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
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
blynde Myne opinion is that battaile for the moste part springeth of vayne wordes or titles as it were inuented to nourishe maÌ„s pryde vayne glory as who saie there were not ambicion ynoughe in the worlde vnlesse we fed maintened this naughtie vice with newly inuented titles the whiche vice of it owne propre nature groweth to fast in vs. These and suche other lyke rootes and chief causes of battaile beyng once cut awaye then should it be easie to coÌ„clude and establishe a peace among christian princes with such lawes and condicions that woulde neuer suffre suche ruffling businesse and hurly burly to begyn agayne By this meanes should the princes encrease in richesse now beeing common bytwene them by reasâ—n of amitie and frendship and the christian people should lyue in louely peace and tranquilitie vnder their moste wealthye princes So would the lorde Iesus that true king of the whole worlde be fauorable vnto vs and cause all thinges to prosper goe forwarde with vs. So should we be feared of the enemies of Christes religioÌ„ againste whom we haue much a do at this daye to defend our owne much lesse than are we able to discoumfite them and chase them away far from vs Albeit I had rather haue them refourmed of their misbeliefe then by force of armes chased away and put to flyght But howe is it possible for vs to reforme other yf our selues be I had almoste sayed worse and more vicious in our conuersacion then they are For I dooe not here esteme christian menne by the articles of the fayth whiche we professe with mouthe but by theyr maners and lyning Wheresoeuer ambicion couetousnes pryde wrathe reuengemente and a desyre to hurte reigneth there say I lacketh the faythe of the ghospell Nowe albeit this pestilence haue infected euen those vnto whose office it chiefly apperteined to see a remedy for the decay of christen religion yet haue I some good hope of reformacion because I see the bookes of holy scripture but specially of the newe testament so taken in hande and laboured of all men yea euen as much as of the ignoraunt and vnlettered sorte that many tymes suche as professe the perfyte knowledge of Goddes woorde are not able to matche them in reasonyng And that there be very many readers of the bookes of the newe testament this one thyng maketh me to beleue because notwithstanding the printers do yerely publishe and put forth so many thousande volumes yet all the bookesellers shoppes that be are not hable to suffice the gredâ—â—es of the byers For nowe a dayes is it well solde ware whatsoeuer a man attempteth vpon the ghospell This so strong a medicine once receiued and dronken canne not but worke and put forth his strength Wherfore me thynketh the worlde is in case lyke to a maÌ„nes body vexed with greuous diseases after it hath receyued an herbe called Ellebore or some other strong purgacion For then is it all together distempered and out of quyet and fareth as though it woulde yelde vp the ghoste And God sende grace that this euangelike Ellebore after it haue once searched and entred into all the veynes of our soule maye so come vp agayne that the sedes of vices beyng therby cast out and auoyded it maye restore vs made whole and purged of all our synnes vnto Iesu Christe and maye also after this greate rufflyng and almoste vncurable diseases of the worlde bryng agayne vnto all menne that ioyefull and muche desyred tranquilitie And verily I would hope better that the common prayers of all good men to that ende and purpose shoulde not be made in vaine if the chiefe estates of the worlde woulde lyke trustie and faythfull physycians do theyr endeuour to helpe the worlde in this euill case that is to saye yf the princes in whome it chiefly lyeth to rule the worlde as they wyll would call vnto theyr remembraunce that they shall shortlye for what thing is there in this present lyfe of any long continuaunce gyue an accoumpt vnto that moste soueraigne and high prince how they haue gouerned their dominions Agayne yf the bishoppes diuines and all ecclesiasticall persones woulde likewyse remember howe they haue not succeded in the places of Annas Caiphas or of the Scribes and Phariseis who whyles they wickedly defended theyr owne kyngdome wente about to oppresse the kyngdome of the ghospell whyles they vphelde and defended theyr owne glorye dyd theyr endeuour to bury and ouer whelme Christes glorye and finally whiles they laboured to approue theyr owne righteousnesse made God vnrighteous but rather in the place of the Apostles who had a pleasure euen with the leesyng of theyr owne bloude and liues to defende Christes kyngdome Christes glory and Christes righteousnes Christe hath once suffered once arysen agayne from death to lyfe and neuer wyll dye agayne But he suffereth thesame passion afreshe so oft as the truethe of the ghospell is condemned beaten spytte vpon crucified and buried To be short he reckeneth done vnto hymselfe whatsoeuer euell or displeasure is done vnto his membres Peraduenture moste Christian kyng I haue spokeÌ„ here more frankely and more at large then it became me to do howbeit the great loue I beare towarde your grace hath made me both lauishe of my woordes and also more bolde to vtter my minde vnto your highnesse I beyng a Christian man do wishe well vnto all Christian menne generally but yet haue I a certaine speciall loue and affeccion to the moste noble and florishyng realme of Fraunce I beseche Iesu thimmortall kyng of the whole worlde vnto whome the heauenly father hath geuen all power in heauen and in yearth to geue his holy spirite both to the people and also to the princes and rulers to the princes that they may haue grace happely to passe ouer theyr lyues in mutuall amytie and concorde vnder theyr common kyng and prince Iesu vnto the other that they maye lyue in reste and peace vnder their moste godly and wealthy princes and the ende of all to be this that christian vertue and godlinesse beyng well planted among vs maye be enlarged and spred abrode as muche as is possible to be not by inuadyng or wasting of others dominions or countreys for so our enemies become the porer but neuer the better and more godly but by preaching euery where the doctrine of the gospell syncerely and truely by theyr ministery that haue in them the spirite of the ghospell and by ordering our liues after suche sorte that verye many may be allured to professe our religion euen by the swete smell or sauour of our good lyuing So be ganne the christian empire so encreaced it so was it greatly enlarged so was it established and by the contrary we see how it is now almost at a point and come to nothing if we considre the greatnesse of the whole worlde Wherfore loke by what aydes it first beganne by what meanes it was encreaced and established by the same must we repaire it beyng decaied
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
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
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
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
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
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
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
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
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
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
soone as we had throughe better instruccyons conformed our selues to the expulsyng of the Romyshe Antichriste to the gladde enbracyng of hys woorde and to the receyuyng of his ghospell in all partyes immediately heard our lamentable peticions and sent your most noble mother Quene Iane of famous memorie whom as it maie be thoughte hys prouydence and consailles vnscrutable had purposely ordeyned prepaired caused to be borne for none other office but that she myght bee moste dere wife to suche a kyng and mother to suche a Prynce For as soone as she had in moste lawful matrymonye brought foorth your grace she departed this worlde as thoughe she should haue saied I haue dooen the offyce that I was borne for nowe fare ye well The freashe floure of my pure virginitie I haue moste safely committed to my moste dere spouse kyng Henry for to kepe and to you his moste feithfull louyng subiectes I leaue behynde me my onely soonne the iewell that ye haue so long desired so sore longed for and so often craued of God As loÌ„g as ye shal tendre his welfare ye shall satisfye my desyre whome I broughte foorthe for that purpose If it maye please God to sende hym longe lyfe I haue the full fruicte of my trauaylle I haue my deathe abundauntely recompâ—nsed and my roume emong you euen to my mynde supplyed I haue nowe no more to dooe on yearth If I haue demerited any loue or thanke at your handes bestowe it wholly on my soonne whan I am gone from you Thus departed the moste vertuous ladye Quene Iane whose deathe we haue the lesse cause to lamente because that by hope we are assured that she is gone from peyne to ioye from care to reste froÌ„ sorowe to blisse froÌ„ this traÌ„sitorie world to immortalitie We haue cause to suppose that God for the exceadyng great loue and fauoure that he beareth towardes Englande whan she had broughte foorthe to the worlde suche a soonne tooke her awaye immediately of purpose to rewarde her wyth a croune eternall for whome all temporall and worldely rewardes were incomparably ouer basse ne any yearthly croune sufficient so that to lamente her is rather to enuye her felicitie and blisse And she beeyng nowe in heauen with her moste desired ioye Christe inuiteth and requireth vs that our beneuolente loue and affeccion whiche muste haue been deuided betwene you and her maye bee wholy transferred and bestowed on your highnesse whome to bryng foorthe she was not onely well contented but also muche desyrous to dye So that we are all double bounde to loue youre Maiestie fyrste because youre moste dere mother was taken from vs ere she myght receyue any fruicte of our grate and thankfull hertes for bryngyng foorth to her couÌ„trey suche a soonne and than muche more because that in your moste Royall persone is reposed al the worldly ioye coumforte hope and expectacion bothe of vs that are nowe liuyng whom I truste your Grace shall surutue and also of our posteritie Neyther can Iiustely affyrme her to be dead that hath leafte behynde her suche fruicte of her bodye whome to bryng foorth I dare auouche she though her death so well bestowed that in case she myght returne to lyfe again and be in her former state of mayde Quene she woulde readily paryshe couenauÌ„t with God on thesame pryce to bryng foorth your Grace vnto her countrey And so greate was the ioye and gladnesse of Englande in the natiuitie of your highnesse that the veray prouidence of God thought it necessarie to temper our immoderate mirth reioysing with the death of your most vertuous mother for neuer was the deceasse of any Quene in England more lameÌ„ted lest we myght haue ben so inebriate with our vnestimable felicitie that thesame might haue made vs proud and percase haue brought vs in suche flaterye of our selues that we woulde haue forgotten or perchaunce not acknowelaged no nor espied you to bee sente vnto vs aswell by the most mightie and most woondrefull power of Goddes hand as also of his exceadyng mercie and fauoure towardes Englande He myghte haue taken her away ere she had cum to the bearing or conceiuing of you in her wombe if he had not specially loued and tendred our good king Henry and vs. It was in his hande and pleasure to haue taken you bothe whiche thynge god forbydde if he had nâ—t by leauing the better of the twoo with vs been willing bothe many festelye to declare his almyghtifull power ioyned wyth hys moste gracious mercie and tendre compassion towardes England and also to bridle the insolencie which by hauyng you both still wyth vs suche is mannes frailte and readinesse to swerue he paraduenture foresawe would haue growen in vs. God in takyng awaye her at your birthe did plainlye ministre vnto vs both an earnest warning and also a iust prouocacion of vncessaunt praying for the life and prosperous continuaunce of your Grace being of nature and by the condicion of your birth mortal as your mother was The birth of your Maiestie was the more swete because it was so long wished for so long loked for and so long craued ere it came A great benefite is muche the sweter that it is not obteyned without great and long suit The pleasure of a good turne is much diminished whan it is at the fyrst obteyned The desirefulnesse of our myndes muche augmenteth and encreseth our pleasure The admixtion also and as who shoulde saye the sawcyng of pleasures with some kind of misfortune either afore going or in the middes adtempered graceth altogether and maketh it the more acceptable Honey is waloweish and ouercasteth the stomake if it be plenteously taken by it selfe alone but if wyth vinegre it be made eagredoulce than is it not onely delectable and plesaunt of relice but also comfortatiue and holsome too The deathe of the moste vertuous lady and moste woorthie Quene Iane your mother beyng ioyned with your birth made such a â—â—mperature of sorowe and ioye together that bothe our mournyng whiche otherwyse shoulde scaree haue founde anye ende was soone mitigated and also our moste tendre desire of enioying your Maiestie much the more encreased We had so long groned we hadde so long cryed to God for a Prynce that excepte he hadde in the moste desiâ—ed birthe of the same aspersed the deathe of your mooste â—ere Mother we shoulde by our immoderate felicitee haue tempted and prouoked hym to take you bothe from vs. It was hys goodnessâ— that woulde not suffre vs to fall For muche sooner and sorer doeth immoderate ioye drounde mannes reason then immoderate doloure Thus than as I haue sayd as soone as we willingly applyed our selfes aswell to the exiling of al papâ—strie as also to thenbracing of the woorde of God he immediately fulfylled and satisfyed ourâ— desyres by sending your Grace vnto vs after a woondreful sorte as if he shoulde in playn wordes haue saide Now that ye haue gladly receiued my word ye shal haue that
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
to saye well by them that saye euyll â–ª by you to offer them euerlastyng healthe whiche goe about â—ouâ— destruccion This high and excellente vertue ye cannot perfourme vnlesse ye cum vnto it by the degrees whiche I shewed you before If ye caste away vtterlye the swelling and pride of the mynde if ye put from you the desire of reuengyng yf ye dispise all the pleasures of this world embrace the sharpe way yf ye extinguishe the desyre of worldly thynges and thyrste for nothyng greatly but for ryghteousnes and godlynes yf ye be full mynded to succoure and helpe the greefes of al men and desyre to furder the commodities of al meÌ„ if ye haue a minde sincere and cleane from all vices and filthye desyres not regardyng any thyng nor delityng in any thing but in God alone finally yf ye study and deuise with quiet hartes to nouryshe and to make coÌ„cord and peace then shall ye perfourme these thynges the whiche other menne cannot yet attayne vnto nor once dreame vpon But yet they that be curable and not vtterly of a desperate mynde musyng muche at youre sufferaunce and godlynesse they shall well vnderstande that it is no counterfeyt thing they shall well perceyue that it is not a thyng of mannes power and beyng moued thorowe your exaumple shall be turned to better thrifte Ye be the salte of the earth but if the salte be vnsauery wherwith shall it be seasoned It is hencefoorth good for nothyng but to be caste out and to be troden of men For I haue chose you fewe not to the entent I woulde allure and bryng to the knowledge of the euangelicall wysedome one or twoo cytyes but the wholle worlde It muste nedes bee a liuelye and a pithye thyng that can be sufficient to sawâ—e and sauour the lyfe of all mankynde beeing so weryshe and vnsauerye thorowe the desyres and fond opinions of vayne thynges For I haue chosen you not to the intent ye shoulde bee of the meane and tollerable sorte but that ye shoulde be the salte of the yearth it nedeth not to haue muche salte but such as is good and strong that whatsoeuer it doethe touche it maye season and of weryshe make sauoury The yerth is greate and yet the saltnes that it hath it hath of a litle salte mixte with it And ye see that a greate deale of meate vnsauoury and werishe with a litell salte sprynkeled vpon it is made sauourye It must nedes be that in great noumbres of men many be founde but meane and vneath tollerable But in Apostles in bishoppes in doctoures teachers that quicke and perfect liuelines of the euangelicall charitie muste nedes perseuer and abyde Otherwyse if your maners be made vnsauoury with the loue of prayse with desire of ryches with the luste of pleasures with the gredinâ—â— of reuengyng with the feare of infamye harmes or death what remayneth than wherby the vnsauoury lyfe of the multitude maye bee seasoned so it shall cum to passe that ye shall not onelye bee vnmete to season others but also ye youreselues not perfourming the thing that ye teache shal cum into extreme contempt of al men For what is lesse to bee regarded than vnsauoury salte whiche serueth not for so muche as to doung the lande for somuche as yf it be cast on the grounde it causeth barraines By that meanes men shall haue you in veneracion yea they also whiche enuyously and hatefully backed agaynste you yf they once perceyue that your doctryne doeth sauour of the liuelynes of the gospell yf they see all your lyfe to bee agreable to your doctryne Whan ye haue once taken vpon you this professioÌ„ eyther ye muste be verye profitable vnto all menne or veraye vnprofytable eyther ye muste haue greate prayse emong men or greate disprayse Dispraise and rebuke ought to bee shunned more than deathe for it doeth redounde to the infamye and slaunder of the gospell Wherfore se that ye be on euerye syde sincere pure and verye perfect to th ende that the impuritie of the multitâ—dâ—â—â—â—â—ye be corrected thorowe your puritie Ye be the lyght of the worlde A citie that is set on a hyll can not be hyd Neyther do men lyght a candell and put it vnder a bushell but on a candelstycke and it geueth lyght to al that be in the house Let your light so shine before men that thei maie se your good workes and glorifye your father whiche is in heauen Let your life and your doctryne be suche that it maye be a guyde and a rule of good life to all men that doeth behold and loke vpon it There is but one sunne of this worlde but thesame is so myghtye and plentifull of lyghte that from a farre it shyneth vpon all them that dwell vpon the yearth So I haue set you in an high place that whatsoeuer ye speake whatsoeuer ye doe muste nedes bee spred abrode thorowout the whole worlde If the cloudes couer the â—unne howe shall men haue lyght If your doctryne be darkened with errours yf the lyght of your lyfe be dimmed with worldly desires what thyng shal driue awaye the darkenes of the multitude Wherfore ye muste beware that there be no darkenesse nor folishnes in you Ye cannot be hyd though ye endeuour neuer so muche Consider wel that ye haue a parte to playe in the stage of the whole worlde to thintente that carefulnes should sharpen you to bee circumspect and diligent A small offence in you is as muche as a great crime Ye be as a citye set vpon an high hyll which may be seene of the waye goets farre and wyde It can not be hid thoughe it woulde for the hyll with his highe toâ—ne that beareth it wylleth it â—illeth it maketh it seene of al men that it may shewe the waye to them that erte and be out of the waye Thys is the nature of the euangelicall doctryne it suffereth not the professoures of it to be hyd and vnknowen althoughe they fleing the fame of men seke dennes to hide them in And why shoulde the be hid which is ordeyned for this purpose to do good to al men indifferently Salt is geuen to season with the sunne is geuen to the world to geue lyght the citie is buylt in the toppe of the hyll to be sene of all men In the nyght men lyght a candele in the house to geue lyght to al them that be in the house And therfore they hide it not vnder a bushel but set it vpon a candelsticke that the lyght therof maye the better cum to all and the vse of one lyght maye extende and reache to manye So ye ought not to seke howe to purchase a fame and opinion amonge men but onely bee ye rarefull that ye darken not the lyght whiche I haue lyghtned in you and that ye perseuer and continue vpon the candlesticke where I haue set you The salt cannot but season The lyghte cannot but shyne Therfore let your
should be troubled with feare of infamy and not frely preache the gospel of the kyngdome It hath no dishonest thyng nor nothyng to be kept close Yea yf ye heare any thyng of me in darkenes preache ye it in the cleare light And if I haue tolde any thing secretely preache it openly Our doctrine is without any colouring It desireth to come furth before all men and it is afrayde to be knowen of no man ¶ And feare ye not them that kyll the bodye but are not able to kyll the soule But feare rather hym whiche is able to destroye both soule and body in hell Are not two litle sparowes solde for a minute one of them shall not fall to the grounde without youre father Yeâ— and all the heares of your head be nuÌ„bred Feare ye not therfore ye be of more value than many sparowes Euery one therfore that shal confesse me before men â–ª him will I confesse aâ—so before my father which is in heauen But whosoeuer deuiâ—â—â— me before men him wil I also deny before my father whiche is in heauen But there shall be some perchaunce whiche will lytle passe vpon infamye and other ylles but who can despise and set lytle by death It were mete you should feare them yf they could kyll the whole man but ye that knowe that the body is the vilest parte of man and that the soule which is the chiefe parte of man cannot be hurte of them be they neuer so sauage and cruell Ye I say nede not to feare them They should hurte you more yf they dyd not sley you folowyng theyr myndes than yf they kill you not regardyng them I wyll shewe you who is more to be feared Feare him who like as he made the whole man so he is able to condemne him to euerlastyng death and to deliuer hym into hell fyre Yet the body whiche the tiranne doeth kyll for a tyme doth not vtterly peryshe For the selfe fame at the resurreccion shall be restored in far better wise Hitherto therfore onely the body is in daunger yf in case ye be killed constantly obeying my commaundementes But yf ye obey theyr commaundementes and leaue the busâ—â—â—s of the ghospell nowe not onely the body doth peryshe whiche yf no man kill it yet by the common lawe of nature it must nedes dye but also the soule shall be deliuered to euerlastyng fier And what matter is it whether the persecutor or disease or any other chaunce take awaye the lyfe Truely more gloryous it is to die for the ghospell sake whiche death though it be violent and sore yet it shall not come before the daye whansoeuer it cummeth it shall not come without the prouideÌ„ce of God And by this it cummeth to passe that yf ye endeuour to auoyde it ye cannot God will not suffer you to be slayne but when it shall be very expedient for you to die Wherfore put out of your myndes all this feare God also will prouide for this to whome it were not hard to geue you immortalitie but that it is a greater thyng to despise death than to escape it What is of lesse value than sparrowes of the whiche two be bought for a farthing a very litle coyne And the numbre of sparrowes is great in euery place and yet not so much as one of them is loste in the yearth but by the wyll and sufferaunce of your father Doe ye feare than leste he will suffre you whom emong all he hath chosen to this busines to perishe before your tyme whom he doeth not neglecte insomuche that he kepeth the numbre of all the heares of your head Seyng that ye be of more estimacion to the father than innumerable sparrowes there is no cause why ye should feare leste men be able to do any thyng against you otherwise than shall be thought to hym who hath continuall care ouer you Wherfore leaue the care of your lyfe and death vnto hym and be not ye driuen from the open profession of my name be it neuer so hated of the worlde by any feare of displeasures that men can doe vnto men For whosoeuer litle regarding the rebukes of men doe professe me in this lyfe to bee his Lorde and maister hym wyll I acknowlege to bee my seruaunt and disciple before my heauenly father Contrarywyse whosoeuer wyll be ashamed of me before men and deny me hym will I deny before my father whiche is in heauen And this is no daynteouse and delicate profession for he doeth not professe me vnles he doeth declare by his lyfe that he doth beleue my sayinges And he hath denied me whiche so lyueth that he setteth by any sayng more than by me What winning therfore can it bee yf a maune lese that noble and euerlastyng prayse with the father and his angels for feare of a false slaunder hece which neither lasteth long nor is no slaunder in dede but with ignoraunt and folyshe menne and before God very true glory It is a great gayne lytle to passe vpon these thynges and to make haste to the euerlastyng rewarde whiche shal be geuen in due tyme to them that haue deserued it in the meane season a good conscience is a great piece of the rewarde Thynke not that I am come to sende peace into the yearth I came not to sende peace but a swearde for I am come to set a man at variauÌ„ce with his father and the doughter with her mother the doughter in lawe with the mother in lawe And a mans â—â—es shall be they that art of his householdâ— He that loueth father or mother more than me is not worthy of me and he that loueth sonne or doughter more than me is not worthy of me And he that taketh not his crosse and foloweth me is not worthy of me He that findeth his lyfe shall loose it and he that looseth his lyfe for my sake shall fynde it The profession of the ghospell is no weriche nor lyght thyng Truely the rewardes be great but ye must come vnto them with vehement and continuall desyres of the mynde they chaunce not vnto yll menne and lingerers they must be obteyned by strength and violence Thinke ye that I am cumme to so we peace in the yearth emong men It is farre otherwyse Nay I am not come to sowe peace and concorde but swearde and warâ—e and that inwarde and domesticall warre and not ciuile warre onely For where as the doctryne of the ghospell shall be hated of the moste parte and sith it requireth so feruente a desyre towarde it that all the affeccions of men be they neuer so great and vnruly must geue place it cannot be but great stryfe and dissencion must aryse emong theÌ„ that be most nere frendely whyles they that doâ—e vpon the worlde wyll rage rather agaynst theyr derest beloued than forsake theyr vices whereunto they be accustomed and whoso is once touched with the great feruencye of the euangelicall charitie he wyll not suffre hymselfe by no maner
of affeccions to be plucte awaye from the thing whiche he hath begoonne to embrace and make muche of But happy is that stryfe and dissencion whiche doeth auaunce sincere and good thynges and cutteth awaye rotten thynges Happy is that swearde whiche pareth awaye from the soule all noysome lustes and desyres Lette this tumulte and hurly-burly be layed vnto me and not to you whiche haue geuen a medicine troubled all the body but so that they that stryue against theyr beloued that is to saye theyr nerest kinsfolkes for the hatred of my name ought to impute it to themselues and not to me For they myght folowe them whome they persecute I offer helth and saluation to all men whyche yf all men do embrace there shall be no stryfe nor dissencion Truly the ghospell of it selfe is a thyng of peace and of quietnes but sedicion is raysed by the faulte of others Lyke as the medicine is a holsome thyng of it selfe but in the body it maketh a rumblyng and trouble whiles it prouideth that all the membres may be in quiet But it is expediente that the noysome thynges be pared away that true and holy concorde may be established the more emong the pure cleane This sweard therfore I bring into the earth to breake concorde betwixt the sonne and the father to deuide the sure and streight bande of nature betwene the doughter and the mother to disceuer the loue and concorde betwene the mother and daughter in lawe There is no knot of nature or amitie so sure which this swerde is not able to breake Whom domesticall acquaintaunce hath made louers and very nere frendes them the swerde of the gospell shall set in sundre But so ferre and no ferther shall this batrayle extende and so farre shall this warre go that they whiche be of our syde shall onely despise their enemies but not hurte them and asmuche as in them lyeth saue them also yf they can â–ª And thus farre shall this despising goe not to disgayne them and abhorâ—e them but soberly to make them an aunswere and not to obey theyr wicked commaundementes Ye must take hede by all meanes that the common state of the publique weale be not troubled by you Be not slacke in the duty which by the law of nature the sonne oweth to the father the daughter to the mother the brother to the brother the husbande to the wyfe the cosen to the cosen the frende to the frende and the familiar to his familiar and acquaintaunce For I do not abrogate and put awaye the lawe of nature but make it perfecte Ye must be obediente in all thynges vnto the publique magistrates and ministers vnlesse they prescribe and commaunde wicked thinges They call you to the lawe ye must go they require an accompte ye must make it but yf they commaunde you to do honour and sacrifice to ymages and pictures yf they commaunde you to cease from preachyng of my name ye ought not to obey them And yet they must not be stirred with checkes railinges but they must be aunswered soberly why it is more mete to obey God the prynce ouer all than the power of man For it is reason that the commaundementes of God should be preferred before the coÌ„mauÌ„dementes of men And yf they prescribe vniust thinges which yet do not make menne wicked yf they obey them they must be suffered leste they beyng stirred they fall into a rage As for an exaumple if they take away vniustly thy garment or money if they cast thee into pryson if they scourge thee with whippes For these thynges do not take awaye godlines but rather by occasion increase set furth the vertue of the gospell Lykewyse the duetie of the naturall loue must be perfourmed to the parent yf he haue nede though he be an heathen and alienate from the ghospell But yf the authoritie of the parent withdrawe from the ghospell the heauenly father ought more to be obeyed than the yerthly father And yet the father must not be churlishly despised but gently reuerently monished not to repung against God In lyke maner also we must do with other vnto whom we owe the dutie of humanitie either of nature or els of curtesy Some wil say it is heard to master suche affeccions which nature hath inwardly graffed in vs. But suche stronge and manly menne the profession of the ghospel doth require and such as wyll be moued from the heauenly busynes by none affeccions Ye shall see me go this waye he must nedes folowe in the same which will be taken in the numbre of my disciples The sonne that loueth the father or the mother more than me is not mete for me Agayne the father whiche loueth the sonne or the doughter more than me is not mete for me And he loueth him more than me yf in doyng hym pleasures he neglecteth my commauÌ„dementes It is wicked loue so to tendre thy parentes being but men that thou offende thy parent being God And leste it should seme to be muche to set more by the wyll of God than all mennes affeccions whereas nothing is more deare to man than life except he despise this also for the ghospell sake and be alwaies in a redines to all kyndes of death and punishmente and take vp his crosse and folowe me dayly he is no mete disciple to haue me to his maister For lyke as the disordered loue of the parent or childe is hatred rather than loue sith it is noysome vnto both so the disordered care to preserue the lyfe is a verye destruccion of the life He hath preserued his life that loste it well he hath loste it which hath kept it naughtily He that by forsakyng the ghospel and denying me hath pacified the iudge hath escaped prison hath escaped haÌ„ging hath escaped death whereas he semeth to men to haue wonne his life he hath loste his life in dede Agayne he that constauntly stickyng vnto the ghospell putteth furth hymselfe boldely to all daungers deathes he semeth vnto men to loose his lyfe where in dede he winneth his lyfe The lyfe doth not perishe when it is taken awaye for professing of the ghospell but is preserued euerlastyngly It doth perishe in dede if it bargayne to haue a short tarrying in the bodye with vngodlines and yet it liueth not than in the body whiche liueth in the hatred of God ¶ He that receyueth you receyueth me and he that receyueth me receyueth hym that sent me He that receyueth a Prophete in the name of a Prophete shall receyue a Prophetes reward And he that receiueth a iust maÌ„ in the name of a iust maÌ„ shall receiue a iust mans reward And whosoeuer shall geue to one of these litle ones to drinke a cup of cold water only in the name of a disciple verely I say vnto you he shall not loose his reward Neyther is there any daunger leste if it chaunce you to be forsaken of your parentes kynnesfolkes
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
commaunde sayed Lorde yf thou be he commaunde me to come vnto thee vpon the water For he meruelled not that Iesus walked vpon the water but he thought that he hymselfe myghte do so likewise yf Iesus would But Iesus framyng fashioning his weakenes by all meanes vnto the strengthe of perfecte faith bad hym come At the whiche woorde Peter nothyng lyngeryng leaped downe out of the bote and began to haste to Iesus walkyng vpon the water And as long as hys fayth nothing wauered the moystâ— element serued him But whan he caste hys iyes a little from Iesus and began to looke about him and to considre the boysteousnes of the winde the hurling of the waues and his owne feblenes he was afrayed agayn and began to sinke downe be in danger of drowning Feare came of the boysteousnes of the windes peril came of feare feare of distruste And agayne the greatenes of peril raysed vp the sparke of faythe and nowe being almost ouerwhelmed with waues he cryed out Lord saue me I perish But Iesus putting hys disciple in remembraunce that the perill whiche he feared came not of the waues or windes whiche before serued his tourne but of the weakenes of fayth reaching out his hande catched him and lift him vp saying O thou that yet hast little trusted me why diddest thou wauer For it is not inough to haue a strong faith for the time but it must be continual and constaunt nor thou must not loke how great the peril is or what thy strength is hable to beare but what I am hable to do to him that doth trust and beleue in me Therefore furthwith as he entred into the shippe the winde ceased And they that were in the shippe seying suche a merueylouse wunder perceyuyng that there was somewhat in him more than man fel downe at his feete and wurshipped him saying Thou art the very sonne of God And when they came to the banke he went into the countrey of Genezareth where he had shewed many miracles before They after that they had knowlege that he whom they had seene before was come agayne they sent throughout al the countrey to tel that Iesus was preseÌ„t that if they had any sicke folke they should bring them For now theyr fayth began to increase by the myracles that were done before Therefore flockyng together on euery syde they offer vnto Iesus as many as were diseased desyring him that at the leaste they myght touche the hem of hys garmente if it were to paynful for him to touche them one by one or to speake vnto them So strong was theyr fayth and theyr fayth deceiued them not For as many as touched him were healed ¶ The .xv. Chapiter Than came to Iesus Scribes and Phariseis whiche were come from Hierusalem saying Wherefore doe thy disciples transgresse the tradicion of the elders for they washe not their handes whan they eate bread But he aunswered and sayde vnto them Why doe ye transgresse also the commaundemente of god because of your owne tradicion TO the more glory of God these thynges were done the more the Phariseis were fret with enuie seyng theyr glory to bee darkened thereby by the which glory hitherto they had magnifyed theÌ„selues among men They huÌ„ted in euery corner for a quarel but the more they go agaynst Iesus the more they blase abrode their owne blindenes being so manifest and open that the people also spyed it Therefore certayn Phariseis of Hierusalem for there were they most arrogant and proude goe together vnto Iesus that the numbre might make their false accusacyon to bee beleued And where as Moyses forbade that any thyng shoulde bee taken away or put to the wordes of the lawe the Phariseis that they might seme to bee not onely thexpounders of the lawes but also the makers they added certayn tryflyng thinges as be those That no man shoulde take meate with vnpure handes whiche they called vnwashed as who should say the handes did defyle the meate or the man or as who shoulde say the licour of the water shoulde washe away the filthynesse of the minde Agayne that no man retournyng from the market and had been amongeste the common people shoulde eate meate but he had firste washed hys body as who shoulde saye the touchyng of men filed man or as who shoulde say he is pure and cleane whiche is washed Agayne that theyr flagons pottes brasse stoles beddes and other stuffe which was dayly occupyed â–ª shoulde be often washed With these and many lyke superfluouse and tryfling thinges they burdened the simple people which thynges they woulde haue so much made of and honoured that for these preceptes they neglected oftentimes the coÌ„maundementes of God Therfore wheÌ„ they could no waies leye to the disciples charge the transgression of Moses lawe they fynde faulte with their mayster because he suffered his disciples to neglect mannes constitucions not that they despised them although they were worthy to bee despised but that being geuen to seriouse and earnest matters sometimes they passed little vpon them Therefore they spake vnto Iesus and sayde Why doe not thy disciples kepe the constytucions of their forefathers For they washe not theyr handes whan they goe to meate Christ not suffering so maliciouse rebuking for a thing of nothing payeth them home with a more sharpe rebuke Nay with what face dooe ye which picke quarels for these â—â—â—fles make so muche of mannes constitucyons whiche can bring nothing elles but paynfull supersticion and yet for them ye sticke not to breake the greatest commaundement of God For God commaundeth saying Honour father and mother And he that shall curse father or mother let him dye the deathe But ye say euery one shall say to his father and mother What â—ifte soeuer shoulde haue come from me the same is tourned vnto thy profit And so shal he not honour his father or hys mother And thus haue ye made the commaundement of God of none effecte because of your owne tradicion For God confirmyng the law of nature commaunded earnestly that euery man shoulde honoure and succoure his father and mother promising long life and felicitie of this life vnto the doer hereof threatning death to him that doeth the contrary But you folowing your auarice that ye may tourne that to your owne gayne and aduauntage which shoulde haue bene bestowed in helping of youre parentes doe teache that it is holyer and better for men to enryche the temple with gyftes â–ª than to helpe theyr nedye parentes and ye haue shewed a caste how the children may mocke their parentes asking helpe and succour of them that is to say thus to the father or mother the gifte that I offer to the temple thinke it bestowed vpon you For that that is offered 〈◊〉 God the high parent is rightely bestowed and the godlines of the sonne shal profite the parentes and by this crafte vnder the coulour of false godlines against the commaundemente of God the father is forsaken that the priestes
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
his disciples to thys storme which was at hand shewing them that he must first goe to Ierusalem and that he shoulde haue many griefes and displeasures of the Scrybes and Phariseis and also of the chiefe priestes and finally that he shoulde be killed but on the thyrde day ryse agayne Whan the disciples being yet carnal vnderstoode not fully this communicacion because they iudged these thynges vnmete and vnworthy for him who thorough so many myracles declared hymselfe to be the sonne of God yet they durst not demaunde of their maister what it ment to dye and ryse agayne Therefore Peter who for the special loue that he had to his mayster was bolder then the other taketh hym asyde from the other of the Apostles as though he woulde tell hym a thyng more familiarly and chyding hym and abhorring the speaking of death and afliccions sayd Lorde be good to your selfe These thinges shall not happen vnto you For it is in you that they come not to passe For although Peter pronounced hym to be the sonne of God alyue rather by the instigacion of the father then by hys owne reason or wit yet he was farre from the vnderstandyng of that mistery that Iesus by hys death shoulde redeme mankynde and by his resurreccyon declare vnto the worlde the might of his diuine power Therfore Iesus to refourme this affeccion in his disciples turned vnto them behelde theÌ„ whome he knewe to haue like mynde and affeccyon albeit onely Peter durste blame the Lord and said vnto Peter Come behind me Sathan Be not against the will of my father it is thy parte to folowe me not to goe beefore Nowe thou dooeste withstande and endeuour to leat that thyng whiche bothe my father willeth to be doen and also it behoueth me to doe for the health and saluacion of mankinde Thou desireste to bee a felowe of the kyngdome and thou arte againste me making spede vnto the crosse of myne owne accorde to thentente I may winne and get thys kyngdome to my father what way ye see me goe the same ye must goe also to the kyngdome of heauen But thou sauereste not yet the thynges whiche be of God but led by mannes affeccyons â–ª repyneste agaynst the will of God Resiste not therefore thou vnprofitable counsaylour but folow after me becum rather a scholler then a maister ¶ Than sayde Iesus vnto hys disciples yf any man will folowe me let hym forsake hymselfe take vp his crosse folowe me For whoso wil saue his life shal loose it Againe whoso loseth his life for my sake shall finde it For what doeth it profit a man if he win al the whole world loose his owne soule For what shal a man geue to redeme his soule agayne withal For the soÌ„ne of man shal come in the glory of his father with his angels and then shal he rewarde euery man according to his dedes Uerely I say vnto you there bee some standyng here whiche shall not taste of deathe tyll they see the sonne of manne come in hys kingdome When that with these sayinges Iesus had cut the combe of Peter for his importune frowardnes turning to all his disciples began to declare at large what it was that he sayde to Peter come behinde me Whosoeuer ê™ he will bee my disciple and partaker of the kyngdome of heauen let hym folowe my steppes And lyke as he seeth me despysyng all the goodes of thys worlde to bestowe my lyfe also willingly for the saluacyon of menne and glory of my father so muste he also refuse and caste of all humayne affeccions ready to all kindes of death for the gospels sake and take his crosse and folow me which am goyng to the crosse So to suffer is a blessed thyng so to bee rebuked is a gloryouse thyng so to be killed is a winnyng of lyfe I know there is nothing more dere then life but so euery man must lose hys lyfe if he will saue it and except he lose it he shall lose it in dede He loseth it for aduauntage that loseth it for the gospels sake He loseth it in dede whiche forsaking the ghospell prouideth for thys temporal lyfe and loseth the life euerlasting There is no man so foolish that woulde winne this whole worlde with the losse of this corporal and shorte lyfe To what purpose serue rychesse yf the owner perishe So it is a mad mannes parte to make so muche of hys affeccions of rychesse or els of his body whiche within shorte time shoulde perishe yea though no man kil it that for mennes pleasure he will lese the lyfe euerlasting whiche whoso hath not hath all the other in vayne Therefore nothing ought to be so deare vnto any man the gain whereof he woulde chaunge with the losse of his soule For the losse of other thinges may some wayes be recompeÌ„ced the losse of the soule cannot be recouered He that loseth his life for my sake dooeth not lose it but commytteth it to me for auauntage and shall receyue it agayne with lucre whan the Maiestie of the kingdome of God shall appeare Nor ye ought not to be dyscouraged in youre mynde because I haue shewed you that ye must suffer muche aduersitie for the ghospel They shall haue an ende shortely and euerlasting glory shall folow the temporal ignomyny and rebuke For the sonne of man whome ye shall see oppressed and troden downe of all men and counted for a wurme shall come once in an other lykenes and shall shewe vnto all men the Maiestie and glory of hys father beeyng garded and accompanied with his aungels Than he that was iudged here and condemned with a shameful deathe shall bee the iudge of all menne bothe quicke and dead and shall yelde a rewarde vnto euery man accordyng to hys dedes Than shall they bee appoynted to euerlastyng deathe whiche here regarded more their lyfe thaÌ„ me and they shal be rewarded with immortal life which for my sake despised the life of the body for a time Now is the tyme of strife and trauayle hereafter shal be the time of rewardes And truly this felicitie shall than be made absolute and perfecte when it shall bee seene good vnto the father For it belongeth not vnto you to knowe the tyme. And yet in the mean seasoÌ„ there shal be geuen to you a certain taste of this glory For be ye assured of this there be sum here staÌ„dyng whiche shall not taste of death before that they see the sonne of man shewyng the maiestie of his kingdome as it may be seene with bodily iyes Surely before death they shal see the kingdome of God shewe furth his power and now by litle and litle vanquyshe and ouercum the whole power of this worlde ¶ The .xvii. Chapter ¶ And after sixe dayes Iesus taketh Peter and Iames and Iohn his brother and bryngeth them vp into a high mountain out of the way and he was transfigured before them â–ª his face did shine as the
saying â–ª These last hath wrought but one houre and thou hast made theÌ„ equall with vs whiche haue borne the burden and heate of the day But he answered one of them sayinge Frende I dothe no wrong 〈◊〉 an thou not coâ—enaunted with me for a denary Take Haâ—ts thine and go thy waye I will geue vnto this laste euen as to the. Is it not lawfull for me to do as I will with mine owne goodes Is thyne iye euil because I am good So the last shall be firste and the first last For many â—e called but fewe are chosen Further toward night the lorde of the vineyarde geueth commaundement to his bayly Call all the workemen and pay them theyr hyer so that thou begin with the last and cum to the firste Therfore they that came last that is aboute eleuen of the clocke and laboured in the vineyarde the leaste parte of the daye were called firste of all and a denarye was geuen to eche of them Whan they that were called earely in the morninge perceyued this because they came longe before into the vineyarde they thought that after the raâ—e of the time they shoulde receyue greater wages But a denary was geuen vnto eche of theÌ„ Therfore when they sawe that they which were not like in space of time yet were made lyke in wages they departe murmurynge agaynste the lorde of the vineyarde and saye These whiche came at eleuen of the clocke haue laboured but one houre and yet thou makeste them lyke vnto vs in wages who haue continued the whole daye in laboure and haue suffered the heate of the daye whereas they came a lytle before nyght when the heate was nowe paste But the householder made aunswere to one of them for all Frende why hast thou enuy that I am liberall vnto others My fre liberalytie towardes other hurteth not the. For I doe the no wrong Did I not bargayne with the so that thou shouldeste haue a denarye for thy dayes laboure Thou haste done thy laboure thou haste thy couenaunte I haue nothinge more to doe with the. Take that that is owed vnto the and departe Thou werte hiered hither for wages to doe thy labour not to appoynte me what I shall doe Thus it is thought good vnto me to geue him that came last as muche wages as I geue the. Thou doest lese none of thyne if I geue this man any thyng of my liberalitie Shall I not be at libertie because of the to do with my own what I will Is thy iye therefore vexed with enuy because thou seest me liberal toward whom it pleaseth me This similitude Iesus brought willing depely to graffe in theyr mindes that God naturally beneficiall towardes al men ceasseth not by diuers wayes and in diuers ages to prouoke and moue al men to the seruice of true godlines In whiche they that haue exercised themselues diligently shall haue for rewarde euerlasting lyfe from the which none is excluded geuing eare whan he is called This reward like as it is in no case due vnto our merites but is of the goodnes of god yet it cummeth not without our endeuour yet we be bound to the caâ—ler for this also that we cum to the seruice of godlynes and that we continue in it vnto the euentide of the day For they that be called and refuse to go into the vineyarde they disapoynte themselues of theyr wages And although among sayneâ—es there is neyther enuy nor murmuryng against god yet with these saynges he expressed the high honoure that was shewed to the last whiche had the first place in rewarde Whiche dignitie in so noble that a man might haue cause to enuy Yet the good Iewes also at the beginning murmured against the Gentiles because they cumming of idolaters straungers from Moyses law finally vncircumcised should sodenly be made equall vnto them in the grace of the gospel and be admitted to the same saluacion beeyng incumbred with no burden of the lawe whereas they long exercised in the ordinaunces of Moyses were nothyng better than Gentiles whiche were now admitted to the profession of the gospell being a litle before of a wicked life Therfore the Gentiles had more forgeuen them but the Iewes haue no cause to brawle with God therfore sithe they also maye attayne to like felicitie And if they had rather enuy than folowe let them thanke themselues that they be cast of for theyr vnbelefe the Gentiles in the meane tyme obteining for the redines of theyr faith that thing which the Iewes thought that they onely ought to haue Therfore whoso is called let him furthwith make haste or els he shall be called in vayne excepte he take hede that he be also elected And all be called but few deserue to be counted among the elect Therefore Iesus ended his parable with thesame clause that he began with â–ª So shall they be last that were firste and firste that were laste For many be called and fewe chosen And Iesus goyng vp to Hierusalem toke his twelue disciples asyde in the waye and sayeth vnto them Beholde we do goe vp to Hierusalem and the sonne of man shal be betrayed to the chiefe of the pristes and to the Scribes and they shall condemne him to death and shall deliuer him to the gentiles to be mocked and scourged and crucified and the thirde day he shall ryse agayne After this Iesus beyng a whyle in Galile began to drawe nere to the place of his death going towarde Hierusalem And now whan he had instructed and framed his disciples many wayes as concernyng despysing of ryches neglecting of parentes and kinsfolkes of chastitie of great modestie of the rewardes that they should haue also in this lyfe he leadeth secretly aparte his twelue apostles whom he had chosen and thoughte mete to commit the mistery of the crosse vnto whiche the multitude was not yet able to beare And yet he tolde of his deathe vnto the people when he spake of Ionas and of the pulling downe of the temple and the making vp of it againe in three daies but so he tolde them of it that they vnderstode not what was sayed before that they sawe it done He had opened the mistery of the crosse vnto his disciples as to them that were more strong and able now once or twyse speaking vnto them playnly But because men forget lightly that whiche they be not glad to heare of and doe not lightly let sinke into theyr hartes the thing whiche the mynde abhorrethe the Lorde Iesus to confyrme hys apostles agaynste the storme that was at hande openethe vnto them more playnely and distinctly not onelye that his death was nere but also telleth them of the mockes and affliccions whiche oftentymes be more greuouse than deathe itselfe Beholde ê™ he we go to Hierusalem and the sonne of man shal be betrayed to the chiefe priestes and Scribes whiche nowe goe aboute to laye in wayte for him And they will not rest to blame and accuse him vntill
