with hym lyfe for all menne For a murtherers lyfe ye obtained pardon but for the authoure of euerlasting lyfe ye procured deathe Neuerthelesse God hys father the authoure and maker of all lyfe hathe raysed hym whome ye haue slayne from the dead to lyfe againe and liberally hath rewarded hym with lyfe that neuer shall haue ende To the which thing beare we witnes vnto whom he himselfe after he was reuiued eftsones playnely appeared for vs to beholde for vs to heare and handle whom we behelde also goyng vp to heauen He came firste to you in a pore and simple aray which he was contented to take vpon hym for all your sakes but now is he by his father aduaunced to glory and putteth foorth his power and strength by vs which be nought els but witnesses to the thinges whiche we haue seen and hearde And for that trust and affyaunce whiche we haue in his name this man whom you see walke borne as ye well knowe bothe halte and lame almightye god hath restored to hys perfit limmes agayne No prayse herein are we worthy to haue neyther are we through oure merytes the cause thereof neyther he that is restored but god the father as I sayd would haue his sonnes name magnifyed with all men in the whiche name his pleasure is that all people shoulde put their full trust and hope of health vniuersall by this assured trust and confidence is this man which hath been euer weake from the first houre of his birth perfectly now as ye all do see in all his limmes restored These be euident argumentes not alonely to proue that he is on liue whom ye suppose to be dead but to declare also that all mennes hope of saluacion is to be put in him alone And now brethren I wot that through ignoraunce ye did it as did also your rewlers But God which before had shewed by the mouthes of all his prophetes howe the Christe should suffre hath in this wise fulfilled Repent you therfore conuerte that your sinnes may be doen away whan the time of refreshyng cummeth whiche we shall haue of the presence of the lorde and when God shal sende him which before was preached vnto you euen Iesus Christe whiche muste receyue heauen vntyll the tyme that all thinges whiche God hath spoken by the mouthe of all hys Prophetes sence the world began bee restored agayne And cause there is none at al my brethren why ye shoulde despaire for it hath thus come to passe according to the will of God and his sufferaunce Your offence herein and trespase is partely excused by mans ignoraunce For his feble and weake body was a lette to you and impedimente to knowe his diuine power whiche diuine and godly power no not your rewlers them selfes knewe perfeictly Whiche thing in him if they had knowen readily neuer would they haue been in minde to crucify the Prince of glory But so was it expedient for mans saluacion so had god determined before the beginning so had he before shewed by the mouth of all his Prophetes that Messias whome he woulde sende fynallye to redeme you shoulde suffer death Now is god no lyer whome he promised to send the same person hath he sent whom he would haue slayn euen so as he woulde haue it is he slayne This sacrifice woulde he haue offered vp to satisfy for the sinnes of all the worlde by you was this sacrifice offered not without blame to you but suche as ye shall haue forgyuenesse of if ye repente that ye haue dooen amisse And so shall it come to passe that your offence whiche you committed to the weale of all men shall turne to your singular wealthe also For your pardon is easy to come by and redy at hand Only be you ashamed of your euill doinges and sorowful not alonely for this fact but for al other and see that you turne to a new life openly confesse that Iesus whome ye before haue denied is king and rewler ouer all whome ye haue to death condemned as a person giltie now doe ye acknowledge to be the very fountain and giuer of all innocency and whom ye haue violently put to death beleue ye to be the author of immortall lyfe Now is the time of pardon for synne haste you this meane while to penaunce and you shall fynde mercifulnes that whan he shall come eftesones to iudge the quicke and the dead on high aboue in the cloudes whome his father once sent simple poore for your sakes ye may be able constauntly to abide his presence whiche shall be terrible to them and intollerable whiche hath not be penitent But suche as for this meane space doe beleue in Iesus name whome the prophetes hath many yeres a go publyshed to you and whom we also accordyng to theyr prophecies beare witnes of and submit themselfes to hym by fayth puttyng theyr sinne away by penaunce shall finde there with the righteous iudge who hath promised to all menne for fayth in him and repentaunce of sinne euerlasting health refreshing All those thinges are come hitherto well to passe whiche as the prophetes hath heretofore tolde were for to bee dooen and perfourmed
moue you any thing or of those that be rewlers there whiche in condemning Iesus to death whome they woulde not knowleage for their Messias nor vnderstande the Prophetes whiche yet bee read euery sabboth daye to them hath vnawares fulfilled that that was before prophecyed For so was it determyned by the wyll of god and so did the Prophetes with one conseÌ„t signifie and declare before that one that was free from al sinne should be sacrifysed as a lambe without spotte for the sinnes of all men And what the priestes Pharisees Scribes and other of the piers with the conseite also of the commons had assayed all meanes and coulde finde no iust câ—use why they shoulde put him to death yet obteyned they with importunâ— clamours of Pilate that he woulde put him to death And whan they haâ— this vnaduisedly fulfilled all those thynges that wer spoken before of hyâ— by the mouth of the prophetes they toke him downe from the crosse aâ—â—â—ayed hym in his graue But he whom man of malyce had slayne by the permission of god the very same was reysed from death by the power lykewâ—se of God the thirde daye according as it was before prophecied And leseâ—â— shoulde thinke this to bee but a vayne tale that I tel you he was seene â—â—arde felt and in his owne person knowen of his dysciples that folowed hym whan he went from Galile to Hierusalem to suffre by the space after he rose from death to lyfe of fowertie dayes and they be almoste all aliuâ— vntâ—ll this day testifying faythfully before all the people those thinges that they sawe with their eyes and heard with their eares and felt with their hands ¶ And we declare vnto you how that the promise whiche was made to the fathers God hath fulfylled vnto their children euen vnto vs in that he reâ—ed vp Iesus again euen as it is written in the first psalme Thou art my sonne this dâ— haue I begotteÌ„ the. As concerniâ—â— that he reysed him vp from death now no more to returne to corrupcioÌ„ he 〈…〉 wise The holy promises to Dauid made wyll I geue faithfully to you â—â—â—fore he saith also in an other place Thou shalt not suffre thine holy to see corrupcioÌ„ For Dauid afâ—er he had in his tyme fulfilled the will of god fell on sleape was laid vnto his fathers sawe corrupcion but he whome god reysed againe saw no corrupcioÌ„ And we lykewyse beyng commaunded by our sauiour to execute the office of apostles doe witnesse that god hath now fulfylled his promyse to you and your posteritie in raysing Iesus from death to lyfe whiche thing long ago was promysed to Abraham and Dauid your forefathers and to your other auncestâ—â—â— by the mouthes of the prophetes For this is the same sonne of god borne of the virgin Mary as concerning his humayne nature and bodye of whome the father himselfe speaketh in the first misticall psalme saying thou art my sonne I haue begotten the this daye And that he hath reysed him from death to lyfe who shall neuer after be more subiecte to mortalitie or death he affirmeth by his prophete Esaye saying I wil perforume vnto you faithfully the promyse that I made vnto Dauid Now had he kept no promise if he had not raysed Iesus to lyfe euerlasting For this was his promyse vnto Dauid I haue once sworne to Dauid as I am holy and I wil not deceiue hym his seed shall continue for euer and his throne or royall seate shall continue as the Sunne in my sight as the full Moone without ende as a faithfull witnesse in heauen But ye see now that none of the lynage of Dauid obtayneth this kindom but this prophecie signified Christ that sitteth on the right-hand of his father and enioyeth the kyngdom that neuer shall haue ende Of this selfe same matter speaketh also the .xv. psalme in this wyse Thou shalt not suffre thy holy to see corrupcion Whiche prophecie can not be referred to kyng Dauid in his owne personne of whome we certaynly knowe that after that he had liued and reigned as long as pleased god he than died was buried sembleably as his auncestry was before him But if to see corrupcion be nothing els but to die than his graue whiche yet vnto this daye is remaining among vs where his bones lye dothe euidently proue that he hath sene corrupcion Wherfore this prophecy cannot be referred vnto hym but to thother whome we preache vnto you of whom god raysed from death to lyfe â—re his body began to putrifie and made him immortall ¶ Be it knowen vnto you therefore ye men and brethren that through this man is preached vnto you remission of sinnes and that by him all that beleue are iustified from all thinges from whiche ye coulde not be iustified by the law of Moyses Beware therefore lest that fal on you whiche is spoken of in the prophetes Beholde ye despisers wondre and perish ye for I dooe a woorke in your dayes whiche ye shal not beleue though a man declare it to you Be it therfore knowen vnto you brethren that thorow thaforesayde Iesus ye haue profered vnto you remission of sinnes and freedom from all offenses which you coulde not hitherto be cleane ridde of by keping of the lawe For the lawe was vnperfect takeÌ„ carnally neither coulde it put awaye all sinnes but punished sum of them nether it helped all nacions But through this same Iesus eche man without respecte of any persone or els offence hath righteousnesse or iustificacion and innocencie profered vnto him so that he beleue the promyses of the ghospel Beware therfore lest it may be spoken of you that god threteneth to the vnfaithful and those that resiste the preaching of his ghospell saying by the mouthe of his prophet Abacuc Looke ye dispisers and maruayle ye beyng amased and euen dye for angre for I woorke in your dayes a woorke that ye shall not beleue thoughe a man tell you of it Who euer yet did beleue that a virgin shoulde beare a childe Who woulde haue thought that all countreyes should obtaine life euerlasting by the death of one man Who woulde haue beleued that a man beyng slaine and buried coulde within three dayes aryse agayne from death to lyfe euerlasting This wondrefull woorke god accordynge to his promyse heretofore made hath wrought nowe in your time Become not ye despisers bee not occasion that your selues perish through stubberne and wylfull vnbeliefe but beleue ye in him embrace ye that health of soule whiche is now frely profered vnto you ¶ When the Iewes were gon out of the congregacion the Gentiles besought that they would preache the worde to them the next Sabboth When the congregacion was broken vp many of the Iewes and vertuous proselites folowed Paule Barnabas which spake to them and exhorted them to continue in the grace of God After Paule had concluded and she hearers began to departe they desyred Paule and Barnabas that they
they be inuincible and if any prosperitie come vnto them thei ascribe it wholly to the goodnes and bountifulnes of god And so it cummeth to passe that neyther they be discouraged in aduersitie nor insolente or proude in prosperitie And whan Iesus had heard that Iohn was taken he wente aparte into Galile and left Nazareth and wente and dwelte in Capernaum which is a cytie vpon the sea coast in the borders of Zabulon and Neptalim that it myght be fulfilled whiche was spoken by Esai the prophete saiyng The lande of Zabulon and Neptalim by the way of the sea beyond Iordayne Galile of the Gentyles The people whiche sate in darkenes and in the shadow of deathe sawe great lyght and to them whiche sate in the region and shadowe of deathe the lyght is sprong vp Therfore whan Christe began to be of auctoritie and estimacion chiefly after that Iohn had in manier deliuered hym and commended hym to his disciples poynctyng with his fynger and saiyng Beholde the lambe of god behold him that taketh awaye the synnes of the worlde and after that he hadde ouercum the deuil and was fully inspired with the holy gost nothing nowe remayned but to take a tyme and place to begynne and enter his preachyng Iohn had wrought no miracle being content only to preache penauÌ„ce Christ kepte silence so long as he preached leste any discorde myght ryse emong theyr discyples beyng yet rude carnal geuen to worldly affeccions Surely it is the parte of a good teacher to conforme hymselfe to the capacitie of hys audience But than and not afore entrethe he the office of teachynge whan the rumoure was blowen abrode that Iohn was caste into prison of Herode the Tetrarche enioying the rewarde that they be wont to haue which dare boldly speake before the Princes of this world wil rather speake holsum thinges than pleasaunt For he tolde the Tetrarche of his vnlawfull mariage because he maryed his brother Philippes wyfe And sumtyme euill princes desyre to haue in housholde with them men of greate and notable honestie not that they woulde obeye the counsell of suche but because they maâ—e seme to the ignoraunte people to dooe by theyr aduise and counsell whatsoeuer they dooe after theyr owne lust appetite And in other thynges of lyght importaunce he had oftentymes ben obedient to his monicions but here where he oughte moste to haue been obedient at the foule request of a filthie daunling damsel and at the desyre of her filthye mother he had cast that very good man into pryson and afterward with the cruell deathe of suche a greate man he defyled the feaste of hys Natiuitie and the iyes of hys nobles Iesus therfore whan he hearde of this not because he was in feare hymselfe but to teache his not wyllingly to put themselues in daunger yf they maye conuenientlye auoyde it but whan it cummeth stoutely to neglecte it leauyng Nazareth wente a syde into Galile of the Gentyles in the whiche Salomon gaue vnto Hira kyng of the Tyrians .xxv. cytyes and went into the citie of Capernaum therfore taken to be borderyng vpon the sea because it is nere the standyng water of Genezareth in the coastes of zabulon and Neptalim whiche were two trybes and in the fyrste is Galile in the seconde is that that is called Galile of the Gentiles whereby Christe than as by a figure in manier thretned that whan the Iewes dyd refuse and persecute the preachers of the gospell than the gospel should be brought vnto the Gentyles And leste that a man myght thynke that thys thyng was doen by chaunce Esai beyng inspyred with the spirite of prophecie prophecied long before that it should so be saiyng in the land of zabulon and the land of Neptalim whiche bordereth vpon the sea in Galile of the Gentyles the people whiche heretofore dwelled in darkenes hath seen a great and a merueylouse light and vnto them which heretofore were in a thicke darkenesse suche as is in hel lyghte is sprong vp Therfore as coÌ„cernyng the tyme where Iohn left there Christ beginneth For at the clere lyght of the gospel the shadowes of Moyses lawe do vanishe awaye And thys is spoken directely concernyng the misticall figures of the lawe and to expresse the trueth of the gospell But as touchyng the place at the fyrst affliccion and trouble of the holy preacher the name of the Gentyles is goen vnto and the lyghte whiche the Iewes blynded wyth filthye desyres coulde not suffer is as it were in a picture declared to passe ouer from them to the Gentyles beeyng very Idolaters but after suche sorte that the coastes of neyther is forsaken so that of both sydes the trumpe of the voyce of the gospell maye be hearde And yet furthermore that countrey was no vnprofitable auditorie by reason of the commoditie of hauens and certen notable cities standyng vpon the sea syde which by the reason of the course of marchaundise wer frequented and vsed also of farre cummers out of other straunge countreyes ¶ From that tyme Iesus began to preache and saye Repent for the kyngdome of heauen is at hande Nowe let vs heare the begynnyng of his preachyng As he succeded after Iohn so he begynneth with his doctrine whiche was wel knowen and familiar lest he shoulde haue driuen them awaye from him which had Iohn nowe in so greate venecacyon And he fedeth the weake with mylke that afterwarde he might bryng foorth strong meate to them whan they wer of more strength And truely this is â—horder of teachers which desire rather to profite the heares than to set foorth and magnifie themselues before other The preachyng of Christe is not onely more milde and gentle than Iohn his preaching for he maketh no mencion neither of axe nor of fanne nor of fyer that neuer shal be quenched but also more â—o be commended for many benefites bestowed vpon all men indyfferently Iesus therfore folowyng Iohn crieth and sayeth ChauÌ„ge your myndes and repent your former lyfe For nowe the kyngdome of heauen is at hand the whiche as it shall be shut vnto no man so it shall be open onely vnto them that be pure cleane and seke after heauenly thynges and cut away al worldly desyres What can be more playne and symple than this Philosophy Lette euery man be displeased and grieued with his owne naughtynes and heauenly thynges be redy for hym at hand and that frely As Iesus walked by the sea of Galile he sawe two brethren â–ª Simon whiche was called Peter and Andrewe his brother castyng a nette into the sea for they wer fyshers and he sayeth vnto them Folowe me and I wyl make you fyshers of men And they straight way lefte theyâ— nettes and folowed hym And nowe the tyme was come that Iesus shoulde gather together a companie of disciples whiche should be famyliar witnesses of all his doynges and saiynges and by whome he myghte teache other afterwarde But marke what manier of
whiche countrey of hys he beganne not hys preachyng leste he shoulde seme any thyng to folowe mannes affeccion and yet he woulde not passe it ouer to teache that we ought to do good vnto all Iesus therfore enteryng into theyr congregacion began to teache them as he hadde taught other Here that thyng hindred the matter of the gospel whyche oughte to haue furdered it because the coÌ„mon sorte of men had rather to enuy thinges that be knowen and familiar than fauour them whereas they make muche of straunge thynges fondely and foleshely esteming a thing therfore to be goodly because it cummeth farre of Therfore whan Iesus was knowen here of certayne whyche knewe the lowenesse and symplenesse of hys stocke and the pouertye of hys parentes and also the arte whereby Ioseph commonlye thought to be hys father founde and nourished his wife and her sonne knowyng also that Iesus was of the same arte and where as they neuer hearde saye that he was brought vp in learnyng thus they mutter and murmoure among themselues howe hathe he thys notable wisedome or fro whence hathe he power to shewe myracles Is not thys Iesus the carpenter Ioseph the carpenters sonne Is not hys mother poore and a meanne womanne amonge vs whiche is called Marie Be not hys cosens with vs Iames Ioseph Simon and Iudas Do not as many as be hys nexte kinsfolkes dwell here with vs Howe is it than that he sodaynly beyng made an other manne returneth vnto vs preachyng myghty in myracles Doth he thinke that he is vnknowen vnto vs So the kinred and the poore estate of Iesus dyd offend theÌ„ and made them to stumble thynkyng as yet nothyng of hym but as of a man and one of the common sorte of people and for the olde poorenes and lownes of hys lyfe enuying the newe renoune and honour But Iesus rebukyng theyr grosse and ouer rude iudgement esteming a man not for his vertues but for fortune and nobilitie of birthe sayeth vnto them A prophete is no where lesse set by than in his owne countrey and in his owne familye and among his own kynsfolkes And where in other places he was redely beleued and shewed many miracles here he dyd weorke none but that with laiyng on his handes he healed a fewe that were sycke Not because hys power was straighted or diminished or hys will chaunged but because theyr vnbelefe did let it For like as a phisicion cannot profite the sicke yf he reiecte his medicine not because the arte of the phisician is not effectuall but because the sicke man is in fault so because it is the fayth vnto the which miracles be geuen vnbelefe is a let to him to shewe them furth whiche lacketh neyther power nor might but that he was â—etted by the defaulte of others Therfore Iesus reprouyng them for so greate malice saied This is no newe thyng ye now do vnto me The same chaunced in times past to the holy prophetes Hely and Helisee whose tumbes ye haue nowe in veneracyon For whan it rayned not three yeares and a halfe and therfore a greate famyne was throughoute all that countreye Helias beeyng in daunger for hunger was commaunded to go to no â—other wedow wheras â—here were many in Iewry but vnto the straunger in Sarepta in the countrey of the Sidonians Of this womaÌ„ onely was he receiued and found faith wrought a miracle Further in the tyme of Helisee there were manye lazares in the nacion of Israell and yet for all thys there was none healed but onely Naaman a Sirian whose fayth in a maner forced the Prophete to shewe a miracle The .xiiii. Chapter ¶ At that tyme Herode the teâ—rarche heaed of the fame of Iesu and saide vnto hys seruauntes This is Iohn the baptysâ—e 〈◊〉 is rysen from the dead and therfore are miracles wrought by hym For Herode had taken Iohn and bounde him and put them in prison because of Herodias his brother Philips wife For Iohn sayd vnto him It is not lawful for the to haue her And when he would haue put him to death he feared the people because they counted him as prophecie But when Herodes birth day was kepte the daughter of Herodias daunsed before hym and pleased Herode Wherfore he promysed wyth an othe that he woulde geue her what she woulde aske And she being instruct of her mother before sayd geue me here Iohn Baptist head in a platter And the kyng was sory neuertheles for the othes sake and them which sate also at the table he commaunded it to be geuen heâ— and sent tormentours and beheaded Iohn in the prison and hys head was brought in a platter and geuen to the damsell and she brought it ot her mother IN the meane tyme Herode the Tetrarche of Galile the sonne of hym whyche hadde slayne the children of Bethleem hearde the rumour and fame of the doctryne and myracles and wonders of Iesus of whom when the multitude hadde diuerse opinions sum saiyng that he was Helpe sum that he was Hieremye and sum that he was one of thold prophetes and there were that said that he was Iohn who restored agayn to lyfe was becum nowe more myghty Herode laughing them to skorne sayd I dyd cut of Iohns head how thynke ye that he is aliue and not only aliue but also to bee myghtye wyth miracles Furthwith when he was certifyed by diuers of so manye and so notable wonders that the rumour nowe coulde not appeare false he said vnto his seruauntes He of whome they tell suche greate wonders is not Iesus whiche of laâ—e was kylled of my father in the noumbre of the chyldren of Bethleem but it is Iohn whiche is risen from deathe and therfore he is nowe becum more diuine and godly and is notable by myracles For Herode had layed haÌ„des vpoÌ„ Iohn Baptist and cast hym into prison although he had the man in estimacion and did many thynges after hys aduyse and counsell But this fauour of the tirauÌ„t was turned into hatred for the vnchaste woman whose fauoure and loue obteyned by fylthy seruyce coulde doe more wyth the kyng than the auctoritie of Iohn For he hadde taken vnto hym for displeasure of hys brother that was alyue Herodias his brother Philippes wyfe by whome also Philippe hadde a doughter Iohn monished the kyng frankly and freely and tolde hym that the mariage was vnlawfull bothe because hys brother was alyue and there was a doughter alyue also whiche his brother had by her Further Moyses lawe bade that the brother shoulde mary the wyfe of the brother departed if it chaunced hym to dye withoute children Herode louyng the woman the more outragiouslye the lesse it was lawefull for hym to loue her was greatelye offended with this lyberty insomuche that he woulde haue slayne hym but that he feared the styrring of the people with whom he knewe that Iohn was greatly in fauour because bothe he baptised manye and had manye disciples and was
false cloke of godlynes whiche is the very poyson of true godlines ¶ Whan Iesus came into the coastes of the citie which is called Cesaâ—ea Philippi he asked his disciples saying Whome doe men say that I the sonne of manne am they sayde some say that thou arte Iohn the Baptiste some Helias some Hieremias or one of the noumbre of the Prophetes He sayeth vnto them But whome say ye that I am Symon Peter answered Thou arte Christe the sonne of the liuing God And Iesus aunswered and sayde vnto hym happie arte thou Symon the sonne of Ionas for fleshe and bloude hath not opened that vnto thee but my father whiche is in heauen And I saye vnto thee that thou arte Peter and vpon thys rocke â–ª I will buylde my churche and the gates of hell shall not preuayle against it And I will geue vnto the the keyes of the kyngdome of heauen and whatsoeuer thou byndest in earth shall be bounde in heauen and whatsoeuer thou looceste in earthe shal be looced in heauen Here when Iesus came into the coastes of the citie called Cesarea whiche Philippe the Tetrarche so named in the honour of Ceasar folowing his brother Herode whiche chaunged the name and called that Cesarea whiche beefore was named the tower of Straton he thoughte to proue howe muche his schollers had profited by hearing so muche communicacion and by seeing so many miracles and whether they had any higher or better opinion of him than the vulgare sorte Therefore he demaundeth of them saying whome doe men talke that the sonne of man is They say some say that he is Iohn the baptist For so the Herodians suspecte Some say that he is Helias because he was taken vp they suspect that he doeth appere now according to the prophecie of Malachy Some say that he is Hieremie because he was a figure of Christ and that it was sayde of hym Beholde I haue set thee thys day ouer nacions and kinges to plucke vp and to distroy and to plant which in dede should be fulfilled in Christ. Iesus hearing these to th entent he would gette out some more certayne and hygher profession sayeth ye ê™ he whiche shoulde knowe me better who say ye that I am Here Symon Peter as he loued Iesus best as the chiefe of the Apostolicall ordre aunswered for them all Thou arte very Christe the sonne of God aliue not speaking of suspicion but professing certainely and vndoubtedly that he was Messias pronused of the Prophetes and the sonne of god after a certayne singuler manner Iesus delighted with this chereful and substaunciall profession sayde blessed art thou Symon the sonne of Iohn The affeccion of man taught thee not this word but the heauenly father put it in thy minde by a secret inspiracion For no man hath a worthy opinion of the sonne but by the inspiracion of the father â–ª which only knoweth the sonne And I agayn lest thou shouldest adourne me thankelesse with suche a noble testimony assure thee of this that thou arte very Peter that is to say a sound and a sure stone not wauering hither or thither with sundrie opinions of the vulgare sortâ— vpon this stone of thy professyon wil I builde my churche that is to saye my house and my palace whiche beyng sette vpon a sure foundacion I will so fortifie that no power or strengthe of the kingdome of hell shal be hable to beate it downe Sathan will come vpon you with many engines he will rayse a coumpany of wicked spirites against you but through my defence my buyldyng shall stande imprennable onely lette thys sure and sounde profession abyde The kyngdome of heauen is the churche the kingdome of the deuil is the worlde Of thys no man nede to bee afearde so that he bee Peter that is to saye lyke vnto thee And the keyes of this heauenly kyngdome I will deliuer vnto thee For it is meete that there he bee firste in auctoritie whiche is firste in the professyon of the faithe and in charitie And truely this kingdom of heauen is in earth but it hath to do with heauen wherof it doeth depende Wherfore he that is entangled with sinnes doeth belong to the kingdome of hell nor can not enter into the kyngdome of heauen But he shall enter yf he professe that whiche thou doeste professe and be losed from his sinnes by baptisme and so through thy leading and thy opening of the gates he shall enter into the kingdome of heauen This is my peculiar and proper power to forgeue sinnes but thys power I will geue vnto thee after a maner that that whiche thou shalte lose with my keyes receyued of me vpon earth before men shal be losed also in heauen before God On the other side that which thou shalte binde in earth shall be bounde also in heauen for God will allowe thy iudgemente cummyng from hys spiryte ¶ Than charged he dis disciples that they shoulde tell no man that he was Iesus Christe From that tyme forthe began Iesus to shewe vnto his disciples howe that he muste goe vnto Hierusalem and suffer many thinges of the elders and hye priestes and Scribes and muste be killed and raysed vp agayne the thyrde daye And whan Peter had taken hym asyde he began to rebuke him saying Maister fauour thy selfe thys shall not happen vnto thee But he turneth him aboute and sayed vnto Peter goe after me Sathan thou â—yndeâ—eâ—â—eme for thou sauerest not the thinges that be of God but those that be of men Whan Iesus had spoken these thynges he commaunded his disciples that they should as yet kepe this godly opinion of him secret with themselues nor open it to others that he was Messias For first the sacrifice of the croâ—se must be accomplished and the veritie of his manly nature declared and further by his resurreccion and the holy ghoste his diuinitie muste bee declared For although the voyce and sentence of Peter was praysed of Christ as the seÌ„tence of them whiche nowe began to profiâ—e and spring vp by little and little vnto thinges of more perfeccion yet they dreamed of a certayne kyngdome â–ª not vtterly vnlyke a worldely kingdome And therefore Iesus darkely and as in a riddle promised vnto Peter the ryght of the keyes but he delyuered them not by and by For as yet he was not mete to vse them as yet he was not suffycyently taught with the instruccion of the holy spirite And therefore Iesus calleth them backe to the mystery of the crosse and of hys deathe by the whiche misterie that kingdome must be prepared the deuil once ouercome and sinnes abolished that they mighte bee the lesse troubled in their myndes whan they should se thinges chaunce which they knew should come to passe a litle after They desyred rather to glory in the mightie and high sonne of the liuing God but no man can truely glory in hym but he whiche is not offended with hys humilitie and lownes Iesus therefore began to prepare
