other whiche receyueth as it were seede the woorde of the gospel with hys eares and gredelye putteth it into hys harte recordyng and deuising wyth hymselfe to frame hys life after the rewle therof but because he prynteth it not vtterlye in the inwardes of hys mynde but after the fashion of men he doth that he doth lightly with a certayne affeccion for a tyme he nourysheth the seede that he hathe taken vntil it be growen vp to a grasse and sheweth a certayne hope of euangelicall godlines absteynyng from greate sinnes and florishyng with meane vertues But if any storme of persecucion begyn to ryse and yf for the gospell sake banishment be offered or prison punishement deathe such other whiche require a stedfast strength of the mynde than as at the vehemente heate of the sunne they wyther a waye and vtterly fainte and decaye A figure of this was the stonie ground whiche receyued the sede and brought it foorth into grasse but it was not able to succour and defend it with humour agaynst the heate of the sunne for throughe the stones it can haue no depe nor sure roote Agayne there is an other whiche gredely heareth the woorde of the gospell and setteth it depe ynoughe in his mynde and kepeth it long but his mynde being intangled and choked with troubleâ—â— in cares of this worlde and especiall of ryches as it were with certayne thicke thornes he can not frely folowe that he loueth Because he wyl not suffer these thornes whiche cleaue together and be intaÌ„gled one with another emong themselues to be cut away the fruite of the seede that is sowen dothe vtterly perishe This was signified by the similitude of the sede whiche was receiued in the grounde full of thornes and briers Further the seede that was receiued in the good ground signifieth them whiche bothe heare the woorde of the gospell and recorde it wyth themselues and fasten it surelye in theyr remembraunce and so doe powre it into thaffeccions of theyr mynde that they will not swarue from it to dye therefore who also do rydde and delyuer themselues from affeccions and filthye cares of ryches whiche suffer not the mynde to be free and at liberty but geue themselues wholy to the heauenlye inspiracion The seede of the doctryne of the gospell is not vnprofitable to suche myndes But lyke as one kynde of wheate bringeth not furthe lyke fruit in all groundes but it springeth with lesse or more increase accordinge to the goodnes of the grounde So after the godly desyre and capacitie of them that heare the worde the fruite of godlines cummeth forthe more aboundauntlye By thys parable Iesus taught vs with what studye and desyre the heauenlye doctryne ought to be receyued yf we desyre that fruit should spring of it These thynges Iesus dyd interprete and declare vnto hys disciples aparte Another similitude put he furth vnto them saying The kyngdom of heauen is likened vnto a manne whyche sowed good seede in hys field But whyle men slepte hys enemye came and sowed rares emong the wheate and went hys way But whan the blade was sprong vp and had brought furth fruit than appeared the taxes also And the seruauntes of the housholder came and sayed vnto hym Sir diddest not thou sowe good seede in thy field From whence than hath it taâ—es he said vnto them The enuiouse man hath done thys The seruauntes sayed vnto hym Wilt thou than that we go and wede them vp but he said naye leste whyle ye gather vp the rares ye plucke vp also the wheat with them Let both grow together vntil the haruest and in tyme of haruest I wyl saye to the trapets gather ye first the taâ—es and bind them together in sheues to be breÌ„t but gather the wheat into my baruâ— But let vs retourne vnto the order of our former communicacion The lorde Iesus proposed vnto them another parable to shewe them also that there was another poyson and mischiefe to be taken hede of if a man wil laie vp pure and fine corne in hys barne For the other ylles do onely hurt the sede latelye sowen or spryngyng into grasse This doeth corrupte the corne now sprong vp and well growen Thys poyson is whan Sathan whiche coulde not choke and destroy the seede of the euangelicall doctrine with flying waueryng and ydle thoughtes nor with troublesome persecucions nor with carefulnes of riches honours and lyke thinges wherewith mannes lyfe is entangled goeth about to infecte it by false Apostles and wicked Byshopes and Heritikes whiche wresteth and wriethe by subtyl interpretacion the heauenlye doctryne after theyr lustes and desyres and myngle true thynges with false and sincere and pure thynges wyth vicious and fawty The parable is after this sorte The kingdome of heauen ê™ he is like vnto an housbandman which being a good husband sowed good seede in hys field But his seruauntes being aslepe there came priuely a certayne aduersarye whiche bare the husbande manne no good wyl and because he could not in the night take away the seede which was now layed safely in the ground he vseth crafte and deceyte to hurt it He scatereth and mengeleth with the wheate that was sowen the vnprofitable seede of cockelles and thys doen he wente awaye Fyrste no man perceyued thys deceite But whan the seede was nowe sprong vp into grasse and the stalkes were laden and burdened with eares than at lengthe the cockels growyng vp together their vnlykenes vtteryng or shewyng them began to appere Than the seruauntes merueylyng howe this shoulde cum to passe go vnto the husbande man Maister ê™ they dyddeste not thou sowe good seede in the fielde howe is it than that cokelles be mengled with them But the mayster suspectyng who was authour of the shreude turne sayeth Myne aduersary dydde thys whyche beareth me so euyl wyll that he hathe a plasure to hurte me thoughe he haue no profite hymselfe therby Than spake the seruauntes wyl ye than that we go and gather the cockelles and cleanse the corne The maister sayeth In no case leste peraduenture as ye plucke vp the cockelles vnaduisedly ye plucke vp also therwith the wheate that groweth nere by Suffer the wheate to growe together with the cockelles vnto haruest tyme. Than wyll I committe thys matter to the haruest folkes that before they mowe and cut downe they shall fyrste gather the cockelles and bynde them together a parte in bundels for to feede the fyer and afterwarde laye vp and couche the cleane wheat in my barne Another parable put he furth vnto them saiyng The kyngdome of heauen is lyke to a grayne of mustarde seade whiche a man toke and sowed in hys fielde whiche is the leaste of al seades But whan it is growen it is the greatest emongâ— herbes and is a tree so that the birdes of the ayer cum and make their nestes in the braunches therof Agayne Iesus mindyng to shewe by a similitude howe that the philosophy of the gospell fyrste in apperaunce
abiecte and homely through the ignominy and slaunder of the crosse being as it were planted by a fewe vnlearned men should by litle and litle through the strength of the trueth grow to such myghte and power that it shoulde go ouer all the worlde and shoulde embracâ— al kinde of men proposed this redell and similitude The kyngdome of heauen ê™ he is lyke vnto a musterde seede whiche a certayne man toke and sowed in hys field which of it selfe is leaste among al pulse But whan it is growne vp it is greater than al kyndes of herbes and risethe vp as bigge as a tree insomuche that the birdes make their nestes in the bowes therof An other similitude spake he vnto them The kingdom of heauen is like vnto leauen which a woman taketh and hideth in three peekes of meale til al bee lâ—auened Al these thynges spake Iesus vnto the people by similitudes and without a parable spake he nothing vnto them that it myght be fulfilled which was spoken by the prophete that sayeth I wil open my mouth in parables I wyl speake furth thinges hidden froÌ„ the begynning of the world Agayne Iesus dyd inculcate and beate in the selfe fame thyng doyng them to vnderstande by what meanes the strength and myght of the doctryne of the gospell secretly crepyng in and dispersed and set abrode by a fewe apostles should alâ—te and transforme al the worlde into her nature and whan it shall seme most to be consumed and extinct than chiefly it shall set forth and shewe strength The kyngdome of heauen ê™ he is lyke vnto leauen whych beyng but a litle quantitie the woman put in three measures of meale and three lefte it vntill the litle