people that went before and they that came after cryed saying Osanna to the sonne of Dauid Blessed is he that commeth in the name of the Lorde Osanâ—a in the highest The disciples departed they found true whatsoeuer Iesus had tolde them before By and by at the mencion of the lord the beastes wer let looce where as neyther the Lorde was there presente nor the disciples made any countenaunce of any autoritie that they had In dede the owners of the beastes knewe no suche thing but yet in theyr hertes they perceyued that he whiche was lorde ouer all commaunded this The disciples because the Lord should sit the more at ease cast on theyr clokes and so set him vpon the coltes backe whiche colte did beare the figure of the Heathen nacion beyng vncleane and filthy folowyng all yll desyres whiche whan it was once couered with vertues apostolicall and Iesus receiued vpon her backe ceassed any longer to bee vncleane ceassed to folow her old vices beyng made the bearer of him who purgeth and sanctifieth all thinges This she asse is the dame of the fole because healthe and redempcion cummeth oute of the Iewes but the same asse was fast tyed to the lettâ—e of the lawe Bare she was of euangelicall vertues but at the lordes biddyng they are both vntied and couered with the Apostles clothes The Apostles as yet vnderstoode not these thynges but yet this it was whiche was signified thereâ—â— and shoulde more playnely be vnderstanded afterwarde When Iesus was now come to the foote of the hill a great multitude of men came out of Ierusalem to mete hym Yea and the multitude had suche a fauour vnto him that the moost parte of them strawed the waye with theyr garmentes some cut downe boughes from the trees and strawed them in the waye Ferther the company that went before and also that folowed declaryng themselues to bee glad of his cumming sang vnto hym this saying out of the prophecie of the psalme Osanna to the sonne of Dauid blessed be he that cummeth in the name of the lorde Osanna on high Others cryed blessed be the kyngdome of our father Dauid the whiche is come Others cryed Blessed be the kyng of Israell whiche is come and they praysed God for the myracles whiche they sawe done by Iesus This honoure the Lorde Iesus who hadde euer to fore liued humble and lowe suffred to be geuen vnto hym whereby he declared that he shoulde not bee without the glorye of this worlde in case he were mynded to haue it but that he had rather to despise it than to embrace it to the ende it might bee so muche the more shame that it shoulde be sought for of suche as professe themselues to be his disciples where as he despysed it which onelye deserued it Yet this honor was mere and semely for the cummynge of hym who by his death shoulde redeme the whole worlde And whan he was cum to Hierusalem all the citie was moued saying Who is this â–ª And the people sayd This is Iesus that prophete of Nazareth in Galile And Iesus went into the temple and cast out all them that solde and bought in the temple and ouerthâ—ewe the tables of the money chaungers and the seares of them that solde doues and sayd vnto them It is wrytten My house shall be called the house of prayer but ye haue made it a den of theues And the blynde and lame came vnto hym into the temple and he healed them Therfore when Iesus entred into Hierusalem with this straunge and vnwoonte pompe the whole citie was moued with this vncouthe syght saying What man is this The multitude whiche folowed him aunswered This is Iesus the Prophete of Nazareth the citie in Galile This they thought a goodly prayse although that it was farre vnder his maiestie For the people as yet coulde suppose nothyng of hym aboue man And Christe dyd purposely so ordre his lyfe that he vttered not openly his godlye nature whiche he shoulde haue persuaded in vayne yf they had seene hym afterwarde suffer deathe Therefore with this rufflyng Iesus entered into the temple and there furthwith began to vse a certayne kyngdome When he sawe in the temple a fashion of a market sum selling sum biyng and the changers of money sitting Iesus moued with the vngoodlines of the thing accordynge to the sayinge of the Prophete The zeale of thy house hath eaten me he made a whip of litle coardes and droue all the byers and sellers with theyr marchandise out of the temple he cast downe the tables of the money changers and scatered theyr money vpon the grounde he cast downe the seates of the doue sellers alleging furth of Esay a iust cause of his griefe who sayeth in the person of God My house shall be called the house of prayer but ye haue made it a den of theues By this act Iesus mente an other thynge For that the temple was polluted with marchandyse of bullockes shepe goates and doues did not so greatly moue hym but it was hys mynde to shewe that auaryce and lucre would be a deadly poyson vnto his church in time to cum whiche was figured by that temple whose religion should shortlye after be abolished For at suche tyme is the temple which is consecrate to offer vp to God spirituall sacrifice turned into a denne of theues whan vnder the pretense of religion and priesthode the people is robbed For nothing can be sincere and holy where the loue of money doethe reigne And this mischiefe is than a thynge vntollerable when it is vsed vnder the roofe of the temple when rauine is couered with the shadowe of religion There was no sorte of men agaynste whom Iesus at any time shewed any more rigour then he dyd towardes these and yet hath he reserued the same vnto himselfe to be cast out when himselfe shall thinke best Then vnto Iesus being in the temple there came the blynde and lame whome the lawe barred from entryng into the temple But the temple of Iesus receyueth all whiche make spede vnto healthe For the blynde came that hauinge theyr sight they might see Iesus whome they hearde so spoken of The lame came that folowing his steppes they mighte come into the kyngdome of heauen As manye therfore as came to hym he healed them ¶ Whan the thiefe priestes and Scribes sawe the wonders that he did and the children crying in the temple â–ª and saying Hosanna to the sonne of Dauid â–ª they disâ—ayned and sayed vnto him hearest thou what these saye But Iesus sayeth vnto them Why not Haue ye neuer red Out of the mouth of infantes and sucklinges thou haste ordeyned prayse And he lefte them and went out of the citie vnto Bethallia and abode there The chiefe Priestes and the Scribes thorough those thinges wherby they ought at last to repente were the more kyndled with burning in enuye when they sawe the people reioysing so louingly on euery syde and sawe the greate power in
not visite me Than shall they aunswere the iudge with as manye wordes as the iuste menne answered Lorde whan sawe we thee hungrye or thyrsty or wanderyng or naked or sicke or in prison and serued the not Than the kyng shall aunswere them also Whatsoeuer of these dutyes is denyed to any one of these litle ones litle regarded of the worlde and yet my brethren I counte it denyed vnto me I was nedy in them I woulde haue been refresshed in them This sentence once geuen from the whiche there shall be none appeale they that be on the left hande shall gee into euerlastyng fyer and the iust men into euerlastyng lyfe The .xxvi. Chapter And it came to passe whan Iesus had finished all these sayinges he sayed vnto hys disciples ye knowe that after two dayes shall be Paaste daye and the sonne of man shall be deliuered vp to be crucified THan whan Iesus had ended this communication where with so many wayes he established the myndes of his disciples agaynst affliccions now beyng at hande that they should not vtterly be dismayed whan they should shortly after see theyr lorde caryed awaye to a shamefull punishmente at laste he was bolde to open vnto them the daye and the manner of hys deathe The mention whereof â–ª he doth inculcate and beate into this disciples myndes leste whan they should see it they should be so amased at it as a thyng vnwares not loked for that they should be vtterly discouraged chiefly whan thei should perceyue that Iesus came vnto hys deathe willynly whiche he moughâ— haue escaped nor coulde be kylled before the day came whiche he had hymselfe apoynted for his death And that was the Paasse daie which emong the Iewes was kepte wyth great deuocion renewyng the yearely remembraunce of that daye in the whiche in tyme paste amonge the Egypcians the postes beyng sprinkeled with the bloude of the lambe they were deliuered from the kylling aungell and passed ouer safely the red sea In remembraunce of thys thyng they offered yearely a lambe of one yeare withoute spot and of the passyng by of the angel and of the lucky passyng ouer the sea they called it Pâ—asse But this was a figure of Iesus Christe whiche shoulde redeme the whole worlde with hys most holy bloud from the tyrannye of synne who alone was cleane from the spottes of all synne Iesus putryng his disciples in remembraunce of this thyng sayth ye knowe that after two dayes the Paasse shall bee offered and the same daye the sonne of man shal be deliuered to be crucified Than assembled together the chiefe priestes and Scribes and the elders of the people into the palace of the chiefe prieste which was called Cayphas and helde a counsell to take Iesus by deceyte and kyll hym But they sayed not on the holy daye leste there be an vprore among the people Therfore when that holy and chereful daye was nere for the keping of which it was mete for menne to prepare themselues with godlye woorkes the chiefe priestes and seniours of the people wer gathered together whose authoritie yf there hadde bene any rage emong the people oughte furthwith to haue pacified it And they were gathered together in the courte of the chiefe of the priestes whiche was called Caiphas For these chiefly conspired agaynst Iesus because they feared leste yf he shoulde bee preserued they shoulde leese theyr luere and authoritie Therfore it was deâ—red there through wicked counsell that they shoulde laye handes vpon Iesus and kyll hym not openlye and violently but by deceite and guâ—le Therfore when these greate men agreed emong themselues vngraciouslye of the murder they consulted of the tyme. For although they thyrsted sore for the innocent bloud beyng madde with enuye and hatred yet they thoughte beste to differ the deathe to an other tyme because the daye cheeflye holye and festiual emonge the Iewes was at hande For they feated if they shoulde sette vpon hym on that day that the people be wonte to resort together leste any tumulte or busynesse shoulde ryse because there were manye emong the people whiche seing hys miracles and hearyng hys meruaylouse doctrine and markyngâ—he great sobernes and gentilnes of hys manners had a greate opinion of hym They feared the people whyche feared not god nor feared not to defyle the holy daye with murder whyche durst not eate leauen breade Sathan gaue them this counsell desyring to kepe close that sacrifice whiche shoulde bryng health and saluacion to the worlde But it pleased otherwyse to the deuyne counsell For it was not semely that the sacrifice shoulde be priuely caste awaye whiche the father would to be offered not onely for the saluacion of the Iewes but for the saluacion also of the whole worlde Whan Iesus was in Bethanie in the house of Simon the lepet there came to him a woman hauyng an alabasâ—er bore of precious oyntment and powred it vpon hys head as he sate at the bourde But the disciples when they sawe it disdayned at it saiyng what nede this waste For this ointment might haue been wel sold and geuen is the poore WhaÌ„ Iesus knewe thys he sayed What trouble ye the woman For she hathe wâ—oughâ—e a good worke toward me For ye haue alwaies poore folke with you but me ye haue not alwaies and in that she hath â—aâ—e this oyntmente on my body she did it to burye me Uetely I say vnto you Whersoeuer this gospel shall be preached in all the world that also that she hath done shal be tolde for a memoriall of her Therfore whan Iesus was in Bethania nere vnto Hierusalem where he should be crucified and sate at meate in the house of one Simon called Lepet a certayne woman came vnto hym hauyng can alabaster of precious oyntement who broke the alabaster and powred the oyntment vpon hys heade The disciples seeyng a thing of so great price powred and caste oute at once they disdayned and murmured at it For they knewe that Iesus was not wont to vse suche delicacies and that it shoulde haue bene more for his appetite yf the woman had deliuered her alabaster whole that the oyntmente beyng solde the poore men myght be relieued with the value hereof To what purpose is it ê™ they to leese suche a precious thyng For it myghte haue bene solde for muche and the value therof geuen to the poore Thus sayde the disciples not vnderstandyng to what purpose Iesus suffered this to be done For he was not in loue with suche delicacies but he woulde haue his deathe to be adorned with suche honour whiche death he would suffer of no necessitie but of hys owne wyll for the health of the whole worlde For whereas in all hys lyfe he behaued hymselfe most lowlye yet he honoured hys deathe with a certayne magnificence by the which deathe he should ouercum the deuil And therefore once he was caryed into Hierusalem with a greate tryumphe and than as preuentynge the honoure of hys buryall he was embaumed with
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
thinketh it a goodlyer thyng for hym to haue in is trayne CCC horsmen well appointed wyth crosbowes iauelins and handegunnes then to bee accompanied wyth a good numbre of learned and vertuous deacons and to carry about with hym bokes of holy scripture Why dooe they thynk them selues great by the pompous shewe and setting foorth of those thynges by contemnyng wherof suche as they succeded were accompted great and worthy persons Why haue trumpettes and hornes a sweter sounde in theyr eares then the readyng of holy scripture Well then what if a kyng in steade of a Diademe and a robe of estate put on a Myter and a priestes attyre and contrary a bishop in stede of a Myter and priestes attyre weare a Diademe and a kynges robe or kyrtel-wil it not appeare a monstreous sight vnto vs Nowe if the vnright and disordered vse of suche thinges as are but signes of theyr office and ministeries dooe so greatly moue vs why then are we not a greate deale more moued to see their offices turned cleane cam misordered Certes if either kyng oâ— bishop dooe any thing priuately they must haue respect to nothing els but to the health and conseruacion of the people For yf they dooe theyr dutie aright either they admonishe such as are out of the way correct suche as haue done amysse or coumforte the dismayed or kepe vnder the proude and hye mynded or styrre vp idle persons or make those that are at variaunce frendes and louers againe This is the very office of kynges but specially of the euangelike kynges who in no wyse ought ambiciously to desyre this worldly kingdome And forasmuche as the Lorde Iesus was in very dede both a spirituall and a temperall kyng although he expressed in yerth but a spirituall kyngdom alonely it is both theyr partes to dooe what in the lyeth to counterfaicte and followe theyr prince He wholly gaue himselfe for his And how then for shame dare any that calleth hymselfe Christes vicar lyue onely to his owne priuate wealth and commoditie Christe whether he were in the temple or in the Synagoges or went abrode or taried at home in his seuerall house or were carried by water or continued in the wildernes dyd nothyng elles all his lyfe long but playe the parte of a sauiour of a comforter of a well dooer He taught the multitude he healed the diseased he clensed the lepres he restored the sycke of the palsey the lame and the blynd Further he chased awaye hurteful spirites raysed the dead deliuered those that were in peryll filled the bellies of the hungry reproued the Phariseis defended his disciples and also the synner that so lauishely poured out her oyntmente vpon hym He coumforted the synfull woman of Canaan and her that was taken in adulterye Peruse all the whole lyfe of Iesus and it shall euidently appeare that he neuer harmed any bodye notwithstanding he had so manye hurtes and displeasures done to hym of others and that he coulde easâ—ly haue been auenged yf it had pleased hym He euery where played the sauioure euerywere the well doer He restored Malchus eare agayne whiche Peter cut of with his sweâ—rd He would not haue his safegarde defeded wyth the least hurte or displeasure that might be to any body He made Herode and pilate at one Hangyng on the crosse he saued one of the theues Whan he was dead he drewe the captaine of the garison vnto the christian profession This was the very office and parte of a kyng to do all men good and hurte no bodye His example all christian princes ought as nygh as thei can to folowe And forasmuche as your grace is called the moste christian kyng the very name and title selfe that is geuen your highnes ought specially to moue you to expresse in all your doinges as nere as ye can possible the prince of all princes Christe But what sparcle of shame remayneth there in those persons who albeit they haue a pleasure to be called the vicars of Christe doe notwithstandyng require to haue I saye not theyr lyfe or dignitie but theyr auarice and pryde defended with greate effusion and shedyng of christian bloud And this wryte I ryght noble prince not for to defame or reproue any bishops albeit I woulde wishe of God that there were not some christian bishops of whome these wordes might beiustely spoken but onely to shewe wherein the true dignitie of kynges and bishoppes consisteth to the ende that bothe of them knowyng and mayntening theyr owne dignitie maye happily passeouer this transytorye lyfe to Goddes pleasure and contentacion But muche farder are those euangelike pastours from doyng theyr dutye who where it had been theyr parte to make princes beyng at debate and variaunce at one agayne do of their owne accorde incense them to warre and as it is an old prouerbe do cast brandes vpon the fyers or flames of battayle Surely yf euer it were nedefull for a good pastour or shepherde anye where to prouide for the safegarde of his flocke with the losse and spendyng of his lyfe if the example of that chiefe shepherde Christ in whose stede they are were any where to be expressed and folowed here chiefly ought they to haue do one theyr duetie whereso greate a sea of mischiefes gusseth and floweth out into the worlde But howe chaunceth it that amoÌ„g so great a noumber of Abbottes bishops and Archebishops and Cardinals not one steppeth foorth that dare putte yea euen his veraye lyfe in hasarde to make an ende of this greate stirryng and troublous buisynes of the worlde Howe happily dyeth he whoso by his deathe causeth so many thousande mennes lyues to be saued There is no crueller a thyng then is that fyghting hand to hande and bucherly manglyng and cuttyng of sweard players And yet was antiquitie so fondly delyted with this syght that the moste naughtie and detestable example remaynyng of the vse of the Gentiles continued a long season euen emong christen men namely in the Citie of Rome whiche coulde not yet forget her old paganitie But that this manoure of fyghtyng is vtterly set asyde we maye thanke as wytnesseth the historye called the tripartite history one Telemachus a manne of theyr order and profession who for christian simplicitie and a desyre they had to leade a solitarye lyfe and to eschewe the companye of the synfull multitude were commonly called monkes or solytarye persons This Telemachus came for this purpose out of the easte parties to Rome and entryng into the place whiche was called of them Theatrum that is to saye a place ordayned to beholde shewes and pastimes in when he sawe two armed men come into the fightyng place and aboute to sley one another he leaped betwixt them as they were in their furye and rage crying and saying with a loude voyce What dooe ye brethern why go ye about like wylde beastes to murther one another To make shorte tale whiles the good man wente about to saue both theyr lyues he lost his owne
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
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
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
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
some by a greate desyre to heare my doctrine But whoso wil be a true folower of me yf he intend to be associate with me in blisse glory let thesame in the meane tyme dispose hymselfe to be my felowe or partener in sufferyng affliccions and death Let hym vtterly renye himselfe reseruing nothing vnto himselfe in thys worlde but cleane renouncyng all thynges euen to contempt of lyfe and finally let euery man take vp his crosse and folowe me Let not the disciple be ashamed to folowe his teacher nor the seruaunt to folowe his maister Neyther let any intende to come to glory by any other way or meane then that by the whiche he shall se me goe thither before hym Whoso thynketh that he hath in himselfe wherby he is able to attayne saluacion shall perish And contraryly whoso distrustyng all his owne aydes wholly putteth himselfe to my mercy shall be saued For it is not inough for my sake lytell to passe vpon landes tenementes parentes wife and children but lyfe it selfe for the preseruacion whereof manne forgoeth all that euer he hathe must likewyse be forsaken Be ye of good comforte that neuer perysheth whiche is geuen to me no rather ye shall preserue that by losyng whiche you shoulde otherwyse lose in dede by euill kepyng Through faythe of the gospell to all men is geuen lyfe euerlastyng Therfore he that setteth more by thys present lyfe then by the grace of the Ghospell althoughe he seme for a tyme to wynne thesame yet doeth he in very dede lose it For no manne can here prolong his lyfe beyonde the tyme appoynted Albeit to saye the truthe neyther in the meane tyme and before his deathe liueth a manne in dede excepte he liue well and vertuously And after this lyfe whiche to all men is very short and transytory he shal be condemned to euerlasting deathe Nowe whoso for my sake and for that he is a stedfast professour of the gospell putteth his life in hasarde of death shall preserue it by me whiche els should verely peryshe Therfore yf there be nothyng so dearely beloued of manne in this worlde but he wyll be content to raunsome temporall life with the losse thereof debatyng the matter with him selfe in this wyse what shall it auayle me to haue house landes goodes precious stones wyfe and chyldrē preserued yf my selfe peryshe and shall not enioye that I am owner of ▪ Though all these thinges be in safety yet do they perishe to me ward yf I fortune to dye For what thing can be so dearely beloued and muche set by of man that is not to be contemned for the preseruaciō of lyfe If one woulde offer another as great riches and treasure as euer had Mydas and Cresus the beautye of Absolone the Monarchy and empyre of the whole world and fynally all sortes and kyndes of pleasures and therewith say take these thynges and dye woulde not thother byanby refuse this offre made hym with suche condicion and answere agayne I loue my lyfe alone better then all these thynges Sythe I saye that euery manne doethe wysely consyder these thynges with him selfe so ofte as there is any imminēt daunger of bodely lyfe why do they not then more earenestly loke vpon examyne and waye the matter whensoeuer it concerneth that lyfe inestemable Nowe euerlasting lyfe is profered vnto thy soule and wilte thou not exchaunge therfore the shorte and wretched life of the body especially sithe that euery manne shall another daye receiue his owne body agayne restored to a more blessed life All men must not of necessitie dye for the profession of the ghospel but yet euery manne ought to be ready in wyll and mynde so to doe to the intent that yf the case requyre they maye passe nothyng vpon corporall life so that the lyfe of the soule may be saued Whensoeuer the storme of persecucion aryseth then must this crosse be taken vp Albeit neither euen when all thynges be quyet and persecucion ceaseth shall any manne be without his crosse vnlesse it be counted an easy thing to renounce all naturall affections with al worldly pleasures and inticemētes to cut of the inordinate lustes of the flesh to brydle excesse to represse sensualytye and pleasure of the bodye to subdue hastines and lette passe reuengemente For these thynges also muste euery manne doe that wyll be my disciple euen at that tyme when the worlde is moste quiet and without busynes But trueth it is that the worlde shall with all maner of engynes ryse agaynste those whiche professe my name and threten them with reproche banyshement imprisonment tormentes attayndour and deathe For this is a naughtye nacyon and shall euer haue in it moe reprouable and naughty disposed persones then good menne among whom it shall be counted the greatest offence that maye be to professe my name And if any manne the worlde being thus set and bent against me ▪ wyll be ashamed to confesse himself to be my disciple in this vngracious and conterfeite nacion where after shorte afflyction foloweth euerlastyng blysfulnes hym the sonne of man wyll requyte and be lykewyse ashamed to take hym for hys disciple when he shall eftsones cum not lowe and contemned as he is now but wonderfull and merueylous in the royaltye and glory of his father not accompanyed with a fewe poore disciples but enuironed with innumerable companyes of holy Aungels The .ix. Chapter ¶ And he sayde vnto them verely I saye vnto you there be some among them that stande here whiche shall not taste of death tyll they haue sene the kyngdome of God 〈◊〉 with power THey shall not be partakers of this glory who wyll not nowe suffre the infamy of my crosse The Iewes loked for a merueilous kyngdome of the children of Israel which they supposed should begyn assone as Messias was come and therfore they coulde not beleue that Iesus was Messias because he came so poorely and lyke an outcaste of the worlde and muche more wer they offended with the mencion of his passion and death ▪ They vnderstode not how there wer two cūminges of Messias the fyrst which after the estimation of the world was lowe and reprochfull and another full of maiestie and glorye which shal be in the ende of the worlde to thenten◠he may ioyne vnto him his whole body deliuered from all euils in the glory of the father and throwe downe Sathan with all his membres into the fyre of hell He woulde that the daye of his latter cumming should be vncertainne to all menne but yet woulde he haue euery man to be in a readynes againste the same Therfore forasmuche as there were some among the people whiche by inward imaginacion sayde thus to them selues when shall this tyme of glory cum which he promiseth And peraduenture many of them beleued not that it should euer cum at all Iesus stablished their wauering myndes with suche wordes as here ensue Be ye ryght well assured of the thyng I told you that the sonne
the lordes ouer suche as be vnder their obeysaunce and subieccion And they whiche are great men among the heathen do exercise their power and authoritie ouer them that they haue rule and gouernauÌ„ce of Beware there be no suche thyng among you Here a desyre to helpe the neyghbour maketh a man greater and not the desyre of worldly prefermeÌ„t Therfore as I haue also taught you before tyme whoso desyreth to bee great in very dede among you let the same be your minister let him I say not exalte himselfe to beare rule but humble himselfe to do all men good And whosoeuer will be chiefe among you let the same be the seruaunt of all the rest let him not chalenge any soueraignitie or preeminence but serue to th ende he may do all men good not sekyng hereby his own honour but referring all the whole prayse and glory vnto God whom he serueth in his meÌ„bres Let it not greue you to counterfaite the ensample whiche you see plainly expressed in me For the sonne of man came into the world not to rule nor to lay the yoke of bondage vpoÌ„ other mens neckes but to be a minister for euery mans saluacion and not onely to serue for all mens wealth coÌ„moditie but also to geue and bestowe himselfe for the enfranchisyng of boÌ„dmen to this ende that by the death and losse of one a great many shoulde be saued Of a truthe this is the very Euangelyke and chrystian soueraigntye whiche whoso will desyre let hym desyre it as I doe and loke for a rewarde not suche a one as he appoynteth vnto himselfe but suche as it shall please the father to geue hym lyke as I without condicion obey my fathers commaundementes euen to the crosse wholy referryng the rewarde of myne obedience vnto his wyll and godly arbitrement It shal be a great shame for you to desyre dignitie as you see worldly prynces doe and to seke for a rewarde of the father of heauen Eyther desyre you the kyngdome of heauen and loke after an heauenly rewarde or els if you desyre this worldly kyngdome then require ye not the rewarde of the kyngdome of heauen With suche lessons and monicions they were before hande instructed and taught who went with Christ to Ierusalem For the cleuer that euery man is from all affeccions the better appointed is he to go to the battayle of the crosse ¶ And they came to Hierico And as he went out of the citie of Hierico with his disciples and a great numbre of people blynd Bartymeus the sonne of Timeus sat by the hye waie syde beggyng And when he hearde that it was Iesus of Nazareth he began â—o crie and saye Iesus thou sonne of Dauid haue mercy on me And many rebuked him that he should hold his peare But he cryed the more a great deale thou sonne of Dauid haue mercy on me And Iesus stode styll and commaunded hym to be called And they called the blynd saying vnto hym Be of good comforte ryse he calleth the. And be threwe awaye his cloke and rose came to Iesus And Iesus answered and saide vnto him what wilte thou that I doe vnto the The blynd sayde vnto hym mayster that I might see Iesus sayde vnto hym goe thy waye thy faythe hath saued the and immediatly he receyued hys syght and folowed Iesus in the waye Nowe were they cum to the Citie of Hierico whiche is not farre from Ierusalem Hierico in the Syrian tong signifieth the Mone By the Mone is figured this present life whiche is nothyng els but the common course of the worlde where some be borne and some dye some be sycke and some be whole some growe towarde mans state and some draw in age sometymes chaunceth glad thynges and sometymes heauy For our cause Iesus came downe from that heauenly tranquilitie yet wyll he not tarry here but hasteth to Ierusalem being very desyrous of mannes saluacion And hitherto his disciples and with them a great multitude of people folowed him Marke well howe Iesus is euery where as he is called Eyther he teacheth or healeth or els restoreth to lyfe agayne What his deathe shoulde cause through the beliefe of the ghospell that was preached he shewed nowe plainly by a corporall fygure Mankynde was blinde through ignorauÌ„ce of the trueth poore and beggerly for lacke of all vertues Unlesse Iesus had passed by vs there had bene no hope of lyght For a certaine blynde begger well knowen of the people called Bartymeus the sonne of one Timeus sate by the hyghe wayes syde who when he perceyued hym to cum began to crye and saye Iesu the sonne of Dauid haue mercy vpon me Fyrst the bruite or preaching of the Ghospell sheweth vs that Iesus passeth by then the great confidence whiche we straightwaies conceiue of hym will not suffre vs to holde our peace when he goeth by For the synner knowledging and confessyng his wretched lyuing cryeth vpon the mercyfull sauiour and desyreth hym to take mercy and compassion vpon hym He is at the nexte dore to lyght whoso knowleageth his owne great blyndnes To saye Lorde haue mercy vpon me is not a saying of the Phariseis who thought themselues to be men of a perfite syght but an euaÌ„gelike and a christian saying Neither vse the Phariseis to saye O thou sonne of Dauid For they say is not this the carpenters sonne That blynd man sawe a great-deale more in the darke then the Iewes do at this present day whiche boast bragge vpon the knowledge of the lawe professe themselues to be guydes of the blynde But the multitude of people is an impediment and hynderaunce to the sely wretche thus crying and calling for mercy For what other thyng can they do but disturbe and trouble His conscience also cryeth out against hym not with one voyce but with as many as are the offences that he knoweth hymselfe giltie of saying what hast thou to doe with Iesus whiche art defyled with so many synnes The lawe cryeth and barketh against hym saying thou cryest in vaine God is iust loke after punishement for thyne offences The rulers of the Synagoge crye out againste hym commaundyng that no man preache no nor be so hardy as once to name this name Iesu saying there is no healthe and saluation in Iesu but in Moyses To be shorte the same thyng doe the Philosophers and heathen princes But that a man may knowe a very euangelike and christen faithe in this blynde man he gaue not ouer when the people thus cried against hym insomuche that being rebuked and commaunded to holde his peace he cryed louder then he did before saying Thou sonne of Dauid haue mercy vpon me The people were offended with his crying Iesus alone was nothing offended herewith but stode styll and commaunded hym to be called vnto hym He hearde hym crye as he passed by but he made as though he had not heard hym This came not of any daungerousnes on Iesus behalfe but was
made to whippe all those into the fyre of hell that be defilers of the holy temple ¶ And the scribes and hyé priestes heard it and sought howe to destroy him for they â—eared him because all the people meruayled at his docâ—eâ—â—e And when euen was cum Iesus went out of the citie And in the morning as they passed by they sawe the figge tree dryed vp by the rootes and Peter remembred sayd vnto him Maister beholde the figge tree whiche thou cursedst is withered awaye And Iesus answered and sayd vnto them Haue confidence in God And that it maye appeare what a great mischiefe the couetousnesse of priestes and phariseis is when the chief of the priestes and scribes who had the greatest porcioÌ„ of the gaynes saw these thinges they sought a meane how they might destroy Iesus Oh figge tree barayne and cursed in dede They boast and aduaunt themselues for the chiefe prelates of pâ—re religion and yet in the name of God be they sore displeased that the defilers of the temple are driuen out a dores There lacked not in them a wicked minde ready to commit haynous murdre but thei sought occasion how they might safely accomplishe theyr desyre They alone coulde not fynde in theyr hartes to loue that louely and amiable Iesus who hurt no body but did all men good They feared him onely because the people meruayled at his doctrine and conceiued an high opinion of him for the miracles they had seen him worke before Oh wrong shapen holinesse in them that were professours of holinesse After they had purposed to do so wicked a dede they were not afrayed leste God vnto whome nothing is vnknowen would be auenged and yet stode they in dreade of the people Why did they not at the leaste wise feare Iesus himselfe They had bothe seen and hearde tell of the greate numbre of miracles that he wrought which were an euident testimony that goddes power was presently with hym so oft as he would hymselfe He that iâ— able to chase away diuels and put them to flighte can muche easlyer put them in He that with the bare worde of his mouthe rayseth the dead and calleth them to life againe can with muche lesse difficultie take awaye the lyfe If they beleue he is so gracious and mercifull that though he be able yet wyll he hurt no body why then go they about to put suche a one to death If they beleue that he will also do what he is able to do why do they not euen for verye feare of punishment and vengeaunce refrayne from so wicked a purpose Doubtelesse this was that vncurable blinddenesse of them who thought in their owne conceytes none had iyes and could haue sene but they Now when the nighte eftsones approched Iesus who had bene all the daye in the temple fasting and without meate departed from Ierusalem So ofte forsaketh he the citie offended with the obstinate vnbelefe of the inhabitauntes so oft cummeth he thyther to find sum fruite if it would be in so goodly a shew of leaues But would to god this cursed figtre had bene nothing els but barain and not brought foorth deadly poyson Iesus the time of his death and passion being now at hand suffered no time to passe away fruitlesse He spent all the day in the temple and bestowed the nighte in praier and priuatelye animating and encouraging of his disciples Agayne whan early in the mourning they retourned from Bethany to Hierusalem and passed by the figge tree the disciples perceiued how it was withered euen from the very rootes to the highest top Peter called to remembraunce what Iesus had done the day before and knewe righte well howe he had cursed the tree and yet meruayling that it was sodainly withered in all partes from the very rootes sayd to the lord Maister Loe the figge tree that thou cursedst is now withered Peter meruayled here at not withstanding he had oft tymes before seen hym do farre greater thinges than this Surely he had forgotten this lesson howe there is nothing so harde that faith is not able to bring to passe Of fayth springeth all the fruite of the gospell And because the Sinagoge wanted this faith we see howe she is cleane withered The churche of the Gentiles blossometh brauncheth out with many crownes of Martirs with many precious stones of virgins with many ensamples of vertue On the other side what is further paste all grace and goodnesse more abiect vile and barayne then the Iewes are Where is the auctoritie of the law becum where is the merueilous shewe of religion or holynesse where is the temple where are the stately Scribes Phariseis Is not the figge tree all withered Therfore sayth he yf ye will blossome and bring foorth fruite put confidence not in your owne strength but in God ¶ Uerely I say vnto you that whosoeuer shall say vnto this mountaine remoue and cast thy selfe into the sea shall not doubte in his harte but shall beleue that those thynges which he sayeth shall cum to passe whatsoeuer he saieth he shall haue Therfore I say vnto you what thinges soeuer ye desyre when ye pray beleue that ye receyue them ye shall haue them And when ye stand and pray forgeue yf ye haue oughte againste anye mâ—â—ne that your father also whiche is in heauen maie forgeue you your trespaces I assure you of this one thing yf a man hauing a sure belefe in god commaunde this figge tree to wither whiche thing you meruayle at now it is done not onely that shall foorth with cum to passe but also yf he saye vnto this mountayne Auoyd out of thy place and cast thy selfe into the sea albeit it seme a thing very impossible yet yf he speake the worde nothyng doubting or mistrusting in his hart but haue conceyued a sure beliefe of mind that whatsoeuer he say shall in very dede cum to passe then vndoubtedlye whatsoeuer he commaundeth shall be done This beliefe towardes god shall cause that ye shall desyre nothing of him in vayne Therfore trust ye on my waâ—randise that whatsoeuer ye demaunde of the father not mistrusting but he will graunt you your request you shall obtain it so that your mindes be fre from desyre of reuengement and on condicion ye desyre but what shall be expedient for your soule health He that distrusteth obtaineth nothing For such a one beleueth that the father either cannot acomplish his desyre whereas in dede he his able to do all thinges with a becke or at the least wise will not let him haue what he lawfully asketh that man also obtaineth not his request and if he beleue his faith is a naughty shamlesse fayth whoso desireth the father to pardon the trespaces that he hath committed againste his maiestie whereas he will not againe for his parte release vnto his christian brother suche offences as his sayd brother had committed againste hym Wherfore when ye settle your selues to prayer forgeue with all
shoulde lykewyse cumme when he would returne into the worlde agayne a iudge bothe of the quicke and deade but when that time shoulde come because it was not expedient he woulde in no wyse haue it knowen Therfore he began to speake of these matters in suche wyse as here ensueth Beware sayeth he lest any manne deceiue you For there shall manye come who wyll chalenge and take vpon them my name and euerye of theim wyll fayne hymselfe to be Christe and by his craftie delusion deceiue manye vncircumspect persons When ye shall heare of warres tidynges of warres be ye not troubled For suche thynges must nedes be but the ende is not yet For there shall nacion ryse agaynste nacion and kyngdome agaynst kyngdome And there shal be pearthquakes in al quarters and famishement shall there be and troubles These are the beginning of sorowes But take ye hede to your selues for they shall bryng you vp to the counsayles into the Synagoges ye shal be beaten yea and shal be brought before rulers and kynges for my sake for a testimoniall vnto them And the gospell must first be published amonge all nacions The great busynes rufflyng of the world will shew that my cuÌ„ming approcheth the worlde is nighe at an ende But you muste not strayghtwayes when warres are moued or when there is any terrible bruite or rumoure of warres to be moued be so dismayed therwith as though thesame time wer already present For these thinges shall cum and yet shall not th ende of the world furthwith ensue They shall only be preludes of the ende that is to come euen as in an olde mans bodye diseases oftetymes thauncing are foretokens that his body shal shortely decay and perishe The temperature of the qualities is the thyng whiche preserueth bodely health But when by reason thesame qualities do stryue one agaynste another the whole body is distempered then is it an argumente that the destruction thereof approchethe There shall nacion ryse agaynste nacion realme agaynst realme and one of them go about with great powers and hostes of men to destroye an other Moreouer the yearthe it selfe as thoughe it were not content to norishe so wicked and vngodlye people shal be shaken with yearthequakes and so shall there be in sondrie places of the worlde greate dearthe and famyne because it shall deny men theyr naturall foode and sustenaunce Furthermore the ayre as though it were angrye with thesame vngodly folkes vnworthy of life and breathe shal be noysomme and deadelye When ye see manye of these signes and tokens yet loke ye not byanby for domes daye For these euiles shall be onelye the begynninge of the calamitie to come Neyther shall youre selues be free from suche euils troubles And therfore loke well aboute ye leste ye bee clapte in the neckes or creye be ware For men shall accuse you and brynge you before councels and synagoges and yee shal be presented before kynges and rulers to aunswere in causes of lyfe and deathe not for any offence or euyl dede doen on your behalfe but onelye for the profession of my name and this shall they do because all the worlde maye knowe howe they were worthely caste out of the kyngdome of God sithens they so persecuted the preachers of thesame But lette not these thynges muche trouble your myndes The cruelnes of wycked persons shall brynge nothing to passe agaynst the proceding of the gospell Neither can anye man slea you before your tyme. For domes daye shall not come before the gospell be preached throughout all the worlde ¶ But when they leade you and present you take ye no thought neyther ymagine afore hande what ye shall saye but whatsoeuer is geuen you in the same houre that speake For it is not ye that speake but the holy gost The brother shall delyuer vp the brother to deathe and the father the sonne and the children shall ryse agaynst their fathers and mothers and shal put theÌ„ to death And ye shal be hated of al meÌ„ for my names sake But whoso enduceth vnto the ende thesame shal be safe You nede not therefore to prepare you any worldly succours agaynste the violence tiranny of persecutours or take thought how to escape their iudgementes When there is any accion commensed agaynst you loke ye goe appeare leste ye seme to despise the publike authoritie For this thinge also shall make much for the enlarging and spreading abrode of the gospell But when ye are goyng to appeare be you not carefull studying with your selfes what answere to make and how to tell your tale for that ye are not sene in the lawe but men ignoraunt in ciuill plees as the common sort of the people are wonte to be carefull in suche case who make Oratours and Rhetorcians theyr atturneys and proetours in pleadinge of matters But whatsoeuer cumme the vnto your myndes that speake you For your selues shall not be authours of suche wordes as you shall speake but instrumentes onely The holy ghoste shall speake by you suche thynges as shal be expedient for the busynes of the gospell But suche persecucions must ye not onely looke for of alyauntes and enemyes but also of your frendes and kynnesfolkes For one brother shall take the lawe of an other and accuse hym of deathe worthye crymes all naturall loue and affeccion cast aside And the father shall likewise accuse the sonne contrary to naturall loue and kyndnes Furthermore the children shall also rise agaynste their parentes and cause them to suffer death And where as ye hurte no body but brynge the tydinges of saluacion to all men yet shall ye be hated of all them that loue this world onelye for the dyspleasure and malyce they beare to my name whiche you shall preache But in all these euils it shal be nedefull for you to be armed with perseueraunce and constancie of minde For whoso continueth in his good beginninges to the ende shall be safe because no calamitie is able to destroye him that with constant harte and mynde beleueth the gospell Moreouer when ye see the abhominacion of desolacion wherof is spoken by Daniel the prophet stand where it ought not let him that readeth vnderstand Then let them that be in Iewry sie to the mountaines and let him that is â—n the house top not go down into the house nether enter therein to fetche any thyng out of his house And let him that is in the fielde not turne backe agayne vnto the thynges whiche he lefte behynde hym for to take his clothes with him Woe shal be then to them that are with childe and to them that geue sucke in those dayes But praye ye that your flyght be not in the winter For there shal be in those dayes suche tribulacion as was not from the beginninge of creatures whiche God created vnto this time nether shal be And except that the Lorde should shorten those dayes no fleshe shoulde be saued But for the electes
woulde the depeliet fasten this doctrine in the mindes of his disciples he added a similitude very fit for the purpose When I shall forsake you sayeth he so demeane your selues as faithful and wyse seruauÌ„tes woulde do vnto whom the Lord being about to make a voyage into a strauÌ„ge couÌ„trey hath geueÌ„ auctoritie to ordre and guide his house and hathe assigned to eche of theym his worke and office Furthermore he hath commaunded the porter to watche for feare of nyght theues These seruauntes because they be vncertaine of theyr Lordes returnyng home do still endeuoyre themselues to do theyr office and dutye that whensoeuer it shall chaunce him to cum home agayne he may finde theym watching It is more certaine that I shall cum againe to you then that theyr lord shall eftsones returne vnto them There maye sum chaunce befall that he miscary whiles he is from home in the straunge countrey But as sure as God is in heaueÌ„ I will cum againe albeit the daye when be to you vncertaine Therfore do you as good and thriftie seruauntes are wont to do Euer watche loke after my retourning You cannot tell when the Lorde will cum at euen or at mydnyght whethre at the Cocke crowyng or in the dawning of the daye lest yf he cum sodainlye as he wyll cum in verye dede he fynde you sleapyng and slacke or negligent in doyng of your duetie That I speake to you I speake by you to all that shal be borne vntill the worlde be at an ende watche you Euerye man muste watche that will be saued Euery man must do the worke that the Lorde hath committed vnto hym but especially and aboue all other it behoueth the porter to watche who watcheth for the safegard of the whole familie And although the people doe sumtymes take a nappe yet hath the shepeherde no leasure to slepe Nowe is all this present lyfe wherein is no certaine differeÌ„ce betwene good thinges and bad and wherin is exceding muche ignoraunce or blyndnesse and very litle lyght all this lyfe I saye is in comparison of the lyfe to cum nothing els but nyght And albeit that in th ende of the worlde the Lord will cum once for all to all men generally yet commeth he also to euery man seuerally at the houre of death Therfore euery man particularly ought to watche against this his cumming because it is euen as vncertaine as the other For he cummeth vnto sum late in the euenyng as in growyng age to sum at mydnyghte as when they are in their flowers and beste lykyng to other sum at the Cockecrowyng that is to wete in olde age Ye muste neyther truste to youre strength nor to your age The tyme and houre of death is lyke vncertaine to all menne The .xiiij. Chapter ¶ After two dayes was Easter and the dayes of swete bread and the hie priestes and the Scribes sought howe they might take him by crafte and put him to death But they sayeâ—â— not in the least daye leaste any businesse aryse amonges the people NOwe that moste holye and solemne feaste of Easter drue nyghe that is to say of Phasc whiche worde signifiethe in the Hebrue tongue a passing ouer on the whiche daye yâ— holy bloud of the vnspotted lambe should delyuer vs from the vengeaunce of the sleying swerde and beynge brought out of Egipt through the red sea and wildernesse of this world bring vs vnto the heauenlye Hierusalem into a countreye flowing with milke and honye For the Iewes passeouer whiche they yearelye celebrate and kepe moste highe and holye was nothing els but a figure and shadowe of this sacrifice like as was this ceremony that they did on these daies forbeare leauened breade exhorting vs hereby to suche puritie and cleanesse of lyfe as becummeth a professour of the gospel After two dayes expired the daye that they called the preparyng daye should be But as the chiefe priestes and Sâ—ribes deuoutly prepared and made themselues readie to celebrate this corporall passeouer so did they like vnwise felowes wickedly make haste to offer vp thatsame trewe lambe whiche that solemne sacrifice had so many hundred yeares figured For nowe were they at a full poynt to slea Iesus but because they durste not openly do it for feare of the people they thought good to laye handes vpon hym and put hym to death by gyle treason And for this their purpose that daye of all other was moste conuenient to th entent the thyng of the newe testament shoulde agree with the fygure of the old They themselues dyd not chose this day but it was foreapointed vnto this sacrifice by the eternall decree and ordinaunce of the father For they counseylyng to gether how to slea Iesus saied Not on the feaste daye leste there arise any busynesse and hurly burly among the people Doubtlesse it is a Iewyshe feare to stande in awe of menne and all this whyle nothynge to dreade god at all Iesus knowyng the tyme was cum in the whiche it was the fathers wyll to haue that same euerlasting sacrifice to be made departed not from Ierusalem leste he shoulde haue semed to haue fayled at the place foreapointed vnto this businesse ¶ And when he was at Bethania in the house of Symon the leper euen as he sat at meate there came a woman hauyng an alabaster boâ—e of oyntment called Narde that was pure costly and she brake the boâ—e and powred it on his heade And there were sum that were not contented within themselues and sayed what nede this waste of oyntmente For it myght haue bene sould for more then three hundred pence and haue bene geuen vnto the poore and they grudged against her When he therfore feasted at Bethany with his frendes in the house of Symon surnamed the leper one of the geastes that feasted with hym was Lazarus Thys house presenteth vnto vs the agreyng and frendly felowshyp of the churche the whiche being vncleane he washed purified with his preuous bloude and beyng dead through sinne and vnrighteousnesse he made alyue againe by his death and passion With suche persones Iesus loueth to sit at table rather then with the priestes phariseis who thought themselues â—leane and alyue notwithstandyng they were suche in soule as Symon and Lazarus were in bodye As they thus feasted there came in a certaine womaÌ„ hauing and alabaster boxe full of pure good and precious oyntement called the oyntment of ryght Narde whiche brake her boxe and powred al the ointment vpon the Lordes heade as he sate there at the table Iesus who was neuer delited with the pleasures and delicacies of this worlde loueth to be anoynted with suche manoure of oyntment after the spirituall meanyng The churche is lauishe and prodigall in bestowing this oyntment vpon her dere and welbeloued spouse What precious thing soeuer she hath thesame reserueth she not to herselfe but powreth it vpon Iesus heade vnto whom all honour and glory is due The house of the churche
and cruell then death but this ensample was ordeined for our enstruccion In sufferyng of reproche and vylany none passed Iesus but in workyng of myracles there were some that went beyond hym ¶ And as Peter was benethe in the palace there came one of the wenches of the highest priest and when she saue Peter warming himself she loketh on him and sayeth waste not thou also with Iesus of Nazareth And he denied saying I know hym not neyther wot I what thou sayest And he went out into the porche the Cocke â—tem And a damosel whaÌ„ she sawe hym begaÌ„ again to saye to them that stoode by this is one of them And he denyed it agayne And anone after they that stode by sayde agayne to Peter surely thou arte one of them for thou arte of Galile and thy speache agreeth therto But he began to curse and to sweare saying I know not this maÌ„ of whome ye speake And agayne the cocke crewe and Peter remembred the worde that Iesus sayed vnto him Before the cocke crow twise thou shalt denye me three tymes And he began to wepe While all these thinges were doen vnto Iesu Peter beyng a fearful beholder sate in the neyther parte of the palace among the wicked bishop seruauntes For there was a conuenient place for hym sithe he woulde denye Iesus Hither came a certaine wenche of the highest priest whiche after she had espyed hym warmyng himselfe with other by the fier and hadiyed hym diligentlye began to knowe his shape and phisnamie and sayed vnto hym Yea thou too wast with Iesus of Nazareth Peter frayed with these wordes denied it saying I know not the man nor wote not what thou meanest It was conueniente that this stoute promiser because he might the better know his own frailtie should be made afearde of a wenche to th entent that he afterwarde boldly professyng the name of Iesu before rulers and princes should knowe that his boldnesse and constant courage of mynde came not of mannes strength but of the holy ghoste He therfore beyng now afearde and halfe mistrustyng that place gate hym out of the hall Yet departed he not out of the byshops palace Whiles he abode here the cocke crewe Peter heard that and yet remembred not what Iesus had tolde hym so greatly was he afrayed Then a certaine damosell when she sawe hym began to detect hym again to them that stode about her saying This is one of theyr number Peter eftsones auoyded her saying with a lye denying flat that he was any of the apostles And anon after when the seruauntes whiche stoode by whyles the damosell knewe and discryed him had themselues well vewed his fauour and apparaâ—le they lykewise began to knowe hym and sayed Uerily thou arte one of them For thou arte of Galile The firste that detected hym was a woman Oh what a peril it is for Christes disciple to be knowen in bishops and princes courtes Unlesse he vtterly denye hymselfe to bee Christes disciple he standeth in ieopardie to lose his life Peter is also in ieopardie by reason of his mother tongue countrey language Suche manour of courtes can abyde no syncere and pure veritie Nowe shall Peter at the length be made a right courtier vp and downe For he begynneth to sweare depely and to curse withal that he neuer in al his lyfe tyme knew this Iesu whoÌ„ they spake of And as he had spoken the word the cocke crewe agayne Peter came not to hymselfe agayn before Iesus loked vpon hym Therfore at the length callyng to his remembraunce the wordes that Iesus had spoken vnto him when he saied before the cocke crowe twise thou shalt thryse deny me he wente forthe of Cayphas house and braste out a wepyng Yet went he not to hange himself as Iudas did bycause he fell not of obstinate iuelnesse but by mannes frailtie and weakenesse and that by the sufferauÌ„ce of God bycause his fal should be our instruccioÌ„ But this showre of teares which braste out of his iyes quenched the lyghtning of Goddes wrathe and anger He wept not before he was goen out of Caiphas palace For there the more naughtie packe that euery one is the more he estemeth and fauoureth himselfe The .xv. Chapter And anon in the dawnyng the hie priestes helde a counsaile with the elders and the Scribes and the whole congregacion and bounde Iesus and led him awaye and deliuered hym to Pylate And Pylate asked hym Arte thou the king of the Iewes And he answered and sayde vnto hym thou sayest it And the hie priestes accused hym of many thynges So Pylate asked hym agayne saying Answered thou nothing Beholde howe manye thinges they laye vnto thy charge Iesus yet aunswered nothyng so that Pylate meruayled AL the nyghte was spent in Cayphas house in destroying mockyng and skorning of Iesu. In the mornyng earlye after they had couÌ„sayled together afreshe the hie priestes with the elders Scribes and all the whole assemblie led him awaye with his armes bound deliuered hym vnto Pylate to be iudged whoÌ„ they had with theyr foreiudgement already condemned Now are they of iudges becum accusars Pylate their accusacions and complaintes heard called Iesu and asked him Arte thou thatsame kyng of the Iewes Iesus answered Thou sayest couertlye knowledgyng and confessyng that he was the selfsame Yet was Pilate not a whit moued with this aunswere bycause there appeared nothing in him wherby he semed desyrous of any worldly kyngdom Furthermore the hye priestes lest he should by any meanes haue been quit gathered together diuerse criminall artycles against him to th eÌ„tent that amongest many matters there should at the least wyse be sum thing in fine which would moue any iudge not being to vniust and parcyall to geue sentence against hym Pylate perceiuing howe all was doen of priuate displeasure and malice sought occasion to discharge him of suche matters as he was arrayned for Therfore wheÌ„ he came again vnto Iesus Iesus woulde geue him neuer a word to auswâ—re theÌ„ sayde he vnto him Makest thou no answer sith thou art in so great daunger to lose thy lyfe Se how many artycles these felowes laye against the. Iesus from thenceforthe made no answere who desyred not to escape this iudgement leste the vtilitie of his death shoulde haue been let or hyndered thereby also bicause he knewe right well that the malice of the priestes woulde not yet haue ceased althoughe they had not this waye preuayled against hym For this cause his wyll and pleasure was so to dye that it might appeare that he died willyngly The Emperours deputie albeit he were a paynim yet dyd he abhorre the murthering of a man whom he iudged to be an innocent and gyltlesse person and therfore vsed he all the wayes and meanes he coulde possible to delyuer him For he sawe well there was no healpe to be had on his behalfe whereby he myght so doe ¶ At that feaste Pylate dyd delyuer vnto them a prysoner whomsoeuer they