sunne and his clothes wer as white as the lighâ— And beholde there appeared vnto them Moses and Helias talkyng with him Than answered Peter and said vnto Iesus Lord here is good being for vs if thou wâ—lt let vs make here thre tabernacles one for the one for Moses and one for Helias As he yet was speaking behold a bright cloude shadowed theÌ„ And behold there came a voice out of the cloud saiyng this is my welbeloued sonne in whom I delight muche heare him And whan the disciples had heard these thynges they fell on their faces and were â—ore afrayed And Iesus came and touched them and sayd Arise and be not afrayed And when they had lyft vp their â—yes they sawe no man saue Iesus onely AFter sixe daies Iesus willyng by sum meanes as it were by a dreame to shew vnto his disciples that sighte and apperaunce in the whiche once he shall cum to be iudge of the worlde he chose out three of the numbre of his disciples Peter Iames and Iohn his brother and whan he had brought them vp into a very hye hyll farre from the sight of men he was transfigured before them And his face shyned lyke the sunne and his garmentes wer bryght with whytenesse as whyte as snow and as no fuller can make vpon the earth and there appered also to them Moses and Helias talkyng with hym of the glory of his death whiche he should suffer at Ierusalem This was thought good to Christ that the Apostles should be confyrmed by those auctours whom all the Iewes magnified moste and that they shoulde not suspect that he would abolish the law sith Moses stoode with hym nor the prophetes sith Helias was present neither yâ— they should abhorre his death as a shameful thing whiche so great men set forth and shewed it to bee glorious These thinges wer seen to the apostles as to men newely waked froÌ„ slepe for their iyes wer heauy grieued For mortall feblenesse was not of capacitie to receiue the greatnesse of the vision The disciples therfore being afearde and amased with suche a woÌ„derful and incredible sighte Peter not yet fully wel aduised but rauished wholly with the pleasure and maiesty of the sight which semed to be farre from mencion of death said Lord let vs buylde here three tentes or pauilyons one for thee another for Moses and the third for Helias This was thought vnto Peter more wisedom than to be slain at Ierusalem Peter had not yet ended his coÌ„municacioÌ„ but beholde a bryght and pleasauÌ„t cloude ouershadowed thapostles lest they should be absorpte and ouercummed with the highnesse of the sighte And behold the voice of the father sounded out of the cloude witnessyng of his sonne with the same wordes with the which he witnessed of hym wheÌ„ he was baptised in Iordane This is my onely beloued sonne in whom my mynde hath delight heare him Whan the disciples heard this voice ful of diuine maiestie and not to be borne of mannes eares they fell doune grouelyng vpon theyr faces and wer more afeard For they wer afeard of theyr lyfe because they had learned that God sayed thus man shall not see me and liue But Iesus receiuyng agayn his former shape touched them with his handes lest they shoulde suppose that he were a goste and with his accustomed and knowen voyce he comforted them saying Aryse and feare nothyng Further when they wer cum to themselues and lifted vp their iyes they sawe no maÌ„ there but Iesus alone euen lyke as he came vnto the hill And whan they came doune from the mountayâ—e Iesus charged them saiyng Shewe the vision to no manne vntill the sonne of man be rysen agayn from the dead And his discyples asked him saiyng why than say the Scribes that Helias must fiâ—st cum And Iesus aunswered and said Truely Helias shall first cum and restore all thynges But I saye vnto you that Helias is cum already they knewe hym not but haue doen vnto hym whatsoeuer they lusted In likewyse shal the sonne of man also sufâ—re of them TheÌ„ the disciples vnderstode that he spake vnto them of Iohn Baptiste And whan they came doune from the hill before they came to the cumpany of the other disciples he coÌ„mauÌ„ded them to tel no man of these thinges that they had sene vntil the sonne of man wer risen froÌ„ death For vntil that time the tale should be vnprofitable and not beleued And the disciples kept it to themselues and conferred betwene themselues what it myght meane that Iesus said after that he be risen again froÌ„ death Their hart was so wrapt entangled that that worde so often hearde â—ould not enter into their hart But a certain doubt rose in their myndes of that that they saw Helias standyng with Iesus this doubt they propose vnto hym in the way What meneth it than ê™ they that the Scribes teachyng and tellyng of the cumming of Messias be wonte to saye out of the authoritie of Malachie that before the cummyng of Messias Helias Thesbites shal cum And he went not before thy cummyng but this daye was seene in the hyll Unto whome Iesus makyng aunswer saied Truly Helias shall câ—m lyke as Malachias sayed and accordyng to his prophecie shall goe before my cummyng and shall restore al thynges the residewe of the people of Iewes being conuerted vnto the gospell leste the whole nacion should be condemned But this cumming shall be in tyme to cum when I shall be here againe with the maiestie of my father renderyng rewarde vnto euery man accordyng vnto his dedes And yet a certayn Helias went before this my cummyng also whom the Iewes despised euen as they dyd me and dyd vnto him not after his desertes but whatsoeuer it pleased them And the sonne of man shall be handeled of them with like mekenes Than the disciples vnderstode that he called Iohn Baptiste Helias for the lykenes of lyfe and freenesse in reprouyng of kynges And whan they wer cum to the people there came to hym a certaine man knelyng downe and sayed Lorde haue mercy on my sonne for he is lunatyke and soore vexed for oftymes he falleth into the fyer and oft into the water And I brought him to thy disciples they could not heale him Iesus answered and said O feithles croked nacion how long shal I be with you how long shall I suffre you bryng hym hither And Iesus rebuked the deuil and he went out of hym And the childe was healed from that tyme. But nowe when Iesus went vnto his disciples he sawe a great multitude of men about theÌ„ and the Scribes disputyng with them The people meruelyng whither Iesus was gone ran vnto him and saluted him He demauÌ„ded of them what the matter was that they disputed amonge themselues Than one of the multitude made aunswer Maister I brought my sonne to thee which is miserably vexed of an vnclean spirit which as often as he taketh him the childe is beaten against
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
people mocked him and reuyled him he gaue health vnto others nowe he cannot preserue himselfe If he be the king of Israel as he woulde appere let him declare now what he can doe let him come downe from the crosse and we will beleue hym He trusted in god whome he craked to be hys father if he loue him let him nowe deliuer hym And that of euery side the most innocente Iesus mighte be arayed with reuylynges the theues also felowes with hym in punishmente in lyke manner rebuked hym The whiche all Iesus suffered with stiffe and strong pacience to bring to passe and offer for all meÌ„ that healthfull sacrifice He kepte still the diuine power and sette furthe the whole nature humane to al maner of paynes and tormentes And he did not requited or reuenge so cruell reuylyng bestowed vpon hym as he was dying beeyng more bitter then the crosse it selfe insomuche that he prayed vnto hys father for the souldyers and the Iewes that skorned hym and one of the theues repentyng himselfe he receyued into his paradise From the sixt houâ—e was there darkenes ouer all the lande vntill the .ix. houre And aboute the .ix. houre Iesus cryed with a loude voyce saying Hely Hely Lamazabathanye that is to saye my god my god why haste thou forsaken me Some of them that stoode there when they hearde that sayde This man calleth for Helias â–ª And furthwith one of them ranne and toke a sponge and whan he had filled it full of vyneâ—ce he put it on a reede and gaue it hym to drinke But other sayde let be let us see whether Helias will come and delyuer hym Iesus when he had cryed agayne with a loude voyce yelded vp the ghost The very Sonne felte the punyshment of the innocente and coulde not abyde to beholde so wycked a dede He couered hys face with a blacke cloude and all that countreye was couered with darkenesse from syxe of the clocke vntyll nyne And yet in the meane season the darkenesse of the Iewes hartes coulde not bee shaken of Further aboute nyne of the clocke Iesus cryed with a greate voyce saying thys sentence oute of the psalme Hely Hely Lamazabathany my God my God why haste thou forsaken me And certayne that stode by and hearyng afarre of Hely and supposyng that he had called to Hely for helpe sayde Thys felowe calleth for Hely Let vs see whether he wyll helpe hym Than Iesus to shewe that it was a true deathe whiche he suffered for all menne cryed I am athirste For thys is wonte to folowe vpon woundes and sheding of bloude whiche oftentymes is a punyshemente more sore and paynfull than death And one runnyng to hym put vnto his mouth as he hanged a sponge full of vineger putte vpon the toppe of a reede Iesus thirsted sore for the health of menne but the Iewes offered hym nothyng but vinegar and gall Therefore he dyd forbeare from it when he had tasted saying It is consummate and fynyshed sygnyfying that nothyng was omytted whiche did pertayne to the manner of the sacrifyce And anone to declare that he lefte his life of hys owne accorde after that he had commended hys spyryte vnto the father he cryed with a loude voyce and bowing down his head died And beholde the vayle of the temple did rente in two partes from the top to the bottom and the earthe quaked the stones dyd rente and graues dyd open and manye bodyes of saynctes whiche slepte arose and went oute of the graues after hys resurreccyon and came into the holy citie and appered to many Whan the Ceâ—â—â—urion and they that were with him watching Iesus saw the earthquake and those thinges whiche happened they feared greatly saying Truely thys was the sonne of god And furthwith all thinges dyd testifye the effectuall death of the lorde Iesus For the vayle of the temple whiche deuyded the holye place from the other parte of the temple of his owne accorde was cut in two partes declaring that the shadowes of Moyses lawe hereafter shoulde vanyshe awaye at the bryght light of the ghospell Furthermore the earth did quake and the stones brake a sunder reprouing the Iewes for theyr inuyncyble hardnes of hearte The graues did open and many bodyes of holy menne whiche were dead did reuyue and liue agayne and goyng out of the graues after the resurreccyon of Christe came into the holye citie of Ierusalem and appered vnto many beeyng the preachers and folowers of the resurreccyon of Iesus Furthermore the Captayne and hys seruauntes whiche were there to keepe Iesus perceyuing the earthquake the darkenesse the breakyng of the stones and other wonders were greatly afeard saying Truely this was the sonne of god ¶ And many women were there beholdyng a farre of whiche folowed Iesus from Galile mynystryng vnto hym among whiche was Marie Magdalene and Marie the mother of Iames and Ioses and the mother of the chyldren of Zebedee When the euen was come there came a riche man of Aramathia named Ioseph whiche also was Iesus disciple He wente vnto Pylate and begged the holy bodye of Iesus Than Pylate commaunded the body to be deliuered And whan Ioseph had taken the body he wrapped it in a cleane clothe and put it in his new toumbe whiche he had hewen out of the rocke and rolled a great stone to the doore of the sepulchre and departed And there was Marie Magdalene and the other Marie sitting ouer againste the Sepulchre There were also many women lookyng a farre of vpon the thynges that were doen whiche had folowed Iesus from Galile minystryng vnto hym necessaries among whome there was Marie Magdalene and Marie the mother of Iacob and Ioseph and also the mother of the sonnes of zebedee and diuers other with them And when the nyghte drewe nere a certayne ryche Captayne of Aramathia called Ioseph who also was the dyscyple of Iesus wente vnto the presidente askyng of hym the body of Iesus Pylate marueyling if that he were dead a man of lustie age and not hauyng hys legges broken as soone as he knew certaynely of the captayne that he was dead he commaunded the body to be geuen vnto him He receyued it and wrapped it in a cleane shete and layde it in a newe graue the whiche he had grauen in an whole stone And rollyng a greate stone to the doore of the graue he departed away And thys was done by the prouidence of God that they shoulde vse no crueltie vpon the dead karcas or that no man shoulde dygge vp the graue and steale hym awaye And when the other were departed Marie Magdalene and an other woman contynued there syttyng ouer against the sepulchre and markyng the place where they layde the body that at conuenient time they myght doe the dutie of annoynting to it and the lorde had styrred vp theyr great dilygence to this intente that the beliefe of his resurreccion might be more certayne ¶ The nexte daye that foloweth the Parasceue â–ª the hyghe priestes and Pharisâ—is came
beyng stoned to deathe of the people So muche dyd the dotyng multitude set by thys cruelliye pastime and pleasure But what came of this Honorius the Emperoure assone as he was enfourmed herof commaunded this maner of shewyng the people pastyme by couplyng or matchyng together of swearde players to be lefte and vtterly abolyshed Nowe marke me well howe vnhonest a pastyme it was and how many thousandes had by reason therof been miserablye slayne and murthered and then shal it euidently appere how much the world is boâ—den vnto this one mannes death And for this facte was Telemachus worthely canonized and made a saincte How muche more then by all ryght and reason shoulde he deserue to haue lyke honoure gyuen hym that woulde aduenture his lyfe to parte so mightye and puissaunt princes that thus warre and fyght continuallye â—ne agaynst another For the common welth susteyneth no great losse yf a swerdplayer kyll a sweardplayer and one vngracious varlet sleyeth another And yet as princes cannot be enemyes together without the vtter detrâ—ment and annoyaunce of the whole worlde so contrariwyse may they with lesse ieopardy be parted then Telemachus parted the sweard players fyrste bycause they are christen men and secondarily because the more noble courage and stomacke they be of the more tractable they are yf any bishop or els any other prelate of the churche go about to perswade them without craft or dissimulacion Nowe yf anye chaunce vpon suche a prince as can by no meanes be intreated but is of a tyrannous and cruell nature then let him consyder how the greatest hurt and displeasure that the cruellest tyranne in the world is able to do is but death And where I praye you shall the successours of the Apostles shewe an exaumple of an Apostolyke spyrite yf they shewe it not in this case Some will heresaye What shall my death preuayle yf I haue not my desyre I answere Christe the rewarde gyuer wyll not see his champion to lose his rewarde Albeit many tymes death obteyneth what lyfe could neuer bring about For the death of vertuous men is of no small power and efficacie I wyll not here stande in the recitall of olde exaumples whiche are â—â—â—â—merable Iohn Baptist was beheaded for his franke speakyng but al princes are not Herodes nor all haue not suche peramours as Herodias was Ambrose bishop of Myllayne shranke not to suspende Theodosius the Emperoure out of the churche for his cruell and rashe sentence agaynst the Thessalonians and after he had sharply rebuked hym and commaunded hym to make satisfaccion he put hym to his penaunce And sorthwith the maiestye of so myghtye a prynce gaue place and was obedient vnto the auctoritie of a bishop The holy man Babylas Bishoppe of Antioche attempted to vse lyke seueritie againste a kynge whiche had murthered an innocent and he was slayne for his laboure but anon as he was deade he began to be feared not onely of the heathen Emperour but also of the deuyles whiche were as yet in these dayes wurshypped for Goddes I haue ryght excellent prince suche an opinion of the Emperours maiestes nature of your Graces disposicion and of the kyng of Englandes good nature and vertuous inclinacion that I put no doubtes but you all would long ere this haue folowed good aduertisementes if there had been any suche counsaillour whiche would haue been plaine and franke with you all with discretion and discrete with franke plaines And all this whyle there lacketh not great plenty of suche as incense the myndes of princes to battayle namely of those persones whome it behoueth forasmuche as theyr profit and lyuing dependeth therupon to haue all the worlde in an vprore and vnquieted with warres One sayeth he setteth your maiestie at naught he gaue your grace suche a mocke Another yf your highnesse ioyne this part vnto your dominions you may also at your pleasure easely ioyne that O vnaduised and rashe counsaylour Why doest thou rather put into his head howe farre he may extende the boundes of his dominions then put him in remembraunce with howe narrowe lymites the seignorie whiche he hath nowe at this present was in olde tyme bounded Why doest thou not shewe hym whiche â–ª way that he hath may be well gouerned rather then enlarged The extending of boundes is endlesse and therefore most true it is that Seneca reporteth Many Emperours and princes haue encrothed vpon others and taken theyr marches from them and yet neuer none tyl this daye hath appointed hymselfe any lymittes to be content withall But the verye true commendacion of a prince standeth in well gouerning Alexander the great when he was come to the Oecian sea wished there had been another worlde for him to conquere as who saye this worlde was to litle to satisfye his ambiciousnes desyre that he had to enlarge his Empier Hercules neuer went beyond the yles called Gades But no Oecian no Gades can bound our insaciable ambicion Howbeit against the pestilent wordes of suche persones christian princes ought to haue their myndes diligently fortyfied afore hand with the decrees and sayinges of Christe as it were with triacles or preseruatiues against poison and in all their counsayles to haue speciall regarde vnto the rule of the gospell as vnto a marke Peraduenture your maiestie will aske what I meane to syng so long a song vnto your highnesse sence the same is moste occupyed aboute the weightye affaires of the common wealthe Yea my desyre was to haue this song songen to all menne for no cause els but for that this vniuersall calamitie of the worlde greueth me very sore and also for that I muche desyre to see more tranquilitie and quietnes in euery parte of Christendome but speciallye in the realme of Fraunce then whiche kyngdome I wote not whether there be anye more excellent eyther in true christianitye and goodlyuing or els in worldly aboundaunce and prosperitie Now yf suche rufflyng and troublous busynes dyd seldome when chaunce lyke as great fluddes earthquakes or famine are wont to do then were it a thyng more tollerable but so it is that the worlde is continually troubled and neuer at quiet by reason of suche discorde and diuision The physycians whensoeuer there chaunceth any newe bodely diseases do wittely searche out the causes of the maladie the whiche once knowen then do they easly cure it And not onely contented thus to do they also inuent wayes to let that thesame plague maye not often tymes begyn to rage afreshe or reigne agayne Why therfore in these so great euils and so many tymes chauncing do not men of great wisedome and experience semblably searche out the welles that all this troublous busines so oft springeth out of into the worlde to the ende that the rootes therof beeyng cleane cut vp and destroyed they maye perfitely cure and remeady thesame why are we quycke syghted in thynges of litell weight and importaunce or none at all and in the weightiest thing of all more then halfe
with a long corde and layed hym at the feete of Iesu nothyng doubtyng but that he of his great mercie and goodnesse woulde help the selye wretche assone as he once cast those his pitifull iyes vpon hym and beheld how he laye in his bed lyke a quicke karkas impotent and benummed in all his lymmes Iesus sawe this miserable person euen before he was broughte vnto his presence and knewe right well the great faith of those that brought hym He could if it had liked hym without leauiÌ„g of or breaking his tale haue sygnified his pleasure vnto them by whom he had luste in this wise Let the sycke of the palsye aryse and beyng sodainly healed cary home his bed again But his will was to shewe al men there present that piteous sight and also to declare of what great strength and efficacie true belief vpon hym is wyth almighty God the father The disease was vncurable and of long continuaunce the cummyng to Christe very cumberous And yet the gracious goodnesse of the lorde ioyned with lyke power put them in a sure hope to obtaine theyr request Wherfore after he sawe theyr notable fayth the more he perceyued the man to be diseased in soule then in body the more pitye and compassion he toke on hym Euery man thought hym in a miserable case that thus lacked the vse of all his membres but more miserable was his soule beeyng in subieccion and bondage of sinne They loked after nothing els but that the poore wretche should be restored to perfite health of body which was a thing farre aboue mannes power But Iesus beyng highly pleased with so notable a faithe and therfore willyng to make hym all and in euery part whole turned vnto hym and sayed Sonne thy synnes are forgeuen ¶ But there were certaine of the Scribes sittyng there and thinking in their hertes Why doeth he speake these blasphemies Who can forgeue sinnes but God onelye And immediately when Iesus perceiued in his spiâ—ite that they so thoughte within themselues he sayeth vnto theym why thinke ye suche thynges in your heartes whether is it easier to saye to the sicke of the Palsey thy synnes be forgeuen thee or to saye aryse take vp thy bed and walke But that ye maye knowe that the sonne of man hath power in earth to forgeue sinnes he spake vnto the sicke of the Palsey I saye vnto thee arise and take vp thy bed and get the hence vnto thine owne house And immediately he arose tooke vp the bed and went forth before them all in so muche that they were all amased and glorified God saiyng we neuer sawe it on this fashion There were present in that assembly certaine Scribes who for the knowledge they had in the scriptures were neuer the godlyer and better in theyr liuyng but rather more enclined to surmise matiers agaynst hym They had learned of the bokes of the Prophetes and Moses that it perteyneth to God alone to pardon sinnes For the priest dyd not release sinne but made intercession vnto God for other mens offences and that not withoute sacrifice Because the Scribes knewe this right well they had suche secrete thoughtes imaginacions with themselues What newe saying is this that he speaketh whiche neyther Moses nor Aaron nor any of the auncient Prophetes durst presume to speake For he sayeth thy synnes are released Trulye he is a blasphemous person against God that thus taketh vpon hym gods power The law coÌ„mauÌ„deth sum offeÌ„ces to be punished with death And other sum there are for the whiche satisfaccion is made with burnt offerynges and diuers other kyndes of sacrifices by the mediacion or intercession of the priest But he passyng nothyng vpon suche rites and ceremonies doeth at once forgeue all sinnes with bare worde of mouth This thing that he taketh vpon hym and promyseth pertayneth not to manne It lyeth in Goddes power alone to perfourme it Surely they were offended with the imbecillitie and weakenesse of his manhode that they sawe and therefore coulde suppose nothing of hym aboue the state and condicioÌ„ of man Neyther had the vulgar people any greater opinion of him whiche yet by reason of theyr simplicitie were not so muche enclined to pycke quarels as the other were The spirite of this worlde putte those thoughtes in theyr myndes who whyles they stacke harde to the litterall sence of Moyses lawe were farre froÌ„ the spirite and true meaning thereof and were somuch the more vnapte to be taught thesame because thei thought themselues very well skilled in the scriptures in somuche that thesame thyng hath here also place and is verified whiche we see chaunce among paynters and singing men who are wonte to take lesse for teachyng of one that is altogether rude and ignoraunt in theyr arte or science then for him who hath ben euell enstructed of an other mayster in the same and the reason is because in teachyng of the ignorant there is but one labour to be takeÌ„ whereas yf a man take vpon hym to instruct the other as it is the firste so is it the more paynfull labour to teache hym to forget what he hath learned before then to teache hym And these vngodly thoughtes they of a certain worldely pollicie kepte in theyr stomakes for feare of the people in whose presence they muche aduaunced and magnified themselues for their greate knowledge vnderstandyng The Lord Iesus who rather desyred to declare his diuine power by deedes then to vtter thesame by wordes because he woulde plainly shewe vnto the Scribes howe there is nothyng so closely hydde in mennes brestes be they neuer so suttle and craftie that his holy spirite which searcheth and throughly seeth all thynges knoweth not tourned him vnto them and as though they had spoken out those thynges whiche they inwardlye thought in theyr myndes sayed in this wise Why haue you suche slauÌ„derous imaginacions in your hertes why do you rather iudge me by this weake and feble body of myne then by my deedes Why do you not gather of these my workes which you see with your iyes and cannot deny that those thynges are of trueth whiche can in no wyse be sene with your corporall iyes you are offended with me because I sayde Thy synnes are forgeuen and deme it to be a vayne saying and of none effect because you see not the efficacie therof whiche putteth forth and sheweth it selfe in the soule of man But you that haue your bodely iyes whole and faultlesse haue spirituall iyes faultie and blemished What yf I speake like wordes vnto the other and make the efficacie therof appeare vnto your iyes Is it not then reason that you beleue the thyng whiche you see not beyng thereunto enduced by the thyng you see There is nothing that man can easelyer do then speake and contrarilye there is nothing so harde as to perfourme what is spokeÌ„ God alone caÌ„ as easely do the one as the other And though hytherto he neuer gaue this power to manne yet it
saue he whiche beleueth that Iesu is the authour and originall cause of all healthe and saluacion The well of the euangelike saluacion is a sure belefe on Iesus Christ the sonne of God inspired vs by the heauenly inspiracioÌ„ And to wryng this belefe out of the Apostles he sayd The coÌ„mon people as I perceyue are wauering in theyr fayth hauing no constant opinion of me and yet haue they a greater opinion of me then such as sayed I was nothing els but a Carpentours sonne then such as said I was furious and madde sought me out to th entent to haue bounden me with cheines theÌ„ suche as sayd I had the spirite of Beelzebub But what say you who be of household and of familiar acquaintaunce with me haue bene alwayes witnesses of all that euer I haue done and taught whom saye you that I am Then Peter the chiefe professoure of the ghospell made answere in all their names and sayde Thou arte that selfe same Messias long agoe promised of the Prophetes the sonne of the lyuing God by whoÌ„ onely halthe saluacion was promysed vnto the world When the lord had greatly allowed this open coÌ„fession of his as inspired of God and had geuen thereunto a worthy testimony of blysfulnesse and pronounced it to be the foundacion of the churche and euangelike Citie whiche no puissaunce of the deuell shoulde euer be able to shake Then charged he theym strayghtly that they shoulde in no wyse discouer what they knewe by thinspiracion of the father before the time were cum It behoued that the people should awaite for Messias and beleue that he should shortely cum Howbeit as yet it was not expedient to be knoweÌ„ that Iesus was Messias For thus was it necessary for one instruccion that glory should spring of base and humble estate The disciples of an humain affeccioÌ„ abhorred the displeasures of theyr maister muche desyrous to haue hym greatly estemed and taken for a ioly felowe of euery body But it pleased the euerlasting wisedom to obserue the other order Therfore Iesus began to teache them what he should suffer before he would haue his greatnesse and excellencie knowen vnto the worlde The sonne of manne sayed he of whome you haue conceiued so hyghe an opinion muste suffer great reproche many paynes and tormentes be condemned as a felon of the Scribes priestes and head men of the people and in conclusion be putte to a shamefull deathe as an euyll doer in somuche that among wordly men it is not possible for any manne to be counted more vile abiecte and desperate then he But for all this there is no cause why ye shoulde despayre Kepe stedfastly in mynde youre confession whiche ye haue made before me After they haue persecuted me to deathe I wyll ryse and be alyue agayne on the thyrde daye And where as he had nowe and then before sumwhat darkely monyshed them of the premisses at this present he spake his mynde playnly because it appered they coulde nowe awaye with suche communycacyon sith they had geuen so noble a verdicte and sentence of theyr maister But for all that they coulde not yet abyde to heare any mencion of his death although they shoulde thoroughe hope of his resurrection haue taken comforte agayne The loue wherwith they enbraced Iesu was great but yet was thesame a very worldely loue and an humayne affection For as yet they had not receyued the holye Ghoste whiche should make perfyte in them whatsoeuer was vnperfyte Wherfore when Peter hearde suche fell and cruell wordes of condemning tourmentinge and sleing he was not afearde to take Iesus asyde as thoughe he would secretly monyshe hym of some thinge whyche shoulde be for his weale and profyte Forsoth this is mans wisdome whiche oftâ—â—â—es studieth to go before the wysdome of god Yea he was bolde to rebuke his lorde as thoughe he had not bene well aduised for that he woulde dye sith he might auoyde deth And albeit he beleued he woulde be aliue agayne on the third day yet he thought it muche better for hym not to dye at all then after deathe to reliue This leâ—de tache of Peter althoughe it proceded of a certayne harty loue towardes Iesus yet dyd Christe openly and sharply reproue to thentente we shoulde learne in all thynges obediently to folowe the wyl of God and not with our fonde iudgement to go before his determinacions It is not mans parte to take Iesu aside and rebuke hym for feare leste he doe what he hath determyned to doe But we ought reuerently to beseche hym that he wyll vouchesafe to take and lead vs whyther soeuer it please hym Therefore because he woulde cleaâ—e wede out of all theyr myndes this naughty affeccion he fyrste tourned from Peter to his disciples and then beholdyng them whome he knewe right well dyd not dissente in opinion from theyr spokesman though he bolder and more presumptuous then the reste was not afearde to speake his mynde he rebuked Peter agayne of whom he was rebuked before saying Why lettest thou me Satan That worde in the Syrian tongue signifieth an aduersary as who saye Why doeste thou that art but a disciple assaye to goe before thy mayster Thou that art a man attempt to go before god folowe rather behynd This is not mans busines whiche is now in hande Thyne affeccion and loue is as yet a wordely affeccion neyther sauerest thou of those thynges whiche are of god If thou wylte be my disciple it becommeth the to folow my deathe and in no wise to hinder it And not the alone albeit chiefely thee the other whoÌ„e I haue specially choseÌ„ but also all the will professe themselues to be my disciples ¶ And when he had called the people vnto hym with his disciples also he sayed vnto them whosoeuer will folowe me let him forsake hymself and take vp his crosse and folowe me for whosoeuer wyll saue his lyfe shall lose it But whosoeuer shall lose his life for my sake and the Ghospels the same shall saue it For what shall it profite a man if he wynne all the worlde and lose his owne soule Or what shall a man geue to redeme his soule withall agayne Whosoeuer therfore shall be ashamed of me and of my wordes in this aduourteous and synfull generacion of hym also shall the sonne of man be ashamed when he cummeth in the glory of hys father with the holy Angels When Iesus had thus spoken he commaunded the whole multitude to be present with his disciples leste any should suppose that those wordes pertayned onely to these specially chosen persons And when they were nowe all together Iesus spake vnto theÌ„ with an audible voyce on this wyse Many there be which do folowe me rather with feete then by imitacion of lyfe Neither do all men come to me for one cause or purpose For some are enticed hither by the noueltie and straungenes of my miracles some with the desire of bodely health and other