piece of leauen had changed by litle and litle the whole quantitie of the meale turned it into her owne nature All these thynges Iesus declared vnto the people in riddelles and cloudes of parables and spake nothyng vnto them than without a parable to thyntent that he might both excite and stirre their mindes with darke speakyng and make them desirouse to learne and yet geue them no holde though they sought occasion busilye vniustly to reproue hym And the soothe saiyng of the Prophete tolde of this before in time paste I wyl open my mouthe in parables I wyl shewe furth thynges which hath been hyd hytherto sith the worlde was made ¶ Whan the people were sent away Iesus came into the house his disciples came vnto hym saiyng Expound vnto vs the parable of the tares of the field He aunswered and said vnto them He that soweth the good seed is the sonne of man The fielde is the world And the children of the kyngdom they are yâ— good seede The tares are the children of that naughty one The enemy yâ— soweth them is the Deuel The haruest is the ende of the world The reapers be the Aungels As the tares therfore are gathered and brent in the fyer so shal it be in the ende of thys world The sonne of man shal send forthe hys Aungels and they shal gather out of hys kyngdome al thynges that offende and them whiche do miquiâ—ye and shal cast them into a fornace of fyer There shal be wallyng and gnashyng of teeth Than shal the ryghteouse shyne as the sonne in the kyngdome of their father Whosoeuer hath eares to heare let hym heare Than Iesus departyng from the multitude went home and they folowed not for that they vnderstoode not what he mente and that none occasion was geuen of false reprofe Further whan he was at home alone hys familiar disciples came vnto hym requiryng hym to expounde them the parable of the cockels mengled with wheate For the parable of the seed diuerslye sowen once declared they gessed well of themselues what he mente by the musterd seede and the leuen put in the meale Iesus without any griefe declared it plainely The good husband ê™ he whiche sowed the good seede is the heauenly father the felde in whyche he sowed is the whole worlde and not onely Iewry Further the good wheat that sprang vp of the good seede bee they whyche by the doctryne of the gospell behaue themselfe worthily for the kyngdom of heauen agreing to their profession in lyfe and dedes The naughty cockels springyng of the yll seede mengled wyth these bee yll men whyche professe not purely nor sincerely the doctryne of the gospell And the aduersarye whiche mengled hys seede priuely in the nyghte whereof spryngeth peructse and yll doctryne is the deuill The seruauntes whiche would gather the cockel before the tyme be they whyche thynke that the false apostelles and chiefe heretikes shoulde bee rydde out of the waye with sweorde and deathe where as the good man of the house willeth not that they shoulde bee killed but suffered yf happe bee that they repente and be turned from cockelles into wheate And that yf they repente not they shoulde be kepte and preserued to their iudge of whome once they shall be punished The time of harueste is the ende of the worlde The harueste folkes be the angels In the meane season therfore the yll mengled with the good must be suffered when they be suffered with lesse daunger and peril than they bee taken away Further whan the last tyme shal cum whan the good shal be seuered from the ill when rewardes shall be geuen to euery manne for hys dedes than the sonne of man the iudge ouer all shall sende furthe hys angels to clense hys kyngdome and they shall suffer none offence to remaine there for than neither the good can profite the yll nor the yll shall be suffered any more to trouble the good but whosoeuer liuyng emong the good had rather moleste and trouble them than to be made better by theyr cumpany he shall gather them together and shedde them from the others and deliuer them to the fyer of hell There shall they punyshed worlde withoute ende for their shorte and false lustes and pleasures remoued from the floore of the churche and caste into a darke den of hel that is to say into the kyngdome of theyr father where as nowe ouer late vnprofitable penaunce shall force those myserable people to wepe and to waile and to gnashe with theyr teeth Further they that cum and spryng furthe of the good seede and perseuer and continue vnto th ende although in the meane tyme they appere here vyle and abiecte and be afflicted of the yll sorte than all vylenes of mortalitie set aparte they shall shyne lyke the bryght sunne in their fathers kyngdome These thinges because they be great and weighty thinges of both partes ought not to be heard nigligently Thei perteine either to the euerlasting felicitie or to the euerlasting destruccion of al men Wherfore whosoeuer hath an eare neyther deafe nor stopped with the desyres of the world let him heare that he may auoide euerlastyng punishemeÌ„tes obteine the life euerlasting ¶ Agayne the kyngdome of heauen is lyke vnto a treasure
paraphrase of Erasmus vpon the gospel that is to say a treasour in manier a ful library of all good diuinitie bookes For whatsoeuer thing any of the auncient doctours of the church left behind him whatsoeuer in any catholike writer is conteined whatsoeuer any notable good exposytoure hath sette foorthe for the sincere playne declaracion of the new testament the pith and substance therof hath this man with a clerkely iudgment compendiously and briefly as it were in a summe couched together in this one weorke Neither was there euer any weorke so easy to be vnderstaÌ„ded of the reader which hath more cunning shewed in it as by his owne annotacions vpon his traÌ„slacion of the new testament it may euidently appere in which annotacions he approueth declareth himselfe with such diligent obseruacion and marking to haue perused al libraries al writers al bookes as very few studentes dooe vse to reade and labour any one autour in any one particuler facultie or discipline Accepte this autour therfore deuout reader and with glad wil enbrace so profitable a meane instrumeÌ„t wherby thou maist without any ferther trauail then onely reading marking bearing it away so easily attain to the clere vnderstanding of the gospel Reade it with a pure a charitable hert with a single iye void of al maner parcialitie of affeccion or of enuy thou shalt espy therin such edifying as may be mete for thy state of knowlage aptitude or capacitie what euel it be For like as in the most holy blissed testameÌ„t there is both pappe for youÌ„gâ—inges in the feith in the knowlage of Gods worde and also sounde meate for such as are wel entred hable to broke higher thinges euen so in this auctour are al thinges aptly tempered to enduce traine the grosse the rude multitude aswel of Curates teachers â–ª as also of other priuate readers to fede the weake with such doctrine as they are hable to receiue to sharpen and make eagre such as are hungrie of ferther knowlage to minister vnto the learned or eloqueÌ„t teachers matier sufficieÌ„t wheron to grouÌ„d much profouÌ„d the same right ChristiaÌ„ doctrine Accept it willingly rendre thaÌ„kes first to God who of his infinite mercy grace hath in these our daies seÌ„t such a numbre of suche good writers and emong them Erasmus as one of the chiefe and principal not onely to geue clere light but also to open a way vnto the pure perfeict knowlage of Gods worde and than to your moste excellent Soueraine good king Edward the sixte who emong the other his most princely and most Christian actes doeth so soone and so effectually begyn first with the promoting of Gods worde and glory being the fountain and ground of al good successe welth and prosperitie and thirdly to Quene Katerine by whose good meanes and procurement this present weorke hath been by soondry mennes labours turned into our vulgare toung wherby the kinges Maiestie whose principal desire trauail is to doe all thinges possible wherby his most teÌ„drely beloued subiectes knowlage may be ferthered their conscience slaighed in a sincere doctrine of Christ with a perfeict framing confirming of the same in a good conuersacion of life might by hauing so notable a good matier in redinesse be the better occasioned to put forth so fruitful an exposicion of the gospel For a paraphrase is a plain setting forth of a text or sentence