woulde desyre And there was one that was named Barrabas which laye bounde with them that made insurreccion he had committed murther And the people called vnto hym and began to desyre him that he would do according as he had euer doen vnto them Pylate answered them saying wyll ye that I let leuse vnto you the kyng of the Iewes For he knewe that the hye priestes had deliuered hym of â—â—uye But the hye priestes moued the people that he should rather delyuer Barrabas vnto them There was a custome among the Iewes that at the feaste of Easter one of them shoulde be lewsed whiche laye in prison for anye death worthy offence whomsoeuer the Iewes desyred to be geuen vnto them At that season there was induraunce a certaine notable feloÌ„ muche spoken of for his vngracious dedes named Barrabas who had been a stirrer vp of sedicion in the citie and in the busynes and hurly burly that he made had committed manslaughter Pylate determined with hymselfe to vse this occasion to saue Iesu. Therfore when the people were cummen together accordyng to theyr auncient custome to desyre to haue some felon pardoned in token of theyr safe deliueraunce and scapyng out of Egypte Pylate answered in this wyse I haue two prisoners Barrabas whome ye know and Iesus whoÌ„ men cal the kyng of the Iewes Will ye therfore that I lewse vnto you Iesus Pylate perceyuing that he coulde haue no ayde and helpe of the priestes went vnto the people bicause to haue had some ayde assistence of them trusting that by theyr fauour Iesus shoulde haue been delyuered And so had he been without fayle if the malicious byshops neuer weary to worke mischiefe had not moued them rather to desyre to haue Barrabas pardoned then Iesus Pylate aunswered agayne and sayed vnto them what wyll ye then that I do vnto him whome ye call the kyng of the Iewes And they cryed agayne crucifie hym Pilate sayde vnto them what euyl hath he daâ—â— and they cryed the more feruently Crucifie hym And so Pylate wyllyng to content the people let lose Barabas vnto them and deliuered by Iesus when he had scourged him for to be crucified When this thyng had so chaunced contrarye to the deputies expectation for he heard say that Christ was highly in grace and fauour with the people yet ceased not he to helpe hym as muche as in him laye What then sayed he will ye that I do with the kyng of the Iewes loking to haue heard of them a more fauourable and gentler sentâ—nce But here the wylye Bishops were very circumspect who had before hande infected the myndes of the comminaltie with theyr wickednesse Neyther is the auctoritie of suche bishoppes good for any thyng els but to moue Princes and the people agaynste the trueth of the gospel The people therfore cryed agayn crucifie hym The bishops had also beaten into their heades that the shamefullest kynde of death of al should be chosen out for hym bycause his name shoulde hereby be counted detestable and cursed among all the Iewes For the lawe pronounced hym cursed whoso hanged in wood So studied they not onely to bereaue hym of his life but also vtterly to extincte abolyshe hys good name which was a facte muche crueller then death They coulde not abide that any mans name shoulde be counted holy saue theyrs Neyther did Pilate here yelde vnto theyr furie but spake harâ—e againste them saying I am the Emperours deputie It is not lawful for me to put any man to death vnlesse he be duely conuicted What offence hath he dooen wherfore he oughte to be crucified Here the deputie nothyng preuayled For they cryed outemore â—uriously Crucifie hym Yet for al that Pylate shranke not in Christes cause tyl they layed vnto his charge treason against the Emperour It was not conuenient that Iesu shoulde be doen to death excepte the Emperours authoritie had serued the fury of the byshops Pylate perceyuyng what daunger hanged ouer his head on the one syde of the Emperour on the other of the clamarous people albeit he knewe righte well that Iesus was an innocente and harmeles person yet willinge to yelde and conforme hymselfe to the mortall hatred of the byshops Scrybes elders and people gaue sentence of deathe agaynste hym but with thesame â—entence he bothe cleared the innocent of all crimes and also condemned the priestes and the people For he pronounced hym to be innocent and giltles whome he let them haue to crucifie Suche maner of Pylates shal the truth of the gospell euermore haue would to God there dyd not aryse among vs some byshops which are farre beyonde those bishops in all mischeefe vngraciousnes When therfore Iesus was condemned to death he was fyrst beaten with scourges But wheÌ„ the Iewes were not here with satisfied Pylate deliuered hym to the garison of the souldiers to be crucified So it pleased the high wisedom of God that Iesu the fouÌ„taine of al glory should be put to all kyndes of vilany by al sortes of people to the entent we should not be dismaide with any maneâ— of worldly euils or aduersities Iudas betrayed him the bishops Scribes headmen of the people counsailed together the seruauÌ„tes toke hym Cayphas the highest priest chiefe worker of all this mischief condeÌ„ned hym the Councell and theyr seruauntes scorned him as a condemned person the people cryed out agaynst hym like mad folkes the Emperours name maketh the iudge afraid Herode despiseth the Emperours deputie geueth sentence and in al these is Cayphas and in hym the deuyl And the souldiers led him awaye into the coÌ„mon hall and called together the whoâ—e â—ultitude and they clothed him with purple and they platted a croune of thornes and crounâ—â— him withall and began to salute hym hayle kyng of the Iewes And they smote him on the head with a rede and dyd spit vpon hym and bowed theyr knees and worâ—â—ypped hym Nowe remayneth there behynde that the wicked garison of souldiers do lykewyse playe theyr partes and amoÌ„g theÌ„ also was Cayphas Al the shame and villany that Iesus was put vnto all his destruccion if it maye be sayed that he was destroyed came of Caiphas who vnwares wrought a thing moste blessed and holy For he made this sacrifice without whiche no manne coulde haue attayned saluacion When therfore Iesus was caste and iudged to dye Pylates seruauntes led hym into the hall of the palace For the Iewes who were desyrous to seme holy durst not entre into the palace of Panim because they would come pure and cleane to celebrate theyr passeouer And yet was theyr mindes in the myddes of the palace and in the verye handes of the souldiers whom being of their owne enclinacion readye to do all mischiefe they prouoked and incensed therunto After Pylate had once deliuered his handes of Iesus he thought it made no great force how he were doen to death So did Herode fauour the vertue and goodnes of Iohn that at the requeste
reprochfull wordes cleane to withdrawe all men from the beliefe of Iesu. So are the Martyrs euen at this daye ofte tymes scorned and with lyke reprocheful wordes rayled on in their martyrdome and corporall tourmentes so is the veritie of the gospel verated laughed to skorne of the miscreantes whiche is many tymes so hardly handled that it semeth to be vtterly oppressed Yet ceased not this outragious raylyng against Iesus The two theues that wer crucified with hym rebuked the innocent as they honge on the crosse But here also dyd Iesus accordyng vnto his name For he saued one of them And when the sixt houre was 〈◊〉 darcknes arose ouer all the earth vntill the ninthe houre And at the ninthe houre Iesus cried with a loude voice saying Eloi Eloi Lamaz a bathany whiâ—h is if one interprete it my God my God why haste thou forsaken me And sum of them that stode by when they hearde that sayd beholde he calleth for Helias And one canne and fylled a sponge full of vineger and put it on a rede and gaue him to drincke saying let hym alone Let vs see whether Helias wyll cumme and take hym downe At the sixte houre there arose a darknes whiche couered all that lande and endured tyll the nynth Then Iesus destitute of all mannes helpe cryed vnto the father with a loude voyce reciting out of the psalme the prophecy whiche was spoken of hym before Heloi Heloi Lamazabathany the whiche wordes interpreted areas muche to saye in Englishe as my God my God why hast thou forsaken me When some of them that stode by heard hym speake these wordes and vnderstode not well the Hebrue tong they sayde he calleth vpon Hely There be many suche false prophetes and interpreters of scripture euen in our tyme and euer shall be tyll the worldes ende which expounde the wordes of Iesu no better then those scorners did After that when he cried agayn I am a thyrst there ranne one vnto him and â—aught him a sponge ful of vineger fastened to a rede saying Let hym alone let vs see whether Hely wyll cuÌ„ and take hym down from the crosse When he had eftsones tasted the vineger he woulde not drinke therof He thyrsted another wyne whiche they woulde not geue hym that refused to beleue the gospell But Iesus cried with a loude voyce and gaue vp the ghost And the vayle of the temple did rent in two pieces from the toppe to the bottome And wheÌ„ the Centurion which stode before hym sawe that he so cryed and gaue vp the ghost he sayde truly this manne was the sonne of God There were also women a good waye of beholdyng hym among whom was Mary Magdalene and Mary the mother of Iames the litle and of Ioses and Mary Salome whiche also when he was in Galile had folowed hym and ministred vnto hym and many other weomen whiche came vp with hym vnto Ierusalem Iesus all thynges fulfylled gaue a great skryke and therwith yelded vp the ghost And byanby the vayle of the temple which disseuered those thynges that the Iewes counted moste holy from the syght of the multitude or coÌ„mon people was rent from the vppermoste parte to the lowest Shadowes cease and vanishe away assone as veritie cummeth once to light Neyther should it be any more nedefull for any priest to entre into the sanctuary after that sacrifice was once offred vp and made whiche alone was sufficient to pourge the synnes of the whole world Nowe wheÌ„ the capitaine that stode right against Iesus as a minister and witnes of his death who had sene manye a one before put to execucion sawe howe that contrarye to the manoure of other he yelded vp the ghoste and dyed immediatlye as he had geuen this great skrike he sayd Truely this man was the sonne of God See here the fyrst fruites of the gentiles confessing the vertue and power of Christe He that confesseth hym to bee a man and the sonne of God confesseth him to bee both God and manne Albeit the captaine as yet vnderstode by the sonne of God a man notably beloued of God Marke this also how our sauiour is euery where a sauiour When he was a dying on the crosse he saued one of the theues And anon as he was deade he drewe the captaine vnto the profession of Christen fayth There were also women that stode a good waye of and behelde all that was doen among whome was Mary Magdalene Mary the mother of Iames the lesse and of Ioses and Mary Salome the whiche all the while that Iesus continued taught in Galile folowed hym and ministred vnto hym of their substaunce and besides these diuerse other whiche likewyse folowed hym in his voyage to Ierusalem And now when the euen was come because it was the daye of preparyng that goeth before the Sabboth Ioseph of the citie of Aramathia a noble counsailour which also loked for the kyngdom of god came and went in boldly vnto Pilate and begged of him the body of Iesu. And Pilate meruailed if he were already dead and called vnto him the CenturioÌ„ and asked of him whether he had been anye while deade And when he knewe the trueth of the Centurion he gaue the body to Ioseph And he bought a Lynnen clothe and take hym downe and wrapped hym in the lynnen clothe and layed hym in a sepulchre that was hewen out of the rocke and roled a stone before the dore of the sepulchre And Mary Magdalene and Mary Ioses beheld where he was layed When the euentyde drewe nye forasmuche as it was the preparing daye so called because it was the eueÌ„ of the great Sabboth there came one Ioseph of the citie of Aramathia a noble and a right worthy senatoure who likewise hoped after the kyndome of God This man because he had a good opinion of Iesu was bolde throughe affiaâ—nce of his nobilitie to go vnto Pilate and desyre of hym the body of Iesu. Pilate meruayled yf Iesus beyng but a youÌ„g man were already deade because manye had been wonte to lyue two or three dayes after theyr legges were broken Therfore he called vnto hym the Capitayne who stodeby the crosse and demauÌ„ded of him whether he were all ready dead or no And when by his informacion he was well ascerteined that he was dâ—ad in very dede he gaue the body to Ioseph For Iesus as long as he lyued suffred hymselfe to bee beaten and spit vpon of wycked persons But anon as he was deade he claymed his dignitie and would not bee handled but of godly persons no not somuche as bee seen but of his disciples who were apointed to lyfe euerlasting teachyng therby that no man shoulde chalenge his dignitie in this worlde Let a manne by honour and dishonour by glory and reproche onlye endeuour himselfe to finishe the businesse of the gospell For dignitie beginneth neuer to floryshe tyll after death Ioseph beyng right ioyfull that he hadde obteyned so precious a gifte bought a piece
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
the byrth of thy sonne all suche as do thirst the cummyng of Messias This Messias beeyng as it were the sunne in the skye thy sonne shall go before as it were a certayne day sterre to geue knowlage afore by his woonderfull brightnesse that the arisyng of him is euen at hande which shall on euery syde put awaye the derkenesse of all the whole vniuersall worlde In dede the other shall be out of all comparison moste greatest but yet thy sonne too lyke as he shal be muche inferiour to the other so shall he in dignitie excell and passe all the reste of the other Prophetes that hitherto haue been For he shall in veray dede be great not only in the opinion of men but also in the iyes of the Lorde vnto whom no man is great but by the vertues and gyftes of grace whiche himselfe doeth frankly geue For he shall be great not in worldly richesse and ruffleyng porte of this lyfe or in worldely dominion but rather by the contempte and despisyng of those thinges which make certayne persones great in the iyes of men And the lesse that he shall desyre the commodities or welth of this worlde somuche the more plenteously shall he be couched full of gooddes heauenly ¶ Wyne also and strong drynke shall he not drynke and he shall bee replenished with the holy ghost euen from his mothers wombe and many of the chyldren of Israel shall he turne to their lorde God And he shall goe before hym in the spirite and power of Helias to turne the hertes of the fathers vnto the chyldren and the vnbelieuers to the wysedome of the iust men to make ready a perfecte people vnto the lorde And as for all kynde of excessiue or delicate fedyng withall the other obiectacions and pleasures of the body he shall so muche abhorre that he wyll not at any tyme drynke any wyne or any other delicious or strong drynke ne any liquour at all that is hable to take awaye so briete from a manne or to distemper his braine For these filthy delites of sensualitie haue no place in such an one in whose breste the holy ghost hathe taken possession afore to dwell in which holy ghost shall replenishe the mynde and soule of thy sonne euen whyle he lyeth secrete within the enclosure of his mothers wombe that he may play the parte of a Prophete in gesture before he be able to haue any vtteraunce of woordes by speakyng And in short processe of yeres whan the gyftes of the spirite of God shall haue growen as his yeres and age shall do he shall worke wondres on the one syde by the exaumple of his moste holy life and on the other syde through suche his preachyng as men shall maruayle at For accordyng to the prophecie of Malachias many of the children of Israel beeyng fallen from the fauour of God by reason that whyle they bearyng themselfes bolde on the carnall lawe tooke no regarde to do those thynges whiche the figures of the lawe do signifie he shall conuerte to theyr Lord God preaching with great frankenesse and plainnesse the kyngdome of God to be at hande exhortyng them to the repentaunte emendyng of theyr former lyfe makyng withoutwarde baptisyng in water a foreprofer to the abolishyng of synne whiche abolishing of synne was to come through Messias and finally vnto all persons openly shewyng that same manne whom God for this purpose would shortly after send into the worlde that by hym alone and onely euerlastyng saluacion should come vnto all men Thissame Messias shall first come as a poore humble mā of lowe degree to the ende that he may conferre geue euerlastyng saluacion vnto all persons putting their trust affiaunce in hym Then afterwardes shall he eftsones come in maiestie to geue rewardes vnto euery one accordyng to their dedes that is to were to the good and the godly euerlastyng lyfe and to the vnbeleuyng and wiked persons euerlasting death And lyke as by Malachias prophecie Helias shal be the foremessagier of his second cumming to prepare the heartes of mē by his preaching agaynst that same great and terrible daye of the Lorde ryght so shall thy sonne be the foremessagier of the former cummyng in whiche God by his sonne Messias shall descend downe into the yearth to lure prouoke all persons in generall without excepcion by Iohns preaching vnto the knowledge and loue of himselfe And for this poynte he shall of a great many he thought to be Helias Neyther shall he without good cause be sayd to be Helias in that he shall in the spirite and power of Helias come before the cummyng of the Lorde to the ende that as the Prophete Malachias hath wrytten he maye turne the hartes of the fathers to the children wherby the Iewes who haue so farre growē out of kynde and fallen from the holy trade of their forefathers may amende and come agayne to better grace and that thesame Iewes beleuyng in the woordes of Messias by whom God shall speake vnto them may truely deserue to bee called the children of Abraham in that they folowe the prompte readynesse of beleuyng whiche was in Abraham and also that suche persons as whyle they cleaue fast to the outwarde rynde or barke of the lawe do not vnderstand the minde and effectuall pith of the lawe he may conuerte and bryng vnto the wysedome of the iust whiche haue learned that vnder the vtter playster or pergetyng of the lawe there lyeth hydden some higher pointe and some holyer matter the whiche shall ere long be vttered abrode by the preachyng of Messias who shall perfeitely accomplyshe and fulfyll the lawe in the right kynde as it ought to be but thy sonne beeyng as a waye leader vnto the heauenly preaching of thissame Messias shall prepare the heartes of menne that he may deliuer vp vnto Messias at his cumming a people not vtterlye vntraded or vnentred in his discipline but somewhat prepared already and instructed therunto with the agnisyng and knowledgyng of theyr owne synfulnesse with the expectacion of the kyngdom of heauen and with feling a great misse and lacke of the Messias to come For so was it thought best vnto almyghtye God by castyng fyrst of all certeine entreinges and principles to bryng man whiche had been fallen to vtter ignoraunce and wickednesse a lytle and a lytle by degrees vp to the highest poyntes of godly perfeccion And Zacharie sayed vnto the Aungell vp what token shall I knowe this For I am olde and my wyfe is well stricken in age And the Aungell aunswered and sayed vnto hym I am Gabriell that do stand in the presence of God and am sent to speake vnto the and to shewe the these glad tydinges And beholde thou shalt be dumme and not hable to speake vntyll the daye that these thynges come to passe because thou diddest not beleue my woordes whiche shal be fulfilled in theyr tyme. The Aungell vsyng all thissame frendely talke zacharie hath nowe
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
Iesus to be his owne very soonne Than Ioseph the spouse of the virgin Marie who was mother to Iesus was after the fourme of the law called the sonne of Heli beyng his vncle by the fathers side but after the trueth of naturall generacion he was the soÌ„ne of Iacob whiche Iacob reised sede vnto his brother Heli beyng borne oute of yesame bealy that himself was because thesame Heli was deceassed with out issue so vpon his wife whoÌ„ he at his diyng left a widow Iacob beegot a sonne called Ioseph Heli was the sonne of Mathat and he again had Leui to his father Leui was borne of Melchi who was begotteÌ„ of Ianna the sonne of Ioseph sonne of Matatthias to whoÌ„ Amos was father And him did NauÌ„ beget who was the sonne of Helsi Helsi borne of his father Nagge and Nagge issued out of Maath the sonne of Matathias This Matathias was cum of the seede of Semei the sonne of Ioseph who was begotten and borne of Iuda Iuda had to his father Ioanna the soonne of Rhesi beyng soÌ„ne to zorobabel zorobabels father was zalathiel borne his self of Neri the sonne of Melchi who was descended of the linage of Addi the sonne of Cosam begotten of HelmadaÌ„ And he was lineallye descended of Her the sonne of Ieso who was borne of Heleazer the soonne of Ioram And father to Ioram was Mattha beyng hymselfe borne of Leui the sonne of Simeon borne of Iuda the sonne of Ioseph And him had IonaÌ„ begotteÌ„ beyng himself the sonne of Heliachim the sonne of MeleaÌ„ And he was borne of Mathatha beyng the sonne of Nathan This man had kyng Dauid begotten of Barsabee by whom was restored the stocke of Salomon whiche failed afore and decayed in Ozochias Dauid was begotten of Iesse the sonne of Obed beyng borne of Booz Father to this maÌ„ was SalmoÌ„ the sonne of Naasson beyng borne of Aminadab to whom Aram was father and Aram sonne to Esrom begotten of phares the sonne of Iuda Iuda came by lineall discente from the Patriarke Iacob the sonne of Isaac whom Abraham being an aged man had accordyng to Goddes promyse begotten of his olde wife Sara And Abraham was borne of Tharra the sonne of Nachor beyng begotteÌ„ of Saruch the soÌ„ne of Ragau to whom Phalec was father and father to him again was Heber begotten of Sale the sonne of Cainan and Cainan the sonne of Arphaxat whose father was Sem the sonne of Noe and Noe the sonne of Lamech and he the sonne of Mathusalah beyng born of Enoch whose father was Iareth and he desceÌ„ded of Malalehel the sonne of Cainan who was begotteÌ„ of Enoch the sonne of Seth whose father was Adam and begotte Seth after that he had lyued an hundred and thirtie yeres Adam was the head of al maÌ„kind hauyng none other autour ne progenitour of his generacion but onely God of whom he was created of the claie of the yearth beeyng to him as it wer in stede of a mother And for because that all mankynde was infected taynâ—ted through the synne of this our yearthly father and resemblynge the inclynacion of the same fyrst father it was now fallen into all kynde of viciousnesse there was sente the lord Iesus as a restorer and a redemer of the same mankynde whan it was so extremely fallen to the end that thesame whiche had ful whole falleÌ„ doun through the disobedience of one might be recoÌ„ciled again through the obedience of one and to the ende that lyke as all those whiche had folowed the steps of their earthly father became therby subiect vnto deathe so they whiche beyng exempted from the kynred of the synner thorough baptisme were graffed into the heauenlye Adam which is Iesus Christe and did cleue fast vnto the steppes of the same should attayne euerlastyng life in heauen And in dede the begynnynges of mankynde whan it fell and of the same at the restorynge of it dooe in many behalfes answer taunt pour taunt the one contrary to the other For nothyng at all was there doen in this matier by blynde chauÌ„ce or casualtie but all the whole processe and discourse of thynges was tempered and ordred by the wisedom and ordinaunce of God almightie The talkyng of Eue with the serpent whan she was a virgin was the begynnyng of our deadly perishyng and the talkyng of the virgin Marie with Gabriell was the begynnynge of our healthe and recouerie Eue beeyng corrupte with the lure of an apple laughyng on her both cast awaie her housbande and also brought in death into the worlde Marie beyng a virgin for euer euer vncorrupted constauntly despysynge all alluremente of the fleshe and with simple plain faythe willingly yeldyng her self vnto the will of god brought foorth the man that brought helth and saluacion to the worlde Adam also was tempted and ouercomed Christ beeyng tempted ouercame the temptour Adam folowyng the mynde of his wyfe whan she was corrupted was caste out of paradise for his laboure Christe obeiyng his father euen vnto death sette the waye into heauen wide open For the sensuall pleasure of tasting an apple was Adam made a bonde seruaunt vnto the deuill Christe by settyng all the kyngdomes and delycate pleasures of the world at naught deliuered our enemie into our handes to be subdued at oure owne pleasure The one thoroughe the eatyng of an apple lost al his posteritie and succession and the other through abstinence of meat restored them that afore were lost The one was driuen awaie out of Paradise into the yearth replenished with miserie and liyng al desert and the other hath made a waye vnto heauen safe and strongly fensed from al desertnesse AdaÌ„ through the vain desire of proude knowelage plucked his successioÌ„ after him vnto death and Christ through the huÌ„ble obedience of faith did restore life again Yea and besides al this on bothe parties woode and tree On the one syde the serpent by meane of the tree ouercame and beguiled Adam on the other side Christ by meane of the tree beguiled also ouercame the deuill By meane of the tree came death by meane of the tree came lyfe The head and chiefe captayne of our destruccion was made out of the yearth beeyng a virgin and the head of our saluacion borne of the virgin Marie Adam was created to the lykenesse of God and Christe beeyng the true lykenesse of God tooke on hym bothe the lykenesse and nature of manne Adam was deceyued through his wyfe Eue and Christe hath called backe his spouse the churche from the deceiptefull errour of the deuyll On the one partie a woman whyle she seketh to bee made wyse vttred furthe the begynnyng of all foolyshenesse and on the other partie a woman while she sheweth herselfe voyde of al suche presumpcion bryngeth furth vnto vs the fountayne of wysedome The firste Adam while he hath more desyre to be wyse then obedient brought in folishenesse into the worlde and the new Adam wheras he was the wisedome
strength and force to this ende and purpose that by one waye or other he myght hindre and lette the redempcion of mankynde But no crafte is hable to take place or effecte againste the wysedome of God whiche in suche sorte tempered and ordred all her doynges that it dyd not onely subdue and conquier that same our moste subtile and craftie enemy but also defeacted hym of his purpose by his woordes leauyng hym in as muche doubte and vncertayntie as he was before By the infirmitie of the fleashe he mocked and disapoynted hym of his purpose through the stoutnesse and puissaunce of the spirite together with the sure fence of holy scripture he vanquished and subdued hym so that hauyng the foyle ouerthrowe to his great shame he was drieuen awaye and departed in as muche vncertayntie whether this were the sonne of God or no as he was before at his first cummyng Satan therfore layed agaynst Iesus that same effectuall darte and artillerie that he firste vsed agaynst the firste parentes of mankynde Adam and Eue and therewith ouerthrewe them albeit he onely enticed them with the lure of a faire apple that laughed vpon them but here in Iesus case houngre also beyng an euill that no manne can endure withall was a strong helper forwarde to the thyng that the temptour wente aboute Esau bieyng compelled with hounger solde the title and interest of his birtheright that he should haue had by eldership he solde it for a messe of pottage And the Lorde Iesus yf it had been his pleasure myght through his diuine power eyther haue kept awaye hounger from cummyng to hym or els haue drieuen it awaye whan it was come Neuerthelesse he woulde not so doe but it was his full pleasure and wyll to lay a baite for the temptour to vse wherwith thesame tēptour should bee taken his owne selfe The weakenesse of his bodie beeyng suche as other men had was laied in Satans waie as a secrete baite to vse for his purpose but the temptour stumbled hit on the hooke of the power of his godhead He sawe the body of a man witheryng and drying clene awaye with hounger to be in great affliccion and paine and none other lyke but shortely to be in the ieopardie and perill of death And men playnly affirme that there is no kynde of death more peinfull then to be famyshed to death He sawe hym in the wildernesse ferre from any towne or village from whence any meate myght bee gotten or ministred vnto hym for his susteinaunce Takyng therfore a boldenesse of these thynges the spirite of wickednesse assaileth the Lorde Iesus beyng replete with the spirite of holynesse he biddeth bace and begynneth firste with hym of whom he was to be subdued he biddeth hym come furth who was so strong and valiaunte for hym to matche withall he attempteth to take in the snare one ferre wyser and more warie than hymselfe What nedest thou sayeth Satan to bee thus tormented with houngre If thou bee that same sonne of God whiche was promised to bee sente to redeme the worlde commaunde that this stone turne into breade for thy behoufe and that wyll bee an euidente token where by for the to declare that thou art the sonne of God in dede For thy father vndoubtedly wyll not in this behalfe geue a deafe eare to his sonne beyng thus in distresse and ieoperdie of death through houngre And seeyng that he created all thynges of naught it should bee an acte of no great matter if the Sonne of God turne a stone into breade But Iesus beeyng not ignoraunte what the temptour herein hunted for so tempered his aunswere that he neyther consented to the temptours counsayle nor yet disclosed the nature of his godhead to his enemy who nowe by a newe and a straunge conueighaunce was through the infirmitie and weakenesse of Iesus bodye both to bee beguiled and also to bee conquered He denyeth not but the Sonne of God had power to turne stones into breade ne disalloweth to asswage the houngre of the body with meate whiche was ordeyned therfore but by the autoritie of the holy scripture of God he plainly sheweth that there is a lyfe of the soule muche more to bee regarded then the lyfe of the bodye and that there is a spirituall meate whiche is more requisite to be desired then the meate that for a shorte tyme prolongeth the bodily lyfe whiche lyfe neuerthelesse must of necessitie perishe within a shorte space afterwarde eyther by meanes of sickenesse or of age or of some other casualtie For the meate of the spirite geueth lyfe for euer to endure and this meate is the woorde of God This firste assaulte therfore of the deuyll Iesus auoyded with this aunswer It is wrytten sayeth he in the booke of deuteronomie Manne liueth not by breade onely but by euery woorde that procedeth out of the mouthe of God And for this purpose doeth the Lorde nowe take the woorde of the diuine scriptures for his staigh first to teache vs humilitie and sobrenesse that we ought not precisely to affirme any thyng without the autoritie of Scripture geuen vnto vs from God Secondly he declareth vnto vs that there is no weapon of more effectuall strength agaynste all the instinctes and mocions of wicked deuils then the autoritie of the holy Scriptures Out of the sayed Scriptures is the true meate of the soule to bee sought and gotten if a manne be of mynde and will to lyue to god warde to whom warde whoso liueth not thesame is already but a deadman yea although to the iye he appeare to bee alyue The first parentes Adam and Eue did eate they died for their labour That yf they had geuen the temptour that same aunswere whiche the Lorde Iesus here at this present tyme gaue him and had more regarded the Lordes commaundemente the due kepyng wherof geueth lyfe euerlastyng then the appetite and lust of that mortall apple they had not endaungered both themselues and all their succession after them to death and damnacion And thus much ferther doeth the exaumple of our salueour teache that miracles are not to bee shewed for the lust or pleasure of men but at suche tymes onely whan the glorye of Christe doeth call for it or els charitie and loue towardes our brother doeth necessarily require it For eyther to worke or to feigne sightes of woondres for a vainglorious boastyng as who shoulde saye this can I doe or to satisfie the curious lust and pleasure of the lookers on whereby neyther goddes glorye is aduaunced nor any profite groweth vnto our neyghbour is nothyng els but the propertie and condicion of witches and Iuglers as for ensaumple a brennyng fyer brande to bee diepped into the water and not quenched therwith or the fearefull lykenesse of Hector or Achilles to bee made appeare to the sight or the rushes and strawes to goe crallyng aboute the house seemyng to bee snakes Iesus at no tyme shewed any miracle but
a syncere hearte and mynde and dooeth so heare my woordes that whan the case requirethe he will shewe furthe euident tokens of perfecte vertue out of the treasour of hys sayde hearte I will shewe you to whome he is lyke He is lyke to a prouydent and circumspect buylder that buildeth his house not for a vaine braggue or shewe onelye nor to serue hym for a shorte whyle and no longer but for a firmenesse and stedfastenesse to stande and endure without perishyng agaynste any bloustreous storme or tempeste to come And therefore he diggeth downe of a great depth and layeth a sounde and substauncial foundacion vpon a sure rocke Thys dooen he maketh the vpper buyldyng Than afterwarde whan any fluddes arise and beate agaynst it or any mightie tempest of windes light vpon it neyther with the swift rage of the flud extremely roushing vpon it nor yet with the forceable vyolence of the wyndes blousteryng agaynste it can suche an house bee ouerthrowen or appayred because it standeth sure vpon a strong foundacion And contrarywyse he that so cummeth to me that suche thinges as I teache in dede he heareth them but he suffereth not my preceptes and good lessons to sinke throughly downe euen to the bottom of his hearte is like to a builder that hath but a slender forcast who maketh his buildinges after such a sort as if there were no tempeste like at anytime after to arise And forasmuche as suche an one hath no care at all ne passeth not on a substauncial foundacion but goeth vp with his buildinges of a great height for a braggue and a shew onely as soone as eyther any renning ouer of the fluddes doth come or any blustryng storme of wyndes doeth aryse by and by downe cummeth all that euer he hath buylded and the more statelye or royallye that he hath made his building for a vayne shewe with so muche the greatter ruyne dooeth all the house fall downe And truelye whatsoeuer standeth on the foundacion of ceremonies pharisaicall constitucions obseruacions of thinges outwardly belonging to the body is an house or buildyng vndoubtedly to quaile and falle as often as there shall light vpon it wronges or displeasures losse or damage of goodes open shames or punyshementes of the worlde deathes or any sore storme of vnluckie fortune otherwise ¶ The seuenth Chapter Whan he had ended all his sayinges in the audience of the people he entred into Capernaum And a certaine centurions seruaunte whiche was dere vnto hym laye sicke and was in peril of death And whan he heard of Iesus he sent vnto him the elders of the Iewes beseching him that he woulde come and heale his seruaunt And whan they came to Iesus they besought him instauÌ„tly saying He is worthie that thou shouldest do this for him For he loueth our nacion And hath built vs a Synagogue And Iesus went with them And whan he was now not fer from the house the Centurion sente freÌ„des to hym saying vnto him lord trouble not thy selfe For I am not worthie that thou shouldest enter vnder my roufe Wherefore I thought not my selfe woorthie to come vnto thee But say thou the worde â–ª and my seruaunt shal be whole For I also am a man set vnder power and haue vnder me souldiers I saye vnto one goe and he goeth and to an other come and he commeth and to my seruaunt doe this and he doeth it Whan Iesus hearde this he merueiled at him and turned him about sayde to the people that folowed him I say vnto you I haue not found so greate feith no not in Israel And they that were sent turned backe home agayne and founde the seruaunt whole that had bene sicke AFter that the Lorde Iesus had spoken many woordes of the muche lyke sorte as is afore rehearsed by the whiche he trayned his discyples and the people to sette them in a trade towardes the excellent high perfeccion of euangelical philosophie he went again to the citie of Capernaum in whiche citie he vsed muche and often to bee conuâ—rsaunte And there eftsons befalleth many a soondrye occasyon to weorke and shewe miracles to the ende that the autoritie of hys doctryne myghte bee confirmed and ratified with the most highe excellencie of his actes and dedes There was in the same place a certain CeÌ„turion who had at home in his house a seruaunt whiche was in suche perill and daungier of his lyfe with the disease of the paulsey that he was euen nowe at deathes doore Thys matier did not a litle vexe the hearte of the Centurion who estemed his bondeseruaunte not by hys vile state of bondage but by the fidelitie and trustinesse that he founde in him and by the pure honestie of his behauiour and by thesame his exaumple did also reproue the inhumanitie of certayne maisters whiche doe commonlye esteme and vse theyr seruauntes in no better degree of regarde then they dooe their horses or their oxen But to the purpose whan this Centurion had gotteÌ„ knowleage that Iesus was gone into Capernaum he procured and made out certayn auncient head men of the Iewes to make instaunt request to the Lord in theyr owne names that he woulde vouchsalue to go vnto his house to make his seruaunt whole agayn It came of reuerence and shamefastnes not of mistruste that the Centurion first beeyng a Gentile and secoundly a man of armes whiche to bee was thought an vngodly thing maketh suite to the Lord by meane of others and not by himselfe But they whan they were come vnto Iesus suspecting and halfe deming it to be a thing like enough that so greate a benefit would not without much a doe bee obteyned firste for a bondeman secoundlye for an heathen and thirdely for a Centurion that is to saye a petâ—captayne for a Crue of souldyers they entreate hym with muche carefulnesse and earneste woordes saying Syr haue no respecte that he is a Gentile that he is a man of armes ne for that thys benefyte is asked for one that is but a bondeseruaunt vnder him in his Crue For he is soondry wayes a man worthie for whome to doe as good a pleasure as this cometh to For he is right louing and frendly to oure nacion and hath builded vs a Synagogue Than Iesus because he woulde shewe that no persone is vyle afore hym if the same bee commended and sette furthe to hym by feyth wente to thesame place that he was called vnto And whan he was nowe come somewhat nere to the house where the partie laye sycke in hys bedde the Centurion perceiuyng that the Lorde approched willed hys frendes to goe mete hym and thus to saye vnto himâ— Maister there is no cause why for thee to take all thys laboure of cumming hither Thy bounteous goodnesse doeth more now then I durste haue presumed to desire I knowe thy dygnitie well enoughe and I knowe myne owne selfe An heathen creature I am â–ª a Centurion I am and all this businesse that I make is about
a figurate representacion of a more secrete doctrine The Apostles had prouision of viaundrie but it is suche as belongeth to Iesus This viaundrie lyke as it is of lyght pryce and course geare for poore folkes eatyng so is it but litle in quantitie For the doctrine of Moses is manyfolde and the philosophiers learnyng is of soondrie manier sortes of matiers and ful of plenteous stuffe but the worde of the ghospell is playne homely geare and short and yet suche as maie suffise for the soules of all nacions to be refreashed in case it be deliuered and receyued as it ought to bee To men of the apostles profession is the worde committed wherewith soules are made fatte but thesame woorde doe they not sette afore the people to fede on except it be firste consecrated and broken of Christe For than and neuer els is it the true fruite of preachyng the ghospell if the teacher dooe not presumpteouslye vsurpe to hymselfe the gift of learnyng whiche he hath as a thyng commytted to his credite ne vndiscretely or misaduisedly shewe foorth the same as thoughe it were of his owne but yelde it vnto Christe to bee made holy of him Otherwyse all in vain shall the teachers labour bee when he preacheth onlesse Iesus shall firste haue blissed the woorde onlesse he shall haue broken it onlesse he shal with his own handes deliuer it to be distributed to the people For piththye and effectuall it is whatsoeuer procedeth out of hys holy handes he only it is that fedeth that refresheth that maketh full bishops are nothing els but ministers and distributoures of an other mannes liberalitie The people all the while sitteth down in coumpanies vpon the ground nothyng stickyng or doubtyng nothyng murmuryng or repinyng whereby is signified that in the faithfull congregacion of Christes churche there oughte to be sobre humilitie and plain faithfull truste of the heart in god without any doublenesse and that all discorde and sedicious vproare ought to be away CoÌ„sider me ferthermore this mysterie too The Lorde Iesus firste of all thynges taught and healed the people and than fedde them afterward The woorde of God also is the heauenly meate of the soule But sum porcion hereof is not denayed to the vngodly and to the newely entered or instructed in the faythe For it is the medicine of mennes soules and the refeccion of the weake For holsome doctrine worketh the like effect in the soules of sinners that Iesus with his worde and his touchyng did in diseases of the body But there is a mistical bread whiche is not geuen but to persones now already wel taught and also throughly healed Thesame forsouth is that heauenly breade of the lordes body which is not geueÌ„ to those that are not yet through baptisme receyued into the body of the churche and congregacion ne vnto suche whose mynde and soule is holden with some grieuous cryme as it wer with a mortall sickenesse And that same meate of the priuie hidden wysedome of God which Paule the Apostle dyd not shewe foorth but emong the perfect is not to be vttered vnto all persones at auenture ¶ And it fortuned as he was alone praying his disciples were with hym and he asked them saying Who saye the people that I am They aunswered and sayed Iohn Baptyste some saye Helias and some saye that one of the olde Prophetes is aâ—iâ—eu He sayed vnto them But who saye ye that I am Simon Peter aunswered and sayed thou art the Christe of god and he warned and commaunded them that they should tell no man that thyng saying the sonne of man must suffre many thynges and be reproued of the elders and of the high priestes and Scribes and bee slayne and ryse agayn the thyrde daye Now because the lorde had so tempered all his sayinges and dooynges that some whiles he would shewe forth tokeÌ„s of his godly power and another tyme he would manifestely shew the veritie of his humayn nature the opinioÌ„s of men concernyng hym dyd muche varie But because it was requisite that emong them by whom he had appoynted to renewe the world there should bee one vniforme profession perfectly agreyng in it selfe concernyng hym at a time whan he was in his prayer solitarie with his disciples he demaunded of them what opinion the people had of hym or whom they sayed that he was The disciples aunswere some suppose thee to bee Iohn the Baptiste reuiued agayn some saye that thou arte Helias of whom the Iewes thynke that he shall come agayne before that Messias shall come and some others beleue the to be some one man of the olde Prophetes called to lyfe agayn Than sayed Iesus As for the people they are inconstaunt and waueryng as they are woont to be But ye that knowe me nerer and familiarly who dooeye saye that I am There Petur beeyng more ardent and fyerie then the residue made aunswere in the name of them al we know thee to be Messias whom God hath enoynted with all heauenly gyftes of grace And this theyr right profession Iesus in dede alloweth well but yet he geueth them a great charge that they shoulde make no woordes to no creature what opinion they were of For he sayed the tyme of openyng that misterie in the open face of all the worlde was not yet come and that the sacrifice of his death muste firste bee executed and accomplished and that he was appoynted to come to the glorie of that name by many kyndes of despite and reproche For the sonne of man sayeth he muste abyde muche woe and must bee reproued of thelders and of the Scribes and of the chiefe of the priestes yea and at length bee slaine too and aryse agayne from death to lyfe the third daie Ye muste therfore beware leste the glorye euen of this name if it should now at this present be preached should not fynd feyth to be credited because of the affliccion and death of the bodye and so might be a let to my death ¶ And he sayed vnto them all If any man wyll come after me leat hym denye hymselfe and take vp his crosse dayly and folow me For whosoeuer wyll saue his lyfe shall loose it But whosoeuer dooeth lose his life for my sake the same shall saue it For what auauntageth it a man if he winne the whole worlde and lose himselfe or runne in damage of himselfe For whoso is ashamed of me and of my woordes of him shall the soonne of manne be ashamed when he cometh in his maiestie and in the maiestie of his father and of the holye Aungels I tell you of a trueth There be some standing here which shall not â—ast of death till they see the kyngdome of God Than where Petur at the mencionyng of deathe trembled and quaked for veraye feare and aduised Christe to some other better waies then so whan Iesus had putte hym to silence he begoonne to exorte his other disciples also to the folowyng of his deathe saiyng Thus
that is my sonne so dere beloued vnto my hert as none other is but he alone therefore herken ye to hym This voice thus sounyng in their eares Iesus was founde alone leste they mighte haue demed the testimonie of that voyce to concerne any other person then eueÌ„ veray him onely And the sayed three disciples ryght so as they were commaunded of the Lorde kept the matter close and reported not the priuity of that vision to any creature aliue vntill Christ had arisen againe from deaâ—h to lyfe after his passion For it was not the Lordes pleasure to haue the maiestie of his Godhed published or openly spoken of before the tyme of his deathe aswell because there shoulde bee nothyng that myght be a lette vnto thatsame sacrifice whereby mankynde was to bee restored as also because that thyng myght not bee openly talked of whiche no man woulde than beleue yf it had bene reported And all vnder â—ne did he therin by an exaumple that was a true matter in dede geue a lesson to vs that in case any excellent good thing be in vs we should raâ—hâ—â— kepe it close then make vauntes or braggues therof and in case we haue any special vertue or good qualitye in vs by the free gyfte of God thesame is to bee declared and shewed in deedes rather then by makyng many gaie or high woordes of it ¶ And it chaunced that on the nexte daye as they came down from the hille muche people met hym And beholde a man of the coumpaignie cried out saiyng maister I beseche the beholde my sonne for he is all that I haue and see a spirite taketh hym and soodaynely crieth and he knocketh and beateth hym that he foometh againe and with muche peine departeth from him whan he hath rent hym I besought thy disciples â—o cast hym out they coulde not Iesus aunswered and saied O feithlesse and crooked nacion howe long shal I bee with you and shall suffre you Bryng thy soonne hither As he was yet a cummâ—ng the fâ—ende rent him and tare him And Iesus rebuked the vncleane spirite and healed the childe and deliuered him to his father And they were all amased at the high power of God The nexte daye folowyng Iesus came downe from the hyll with his said thre disciples And he fouÌ„d a mighty great multitude of people gathered about the residue of the disciples whom he hadde lefte there behynd hym whan he addressed hym to goe vp to the mountayne But the people assoone as they espied Iesus returnyng agayn went to mete hym For they had found a great lacke mysse of his presence And there had happened a freshe matter why they should require to haue his presence For one of yâ— couÌ„paignie cryed out to hym saiyng maister I most humbly beseche thee leat the extreme miserie of a sonne of mine moue the. For I haue no mo but him alone and he is holden with an extreme tyrannous deuill whiche dooeth euerye other whyle soodaynlye take hym and vexeth hym sundry waies that pitie it is to see with much greate roaryng flasshyng hym on the grounde and so wrestyng his limmes as though he woulde teare them from the body of hym and he fomyng at the mouthe for peine all the whyle And as often as he taketh hym he scracelye departeth from hym vntyll all hys body be rent and torne I praied thy disciples to caste out this spirit They did their best but they haue not bene hable to dooe it Than Iesus well perceiuyng that the thyng hadde so chaunced by reason of the fathers vnbeliefe that prayed for health to his soonne and in consideracion of his disciples feithe beeyng yet hitherto but weake he cryed with a loude voyce saiyng O nacion full of mistrustyng and of an herte nothyng single howe long tyme shall I bee conuersaunt emong you and shall suffre these thynges Can I not yet all thys whyle bring thus muche to passe to make you haue a perfeicte feyth and truste in me dooeth the weakenesse of thys bodye of myne so muche leate you And turnyng hymselfe to the man and requyring of hym afore hand to haue a more stedfast feith he saied Bring thy sonne hither to me And as soone as the young thyng was brought to Iesus the eiuil spirite that was in him tooke him quasshyng the chylde on the grounde and immediatelye Iesus restored hym to hys health and gaue him to his father agayne made perfectely whole where his father had brought him thither vnpossible to be cured by any mannes helpe The more miserable that the sight of this eiuill had been so muche the more did the people euery one of them meruaill to see howe quickelye the childe was holpen out of hande by the vertue and power of God But whyle they woondred euery one at all thynges which he dyd he saied vnto hys disciples seate these saiynges sâ—ncke downe into youre cares For it wil come to passe that the sonne of men shal bee deliuered into the handes of menne but they wiste noâ— what the woord ment and it was hidden from theim that they vnderstoode it not And they feared to aske of hym that saiyng But whan the fame of Iesus weaxed euery daye more and more famous through suche actes as these A certayne temptacion of worldly glory entred into the hertes of his disciples by reason that they hadde suche a maister in whose name euen they also themselfes dyd manye great actes to be woondred at But Iesus calleth them home from this affeccion to the contemplacion of his lowe state of abieccion in this worlde at whiche the time was not long to come when they woulde be offended and slaundred The glorie of dooeyng miracles sayeth he is now a matter of delectacion vnto you but it is a thing much more materiall for you depely to enprint in your hertes these sayinges of myne from which your myndes dooe gretlye abhorre For that thyng ought ye moste of all to haue in mynde whiche it shall behoue euerye one of you to folowe As for glorie leat me alone to see for that For the thing muste nedes come to passe that I haue already tolde you and yet nowe agayne I saye vnto you which is that the soonne of man whose glorie and fame dooeth nowe delite you shall ere long be attached and shall bee deliuered into the handes of menne and shall sundrye waies suffre much affliccion and shal lastely be put to death This tale though it had bene once or twise heard out of his mouth yet had not it well settled in the myndes of the disciples For they coulde not well beare in mynd the thing which they had no luste to heare They abhorred the mencion of death as men setting al their mindes on the glorie of Iesus not hauing al the while any intelligence or vnderstanding that the glorie of the Lord was most chiefely to be renoumed and made famous through the open worldely shame of hangyng on the
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
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