in dede Therfore Iesus eftsones humbled himselfe to theyr lownes and forsakyng the toppe of the mountayne came downe to the reste of his disciples and the multitude Here remembre thou that art a preacher of the ghospell howe muche more it becuÌ„meth the to humble and abase thyselfe to the capacitie of the weake the whiche wast once lyke weake as they be yf thou haue any hygh or excellent qualitye in thee the same is Christes and none of thyne ¶ And as they came doune from the hyll he charged them that they shoulde tell no man those thynges that they had sene tyll the sonne of manne were risen from deathe againe And they kepte that saying with them â–ª and demaunded one of another what the rising froÌ„ death againe shoulde meane And they asked hym saying why then say the Scribes that Helyas muste fyrst cum He answered and sayd vnto them Helias verely when he coÌ„meth fyrst restoreth all thynges And the sonne of man as it is wrytten of hym shall suffre many thynges be sette at naught But I saye vnto you that Helyas is come and they haue done vnto hym whatsoeuer they would as it was wrytten of him As they were cummyng doune from the hyll or ere they camme to the multitude the Lorde Iesus forbad those three to tell any bodye what they hadde sene tyll after the tyme that the sonne of manne were rysen agayn from the dead Other heretofore when they were lykewise commaunded to holde their peace did so much the more blase abrode those thinges whiche they were charged not to disclose But these .iii. bycause they heard the fathers voyce saying heare hym c. did as they were commauÌ„ded kepe secrete what they had seâ—e insomuch that they disclosed it not to the residue of the Apostles before the time appointed They wyste not what the matter meante but yet they supposed there was some earnest cause why Iesus woulde not haue it published vnto the people before his resurreccion were knowen For what other good shoulde they haue done by tellyng it abrode but made themselues a laâ—ghyng stocke vnto they faythles Who woulde haue beleued it to haue been matter in dede that Iesu had appeared in such wyse syth menne shoulde se hym sone after putte to so muche shame and villany and in conclusion suffer death vpon the crosse But the disciples whoe durst not after they had once hearde the fathers voyce distruste the wordes of Iesu not vnderstandyng what he meante by these wordes ensuing When the sonne of manne shall ryse from death c. fell to reasoning the matter among themselues and supposed verely that incoÌ„tinent after his resurreccion the glory of that kyngdome shoulde begynne whereof they had nowe taken a saye howbeit there was a certaine scruple or doubt whiche made muche against them and that was because his death was at hande the whiche he had ofte tymes warned them of before promisyng he would relyue on the thyrd daye after thesame But they had learned of the prophecy of Malachy howe Hely should come before the great daye of the Lorde And because they coulde not assoyle this doubte among themselues they moued the question to Iesus Lord say they thou hast perfourmed thy promise We haue seene the brightenes of the kyngdome of God Therefore we beleue that after thy resurreccion thou wilt cum in semblable likenes and suche a one as thou diddeste whylere appeare vnto our syght But what is the cause that the Scrybes takyng theyr authoritye of the prophecy of Malachy doe saye that the same daye shall not come vnlesse Hely the Thesâ—ite come before to make the people in a readines agaynste the cumming therof leste the Lord smyte al menne with cursyng Certes Hely whome we sawe with the in the mountayne is not yet come Neyther is there as yet anye thynge done by hym Therefore eyther the kyngdome of God shall not come byanby after thy resurreccion or els there is an other sence and meanyng of the prophecy then the Scribes doe teache Unto this question of the disciples the Lorde Iesus made a doubtfull aunswere for that they were not as yet receyuable of the whole mystery hereof For abhorryng those thynges whiche pertayned a greate deale more vnto theyr saluacion they dreamed onely vpon the glorye of that kyngdome whereof they had taken a taste perceyuinge not howe this is also the kyngdome of God when the holy ghoste the ghospell beeing sprede abrode and euery where preached subduethe all the puissaunce bothe of this worlde and also of oure ghostlye enemy the deuyll That kyngdome beganne to appeare what tyme the lame walked the blynde sawe the dumme spake the lepers were clensed and the deuils caste out Nowe whan this kyngdome shoulde come whereof they had a litle before taken a taste the Lord would not haue them to knowe yet to thintente they should more pacyentely take his deathe whom they loued out of measure he suffred them to dreame for a whyle that the bryghtnes of the same kyngdome shoulde shortelye cumme whereof there was a saye geuen in the mountayne Therefore he temperethe hys answere so discretelye that he approueth the prophecye and yet dothe not altogether condemne the interpretacyon of the Scrybes but only reproueth theyr vngodlye argumentacyon wherby they concluded that the kyngdome of God was not yet come because that same Hely whiche was promysed long agoe of the Prophete Malachy had not as then appeared in the worlde For nowe the spyrytuall kingedome of God whiche thynge the proude Scrybes and Phariseis vnderstode not began to come Nowe was Hely after the mysticall vnderstandynge alredy come Therefore Iesus sayde bothe that whiche Malachy prophecyed of Hely and also that whiche the Prophetes spake before of the sonne of man shal come doubtles You reade of Hely how he shall come before the great â–ª and dreadfull daye of the Lorde to tourne the hartes of the fathers to theyr chyldren and the heartes of the chyldren to theyr fathers to th entent that the yonger sorte and posteritie maye perceyue howe that is already come and perfourmed whiche theyr forefathers and elders awayted for Therefore this Hely goynge before restore the all thynges and amendethe whatsoeuer is not right leste the Lorde come to the great mischief and vengeaunce of all men if he fynde them vnprepared But like as the prophecie of Malachy speakyng of Hely the forecurrour is true euen so are the prophecies of other Prophetes like true whiche foretell howe it shall cumme to passe that the sonne of manne or euer he shewe hys maiestie shall suffer many thynges shal be sette at naught be mocked and in conclusion putte to death Yea to saye the truthe whatsoeuer was prophecied of Hely to cumme is already accomplished and fulfylled the whiche thing beyng as yet vnknowen vnto the Scribes and Phariseis I disclose vnto you my deare frendes For Hely is already cumme whoe shewed how the kyngdome of God was present
and came into the citie and founde as he had sayed vnto them and they made ready the passeouer Nowe was the fyrst daye of the feast of swete breade cum on the which daie the Iewes were wōt to offer vp their easter lambe Therfore Iesus disciples said vnto him Whither wilt thou that we go and prepare thee thy easter souper Iesus sent out two of them to make prouision therfore saying vnto them Go ye into the citie and assone as ye bee entred in there shall meete you a man carying a pitcher of water him folowe ye into what house soeuer he entreth in saye these woordes to the good man of the house in my name The maister saith where is the soupyng chāber where I maye eate my easter lambe with my disciples and he shall straightwayes shewe you a large souping chamber paued and already prepared for the feast that shal be made therin There prepare you for vs our easter souper Here marke me the simple obedience of the Apostles suche an obedience as they also shewed before when they were sente out to fetche the Asses foale Marke also this that there is nothyng hyd and vnknowē vnto the lorde so that it is manifest and plaine hereby that he both foreknewe and willyngly suffered whatsoeuer he suffered for our cause Further marke his authoritie At the naming of this worde Lorde or Maister the asse was byanby let go Againe at the naming of thesame worde the soupyng chamber was furthwith shewed them so that it appeareth hereby that it was in his power to do whatsoeuer he woulde he could with a becke haue restrained the priestes phariseis who went about cruelly to tourment hym and put him to death The disciples went theyr waye and came into the citie and founde one carying a water pitcher whom they folowed and entred into the house where he went in and declared vnto the goodman of the house their maisters commaundement He without any tarying shewed them a soupyng chamber wherin the disciples prepared theyr easter lambe that is to saye the last and mysticall souper whiche should both represent the fygure of the olde lawe and also sacramentally present and exhibite vnto them the sacrifyce of the newe lawe and gospell And when it was nowe euentyde he came with the twelue and as they sate at borde and dyd eate Iesus sayed Uerely I saye vnto you one of you that eateth with me shall betraye me And they began to be sory and to saye to him one by one is it I And another sayd is it I He answered and sayde vnto them it is one of the twelue euen he that dippeth with me in the platter The sonne of man truly goeth as it is wrytten of him but wo to the mā by whō the sonne of mā is betraied Good we◠it for that mā if he had neuer been borne In the euentyde Iesus folowed with his twelue disciples whom only as chosen felowes his pleasure was shoulde be witnesses of all that shoulde bee doen in this moste holy feast or maundye When they were all set at the table and takyng their repast Iesus sayed vnto theim I assure you that one of you that eateth with me shall betraye me As he had so sayed eleuen of them were stryken with great sorowe and pensiuenesse For there was none of them all that knewe himselfe fautie saue Iudas only But yet durste they not truste to the weakenesse and frailtie of mans nature Therfore eche of them desyrous to be delyuered of this pensiue carefulnesse by the lordes discrying of the traytoure sayed vnto hym Is it I Neyther was Iudas who knewe hymselfe culpable ashamed to saye with the rest Maister am I he Iesus to shewe vnto his disciples a perfite ensample of leuitie and mekenesse thoughte it better to suffre them a while to be troubled with heauinesse then to bewraye the traytoure vsyng all the wayes and meanes he coulde to cause hym to returne from his wicked and mischieuous purpose Therfore he sayd It shall be one of the twelue who is so familiare with me that he dippeth in the same platter that I do And this is the rewarde whiche he will geue me for my gentle and familiar entertainement Nowe Iudas perceiued that it was not vnknowen vnto the lord where aboutes he wēt and he sawe also suche mekenesse in hym as the lyke had not been heard of before Iesus would not discrie him of whō he should anone after be moste falsly betrayed vnto death vnto the residewe of his disciples because they would peraduenture if the treason had been opened haue cruelly handled hym for theyr maisters sake But oh vncurable malice What stone what diamōd would not so great gentlenesse make to relent specially of hym who could hurt and displease with a becke But thesame gētlenesse more encouraged the wretch to do this wicked and mischieuous dede Then went Iesus foorth with his tale in this wyse howbeit as concernyng me nothing shall be doen otherwise then I will my selfe but as the prophetes haue sayed and prophecied of the sonne of man so shall it be It is expedient for a great many that he be delyuered and betrayed to death But yet woe bee to hym throughe whose malice and wickednesse he shal be betrayed He procureth a thing which shal be soule health to other and to himselfe vtter confusiō It had been better for him that he had neuer been borne Howbeit this wicked mynde purpose of Iudas was neuer a whit refourmed neither with so great mekenesse of the lord nor yet for dread of the great horrible punishmente whiche he threatned him withall so great a michiefe is couetousnesse ¶ And as they did eate Iesus toke bread and when he had geuen thankes he brake it gaue it to them and sayd Take eate this is my body And he toke the cup and whē he had geuen thankes he toke it to them they all dranke of it and he sayde vnto thē This is my bloude of the new testamēt which is shed for many Uerely I saye vnto you I will drynke no more of the fruite of the vyne vntill that daye that I drinke it newe in the kyngdom of God And when they had sayed grace they went out to mount Oliuete And Iesus sayth vnto them Al ye shall bee offended because of me this night For it is wrytten I will smite the shepheard and the shepe shall be scattered But after that I am risen againe I wyll go into Galile before you Peter sayd vnto hym And though all men be offended yet wyll not I. And Iesus sayeth vnto him Uerely I saye vnto the that this daye euen in this nighte before the Cocke crowe twise thou shalt deny me three times But he spake more vehemētly ▪ no if I shoulde dye with the I will not denye the. Likewise also sayde they all Furthermore in this souper Iesus commended vnto his disciples that moste holy sacrement or signe of his death and of
the perpetuall couenaunt made with those that would continue in the euāgelike christiā faith for this cause he toke bread and after thankes geuen to god the father brake it and gaue it to eche of them saying Take eate this is my body Also he toke the cup and after thankes geuen gaue it them and they all drāke therof Then he said vnto them This is my bloud of the newe testamēt which shall be shed for many ▪ Be you well assured of this that I shall tell you from henceforth I wil drinke no more of the fruit of the vine tyll that daie that I drinke it new in the kyngdome of God When the souper was done and grace sayde in the laude and praise of god according to their manoure and custome the same nighte they departed from Ierusalem vnto moūt Oliuete We must euer thanke praise God both in weale and woe There Iesus knowyng the frailtie and weakenesse of his disciples prepared and strēgthned theyr myndes that they myght be able to suffre the storme of persecucion which hanged ouer their heades All ye saith he shall be troubled this night for my cause And this thyng did Esay also prophecie of before I wyll smyte saith he the shepherd and the shepe shall bee scattered abrode But dispayre ye not As my death shall trouble you and cause you to disperse and scatter abrode so shal my resurreccion recomfort you and gather you together again For I wil reliue as I said on the thyrde day and being reliued will go before you into Galile After ye haue there sene me you shall put away all sorowe and heuinesse When Peter who as yet knewe not his owne weakenesse heard him say so he answered again very manfully but yet rashely withal saying Although all the residewe be offended with thy death yet truly will I not be troubled therwith a whit Iesus desyrous cleane to wede and plucke out of our myndes all truste of our selues sayth vnto him O Peter thou deniest that that thyng shal be done whiche both the prophetes and I my selfe whom it had bene thy parte to beleue and in no wise to gainsaye or contrary with wordes haue tolde before shall cum to passe O thou rashe promiser Yea the stronger thou thynkest thy selfe to be the more notably shalt thou be troubled aboue all other This thyng I assure the of before the cocke crow twise this same very night thou shalt thrise deny me Yet is the presumpcion of Peter nothing abated herewith insomuche that he maketh a more stoute and greater promise of himselfe then he dyd before saying Yea if there be no remedy but I must nedes euen dye with the yet I wyl neuer deny the. As Peter sayd so sayd the rest of the disciples to th entent that they erring together shoulde bee all refourmed together of theyr errour and knowe howe vnable they were to do any thyng by their owne strength and power and finally perceyue how it was not possible for any thyng to bee vaine or vntrue which came out of Christes mouth A litle before they al agreed together in cōfessing truly who Christ was and the cōmune opinion of them al was praised in Peter Here they agree altogether in a rashe confidence and trust of thēselues and in Peter alone the rashenesse of them all is rebuked Only Peter denied Iesu and the rest would haue doen the like if occasion had been geuen them so to do For they would haue denied him yf they had not fled awaye The bolde stomacke of Peter the whiche was more constaunt in hym then in the other brought him into this daunger None of all these thynges chaunced vnto the disciples of any set malyce as it happened to Iudas but onely through mans imbecillitie and weakenesse And therfore Iesus vsed the obstinate wickednesse of Iudas to our saluacion and would haue the weakenes and frailtie of his apostles diuersely declared because to teache all other by them how no manne shoulde warrand hymselfe ought to his owne strength but whensoeuer the storme of yuels and aduersities aryseth wholely to hang vpon the heauenlye ayde and socoure whiche so muche the more presently helpeth man as he distrusteth his owne strengthe and power The apostles coulde not yet bee reproued by worde but the time would cum when the experience of the matier should at the lengthe make them to knowe themselues And they came into a place whiche was named Gethsemany And he saieth to his disciples Sit ye here whyle I go aside and praie And he taketh with hym Petre Iames and Iohn and began to waxe abashed and to be in an agony and sayeth vnto them My soule is heuy euen vnto the death Tary ye here and watche And he went foorth a lyttle and fel downe flat on the gound and prayed that if it were possible the houre myght passe from him And he sayd Abba father all thinges are possible vnto the take away this cup from me Neuerthelesse not that I wyll but that thou wyll be doen. Therfore they came into a place called Gethsemamy This Gethsemany is a valey lying at the foote of moūt Oliuete No man can mounte vp to the crosse of Iesu vnlesse he first cum downe vnto this valey vnlesse he hūble and abase himselfe by renouncyng of all the aydes and socours of mans pride loftinesse Here commaunded he the other eight to tarrie and takyng vnto hym three that is to saye Peter Iames and Iohn gate him awaye not farre of because he woulde geue himselfe to praier and contemplacion Behold here the engines and artilerye of the gospell against the violence of persecucions There were two thinges in Iesu moste contrarye that is to wete his diuine maiestie thē whiche there was nothyng higher or of more excellencie and his humayne weakenesse then whiche there was nothing more vile or of lesse reputacion Because vnto these three disciples he had giuen before some taste of his highnesse and diuine maiestie it was his wyll and pleasure they shoulde nowe be witnesses of his greatest abasyng of hymselfe and humilitie to th entent that in the same Christe they should learne both what they ought to counterfayte and ensue and also what to hope after Here nowhere appeared his face all shynyng and glisteryng lyke the Sunne no where his apparayle whyter then the snow no where Moyses and Hely cōmunyng with hym and to bee shorte no where was hearde the fathers voyce as it was before but as a man vtterly forsaken and destitute of all helpe and socoure he beganne to bee soore troubled with feare and dismayed with great anguish and agony of mynde for he was a very naturall man and notably expressed in hymselfe what is wont to chaunce vnto those persones who are nothyng els but men whensoeuer any suche storme hangeth ouer them Neyther dyd he cloke and dissemble the thing amōg his frendes I thorowly sayde he feele in my minde sorow heuinesse lykest vnto
of fine linnen clothe and therin wrapped the bodye and layed it in a newe sepulchre hewed out of free stoone and then rolled a great stone to the doore or entry of the sepulchre that no man should lightly conuey awaye the body by stealth But of the women whiche behelde the lorde when he dyed two folowed hym vnto the sepulchre that is to wete Mary Magdalene Mary Ioseph markyng where the body was layde to th entent that they might at time conuenient thither repaire and honorably perfourme the solemnities and ceremonies belonging vnto burials accordyng to the manour and vsage of that nacion The .xvj. Chapter And when the Sabboth was paste Mary Magdalene and Mary Iacob and Salome bought swete odoures that they might cum and anoint hym And early in the mornyng the first daie of the Sabboth they came vnto the sepulchre when the Sunne was risen and thei sayde amoÌ„g themselues who shall rolle vs awaye the stone from the doore of the sepulchre â–ª And when they loked they sawe howe that the stone was rolled awaye For it was a very great one And they went into the sepulchre and sawe a yong man sitting on the right syde clothed in a long garment and they were afrayde BEcause that on the preparyng daye on the which daye the lord was buried a litle before the euentide immediatly after the Sunne setting it was not lawful to do any worke for the reuerence and highe solemnitie of the Sabboth these women ceased for that time to make further prouision for spices as they began to do awaytyng for the ende of the nexte daye folowing And anon as the Sunne was gone to glade and the time come agayne when men might lawfully returne to theyr businesse then came Mary Magdalene Mary of Iames and Salome with spices readie prepared to enoint Iesus And early in the mornyng vpon the fyrste daye of the sabbothes the whiche folowed next after the sabboth was ended and was the thyrd daye from the preparing daie these well disposed women came to the sepulchre what tyme the element waxed now faire bryght about the Sunne rysing sayde one of them to another Who shall rolle vs awaye the stone froÌ„ the dore of the sepulchre The stone was great and houge it passed womans strength to remoue it And they loked aboute yf they could get any body to helpe them in the meane while that they thus loked backe they sawe the stone already remoued to theyr handes TheÌ„ anone as they were entred into the doore of the sepulchre they sawe a yong man sitting on the right syde of it clothed with a long white garmeÌ„t With this sight though it were a right ioyfull syght and a token of good lucke yet because it appeared sodainly at vnwares they were amased And he sayth vnto them be not afrayed ye seke Iesus of Nazareth which was crucified He is rysen he is not here Beholde the place where they had put hym But go yonte waye and tell his disciples and Peter he goeth before you into Galile there shall ye see hym as he sayed vnto you And they went out quickly and fled froÌ„ the sepulchre For they trembled were amased neyther sayed they any thyng to any man for they were afrayed But byanby an Aungell recomforted them with swete and pleasaunt wordes saying you haue no nede to be afrayed You seke Iesus of Nazareth who was nayled on the crosse He is risen he is not here Beholde the voyde place where they had put his body Therfore all this that you haue prepared to honour and reuerence hym with all is superfluous Get you hence rather to shewe vnto his disciples beyng greatly dismayed with their Lordes death but especiallye vnto Peter who because he denied hym thryse is twyse as sory as the rest Get you hence I saye to shewe them how Iesus wyll go before them into Galile Thither let them folowe There shall you see hym alyue whome ye nowe bewayle as dead But these wemen what for great ioye and gladnes and what for the feare they were in by reason of this straunge sight fled out of the Sepulchre and spake not one worde as long as they were there so greatly were they afearde ¶ When Iesus was rysen earlye the fyrste daye after the Sabboth he appeared fyrste to Mary Magdalene oute of whome he had caste seuen dyuels And she went and tolde them that were with hym as they mourned and wept And they when they hearde that he was alyue and had appeared vnto her beleued it not After that appeared he vnto two of them in a straunge figure as they walked and went into the countrey And they wente and tolde it to the remnaunt And they beleued not these also As yet Iesus had not appeared to any bodye but after he was rysen he appeared fyrst of all to Mary Magdalene out of whome he had caste seuen diuels and this appering was the fyrste daye after the great Sabboth early She incontinent shewed the disciples who wept and mourned for theyr lordes death what she had sene But when they heard her tell howe he was aliue and that she herselfe had sene him and hearde hym speake they gaue no credence vnto her wordes So cleane out of memory was the thyng which he had so ofte tymes promised that is to saye howe he would ryse againe on the thyrde daye The same daye that he appeared vnto Mary Magdalene he appeared also vnto two disciples in the likenesse of a straunger and wayfaryng man as they went from Hierusalem into the countrey But they knowyng at the length that it was the Lorde retourned to Hierusalem and shewed vnto the resydew of the disciples what they had sene Neyther was suche thynges as they tolde beleued of the moste parte ¶ Afterwarde he appeared vnto the eleuen as they sat at meate and caste in theyr teeth theyr vnbelefe and hardnesse of hart because they beleued not them which hadde sene that he was rysen againe from death And he sayde vnto them Go ye into all the worlde and preache the gospell to all creatures he that beleueth and is baptised shal be saued But he thaâ— beleueth not shal be damned Laste of all when he was readye to departe hence and returne into heauen he appeared vnto the eleuen Apostles as they sate at meate for Iudas was then dead and hit them in the teeth with their vnbelefe and hardenesse of harte because they woulde not beleue those persons who had sene that he was rysen agayne from death For it was not requisite that all should se his death and resurreccion but sufficient for the fayth and certaintie of the gospell that the thyng was â—nce proued by mete and conuenient witnesses Els how shall the heathen geue credence to those thinges that were doen yf they would likewyse discredite the apostles reporte as Thomas and some other of them did at the begynning And Iesus sayed vnto them After all those thinges are now at the
length proued and right wel knowen of you by sure argumentes and profes go your waye into all the world and preache this gospel to all the nacions therof For I dyed for all men and lykewyse for all men haue I risen agayne It is not nowe nedefull to kepe the ceremonies of the olde lawe It is not nedefull to vse any mo sacrifices and burnt offeringes to pourge synnes Whoso beleueth the gospell whiche thorowe my death offreth to all that beleue in me free remission of all synnes and beyng washed with water receyueth a signe or token of this grace thesame shal be saued Who so beleueth not the gospel there is not why he should truste to the obseruacion of Moses lawe or heathen learning and philosophie the same shal be damned This waye is open for euery manne to go to saluacion by but it is but one waye onely And these tokens shall folow them that beleue In my name they shall caste out diuels they shal speake with newe toungues they shall dryue awaye serpentes and if they drinke any deadly thing it shall not hurt them They shall laye theyr handes vpon the sicke and they shall recouer And leste your preaching shoulde not be beleued there shal be ioyned therunto a power to worke myracles so that there lacke not in you an Euangelike faith and so that the thing selfe do require myracles The chiefe power and vertue of the Euangelyke grace lyeth hyd in mennes soules but yet when for the aduauncyng of the gospell there shall nede any miracles thesame shall not lacke for the weakes sake They that will beleue in me shal cast out diuels not in their owne name but in mine they shall further speake with newe tongues and dryue awaye serpentes and yf they drynke any deadly thyng or poyson it shall not anoye them They shall laye theyr handes vpon the sicke and they shall be whole When these thinges are wrought and done in mennes soules then is there a muche greater miracle wrought but thesame is hid and not sene Couetousnesse pleasure of the body ambicion hatred wrath and enuy be very poysons and deadly diseases of the soule These diseases shall they cure and put awaye in my name and that continually But for the weakes sake suche as are harde of belief the other miracles shall also be oft times wrought to th entent the grosse sorte of people maye perceyue that in my disciples is a spirite more puissaunte then all mannes strength and power So then when the lorde had spoken vnto them he was receyued into heauen and is on the right hande of god And they went foorth and preached euery where the lorde workyng with them and confyrmyng the worde with myracles folowyng When the Lorde Iesus had spoken these and other mo wordes to his disciples he ascended vp into heauen where he sitteth on the righte hande of god the father The disciples after they had receyued the holy ghost preached as they were commaunded not only in Iewry but also in all other regions and countreys and the matier went forwarde notwithstanding the world resisted and was bent against them the Lorde Iesus puttyng furthe his mightye power by his holy spirite and theyr ministery and euerywhere confirmyng with ready miracles whatsoeuer they promysed to do with wordes FINIS To the most vertuous Ladie and most gracious Quene Katerine wife vnto the most victorious and moste noble prince Henry the .viii. Kyng of Englande Fraunce and Irelande c. Nicolas Udall wisheth prosperous health and long continuaunce with grace peace and all ghostely coumforte in our Lord Iesus Christ. LYke as our maister Christ in the ghospell moste gracious Quene Katerine whan the woman that had liued wickedly beyng now by his grace called froÌ„ hir sinnefull life to perfite repentauÌ„ce and amendmeÌ„t came vnto him sittyng at his repastein the house of Simon the lepre and washed his feete with the teares of hir iyes wyped thesame with that heare of hir head poured forth vpon his head a precious swete oyntment and also anointed his feete therewith did so well allowe hir deuocion hir earnest zele and hir tendre coÌ„passion whiche she had to â—oumforâ— him that he did not onely among all the cumpany declare hir preseÌ„t â—â—mfort in forgeuyng hir euen there all hir offences wickednes afore paste but also promised that she should not lese the condigne reward of renoume for hir teÌ„dre gentilnes to him shewed in so muche that afore all the preseÌ„ce he openly protested that wheresoeuer throughout al the world the gospel wer afterward preached there should she in suche wise at al occasioÌ„s he had in mind that the remeÌ„braunce of hir good hart thankefulnes towardes him should neuer dye nor be forgotten So Luke the euangelist Paule with the otheâ— apostles of Christ did in their holy writinges not onely make meÌ„cioÌ„ of sucâ— men preachers as were faithfull workers or ministers in Christes vyneyard but also by whatsoeuer good matrones and deuout wemen they sawe and fouÌ„d eyther that god was glorified his honour adâ—auÌ„ced or the ghospell preferred the word of god furthered â–ª the preachers of the same mainteined the yonglinges in the faith cherished the true chriâ—â—iaÌ„s in their pouertie refreshed the nede of the faithfull releued or the vnfâ—â—â—ed beleuers in aduersities coÌ„forted succoured to suche godly wemen they did not forget ne let passe to geue loude praise and coÌ„mendation aswel for the due reward of the parties selues as also for the good ensauÌ„â—le and encouragyng of others to doe the lyke For this cause doeth Luke in his gospel more theÌ„ once make meÌ„cion of Marie Magdalene of IohaÌ„na the wife of Chusa of SusaÌ„na Marie the mother of Iames. And in the actes he neyther forgetteth ne omitteth to coÌ„mend Priscilla Tabitha Lydia Damaris For this consideracion Paul coÌ„meÌ„deth vnto the Romains Phoebe Marie Eryphena Tryphosa Persis others For this respect did Hierome waite a whole treatise entytled of noble famous wemeÌ„ whose nobilitie also renoume he estemeth measureth by none other thyng but by their godlines deuocioÌ„ zele and endeuour to setforth Christes holy ghospell and by theyr godly conuersacion ioyned with moste studious diligence in readyng the scriptures Wherfore most gracious ladie although here nowe to renewe the memory and prayse of the manifold most excellent vertues and ardent zele of your highnesse towardes the promotyng of the knowelage of gods holy word and ghospell bee a thyng more due to your moste worthy deâ—erâ—es than easy for my rude penne to expresse them and more apperteineth to my duetie then it standeth with myne habilitie and power accordingly to sette them forth yet so to do at this present I haue thought partely a thyng nedelesse because your excellencie doeth so ferre sâ—â—â—ounte and passe all praises whiche my slendre vtteraunce is hable to geue you that I shoulde therein seeme to do a much lyke thyng as if I would bring forth a smouldring smokie