more at large with such circumstaunce of moe and other wordes as may make the sentence open cleare plaine familiar whiche otherwise should perchaunce seme bare vnfruitful harde straunge â—ough obscure derke to be vnderstanded of any that were either vnlearned or but meanly entred And what is this but a kinde of exposicioÌ„ yea and that of the most pâ—â—hthie and effectual sorte How muche therefore art thou bound deuout christian reader and especially ye priestes and Curates that either haue not ben brought vp in studie of letters of diuinitie or els haue not such store of bookes as may be sufficieÌ„t for mainteining of your studies how much are al ye bound I say vnto the kinges moste exellent Maiestie and his most honorable worthy Counsaillours who of a speciall regarde and coÌ„sideracion of the ignorauÌ„ce defaute of litterature which hath reigned in most part of the Clergie of England aswel to the great detriment harme and decay of religion in the christian flockes to their spiritual charge coÌ„mitted as also to their owne intolerable peril and daungier whan at the general day of accoumpt and audite to be made at the throne of God it shall bee required at their handes how and what they haue taught to the ignoraunt multitude for whose solles as touching their institucion in the feith in the lawes of God they must answer before a rightful iudge whome no maÌ„ shal be hable to corrupt beguile deceiue or escape haue by their most good policie founde a meanes howe both ye and all the people may with a great dele lesse time study labour yea also charges then were wonâ—e to be bestowed in playing at tables boules cardes other vnlawful games haue in a few leaues a whole library of good doctrine both for the priuate edifying of euery one particularely and also for the enstruccion teaching of eche other in common Whatsoeuer ignoraunt person is desirous of knowlage can be conteÌ„ted to learn whosoeuer is not of an hert so indurate but that he can abide such good bookes as may further Christes doctrine whosoeuer is not of an extreme malignaunt stomake against the due setting foorth of Gods worde whosoeuer is not such an enemie to the glory of God that he enuieth the benefit of Christes bloud vnto England whosoeuer is not eyther of such blindnesse that he cannot see the trueth or of such peruerse froward malice that he wil not or of such cancard obstinacie that he wil against the spirite and against his conscience wilfully withstand resist al good thinges which may induce men to the knowlage of God whosoeuer doth not hate the light of the gospel whosoeuer is in his herte a fauourer of the trueth and of the kinges Maiesties most godly procedinges hath no lesse cause but to enbrace Erasmus whose doctrine the most best parte of al ChristiaÌ„ Royalmes vniuersities hath euermore allowed iudged to be consonauÌ„t to the truth also is bouÌ„d with immortal thankes to pray for the kinges most excelleÌ„t Maiestie for this his most gracious setting forth publishing this present weorke to the vse of such as haue nede therof And where the sayd Erasmus fer otherwise then a great nuÌ„bre of the scholastical sorte other vnlettred expositours of these last blind seasons hath written these his paraphrases in as ornate a stile as he hath the most parte of hys other volumes is not as some barbarous bloundreers haue for safegard defence of
allege against the publishing of Goddes worde in the mother tongue and against the setting foorth of holesome and godly exposicions vpon the same is that suche bookes cause sedicion against the doctrine and than lay their facte to the doctrines charge This hath euermore hitherto ben the practise and conueighaunce not only of the Romish Pharisaical sorte but also of the auncient enemies of Goddes trueth euen from the beginning Neither haue this malicious generacyon euer as yet vsed any other way or coulour to deface the trueth to let the good proceding of Gods worde or to sliere and prouoke the indygnacyon of Princes and Magistrates agaynste the publishyng or agaynst the true preachers and teachers therof but onely by allegeyng that it wyll mooue sedicion and teache errour where in dede Goddes woorde is as ye would saye a perfeicte touchestone whereby to fynde out and to trye suche cancard stomakes as would fain rebelle moue sedicion and would gladly haue it so to bee For otherwyse a great wonder it were and a veraie straunge thing if the woord of God or this paraphrase or any other lyke godly exposicion of the ghospell whiche is in sense none other but the doctrine of Christ and of his Apostles should corrupt the readers or teache errour or moue sedicion God and his moste holy woorde is altogether peace vnitie concorde and perfecâ—e charitie Goddes woorde teacheth none other doctrine but peace humilitie subiection and so muche obedience to the Princes and Magistrates as the Romishe Babylonians would not by their good willes haue to be put in the heades and hertes of the ignoraunt people But this colour haue the enemies of Goddes woorde euermore vsed to suppresse the ghospell So did they by all the Martirs so haue they doen by the true preachers so did the olde Iewes by the auncient prophetes of God and so did the old Pharisees by Christ himselfe whose moste grieuous crymes were that he drew al the worlde after hym that he taught and sowed erroneous doctrine that he seduced the people and that he made hymselfe a kyng And the malicious Iewes layed to Paules charge that he begoonne to be a sedicious moouer of rebellion against Ceasar not that the thyng was so in dede but because thesame was a cockesure waie to make al obedient people hate the ghospell and to prouoke the rewâ—ers Magistrates to suppresse it But the lorde who of his mercifull goodnesse hath of late sent out the clere radiaunt sunnebeames of his holye woorde and veritie to shyne ouer all christen regions will I trust so continue the light of the same that the simple flocke shall bee hable to discerne the spirites of men liuely to know the vngodly maligners whiche by cauiling and deprauyng all good thinges dooe wrastie and strougle as muche as in them lieth to kepe the ignoraunte multitude in blidnesse In the meane time all the simple Englishe congregacion is bound continually to praye for your highnes that haue for theyr vse and behoufe procured the translacion of this present paraphrase vpon the ghospell of Mathew and vpon the residue of the newe testament wherby they may with a more coumfortable and pleasaunt readyng in theyr owne mother tounge bothe encreace from daye to daye in â—nowelage and also continually bee edified in true religion nouzeled in right opinions trayned in sincere doctrine and confirmed to walke in perferct innocencie and integritie of a true Christen lyfe accordyngly ¶ The preface of Erasmus vnto his paraphrase vpon the Gospell of the Euangelist Matthew To the moste victorious Emperour Charles the fift of that name Erasmus of Roterodame gretyng BEyng not ignoraunt Charles Emperour most victorious howe muche godly feare and reuerence also is of due congruence to be geuen partely vnto all holye scriptures whiche the holy fathers throughe the inspiracion of God haue left vnto vs and especially vnto that part of scripture whiche maketh an vpright and faythful relacion of suche thinges as the heauenly father eyther wrought in facte or spake in woordes for the health and saluacion of the whole world through his soone Iesus and being ferther priuie to myne owne vnwurthynes where not many yeares gone I first attempted to set hand to making a parahrase vpon Paules Epistles for the playner vnderstandyng of them which thing to doe came vpon me at that time of a sodain pangue euen of mine own mind I did no lesse then think myself to enterprise a veral bolde and presumpteous acte and an acte as the prouerbe sayeth of a right daungerous hazarde in so muche that after I had in one or twoo or three chapiters taken a prouf and assaye of the worke how well it woulde doe I was vttirly mynded to pulle downe my sayles againe and to surcease from the course that I had afore apointed to take vnlesse a wunderful consent of my frendes beyng men of lernyng had perforce constrayned me to procede with that I had begon Neyther coulde I for their most earnest desires â–ª be at any rest or quiet vntil I had fully ended and finished all that euer there was of the Epistles