of lyuyng he remembreth none of all this geare he doeth so greatly reioyce that he hath got his sonne agayne The sonne thought hymselfe vnwoorthie the title or name of his sonne yet the father restoreth hym to his old state and degree agayn The sonne doeth vttrely condemne hymselfe the father doeth absolue and quitte hym The sonne did cast himselfe downe to bee a seruaunte the father setteth hym perfectly agayn in his olde state and dignitie For the father turnyng hymselfe to his seruauntes sayed bryng ye foorth quickely his former robe and apparell that he was woont to weare and put it on hym and sette also a ryng on his fynger and put on a payre of shooes on his fete And this doen fette ye also out of my pastures thatsame beste and fattest calfe that is there and kyll it Let vs prepare a feast and let vs reioyce for that this my sonne was once dead and is now come to lyfe and for that he was once perished and vtterly lost and is now found agayne So great a matier it is that a true penitent herte maye dooe with God There is no punishement ministred vnto hym onely to be of a penitente and coutriâ—e herte suffised his moste louyng father He whiche by his yll demeanour had made himselfe vnwoorthy to come in his fathers sight or presence thesame did the father espie and cast a mercifull iye vpon cummyng to wardes hym a great waye of He that hath deserued for euer to be thrust out of his fathers house whiche beyng an vnthankefull persone he had tofore wilfully and vnhonestly forsakeÌ„ to him returnyng and cuÌ„ming home agayne the father in his own persone came forth of the doores mette hym for he hath none in all his whole house more mercifull then he hymselfe is Hym that had cast hymself into the bondeseruice of abhominable maisters that is to wete the filthie pleasures of the bodye hym did his father vouchesafe to embrace in his armes To hym that had deserued to be scourged with many a sore stripe is geuen a kysse for a token of perfeicte loue and attonement Happie is that synner whom the Lord vouchesalueth to embrace and kysse Because he confessed his offences and refused the name of a sonne for that in his conscience he knewe himselfe faultie there was brought foorth and restored vnto hym all the tokens of his old dignitie He had loste all his apparell that was mete for suche a mannes sonne to weare but there was brought vnto hym the principall best robe and vesture of his former innoceÌ„cie whiche he had lost He had lost all the worthinesse and dignitie of a soonne of the house by his owne wilfull seruitude and yet is the ryng deliuered him agayn And because he should lacke nothyng that might serue for the deckyng and trymmyng of hym to the vttremoste he hath shooes put on his feete The young man hymselfe durst not hope to haue any suche thyng and how muche the lesse he hopeth or looketh for it so muche the sooner dooeth he obteyne and geat it And to thentente that none in the house should the lesse esteme hym or set by hym for his lyght and homely pranke of youth his father as soone as the calfe was killed moueth and prouoketh al his whole householde to reioyce altogether and allegeth good causes vnto them why they should be glad Howsoeuer he hath behaued hymselfe sayeth he my sonne he was he hath been dead and now is he called to life agayne For synne is the death of the soule And he renneth towarde death which leaueth and forsaketh the autour of life He leaueth and forsaketh the autour of lyfe whosoeuer is in loue with the thinges of this worlde for the worldly pleasures are ferre wyde from god almighties schoolyng And suche an one is reuiued agayne as dooeth repente and refourme his synnefull lyfe He was lost without any hope euer to bee recouered agayne as concernyng hymselfe howebeit he was found and gotten agayn To departe awaye froÌ„ the fathers house is to perishe for out of thesame house there is no health Neither is there any waye to returne excepte his father selfe putte it into his sonnes mynde beeyng now brought to extremities That the father putteth the remembraunce of hymselfe in the sonnes mynde is of his owne beneficiall goodnesse towardes the sonne but in that the sonne dooeth not neglecte it whan it is so putte vnto him this is imputed to hym as a thyng meritorious and the veraye confessyng of the fault is receyued and accoumpted for satisfaccion He was loste through his owne folye And was founde agayne by his fathers loue And because he repented and emended euen from the botome of the herte forasmuche as he did vttrely myslyke hymselfe his fathers mercifulnesse did not onely restore hym to his old dignitie â–ª but made also a feaste that he might commende and settefoorth his sonne to the hertie loue of all that were belongyng vnto hym ¶ The elder brother was in the fielde and whan he came and drewe nighe to the house he heard minstrelsie and dauncyng and called one of his seruauntes and asked what those thynges ment And he sayed vnto hym thy brother is come and thy father hath kylled the fatte calfe because he hath receyued hym safe and sounde And he was angrye and woulde not goe in Than came his father out and entreated hym He aunswered and sayed to his father loe these many yeares haue I dooen thee seruice neither brake at any tyme thy commaundement and yet gauest thou me neuer a kidde to make mery with my frendes but as soone as this thy sonne was come which hath deuouted al thy gooddes with harlottes thou hast for his pleasure killed the fatte calfe And he sayed vnto hym sonne thou arte euer with me and all that I haue is thyne It was mere that we should make merie and bee glad for this thy brother was dead and is aliue agayn and was lost and is found And suche manier an one as the father here beeyng expressed by the similitude of a parable shewed hymselfe towarde his sonne euen suche ones ought curates and bishops to shewe themselues towardes the penitent synner But the proude Phariseis who fauouryng theyr owne faultes dooe nothyng but shewe moste cruell tyrannie vpon other mennes faultes are ferre wyde froÌ„ this exaumple And beholde whyle al the wholle house of the father that is to saye the wholle congregacion of deuout and godly persones was altogether merie and full of all reioycyng onely the brother beeyng well resembled to the Pharisees doeth enuie and grutche at it For whyle these thynges were in doyng the elder sonne was not at home but was busily occupied in the fielde of Moyses lawe labouryng till he sweate agayne with carrying the burdens of the coÌ„maundementes and moste peinefullye wadyng and strougleyng to beare the heauye woorkes of the lawe whereas the younger brother dydde in the meane tyme receyue and take the moste
If they heare not Moses and the prophetes neither will they beleue though one arose from death againe Nowe because the Lorde Iesus vnder a parable of a wilye stewardeâ— lytell afore by him propouned had exhorted menne to exercise charitable liberalitie towardes the nedye to the ende thesame parties might after this life receiue vs into euerlasting habitacions at what time thei by a coÌ„trarie chauÌ„g and course of thinges shal bee pleÌ„teously endewed with all good thynges and the riche who had their heauen afore here in this world shal lye in peines and bee tormented with all extremities of woe and distresse he here as it were in a plain picture setteth out an exaumple of the thyng to the enteÌ„t it should cleue and sticke the faster in meÌ„nes mindes There was once saieth he a great riche man who semed to lacke no manier thyng to the highest degree of fortunate happie state of this worlde a manne of great name muche spoken of emong men but of no name at al ne acquaintaunce with God This man wente apparelled in his purple and his veluettes no lesse nicely then gorgeously And because he would lacke nothing for the delectacion of his body he would day by day haue his delicate fare and his banquettinges and would be serued after a portely sorte princely as a man which al in one was a bonde seruaunt aswell to ambicion as also to gluttonous excesse to volupteousnes There was also at the same tyme a certain begger much vnlyke vnto this man that is to say a felow of low birth a felow destitute of any acquaintance emong men but famous and noble afore God For he had his name eueÌ„ of the state case yâ— he was in called Lazarus because he was a man destitute of al worldly staigh or maintenaunce and rested onely on the helpe of God alone This Lazarus had neither house nor apparell ne meate no nor yet prospeâ—ous health â–ª of his bodye For he was al full of sores and botches in his bodie euen suche an other in manier as it is read in scripture that Iob was This Lazarus was liyng at the saied riche mannes gate loking that some reliefe should haue bee sent him of the crummes and scrappes which fel from the riche mannes table wherwith to swage the gredinesse of his stomake nowe fretting gnawyng and as ye might saye euen barkyng for hungre The Lazaro man beeyng ful of botches and blames might not bee suffred to come in leste with the syghte of hym beyng deadly to beholde he myght haue bene an iyesore to all the couÌ„paignie and myghte turne the merye there of al the whole feaste into sadnesse whereas in all other behalfes it was all neate and fienely appoyncted Thou heareste nowe the pompous pride of welthinesse but emong all this excessiue fare and wastefull prodigalitie otherwyse yet was there so much pinchyng niggardship toward the neighbour being at the veray poynct to dye for houÌ„gre that there might not so muche as the crummes scrappes be geuen hym whan he made earneste peticion for them wheras the dogges wer fed there eueÌ„ panchefull with greate lumpes and whole loaues of good bread Yea and the dogges do euen in the veray teeth laye inhumanitie and vncurtesie to the ryche man swymmyng aboue the cares in his deliciousnesse For the dogges came and licked the sores of Lazarus Who would not haue iudged that same ryche man to haue been a perfecte exaumple and paterne of most welthie and happy state and this poore Lazate man to be a paterne of vtter miserie But felicitie is in â—owyse to be measured by such thinges as fortune geueth to men in this lyfe But in the matter that we nowe speake of altogether was sodainly turned in and out clene arsie versy For death hanging ouer the head of euery creature lyke as it is vnto riche folkes an end of al sensual pleasures so vnto them whiche liue in care woe it is an ende of all sorowes For so it fortuned that the begger dyed and where he was nothing passed on ne regarded among men duryng his life tyme as soone as he was deade he was of the Aungelles caryed into the lappe of Abraham God vouchsalued to shew him thus much honour whom the riche manne would not vouchesalue to leate be within hys house And euen at the veray self same time dyed thesame ryche man too For death alone beeyng egually indifferente vnto al folkes teacheth the riche sore this lesson that they are men too aswel as others And as for the Lazare man had not so muche as the honestee of burial to be laied in a graue but the riche man was caryed to hys burial with as great solemnitie as myght be about a corpse But whan they were bothe departed oute of this worlde and the riche man in hel liyng there in greuous tormentes and was no lesse hardely haÌ„dled as well with the lacke of thynges delectable as also with the aboundaunce of all kyndes of euyls then he had duryng his life time cherished hymselfe nicely and deintilye at laste liftyng vp his iyes he sawe Abraham a great waye of he also espied Lazarus and knewe hym of olde whom he had suffred afore to lye as an abiect at his gate and sawe him in Abrahams lappe takyng the ful fruicion of moste perfecte quiete and consolacion in the most swete and tendre enbracyng of thesame his moste holy father For AbrahaÌ„ acknowlaged hym for hys sonne whome the ryche man would not vouchesalue to acknowelage for a man The sight of an other mannes blisse in heauen was to hym an encrease of his tormentes And here in this case the riche man beyng in vain become a faire mouthed crauer a begger cried with a pieteous noise O good father AbrahaÌ„ haue thou pietie and compassion vpon me and send Lazarus to diepe but euen the tippe of his finger in the water that he maye but euen so much as ous coole my toungue with one litel droppe and no more so sore am I tormented in this burnyng fyer To whom Abraham aunswered Soonne the coolyng and refreashyng whiche thou doeste now ouerlate make peticion for thou shouldeste with refreashyng of thy poore neighbour haue purchased for thy selfe whan thou were liuyng But at that time thou thinkyng thy selfe wel with the present thinges of the world which thou haddest thaÌ„ wouldeste not vouchsalue so much as with the crummes of thy table to relieue Lazarus beeyng ready to dye for houngrie Knowe thou nowe the course of thynges to bee rightefully chaunged This muste thou know if thou bee disposed to cal it to thy remembraunce that in thy lyfe time thou hast receiued thy gooddes Lazarus contrarywise passed ouer al his eâ—uils and missehappes in his life time Now altogether turned vpsyde down he here after many tolde affliccioÌ„s paciently suffred is refreashed and thou after al delicious sensualitye wherewith thou hast naughtily taken thyne own
pleasure art worthyly tormented Thou turnedst thy face from the Lazare beeyng ful of sores biddedst away with hym out of thy syght whereas for thyne owne parte thou were all in thy swete sauoures and perfumes and now is he in mine armes smooth and clere skynned from top to toe Thou wouldeste not vouchsalue to leate hym come within thy house and I am content to haue hym sytte in my lappe Thou diddest neither with meate ne drinke refreash hym beeyng in extreme penury and nowe is he refreashed with eternall rest whiche knoweth no vexacion of houngre ne thirste And with what face dooest thou at his hande aske refreashemēt of cooling thy mouth seyng that he not veraye long sens could obteine no refreashyng at all of the In case thou haddest cladde him whan he was naked if thou haddest fedde hym whan he was houngrie if thou haddest geuen him drynke in his thirst if whan he laye without thy gates thou haddest gathered hym into thy house if thou haddest doen some cure on hym beeyng all full of sores he would nowe again obtein some coumforte for thee and some releace of thy tormentes and would receiue the again on his partie into his brotherhoode and coumpaignie Thou wreatched miser where is nowe thy fine silkes and thy purple where bee thy perfumes where be thy feastinges and bāquettynges where is thy pipyng and dauncyng where bee so many thy pleasures mixt with ambicion and vain glory Whyle thou wer aliue no kynde of wyne could please thee for beeyng cloyed with theim so great was the deliciousnesse of thy mouth neither wouldeste thou all the whyle so muche as geue a lyttell water to Lazarus beyng thirstie and nowe thou canst not obteine no not soe muche as a poore droppe of water to refreashe the scaldyng heate of thy tōge In stede of thy galaunte manours whiche thou haddeste than thou haste nowe the derke doungeon of hell for thy delicate pastimes euerlasting peine for thy testynges and songes continuall wepyng and owlyng And so much the more past remedye is your extreme distresse that an huige great gapyng hole dooeth kepe vs and you in soondre in sorte that if any would gooe from hens thither where ye are and helpe you thei cannot nor if any of you would assay to come vp from thens hither he cannot nowe that by the iudgemente of God which cannot be chaunged there is vnto al sortes their due place limited for theim to remayne in In the life season there was a tyme to refreashe the neighbour by dooing good turnes and pleasures one man to an other and to be relieued the one of the other agayn now is it ouer late here to wyl or desire that cannot possibly bee doen. In thy delicate pleasaunt pastimes thou wouldeste nedes bee alone with suche as thou wer thy selfe but Lazarus and such other as Lazarus was thou wouldest not suffre to come ons in thy coumpaignie And nowe art thou again serued of thesame sauce for thy labour Whā Abraham had this spoken the riche man beeyng put of from all hope that himselfe should obteine any reliefe is desirous at leastwise to prouide some good waies for certain brethren of his whiche he had yet aliue lest that if they ledyng their liues after the same facion should come into the same place the felyng of his peine and woe should by suche coumpaignie being ioyned vnto hym increace vnto hym whereas he was in myserie and extremitie enough al ready But he dooeth nowe in vain become an humble suiter whiche tofore vsed to putte of from hym the lazare man when thesame made muche crouchyng and knelyng vnto him for succour If the great derke doungeon saieth he bee a let that there can no helpe be ministred or dooen to my selfe yet thus much I praie thee that thou wilt send Lazarus to my fathers house For I haue fiue brethren aliue that he may geue warnyng and aduertisemente vnto theim leste that in case they folowe my steppes they shall come hither to bee felowes and partakers here with me of these wofull sorowes and peines that I am in But rather leat theim relieue the necessitie of the poore with suche gooddes as they haue and leate them not vse their rychesse to the sensualitie of the fleash but to the godly deuocion of the mynde ne leate theim not sette their fansye and loue on suche thinges as for a season are swere and delectable in the worldly life but on such thynges as maye purchase rest for euer to endure Thus saied the riche man whom the extrem◠tormentes whiche he nowe hadde experience of made bothe an humble suppliaunte and also a teacher of other though it were nowe ouer late But after death there is no praiers that wil serue ne yet maie a man haue lycence to geue any warnynge or counsaill For nothyng haue the deade to dooe with the liuyng Abraham therefore made him this aunswere It is nothyng requisite that Lazarus bee for anye suche cause as this called awaye frō his quiete reste Thy brethren if they bee disposed to bee honeste men and to do wel haue Moses and the prophetes leat them herken to them For they in theyr bookes speake vnto al creatures Than the riche man beyng an hard suiter and a peticioner that would not be satisfied yet neuerthelesse ouerlate saied to Abraham O father Abraham as for Moses they will not heare no nor the prophetes neither but yf one of the dead might come to theym to bring theim sure and perfecte woorde howe sore and grieuous tormentes tho persones doe here suffre whiche dooe there passe their liues after myne exaumple whiche all ryche folkes for the moste parte doe they will amend and frame theimselfes to better rewle and gouernaunce Hereunto Abraham said yea that thou speakeste is the colourable laiyng of excuses of suche persones as are disposed neuer to leaue ne forsake that they doe naughtily and viciously loue The autoritie of Moses and of the prophetes is greater with theym then the autoritie of Lazarus a poore begger shoulde bee That yf they geue no eare ne regarde to them truely if one should arise again from death to life they would not heare him neither Than would they fynde stoppes and cauillacions that it were the walkyng of some ghoste or to bee some eiuill spirite By these wordes dyd the Lord Iesus couertely geue a nippe to the vnbeliefe of the Iewishe nacion who because thei did not in verai true dede beleue Moses and the prophetes doe euen yet still at this present crie out agaynst Christ also beeyng restored aliue oute of his sepulchre and nowe sitting on the righte hande of his father whereas in veraye dede they woulde beleue that hath bee doen yf they had truely beleued Moses and the prophetes tellyng shewyng long afore that it should so bee By this parable dyd Christe coumforte hys disciples who shoulde afterwarde for the loue of the kyngdome of heauen endure and abyde
worlde sayed Ceasars phisionomye and pryente it is Than ê™ Iesus byanby than render and paye ye vnto Ceasar yf anye thyng belongeth to his righte For I force nothyng what the prynces of thys worlde dooe require by theyr exaccions But thys is yet a greater poyncte of your charge and more requisite to the purpose that ye tendre vnto God that ye oughe vnto hym know ye therfore the image of hym stricken and coined in youre hertes acknowelage ye his title and poisee All the soule is due to hym euery whit of it and oughte not to bee in bondage to any other persone then to hym who created bothe the bodye and the soule too And bearing as it doeth the image of God wherefore is it paied for tribute to the deiuill The subtyll awaiters to haue taken him in a trippe meruayle at so warie and circumspect an answer For the euangelical simplicitie hath a politique cast of it own too Yet this notwithstandyng they woulde not acknowelage the heauenlye wysedome of God in him but sorowed because there was nothing which they could reproue in all his talke ¶ Then came to him certaine of the Sadducees which deny that there is any resurreccion and they asked him saiyng Maister Moses wrote vnto us if any mannes brother dye hauing a wife and he dye without children that then his brother should take his wyfe reise vp sede vnto his brother There were therfore seuen brethren the first toke a wife and dyed without children And the seconde tooke her and he died childelesse And the thirde tooke her and likewise the residue of the seuen and leaft no children behind them and died Last of all the woman died also Nowe in the resurreccion whose wife of theim shall she be For seuen had her to wife Iesus aunswered and saied vnto them The childreÌ„ of this worlde marye wiues and are maried but they whiche shal be coumpted worthye of that world and the resurreccion from the dead doe not marie wiues neither are maried nor yet cannot dye anye more For they are eguall vnto the aungels and are the sonnes of God in somuch as thei are children of the resurreccion And that the dead shal rise again Moses also shewed besides the bushe whan he calleth the lorde the God of Abraham and the God of Isaac and the God of Iacob For he is not a God of dead but of liuing For al liue vnto him Than certain of the Phariseis aunswered and saied Maister thou haste well saied And after that durste they not aske him any question at all Whan the saied parties were departed from hym there came vnto him of the secte of the Sadducees who vnder a false title of righteousnesse made much high solemnitie of theimselfes in like manier as the Phariseis had their name of excellencie in outward apparence to the sighte of menne wherein they thought theimselfes ferre to surmounte and passe the other sectes And the secte of the Sadducees hathe this one propreâ—ie by theimselfes that they dooe not beleue any arisyng again of the bodyes to bee after this lyfe neither any parte of man to remayne after death ne that there be anye Aungels These Sadducees propoune to the Lorde suche a question as foloweth Maister such manier a law hath there been geueÌ„ to vs by Moses that in case anye man after he hath maried a wyfe shal bee deceassed without chyldren the brother of the partye so deceassed shall marye the wedowe leaft by hym and succedyng in the place of his brother shal reise succession and issue vnto his brother of thesame womans bodye So than it fortuned that there were seuen brethreÌ„ of whome the fyrst maried a wife and died without issue The nexte eldest brother tooke her that was leaft to wyfe and dyed hymselfe lykewyse hauing had no chyldren by her Nexte after hym succeded the thirde brother into wedlocke accordyng to the course of his age who on his partie also dyed withoute chyldren And short tale to make in semblable manier was this womaÌ„ maried vnto euerye one of them vntill the seuenth and al had her and yet made she neuer an one of theim a father ne brought hym forth any chyld In processe of tyme dyed the woman too Now than at the general resurreccion which of the seuen brethren shall recouer the possession of this woman to his wyfe For ons maryed she was to euerye one of theim and she can not bee common to theym al ne to any mo housebandes then one By this toye hauing in it neither time nor reason the Sadducees supposed that the opinion of the Phariseis myght bee wyped clene awaye whiche Phariseis dyd stiefflye holde argumente that the soules doe remayne after the bodyes be dead yea and ferthermore that the bodyes of the dead shall one daye returne to lyfe againe Now because these mennes apposyng of hym conteined in it more foolishenesse theÌ„ malice Iesus vouchesalued to enstructe theÌ„ saiyng ye are in a wroÌ„g opinion in that ye imagyne the like state of thynges to bee in the lyfe to come as ye see in this presente world here The children of this world which worlde is neuer without successiue alteracion of some diyng euery day and othersome daily cummyng into the worlde dooe remedilesse seke out and procure wiues for their sonnes and doe sette out theyr daughters in mariage to housebaÌ„des for mankynde cannot by any other possible meanes bee continued in progeneracion of issue And therefore matrimonie emong them is not a thyng of blissefulnesse but of necessitie But those persones to whose lotte suche blisse shall falle that they maye be reputed woorthie the resurreccion of the iust and worthye thatsame worlde whiche knoweth no mortalitie suche neyther shall procure wyues for theyr soonnes nor shall geue theyr daughters to housebandes in mariage For what nede shall there bee of mariage or a carnall copulacion whan no bodye shall nowe dye For they haue nowe alreadye succeassed any longer to bee carnall and to bee subiecte to the incommodityes of this worlde but haue nowe receiued a bodye that shall neuer dye and shall nowe from hencefoorth none otherwyse liue then the Aungels dooe liue emong whome there is no mariage ne vse of wedlocke because there is no necessitie of dying Here in this worlde they that of mortall parentes are borne mortall dooe by the vse of matrimonye make prouision and meanes for continuing the succession of mankynde But those others beeyng nowe by the vertue of the spyrite newe borne againe and made the sonnes of God liuyng for euer withoute ende shall fele no misse of matrimonie because they shall not knowe death as beeyng nowe through resurreccion restored vnto lyfe immortall And because thissame doubtefull question hadde bene propouned of the Sadducees purposely to mocke the arisyng again of the deade because they beleued not that the soules dooe remayne aliue after the death of the bodye Iesus vouchesalued to enstructe their ignoraunt hertes concernyng this case too
by autoritye of holy scripture whiche holy scripture in dede they dyd not disalowe but yet they dydde reade thesame not hauyng theyr myndes on it to marke it as they should doe Ueraily saieth he to be a thyng possible enough that the dead may arise agayn and that the soules dooe not dye together with the bodyes euen Moses hymselfe dooeth teache you to bee true whose autoritie forasmuche as ye dooe in other matters acknowlage ye ought not in this case to reiecte For Moses hath written that God spake vnto hym after this manier oute of the bushe whiche he had seen in redde flamyng fyer to burne without anye consumyng or wastyng I am the God of thy father the God of Abraham the God of Isaac the God of Iacob c. Now were Abraham Isaac and Iacob at that tyme alreadye buiried in graue That if according to your opinion euery one which dyeth dyeth for altogether and dyeth neuer to be recouered agayn how doeth god call hymselfe god of theim that be none suche For seing that God is the veray true liuing god himself or rather more truely to speake is veray lyfe selfe it is a thyng vnconueniente that he should call hym self the God of suche as by meane of deathe are vtterly perished and gonne for euer But they are not so gon forasmuch as the chieffer parte of theim remaineth aliue that is to were the soule beeing the parte whereby our life is in vs. In other liuyng creatures besydes man death is an vttre perishing for euer for in theim aswell the bodye falleth altogether downe as soone as it is destitute of lyfe as also the soule which in theim is naught els but a certayne harmonye and proporcionate agreyng together of the qualites and humours of the bodye whiche as soone as thatsame temperature is dissolued vanisheth awaye immediately as a thyng of nothyng But in man deathe is nothyng els but a pluckyng of the soule in soondre from the bodye so that the better parte of the twoo that are in vs remayneth styll vncorrupted and the bodye only is for a season not vttrely perished neyther but as ye woulde say putrified And thesame body to be restored agayn by the power of god at the resurreccion ought not to seme any meruaill vnto you forasmuche as ye daily see of a dry graine of sede caste awaye into the earth and there putrified a newe and a liue tree to spryng vp whiche laie hydden in a litle smale and deade selâ—e grayne now buiried in the grounde Therefore such as are dead to you ward are dead in dede forasmuche as ye are not hable to reuiue them agayne but euerie one of them yea euen they that are deade also dooe lyue to godwarde in whose hande it is whansoeuer his wyll shall bee to restore the soules that haue beene plucked awaye euerie one to theyr owne bodies agayn Whan the Sadducees at these saiynges helde theyr peace not hauyng a worde to speake certayne Scrybes allowed the talke of Iesus because that concernyng this case the Pharyseis and the Scribes did consente in opinion agaynste the secte of the Sadducees Notwithstandyng lyke as the opinion of the Phariseis and Scrybes was in this behalfe righter then the opinion of the Sadducees so were their hertes more replete with mischiefe and vngraciousnesse For in suche a place dooeth there lesse parte of malice remayn where there resteth more of grosse ignorauÌ„ce and defaulte of learnyng Thus after that Iesus had in vayne beene tempted and proued of soondrye sectes of the Iewes for he had afore this tyme aunswered the Phariseis to their question concerning the greateste precepte of the law and not one of them al had had suche spede as he woulde in that yâ— he had attempted no man durst auenture any more to be buisie or to beginne with him in demaundyng of any questions ¶ And he saied vnto theim Howe saie they that Christe is Dauids soonne And Dauyd himselfe saieth in the booke of the Psalmes The Lorde saied vnto my Lord sitte thou on my right hande till I make thine enemies thy foote stoole Dauid therefore calleth hym Lorde and howe is he than his sonne Iesus therefore of his own mocion whan thei wer gathered together in a pâ—uÌ„pe did bid theim aunswere him who would to a question that he would demaunde not beeyng a question full of baites to take theim in trippes but a questioÌ„ that concerned their soule health He demauÌ„ded whose sonne the scripture dyd pronounce that Messias should be â–ª They beyng not ignoraunt that it had by prophecie bene foresaied that Messias should in tyme cummyng bee borne of the linage of Dauid made answere without any stoppes or staighes Dauids sonne To this Iesus said But Dauid being enspired with the holy ghoste speaketh of Messias after this manier in the Psalmes The Lord said vnto my Lord sitte thou on my righte hande vntil I make thyne enemies thy foote stoole Howe agreeth it that Dauid â–ª shoulde calle him Lorde whome he acknowelageth and taketh for his sonne For the sonne is inferiour to the father and more reason it wer that the soonne should in the waye of honour and reuerence call the father Lorde then contrarie wise This question coulde not one of theim all soile and for that presente Iesus thoughte it sufficiente as ye would saye by a misticall â—iedell to haue geuen theim a litle intimacion or inclyng of his nature of Godhed by the whiche nature of his Godhed he was superiour vnto all the Patriaâ—kes forasmuch as he was egual vnto God the father albeit euen after his humain nature also he excelled all creatures And they reputed the memorie of Dauid to bee holy and precious but hym whome Dauid acknowelaged bothe for his soonne and also for his Lorde hym they caste of not through ignoraunce of the lawe but of a iudgemente beyng blinded with peruerse and corrupte affeccions Than in the audience of al the people he saied vnto his disciples Beware of the Scribes whiche wil goe in long clothing and loue gretinges in the markettes and the highest seates in the Sinagogues and the chiefe roumes at feastes whiche deuoure wedowes houses feigning lâ—ng praiers thesame shall receiue great damnacion Forasmuche therfore as the malice of this generacion was past al hope of grace and not curable by any salues that could be it remained that the simple and vnlettred multitude of the people should haue good warning geuen them that they might not bee trained in and deceiued by coulouring and crafty conueighaunce of the others who whereas they were voyde of al religion or true deuocion yet dyd they countrefeicte the highest godlinesse possible hauyng iye to none other marke but only to theyr own glory and lucre and for that same onely cause murmouryng and pratyng all manier wayes possible agaynst the glory of God and agaynst the health of their neighboures For there be none more deadlye enemies of true godlinesse then suche as by
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
as touchyng your rewarde leat your myndes be onely vpon your office and dutie it shal be mine office to prouide for you as touchyng your dignitie If ye shal be true folowers of my humilitie ye shall also be partakers of my glorie if ye shal be felowes with me in takyng suche part of affliccions as I do thē shall ye also haue suche part of immortalitie in heauen as I haue And hitherto haue ye persisted continued with me in mine affliccyons by which affliccions it hath pleased my heauēly father to haue mine obediēce throughly tried and approued Neither lownesse of degree nor pouertie not the trauailles of this life not the obloquie of men not the Phariseis laiyng await for you not the threatenyng of men of power hath disseuered you frō coumpaniyng and liuyng with me wheras others haue fallen away frō me wheras others haue not had the bold spirit to professe thēselfes disciples of mine That yf ye shall still persist in thesame mynde that ye haue hitherto had and shall not irke in the meane tyme to folowe my humilitie to the end ye may the better profit all persones I againe on my parte shall bryng to passe that ye shall an other day bee partakers of the glorye of my kyngdome For it hath so pleased my father that this shal bee the waie to the kyngdome of heauen And thesame haue I heretofore opened vnto you will doe again thorough my death By meane of lowenesse my father shall exalte me to the glorye of a kyngdome by temporall affliccions to ioyes euerlasting And like as there is a kyngdome prepared for me of my father because I in the meane whyle accordyng to his will doe behaue and vse my selfe as a minister and not as a Lorde euen so will I after that I am exalted to the dignitie of my kyngdome prepare the feloweshyppe of the same kingdome for you that folowe my steppes in suche wyse that ye whiche haue not sought for honour here in this worlde but haue behaued your selfes as ministers and seruauntes vnto all others diligently dispensing the doctrine of the ghospell shall sitte with me at my table in my kyngdome not now as ministers but as the honourable chyldren of god And where ye are nowe for my sake reputed amōg the Iewes for persones moste abiect ye shal at that houre sitte as head men of dignitie vpon twelue thrones iudgyng the twelue tribes of Israell For at that day shall the vasenesse of suche people appere as at this present seme to sitte on high benche in this world so shall your highnes who seme at this daye to be the outcastes of the world Thus muche did the lord Iesus speake vnder a figure qualifiyng and tēperyng his wordes to the rawnesse of his disciples whiche rawnesse be suffered for these causes to remaine a long season in them partly because he would in vs the more effectually plucke out suche worldly affecciōs as the disciples wer at that time subiect vnto partly because we should learne with great pacience fauour to suffre the weakenes frailtie of other folkes vntil they may growe to thinges of more perfeccion And the Lord said Simon ▪ Simon beholde Satan hath desired to lift you as it were wheat But I haue praied for thee that thy faith fail not And whan thou art conuerted strength thy brethren And he said vnto him Lord I am ready to goe with thee into prison to death And he saied I tell thee Peter the cocke shall not crowe this daye till thou hast thrise denied that thou knowest me There was no more remaining but for hym to arme the mindes of his disciples against the tempeste euen than approchyng and to roote out of theyr hertes the puttyng of their trust and confidence in themselfes For the sodain stormes of affliccions dooeth to no persones so ouer geue an ouerthrow then to suche as haue a confidence and boldenesse in their own strength But suche persones as vtterlye mistrustyng theyr owne assurednesse that is to say all worldly aide and mainteinaunce of man do wholly depend of goddes defēce and helpe suche none others are hable to stand sure against all the vproares tumultuous businesses of this presēt worlde So than tourned he his tale vnto Peter to the entent he might by exaumple of Peter trayne and correcte them all For he knewe Peter to be of a more quicke and prest spirite thē the others and to bee one that put very muche confidence in hymself of a tendre good affeccion certes but yet humain and worldly For he had not yet receyued thatsame holy spirite of god being the bounteous geuer of al vertue He therefore saied Simon Simon beholde Satan hath earnestlye desyred to haue you all that he might winow and sifte you as they do wheate of a purpose to blow you in soondre if he might And he would so haue doen in dede in case ye had been or should be leaft to your own frailtie but I haue hartyly prayed my father for thee Peter that although thy faith wil be somwhat waueryng yet it maye not fail clene away The first exaumple hereof it hath pleased hym to shewe vpon thee whiche trustest verye muche on thy selfe to the end that beeyng come to thyselfe again after thy falle thou maiest by exaumple of thy self confirme thy brethrē whā thei shal through the same frailtie bee fallen to the end they may euery one of them vnderstande that no man may possibly of his own strength bee an hable matche againste the malyce of Satan onlesse he bee stayed with my aide and mainteinaunce Peter whan he heard these wordes trustyng yet still in his owne strengthe aunswereth Lorde what fallyng a way from thee or what conuersion doest thou tell me of Naie thou shalt perceiue and fynde me a constant man in faith and vnpossible to be ouercomed And like as I haue not hitherto at any tyme forsaken thee so will I not forsake thee at any tyme hereafter neither insomuche that I am ready to put my self in extreme daūger of my life with thee whether it be to go into prisō yea or to death either This saiyng of Peter procedyng truely out of a good a plain menyng hert but yet not euē throughly knowē vnto hīself the lord immediatly repressed with this aūswer ▪ what saiest thou Peter Art thou he that wilt go into prison to death with me Naye I tell thee another contrary tale aforehād For it will so cum to passe that thou wylt thrise reneague me wilt sweare thou knowest me not euē this presēt night before the cocke crowe twise so great shal the storme of afflicciō be vpō thee And he said vnto th◠whan I sēt you without wallet or scrippe shoes lacked ye any thing And thei said no. Thou said he vnto thē but now he that hath a wallet let him take it vp and likewise his scrippe and he
where his woont was to praie he said vnto them To the enteÌ„t and purpose that ye may bee hable manfully to stande against the tempest that hangeth ouer you watche ye and pray ye leste yf thesame come soodaynely vpon you as ye lye sluggyng and idle it may take you in the trappe ere ye be aware and so maye ouercome you The Lorde whan he had thus muche spoken withdrew hymself from their cumpany to the mountenauÌ„ce in maner of a stones cast to pray solitarily for all creatures like as he should afterward in his own sole persoÌ„ suffre death for all creatures But lyke as his death did not profite idle persones so must not his prayer neither be auaillable but vnto suche as haue diligente and earnest mynde to pray for themselfes too And to geue vs a lesson that the herte is to bee submitted as often as we addresse to speake talke with God He praied his father on his knees bowed downe to the grounde saying Father if it bee thy will remoue thissame cuppe away from me I fele the humain nature which I haue taken to abhorre from death but in this behalfe leat the redempcion of man ouercome â–ª and leat that bee doen whiche thy wil beeyng vnmutable hath determined and not the thing whiche the weakenesse of this body doeth geue aduise or mocion vnto Our Lorde knewe what the wyll of his father was and on his own party he couered to driÌ„ke the cuppe of death for the redempcion of the worlde and he laied vpon hymself the affeccion of his body and studied to prescribe vnto his seruauntes a fourme and trade of praiyng For this maner of praiyng were very fitte for a martir a litle before the time of his martyrdome Thy wyll be dooen and not myne Whether thy wyll be to haue me liue or to dye And this feareful tremblyng of our nature Christe toke vpon himself because he would take it away from his But to the enteÌ„t he would teache vs that at suche tymes we should haue prest helpe readye at the lordes hand whan we had wholly coÌ„mitted our selfes to the wil of god whether it be to lyfe or death there appered vnto him an aungel doune from heauen strengthenyng him As he was cast in great agonie pangues for our behoufe so was he for our behoufe cumforted and strengthened by the auÌ„gell After all this there toke him a certain extreme agonie and trouble of mynde suche as for the moste parte is woont to chaunce vnto menne whan they haue death euen before their iyes and behold it in their myndes And this passion is coÌ„monly woont to be more grieuous theÌ„ very death self Neither did Iesê° disdayne to take this tormente of mynde also for our cause who refused not for our cause to hang on the crosse teaching vs in the meane time to what succours we ought to take our refuge as often as thatsame quaking feare shall take our infirmitie and cease vpon it For liyng doune prostrate vpon the grouÌ„d he praied yet more earnestly Forsoth hereof depeÌ„deth the whole hope of our victory And verify to the enteÌ„t we should be the more stedfaste in time of suffering paine and torment so great trouble of mind toke Christ that droppes of bloude tricled doune to the earth from all his body ouer And whan he arose vp from praier and was cum to his disciples he found them slepyng for heauinesse and saied vnto them why sleape ye Ryse and praye leste ye fall into temptacion Assoone as he arose again from praiyng stode vpright he retourned vnto his disciples and found them slepyng for sorowe and heauynesse Thatsame was not any surfaict that had made them so heauye but the weakenesse of nature it was grieuous dolour of the mynde that had caused their slepe but whoso will in suche a bataill goe awaie a conquerour muste fighte agaynste this weakenesse with the lustie streÌ„gth of the spirite Iesus therfore chideth his disciples and eftsons calleth them vp to pray saiyng why dooe ye in so great daungier and ieopardy geue your selfes to slepe Arise ye and praye leste the tempest growing fast towardes doe oppresse you and ouerwhelme you euen as ye lye sluggyng for the houre is euen now very nere at hande While he yet spake behold there came a cumpany and he that was called Iudas one of the twelue went before them and pressed nigh vnto Iesus to kysse him But Iesus said vnto him Iudas betraiest thou the sonne of man with a kisse whan they whiche were about him sawe what would folowe they said vnto him Lorde shall we smite with the sweorde And one of them smote a seruaunt of the high priest and stroke of his right eare Iesus aunswered said suffre ye thus ferre forth And whan he had touched his eare he healed hym The Lorde Iesus had not yet ended these wordes and euen nowe alreadye appered in sight a rable of vngracious souldiers whom the priestes Phariseis beeyng more vngracious then they had purposely sente for to attache Iesus And that honest maÌ„ Iudas who had but euen a little before been a folower of Christe and a companion with hym at his table and nowe become the guyde of a deuelishe bande of souldiers came afore them a good preatye waie betwene but he had geuen them a token before for so to doe is a thyng coÌ„moÌ„ly vsed in warres that to whoÌ„soeuer he should geue a kisse him should they well wete to be Iesus And whan he had cum sumwhat nere vnto Iesus eueÌ„ ready now to kysse him as he had been wont to do the lord accordyng to his accustomed mildnesse refused not the traiters kisse neither but yet eftsons pricked his conscience to th eÌ„tent that being moued at leastwise with so great pacience fauour of the lord he might haue ameÌ„ded Iudas saieth he arte thou a betraier of the soÌ„ne of man with a kisse Iudas by that word well vnderstode that his herte was not hidden froÌ„ God He knewe the innocencye of the Lorde he was so many tymes with suche myldenesse of the Lorde as neuer the lyke was heard so prouoked to chaunge from his wicked entente and purpose euen a verye flinte stone myghte haue been suppled therewith had not Satan altogether possessed his whole hert with the disease and corrupcion of couetise And truely the deuelishnesse of Iudas was cause of daÌ„nacion to hymselfe alone and no mo But suche personnes as dooe nowe in these tymes with seÌ„blable guile betray the veritie euaÌ„gelical vnto the princes of this world are causers of a more greuous coÌ„fusion are worthy of greater punishement then vnhappye Iudas ouerlate takyng repentaunce of hys facte did execute vpon himselfe Immediately vpon the kisse geuen the company of the harnessed menne came rennyng vnto Iesus to laye handes vpon hym and they were suche as for none other purpose had a mynde and wyl to knowe Iesus but that they myght take hym But happye are
euen muche aboute noonetyde for so doe the Iewes rekon from this houre of noonetyde at whiche tyme of the daye the sunne is woonte to bee moste hotte and to shyne moste brightest of all there came soodaynly a great derkenesse ouer all thatsame countrey aboute Hierusalem and so continued till the nynth houre that is to saye till three of the clocke afternoone For the sunne detesting and abhorryng suche great iniquitie of men did hyde his face at suche time as he should be put to death who was the light of the worlde The yearth also dyd quake stones brake a soondre and euery parte of nature trembled at so horrible a dede of crueltie Ferthermore the vaile of the temple whiche parted the inner holy place whiche they called Sanctum sanctorum from the other parte of the temple rented quite a soondre in twoe partes no manne stieryng it shewyng openly that the shadowes and ceremonies of the Iewes should nowe ceasse after that this sacrifice was once accomplished whiche alone was sufficient to pourge and clense the sinnes of all tymes both past and to come But Iesus whan he had with a loude crye sayed Father I commende my spirite into thy handes yelded vppe the ghoste So that it myght bee euidente to all men that he dyd not fainte as others are wonte to doe the strength of theyr bodies by litle litle consuming awaye but that byanby after a strong stretche or crye and after woordes distinctely pronounced he willingly as ye woulde saye and of his owne accorde gaue vp the ghoste This thyng dyd the Centurion well apperceiue and marke who purposely stode hard by the crosse that no man should take them downe alyue from the tree And of this man also had Iesus a testimonie of his innocencie for he glorified God that he had shewed so great power in him and sayed Uerayly this man was righteous openly condemning the vnrighteousnesse of the Iewes For whosoeuer pronounceth hym an innocent that is condemned maketh hym an offendour that hath condemned thesame All the other coumpanie of them who as the common guise is had come to see the execucion in dede a great many moe then would els haue come partely the fauour and partely the hatred of Iesus had drawen thither whan they had seen the thynges whiche had fortuned returned home knockyng theyr brestes partely for sorowe that a man so innocente and a doer of suche good dedes had been so vngodly intreated and partely for feare of the stroke and vengeaunce of God whiche they knowing themselfes culpable in theyr owne conscience did of the straunge tokens that they had seen mistrust and deme to hang ouer them For thesame manne whome in his lyfe tyme they had seen of lowe and poore degree and a maÌ„ none other lyke but to be contemned thesame doe they see euen at his dying houre a manne of great power insomuche that all the elementes of this worlde were shaken and disordred â—ut of theyr course Here eftsones o Theophilus marke thou one other poâ—â—â—â— that there was at all tymes more grace founde in the Gentiles then in the Iewes who tooke vnto them the laude of deuocion towardes God and of holy conuersacion aboue all others The Centurion glorifieth God the Iewes doe no more but feare his stroke being made afearde with thynges of woondre whereas with so many benefites they could not possibly be wonne Ferthermore they that were of Iesus kynred or familiare with him in his life time stode a ferre of beholding what was doen and durst not for feare come nerer Emongst these were also the wemen which for desire and good will to minister thynges necessarie to him to his disciples had folowed him from Galile as witnesses and beholders of those thynges which were doen. And thesame beyng nowe destitute of all hope dyd nothyng els but mourne and make lamentacion for hym And beholde there was a man named Ioseph a counsaylour And he was a good man and a iust thesame had not consented to the counsayle and dede of them which was of Aramathia a citie of the Iewes whiche same also waited for the kingdome of God He went vnto Pilate and begged the body of Iesus and tooke it downe and wrapped it in a linnen cloth and laied it in a sepulchre that was hewen in stone wherein neuer manne before had been laied It beeyng therfore by many euident tokens assuredly well to be seen and knowen that the lorde was vndoubtedly dead leste any man myght fynde some poynte of cauillacion eyther that he was not a veray naturall manne in dede orels that he was not veraily dead behold there cometh in a man of his owne free offre by whom the lordes buriall myght be executed and accomplished which buriall Iesus pleasure was should be clenly and honourable His life had been milde and lowe without bearing any part his death had been a thyng of muche effecte his buriall was magnificent and his resurreccion glorious So than euen at the veray houre euen as God would cometh in willingly of his owne free offre a certain maÌ„ named Ioseph borne in Aramathia a citie of Iewry a good man and a iust and one of the noumbre of them that loked for the kingdom of God This maÌ„ although he were one of the chiefe men of that nacion for he was a noble senatour a rewler yet had he neuer consented to the couÌ„sayle and dedes of the priestes the scribes and the head meÌ„ of the people although for feare of their power which hated Iesus he durst not openly professe or acknowlage the good will and zele of his herte towardes Iesus For as yet they had not geuen vnto them boldenesse by the holy ghost that all thynges despised they might haue the power openly to professe the name of Iesus The other disciples therfore being drieuen away for feare only Ioseph together with Nicodemus dareth take in hande the office of burying the Lorde whether it were because the fauour of menne towardes them that be good doeth after the death of thesame encreace more more orels because the saied Ioseph iudged the enuy of the Iewes against Iesus to be now saciate with his death Wherfore he cometh vnto Pilate to whom he was a man well knoweÌ„ by reasoÌ„ of his nobilitie asked of him the body of Iesus But Pilate would not geue it him before he had perfect knowlage by the CenturioÌ„ that he was throughly dead Than Ioseph tokeÌ„ the body and after it was taken downe from the crosse â–ª and enbaumed all ouer with swete odoriferous sauours he wounde it vp in a fyne shete hauing in the meane time no hope at all of his resurreccion of the whiche Iesus had briefly in fewe woordes geuen knowlage but a litle afore vnto his disciples but in suche wyse had he doen it that they thesame disciples better remembred it then beleued it And because they had an opinion that Iesus was a good man and putte to