vertuous disposicion and shamefastnes commonly go together more then halfe ashamed for because that to suche persons as dyd not yet knowe all thissame matter to bee done God being the worker and doer of it she being now already an aged woman might seme to had wholly geuen herselfe yet still vnto the satisfying of the wanton lust of her body For she was not ignoraunte howe muche inclined the moste parte of folkes are as well to misdeme the wurst as also to speake naughtily And the prudent minde of the woman had also a ferther iye and regarde vnto this poynte too that there was no vauntes ne braggues to be made among the people of the gyfte of God vntill it were assuredly past all doubtes leste if the thing had afterward quailled or gone awaye in any behalfe the reproche of her baraines should be double for that beyng so fer strieken in yeres she had conceyued suche a vayne hope to haue a childe Neuerthelesse whan by sundry assured tokens she perfeitely knewe herselfe to be with childe she did in suche wise at all times shewe herselfe glad of her happie chaunce that all this matter euery whit of it what soeuer it were she referred vnto the onely goodnesse of God I haue hitherto sayeth she been diffamed with the reprochefull name of a baraine woman and one that neuer should haue childe among the people of Israel in whose opinion the barainnes of the body is a thing of more dishonestie shame then naughty disposicioÌ„ of the mynde But the Lord I see well hath for this purpose made a delay of my fruitfulnesse that a childe borne nowe whan no man looked for it not onely might deliuer me from the reproche of barainnes but also should cause vnto me the more aumple ioy For plainly the free gyfte of God it is who at suche time as best pleased himselfe hath vouchedsafe to cast a fauourable iye on me his simple handmaide in suche sorte that by reason of my chyld though beyng but one alone borne whan it was almost past season yet neuertheles a childe specially to be marked regarded whom I haue borne in Gods behalfe I shall from hencefurth in folkes communicacion bee reported to bee a mother muche happier then a great many of others the whiche do with a great sorte of children a piece enriche their housebandes And in the sixth moneth was the Aungell Gabriel sent from God into a citie of Galile the name wherof is Nazareth to a virgin espoused to a man whose name was Ioseph of the house of Dauid and the name of the virgin was Mary And the Aungell came in vnto her sayd haâ—â—e thou full of grace the lorde is with the. Blissed art thou among women These thinges thus done it remained that the holier greater piece of this misterie shoulde bee procured by the Aungell that is to wete that the sonne of God beeyng God immortall should of a virgin beeyng a creature subiecte vnto death bee borne a man mortall the like wherof neuer had afore sence the creacion of the world been heard ne to the last ende of the world again should bee heard Therfore whan the tyme from without begynnyng by God prefixed drewe nere that God the father would by his sonne deliuer the whole vniuersall worlde from the tyranny of death and of synne he sent the selfsame Aungell Gabriell as a broker or procurer and a maker vp of this godly copulacion andioynyng with the sayed virgin And this was done in the sixth moneth after that Elizabeth was conceyued with Iohn Unto this heauenly matter there was specially deputed a tendre yong virgyn not set furth to the worlde with aboundauÌ„ce of riches or possessions not by famousnes of name not with portlynesse of lyfe ne with the other thynges whiche this worlde vseth to haue in high regarde but endued with excellente vertues of the minde the whiche do make a manne acceptable in the sight of God that is to saye with puritie of lyfe vndefiled with maidenly demurenes and with godly deuocion Her habitacion was in an homely basse litle toune of Galile called Nazareth a people nothyng regarded ne set by emong the Iewes And the virgin was espoused vnto a man of no fame ne porte in any behalfe to the worldes estimacion but for his vertues of the mynde a man to be accepted afore God a carpenter by occupacion and his name Ioseph beyng lineally descended of the stocke of Dauid from the which stocke of Dauid the espoused virgin also had her progenie to the ende that the case might not disagree with the prophecie whiche had promised that Messias should be borne of the stocke of Dauid kyng of Israel And the name of the virgin was Mary God had for the nons picked out two persons of lowe degree and of small porte to th entent that the worlde myght not in this heauenly matter clayme or chalenge to it selfe any poynte or part therof He had also pieked out persons of moste faultlesse and moste pure behauiour to the ende that no poynte of cryme myght be layed to theyr charge He had pieked out persons coupled together in chaste and leefull matrimonie to th entent partely that the priuetie of a childe to bee borne by a pure virgin myght be secrete vntyll the due tyme therof and partly that the case beyng otherwyse vnbeleuable whiche was that a virgin had without coumpaynying with any manne brought furth a chylde myght not lacke a witnesse conuenieÌ„t At a tyme whan this virgin was in her contemplacion within her priuy closet as virginitie loueth to be secrete the Aungell Gabriell apperyng visible with muche bryghtnes came in vnto her and hayled her with a straunge sorte of salutacion Rest thou well sayth he and reioyce o virgin beeyng full of grace and highly in fauour Thou hast the Lorde ryght fauourable vnto thee and muche thy frende And therfore shalt thou be siggularly renoumed and of a laudable name among all women ¶ When she sawe him she was abashed at his saying and cast in her mynde what maner of salutacion this might be And the Aungel sayd vnto her Feare not Mary For thou hast found grace afore God Beholde thou shalt conceyue in thy wombe and beare a soÌ„ne and shalt call his name Iesus He shal be great and shal be called the sonne of the highest And the Lord God shall geue vnto him the seate of his father Dauid and he shall reigne ouer the house of Iacob for euer and of his kyngdome there shal be none ende But the virgin at the sodayne sight of the Aungell and agayne also at the fourme and tenour of his salutacion beeyng straunge and suche as neuer had been heard of afore forasmuche as she on her owne behalfe conceyued no great opinion of her selfe was right muche dismayed in her minde For that she was fore adrad at the entreyng of one in the likenesse of a young man not loked for was a
auoyde he shall make cleane the floore of his winnowyng place and there winno we euery creature triyng them with the wynde of the crosse and affliccions And suche persones as are but chaffe that is to saye in pretense of holynesse merely gaye but withinfoorth voide and emptie of all deuocion shall flye about this way and that waye whyther soeuer carnall desyre and affeccion shall carry them but suche as are good wheate hauyng within theÌ„ substaunciall and true godlynes shall not be scattered abrode al about with the wynde but whan the chaffe is tryed a waye they shall declare the substaunciall stedfastnes of theyr mynde whiche nothyng could moue That tempest shall not make any persones euill but shall shewe them openly to be knowen what they were euen when they were not seen in like sorte as the clere light where it is dooeth not make any persones blynde or deformed but sheweth who be deformed or blynde The trueth of the gospel is bright light which they shall not abide nor away withall that dyd afore shew forth theyr peynted sheathe vnder the counterfait cloke of holynesse wheras afore God they wer men of wickednes and contrarywyse they shall be embraced and muche made of whiche whereas vnto the worldewarde they were reputed for abiectes yet neuertheles had a perfite zele of godly deuocioÌ„ in their breastes Such persons as at the stroÌ„g force of the doctrine of God whan they heare it shal be moued and stirred to doyng of mischief and to slaughter shall not than fyrst of all bee made wicked but suche occasion beeyng geuen it shall openly appere what maner felowes they were afore For an occasioÌ„ doth not make folkes wicked but dooeth discouer theim and shewe theim as they be Suche an one as whan the losse of goodes is set before his iyes or whaÌ„ perill of any crosse or of death is shewed hym wyll fall from the professynge of the trueth and forsake it shall not euen than first of all beginne to be wicked but he shall at suche a tyme playnly declare what maner an one he was afore Neither shal euery one byanby that is dipped in water endure throughout in this examinacion or trial but suche an one as hath fully receiued into him the spirite of God and he that hath throughly conceiued the fier of charitie and loue vnperishable suche an one shall not bee moued with any storme of mysauentures or euils but shall rather bee the more better pourged and the more â—tedfast in lyke sort as wheate and other grayne is pourged and made clene with the fanning of the wynde and as gold is scoured by the vertue of the fyer Leat therefore euery bodye prepare theimselfes to this rygorouse and precise tryall trustyng not a whit to his noblenesse of birth puttiÌ„g none affiaunce in the holynesse of his auncestrie nor putting no trust in the carnall ceremonies of Moyses law but arming and feÌ„sing his solle with fortresses wardes of more piththie substauÌ„ce to truste to It shall be no smalle poynt of the matter what sort euery bodie be founde to be of Health euerlastyng and euerlasting damnacion shall trye out and diuide the sound froÌ„ the lyghte ones that are but puffes and the right borne Israelites from the bastardes For the well clensed corne shall he laye vp into the barne of the heauenly lyfe and the chaffe shall he burne vp in fier that neuer shall bee quenched The iudgement shall here in sum piece bee shewed but after this present life it is that the wicked receyue the affliccion of endlesse peyne and tormente With these and many other saiynges mo did Iohn exhort the people to repeÌ„tauÌ„ce of theyr former lyfe and to the desire of Messias which was than shortly to cum now puttyng them in feare of peryll nowe styrryng them to goodnesse with promise of rewardes and as ye would say awakenyng the myndes of the people vnto the earneste zele of euangelicall godlines with the gladsom newes of redempcion and saluacion Than Herode the Tetrarche wheÌ„ he was rebuked of him for Herodias his brother Philips wife and for all the euils whiche Herode did added this aboue all and laied Iohn in prison And this boldnesse of speakyng so plainly the common vulgare people in consideration of the notable holynesse of the man coulde abide very wel the Publicanes could suffer it well inough the soldiers also toke it in good part and al these whaÌ„ thei wer reproued did willingly acknowlage their disease and beyng brought in a feare they sought for remedy But Herode could in no wise away withal who with his haulte stomake because he was a kyng woulde haue all thynges to be lawfull for hym that stoode with his lust or fansy Yet did he beare very good fauour and loue to Iohn He verye wel sawe and also did no lesse allowe the perfeccion of his lyfe beeyng suche as was in fewe menne yea and in many thynges also woulde he bee rewled by the counsail of Iohn But yet in that point in which it had been chefely of all expedient and behoueable to geue â—are vnto Iohns sayinges he did not onely not doe after his counsayle but also caste hym into pryson for geuing hym good aduertisement And brought Iohn to destruccion whan Iohn was diligent to call him backe from destruccion Of this sorte are oftentimes the hertes of suche Prynces as the wysedome of the ghospell hath not throughlye wonne ne recouerrd from the dominioÌ„ of abominable lustes Sum suche meÌ„ be lordes rulers ouer others as on their owne behalfes are boÌ„dseruauÌ„tes to their own violent and strong affeccions and suche thinke themselfes euen for this poynte specially to be Kynges that they bee slaues and bond men to abominacion no maÌ„ sayiÌ„g blacke their iye They many tymes cal vnto theyr seruice to be about theÌ„ men well approued and knowen for their holines of liuing they haue many tymes priuate communicacion with the same after the counsail or aduise of suche they do many thynges not that they haue delite in true godlynes but that they may by such a cloke purchase to theÌ„selfes an opinion of perfite liuyng and that they may somewhat mollifye meanes repining and grutching at their naughty doinges or to the ende that whan they piele and polle the people whaÌ„ they â—eise wicked battail whaÌ„ they play tiranuous partes towardes sum that beare good herte and wyl to the common weale they may seme to doe these thynges too by the counsayl of most approued honest men And euen in the like sorte did Herode abuse the pilche of Camels hyde wherewith Iohn was clad in the lyke sorte did he abuse the leatherne belte wherwith Iohn was girt so did he abuse the spare diet that Iohn vsed so did he the innocencie of Iohns whole life so lykewyse dyd he the authoritie of Iohn through whiche he mighte doe very muche with the people and altogether to the maintenauÌ„ce of his own tiranny And for thys cause the
froÌ„ Endor And whan he thyther wente his disciples folowed hym of whome by this tyme there was a great noÌ„bre and besides theÌ„ there weÌ„t also a great multitude of the common people of all sortes and degrees And whaÌ„ the Lord was now not ferre from the gate of the citie beholde an occasion of an other newe miracle There came a dead corpse carried on meÌ„nes backes towardes buriâ—ng with a great coumpanye of people And a doulful matier it was first because it was a very young man that was dead and taken froÌ„ his lyfe euen in the very floure of his age secondarily because it was the onely sonne of a wedowe who beeyng depriued of the coumforte of an housebande had sette all the hope and staye of her lyfe in the same her soonne This wedow therfore testified the woful tormenting of her hert both with weping teares and also with many piteous woordes of lamentacion suche as extreme raging dolour doth commonly putte in folkes myndes to speake The great wailyng of the wedowe together with the vnripe deathe of the yong strieplyng caused the reste of the coumpanye also to wepe as many as for kyndenes and bonde of neighbourhode went folowyng the corpse Whan the Lorde Iesus beeyng mostefull of mercie and pitie had seen this sight he toke compassion on the wedowe and shewed himself an effectuall comforter vnto her that had none els to bee hir comforter he holpe her bothe in wordes and also in dede WomaÌ„ saith he make no more weping And whan he had so said he came vnto the biere wheron the dead maÌ„ was carried and put his hand to it And immediatly they whiche carryed the corpse stayed Here bothe coumpanies earnestly herkenyng aswell they that accoumpanyed the wedowe as also they that came with the Lord Iesus turnyng to the yong maÌ„ that was dead young man ê™ he I saie vnto thee Arise At this worde immediatly the yong maÌ„ euen as it had been one newly awakened reysed out of his slepe sate vpright on the biere and to the entent that it should be the more euideÌ„t a token that his life was restored hym he begoonne to speake And this speakyng dyd ferthermore also declare the lustye freashenesse and heartynesse of spirite in him And when he had now lept doun from the biere and cleuyng faste vnto Iesus by whom he perceiued that his lyfe had been restored vnto him was stil rendryng thankes for it the Lorde deliuered hym vnto his mother to haue him home with her goyng now on his own feete whom she had caused after he was dead to be carryed towardes burâ—yng on fower mennes shoulders And thus truely was the matier doen as touching the story but not without a significacion of ghostly doctrine The wedow beyng a mother represeÌ„teth the churche Forsooth euen this is thesame wedow whoÌ„ the prophete Esaye doeth coÌ„forte saiyng Be glad thou barain that bringest not foorth chyldren reioyce thou the art nothyng towardes bearyng for mo are the children of the forsaken than of her that hath an husbande The synagogue trusteth altogether in her spouse Moses it maketh great vauntes of the children of AbrahaÌ„ beyng equall in noumber to the sande that lieth on the sea shore The churche after the estimacion of the worlde semeth destitute of her spouse who hath conueyed hymselfe vp into heauen at the first she semed barain and without hope of any issue or successioÌ„ the Iewes also the prices of this world labouryng that al memorie of Iesus whom they supposed to be vtterly destroyed and dead might vtterly be takeÌ„ away and abolished for euer This wedow doth daily bring forth not children of this world but childreÌ„ of the lyght neyther dooeth she bryng them foorth to Moses who taught thinges earthly but vnto Christ who teacheth and also promiseth thinges heauenly She bryngeth them foorth not to death but to immortalitie She groneth daily in bringing forth childreÌ„ yet vnshapen vnperfite vntil thei haue receiued the spirite of the gospel and vntil Christ be brought to perfite shape in theÌ„ A true mother she is singularly doth she loue her childreÌ„ whoÌ„ with gret carefulnesse she frameth and trayneth vntill they may growe to full age and may bee brought vp to the strength of perfite men For loue and deuocion towardes god also hath it infaÌ„cie it hath it cumming forward in growthe of age That if at any tyme it fortune any of her chyldren to dye she wepeth and can not be coumforted nor wepeth any lesse for hym then if she had had none but hym alone whom she loste Innocencie whiche is geuen through euangelical fayth is life and sinne is death We see with howe great affeccion mothers do mourne for the bodily corpses of their children but muche more tenderly doeth the churche wepe and waill for one that after baptisme is fallen again to any deadly synne and more pensife she is for the death of one sinner theÌ„ the Synagogue is glad of fourescore and nynetene ryghteous Well than forth is the dead maÌ„ borne of foure carriers that is to say of the inordinate desires of this worlde which hauing the dead corpse on theyr shoulders benng now destitute of the holy ghost lackyng now all felyng of himself beyng now dead aslepe in his ownnaughty vices carrye hym down streighte to the graue of euerlastyng despaire The church ferthermore hath gates by which she casteth out dead folkes lest that with the stinkyng of the dead corpse the others also that are yet whole maye bee infected She hathe other gates also by whiche to receiue in suche as are called to life agayn of the Lorde As she bringeth not foorth into life but by the spirite of Christe so doeth she not receiue into life again but whom Christ doeth call backe again The porters that carry the dead neuer stop ne stay vntill they cum euen to the graue For whoso hath made al his restyng place here in this worlde whoso hath once let himself at large to be ledde with sinfull affeccions ceasseth not with damnable proceding to fail coÌ„tinually into wurse wurse vntill he cum to the mayne depth of euils and is deliuered to his lustes abominable And all the while naught doeth the mother but wepe yea and all the coumpanye of his couÌ„treimen do wepe sorowyng that the deade is cast out whom they wishe to returne to life again And these verilye are the prayers of our mother the churche these been her teares and these are the sighes and grouynges of the godly persones makyng mone and sorowe for the death of a synner This young strieplyng was dead not beeyng yet confirmed with the spirite of the ghospel and so muche the more worthye of mercie because that thesame maÌ„ whoÌ„ they had hoped trusted should through the spirite of Christ haue prospered and growen foreward vnto the highest degree of euangelical godlynesse hym they see now past life and void of any spirite and by most merciles
selfsame thyng by whose helpe do thei chase awaye deuils Plain homely men they be they are men of no knowlage ne autoritie they caÌ„ no skill of the malicious sleightes of witches or Nygromanciers and yet do these caste out deuils in the name of me What thiÌ„g thei doe they doe it on a faithfull truste in God therefore shall your vnbelefe be condeÌ„ned by these iudges and none other The plain simplenesse of these hath beleued wheras your wisedom and expert knowelage of the world striueth against the glory of god Wherupon seeyng there is neyther ryme ne reasoÌ„ in saying that one euil spirite driueth out an other euil spirite and forasmuche as your children do cast out deuils by the helpe of none other then by whose helpe I do cast theÌ„ out it is clere that I doe cast out euil spirites by the vertue and power of god who is good For the spirite of him is of more power and might theÌ„ al the whole packe of the wicked spirites that are Neither is there any agremeÌ„t betwene the spirite of god and theÌ„ For god loueth the preseruacioÌ„ of mankynde and they seke the destruccion of thesame Nowe than if it bee a thyng manifest that the thynges whiche ye see me doe I doe by the power of god than is there no doubte but that the kingdome of god is cum vnto you whiche Iohn did preache to bee at hande Reason it is therfore that ye ioyne your selfes with hym and withdrawe you from the reigne of Satan which shall shortely haue an ende Ye cannot be partakers of bothe kyngdomes at once there is betwene god and Satan a bataill that by no possibylitye maye be brought to attonemeÌ„t The cause wil neuer by any condicions be brought to agrement Satan shall either geat the victorye orels by stronge hande bee dryuen out he shall not by yeldyng or submyttyng hymselfe continue in hys reigne ne yet bee receiued vpon any condicions of agreement appoynted vnto him He hath hitherto reigned without redresse but nowe is there cum a power more puissaunt mighty theÌ„ his tirannie For one finger of God is more mightie to preserue saue mankind thaÌ„ all the hostes of Beelzebub to destroy thesame Thesame thyng therfore shall in this behalfe cum to passe whiche is coÌ„monly woont to chauÌ„ce betwene two head captayns both being valyaunt and strong and both beyng fierce couragious and such as al their affiaunce and trust resteth in their armour and weapon For whan a man of great forte and puissaunce beeyng in armour dooeth kepe his fortresse the thynges that bee in his possession are in peaceable reste and quite That if any other being of more power theÌ„ he do set vpon him and do with plain force of armes coÌ„quere him that was in harnes wel armed he wil entre no leage of felowship to bee as halfe partener with him in his castell but dryuyng the other quite awaye he wyll entre vpon full possession of the wholle house hymselfe The weapon wherin the other trusted he will by plain force take away froÌ„ hym all his richesse and substaunce he will rifle and spoile and distribute it among his souldiers Now doeth it behoue you to loke aboute you and see of whether syde ye will bee and with whether ye wyll take parte with God beyng the mightier or with Satananon to bee dryuen oute If ye haue peace with Satan ye are out with God If ye haue peace with god than cannot ye and Satan agree And in the one or the others campe must ye fight The tyme as it now shapeth will not suffer any persons to sitte idle And whoso is not on my syde is an aduersarie vnto me and euen in this verye poynte dooeth me hurte and sâ—athe because that where he ought of dutie to fauour my syde he doth not fauour me and whoso doeth not gather with me scattereth abrode Whan the vnclene spirite is gone out of a man he walketh through drye places seekyng test And whan he findeth none he sayeth I wil returne again vnto my house whence I came out And whan he cummeth he findeth it swept and garnished Then goeth he and taketh to hym seuen other spirites wurse then himself and they entre in and dwell there And the ende of that man is wurse then the beginnyng And because the Iewes toke vpon them an opinion of righteousenesse and vpon boldenesse thereof did either negligently leat slippe the doctrine of the gospell orels did vtterly refuse it and would none of it he put forth a derke parable wherby to signifie that a more greuous damnation should lighte on such persones as whan they haue gone a litel way foreward towardes righteousnes did fall backe agayne to their olde enormities then on suche as neuer knowing the light of euangelical trueth had coÌ„tinued still in the derkenesse of their sinneful liuing For the people of the Iewes was disseuered by meane of the lawe from the Gentiles beyng Idolaters but fallyng euery other day of freashe to their former transgressions they were cum at length to suche degree of vngodlynesse that whatsoeuer offence their forefathers had doen in putting the prophetes to death or in conspiryng against Moses thesame did they seuenfolde double more vngraciously renewe against the sonne of God and against his disciples Albeit this parable doeth ferther also touch euery man who beyng once washed froÌ„ his former synnes through baptisme once deliuered from the euill spirite of this worlde by the worde of the ghospell dooeth negligently vse the gyfte of god nor taketh any care to procede from tyme to time to ferther degrees of perfeccion Unto suche an one beeyng walowed downe again to his former liuyng baptisme and the knowlage of holy doctrine shall auaile to none other effecte or purpose but that he shal of his own sekyng haue the sorer damnacion at the daie of iudgement as one the whiche to his former sweruyng out of the right waye hath ioyned vnthankefulnes maliciousnesse also Now of the parable this is the tenour here folowyng Whan an vnclene spyrite is once departed out of a man beeyng putte awaye by the power of God for as muche as he hath an obstinate will to doe hurte he goeth walkyng vp and downe by places barain waterlesse seeking rest And whan he could no where fynde thesame he sayeth within hymself I will returne backe into my house that I came out of And returning vnto the same he founde it in dede sweped cleane with bromes but altogether emptie WhaÌ„ he espieth that he goeth his waye and taketh vnto him seuen other spirites more vngracious tben himself euer was and with suche a knotte of company goeth he again to his house in dede made cleane but leaft vnkept nor armed with any defence of vertues semyng for the gospel For the ornamentes and garnishyng of ceremonies in dede make outwardlye a shewe or semblaunce of godlines but because they are onely certain vain counterfaites of thynges they kepe
that shal come that ye maie stande before the soonne of man Beeyng therfore adcertained that this dredfull tyme wyll come prepaire your selfes agaynst the cummyng of thesame that it come not vpon you soodaynly as ye lye sluggyng And that shall ye easily dooe yf ye shall beware that youre hertes bee not ouercharged with excesse of meates and with drounkennesse and with the other pensife cares of this present lyfe but rather so liue ye as though the said daye would come within an houre and bee as men not louyng anye thyng in this worlde but beeyng with youre wholle hertes and myndes bent vnto thynges heauenly So shall it come to passe that the saied daye shall not vnawares take you ere it bee looked for For vnto others who dooe so lyue as though the time that we speake of shoulde neuer come the daye shall so come as a snare or a trappe sette by priuye stealth of some bodye liyng in a wait to take an other and shal catche al creatures as many as haue not their hertes and iyes lift vp to heauen but dwelle vpoÌ„ the face of the yearth where we haue no permanent abiding but are in haste on our waye towardes thesame eternall dwellyng place And suche persones certes whyle they are occupied about other matters shall fele theimselfes taken before that they shall foresee the snare And to the enteÌ„t the lyke case may not chaunce vnto you flee ye all sluggyshenesse lye ye not styll slepyng in the sensuall pleasures or cares of this worlde but kepe your selfe stil wakyng and watchyng in the earneste exercise of heauenly thynges praiyng continually that God will vouchesalue to take you in the noumbre of theim that maye escape these so great perils and that ye maye stande vpright before the iudge that can not bee avoided that is to wete the soonne of man who lyke as he doeth nowe with great fauour prouoke all people to repentaunce so shall he at that tyme with greate seuerytye iudge both the quicke and the dead Leate no man thynke hym sure enough by his owne aide No creature shall bee hable to abide this iudgemente onlesse he bee fensed aforehande with the fauour of God But thesame fauour shall bee with none sauyng suche as dooe in the meane tyme with al possible zele and exercise goe aboute to shewe theimselfes woorthye to haue it For it shall at that tyme be ouer late for suche persones with pietious mone and lamentacion to call for his mercie as dooe nowe in this worlde abuse his pacient forbearing In the daie time he taught in the temple and at night he wente out and abode in the mount that is called Oliuete And all the people came in the mornyng to him into the temple for to heare him And now whan the time of his death approched Iesus did by exaumple of himself geue vs a lesson that at suche tymes principally meÌ„ ought to apply godly studies exercises whan the laste daye of the lyfe draweth nyghe For what the saied last day of which Iesus had now foreshewed so many thinges shal bee vnto the worlde thesame thyng is the daye of his owne deathe vnto euerye bodye particularly The Lorde therefore did in yâ— daye seasons ministre â—eachyng to dooe good vnto those of whom he know that he should be put to death as soone as night came he went thens into the mount of Oliuete to the enâ—ent he might the more quietly geue himselfe to prayer wherein he made vncessaunt intercession for the redemcioÌ„ of the world geuing a verai smal porcion of tyme to slepe And as soone as the day brâ—ke again the people woulde customably resorte vnto hym in the temple to heare hym teachyng The .xxii. Chapter ¶ The feast of swete breade drewe nigh which is called Easter and the high priestes and scribes sought how they myght kill him for they feared the people Than entred Satan into Iudas whose surname was Iscarioth which was of the nouÌ„bre of the twelue he went his way and coÌ„moned with the high priestes and officers how he might betraye him to theim And they were glad and promised to geue him money And he consented sought oportunitie to betraie him vnto theim when the people were awaie THe more that the people depended of the Lordes mouth and saiynges so much the more and more incensed were the priestes the scribes and the phariseis beyng confederate with the headmen of the lay fee to putte Iesus to death And nowe dyd also the tyme drawe nere in whyche it had bene tofore decreed and was most expedyente that the same hoste should be killed in sacrifice for the redempcion of all mankynde For vnto the conueighaunce of this determinacion there was specially chosen oute and deputed a daye of the moste highe solemnitie of all others emong the Iewes whiche they call the feaste of swete brâ—ade because that as long as the dayes of thesame feaste lasted it was to the Iewes a thyng agaynste all gods forbod to eate anye leauened breade thesame daye was also called Phase whiche in the Syrians toungue is as muche to saye as a passage or passyng ouer so named of a lambe of one yere olde with whose bloude the highest partes of the postes were anoyncted because the Aungell of the Lorde shoulde passe them ouer whan he should be a destruyer of all such as had not this marke on their doores And suche a daye was nothyng to the paye or to the mynde of the priestes and the scribes who would muche liâ—ffer haue had his death closely handled and halfe stollen without any such high buisinesse or open a doe and as lyke as myght bee to the common manier of doyng execucion vpon other common malefactours But Iesus pleasure was to haue his death openly knowen to the worlde and to bee solemnelye dooen and in euerye behalfe to agree with the figures of the olde testamente and with the holye saiynges of the prophetes For this was that holy lambe not knowyng anye spotte of synne with whose fleashe the true Israelites are dayly refreashed throughout all the wholle worlde vniuersall with whose moste holy bloude we beeyng throughly clensed haue beene conueighed from damnacion and haue beene deliuered from the tyranny of synne and goyng daylye ferther and ferther awaye from Egipt we dooe make haste towardes thatsame heauenlye lande moste plenteouslye flowyng with all kynde of blisse absteinyng in the meane tyme from the leauened breade and liuyng in the simplicitie and sinceritie of the spirite euangelicall So than suche a day was speciallye chosen of God to that same true sacrifice where as it nothyng pleased the phariseis that it should so be For he suffred death not at the arbitrement or pleasure of the Iewes but at the pleasure of his father and hymselfe at suche tyme as he woulde in suche place as he woulde and in suche manier as he woulde hymselfe For nothyng was there in this matter eyther doen vnaduisedly or