Apostolical whereas I had not taken in hand to medle but only with those epistles whiche without all controuersie or doubte were wryten of thapostle Paule It hath not at al tymes framed wel with me ne come to good ende when I haue ben ruled to doe thynges at the mocions instaunt pricking forward of frendes But yet in this thing neuerthelesse I was not a litle proude of my selfe that this my bolde auenturyng had come muche more happily to passe then was loked for as well for myne owne parte that was the maker to whome it purchased least enuie and grutche of men of al the wurkes that euer I wrote as also on the behalfe of all suche as are studentes and suters to atteigne to the philosophye of the gospell who doe euery man more then other geue me thaÌ„kes for that by meanes of myne industrious labour they haue to the better knowlage of thapostolicall wisedome eyther been moued and stirred vp or els furthered But whaÌ„ I had cleane dispatched myself of this great charge and taske I loked not that I shoulde at any tyme afterwarde haue any more to doe with this kynde of writing beholde the right reuerende father Mathew Cardinall of Sedune by whose aduise and instigacion I had afore made vp all thepistles canonical at what time I spake with him at Brurels to welcome hym into the countrey according to my duetie after his returne from the counsell whiche had than been holden at the citie of Wourmes eueÌ„ by and by at the first entring in talke with me euen lyke a man that had deuised vpon it afore begynneth to exhorte me that what I had afore doen vpon thapostolicall Epistles the same I shoulde also doe vpon the gospel of Mathew I on my partie anon made myne excuse by many thynges firste that it was alreadye an acte bolde and ouerbolde that I had
plenty of garmentes let him geue vnto the naked he that hath plenty of meates let hym geue vnto the hungry There came vnto hym also the Publicanes the which kynde of meÌ„ the Iewes abhorre because coÌ„meÌ„ly either for to please the princes or to satisfy their auarice thei are woÌ„t to poul the people They demauÌ„de of him fearfully what he thiÌ„keth best for theÌ„ to do And he doth not reiect them from baptisme agayne he appoynteth them not to geue their goodes who now of long time wer wont violently to take away other mennes but to thintent they might come nere by some degre vnto the perfect doctrine of Christ he coÌ„maundeth them that they should exact nothing of the people beside that that was prescribed of the prince Finally there came also souldiours a violent a diffamed kynde of people Neyther put he them awaye from him declaring manifestlye vnto the Iewes by that dede that Christ would despise no kinde of men They confesse nothing for to professe a souldiour is of it selfe to confesse the puddle sinke of all mischiefe They demaunde also what counsayle he would geue theÌ„ And he teacheth them beyng so rude rather what oughte to be auoyded shunned that they might be lesse yll then what was to be doen whereby thei might be perfectly good Abuse not ê™ he your weapoÌ„s which ought not to be styrred but agaynst your enemies at the commaundement of the captayn beate no man nor stryke no man violentlye syth you be hyred for this purpose that through your diligence the countrey should be quiet Nor abuse not you familiaritie with great rulers falsly blamyng and accusyng any man wherby any filthy lucre or gayne might come vnto you Finally be content with your wages and defraude and spoile no man For prynces geue wages to thintente no man by necessitie shoulde be forced to take other mennes goodes So he through easye preceptes accordyng to euery mannes capacitie made al men in a redines for Christ to come foreseyng Christ in spirite whom he had not yet seen with his bodily iyes ¶ Then cummeth Iesus from Galile to Iordane vnto Iohn to be baptised of him But Iohn forbade him saying I haue nede to be baptised of the and cummest thou to me Iesus answered and sayth vnto hym Let it be so nowe For thus it becummeth vs to fulfyll all righteousnesse Then he suffred hym Therfore the rumour fame beyng now spred abrode and dayly more more encreasing that by diuers meanes by the angels by the sheperdes by the Magyans by the cruel carefulnes of Herode by the prophecye of zachary by Simeon by Anne by litle and litle secretely but most of al by Iohns open manifeste setting furth beeyng ioyned with a great auctoritie inso muche that yll meÌ„ also being now amased with feare did frame themselfe to the cumming of Christ thus declared set furth For truly it was time for him to cuÌ„ furth into the sight of the world to declare himself not by the testimonies of others but by his own vertues that it might appere what maner of one how mighty he was that he might obscure darken al men by whose testimonie he was heretofore set forth commeÌ„ded Therfore Iesus left Galile where he had been in secrete hitherto nowe goiÌ„g about his fathers busines he leueth his mothers cuÌ„trey Nazareth maketh spede vnto Iordan where he should haue a great coÌ„pany gathered together out of diuers coastes of Iewry to be a witnes of the thinges that should be there spokeÌ„ doen. He who alone was defiled with no spot of sin yea who alone should take away the sinnes of the world through the middes of the sinful coÌ„panies euen lyke a sinner goeth vnto Iohn requireth to be baptised of hym who alone doth saÌ„ctifie euery baptisme Iohn not yet ascerteyned that Iesus was that high Messias the sonne of god but yet obseruing marking a meruaylouse semelynes and honesty apperyng in his iyes in all his couÌ„tenaunce in his maner of going he doth excuse his disordered office ministracion honoring his dignitie and worthines as yet with no certayne commendacion Onely he saieth it were mete conuenieÌ„t that I which am far beneth vnder thy vertues should require baptisme of the And how cummeth it to passe that thou doest humble adbase thy selfe so lowe to require baptisme of me sith no man is more pure cleane froÌ„ al sinne than thou These thynges wer thus doen by the ordinaunce of god to thinteÌ„t both that we should haue an exaÌ„ple of the merueilous modestie humilitie of Christ and also that it might appere vnto all men by the testimonie of Iohn that Christ being without coÌ„science of any sinne or euil required to be baptised For he was baptised like as he was circuÌ„cised as he was purified in the teÌ„ple with his mother as he was scourged as he was crucified He suffered all these thinges for vs not for himself Wherfore wheÌ„ Iohn declaring constaÌ„tly his own vnworthines setting forth the worthines of Christ did refuse the office of a baptiser Christ by no sinister suspicion did steine his own innocencie which it behoued to be knowen beleued of al men Euery parte ê™ he of this busines hath his time Be thou content in the meane season that I be baptised of the thynke not vnâ—uÌ„ly for the if thou baptise him who as thou saiest is better theÌ„ thou Certainly it shal becuÌ„ me which desireth to bring al vnto me to fulfill all iustice For he that teacheth al teacheth perfeccioÌ„ must see that no likelyhode or apparauÌ„ce of vnrighteousnes be it neuer so litle be founde in his life and maners I must become all thinges to al men that I maye winne and bring al vnto my father When Iohn heard these wordes he descended into Iordane with Christ and baptised him And here appereth an holsome example of humilitie in Christe and of obedience in Iohn but the thyng the effecte is of contrary order For baptisme doth consecrate vs but he through the holy touchyng with his body did consecrate baptisme And Iesus whan he was baptised came straight waye out of the water and lo heauen was open vnto hym And he sawe the spirite of God descendyng lyke a doue and lyghting vpon hym And lo there came a voyce from heauen saying This is my beloued sonne in whome I am well pleased And to thintent he might declare vnto vs what we ought to do after baptisme what felicitie was geuen vs by baptisme Iesus going out of the water cherefully spedely as though he had cast of a great burdeÌ„ of sines teaching vs that we should not tarry nor linger in washinges nor ofteÌ„tymes returne vnto theÌ„ by sinning again but to make haste to the dueties of a spiritual life the sinnes of the former life once cast of and buried in baptisme kneled downe vpon his knees and lifted
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