frendely countenaunce and theyr garmentes glitteryng in maner of clere brightnesse or lightning Thissame veray lightnesse and sight of the Aungels had been an open semblaunt of the triumph of an arysing agayne to lyfe And whan the weomen beeyng throughly afrayed with this straunge syght cast their countenaunce and iyes downe vpon the grounde and durst not loke streight vpon the maiestie of the visioÌ„ being a thing aboue the reache of mans nature the sayed Aungels with mylde and amiable speakyng vnto them doe ease and recoumforte the hertes of them beeyng astouned with that soodayne feare O ye weomen saye the Aungels why doe ye seke hym in the graues of the dead which is a liuesman In dede here was he layed whan he was dead but nowe forasmuche as he is reuiued agayne he is not in graue where the dead doe reste but he is arysen agayne from death to life and walketh a liuesman emong the lyuing He had by his owne woordes foreshewed that dye he should he had foreshewed the tyme also the kynde of his death but thesame had also foreshewed that he would on the third day returne to lyfe againe Ye belieue hym to bee dead because ye sawe it belieue ye also that he is arysen againe to life For he will not in this pointe deceyue you whiche on the other parte tolde you trueth Hath sorowe and trouble of mynde made you to forget all thynges that he tolde you of aforehande Lette it come to your remembraunce againe howe that of all these thynges whiche haue nowe been dooen he leafte not any one poynte vnspoken of or vntolde aforehande whan he was yet in Galile For he tolde you afore that it was so decreed by the wysedome and ordeynaunce of his father that for the redempcion of mankynde the sonne of man should be deliuered into the handes of synners and that he should bee accused should be beaten and should be setfurth to receyue al kyndes of mocking skorning and finally that beyng hoighced vp vpon the crosse he should be put to death but yet that he thesame man should on the thirde daye returne to lyfe agayne Call ye the tyme well vnto your knowlage He was taken downe from the crosse well towardes the euentyde of the preparacion daye and layed here in thissame graue that daye is rekoned for the firste daye from his death All the whole Sabboth day he rested in his sepulchre Nowe is this the dayspring of the third day which third day himselfe arising together with thesame hath willed to be gladsome and prosperous to all the whole worlde After these woordes spoken the Aungels vanished awaye from theyr sight ¶ And they remembred his woordes and returned from the sepulchre and tolde all these thynges vnto those eleuen and to all the remnaunt It was Mary Magdalene Ioanna and Mary Iacobi and other that were with them which tolde these thynges vnto the Apostles And theyr woordes semed vnto them feigned thinges neyther beleued they them Than arose Petur and ran vnto the sepulchre and loked in sawe the linen clothes layed by themselfes and departed woondreyng in himselfe at that whiche had happened Than the wemen through the Aungels bringyng them in remembraunce doe call to memorie the Lorde Iesus woordes by the whiche he had tolde aforehand vnto his disciples aswell his death as also his resurreccion Whervpon leauyng the monumente they make hast to the eleuen Apostles and the other disciples who for feare of the Iewes lay in secrete places here some and there some gathered together and had euen themselues too forgotteÌ„ in maner all thinges that Iesus had tolde them and wer now in manier in despayre and to them doe the weomen bryng newes what they had seen and what they had heard of the Aungels The first weoman Eue beeyng deceyued by the serpent allured her housebande Adam to doe amysse these deuoute weomen beeyng taught by the Aungels doe moue and exhort men to promptenesse of beleuing Therfore because the weomen kynde shoulde not euermore without any ende continue in slaunder and oblique for death that had issued out of them into men the moste gladsome tidinges of lyfe restored agayne doethe therehence procede from whence the occasion of death hath first issued Now the weomen whiche brought the fyrst newes of the premisses vnto the Apostles were Marie Magdalene the systur of Lazarus Ioanna the wyfe of Chusa Herodes agent and factour Mary the mother of Iames the younger whiche was also called the systur of Mary the Lordes mother and many other weomen whiche in coumpany of these were woont to goe with Iesus where euer he wente But for the vncredible matâ—er that they brought newes of the weomen beyng estemed to bee vessels sumwhat fraile founde no suche regarde as to bee credyted emong the Apostles whom the Lorde for suche consideracion suffred to bee the slacker to beleue that the assured trueth of hys resurreccion myghte by the moe euidente proufes and tokens bee confyâ—med Therfore what the sayed weomen reported of soodayne seeyng of the aungels of the stone in a momente remoued from the mouth of the sepulchre semed to the Apostles and disciples to bee some poynte of dotage suche as reigneth in weomen because that thys sexe of woman kynde hauyng the conceipte of their imaginacion somewhat infected and corrupte through the weakenesse of reason and of good iudgemente in them doe many times belieue themselfes to see that thei see not and heare that they heare not And although they did not belieue it to be a mattier of trueth that the weomen reported yet dyd theyr earnest affirmyng of it and standynge therin thus muche auayle that Peter arysyng from the place where he sate ran furth to the monument and puttyng hys head in and lokyng afore hym he fyndeth not the body but the pieces of linnen in whiche the body of Iesus had been wound vp he seeth liyng there aside in a place by themselfes And yet not so neyther dyd he belieue that the Lorde was arisen agayne from death to lyfe so diepe forgetfulnesse had there taken hym of the thynges which Iesus had sayed but awaye he went from the sepulchre meruaylyng with himselfe what had befallen and doubtyng whether any body had taken awaye the bodye out of the monument and castyng many soondry thynges in his minde by whom or of what entent and purpose thatsame poynte had been dooen that the body taken awaye he sawe the linen pieces leafte behynde as thynges laysurely taken of from the body whiche could not without some buisinesse haue been plucked of and for that he sawe thesame linen pieces not cast aboute at auenture here one and there one but handesomely layed vp in theyr place and ordre the kerchefe wherwith the head and face of Iesus had been couered beyng layed by it selfe aparte from the rest ¶ And beholde twoo of them went thatsame daye to a toune called Emaus whiche was from Hierusalem aboute three
The high priestes and the rewlers of our people pursued him to death before the lieutenaunt in conclusion nailled him on the crosse Nowe we had conceyued a certayne maruaylous hope of hym that he should haue redemed the people of Israel as men beyng vtterly in beliefe that he had been the Messias which was long agon promised by the Prophetes But his death which was bothe vndoubtedly true also full of open worldely shame hath taken away this hope from vs. Ye there had no smal hope been put in our heades that it would so come to passe that he would after thre dayes haue returned agayne to life but wheras he was condemned crucified and buried this veray present daye is the thirde daye sence all these thinges fortuned to be doen and yet doe not we see any whitte the more of assured hope sauyng that certayn wemē of the fraternitie of his disciples haue by the reportyng of certayn straunge newes suche as neuer was heard of made vs yea more astouned then we were afore For where these same wemen went furth before sunrisyng to the Sepulchre they say playnly they founde not the body there and affirme moreouer that certayne Aungels appered vnto them sayed that he is aliue And whā no man gaue credite to theyr reporte certayne of our coumpany went also to the graue to proue whether the fond wemens tale had any trueth in it And as concerning the graue selfe they found the matter to goe euen so as the wemen had made relacion For they found it opē and emptie the pieces of linnen also and the other thynges which the corpse had cast of they found within the graue layed vp together in one of the corners But as for hymselfe they found hym not any where at all And he sayed vnto them o fooles and slowe of herte to beleue all that the Prophetes haue spoken Ought not Christe to haue suffred these thynges to entre into his glorie And he began at Moses and all the Prophetes and enterpreted vnto them in all scriptures which were wrytten of him And they drewe nigh vnto the toune whiche they wente vnto And he made as though he would haue gon ferther And they constrayned him sayinge abyde with vs for it draweth towardes nyght and the daye is farre passed And he wente in to tary with them Whan these two disciples had by this tale tellyng simply declared howe greatly they wauered in theyr myndes howe lytle hope they were in of the Lordes promisses than Iesus in dede doeth not yet suffre hymselfe to bee knowen but like some one of Iesus disciples better enfourmed enstructed in the matter chydeth their dulnesse of capacitie rebuketh their vnbeliefe O ye hard witted felowes sayeth he vnapte to bee taught to the vnderstanding of scriptures and of an hard herte slowe to beleue so many holy sayinges of the Prophetes which they haue wrytten of Christ. Why doe these thynges nowe appere straunge vnto you when they bee wrought and doen already seeyng that the prophecies of the Prophetes dyd so many hundred yeres past tell aforehande that they should afterwarde bee doen Why doe ye not conferre and compare theyr foretellynges with the thinges that haue nowe been wrought and executed doe not the scriptures which haue by the inspiraciō of God been written teache howe that it so pleased the prouidēce of God that Christ should suffre these thynges whiche he hath suffred and should after such sorte by an vncouthe conueighaūce restore lyfe by meane of death should by meane of the crosse recouer his kyngdom through open shame of the worlde should enter into his glory This world hath it glory but it is neither true glory in dede nor yet perpetual to endure for euer And suche persons as acquire and get thesame they get it by vaine petigrewes tytles rychesse bounteous geuyng stately porte ruffleyng in the worlde yea and many tymes they get it from men whether they will or no by extorte power But Christ shall by ferre vnlyke waies and meanes recouer winne vnto him emong men his owne glory that he had before the creacion of the worlde because he will shewe vnto all mortall men by what pathway they ought stoutely to breake a passage vnto true glory that shall neuer dye Where Moses hath of this matter taught so many lessons where the Prophetes haue foretold so many thinges are ye yet stil of so grosse a minde and vnderstanding that ye looke for your Messias to be some captaihn wiche shall vsurpe vnto himselfe the kingdom of the world and entre the possessiō therof with charyottes horses elephauntes wilde asses armed hostes of men with gunnes crossebowes ingiens fyer sweorde and bloud Doe ye not yet fele the scripture to be spirituall and the power of Messias not to consiste in garrisons or fortresses by meanes of whiche the princes of this worlde doe either get into theyr handes orels enlarge their temporall kyngdomes but contrariwyse to consiste in vertue and power celestiall Why doe ye not rather serche and try out the scriptures which haue already foreshewed many thynges of Christe and conferre thesame with those thynges which Christe foreshewed of hymselfe vnto his disciples and the which haue come to effect accordyng as he had foreshewed them By that meanes it shall come to passe that neither any thyng of all these matters which haue of late be fallen shall seme vncouthe or straunge and of the thinges which he promised should afterwarde come there shall be no matter that ye will conceyue mystrust of After that the Lorde had with this lytle fitte of chidyng made them more earnest to geue better hede eare to the matter he declared vnto them all the scriptures which openly foreshewed that the thing should so come to passe in Christe which had nowe of late fortuned shewyng that there did so many prophecies figures effectes of thinges in facte cūmyng to passe so iustely accorde in time to gether that it must nedes bee on the one syde a token of a certaine exceding great dulnesse not to espie and marke the same and on the other syde of notable mystrustefulnesse not to belieue it And all his processe he begonne out of Moses and out of the Prophetes and after that gatheryng out of euery booke of holy scripture some one poynte or other which might both enforce the credite of the thinges that had to fore already happened and also purchace credite aforehand to the thinges which were afterward to come And all these places of scripture did he in such sorte conferre one with an other that the matter appered clere and euident Happy were they that euer they were borne who were thought worthy to heare that heauenly teacher with liuely voice expouning thesame thinges at large which he had afore caused to be writtē by the Prophetes hauyng the instinct of his owne holy spirite I because I am not sufficient to
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
should a laye prince and a younge manne do with the gospell And wil make cauillacion saye that I geue frogges wine as the Greke prouerbe speaketh As though it wer to be thought that only suche do presente princes with mete giftes that which bryng vnto them bokes written in barbarous tōgue conteyning matters of huntyng kepyng of dogges and horses of ingines for warre yea mafortune of dising carding Uerily I am in a contrary opiniō for I deame that where the euangelical and heauenlye philosophie is thought to be to all of the hyghest lowest and myddle estate wonderfull profitable yet it is to none more necessarie then to the supreme heades powers of the worlde For the more weight charge burden that they susteyne the more daungerous the storme is that apperteineth vnto them for to caulme and assuage the more manyfold occasions they haue whereby good wyttes well inclined by nature and well instructed by educacion maye be marred and corrupted so muche the more it is semyng that they shoulde be instructed and armed more diligently then the reste with the moste godly and infallible preceptes of holy doctrine for suche cannot offende withoute the great dammage of the whole world It is the peculiar office of the prelates to nourishe the people with plentifull and abundant foode of the euangelicall doctrine For the which cause they be called pastours and herdes in scripture I graunte all these to bee true Yet the poete Homer of the most cōmendable christian auctors is commēded not vnworthily because he calleth a kyng a herd ouer his people howe muche more then it is mete that this name title agre with euery christiā prince A prince doeth not preache teache the gospell but he doeth obserue practise fulfill it yet doeth he after a sort teache it whosoeuer doeth kepe obserue it But how can he fulfil it if he knowe it not how shall he know it excepte by diligente and frequent readyng he peruse it except with a great studie he profoundly print it in his memorie whom behoueth more stedfastlye to beleue that the celestial king is gouernour of this world vnto whō nothing is vnknowen whose iyes no man can deceiue whose power no man can resiste who shal iudge euery man accordyng to his merites then the supreme powers whiche by reason of their power do dreade no man and can if they list easilye deceyue whome they list whiche if they trespasse any thyng bee not cited to appere at any mortall mans consistory but be commended also oftymes for their misdedes In whose mindes ought it to be more depely grauen that after this present lyfe wherof the kynges thēselues haue no assuraunce no not asmuche as of an houre and whiche no man can enioye long there is to come another lyfe that neuer shall haue ende in the whiche indifferentlye without respecte of estate or dignitie sauing that the strayter iudgement shall be to them straiter accōpt shal they make that which in this world hath surmounted other in roume office and auctoritie euery man shall by the sentence of the moste righteous iust iudge whose iudgemēt no man shall escape reape the croppe of that which he hath sowen in this presēt life neither shall any escape but that either for his good dedes he shall receyue the croune of eternal glory and blisse or els for his offences be committed to euerlastyng fier in whose myndes I say is it more necessarie this thyng to be depely infixed then theirs whom al kynd of prosperitie and flatterye of man doeth prouoke both to set their affiaunce in thinges present to forget what is hereafter to come In whose memorie is it requisite more depely to be printed that Christ hath plainlye threatenned vs in these wordes wo be to the riche the high powers of this world which hath their comfort in this world than in theirs whiche haue plentie and store of all suche thinges wherby mans minde is corrupt degenerate In whose eares is it more cōueniēt diligently to be beate that euery man ought warely to bestowe his talent which the lorde hath committed vnto him in the waye of vsurie for the lordes auauntage and wil cal euerye man to make accoumpte thereof then theirs whiche by reason of their power committed vnto them by God may at their pleasure either profit most or disprofit most in this world Who ought more assuredly to beleue that all men be they neuer so puissant in high auctoritie can of themselues do nothyng that all thynges that be good commēdable do come of God of whom al thinges ought to be desired that maye by christian peticion lawefully be desired and that vnto him the whole glory and prayse of all that we prosperously do in our affaires ought only to be attributed and ascribed then they whom the world doeth commēde and magnifie by reason they haue suche thinges as Christ taught should be despised whō because of certaine vaine and fantastical apparent shadowes of thinges that seeme cōmendable the base sorte doeth in maner regard and wurship as goddes who ought more thorowly be perswaded that sternnes is hated of God that iniurie ought not to be reuenged by iniury that nothing is more commendable thē peace nothing more acceptable to God then meaknes clemencie then suche whome so muche busynes dayly doeth prouoke to vnquietnes to warre reuengyng of displeasures In whose minde oughte it more depely be printed that neyther for desire of life neither feare of death it is lawfull to swarue from honesty that in this present life no man oughte to loke for to be rewarded for his merites desertes seyng that in the nexte world no man shall be defrauded of his dewe rewarde then in the mindes of princes whom so manye prouocaciōs so much troublesome busines so many occasions doeth oft and many tymes entise allure to dishonestie Uerely such a minde vpon which y◠general felicitie or miserie of the whole world doeth depend ought with weightie profoūd persuasiōs of philosophy be armed whereby it maye vprightly nothing shrinking perseuer againste all policies and engines of this worlde but suche doctrine whiche doeth so peyse the minde that it be not tossed by the waues and surges of fortune and worldly busines no otherwyse then the balans dothe staye the shippes in tyme of tempest can neither more conueniently neither of more certayne veritie neyther yet of more efficacie and power be collected out of any other woorke then the ghospel of God If the profane princes for asmuch as thei must commonly trauaile in worldly affaires maintenaunce of publique trāquillite and reste cannot alwayes obserue suche thynges as they perceiue and iudge to be most conuenient to be kepte obserued yet at the least if the euangelical doctrine be profoundly rooted in them they shal be able to do this that forasmuche as liethe in them to do they shall alwaye endeuoure themselfes to
certaine thinges omitted by the other euangelistes because they semed not vnworthy to be knowen But the especiall cause why that he wrote this gospel men suppose was to set forth confirme the godhead of Christ against the heresye whiche euen in those daies as euill weedes emongest good corne begun to spring and namely against the heresye of the Cerinthians and Ebeonites the whiche besyde other erroniouse doctrine preached that Christ was nothing els but man only nether that he was in any wise before he was borne of the virgin Marie Now it was very necessarie that the worlde shoulde knowe and beleue Christe to be bothe very god very mā of which twoo the former article doeth principally helpe to inflame the loue of man toward him for the better we knowe a thing with the better wil we do loue it secōdarily it doth cause vs to haue more feruēt courage to folowe the steps of him For who will attēpt to folow coūterfait that thing which is doen of an aungell by a vision apperaunce only not in very dede furthermore like as it is hard to obserue the thinges which he cōmaundeth euē so the thinges be excedyng excellēt that he promiseth it was therfore requisite also that his godhed should not be vnknowen to th entent that we might haue cōfydence that he vndoubtedly would helpe his seruaūtes whō he after such sort did loue neither will defraude them of his promise that which is able with a becke to do what him list The Euāgelistes that wrote before S. Iohn made in maner no mencion of the diuinitee of Christe For I thynke this to bee the wysedome which s. Paul vsed to speake emōgst the perfit emōgst the rest professing himself to know nothing els but Iesus Christe him to be crucified Mafortune as then the time did not suffer so inexplycable a misterie to be put in wryting to al mens knowledge lest it should be had in derisiō of the wicked because they could neither beleue it neither vnderstand it For in other matters also the olde aūcient auctours as oft as they make mēcion of heauēly thinges doe vse to speake both very seldome and very reuerently therof beeyng more copious in suche thynges as doe more profite and appertaine to godly lyuing The Apostle S. Iohn was constrayned therfore by the vndiscrete boldenes of the heretikes more plainly euidently to affirme both the natures to be in Christe like as by the bolde presumpcion of the Arians the catholyke fathers were inforced more precisely to discusse certaine thinges as touching thesame matters wher as they would rather not haue medled with the diffinicion of suche matters whiche both doeth greatly passe the capacitie of mannes wittes and cannot be determined without great daunger and perill But as for this matter not without consideracion it was reserued for S. Iohn so wel beloued of Christ and so well worthy whome as he that is the well of all wysedome dyd loue aboue the reste more feruētly so is it to be beleued that thesame did more plentifully reuele and open certain secretes and misteries vnto hym if I maye so cal him his so wel beloued dearlyng Him therfore so derely beloued of Christ let vs all profoundly and groundely vnderstand that we for our part may be the louers of Christ. Well of this one thing and no more I will put the reader to acknowleage that in this present Paraphrase I folowe the mynde of moste allowed olde autours but not in euery place neyther in euery thing for they themselues do often discent emong themselues yet do I alway sincerely and faithfully declare and bring forth that the which me thinketh is the most true sence meaning for as muche as I dyd perceiue that the olde auctours contendyng against the opinion of heretikes haue wrested some places something violently to their purpose yet it is not my mynde that any manne geue more credence to this my Paraphrase then he would geue to a commentarye if I had wrytten one vpon it notwithstandyng a Paraphrase is a kynde of a commentarie As for allegories in the whiche I perceiue the olde auctours to haue been very scrupulously and supersticiously diligente haue I not medled withal but very seldome neyther more copiously then me thought conuenient Farewell redoubted prince with all your endeuour fauour and sette foorth the glory of the gospell so almightie Christ of his part graciously assist you in all your desyres Yeuen at Basile the yere of our Lord. M.D.xxiii the .v. daye of Ianuarye ¶ Saint Iohns lyfe Wrytten by Saynt Ierome IOhn the Apostle whom Iesus loued tight well beyng the sonne of Zebedeus and Iames the Apostles brother whom after the Lordes deathe Herode had beheaded wrote his ghospel last of all the rest being desired thereto by the byshops of Asia both agaynst Cerinthus and diuers other Heretickes but principally agaynste the opinion of the Ebeonites whiche euen than arose which Ebeonites auouche that Christe was not before Marie by reason wherof he was enforced to shew euen his diuine natiuitie They saye that besydes this there was an other cause of his wrytyng because that whan he had red the volumes of Matthewe Marke and Luke he well allowed the texte of the story and affirmed that they had sayd the trueth but had only made their stor◠of one yeres actes in whiche after the imprisonmente of Iohn Christe suffered Wherfore omitting that yeres actes whiche were sufficiently entreated of all three he shewed such thynges as were doen before Iohn was imprisoned Whiche thyng may euidently appeare to suche as shall diligently reade the volumes of the fower gospels the whiche thing also doeth take awaye the disagreyng that semeth to be betwene Iohn and the rest He wrote besides the premisses one Epistle which beginneth thus That which was from the beginnyng which we haue heard which we haue sene with our iyes c. The other two which begin The elder to the welbeloued Lady and her chyldren c. And the elder to the best beloued Caius whom I loue in the trueth c are affirmed to haue been written of Iohn the priest whose seuerall toumbe is at this daye to be sene at Ephesus and many suppose that there are two memorials of this same Iohn the Euangelist of whiche matter we will entreate after we shall by order come to the lyfe of Papias his scholler In the fowertenth yere than at what tyme Domicianus after Nero styred vp the seconde persecucion Ihon being banished into the Isle of Pathmos wrote the reuelacion which is entitled the Apocalipsis which Iustine the martir and Hireneus doe make commentaries vpon But after Domician was stayne and all his actes reuoked by the Senate because of his ouer muche crueltie he returned to Ephesus in the tyme of prince Nerua and continuyng there vntill the tyme of the Emperour Traiane he instituted and gouerned all the churches of Asia and there continued tyll he was impotente for
age He dyed the three score and eight yere after the passion of the Lorde Iesu and was buried a lytle besyde thesame Citie The paraphrase of Erasmus vpon the gospell of sainct Iohn ¶ The first Chapiter BEcause the nature of God doeth passe beyond measure the weaknesse of mans wit although in other thinges it be right good and of quicke sight yet that diuine nature can neither be perceiued with our senses as it is in dede ne conceyued in mynde imagyned nor expressed with woordes And although in thinges create certain apparauÌ„ce of godly power wisdome and goodnesse is shewed and so it commeth to passe that the similitudes brought foorthe of those thinges whiche we dooe sumwhat perceyue with our senses and witte maye bringe vs into summe small and shadowelyke knowlage of incomprehensible thinges that we may behold theim as it wer in a dreame and a cloude yet that not withstanding no similitude maye bee taken out of any thinges create whether ye behold the Aungels the woorkemanship of the heauens or els these inferiour bodies whiche although they bee familiare to our senses neuerthelesse we cannot fully perceiue theim no similitude I say canne bee broughte foorth of any of these forsaied thinges whiche maye in all poynctes agree to the reason and nature of those thinges of the whiche for to attaine the knowelage those comparisons are brought in place Therfore it behoueth manne to apply all the study of his minde to this that he may rather loue the goodnesse of God then meruail at or comprehende his highnesse whiche neither Cherubin or Seraphin dooeth fully attayne to And although God cannot but bee meruaylous in all his workes yet he had rather be beloued of vs for his goodnesse then to be meruayled at for his excelleÌ„cy But the more full knowlage of the diuine nature is reserued in the worlde to come for theym whiche haue purged the iyes of their herte here through godlynesse of innocent lyfe No man knoweth the father as he is in dede but the sonne and suche as the sonne will manifeste him vnto Therfore to serche the knowlage of Goddes nature with mans reason is presumptuous boldenesse to speake of those thinges that cannot bee expressed with wordes is madnesse to geue iudgemente therof is wickednesse If we haue grace in the meane while to beholde any parte therof it is more truely comprehended with pure faith then with the helpe of mans wisedome And in the meane tyme it is enough for to attayne eternall saluacion to beleue those thinges of God whiche he did openly sette furth of himselfe in holy scripture by men chosen for that purpose whiche were inspired with his spirite and suche thinges as he hymselfe afterwarde being conuersaunt in yerth opened to his disciples and last of all hath vouchsaued to declare manifestly by the holy gost to the same disciples chosen for that entent To beleue these thinges simply and truly is christen wisedome to reuerence these thinges with a pure hert is true religion By these thynges to goe forewarde vnto the meditacion of an heauenly lyfe is godlynesse to continue and perseuer in these thinges is victorye to haue had the victorie by these thinges is the whole summe of felicitie But for man to serche of godly causes with mans reasons ferther then thinges is a certaine perilous and wicked boldnes And although it semed to be enoughy that was bothe trulye preached and set furthe in writinge of the other Euangelistes whiche declaring in order the natiuitie of Iesu Christe as concerning his manhed life deathe did affirme him to haue the true nature of man and ferthermore by declaringe his sermones rehersinge his miracles and resurreccion from death did so declare his godly nature as that time required speaking nothynge all that while of his diuine natiuitie by the whiche he was borne by an vnspeakable waye of his father without beginninge and refreyninge also to call him manifestly by the name of God to thintente that neyther the trueth should be hidden from those that were godly disposed and easy to be taughte neither occasion should be geuen to the weake and vntaught Iewes to go backe froÌ„ the doctrine of the ghospell whiche had vttrely perswaded themselfes by the tradicion of their elders and also out of Moyses holy bookes that the name of God could not bee rightfullye attributed but onelye to God the father whom they had alwaies wurshipped And besides that also leste the gentiles whiche did wurshippe innumerable goddes yea goddes made of men should haue taken occasion to continue in their peruerse errour if they had perceiued that in the ghospell the name of god had beene made common to many which thinge the â—ares of the Iewes not hable to receiue this mistery as thinkinge that name to bee approiprate but to one at the firste could by no meanes haue borne And the minde of the Gentiles beynge broughte vp in the opinion of many goddes coulde not at the firste bee perfeictly taughte that there were thre deuided in proprietie of persones of the whiche thre euerye one was very God and yet thre was but one God â–ª by the occasion of one godly nature whiche was common to all thre equally Yet thus it hath pleased God that to thintente the faith of the ghospell shoulde bee the more stablished he woulde haue it declared to mankinde by litle and litle as shoulde beste serue the time and mans capacitie So the nacion of the Iewes did wurshyppe God the father deuoutly many hundrethe yeres being ignoraunte bothe of the sonne the holy goste And the sonne of God himselfe whan he was herein yerthe averay man and as we can witnes did hungre thirste slepe sorowe wepe was displeased had compassion longe suffred to be reputed for none other but manne yea euen of his owne disciples Also after his resurreccion he would haue theim ignoraunt in some thinges In so muche that by the holy goste he did not open all thynges to them but those thinges onelye whiche helped forwarde the perswasion and beliefe of the euangelical doctrine and saluacion of mankinde For considering that the nature of godly thinges is in comprehensible yea to the highest wittes of men or Angels and the profession of the gospel pertainethe indifferently to all men the heauenlye father hath opened vnto vs so muche of godly thinges by his sonne as he hath willed to be sufficiente for the obtaininge of our saluacion Therefore it comethe of a certaine perilous presumpcion to affirme any thyng of the godly nature more then that whiche either Christ himselfe or the holy goste haue opened vnto vs. ¶ In the beginning was the woorde and the woorde was with God â–ª and God was the woorde But because in these daies as the wheate of gods woorde hath growen in the hertes of good folkes so also the cockle of the wieked hath ouergrowen whose cursed presumpcion hath braste out so far that some hath not ben afraide to take from Iesu Christe
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
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
voyce of the Prophetes we haue been enstructed to godlinesse by the prescript and appointmente of the lawe we haue been forbidden to dooe eiuill and for that we haue receiued as it were the shadowe of true religion Nowe doeth euen very he offre to all men more plenteous grace who thorowe the faythe of the ghospell pardoneth freely all synnes and geueth euerlasting life to theim that deserued death For Moses whose auctoritie is had emong you as a thing halowed or consecrate is no manier of waye to bee compared to hym Moses was onely the pronouncer and setter furth of the lawe but not the auctor and he brought a lawe vneffectuall sharpe and hard the whiche with figures and shadowes might bee as it were a preparacion to the light of the ghospell that should come after and thesaied Moses lawe should rather make synnes to bee knowen then take them awaye yea and to say trueth shoulde rather make a way to health then geue health or allure vs with promises But nowe in steade of the straytnesse of the lawe grace is geuen by Iesu Christe whiche thorowe faith of the ghospell frely and wholy forgeueth all men their synnes He hath geuen the lawe of trueth in steade of shadowes wherof he hymselfe is not onely the declaâ—â—â— but also the auctor as he vnto whom God the father hath geuen all power No man hath seen God at any time the onely begotten sonne whiche is in the bosome of the father he hath declared him And truely these be the secretes of God the father these bee the hidde counsailes of the diuine mynde by the whiche it hath pleased hym that god shoulde become manne and after a sorte to make menne Godlike to mixe moste highe thinges with the lowest and to exalt the lowest vnto the hiest He dyd neuer fully open these thinges to any of our forefathers although he dyd sometyme shewfurth to them certain lytel sparkes of his lyght by Angels by dreames and by visions For no mortall man were he neuer so great did euer see God as he is in dede but couertly as it were in shadowe And although he dyd vtter in some parte to Moses to the Patriarkes and Prophetes a litell porcion of his secretes yet none but his onely begotten sonne dyd receyue this fulnes of grace and trueth who being made man did so come down to vs that neuertheles by his godly nature he doeth alway remaine in the bosome of God the father and as touchyng all thinges that pertayne to the obtayning of euerlastyng saluacion he hath declared vnto vs more familiarly and plainly without wrappyng or coueryng the thyng whiche he dyd signify to the other but partely or vnder a cloud and as it were in a slepe ¶ And this is the recorde of Iohn When the Iewes sente priestes and leuites from Hierusalem to aske him what art thou And he confessed and denied not and saied plainly I am not Christe When Iohn had often times priuely commended Christe by this maner of witnes then did he openly declare what maner of man he was doing the dutie of a pure honeste seruaunte whiche neither woulde wrongfully take vpon him the honour of his maister wheÌ„ the Iewes woulde haue geuen it to him neither yet woulde depriue his saied maister thereof althoughe he knewe well inough that he shoulde not onely by that meanes leese the estimacion and auctoritie which alredy he had emong the Iewes but also it shoulde cause them to enuy him muche because they had rather haue geuen that auctoritie to Iohn whose birthe also was famous notable emonge the Iewes who for the dignitie that his father was of beinge a head prieste was the more highly estemed of theim who for the straungenes of his diet his wearinge of Camell skinnes his beinge in wildernes his baptisme and the greate numbre of his disciples caused the people to haue him in admiracion whereas Christe for the basenes of his kinred by reason of his trade of liuing and apparell nothinge differing from the coÌ„mon vse of people at that time was litel set by therefore seing that poore Christ himselfe did not contente the proud Pharisees yea and they began sum what to enuy Iohn only because he had commended Christe in his preaching the said Pharisees sent from Ierusalem priestes and leuites being men of great auctoritie to enquire of Iohn before the multitude who he was of whom the iudgemente of the people did somuche vary For some said that he was Christ that shoulde deliuer the whole nacion of the Iewes from seruitude Some supposed him to be Helye whom according to Malachies prophecie they thought was come again to be the goer before of Messias to come As touching Christe very fewe regarded hym because both his parentes himselfe liued barely and poorely yet neuertheles some began to enuy hym And so the crafte of the Pharisees did then goe aboute this thyng to thintent they might frame Christ to their euill desires Whiche thing they thought shoulde be brought to passe if he had not been alowed but by theyr auctoritie profe for if he had taught thinges repugnaunte to theyr affeccions and vices they woulde haue disalowed and taken away his auctoritie emong the people whose doctrine they had perceyued shoulde hinder theyr commodities This is the folishe policie of worldely wisedom But Christe whose doctrine is all heauenly woulde not haue any part of theyr humain auctoritie to be mixe with his euangeliall doctrine Some of the Iewes also did trust it should come to passe that Iohn although he wer not Christ yet would accept so honorable a name that was willingly offred him They being bondmen most addict geuen to glory did know wel inough that moste holye men be soone deceiued with this pestilence of vainglorye they were not ignoraunt how muche all that nacion woulde haue reioyced if Iohn woulde haue taken vpon him the name of Messias â–ª which already a good part of the Iewes did willingly attribute to him If he had taken it vpon him emonge the people they had occassion wherby they might exclude Christe whom they hated for his poore estate if he had taken it vpon him they woulde furthwith haue falsely accused him Therefore they aske Iohn before the people by the auctoritie they had of the Priestes Phariseis saying â–ª Who art thou for alredy they had begunne both to be greued with his auctoritie and sumwhat to enuy his good renoume He beinge well assured that they asked him these questions for the hatred they had to Christ did not byanby open vnto them his owne opinion as concerning Christ but did repell the false suspicion that they had touchinge himselfe whiche mighte haue hindred the glory of Christ among the people boldly contemning the glory of an vnrightful title did confesse that he was not Messias as many thought he had ben neither did he deny himselfe to bee that thinge he was in dede beinge redy to declare who he
quenche the smokyng flaxe did not repel or refuse the saied Nicodemus that came to salute hym though he were both fearfull and came out of due tyme but doeth curteously receiue hym who was doubtlesse a weake spirited manne but yet without malyce and for that cause worthy to be promoted lytle by lytle to higher thinges Now byanby Nicodemus declaring how much he had profited by seyng Iesus doe his miracles maketh suite to gette his good will with this preface Maister saieth he we doe already euidently perceiue this thy doctrine not to be suche as the Phariâ—eis is for the thyng it selfe dooeth shewe that thine autoritie of preaching is geuen the not of man but of God For no manne coulde doe these miracles which thou doest except God were present with hym and did helpe hym Nicodemus dyd set forth this opinion concernyng Iesus as an hye and great estimacion howbeit it was farre vnder his dignitie for Nicodemus supposed him to be none other but summe Prophete whom God dyd fauour and was present with in the doing of his miracles as though he had not wrought them by his owne power Iesus answered and sayed vnto him verily verily I saye vnto the except a manne bee borne froÌ„ aboue he cannot see the kyngdome of God Nicodemus sayeth vnto hym howe can a man be borne when he is olde can he entre into his mothers wombe and be borne againe But Iesus doeth neither reproue Nicodemus vnperfite opinion coÌ„cerning him neither doeth he forthwith boast of his owne greatnes but with gentle and freÌ„dly behauiour litle by litle bringeth him that is so apte easy to bee taught vnto further knowledge of more secrete misteries of the euaÌ„gelicall doctrine The Iewes which had as yet druÌ„ke but only of the water of Moses lawe whiche had knowen nothyng els but the baptisme of Iohn neither had they yet tasted the wyne of the euangelicall doctrine nor had been baptysed by the spirite and fyer The Iewes I say vnderstode all thynges carnally and for that cause were very rude vnfit for the Philosophie of the gospel whiche â—s all spiritual Therfore our lorde did not cast him in the teeth with his ignoraunce nor with his halting minde on both sides in that he did partely apply himselfe to the worlde partely to God nor yet spake that thing to him which afterwarde he required of his disciples when they were come to more knowledge saying to them whosoeuer shal be ashamed of me afore men I will be also ashamed of hym before my father Our lorde I say did lay none of these forsaied thynges to his charge but by his darke sayinges he causeth Nicodemus to vtter his ignorauÌ„ce to the entent that litle by litle he may instruct him and bring him from carnal affeccion to spirituall vnderstanding Nicodemus sayth he take this for a very suertie except a man be borne again new as it were chauÌ„ged into a new man he caÌ„not see the kingdome of God So very new is this doctrine which thou desirest to learne of me Forasmuche as Nicodemus thought that saying to be to no purpose he aunswereth in dede ignorauntly and grossely but neuerthelesse simply and plainly saying how is it possible that a man beyng already of so many yeres as I am can be borne again Canne it any waye be brought to passe that he should entre into his mothers wombe and come thence again and so be borne a newe Iesus answereth verily verily I saye vnto the except a man be borne of water and of the spirite he cannot entre into the kyngdome of God That whiche is borne of the flesh is flesh and that whiche is borne of the spirite is spirite Iesus beyng not offended euen with this so grosse an aunswere vouchesaueth geÌ„telly to enterprete and declare what it is to be borne a new or from aboue Nicodemus sayth he the thing that I haue saied to the is most true He that hath a will and desire to be hable to receiue the euangelical doctrine must be borne again but the maner of byrthe that I speake of is after an other sorte for it is not carnall but spirituall and it doeth not consist in multiplying of bodyes by generacion but in turnyng of sowles into a new forme neither by this byrth be we made again the children of meÌ„ but the children of God Therfore be wel assured as I toulde you eueÌ„ now that excepte a man be borne again by water the holy gost of a carnall maÌ„ become spirituall he cannot entre into the kingdom of God which is altogether spiritual Lyke is borne of the lyke That which is borne of the flesh is none other thyng theÌ„ flesh but that which is borne of the spirite is spirite And verily as much difference as is betwene the flesh the spirite betwene the body God so much is this generacioÌ„ wherof I speake more excellent then that which bringeth forth one body out of an other They which be borne after the flesh doe sauer none other thing but the flesh nor beleue any thing to be but that which they fele and perceiue with their senses But those thinges which be not seen be moste excellent and of greatest strength where as the flesh is weake and impotente Meruayle not thou that I sayed to the ye must be borne from aboue The wynde bloweth where it liâ—teth and thou hearest the sounde therof but canst not tell whence it cummeth or whyther it goeth So is euery one that is borne of the spirite Wherfore seying that there be two sundry wayes how to be borne there is no cause why thou shouldest meruaile that the same veray man which is once borne naturally after the flesh wherby he might be the child of a man should be borne again of the spirite inuisible that thereby he maye be the childe of God who is a spirite also might be made apte for the kyngdom of heauen whiche is spirituall and not carnal But if thou doest not yet vnderstand me take vnto the a similitude of suche thynges as be sumwhat agreable to spirituall thynges and yet may be perceiued with our bodily senses God in very dâ—de is a moste sincere and pure spirite and very far of from all bodily senses but this ayre wherby we be coÌ„serued in life wherof we fele so great strength and profit is called a spirite or wynde bycause in coÌ„parison of our bodies it is right subtile and fyne but this kinde of spirite the wynde is not stayed at mannes wil and pleasure but of his owne violence is caryed whyther soeuer he list spreading it selfe ouer all thynges and putting into corporall thynges a meruailous force and strength Sumtyme it bryngeth lyfe sumtime death it is otherwhyle calme and still and otherwhile more boysteous violent sumtyme it bloweth out of the East sumtime out of the West sumtime out of one part of the world sumtime out of another shewing himselfe by
before should make redy the waye for him against he came I am his seruaunt he is Lord of all thynges But if he now begin to be knowen to the worlde that his fame and renoume doeth derken myne I reioyce that my witnes was true For I did only wish desire that my seruice myght growe to that ende and effecte For as the bryde is his by right whiche is the very bridegrome in dede and yet he whiche is not the bridegrome but onely his frende doeth not enuy the bridegromes felicitie nor taketh his spouse from him but reioyseth on his behalfe whom he loueth in his herte and holdyng his peace standeth by him also with great ioy of mynde heareth the voice of the bridegrome whiles he talketh with his spouse so I who haue wished for nothing more then that he should knowen to be so great a man as of trueth he is that I should be no more taken for a greater man than I am in dede doe greatly reioyce in that I perceiue this matter to haue so good successe Of right he must encrease which hitherto hath been reputed to be much lesse then he is in dede And it is mere that I should decrease who haue alwaye be taken to be greater then I was Thus it is expedient for mans saluacion both that myne estimacion should be darkened and his glory should dayly growe greater and that my disciples should leaue me goe to him in comparison of whose power myne is but weake and of none effecte And my baptisme is as farre vnderneth his as fire is of more might then water He that cummeth from on hye is aboue all He that is of the yearth is yearthly and speaketh of the yearth He that cummeth from heauen is aboue al and what he hath seen heard that he testifieth no mā receiueth his testimonie He that hath receiued his testimonie hath set to his scale that God is true for he whom God hath sent speaketh the woordes of God It is mete that yearthly thinges should geue place to heauenly worldely to Godly vnperfite to thynges perfite He that cummeth from the earth is earthly and speaketh thinges that be earthly and base For what other thing can man speake but thynges pertayning to man but he whiche is come from heauē excelleth al men be they neuer so great We haue receyued but a small knowledge of heauenly thinges as we are able so we testifie but he doeth beare witnes moste faithfully emong men of that thyng whiche he hath seen and heard in heauen with his father And men haue me in admiracion who am muche his inferiour but no man almoste receiueth his witnes they doe require me that am but a seruaunt to beare recorde of hym And they refuse the witnes that he beareth of his father And in dede yf any bodie doe not trust me he doeth but mistrust a man yf any doe not beleue hym whiche is the only sonne as the father hath witnessed with his owne voice that person maketh God a lier The Iewes doe wurship the father and they contemne and dishonor his sonne whom he sent howbeit euery reproche iniury doen to the sonne redoūdeth to the father Therfore whosoeuer receiueth the witnes of the sonne he geuing credit to the sonne doeth certainly affirme God to be true whiche speaketh in the sonne For the sonne which is sent from the father speaketh not the woordes of a mā but the woordes of God God hath spoken bothe by the Prophetes and also hath made euery man partaker of his spirite accordyng as they haue been able to receyue it But God hath geuen his spirite to this his onely sonne not after any certaine measure but he hath powred vpō him the whole fulnes of his spirite so that the father hath nothyng but the sonne hath thesame The father loueth the sonne and hath geuen all thynges into his hande He that beleueth on the sonne hath euerlastyng lyfe He that beleueth not the sonne shall not see lyfe but the wrath of God abideth on hym And whatsoeuer the incredulitie of men would take from the sonne the father imputeth it to be taken from himselfe for the father loueth his only sōne most intierly and hath put in his hande the whole summe of all thynges not depriuing himselfe of his owne power but maketh that vertue and power which he hath common to both And what thing soeuer God hath willed to geue and bestowe vpon mankynde his pleasure was to geue it by his sonne And verily he offreth to all men no small or meane thyng for he offreth euerlastyng lyfe but by hym whiche is the only fountayne of eternall lyfe howbeit that person maketh hymselfe vnapte to receyue this so excellent a gyfte whiche refuseth to take it And surely he refuseth it whiche doeth not beleue that the sonne can geue and perfourme that whiche he promiseth Moreouer he doeth charge the father with vntrueth as who sayeth he should promise by his sonne vaine vntrue thinges Therfore the rewarde of belefe is great and the punishment of vnbelefe is fierce and terrible For of trueth whosoeuer putteth his hope and trust in the sonne hath already the sonne and whoso hath the sonne hath eternall lyfe Contrariwyse he that trusteth not in the sonne forasmuch as he hath as it were closed vp his owne iyes that he cannot behold the light he shall not see lyfe because this lyght is the lyfe of men but he continewyng in his sinnes remaineth bounde and gyltie of the vengeaunce and wrath of God that is to say euerlastyng death The .iiii. Chapter As soone as the Lorde knewe howe the Phariseis had heard that Iesus made and baptysed moe disciples then Iohn though that Iesus himselfe baptised not but his disciples he leaft Iewry and departed againe into Galile ANd so Iohn with these woordes corrected the vnmesurable loue and affecion of his disciples toward hymselfe and their euill and wicked opinion concernyng Iesus secretely prouokyng them that they should leaue him and now folowe Iesus of whom all men ought to aske al thynges Therfore when Iesus frō whom nothyng at all was hid dyd perceiue the like thing to haue chaunced to him which is wonte to happen emongest men that is to saye that enuy foloweth prayse and renoume and also that now already the Phariseis took in euyll parte that he should allure and drawe to hym many disciples and that more people had recourse to his baptisme thē to Iohns although in dede not Iesus himselfe but his disciples did baptise Euen thē declaring that to preache the gospel was a more excellent office then to baptise And the Phariseis were so muche the more greued displeased because his disciples dyd take so muche vpon them as they scantly would haue suffred Iohn to haue doen to whom they dyd attribute very muche Iesus I saye partly because he would not prouoke sharpen and stiere vp theyr enuy in case
vpon whome he had bestowed that benefite of health he sayed vnto hym beholde thou hast obteyned health and art deliuered from the bodelye sickenes whiche came to the by reason that thy soule was sicke I haue cured thee of bothe those diseases Take thou good hede hereafter that thou fall not agayne into thyne olde former synnes and therby cause thy selfe to haue some wourse disease Therfore after the man that was made whole knewe that this was he whiche before had commaunded him to carrye awaye his couche and whiche nowe also hauyng testified himself to be the authour of health did monish and warne hym to beware leste he shoulde fall agayne into some sorer and wurse disease by committing and renewyng synne also perceyuyng that his name was Iesus the sayed manne went to the maliciouse and slaunderous Iewes and tolde them howe it was Iesus whom he might thanke for his health thinkyng that it should be profitable for manye to haue hym knowen to all menne whiche with a woorde could so helpe a desperate disease And here nowe againe the Iewes peruerse and damnable frowardnes sheweth it selfe for wheras the Samaritanes had honourably receyued Iesus by the reporte of one woman whereas the people of Galilee beeyng euill spoken of commonlye among the Iewes for theyr basenes ignoraunce of the lawe had geuen credite to Christ when a great ruler also beyng a gentile and an heathen man with all his familie and householde for one onely miracle had confessed Iesus to be the sauioure of the worlde yet the citizens of Ierusalem beyng proude as well of the noblenesse of theyr citie as also of the wholy religion of theyr temple and in lykewise auauntyng themselues to bee menne exactely learned in the lawe picked quarels to Iesus of suche purposed malice that albeit the benefite of healthe was so euident that it coulde not be denayed and so holy that it coulde not be found faulte with for what thyng is more holy then freely to geue healthe of body to a manne miserablye afflicted yet dooe they laye to Christes charge as a faulte that without regard of the Sabboth daye he hath commaunded hym to carye awaye his couche as who saye man had be made for the Sabboth daye and not rather the Sabboth daye ordeyned for manne or as though the ceremonies of Moses lawe oughte not euerye where to geue place to more holye preceptes and dueties But what great blyndnes was this to disdayne Iesus because he hadde healed a piteouse creature vpon the Sabboth daye when they whiche thoughte themselues moste precyse kepers and obseruers of the lawe were not afrayed to helpe vp theyr asse beyng fallen into the ditche vpon the Sabboth daye They falsly say that in helpyng the manne God was offended without whose helpe the man coulde not be cured but in helpyng vp the asse they thought not the religion of the Sabboth day be broâ—â—n This is the ouerthwart and disordered religion of the Iewes imbracyng outwarde apparaunce of religion and therby subuertyng the very perfeccion of true religion styffely obseruing the shadowes of the lawe and with obstinate mindes persecutyng hym who was the cause that the lawe was wrytten For they did not onely slaunder Iesus but also persecuted him because he had doen an holy and good dede vpon the Sabboth daye And Iesus aunswered them My father worketh hytherto and I worke Therfore the Iewes sought the more to kyll hym not onely because he had broken the Sabboth but sayed also that God was his father and made hymselfe equall with God But Iesus to shewe that he was maister of the Sabboth day and not bonde the verye auctor and not subiecte to it therewithall declareth that the thyng wherof the Iewes slaundred hym beyng sonne to the father of heauen and one that did worke whatsoeuer he did by his fathers auctoritie dyd also redounde to his fathers dishonour Iesus I saye went about to represse and put awaie the Iewes false reporte of him with these woordes My heauenly father saieth he whose religiouse wurshippers ye would seme to bee who also made the sabboth daye for you when after he had made the whole worlde in sixe daies he rested the seuenth daye and wroughte not he I saye did not so bynde hymself to rest and quiet but that he maye worke whatsoeuer he wyll as ofteÌ„ as it pleaseth him For althoughe the sabboth daye dooeth yet stil endure neuerthelesse he ceasseth not from his worke wherby he gouerneth all thynges whiche he hath made wherby also he causeth from tyme to tyme by procreacion one thyng to succede of another and finally wherby he restoreth thynges decayed Therfore lyke as he doeth not cease dayly to do good both to men all other thinges that he hath create notwithstanding the religion and obseruaunce of the Sabboth day wherin as scripture saieth he ceassed from the creacion of thynges so I who am his sonne hauyng both power and exaumple of hym to worke suche thinges as perteineth to mans saluacion am not letted by the religious obseruacion of the Sabboth day but I maye perfourme those thynges whiche my father hath commaunded me But yf ye blame me for breaking of the Sabboth daye by thesame meanes ye condemne also my father who geueth me both exaumple and autoritie to do these thynges But yf ye thynke hym faultlesse and glorifie hym for restoryng health to a desperate creature wherfore do ye laye to my charge the fault of breaking the Sabboth daie and do not rather acknowledge the vertue and power whiche is greater than the keping of the Sabboth daie I haue restored lyfe to a miserable man And you craftely go about to procure my death for doyng so good a dede These moste sacred wordes which Iesus spake dyd so litle asswage the fury of the Iewes that they were thereby the more sharpened and vehemently styred against hym sekyng occasion to putte him to death because that nowe he dyd not only breake the Sabboth daie but also dyd as they sayed wrongfullye take god to be his owne father makyng himselfe equall with god both in his woorkes and auctoritie to do whatsoeuer he would ¶ Than answered Iesus and sayed vnto them Uerely verely I say vnto you the sonne canne do nothyng of hymselfe but that he seeth the father doe For what soeuer he doeth that doeth the sonne also For the father loueth the sonne and sheweth hym all thynges that hymselfe doeth and he will shewe hym greater workes then these bycause you shoulde meruayle â—or lykewyse as the father rayseth vp the dead and quickeneth them euen so the sonne quickeneth whom he wil. Neyther iudgeth the father any man but hath coÌ„mitted all iudgemente vnto the sonne because that all men should honour the sonne euen as they honour the father He that honoureth not the sonne thesame honoureth not the father whiche hath sent hym But after our Lord Iesus had perceiued their malice he procedeth further with them and openeth more manifestely vnto