disciples The partie shal byanby know the title of maister euen as an other did one day acknowlage thee calling of me Lorde at what time ye vntyed the Asses colte This partie shall without any delaye shewe you a great wyde parlour with a bourde already couered and all thynges prepared for a repast there to be taken in it and there make ye the pascall lambe ready for me Nowe consider me this point o frēde Theophilus an hoste of none acquaintaunce it is that findeth Christe the parloure to suppe in and a bearer of water is that leder vnto the house where Christ kepeth the solemnitie of his pasche For by meane of baptisme and by the doctrine of gods woord is the entering into the churche the liuely water of gods word doeth clense and the water also of the sacrament doeth clense The good mā of the house hath no name expressed because the churche of Christe is euerywhere springyng first vp of derke and lowe beginnynges but spreadyng it self ferther ferther abrode frō day to day into the whole vniuersal world And because the beginnyng of all health and saluacion is faith the discyples beleue the lord and are obediently rewled by him They departe into the citie they fynde him that was carriyng the pitcher of water they folowe thesame as he goeth before and leadeth the way They declared to the good mā of the house suche message as they had been cōmaunded He sheweth theim a great large dinyng parlour For wyde large it must nedes be which is able to receiue all the naciōs of the worlde For the Iewes Synagogue is but a place of narow roume And ferre frō earthly thinges must such people be sequestred as are disposed to eate the meate celestiall Here in this place than do the disciples prepare the supper verily executyng the office of pastours And whan the houre was cum he sate doune and the twelue Apostles with him And he said vnto thē I haue inwardly desired to eate this passeouer with you before that I suffre for I say vnto you henceforth I wil not eate of it any more vntill it bee fulfilled in the kingdome of god And he toke the cuppe gaue thankes and said Take this and deuide it among you for I say vnto you I will not drinke of the fruite of the vyne vntill the kingdom of god be come And he toke bread whan he had geuen thankes he brake it and gaue vnto thē saiyng This is my body which is geuen for you This do in the remēbraunce of me Likewise also whan he had supped he toke the cuppe saiyng This cuppe is the newe testament in my bloud which is shed for you Yet behold the hand of him that betraieth me is with me on the table and truely the soonne of man goeth as it is appoynted But woe vnto that man by whom he is betrayed And they began to enquire among themselfes whiche of them it was that shoulde dooe it And whan it was nowe supper tyme Iesus came thyther and sate downe to eate with his twelue specially chosen disciples because the residue were not yet able to receiue the depe hiddē mistery whiche his pleasure was that it should by meane of his Apostles be made common vnto such as were once already entred in the misticall rules and profession of the ghospell Than as sone as meate and drynke was sette before theim on the table the lord to the entent he might depely enprient in the mindes of his Apostles that he would suffre the death of the crosse not for any necessitie at all to himself warde but onely for the loue of redemyng mankynde sayed vnto theym With great and earnest desire haue I desired to eat this pascal lābe with you before my death the time wherof I reioyce to be now come because I thirst the redēpcion of man For this woorde I assure you of from this tyme forthward I wyll not eate this pasche with you according to the litterall ordeinaunce and prescripcion of the lawe but an other pasche of more perfeccion shal after the spirite bee accomplished in the kyngdome of god This lambe here whiche is euery yere once solēnely killed of the Iewes cōprised a figure of my death Now is the true thyng self come in place and the shadow shall ceasse ye shal from hensforth solemnise vnto me a ghostly and an effectuall passeouer the eatyng whereof shall make you immortall So after that they had euery one tasted of the lambes fleashe Iesus tooke the cuppe in his hande and gaue thankes vnto his father than geuing the firste assaye of the cuppe and holdyng it foorth vnto them he sayed vnto his disciples Take ye and deuide ye this emongst you And take ye this for a true woorde of my mouth I wyll not from hensforth drynke of the fruite of the vynetree for the necessitie of the fleashe but the kyngdome of God shall immediately bee present Euery one of these thynges whiche the lawe hath had outward and carnall shall be spiritually shewed and ministred And thus ferre is an ende of the figures of the lawe Immediatly hereupon the lorde Iesus entendyng by a misticall figure or token to consecrate to his seruauntes a newe testament tooke breade and after thankes geuing to his father he brake it with his owne handes and deliuered it vnto the disciples saying This is my body whiche is betrayed vnto death for you My death shall not be doen any more then this once For this onely one sacrifice of my death is sufficient for the synnes of all ages and tymes aswell paste as to come But ye shall oftentymes renewe vnto yourselues the memory of my tendre loue towardes you dooyng the lyke emong your selues that ye nowe see doen of me For this shal be an high and holy signe of a bande and league made betwene me and you Than as soone as supper was doen he tooke the cuppe also and reachyng it foorth to them he sayed This is the newe testament consecrated not with the bloud of a calfe or a goat but with mine owne bloude whiche is poured foorth for the redemyng and sauing of you ye haue nowe the highest token and pledge that can be of myne entier loue towardes you And in dede there ought to bee a like loue in you towardes me agayne but yet there is one here at the table emongest you who will betraye me into the handes of them whiche seke me vnto death Neither is all this doen by casualtie but it is so prefixed by the determinacion of God it is so foreshewed by the prophetes that the sonne of man should by suche a processe redeme mankynde Indede a good necessarie poynt of seruice it is that he doeth herein towardes the vniuersal redempciō of man but yet because he doeth it of a wicked minde thesame thyng shall in conclusion turne to his damnacion the whiche shal bee the instrumente of saluacion to others The determinacion of
a woman aunswered desperately as if his herte had been in his hele clene goen Thou womā I haue none acquaintaunce with him And by that meanes did Peter for the first plounge escape But within a whyle cōmeth the lyke daūgier agayn For one of the seruauntes eftsons begonne to knowe hym metelye perfectly and sayed vnto him yea and thou too arte one of the nombre of them whose maister and Capitain we haue taken Peter beyng eftsons by reason of these woordes as one halfe out of the worlde for feare sayed Thou man I am none of them and swore that he knewe not Iesus Thus escaped he once more by forswearyng hymselfe And yet did it not all this whyle come in his mynde what the Lorde had tolde hym before and what promyse hymselfe hadde made to the Lorde All this while was Iesus in examinacion afore th◠wicked counsaill and was striekē with buffettes contrarie to the manier and ordre of iudgementes or courtes of iustice Peter beholdyng it a good waye of and lookyng styll what ende the matier was lyke to haue But muche about the space of an houre after a certayne other felowe of the seruauntes beeyng cousin to hym whose eare Peter had strieken of beholdyng Peter well knewe him and saied I promise you this felowe also was with Iesus in the herbare And whan he sayed it was not so the other sayed morouer The thing to be true that I saye euen his veray owne toungue doeth declare For he is one of Galile borne There Peter beyng altogether cast in an extreme feare begonne to sweare naie to the mattier and to bidde the diuell take him if he did so muche as vnderstād of what Iesus of what herbare or of what felowes of Galilee it was that the seruaunt spake So ferre had he vttrely forgotten hymselfe who should afterwarde be one of the chiefe of the congregacion In the meane season whyle Peter reneagueth while he sweareth naie while he curseth himselfe while he geueth hymselfe bodye and soule to the deuill the cocke crewe the seconde time whiche was the token that the Lorde had geuen hym and yet did he not thereby neither come to himselfe agayne Neither was he lyke to haue made any ende of straying out of the righte waye had not the Lorde through the middes of the wicked coumpaynye there turned his iyes vpon Peter and had earnestly beheld hym Peter beyng touched with the lokyng of his maister vpon hym remembred the wordes whiche the lorde had a litle before sayed vnto hym Before the cocke crowe twise this night thou shalt thrise reneague and deny me and beyng sodaynlye touched with earnest sorowe he conueyed hymsefe foorth of the doores and wepte bitterly What thing Peter did thesame would the other disciples also haue doen if lyke necessitie had come in vre But in the only person of Peter it pleased Iesus to teache all others that no man truste in himselfe ne that no man miengle or associate hymselfe in the compayny of euyll persones It was nighte Loue was weaxed stone cold in hym He was warmyng hymselfe by the fyer of wicked folkes he was sittyng in coumpayny emongest a deiuilishe sorte in the house of Cayphas the bishop whereas hymselfe should afterwarde be a bishop but muche vnlyke to Cayphas But there in bishop Cayphas house what vngracious dedes of mischiefe is there that are not doen There was a conspiracie made for the death of Iesus by the priestes the phariseis the Scribes and the elders of the people From thence were sent foorth harnessed men agaynste him there is he bounde there is he scourged there hath he his face couered there is he skorned there is he accused There doeth Peter committe periurie there doeth he accurse hymselfe a great and grieuous crime vnlesse frailtie excused it For Peter offended not of a prepensed malice as Iudas had doen but through heauinesse of herte wherwith he was astouned For he hadde not come thither of a purpose to reneague Iesus but onely that he might behold th ende of the iudgemente whereas he was not yet sufficientlye confirmed to die with Christ. For the tyme was not yet come Therfore how many soeuer haue fallen into any grieuous crime leat them praye the lorde Iesus that he wyll vouchesafe to turne his iyes vpon them and than shall they strayghtwayes acknowlage in themselfes from what state into what ease they are fallen Let them withdrawe themselues from vngracious coumpayny and leat them washe awaye theyr fault with teres testifying their herte to be conuerted and chaunged And the men that toke Iesus mocked hym and smote hym and whan they had blyndefolded hym they stroke hym on the face and asked hym saying arede who is it that smote thee And many other thynges despitefully sayde they agaynst hym In the meane season was all thatsame nighte passed ouer and spente in mockes and scornes against Iesus For the felowes that had apprehended Iesus scorned hym geuyng hym bothe reprochefull wordes and strokes therto And because they had heard saye that the people had him in reuerence as a prophete they blyndefolde his iyes and so buffeted hym on the face saying Arede now and tell by the spirite of prophecie what man hath geuen the any blowes With many other wordes of mockage and reproche dyd that wicked company continue rayling on Iesus the fountaine of all glory so that none of vs ought to take greuously to be reuiled or rayled at for the worde of the ghospell or to suffer affliccion and euill turnes at the handes of suche persones as serue the myndes of vnreligious byshops as doe thynges to fulfyll the appetite of cloked Phariseis as doe thynges to satisfie the fansie of folyshe prynces And as soone as it was daye the elders of the people and the hye priestes and Scribes came together and led hym into theyr counsayll saying arte thou very Christe tell vs. And he sayed vnto them yf I tell you ye wyll not beleue And yf I aske you ye wyll not aunswere me nor let me goe Hereafter shall the sonne of manne sytte on the ryght hande of the power of God Then sayed they all arte thou then the sonne of god He sayed ye saye that I am And they sayed what nede we any further witnes For we oure selues haue hearde of his owne mouth Now assone as the fayre daylyght was once come the chiefe of the priestes the Scribes and the head rulers of the people pretending now to sit and kepe courte in due fourme of iudgemente assemble together to a great noumbre And when they had summoned Iesus personally to appeare in theyr courte they demaunded many questions of hym hunting for one poynte or other out of his wordes whiche they might there openly laye to his charge The crime wherewith to charge hym is but euen than in sekyng whan they be alreadye set in iudgemente and his death beeyng determinately appoynted vpon they looke about and deuise by what title or
coloure some cause of death maye be layed vnto hym Whereupon thus speake they vnto hym If thou be thatsame Christe whome accordyng to the godly sayinges of the prophetes we looke for tell it vs playnly But Iesus knowyng them to moue suche question 's not of any purpose to learne the trueth but to hunt for some matier of false accusacion agaynst hym thus made answere vnto them If I shall tell you what I am ye wyll not geue credite vnto me and in case I shoulde question with you by the testimonies of the scriptures what maner of mā it was promised that Messias should be and whether thesame tokens doe iustely agree in my person ye wyll not aunswere accordyng to your consciences as men that haue not anye earnest desyre to learne that is true nor yet to teache it Neyther wyll ye vpon any suche cause or consideracion acquite and discharge me if I shall declare myne innocencie vnto you For ye doe not by youre opposyng and examining me meane eyther vpō knowlage of the trueth to discharge me if I be innocent or to condēne me beyng found guiltie as in lawfull iudgementes is commonly vfed to bee doen but for this entent that the thyng which ye haue determined to doe ye maye seme to doe by some tytle and colour of iustice Therfore wyll not I tell you the thyng whiche though ye knowe yet ye wyll not knowe but an other thing will I tell you whiche ye shall one daye fynde to be true The sonne of man who at this present moment by reason of the weakenesse of his humayne nature and of his humilitie is not agnised and knowlaged of you beyng proud and hault mynded men shall in tyme to come be aboue earth on hye syttyng on the right hande of Gods Maiestie These wordes did Iesus speake to th entent that forasmuche as they had more mynde and wyll to putte Iesus to death because he was in fourme of humilitie by whome they mighte haue been saued then to enbrace hym they should haue knowledge that they should an other daye see hym a iudge a punisher of theyr vngodlynesse whō being a salueour promised and so many hūdred yeres loked for they would not now acknowlage Suche a worde semed vnto them all a meete and sufficient occasion to laye some false accusacion agaynste him in case he woulde no more but openly take vpon hym that he was the sonne of god Whereupon they saye Why than arte thou thatsame sonne of God of whome the foretellynges of the prophetes doe make mencion To this question doeth Iesus in suche wise tempre his aunswere that he neither woulde deny hymself to be that he was nor geue vnto them any occasion or matter falsely to laye to his charge nor yet as touchyng hymselfe shewe any spyce or poynte of arrogancie For the Lorde had more minde eche where by his actes and dedes to declare his diuine nature of godhead that was in him then in woordes to professe it or take it vpon him He therfore in this wyse shaped his aunswere Ye saye that I am after an hūble and lowly sorte geuing a by knowlage that the thing whiche they demaunded in manier fourme of a question as a thyng doubtful might with as fewe wordes as they vsed by only alteryng the manier of pronunciacion be spoken in a playne affirmacion that so it was But they iudgeing thissame to be a cause sufficient enough wherefore to accuse hym of blasphemy then the which crime there was none other emong the Iewes more worthie death sayed Why doe we yet styl require witnes we oure owne selues haue hearde a manifeste blasphemie out of his mouth Upō this verdite did all the whole coumpainy quickely agree as men that had afore decreed by any title whatsoeuer it were to put Iesus to death The .xxiii. Chapter And the whole multitude of them arose and led hym vnto Pylate And they began to accuse hym saying We founde this felowe peruertyng the people and forbidding to paye tribute to Ceasar and saying that he is Christe and a kyng And Pilate opposed hym saying arte thou the kyng of Iewes He aunswered hym and sayed thou sayest it Than sayed Pilate to the high priestes and the people I fynde no faulte in this man And they were the more fierce saying He moueth the people teachyng throughoute all Iewry and begonne at Galile euen to this place WHan they had found out a cause as to theimselues appered fit enough to put hym to death it remayned that they might remoue also the enuie and displeasure of his death from themselues and laye it on others Wherupon they thought it best to shift him ouer from themselues into Pilate the lieutenauntes handes to bee arayned before him to the entent he might seme to had been putte to death not by the Iewes but by the Gentiles Wherefore all the counsayle with the multitude also whom they had drawē to the partakyng of theyr wicked dede aryse vp altogether and bring Iesus to Pilate the Lorde president and lieutenaunte of Iewry For he though he were no Iewe hymself yet was an head officer there vnder the Emperour And here first of all the Iewes doe deliuer to the Gentiles and alienate from themselues theyr Messias beyng sent of God to them The Gentiles receiue him and wurship him whan he was commended and betaken to them The Lorde was already condemned by a foreiudgement in the counsaile of the Iewes with whō any pretense or coloure were it neuer so slendre did suffise as with mē that with rageyng madnesse thirsted the death of the innocent But because at the benche of a Pagane and heathē iudge there was more equitie in ministryng of iustice then in the courte of the Iewes it was necessarye to haue forged witnesses whiche shoulde laye many and great crymes to his charge who alone of all creatures was clere from all crime The beginnyng of theyr accusacion was of this sorte We founde and tooke this felowe with the manier as he was subuertyng our nacion For he forbade that any tribute should bee payed to the Emperour and in all his talke he hath auouched himselfe to be Messias the king These two crimes they thought they had gaily well deuised and that thesame crimes should excedyng greatly moue the mynde of the Lorde deputie for that aswel the one as the other of them comprised a spice of high treasō against Cesar So naughtily do these moste shamelesse craftie forgers of lyes assaulte the veritie euangelicall For what can bee deuised more shamelesse then suche lyes as these Iesus afore that tyme whan a piece of coyne was shewed vnto hym had made aunswere in this manier Geue and pay ye vnto Cesar such thinges as belong vnto Cesar and to god such thinges as belong vnto god And to be made a kyng whereas it had afore been willyngly offreed hym by the Iewes of their owne mocion he woulde none of it but fled
carnall loue of weomen plucked awaye from God and drawen euen vnto idolatrie Consider ye nowe in what sorte the woordes of Nathan doe agree with the woordes of Esai Thou shalt saieth Esai be called the citie of the ryghteous man and the faithfull citie And of all meÌ„ that euer were there hath been none besides only Christe alone who myght be called purely righteous not only free from all corrupcion or infeccion of synne but also suche an one that by and through him all men are iustified and made righteous And what doeth Christe require of his seruauntes but fayth And for thesame consideracion did he call his churche which caÌ„not skill of the workes of the lawe the faithfull citie wholly altogether staighyng and trusting on him alone Whan ye heare that this citie shal be redemed in iudgement ye see the confidence and trusting on the ceremonies of the lawe to bee taken awaie For God iudgeth not man of his workes but of his fayth not of meate or drinke not of the garment or of solitarie quiete liuing but of the godlynesse of mynde And the iudgement is this that suche persones as shal beleue in Christe shall through the death thesame Christe who suffred peines and tormentes for all creatures be redemed from theyr synnes and shal be iustified through his righteousnesse yf they folowe goe the steppes of their head and captaine Ye heare nowe and knowe the spirituall citie and teÌ„ple which caÌ„not be shewed ne pointed vnto with mens fyngers as neither the kyng and workemanselfe can be poynted vnto according to the lesson here folowing which himselfe taught whaÌ„ he was heare liuing whan they shall saye Beholde here is Christe beholde yonder he is beleue ye them not The Iewes glory in the mounte of Sion whiche beareth the temple But after this there shal be a ghostly Sion bearing vp the myndes and soules of them that beleue froÌ„ the couetous desire of thynges earthly to the study of thynges celestiall of whiche the Prophete Esai prophecied vnto you saying And there shal be in the last dayes an hill prepared the house of the lorde in the top of mountaines it shall be lifted vp aboue all hilles And all nacions shall flowe vnto him there shall many peoples goe and shall saye Come ye let vs clyme vp to the mountaine of the lorde to the house of the God of Iacob and he shall teache vs his wayes we shall walke in his pathes for forth of Sion shall the lawe come and the woorde of the lorde forth of Hierusalem Dauid also doeth ofttymes make mencion of this spirituall mounte They that trust in the Lorde as the mounte of Sion shall not be moued for euer whiche dwelleth in Hierusalem And of this materiall temple of whiche the Iewes are nowe proude howe it shall shortely be cast downe euen Christe also prophecied Your house saieth he shal be leaft deserte waste vnto you And that the selfesame thyng should euen so come to passe God had before that tyme threatened vnto Salomon as ye reade in the third booke of the kynges And the temple whiche I haue poynted marked out to my name I shall cast out froÌ„ my sight Israel shal be into a prouerbe into a common talkyng stocke to all peoples this house shall be into an exaumple Euery body that passeth by it shall be astouned for woondres and shall hisse at it and shall saye wherfore hath the Lorde thus doen to thissame lande and to thissame house And they shal aunswer Because they haue forsakeÌ„ the Lorde their God For this is thatsame house the prouoker with whom God doth by his Prophetes so often tymes chyde and bralle and whiche so ferre forth fell froÌ„ their God that his only sonne they hoighced vp nayled on the crosse Yea and moreouer in stede of a people carnall and stifnecked the Prophete doeth promise a people peaceable obedient euen vnto death For in maner folowyng doeth Esai speake and they shall forge theyr swordes into plugh shares their speares into sithes and sicles One nacion shall not lift vp the sworde against an other nacion neither shall they any ferther forth be exercised to fightyng in battayle Ye house of Iacob come ye and lette vs walke in the light of our God Are not these woordes consonaunt and agreable to the woordes of Christe in whiche he promised that he would of the very stones reiâ—e vp children vnto Abraham and whan he called himselfe the lyght of the worlde whom whoso folowed should not walke in derknesse whan he cast at them this saying of the Prophete Esai This people honoureth me with their lippes but their herte is ferre from me And as for a newe people he promiseth vnto hymselfe by the Prophete Oseas a people not makyng vauntes and braggues of theyr workes but acknowlageyng the mercy of God And it shall be in a place where it shall be saied vnto theÌ„ Ye are none of my people it shal be saied vnto theÌ„ the children of the liuing God And again And I shall haue mercy on the same people whiche was destitute of mercy signifying the people of the Gentiles who wheras it hath hitherto serued idolles shal shortly receiue the doctrine of the ghospell which the Iewes hath refused forsaken of whom the Psalmiste Dauid also hath prophecied tofore A people whom I knewe not hath serued me in hearing of the eare hath it obeied me Did not the woordes of Christe agree with this prophecie whaÌ„ he saied I haue other shepe too which are not of this folde euen them also must I nedes bryng home Forsouth the priesthood and the kyngdome restored and made newe again dooeth make all thinges newe And as for a newe priest the holy writte of the Prophetes had promised aforehande For the misticall psalme renneth in manier and forme folowyng The Lorde hath sworne and it shall not forthynke hym thou art a prieste for euermore after the ordre of Melchisedec Melchisedec beeyng bothe a priest and a kyng the priest of the highest god for he was not instituted by the lawe and the kyng of Salem that is to saye the kyng of peace signified Christe who neither hath had begynning ne neuer shal haue endyng Thissame Christ not through the bloud of calfes or of goates but through his owne bloude entreth into the high holy place to make intercessioÌ„ for the synnes of all the whole worlde And this sacrifice he executed in the altare of the crosse offreyng himself a moste pure sacrifice vnto God the father Suche a prieste certes had god long agon promised vnto Helias whan he was readie to dye I shall sayeth he reise vp vnto my selfe a feithfull prieste who shall doe after myne owne herte and after myne owne mynde and I shall builde vp vnto him a feithfull house and he shall walke before myne enoynted people al dayes for euer And veraily this is