the acte of him who went about to wryng out of the man a notable faythe for the ensample of other and his pleasure was to teache all men by this blinde man howe by what meanes light maie be extorted or gotten perforce of Iesu. The fyrst hope to obtaine light is to haue Iesus to stand still at our crying The secoÌ„de to be called vnto him eyther by the teachers of the ghospell or els by the secrete inspiracions of the holy ghost For the blynde man could not go vnto hym vnlesse he had bene led and guided by holy scripture which we ought in no wise to despise although it be ministred by maÌ„ The Apostles and preachers of the ghospell do happily call a blynde maÌ„ when they call him at the coÌ„maundemeÌ„t of Iesu. But nowe adayes they call without his coÌ„maundement not vnto him but to the aydes of humaine Philosophie or Heathen learning to thobseruacion of Moises law to the coÌ„modities pleasures of this preseÌ„t lyfe Assuredly these â—allers make the blinde more blinde then he was before But the Apostles obeyng their maisters coÌ„maundement called this man vnto Iesus and so true is it that they dyd not crie brable against him as the people did that they put him hauing good hope already in more hope and comforte saying Be of good chere aryse Iesus calleth thee The blinde man conceyued so great hope herewith that he cast awaye his cloke whiche defended hym againste the cold weather and skypped out of the place where he sate and ranne to Iesus Here will I staye the a lytle while good reader because thou mayest marke the greate readinesse of mynde and feruent courage of this blynde begger Howe ofte arte thou called vnto Iesus doest neither caste awaye thy cloke or maÌ„tell nor skyp out of thy deÌ„ne of misery nor run vnto hym the calleth thee but tournest thy backe but lingrest from day to day but castest doubtes but â—â—dest cauillacions and fayned excuses but waxest luskyshe in thy fylthe and darkenesse haddest rather aske an almes of the worlde in a foule beggerly cloke then receiue light of Iesus wherein is conteyned the summe of all felicitie What a goodly and faire vesture is the garment of innocencie and cleane lyfe What a foule mantell hath he that is clothed with lechery with couetousnesse with excesse and ambicioÌ„ Howe vile and wretched a begger is he whoe for a small and corporall commoditie croucheth and kneleth vnto this world Howe miserablye blynde is he that neyther knoweth himselfe nor almightye God his maker As ofte as thou arte called from this miserable wretchednesse vnto Iesus either when thou readest the ghospell or hearest thesame preached or els whan thou art drawen by a certaine secrete inspiracion of the holy ghoste why doeste thou not then all thynges layde aparte that are wonte to let and hinder a man to attaine so great felicitie leape vp vnto the hope of a better life Why runnest thou not with moste sure faythe vnto Iesus whiche onely is able to geue the light and will geue it to all men Iesus cometh vnto the he calleth the and doest thou again for thy part grutche to mete hym Thou pynest and wyddrest away euen tyll thy dying day in thy darkenesse but thou shalt not euer haue Iesus passing by the. Certes after death he calleth no manne to saluacion but to iudgement When he passeth by here in this worlde he heareth him that cryeth haue mercy vpon me here he standeth still here he calleth here he giueth light This begger hath made the ashamed of thy slouthfulnesse vnto whom the Lord when he was cuÌ„men vnto him sayd What ayleth the to crye what wilt thou haue me to do vnto the what â–ª knewe not Iesus why he cryed knew not he what he shoulde doe That is not so but all this was done for our custruccion Many beleued that this blynde man loked for an almes of the lorde because he was a begger For so nowe a daies many crye vnto Iesus Lorde haue mercy vpon me And beyng demaunded what they sue for what they desyre to haue one sayth graunt that I maye be riche an other that I maye gette an office this man that I maie haue a wyfe with a good dowrie an other geue me bodilye strength geue me long lyfe or graunt that I may be auenged on my enemy But these thinges Iesus many times taketh awaye from his frendes because it so behoueth for their saluacion The euangelike begger desyred none of all these thinges For he knew right well what ought to be desyred of Iesu. Therfore let vs both heare and folowe hym Rabbone sayeth he that is as muche to saye as my maister make me to see For being careles for all other thynges he desyred nothing els but light whereby he might see God and his sonne Iesus whom to knowe is euerlasting lyfe For in scripture to knowe God is nothing els but to see God O very Euangelike and christiaÌ„ praier How fewe wordes hath it but how great faith Doubtles this is that short prayer whiche pearceth the heauens Therfore Iesus answered Go thy way thy faith hath purchased the helth He is not byanby a man vndoen and cast awaye whiche seeth not awhit with bodelyiyes but whoso seeth nothing at all with the iyes of his soule thesame cannot be saued To haue recouered these iyes is life euerlasting Heare this saying thou pharisaicall felow whosoeuer thou be that sayest I ascribe my safety to myne oft fastinges to my long prayers to mine almesdedes and my sacrifices and for that cause thou criest not with the begger haue mercy on me but sayest geue me the reward due vnto my deseruinges Now Iesus doth contrarily ascribe saluacion vnto faith and not vnto woorkes The blinde man streyght wayes recouered his sighte not because he deserued it but for that he beleued And being commaunded to go his waye he folowed Iesus Lighte is geuen the freely thy blindnes is taken awaye for naught Afterward thou art left to thyne owne arbitrement whether thou wilt vse the gift of god aright or no. Thou art not compelled to folow thou hast onely power geuen the to see Iesus go now whither thou wilt but at thyne owne auenture What did that blessed blinde man Heretourned not backe agayne to his beggerly cloke or mantel he retourned not to his olde beggerye but forgote all these thinges and folowed Iesus in the waye It auaileth but litle to haue knowen Iesus vnlesse thou do thy deuoire to folowe him whom thou seest Iesus goeth straight to the crosse hither muste thou folow hym after thou hast once recouered thy syght a gain As long as thou art blynd thou maiest crye Iesu haue mercye vpon me but thou canst not folow him this way before thine iye syght be restored For who would folow him that willingly geueth his soule to death onlesse he saw by fayth that worldly reproche were the waye to euerlasting glory that bodily
heauenly Iewels of Christes doctrine then if ye shoulde open all â—inges cofers of worldly treasures and deale to euery one suche abundaunce as might make them al welthy and riche for euer in this world And as ye haue herein doen a dede worthy suche thankes and rewardes as lieth in none but only God to repay and a dede to vs your most louing and obedieÌ„t subiectes so beneficial as no hert can esteme muchelesse any tongue or pen expresse so doubte I not but that ye haue doen a good thyng to your most regal spouse the kynges maiestie so acceptable that he wil not suffre it to lye buried in sileÌ„ce but wyll one daye whan his godly wysedome shall so thynke expediente cause the same Paraphrase to be published and set abrode in print to the same vse that your highnesse hath ment it that is to say to the publique commoditie and benefyâ—e of good English people now a long tyme foore thirstyng and houngrynge the synâ—ere and playne knowledge of Gods word For his most excellente Maiestie beyng a man after the hert of the Lord being a right Dauid chosen to destroy Goliah the huge and cumbreous enemy of Israell without any armour and with none other weapon but the stone of Gods word cast out of the â—yng of the diuine spirite workyng in him his lawes made here in England being the elected instrument of god to plucke downe the Idoll of the Romishe Antichrist who folowyng the steppes of his father Lucifer hathe not onely vsurped a kind of supremitie tyrannie ouer all princes on earthe â–ª aswell christen as heathen but also hath ensourged against heauen and hath lifte vp and exalted hymself aboue al thyng that is called God making void the plain commaundementes for the aduauncing of his own more then Pharisaical