againe if they will heare the voice of the sonne of God but he doeth not heare it whiche heareth it without fayth In tyme to come all dead bodyes shall ryse agayne at the voyce of the sonne of God now hauyng shewed a likelyhoode of the resurreccion to come by raysing of a fewe from death to lyfe a greater matter is in haÌ„de to rayse vp soules from death to lyfe at his worde and call As nothyng is more preciouse than lyfe so nothyng is more godlike than to geue lyfe or to restore thesame There is no cause why any man should mistrust the power of the sonne yf he beleue in the power of the father No man doubteth but God is the fountaine of all life from whence all lâ—uing thinges eyther in heauen or earth haue theyr lyfe but as the father hath life in himselfe to geue it or restore it to whom he list so hath he also geuen to his sonne to haue in himselfe the fouÌ„taine of all lyfe And besides that hath geuen him power to iudge both quicke and dead For by the sentence of the sayed sonne whiche cannot be exchewed they that haue oâ—eyed his doctryne shall go from hence to eternall lyfe and contrarye they that woulde not obey it shall be appoynted and iudged to eternall punishment Meruayle not that so great power is geuen to a man consideryng that thesame is the sonne of God The selfe thyng is nowe committed to hym whiche he alwaye had common betwene hym and the father Endeuour your selues in the meane tyme that thorowe fayth ye maye be wurthy to haue lyfe For the tyme shal come that all whiche be dead and buryed shall heare the almightie voyce of the sonne of God and furthwith the bodyes shall liue agayne Then shall they which haue been dead and buried come out of theyr graues to be rewarded in sundry sorte eyther accordyng to theyr beliefe or vnbeliefe for they whiche haue doen good workes in this lyfe shall than lyue agayne to enherite immortall lyfe on the other syde those whiche haue doen euill here shall lyue agayne to suffre paines of eternall death And lyke as fayth is the well and fountayne of all goodnes so is infidelitie the spryng of all euill I can of myne owne selfe do nothyng As I heare I iudge and my iudgemente is iuste because I seâ—â— not mâ—ne owne will but the wyll of the father whiche hath sente me If I should beare witnes of my self my witnes were not true There is another that beareth witnes of me and I am sure that the witnes whiche he beareth of me is true Neither is there cause why any man should slaundre the iudgement of the sonne as though it were not indifferent If the fathers iudgement cannot bee but indifferent no more can the sonnes iudgement whiche is all one with the fathers be but in like maner indifferent For the sonne iudgeth none otherwise but as the father hath appoynted and prescribed vnto him Whoso feareth the fathers iudgement ought also to feare the sonnes iudgemeÌ„t I can do nothing of my selfe As I heare of my father so I iudge and therfore my iudgement is iust because I haue no other will â–ª but that whiche is my fathers so that in no wyse there can be a corrupt will wherof maye procede a corrupte iudgemente Among men small credite is geuen to him whiche beareth witnes of himselfe and he is counted arrogant and proude whiche by his owne reporte attributeth great thynges to hymselfe If I alone be myne owne witnes then let my witnes be taken emong you to be but vayne and vntrue but there is one which hath borne witnes of me that is to saye Iohn to whom ye dooe attribute very muche in other thynges but here nowe as vnstedfast men ye dooe noâ— credite him wheras I knowe his witnes to be true forasmuche as he hath not vttered it of hymselfe but by the inspiracion of my father Ye cannot deny but that Iohns recorde and witnes is muche set by amonges you your selues haue sent graue men vnto him that by trustie men you might knowe of him as of a moste true auctor whether he were Messias or no. He did not take vpon hym that false prayse whiche ye would haue attributed vnto hym but confessed the trueth openly testifying himself not to be the manne that he was taken for â–ª but sayed that I was the Messias whiche shoulde take awaye the sinnes of the worlde and geue lyfe to thesame Ye sent vnto Iohn and he bare witnes vnto the trueth but I receiue not the recorde of man Neuerthelesse this thing I saye that ye maye be safe He was a burning and a shining light and ye would for a season haue reioyced in his light but I haue greater witnes then the witnes of Iohn for the workes whiche the father hath geuen me to finishe thesame workes that I do beare witnes of me that the father hath sent me And the father himself which hath sent me â–ª hath borne witnes of me Ye haue not heard his voyce at any tyme nor seen his shape his woorde haue ye not abydyng in you for whom he hath sent hym ye beleue not At the least his witnes whom ye did so muche exteeme that ye dyd beleue hym to be Messias ought to haue been regarded among you specially seyng it was not procured on my behalfe but brought to light by your owne selues I as concernyng my selfe haue no nede to bee commended by mannes witnes but I do reporte vnto you Ihons witnes of me not because I who care nothyng for worldly glory would be the more made of among you but to thintent that you whiche so muche regarde Iohns auctoritie shoulde credite me of whom he hath borne witnes whereby ye maye exchewe the condemnacion of infidelitie and thorowe faith obteyne saluacion Iohn doubtles was a greate man yet was not he that light whiche was promised to the world but onlye a burnyng candell tynded at our fyre and geuyng light by our light And yet whereas ye ought at his tellyng and declaracion to haue made hast to the true light which doeth alwaie illuminate euery man that cummeth into this world ye had leauer for a shorte tyme to boast and glory in his lighte than to embrace the true light which geueth euerlastyng glory is neuer darkened nor dyeth Iohn gaue light before the sonne as one that should immediatelye geue place to thesame and be derkened thorowe the shining of the true light You woulde haue taken hym for Messias which denyed hymselfe to be woorthy to vnleuse the latchet of Messias shooes Why doe you then so litle regarde his witnes that he bare of me seing in other thynges ye haue had so good an opinion of hym I do not depende vpon Iohns witnes but yet I woulde wishe that ye woulde geue credite vnto it that ye do not perishe thorowe infidelitie And though ye do not
beleue his witnes yet haue I a more certaine testimonye of my selfe that is to saye my fathers testimonie and witnes who is greater than Iohn and whose witnes cannot be reproued There is no recorde more sure than the very dedes that a man doeth yf ye do perceyue those workes to be worthy for God whiche ye haue seen me dooâ— they beare sufficient witnesse of me that I doe nothyng of my selfe but by hym whiche for your saluacion hath sente me into the worlde wherfore ye haue no cause whereby to excuse your infidelitie and diminishe my credence as who sayeth I alonely were myne owne witnesse and did declare great thynges of my selfe Ye haue Iohns witnes whiche among you is muche regarded and taken to be very weightie howbeit in dede he rather nedeth my witnesse lesâ—e he seme to haue borne false witnes Ye haue the testimonie of my workes so that nowe ye nede not to beleue any mannes sayinges when ye looke vpon the dedes themselfe And if all this dooe not satisfie your vnbeliefe yet haue ye hearde at Iordane the voice of my father from aboue bearing witnes of me But yet my father forasmuche as he is a spirite neither hathe voice whiche maye be perceyued with mannes eares nor fourme or shape that maye bee seen with bodely iyes For Moses did neyther heare him nor see hym in the veraye fourme of his owne mere nature as you suppose he did Onely his sonne hath seen hym and heard him after that sorte â–ª yet neuertheles he hath made himselfe knowen to your senses by some kynde of voyce and thorowe some manner of fourme He spake to the Prophetes and by the Prophetes hath spoken to you He hath spoken to Iohn and by Iohn to you but vnto me he hath spoken as he is of his owne very nature and by me he speaketh vnto you If ye can make no excuse but that Iohn did beare playne manifest witnesse why do ye not beleue hym If ye thinke that God in very dede did speake and was seen of Moses and the Prophetes wherfore do ye not credite those thynges which he hath spoken by them ¶ Searche the scriptures for in them ye thinke ye haue eternall lyfe And they are they whiche testifie of me and yet will ye not come to me that ye mighte haue lyfe I receyue not prayse of men but I knowe you that ye haue nor the loue of God in you I am come in my fathers name and ye receyue me not if an other come in his owne name him will ye receiue Howe can ye beleue whiche receiue honour one of another and seke not the honour that cummeth of God Do not thinke that I will accuse you to my father There is one that accuseth you euen Moses in whome ye truste For had ye beleued Moses ye would haue beleued me for he wrote of me but yf ye beleue not his wrytynges howe shall ye beleue my woordes Uerely ye beleue that the scriptures are come from God and albeit you do diligentely occupie your selues in searchyng of them and put the â—ope and felicitie of your lyfe in them yet euen as ye would not beleue Iohn to whom in other thynges ye gaue very great credite when he bare witnes of me so you beleue not the very scriptures in that whiche is the chiefe poynte of all for they promyse life but through me The father doeth there beare witnesses of me and promiseth that he wil send his sonne by whom men shall be saued But as ye haue heard Iohn and not beleued hym and also the voice of the father and not geuen credite vnto it so neither the witnesse of the lawe nor of the Prophetes sticketh in your myndes And although ye haue theyr bookes euer in your handes and their woordes alwaye in your mouthes yet doe ye reiecte hym whome those scâ—iptures dooe promyse and doe not beleue hym whome the father hath sent accordyng to the promyses of the Prophetes and wheras there is none other entrie into life but by me who hathe been approued to you by so manye testimonies yet ye wyll not forsake all thing and come to me wherby ye maie obtain life withoute difficultie For the gate and entrie of saluacion is to haue beleued the sonne whoÌ„ the father sent There is no cause why I should seke for worldlye glory amonges you by the testimonie of Iohn or the Prophetes but I am sory for youre destruccion whiche through your incredulitie dooe in maner enuye your owne saluacion And besides that I leaue you no maner of excuse to make for your selfe if you will not beleue for I haue brought foorth thus manye witnesses whiche in other thynges be of veray great auctoritie among you and onelye in matters concernyng me for whose cause all thynges wer written and spokeÌ„ ye doe not alowe them ye pretende to wurship and loue God ye haue the prophetes in reuerence by whom he spake and yet you do despise him which was promised of God and doeth declare himselfe by his workes what he is This is a playne argument that ye wurship God with counterfaicte holynes and that ye loue not God in dede whom the lawe commaundeth you to loue with all the power of your soule and your streÌ„gth inasmuche as ye contemne and regarde not his sonne Therfore your infidelitie is not for wante of witnesses but for lacke of true loue towardes God You loue worldly glory you loue money â–ª you loue pleasures and to get these thynges you misuse your selues with false pretence of religion But ye persecute the sonne of God because he teacheth those thynges whiche be contrary to these your wicked desyres albeit his reachyng agreeth with the will of the father These thynges declare that ye loue not god with your herte For he whiche loueth doeth also beleue and obeye and whoso loueth the father cannot hate his moste entierly beloued sonne In lyke maner he that loueth the sender cannot mislyke and contemne the messanger specially consideryng I couet neither glory kyngdome nor richesse among meÌ„ but onely the glory of my father And also I couet that to th entent you maye be saued You see workes wurthy for God and yet I doe not ascribe the worldlye prayse to my selfe but to my father who worketh by me Therfore although ye would â—eme religiously to wurship my father yet ye do not receyue me who am come in his name and doe none other thyng but that whiche he hath prescribed vnto me And looke howe peruersely you do discredite me who cummyng in my fathers name do freely offer lyfe and saluacion euen so fondely shall ye beleue whosoeuer cummeth in his owne name presumpteously takyng vpon hym the glory of God and therewith attendeth his owne busines and not Gods bringyng suche thyngâ—s vnto you as maye leade you into eternal death If ye loue God why do ye murmure and crie out agaynst him that seketh his glory If ye loue euerlastyng lyfe why
that bread wherewith the bodie is satisfyed and be ye desirous of that heauenly bread whiche geueth eternall lyfe This bread is receiued by fayth and fayth is to be obteyned of god the father be ye well assured thereof that whosoeuer hath affiaunce in me thesame hathe already eternall lyfe for so muche as he hath the fountaine of immortalitie ¶ I am the bread of life your fathers did eate Manna in wildernes and are dead This is that breade whiche cummeth down from heauen that a man maie eate therof and not die I am that liuing bread whiche came downe from heauen If any manne eate of this breade he shall liue for euer And the breade that I will geue is my fleshe whiche I will geue for the life of the world I am that very bread whiche geueth not a bodily and a transitorye life but the lyfe of the soule and eternall lyfe Althoughe ye haue me presente yet neuerthelesse ye desyre Manna as a woondrefull thyng And albeit Manna whiche youre auncestours didde eate and feede vpon for a certaine tyme in the wildernesse didde cum from heauen as you suppose yet it dyd theim no ferther pleasure then wheaten or barlye breade woulde haue dooen It putte awaye for a whyle the hunger of the bodye whiche shortelye after woulde returne agayne and require more meate but it coulde not geue them immortalitie For though your forefathers were neuer so happye yet dyd as manye of them dye as dyd feede of that Manna This breade whiche I speake of descended out of heauen in veraye deede and it hath receiued of god celestiall strengthe to make hym that eateth of it to liue in bodye and soule euerlastynglye and neuer to bee subiecte vnto deathe Ye neede not therefore aske importunately any Manna from heauen when as ye haue very heauenly breade presente and ready prepared for you whiche geueth eternall lyfe in case ye wyll receiue it by fayth For I my selfe am that bread the grauÌ„ter of immortall lyfe who alone came down from heauen whome you beeyng offended with the infirmitie of this bodye take and thynke to be nothyng els but the sonne of Ioseph and Marye Truely I am the very woorde of god the father whiche whoso beleueth shall haue immortall lyfe If any man wyll conueye and digeste this heauenlye bread into the inwarde partes of the soule he shal bee quickened and growe into eternall lyfe And yf you beyng but carnall do not yet vnderstande spirituall thynges I wyll shew you a more a plain and grosser matter and a thyng that is more apperteinyng vnto the fleshe Euen thys fleshe whiche you see and loke vpon and whiche I shall bestowe and geue vnto deathe for to redeme the lyfe of the whole worlde is the liuyng breade Beleue eate it and lyue By thys sayyng our Lord Iesus did sumwhat after an obscure sorte open vnto them the misterie of his godhed whereby he was alwaye with God the father and of his death also by the whiche he should deliuer and sauethe worlde from the tyrannye of deathe Finallye he did insinuate herein vnto them the priuitie of hys mysticall bodye whereof he that is not a membre and by fayth annexed therevnto and so styll cleaue and sticke fast vnto it as the branche dooeth cleaue vnto the vyne he shall not haue life in hym And Iesus knewe well enough that at that tyme the Iewes dyd not vnderstande his saiynges but yet for all that he was assured that in tyme to cum it should cum to passe howe that these sedes and as ye would say norishmentes of misteryes beeyng shutte and closed vp within the myndes of good men should growe vp and bryng forth plenteouse fruite The Iewes therfore stroue among theimselfes saiyng howe can this felow geue vs that flesh of his to eat Then Iesê° said vnto theÌ„ vâ—raily veraily I saie vnto you except ye eat the fleshe of the sonne of man and drinke his bloud ye haue no life in you Whosoeuer eateth my flesh and drinketh my bloude hath eternall life and I will raise him vp at the last daie For my fleshe is meate in dede and my bloude is drinke in dede He that eateth my fleshe and drinketh my bloude dwelleth in me and I in hym Therfore wheÌ„ as these thynges semed to them very incoÌ„uenient and to folish to be spokeokeÌ„ durst not talke homely familiarly with yÌ„e lord himself there arose a great discorde in opinions amoÌ„g them diuerse of them diuersly interpretyng the thyng that was spoken For euen as Nicodemus vnderstode not Iesus when he spake of a newe heauenlye birth nor the woman of Samaria knewe what Iesus ment in his darke speakyng of the water that should flowe into euerlastyng life so this rude grosse people coÌ„teÌ„ded how it could be brought to passe that a maÌ„ should geue hys flesh to be eaten of other and that in suche sorte as it should suffyse al men to perpetual lyfe For he dyd bid inuited all meÌ„ to eate heauenly bread sayd moreouer that his flesh was bread How shall we say they eate the flesh of a liuyng maÌ„ne And again Iesus beeyng not ignoraunte about what matter they contended dyd not declare vnto them by what way meanes that flesh might be eaten in steade of breade but here now confirmeth the thyng to be nedeful a very necessarie thyng which they iudged but a vayne thing and a plaine absurditie and that it could not be doen. Take this for a veray suertye saieth he excepte ye receiue me whole that is to saye vnlesse ye eate the flesh of the sonne of man in steade of breade and in the place of wyne drinke his bloud ye shall not haue life in you On the contrarye syde whosoeuer eateth my flesh and drinketh my bloud hath by eating and drinking therof eternal life Neyther shall the soule alone liue blessed most happy by reason of this meat drinke but also after the resurreccion of the bodye the whole man bothe bodye and soule shall haue with me the fruicion of euerlastyng lyfe For like as mans naturall meate beeyng conueyed downe into the stomake and after it bee digested is conueyed thence throughout all the membres of the bodye so turnethe into the substaunce of the bodye so that then the meate and the man that eateth it is al one in lyke maner on the othersyde he that hath eaten me shal be spirituallye transformed and turned into me Furthermore forsomuche as I am the chefe auctour of the resurreccion I wyl not suffre my membres to bee disseueted and pulled awaye from me but whosoeuer is surelye ioyned to me by thys meate and drinke I shall rayse hym vp agayne in the last day that because the whole man hauyng bothe bodye and soule beleued me the whole man no we also maye liue with me euerlastynglye Bodelye meate woorketh not this effecte neyther yet Manna wherein ye reioyce but the eatyng of my bodye and the
foūde and tried out therby that thou arte verie Christe and the anointed sonne of God of whom onlye all men ought to hope for eternall health and saluacion But Iesus did neither shew himselfe muche to wounder at this stoute saying of Peter wherby Peter did so hielye reporte of Christe lest he should seme to take pleasure in mens praisyng of him nor he did not vtterly refuse it lest he shoulde so haue denied the truth but exhortyng all men to perseuer in that faithfull confession which Peter had made in all their names he did sumwhat disclose that one of those fewe shoulde bee suche one as shoulde not only go from hym as other disciples had doen but should also couenaunt with his aduersaries and betraye him euen to deathe And his pleasure was to sygnifye that thing couertly because he would not bewray Iudas lest any man shoulde thinke that Iudas beyng with suche a rebuke prouoked did worthely reuenge hymselfe vpon his maister and Iesus minde was also to cause euery man with this saying to beware leste through theyr owne faulte they fal into so wicked a dede And he sayeth what is the cause ye do meruaill that already sum of my disciples are gone awaye from me haue not I chosen you as moste excellent out from amongst all other And yet one of so small a numbre and so specially chosen is a very diuell and shal accuse and betraie him whose bodie he hath eathen whose bloud he hath dronkē carnally but not spiritually whom he hath hearde also preache and seen doe miracles Therfore do not shrinke from the thing that you haue begonne as they haue doen whom ye haue seen go awaye but perseuer and waxe alwaye better and better vntill ye maye wurthelye cum to be suche as can spiritually eate the foode of my heauenly doctrine and beyng thereby as it were conuerted into me ye shall obtaine euerlasting lyfe The .vij. Chapter ¶ After these thinges Iesus went about in Galile for he would not goe about in Iewry because that the Iewes sought to kill hym The Iewes feast of tabernacles was at hande His brethren therfore sayed vnto hym Get the hence and goe into Iewry that thy disciples also maye se thy workes that thou doest For there is no man that doeth any thing in secret and he hymselfe seketh to be knowen openly If thou do suche thinges shewe thy selfe to the worlde For his brethren beleued not in him BUt after that our Lorde Iesus went about was muche cōuersaūt in Galile forsomuch as by reason of his wordes whiche did implie certayne heauenly thynges and thynges of greater importaunce than mans reason coulde reache and also through the miracles that he wrought he gat him self muche enuie amōgst his own disciples who had him in more contēpte because he was knowen vnto thē by beyng in house among them and verely the basenes of the house and parentes that he came of made their hatred more bitter and vengeable againste hym For he could not now lyue in Iewry with suretie of his lyfe because the Iewes had a good while sought wayes to kyll him yet Iesus went not out of Iewrie for fear of death or that he had not power to slyde awaye out of the middest of theyr wilie traines as ofte as he list but shewing himselfe very man he layed before his disciples as it were an image and portrature of thinges that shoulde folow to whom it should chaunce that through the maliciouse infidelitie of the Iewes he should be cōpelled to go from them to the Gentiles But the Iewes very feastful hye and solemne day which is emong the Grekes called Scenopegia in Englishe the feast of tabernacles was at hande And this feast had that name scenopegiam to call to remembraunce the olde Patriarches and their wayes whiche led theyr lyfe in pauilions and tentes many times remouyng from place to place euen so at that tyme declaring by a figure what maner of lyfe their 's ought to be which professe the doctrine of the gospel And because a great mayn companye of folkes came now against this holy tyme hye feast out of all Syria and other countreis whiche border therupon thicke and threfold vnto Hierusalem for the solemnitie of the temple the holynes and religion wherof was had in reuerence euen among the heathen people Iesus kynsfolkes all ignorant and subiect as yet to worldly desyres and affeccions hauing affiaunce in the title of theyr kinred more boldly than was mete exhorte hym as if he had ben desyrous of fame and glory but yet they toke hym to be timorouse and of lesse audacitie than behoued hym and for that cause they moue him that if he thought himselfe well inough ayded and durst trust therto that he would not lurke and hide himselfe amongst the aliens of Galile but woulde woorke and perfourme at Hierusalem in the full syght and euen in the middest of the people that was resorted thither those thinges whiche he had so hiely spoken of hymselfe The great day and solemne feast saye they is at hande leaue Galile therfore whereas thou hast to long tyme kept thy selfe close and go into Iurie the most florishing part of the whole kingdom so bring thyselfe to Hierusalem the chiefe citie and head place of all the Iewish nacion thou maiest there get many disciples if they all once looke vpon thy doynges No man that would be extemed doeth those thinges priuely in corners wherby he maye get a name amongst men If thou be cum from heauen in dede and canst do so great thinges as thou sayest thou canst do so that thou mayst be knowen to the world But let no mā meruail at this carnal presumptuouse very vngodly saying of the lorde Iesus kinsfolkes For of trueth at that time they that were his nye kinsmen and therfore called his brethren knit to him by a straight familiaritie did not beleue on him of whō sum for all that being afterward of the numbre of his Apostles did most constantely setfurth Christes glory in theyr preachinges ¶ Then Iesus sayd vnto them My tyme is not yet cum but your tyme is alwaye readie The worlde cannot hate you but me it hateth because I testifie of it that the woorkes therof be euill Go ye vp vnto this feast I will not go vp yet vnto this feast for my tyme is not yet full cum Whan he had sayd these woordes vnto them he avode styll in Galile But as soone as his brethren were cum then went he also vp vnto the feast not openly but as it were priuely Then sought hym the Iewes at the feaste and sayd where is he And muche murmuring was there of hym among the people For sum sayed he is good other sayed nay but he deceiueth the people Howbeit no man spake openly of him for fear of the Iewes Iesus therfore according to his singular modestie gentilnes did blame the boldnesse of his familiar frendes easely and
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
saying I am the light of the worlde He that foloweth me doth not walke in darkeneâ—se but shall haue the light of life The Phariseis therfore sayed vnto hym thou â—earest recorde of thy selfe thy recorde is not true Iesus answered and sayed vnto them Though I beare recorde of my self yet my recorde is true for I knowe whence I cam and whither I go But ye can not tell whence I come and whither I go Ye iudge after the fleshe I iudge no man And if I iudge my iudgement is true For I am not alone but I go to the father that sent me It is also written in your lawe that the testimonie of two men is true I am one that beareth wytnesse of my selfe and the father that sent me beareth witnesse of me Then sayed they vnto him where is thy father Iesus aunswered ye neyther knowe me nor yet my father yf ye had knowen me ye shoulde haue knowen my father also These wordes spake Iesus in the treasury as he taught in the temple and no man layed handes on hym for his houre was not yet come Therfore nowe when they whiche complayned of the woman were sente awaie and euery man brought to the knowledge of his owne synne and the synner dismyst Iesus vpon this occasion goeth in hande agayne to make an ende of the sermon whiche he had begun Sinne is darkenes They that bee true and of plaine meaninge studie not to be thoughte other maner of folke then they be go to the light and are deliuered out of darkenes lyke as the synfull woman wente vnto Iesus And because she did not denye but confessed the thynge that she had committed she wente a waye iustifyed Contrary wyse the heade men and the Phariseis because they woulde be thoughte righteous when as in very dede they wer vngraciouse and very wicked dedde from the lyghte leste theyr dysease shoulde be knowen and so they made whole Therfore Iesus doeth exhorte all folke that whosoeuer is be wrapped in synne should come to hym but so that he come penitente and shoulde rather folowe hym then the Phariseis who being blynde were guydes of the blynde And leste any man throughe knowledge of his sinnes shoulde not be bolde to come vnto hym he taught vs in the aduoutresse a litle before howe he reiected no man that desirethe to be healed I am sayethe he that to the whole not to Palestine alone which the sunne in the firmamente is to all the worlde as muche to saye I am the light of the worlde The sunne taken awaye maketh all thinges darke withall It beareth lighte before all bodyes I am light to pure soules It geueth life and likynge to all bodyes I am lighte more presently to soules He that walketh in the lighte of the sunne stumblethe not in the darke whoso folowethe me and beleueth on my doctrine shall abide no longer in darkenes of errour and sinne â–ª but beinge purged froÌ„ sinne and illumined with the doctrine of the gospell shall haue the true light which geueth lyfe to the soule It belongeth to the dead to be hid in darkenes and the propertie of them that be aliue is to walke and be coÌ„uersant in the light To haue knowledge of me is the life of the soule Contrary synne and to bee ignoraunt of me is eternall death The Phariseis enuye coulde not broke this magnificence whiche Christe preached of hymselfe specially forasmuche as they thoughte themselues to be touched couertly and whatsoeuer did redound vnto Iesus commendacion and praise thesame to be a derogacion to theirs And furthwith therfore they cried out againste hym in the presence of the multitude fearyng leste the common people would forsake them and folow Christ and to bryng hym out of credence they would make him a lyar and charged hym therwith Thou they saye bearest recorde and speakest stoutly of thy selfe but no mans owne recorde is to be beleued It is no true mans parte but a proude mans fashion to set forth his owne prayse wherfore this thyne owne testemonye is not true To this vengeable checke whiche yet in dede coulde not so muche hurte his glory as it mighte hynder the saluacion of that great nombre of people Iesus made a sharpe aunswere saying Trueth it is amonges men the witnesse of hym whiche bothe maye deceyue and be deceiued is of small importaunce and weyeth litle I alone am not witnesse to my selfe who can bring for me Iohns recorde and the witnesse whiche the prophetes bare of me yea and though there were no mannes recorde of me who stande in no nede of it For if I alone shoulde beare witnesse of my selfe yet could not you in case ye knewe plainly who I am and whence I came reproue mine owne recorde It is expedient that those mennes witnesse be drawen in question and doubted of which being nothing els but verye men and according to mans iudgement make relacion of themselues may be deceiued also lye if they list but these thinges hath that way no place in me For I speake nothing of mine owne head but the thyng that I say cummeth of him from whom I was sent I haue none other preteÌ„se therein but to set furth his glory He cannot lye and his onely recorde is more holy and vncorrupt then all mennes witnesses Whosoeuer hath proâ—eded froÌ„ him and speaketh all thinges according to his minde within a while to returne again vnto thesame person from whence he came hath no nede of mans witnesse when as his owne propre actes are in redines to declare who he is But you being blinded with enuye of purpose will not knowe the thing that ye might knowe and because ye iudge peruerslye of me through thestimacion that ye haue of those thinges which are in me other mortall men indiffereÌ„tly and coÌ„mon to both ye do not perceiue froÌ„ whence I came nor whither I shall go For this is not seen except mennes myndes wicked affeccions set aside do iudge after the spirite and in ready belefe of myndes learne by the thynges whiche I do speake with coÌ„ferryng together the sayinges of the prophetes to see that it is an heauenly thyng and no worldly thyng But you iudge after the fleshe why because ye be corrupted with worldly affeccion condemning wickedly to your owne vtter destruccioÌ„ that thing which ye ought to imbrace to eternall saluacion Your iudgement therfore is corrupte and false because it cuÌ„meth not of God but out of worldly and humaine lustes And in the meane tyme do I iudge no man For the tyme of iudgement is not yet but of saluacion And yet if I should geue iudgement of you my iudgement should be true because it doeth not swarue and dissent from Gods iudgement For I shoulde not geue sentence alone but I and my father who sent me ioyntelye together should pronounce semblably one thyng forasmuche as we bothe throughlye will all one In worldly matters the iudgement of many weyeth
they whiche in tyme of prosperitie doeth right faythfully take hede to theyr flocke but yet when there is a great daunger they leaue traiterously the flocke to the woulf to be disperpled abrode and torne in pieces for he fantasieth thus In case thei go to wracke what than I haue no losse therby My wage is safe and though I lose some deale therof I had rather lose it than to cope and fight with the woulfe for another mannes cattell There shal another flocke be foūd out whiche I shall bee hyred to haue the ouersight of thoughe the maister of this flocke loose it Neyther doeth the death of the flocke greue the hyred mans mynd So it happeneth that both the owner hath losse of that thing which he entierely loueth and the flocke cummeth to destruccion whiche mighte haue bene saued It is therfore no meruayl though euangelike shepe knew not the voyce of such like shepeherdes The shepe be not in faute but the lewde shepherdes are to blame Nor it is not to be disdained at if they whome my father so draweth do folow me forsakyng the hyred shepherdes that are but very theues and murderers For they feele and perceiue that I am all maner of wayes a good shepeherde euen to spend my lyfe therfore I know my shepe cōmitted to me of my father al whose goodes are mine and on the other syde the shepe that are drawen by the inspiracion of the father acknowlageth their shepeherd loueth him and foloweth hym knowing right well that there is no hope of saluacion but by me As my father knoweth me ▪ euen so know I also my father and I geue my lyfe for the shepe and other shepe I haue which are not of this folde Them also must I bring they shal heare my voice and there shal be one folde and one shepeherd Therfore doeth my father loue me because I put my life from me that I might take it againe No man taketh it from me but I put it away of my self I haue power to put it from me and I haue power to take it againe this commaundement haue I receiued of my father The father knoweth me as his owne naturall sonne obeying his wil in all thynges and agayne I know the father who desyreth that all menne shoulde be saued At his commaundemēt I bestowe my life for the safetie of my shepe whiche he hathe geuen me to haue them saued nor any thyng wyll I so dooe that this worlde while I am the shepherd shall haue power to harme them nor yet the prince of this world the deuil but to kepe my shepe whol and soūd I will geue my selfe to death by that meannes to abate the woulfes violence and to deliuer my obedient shepe out of his chawes Nor it doeth not fully content the fathers wil and my charitie if I should saue these shepe alone whiche beyng of the people of Israell he hath geuen to me to be saued first but my cure reacheth further than so There bee also in other nacions shepe scattered and in daungier of snares of woulfes theues and murderers neyther will I rest vntil I bring these also into the common shepefold And although they heare not the voice of Moses or of the prophetes yet shal they knowe and geue eare to my voyce I meane suche as be ordayned to saluacion For the countrey dooeth not exclude from saluacion Whosoeuer heareth the voyce of the sonne of God who is the very true shepeherd shal be saued Hitherto the flocke of God hath bene scattered through the multitude of false shepeherdes All doeth promise saluacion and euery one hath his voyce and one calleth this waye and an other the other waye In the meane whyle the flocke being destitute is scattered here and there and dyuers wayes perisheth But so soone as they shall heare me all they wyll knowe the voyce of the true shepeherde and they shall come together out of all partes of the worlde And so shall be made one folde of all and no moe shepeherdes but one He that is without this folde cannot be saued He that dooethe not acknowlage thys shepeherd shal goe to perdicion But lest that should happen through my fault I so throughly play the good shepeherde that I lose my lyfe clerely There is no decay in my father thoughe all thyng that be create doe peryshe for he hath nede of nothing but of mere charitie towardes mankynde he sente hys sonne to saue all menne if it coulde be And because I am of thesame mynde that my father is of therfore he doeth derely loue me as hys owne sonne and no hired manne because of myne owne good will I bestowe my lyfe for the health of my fathers flocke it is so muche more vnlyke that I would to hurt the flocke withal seke out myne owne cōmoditie Amongest men it is a great loue if one when there is ieopardie towardes and daungier imminente doeth not priuely steale awaye I doe more who with a free good will geue my selfe to deathe There be that lyeth in wayte to haue my lyfe well theyr malice could not preuaile agaynste me excepte I were determyned of myne owne free will to dye for the saluaciō of mine These folke of truth are in mind to murther yet could they not kyl me vnlesse I would my selfe Therfore they shal not take from me my life but I will willyngly yelde it vp to redeme my shepe with my death to euerlasting lyfe Doe not beleue that I shall willingly geue my selfe vnto death except I take agayn that willingly left lyfe euen of myn own power when I will Herein consisteth the prayse of a true shepeherde that of hys free will he offereth himself to death for the flockes helth when it lieth in his owne power to eschew death if he list No mans power could take my lyfe from me against my wil but I geue it willingly for the flockes saluacyon Other dye when as they would not being dead they reuiue not And though a mā may wickedly kill himselfe yet cannot he reuiue hys bodye agayne with the lyfe that is once gone I haue power to doe both to sende foorth this lyfe out of the bodye and to call agayn the same into the very selfe sayd body In case it seme a thyng incredible vnto you that any manne shoulde willingly redeme an other mannes lyfe with his owne death no more to say but it is so thought to my father that sente me into this worlde by this waye to weorke the feate of mannes saluacion I willingly and gladly doe obey his commaundement whose wil and mine are all one and who hath geuen me power to perfourme my will There was a discencion therfore agayne among the Iewes for these sayinges and many of them sayd He hath a deuil and is madde why heare ye him Other sayd these are not the wordes of him that hath the deuil Can the deuil opē the iyes of the blind And it was at
Ierusalē the feast of the dedicacion and it was winter And Iesus walked in the temple euen in Salomons porche Than came the Iewes rounde about him and sayde vnto him How long doest thou make vs doubt If thou be Christ tell vs playnly When Iesus had tolde a long tale of these thinges that were straunge vnhearde of and far aboue the common capacitie of most men there fel a newe iar in opinions among the people for some sayde that whiche they had already many tymes sayed whensoeuer he disclosed theyr secrete conspiracies or if he spake or did any thyng aboue the power of manne he hath the deuyll saye they and is madde For the wordes whiche he speaketh lacke common sence What pleasure is it to heare this felowe Againe some folke els sayde these be no suche mans wordes as is in the deuils daunger For his woordes smelleth of the power of God specially for as muche as his deedes be agreable to his wordes As his wordes be suche be his dedes He speaketh thinges farre passing mans wit but the same doth thinges which far excede mans power Can a mad man and he that is possessed with a deuil open blinde mens iyes It is the propertie of deuils to put out ones iyes that seeth but to geue fyght to him that is borne blind cummeth of the power of God Forasmuche than as it is euident that that thyng is doen by hym hys talke cannot procede of a noysome deuil whose dedes appereth playne to come from a beneficiall God The Lorde Iesus maketh no aunswere to thys altercacyon teachyng vs by the way that the wieked are not alway to be striuen with in wordes and that by dedes it is rather to bee declared what we can dooe than by woordes and sumtimes place is to bee geuen to the furie of the eiuil sorte nor the moderate temperaunce of the ghospell is at any tyme to bee forgotten After all thys the feastful daye ministred newe matter to sette in hande and dispute with hym agayne That solemne feaste was than whiche they call the dedicacyon of the temple for because the temple was reedefyed and repayred after the exile that was made at Hierusalem by the Persians Neyther was Iesus absent at this feasteful daye a newe maker of the law and of a new temple that is to say the churche chefe deuyser and maister of the woorkes And it was winter A full very mere tyme for theyr myndes whiche throughe loue of the colde lawe dyd not burne in the loue of the ghospell Therfore Iesus was not nowe in the inner parte of the temple but walked in the porche which ioyneth to the temple that is called Salomons temple to the intent that the very place shoulde declare that peacemaker to be presente whiche shoulde reconcyle all thynges in heauen and earth There walked truely the aucthor of the lawe of the ghospel Moses lawe being nowe at a poynte to cease The Iewes therefore leste he should escape theyr handes came rounde about him whyle he was walkyng there sore moued with many of his sayinges and dooynges neyther dyd they well agree among themselues some maliciously fynding faulte with al thing some gathering of hys dedes and wordes a certain thing to be honored in him aboue mannes power And they set vpon hym with these woordes Howe long wilt thou kepe vs in a doubtful mynde and therewith sette the people on a rore If thou bee that verye Messias whome we looke for tell it vs openly without all colour Iesus aunswered them I tolde you and ye beleue not The workes that I doe in my fathers name they beare witnes of me But ye beleue not because ye are not of my shepe as I sayd vnto you My shepe heare my voyce and I know them and they folow me and I geue vnto them eternal life and they shal neuer perishe neyther shal any man plucke them out of my hande My father whiche gaue them me is greatter than all and no man is able to take them out of my fathers hande I and my father are one But although Iesus was not ignoraunt that they dyd demaunde of a peruerse mynde this thing whiche they had both oftentymes hearde and myght also haue perceiued the same by his doinges yet he maketh them a gentle aunswere more desyrous to enstruct them then to angre them What nedeth it me sayth he so often to speake of my selfe and tell who I am namely forasmuch as if I doe openly testifie the trueth ye call the recorde therof arrogancie I haue already tolde you if ye woulde beleue me who I am Yea though ye dooe not credite my woordes yet ye cannot be ignoraunt of the thyng whiche ye desyre knowe of me There is no surer profe than dedes Ye see my doynges which your selues doe witnesse I doe at my fathers will and not the deuilles as some doe misreporte If my actes be worthie to bee imputed to God beleue that I am sente of God But ye dooe neyther beleue my dedes nor my woordes whereof I am not the cause but your owne corrupte and suspiciouse mynde They that meane well and playnelye and bee not polluted with the naughtynesse of thys worlde beeleue my woordes and lyke good shepe knowe the voyce of a good shepeherd and semblably I knowlage them for my shepe though after the worlde they be poore sely thinges But ye therfore doe not knowledge my voyce because ye are not of the number of my shepe whose simplicitie is lightely taughte when as youre myndes be swollen with ambicion leuened with malice with enuie corrupted infected with couetousnes and with sundrie affeccions of this worlde defyled from whiche vices if ye would purge your minde verely euen you also should heare my voice neither should you so doe without benefit For first of al ye should therby auoide death which hangeth ouer all rebels agaynst the sonne of God moreouer ye shall obteyne therby euerlasting life For of trueth those my shepe how simple and vnlerned soeuer they be after the iudgement of the worlde as long as they doe knowleage me the shepeherde and all the while they folow me as gyde dooe through my liberalitie get euerlasting life when as other that are taken in the worlde for men of great felicitie goe to euerlastyng death They be symple shepe harmelesse weake lacking all worldely succour The world riseth against these with all engiens and force But the aduersarye shall not haue so greate power that he shall be hable to take them out of my handes The world hath auctoritie of phariseis dignitie of priestes it hath armed kynges hye magistrates iudges places of iudgement prisones cheines roddes axes broddes to pricke with exile deathes whatsoeuer is wont to bring feare yea euen to stedfast myndes On the other syde it hath riches pleasures dignities honours and what soeuer is wont to corrupt most vncorrupt myndes The world vseth all these engines to plucke my shepe out of my handes but I beeyng theyr
his disciples kepyng silence for feare because he of late escaping the handes of the Iewes was thought to be more safe in the deserte Iesus sayd vnto them Let vs go into Iewrie again WheÌ„ the disciples heard Iewry named remembryng howe vengeable and cruell the Phariseis hatred was cowardes him and how often they had taken vp stones to cast at him how ofteÌ„ they endeuored themselues to apprehende hym the disciples I saye stoode in dreade not onely of theyr maisters harme but also of theyr owne For as yet they had not receiued the holy ghost and bare a certayne worldely affeccion towardes Iesus themselues lykewise through feblenes lothyng death Therefore dissuading him from goyng agayne into Iewrie they say Sir haue you forgotten how that there a while agoe the Iewes would haue stoned you vnlesse ye had secretely withdrawen youre selfe And will you goe thither agayne puttyng your selfe in open daunger But Iesus did coumforte theyr fearefulnesse by a parable signifying that nothing is to be dredde of them that cleane to Christ who is the light of the worlde For the night hath vayn feares The daye knoweth no suche terrours Hathe not the daye sayeth Christe twelue houres The night shall not come before his tyme. In the meane tyme whosoeuer walketh in the daye stumbleth not for why the sunne maketh him to see and to eschewe stumblyng But the sunne beeynge taken awaye whosoeuer walketh in the night stumbleth because he lacketh light I am the light of the worlde it is right mete that you be guided by me and folow my conductyng and not to goe before the lighte Be not afrayde before the tyme. So long as I geue light vnto you there is no ieopardie The night shall come wheÌ„ you beeing disseuered from me shall bee troubled ¶ This sayd he and after he sayd vnto them our frende Lazarus sleapeth but I got to wake him out of slepe Then sayd his disciples Lord if he slepe he shal doe well inough Howbeit Iesus spake of hys death but they thought that he had spoken of the naturall slepe Then sayd Iesus vnto theÌ„ playnly Lazarus is dead and I am glad for your sakes that I was not there because ye may beleue neuertheles let vs goe vnto him When Iesus had with this saying mitigate the Apostles feare he sheweth the cause of his goyng furth on his iourney saying Our frende Lazarus sleapeth I therfore go hence to wake him When as the disciples that were troubled with feare supposed that Iesus dyd not speake of very deathe but of the common slepe they aunswer Sir if he slepe there is no cause why you should goe thither for slepe in sicke folke is woont to bee a token of recouery of health The disciples wer loth to go into Iewry again and therfore to the vttermost of theyr power they doe auoyde the causes of going thither But Iesus did by litle and litle prepare the myndes of his earnestly to consyder and beholde the miracle to come For he had therfore leauer say fyrst he was aslepe then dead to the entente he might after the vsage of holye scripture shewe the hope of the resurreccion For they be rather aslepe then dead whiche reste to lyue agayne Neyther is it so easy for any of vs to awake hym that sleapeth as it is for the Lorde to call the dead to lyfe Therefore the discyples not vnderstandyng the thyng that he spake of sleape and waking out of sleape to let them know that no hidde thyng was vnknowen to him he sayth vnto them more playnly Lazarus is dead nor he added not the thing that was than more stoute to be spoken as concerning the raysing him vp agayn For he woulde rather that to be signifyed than expressed and hys mynde was rather to dooe the thyng than promyse it euery where makyng readye for vs an exaumple of modestye and temperaunce And because he aunswered them that tolde hym his frende was sicke that that sickenes was not deadly but chaunced to the entente that Goddes glorye and hys sonnes also shoulde bee set furthe by it a lyke thyng sheweth he to his disciples saying I am glad that I was not there while my freÌ„de was sicke and dyed and for youre cause I reioyce that youre truste whiche I perceyue to bee weake as yet may bee strengthed and confirmed with a more euident miracle For if the sicke man had mended and recouered healthe I being present it might haue bene thought a casualtie in case I had at hys sisters requestes raysed hym that had bene newly dead the Phariseis whiche fynde faulte with all thynges mighte haue layed for them that it had bene a lacking of senses or but a swouning no death for that sumtimes happeneth in some diseases that the bodies lying a long time in swoune come to lyfe agayn Now for asmuche as it is a very death in dede there shal be a more plenteouse matter of beliefe Therfore let vs go to him The going thither pleased not the disciples for feare of the Iewes which feare slacke sore in theyr mindes and yet coulde they not improue the godly and weightie cause of that iourney And albeit Iesus was not ignoraunt what thing troubled the myndes of his disciples and though also he swaged theyr dreade by reason that he sayed he shoulde goe to Bethania and not to Hierusalem yet neuerthelesse the nyenesse of the place that they feared made also theyr timorouse myndes afrayd Then sayed Thomas which is called Didimus vnto the disciples let vs also â—o that we may die with hym Then went Iesus and fouÌ„d that he had lien in his graue tower daies already Bethanie was â—yt vnto Hierusalem about fiftene furlonges of and many of the Iewes came to Martha and Marie to coumfortt them ouer theyr brother The disciples being carefull and pensyfe and yet durste they not refuse to do their maisters commaundement Thomas whome the Grekes cal Didimus and in Latine is named geminus a twinne being more timorouse than the rest sayeth vnto his felowes let vs also goe if it be certaynly thus to dye with him for as muche as his determinate mynde is to bring bothe himselfe and his into a manyfeste peril of lyfe wheras he may so deuise that bothe shall be in safetie Iesus than went furth with hys disciples to Bethania founde that Lazarus had lyen in hys graue fower dayes alreadye Uerily Bethania was about fiftene furlonges of from Hierusalem and thereof came the discyples feare and thereupon also arose occasion that caused the miracle haue moe witnesses and lokers vpon For the nighnes of the place caused many to come thither out of Hierusalem euen of fauoure they beare to Marie and Martha and of neyghbourlye duetie to coumforte them in the deathe of theyr brother Whiche kinde of office and duetie was wont to be doen to riche folke euen for honour sake Martha assone as she hearde that Iesus was cumming went and met him but Marie sate stil in the