angles of the crosse Neyther did the Prophetes leaue his buiriall vnspoken of neyther For Hieremie representyng the persone of Christe wryteth in this manier My lyfe fell downe into the lake and they put a stone vpon me For ye knowe that he was buiried in a sepulchre of stone and that the mouth of the monumeÌ„te was shutte with a mightie great stone because no body should take awaie his corpse On the preparyng daye well towardes euentide he was laied in his graue there did he rest all the Sabboth that is to saye whan the weorke of mannes redempcion was nowe finished and completed Consider ye whether the prophecie did not foreshewe euen of thissame thing also From the sight of iniquitie saieth the prophecie was the righteous taken awaie his place shall bee in peace Moreouer vntill the tyme of his death he suffred hymselfe to be touched of the wieked after his death he would not be handled ne touched of no body but of his frendes Neither did he from that tyme forthward shewe him selfe to be seen but only to his frendes And of this matier had the aunciente prophecie of Iacob the patriarke geuen a darke significacion and tokenyng who whan he should dye prophecied in this manier of Iuda Naye I shoulde rather saye of Christe Thou layest a long as a lyon who shall reise hym vp Ferthermore lyke as it was his will to dye and to bee buiried so that it shoulde not come to passe that he should rotte in his sepulchre but that after tarying a veray shorte tyme he should arise to lyfe agayn was it not a thyng openly foreshewed of the prophetes doeth not the holy ghoste speake after this manier in the fifteenth psalme Thou shalt not leaue my soule in hell nor shalt suffre thy holy one to see corrupcion No spieces no swete baulmes doe geue this gifte that a dead carkesse shall neuer putrifie forasmuche as continuaunce of tyme doeth forweare the verai spices selfe whiche tyme consumeth euen the monumentes though they be of marble stone but this gifte doeth resurreccion geue whiche geueth immortalitie but all the whole figure of this matier did not Ionas the prophete many yeares sence plainly presente The tempest was imputed vnto him and to entent lest al the companie should perishe he was headlong toumbled into the sea to th ende that by the losse of him being but one maÌ„ the tempeste might be alayed wheras otherwise it threatened death vnto al the company Christe dyed for the sauyng of all creatures to the ende that he alone might pourge awaye the sinnes of all the people Ionas was swallowed vp of a whale and out of the bealye of thesame whale was he rendred againe on the thyrde daye after otherwyse then all folkes loked for Christe was layed in his graue wherhence he promised that he woulde come forth on the thyrde daye For vnto the Iewes requiring a signe from heauen he promised the signe of Ionas the prophete and that hymselfe would after the exaumple of thesame Ionas come forth on the thyrde daye out of the caues of the yearth And howe many tymes did he repeate this thing to drieue it into the disciples myndes that he should dye and returne agayn to life on the thyrde daie And that thing had Oseas the prophete told long afore who sayed After twoo dayes shall he reuiue vs on the thyrde daye shall he reise vs agayn to lyfe Forasmuche therfore as ye haue hitherto seen all thynges agree together the figures of the law the foresayinges of the prophetes the foretellinges of Christ himself and finally the ende of thynges as they haue from tyme to tyme folowed and come to passe howe happeneth that ye nowe as men beyng halfe in a sloumbre or a dreame are vnbelieuers and doe not rather of thynges alreadie pasâ—e coniecture thynges afterwarde to ensue He tolde you afore that betraied he shoulde be and deliuered to the Gentiles that he should be bound scourged skorned and crucified Not one iote of all these thynges but it hath come to passe All the premisses ye haue seen and dooe belieue them but euen he the verai same man told also afore that on the thyrd daye he would arise to life again and that he would by the space of a certain of dayes shewe hymself not vnto the worlde but vnto his disciples Wherefore than do ye not credite those weomen which reporte them selues to haue been adcertayned by the Aungels that he was arisen to lyfe agayn Doth the frailtie and feblenesse of his body deceassed so greatly offende you that ye nowe fall into vtter dispaire as though al thatsame noble promises of his wer vtterly extinct and dead concernyng his kyngdome concerning the power of heauen and yearth to be deliuered vnto the sonne concernyng his ascending vp into heauen and his returnyng from hence vnto his father concernyng his sittyng at the right hande of his father of extendyng and spreding the gospel throughout all the nacions of the world concernyng his glorious cummyng a little before the ende of the world concernyng the immortalitie of the holy concerning the euerlastyng paines and tormentes of the wicked Naâ— wete ye well that death it was whiche opened the waye and entreaunce into the maiestie of all these thynges Euen as ye haue seen hym dying and buried so shall ye see hym returned to lyfe agayne so shall ye see him ascending vp into heauen Ye shall receyue the spirite of God ye shal see the celestial power of god shewe foorth it self in men of lowe degree and of no learnyng ne knowlage worldly ye shall see the light of the ghospell by meane of thesame persones in a litell tyme to sprede ouer all the world with his â—adiaunt beames And that same Iesus who hath here bâ—n set at naught spetted at and had in derision the same Iesus shall all the world wurship as equall with God the father and an eguall partener with him in his kyngdome Finally all mankynde without excepcion shall see him in the maiestie of his father encoumpaced with coumpanies of Aungels iudgeing the quicke and the dead And it hath pleased him that the cummyng of thatsame daye shoulde bee vncertayne to all creatures In the meane season his wille was that his seruauntes shoulde care for nothyng but the kyngdome of the ghospell And all the premisses haue been foreshewed by the prophetes they haue been marked and appoynted out by fygures of Moses lawe they haue been a great porcion of them alreadie perfourmed neyther ought there any manne to doubte but that all thynges shall in theyr due tymes bee presently shewed These wordes of the Lorde Iesus mouthe not onely striekyng the eares of the saied twoo disciples but also percyng and throughly sinking into theyr hertes did so possesse them that neither they felte the trauayle of the waie nor tooke any markes of his face while he spake nor yet remembred to thynke with themselues in theyr myndes
he had caryed tofore sayed vnto them Why dooe ye yet feare me as the sight of a ghoste seeyng that ye playnly beholde me with your iyes and knowe my fauour of olde and seeyng that ye heare my voyce beyng acquainted and familiar vnto you yet neuerthelesse dooe thoughtes of vnbelief mystrustyng aryse yet still in your hertes euen suche like as are woont to come commonly in mēnes myndes Satisfie ye euery one of your senses vieu and beholde you my hādes my feete they haue manifest prientes of the nailes touche handle ye my syde it hathe the gashe of the speare fele ye my bodye come nerer me with your iyes leaue ye suspectyng of any spirite For a ghoste hath neither fleashe nor bones as ye see that I haue That I entred in hither the doores beeyng shutte that whan my wyll is I am seen and whan my will is I am inuisible it is not any blyndyng of mennes iyes by any sleyght but the gifte of the body beyng now made immortall And euen suche lyke shal your body also be after the resurreccion Whan the lorde had by suche woordes as these taken awaye the feare from thē and had put them in a comforte he shewed foorth vnto them his handes and his feete to be viewed he opened his side that they might handle the manifest dientes of the woundes For it was the lordes pleasure to reserue thesame to the entente that by those euidēt tokens he might than emong his disciples perfectly auouche the trueth of his humain bodye and also that he maye in tyme to come at the laste daie of iudgement enbraide to the Iewes their vnbelief accordyng to the prophecie which sayeth They shall see in whom they haue perced and made holes Nowe wheras some there wer yet still which did not plainly belieue it to bee thesame bodye that they had seen dead but were in case that a certain inebriacion as ye would saye of drounkenship or gladnesse did so holde theyr myndes that they did neither perfectly beleue theyr owne iyes nor theyr eares nor theyr handes for oft tymes we be afeard to belieue the thyng whiche we doe rather then our liues wishe to be true as men fearing leste we should caste our selues into some fooles paradise or false ioye wherof to bee anon after depriued again Iesus vouchesaluyng with all tokens of euidence to bee a Phisician to their vnbelief because there should no spiece of the lyke mistrustfulnesse remaine in vs saied Haue ye any thyng here that maie be eaten For none there is a more vndoubted token or prouf of a man to be aliue then yf thesame take meate And therfore Iesus willed meate to be geuen to the damisell whā she was called again to life sembleably also vnto Lazarus not that we shall fele any hūger after that we be reised agayn to immortalitie but because he woulde as that presēt tyme requyred confirme and make euidente vnto his disciples the veritie of his humain body There wer present at that tyme in the same place a good nūber of his disciples and yet was there but veraye small prouision of viandrye Therfore that that they had they bryng foorth whiche was a morsell of fishe that had been bruiled and a honey combe Than Iesus in the sight of them al eate parte of the thinges whiche were set before hym And he sayed vnto them These are the woordes whiche I spake vnto you whyle I was yet with you that all must nedes be fulfilled whiche were written of me in the lawe of Moses and in the Prophetes and in the Psalmes Than opened he theyr wittes that they might vnderstande the scryptures and sayed vnto them Thus it is written and thus it behoued Christe to suffer and to aryse agayn from death the thyrde day and that repentaunce and remissyon of sinnes shoulde bee preached in hys name emong all nacions and muste beginne at Hierusalem And ye are witnesses of these thynges And beholde I will sende the promisse of my father vpon you But tarye ye in the citie of Hierusalem vntyll ye bee endowed with power from on high And whan he had nowe made all theyr senses perfectely to belieue that he was no sighte of any ghoste but a verai and a liuyng man euen thesame whō they had tofore seen bothe liuing and also dying he taketh recourse vnto the holy scriptures wherunto there ought credite to bee geuen although the sēses of man should neuer so muche crye against it Ye ought not sayeth he to meruaill at the thynges whiche ye see to haue been doen. The scripture cannot lye forasmuche as it hath been wrytten by the inspiracion of the holy ghoste Whatsoeuer thyng hath hitherto been doen thesame had been foreshewed and prefigurate afore in the bokes of Moses in the prophetes and in the psalmes For euen I am veray he whom the figures of Moses lawe did signifie I am the man of whom the holy prophetes promised so many thynges and it is I whose first springyng vp whose progression or goyng foreward and whose cōsummacion the misticall psalmes doe describe And with no lesse trueth shall all the rest of thynges also bee perfourmed which haue in thesame scriptures been foreshewed concernyng my returnyng into heauen concernyng the spirite of God to be sent who after that this bodye of myne shal be taken awaye from you shall make you the more stedfast concernyng the ghospell to bee spredde throughout the whole vniuersall worlde and concernyng the laste ende of this worlde These are the thynges whiche I did so many tymes labour to beate into your heades whan hauyng yet a mortall bodye subiect vnto death I lyued conuersaunt emong you beeyng also mortall At that tyme had not the premisses setled in your hertes now can ye not any longer doubte whan ye see my sayinges to agree with the misticall scriptures and the cummyng to passe or sequele of thynges to agree with them bothe Hitherto as the tyme hath required I haue tendrelye borne with the weakenesse of your fleashe and I haue with grosse proufes laied the trueth of matiers before you From hensforthe growe ye forewarde to a spiritual vnderstandyng of the scriptures There shal ye frō henceforth see me there shall ye heare me And because the misticall bokes are not vnderstanded excepte God open our mynde and reason Iesus opened vnto them the iyes of theyr herte that thei might reade belieue and vnderstād that was written in the scripture For no man doeth vnderstande scripture but he that dooeth beleue it In this ordre sayed Iesus it hath semed good vnto my father to restore mankynde And the thyng whiche he had decreed hath ben set forthe by his inspiracion in bookes of holy scripture The selfe same thyng hath been foreshewed by me before it was doen neither was it possible that it should any otherwyse come to passe because the determinacions of God are immutable and the holy scriptures can as litle
father and the sonne of the speaker and the worde that was spoken like as he was the onely beegotten sonne of his onely father so he was the onely woorde of the said father being therof the onely speaker ¶ The same was in the beginning with god al thinges were by it and without it was made nothing that was made And albeit this woorde was God being almighty of him that was almightie yet differing in proprietie of person not by vnlikenes of nature he was with god the father not brought furth in time but before all tymes so alwayes procedyng from the fatherly mind that neuertheles he neuer departed from thesame Neyther was he create of the father but the father made all thynges that be create both visible inuisible by this his worde beyng lykewyse eternall as he is himselfe By the same woord he gouerneth all thinges by the same he hath restored all thinges not vsyng it as an instrument or minister but as a sonne of the selfe same nature and vertue that he is of to thintenâ— that all manier of thynges should come from the father as the excellent auctour and maker of thesame but by the sonne whome he had eternally begotten and shall be get without ende like to himselfe in all thinges ¶ In it was lyfe and life was the light of men and the light shineth in darkenes and the darkenesse comprehended it not And this woorde of god had might power not only to make all thinges in generall both visible and inuisible at his will pleasure as it were with a becke but also in that worde was the life strength of all thinges that were create that by thesame euery thyng should haue his naturall strength and force and by the might whiche was once geuen to them saue themselfes in their kynde by continuall generacion For there is nothing idle or without vse emonges so great a multitude of thinges Euery herbe and tree hath his strengthe put into it and euery beast hath a certain wit in his kynde But as by his prouidence he hath framed al thinges whiche he hath create by a certain power naturally graffed in theim euery thing to worke his propertie and to the continuaunce of his kinde so he hath not lefte the moste faâ—â—e workemanship of this worlde without light For as he is to all folkes the fountain of lyfe so is he also the fountain of lyght by reason that his father powreth into hym the fulnes of the diuine nature by an euerlasting natiuitie So that he only restoreth lyfe yea euen to the dead and by his light putteth awaye the darkenes of mens mindes be they neuer so darke Therefore the woorde of God whiche is Christ Iesus is to mens myndes the selfe thing â–ª that the yearthly sunne is to bodily iyes whose mindes after they were fallen thorowe sinne into most depe darkenes and death he labored to helpe with his vnspeakable charitie For before that tyme men dyd lyue in ignoraunce and abyding in the darkenes of synnes wurshippyng dumme ydoles in stede of the true God being synfully drowned in blind desyres of theyr mindes lacked the iyes of the hert wherwith eternall trueth is perceyued God had sprinkled into mens mindes some litle sparke of a quicke perceyuing wit but bodily affeccions and darkenes of synnes had blinded the same And the darkenes of this worlde was so very great that neyther mans wisedome and philosophie neyther the religion of Moses lawe nor yet the lyght of the Prophetes coulde put it clerly awaye But at the last came that our eternall moste bright sunne to whose inuincible light all darkenes geueth place and he came to restore lyfe to all men not only to the Iewes but to all nacions of the worlde And by putting away the darkenes of synnes to geue syght to all people that thorowe the lyght of faith they might acknowlege God the father onely to bee wurshipped and loued and his onely sonne Iesus Christe This bodily sunne doth not geue lyght to all men at once for it hath his soondrye courses but this other spirituall lyghte by his naturall power dooeth shyne yea euen in the moste thicke darkenesse of the worlde offeryng it selfe to all menne to thentente they maye haue lyfe again and see the waye of eternall saluacion whiche is open to euery body through the faith of the ghospell And although the world being blinded with the filthines of synne and the cloude of synfull desyres woulde not beholde this lyght yet could it bee blemished with no darkenes of this worlde how greate soeuer it were For he onely was pure from all impurenes of synne neyther was he any other thyng but light all manier waies pure and vncorrupted For the darkenes of this worlde doeth coÌ„tinually striue against the lyght wiche the worlde hateth as the bewrayer of his workes and that darkenes doth eyther quenche or darken the beames of many but against this lyuely and eternal lyghte it coulde nothyng preuayle The Iewes haue striuen against this lyght the Philosophers the great men of the world and all those whiche hath dedicate themselfes wholly to transitory thinges but this light hath had the victory it shineth still in the middes of the darkenes of the worlde and ener shall shine making all men partakers therof so they will apply themselfes to bee apt to receyue it But what should a man doe to them whiche wittingly and willingly repell the lyght whan it is offred vnto theim whiche whan they bee allured and called to the lyght of purpose shut theyr iyes because they wyll not see it Truely the sonne of God dyd leaue nothyng vndoen wherby any man should lacke his lyght ¶ I here was sent from God a man whose name was Iohn the same came as a witnes to beare witnes of the lyght that all men through hym might beleue he was not the lyght but was sent to beare witnes of the lyght For he dyd not preace hymselfe sodainly into mens sight lest he shoulde the more haue blinded them by reason of their incredulytie and lacke of beliefe For who woulde haue beleued a thing so muche to bee meruayled at excepte lytell by lytel he had prepared mens mindes by many wayes to belyefe Therefore he not being satisfyed to haue declared to all men by this wunderull creation of the worlde both his almighty power wisedom excedyng great goodnes and excellent charitie towardes mankind neyther yet contented as it were to sygnifie his cumming before hand by so many prophecies of the prophetes and so many shadowes and figures of the olde lawe in conclusion he sente a man more excellent then all the Prophetes wose name was Iohn who although he deserued the chiefe prayse of holynes emonge all men that were borne vntil his time and was called an Aungel for the dignitie of his office being greater then any Prophetes office yet he was none other but man very largely endued with many giftes of God
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
mans nature And if in time to come ye feale that nature irketh and repineth against the dreadfull tormentes and deathes wherewith ye be menaced and threatned doe not vtterly sterte awaye as men discomfeited clearly ouercome but let valiantues of mynde alwaye depending of the father of heauens ayde vanquish in you the feblenes and cowardnesse of mans nature But euen nowe also I fele myne owne soule troubled in my selfe because the daye of my death is nye I see a sore greuouse tempest imminent and hang ouer me What shall I saye or whither shall I turne me shall I yelde to the infirmitie of the body which abhorreth death Shal I flee to the succours of the worlde or shall I for the loue of mine owne life neglect the life of the whole worlde no not so I will accommodate and applye my selfe to my fathers will My naturall infirmitie beyng sore incumbred with the horriblenesse of death shall say vnto him Father if it may be kepe me safe from this instant perill of death But charitie whiche muche desireth mans saluacion furthwith putteth to this saying Yet rather for all that sayeth she in case it be fit and expedient so to be let the coueted death come when as after the will of the spirite whiche doeth no where disagree with thyne I haue willyngly and wittingly offered my selfe to death Nowe bryng thou it to passe that my death and resurreccion maye cause thy name to be notable and famouse in al countreys of the worlde that when thou art once knowen the people honoring thee may attayne to eternall saluacion Than came a voyce from heauen saying I haue both glorified it and will glorifie it againe The people therfore that stode by and heard it sayed that it thundred other sayed an aungell spake to hym Iesus aunswered and sayed This voice came not because of me but for your sakes Nowe is the iudgemente of this worlde nowe shall the prince of this worlde be cast out And I if I were lifte vp from the earth will drawe all men vnto me This he sayed signifying what death he should dye After our Lord Iesus had thus prayed with his iyes lift vp into heauen the voice of the father came from heauen saying I haue glorified my name and will after this more excellently set it forth For alredy his name through so many miracles was waxed great and muche knowen among menne by his sonne but moste chiefly by raysing Lazarus from death to lyfe And soone after would he augment the glory of his name in all the nacions of the worlde by the crosse by the resurreccion and by the ascendyng vp into heauen by sending downe of the holy ghost and by the preaching of his Apostles Moreouer the route of people whiche stode not farre of when they heard the voice that came downe from heauen because they toke lytle hede neyther was it euident to them vnto whom that voice did appartayne that cumpany of people I say agreed not in their opinions of the thyng For some did interpretate the voice that they thought they heard to be a thuÌ„der for the voice came out of the cloudes Some againe did interpretate the thyng more fauourably saying some angell did speake vnto hym But Iesus to make them take more hede also to put awaye from him all suspicion of prayse sayeth this voice which is neither noise of thundres nor voice of angell but the voice of my father which hath heard my prayers came not for me who knowe in my selfe my fathers minde but it is come for you that ye maye vnderstand that my father I doe agre and that whatsoeuer I doe he being the authour I doe it for your saluacion sake You haue hearde what my father hath promised as touching my death Nowe shortly must Satan be wrestled withal for good all who is the prince or rather tiranne of this world through sinne hath hitherto kept al theÌ„ in death which loue this world Nowe is the cause of the whole world drawen into iudgemente but falshood beyng reproued trueth shall come to light And whiles the prince of the world the authour of death thinketh himselfe a conquerour he shall through death be put from his tiranny For all men shal be pardoned theyr sinnes through faythe of the gospell Sinne once takeÌ„ away the tirantes force strength is qualled who is valiant mighty in no other weapon saue sinne onely And as he that shall thinke himselfe to haue the victory shal sodainly be expelled his kingdom so I that shal be thought vtterly made away after I be lifted vp froÌ„ the earth wil drawe all thinges on euery side vnto me of right chalengyng that thyng vnto me which hitherto he hath kept in possession by tyraÌ„ny Furthermore in that Christe sayed When I shal be lift vp from the earth because the saying was doubtfull yet right fitte to expresse the thing he would signifie what kinde of death he should dye For they that are hanged vp vpon a crosse hang vp on hye that all men may see theÌ„ a farre of And he gaue them withall a priuey warning of the old story which sheweth that a brasen serpent beyng a figure of Christe and set vp vpon a hie pole did geue to all them that behelde it though it were a farre of presente helpe against the mortall woundes of serpentes The people answered hym We haue heard out of the lawe that Christe bideth euer and howe sayest thou the sonne of man must be lift vp who is that soÌ„ne of man Then Iesus sayd vnto them yet a litle while is the light with you Walke while ye haue light leste the darknes come on you He that walketh also in the darke woâ—eth not whither he goeth while ye haue light beleue on the light that ye may be the children of the lyght And yet were there some in that assembly of people which did coniecte because of the forespeakyng of death that he had spoken of the tormente of the crosse And therupon they stode in argument that he was not Messias which published that himselfe should dye whereas scripture geueth to Messias power and a kyngdome eternall For thus writeth Daniel His power is an euerlasting power which shal not be taken away and his kingdome shal remaine for euer And again Micheas the Prophete speaketh thus His out-going hath been from the beginning and from euerlasting Also Esai sayeth And there shal be no ende of his peace Yea and moreouer the prophecie of the psalmes doeth promise hym a perpetuall priesthood saying Thou art a priest for euer after the order of Melchisedeck Than say they therfore We knowe by the lawe that when Messias shall come he shall abyde continue for euer What meaneth it therfore that thou sayest it shall come to passe that the sonne of man shall be lift vp from the earth but and if to be lift vp from the earth be to dye and yf thou wilt haue the
I dooe teache But nowe these thynges haue I spoken according to youre capacitie as yet a mortall manne beeyng conuersaunte among mortall menne soone hereafter I wyll repayre to see you againe for certayne dayes space and beeyng immortall wyll kepe cumpany with menne mortall to the entente I maye coumforte teache and geue you my counsell Neyther is it vnawares to me that ye shal not fully vnderstande these thinges whiche I nowe speake and shall speake anone after my deathe because ye be yet styll carnall and rude notwithstandyng they are not spoken all in vayne for after that I shall take away this body from you an other comforter shall come to you yf ye aske hym of God in my name a comforter I saye not bodily as ye seme to to be but that holy spirite which doeth sanctify spirites and mindes whome my father shall sende you in my roume yf you require hym in my name Ye shall not after this neede my corporall presence whiche for a season was geuen in consideracion of mens grossenes to the entente that theâ— myght by degrees and orderlye go forwarde to more perfeite thynges for that spirite in asmuche as he is myne and my fathers shall putte you in remembraunce of all the thynges whiche I nowe speake vnto you that bee as yet ignoraunte and of small capacitie and besides that obliuious And he also shall make you vnderstande these thynges whiche ye hadde not vnderstande before neyther will he suffre you to forget anye thyng or to lacke knoweledge of anye thing that perteineth to saluacion Of menne obliuious he shall make you of good remembraunce of slowe witted easie to bee taughte of sleapishe sluâ—gardes vigilante and watchefull of sorowfull men cherefull of yearthly folâ—â— heauenly Onelye perseuer you in charitie hauing in remembraunce my commaundementes There is no cause why that ye should in the meane while feare the troublesumnesse of this worlde whiche ye shall see ryse agaynste me and in tyme to come againste you also let it suffise you that at my departure I shall leaue peace vnto you and geue you my peace No worldelye storme can destroye and vndoe hym that hath my peace The worlde also hath his kynde of peace whiche it bestoweth vpon them whome it loueth but this is a peace not to be trusted on My peace whiche I doe geue you doeth make frendeshyppe betwene God and you and who can hurte hym whiche hath God his protectour and gouernour The peace whiche â–ª I do leaue vnto you ioynyng you together among your selfes by mutuall concord shall make your felowship strong and inuincible agaynst all that the worlde or Satan prince of the world can dooe What meaneth it than that my goyng hence whiche shall bee veray commodious vnto you doth so muche feare you Let not your hertes therefore bee troubled nor strieken in feare ye haue heard me saye alreadye and that ye shoulde the more credite me I eftsones tell you that of trueth I goe hence for a tyme but I wyll anone returne againe vnto you And in the meane tyme I will bryng to effecte that I shall fynde you at my returne safe and in health This blusterous storme of cruell persecucion shall for this one tyme be executed vpon me onelye And soone after I am come againe to my father I wyll bee presente with you agayne throughe the spirite that is the comforter And by hym my father shall also bee with you and we shall neuer bee separate from you vntyll you be fully placed with vs in the kyngdome of heauen Ye are sorowfull because I goe my waye but if ye did rightly loue me forsooth ye woulde reioyce both for your owne sake and mine for I wyll not playe the runagate and gooe euerye where but I will returne agayne to my father to obteyne for you more excellent giftes at his hand for because my father is greatter then I am and from him it cumâ—eth what thyng soeuer I doe departe with you If ye stande in dread of any harme towardes me and are sorowefull for my cause it were more semyng ye should be ioyfull on my behalfe that am remoued and taken a waye from these euils of the world and goe to my fathers coumpany and yf ye be sory for your selfes my departure shall bring to you muche profite And nowe haue I shewed you before it come that when it is come to passe ye might beleue Hereafter will I not talke many woordes with you for the prince of this worlde â—ummeth and hath nothing in me But that the world may know that I loue the father â—nd as the father gaue me commaundemente euen â—o doe I â—â—se leate vs goe hence I knowe that I speake this to them that neyther greatlye take hede nor vnderstande thesame but I do therefore repete and often inculcate and bryng in thesame that after the dede shal effectuously verifie the thing that I haue spoken ye may than therewith beleue all the rest to be true which I haue tolde aforehande shoulde folowe after this I beyng a mortall man shall not speake many thynges with theÌ„ that he mortall for the time is at hande when I shal be taken away from you in body Uerye Satan the prynce of this worlde is presente by his minysters ready to set vpon me with his full myght force vtterlye to caste awaye and to extinguishe me But at his hande is no ieopardie for he hath no right nor autoritie ouer me and when he moste â—euâ—teth to haue the ouerhande and victorye than shall he bee vanquished and ouerthrowen he hath no ryghte but vpon theim whiche bee in synne and because the worlde is in bondage to synne he maye playe the tyraunte ouer them that make the worlde theyr God for in dede I am neyther forced to dye nor for any faulte do I dye but I suffre throughe my deathe to redeme those that bee ioyned to me by faythe as membres to the bodye from the tyrannye of sinne and deathe and my father hath commaunded me thus to doe whiche his commaundemente I dooe accordyng to his minde wherefore we haue nowe already sitte here long inough Because I doe my fathers commaundemente willingly it is tyme to goe mete death whiche is at hande Arise therefore and goe we hence Our Lorde Iesus seeyng his disciples many wayes dismayed partely with sorowe because that they sawe that theyr Lordes death was nye whom they loued somewhat worldly but yet moste vehementelye partelye for feare of harmes whiche they thoughte did hang ouer hym beeyng once abrode and he also seeyng them heauye of slepe whiche both the nyght prouoked and also sorowe of mynde augmented and theyr sittyng made theym of more sluggishe mynde he commaundeth theym to ryse that so at the least dulnesse beeyng auoided they myghte bee made more pregnaunte and quicke witted to those thynges whiche he shoulde saye vnto them and therewithall he monished theÌ„ a farre of and darkely that nowe is the