tradicions peruertyng the true sence of the holy scriptures and wiestyng them to the maintenaunce of his abominacions beyng both afore God and manne detestable his hyghnesse beyng our Ezechias by the prouidence of God deputed and sent to be the destroier not onely of al counterfait relygioâ—s who swarmed amoÌ„g vs like disguised maskers not mummers but mumblers who vnder the cloke of holines seduced the people and deuoured the houses of riche widowes and were mainteners of al supersticion idolatry rebellioÌ„ but also to roote vp al Idolatry doen to dead images of stone and tymber as vnto God and committed to other creatures in steade of the treatour directly against the expresse woordes of the precepte Thou shalt haue no mo goddes but me his most excellent maiestie I say from the first daye that he wore the emperiall Croune of this realme foresaw that to the executing of the premisses it was necessary that his people should be reduced to the sinceritie of Christes religion by knowyng of Goddes worde he considered that requisite it was his subiectes were nousled in Christ by reading the scriptures whose knowlage should easily induce them to the clere espiyng of al the fleightes of the Romishe iugglyng And therfore as soone as myght bee his highnesse by most holsome and godly lawes prouided that it myght be leful for al his most faithful louyng subiectes to reade the word of god and the rules of Christes discipline whiche they professed he prouided that the holy Bible should be setforth in our owne vulgar language to the ende that Englande myghte the better attayne to the synceritie of Christes doctryne whiche they might draw out of the clere fouÌ„tain and spring of the ghospell running euermore clere without any more or mud rather then out of the muddie lakes puddles purposely infected with the filthy dregges of our Philistines the papistes who had stopped our spriges to driue vs to their poysoned muddy gutters and forowes By this his maiesties most godly prouision it hath cum to passe that the people which long time had been led in errour and blindnes by blind guides moÌ„kes fryers chauons and papistical preachers do now so plainly see the clere light that they do williÌ„gly abhorre idolatry supersticion they do now know their dutie towardes God their prince they do now enbrace yâ— veritie for verities sake they see where and how the leauen of the papistes hath by continuauÌ„ce of time for default of scripture soured all the whole batche of Christes doctrine they see howe being led by blynd guydes and pastours in the derkenes of ignoraunce they fel daily in the depe pitâ—e of manifold errours with thesame guides thei see that lyke as the olde Phariseis in the time of Christes being vpon earth had corrupted the sincere doctrine of gods word and the pure vnderstanding of the lawe teachyng the people to leaue their poore fathers and mothers destitute contrary to the playne commaundement rather then to let their treasurie to be not enriched whiche kynd of offring themselues of meâ—e couetise had inueâ—ted and dyd apply thesame to the mainteynaunce of themselfes in gluttony and sensualitie so now had the wicked papistry deuised a meane to picke the riche folkes purses the poore vulgare people clene to dengur vnder the colour of goyng on pilgremage to this or that stocke of mans handy makyng vnder pretence of sekyng health of the soule remission of sinnes at the handes of Peter Iames Iohn Marie which could not geue it but whan suche thinges were asked them blushed to beare god thoâ—ly autour gener of all good thinges to be so blasphemed They see now that lyke as the couetous Phariseis passed lesse at the violacioÌ„ or breakyng of gods preceptes then of their tradicions and put more justice in washyng the outesyde of their dishe or their cuppe then in the innocencie of life and puritie of the conscience within in offryng of myntes and rue for their lucre then in perfourmyng the office of charitie to the neyghbour sooner to wynke at their owne blasphemies against god then to remit a small trespace committed by their weake brother against the fond ceremonies which they and the lawyers had deuised and added besides the lawe so the beaste of romishe abominacion to had clene subuerted the true interpretacion of Christes ghospell and by his mere tiraÌ„nie ioyned with most crafty delusion to had inuected into Christes church and holy congregacion al thinges that were contrary to Christ that is to wete in stede of pure faith such as Christ requireth a faith lapped in a patched cloke of beggerly workes and ceremonies of his owne dressyng settyng forth in stede of religion supersticion offrynges in stede of charitie buildyng of chauntries in place of releuyng and mainteining the liuely temple and image of God in the poore encensyng of images in stede of the pure sacrifice of an innoceÌ„t life in stede of trusting in gods mercies trusting in treÌ„tals masses of scala cell in stede of heaueÌ„ a purgatory consisting of material fier thesame to be redemed with money geuen to him in stede of declaryng our free
as though ye were borne to fede none but your own selues and were not bounde to relieue the necessitie of your neighbour Woe vnto you for whan both these corporal meates and drinkes wherwith ye so delicately and volupteously fede your selfes yea and the bealie too which gourmauÌ„deth shal be consumed than shall ye be houngrie and fynde no reliefe Than shall ye wishe that ye might be so happie as to haue but one of the lytle crummes that falleth from the table of God than shall ye wishe that ye mighte haue but one droppe of water caste vpon your tongue to coole your mouthe whan ye shall lye in burning heate of fyer vnquencheable Then shall ye wyshe that ye had in this lyfe houngred the ryghteousenesse of God whan ye shal se the litle poore ones plenteously saciate with the aboundaunce of al felicitie and glory in heauen whome in this world ye accoumpted miserable and so muche the more despised because ye saw theÌ„ in penurie and houngre destitute of al reliefe and coumfort and lacking foode and susteynaunce necessarie for the bodye Woe vnto you that nowe laugh For ye shall waille and wepe Woe vnto you that doe now make much good mirth and laughing as folkes pleased euen to youre owne mindes with the prosperous luckinesse of thinges transitorie and as men made drounken with sweete fortune for within a litle shorte space all thinges turned contrarie ye shall wayle and wepe and youre plesaunce that lasted but a moment shal be turned into peyne and torment for euer to endure Woe vnto you when all men prayse you for so dyd theyr fathers to the false prophetes Take ye no high conceyte ne pride in your selues whan the world vpon a counterfeicte likenesse of being happie and fortunate doe eyther in woordes or by any other tokens shewe themselues to reioyce â—n your behalfes as persons not knowing what true felicitie and blisfulnesse is whan they highly extolle and praise tho thinges which are abominably and wickedly doeÌ„ of you geuyng vnto deiulishe persecutyng of the truethe of the ghospell the name of zâ—le towardes the lawe the affliccion also and slaughter of good men they call deuout seruice doen vnto god This same most false praise shal not deliuer you from the vengeaunce of god but shall make you worthie of double grieuous punishemente for that ye haue not onely not bene ashamed of dooyng manye wicked dedes of mischiefe but also haue sought laude and prayse for your eiuil doynges And they that shall prayse your wicked doynges the forefathers of the same persons did in lyke manier shewe muche tokens of hygh fauoure long agone to the false prophetes that rebelled agaynste the prophetes of the lorde and vtterly stiered vp aswel the princes as the people to the sleaghing of the same But the prophetes of the lorde did not seke to haue vengeauÌ„ce against theyr persecutours and yet neyther haue the godlye lacked theyr condigne rewarde nor the wieked shall lacke theyr punishmente according And ouer late shall it than bee for suche to repent theyr extreme hainous offences as at this presente doe nothyng regarde the geuer of better aduertisement But I say vnto you which heare loue your enemies doe good vnto them which hate you blisse them that curse you and pray you for them which wrongfully trouble you And vnto him that smiteth thee on the one