house Then sayde Martha vnto Iesus Lorde if thou hadste bene here my brother had not dyed neuerthelesse now I know that whatsoeuer thou askest of god god will geue it the. Iesus sayth vnto her thy brother shall rise agayne Martha sayeth vnto him I knowe that he shall rise agayne in the resurreccion at the last day Martha that diligently bestirred her wente about all thinges with diligence when one had tolde her that Iesus was come nyghe at hande she with spede went out to mete hym Marie kept still the house Martha therefore when she was within the sight of Iesus vpon ryght good hope that she had conceiued of her brother to be called to life again with a doleful voice she sayd vnto him lord if thou hadst bene here my brother had not bene dead for thou couldeste soone haue healed him with a woorde Although in dede the thing is not yet euen at this present vtterly without hope For I know that what thyng soeuer thou askest of God he will deny the nothing although thou wouldest aske life in hym that is dead and buried These sayinges were spoken of Martha with a minde that neither did vtterly despayre nor yet fully beleue Therfore to confirme her beliefe Iesus sayed vnto her be of good coumforte thy brother shal ryse agayne Neither did this promise satisfye Marthaes minde who because she had but a siely piteouse hope of her brothers rysing agayne coulde not but feare the matter She was afrayd verilye that lyke as he aunswered the messengers saying that the sickenes was not deathlyke and with that doubtefull aunswere beguiled them so was there nowe lykewise some mistery in his wordes that should disapoynt and deceiue her hope I knowe sayeth she that my brother shal ryse agayne but that shall bee in the laste daye when we shall all ryse agayne for some Iewes namely they that were of the Phariseis secte beleued that there should bee a generall resurreccyon Iesus sayeth vnto her I am the resurreccion and the lyfe he that beleueth on me yea though he were dead yet shal he liue and whosoeuer liueth and beleueth on me shall neuer dye Beleuest thou this She sayde vnto him Ye Lorde I beleue that thou arte Christ the sonne of God whiche should come into this worlde Iesus therefore to further the womans affiaunce and opinion of hym by litle and litle to greater thynges and that he might declare himselfe to be very he that not onely could obteyn by prayer of God lyfe to the dead a thing that is redde ofte to bee dooen of other holy men but to be the very fountayne selfe and authour of lyfe both already geuen and to bee geuen to all thynges nor that any death is to be feared of them that putteth theyr confidence and hope in him forasmuche as thoughe deathe chaunce it can nothyng hurte hym that cleaueth fast to the fountayne of all lyfe Iesus I saye vpon these consideracions aunswereth Martha on thys wise Thou beleueste Martha that with my prayers I may obtayne of my father lyfe for thy brother whiche is deade thou beleueste that thy brother shall bee restored to lyfe agayne as other shall be in the last day Yea but thou must beleue this also that they which shal ryse in the last daye shall haue lyfe by me nor that any man hath lyfe at all but by my gifte neyther is any restored to lyfe agayne but by me not onely touchyng death of body which is not muche to be feared but as concernyng the death of the soule also whiche is most of all to be feared And the soule that liueth liueth by me And the reuiuing soule reuiueth by me for I am the very fountayne of resurreccion and lyfe He that cleueth to me by fayth although he bee dead in bodye yet shall he lyue And take not thys saying to be onely spoken of thy brother but generally what man or woman soeuer hath faythful affiaūce in me he shall not dye euerlastingly although his body lyuelesse lye at rest for a tyme. Martha beleuest thou the thyng that I saye Martha beeyng at thys tyme altogether myndeful to haue her brother reuiued againe geueth no very apre aunswere to Iesus saying but yet she did confesse generally how hiely she iudged of him saying Lorde I doe beleue I beleue that thou arte Messias the sonne of the liuing God who beeing promised of the Prophetes and many hundreth yeres looked for art come into the worlde And assone as he had so sayd she went her waye and called Marie her sister secretly saying The maister is come and calleth for the assone as she heard that she arose quickly and came vnto him Iesus was not yet come into the towne but was in that place where Martha met him The Iewes then which were with her in the house and comforted her when they sawe Marie that she rose vp hastely woure out and folowed her saying She goeth vnto the graue to wepe there Martha vpon these wordes being commaunded to returne home agayne and to call her sister Marie her lamentable mourning already aswaged doth nowe leaue Iesus and goeth al chearefull and full of good hope home to her sister and calleth her secretly out of the throng of suche as were sette rounde about her and prieuely telleth her in her eare the ioyfull thyng saying The master is come and calleth for the. Assone as Marie knew that Iesus was come and saw her sister chearefull and of good coumfort she her selfe also conceiued some good hope although Iesus semed to haue come alredy to late on whome therfore they dyd not often call by messenger because they thoughte it inoughe if he once knewe his frendes perill committyng all other thynges to hys arbinement And so Marie supposing that his cūming was not for nought without delaye rose vp to goe mete him before he should entre into the house And so it was expedient for the better bestowing of that miracle that was to be shewed for fitte it was that many Phariseis shoulde be present which although they came of very duetie for priuate frendeship sake to se Marie yet dyd they hate Iesus These surely woulde not haue folowed Marie in case they had knowē howe that she went to mete Iesus But therefore the Iewes that were with Marie in the house to coumfort hir when they saw that with so great hast she arose vp and wente furth of the house they folowed hir suspectyng that vpon a soden pangue and brunte of heuynesse she woulde haue gooen to the graue and there to wepe hir belly full to saciate her sorowful harte with teares Then when Marie was come where Iesus was and sawe him she cummeth nye vnto his feete and sayth vnto him Lord if thou hadst bene here my brother had not bene dead When Iesus therfore sawe her wepe and the Iewes also weping which came with her he groned in the spirit and was troubled in himselfe and sayd where haue ye laied him They sayd
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
yet was he the more knowen through the fame of the late doen miracle it was not vnknowen abrode that Iesus was at Bethania And an on verie many came thither out of the citie thicke and threfolde partely to see Iesus whose fame and renowne the myracle that was so notable dyd muche encrease partly also they came to see Lazarus whom they hearde to be raysed from death to lyfe The curiositie that is naturally geuen to man caused them thus to doe Moreouer enuy and despite against Iesus had so blinded the myndes of the priestes and the Phariseis that it did not suffice their malice to put Iesus to death but they fel in deuice also howe to make Lazarus away against whom they coulde lay no colour or likelyhood of any fault They had cast out of theyr Synagogue the blinde man because he did boldly defende Iesus glory among thē nowe their enuy was growen to suche malice that they were in mynde to kyll Lazarus a mā of great estimacion and power of whom they were neuer by any woorde or dede prouoked and offended and against whom they coulde not imagine any thing and kill him would they for nothing els but because many Iewes being moued with so manifest a myracle did fall awaye from the Phariseis conspiracie and beleued in Iesus On the nexte daye muche people that were come to the feast when they heard that Iesus should come to Ierusalem toke branches of palme trees and went forth to mete him and cried Hosanna blissed is he that in the name of the Lorde cummeth kyng of Israel And Iesus got a yong asse and sat theron as it is written feare not daughter of Sion beholde thy kyng cummeth sittyng on an asses coite But the daye folowyng when as a great route of men which were assembled at Ierusalē because of the feastfull day had knowledge that he would leaue Bethania and come to Ierusalem to doe him honor came they to mete him with branches cut of from the palme trees wherwith they strawed the waie that he should goe by For of this tree were theyr garlandes made that gate victorie and it was a tree perteyning to triumphes alwaie grene long and hye hard to be climed vpon but of a pleasante swete frute and by a certayne peculiar power of nature it riseth vp againste the weight and burden that is layed vpon it And that saying whiche is written in the Psalmes Osanna prayse and honor be to him that being loked for of vs cummeth in the name of the Lorde was cried vp aloude like as the people is wonte to publishe and witnes a common ioy Iesus also euer before this tyme bearyng a full lowe sayle and a contemner of worldely glory was than contente to come to Ierusalē with a newe solemne portely shewe For after he had gotten vnto him an asse he rode vpō her wheras before he was wount to walke his iourneyes on foote partly to teache his howe vaine is the honor of this worlde partly to ratifie that whiche Esay prophecied of him for it is written Feare not daughter of Sion beholde thy kyng cummeth to thee meke gentle sitting vpon the colte of an asse Suche a pompe certainly becummeth well the kyng of the spirituall Ierusalem whiche is the churche ¶ These thinges vnderstode not his disciples at the first but whan Iesus was glorified then remembred they that suche thynges were written of hym and that suche thynges they had doen vnto him The people that was with him when he called Lazarus out of his graue and raysed him from death bare recorde Therfore mette him the people also because they hearde that he had doen suche a miracle The apostles verily at that season vnderstode not these thinges supposyng thē to be doen by casualtie but after that Iesus through death through his resurreccion by sending downe the holy gost was glorified than cōferring the thing that was doen with the wordes of the Prophetes they wel perceiued that the wordes whiche the people cried out a loude also the thing that he thus cummyng did was written of hym For there were some whiche loked for suche a kyng as worldly kinges be Christes pleasure was to haue those mens expectacion decided declaring that the kyngdome of the ghospell doeth not consist and stande in the aide and defenses of this worlde but in mekenes and heauenly doctryne This great and notable affeccion that was in the people came of those mens stirryng and prouocacion which had of late been presente a litle before at Bethania when the Lord raysed Lazarus out of his graue and so they made relacion of that thyng whiche they sawe with theyr iyes to other And therof came it that suche a preace of people came foorth to mete Iesus because they had learned of them that sawe it how that this wonderous miracle suche one as had neuer been hearde of since the beginnyng of the worlde was wrought by hym And accordyng as the thyng broughte with it in open apparaunce a certain godly power so had he suche honour geuen vnto him as was neuer geuen to any prophete The pharisees therfore sayed among themselues perceyue ye howe we preuayle nothyng Beholde al the whole world goeth after him There were certayne Grekes amonges them that came to wurship at the feast thesame came therfore to Philip whiche was of Bethsaida a citie in Galile and desired him saying Sir we woulde faine see Iesus Philip came and tolde Andrewe And agayne Andrewe and Philip tolde Iesus That thing droue the myndes of the priestes and phariseis almost into desperacion neyther do they repent them of theyr wicked enterprise but there was a spitefull mutteryng emong them and they sayed ye perceiue that with all our crafty policies and deuices against him we go nothyng forwarde in oure purpose but the more we do resist the more doeth his autoritie florishe the more earnestly doeth the people fauour hym Before this he had but fewe disciples beholde nowe the whole world falleth from vs to hym in somuche that nowe it is sumwhat daungerous for vs openly to arest him The vngraciouse phariseis had this communicacion to thintent thei might thereby stirre and prouoke eche one another to set on and sodainly to come vpon the lord Iesus with more succour and greater guiles wherfore thei did not atchieue and accomplishe this mischieuous acte before they had the graund consent of the Phariseis the scribes the priestes and the auncient rewlers the people also as in dede theyr mynde is vnconstant beyng inflamed with thesame fury and wicked mynde yea and with Pilate the viceroyes auctoritie neyther yet withoute deceytfull craft brought in withall by Iudas the traytour The people notwithstanding did that tyme so fauour Iesus that the Gentiles also whiche for religion sake came to Ierusalem there to praye muche desired to see Iesus The reuerence of that temple was so great that out of farre countreies many went thither of deuocion to serue god and for
religion sake Uerily from that tyme a certayne likelyhood of a thyng to be was shewed that is to wit that the Gentiles being before Idolaters should haue recourse come to be of Christes churche wherof that temple at Ierusalem bare the figure and should louingly embrace Iesus with due religion whome the Phariseis reiected These folke therfore beyng very desirous to see Iesus of whom they had heard so wonderful thinges yet they were bashefull and with shamefastnesse letted to approche vnto hym for in dede they coueted not only as he passed by lightly to se him in the throng but also to salute him and to heare hym speake nere hande these persones I saye do come to Philip to whom by reason of nighnesse of countrey for he was borne in Bethsaida a citie in Galilee of the Gentiles they were knowen and their cummyng to hym was that he would make them waye into Iesus For they gaue knowledge that they were very desirous to se Iesus Philip brake the matter to Andrewe they being coÌ„panions of one citie For Andrewe was of a greater auctoritie with the lorde because he was fyrst of all called They both therfore wente to Iesus and declared vnto him that certayne folke there was not Iewes but Gentiles whiche out of measure desyred to se him if he woulde vouchesafe to admitte them And Iesus aunswered them saying The houre is come that the sonne of manne must be glorified Uerely verely I saye vnto you excepte the wheate corne fall into the grounde and dye it bideth alone If it dye it bryngeth furth muche fruite He that loueth his lyfe shall destroye it and he that hateth his lyfe in this world shall kepe it vnto lyfe eternall But when Iesus was certified by his disciples that the heathen also longed to see him when as so leudly he was contemned of the Phariseis and priestes vpon this occasion he began to open his death to his disciples and what great fruite it should bring not onely to the Iewes but to al the world for because in like maner as the miracle of raysing vp Lazarus alone did drawe and prouoke not onely many Iewes but also Gentiles to his loue so shoulde his death and resurreccion moue and drawe all the countreyes of the whole worlde Than Iesus gaue aunswer to his disciples that shewed him the godly minde and affeccion of the heathen and sayed ye dyd heare the Iewes saie with a loude voice blessed is he that cummeth in the name of the Lorde Ye see the Gentiles drawe to me with lyke desyre and why Because now the tyme is nygh that whan the Phariseis beleueth that the sonne of man shall bee vtterlye extincte than shall he bee most glorified with all nacions of the worlde It is a newe kinde of glory and by a newe waye must it be gotten I beyng aliue haue drawen â—ewe to me but when I am dead my fame shal be spred abrode and drawe mo than my bodily presence hath doen. Ye be loth to heare of death yet take that for moste sure vnlesse the wheat corne be caste into the grounde and beyng buryed there dooe rotte and dye it shall bring furth no fruite but it only alone abideth safe But if it be dead and lye buried in the grounde it sprouteth vp againe with muche gayne of fruite yealdyng for one corne an hundreth and nowe the corne standing ioyfully vpon the grounde garnisheth the fieldes abrode in many places and with a plenteous encrease enricheth the countreye The thing that is commodious to many is the more to be coueted and the saluacion of many is to be redemed with the death of a fewe So to bestowe life is no perishemente but auauÌ„tage and this is not to loose the lyfe but to kepe it For the soule doeth not perishe whiche departeth from the bodye nor the bodye dooeth not altogether go to destruccion that in tyme to come shal liue more blessedlye and be immortall Therfore whosoeuer loueth his life in this worlde whyle he euill kepeth it he loseth it Contrary whosoeuer hateth his life in this worlde and for the furtheraunce of the ghospel casteth it into perils and betaketh it to death he doeth not loose lyfe whiche he so bestoweth but kepeth it and for a mortall a shorte and a wretched lyfe shal receyue at the time of resurreccion an eternal and blessed lyfe In lyke maner he that kepeth the wheat corne looseth it that euen els of it selfe would perishe but he that soweth and burieth it in the ground in conclusion well saueth it within a whyle after to receiue thesame agayne with auantage whiche he thought he had loste If any man minister vnto me let him folowe me and where I am there shall also my minister be if any minister vnto me him will my father honour Nowe is my soule troubled and what shall I saye Father deliuer me from this houre but therfore came I vnto this houre Father glorifie thy name There is therfore no cause why my death should trouble you whiche death once shal be folowed to thintent that you whiche shal be folowers of death may be partakers both of glory immortalitie I as the autour of the ghospels businesse doe bestowe my life willingly for the saluacion of the world and my fathers glory You shall be ministers of the same businesse reporting and publishing abrode through the whole world with your preaching those thinges that I haue both wrought and taught Thesame thing that the Byshoppes and Phariseis doe now with great craft deuise against me shal the wicked execute vpon you whiche vngraciouse persones loueth the worlde more than God and whiles ful folishly they kepe this life they loose euerlasting life and cast themselfes headling into euerlasting death If one professe himselfe my disciple or minister it behoueth thesame to folowe me theyr maister and Lord. For it is mete that the seruaunte be not pulled away from his Lord neither in prosperouse thinges nor aduersant Whom I haue partakers and companioÌ„s in afflâ—cious and aduersitie them will not I diâ—â—euer from the felowshyp of felicitie but wheresoeuer I become there shall also my seruaunt be And though the worlde reiecte me neuer so muche yet shall my father enhaunce me to glory And in case any manne behaue hymselfe as a faithfull seruaunt to me hym in recompence of transitorie harmes and for ignominie wherwith he liueth in rebuke among men my father shal bewtifie and honour with eternall felicitie true glory For my father shall acknowledge not me only but the ministers also of his only sonne and shall vouchesafe like reward vpon theÌ„ whom he hath knowen to suffre suche like thinges as his sayed sonne did suffre Affliccion had here hath of trueth his anguishe and paine by reason of the infirmitie of mans body But the saluacion of many well considered the felicitie of euerlasting life well poudered whiche are redemed and recouered with a short torment ought to conuince this quiuering feare of
no power to the intente that here also it myght bee euidently perceiued how that no man coulde preuaile any thyng agaynste him excepte he woulde geue licence to his vngracious wyll to accomplishe in dede that thyng whiche he had determined in his mynde ¶ Therefore when he was gone out Iesus saied Nowe is the sonne of man glorified â–ª â—nd God is glorified by him If God bee glorified by him God shall also glorifie him by himselfe and shall streightwaye glorifie him Litle chyldren yet a litle while am I with you ye shall seke me as I saied vnto the Iewes whither I go thither can ye not cumme Also to you I saie nowe a newe commaundemente geue I vnto you that ye loue together as I haue loued you that euen so ye loue one an other By this shall all men knowe that ye are my disciples yf ye haue loue one to an other When he therfore was departed whiche had made hymselfe vnwoorthye to bee in coumpanye Iesus beganne to speake manye thynges to his disciples whiche should partely coumforte and stablishe them and partly arme them against the storme that was at hande vtterlye prientyng in theyr myndes those thynges whiche at the fyrste beyng ignoraunt and afterwarde dulled with so rowe and steape they coulde not fully perceiue but yet they shoulde afterward vnderstande the same And fyrste of all he shewed his death to be at hand which although in the iudgemente of the worlde it shoulde seme full of reproche yet should it set furth both his fathers glorye and his owne Nowe sayeth he this thyng is specially in hande for the whiche ye haue hearde me praye For nowe the tyme is come that the soonne of manne whiche hath semed hytherto poore and as an abiecte shoulde after a newe sorte become notable among men and that his fathers glorye shoulde likewise be set foorth by him For as he sought not his owne glory but thorowe his infirmitie sette forth his fathers glorye so in lyke manier the father which is the true fountayne of all true glory shall glorifye his soonne before men not by Aungels nor Archaungels nor yet anye other creature but by hymselfe declaryng to the worlde howe the fathers and the sonnes glorye is all one to the entente menne so maye knowe on euerye syde theyr mutuall woorkes not that they canne wynne any thyng by it but that men by knowyng the glory of them bothe myght obteine true glorye In tyme to come verily he shall throughly glorifie his sonne in his laste cumming before all the company of heauen and in the meane whyle also he shall furthwith gloryfie hym by his owne death whiche shall bee of more force them al mans power and anone after by his resurreccion and ascencion Wherfore my children let not my death discoumforte you whiche although it seme to come for wantâ— of strength yet shall it bee of more power then my lyfe Though it shall seme to be shamefull and vyle yet shall it sette foorth bothe my glory and my fathers yea and though it shall seme an vtter a bolishyng of me yet shall it bryng saluacion bothe to you and to the whole worlde lette these thynges comforte the heauinesse of your myndes For it is expedient for you that this mortall bodye of myne bee withdrawen from your syght and nowe the â—yme is euen at hand for it to bee dooen In the meane whyle vse my coumpanye as one that shall gooe shortelye from you and printe well in your hertes those thynges that I commaunde you or els as I haue tolde the Iewes ye shall seke me in vayne when I am gone hence For within a while I goe away and that to suche a place whither at this tyme ye cannot folowe me Therefore nowe there is no more to do but take my departure paciently and fasten well in your myndes both my doctrine and the remembraunce of me This is the thyng that shall make you happye rather then the syghte of this mortall bodye There bee many preceptes of Moses lawe I nowe at my departure commaunde you one and that a newe precepte that lyke as I haue loued you so one of you loue an other I haue vsed no tyranny againste you I haue not coueted praise or lucâ—e nor haue gotâ—en any worldelye commoditie by you I haue loued youre welthe yea and that freelye and I haue loued you euen vnto the death for I will willingly bestowe this life for you In like manner loue you one an other Other mens disciples are knowen by their naâ—es appaul and by the obseruing of certaine ordinaunces of menne ye haue learned none of these thinges By this onely signe menne shall knowe that ye bee my verie disciples in dede if ye haue suche mutuall loue among youre selues as I haue effectuously shewed to you all this is a rare thing among menne but yet is it the fruite whereby the good tree is knowen ¶ Simon Peter saied vnto him Lorde whither goest thou Iesus aunswered him Whither I goâ— thou canste not folowe me nowe but thou shalte folowe me afterwardes Peter saied vnto him Lorde why cannot I folowe the nowe I will iâ—operde my life for thy sake Iesus aunswered him Wilte thou ieoperde thy life for my sake Uerely verely I saye vnto thee the cocke shall not crowe till thou haue denied me thrise Peter whiche was all set on fier with the loue of his maister althoughe he tooke his death grieuously yet because he hadde said vnto him go after me Satan he durste no more moue and moleste him concerning that matter but this thing troubled Peters minde who loued him so well that he coulde haue no leaue to folowe him when he shoulde departe from his frendes For it is a great comfort if a manne loue one vnfainedlye to folowe him in all chaunces wheresoeuer he shall become Therefore Peter asketh Lorde whether goest thou that I maie not folowe the To this Iesus aunswereth Thou maiest not presencely folow me thither as I gooe but hereafter thou shalte Peter not vnderstanding as yet to what purpose Iesus spake these woordes wheras he mente it of his owne deathe whiche they were not yet apte to beare well Lorde saieth he why maie not I folowe thee what perilles woulde I refuse for thee whiche am readie to die for thee His loue beeing vâ—â—aâ— earnest in dede neuerthelesse as yet but worldly not throughlye knowen to himselfe caused hym thus to speake beyonde his power Iesus therefore to th entent he would frame his successoure litle by litle and vtterly pull out of his disciples mindes confidence in mannes power like as before he hadde somewhat remoued and put backe thesame at suche time as Peter didde boldelye aduise him not to die and againe he rebuked the saied Peter when he had rashelye caste himselfe into the water and furthwith beganne to doubte yea and but a while agooe also he was controlled for so muche as when he woulde not haue obeyed hym at suche time
firmely sticke thesame shoulde bee without feare of death Thomas sayeth he howe happeneth this that thou deniest the to knowe the waye vnlesse thou as yet percase knoweste me not at all For verely I am the way the trueth life I sayed euen nowe that I doe goe agayne to my father and onely do open for all tolke the way vnto hym and because he is come to by dedes fit and semyng for god ye haue the proufe of good life in me and also because no man without me cummeth to the father ye haue learned of me the trueth And yf the feare of death do in the meane tyme trouble youre myndes knowe well that ye bee sure of immortalitye forasmuche as I am lyfe dooe ye onelye folowe thyther as I goe beefore beeleue and kepe in minde that whiche I haue taughte you hope assuredly for the thyng which I promise If ye aske whither I goe I goe to my father yf ye desyre to knowe the waye whereby ye maye come thither I say to you no man cummeth to the father but by me â–ª wherefore you knowe bothe aswell whyther I dooe goe as what waÌ„ye the iourneye lyeth excepte paraduenture ye bee vtterlye ignoraunte who I am verely yf ye hadde knowen me ye hadde also knowen my father yea to say trueth ye haue already some waye knowen my father whome ye thynke to bee vnknowen vnto you nor ye haue not onelye knowen hym by the determinacion of the lawe but ye haue also seen hym doubtlesse Our Lord Iesus dyd with this obscure saiyng sumdeale aduertise his disciples that hys father of trueth was inuisible and not onely inuisible to the bodilye iyes but also that the mynde of it owne propre nature coulde not see and perceiue what he is yet notwithstanding but that he had beene seene after a sorte in his sonne as whyle they see hym in his soonne rewlyng the wyndes and the sea forcyng deuils to obeye putting awaie with a woorde sickenesses and diseases were they neuer so incurable and with a woorde raysing the deade to life But the vnlearned Apostles didde not as yet vnderstande these hye misteries and yet for all that euen as though they had in very dede vnderstand that which the Lorde spake vnto them they euen leap and skip of greate affeccion to see the father Imaginyng that the father mighte bee seene in suche sorte as they sawe his sonne such was there simplicitie as yet albeit neyther sawe they the sonne throughly whiche beholde hym with bodily iyes alone ¶ Philip saieth vnto him lord shewe vs the father and it suffiseth vs. Iesus saieth vnto him haue I been so long time with you and yet hast thou not knowen me Philip he that hath sene me hath seen my father And howe saieste thou than shewe vs the father beleuest thou not that I am in the father and the father in me The wordes that I speake vnto you I speake not of my selfe but the father that dwelleth in me is he that dooeth the workes beleue me that I am in the father and the father in me Or els beleue me for the workes sake Philip therfore beyng more desirous to learne then the reste speaketh thus lorde ê™ he thou tellest vs that the father is seene of vs but woulde God thou wouldest graunte that it myghte bee lawfull for vs to see and looke vpon thy father then were oure desyres satisfyed and we woulde wishe no more nor desire ought els In deede we haue hearde muche speakyng of him we lacke onely the sight of hym Our lorde doth controull and correct Philips request that was so very rude and foolishe saiyng Philip haue I been so long tyme wyth the and yet thou knowest me not It is not the syght of my face that thou knowest me by but the ryght vnderstandyng of my power vertue and trueth maketh the to knowe me This my mighty trueth and true power is not seen with bodilye iyes but the minde and soule seeth it Therefore when as I am the verye Image of my father in all thynges lyke vnto hym and that by my deedes and woordes thou oughtest already to haue knowen me and verelye to haue knowen is to haue seen howe dareste thou bee so bolde with what countenaunce sayeste thou to me shewe vs the father as though he that hath seene me hath not seene my father I meane not that my father is none other than I but that betwene vs two is no vnlikenes or any thyng vncommon as touchyng the higher and our diuyne nature In case thou canste not vnderstande what I saye by naturall reason he seeth also I tel you that beleueth Thou hast heard me speake thou hast seen me do myracles â–ª and therein surely thou haste seen and heard of my father doest thou not yet beleue that by an inseparable copulacion of nature wil and power my father is in me and I in my father What thing soeuer I speake I speake it of his mynde what â— thyng soeuer I dooe I dooe it after his mynde I am therefore alwaye in hym by reason of suche a coniunccion of nature and wyll as cannot be vnioyned and disseuered and he alwaye in me speakyng by me and by me declaryng with miracles his power Neyther doe I speake any thing of my selfe whiche same thing he speaketh not by me neither dooe I any thing of my selfe whiche he by me ioyntelye doeth not worke howe therefore doest thou separate them that be inseparable and with seueral sight desireste to see them seuerally beleueste thou that the one being knowen the other can be vnknowen doth the reste of you also yet not beleue that al thynges cummeth of my father which are spoken and doen by me and that there is no separacion betwixt vs two It had behoued you to haue credited me so oft teachyng this thing and if ye mistrusted my woordes yet truely the diuine woorkes and deedes surmounting mannes power oughte to haue caused you to beleue that what thing soeuer procedeth froÌ„ me is of my father yf my father himselfe should speake vnto you he would speake none other thing than I doe or if he would worke by himself he would worke none other thing than I do worke we haue one minde one will one power and nature ¶ Uerely verely I saie vnto you he that beleueth on me the wâ—orke that I doe thesame shall he do also and greater workes then these shall he do because I goe vnto my father And whatsoeuer ye aske in my name that will I dooe that the father maie bee glorified by the sonne If ye shall aske any thing in my name I wil dooe it If ye loue me kepe my commaundementes And I wil pray the father and he shal geue you an other coumforter that he maye hide with you for euer euen the spirite of trueth whom the world cannot receiue because the world seeth him not neyther knoweth him but you knowe him for he dwelleth with you and shal be in
presente my selfe vnto you aliue for this kynde of deathe shall not alienate vs in sundre nor kepe me out of youre syghte for I shall liue agayne yea after that I bee deade and I shall not onelye liue but there withall bryng to you lyfe euerlastyng and notwithstandyng the tyme of myne absence I beeyng alyue shall fynde you aliue and I will so spende my life for you that you shall be in health and safegarde Then shall you vnderstande more fully that as nothyng can pull my father from me nor me from my father so am I bothe to you and you agayne to me ioyned by mutuall charitie together that death can not disioyne vs let your onely care be that by youre owne faulte ye bee not vncoupled and let lewse The obseruyng of my commaundementes shal try true charytie nor he loueth not in herte that neglecteth the preceptes of his Lorde It is not sufficiente to haue accepted my commaundementes vnlesse a manne retayne them in mynde Nor it is not inoughe to remembre theym excepte they bee kept he that doth accomplishe and kepe these is he that truelye loueth me For to bee tormented in mynde for my departure is no proufe of veraye trewe loue I that truely do loue my father do kepe all his commaundementes and will kepe theym vnto death of the crosse And there is no cause why my commaundementes of sufferyng iniurye pacientelye of beatyng the crosse quietely shoulde muche putte you in feare as seuere and grieuous commaundementes and why for charitie shall sweten and make them all easie and there shall not lacke coumforte at my hande for surely whoso loueth me he shal be bothe loued of my father and I also wyll loue hym and neuer leaue him succourlesse but will see hym againe and will openlye shewe my selfe vnto hym to bee looked vpon to make it more certain that I doe not vtterly perishe by suffryng deathe of the crosse Nowe I geue my selfe to bee seen of all folke but than no manne shall see me excepte he abyde constantly in frendeshyppe Of trueth our Lorde Iesus spake these thynges sumwhat darkelye not onely signifiyng that he beeyng reuiued agayne would often after his death come among his frendes to bee seen but that he would also by the holy ghoste his spirite secretely place and wynde himselfe into theyr myndes and that finally he woulde come in the glorye of his father in the open sight of all folke ¶ Iudas saieth vnto him not Iudas Iscarioth lorde what is done that thou will shewe thy selfe vnto vs and not vnto the worlde Iesus aunswered and said if a manne loue me he will kepe my saiynges and my father will loue him and we will come vnto hym and dwell with him He that loueth me not kepeth not my sayinges And the worde which ye heare is not mine but the fathers whiche sent me These thinges haue I spoken vnto you beyng yet present with you but the comforter whithe is the holy ghost whome my father will send in my name he shall teache you al thinges and bring all thinges to your remembraunce whatsoeuer I haue sayed vnto you Peace I leaue with you my peace I giue vnto you Not as the worlde geueth geue I vnto you Let not your hettes be greued neyther feare ye haue hearde how I sayd vnto you I goe and I come againe vnto you If ye â—haâ—â— me ye woulde verely reioyce because I sayd I goe vnto the father For the father is greater than I. Now than where as Iudas not he verely that is called Iscarioth which was absente at this sermon but the other Iudas whose surname was Lebbeus did not fully vnderstande our lordes saiyng but beyng throughe sorowe and feare very sore troubled dyd suppose that our Lorde shoulde in suche wyse appeare to his frendes as terrible spirites phantastical sightes shewe themselfes many tymes in the darkenesse of the nyght or as certain visions appeare in dreames rather to the feare of men then to mennes coumforte This Iudas therfore saith Lorde what hath chaunced that when now thou maieste be seen of all folke thou shalte not than appeare to the worlde but onely to vs And howe canste thou be one that may be seen of vs yf thou be such one as other cannot see But Iesus because he knewe that his disciples were not yet able to vnderstande the misterie howe that the same bodye whiche hadde been deade and buiried but nowe made spirituall and hable to dooe as it lyste shoulde ryse agayne Iesus I saye knowyng this dyd not playnely answere to the thyng that was asked but turned his saiyng to that thyng whiche was more necessarye to bee imprinted in theyr heartes whereby they shoulde nowe bee prepared spirituallye to haue his presence for as muche as that presence whiche shoulde bee exibited vnto theim after his resurreccion coulde not long endure with theim Therefore Iesus sayed I will not presente my selfe to the worlde because it loueth me not neyther dothe it kepe my commaundementes If one loue me truely he wyll not testifie his loue with sorowe but by kepyng my commaundementes and hym wyll I loue semblablye and whome I shall loue hym wyll my father loue and we shall neuer bee pulled awaye from hym nor I wyll not onelye see hym agayne that hath my commaundementes in remembraunce but there withall my father and I wyll by the spirite whiche is common to vs both come vnto hym and we will not only come forthwith to departe againe but we will dwell with him and neuer go away from him That which is doen after the spirite is both perpetuall and effectuall bodilye ioynyng together muste nedes haue an ende euen for because ye shoulde sette at naught transitorye thynges and inure your selfes to loue eternall thinges and where ye as yet cannot come to vs we will come to you inuisible but effectually to dwell in the temple of your hertes We be three in deede but so ioyned and conuerte together that he whiche loueth one muste loue all and he that hath one of vs lacketh none of vs. Only on your behalfe let charitie be presente and that couenaunte kepte whiche I made with you of late That shal so couple you and vs together that neyther life nor deathe can vncouple vs. If membres maie bee disseuered from the heade we maie be disseuered There bee many whiche boaste themselfes to loue God the father and seme to obserue the commaundementes of the lawe but none dooeth truelye loue God yf he hatâ— and contemne his soonne and he verelye contemneth the soonne whosoeuer kepeth not my commaundemente whosoeuer neglecteth my preceptes he neglecteth withall the preceptes of God for in good sooth the thyng that I haue taught you is not so my peculiar doctrine that the same is not my fathers but is rather my fathers than myne from whome cummeth whatsoeuer I can or doe teache doyng nothyng but by his autoritie from whome I was sente into the worlde to teache these matters whiche
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
them howe that man 's own power and strengthe is not to be trusted to but menne muste put their truste in heauenly ayde and succour he nowe therfore woulde teache his by very practise that in worldely affliccions whiche percase myghte sodeinly falle vpon them they shoulde looke to none other for succour but vnto the father of heauen vpon whome oughte all they wholly to depende that bee desyrouse to bee strong inough and able to beare persecucion Therfore lyfting vp his iyes to heauen to thentente he so might euen by the very semblance behauiour of body teache whither the minde shoulde bee directed and wherupon fixed he spake on this wise father sayed he nowe the tyme is cum whiche I haue alway longed for Glorifie thy sonne amoÌ„g men by death and resurreccion that thy sonne on his behalfe maye glorifie the amongest all men and so the one to be knowen by the other For so it is expediente for the saluacion of all mankynd that the worlde knowe the sonne by thee and the father again by the sonne And for this cause hath it pleased thee to geue vnto the sonne power ouer all mankynde vniuersally And for none other ende haste thou geuen this power but that all folke shoulde be saued And being deliuered from death should attein to euerlasting lyfe For it hath liked the that what thing soeuer thou grauntest and geuest to men thou geuest and grauÌ„test it by me through whose death thou geuest to all that will eternall lyfe Furthermore the very originall fountain of eternal life is that both the one and the other setting forth eche others honour and name men by fayth know vs both that is to saye thee whiche art the onely true god not only of the Iewes but of al the people of the whole world from whom procedeth whatsoeuer is any where good and to knowe him also whom thou hast sent into the worlde for the saluacion of mankynde Iesus Christ by whom thou geuest whatsoeuer it pleaseth thy goodnes to geue to men and this thou doest that they should rendre thankes to vs both to thee as to the chiefe autor of al thinges to me who at thy wil and pleasure am about willingly and gladly to finishe vp this busines that I am appointed to For he cannot cum to saluacion whiche honoureth the father in case he despise the sonne nor yet he that hath the sonne in reuerence if so be he conteÌ„ne and neglecte the father for asmuche as the praise and glorye of the one is the praise and glory of the other I haue glorified thee on the earth I haue finished the worke whiche thou gauest me to do And now glorifie thou me o father with thine owne selfe with the glorie which I had with the ere the world was I haue declared thy name vnto the men which thou gauest me out of the worlde Thine they were and thou gauest them me they haue kept thy worde Nowe haue they knowen that all thinges whatsoeuer thou hast geuen me are of the. For I haue geuen vnto them the wordes whiche thou gauest me and they haue receiued them and haue knowen surelye that I came oute from the and they haue beleued that thou diddeste sende me I haue hitherto renoumed thy name by miracles and with my doctrine here in the worlde and haue goen about and doen thy commaundement being forwarde and readie to prosecute and accomplishe that which remaineth to be doen. I haue not sought myne owne glory but thine yea I haue abased and caste downe my selfe into extreme contempte to thentente I might blase and honorably set furth thy name amoÌ„g men For thy glory is alwaye whole substanciall and sounde in it selfe without decaye nor thou haste no nede of maÌ„s prayse but it standeth them on hande that thou be knowen vnto theym And now my father bring thou it to passe that on the other parte the worlde may semblably knowe and perceiue that I am fully and wholy receyued into that same glorie whiche I had with the â—efore the worlde was made By reason of the frayle mortalitie and brittlenes of the bodie men impute me to be very base and exteme me very courselye but they hiely exteme the. Thy glory as of it selfe it hath neyther beginning nor endyng â–ª so can it neither encrease nor decrease Nor the infirmitie of this bodie that I haue put vpon me doeth not impouerishe or lessen â—y glorie whiche I haue alwaye had beyng euermore borne of the but thou haste made the worlde by me to haue folke that shoulde knowe that shoulde haue in admiracion and shoulde loue thy power wisdoÌ„ and goodnesse and nowe agayne is the time that thy goodnesse muste restore by me that whiche hath been fourmed and made It shall verelye be restored if the worlde knowe howe great thy loue is towardes mankinde whiche to saue thou haste geuen thy only sonne vnto death howe great thy power is that hath conquâ—red the deuill and vanquished his tyrannie how great is thy wisdome that hath with suche wonderfull deuice conuerted the worlde vnto thee which was alienate from thee The thing is begun and the foundacion of this worke is layed I haue made thy name knowen vnto them whom being through thy godly inspiracion exempte and priuileged from the worlde thou haste geuen and committed vnto me They could not haue beene taken out and separate from the world they could not haue been grafted in me vnles thy liberall fre goodnesse had inspired their minde Thyne they were whom thou createdst thine they were whom thou haste appointed to this businesse and geuen them to me to be taught and infourmed Neither hath thy bounteousnes nor my laboure and diligence been bestowed vpon them in vaine They haue bâ—leued my doctrine wherin I haue taught them thee and not onely geuen â—â—â—dence vnto it but they haue hitherto stande stedfastly in faythe obeying my wordes For it is well knowen and persuaded vnto them that the Iewes would not beleue that whatsoeuer I haue taught whatsoeuer I haue doen it hath proceded from the as the auctor and hath been doen through thy power and vertue For I haue taught them none other thing than that I haue learned of the who also haue al my being and whatsoeuer I am of ther and whatsoeuer is thine is also mine Therfore my worde whiche the Phariseis haue contemned haue they receiued as cum from the and beleuing thesame haue certainly knowen that I proceded from the and of the am sent into this worlde They haue thus muche profited that they be perswaded howe that I am Messyas whiche haue been so many hundreth yeares looked for whome thou haste sente into the worlde for the saluacion of all that faithfully beleue And nowe because I do leaue theim as touching companiship of body I do on my behalfe agayne commende them to thy goodnesse to be kepte and preserued that they decaye not but alwaye profit more and more and waxe better Thei knowe whom
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
Iesus therfore and scourged hym And the souldiers wound a croune of thornes and put it on his head And they did on him a purple garment and came vnto him and sayed Hayle kyng of the Iewes and they smote hym on the face Pilate wente furth agayne and sayde vnto them Behold I bryng hym furthe to you that ye maye knowe that I fynde no faulte in hym Then came Iesus furth wearing a croune of thorne and a rooâ—e of purple and he sayeth vnto them Beholde the man AFter that Pilate the Emperours Lieutenaunt had also by occasion sente Iesus to Herode leauyng nothyng vndoen eyther to shifte and ridde his handes of hym that was accused or els to dimisse and sette hym looce as an innocent when the lorde president I saye had thus assayed all wayes â–ª and sawe he coulde do no good with the furiouse folkes of the Iewes he than commaunded Iesus to be scourged as the maner was at Rome whiche feat he dyd to assuage theyr furie and to saue the innocentes lyfe This doen the souldiers that were in the inner courte of whome the Iewes had hyred a numbre to serue theyr tyrannye dyd of theyr owne inueÌ„cion adde muche cruel fearcenesse to that vncouth solemne piece of his passion for when he had bene so scourged and beaten to mocke hym withall they putte vpon him a purple garment and wounde a croune of thorne and put it on his head geuyng hym a reede in his hande in stede of a scepter and byanby castyng hym in the tethe with a kyngdome that he shoulde be desyrous of who God wotte was to see to an homely a base and a contempte persone they came and kneled vnto him saying Hayle king of Iewes And they spitted vpon his face and buffeted hym he beyng Lorde of all thynges and behauing hymselfe moste pacientely and moste coldly in al theyr kynde of mockage for to teache vs lenâ—tye and pacience in aduersitie vs I saye that haue hautye and verye fierce myndes though yet in dede we be thinges of nought Sothe it is that Pilate suffered Iesus thus to be delt withall because he would with this the mans affliccion haue appeased the malice of the Iewes for when the people hathe for a while raged agaynste whom they be sturred theyr fury ceaseth sodainly namely if scornyng be added to the calamitie and make hym that suffereth lamentable where before he was hated Therfore Pilate the presidente wente furthe vnto them agayne for to proue yf he coulde mitigate the fiercenes of the meane multitude and sayeth Lo I bryng out the manne vnto you that ye maye looke your fyll vpon hym and perceyue howe he hath bene handled for your pleasure not withstandyng that I can finde no faulte in him And so therwith Iesus at Pilates coÌ„maundement cummeth furth as he was appareled bounde scourged and beate bespitted crowned with a crowne of thorne and wearyng the purple garment And Pilate presented hym saying Beholde the man is here When the hye Priestes and ministers sawe hym they cryed saying Crucifie hym crucifie hym Pilate sayeth vnto them Take ye hym and crucifie hym for I fynde no cause in hym The Iewes answered hym We haue a lawe and by our lawe he ought to dye because he made hymselfe the sonne of God When Pilate heard that saying he was the more afeard and went agayne into the iudgemente hall and sayeth vnto Iesus whence art thou but Iesus gaue him no answere With this sight therefore whiche had been ynough to haue tamed the crueltie had it been neuer so great of wild and rude barbarouse people the myndes yet of the Iewes were not onely not mollified but were therewith more set on fyre to finish the thing that they had so farre proceded in For the bishops were now afeard leste if he which had been so horribly so cruelly tormented should now haue been let looce that then the affeccion and mynde of the people that were already sette on a roare being once turned on the other side the grudge of their extreme great crueltie might light vpon their owne heades The bishops therfore their seruauÌ„tes with a great stier and shone cryed woodly out crucifie him crucifie hym Pilate perceyuing that there was no hope of pitie to be gotten at their handes by fayre intreatie he goeth aboute to restrayne and bridle in their fury with feare sayth I am a minister of lawe and iustice and not a reueÌ„ger of other folkes malice and by lawfull processe to punishe trangressours of the lawe am I autorisate I am no butcherly murderer no bloudshedder of innoceÌ„cie This that hath been doen was to serue and satisfie your hatred I will no more be fierce against him that is no noysome persone And yf he shall algates be crucified I wyll not haue this my courte of iudgemente distayned polluted with the bloud of an innocente Upon your owne perill haue ye the man awaye and yf it semeth good doe ye crucifie him I am not wounte to crucifie any but wicked doers In this man I finde no crime that deserueth the crosse For there is no likelihode in him of that trayterouse dede whiche is layed to his charge concerning the kingdome Nor it is not ynough to accuse a man of a fault except it be proued to be a matter of certaintie that is obiected by sure euidence specially if it be a cause that concerneth life and death This whole matter is by no lawful processe haÌ„dled but ruffeled out sediciously When the Iewes heard Pilate the iudge so frendely and diligently withall take Iesus parte and defende him vtterly thinking it not mete that any waye Iesus should escape they falsely surmised a cryme whiche might seme to the iudge that was not learned in theyr lawe a greuouse faulte saying Although he had doen none offence against the Emperours lawes yet haue we a lawe geuen vs of God which the Emperour also hath left vnto vs And by the force of this lawe he hath well deserued to dye because he hath made himselfe the sonne of God and takyng vpon him the godhead he did commit blasphemie against God After that Pilate had heard this hauyng no ready aunswere to make them he led Iesus againe into the iudgement hall went in himselfe and talked againe with Iesus beyng very desyrouse to learne of hym what a thyng that was wherewith they charged hym and howe it might bee refelled and auoyded Therfore first of all Pilate asketh hym whence he was to the entent that after he had knowen of what progenie he came he might haue confuted that whereas they sayed he was desirouse to be taken for the sonne of God though in dede among the Gentiles it was both written in Poetes fables and commonly beleued that some were taken for halfe goddes as folkes borne of God and manne But verily Iesus knowyng that Pilate did assaye all these wayes finally to saue his lyfe and was not ignoraunte that yet Pilate shoulde afterwarde when
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
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
presumpcion be busy to entremedle Moste humbly therfore beseching your highnesse moste gracious Ladie in good parte to take my good zele and diligence and in case any thyng shall not suffyciently answere your mynde or desyre the same to impute rather to the lacke of facultee and knowlage then to any default of good wil in me I shal here without any ferther circuÌ„staunce of woordes commend and leue this whole worke to the diligent readyng and folowyng of all the deuout Englyshe congregacyon and wyth moste hertye prayer beseche almyghty God long yeres to preserue and coÌ„tynewe the prosperous estate of your highnesse to th ende that by your good help and meanes the deuout people that are willing and foreward to learne and to liue Christianlye maye receiue many lyke godly weorkes and fruictful traictises to theyr continuall ghostly profite coumfort and edifying in the same our Lorde Iesus Christe to whome with the father and with the holy ghoste be al laude honour and glory both in heauen and yearth for euer and euer Amen The Actes of the Apostles The .i. Chapter In the former treatise deare Theophilus we haue spoken of all that Iesus began to do and teache vntyll the daye in which he was taken vp after that he through the holy ghost had geuen commaundementes vnto the Apostles whom he had chosen to whome also he shewed himself aliue after his passion and that by many tokens appering vnto them fourty dayes speakyng vnto them of the kyngdome of God and gathered them together and commaunded them that they should not departe from Hierusalem but to wayte for the promise of the father wherof saieth he ye haue heard of me For Iohn truly baptised with water but ye shal be baptised with the holy ghost after these fewe daies NOwe haue I accomplished th one halfe of my promyse deare freÌ„de Theophilus forasmuche as I coÌ„prised in my former treatise the life of Iesus Christ more groundly rehersyng the history then other that write therof that is to weâ—e euen froÌ„ the time that Iohn Baptist which was the foremessagier of the Lorde was conceaued because the in this same rehearsal certaine prophecies were also disclosed affirmiÌ„g by expressed wordes of promise that Messias should sone after come This done sum thinges haue I rehearsed more at large which of the other wryters were lefte vntouched as of Christes conception of hys byrthe of his circumcision and of the purificacyon of Marye somwhat also I touched of his godly towardnes wherof he shewed a proufe tokeÌ„ being but xii yeres olde These thinges thought I for that cause worthy to be recited the by many tokens it myght bee euident that this was he whome the prophecies had notablye spoken of and that euen the tender youthe of Iesus lacked not wytnesse of good menne and of those whiche were inspired with the holy gost And thoughe it be not to be doubted but the Iesus whole trade of lyfe was an excellent example of perfecte holynesse yet those thynges omitted whiche were doone in the meane space we passed ouer vntyll that tyme that Iohn by his preachyng and baptisyng began to shew hymselfe the foremessagier of Christ forasmuche as oure lorde Iesus began from that tyme forwarde chieflye to be occupied aboute the healthe of mannes soule accordyngly as it was conteyned in the figures and darke sayinges of Moyses lawe and in the foreshewinges of the prophetes All whiche his busye endeuour resteth in these two poyntes in dedes that is as muche to saye as in workynge of myracles sufferyng paines of the crosse and in resurrection wherâ—in he lefte none of al those thynges vndoen that either by shadowes of the lawe wer signifyed or spoken of before by the prophetes and in wordes by meane whereof he taught a newe kynde of philosophie and a ioyfull so that we might bothe learne of him and take example to liue a godly lyfe All these thynges haue I treated of in ordre euen vnto that daye that he was receiued into heauen from whence he came after he had arisen from death to lyfe and commaunded his .xii. Apostles and other his disciples to the numbre of threscore .x. whoÌ„e he had specially chosen to th ende that they whan thei had receiued the holy ghost whom he euen than breathyng in the very face of them endued them with and afterward sente the same from heauen more aboundauntlye shoulde go throughe all the worlde and preache this ghospell not to the Iewes onely but vnto all maner nacions of the world And fyrst of all it was expedient that they by whom he had purposed to bryng all menne in belefe of his wonderful actes shoulde be throughly confyrmed in fayth themselues The chyefe poynt among the rest was this that all menne shoulde be fully perswaded that Iesus was in veraye dede deade and that he verayly arose from death to lyfe the thyrd daye not with a phantasticall body but with the veray same beeing now immortall whiche he before tyme had carryed on yearthe subiecte to deathe and whiche had been layed voyde of lyfe in the graue For this cause thought he it not sufficient once onely to shewe hym selfe to his disciples after he had arisen from deathe to lyfe but often tymes appered he to them not lyke as ghostes are wonte to appere but in sundrywyse declaryng by euident tokens to them that he had taken vnto him his liuely bodye agayne fowerty dayes taryed he with them on yearth for the same cause purposely yet of all this tyme would not he be seene of any but of his owne disciples And not onely his pleasure was to be sene of them hearde and felte but also familiarely he eate and dranke with them which is the moste euident token that maye be of a lyuely body And in the meane space he often commoned with them of the kyngdome of god puttyng them in mynd of those thynges whiche he had done and taught before his deathe that they myght finally perceyue that euery thyng was cumme to passe whiche he sayed shoulde cumme warning them farder what they from thence forthe shoulde eyther doe or awayte for For thoughe he had already geuen them authorytee to preache the ghospell yet forbade he them they shoulde not hastely set vpon the exercyse of so weightie a matier and that they shoulde not departe from Hierusalem but that they assembled there and together applying themselues eache with other to fasting geuing laudes to God and praying should awayt for the cummiÌ„g of the holy ghoste whome he before his death had promysed that hys father should sende to bee an other comfortour to them I sayed he promysed with myne owne mouthe and doubte not ye but my father will see the same vnfeignedly perfourmed that I haue promysed you in his name For his will and myne bee bothe one Thentrepryse that ye shall take in hande is of heuen and of no yearthely mannes inuencyon ye shall not teache carnall thynges as the Phariseis haue