effect for I shall not long be conuersaunt among you in this visible bodie but shall dye and goe to my father And yet ye shall perceyue me to be one that liueth and hath power and that shall accomplishe all that I haue promised Moreouer the worlde also shal be rebuked and reproueâ— of iudgement because that by seing men euery where through penaunce coâ—â—erte from synne to innocencie of lyfe leaue the grosse ceremonies of Moses lawe and ruine to godlynesse of the ghospell the nacions of the whole worlde forsake theyr wurshipping of diuels and images and falle to the true wurshipping of God the father the sonne and the holy ghost it shall manifestly appere the prince of the worlde who hath heretofore by synne practised 〈◊〉 to be already with his owne weapons vanquished put out of the waye and iudged as one that hath procured my death by whom innocencie libertie of the gospell and immortalitie is recouered employed and geuen Than shall it well appere to haue been a triumphe whiche semed to be a thing of shame and reproche and that to haue been a victory whiche was imputed and counted for an ouerthrowe and an vtter destruccion for whan deuils shall eche where be cast out of the temples â–ª and shall crye out at the signe of the crosse when they shall leaue the bodyes whiche they had of long tyme possessed at naming of me shall not that openly proue theyr prince to be iudged and condemned Shall it not bee apparante and a clere matter that they also be woorthely iudged and condemned whiche had leuer folow hym being alreadye vanquished and iudged to eternall deathe than me whom as a conquerour and to all folke the verye auctour of innocencie and of life God shall carrye vp and auaunce to the felowship of his kyngdome ¶ I haue yet many thinges to saye vnto you but ye cannot beare them awaye nowe Howbeit when he is cum whiche is the spirite of trueth he will leade you into al trueth he wil not speake of hym selfe but whatsoeuer he shall heare that shall be speake and he wil shewe you thinges to cum He shall glorifie me for he shall receyue of myne and shall shewe vnto you All thinges that the father hathe are myne Therefore sayed I vnto you that he shall take of myne and shewe vnto you I coulde tell you many mo thinges but the tyme serueth not nor your weakenesse wyll not as yet beare them and since I haue not yet altogether goen thorow with this mine ambassade I do therfore reserue them to the cummyng of the holy ghoste he beyng once come shall fynde you more apte to receyue a more full knowledge euen when the busynesse of my deathe resurreccion and ascencion shall be dispatched and fynished This spirite that I speake of shall be no lying or worldely spirite but my very spirite that is to saye the spirite of trueth he shall teache you all trueth whiche ye are not nowe able to receiue at ful He also shall speake vnto you but that shall be by secrete inspiracions He shall not with mouing the ayer touche your bodely eares but by a priuey secrete vertue shall moue the inwarde myndes neyther shall he speake thynges of vncertaintye but in lyke maner as I haue spoken nothyng whiche I haue not heard of my father so shall he inspire nothyng into your hertes but that he hearde of my father and me and he shall out onely open vnto you all trueth of thynges paste but also he shall foreshewe you thynges to cumme ere they happen so often as nede shall require for he is not alone only almighty but hathe withall knowleage of all thinges He shall by you make the glory of my name be knowen to all men lyke as I by my deathe and resurreccion shall make my fathers glory notable and famouse for as what thing soeuer I doe redoundeth to my fathers praise and glory of whome I haue my being and of him haue receiued all that I haue cum so shall it growe to my honour and praise whatsoeuer he shall woorke by you He shall mocion you to nothing contrary to those thinges whiche I receiuing them of my father haue taught you All thinges is common betwene vs all thinges procede from my father but whosoeuer is his is mine nor any thing is my fathers or mine whiche is not common to the spirite Therefore by the sayde spirite shall I speake to you as my father hathe spoken to you by me he that beleueth me beleueth my father and he that beleueth the spirite beleueth vs both ¶ After a while ye shall not see me and againe after a while ye shall see me for I go to the father Then sayed sum of his disciples betwene themselues what is this that he sayeth vnto vs after a while ye shal not see me and againe after a while ye shall see me and that I go to the father They sayed therefore what is this that he sayeth after a whyle we cannot tell what he sayeth Iesus perceiuing that they woulde aske hym sayed vnto them Ye enquire of this betwene your selues because I sayed after a while ye shall not see me and againe after a while ye shall see me Uerily verily I saye vnto you ye shall wepe and lament but contrariwyse the worlde shall reioyce ye shall sorowe but your sorowe shall be turned into ioy Now than being corroborate and stablished with many thinges be ye bold and take good hearte vnto you againste the storme that hangeth ouer you in aduersitie saue your selues to the prosperitie whiche shall folowe within a whyle ye shall lacke the syght of me but ye shall be without it no longe time for within a shorte space after I shall be presented to your syght agayne that so ye may litle by litle be brought in vre to wante the sight of this body which is not moste commodiouse for you For I returne to my father to thentente that after I cease to be seen of you I maye endue you with greater giftes But not withstanding all this so great sorowe did possesse the disciples mindes at that time that they neyther vnderstood nor coulde kepe in memorie thinges that were often repeted and reiterate for whereas our lord Iesus did declare in these wordes not very obscurely that by death and buryall he should be absent out of his disciples sight yet none otherwyse but that within thre dayes after he would appeare vnto them againe euen in the self same bodye but now immortall so after he had for a fewe dayes space confirmed and stayed the mindes of his disciples to conuaye hymselfe again into heaueÌ„ And to th entent that hauing his bodely sight withdrawen from them which letted them to be spirituall they mighte deserue that heauenly spirite and after that to looke no more for their lordes bodely presence saue onely when at the laste daye he shall once for all shewe hymselfe to the whole worlde for
depende of his lordes onely ayde and succour Now therefore after that Iesus had been all the nighte long till the mornyng early in examinacion before Caiphas nor no faulte coulde be founde in hym wherefore he oughte to be called for and to bee arrained vpon lyfe and death they haue him out of bishop Caiphas house and leade hym to Pilate the lorde presidente to thentente they might charge hym and discharge themselues of the hatred that they should be in for sheading of innocent bloude And euen being bounde as he stoode Iesus was led by the hyred souldiers into the presidentes iudgemente hall Howbeit the Iewes themselues went not into the house of iudgement leste they shoulde be polluted in asmuche as the paschall lambe muste be eaten of them to the eatyng wherof they woulde go pure and cleane but of a naughtie peruerse religion be ye sure consideryng that they thoughte themselues to be contaminate and suspended with the harmelesse house of the president because he was a GeÌ„tile and no Iewe when as themselues by many craftes went about and deuised a mans death that had doen nothing amisse yea that had many waies doen well and deserued muche good at theyr handes Pylate then went out vnto them and sayed what accusacion bryng ye against this maÌ„ They aunswered and sayed vnto hym If he were not an euill doer we woulde not haue deliuered hym vnto thee Then sayed Pilate vnto them Take ye hym and iudge hym after your owne lawe The Iewes therfore sayed vnto hym It is not lawfull for vs to purie any man to death that the wordes of Iesus might be fulfilled whiche he spake signifying what death be should dye Therfore Pilate after he sawe the vncouth and that newe maner of iudgement as a man to be in captiuitie and boundeÌ„ ere he were examined and hearde of the iudge and to see a band of harnessed men he commeth forth abrode hymself to be polluted with suche mens communicacion as thought theÌ„selues pure and vnpolluted And verily he came out to appease assuage yf it were possible the furye of the Iewes and so to quite the innocente Ye sende sayeth he this manne vnto me to be putte to death But it is not the maner of Rome to put any man to execucion except hym that is proued giltie of a faulte worthy death What crime therfore do ye laye to this mannes charge The Iewes aunswered the autoritie of Byshops and Phariseis is inough for your discharge If this man were not a malefactour we coulde not of our profession haue committed hym to your handes Pilate suspectyng as the trueth was them to haue some priuate grudge towardes hym about the supersticion and the superfâ—uous religion and vayne deuocion of the lawe sayeth vnto them If it be any matter that apperteyneth not to my counte and office as for exaumple if case the Sabboth day be broken if any swynes fleshe be eaten or percase some rashe liberall woordes hath been spoken against Moses the Prohetes the Temple or your God loe nowe if any suche scape haue been whiche your owne lawe commaunded to be punished though yet there be no suche thing prohibite by the lawe of Rome your selfes take the maÌ„ vnto you and iudge hym after your lawe I am sette here in the Emperours name to rule play the Iudge If he hath committed any faulte against the Emperours lawes worthy death bryng him to me and after he be conuicte by the lawe lawfully cast I shall cause him to be put to execucion But I will not intermedle perplexe my selfe in doubtfull matters of your lawe Uerily though the Iewes would they forced not howe haue had him made away yet for all that they pretende reliousnesse of very feare leste the iudge should forthwith haue punished theÌ„ because they would haue kylled an harmelesse and an vncondemned person But at thesame tyme they sought effectually a newe kynde of punishement for him such one as was then among the Iewes moste spytefull and opprobrious It is not say they lawefull for vs to put any man to death The shamelesse people spake these woordes whiche had slayne so many Prophetes flatteryng themselfes as cleane froÌ„ murder notwithstandyng they did so many wayes persecute an innocente to death or els they thus did as if the hangman which with his handes fasteneth the man to the crosse were a sole murderer They were in herte murderers they were murderers in theyr tongues with theyr money they hyred one trayterously to betray hym they hyred a sorte of warryers they hyred false witnesses they forged false haynouse crymes against him They prouoke prycke forwarde the iudge and with threatning make hym a fearde yet impute themselues pure fre from murder and also worthy to eate the Pascall Lambe for no cause els but that they dyd stay and refrayne themselues from goyng into the iudgement hall Well these thinges truely were doen to make it appeare euidente that there is nothyng wurse or more haynouse then false and peruerse religion and that the same thyng also should be brought to effecte which Iesus sayed should come to passe signifying by a parable what death he shoulde dye whan he spake these woordes At suche tyme as I shall be lyfte vp on hye from the grounde I shall drawe all thynges vnto me by the force of which woordes he would that we should take it for a certaintie that not only the selfe death was determinately limited vnto him but also a choice and seuerall kynde of death Then Pilate entred into the iudgement hall againe and called Iesus and sayed vnto him Art thou the king of Iewes Iesus answered sayest thou that of thy selfe or did other tell it thee of me Pilate answered Am I a Iew Thine owne nacion hye priestes hath deliuered thee vnto me What hast thou doen Iesus answered My kingdome is not of this worlde If my kyngdome were of this worlde then would my ministers surely fight that I should not be deliuered vnto the Iewes but nowe is my kyngdome not from hence Wherfore then after that Pilate vnderstanding by the woordes which the Iewes had spoken of a matter I knowe not what amonges other thinges to be obiecte against Iesus concerning a kingdome that he should goe about desirously and yet there appeared no likelyhood at all in Iesus that shoulde cause any manne to thynke hym fauty therein Pilate I saye after this went once againe into the iudgement halle and lefte the people standyng without And so called for Iesus secretly asyde that quietly and without all ruffle he might boult out and gather of hym which in countenaunce appeared no lesse then both vertuouse and wise what the matter was and saied vnto him Art thou that king of the Iewes whom they are reported to looke for This one thyng did Pilate diligently searche out because the other matters touched not the weale publique but this faulâ—e to call himselfe a kyng semed to concerue both the Emperours
all meanes had bene proued geue place to the obstinate furye of the Iewes Iesus I saye woulde make no aunswere at all vnto the president leste he should be thought to haue made any meane howe to get oute of theyr handes because he would not seme to be compelled to death And that hitherto he made aunswere was because he would haue recorde of his innoceÌ„cie but his pleasure was to dye willingly and gladly ¶ Then sayed Pylate vnto hym Speakest thou not vnto me knowest thou not that I haue power to crucifie thee and haue power to looce thee Iesus aunswered Thou couldeste haue no power at all agaynst me except it were geuen the from aboue therfore he that delyuered me vnto thee hath the more synne And froÌ„ thence furthe sought Pilate meanes to looce hym but the Iewes cryed saying If thou let hym go thou arte not Ceasars frende for whosoeuer maketh hymselfe a kyng is agaynst Ceasar When Pilate heard that saying he broughte Iesus furth satte down to geue sentence in a place that is called the pauemeÌ„t but in the Hebrue toÌ„gue Babatha It was the preparyng daye of Easter about the sixt houre And he sayth vnto the Iewes Behold your kyng They cryed awaye with him awaye with hym crucifye him Pilate sayeth vnto them Shall I crucifye your kyng The hye priestes aunswered We haue no kyng but Ceasar Then delyuered he hym vnto them to bee crucifyed Pylate meruaylyng at the mans silence standyng in hasarde of his lyfe consideryng he had the iudge so muche his frende that he dyd prouoke hym to aunswere saied Why doest not thou that arte in ieoperdye of lyfe make me an aunswere knowest thou not that I haue power and auctoritie ouer thee whyther thou shalt lyue or dye for I am the presidente and chiefe iustice of this region And it dependeth vpon my will and pleasure whether thou shalte be crucified or quitte and let looce Unto these woordes Iesus made no suche aunswere as the presidente loked for whiche presidente desyred to be instructed for the defence of Iesus cause intendyng to bee in steade of a iudge an aduocate on the defendauntes syde But because that waye it shoulde somewhat haue appeared that Iesus hadde not bene willyng to haue dyed he aunswered no suche lyke thyng But his aunswere was onelye concernyng the power whiche Pylate dyd arrogantelye attribute to hymselfe signyfying that it was neyther in Pylates power to sette hym at libertie seyng that the power whiche he had shoulde condescende to the furie of the Iewes nor that Pilate hymselfe shoulde be able to doe oughte agaynst hym excepte he woulde of his owne voluntary wyll suffer it of trueth thou hast sayeth Iesus power accordyng to mannes lawes but thou couldest haue no power on me vnlesse it hadde been permitted thee of him whose power passeth all mannes power And in dede thou fauourest innocencie but yet the naughtines of other ouercummeth thee and leadeth thee from the righte trade Wherfore the people of the Iewes which be the auctours of this my passion and deathe and that with theyr violence constrayneth the iudge to condemne an innocent persone sinne more greuously When Pilate heard this and thereby perceyued bothe the modestie and the clearenes of him that was accused and that also the malice of the Iewes yea and his owne indifferencie too was not vnknowen to the same the more Pilate fauoured him because he sawe that the manne was nothing moued or disquieted no not with the peryll of death that he stode in when Pilate coÌ„sidered all this he wrought al maner waies that at leaste by some meanes he might cleare and sette Iesus at libertie The Iewes perceyuyng thesame and that the presidente made light of the cryme whiche fyrste was layed against hym concernyng Moses lawe and that he ceased not to doe all that he coulde to dimisse Iesus they fall in hand againe with the first fault whiche to be neglecte they declare to be daungerous to the iudge hymselfe and saye therfore Though it doe not appertayneÌ„ vnto the that he hath offended against our God certaynly wheras he hath offended against the Emperoure thou haste to doe withall Whosoeuer maketh clayme to a kingdome without the Emperours commaundement offendeth in the cryme of lease maiestie committeth hye treason But this felowe maketh himselfe a king if thou therfore doe let looâ—e acquite him thou which fauourest his enemy art not yâ— Emperours frendes After that Pilate had heard the Bishops and Phariseis that were conspired together against Iesus the mayne multitude withal cry out these wordes aloude although he was not ignoraunt that they went about a false matter yet because he sawe well that the malice whiche the priestes and Phariseis bare towarde Iesus could not be appeasâ—d and sawe also that the headmen and the common people were wunderfully consentyng to the sayed grudge and malice and all they with one agremeÌ„t brute to take away this one mans life furthermore when Pilate perceiued also Iesus to be in dede nothyng fawtie at al but symple a poore innocent man that made no shifte for himselfe and lykewise thought in the meane tyme howe that vnder Emperours many had been in daungerouse hasarde of very enuy without any iust cause And thought too of himselfe that he alreadye had sufficiently traueiled against the whole conspiracie agreed vpon betwene the noble menne and the commons in the defence of one poore mannes innocencie Pilate I tell you vpon these skilles determined with hymselfe to condescende and satisfie theyr malice but in suche sorte that in condemning Iesus he thought withal to get him his pardon and deliueraunce and begynnyng to speake firste of his owne innoceÌ„cie deriued the grudge of the wicked facte vnto the Iewes and layed it vpon theyr heades Nowe than was Iesus therfore brought forth as giltie when as in condemnyng of hym no kynde of lawfull iudgement was vsed Pilate sate downe in the place of lawful iudgemeÌ„t on hye to geue sentence he sate in a high place to be seen of all folke and of the height it is called of the Hebrewes Gabatha the Grekes verily call it Lithostrotos because it was paued For so it behoueth Iesus condemnacion to be solemne publike leste his innocencie should be hidde from any man For so to be condemned was to be quitte and cleared Iesus was deliuered vp to the crosse but the iudge gaue sentence vpon the Iewes And nowe the tyme drewe nye that according to the maner of the solemne feaste innocente bloude should be offered in sacrifice for the saluacion of the worlde for it was the Sabboth euen nowe called good fryday whiche falleth in the Easter feast aboute the sixt houre And therfore the Iewes called more vrgently vpoÌ„ the matter vnwittingly doyng therby seruice to the thyng that God appoynted that is to haue this sacrifice made in conueniente tyme and due season And so than Pilate nowe by reason of his Iudiciall garment
them Children haue ye any meate They aunswered him no. And he saieth vnto them Cast out the net on the right hande and ye shal fynde Nowe than because they lacked theyr Lordes helpe by whom they were woonte to be fedde of the mere fre bounteousnes of frendes Peter wente in hande againe with his olde facultie to get his lyuinge with his owne handes lest he should be burdenouse to any man or to be fed by any others lyberalitie in idlenesse For then he might not preache and he thoughte it was no right that he whiche serued not the ghospell should lyue of the ghospell Therfore in the twie lyght because they shoulde haue goen abrode vpon theyr peryll in the daye Peter saieth I go a fishyng The reste than saied vnto him We also wyll go a fishing with the. And so goyng foorth a doores togetherwarde they entred into the shippe And they fished all that night in vayne For they gaâ—e neuer one fishe to the intente that waye shoulde be made for a miracle and therwith as in a misterie to be signified that the labour of an Euangelist is all in vayne vnles Christe do prosper the mannes endeuour But now when it waxed daye Iesus stoode on the shore but the dysciples knewe not it was he partely for the distaunce that was betwene him them and partely because it was scant daye also partely because the Lorde woulde not furthwith be knowen Therfore Iesus spake vnto them from the shore saying Children haue ye any meate They than forasmuche as they knewe not the Lorde by his voyce but supposed him to be some other manne whiche came to the sea to bye fyshe made aunswere that they had none that they could selle him because they had taken nothing Iesus than to declare litle and lytle who he was sayed vnto them Caste out the nette on the righte syde of the shyppe and ye shall fynde that ye coulde not hytherto They caste out their nette and anon they were not hable to drawe it for the multitude of fishes Then sayed the disciple whom Iesus loued vnto Peter It is the Lord. WheÌ„ Simon Peter heard that it was the Lord he girded his coate vnto him for he was naked and sprang into the sea The other disciples came by shyppe for they wer not farre from lande but as it were two hundred cubites and they drew the nette with fishes They dyd as he bad them for through werynesse of their vaine laboure and of a great desire to take some fyshe they conceiued some hope byanby so great a multitude of fyshes was taken that the net was laden withall and coulde vâ—neth be drawen vp to the boate And wete ye well this was euen a resemblaunce of the multitude of men whiche afterwarde by the preachynge of the apostles should be brought and ioyned to the churche out of the whole world of what language or countrey soeuer they were By the noueltie of the thing that disciple whome Iesus loued was moued to be more attentyfe and to marke the thing and so knewe Iesus And incontinently aduertysed Peter who was altogether busye aboute drawynge vp the nette that it was the Lorde whiche standyng on the shore commaunded to looce and caste oute the nette Peter beyng alway one man and lyke himselfe did forget both the nette and the fishe and toke his shyrte for before he was naked and coulde not abyde but sprang into the sea and so came he first of all to the Lord. The other disciples came to him by shyp for they were not very farre of the shore but as it were two hundred cubites and they altogetherward drewe the nette full and laden with fyshe Assone as they were come to lande they sawe hotte coales and fishe layde theron and breade Iesus saieth vnto them bryng of the fyshe whiche ye haue now caught Symon Peter went vp and drewe the nette to landeful of great fyshes an hundred and thre and fiftie And for all there were so many yet was not the nette broken And when they wer come to lande they sawe vpon the bancke hotte coales and fishe layed theron and breade withall Therfore Iesus commaunded theÌ„ also to bryng of their fyshes whiche they now caught Than Peter returned againe to the shippe and drewe the nette to land full of great fishes in noumbre an hundred and thre and fyftie This also made it seme the greater a myracle that when there was so great a multitude and that of great fishes yet was not the nette broken in sundre with the weight therof The thynge dyd represent the humble churche and as to the worlde weake and narrowe yet suche a thing as shall embrace all the nacions of the worlde the Lorde Iesus beyng the head and chefe gouernour therof Iesus saieth vnto them come and dyne And none of the disciples durste aske hym what art thou for they knewe that it was the Lord. Iesus than came and tooke breade and gaue them fyshe lykewyse This is now the third tyme that Iesus appered to his disciples after that he was raysed againe froÌ„ death So wheÌ„ they had dyned Iesus saieth vnto Symon Peter Symon Ioanna louest thou me more than these He sayed vnto hym Yea Lord thou knowest that I loue thee He sayeth vnto hym Feede my lambes Furthermore to shewe a more certeintie that he was verye manne and no ghoste he therfore approuyng the veritie of his body by beyng sene with meÌ„s iyes heard with their eares and handled with handes would also eate meate with them He therfore inuited his disciples to the dyner which was there ready for theÌ„ The disciples sate downe but all whus ht and spake no wordes for the maiestie of the immortall bodye toke from them their accustomed boldnes In dede they knewe hym to be the Lorde but nowe he appeared after a more high and gloriouse sorte as one of great noblenesse and excellencie Therfore none durste aske hym who arte thou and yet of the very thynge it selfe they knewe hym to be the Lorde although the shewe and semblaunce of his bodye was chauÌ„ged Iesus therfore came to the feast and as his maner was brake bread with his owne handes and gaue it to them and fishe likewise by exauÌ„ple and dede teaching his whome he had specially chosen to bee shepeherdes of the churche to fede his euangelicall flocke with holy doctrine But yet suche as hymselfe had taught them And this is now the thirde time that Iesus appeared certayne spaces betwene to his disciples for he was not in theyr company continually After dyner was doen the lorde Iesus in maner declaryng by worde of mouthe the thyng whiche in his facte he signified committed his shepe to Peter that he should feede theÌ„ but he first thrise required loue of him to the entent he mighte powre into the mindes of his disciples that no man is a fitte shepeherde of an euangelicall flocke excepte he whiche beareth suche loue towardes them that he is put in truste withall
doen hitherto but ghostely thynges and greate trouble shal ye haue for preachyng of my ghospell Wherefore it is necessarye that ye bee strēgthed with power from heauē that ye may be hable to susteyne so chargefull an entrepryse that shall not be brought to passe by mannes policie but by helpe of the holy ghoste For those thynges that haue been hitherto done are but as rules instruccions princyples for young begynners in respecte of setting forward the gospell As that Iohn Baptyzed with water but the holy ghoste gaue he not for it passeth mannes power to geue hym and nothing els preached he but the man should repent and that the kyngdome of heauen was at hand Nowe muste ye haue stronger mayntenaunce to sette forthe the lyuelye doctryne of the ghospell and to beare of the assaultes of the worlde whiche shall stryue agaynste it To bryng that about it is not sufficient that y◠be voyde of synne but ye haue nede of a newe spirite to the settyng forth of this newe kinde of lerning a plenteous spirite that shal aboūdantly assist you an heuenly spirite a spirit lyke fier in whō ye shal be christened within fewe daies This is the baptisme that Iohn could not geue but prophecied that I should geue it For thus sayde he in bearyng wytnesse of me he shall christen you sayed he with the holy ghoste and fyer In tymes past also god endewed hys Prophetes and other holy men with his spirite And I haue brethed my holy spirite on you It is euen the veray same spirite but nowe shall he most plenteously be powred ouerall the whole worlde and shall renewe all thynges Agaynst his cummyng make your selues ready with fastyng and prayer but specially with full truste and confydence that ye maye be fytte instrumentes for hym to spreade abrode his heauenly power Whan they therefore were cum together they asked of him saying Lorde wilte thou at this time testore agayne the kyngdome of Israell And he sayed vnto them It is not for you to knowe the tymes or the seasons which the father hath put in his own power but ye shall receyue power after that the holy ghost is cum vpon you And ye shal be witnesses vnto me not onely in Hierusalē but also in all Iewrye in Samaria euen vnto the worldes ende After Iesus had spoken these wordes vnto his disciples beyng assembled into one place because he woulde haue no variaunce lefte emong theim at hys departyng for euen to that houre they had not yet put oute of theyr heades theyr phantasticall dreame of the kyngdome of Israell to be aduaunced and enlarged by hym they enquyred of the Lorde as he was euen readye streight wayes to departe whether that as soone as he had sente downe the holy ghost he woulde restore his people of Israell to theyr worldelye kyngdome agayne and whether he woulde immediatlye appere before the face of the woorlde in his maiestie For they had not yet conceyued what manner a thyng thys ghostely kyngdome shoulde bee Peter woulde haue had hym establyshe a kyngdome whan he was on the hille The reste also of thapostles what tyme mencion was made of rysyng from deathe to lyfe enquired of hys kyngdome and nowe eftsones vpon that communicacion whiche they had hearde of sending down the holy ghoste they came to remembraunce of a temporall kyngdome For they trusted that it shoulde cum to passe that the Iewes shoulde bee rewlers ouer all the world And in veray dede sure it was to cum that Israell shoulde reigne not that fleashly Israell but he that truelye had deserued this name that is to saye he that in dede were strong in God For Iacob deserued well to haue that name whan he wrastled with thaungell As longe as the worldly manne trusted to his owne desertes he was not hable to satisfye the Iustice of god For all the world for sinne was reproued and subdued vnto punishment But after that manne began to mystruste his owne workes and to sticke vnto the promyses of the gospell he dyd as a man woulde saye ouercum the iustice of god and by force obtayned mercye This kingdome beeyng decayed in euerye place but speciallye emong the Iewes Christe restored through hys gospell The disciples not vnderstandyng thys phansied with them selfes that sum good chaunce woulde cum whiche shoulde delyuer them from all persecucion of the wycked But as for that was not to be loked for before the ende of the worlde Whiche tyme the lorde woulde not haue theim to knowe because it was not expediente for them to knowe it And therfore whan they curyouslye demaunded it he put them to silence with this answer Enquire not of those thynges whyche are not expediente for you to knowe Onely beleue stedfastly dooe that ye are commaunded Ye shal be but ministers in this matier Leaue the procedynges herin the ende of the same to my heauenly father It is not therfore your parte to knowe what yeare what moneth or what houre that kingdome of Israel shal cum which thinges the folysh Calkers curiously seke for As much as my fathers pleasure was that you should knowe I haue tolde you but that time haue I not vttered vnto you because my father reteineth to hymselfe the knowleage therof to this ende that ye be diligent in doing your duties The kingdome of god shal cum finally wheras both the good the bad shal bee rewarded accordyng to their desertes againste whose cummyng must ye bee alwayes ready Albeit this spirituall kyngdome shall in the meane season also appeare in setting forthe whereof god shall vse your helpe but as for rewardyng you therfore let him alone with that Wherfore settyng aparte your desyre to knowe those matters whiche ye oughte not to know make redy youre selues to that that is at hand To the whiche thyng because ye of your own habilitie are not sufficient the holy ghoste accordyng to my promyse shal be powred on you from heauen to augment your strength of mynde and to bryng into youre remembraunce agayne whatsoeuer I haue heretofore taughte you and farther to put in your myndes whatsoeuer thing els it shal behoue you to know And so shal ye being taught by his instructiō and strengthed wyth hys ayde beare wytnesse of me fyrste at Hierusalem accordyng to the saying of the prophete out of Syon shall the lawe procede and the word of the lord out of Hierusalem and sone after throughout all Iewry nexte throughout Samaria which is nygh adioyning to Iewry and fynally through al cuntreys in the world where euer any dwelling of man is For I came indifferently for all mens sakes I died for euery man and eche man hath the gracious fauour of my gospel profered him Hitherto the law hath reigned onely among the Iewes but my father wyl haue his gospel to reigne as farre abrode as the worlde is open or wyde And when he had spoken these wordes while they behelde he was taken