cheke offer also the other And hym that taketh away thy gownâ— forbid not to take thy coate also geue to euery man that asketh thee And of him that taketh away thy gooddes aske them not agayne And as ye woulde that men shoulde doe vnto you doe ye also vnto them likewise But choose them hardylye what they are woorthy to haue whiche for good dooen vnto them dooe rendre mischiefe But vnto you that geue eare to my sayinges I geue this new lesson rewle as muste of the mightie strong verdure of the ghospell Not onely requite ye not an eiuill turne dooen to you with an eiuil turne again but also loue ye your enemies doe ye good to theÌ„ that doe eiuill to you For rayling and reprochefull woordes rendre ye frendely woordes agayne and suche woordes as may be for the others welth and benefite Praye ye for them that surmuise false accusacions agaynste you that through youre prayers they maye bee reconciled to God and haue theyr true crymes clerely forgeuen whiche detecte you of false crimes afore men And be ye in any wise so ferre from all hertes desyre to doe a displeasure agayne for a displeasure doen to you that in case a bodie geue thee a blow on the one cheke thou rather offer foorth the other cheke to be strieken too then thou wouldest auenge the first And in case any shoulde attempte to take away thy cloke from thy backe suffer him rather to take awaye thy cote too then thou to come into contencion for the wrong dooen vnto thee The other in this case hath had the displeasure in very dede that did the displeasure and contrariewise he that to his owne damage and losse of the thing hath seene to the keping of peace and tranquilitie hath had aduauntage and gayne thereby and not damage Lette your earneste endeuour bee to doe good vnto all folkes and to hurte no body If any other bodie shall dooe you harme ye haue God to be a redressour and auenger therof If ye shall dooe any manne good in any behalfe ye are sure to haue GOD a rewarder of the same In hys handes leat the care of al bothe remayne Bee thou prompte and readye to geue if any body shall desyre any thyng of thee for by suche meanes is mutuall loue of one to an other purchaced and knitte together That if any persone take awaye from thee any thyng of thyne by fraude or by strong hande leatte hym rather haue it then thou to come to make strife or businesse for it Better it is for one to lese his money his house or any piece of his lande then for recoueryng of these thynges wilfully to forsake better And in any wise leat all false guile bee awaye from all youre lyfe but what euerye one woulde with hys good will haue dooen of others towardes himselfe if the case shoulde so require thesame leat him doe towardes his neyghboure and what he woulde not with his good will haue doen to himselfe the same leat him not labour to doe agaynst another For that is to loue the neighboure as one loueth himselfe ¶ And if ye loue them that loue you what thanke haue ye for sinners also loue their louers And yf ye dooe good for theim whiche dooe good for you what thanke haue ye for synners also do euen thesame And if ye lende to them of whome ye hope to receiue what thanke haue ye for sinners also lende to sinners to receiue such like agayn But loue your enemies and doe good lende loking for nothing again and your rewarde shal be greate
not doen among them the workes which none other man did they should haue had no sinne But now haue they bothe seen and heard not onely me but also my father But this happeneth that the saying might be fulfilled that is written in theyr lawe They hated me without a cause And whatsoeuer despite they shall doe against you I will thinke it doen to me for all thynges that they shall do agaynste you they shall doe it for the hatred they beare to me when they curse you they shal curse me when thei reiecte you they shal reiecte me when they beate you they shall beate me For whatsoeuer displeasure is doen to the membres thesame redoundeth to the head And they would doe the lyke to me if they had me present with them Now because they cannot shewe their crueltie to me they wil shewe it to you But as all the iniurie that is dooen to you toucheth me In lyke maner whatsoeuer is committed against my name tourneth to my fathers dishonour also whom if they did rightlye knowe as they thynke they doe they woulde neuer so shamfully haue handled his sonne They arrogantlye pretende loue towardes God and yet they bee wickedly minded againste his sonne They aske saluacion of God and goe aboute to destroye his sonne They boaste themselues to be kepers of Gods commaundementes and doe reiecte the preceptes whiche his sonne geueth by the auctoritie of his father They glorie in their knowledge of the lawe and doe not receiue the knowledge of hym whom the lawe setteth forth They wurship the sender and persecute hym whome he hath sente Therefore they knowe not God whome they boaste themselfes to knowe And yet thys ignoraunce shall not excuse them in the daye of punishemente They be ignoraunte in dede but why because they woulde not learne And therfore woulde they not learne because they loued more theyr owne glorye then the glorye of god They did set more by their owne aduauntage then to winne saluacion by the gospell Wherefore that thynge whiche my father hath ordeyned for theyr saluacion haue they through their owne stubberâ—esse heaped vp to theyr eternall damnacion For verily I am come and was sente for this purpose if it mighte be to saue all men If I the sonne of God and greatest persone that could be sent had not come my selfe and declared vnto them all suche thinges as might haue brought them to a better minde If I had not also doen these thinges whiche had been inough to haue forced euen stouye hertes to faythe and belefe surely theyr destruccion shoulde haue been the more easie as giltlesse of this infidelitie the addicion wherof shall make the burden of theyr eternall damnacion the heauyer But nowe sith I haue leafte nothing vndoen wherby they might be saued and they againe with obstinate malice haue resisted him whiche frely offereth saluacion they can alledge no excuse for theyr incredulitie If one hate a straunger it maie bee thought sumwhat woorthie of pardon because he hateth him whom he neuer sawe but me they haue bothe seene and hearde They haue seene me doe good to all folkes and haue hearde me speake thinges woorthy for God Neuerthelesse they hate me for those thinges for whiche they ought to loue me But whoso hateth me must nedes hate my father by whose auctoritie I speake that I speake by whose power I do all that I do And I haue not onelye spoken by wordes but also by my dedes yet were they so blinded that they did neither beleue my woordes not dedes And this selfe thing shall make their damnacion more greuouse in that they haue so stubbernely abused the goodnesse of God being alwaye so ready for them If I had not doen suche miracles among them as neuer any of the Prophetes afore me did whether a man consider the noumber or greatnesse of them and that not to make them afeard or astonished therewith but to helpe them that were afflicted If I had not doen al this I say they should not haue been giltie of this moste greuouse sinne but nowe they haue both heard and seene and so muche the more haue hated not only me that haue both spoken and doen but also my father whiche hath spoken by me and set furth his power by me They neuer sawe Moses and yet hym they doe exteme hylye they beleue the Prophetes whom they neuer hearde but they turne cleane awaye from me whom they haue presentely seene before theyr iyes whom they haue hearde speake of whose benefites they haue so manye wayes had the profe And not herewith satisfyed they take my lyfe from me In the meane while they pretende a reuerente loue to God the father whereas whoso truely loueth the father cannot hate his sonne Howbeit these thinges happen not by chaunce for the very same thing that these men doe the Psalmes whiche they haue and reade did long agon prophecie should cum to passe that is to saye that in stede of thankes they shoulde recompence good turnes with euill will For thus spake I there by the mouthe of the Prophete let them not reioyce and triumphe ouer me whiche vniustely are myne enemies hate me without cause If a man being prouoked hate an other it maye bee suffered if one hate a straunger it maye sumwhat be pardoned