were borne All sortes therfore of people did greatly wondre therat reasoned how suche a thing might cum to passe that neuer the lyke had been hearde nor reade of Thus thei said beholde a straunge thing Are not al these that speake men of Galile howe than cummeth this aboute that we beeyng so many men of diuerse languages as ofte as we heare any of them speake do vnderstand hym as perfectly as if eche of vs hearde his owne cuntrey language where he was borne sens that this multitude of vs is gathered of so diuerse and sondrye regions there be of vs here Parthians Medes Elamites and suche also as doeth inhabite all abrode the coastes of Iewry and besydes that Capadocia Pontus and that cuntrey whiche peculiarly is called Asia Phrigia Pamphilia Egipte and those parties of Libia whiche reache to Ciren Yea and sum be here whose dwellyng is at Rome some of them Iewes borne and some Proselites that is to say suche as hath of their owne desyre professed the Iewishe religion Moreouer Cretes and Arabians All we that here be gathered of so many nacions of so sondry languages dooe heare and playnely vnderstaÌ„de them speakyng nothing of comen vsage or els thinges to the worldly man perteynyng but of high matters of weyghâ—y importaunce yea thinges conuenient mete for god After this maner reasoned as many as feared god wer abated in their courage at the strangenesse of the thing said what meaneth this wondre They found no fault with that thing whiche their reason could not attayne vnto as yâ— Phariseis were wont to do but they searched for diligently desired to learne yâ— whiche they perceyued not On the other parte suche as wer hedling nothing vpright in iudgement did say in scorne the meÌ„ be drunke with new wine these persons a man may call those phariseis disciples which reported of Iesus the deuil is within him And to saye alwayes the very trueth great dronkenes is not muche vnlike to fury for it chaunceth peraduenture that some in a fury shall speake diuerse wordes of sondyry languages which they neuer learned But no fury wil this vndertake that al meÌ„ shal vnderstaÌ„d that that thou doest speake But truly these wordes spake they for a mocke Albeit a man maye sometime tell the truth although he spake in a skoffyng wise For a suerty full wer they of the new wine which the lorde would not haue in any wyse put into olde bottels For the olde wine of Moyses lawe had lost his strength vertue when Christe was firste insured by mariage to his churche and the colde vnsauery sence of the lawe was turned by Christe into newe wyne Whatsoeuer is carnall â–ª is vnsauerye faynte in vertue all that spiritual is whatsoeuer it be is lyuely strengthfull and sauery Uery largely dyd they drynke of that celesticall cup whereof Dauid the wryter of psalmes speaketh howe excellent is my cup whiche maketh the drounke And yf it were lawfull to compare thynges together whiche are throughout all their kynde moste vnlyke thys vulgare and common drounkennesse doth engendre in maÌ„â—ower thynges chiefely it vttereth the secretes of the herte it causeth man to forget all his aduersitie that is past and maketh the minde to reioyce in continuall hope of prosperitie to come it enboldeth man to set nought yea by his owne life Last of all it maketh men whiche are of a rude barbarous tongue to bee well spoken men Nowe marke my sayinges whither that newe swete wyne whiche proceded of Goddes owne spirite â–ª engendre not suche a lyke thyng in thapostles for what they had hyd for feare durst not speake what they before had learned secretely and woulde not be acknowen that doe they nowe publishe accordyng to the lordes prophecie the same they preache vpon house toppes Their olde Iewish fashions they haue clene forgotten and lyke as infantes newly borne no more do they nowe remembre their life before past neither haue thei in mynde the troublous affliccions for feare whereof they had forsaken theyr maister And althoughe they were bare without all worldlye helpe and succoure yet they feared neyther gouernoures ne prynces presidentes ne kynges neyther counselles nor imprisonmentes no soondry tormentes no manier kynde of deathe enduryng lustie alwaye beyng of courage and cherefull throughe the promyses of Christes ghospell Fynally they whiche were before but poore fyshers and men vnlerned forthwith practised theyr celestiall eloquence in rebukyng the proude Phariseis confutyng the subtill and craftie Philosophers and in puttyng theloquent oratours to vttre scilence Nothyng there is of more perill or difficultie than to speake before a greate coumpanye whyche as it is lyke a monstreous beaste of soundrye headdes so it is moste of all tymes monstreous whan the multitude is collected of soondry languages and soondry nacions But Peter stepped forth with the eleuen and lyft vp his voice and sayd vnto theim Ye men of Iewry and all that dwel at Ierusalem be this knowen vnto you and with your eares heare ye my wordes For these men are not as ye suppose drouncken seeyng it is but the thirde houre of the day But this is that whiche was spoken by the prophet Iohelâ— And it shal be in the laste dayes sayeth god of my spirite I wyll power out vpon all â—leshe And your sonnes and your doughters shall prophecie and your young menne shall see visions and your olde menne shal dreame dreames And on my seruauntes and on my hande maydens I wyll power out of my spirite in those dayes and they shall prophecie And I wyl shew wonders in heauen aboue and tokens on the yearth beneath bloud and fyeâ— and the vapour of smoke The sonne shal be turned into darkenes and the mooue into bloud before that great and notable day of the Lorde come And it shal come to passe that whosoeuer shall call on the name of the lord shal be saued Now marke me here Symon Peter who sodaynly of a fysher was made an Orator The multitude stirred vp a clamorous rumour And as they dyd than the same lyke shall other dooe hereafter vnto the worldes ende Than was it the parte of a good shepeherd to step abrode valiauntlye amongest them not for that intent he shoulde by force appeare or make theym styll which murmured agaynst gods glory or els to rendre one check for an other but that he myght constauntly rather than fyercely put away by testimonies of holy scripture all false and craftye accusacion and stoutely defende the glorye of Christe Than Peter who had before rysenne vp in the parlour to see the noumbre of thapostles fulfylled nowe eftesoones stoode vp to the multitude of people of soondry nacions mengled together partely to enstruct theim that had sayde What meaneth this and partely to stoppe theyr monthes that had sayed these men be drounke wyth newe wyne Albeit it is not of necessitie requisite that a bishop should preache to the people alwayes
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
went vp together into the temple at the ninth houre of prayer And a certayn man that was halie from his mothers wombe was brought whome thei layd dayly at the gate of the temple which is called beautifull to aske almes of them that entred into the temple Whan he sawe Peter and Iohn that they woulde into the temple he desired to receiue an almes And Peter fastened his iyes on him with Iohn and sayed looke on vs. And he gaue hede vnto them trustyng to receyue some thing of them Then sayd Peter Siluer and golde haue I none But such as I haue I geue thee In the name of Iesus Christ of Nazareth rise and walke And he toke him by the right hande and lifted him vp And immediatly his feete and ancle bones receiued strengthe And he sprang stode and walked and entred with them into the temple walking and leapinge praysing God PEter and Iohn wente vp together in company with other into the temple about the ninth houre of the daye beyng than farre ouerpaste at whiche houre they wheras other bee woonte to playe the drounkardes or els to slepe had accustomed themselues dayly to deuout prayer fasting vntill it were euentide These two went forth the piers of thapostles without trapped horses or barted mules without any princely garde but heare what pompe they vsed There sate before the temple gate a begger well knowen emong the people whiche had been euer lame from the firste houre of his birthe and so weake a body withall that he was borne all a long of porters Many one as it chaunced fared the better by his misery For euery day layed they him foorth for theyr owne aduauntage at the temple gate whiche the vulgare people called beautifull for that was moste haunted to thintent that he shoulde there aske as in a place moste frequented mennes almes whiche went into the temple Beggery is not without his shyfâ—e it knoweth that those whiche enter into the temple are than eyther disposed to geue with better wyll their almes or els woulde appeare to the people so disposed Whan he had once perceiued that Peter and Iohn whom their companie whiche folowed them declared to bee of some estimacion and they theymselues in countenaunce seemed to bee liberall woulde into the temple he asked of theim an almes Here gaue the holy goste priuie warning to thapostles that it was than a time conuenient to woorke a myracle Than Peter and Iohn also stedfastely behelde the same creple and sayed looke on vs. The begger beyng at the sight and coumfortable voyce of theym quycker in spirite and of better cheare iyed them well hopynge shortly some thing to receiue of them Money he craued for money he loked as for the good disposicion of his lymmes he durst not once aske For why he thought them not able to geue it And yet for all that his herte gaue him that some goodnesse shoulde happen he wist not what Than Peter set forth hymselfe stoutely in woordes whiche were full well semyng to Christes highe vicare to speake and sayd syluer and golde whiche thou lookeste for haue I none What is here ready at hande not of myne owne but of the bounteousenesse of god whiche thou dooeste rather lacke that geue I thee In the name of Iesus Christe of Nazareth ryse vp and walke And with that he tooke the creple by the righte hande and reysed hym vp And immediately without any delay his feete and ancle bones were made strong in suche sorte that he might aryse without peyne or difficultie yea and leape stande and walke whyther euer he woulde But he as one ryghte gladde in herte of suche a benefite vnlooked for went with thapostles together into the temple walkyng cherefully and leapyng for ioy and reioysyng and geuyng laude and prayse to god of whome he knewe that this hys benyfite of healthe had proceded To hyde the benefites of God is the condicion of an vnthankefull persone to ascribe the same to manne is a poynt of muche vngodlynesse And all the people sawe him walke and prayse God And they knewe him that it was he which sate and begged at the beautifull gate of the temple And they woondered and wer sore astonied at that which had happened vnto him And as yâ— halte which was healed helde Peter and Iohn all the people ran amased vnto them in the porche that is called Salomons All the people that was in the temple whiche were in numbre very many behelde the manne that was wont to bee caried with porters than walking on foote cherefully and rendring praise to god And eche man knew him to bee the selfe same person that was wount to sit at the beautiful gate a begging They behelde him sodainly chaunged They hearde him geuing God thankes Wherupon all they were greately dismayed and sodaynly striken with no litle wondre But after that they sawe Peter and Iohn whiche than were knowen with many for the chiefe emong all the apostles for he that was lame kept himselfe on their partie and blased abrode howe it chaunced him to come to health by their meanes the whole assembly of all the people made streight towardes them Than were they in the porche whiche is called Salomons porch where Iesus the trew Salomon was woont to bee and where he had been woonte ofte tymes to dispute with the Phariseis The straungenesse of the thing abated all their courages Whan Peter sawe that he aunswered vnto the people Ye men of Israell why meruaile ye at this or why loke ye so on vs as though by our own power strength we had made this man goe The god of Abraham and of Isaac and of Iacob the God of your fathers hath glorified his sonne Iesus whom ye deliuered and denied in presence of Pilate wheÌ„ he iudged him to be loosed But ye denied the holy and iust and desired a murderer to bee geuen you and killed the lorde of life whom God hath raysed from death of the which we are witnesses And his name thorow the fayth of his name hath made this maÌ„ sound whom ye see and know And the faith which is by him hath geuen to him this health in the presence of you all Whan Peter saw the faste gathering together of the people and knewe righte well the cause therof he beganne in this manner to vttre agayne his minde to them and sayed ye men of Israel why doe ye so muche meruayle at this matter as though it wer a seldome thing with you and long out of vse to see miracles or lyke as if ye had not seen heretofore in times paste greater thinges and more to merueyle at than this But why doe ye beholde vs as though it had by our owne power or deseruing be brought to passe that this lame criple a manne well knowen emong you doeth now walke It is not mans practise whiche here is done neyther is it a new thyng whiche ye doe see that heretofore hath not been spoken of
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
in came one the troubled more their myndes with heauy tydynges saying beholde the men that ye emprysoned yesterday nowe stand in the temple teachyng no smalle noumber of people Than the templerewlers bycause it perteyned peculiarlye to theyr office to see that nothynge shoulde be other wise doen in the temple then ought to be toke theyr waye according to the priestes commaundement vnto the temple with a company of seruing men for theyr garde agaynste all assaultes or violence of the people They founde them lyke as it was reported standyng in the temple and preachyng Iesus to a great sorte of people Albeit they laide no handes on them lyke as they had doen before For they sawe there present a great numbre of people were afrayed themselues lest they yf any commocion should haue rysen among the people should be stoned But neyther was that companye of suche a sorte that would make busines neither thapostles those persons that desyred ayde of any temporall powre They were in themselues very stedfaste and sobre in theyr doinges without any fearsenes at all They behelde thofficers which led them the day before to pryson And yet for al that they neyther feared themselues neyther fled away nor brake once of their preaching of the ghospel vntyll the offycer of the temple entreated them gently to goe vnto the counsell The Apostles obeyed lest they shoulde in any wise seme to despise the publike authoritie For theyr maister had not taught them that they shoulde whan they were called refuse to goe but that they should boldly speake nothyng at all afrayed In came these two fyshers to the counsell house presented they were before a company of hygh and great officers with no small trayne folowing them Than began Annas the high prieste with highe authoritie and no lesse statelines of mynde hys oracion in this maner did not we streightly commaund you at our last assembly by authority of the hygh powers that ye should nomore teache the people nor make mencion priuely nor appartly to any maÌ„ straungier or Iewe of this name Iesus whiche we wyll shal be abolyshed And nowe wyll ye see howe contemptuously agaynst the authoritie of the whole counsell â–ª ye haue not alonely kepte no sylence herein at all but the more vehemently haue ye also preached insomuche that ye haue fylled all Heirusalem wyth your doctryne and the rumoures of youre doynges are the meane whyle publyshed abrode yea to the cities that border about vs. Well ye goe about maliciously to bryng vs in hatred for the death of this man For openly ye do preache that we slewe him which thing cannot we deny Ye publyshe also that the selfesame persone was good and holy well with God approued and in his name ye worke miracles whiche is as it were to dishonour condemne vs before the multitude of crueltie that haue procured suche a mans death This was the hgyhe Byshoppes oracion whyche contayned no honest matters to defende it selfe only it made some afrayed with woordes of hyghe authoritie that the trueth in dede whiche ought to be for mans health publisshed to all men should be kepte in silence for the wicked mennes glory ¶ Peter and the other apostles aunswered and sayed we ought more to obey God then men The God of our fathers raysed vp Iesus whome ye slewe and hanged on tree him hath God lyfte vp with his ryght hand to be a ruler and salueour for to geue repentauÌ„ce to Israell and forgeuenes of synnes And we are recordes of these thynges whiche we saye and so is also the holy ghost whom God hath geuen to them that obey hym Whan they hearde this they claue a sundre and sought meanes to slay them Nowe let vs on the other parte heare a fisher the very Archebysshop of Christes ghospell howe boldly and soberly also maketh he an aunswere for all the apostles High and bountifull Bushop he sayeth and ye that are rewlers of great authoritie with other also the elders very wurshipfull men that sit here in counsell together we despyse not youre authoritie but we preferre the authoritie of God to mannes authoritie and so promysed we to do in that aunswere we made you whan ye forbode vs to speake any woorde at all of Iesus name And as I suppose there is not one in this assembly that thinketh it mete that we shoulde for mannes prohibicion take lyghte regarde to goddes commaundementes and whyles we feare youre wrathe renne into Goddes dyspleasure If your commaundementes stoode with the wyll of god we woulde with all our hertes satisfyâ— both you and hym Nowe sence youre prohibicions doe vtterly square wyth hys commaundementes and that we cannot satisfye both the one and â—ke the other we had lieffer obey God than manne And it is not our desyre to bryng any in hatred by preachyng of Iesus name but to procure saluation to euery manne And more it were for you expedient rather to submitte your authoritie to the will of God then to bryng vs hither refusyng vtterly to saye ought or els to doe contrary to goddes wil. The waye is open for eche manne to come by remyssion of his synnes yf he a mende his lyfe and louyngly doe embrace the trueth of the ghospel Euen thus shall ye fynde it as we haue shewed you heretofore the God of oure fathers whome ye and we and we with you doe wurshyppe hath reysed vp from death his sonne Iesus whome ye faste naylyng hym on a crosse haue sâ—ayne And veryly so was it decreed by the diuine counsell so it was heretofore spoken by the Prophetes that one shoulde dye to saue the worlde This selfe same persone euen lyke as he was but feble in bodye manne hath put to death but almyghtie God hath called him to lyfe agayne and of hys infinite power hath him exalted to suche renowne and glorye as to bee a guide for all menne and the chiefest worker of mannes saluacion but pryncipally for the children of Israell and that all maye redily come thorowe hym to remission of synne whiche bee contente to forsake theyr euell lyuyng and to professe his holy name And to these thynges that we rehearse to you beare we recorde that kepte in house wyth hym familiar companie before he died and after he was from death reuiued oftentymes heard hym sawe hym and handled hym vntill he ascended vp all vs beholdyng hym to heauen But if ye esteme our wytnes to be of small importaunce the holy ghoste beareth wytnes of the same whome he powreth vpon all that receyue his ghospell as ye see it in vs a ready You heare straunge languages you see woondrefull thynges wrought excedyng common reason There is nought here of our owne doynges it is Iesus holy spirite that putteth forth his power and vertue abrode by his ministers This oracion of Peters well besemyng for an apostle to make which ought eyther for dreade of punishment to feare them or els for the hope of saluacion
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
man The Stoickes besides other straung opinions dooe sette and esteme the felicitie of man by the stedfast qualities of the soule whiche felicitie they call vertue or honestie These men disputed with Paule as he had bene a Philosopher that were a begynner of some newe secte And some there were that saide what wyll this babler saye Others sayde he seemeth to be a tydynges bringer of newe deuyls because he preached vnto them Iesus and the resurreccion And they tooke hym and brought hym into the strete of Mars saying may we not knowe what this new doctrine wherof thou speakest is For thou bryngest straunge tydynges to our eares We woulde knowe therfore what these thinges meane For all the Athenians straungiers whiche were there gaue them selfes to nothing els but eyther to tel or to heare some newe thing But after that Paule had taught them the euangelycal Philosophie whiche farre dysagreed from the Philosophers opinyons some sayde in mockage What is it that this pratelyng felowe sayeth For by this reprochefull worde spermologus the Grekes meaned a iangler and a foolyshe talker of vayne wordes and a pratler for the heauenly wisedome semed vnto theym foolyshenesse And others there were that sayde He semeth to bryng in some newe kynde of gods because that he preached vnto them that Iesus was the true sauiour and the sonne of God and that the dead in tyme to cum shoulde aryse agayne For they of Athens accordyng as they had bene instructed of Plato called the gods children gods whome they supposed to haue bodyes whiche shoulde continue for euer Wherefore inasmuche as whiles they were in the market place they had diuerse opinions of Paule they thought it beste to leade him aside in to a strete whiche is called Mars strete The strete is a place in Athens of muche resorte of people by reason that there they did sit on matters of lyfe and death in the nyght season And that place was meete for that kynde of disputacion whiche profered saluacion to theym that beleued therein and death to the vnfaythfull For they sayde Maye a manne learne of the what newe kynde of doctrine this is that thou speakest of For where as all kyndes of Philosophye are treated of amongeste vs yet thou shewest vs newes and such as we neuer hearde of yet we are therefore desyrous to heare the more at large to what ende these thinges maye growe that thou speakeste of or what they meane And for asmuche as that citie was namely emong all the cities of Grece moste exercised in all kyndes of learnyng and gyuen to eloquence by occasion wherof many resorted thyther out of all partes of the worlde to be studentes there bothe the citizens of Athens and other straungiers that wer continuing there did nothyng els but either harken for newes or els tell some newes and that more for theyr pleasure then that they desyred by knowlege of matiers to be the better experte But god that is desirouse of mannes healthe as fyshers and hunters doe inuent all meanes to get their praye so taketh euery man by occasyon of those thynges that he is moste delyted with all ¶ Paul stode in the middes of Mars streate and said ye men of Athens I perceiue that in all thynges ye are so supersticious For as I passed by and behelde the maner how ye wurshyp your goddes I founde an alter wherin was written vnto the vnknowen God Whom ye than ignorauntly wurshyp hym shewe I vnto you God that made the world and all that are in it seeyng that he is lorde of heauen and yearth dwelleth not in temples made with handes neyther is wurshypped with mens handes as though he neded of any thyng seeyng he hymselfe geueth lyfe and breath to al men euery where and hath made of one bloud all nations of men for to dwel on al the face of the yearth And hath appoynted before howe longe time and also the endes of theyr inhabitacion that they shoulde seke god if they myght fele and fynde him though he be not farre from euery one of vs. For in him we lyue we moue and we haue our being as certaine of your own Poetes sayd For we are also hys generacion Forasmuche than as we are the generation of God we ought not to thinke that the Godhed is lyke vnto golde siluer or stone grauen by crafte or ymaginacion of man Wherefore Paule that knewe howe to behaue himselfe emonge all sortes of men and to frame his eloquence to all mennes capacities nowe beeyng in the myddes of Mars strete as it were in a stage to playe his parte alone hauing aboute hym a great multitude spake vnto them in thys wyse Ye men of Athens although this citie flourysheth more thē any other in learnyng knowlege yet I perceyue that ye as concerning your trade in relygion are veraye supersticious where as true religion in dede is the chief parte of Phylosophye For as I walked about desirous to knowe the customes and ordre of your citie markyng those thīges that ye haue in honoure and do wurshyp emōg all other thynges I espied a certayne alter whiche in the title that was graued on it made mencion of an vnknowen God Wherefore they are deceiued that say that I bryng in newe and straunge goddes but I rather preach him vnto you yea euen the veray same vnknowen God whome ye wurshyp for it appeared by the title on the aulter that ye knowe not what he is so that you maye heareafter reuerently worshyp hym whan ye know hym whom ye haue hytherto as vnknowen worshypped wyth supersticion Whiche God forasmuche as he is an infinite mynde moste pure present euery where and yet after that sorte that he is contayned in no one certeyne place ought not to be beleued to dwell in temples of mannes handyworke or in ymages made by any crafte of man neither is he dewly wurshipped with the sacrifice of beastes as thoughe that eyther he lacked or els were delited with any thyng that is doen by mannes handes and cummeth of hys owne brayne For where as he is infinite in hymselfe and able to doe all thynges that shall please him beyng also moste blessed and that naturally so that he can neyther be hurted by anye malice of manne nor yet be holpen by any seruyce that manne can doe yet for somuche as he is pryncipally best and moste bountifull and beneficial he created and made thys worlde maruaylously for mannes cause and ordeyned for his vse all thynges that are conteyned in thesame Wherfore althoughe that he be the founder lorde and gouernoure as well of heauen and yearthe as of all thynges in theym contayned yet of all these thynges taketh he hymselfe no fruicion for because that he by reason of hys eternall felicitie and blysse hath no nede of any externall or outward goodnes to the augmentacion of hys perfectnesse but thys worlde hath he lefte vs as his worke to muse and maruayle at that
made a benche or a fourme to sit on whiche thinge is not onelye nothyng lyke god who hath no body but also besydes the outward shape of the body hath nothyng lyke a manne no not one iote of that parte whereby manne is lyke vnto god ¶ And the tyme of this ignoraunce God regarded not But nowe byddeth all men euery where repent because he hath appoynted a day in the which he will iudge the worlde with rightwisenes by that man by whoÌ„ he had appoynted and hath offered faith to all men after that he had raysed hym from death Whiche reprochefull iniury though it be haynous before God yet he of his greate fauoure and loue that he beareth to man hath not reuenged himselfe but hytherto hath wynked at mans ignoraunce vntyll the tyme was cumme that he had determyned to open hymselfe to all men and to caste cleane awaye all darke and blynde errours which menne haue so long bene conuersaunt in Whiche tyme is now present wherin he monisheth all meÌ„ to leaue their old errours and turne to him For hys wyl is that those that repent shal haue forgiuenesse whiche they that wil be stubberne shal not in time to cuÌ„ haue for because he hath appoynted a daye whan he will iudge the whole worlde and that with a iuste and streight iudgement which no man shal escape And therfore he sendeth his messangers to warne men lest any man myght pretende ygnoraunce in these thinges for his excuse profereth remyssion of synne to them that wil repent lest any should say that god were not merciful For both these purposes chose he Iesus of Nazareth an excellent person whom he sente into the worlde for this cause that al men by his meanes might be conuerted to wurshyp the true god and hathe geuen him power to iudge the vnfaythfull and such that wyll resyste thys doctrine And this is he whome he promysed by the mouthes of his prophetes many yeres past that he shoulde cum to bee bothe a saluiour and also a iudge And loke what he promised he hath hitherto perfourmed very certainly For he was so borne so taught eueÌ„ so troubled with vexacioÌ„ and so slayne and in conclusion so arose he frome deathe to lyfe as it was before prophecied that he shoulde And there is no doubte but that he will as surelye perfourme all other thinges that remayne behynde ¶ Whan they heard of the resurreccion from death sum mocked and other sayd we wil heare yâ— agayne of this matter And so Paul departed froÌ„ among theÌ„ Howbeit certaine men cleued vnto him and beleued among the which was Dionisius a Senatour a woman named Damaris and other with them Whyles Paul spake these woordes certayne that stoode by gyuyng good eare to all other thynges that were spoken whan they had hearde mencion made of arysyng from death to life they mocked at it as an vnlyke thing and a thyng that were not to be beleued because that no Philosopher had holden any suche opinion before though there were summe whiche sayed that the soules remayned on lyue after the death of the body and sum other also whych sayed that the soules entred out of one bodye into an other But others that were not of so rashe a iudgement sayed We wyl heare the agayne an other tyme of this same matter And in this maner Paule dimissed that coumpany Yet sum ther wer among them that wer perswaded and ioyned themselues with Paule emong whom was Dionisius a Senatour which afterward was bishop at Athens instituted by Paule a certayne woman whose name was Damatis and besydes these dyuerse others The .xviii. Chapter After this Paule departed from Athens and came to Corinthe and found a certaine Iewe named Aquila borne in Pontus lately cuÌ„ froÌ„ Italy with his wife Priscilla because that the Emperoure Claudius had commaunded al the Iewes to depart froÌ„ Rome and he drewe vnto them because he was of the same craft he abode with theÌ„ wrought theyr craft was to make tentes And he preached in yâ— Synagoge euery Saboth daye settynge forth in the meane whyle the name of the Lorde Iesus and exhorted the Iewes and the Gentyles WHan Paule had gotten thus muche gaynes litle and slender thoughe it were of encreasyng and auauncyng the ghospel of Christe at Athens a cytye of very corrupte manners he wente thence to Corinthe whiche is the chiefest marte towne in all Grece and as it was the welthiest so was it by reason of ryot incontinencie and pryde very vicious There he by chaunce met with a man whose name was Aquila which obserued the Iewes religion but was borne in Pontus whiche Pontus is a part of the lesse Asia bendyng towardes the North. This person as God would was cum thyther but of late afore from Italye with his wife Priscilla forbecause that the Emperour Claudius had coÌ„mauÌ„ded al Iewes that were in Rome as there wer a great number to auoyde the citie And because these wer of the same crafte that Paule was he lodged in one house togyther with them for he would not be alone labouryng as they dyd wyth hys handes leste he shoulde burthen any manne And theyr crafte was to sowe together skynnes to make tentes wythall And lyke as Peter was not ashamed to returne to hys crafte of fyshyng as often as nede compelled him so the greate Apostle Paule whiche valiauntlye had sustayned and borne manye stormes for Christes sake was nothynge ashamed to take in hande agayne sowyng of skynnes whiche for to further the Gospell he had for a tyme layed asyde Yet in thys meane whyle ceased not he to preache the gospel disputing in the sinagoge euery sabboth day both with the Iewes and also with the Gentiles When Sylas and Timotheus were come from Macedonia Paule was constrayned by the spirit to testifie to yâ— Iewes yâ— Iesus was very Christ. And when they sayd contrary and blasphemed he spoke his â—ayment sayd vnto them your blode be vpon youre owne heades froÌ„ henceforth wyl I go blamelesse vnto the Gentiles And he departed thence entred into a certayne mans house named Iustus a wurshipper of god whose house ioyned hard to the Synagoge Howbeit one Cryspus yâ— chiefe ruler of the sinagoge beleued â—n the lorde with all his householde mauye of the Corinthians when they gaue audyence beleued and were baptised In the meane season Sylas and Timothee whome Paule willed to folowe him to Athens came frome Macedonie This dooen Paule because he was muche sorie that he had dooen veary lytle good there was constrayned by the spirite neuerthelesse to preache yet dylygentlye Iesus of Nazareth to the Iewes afâ—yrmyng that he was Messias whome the Prophetes hadde before promysed that throughe hym onelye and none other man shoulde obtayne saluacion But whan they clamoured agaynste hym yea in so much that they were not afrayde blasphemouslye and slaunderously to speake agaynste Iesus and Paule he hauyng in remembraunce what the gospell in that case
for they trusted that some thing woulde chaunce whereby they at the last might ryd him out of the waye ¶ And after a certayne dayes â—ynge Agrippa and Bernice came vnto Cesarea to salute Festus And whan they had been there a good season Festus rehearsed Paules cause vnto the kyng saying there is a certaine man lefte in pryson of Felix aboute whome whan I came to Ierusalem the hye priestes and elders of the Iewes enformed me and desired to haue Iudgement againste him To whom I answered It is not the maner of the Romaynâ—s for fauour to delyuer any man that he shoulde peryshe before that he which is accused haue the accusers before him haue licence to answere for himself concerning the crime layed against him Therefore whan they were come hither together without anye delaye on the morow I sate to geue iudgemeÌ„t coÌ„maunced the man to be brought furth Against whom whan the accusers stode vp they brought none accusacioÌ„ of such thinges as I supposed but had certaine questions against him of their owne supersticion and of one Iesus whiche was dead whom Paul affirmed to be alyue And because I douted of suche maner of questions I asked him whether he would go to Ierusalem and there be iudged of these matters But whan Paul had appealed to be kept vnto the knowleage of Ceasar I commaunded him to be kept til I might send him to Ceasar In the meane space within a fewe dayes kynge Agrippa whiche had succeded Herode his father in the kyngdom whom the Aungel of god had striken came to Cesarea with his wyfe Bernice to salute and to welcome the newe presydent Festus And when they had continued there a good sorte of daies Festus by occasion rehersed vnto the kynge Paules matter in this wyse Felix whiche was my predecessor hath left here a certain man in holde whom the high priestes and chief rewlers of the Iewes complayned on whan I was at Hierusalem and defired me for their sakes to geue sentence against him Unto whom I made answere the the Romaynes wer not accustomed to geue senteÌ„ce of death on any maÌ„ for fauour of any person before that his accusers appeared gaue sufficient euidence against him and he had liberty to answere to such thinges as shoulde be layed againste him And soe whan his accusers were cumme hyther I without any delaye sate the nexte daye in iudgement and wylled the prisoner that was accused to appere before me And whan as his accusers came foorth they laied no such matters to his charge as I thought they would haue doen but certaine questions demaunded they of him concernynge theyr owne supersticion and layde to his charge that he shoulde affirme one Iesus whiche was dead to be arisen from death to lyfe again and that he also is now alyue But I perceiuyng that it was the leste parte of myne office to make enquirie of such questions neyther wel knowing what I might saye in the matter asked him whether that he were willyng to go to Hierusalem â–ª and there to stande to iudgement as concerning those thynges that were layed vnto hym forasmuche as the priestes Scribes and Phariseis knew better how the matter stoode then I. But when as Paul had refused that and appealed to Cesar in wyll to be arrained before him I coÌ„maunded that he in the meane space should be kept in custodie vntil such time the I might haue occasioÌ„ to send him to Cesar. Agrippa said vnto Festus I would also heare the man my self To morow sayd he thou shalt heare him And on the morow whaÌ„ Agrippa was cum Bernice with great pompe and wer entred into the councel house with the captaines chief men of the citie at Festus commaundement was Paule brought foorthe And Festus saydt kyng Agrippa and all ye men whiche are here present with vs ye se this manne about whom all the multitude of the Iewes haue entreated me both at Hierusalem and also here criyng that he ought not to lyue any longer Yet found I nothing worthie of death that he had coÌ„mitted Neuertheles seyng that he hath appealed to Cesar. I haue no certaine thing to write vnto my lord Wherefore I haue brought him vnto you and specially vnto the O king Agrippa that after examinacion had I might haue sumwhat to write For me thinketh it vnreasonable for to sende a prisoner and not to shew the causes whiche are layde against him Whan Agrippa had heard this he saide vnto Festus I haue of late hearde much speakyng of that same Iesus and of his disciples and therfore would I my self heare that felowe before he goe to Cesar. Than saied Festus To morowe shall you heare him The nexte day after that Agrippa and his wyfe Bernice had with much pompe and a great trayne entred with the captaynes and the chiefe of the citie into the common hall Festus commaunded Paule to be brought before him Than Festus iest that he should seme to haue brought furth Paule onely to get fauour of the kyng spake in this wyse king Agrippa and you all that are here present ye se the man whom al the Iewes haue complayned on to me as well at Hierusalem as here also in this citie haue with great clamour cried that it was pitie of his life But I haue made enquirie and can not see that he hath any waye deserued deathe Albeit forasmuche as he hath of his owne free wil appealed to the Emperour I am in full mynd to sende hym thyther And yet I cannot wel tell what I maye certifye vnto his maiestie in wrytyng Wherfore I haue here brought him furth before you and especially before you kyng Agrippa that we may examyne him and to haue sumwhat to wryte For me thinketh it standeth with no reason to sende a prysoner and not to shewe withal what is layde to his charge The .xxvi. Chapter Agrippa sayed vnto Paul thou art permitted to speake for thy selfe Thâ—â— Paul stretched foorth the hande and answered for himselfe I thinke my selfe happy king Agrippa because I shal this day answer before yâ— of al the thinges wherof I am accused of the Iewes namely because thou art expert in all customes and questions whiche are among the Iewes Wherefore I beseche the to heare me paciently THen kyng Agryppa turned himselfe to Paul who stoode before him bounde and said Thou hast pardon to speake for thy selfe yf thou haue any thing to saye in thine owne defence And forthwith Paul holdyng vp his hande began to defende hymselfe in this wyse It maketh not a litell matter in my opinion O kyng Agrippa before what iudge a man that is indicted pleadeth his cause For he whose confidence is wholy in his own innocencie desireth nothinge more then to haue suche a iudge that eyther knoweth his cause very well already or els can soone perceiue it For yf the iudge bee ignoraunt of the matter he that pleadeth it shall in vayne go about to set it furth in
kynde of death the buriall the resurreccion thascendyng into heauen the holy ghoste sente downe from heauen the wounderfull toungues of the Apostles the conuersion of the Gentiles and other thynges whiche we sawe and dayly see doen by them that professe the name of Christe Finally the tyme also doeth agree in the which he was prophecied for to come And all these thynges were prophecied not only by the sayinges of the Prophetes but also wer signified by the actes and dedes of the Patriarches Nowe seing thei know these thinges if thei coÌ„pare theÌ„ with these whiche we shewe to haue been doen they shall vnderstande that they loke in vayne for any other Messias thâ—n this whom we speake of he came once humble and abiccte concernyng the fourme of mannes bodye for so Esai prophecied he should come to delyuer all men by his deathe from the tyranny of deathe And he shall cum againe in th ende of the worlde not as now a sauiour but a iudge of all bothe lyuing and deade Now no man is excluded froÌ„ his benefite Than no man shal escape his iudgement But than shal they ioyfully see the iudge dealyng euerlasting rewardes whiche now doe not despise hym a meke sauiour easy to be entrâ—ted This therfore is that only and very Messias whose geneologie and petigre shal forthwith be shewed touching the body whiche he toke for our cause for by hym shoulde spring and cum furth a new nacion not carnall but spiritual which should rather replenish heauen than yearth the which also shoulde be encreaced or multiplied not by the seed of man but by the euangelical fayth whiche is the heauenly seed of Goddes worde Of this faith the autour and father in a misticall fygure was represented by Abraham who the law of circumsicion not yet publyshed deserued the prayse of rightuousnes not before men but before God not by the kepyng of the law but by the sinceritie of faith wherby he doubted nothing of Goddes promises although they wer farre passing the power of nature And for this trust and confidence he was called the father of many nacions which after the example of hym should beleue the gospel of Iesus Christe He nowe his body beyng decaied for age his wife also beyng weake and barain begate Isaac whiche was promised vnto hym who also was a figure of Christe vearyng wood to the sacrifice whereunto he was apoynted Isaac begat Iacob which though he wer the younger brother yet he set his elder brother besyde purchased the inheritaunce to hymself wherin he was a figure of the churche that should be congregated and gathered together of the Gentiles the which the Iewes being excluded encreaseth daily more and more receiuing the grace of the gospell by faythe of the which the Iewes through vnbelefe haue made themselfes vnworthy For thus sayeth God I haue loued Iacob and hated Esau. And in the Prophetes ofte mencion is made of this name Iacob begate Iudas of whome the tribe had his name of the whiche Christ was prophecied to cum of and by whose name as by inheritaunce was promised the newe lawe of the gospel for thus speaketh Hieremie Beholde the dayes do come sayeth the Lorde and I wyll dispose a newe testament to the house of Iudas the house of Iacob And he did not beget him onely albeit he deserued chiefly to be recited in the geneologie but also he begate the other eleuen brothers of Iudas which seuerally gaue names to the seuerall trybes of the nacion of Israell Iudas begat Phares and zaram of Thamar Phares begat Esrom And Esrom begat Atam And Atam begat Aminadab Aminadab begat Naasson Naasson begate Salmon Salmon begat Boos of Rahab Boos begat Obed of Ruth Obed begat Iesse Iesse begat Dauid the kyng Dauid the kyng begat Salomon of her that was the wyfe of Uri Further Iudas had two chyldren at a burden named Phares and zaram not of his lawfull wyfe but of Thamat hys daughter in lawe whyche was maryed to Her the eldest soonne of Iudas vnto whome when Iudas did not perfourme hys promyse that is to saye that she myghte be maryed to Sela brother vnto her housbande that was dead accordyng to the order of the law the woman passyng all measure desirous to haue a chylde tooke the habite of a common woman and coueryng her face by crafte and deceyte laye with Iudas her father in lawe and afterwarde by shewyng of the token whyche she had receyued of hym before that she woulde suffer hym to lye wyth her auouched and proued hym to be father of bothe the chyldren when he otherwyse earnestlye woulde haue brente her accordyng to the lawe The thyng thus doen is not without offence and blame but yet the mysterie hyd vnder thys vnhonest couerture maketh muche for the matter of the Ghospell Lyke as also Phares was a figure and significacion of the churche and Synagogue whiche Phares preuented his brother when he endeuored to goe furthe of his mothers wombe puttyng foorth his hande fyrste Of this Phares Esrom was borne of Esrom Aram of Aram Aminadab of Aminadab Naasson and of hym Salmon Salmon begat Boos of Rahab whiche though she were not of the nacion of Iewes but of the Cananites yet because she preserued the spyalles sent from Iesu the captain guyde of the Iewes and because she betrayed the citie of Hierico she deserued her place in the geneologie of theym whiche throughe faythe were made prayse worthie of God and she exempted out of the sorte and order of common women was chosen and admitted emong the people of God and maryed to an housbande of the nacion of Iewes signifying euen at that tyme that synners heathen people beyng alienate from the religion of God shoulde be coupled vnto Christe throughe the merite of faythe Boos also hade a soonne named Obeth by Ruth a Moabite the whiche also renouncyng her countreye and her bodily affeccions had rather to be planted emong the people of the Iewes that is to say suche as professe the doctrine of Christe Thus at that tyme fygures and shadowes signified before that no kynde of men shoulde be dryuen and kept of from the felowshyp of the gospell so that he bryng with hym faith and a desirous minde of true godlynes Of Obed came Iesse whiche was called also Isai of whose name Esay propheciyng of Christe maketh mencion saying A rod shall cum out of the roote of Iesse Of hym was borne Dauid derely beloued of God bothe kynge and Prophete buylder of the citie of Hierusalem noble through the slaughter of Goliad and after that the wicked kyng Saul was deposed by the coÌ„maundemente of God from a pore shepeherd he was consecrate kyng ouer the Israelites Oute of whose stocke the whole nacion of the Hebrues did loke that Christe shoulde cum as it was prophecied before of men that wer inspired with God And he also did represente by many wayes the fygure of Christe his ofspring Dauid begat Salomon that king of
more and is of greater auctoritie then one mannes mynde alone but yet Goddes iudgement alone passeth the iudgement of all mankynde If ye despise my sentence as but mans iudgement trulye ye cannot contemne the iudgement of God though he himselfe alone geue iudgement And yf ye do not despise the iudgement of God neither can ye reiecte or refuse my iudgement whiche is consentyng to his in all thynges except with a common contempte ye do vs bothe at once wrong bothe him that sendeth and me that am sent from hym I speake or do nothyng but that whiche he hath commaunded me Semblably euen amongst menne the recorde of many is more substauncial then of a fewe after your lawe there is no recorde vnlesse it be of two at least allowed and admitted before a iudge But yet in dede it is more to be regarded if a man beare recorde of another then if he beare witnesse of himself Howbeit it cannot be auoided but among men there be wrong iudgementes and vntrue recordes yea and although a thousand men should agre vpoÌ„ one thyng beyng but men either for because through errour they knewe not the truth or els because they being corrupte in their affeccions do not pronounce geue sentence accordyng to the true iudgement of reason but after the leâ—de affeccions of the heart Notwithstandyng where euen one alone sayth any thing of hymselfe in case he do not pronounce the thyng which he râ—porteth of himselfe as of his owne heade but by Gods commaundement his iudgemente and recorde must nedes be true because God can neither be deceiued nor corrupt I beare no witnesse of my selfe but by the autoritie of my father who doeth also himselfe beare witnesse of me neither do I pronounce any other thing coÌ„cernyng myne owne person then he hath testified who sent me into the worlde to be a witnesseâ— of the trueth which onely he hath knoweÌ„ If ye do put away my recorde ye must nedes therin also reiecte his If ye infringe and repel my iudgement ye must of force and necessitie contrarie him We be twaine but we two haue all but one witnesse and iudgemeÌ„t And there is one of these twaine who if he were alone yet were his iudgement not to be replied against And if ye aske when did the father testifie of me forsoth he bare recorde of me in your law whose voyâ—e ye should know if ye would with pureheartes vnderstand that which is writteÌ„ he did also testifie of me at Iordane his recorde of mâ— is to be seen in the very artes and dedes whiche he doeth by me and in conclusion wheÌ„ tyme shall be he shall glorifie me with more euident and clere witnesses After these thinges wer spokeÌ„ the Iewes because they heard the father ofteÌ„ named from whom he was sent and whose auctoritie he laied for his defeÌ„ce meruailed if he woulde speake so highly of Ioseph the carpenter whose soÌ„ne he was then commoÌ„ly thought to be And in case he ment not of him they be desirous to get out of him who should be that other father froÌ„ whom he had come to whom he should go Where is ê™ thei this thy father of whom thou speakest suche wonderful thynges But Iesus somewhat opening that as yet he was not knowen vnto them touchyng his diuine nature and Godhead wheÌ„ as they supposed him to be but a very man and nought els and yet for al that they should haue beleued him as a man vnlesse theyr iudgment had been corrupted with carnal affeccions yea his wordes did also implie that neither the father could truly be knowen but by the sonne nor the soÌ„ne fully knowen except the father wer knowen for the sonne is not knowen with bodilye iyes but by fayth nor the father can be shewed to mans seÌ„ses but maye be brought into deuout myndes spiritually Well Iesus I say maketh answere on this wyse Ye neyther know me nor yet my father and so long as ye will not know me ye can not knowe my father Geue credence vnto me ye shall both know me and my father Ye saye that ye know me because ye know my countrey my dwelling place my pareÌ„tes brethren WheÌ„ as through these wordes which they vnderstode not our lorde Iesus did sore prouoke the phariseis myndes against him teaching openly in the temple yea where most preace of people was in a place of the Temple called the treasury because that offringes and thinges geuen to the Temple were brought thither and kept there whiche thinges wholly wer turned to the priestes and Phariseis pleasures and gaine excessiuely though the thinges were geuen and as ye woulde saye were consecrate to God Albeit I say that Christe did thus as I haue said yet no man layde handes on hym not because they lacked any vngracious wyll but because God did not suffre them to do it For the time was not yet come wheÌ„ as Christe had appoynted himselfe to suffre neither would he suffre vntyll he had fully taught that doctrine whiche the father had committed to his ministracion for the saluacion of man ¶ Then sayde Iesus agayne vnto them I go my waye and ye shall seke me and shall dye in your synnes Whither I go thither can ye not cum Then sayed the Iewes wyll he kyll hymselfe because he sayeth whither I go thither can ye not come And he sayed vnto them yâ— aâ—â— from beneth I am from aboue Ye are of this world I am not of this worlde I therfore saye vnto you that ye shal dye in your synnes For if ye beleue not that I am he ye shall dye in your synnes Therfore whiles they wer whisht and kept silence yet cumpassyng in minde full vngracious and murderous thoughtes Iesus went forth with his talke priuely pricking their coÌ„sciences that so at leaste waâ— it might forthinke them when as they knew that nothing was hid vnto him a thyng whiche was neuer before geuen to hym that was but a verye man No mannes wickednesse sayeth he can let the thyng that I do by my fathers commaundement That thyng once finished I go to hym that sent me and then ye shall seke me all in vayne and in myne absence ye shall desyre me whom beyng present you enuy and do displeasure vnto Then ye shall knowe by the ende and conclusion of the matter who I am Ye shall wyshe my presence and not haue it But you whiche doe nowe persecute the preacher and setter foorthe of eternall truethâ— shall dye in your synne yf ye do persiste and continue in your infidelitie For he doeth perishe through his owne faulte that obstinately putteth awaye healthe when it is freely offered vnto hym and he prouoketh and sekethe his owne deathe whoso doeth despyse the fountayne of lyfe I go not thither whereas youre wickednes compelleth me but I do willynglye go thither where as ye cannot folow me By this parable our lord Iesus did meane manye thynges first of all that of his owne good