in him I speake of a thing not vnknowen to you for the fame of his miracles is not alonely blased wide abrode thorough out all Iewry but is come vnto other cities also bordering nyghe vpon the same For why He himselfe wente on wayfaryng from place to place ouer all this region healyng euery where the sicke with hys woorde restoryng the lame and impotent to their strength agayne geuing syghte to the blynde clensyng the leprye casting out deiuils a great sorte of you hathe seen the thynges that I reherse None of all these miracles was doen but God before purposed the same And it was the wyll of god thus to saue the worlde After that ye had taken this man not by chaunce or at aduenture but as one delyuered by the determinate wyll or counsell of God and hys foreknowledge for the saluacyon of hys people of Israell ye crucyfyed hym by the handes of the vnrighteous souldiers and slewe hym For the souldiers were nought els in doyng that haynous fact sauynge onely your ministers But he slayeth the manne that procureth hys death The matter is to playne for to be denyed This manne whome ye haue slayne as God woulde haue it who had deliuered hym for to bee slayne the veray selfe same god accordyng to the soothe saying of hys Prophetes hathe called vp the thyrd day to lyfe agayne that all whiche truely shall beleue the ghospell shoulde hope for the same thyng to bee doen hereafter in themselues whyche was by the power of God once dooen in hym For he in obeyinge hys fathers will suffered the spitefull reproche of the crosse pacientlye puttyng hys whole affiaunce trust of saluation not in mans ayde and defence but in the mercyfulnes of God and therfore was he delyuered by him of all deadly sorowes and paynes infernall whiche truely he myghte by reason that he was man haue tasted or felt But as he was cleane without synne so he coulde be kepte in no wyse in their bondage For death and hell hath no perpetuall authoritie and power but vpon theym that are subiecte vnto synne Wherefore lyke as death was of might to swallow hym so was it not able to holde hym beyng once deuowred but caste hym vp as it was thereto constreyned the thyrd day euen as dyd the whale reuomet the prophete Ionas Than was it the wyll of God that this innocent should suffre all these iniuries to thintent that he woulde delyuer vs all by hym both of synne deathes tyranny yf that we accordyng to Iesus example of Nazareth put our whole trust affyaūce in God What I haue tolde you nowe my brethren of Israell ye oughte not to thynke it incredible sens that Dauid beeyng enspyred wyth the celestyall spirite of prophecie tolde you longe heretofore that it shoulde euen thus come to passe For in his fiftenth psalme he speaketh of Iesus of Nazareth whome we preache to you in this manier Aforehande haue I set the Lorde alwayes before me for he is on my ryght hande that I shoulde not bee moued Therfore dyd my herte reioyce and my tongue was glad moreouer also my fleshe shall reste in hope beecause thou shalte not leaue my soule in hell neyther shalte thou suffer thy holye to see corruption Thou haste shewed me the wayes of lyfe thou shalte make me full of ioye wyth thy countenaunce Ye see howe euidently hath that kynge and prophete Dauid described and as it were in a lyuely picture sette beefore youre iyes that whiche ye knowe well ynough is dooen and paste in Iesus of Nazareth He had made God alone hys fortresse of defence and trustyng to hys onely helpe suffered he wyllingly and gladlye all those peynes whyche he as you dooe knowe hath suffered And in sufferyng bodyly peynes he reioyced inwardely Hys toung for ioy neuer ceased to speake neuer kept in silence the wyll of God He was contented for to bee buried although he nothing mistrusted but that his father woulde call him vp to lyfe agayne the third day and woulde not suffer hym who had put his whole trust in god beeyng in no poynt giltie to purrefye in his graue For whosoeuer trusteth to be saued by his owne woorkes or putteth his trust in worldely succoure he shal be founde far vnmete to suffre the paynful dolours of death paciently neither shal he be hable whan he is once entangled to looce hymselfe out of deathes snare But he that continually fixeth the inwarde iye of his soule to godward whiche to al people is mercyful he knoweth alredy the wayes of lyfe and although god semeth to turne away his countenaunce from him for a time yet shall he againe or it be long disclose to hym the beames of his mercy and requite him for his tormentes whiche endureth but for a time with ioyes eternall and for death yelde euerlastyng lyfe for yearthely reproche the glory of heauen Wherefore than we also are taught by him and his example the way to lyfe euerlastyng ¶ Ye men and brethren let me frely speake vnto you of the Patriarke Dauid For he is bothe dead and buried and his sepulchre remayneth with vs vnto this day Therefore seyng he was a prophete knew that God had sworne with an othe to him that Christe as cōcerning the fleshe should come of the fruite of his loynes and should sit on his fear he knowing this before spake of the resurreccion of Christ that his soule should not be left in hell neyther his fleshe shoulde see corrupcion This Iesus hath God araysed vp ▪ whereof all we are witnesses Some peraduenture shall suppose that this prophecy doth perteine to Dauid himselfe and not to Iesus I am not ignoraunt howe highlye ye esteme Dauid the Patriarke and that not without a cause are ye in suche an opinion of him For he was blessed and derely beloued with god but frankelye to speake the trueth to you welbeloued brethren we muste not set so muche by Dauid the Patriarke as to ascribe to him that as his owne which is due vnto Messias The thing trewly it selfe declareth that this prophecy agreeth neyther with Dauid ne with any other Patriarke or prophete For Dauid as eche one of you knowe full well is dead and buryed and neuer came afterwarde to lyfe agayne seeyng that his sepulchre is with vs vnto thys present day conteynyng noughte in yt els but dead drye bones wythout any lyfe at all in theym Wherefore Dauid who knewe that he hymselfe shoulde bee as other were buryed and as touching his bodye shoulde rotte in his graue disclosed not this prophecye of hymselfe But where as he was enspyred with the spyryte of prophecye and knewe ryghte well that that shoulde come to passe whiche god had assured to hym vpon an othe that is to say that Christ as touching his humanitie shoulde be borne of his progeny and after the spirituall vnderstanding shoulde sit vpon his throne to reigne for euer prophecied as one that
He deserued not to be buryed yet ought he thence to be remoued lest his dead body should infecte that pure and holy companie Here peraduenture some wyll meruayle at Peters sharpnes towardes Ananias that but late before so â—entily entreated them that had crucified Christe to receyue pardon for their offences ascribyng all that was doen to ignoraunce and proferyng the penytent person health of soule euerlastyng But here rebuked he this person so sharpely for witholdyng a small porcion of money contrarye to his lyberall promyse that there was no hope at all for him to come by pardone For why Iesus the Lorde that had geuen commaundement for all men to be called by meane of baptisme to their saluacion pardonyng theyr offences woulde teache by the example of violent death in a fewe persons howe muche the offence is more greuous to fall in synne after baptysme and lyght receyued of the ghospell not nowe of any vnaduisednes or ignorauÌ„ce but of a wilful dissimulacion And Peter knewe that the moste pestilent plague that the plaine simplicitie of the ghospell could haue should spring of dissimulacioÌ„ auarice and therfore euen at the begynnyng of the churche a notable example was openly set forth to admonishe all people the none should escape whosoeuer folowed the steppes of Ananias the vengeauÌ„ce of god although that his offence were not in this world forthwith punished As for the losse of the money was not here rekened vpon but his mystrust in God and mocking of his holy spirite Peter hymselfe punished not the person but for his soules health sharply he rebuked him But bycause he neyther brast out into wepyng nor expressed any woorde at all of repentaunce God toke vengeaunce on hym And thus of goddes wonderfull mercy towardes manne one was stricken that many might be saued An example of iustice was set forth towardes hym that dyed and mercy besydes was largely powred out on many one that toke heede at his example to eschewe synne And it fortuned as it were aboute the space of thre houres after that his wife came in ignoraunt of that which was doen. And Peter sayd vnto her Tell me sold ye not the lande for so muche And she sayed yea for so muche Than Peter sayed vnto her Why haue ye agreed together to tempte the spirite of the Lorde Behold the fete of theÌ„ whiche haue buried thy housband are at the doore and shall carry thee out Than fel she downe strayghtway at his feete and yelded vp the ghost And the young men came in and found her dead and caryed her out and buried her by her housbande And great feare came on all the congregacion and on as many as heard it And as it were about the space of thre howres after beholde the wyfe of Ananias not knowing what had chaunced to her housband as folkes knowe later almoste then other what euill is done at home in theyr owne house came in beyng priuy to that her housbandes craftie deceyte and in wyll ready also for her parte to gette vayne prayse vnto whose vngodly imaginacions Peter aunswered saying tell me woman solde ye the lande for so muche and for no more then this She muche lyke to her housbande aunswered without any shame yea verayly for somuche haue we solde it Than Peter sayed to her why hast thou with thy housbande together agreed to tempte wyth a lye not vs but the spirite of the lorde whom ye see workyng in vs But forasmuche as it liked thee to be felowe wyth thy housbande in this wicked dissimulacion thou shalt be lyke wyse partener with him in punishment Beholde they stande at the doore whiche buried thy housbande and the selfe same persons shall carry the out She than immediatly as these woordes were spoken fell downe and yelded vp the ghoste In went the young menne vpon thesame and founde the woman deade Than they carryed her foorthe and buried her by her housbande A sharpe example this was but yet profitble for manne and not ofter put in vre than once of thapostles And yet did not Peter the ientileste creature that than was lyuyng inflycte thys punishement but as he that was inspired with the holy ghost expressed it in woordes For Peter than knewe by secrete inspiracion of the holy ghost what was already doen and what was for to be doen. God to whom all thynges be knowen wyll see theÌ„ punished that vnder couloured falsehood doe mocke apostolyke persons though that they be suche as may be deceyued For all men hath not all tymes that gyfte of the holy ghost that Peter had at that tyme. Nowe marke howe happily of an euell occasion it succeded Wondrefull great feare sprang through the whole Churche of the faythfull by meanes of that deathe whiche these twoe persons ryght woorthyly suffered yea other also that than beleued not were stricken with feare of this example ¶ By the handes of the apostles were many signes and wonders shewed emong the people And they were altogether with one accorde in Salomons porche And of the others durst no man ioyne himselfe to them neuerthelesse the people magnified them The number of them that beleued in the lorde both of men and weomen grewe more more insomuche that they brought the sicke into the streates and layed them on beddes and couches that at the least way the shadowe of Peter when he came by might shadow some of them and that they myght all be deliuered from theyr infirmities There came also a multitude out of the cities round about vnto Ierusalem bringing sick folkes and them whiche were vexed with vncleane spirites And they were healed euery one Moreouer many and great myracles were wrought emong the people by the apostles wherby it myght playnly appere to all men that this notable effecte came to passe by some dyuine power aboue al strength of man And as many as sticked to the ghospell abode all with one accorde together in the porche called Salomons porche For than were not they desyrouse to be hyd in corners but the tyme requyred that the candle beeyng set vpon the candlesticke shoulde gyue lyght to all that entred into the house As for the others which had not yet by baptysme booked themselues as souldiers to fyght vnder the baner of Christes capitayne none durst company with them For they perceyued this sorte of people to be dedicate to God and holy and therfore of a certayne reuerent feare withdrewe themselues from theyr company lyke as the temporall sorte of men are wonte to drawe backe frome halowed thynges whiche be for euer dedicate to the temple For the people hated them not but had them in an honourable reuerence for the excellent vertue or giftes of god whiche clerely shone in them And notwithstandyng that the example of Ananias Saphira had made many one sore afrayed that none durst frame themselues after a counterfeyte fashion vnto their coumpanie yet after thys the multitude of the faythfull encreased euery daye in numbre
furth of enterludes appointeth time for his players to come and goe euen so doeth here the angell moderate the settyng out of these two persons and their meting For at the same tyme as god would haue it a certaine gelded man being a Chamberlayne toke his iourney a person halfe maymed in that he lacked his stones by reason wherof he was not a perfecte man of body but right wyse for all that and of a manâ—y stomacke an Ethiopian borne blacke skynned but one that shoulde sone after be clothed with a garment of a laÌ„bes flece immaculate as white as snowe and chaunge his naturall complexion in the fonte of baptisme a head officer to Candace quene of Ethiope whom she had made her high treasurer Here speake we of a sorte of people delicatly brought vp by reason of theyr excesse and superfluitie which are well worthy to be in subiection to a woman Riches is the norisher of all superfluitie This man of a deuout mynde had taken his iourney towardes Ierusalem For the temple there was of so great renowme that diuers nacions yea oute of far countreyes came and brought with them sundry gyftes In consideracion whereof the priestes had muche dysdaine and hatred at them that sayd this temple should be once distroyed This chamberlayne meaned well and godly but fowle was he deceyued to seke in the Iewes temple for religion whence it was euen than all ready to depart vnto the heathen And as he was in his repayre homewarde sitting in his chariot he mispent not the tyme in fables or elles in slepe but for the loue that he had to religion was in readyng Esaye the prophete declaring to vs where we ought to seke for Christe For in temples is not he hydden but in bokes of holy scripture ¶ Then the spirite sayde vnto Philip go neare and ioyne thy selfe to yonder charet And Philip came to hym heard hym read the propheâ— Esaye and sayde vnderstandest thou what thou readest And he sayde how can I excepte I had a guyde And he desired Philip that he would come vp sytte by him The â—enour of the scripture that he read was this He was led as a shepe to be slayne like a lambe dumme before his shearer so opened he not his mouth Because of his humblenes he was not estemed But who shal declare his generacion for his lyfe is taken from the yearth The ChaÌ„berlaine aunswered and said I praye the of whoÌ„ speaketh the prophet this of himselfe or of some other man Whan Philip had here in his waye mette with him the angell warned hym againe priuely and sayde go to and approche thou neare vnto this charet Whan Philip had made good spede thyther he heard the Chamberlaine readyng Esay the prophete and streyght therupon perceyuyng his good zele and endeauour vnto religion sayde to him vnderstandest thou what thou readest Than answered he howe should I vnderstand a man as I am geuen wholy vnto temporall busines excepte I had one to expounde to me the secret sence and meaning of the prophete And with that desired Philip the he would step into the chariote and sit by hym that they might the more commodiously talke togyther Up went Philip and sat by the Chamberlayne Marke me how well doth Philip here resemble a trewe preacher of the gospell and howe plainly in this chamberlayne is suche Heathen people described as couet to knowe Christe There must nedes be wonderfull great encrease of all godlynes where the one hasteth in muche desyre to teache the other hartely biddeth hym to his compaynie desirous to learne Here was nothing done by chauÌ„ce god did set al in rule and ordre For this chaÌ„berlaine happened for his parte vnawares vpon that place of the prophete whiche described Iesus Christ. This was the place of Esay he was led as a shepe to be slayne and as a lambe helde he his peace before the person that clyppeâ— hym and not once opened his lyppes Because of his humblenes he was not estemed Who shall declare his generation For his lyfe is taken away from the earth This texte of Esaye whan Philip had repeated to hym the chamberlayne was more enflamed with ardeÌ„t affeccion to knowe whome the prophete spake of and sayd of whoÌ„ I praye the speaketh the prophete these wordes of himselfe or of sum other See how apte this chamberlaine was to learne He had heard that Esaye himselfe was cut in pieces at commaundement of kyng Manasses with a wodden sawe and ignoraunt was he not that prophecies laye sumtymes after suche sorte of doubtefull that what seamed to be spoken of this person or that after the historical sence oftentymes myght after a more priuey or misticall sence pertayne to another But easye is it to teache that person whiche in suche wyse demaundeth ¶ Philip opened his mouth and began at the same scripture and preached vnto him Iesus And as they went on their waye they came vnto a certain water and the ChaÌ„berlaine said see here is water what doth let me to be baptised Philip said vnto him yf the beleue with all thyne herâ—e thou mayest And he aunswered and sayd I beleue yâ— Iesus Christe is the sonne of God And he commaunded the charet to stand styll And thei went downe bothe into the water both Philip also the Chamberlaine and he baptised him And as sone as they were come ouâ— of the water the spirit of the lorde caught away Philip and the chamberlayne saw him no more And he wente on his way reioisyng but Philip was found at Azorus And he walked thorow oute the couÌ„trey preaching in al the cities tyll he came to Lesaâ—ea Than Philip as one that was ready with ryght good wil to teache opened his lyppes and begynnyng at this place of the prophete expounded to hym briefly the principall poyntes of the gospell that is to saye that this person whom the prophete spake of was the sonne of god â–ª throughe whome god had decreed and by his prophetes promysed frely to saue all that woulde put theyr truste in him and that he woulde for this cause haue hym to be borne againe very man of the virgin Mary And where the one natiuitie and eke the other can not be in worde expressed whether it be his eternall generacioÌ„ of his father whiche from euer was withoute circumscripcion of tyme or that he once had of the virgin by the holy ghostes handyworke without maÌ„nes help takyng so vpoÌ„ hym mannes nature that he departed neuer from his godhed the prophete Esay seing this in spirite and muche astoyned therat sayde who shall be able to declare at lengthe his generacion Furthermore that he was the trewe paschall lambe for whose deathes sake his father had appoynted to delyuer not onely the Israelytes but al other nacions also from bondage of synne and from death euerlastyng And therfore delyuered he hym into the handes of the priestes scribes phariseis and head men amoÌ„g the people who brought him
to bee smitten before thou hearest the matter contrary to the lawe whiche forbyddeth that any man shoulde be punyshed excepte he be lawfully conuicted and cast Than they whiche stoode nexte vnto Paule sayed vnto hym Doest thou in this wise reuyle Gods high priest To suche extreme tyranny was than the priesthoode of the Iewes come that they claymed it as a thing lawfull for them againste right and equytie to do euery man hurte and yet would not they permit other meÌ„ freely to speake Whiche was an euideÌ„t token that their priesthood shoulde not long continue after it was come to the extremitie of all mischiefe Than Paul perceyuing that he should nothing furder his cause vnder such a iudge thought that best it was onely to seke occasion howe that assembly myght be dissolued Wherefore he aunswerd Brethren I was vncertayne that this man was the high priest Els I remembre well that it is written in the booke of Exodus Thou shalte not speake euyll by the Prince or rewler of the people After he had with this aunswere somewhat appeased these that warned hym thereof he ymagined some occasion howe he myght auoyde the tumulte and murmouring of the people For lawfull it is to voyde peryll by crafte wheras appereth no hope of profityng Whan Paule perceyued that the one parte were Saduceis and the other Phariseis he cryed out in the councell Men brethren I am a Pharisee the sonne of Pharisee Of the hope resurrecion froÌ„ death I am iudged And whaÌ„ he had so sayd there arose a debate betwene the Phariseis the Saduceis and the multitude was deuyded For the Saduceis say that there is no resurreccion neither aungell nor spirit but the Phariseis graunt both Wherfore Paul consideryng that in the congregacion there were two sortes of menne the one Sadduceis the other Phariseis whiche agreed not one with an other sayed with a loude voyce in audience of the counsell so that euery man might here him Brethren I am a Pharisey and my parentes were Phariseis and I am arrayned for because that I preache that the dead shal aryse agayne After he had thus sayed there arose dyssencion betwene the Phariseis and the Sadduceis And the multitude also that was presente seeyng them at variaunce varyed among themselues and were of sundrye opinions and partes For the Sadduceis in asmuche as they beleue that the soule dieth with the body do neyther alowe resurreccion nor suppose that there is any spirite or aungell The Phariseis on the other part beleue both that resurreccion shal be and that there be bothe Angelles and spirites Wherefore the multitude with great clamour began to make trouble And there arose a great crye and whan the Scribes whiche were of the Phariseis parte arose they stroue saying we finde no euil in this man Though a spirite or an angel hath appered to him let vs not striue against God And whan there arose great debate the captayne fearing â—est Paul shoulde haue ben plucte a sundre of them commaunded the souldiers to go downe and to take him from among them and to bring him into the castle In the meane space certayne Scribes of the Phariseis secte arose and contended in the fauour of Paule and sayed We perceyue nothynge wherein this man hath transgressed And yf that the holy ghoste or an aungell hath spoken vnto him it is not oure parte to contende ne striue with God This they sayed vpon the occasion that Paule the day before had shewed theÌ„ that the lorde had appered vnto hym by a vision in the temple So muche doeth it auayle in cases alredye râ—wled and determined to be of this secte or of that But whan this dyssencion encreased more and more by reason that the Sadduceis cryed out so sore against the Phariseis and the matter seamed lyke to growe to nothing els but to an extreme and deadly commocion the marciall fearing lest that Paule shoulde be plucked in pieces among them commaunded the souldiers to go downe and take Paule from the throng and to bring him into the castell againe The night folowynge God stoode by him and sayed bee of good chere Paul for as thou hast testified of me in Ierusalem so must thou beare witnes also at Rome Than was it tyme that God shoulde somewhat coumforte him that so manfully had wrastled for hym seyng that these troubles were so sore and yet sorer wer at hande Wherefore the nexte night againe the Lorde stoode by hym saying Be of good courage Paul These troubles shal not make an end of the for the tyme of death is not yet come but yet is it to come that euen as thou hast valiauntly borne witnesse of me at Ierusalem so shalte thou witnesse of me at Rome also Thou hast doen thy parte in this citie whiche is the chiefe in all Iewry it remayneth nexte that thou do the same in Rome whiche is the head citie of all the worlde And whan it was daye certayne of the Iewes gathered themselues together and made a vowe saying that they would neither eate nor drinke tyll they had killed Paul They were moe then fowertie men which had made this conspiracion And thei came to the chiefe priestes elders and sayed we haue bounde our selues with a vowe that we wil eate nothing vntyll we haue slayne Paul Nowe therefore geue ye knowledge to the vpper captayne and to the councell that he bring him forth vnto vs to morowe as though we would knowe some thinge more perfectly of him But we or euer he come nere are ready to kyll hym But as soone as it was day certayne Iewes made a conspiracion and cursed them selues to the deuyll and to damnacion yf they dyd eyther eate or drinke before they had slayne Paule so greate malyce had they conceyued againste hym And it was no small noumbre that had made this conspiracie but they were aboue fowertie These persons wente to the high priestes and elders and shewed them their entente and purpose sayinge We haue moste depely cursed our selues to be perpetually damned in hell if we eyther eate or drynke before we shall haue slayne Paule Nowe must ye lykewyse put vnto your helpyng handes to the furtheraunce of our request that we maye the more easely bryng to passe that thinge whiche we are all desyrous to doe Sende ye woorde to the highe marciall both in your names and also in the name of the whole counsell that he bryng Paule before you againe pretendynge that ye wyll enquyre more dilygently of him forasmuche as yesterdaye ye coulde not by reason of the commocion And we shall so prouyde that he shall not come safely into the castell againe as he yesterdaye dyd but before he come to the place where the counsell shal be kepte we wyll be ready to slay him ¶ When Paules syster sonne heard of their laying wayte he wente and entred into the castell and tolde Paul And Paul called one of the vnder captaynes vnto him said Bryng this
wynde we let her go and she draue with the wether But we wer carryed into an Yle which is named Clauda and had muche worke to cum by a boate whiche they toke vp and vsed helpe and made fast the shyp â—earing leste they shoulde fal into the Syrtes And so they let downe a vessell and were carried But within a shorte space there arose a sodeyne and boysterous wynde whiche the shyppemen feare moste of all other wethers and they call it a whyrle wynde and a pierrie And thesame because it cummeth betwene the North and the east is called the Northeast wynde After this wynde had taken the shyppe the shyppe could not withstande the tempest we let her go at al aduentures whither soeuer the windes and waues would cary vs. And whan we were at the last brought into a certaine Yland whiche is on the south syde of Candie named Clauda we had much worke to get a boate wherby we myght succour our selues if any thing chaunced otherwyse then wel And whaÌ„ at the last we had drawen the boate vp into the shyp they vsed other polices to preserue the ship for feare lest that she chaunce to breake by beatyng herself on the shalowes flattes thei girded the shippe about with ropes thei feared lest the wynde shoulde driue them in to the Syrtes whiche were certayne flattes quicke sandes not farre from them south warde seyng that the pierie blew and droue that waye and therwith they let downe a certaine vessell to staye the ship that she should not runne so fast forwarde And by suche meanes we beeyng sumwhat holpen droue with the wind and were caried forwarde The nexte daye whan we were tossed with an exceading tempest they lightened yâ— shyp and the thirde day we cast out with ouâ— handes the tacklyng of the shyppe When at the last neither the Sunne nor starres in many dayes appeared and no small tempest lay vpon vs al hope that we should escape was then takeÌ„ away But after long abstinence Paul stode furth in the myddes of them and sayed Syrs ye should haue harkened to me not haue leused from Candie neyther to haue brought vnto vs this harme losse And nowe I exhorte you to be of good chere For ther shal be no losse of any mannes lyfe amoÌ„g you saue of the ship onely For there stoode by me this night the Aungel of god whose I am whom I serue saiyng feare not Paul thou must be brought before Cesar And loe God hath geuen the all theÌ„ the sayle with the wherfore Syrs be of good chere for I beleue God that it shal be euen as it was tolde me howbeit we muste be cast into a certayne Ylande But the tempeste styl continuyng whan we had been tossed and water-beaten very daungerouslye the nexte daye they went to extreme shyftes for they vnloded the shyppe and caste all into the sea for to lyghten and sumwhat to ease the shyppe But whan the tempest styll contynued the thyrde daye we caste awaye ouer boorde with our owne handes the tacklyng of the shyppe And forasmuche as neither the Sunne ne yet the starres appered for the space of manye dayes but the tempeste styll waxed more and more euerye manne was in despayre and looked for none other but deathe And moreouer by reasoÌ„ of this troublous sayling they had eaten no meate of a long space ThaÌ„ Paul standyng in the mydle amonge them sayed Syrs ye should before haue folowed my councell whan I gaue you warning that ye should not leuse from the sea coaste of Candie For yf ye hadde so doen ye hadde escaped this daungier and also this losse of goodes But forasmuche as that nowe cannot be vndoen againe that is paste begynne yet at the laste to folowe my councell and to waxe wyse Be of good chere for not one of you shal peryshe The shyp onely shal be loste This is no dreame that I speake but the Aungell of god whoÌ„ I serue and wurshyppe stoode by me this night and sayed Paul be not afraied thou shalt not perishe here but thou muste firste appeare before Ceasar and not onely thou shalt escape safe but God hath heard thy praiers and geueÌ„ vnto the all these that are in shyp with the wherefore I say be of good chere For I doubt not but that it shal cum to passe that god hath promised by his Aungell And yf ye wyll knowe howe we shall escape safe with our lyues I wil tell you we shal be cast vp into a certayne Yland there shal we be saued but not without shypwrecke But whaÌ„ the fowerteÌ„th night was cuÌ„ as we wer sailyng in Adris about mydnight the shypmen demed that there appered some countrey vnto them sounded found it twenty â—adoms And when thei had goâ— a litle further they sounded againe and found fiftene â—adoms Then fearing lest they shoulde haue fallen on some rocke they cast fower ankers out of the sterne and wished for the day As the shypmen were about to flie out of the ship whan they had let downe the boate into the sea vnder a colour as though they woulde haue cast ankers out of the foreshippe Paul sayed vnto the vnder captaine to the souldiers except these abyde in the shyppe ye can not be safe Then the souldiers cut of the rope of the boate and let it falle away And so whan the fourtenth nyght was cum well on and we were saylyng in the sea whiche was called Adriaticum the mariners lokyng furth aboute myddenight supposed that they saw lande And beyng mynded to proue whether that they might safely arryue thyther they let downe a lyne with a plummet whiche the shypmen call in the Greke toung Bolis because it is cast down into the water to sounde and they founde that it was twentye fadoms depe than sayled we a litle farther and they let downe againe the plummet and sounded and founde that it was fiftene fadoms And whan they perceiued that it wexed shalower shalower fearing leste they should hytte vpon sharpe rockye places they caste fower ankers out of the sterne and wysshed for day that they might certainely perceiue what countrey it was that appeared Than the mariners hauing smal hope to saue the shyppe forasmuche as they perceyued that they were not farre from lande they first thought to saue themselues and for that cause they lette downe a boate into the sea feynyng and semblyng they went not aboute to conueigh them selues away but pretendyng that they would lette down the ankers out of the foreparte of the shippe because the tempest was great But Paul perceyuyng what they entended and knowyng that the mariners could not be missed but must nedes helpe to saue the reste that wer in the shyp warned the vnder captaine saiyng Except these men abyde in the shyppe ye can not be saued Whan the souldiers hearde this worde they out with their swerdes and cutte the ropes that the boate hong by