but who can forgiue him that hateth one whom he bothe knoweth and hath found beneficiall But when the comforter is cum whom I will sende vnto you from the father euen the spirite of trueth whiche procedeth of the father he shall testifie of me And ye shall beare witnesse also because ye haue been with me from the begynning Neuerthelesse the incredulitie of these persones shall not make their fruite vneffectuall whiche will cleane to me For when I shall haue accomplished al that my father hath geuen me in commaundement and after that the comforter is come whom proceding from my father I wil sende you according to my promisse whiche is the holy goste beyng the inspirer and teacher of all trueth he shall declare all that euer I haue sayd and doen wherby bothe my goodnesse and their obstinate blindnesse shall euideÌ„tly appeare He shall shewe how there hath been nothing doen against me but the same hath been prophecied before in their owne bookes whiche they reade and yet vnderstande not Ye also whiche are now but weake then being made strong through the inspiracion of my spirite shall testifie of me before all menne for so muche as ye haue seene in ordre what I haue doen and hearde what I haue sayed Lyke as I haue tolde you thinges certaine euen the very whiche I haue seene and heard of my father neyther shall the holye goste put any thing but trueth in youre mindes for so muche as he procedeth from my father so shall ye beare witnesse of thinges not doubtefull but suche as be throughly tryed by all your senses And there will be sum whiche will not beleue you but yet muste not the saluacion
wer vanquished in their accion by piththy reasons There was nothing here spoken by him of god but godlye nothing of Moses but honorably of the lawe nothyng but accordyng to the meaning therof of the temple nothynge contumelyously And yet their hartes for anger were a breakyng in sundre and thei grinded their teethe togither lyke woode men and frantyke So loth were they to see their owne glorie dimynished and his glorye published and praysed whose glorye alone god woulde haue openly declared to all men If he hadde praysed Moyses or Abraham they woulde haue forborne hym but now that Iesus should be alyue that he should stande on the ryght hande of god lyke as Dauid prophecied that coulde not they abide But as they had be al stryken than or turned into a fury or madnes thei stopped their eares againste so holsome doctrine and communicacion and ran al at once vpon Steuen violently with outragious cries And as though he had ben thā conuict and condemned for blasphemie they cast hym oute of the citie expressyng in this one poynte alone Moyses lawe and there they stoned hym And the witnesses as though they had gotten the vpperhande of hym whose dewtye was after Moyses lawe to cast the first stone to thintente they myght the redier be to that cruel murther layed downe their garmētes at a young mans feete called Saule who than of ignoraunce and loue towarde hys countrey law fauoured the wicked parte Soone vpō this they began to stone Steuen who neither contended againe neither spake woordes to thē of any reproche but made to him whome he had seen his inuocacion and sayde Lorde Iesu take to the my soule Therby mayst thou know him to be Iesus disciple For in lyke maner sayed he vpon the crosse father I commend my spirite into thy handes After this whyle the stones flygh on euery syde and he was kneling vpon the grounde he cried out aloude with an highe voyce and an inwarde great affeccion of mynde and sayed lorde laye not this vnto their charge for they know not what they do how playnly doth the seruaunt expresse his mayster This was the laste woorde before his deathe after the whiche he departed this lyfe as it were with a sounde slepe in the lorde in whome whosoeuer dyeth doth not dye in very dede but falleth into a slepe and shall agayne after he hath taken his pleasaunt test awake to lyfe euerlasting It besemeth as many as be trewe christians to dye in suche a mynde And so Steuen ryghte well agreyng to his name deserued first of all the crowne of martyrdome and offered vp to the Lorde the first fruytes of sacrifice that were seamely for the gospell The .viii. Chapter Saule consented vnto his death And at that tyme there was a great persecuciō against the congregacion whiche was at Ierusalem And they wer all scattered abrode throwout the regions of Iewry and Samaria But deuout persons dressed Steuen and made greate lamentacion ouer hym As for Saul he made hauocke of the congregacion entred into euery house drewe out both men and women thrust theim into prison Therfore they that were scattered abrode went euerye where preachyng the woorde of God SOme there were emong that multitude whiche were not than perswaded that Iesus was the sonne of God and so by meane of suche ignoraunce their offence was the lesse thoughe it excused them not of murther forasmuche as they beyng so blinded of their owne inordinate desyres had leauer auenge then learne the trueth Yet of all other none were lesse to be holden excused than the byshoppes scribes and phariseis Sum agayne there were whiche of very ignoraunce not of any malice beleued that it was a pleasant sacrifice to god to dispatche the worlde of them whiche went aboute to subuert the lawe that god had left to man Albeit charitie of the gospell excuseth yea those thinges whiche cannot be with man excused Amongest those that of plaine ignoraunce did amysse and of no maliciouse mynde Saule was accompted one who was borne in the Isle Tarsus a young man fauoryng Moyses lawe excedyngly whiche afterwarde became of a rauenynge woulfe a meke lambe of a cruel persecutor of Christes gospell and egre defender of the lybertye therof But stones verely cast he none that tyme at Steuen but was assentyng to them that had condemned and stoned hym and for this purpose kepte he their garmentes that he myghte be accounted one amongest the rest of them that stoned him And yet were not the malyciouse Iewes quieted in their mindes with the murther of this one person but a wonderful great persecution begūne sone after to ryse against the church of Christ whiche than was at Hierusalem in somuche as all they were scatered into sondry coastes of Iudea and Samaria sauyng the twelue apostles whiche were more constante in mynde and stedfast than other were neyther coulde the maliciouse Iewes ought do agaynst them no more coulde they agaynst the other but vpon Iesus the lordes sufferaunce The lorde had permytted them in tyme of persecucion to flye from citie to citie And this theyr fliyng proceded not so muche of anye feare the disciples were in as it came of the wil and ordinaunce of god that of their teachinges as it were of seedes cast in many places abrode a plentifull haruest myght the soner cum forth in Christes religion The twelue apostles and no moo like faithfull shepherdes shranke not awaye for all the great storme but abode styll by it at Hierusalē But sum well dysposed persones because they perceiued Steuen vnworthely oppressed by subornate witnesse caused the dead body to be buried Of suche a godly loue or affecciō was Ioseph moued and Nycodemus to prouide dyligently for the lorde Iesus funeralles but Steuens death was celebrate after the Iewishe facion or maner with weapynge and wailynge of good men For Christen people taketh the death of suche that dye for Christes glory to their great Ioye and comforte and as it were for the victorie of goddes enemyes and yf there be any teares shedde it is not for his sake that is dead but eyther for suche manquellers that purchaseth them selues helle either els for Christes flocke beyng destitute of a necessary shepherd In these daies Saul whiche had before declared at the stoning of Steuē sum tryal of his zeale began of a great displeasure that he had conceyued against the Christiās lyke an hungry woulfe that teareth in peces scattereth abrode a flocke of shepe euē so to wast goddes congregacion pursuynge them that fledde searching them oute that lay hid walkynge about to euery house and wher he thought any to be of Christes professiō furiously there russhed he in haling men and lykewyse women into prison more cruell the trueth to say then were the priestes Scribes of the which none at al put womē to any trouble or busines This did that yong man of a good zeale but of a noughty iudgemēt And